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 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
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
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
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
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
little dissatisfied with that way of Proceeding against Him and did how reasonably upon their own Grounds I know not urge the Covenant for His Preservation But of their Behaviour in this Case I shall give only the Account of an Author who lived in those times when they had opportunities enough to have taken what account of Him themselves pleased His Words are these in a Book entituled A short View of the Life and Reign of King Charles the First Monarch of Great Britain pag. 94. The Presbyterians carried on this Tragedy to the very last Act from the first bringing in of the Scots to the beginning of the War and from the beginning of the War till they had brought Him Prisoner to Holmby-House and then quarrelled with the Independents for taking of the Work out of their hands and robbing them of the long expected fruit of their Plots and Practices They cried out against them in their Pulpits and clamoured against them in their Pamphlets for that of which themselves were at least parcel-guilty Et si non re at voto saltem Regicidae c. On the other side the Independents who washed their hands in the blood of the King seemed as desirous as the Presbyterians to wash their hands of it By them it was alleadged more calmly that they had put Charles Stuart to death against whom they proceeded as the Cause of so much bloodshed but that the King had been muthered a long time before by the Presbyterians when they deprived Him of His Crown His Sword His Scepter of His Crown by forcing from Him those Prerogatives which placed Him in a Throne of Eminency above His People of His Sword by wresting the Militia out of His hands by which He was made unable to protect them and of His Scepter in divesting Him of His Power of calling Parliaments and of His Negative Voyce in making those Laws by which He was to govern all Estates of Men under His Dominion And more than so they had deprived Him of His Natural Liberty as a Man of the Society of His Wife as he was a Husband of the Conversation of His Children as He was a Father of the Attendance of His Servants as He was a Master and in a word of all those Comforts which might make Life valued for a Blessing So that there was nothing left for the Independents to do but to put an end to those Calamities into which this miserable man this Vir dolorum as He might very well be called had been so accursedly plunged by the Presbyterians To which I shall only add this farther that notwithstanding all that Loyalty which the Covenanters have so often boasted of from the Obligation of the Covenant yet it is well known that the Covenant was placed by themselves as a bar between him and his Throne that without submitting to this they could not endure to think of His Restauration to that and this to so high a degree that even in Ianuary 1648. Notwithstanding the apparent danger which the King's Life was known to be in yet even then the General Assembly of Scotland did violently oppose all courses thought upon for His Relief and pressed earnestly That His Majestie 's Concessions and Offers concerning Religion may directly and positively be declared unsatisfactory to the Parliament and that there shall be no engagement for restoreing His Majesty to one of His Houses with Honour Freedom and Safety before Security and Assurance be had from His Majesty by His Solemn Oath under Hand and Seal that He shall for Himself and His Successors consent and agree to Acts of Parliament enjoyning the League and Covenant and fully establishing Presbyterian Government Directory of Worship and Confession of Faith in all his Majesties Dominions and that his Majesty shall never make opposition to any of these or endeavour any change thereof Vid. Declar. of Jan. 10. 1648. Now therefore seeing it is so plain a Case that in the Opinion of the Compilers and Enjoyners of the Covenant all the fore-mentioned Violences both might and ought to have been used against the King by vertue and in pursuance of the Covenant It thence follows unavoidably that His Majesty is not a little concerned to be very watchful over all those Persons who are so tender of the honour of the Covenant that they demand it as the Condition of their Admission into the Church that they may by no means be questioned concerning their Opinion about its Obligation ARTICLE 4. We shall with all faithfulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindering the Reformation of Religion dividing the King from His People or one of the Kingdoms from another or making any Faction or Parties among the People contrary to this League and Covenant that they may be brought to publick trial and receive condign punishment as the degree of their offences shall require or deserve or the Supreme Iudicatories of both Kingdoms respectively or others having power from them for that effect shall judge convenient It is very well known what the meaning of Incendiaries and Malignants is in this Article And it is shrewdly to be suspected That those who are perswaded of the Obligation of this Oath are likewise perswaded that those Incendiaries and Malignants have not as yet been brought to condign punishment and whatever benefit the Covenanters themselves may receive by an Act of Oblivion it is much to be suspected that those who are covenanted against are looked upon as not capable of receiving any advantage by it And there is reason to believe that those who scruple the Validity of that Act of Parliament which declares against the Obligation of the Covenant are by no means to be trusted lest if opportunity should serve they would not likewise scruple the Validity of that Act of Parliament which gave them Indempnity For thus according to their own Grounds they may argue The Act of Oblivion is against the Covenant and then it followeth in the next place that it is against their Consciences It is against the Oath of God lying upon themselves and upon the whole Nation and upon all Posterity and no humane Act or Power can absolve them or any one else from it and every thing done against the Covenant is null and void the whole Nation being bound up by it to all Ages For therefore it was That the Covenant was hung up in the Parliament as a Compass whereby to steer their Debates and to dictate to all who shall succeed in that place and capacity what obligation doth before God lie upon the Body of this Nation as I have before observed Now upon these mens suppositions there is no Security to be had but that they who passed an Act of Oblivion to pardon any thing done against the Covenant are involved in guilt and liable to punishment for so doing and are upon those very accounts to expect when Providence shall put an opportunity into
the hands of these Zealots the very same Return which the Prophet made to Ahab 1 King 20. v. 42. Thus saith the Lord Because thou hast let go a Man whom I have appointed to destruction therefore thy life shall go for his life and thy people for his people The next thing which I shall observe in this Article is this That those Persons who covenanted together among other things to maintain the Liberties of the Kingdom have so far forgot themselves as that in that very Covenant they have set up an Arbitrary Government The Rule of condign punishment here set down is not any known Law no not so much as a new one of their own making but as the degree of their offences shall require or deserve or the Supreme Iudicatories of both Kingdoms respectively or others having power from them for that effect shall judge convenient By which words it is plain that they did not look upon it as sufficient to take an arbitary Power into their own hands but likewise did delegate it to as many else besides as they pleased ART 5. Whereas the happiness of a blessed Peace between the Kingdoms denied in former times to our Progenitors is by the good Providence of God granted to us and hath lately been concluded and settled by both Parliaments we shall each one of us according to our Place and Interest endeavour that they may be conjoyned in a firm Peace and Vnion to All Posterity and that Iustice may be done upon all wilful opposers thereof in manner expressed in the precedent Article According to the preceding Article i. e. as shall be judged convenient The Modesty of these men is very admirable in that they would out-face the World that England and Scotland were never at peace in former times or rather their Language is something mysterious that the Two Nations were never at Peace till they had involved them in a War But as in the former Article they were as I have shewed tender of the Liberty of the Subject so in this they have been very careful of the Authority of his Majesty in that they have taken upon them to make peace with another Kingdom without him and withal when that very Peace was nothing else besides their joyning Forces against him ART 6. We shall also according to our Place and Calling in this Common Cause of Religion Liberty and Peace of the Kingdoms assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof and shall not suffer our selves directly or indirectly by whatsoever Combination Perswasion or Terrour to be divided and withdrawn from this blessed Vnion and Conjunction whether to make defection to the contrary Part or to give our selves to detestable Indifferency or Neutrality in this Cause which so much concerns the Glory of God the Good of the Kingdom and the Honour of the King But shall all the dayes of our lives zealously and constantly continue therein against all opposition and promote the same according to our power against all Letts and Impediments whatsoever And what we are not able of our selves to suppress or overcome we shall reveal and make known that it may be timely prevented and removed All which we shall do in the sight of God From which Article it it is plainly to be seen That those who do believe themselves to lie under the Obligation of this Covenant are and ought to be looked upon as a Party already formed and combined together against the whole Nation besides having a common Band to unite and tie them fast together And this is such an Union as they look upon as sacred and indissoluble And the Ends in order to which they are thus combined are in their esteem such as that nothing can excuse the least intermission in their pursuance after them besides an absolute Impossibility and even in that case it is lawful for them only to delay so long as to expect a more favourable season For they are according to this Article Never to be wrought over to so much as a detestable Indifferency or Neutrality in this Cause of God but zealously and constantly to continue therein against all opposition all letts and impediments whatsoever And having now laid down the Six Articles of the Covenant I shall only add a few of the last words of the large and solemn Conclusion of it wherein they pray God to bless their proceedings herein with such success as may be an encouragement to other Churches groaning under or in danger of the Yoke of Antichristian Tyranny to joyn in the same or like Association or Covenant to the Glory of God the Enlargement of the Kingdom of Iesus Christ and the Peace and Tranquillity of Christian Kingdoms and Common-wealths It hath been often said in the behalf of the Presbyterians that they did not engage in the late War under a less Authority than that of the Two Houses of Parliament What Authority the Two Houses of Parliament have in raising a War against the King shall be no part of this Enquiry nor whether the Lords and Gentlemen who at that time staid at Westminster were the Two Houses of Parliament Be these two things as they will although it is not unknown what may be said as to both those Cases yet however the Covenant hath informed us of another sort of Authority under which a War may be raised at any time against all the Kings in Europe Because in these words is held forth a publick Invitation to all Subjects whatsoever who do either really groan under or are in any danger of any thing which our folk have pleased to call or themselves shall chance to fancy to be a Yoke of Antichristian Tyranny to enter either into this or the like Association or Covenant Now I suppose that it is no easie task to make out that all Kingdoms have Parliaments endued with so large a share of the Soveraignty as that they have Authority to take up Arms against their respective Princes And if there were such Parliaments every where this Invitation is only made to the Christian Churches without taking the least notice of Parliaments nay with a full assurance that there were no such Parliaments to be taken notice of So that by this Doctrine the Church alone may enter into association against the State upon the score of Religion especially if it can but cry out Antichrist may engage the Subjects of all Europe against their Soveraigns be they Princes or Commomwealths I know very well that those who urge the taking away of the Declaration enjoyned concerning the renouncing of the Covenant have one evasion whereby to avoyd entring into the merits of the Cause and that is this The seeming unreasonableness of that Clause Also I hold that there lieth no Obligation upon me or any other Person from the Oath commonly called the Solemn c. Is it not unjust that one man should be bound to swear to the Obligations of another
of Devils as Saint Paul did upon occasion declare some Doctrines to be and that he ought not to give me Liberty to preach any such in his Kingdom What now is to be done in this Case Here is Conscience on both sides the King is as firmly perswaded as I am and thinks himself as well informed as I either am or can be If the King restrains me from preaching after my own way then I cry out that he is a Persecutor He replies that I am a Seducer nay a Blasphemer and he neither will nor ought to suffer any such in his Countries either his Conscience or mine must over-rule Both cannot be satisfied one or other must necessarily either yield or alter or else I must Preach and he must Punish and the Almighty must at his own time be Judge between us and in the mean time as to all the purposes of this World the King's Conscience hath reason to expect to be more Authoritative than mine and withall he is concerned to take care both of himself and all other men to Judge both as to his own particular and likewise as to the Concerns of His whole Nation If it be replied in this Case that the King's Conscience ought to yield because it is an Errour in Him to think that He is at all concerned in Points of this Nature that Religion is no part of His Care His business is only to look after the Civil Government and the Publick Peace a Pretence frequently insisted on The Answer to this is very plain and might easily be enlarged upon as to many Particulars I shall only mention these two Things First that Religion hath a very great influence upon Civil Government and the Publick Peace and therefore if so be that the Civil Government and the Publick Peace be within His Care then Religion ought by no means to be excluded from it as having so great an influence upon it In the next place as to the Pretence that the Magistrate is in an Errour if he looks upon himself as concerned in this Particular it is more than possible that that very Pretence will upon Examination appear to be the greater Errour And in general the Subject is no more free from Errour than the Soveraign And this need not seem News to us of this Age and Nation and to speak the Truth it is no easie matter to find out any Age or Nation where it hath not been sadly evidenced that Seducers will quickly be found in great abundance where Liberty hath been given for the People to be seduced by them And after all this it will be no impossible Task to make out that Magistrates are obliged not only in Interest but likewise in point of Conscience to have a great Care of Religion and to use that Authority which they received from God so far to the honour of him who gave it as by no means to suffer his Truths to lie all openly exposed to all the Lusts Designs and Mistakes of Men to all the Knavery and all the Folly of Every one who is either willing to deceive or liable to be deceived And of this I shall now endeavour to give a brief account both from Reason and Scripture the Necessity of the thing and the Authority both of the Old and New Testament But here a great many Rubs are thrown in our way by the fore-mentioned Author of Liberty of Conscience upon its true and proper Grounds asserted and vindicated Proving that no Prince nor State ought by force to compel men to any Part of the Doctrine Worship or Discipline of the Gospel London Printed in the year 1668. Which methinks is not very different from the Doctrine of the Blody Tenent dedicated to both Houses of Parliament in the year 1644. It is the Will and Command of God that since the coming of his Son Iesus a Permission of the most Paganish Iewish Turkish or Antichristian Consciences and Worships be granted to All men in all Nations and Countries But whatever the Assertion of our Author is either in it self or in its Consequence I shall briefly enquire into the Arguments he brings for it Pag. 25. That the Civil and Ecclesiastical Power are things perfectly in themselves distinct and ought in their Excercise to be kept so c. And The Magistrate hath ways such as Christ thought sufficient to promote the Good of Religion and propagating the Growth of the Gospel without drawing the Civil Sword which will make no more Impression in spiritual Concerns than it will do upon a Ghost which hath no real Body c. And p. 28. To use force in Religion is wholly unlawful in any hand whatever because it is by no means appointed by Christ to bring about any Gospel-End For the Magistrate to enforce the Laws of the Gospel by Temporal Power or to compel Men into the Gospel by such a Power is to act without the least Precept or Precedent to induce an Engine to execute the Gospel contrary to the nature of Christs Kingdom which is not of this World and contrary to the nature of all Gospel-institutions Doth not Paul positively deliver this That the weapons of the Gospel are not carnal but spiritual and mighty thorough God The Sword of the Spirit is the Weapon by which Christ doth all yea by which he will destroy Antichrist the greatest Gospel-enemy the World hath produced The Sum of which is briefly this 1. That Force is a very incompetent Method to be used in matters of Belief and Perswasion 2. That it is unlawful 1. Because Christ hath no where commanded it we have neither Precept nor Precedent for it 2. Because St. Paul hath plainly forbid it where he says that the weapons of our warfare are not carnal Now as to these Suggestions which do frequently recurr in this Question I shall at present only briefly touch upon them premising this That our Author like to all the rest who have dealt in this Cause is as much concern'd to answer these and all the rest of his Arguments against using the Secular Interposition in matters of Belief as any of those he writes against because he himself doth very much approve and commend such Interposition where he likes the Cause in behalf of which it is made use of Now though this may seem strange because it is directly contrary to his whole Book yet it is very plain and I shall not expect to be believed upon my bare word but desire the Author himself or any one besides who makes a doubt of it to consider these words which we have pag. 24. Constantine and the Christian Emperours after him till the Church of Rome had cheated them into subjection took upon them the care and oversight of all Religious things among our selves we reap the advantage of our Kings and Princes care and Concern in that enjoyment we have of the Protestant Religion Now this Assertion of that learned Gentleman is evidently true but then it happens here as
that our Author tells us indeed of another way viz. He is to see it done by the spiritual means which Christ hath appointed p. 24. But if this be all which he may do this may be too little For suppose those spiritual Weapons do meet with such persons who do slight undervalue and stand in open defiance of them doth all that concern and care which our Author but one page before asserts the Magistrate to be intrusted with in looking after the Honour of God and the Souls of men amount to no more but barely this That he is to see the Spiritual Censures of the Church made use of and if men have no more Religion than to despise and laugh at them he is to stand still and look on while they are so doing This Learned Gentleman confesseth and contends for it that the Magistrate is in his Station bound to take care of Gods Honour p. 23. and yet thoroughout his whole Book he is ever afterward very zealous that he must by no means use the Sword in order to it Now how a Magistrate can in his station act where this is interdicted him is a thing not easily apprehended When a Magistrate as such declares his pleasure common Sense tells us that the meaning is that if we do not bear a fitting regard to that his Declaration it must be at our own peril and without this I do not apprehend how his Authority doth appear to be any greater than that of any other man Again if the King be to govern the People Religion must then be a very considerable part of his Care as being a thing wherein his Government will find it self to be very frequently and very highly concerned there being nothing more evident nor experienced than this that according to the right or wrong measures which may be taken of Religion the People may be wrought upon to do either very much good or very much evil even as to the Affairs of this Life There are not a few Doctrines which this Nation is no Stranger to which is a Prince hath not power to forbid the spreading of God shall be extreamly dishonoured himself be in a fair way to be deposed and his Subjects ruined and he shall plâ—inly see all this and upon these meâ—s terms not in the least be able to help it And this naturally leads 〈◊〉 to our next Consideration the many great inconveniencies which attend Liberty of Conscience both in relation to Religion and Government the Worship of God and the Publick Peace But before I enter upon this Part of the Argument I must again return so far back as to take some notice of that common rumour about the Town of such a Project in hand as will if the Success can be supposed to answer the great hopes which are conceived of it make all that Labour needlesâ— and that is the fore-mentioned Comprehension In behalf of which the undertakers are said usually and openly to alledge this that if that be yielded to there will be then no need at all of Toleration for by that means the Church will be so strong by the accession of her new Friendâ— that she may safely contemn and by their help easily overcome all her other Enemies and withall they are Persons already so very near us that there are none but inconsiderable matters in debate between us for they allow Episcopacy approve the Liturgy abhor Sacriledge believe our Articles and already can and often do communicate in our Publick Worship Now as plausible and taking soever this Plea is yet methinks that there is no one part of it which doth not carry something of wonder in it First it is well known that there was a time when the Presbyterians did joyn with invite encourage and protect all other Sectaries that by their Assistaâ—ce they might be enabled to ruine the Church and therefore it ought to be well considered upon by what means it is brought about that their Minds come now to be so fâ—r altered as that they will now joyn with the Church in the Suppression of all the other Sects Nay and very lately the leading Persons of that way did joyn Interests with the Papâ—sts and mutually engage for assistance to Pâ—â—liament other in stopping of Bills in 〈◊〉 preparing against Both of them In the next place if the difference between us and them are so inconsiderable as they pretend then surely there was no need of the last War upon any Religious Account There was no need of that grievous complaint against some of those Thingâ— which a Preacher at this Day in Aldersgate-street made before a Mock-Parliament September 24. 1656. Praysed be that God who hath delivered 〈◊〉 from the Imposition of Prelatical Iâ—novations Altar-genâ—-flections and Criâ—gings with Crossings and all that Popists Trash and Trumpery And truly I speak no more than what I have often thought and said the removal of those insupportable burthens counter 〈◊〉 ALL THE BLOOD and treasure shed and spent in these late Distractions nor did I as yet ever hear of any godly men that desired were it possible to purchase their Friends or money again at so dear a rate as with the return of these as have those 〈◊〉 Anti-Christian Yokes reiâ—posâ—â— upon us And if any such there be I am sure that that desire is no part of their godliness and I profess my self in that to be none of the number Here we see that Mr. Ieâ—kin is very positive and express in the Case that the differences are so great between us that all the blood shed whether in the Field or on the Scaffold was all little enough to be shed in order to the removal of so great Evils and yet there wâ—â— shed in this Quarrel the Blood of the King many of the Nobles and Gentry of vast numbers of all other Ranks Orders and Degrees amongst 〈◊〉 If the Differences between us be so inconsiderable as it is now said then methinks there was but little cause for that great Zeal of Mr. Calamy's which he exprest in Guildâ—Hall October 6. 〈◊〉 in order to the perswading the Ciâ—y unto a liberal Contribution toward bringing in the Scots in order to the preservation of the Gospel 〈◊〉 he several times expresseth himself in that Speech as if the Diffeâ—ences were in his esteem and in the esteem of that Grave and Reverend Assembly of Ministers there present with him so very considerable that the chief concerns of the Gospel did depend upon them and accordingly he made use of this pretence as his chief Art whereby to wheedle the City out of their money at that time Let me tell you if euer Gentlemen you might use this Speech O happy Penny you may use it now happy Money that will purchase my Gospel happy Money that will purchase Religion and purchase a Reformation to my Posterity O happy Money and blessed be God that I have it to lend So that it seems these Gentlemen have two measures which upon different
been gained to our Church others that began to waver confirmed and settled in their Old Religion and some that were fallen from us recovered and reduced notwithstanding all the disadvantages of these confused Times and of each of these I am able to produce some Instances But I profess sincerely as in the presence of God and before the World that I have not known at least I cannot call to remembrance so much as one single Example of any of this done by any of our Anti-Geremonian Brethren whether Presbyterian or Independent Now whether our separating Brethren have been improved in their Abilities or have been more fortunate in their successes in their disputings with the Romanists since that time it lies upon them to make out I am sure that the Writings of the most eminent Persons now among them were then extant Since which time there hath indeed appeared a Body of Sermons being the united Labours of sundry of them but of any Miracles which either have or are likely to be wrought by them the World both is and it is to be feared will be for ever silent If therefore we take these men into the Church our Church will be so much the less defensible as having admitted into it Persons whose Principles are no way justifiable and withal with express leave not to renounce the most unjustifiable of all their Principles And for their Assistance against the Romanists it doth not as yet appear that it will be so valuable as to countervail the Advantage we shall give the Church of Rome by taking these into our Church If we suffer them to remain in Bodies distinct from the Church then the Romanists have an Advantage if they please to use it to take up what disguise themselves shall suppose to be fittest for them How easie a thing is it for a Priest to set up for a gifted Brother And what one Opinion is there imaginable which may not be brought in under the pretence of a farther degree of New Light Whether all the stories be true of Friars who have preached in Meeting-houses I have not had an opportunity of being so well informed as to venture to say any thing but I am sure if they will they have there fair opportunities offered And if it be not as yet seasonable to set up directly for their own Church they may however prepare the way by pulling down of ouâ—s And notwithstanding all the Zeal which the Non-conformists do declare against Popery it is well known that they know very well how to joyn both Counsels and Arms together The leading Men of both Parties in Ireland were wonderfully great together all the while that the Design was managing against my Lord of Strafford and here in England in the Declaration which the King set forth concerning the Success of the Battel at Edge-hill on October 23. 1643. He hath left this Memorial to all Posterity All men know the great numbers of Papists which serve in their Armies Commanders and others the great Industry they have used to corrupt the Loyalty and Affection of all our loving Subjects of that Religion the PRIVATE PROMISES and VNDERTAKINGS THAT THEY HAVE MADE TO THEM that if they would assist them against Vs ALL THE LAWS MADE IN THEIR PREIVDICE SHOVLD BE REPEALED c. As to the next Objection That the suppressing of Conventicles will be a great hindrance to Trade I must needs confess that this is a thing which would have great weight if it had any truth in it That Trade is a thing of great and general Concern is so plain and confessed a thing as that there is no need of spending many words whereby to prove it Our wisest Kings have always thought themselves concerned to make Laws and all manner of provisions whereby to promote and encourage it and there is scarce any man so mean but that he doth in one degree or other receive some benefit by our Commerce with other Nations Not to enter into particulars I shall only name one which is indeed the Measure of all the rest and that is Money which is not a thing of our own Growth but it is a thing without which those things which are of our own Growth cannot without great difficulty pass from one hand to another Our Ships are our Bulwarks nay they are more than so for they not only keep other Nations from coming to us but they carry us to them They make the Sea to be our Earth the whole World to be as it were our native Soil by bringing home to our doors whatsoever groweth in any Corner of the Universe It was Trade which brought Tyre to be called The City of Ioy the crowning City whose Merchants were Princes and whose Traffickers the honourable of the earth Esay 22. 7 8. It was by the benefit of Trade that this City is again said to have heaped up silver as dust and fine Gold as mire in the streets Zech. 9. 3. It is absolutely necessary for us if we will be secure of our own Land to keep up a proportionable strength at Sea And besides this necessity in point of Safety it brings innumerable advantages in point of improvement carrying from us our own Commodities which we can spare from our own use and in return bringing us whatsoever the World doth afford for Use Delight Strength or Ornament It is a thing by which vast multitudes do alone subsist and altogether depend upon which great numbers do thrive and flourish by by which his Majesty hath a brave Addition to his Revenue and every man besides doth in his degree find many comforts and conveniencies in his way of Living It is the great Employer and Rewarder of all sorts of Ingenuity and of Industry by means whereof we every day see men advanced to Wealth and Honour to live comfortably to themselves and with great benefit to their Country It is a thing in it self clear that Trade is very highly and universally beneficial and those who are but ordinarily versed in it are able to reckon many admirable Advantages which I cannot so much as think upon It remains now that I enquire whether there be any such Inconsistency between Trade and Uniformity in Religion as is generally though without any Ground which I could ever hear pretended These Two things have in their nature no manner of Repugnancy and if there be any Repugnancy between them it doth not proceed from them themselves but from something else which it is to be hoped may be removed and neither of these Two things the worse for the removal of it and what that is I shall now enquire It is well known that this Argument from Trade hath been used in former days when there was no manner of occasion for it but however it served as a pretence whereby to amuse the People and make them clamour against the Government I instance in the Case of my Lord of Strafford What a noise was raised all over the Town that there
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
Hearts no manner of zeal for or against any Form of Religion any farther than as theiâ— other Ends and Designs were carried on by it I shall readily grant it him â—ay I shall say this farther That besides Religion the Civil Rights of the Nation were but plausible Colours by which the Leading Men of that Party did set off their other Ends such as Revenge Humour Discontent Covetousness and Ambition And this they were told publickly by one whom they knew to be able to make it good in the excellent Declaration of Aug. 12. 1642. Themselves know what Overtures have been made by them and with what Importunity for Offices and Preferments what great Services should have been done for us and what other undertakings were even to the saving the Life of the Earl of Strafford if we would confer such Offices upon them But that Religion was the thing which they did make shew of and by which they drew abundance of well meaning but deluded People to their assistanâ—â— is so plain and known so publickly that it is no little wonder that any should offer to outsâ—â—â— the Nation in so noâ—â—â—ious a Case Did not every Press and every Pulpit declare against Episcopacy Liturgy and Cereâ—onies Did not the Lords and Commons by their Votes of March 12. 1642. resolve upon the Question That an Army be forthwith raised for the Safety of the Kings Person c. and PRESERVING THE TRUE RELIGION c. Did they not in Iuly following put forth a Delaration concerning the miserable Distractions and Grievances this Kingdom now lieth in by means of JESUITICAL and wicked Cousellours now about his Majesty wherein they tell us over and over again of the Protestant Religion a great Change of Religion That they should be for ever earnest to prevent â— Civil War and those miserable Effects which it must needs produce if they may be avoided without the Alteration of RELIGION c. And in their Resolutions to live and die with the Earl of Essex they tell us That their Army was raised for the MAINTENANCE of the TRUE PROTESTANT RELIGION The Plaâ—e Wedding-rings Thimbles and Bodkins had never been brought in if it had not been that the Cause was so often called the Cause of God Let any man read the Remonstrances and Declarations of the Two Houses and then see whether Religion was not one of those things which they all along declared their Zeal for and accordingly in all the Parliaments Quarters the poor Surplice the Organs and the Common Prayer-book were the first Objects of all their Fury But because this present Design of Comprehension is particularly intended to gratifie some Clergy-men let us enquire under what name they recommended the War unto the People Was it not under the name of Gods Cause the setting Christ on his Throne fighting the Lords Battels There is a Collection of their Sermons Printed which will not suffer any Man to doubt of this out of which there is enough gathered to this purpose in Evangelium Armatum And This Mr. Baxter hath in a late Book confessed as to himself When the Wars began though the Cause it self lay iâ— Controversies between King and Parliament yet the thoughts that the Church and Godliness it self was deeply in danger by Persecution and Arminiaâ—isâ— did much more to byass me to the Parliaments side than the Civil Interest which at the heart I little regarded This Author likewise confesseth That whatever was the Cause at the first it soon became a War for Religion And Mr. Love a Person mentioned by this Author as one of great Merit in his Sermon at the Vxbridge Treaty complains of the so long letting alone the Two Plague-sores of Episcopacy and Common Prayer-Book The Seventh Proposition is this That the Parliamentarians in the beginning of our Troubles declared to abhorr and detest all Designs of deposing and murthering his Late Sacred Majesty That they did declare against any such thing I readily grant and amongst other Reasons for this laid down by our Author That it had been else impossible for them to have gained the people as they did But that there were among the chief Contrivers of the Wars Those who had a design upon the Kings Crown and Life is a thing where of there is great Evidence If it be lawful to fight with a King why is it not lawful to kill him Swords and Bullets are Things which are by no means to be used against that Person which we think we ought not to destroy And of the great danger which his Majesties Person was in at the Battel at Edge-hill himself hath informed us in a Declaration on that Subject And in the Remonstrance of May 26. 1642. the Lords and Commons did plainly assume to themselves a Right to depose the King in these words If we should make the highest Precedents of former Parliaments our Patterns there would be no cause to complain of want of Modesty and Duty in us when we have not so much as suffered those things to enter into our thoughts which all the World knows they put in act In which words there is thus much plainly contained That whatever former Parliaments have done they take themselves to have a Right to do Now former Parliaments have been over-awed into the deposing of Kings Now that they had their Eyes upon those particular Proceedings of former Parliaments appears by those Words All the World knows what they put in act His Majesty in His Answer to that Declaration of theirs tells us of two Gentlemen who said publickly unreproved in the Parliament House one That the Hâ—ppiness of this Kingdom did not depend upon Him or upon any of the Royal Branches of that Root Another That He was not worthy to be King of England And as for the Royal Power it was plainly demanded from him in the Nineteen Propositions The Eighth Consideration is this That the Non-conforming Presbyteriâ—â—â— had both their hearts and hands in the Restauration of His Majesty to His Royal Throne for which Mr. Love and Mr. Gibbons lost their Heads Of all things I should least have eâ—pected that the Advocates for the Presbyterians should have insisted upon their Merits to His Majesty or the Royal Family for which their best Apology is the Act of Oblivion and if they would have insisted yet however methinks they should of all men not have made Mr. Love the Person to have insisted on As for that Party of the Scots which he corresponded with it is no Part of their Wisdom to remind His Majesty of the Usage which he found from them As to Mr. Love the Learned Author of Saâ—aritanism hath informed us p. 152. That at the Execution of Archbishop Laâ—d he uttered these Words with great Triumph Art thou come Little Will I am glad to see thee here and hope to see the nest of the Bishops here e're long and having dipped his Handkerchief in his blood he rode with it to Vxbridge and used these Words Here is the