Declaration When was it known that a Bishop Dean or double beneficed Parson left his Promotion and became Nonconformist and that others that have been bred up to literature at great charge having Gifts and Parts would be so peevish as to refuse them and being thereupon forced to divert from the way of a more free Education to some mean Employment to get a Livelyhood or live upon the Charity of others It is the condition of hundreds this day in England I say can we imagine any men having such Encouragements in their eye and the more desireable from sense of their present indigency would keep off but from integrity of heart His Majesty as a Common Father hath the same Affections for all his good Subjects and never more Prudence and Tenderness manifested by any Prince than he hath done by this gracious Declaration One Party such as conform enjoy their Consciences with special advantages in Temporal things The other they also enjoy their Consciences with freedom from those severe Proceedings and those are satisfied also And now let not any mans eye be evil because His Majesty hath been so good to their Brethren Let me say again that His Majesty hath in tenderness and Prudence done a great work and that which hath lain undone to the disturbance of his good Subjects more or less ever since the Reformation That is in satisfying or laying a sufficient ground for satisfaction to the two great Parties which divided the Kingdom in Matters appertaining to Religion that is in the Forms and Ceremonies of Worship In the Profession of Faith and Articles of Religion according to the Establishment 13º Eliz. there is an Vnion in the acknowledgment of both Parties And this without the least detriment or just prejudice of either Party those that conform enjoy their Consciences imploy their Talents and reap the Encouragements of the established Government without any loss or detriment to those that conform not and this Party enjoy their Consciences freedom from Suffering and a liberty to follow their Callings without the least damage to the Conformist Quest Is there any necessity His Majesty should exert a sole Power in Affairs of Religion when the Peace and Vnity of the Nation was herein undertaken by his Parliament and many things endeavoured that way by them and purposes its likely of a further progress therein Answ For answer it will be necessary to insert here briefly a Narrative of some passages of his Majesty and his Parliament in these Proceedings His Majesty observing how Affairs stood here in this Kingdom and the Distractions that were upon mens Minds about Religion and Forms of Worship and considering there are but two ways supposed ordinarily to reduce a People again to Peace and Unity in Religion 1. Either by Severity to discourage or extirpate Or 2. By Lenity and Indulgence to bear with Dissenters His Majesty considering those forms and ways of Worship to which Conformity is now required have not only been much scrupled and contended against by Learned and Sober men from the beginning ever since the first Reformation but of late utterly disfavoured by a Representative of the Nation and a Synod of Learned Men And that different practices in the Service and Worship of God had been formerly Patroniz'd and incouraged and such that were no other but what were received and observed in the best reformed Churches abroad and by the Dutch and French Churches here at home upon these and the like Considerations His Majesty chose upon great Deliberation the way of Indulgence it being also most suitable to his Conscience and sweetness of his nature This his Resolution he professed to all the World and engaged himself by Promise to his People he would endeavour the effecting thereof which is more than evident in the many Declarations he made hereof and repeated again upon all occasions He was pleased in a Declaration from Breda to assure a Liberty to Tender Consciences and that no man shall be disquieted or called in question for differences of Opinion in Matters of Religion which do not disturb the Peace of the Kingdom And in his Speech July 17. 1660. He professeth that he owes his being here to God's Blessing upon the Intentions and Resolutions he had and expressed in that Declaration This Declaration His Majesty afterwards terms a Promise solemnly made This solemn Declaration or Promise is so much upon his Royal heart that he tells both Houses July 8. 1661. That so oft as he comes to them he mentions his Declaration from Breda that himself as well as they might mind it In His Majesty's Declaration of Decemb. 26 1662. He tells us That he remembred the very words of the Promises made at Breda concerning Liberty of Conscience and the Confirmations he hath made of them since upon several occasions and as all these things are fresh in his Memory so he is still firm in the resolution of performing them to the full Feb. 10. 1661. In a Speech to both Houses One thing more I hold my self obliged to recommend unto you at this present which is that you would seriously think on some course to beget a better Vnion and Composure in the Minds of my Protestant Subjects in Matters of Religion whereby they may be induced to submit quietly to the Government and most faithfully give their assistance to the support of it His Majesty did not only express his purposes for the Ease of tender Consciences but from time to time endeavoured it And first of all By a Declaration of the 25 Octob. 1660. To all his Loving Subjects of England and Wales concerning Ecclesiastical Affairs which mentioning that from Breda DISPENSETH with the use of divers Ceremonies formerly enjoyned that were offensive March 25. following he gave Commission to certain learned Divines to meet at the Savoy and take the Service-Book under Consideration to the same purpose May 11. 1661. he frees from their Imprisonment such as suffered for Conscience The King and His Parliament happily joyned in the same Pious End Peace and Union yet differed in their apprehensions of the means to procure it which was our great unhappiness The Parliament judged the reducing or rooting out differences by severe Penalties to be the means of Vnity in the Church as they tell His Majesty in answer to his Declaration pressing the asserting of the Lawes and Religion established according to the Act of Vniformity as the more probable means to produce a setled Peace and Obedience throughout the Kingdom The Parliament supposing and possibly some of them perswaded thereof from those who never would distinguish between Non-conformity and Sedition the dissent of Nonconformists from the present Establishment to be rather from a Spirit of Faction and Disloyalty than tenderness of Conscience proceeded accordingly The Act of Vniformity was renewed and the Service-Book enjoyned with no alteration of what was formerly offensive in it but some Expressions of greater difficulty to be digested by those that were tender and nothing
the Law gives Power to the King to dispense therewith And in like Cases or upon other Considerations equal he may dispense license pardon c. yea althô these Lawes have been passed by His Majesty's royal assent formerly and what is more a Clause inserted in the Act that the King's Licence in this or that case shall be void Yet it will be no BARR to such Prerogatives as are originally and inseparably inherent in his royal Person but he may give Licence with a NON OBSTANTE thereunto A learned Sergeant in his NO MOTECHNIA hath these words The King by a Clause of NON OBSTANTE may dispence with a Statute Law if he recite the Statute though the Statute say such Dispensation shall be merely void And he may licence things forbidden as to Coin money which is made by the Statute Capital and was before unlawful for that is but malum Prohibitum but malum in se as to leave a Nuisance in the High way c. he cannot license to do but when it is done he may pardon it but where the Statute saith his Licence shall be void which the Civilians call clausula derogative there it must have a Clause of NON OBSTANTE i.e. NOTWITHSTANDING ANY STATVTE and else it is not good And saith the same Author he may in respect of his Supreme Ecclesiastical Jurisdiction exempt some from the Jurisdiction of the Ordinary and dispense with others in things which the Ecclesiastical Law Prohibits upon the same ground that they are not mala in se but prohibita I hold clear saith Judge Hobart That thô the Statute saith that all Dispensations c. shall be granted in manner and form following that yet the King is not thereby restrained but his Power remaineth full and perfect as before and he may still grant them as King. The King may remitt the Penalty and Punishment thô not dispense where what is forbidden by Law is malum in se saith that Sergeant in his forementioned Discourse much more then where what is forbidden is but malum Prohibitum The Statute indeed of 1 Ed. 2. cap. 7. Enacts that no letter shall proceed from the King to discharge an excommunicated Person but where the King's Liberty is prejudiced but as this Statute it self proves the late and former practice so it takes it not away since the King's liberty of discharging such Persons used before is preserved by the same Statute CHAP. II. Of the Prerogative and Regal Power in relation to Ecclesiastical Lawes and Matters of Religion 1. REligion in the moral part thereof namely the Precepts and Commandments of God the institutions and Ordinances of Christ these are not subject to any humane Wisdom or Power The Apostles that were of higher authority in these Affairs than any on earth went no further then as 1 Cor. 11.23 What I have received of the Lord that I deliver unto you To make Lawes in Spiritual Matters that are such by the Light of Nature that men may be moved to do and act according to this Light in duty and our Civil concerns we yield unto the Magistrate who is custos utriusque tabulae 2. There are matters of Circumstance also these and the like are made by our Lawes to depend upon the power and ordering of the Prince This distinction you have laid down as Law by Judge Hobart These are his words Though it be jure divino that Christian People be provided of Christian offices and duties as of Teaching Administration of Sacraments and the like and of Pastors for that purpose and therefore to debar them wholy of it were expresly against the Law of God Yet the distinction of Parishes and the form of furnishing every Parish Church with its proper Curate Rector or Pastor by the way of Presentation Institution c. as it is used diversly in divers Churches and the state or title which he hath or is to have in his Church and Benefice is not a positive Law of God in point of Circumstance And we know well that the Primitive Church in its greatest Purity was but voluntary Congregations of Believers submitting themselves to the Apostles and after to other Pastors to whom they did minister of their Temporals as God did move them Government is a beam of Divine Power and therefore he proceeds saying if a People refuse all Government it were against the Law of God but if a popular State will receive a Monarchy it stands well with the Law of God. In the Case of Glover and Colt against the Bishop of Coventry and Litchfield pag. 149. From all this the Judge seems to confirm his distinction by way of Comparison thus As in humane affairs Government in the general and essentials of it that one man be subject to another in an orderly way is necessary and jure divino and not in man's liberty and dispose Yet for the modes and forms of Government and like Circumstances it is left to the choice and wisdom of Men and the Conduct thereof So in Matters of Religion which are not jure divino our Law judgeth the Magistrate hath the ordering thereof in each Nation according to the manners and temper of the People which is various And in particular the disposing of Pastors and People for the more convenient and orderly Service and Worship of God to be only jure humano and may be otherwise and was so in the Primitive Church in her greatest Purity Pastors and People were not then as now engaged by this relation one to another in this Parochial bond or tye but enjoyed a Christian liberty voluntarily to dispose of themselves under such and such a ministry as they should make choice of to themselves The Church is said in that state to be in greatest Purity 1. The Congregational way therefore is not a way in this learned Judge's opinion of disorder and confusion as is so frequently suggested 2. And that it is in the power of Supreme Majesty to dispense with a Parishioner as well as with a Pastor or Rector to be a non-resident and take another Rectory the division of Parishes being jure humano What those things and Matters of Religion are in the judgment of our State that come under the manage of humane Wisdom and Power is well expressed in Queen Elizabeth's Advertisement These Orders and Rules have been meet and convenient to be used and followed yet not prescribing these Rules as Laws equivalent with the eternal Word of God and of necessity to bind the Consciences of our Subjects in the nature of them considered in themselves or as they should add any efficacy or more holiness to the virtue of publick Prayers and to the Sacraments but as temporal Orders meerly Ecclesiastical without any vain Superstition or as Rules in some part of discipline concerning decency distinction and order for the time And in the Articles of 1562 It is not necessary that Traditions and Ceremonies be in all places one or utterly alike for at all times
they have been diverse and may be changed according to the diversity of Countrys and Mens manners So that nothing be ordained against God's Word It is granted that even these Ecclesiastical Lawes ought to be conformable to the Word of God and to these general Rules laid down in the Scripture for ordering the Worship and Service of God in the Churches as let all things be done decently and to edification Give no offence to Jew or Gentile and the like but not to be mens mere inventions That distinction which some would make of things against or contrary and what is according to the Word of God as they apply the one to matters of Faith the other to matters of Order is a distinction without a difference there is more wit than truth in that interpretation of Christ's words He that is not with me is against me and in another place He that is not against me is with me applying one to matters of Faith the other to matters of Order There is no such distinction to be made but Rites Ceremonies and matters of Order ought to be according to God's Word as well as matters of Faith. Magistrates are to judge circa res Ecclesiasticas de iis si fidei sint dogmata vel ritus Ceremeniae earumque veritatem equitatem juxta verbi divini normam Mocket de Pol. Eccl. Anglicanae cap. 30. And the Power of the King stands not in forming new Articles of Faith or formes of Religion and such as were Jeroboam's Calves but in defending and propagating that Faith and Religion of which God in the Scripture is the undoubted Author faith Mason of Bishops cap. 5. It is evident those holy men our first Reformers made no such distinction but that all should be done according to God's Word laying before them these general Rules in Scripture even in retaining that which hath been so offensive for of the retaining Ceremonies there is this account given by them viz. because they appertain to Edification whereunto all things done in the Church as the Apostle teacheth ought to be referred And our Liturgy saith thus There is nothing to be read but the very pure Word of God and the Holy Scriptures or that which is evidently grounded upon the same Preface to the Common-Prayer God be thanked saith good King Edw. 6. we know both by his word what is fit to be reformed and have amended c. The Bishop of Rome and his Jurisdiction is taken away and abolished because is had no ground or establishment in the Lawes of God. Injunct Ed. 6. So Pil grimages Offerings Beads Images are done away being works devised by man fancy and beside Scripture It is convenient thus distinctly to have insisted upon what we term Religion or Matters Ecclesiastical according to that sense in which the Civil Magistrate assumes to himself the ordering hereof and what influence and authority the Scriptures have or ought to have in these Rites of the Church and matters of Orders as well as matters of Faith. For hereby it appears whence it is mens Consciences are more concerned in these Lawes than in other municipal Lawes of the Nation and their not being free to submit to these Ecclesiastical Lawes when not formed according to God's Word is no evidence of that Seditious spirit that kicks against all Lawes 2. There is a necessity and that of much greater importance Provision be made of Dispensations c. as occasion shall be of Lawes Ecclesiastical than Civil In Matters of Religion and the Service of God 1. Multitudes there are of loose and prophane Persons and in respect to such neither are the Lawes in themselves nor in the execution of them severe enough 2. Against POPISH Recusants the Lawes have been severe enough yet in the Execution great Moderation 3. There are those and blessed be God great numbers who are not only Orthodox in Faith but of unblameable life in the greater things of the Law and Gospel These have faln under most fevere Lawes and of late with greatest severity put in execution and would be utterly ruined if there be no means of relaxation It is in the behalf of these I argue this Necessity of Indulgence and from these and the like Considerations 1. There is a greater proneness in conscientious men to scruple and to be doubtful in their obedience to the Ecclesiastical than to the Civil Lawes of a Nation as before 2. The great difficulty in forming Lawes wherein mens Consciences are immediately concerned so as not to dissatisfie some if not many 3. If those Lawes be not according to Scripture in the apprehensions of those that are to obey whatever they are in themselves it 's our Sin if we obey it 's not so in Civil commands 4. It is not of so ill consequence for us to yield obedience to a Civil as to an Ecclesiastical Law if ill constituted by the State. 5. From what is found in a manner peculiar in these our Ecclesiastical Lawes and the administration of them many ways prejudicial to the subject there is a necessity some such provision be found on our behalf of this kind 1. The real doubts and scruples about our obedience in these Ecclesiastical Matters cannot but be more and greater than in other Lawes A man of the greatest knowledge in these things knoweth but in part and the most men have but a parcel in this part It is true the Principles and the greater matters of Religion are in great perspicuity laid down in Scripture which gives knowledge to the Simple but these matters of Circumstance and external order we have for the most part in the generals only and hints from Examples and Customs of the Apostolical Churches in the interpre terpretation whereof the most learned find difficulties and are divided Now the want of Knowledge is the ground of scruple and doubts in our practice 1 C. 8.7 For the working of Conscience is from the ultimate resolution of the practical understanding and hence it is that the same Practice may be not only scrupled but a Sin to one man that is not to another upon the account of different apprehensions There may notwithstanding be integrity and sincerity in both and therefore they are tenderly to be dealt with as the Apostle requires which you read in Rom. 14. 2. A great difficulty there is to form Ecclesiastical Lawes they being to be the same where uniformity is much stood upon for a whole Nation so as not to leave grounds of dissatisfaction to many mens apprehensions being various thorough the degrees of Light in so much as that may be Sin to one man which is a liberty to another of a greater degree of light A little is next to nothing and what is indifferent is nearest in likeness to moral Good or Evil. Hence so frequent mistakings And as it is with particular Persons so may it be with a Society or Company of men one true Church in these things differing from another and
the same Church differing from it self upon further discoveries A Synod a Parliament may judge such and such things that they who are to submit may sincerely scruple and stick at as Sin. If Churches and Men heavenly enlightned are thus exposed to vary in their apprehensions we cannot be confident of any Councel or Assembly made up of the most Wise and Prudent Men. Parliaments are chosen by the votes of the promiscuous multitudes in respect we would hope to their sufficiency in managing our Civil and Temporal concernments but as to their Skill and Ability to discern and judge of such matters appertaining to Order in the Service and Worship of God all men have not this Knowledge this is little or not at all attended by those that Elect them by reason whereof Matters wherein mens Consciences are concerned are not at all times carried by those who are most Conscientious in that Assembly who are not alwayes the Major part yet notwithstanding are required in their Consciences to assent and consent to such Determinations being made although possibly near one half in number dissented in the passing of them and it is unavoidable in all and the best Assemblies that are chosen by the general suffrage of a Nation Again These matters of Ceremony and external Order are sometimes managed in part with respect to a Party different in their apprehensions and who thereupon form these Lawes with respect to Prudence as well as Conscience In our first Reformation it was said such Superstitions are taken away aâ—time would serve quietly to do it and many things were left remaining in our Liturgy which otherwise would have been removed in compliance with that form of divine Service used-before by the Papists that they may not be provoked but rather won thereby to our Religion Womens Baptizing was continued in our Liturgy saith the Bishop of Winchester else the Book would not have passed the House Conf. at Hampton-Court King James was once willing that some Ceremonies giving offence should be removed But the Parliament then sitting thought it not Prudence and our present Sovereign would have done a great matter for the Ease of Tender Consciences as appears by some of the Declarations herein after mentioned but it stood not with the Prudence of this House as they expressed in their Answer without whose concurrence His Majesty thought not fit then to do it 3. From mistaken Principles as that there can be no Vnity without Vniformity that there can be no Discipline in a Church without some Ceremonies of humane Institution that things in Worship indifferent become necessary being imposed by Authority That things in matters of Order that are once established and some time continued in the Church may not with safety be altered These things I offer not to derogate from Parliaments in their manage of such Affairs but upon this serious account only To shew that as our Civil Lawes have made provision that the Church shall not in their Lawes and Canons order any thing against the Prerogative of the King or the Lawes and Statutes of the Realm in general and that such Canons shall not be in force that do 25 Hen. 8.19 So likewise Lawes and Statutes in Ecclesiastical Affairs established by the Civil Power if they be found to derogate from the Prerogative of Christ Jesus or the Lawes and Statutes of his Kingdom ought not to be in force upon mens Consciences As Church-men being supposed not to be so well understood in secular Lawes but may transgress so may secular Persons likewise in their orderings about Church Affairs therefore there is a like necessity of a Power to review Judge and dispense with such Lawes as shall be found to disturb the Consciences of peaceable Subjects as occasion may urge thereunto Hen. 8. by Commission which was continued by Edw. 6. appointed 32 Persons 8 of each Profession to peruse the Canons of the Clergy then in force to the end those might be removed that were any ways against the Crown and State. These Kings might have done the like in respect to those Canons and Ecclesiastical Lawes enacted in Parliament if they were found to derogate from Christ's Commands or his Institutes or if justly offensive to the peaceably Godly that Dispensations might be granted for the present till further Reformation be obtained 3. The Municipal Lawes of a Nation are from and conformed to the Principles of right Reason and common Justice only and we have submitted to the Resolutions of those Wise and Prudent Senators we our selves have made choice of to enact and establish such Lawes for us and therefore may acquiesce in their Determinations without further enquiry having given a kind of absolute pre-consent to such Lawes as shall be enacted by them but it is not so in Ecclesiastical Lawes intrusted with the same Persons for they are to be formed according to God's Word which every man is to take as his immediate Rule and not to do or submit to any thing in his Practice about the Notion of Religion but what is conformable thereunto he is to LIVE and act by his own Faith. To Lawes Ecclesiastical therefore made in Parliament we give only a Conditional Consent viz. So far as they are agreeable to God's Word and concur with Gospel-rules nor is it in the liberty of any man's Conscience or reason to yield more nor is there any more by us intrusted with the Representative the Parliament If a man doth scruple the reasonableness or equity of a Law established concerning Civil right or what is required from such a Statute he may notwithstanding yield Obedience without Sin and ought so to do rather than to offend by any appearance of disobedience as Christ himself did Matth. 17.26 27. But in Matters of Religion even Circumstances Ceremonies or Matters of Order or the least thing wherein the Lord hath concerned his Word if there be a doubt or scruple whether it be lawful and conformable to Scripture tho it be from Ignorance or weakness yet I sin if I submit in practice thereof Rom. 14.21 compared with 2 3. The consequence of Transgression in this kind is more than the loss of Estate Liberties yea of Life it self If Lawes from Superiors concerning Civil right be unjust in themselves or prove unequal from the Circumstances of this or that man's Case who cannot be relieved by any indulgence he may submit without Sin and without transgressing any Law of God nay it is virtue and pleasing to God to shew our patience in such suffering 1 Pet. 2.13 compared with 18 19. 1 Cor. 6 7. but not so in the Matters of Religion for we have it from Christ to the contrary that is not to submit Coloss 2.20 and God blames his People by his Prophets for willingly walking after the Commandments and keeping the Statutes of Omri Hosea 5.12 Micah 6.16 the Lord is a jealous God. 4. If there be not a Power to Judge and Dispense intrusted in some hand the People are in
be discovered by this indiscriminating Severity that is who are Dissenters upon Principles of Conscience and who of them so pretending are notwithstanding of a Seditious Spirit These can never be distinguished one from the other when Dissenters and such as conform not be it upon what ground soever are all of them equally branded with the same mark of disloyalty and so represented to His Majesty and all the Nation There is a necessity that this Pretence of Conscience be removed and Seditious Persons discovered and left to condign Punishment and others these stumbling-blocks being removed may by their peaceable Obedience to all other His Majesty's Lawes justifie and vindicate their Integrity which can no ways be done while the Righteous are thus condemned with the Wicked and no relaxing those Lawes which shut up all both Guilty and Innocent under the same Condemnation His Majesty who hath had a clear prospect all along of these things and thence publickly declared his avowed readiness in that Proclamation of 10 July 1669. and otherwise to indulge tender Consciences hath upon these afore-mentioned and the like weighty Considerations been necessitated to Publish this his Gracious DECLARATION of March 15. 1672. where he hath fully performed his Promise made at Breda and so often repeated Thus His Majesty as a Wife and Prudent Prince whose Station is fixed in an higher Orb like the Sun exhaling and consuming or serving to refresh and to shew the dark Foggs and Mists here beneath hath by the Light and Liberty shining forth from his gracious Indulgence refreshed multitudes of his good Subjects and delivered them from the dark misapprehensions of others Nor is this their great relief in any thing prejudicial either to the Estates or Liberties of men otherwise minded nor are such men abridged in any of their concerns Spiritual or Temporal hereby His Majesty hath made sufficient Provision for the satisfying their Consciences in a careful continuing those Ceremonies and Forms of Worship they have been accustomed to Let it not be grievous or offensive to them that their Brethren have obtained from His Majesty in respect to their Consciences the like favour Quest Since these Ecclesiastical Lawes of Restraint were Enacted by Parliament the King giving his Royal Assent had it not been convenient if His Majesty had so pleased that the dispensing with these Lawes had been by Parliament Answ 1 The King and Princes of this Realm His Majesty's Predecessors did Establish many Things and Orders by Parliament relating to Ecclesiastical Matters but did yet nevertheless often exercise their own Power in dispensing with the Penalties at least of such Lawes A constant acting with others in the exerting hereof might tho no Prescription against the King yet introduce at least into the Minds of Men a kind of Suspicion especially in the Vulgar that such Proceedings of the Supream Majesty by his sole Power to be an assuming an Arbitrary Government 2. The Parliament did still continue in this their former Opinion and first Judgment namely That a way of Severity was the only means to settle Peace and Unity They had newly passed the Act for Uniformity without any abatement of what was offensive by reason whereof arose that general Discontent which before we have mentioned His Majesty being sensible hereof did by that Declaration of Decemb. 26. move a second time That an Act might be prepared c. not doubting their chearful co-operation with him being a Matter wherein he conceived himself so much engaged both in Point of Honour and in what he oweth to the Peace of his Kingdoms which we profess saith he we can never think secure whilst there shall be a colour left to the malitious and disaffectionate to inflame the minds of so many Multitudes upon the score of Conscience with despair of ever obtaining any effect of our Promise for their Ease The House returns this Answer We your Majesty's Loyal Subjects who are now returned to serve in Parliament from those several Parts and Places of your Kingdom for which we were chosen do humbly offer to your Majesty's great Wisdom That it is in no sort adviseable that there be any Indulgence to such Persons who presume to dissent from the Act of Vniformity and the Religion Established for these Reasons c. whereof this is one It will in no wise become the graver Wisdom of a Parliament to pass a Law at one Session for Vniformity and at the next Session the reason of Vniformity continuing still the same to Pass another Law to frustrate or weaken the Execution of the former So that now His Majesty had no other Remedy but either 1. To retreat from that Pious and Seasonable Resolution for Liberty of Conscience expressed in Letters to the Parliament then sitting from Breda a Resolution so acceptable to them as the whole House Nemine Contradicente by Letters returned Thanks to him and Blessed the Name of the Lord who put such reconciling thoughts into the heart of the King. And he himself likewise owned an especial Blessing from God upon his Affairs after he had expressed that intention 2. Of break that Promise he solemnly made assuring this Liberty and had professed to the world upon this occasion in his Speech May 8. 1661. That he valued himself much upon keeping his Word and whatsoever he promised to his Subjects and that no man can be his Friend and wish him well who would perswade him to consent to the breach of that solemn Promise 3. Or leave the Nation under greater Distractions and Sufferings about Religion then he found it And that upon 12 years Experience of other means which extended rather to increase the Distempers These dishonourable things I say His Majesty must have suffered and undergone or make use of that Power GOD and the NATION have intrusted him withal tho not with Concurrence of Parliament so much and so often desired by him even so oft as he came to them as he tells them in his Speech July 8. 1661. yet nothing at any time was done to his Satisfaction in Liberty of Conscience by the Houses being obliged in their Judgments to proceed in the other way CHAP. V. Of former Examples for Indulgences HIS Majesty's Gracious Declaration contains not a greater Indulgence altho it be extended to a greater number of Persons than what was granted by His Majesty's Predecessors which before we have mentioned to the French and Dutch Congregations 1. There was an uniform order of Church Government and Divine Service to which not only His majesty's Subjects but all the Inhabitants in His Majesty's Dominions were to conform and no man to absent himself And were enjoyned not to hear or be present at any other Forms of Prayers and Administration of Sacraments then what is in that Book prescribed under Penalties of Ecclesiastical Censures Fines to the King Poor of the Parish c. 2. The Dispensation and Exemption was by the SOLE Authority of the Sovereign and stands thus A Liberty to