Compulsion of Conscience Condemned, Section 6
SECT. VI.
AT the writing of this, there came to my hands a Paper newly publiſhed, with this Title, A Second Argument for a more full and firm Ʋnion amongſt all good Proteſtants, wherein the Nonconformiſts taking the Sacrament after the manner of the Church of England, is juſtifyed, &c. In a Letter to a Friend. Becauſe the Scope of it is not only to magnifie the Church of England, (which I do not in the leaſt reflect upon) but alſo to fix an Odium upon Diſſenters, and render them more intollerable in the Eye of the Government, than the Charity of many Pious and Learned Conformiſts either deſire, or think ſeaſonable; I have thought it agreeable to the Nature of my Subject, to leave a few modeſt Remarks upon it. And,
1. If the Converſion of ſuch Diſſenters, as are mentioned p. 1. be really the Effect of Conviction of mind, without any ſiniſter ends, I ſhall not blame them for walking according to their Light, for that were to contradict the Deſign of theſe few Sheets, viz. The Exerciſe of a Charitable meekneſs towards our weak Brethren. But if it be meerly for fear of the Penal Proſecution there likewiſe mentioned, it is probable that the Advocates of ſuch a practice, (viz.) to Conform to ſuch things as they before cry'd down as not Evangelical, or at beſt think ſtill to be doubtful,) will hardly prove Martyrs.
Temporizing is Diametrically oppoſite to the Nature of Chriſtianity; And ſuch as are for ſelfiſh worldly ends, liſt themſelves among the pureſt Profeſſors of Evangelical Truths, are juſtly branded with the Ignominious Name of Hypocrites. But whether theſe Men do it out of Conſcience, or for any By-ends, The Lord only knows, for he is the Searcher of Hearts; and there we leave it.
The Expreſſions p. 2. are ſo perplext and unintelligible, that I cannot well pick out the meaning of it. If by Sons of Leviathan (bating the unuſualneſs of the Phraſe) be meant, the Romiſh Clergy; the Paper then ſuppoſes ſuch, to be Inſtructors among the Diſſenters, and of great Influence overthem: But that isno leſs than a malicious and groundleſs Slander. And I Challenge this Author to juſtifie the ſurmiſe by any Demonſtrative Inſtances. Or,
2. If it means the Teachers of the Diſſenters, (for one of theſe it muſt be) who are repreſented as frighting the people from Conformity, and ſcaring them out of Church by calling it, and its Miniſters, Antichriſtian; let the Author produce the Words or Writings of any eminent Nonconformiſt Preacher or Preachers, that have branded the Church of England with that Odious Epithete, and I will joyn with him to abhor the Calumniators. All Sober Diſſenters univerſally agree, that the Romiſh Hierarchy is the Antichriſt ſpoken of in the Scripture; and it was lately well proved in a Treatiſe Intituled, Schematologia, by a Diſſenting Preacher. And for them to make the Church of England another Antichriſt, is not only diſconſonant to their publick and avowed Principles, but the higheſt violation of that Charity, and Divine Principle of Love which they owe to their Chriſtian Conforming Brethren, that agree with them in all the ſubſtantial parts of the Faith, and differ only in Circumſtances confeſſedly indifferent by the very Impoſers.
I am ſurprized to find ſuch a Scheme of Divinity in this Paper, p. 3. as I never yet ſaw or heard from a Proteſtant Writer. All things neceſſary to Salvation are peremptorily laid down by this Author, in theſe four particulars; upon which take a few Notes.
1. The Learning of a good Catechiſm, to aid and conduct their Faith.
2. A good and well Compoſed Form of Prayer to diſcharge their Devotion.
3. To hear Learned and Good Men Preach to revive and quicken them to Duty.
4. To Square and Regulate their Lives by Moral Precepts (or the Law of Nature.)
Here's the ſum total of what's neceſſary to Salvation in this Authors Opinion.—But he is not content Dogmatically to make ſo Diminutive a Reduction of Chriſtianity, but will alſo enſure your Soul for you, in theſe words,—The which [meaning the ſaid particulars] whoſoever ſhall humbly and carefully obſerve, conſtantly and Conſcientiouſly perform, we [that we is himſelf, as if he had been the Repreſentative of the Church of England] will aſſure them Salvation, and undertake to Anſwer to God for them, and be content to ſtand chargeable with their Blood, if they do miſcarry, &c.
1. As to the Firſt, 'tis confeſſed that Catechiſtical Inſtructions were uſed in the Primitive Times, and ſince; and that if rightly managed, it is a neceſſary expedient to Inform the Judgments of the Ignorant. But I never yet knew that it was made to lead the Van of ſuch Articles, as are neceſſary to Salvation, before. It is a means indeed, which (as the Spirit of God Influences) may be Inſtrumentally ſubſervient to Convert the unconverted. But 'tis meer Popery to Attribute any ſuch Virtue to it, as if the meer Learning of a bare Form of Catechistical Queſtions and Anſwers, were a thing neceſſary to Salvation; and this I take to be the Papers meaning.
The way of Catechiſing in the Primitive Ages of Chriſtianity, was for ſome of the Church Elders to call the Youth and other Ignorant Perſons together, at ſome certain Times, and examine them concerning the Faith, alwaies explaining what was obſcure to their weak underſtandings, nottying themſelves to any Form, but adminiſtring their Queſtions, and ſhaping their Inſtructions as the Capacity of the Catechumeni required, like Divine School-Maſters teaching their Spiritual Pupils, and with ſervent Prayers recommending the ſucceſs to God, the Converter of Souls. So that Catechiſing is no more than a Chriſtian endeavour, or expedient for the begetting of Faith,—not an aid and conduct of Faith (as the Paper words it) becauſe the perſons Catechiſ'd, were ſuppoſed to be yet unconverted. Beſides, to make formal Catechiſing a poſitive means of Salvation, is to Damn all that have not the opportunity to Learn it by Heart, and yet that there are many ſuch in the World, that are nevertheleſs ſaved, is undoubtedly known to this Author, who ſeems to make Chriſtianity conſiſt in External Forms, and a Moral Deportment, or Converſation.
2. As to the Second, viz. A good and well Compoſed Form of Prayer to diſcharge their Devotion. It ſounds ſo different from Praying with the Spirit and Ʋnderstanding, that I cannot but marvel at it.
I do not at all blame ſuch as uſe Forms of Prayer, for they may, for ought I know, Pray with the Spirit likewiſe, conſidering the Form preſcribed by our Lord Jeſus himſelf, Matth. 6. But this is as clear as the Sun, that neither in all the New Teſtament, nor the Firſt Three Hundred Years, there) can be produced any Record of known Credit, that any ſtinted Forms were Impoſed; And good Reaſon, for all the Children of God, can repreſent their grievances to their Heavenly Father▪ And though their Petitions are expreſſed in Liſping Notes, or by the unutterable groans of the Spirit; yet they are not for all that rejected any more than a loving Father would deny his hungry Child a piece of Bread, becauſe he cannot ſpeak plain, or uſes not a Formal Addreſs for it.
But for this Author to make a Form of Prayer neceſſary to Salvation, is to Damn ſuch as will not, or do not, make their Applications to the Mercy Seat, in the ſtinted and Compoſed Conceptions of others, which poſſibly may not reach their Caſe, or (as he calls it) diſcharge their Devotion.
3. As to the Third thing neceſſary to Salvation, viz. To hear Learned and Good Men Preach, to revive and quicken to Duty. I ſay, That to attend the Sacred Diſpenſations of the Word of Truth, in order to growth in Grace, and Spiritual Edification, is a Chriſtian Duty.—And that the Preacher ought to be Learned in the Scriptures, and a Good Man, that is of ſuch Goodneſs as the utmoſt preſſing after it, can arrive at. If the Author means by Learning and Goodneſs, what may be meerly attainable by School Faculties, and that which the Philoſophers call Morality, abſtracted from the Influences of Converting and Evangelical Grace, I muſt Diſſent from him till he proves, that Chriſtianity and Morality are one and the ſame thing; Or that, Morality is that Grace by which we are ſaved through Faith. If he proves that, it will follow that the coming of Chriſt to Plant an Evangelical Religion in the World, and by his Death to ſave Mankind was unneceſſary, becauſe Salvation might have been attain'd by the Philoſophy of Plato, and the reſt of the Heathen Moraliſts. This Authors Divinity ſeems to look this way: For his fourth thing neceſſary to Salvation, is for Men to Square and Regulate their Lives by Moral Precepts (or the Law of Nature.) To which I ſay, That Chriſtians ought to do not only this, but more too, ſo that Chriſtian Duty terminates not here; It is not confined to practical or ſpeculative Morality, which is only a Branch or Species of Chriſtianity, and is as much in degree below that Faith and Spiritual Grace that ſaves the Soul through the Efficacy of the Blood of Chriſt, as the Body is below the Soul. The one is exerciſed in Principles of Common Equity betwixt Man and Man,—comprehended in that ſaying, Do as ye would be done unto: The other is exerciſed in a Spiritual Commerce with the Divinity by Faith, Prayer, and other Goſpel Graces, which Natural Philoſophy (meerly conſider'd as ſuch) can no more perform, than a Man ſtark Blind can judge of Colours, or Lazarus could get out of his Grave before the All quickning power of the Mediator rais'd him. The Goſpel repreſents ſuch as were Naturally Alive, to be Spiritually Dead. And Philoſophy without Grace is Character'd by the Apoſtle to be a vain, ſeducing thing.
Before I touch upon the Reaſons of this Authon, in juſtification of Nonconformiſts taking the Sacrament after the manner of the Church of England, give me leave to put in this Caution; That I do not in what I write directly or indirectly, diſpute againſt the Lawfulneſs of the Adminiſtration of this Ordinance, as us'd in the ſaid Church; but my Scope and Intention is, to ſhew how unreaſonable it is, for this Author to repreſent the Nonconformiſts as ſuch ſilly Sectaries, becauſe they hant ſo wide a Throat as he, to ſwallow what they cannot Digeſt; and conſequently, that ſuch of them as Diſſent out of pure Conſcience, though they ſuffer ſuch Penalties, as this Gentleman it ſeems does not care to be concern'd in, are to be born withal, whilſt they behave themſelves peaceably and dutifully towards the Civil Government. And to give him a hint, that if he be one of thoſe wellineaning Diſſenters, that has Converſed well near 30 Years amongſt them (as he ſays) p. 1. then either he ſaw their folly and groundleſs ſcrupuloſity (as he angerly calls it) before the preſent juncture, or not: If he ſaw it before, and would not make diſcovery of it in order to his full and firm Ʋ nion, as he Baptizes his Pamphlet, how can he clear himſelf of Ʋnfaithfulneſs, if not Hipocriſie, in not beginning this Bleſſed Atchievement ſooner, that he might prevent the jealouſie of the Government, and the ſufferings of ſo many Poor Families as he talks of.
But if he be but a new Proſelite to the Church of England, and is Converted on a ſuddain, as on the one hand people will be apt to ſuſpect him, becauſe he chuſes a time of ſuffering to forſake his Old Brethren, and think him a Temporizer: ſo on the other hand, he will be lookt upon as a Novice in Reformation, and Old Experienc'd Men, will hardly be perſwaded to Learn their Religion from the little pedantick ſubtilties of ſuch variable Diſſenters, who move with the State Compaſs.
Theſe things I ſpeak not from any prejudice againſt the Author, (whoever he be) but to put him in mind, in a Spirit of meakneſs, that it would better become him rather to exerciſe Charity towards his forſaken Brethren, (if he has been a Diſſenter) and ſince he has freed himſelf from the laſh of ſuffering, that he would not add to their burthen, at ſo Licentious a Rate as he does in this Pamphlet. If they are in an Error, let him leave them to God, as they are willing to leave him quietly to the happineſs of the ſecure Station he has choſen.
In p. 4. he begins his Proofs, which the Judicious and Conſcientious Nonconformiſt will look upon more ſubtil then ſolid. All that I ſhall remark as to that, will be this, becauſe my Work is not to diſapprove the Communion of the Church of England, but to intreat the Proſecutors to ſhew Chriſtian Compaſſion to peaceable Diſſenting Proteſtants; that this Author would if he writes a Third Argument, reſolve me a few plain Quaeries.
1. Whether the poſitive Rules ſet down by the Soveraign Legiſlator (with reſpect to his Ordinances) are not to be obſerved by Chriſtians exactly, without any Addition or Subſtraction, as near as can be?
2. Whether it be not an Impeachment of the Divine Wiſdom, to ſuppoſe his Laws imperfect? Or that he ſtands in need of Spiritual Privy Council, to Regulate and Eſtabliſh the Circumſtances of his Lordſhip?
3. Whether, if the ſaid Divine Laws be perfect, and unalterable, (as they certainly are) any quiet, and Conſcientious Diſſenter, ought to be puniſhed for Non obſervance of ſuch Ceremonies as are confeſs'd to be of a meer Humane Original?
4. Whether it be an Argument of Piety, for ſuch as have got on the warm ſide of the Hedge, to pelt dirt at thoſe that cannot ſtride ſo largely, or jump over ſo nimbly as they do?
For my part I thought, and ſtill think, that the things neceſſary to Salvation, may be comprehended under this ſhort Sentance, viz. To Love God with all our Hearts, and our Neighbours as our ſelves; which is the Epitome of Chriſtian Religion, and a Compendium of the firſt and ſecond Table.
Faith in Chriſt Jeſus, the Saviour of the World, who is God, Co-equal and Co-eſſential with the Father, and, a Life and Converſation ſuitable to the Sacred Rules of the Scriptures of Truth, which comprehends Morality and Duties purely Divine too, do conſtitute a Chriſtian: And if this Mans Scheme of Religion mentioned before, be true, which as far as I can ſee, reaches no further then to what the Law of Nature teaches,—then he may throw away that ſuperfluous thing called the Bible, and ſtudy Seneca, and Hobs his Leviathan, &c.
Certainly this Author has but a deſpicable Opinion of Faith, though the Scripture ſays, That 'tis impoſſible to pleaſe God without it; when he cannot afford it a little room among his things neceſſary to Salvation,—only ſuppoſes Men to have it, by which I have ground to ſuſpect, that the Faith he means, is nothing but ſome kind of Moral perſwaſion, or other, that being ſuitable to the reſt of his Diſcourſe. His little Pedantick Dilemma's, to juſtifie the Communion of the Church of England, p. 4, 5, 6, 7, 8. are meerly frivolous; becauſe no ſober, nor wiſe Diſſenter (as far as I can ſee) Condemns that Communion. 'Tis only ſome things reſpecting the Circumſtances of Adminiſtration, that they diſallow, as being not ſo exactly Quodrate with the Rule. Therefore let this Author, (if he will do any thing to the purpoſe) leave beating the Air, and draw a parellel between the Communion he juſtifies, and what is written of it in Scripture,—
1. Reſpecting the perſons Adminiſtring. 2. The perſons receiving 3. The manner how. 4ly. The Time when. And 5ly. To what end. And if he makes them agree, then he will Convert all the Diſſenters in that great Point, for which they ſuffer. But if they do not agree, then let this Dilema-maker give us ſome Reaſons for the Diſparity, and by what Authority the alteration was made: Or elſe in good earneſt let him e'en appear bare-fac'd, and blunder it out in plain Engliſh, That the Laws of God are ſubſervient to the Inſtitutions that Humane Policy thinks fit to ſuperadd. I would withal, intreat the Author to bleſs the World with a like parallel about Infant-baptiſm, that he may reduce thoſe Diſſenters that have no good Opinion of it.
But now comes the Mortal Wound (as he thinks) have a care poor Phanaticks!—Here the greateſt number of them are affirm'd to hold Principles dangerouſly Heretical, and moſt abominably abuſive of the moſt Holy and Bleſſed God,—yea, they ungod him. This is moſt ſad indeed,—but wherein I pray? By making him the greateſt Author of miſchief,—folly, &c. by their idle Dreams about his Peremptory and Eternal Decrees. Oh! There'sthe buſineſs; this is the excellent and ſtupendious folly [fine Rhetorick.] which he admires at.
Here you ſee how he brands the poor Diſſenters for the moſt abominable of Hereticks; and how does he prove it? Why he Fathers an Opinion upon them, which none but a mad-Man will own, and then pours you out a long winded Rhapſody of ſuch Deviliſh Conſequences, as are able to ſcare abody out of all Charity with the Diſſenters.
For my part, if I had thought it had been ſuch a Damn'd thing to believe, That God fore-ordain'd whatſoever ſhould come to paſs,—I would never have done it. Well, but the Author is pelting ſoundly at his Man of Straw, and the Odium is thrown upon the greateſt part of the Diſſenters. What I ſhall ſay in reply, is this,
1. If there be any body guilty of this Hereſie, viz. That God is the Author of Sin, I heartily leave him at this Authors Mercy, for I look upon that Opinion to be no better then he repreſents it. But,
2. He is too uncharitable to charge the greateſt number of the Diſſenters with it, who for any thing, I find Diſcourſe only of the Decrees of God, as Predeſtination, Election, &c. as the Scripture repreſents and as the greateſt part of the Church of England holds.
3. I could wiſh that Men were temperate, and modeſt in writing and diſcourſing of theſe great Secrets of Gods Decrees, and forbear to Extort Conſequences with ſuch violence from doubtful and obſcure places. Men have got ſuch an Itch to Eſpouſe ſome Darling Opinion or other, that no reaſon can remove them from it, though Chriſtianity languiſhes in the very Vitals of it, by theſe Brawls and Animoſities. I have known too many that won't trouble their Heads with the moſt certain and moſt Important Duties of the Goſpel, that inſtead of reading the Commandments, and the plain Practical Parts of Scripture, will needs be making Comments upon the obſcureſt Allegories of the Prophets, and the Revelation of St. John. Pray what neceſſity have we to confound poor ſimple Chriſtians with thoſe School Tricks, which much Idle and Licentious Wits, peſter the Church of Chriſt? It was enough for the Apoſtle to know nothing but Jeſus Chriſt, and him Crucified, (as was ſaid) and 'tis moſt aſſuredly true, that whatſoever is neceſſary to Salvation, is ſo plainly laid down in the Scripture, that the meaneſt Capacity may (by the aid of Divine Grace) underſtand it.
'Tis therefore a dangerous piece of wantonneſs to be peeping into the Secret Cabinets of the Almighty, and I am ſure, ſuch Fooleries have done much miſchief in the World. For,
1. 'Tis enough for us to know that the Lord God hath choſen a people for himſelf, viz. ſuch as believe in him, and obey his Laws, and that he will Eternally ſave them. And,
2. That ſuch as reject his Grace and Mercy, and diſobey his Goſpel, will fall under his Eternal Wrath.
With this Belief I content my ſelf, and firmly hold, That God is not, nor cannot be the Author of any Evil, but on the contrary that he is the Author of all Good. I believe that Mans Damnation is purely and Originally from his own wickedneſs, and that his Eternal Deſtruction is not from any Decree of God; which whoſoever ſaies, does at the ſame time affirm, That God does Damn him for what he cannot poſſibly avoid.
On the other ſide I Beleive, that no Man can ſave himſelf, but that the Lord Jeſus Chriſt is the only and ſole Author and Cauſe of Salvation, and that he alone purifies the corrupt Wills and Hearts of Men, adapting and preparing them to receive his Grace and ſaving Truths, through the Power and Influence of the Holy Spirit. This is my Creed, in this Point, and here I reſt, not propoſing it by way of Impoſition on others, but to ſhew that this moderate middle path, which in my Judgment is Sound and Orthodox, and would lead us to the deſireable Manſions of Peace, out of which our Pulpit-Wars have a long time kept us.
I doubt ſome Intemperate Zealots, that would as ſoon part with their Eyes, as their Notions, will be grumbling at what I ſay, as too favourable to one ſide or other. But as I regard not unjuſt cenſure, ſo I Challenge them to mend it. Methinks if theſe general Truths, and ſome ſuch like, be enough for the people to know they do the Church no good ſervice, that inſtead of Preaching Practical Duties, will needs be frightening the Auditory with hidden Decrees, abſolute Reprobation, and ſome ſuch new made Thunder-Bolts, able to ſcare 'em into Deſpair. God Commanded his Goſpel to be Preach'd to all the World, that ſuch as would receive it ſhould be ſaved. But theſe Men have got you a hidden Decree, which Damns the greateſt part of Mankind, yet without the hand of any Heavenly Notary to teſtifie it. And pray tell me, what is it more or leſs, than to mock the poor people, to invite them to believe, &c. when 'tis impoſſible for them ſavingly to do it, if their Names be Regiſtred in that black and irreverſible Muſter Roll.
I do not deſign to reflect upon any, nor do I Liſt my ſelf with thoſe who follow Arminius, or Calvin; I am ſorry to find extreams on both hands. I would only beſeech Diſſenters to Preach neceſſary Truths, and let the hidden Decrees of God alone, with other unneceſſary Notions; which practice will undoubtedly be of great and uſeful Conſequenc, and will preventthe Bawling of ſuch Authors as this is, who I believe will not Quarrel with what I here write, nor charge his horrible Conſequences upon it; and yet I am ſure, all Sober Diſſenters are of this mind; For I never yet met any of them, but upon a ſober debate, as occaſion offered it, were obliged by fair Argument to own it. And he that believes this, believes enough, as to this Point, and more will but diſtract and confound the plain and honeſt Chriſtian. I have been the longer about this, tolet this Author know that his charge of Hereſie is ſtretcht unreaſonably wide, and I hope I have gain'd thus much by taking notice of this Pamphlet, that upon a ſerious and unbyaſs'd peruſal of this few Remarks, any Reader of common Capacity will ſee a neceſſity of better Arguments then he uſes. And 'tis hop'd that our Church will uſe that way of reducing Diſſenters, viz. Mild Chriſtian Debates and Conferences, Sober Brotherly Perſwaſions, with hearty Prayers for each other; which were the Church Weapons of the Primitive Chriſtians, not ſuch Whirlwind and Thunder▪ as ſome certain Renegado's yonder at Algier, or thereabouts, would Conjure up, againſt a little ſcatter'd Fleet of their Quondam Friends.
I profeſs I cannot but wonder at the unparallel'd Confidence of this Pamphlet, that bluſhes not to charge the greateſt part of the Sectaries, (as its young zeal words it) meaning Proteſtant Diſſenters) with making God the Author of wickedneſs, in ſuch terms as quoted before; which is no leſs then to charge them with the blackeſt of Blaſphemies. Now the Laws of our Land have provided Condign puniſhment for that (moſt) Monſtrous of Treaſons, againſt the King of Kings. And the Author cannot acquit himſelf of Miſpriſion, if he gives not a Catalogue of ſuch horrible Delinquents, that the Law may puniſh them, and that all Chriſtians may ſhun them as the worſt of Hereticks. Let him produce that, together with Legal Evidence, and then fiat Juſtitia, let new Tyburns be erected for them, if the Legiſlative Authory thinks fit.
Reader, I have almoſt done with this Pamphlet, which I believe will Proſelite only ſuch as are under the Influence of ſomething I ſhall not name. Only give me leave to add a few Lines by way of obſervation, upon the ſpecimen, the Author gives of the Wit and Policy of theſe giddy Sectaries, (as he calls them.)
Would they have (ſaies he) p. 12.) Arch-Biſhops,—Biſhops,—the beſt Clergy,—all the beſt Clergy of England,—Tythes,—Ʋniverſities,—Pariſh Levy's,—Down? This he Anſwers with a parcel of Gingling, Yes, Yes, Yeſſes.
Then to fill up the Vacuities, he inſinuates that theſe ſame Sectaries would Elect Tinkers, Taylors, Watermen, Shoomakers, Coffee-men, Hat-Dreſſers, &c. concluding with a pious Irony, That the Chriſtian World muſt be acquainted with this Honourable—Reformation!
In the firſt place the Slander is Venemous, and the Deportment of the Grave and Reverend Nonconformiſt Preachers ſince His Majeſties happy Reſtauration, confutes this wild Calumny. Let him name thoſe giddy Fools, and let them be expoſed for their ſillineſs; Elſe let him avoid the charge of turning a falſe Accuſer of the Brethren, if he can.
All that Proteſtant Diſſenters deſire, is but a Liberty to ſerve their God, according to their Light, in Cottages, or any where, quietly, without any Combination againſt the Government; nor do they begrudge the Governours of the Church their Dignities or Revenues. When they do otherwiſe, let them be ſtigmatiz'd with a Witneſs for me; for then they ceaſe from being the Diſciples of Chriſt, whoſe Kingdom is not of this World.
Secondly, If he has been a benefic'd Holder-forth amongſt theſe Sectaries, he might have nam'd his own Trade with the reſt; And ſhould have Demonſtrated which of thoſe Mechanicks, have aſpired to ſuch high Church Dignities; without that, the Tale ſignifies nothing. There were Mechanick Preachers in the Primitive Times, I am ſure; 'tis well they eſcape this Gentlemans laſh; he deſerves thanks for that Civility, however.
Well but (ſays the Pamphlet, p. 13.) for forty years they have made no Bank, built no Free-Schools, purchas'd no Church-Lands,—pay no Tythes,—wont conſent to have all things common,—their Preachers go a Begging,—&c.
This I muſt confeſs is a frightful charge, and able to ſcare their Preachers away from them, if they only gape for a Benefice. But the Author did not conſider that this is a good Argument againſt his Inſinuations of their Ambition, for if this be true, then the Government needs not fear them, and the Proſecution of Penal Laws may be ſpar'd, when the Sectaries make no proviſion for their Miniſters, nor do Incorporate themſelves into a formidable Faction. Beſides, ſince the Caſe is thus (or the Pamphlet tells a Whisker) either the Diſſenting Preachers, (as formerly hinted) are Fools to go a Begging, when they may be welcome to our Church, and provided for, or elſe their Diſſent is from pure Conſcience, and ſo, Chriſtian Charity would rather pitty then perſecute them.
To conclude this Section, if the Author of this Paper thinks fit to go on, let him produce Arguments of weight and ſolidity, and wave the Language of Reproach, and he will either convince us, or be anſwered ſoberly.