The Conformists Fourth Plea, To the reader (2 of 2)

The Conformists Fourth Plea · To the reader (2 of 2)

p. 16And that they ſhould be hunted and worried, and the Fleece torn from their Backs, by ſuch a ſort of Animals, of ignorant, infidel, voracious Enemies to all Religion, is a very great Affliction to the Sufferers, and Peproach upon our Religion; as if ſpiritual Means were not uſed, or ſpiritual Weapons had no Power; as if Chriſtians were to be tamed by irrational Methods; as if the Shepherd's Voice, nor his Rod and Staff could do no Good, but the ſcattered Sheep were given up to the Dogs, to bring them to the Fold, that prey for themſelves: As if a ſelf-created Officer, that's below a Commiſſion, and unworthy of a Livery, had greater Virtue in him to cure Church-Diviſions, than Ordained Miniſters. I aſſure the Reader, this is written not to make him merry; And I do not know whether it will be pardoned to me, to conclude this Head with this, That 'tis no wonder the Succeſs is no better, when no more ſanctified Means and Inſtruments are employed to act in a Work of this Nature and Conſequence.

Conſid. VI. By this way the holy Ordinances of God, many choice Men for excellent Paſtoral Gifts, Qualifications and Parts, and real Holineſs, are brought to contempt, to great contempt; and this way is a very great Obſtruction to the Encreaſe of Saving-Knowledg and true Religion in many. The malignant Influences of our Diviſions upon Religion, is demonſtrated by the affectionate Biſhop of Cork, in his ſecond Sermon. I ſhall limit my Obſervation to the ſame Deſign of Peace and Unity, and keep to the Thing in hand; That this proceeding againſt the Nonconformiſts, is of ill conſequence to Religion in general.**Ʋſque ad aetatem Auguſtini, hoc eſt plus quàm quadringentis poſt Chriſtum natum annis, nuſquam legimus Orthodoxes implorisſſe Caeſaris praeſidium adverſus Haereticos quum id frequentiſſimè factum eſſet ab Haeretacis: Nunquam tamen hoc exemplum imitari viſum eſt Orthodoxis, donec Donatiſtarum & Circumcellionum porpelleret pervicax & inſanabilis inſania &c. Eraſmus in Reſponſ. de Inquiſitione. If they were an Heretical Sect, except turbulent to the State, where have we a Rule for ſuch a Proceſs againſt them? But without diſparagement, or making any offenſive Compariſons between their Miniſters, and their Hearers, and ours, there is no Man that can take the meaſure of Abilities proportioned to the Work of Chriſt, but muſt acknowledg them to come as near to the Standard, as moſt Men in the Age: And for their Auditors, generally they are Men of as much Aptneſs, Receptivity, of Apprehenſion, Judgment, and Experience in the Work and Way of Salvation, as any Men of their ſeveral Ranks and Qualities, in the Places where they live, and are as great Examples of Truth, Sobriety, practical p. 17Holineſs; and are as much exerciſed in reading, praying, conſerring, redeeming Time, walking not as Fools, but as wiſe, as any Men that profeſs Chriſt among us, and every way as uſeful Subjects. There are ſeveral Degrees of them; ſome have their Indiſeretions, and their Miſtakes, and their Heats, and their Blemiſhes; and what Party have not? But if the Grace of God hath appeared to any Men; and if any are taught to deny Ʋngodlineſs, and worldly Luſts, and to live ſoberly, righteonſly, and godly in this preſent World, as I am ſure there are, there are ſuch among them. And it is no diſparagement to them, that they are ſcrupulous, conſidering remaining Ignorance: for if Men have a due ſenſe of Sin, and have known what it is to be humbled and penitent, they muſt needs be fearful and tender; and then what with want of Helps, Studies, and Leiſure to ſtudy Things leſs neceſſary, many of them may not be ſo judicious, as to diſſolve the Knot of Scruples; and judging of Things according to their Uſe and Benefit to them, they may not be ſo taken with what others practiſe. But there are among them plain Men, of as clear Perceptions as any I ever met with, of their Education. But now both their Teachers and themſelves are under the ſcorn and contempt of Fanaticks, which ſignifies with many, what Unacquaintance, Pride, and Uncharitableneſs can caſt upon them.

1. It is injurious to Religion, as if they that preach, pray, ſearch the Scriptures, prove giddy, unſettled, odd, and erroneous; an irrational Sect of Men, ſprung up among Men of no ſolidity or ſettlement. Hence what an Advantage doth the malignant Spirit take, to make ſo many ignorant and carnal Fanaticks? meer Babes in Religion, that have nothing in them but what is put into their Mouths, or infecteth them with undiſcerned and ſenſleſs Popery, in this Point, That the Peoples having and reading of the Scriptures, is dangerous, as diſpoſing to Hereſy and Diviſions.

2. It renders the Labours of the worthieſt of them ſuſpected and deſpiſed, and this is anhindrance to our Union: for who values thoſe Men that are not fit to preach? or whoſe Labours teach People to run into Fancies and Deluſions? The moſt uſeful, profitable, ſearching Books, which the World hath moſt need of, are not as much as looked into by many, but rejected, becauſe they are the Books of Fanaticks, as they are called. Yea, more, if a Conformiſt have the Name of a Fanatick, ſome of our Church-Parrots will not come nigh the Door-Poſts of Wiſdom.

3. It is a Temptation, and I fear a prevailing one, that there is no Worſhip either neceſſary or acceptable unto God, or ſafe for the Soul, but the Legal in all its parts and accidents. Hence it is manifeſt, that all the Religion of many, ſtays at Church, no Sign or Mark of it brought p. 18home to their Houſes, and private Converſation.

4. Is it not maniſeſt, that many are ſo prejudiced againſt them, as dangerous Perſons, becauſe they ſuffer, that they running into an extreme of Oppoſition, continue in a clear way of Irreligion and Damnation; ſo far from praying, and any thing that looks like Godly, that they live in the Confeſſion of all Ungodlineſs, and worldly Luſts, and live intemperately, unrighteouſly, and ungodly, in ſwearing, ſelf-damning, and blaſpheming.

5. Others ſeeing that Men, that ſeem to take the greateſt care of their eternal Intereſt, are thus branded, purſued, and troubled, lie faſt aſleep in carnal Security, or take up in outward Formality. If God awaken them, they lie down again; and they are eaſily perſuaded to lie down, who are not throughly reſolved, when they obſerve this Way is every where ſpoken againſt. If a Man become truly penitent, of looſe become ſtrict, of careleſs become circumſpect, of lukewarm become zealous, he is ſtrait a Fanatick, or that way enclined: And who knows not the Power of ſuch Suggeſtions and Temptations? Which prevails ſo far upon abundance of Men, ſo openly and ſhamefully, to be aſhamed of the Ways of Chriſt, and of ſpeaking of his Commandments, except it be in Cavil or Contention, contrary to the holy Pſalmiſt, I will ſpeak of thy Teſtimonies before Kings, and will not be aſhamed. Pſal. 119.46.

6. It makes the Wicked rejoice, when they ſee them who condemn them, as Noah did the Old World, by being moved with fear, and preparing an Ark, to ſee them perſecuted; and makes vile prophane Sinners run into an Exceſs of Inſolence, when they have them at their mercy, or in their hands.

7. It is a Temptation to many, to do many things in an hypocritical compliance with ungodly Men, which in their Hearts they cannot allow, becauſe at other Times and Places they expreſs a diſlike of them, for fear of ſtaining themſelves with the diſgrace of being Favourers of Diſſenters: I mean this in one particular of Exceſs of Drinking, thoſe plauſible Arts and Introductions to it; and of joining in Diſcourſes, or not ſilencing them, which ſavor rankly loathſom of Prophaneneſs and Atheiſm.

8. It diſableth good Men from doing thoſe Works of Piety and Charity, which otherwiſe they would do. It is not unobſerved, how bountiful the ſober Diſſenters are in all Collections, upon publick and unſuſpected Occaſions, beſides many other Charges they are at, of contributing ſomething to their Teachers, relieving particular Perſons in great Wants, living hoſpitably. They are much weakned by Fines, Indictments, &c. and are great Loſers by the Seizure of Goods above value, and underſelling them, that they cannot do the Good they would: And who are enriched p. 19by it, but they who will never be rich, nor bleſs'd, till they repent and reſtore? It is no pleaſing Conſideration to any Man of any Indifferency, to ſee honeſt Mens Goods carried away, to maintain ſome in open Impiety.

9. It is a great Temptation to as many as love this World, to follow Chriſt no more openly than Nicodemus; for they are for a Religion that is ſafe and ſaving, if not gainful. Yea, it is a dangerous thing for a Man, a private Man, a Man and his own Houſe, to ſing Pſalms, read, pray, catechiſe, when an Informer, hearing but a Voice, goes and informs of a Conventicle, and his Oath muſt be taken for the King, when really 'tis for himſelf, and his Maſter. There is ſufficient Proof and Teſtimony of ſuch Things as theſe,See the Narrative out of Devon. 1671. that ſome have been highly damnified for praying in their own Families.

10. It is a great Temptation to the Children of Godly Parents, to walk in Ways contrary to God and their Parents, and to beget grudgings againſt their Parents, when they are like to be Sufferers by their Parents Practices.

11. It is a great Temptation to Apoſtacy, I do not mean from a Faction or Party, but from the undoubted Offices and Duties of true Godlineſs. How many have, within theſe few Years paſt, fallen from the ſtrictneſs of keeping the Lord's Day, of preaching twice, of hearing carefully, of taking Notes, repeating Sermons, and Family-Duties? Yea, that have turned to a contrary way of Debauchery and Impiety, as wanting ſtrength of Grace and Courage, to own their Baptiſmal Vow, the Practice of the truly Pious, and their Saviour's Laws?

12. By this the Communion of Saints is much broken, and the Comſort of it loſt. This Miſchief is grown now to that degree, that it is criminal to hear any of them preach, or join with them in Duties in the ſame Family, be the Occaſion never ſo great and excuſable. Are they Chriſtians? and ſhall not one Chriſtian converſe with another Chriſtian, as a Chriſtian, in Chriſtian Offices? If they come to us, it is almoſt as bad as our going to them. And this Nonconformity deprives us in a great part of the practical Article of our Creed; for the Communion of Saints doth conſiſt in Practice and Exerciſe. And had we not better ſpare the Things we contend for, than an Article of Faith? Or why may not a Conformiſt hold occaſional Communion with the Nonconformiſts, in indiſputable Duties, retaining the Liberty and Reputation of his Conformity, without ſuſpicion? Is it becauſe we muſt not offend Authority? Then certainly a greater Weight is hung upon Conformity, than it can bear, if ever it be weighed in an even Ballance. We are forward to blame the p. 20more rigid ſort of Separatiſts, for not coming to our Worſhip; and why are we ſo rigid as to forbear all Chriſtian Communion with them, as if Chriſtianity were all loſt among them? O that we were as averſe from other Company, as we are from them, in holy Duties! I do declare, for this very reaſon taken from my Creed, that I do hold mental Communion with all the holy Brethren, Partakers of the heavenly Calling, and am prepared for local and external Communion with them in all Chriſtian Duties and Ordinances.

Conſid. VII. To ſilence, moleſt and puniſh ſound and able Miniſters, and Proteſtant Chriſtians, is as much as to render them altogether unſerviceable to the Church and Kingdom in a time of need, and in places that need all their Labours, and to cut them off, except they be moved by force of Law to come in, and do as we do. But the Church of God in England and Wales hath great need of more ſuch Men as they are; and ſome places had ſat in Darkneſs had it not been for them. This is true, and therefore this courſe of proceeding with them, is detrimental to Religion it ſelf, and to the Salvation of precious Souls. Surely, either we do not know what it is to ſave Souls, or we muſt be ſenſible, that it is a Work of great Study, Induſtry and Watchfulneſs; and how a ſmall Pariſh is too great and numerous, without great Diligence for moſt of us; and how long it is, before we come to a holy dexterity in the management of our Calling. Who is ſufficient ſo to preach, as to be a ſavour of Life? But who is ſufficient for publick and private Work? Some make no more of it, but to ſend a Man, and a woodden Staff: but the Prophet himſelf muſt ſtretch himſelf, and breath upon the dead Child, &c. It is matter of Praiſe to read diligently the Prayers, and preach conſtantly, but we know, that many muſt be ſetched in, not by citing them firſt to Court, that way is much about, ſo far about that ſome are loſt that way and never come in; we muſt go and ſetch them in by our perſonal Applications, and Addreſſes to their Conſciences. It is better have too many than too few, ſaith the Reverend Biſhop of Cork; We have too few, if they were all admitted and encouraged. And what an unreaſonable loſs is it to be deprived of their Labours, who are devoted to the Work, and have as edifying a Gift of popular perſuaſive Argumentation as any Men? Who have been our Teachers and Examples in this kind more than they? What an Example was the moſt faithful and ſucceſsful Mr. Baxter, whoſe Practice was copied after his Gildas Salvianus, and the Miniſters of that Aſſociation? How diligent was Mr. Stubbs, Mr. Allen, Mr. Waddeſworth, and others? But they were not worthy! This courſe we undertake to follow when we are ordained, this was the commendable Practice of the the ancient Biſhops. See Proſper de vita Contemplativa, p. 21l. 2. c. 2. tales Seriptura appellat Speculatores qui ſpeculantur actus omnium, &c. that watch the Actions of all, how every one lives in his Houſe, how in the City, among the Citizens, &c. lib. 1. cap. 21. the Chapter anſwers the Title; a lamentable Deſcription of a Prieſt living carnally, — Cyprian. Epiſt. 40. It troubled St. Auguſtin, that his Health would not ſerve him to do his Office: It grieves me more than it doth you perhaps, that my Infirmity is not ſufficient for all the Cares which the Members of Chriſt require of me. Epiſt. 138. Clero & Populo Hypponenſi, &c. How ſeldom do many People, eſpecially Women and young Ones, in Pariſhes of five or ſix Miles Dimenſions, or more, come to Church? Have not they Souls? Perhaps they would be careful of them, if they were told and convinced of their Caſe and Danger; but O how well do they take themſelves to be! and think themſelves excuſed from ſaving Ordinances, becauſe they live ſo far from their Churches! The Learned Dr. Bright ſaith, ſomewhere in his Book of Prayer, that upon computation, there is a Prieſt for every fifty Perſons in France. But alas! here in England there is not a Miniſter wholly for two or three Pariſhes, in many Counties; and this where I live, I have known a poor ſilly Curat travel on foot four or five Miles to read Prayers, in ſome very populous Pariſhes, where Eſquires and Gentlemen live very thick. While we are careleſs of Souls, we teach poor Souls to be careleſs of their Salvation. If the Cry of ſpiritual Murther, Damnation, of Fire, of Hunger and Thirſt, had any Entrance into our Hearts, we ſhould mind Realities more than Formalities, and not perſecute Preachers for Preaching, but ſend them forth in Peace, and commend them to God. But Preachers, yet not Preachers, make an Outcry againſt their Preaching; and others, that never knew the Need or Benefit of it, cannot endure them in their Coaſts: But they who are more concerned for the Salvation of Souls, and Proſperity of the Work of Chriſt, ſhould be otherwiſe affected. — But to uſe them as they are uſed, is not tenderly to conſult the eternal Salvation and Good of many People; and ſuppoſe them as diſaffected to the Church, whoſe Happineſs they intenſely wiſh, and would certainly part with more, if they had it, to come in again into the publick Service, than ever it coſt them to forſake it, both againſt their Wills, and againſt their Intereſt, Eaſe, Quietneſs, and Honour. I am conſident of what I write, tho I have not asked any of them the Queſtion, becauſe I do verily believe them to be wiſe, rational, and good Men. If ſome Places can be without them, tho I know not one, ſend them to Places which are in danger of being loſt for want of ſuch as they; and ſend them, as it is fit they ſhould be received. (How beautiful are the Feet of them that bring good Tidings!) with reſpect and honour.

p. 22Conſid. VIII. As many Places have great need of them, ſo the Lord hath been with them, his Work hath proſpered in their hands, even when their Diſgraces and Dangers have been a great Obſtruction. I never mean ſuch a Converſion (as ends in Deſtruction) to Conceitedneſs, Pride, Faction; but I mean that which is to Salvation, by Holineſs, Righteouſneſs, and Peace. And for all their Hazards, Reproaches, and Diſgraces, an underſtanding and wiſe People hear them, which they would never do, if they did not receive Edification. Is there nothing but Humor and Affectation in them? Affectation of what? of Fines, Loſſes, Frowns, Threatnings, Diminution of Civil Privileges, as far as ſome can deprive them? If this be their Hypocriſy, verily they have their Reward. They go to hear them for Scruples and Fanaticiſm. Let a Divine repent of ſuch a meditated Calumny and Aſperſion, leſt he fall into them.So the Heathen objected; Sed non ideo bonum, quia multos convertit. — Quid hoc mati eſt, cujus reus gaudet? &c. Tertull. Apol. chap. 1. Whatever another intends to do, that dares to make the Succeſs of their Miniſtry of the Goſpel, the Power of God to Salvation upon rational Souls, to lead Chriſtian Lives, no greater Argument of divine Approbation, than the ſpreading of Mahumetaniſm, and the Succeſs of the Alcoran; if he never found the Efficacy of Grace, of the Spirit, Word, and Sacraments upon his Heart, let him turn his Thoughts and his Time, if not his Pen, to make ready for his Judgment, and to ſecure his Peace, rather than to rake into Sores and Ulcers, and keep them open, to get Money, as ſome Beggars do their Sores.

Conſid. IX. A ſafe and ſpeedy Union of Diffenters, as nearly united as poſſibly can be made, is moſt deſireable, that there may be a happy End put to their many Sufferings. Religion and Humanity can take no pleaſure in the deſerved Puniſhments of Men; the Murmurs and Complaints of Sufferers ſtir and move Compaſſions; and Pity holds the Hand even of Juſtice, in all Caſes in which Neceſſity is not urgent and manifeſt. The Evil of Separation hath been opened, when the Evil of their Sufferings hath not been touched upon: They are urged with the firſt, but that is but one Side of the Evil; let us ſearch into the other Sore, to take the whole Weight and Compaſs of the Miſchief that lies upon the Proteſtant Religion; and both run down from the ſame Cauſe; and he that would ſtop the Current of Evil in divided Streams, and dry up the Flood of Afflictions and Miſeries, muſt ſtop it at the Well head of the Cauſe. They are urged to enter into the Communion of the Church as by Law p. 23eſtabliſhed, becauſe of the Miſchiefs of their Separations and it would be a ſpecial Service to move our Governors to make their Return as eaſy as may be, by opening the Scandal of their Sufferings. If their Conſent to our Injunctions were gained, the Controverſy would be at an end, and this Proſecution alſo: But that being not like to be attained this way, the Continuance of the Separation is more for the good and profit of the Church, than their Sufferings; for while they enjoy their Liberty, the Goſpel is preached, and they that are regenerate, and called, and gathered to Chriſt, are gathered to the Catholick Church, tho not united unto a particular Church, in ſome certain Bonds of external Communion. But if they were totally ſuppreſſed, and where they are moſt narrowly watched and kept in, thouſands of Souls would loſe the Benefit of their Labours, and their Hearts are like to be more eſtranged from us, and the Church will ſtill loſe the Content and Comfort of their Communion. The ſuppoſed and aggravated Sin and Evil of the Separation, is doubled by their Sufferings, and made more incurable by the Exaſperation. We ſee and taſte the Fruit of above twenty Years Proceedings, and better cannot be expected, but much worſe may be feared.

To argue for a Releaſe from their Sufferings, becauſe they have ſuffered deeply, may ſeem weak and inconſequent; but take them in a Complex of Cauſes and Circumſtances, and I do hope the Argument may prove a Matter of Conſideration, to them that are concerned in theſe great Matters.

If a Man ſhould move for a Suſpenſion of the Laws againſt Malefactors, thus; Millions have ſuffered Impriſonment and Death, and therefore ſpare them; the Argument is not only ridiculous and weak, but weak and ſinful: becauſe they are Malefactors, and the Laws of God, both natural and revealed, require it; and there would be no Safety to the Lives of Innocents, nor of Civil Rights and Poſſeſſions.

But to argue, Our diſſenting Brethren have ſuffered much, therefore forbear to inflict more Puniſhments upon them, is not without ſome Strength, and convincive Evidence.

1. The performance of Religious Exerciſes in a different Form, is no ſuch Offence and Crime, as deſerves to be puniſhed, before the Penal Laws decree the Penalties. The Difference of the Adminiſtrations, is made by the diverſe uſing or diſuſing of Things indifferent, ſome extending their Liberty further than others. To uſe Chriſtian Liberty (wiſely, and as much as may be, inoffenſively) is no puniſhable Crime, but a Duty; and if there be not a Liberty in indifferent Things, there is none at all.

p. 242. But if it were a Matter puniſhable, yet of ſuch Things as are puniſhable, before a Penal Law be made: Sed non ideo ſequitur eam (paenam) debere exigi, quia boc pendet ex connexione finium ob ques poena inſtituta eſt, cum ipſa poenâ; as Grotius writes, De Jure Bell. & Pac. lib. 2. cap 4. §. 22.

Now what can be the Ends of theſe Penal Conſtitutions?

1. Unity of Mind with our Governors in thoſe Things enjoined; that ſeems to be the Reaſon of the Aſſent and Conſent; which none can be of, but ſuch as were ſo minded before it was required, all Reaſons and Circumſtances perpenſed. But that all ſhould be of the ſame mind, is impoſſible in our State: That's an End not attainable, and they who propoſe it, propoſe only for themſelves; and them of the ſame Judgment with them, and exclude the reſt, whom the Lord hath received. It was a wiſe, and is a celebrated Saying of the Emperor Maximilian the Second, to Auguſtus of Saxe, when he interpoſed for Peueer, in the Ʋbiquitarian Controverſies and Perſecution. The Duke told him, he would have all his Miniſters agree with him, and among one another: to which the Emperor anſwered, Ego in negotiis ad fidem & conſcientiam pertinentibus, nec auſim vel velim cuiquam offerre neceſſitatem aliquam coactione: Scis irrito conatu, &c. I know that will be loſt Labour, and that it is grievous and dangerous in it ſelf.— Id nunquam perficies, inquit Imperator, neque noſtrum eſt imperare Conſcientiis, ant ad fidem quimque vi cogere. Perclius Hiſtor. Carcerum, p. 361. Hoornbeck Summa Controv. cum Lutheranis, p. 657.

2. The Peace of the Church and State may be aim'd at. Can there be Peace in the Houſe of God, whilſt one Fellow-Servant ſmites another? Surely that is not the way to Peace. Which brings to my mind that of the Learned Hornbeck. (Oratione de Eccleſiarum inter ſe Communiene): If we ſhall receive or treat them otherwiſe than Brethren, whom Chriſt doth not diſdain, or think unworthy of ſo great a Name, Place, and Honour. Atque hoe Chriſtianae charitatis communionis que eſt fundamentum, This is the Foundation alſo of all Chriſtian and Eccleſiaſtical Love and Charity, among all Chriſtian Churches and Congregations through the World. Let others deſpiſe the common Name of Breshren, I never call to mind, without a ſingular Affection of Piety, that holy and ſingle-hearted Cuſtom among the Ancients, both of the Jewiſh and Chriſtian Age, when they ſaluted one another by no other Name than that of Brethren: So did the Tongue expreſs the Mind, and teſtify their Faith and Love, &c. Communicatio pacis, & appellatio fraternitatis, as Tertullian ſpeaks. Faith and Love to God, and Reconciliation with his heavenly Majeſty, as a Father, a Participation of the ſame divine Nature, a mutual Acknowledgment of the Marks and Lineaments of God's Children, p. 25a Conſent in the ſame ſubſtantial Truths, and ſpeaking the Truth in Love, and forbearing one another, are more ſure Ways to Peace, than Menaces and Force. At quanti dignius franes & dicuntur & habentur, who have acknowledged one Father, God; who have drunk in the ſame Spirit of Hollneſs; who have breathed out of one Womb of the ſame Ignorance, to the ſame Light of Truth. Tertull. ad Gentes. But we have other kind of Marks and Names of Diſtinction; we ſeem to reject all ſpiritual Kindred with them, and extinguiſh Love, to compoſe Differences, and to make Peace. Will theſe Ways ever lead us to Peace?

2. For the Peace of the State, this may be thought of. Through God's great Mercy we find, that the Controverſy of Conformity and Nonconformity hath not diſſurbed the Quietneſs of the State, but as ſome have made uſe of it: And Church-Peace ſhould be moſt earneſtly followed, that the State may know the Bleſſedneſs of being incorporated with the Church in the ſame Government; and finding the Bleſſing of Religion to be ſo great, may be the more tender of its Welfare. The Diſſenters have not only obeyed Warrants, but have made their appearance without Warrants, when but called to it by ſome that had no Warrants, ſo far have they been from giving occaſion to the Militia to come armed upon them; but ſome will have it ſo. And the Diſſenters give, or are ready to give, the ſame Security for the Peace, that others do that enjoy it.

3. The Diſſenters complain of the Laws, but much more for their Sufferings, either beſides, or contrary to, or above the Laws; and to put an end to their Sufferings, is to put an end to the Illegalities of many of their Proſecutors. The many Appeals and Actions, or the forbearing to make Appeals when there hath been apparent Cauſe, the many Errors found out in Courts of Juſtice, where it hath been done them in the Proceedings of Informers and others, prove this.

4. To put an End to theſe Vexations and Sufferings, is the only way to reſtrain much Impiety and Unrighteouſneſs in many Men, and to delives them from provoking & tempting God to plague & puniſh them that carry on this Work. The Spirit of Perſecution entred not into the Church, till Men walked after the Fleſh; and after that Perſecutors have fallen upon the Servants of God, the Wrath of God purſued the Perſecutors. Men ſhould abſtain from declaring their diſlike, diſaffection, and enmity to Godlineſs, if they loved themſelves.

5. Yea, moreover, I do not ſee how any of the Inſtruments in the Sufferings of our Chriſtian Brethren, can go on, and not ſin grievouſly againſt God, Men, and Themſelves. It is plain, that they neglect all the ſolemn and publick Worſhip of God, the ſtanding Means of their own Salvation, while they lie in wait to take the Worſhippors of God. And p. 26what their Practice is in other Duties of Religion, Truth, and common Honeſty, is well known: They come behind none of their Father's Children, in Lies, Falſe Witneſſes, confirmed by impudent and notorious — Swearing.

6. If this Way be not pleaſing to God, try another; if it be not bleſſed with Succeſs, try ſome other. It was the wiſe Counſel of Livia to Auguſtus, perplexed about the Conſpiracy of Cinna, which that wiſe Emperor took: Fac quod Medici ſolent, qui ubi uſitata remedia non procedant, tentant contraria; ſeveritate nihil profeciſti. Ser. de Clement. It is known indeed, that the Advantages of all temporal Penalties to the Catholick Church changed St. Auguſtin's Judgment from Lenity to ſome Severity; but never changed it from a ſweet Moderation, to a Rigor, making no difference between ſome and others; as appear in his ſeveral Letters of Interceſſion for the Donatiſts. And for all that, ſome are ſo ſtrict upon St. Auguſtin, as to note, that he but narrowly got to Heaven before Hippo was taken, for that hand which he had in that Motion. The Severity of the Northern Monarchs, in Sweden and Denmark, is but ill applied to our Caſe, who cannot rigorouſly, eſtabliſh our Conformity, without the Extirpation or Baniſhment of an excellent great Number of Chriſtians, that have deſcended from, and whoſe Predeceſſors ſprung up together with the Reformation.

Laſtly, Conſiden, Whether it be not better for the Church, and the Chriſtian Kingdom, to take off theſe Afflictors from chaſing that part of Chriſt's divided Flock, than ſuffer them to go on: For how can that be pleaſing to Chriſt, wherein the Enemy of Mankind, the Eneiny of Chriſtians above all Mankind, and the Enemy of Proteſtants more than of any Chriſtians, becauſe of their clearer Light and Purity, and the Enemy of the ſincerely Pious above all other Proteſtants, hath ſo openly appeared and acted, in Lies, Scandals, Falſe-Witneſs, Perjuries, Violence, and Unmercifulneſs. This is a ſurer way to loſe, than to gain them.

Object. If they are loſt, who can help it? How can they be united to us, that are not united among themſelves? They are very far from being of a piece. Beſides Preshyterians and Independents, there are Antinomians, Millenaries, Anabaptiſts, Quakers; ſhould we yield to any one of theſe, we are yet as far from gaining the reſt, as we are now from uniting all. Thus the Reverend Peace-maker of Cork, pag. 29.

But this Objection of the Difficulty, is not paſt ſome conſiderable Reply.

1. What if the Bundle of Arrows be broken, yet let us gather up as many as we can; our Artillery will be the more againſt our common p. 27Enemy, Gain any of them, and we ſhall be the more and ſtronges by that Addition.

2. Except the Presbyterians, the moſt of the other Diſſenters agree in their Modes of Government; ſo that what you grant to the Party, is granted to more.

3. Is it Reaſon and Charily, that thoſe who would unite, ſhall not, becauſe all will not, upon ſome Abutements?

4. Gain ſome, and they will help to draw in others.

5. The more are united, the ſewer remain to be tolerated by whith Toleration I mean no more, but a forhearing one another in Love, with the uſe of Goſpel-Means to convince and gain them, if poſſible and by the Civil Sword to reſtrain and ſuppreſs them, when it ſhall be neceſſary, and dangerous to the State, but not before.

And I crave leave to make a little Digreſſion upon this Head, reſpecting the ſeveral Parties named.

1. The Prasbyterian, to called, doth not inſiſt upon that Form of Government; He offers to come in.

2. The chief of the Congregational are Men of great Worth, Learning, Sobriety, and Holineſs; and they are but few, and never like to be many, in the Countries, and but few in Cities and populous Flaees.

3. The Anabaptiſt is an Independent in Government, for ought I know: what will do the one good, will do the other, in that point. And theſe are either ſimply ſcrupulous in the Point of Baptiſm, or elſe compounded of other Notions. The firſt ſort are reputed peaceable and holy Men, by them that write againſt them, as Mr. Baxter, Mr. Obed Wills, and Mr. Joſeph Whiſton. The ſecond may be kept in Order and Quiet, as eaſily as our careleſs, ignorant, and debauched Sects, that go under another Name.

4. The Antamenian, as ſuch, is a Doctrinal Diſſenter, yet thinks in the point of Imputation, he is the Antipapiſt, and the Proteſtant, and falls in among others in point of Church-Diſcipline.

5. The Millenarian, is either notionally ſo, and then his Faith is to himſelf … anti-magiſtratically, and ſo he is to be watched and coerced, and Presbyterians and Independents will help.

Laſtly, The Quaker muſt have the Right of Humanity. The Honour of all good Men Sir Matthew Halt, determined their Right in the Point of Marriage. My Soul grieves for them. Some of them, that I know, are a ſort of Chriſtians; they do not give enough to the Scriptures, which as fat as I know, is their great Error, from whence the reſt proceed. Their ſpiritual Loſs to me ſoems vaſt. They are gone far from us indeed, but I wiſh it were conſidered, that ſome Magiſtrates, in their extreme Heats and Violences, did urge them with Oaths when there was no cauſe for it, p. 28and picking quarrels with their Scruples, they fell to a haſty and violent Execution of their own violent Paſſions, more than the Law. They who ſcrupled ſwearing did call God to Witneſs, and did proteſt and promiſe Loyalty and Obedience, but it was not accepted; they offered the Security of their Words, and their Bodies to the Law, when found Tranſgreſſors againſt the Peace; But they were hurried and crouded into Priſons, and ill uſed in many Priſons, and ſo became hardned, and at length modell'd into an exact Policy. Yet they are Men and Natives; and whether Men ſhall forfeit their Goods and Liberties, for a Diſſent in Religion, by any Goſpel-Rule, or Rules of Chriſtian Equity, is a great Queſtion, and the Negative paſt doubt as yet. If they have a natural Right to Marriage, and thoſe ontracts ſtand, tho not made after the Liturgy, they have a natural Right to Society among us; and our Rule is, To walk honeſtly towards them, as they that are without. There are many Things commendable in them.

Theſe are the noted Sects looked upon with an evil eye, as dangerous Men, and yet there are other Sects very pernicions, but what Courſe is taken with them? Are there not Hobbiſts and Atheiſts? were there ever more of theſe ſince the Reformation than now? Witneſs the great Numbers of Sermons preached and printed, the great Numbers of Tracts, the large Volumes of Sir Matthew Hale, and others, againſt Atheiſm. Are theſe multiplied without cauſe? if not, there is a great enceaſe of Atheiſm. What ſhall be done with the Sects of Inſidels Blaſphemers, God dammens, Drunkards, Gameſters, Who amongers, and their Meeting Houſes? Irregular Men without Callings, Pamphleting Clubs, Paper Indendiaties, and the Society of Beggars and Vagrants, that are of no Church? What do you call thoſe Places, where many of our Nobility and Gentry either learned or were confirmed in their Levity Vanity, and are ſo tainted with a ſort of Wit and Words, that makes the Word of Chriſt and of Wiſdom, upſavoury and mean, where many have learned the Gifts of Conſidence and Immoralities? where Swords have been drawn, and Blood ſhed, but never indicted for Riots? Where have Perſons learned to put off God, and Conſcience, and Counſels, with wiety Anſwers, to excuſe their long lying in Bed, till Prayers, and Sermons, and Sacraments are over or their long dreſſing till Dinner to make their Afternoon-Viſits before to the Idols or Images like themſelves? Who can reckon all the Sects that diſſent from Chriſt's Goſpel, from their Baptiſmal Vows; that ſay they are for the Publick, tho they rarely viſit them; for the Religion eſtabliſhed by Law, with a ſecret Reſervation, except what requires them to be pure and holy? O the low Eſtate of Chriſtian. Religion, even among them that have the general Name of it. May it never fare worſe with Perſons and Places for Religious Exerciſes, than with moſt of theſe, who perhaps p. 29never had more than a private Reproof, and they will be ſparing of Complaints!

And now I turn in from this Digreſſion, to give a few Narratives of the Nonconformiſts Sufferings, in which it will plainly appear,

1. Perhaps no Law was ever executed with more Violence and Partiality, or Proceedings with leſs Succeſs, and more Miſtakes and Errors in Proceedings, more arbitrarily and illegally, than thoſe againſt Diſſenting Proteſtants.

2. It is no wonder they have been ſo unſucceſsful to bring them in, if you reſpect both Perſons and Methods unlike to effect that End.

3. How it concerns all Men, according to their Places and Power, to petition a Ceſſation of theſe Proceedings: (1.) To put an end to the groſs Wickedneſs of many Inſtruments, who take occaſion from the Laws to exerciſe their Irreligion and Wickedneſs. (2.) To prevent further Judgments upon many particular Families and Perſons, and the provoking of Chriſt to take away his Goſpel from us, when many of his Servants are ſo ill uſed, and his Ordinances blaſphemed, and Wickedneſs committed.

4. The various Appearances of God, both in Judgment and Mercy, in this very Proceeding.

5. Let it be judged and reſolved ſoberly, whether this way be not a greater Scandal to the Proteſtant Religion, than the Separation is, as great as it is.

6. Thoſe who are glad of the Law, have no cauſe to think the very Law it ſelf of any great uſe to their Deſign, provided, (1.) They proceed againſt the Nonconformiſts ſtrictly according to the Scope of the Law: (2.) According to the Direction of it, as to Proofs and Conviction: And if Men did not go beyond it, they could never have done what they have done.

7. It will be manifeſt, that they are not puniſhed for Sedition, Rebellion, or any Crime of that Infamy and Note by the various kinds of Proſecutions and Puniſhments.

8. Some are puniſhed in ſeveral Courts, and ſeveral ways.

9. How the Adverſaries of the Nonconformiſts have been defeated of their Purpoſes; ſome brought to Ruine, and miſerable Ends; ſome penitent and converted, and all or moſt fruſtrated of their Deſigns.

10. How groſly many have acted againſt all Humanity and Law, againſt God, againſt that Reverence which is due to the King, and his own Act. And many other Things will occur in the enſuing Narratives.

p. 30I am not void of Senſe, as not to know what a tender Point I have in hand, and what Perſons are like to be provoked; but I do write to call them to Repentance, to move others to Compaſſion, and to give Warning to them that need it,See the Rev. Biſhop of Cork, pag. 79. and laſtly, to ſatisfy the Incredulity of ſome of eminent place, that look upon the Reports of ſome of the Nonconformiſts as next to fabulous, aggravated, to make their Inflictors odious, and their Sufferings grievous. My Collections are but few, in compariſon of what others may make, who have better Advantages and Helps than I have. And if any Perſon ſhall reproach me, as diſhonouting the Government of the Church, let them know, (1.) The Things I write are not Fictions and Calumnies. (2.) Theſe Inſtruments and the Government are not all one. (3). It is fit theſe Things ſhould be known, to prevent Divine Wrath and Vengeance.

I night digeſt this Account into ſeveral Periods. Before the Act of Uniformity came out, and after before the Act againſt Conventicles, and Oxford Five-Mile Act, and after: till the King's Indulgence, and after. And alſo ſhew by what Acts the Diſſenters have ſuffered, and to what degrees. And I deſire it may be noted, That there hath been no reſpect ſhewed,

1. To Men of approved Loyalty.

2. Nor to Men in Epiſcopal Orders.

3. Nor to their reading of the Common-Prayer.

4. Nor to the King's Declaration, before the Parliament did addreſs to call it in.

By all which it will clearly appear, what kind of Men, and to what Scope they acted, that have appeared moſt active in theſe Proceedings.

I begin with the famous Sufferings of Mr. Andrew Parſans, Rector of Wem in Shropſhire. In Decemb. 1660, he was fetched from his own Houſe to Salop, by ſix Souldiers, who pretended to have, but ſhewed no Warrant. The Marſhal told him, he was his Priſoner, and next morning brought him before the Deputy-Lieutenants, who asked him, If he would take the Oaths of Allegiance and Supremacy? he told them, He had taken them long ago, and would cheerfully take them again, if they required it; and did ſo.

They told him, Complaints were made againſt him, (1.) For not Conforming. (2.) For ſeditious Preaching. To the firſt, he pleaded the King's Declaration. 2edly, He deſired the ſecond might be explained, and Particulars proved. They charged him with ſaying, There were more Sins committed (then) in one Month, than in twenty Years before: Inferring p. 31thence, beſides the Scandal to the King's Government, that he accounted the King's Murther no Sin, which was committed within that time. His Accuſers were then in Town, but appeared not; and he was diſcharged of his Impriſonment without Fees, and appointed to appear, when his Accuſers ſhould be ſummoned to appear face to face, and was admoniſhed to conform.

Eaſter following, one of his worſt Enemies, by a Faction, was made Church-warden for the Year 1661. And among other things, he encouraged the Profanation of the Lord's Day, and oppoſed an ancient Lecture which of courſe returned to that Town, and procured a Letter from the Deputy Lieutenants, to a Juſtice of Peace in the Pariſh, to hinder it. The laſt Tueſday in November, hearing no Bell ring, he went to know the Reaſon: He found the Church-Doors lock'd againſt him, and that Church-warden owned it was his Act, and told him he ſhould not go in, tho he told him he would preach himſelf. But by an Accident he got in, tho with difficulty, and ſome danger; and two Lectuters preached to a great Auditory of Neighbour-Miniſters, and People. Next day he, the Preachers, and Miniſters that heard, were by the High-Conſtable ſummoned before the Deputy Lieutenants: He and one of the Preathers (Mr. Lawrence) were committed to Priſon, the reſt checked and diſmiſſed. After four days Mr. Lawrence was releaſed, but Mr. Panſons was detained, upon pretence of other Matter, amounting to Sedition, if not Treaſon. He could not obtain the Sight of the Articles, yet obtained leave to return home upon Security, and limited not to go above five Miles from home, and to appear when ſent for. In the mean time one of the Deputy Lieutenants told him, they could not reſt for his Adverſaries Importunity, who with nine more, and ſome of them in Drink, gave in Depoſitions againſt him.

Jan. 29. The Marſhal, with five Troopers, came galloping to his Door, (where he met them) entred his Houſe, ſhewed a Warrant from Sir E. B. Commander in chief of the Forces in Salip, to bring him before him; who told him, he had an Order from the Deputy to commit him cloſe Priſoner, under the Marſhal's hand, for Things of a high Nature. During ſix Weeks Impriſonment, he uſed all means to obtain a Copy of the Depoſitions; at the end of which ſix Weeks, the Power of the Deputies expiting by the Act for the Militia, they reſolved to leave him bound, and commit him, as Juſtices of the Peace, upon ſuſpition of Treaſon, to the Common-Goal.

March 3. on the ſame Day, came down a Letter from the Right-Honourable the Lord Newport, Lord Lieutenant, from London, which one that ſigned his Commitment intercepted, and kept from him ten days and p. 32was afterwards brought him by a Friend of the Gentleman, which gave Order for his Releaſe, upon Security to return when ſent for: but he was not releaſed.

After eight Weeks abode in the Common-Goal, the Lord N. brought down a Commiſſion of Oyer and Terminer out of the Crown-Office, with a ſpecial Order under the Seal-Manual, to the ſame Lord, and one of the Juſtices in Ludlow, and eight more Gentlemen, (whereof three only were preſent) to try the ſaid A. P. Clerk, late of Wem.

May 28. the Commiſſion was eexcuted, the Juſtice gave the Charge to this purpoſe: A Miniſter was to be tried, all Presbyterian Miniſters reflected upon, among whom Mr. Baxter was particularly named. In the Afternoon the Grand-Inqueſt brought in their Bill. The Court was guarded with Souldiers; Mr. Parſons was brought to the Bar, commanded to hold up his hand; the Indictment was read, and he required to plead.

Before he pleaded, he, after much earneſtneſs in deſiring, and ſeveral Denials, was allowed to ſpeak to the Court, which he did briefly, and as well as he could, being abuſed by word and deed, by a Souldier that ſtood by to daunt him. He bleſſed God, that at length he might know for what he was ſo long impriſoned; that it was a Privilege to be tried by a Peer of the Realm, whoſe Honour made up the defect of an Oath; hoped the reſt of the Gentlemen, being Perſons of great Repute and Abilities, and was confident nothing ſhould be done but according to Law and Equity: He heard well of the Jury, and preſumed, they had the Conſcience and Diſcretion to judg of his Proſecutors, as they ſound them free from Malice, Partiality, and a bad Life.

He craved a Copy of his Indictment, and Councel. He was earneſtly commanded to plead, or they would proceed againſt him as Mute; which he did, firſt begging his Pleading might not be a Prejudice to him, as to his Exceptions againſt the Indictment; which was promiſed. After which he pleaded, Not guilty, and put himſelf upon God and his Country.

He was commanded to hold up his hand a ſecond time, and another Indictment was read; which he did as before.

He was commanded a third time to hold up his hand, and a third Indictment was read, which was only for Noneonformity, to which he preſently pleaded.

His learned Councel firſt moved for Copies of the Indictments. Copies of the two latter were granted; but the firſt denied; but being read to them again, they took ſuch notice of it, that they were enabled to plead to it next morning, with great ſatisfaction.

p. 33The Matter of the Indictment was: Not having the Fear of God &c. and by the Inſtigation of the Devil, and a malicious Mind againſt the King and Government, to bring his People into hatred of his Perſon and Government, did maliciouſly preach, Octob. 13. 1661.

1. There was more Sin committed now in a Month, than in a Year, for twenty Years paſt.

2. When there were good Judges and Kings in Iſrael, the People feared the Lord; but when there were wicked Judges and Kings, then every one did what was good in his own Eyes.

3. There was better Preaching now, than was ſince the Apoſtles Times.

4. That God will call us all to account for our Vows and Proteſtations, I muſt not name the Covenant.

Theſe Words were put in the Indictment, and made to come under the Act for the Preſervation of the King's Perſon.

The Words in the ſecond Indictment were: That a King, who is driven out of his Kingdom by his Subjects, and afterwards by Providence he entreth peaceably, and then ſetleth his Militia; and then having made himſelf ſtrong, beginneth to play his Pranks, and rules at his pleaſure, like a King or Tyrant: So the Devil comes to a Man's Elbow, and then gets poſſeſſion of his Heart, and then will play his Tricks.

But the Words ſpoken by him were theſe, and in his Notes, and atteſted by four Men who wrote after him, and ready to be teſtified by twenty more ready in Court; ſpeaking of the Power and Kingdom of the Devil, which he got by degrees in wicked Mens Hearts: It is with the Devil, as with a King, who when he is ſetled in his Dominion, hath diſpoſed of his Milina, and Miniſters of State, he may do what he will; Indeed till this be done, he may do as he may: So Satan, when he hath once put out the Eyes of the Conſcience, and ſeared it, and made the Will of his Party, and charmed the Affections, he may now do what he will.

It grew late, and his Proſecutors were not called till the next day; therefore he only aſſerted his Innocency, and Clearneſs of Conſcience, that he ſaid nothing to bring his Loyalty into ſuſpicion, or himſelf under the Law. But Judg T. aggravated the Words, in the moſt uncharitable Conſtruction, at large, and ſaid in his Conſcience, he meant it of the King.

He pleaded, the Time limited in the Act was paſt before indicted, and other Arguments, which his Counſel did learnedly and rationally manage: But the Judg told them, the Court would over-rule. Next day he was brought to the Bar, deſired his Adverſaries might be near him, face to face; but it was not granſed, but ſtood where he could ſeldom hear them.

p. 34The Jury being called to paſs on the firſt Indictment, he moved, he might make peremptory Challenges, the Judg anſwered, No. Of Sixty eight that were ſaid to be returned, there were but three or four of them that were called; the reſt were privately ſent to: They lived remote from him and ſo he could not challenge with cauſe. The Proſecutors were nine, but moſt of them were paſſive, drawn in by the Subtilty of the Church-warden, and his Brother, who ſware directly the Words in the firſt Indictment, but miſſed the Time when he ſpake. Mr. Parſons denied the Words, and his Counſel pleaded, the Words were not criminal. The Jury being inſtructed, were ſent forth, and preſently returned him, Guilty, and followed the Inſtructions more than the Evidence; as one of themſelves told a Friend of Mr. P. And ſo it proved, as his Proſecutors had given out.

Such another Jury paſt upon the ſecond Indictment, of Strangers, not a third part of them mentioned in the Return.

The Church-warden and his Brother ſwore the very Words; and a third, the Subſtance, but differing from them.

Mr P. denied the Words, and had four ſubſtantial Witneſſes, who had taken the Words exactly from his Mouth, when he preached. Theſe, and twenty more, did aſſert the Truth in another place, who were not regarded in the Court.

His Counſel pleaded, The Words were not proved, and if proved, were not within the Act.

Mr. Parſons did openly affert his Loyalty, by running ſeveral Hazards of Life and Eſtate, when the King paſſed with his Army to Worceſter, and that he ſent a Horſe and Arms to the Cheſter Buſineſs; beſides his conſtant Praying for him on occaſional Preaching, his Adverſaries being Judges.

But, as it was foretold, the Jury brought him in, Guilty.

The Sentence was, for the firſt Indictment he was fined an hundred Pounds.

The like for the ſecond; and to lie in Priſon till the Fines were paid.

He was before his Conviction made uncapable of any Eccleſiaſtical Preferment. After Sentence paſt, he only ſaid, Bleſſed be God.

During the Trials many Incivilities paſt: A grave and reverend Miniſter of Shrewsbury was ſtruck by a Souldier in open Court; and other godly and reverend Miniſters of the Country were ſcornfully thruſt out of the Court; and his Friends in Town durſt not be preſent at his Trial: And Friends and Foes concluded he ſhould die, or at leaſt be undone.

After his Trial, he continued near three Months in Priſon, till the Lord Newport, unknown to him, procured the King's Pardon for his Fine. His p. 35Living was preſently ſequeſtred by the Chancellor of Litchfield. And perhaps the Greatneſs of his Parſonage made him the more obnoxious, for he told them in open Court, that his Benence was condemned long ago, and that 400 l. was bidden for it by a great Man in the County; the Loſs of which amounts by this time to between five and ſix thouſand Pounds.

A Gentleman was tried with him, for ſtabbing his own Servant, of which there was clear Proof, and his Noſe felt a bleeding in open Court, but was brought io, Not guilty.

One of the Jury, when he had conſidered what was done, came afterward much dejected to Mr. P. and told him, the Foreman went againſt the Sence of the Major Part: He alſo went to the Judg, and told him ſo, who replied, he need not trouble himſelf about that, with other Words.

And this was the End of this great Malice and Violence of ill Men.

Let us obſerve: A Miniſter of approved Loyalty, who ventured Life and Eſtate for the King's Reſtauration, at Worceſter, and in Cheſhire, becomes often impriſoned, brought, like a Traytor, to hold up his Hand, which he had often lifted up to God in Prayer for the King; the Court guarded with Troopers, and not the Sheriffs Men; his Friends and Comforters were not permitted to ſtand by him; the Indictments found, againſt better Evidence of better Auditors, even four that wrote Sermon-Notes, againſt the common Senſe of a Jury made: And after all this (loyal) Traitor (for before the Trial, and in it, his Words were ſaid to amount to Treaſon) is only Fined, committed till it be paid, and after three Months, the Fine remitted. And this formidable Trial was on part of the high Day. May 29. in which one that had prevailed with God to ſee it, more than all his Adverſaries, had no matter of Joy leſt him upon it, but the rejoycing of his own Conſcience.

This brings to my mind, how touchy and captious many Men were at Preachers and Sermons in thoſe Days, of which I could give ſeveral Inſtances in but one eminent Conforming Miniſter, who ſuffered very much by quarrelſom and injudicious Hearers.

About the ſame time many eminent and good Miniſters were brought into Trouble and Priſons; and 'tis not unlikely but the Judg might mean the Presbyterians in Worceſterſhire, of which an Account is printed and abridged by Mr. Care, 2d Part of the Hiſtory of the Popiſh Plots.

Was it like that any thing of Accommodation, or Union of our woful Breaches, could enſue ſuch Proceedings? Is the Suſpicion groundleſs, that there was a Deſign to keep out ſuch Men as theſe? And that Politicians made great uſe of theſe Mock-Plots, to give colour to their Deſigns, p. 36which afterwards they formed. And ſome thought themſelves never well in, unleſs ſome others might be ejected. Nonconformity was a Crime in Mr. P. before our Act of Uniformity came out, and whilſt the King's Declaration only commended the Uſe of the old Common-Prayer-Book, as far as Men could go, and declared, no Man ſhould be puniſhed for Nonconformity.

Mr. John Whitlock, Vicar of St. Mary's in Nottingham, after the King's Declaration about Eccleſiaſtical Affairs came forth, and before the Act of Uniformity took place, was indicted at the Seſſions in Nottingham, for not reading Common-Prayer.

July 2. He was cited into the Eccleſiaſtical Court; and in caſe he ſhould refuſe to read Common-Prayer in the Surplice, in that Pariſh-Church, he ſhould be ſuſpended within the Archdeaconry of Nottingham, and his Church to be ſequeſtred.

Mr. John Barret was ſuſpended the ſame time; and July 7. the Order of the Court paſſed for the publication of their Suſpenſion, for not obeying the Monition of the Court. Upon the ſame day there was an Order of the Court for ſequeſtring the Profits, with this Expreſſion, Gum jam legitime vacat, & Curato caret. [Note, This was before the Suſpenſion was publiſhed and denounced, and whilſt the King's Declaration promiſed Indemonity.]

In the ſame manner was Mr. Jo. Barret indicted, ſuſpended and his Church (St. Peter's in Nottingham) ſequeſtred, and he forced to leave his Free hold in which he lived.

July 26, 1662. Mr. William Reynolds, Lecturer. of St. Mary's is Nottingham, was peremptorily inhibited Preaching, and receiving any Prefits, and to appear at the Conſiſtory-Court at York, Auguſt 8. following; at which time no Articles were produced againſt him, yet he was ſuſpended, and referred to the Viſitation, Septem. 9. following, at which he appeared, and received theſe Articles: (1.) No Man, by the Laws and Conſtitutions of this Realm, is to preach, and adminiſter the Sacraments, unleſs Epiſcopally erdained, (2.) Notwithſtanding which, he hath ſo done in the Pariſh of St. Mary Nottingham. (3.) About July, he was inhibited Preaching in St. Mary's, and in any other Place in the Dioceſs of York, (which was not in the Inhibition) and about Auguſt was ſuſpended. (4.) Yet once or more he had preached there, (which was not true.) He reſuſed to give his Anſwer under his Hand, becauſe the Articles infringed he Act of Indemnity for which he was admoniſhed three times, immediately one after another, and then excommunicated, p. 37by Dr. Burwell Chancellor of York; and Septemb. 15. iſſued out his Order for the publication of it, propter ipſius manifeſtam contumatiam, in non exhibendo reſponſa articulis. Hearing of a purpoſe to take out the Writ De Excommun. capiend. he was neceſſitated to go to London; and upon ſuggeſtion in the Court of Common-Pleas, of the Violation of the Act of Indemnity, the Lord Chief-Juſtice Bridgman, and the other Judges, granted him an Order, Hilar. 14. In Eaſter Term following, he was conſtrained to London, and to ſtay there the whole Term, to ſee if Dr. B. would ſhow Cauſe, but he never appeared, and ſo Mr. R. heard no more of it, tho it was not taken off till the laſt Act of Indemnity. All which was a great Charge to Mr. Reynolds.

It is well known, what Endeavours were uſed, to remove the Reverend and Learned Dr. Tuckney, from his Profeſſorſhip of Divinity, and Maſterſhip of St. John's in Cambridg, betimes, Anno 1660, before he came to the Trial of Nonconformity by Articles; which could not affect him. But a gracious Letter from the King was procured, and ſubmitted to by the ſaid Reverend Doctor; a Copy of which is as followeth.