The Conformists Fourth Plea, To the reader (1 of 2)

The Conformists Fourth Plea · To the reader (1 of 2)

The Epiſtle to the Reader.

IT is as much in the Reader's power to read or to forbear with Contempt, as to buy or not to buy: He knows that I, and the Book-ſeller can't impoſe upon him: if he overlook, or deſpiſe me, he ſaves both his Mony and his Time, and he may ſpare his Cenſures of Affectation or any other Fault, except be certainly know it, with as much Kindneſs to himſelf, as Juſtice to me. I owe ſuch Men no account of my ſelf, or of the Multiplication of theſe Pleas; but they that will be pleaſed to read them, will accept the Reaſon of the Number, as well as the Thing. When I had written the firſt, I thought I had done with the Argument, except called upon to vindicate, or confirm, to explain, or to correct what requires Correction. But when I had ſaid all I thought fit to ſay, it was without any cauſe at all given by me, reported that I had written a Second Plea, and the Second Plea was enquired after before it was conceived in my Mind. Ʋpon notice of this, I conſidered if this might be an Invitation or Call to view, and to give my ſenſe of their Sufferings with reſpect to publick Benefit, by a Ceſſation of their many Troubles, and Liberty to preach the Goſpel. I was confined to Brevity in that which yet was too large for many. In it I did ſtate the Caſe as truly and diſtinctly as poſſibly I could, and laboured to inform the Reader, both hiſtorically and rationally: I looked upon the hiſtorieal Part as obſcure, becauſe ſhort; and upon the rational as too weak; wanting the Authority of Teſtimony, and conſent of the Eminent Writers of our Church. And becauſe I ſaw the Incredulity of the Right Reverend Biſhop of Cork, who drew my Eſtimation and Affection to him for his peaceable Deſign, as if the Sufferings of the Nonconformiſts were artificially aggravated to an evil end, I thought three things neceſſary to be done: 1. To run up to the Spring of our Diviſions in the Savoy-Conference, and gave ſome Hiſtorical Account of Church-Affairs before, and about that time, which I perceived many did not know. 2. To ſhew and compare the Aſpects of ſome of our moſt Renowned Writers of the Church of England, and our Diſſenting Proteſtants towards the ſame things, of very great moment and tendency to Peace. 3. To repreſent ſome of the many Sufferings of Divines of known Loyalty, meerly for Nonconformity, to this end, that their Sufferings might affect Authority, and incline Men's Minds to Mercy and Porbearance. For while their Sufferings are ſlighted, and their Cauſe deſpiſed, and odiouſly expoſed as it commonly is, there is no hope of Reconciliation, nor Abatement of their Sufferings, nor of any Conceſſions to make their Admiſſion eaſy and comfortable. And all this was done together, and referred to the ingenious and honeſt Bookſeller, who being the proper Judg of his own Affairs, concluded it beſt to divide the whole into two Parts; and ſo that which was a Supplement to the Second Plea, is called the Third, and that which was a part of the Third, is called the Fourth Plea. This account I thought good to give of the Number, to them who are not diſpleaſed with the Argument, but with the Number. But it will be more difficult to ſatisfy them who are diſpleaſed with the Argument it ſelf. And of this I have here and there dropt a Reaſon, beſides a kind of Apology, in the Second, which I think took up too much room; and therefore I ſhall not run out here. My Deſign is throughly known to Him, whoſe Eyes are as a Flame of Fire, to whom I muſt give my laſt Account, and receive my final Judgment, after that Men have talkt and done their Pleaſure: I do humbly beg his Forgiveneſs for all Failings; and of Men, when any ſhall convince me of any Injury which I have ignorantly and unwillingly done, if any be done. I do verily believe the Argument is a needful Argument: and had the Management of it been anſwerable to it's Importance, and by a better hand, I ſhould have more rejoyced to reade it, than now I can; but yet as it is, I do not repent that I have given my Teſtimony to the Servants of Chriſt, nor the Faith and Holineſs profeſſed and propagated by them, although ſome will make it as dear to me as they can. But they and I are in the hands of God, and for their ſakes I wiſh they would not be too bold and free of their Menaces.

There is a noted Perſon, who affects the Title of Obſervator (I am ſure, either he is wilfully blind on one ſide, or he is abuſed by his Spectacles and Informers) to whom I am indebted. I cannot paſs by his Obſervator upon the Third Plea, Numb. 172. Tory ſpeaks of the Plea; No, no, 'tis not ripe for violence yet, but he advances very fairly, by way of Preparatory to it, if he can but perſwade the Multitude that the five-Mile Act was fram'd and paſs'd by Papiſts. Here's the King now, and the Majority of both Houſes, expoſed to the Rabble, as a Popiſh Faction.

Reader, here's Obſervator now. Theſe Words [fram'd and paſſed by Papiſts] are not mine, but his.

There is a Doſe of his Ingenuity and Goodneſs wrapt up in the Inſinuation, as if I ſaid or meant, as he is bold to report. If I quote my Authors for what I ſaid, or produce my Teſtimonies, he will not abide me more than them, becauſe Parliament-Men. One worthy Member of the Houſe in the Debate about uniting Proteſtant Diſſenters, appealed to many Members then in the Houſe, who were in that Parliament, as remembring that Act was promoted by Sir Thomas Clifford, Sir Solomon Swale, and Sir Roger Strickland, who all appeared to be Papiſts.

And I could name him ſome who remember the three Corners of the Houſe of Commons in which theſe three Popiſh Agents placed or poſted themſelves to ſee that the Votes of their Friends might not fail their Expectations, if not Engagements. Three ſuch leading Men as theſe were in the Houſe, when thinner than uſual becauſe of the Plague, and being then diſguiſed, and afterwards open Papiſts, was enough to denominate a Popiſh Faction, and to carry what they contrived, eſpecially pretending a Service to the Church, and by that pretence drawing the unwary Proteſtant to vote the ſame way. The Act, and the Oath in the Act was oppoſed by the eminent Loyal Earl of Southampton Lord Treaſurer, and others of the Nobility, and by the eminent Dr. Earl Biſhop of Salisbury; and when they of the other Party endeavoured to lay the ſame Oath upon the whole Kingdom, it was not only oppoſed by the Loyal, but carried in the Negative by three Votes, which were the now Earl of Lindſey, and the Earl of Danby, and Mr. Perigrine Bartue, who was that day introduced into the Houſe by the other two. And this is ſufficient to prove the other part of my Sentence, that it was oppoſed by the Loyal. It is the firſt time that I ever read or heard that the King fram'd or paſſed the Act: (the Acts are paſſed before they are preſented to him) or, which I abhor to think, to be in a Popiſh Faction, I leave the Scandal where I found it in Obſervator, with more of the ſame Dy and Tincture. Others there are that may be ſatisfied with the ſame Anſwers, who take it ill that it is remembred the five Mile Act was procured or promoted by Popiſh Counſels and Endeavours. Had not great and obſerving Men, who ſerved in Parliaments declared it; I ſhould not have laid any part of my Argument upon it, neither do I think a Quid pro Quo, to be an excuſe for me, if I had ſaid it, without ſufficient Teſtimony, that they who arraign and damn the Pleas, have given out that the Declaration of Indulgence, was from the ſame Councels, and in favour of the Papiſts. The Kingdom was alarmed with the fears of Popery; and many Preachers were Lecturers upon the Controverſies againſt Popery, as if it had been at the Church doors, and all muſt be armed againſt it: His Majeſty took notice of it in his Gracious Speech of February 5. 1672. I put forth my Declaration for Indulgence to Diſſenters, and I have hitherto found the good Effect of it — There is one part in it which hath been ſubject to Miſconſtruction, which is that concerning the Papiſts, as if more Liberty were granted them, than to the other Recuſants, when it is plain there is leſs, &c. I do not intend it ſhall any ways prejudice the Church, but I will ſupport its Right, and it in its full Power. Having ſaid this, I ſhall take it very ill to receive Contradiction in what I have done; and I will deal plainly with you, I am reſolved to ſtick to my Declaration.

The Lord Chancellour alſo ſpake the ſame thing. His Majeſty hath ſo fully vindicated his Declaration from that Calumny concerning the Papiſts, that no reaſonable Scruple can be made by any good Man: He hath ſufficiently juſtified it by the time it was publiſhed in, and the Effects he hath had from it; and might have done it more, from the agreeableneſs of it to his own natural Diſpoſition, which no good Engliſh Man can wiſh otherwiſe than it is: He loves not Blood, or rigorous Severities; but where mild or gentle ways may be uſed by a wiſe Prince, he is certain to chooſe them — and concludes that Head thus: But his Majeſty is not convinced that violent ways are the Intereſt of Religion, or the Church. p. 12, 13.

And the ſame Lord Chancellour, then a great Miniſter of State, gives his Reaſons to his Friend contrary to the Lord Clifford's, why be ſhould think that Indulgence was a favour to the Proteſtant Diſſenters, and for the advantage of the Proteſtant Religion, which are printed in a Letter from a Perſon of Quality, p. 5. However, it is clear, many of our Proteſtant Brethren declared their contrariety to Popery in their Learned Morning Exerciſes againſt Popery and otherwiſe, and do well know that one World cannot hold the Papiſts and them both, if Popery have Power; And our Mittimus will be quickly drawn, after that St. Peter's Succeſſor can come in Goaler, a Place he would purchaſe at any rate.

But O! how much more happy were it for us to be reconciled, and made one by Chriſt, by his Spirit, by his Goſpel, than be made Friends by him that oppoſeth himſelf, and was known in England by the Name of Antichriſt, which he can never forget, nor digeſt? Diſcerning and good Men are under Apprehenſions of Sufferings coming upon us, and write their Preparations; one, a worthy Miniſter of our Church, for Martyrdom, others for Sufferings; and the excellent Mr. Polhill draws the Face and Aſpect of the Times with his curious Pen. Charity is cold, Differences ar hot, Moderation vaniſhes, Enmity every where appears, Popery lifts up it ſelf in the World; Proteſtants help on the Deſign by deſtroying each other. Sin is gone up with a great Cry to Heaven; black Clouds of Wrath hang over our heads for it; the decays of holy Love threaten a remove of our Candleſticks; Lukewarmneſs in Religion ſhews, that we are fit to be ſpewed out of God's Mouth: Every one that hath eyes in his head may ſee the Tendency of ſuch things as theſe —. Epiſtle to the Reader before his Armatura Dei.

Our Peace is protracted by the Preſervation of One Life, upon which it hangs, which is more worth than ten thouſand of us (2 Sam. 18.3.) often wonderfully preſerved from open and latent dangers. But in how many Cities, Corporations and Counties is a Civil War begun! What Contrivances are ſtudied to divide us, and provocations to ſtrike? O who can number or expreſs the diviſion of Hearts amongst us! what Contentions in Pariſhes! what Inquiſitions after Diſſenters! They are once again become the Publick Grievance, and great Dangerous Party to be ſuppreſſed. The Tide that roſe againſt Popery a few years ago, is turned upon them now: as ſome have obſerved it ſeveral times before to have done. Yea, they are not only driven out of their Meetings, but cannot in ſome Places, worſhip God in their own private Families without Spies, yea, more, without Moleſtation; Suſpected evil Deſigns can not be more narrowly watched, than they are, who fear and worſhip the God of Heaven. Hence Impiety takes great Boldneſs and Confidence, and Piety is ſhut up, and muſt neither be heard nor ſeen. I am credibly informed, it is thus for a Time (but how long?) in ſome Places, ſince wicked Man ſee they may take that Courſe, which ſcarce any but they will undertake. And this Way of Impiety to diſcountenance, terrify, and confine or baniſh true real Piety, is that which I ſpeak againſt, and direct my Diſcourſe to.

I make not my ſelf wiſer than my Rulers, nor do oppoſe my ſelf againſt lawful Power, lawfully uſed by the meaneſt Officer; but being in ſome meaſure affected with the great Piety of many of my Brethren, and their great Sufferings in many kinds, and the Proceedings of moſt Men againſt them. Nonconformity is but the Pretence; but it is the Gain of ſomething which ſhall never profit them, nor be bleſſed unto them, that is aimed at. Who can ſay, he was ever the better or the richer for the many great Loſſes of the Sufferers? It were happy for the Informers, if no worſe ſhould befall them in this World, (not to ſpeak of the World to come) than happened to two of them, who went to complain, or demand (or both) their Moyety of a Juſtice of Peace, who commanded them both to be ſet in the Stock. Some Inſtances of the temporal State of theſe kind of Men are given in the few following Narratives.

Obſerve the Methods and Manner of the Execution, and the vaſt Diſſimilitude between their obſerving the Sabbath-Day, and the hunted Diſſenters. I do heartily wiſh all Things were done decently and in order in the Pbulick Aſſemblies, and that thither might be the Way of all God's People with one conſent: But if that cannot be, without Controverſy, to worſhip God in Chriſt by one Spirit, to preach one Faith, to join in Praiſes, to celebrate Sacraments, are more like the Sanctification of the Name and Sabbaths of the Lord our God, than riding and running up and down with vain Words, Blaſtings, Threatnings and Oaths, in a Morning, to find out a Preacher, and the Afternoon in Exceſs and Riot.

I remember that Muſculus ſaid, The Papiſts were unfit Men to correct the Anabaptiſts; Correctionis non eſt opus, niſi verorum Chriſtianorum. As he ſaith, Papiſts may burn them, but cannot correct them, except Burning be Correction: So theſe Men may inform, diſtrain, buy and ſell the diſtrained Goods, and hale Nonconformiſts to Priſon; but is this to convince and reduce them? And tho others may have better Aims and Intentions than theſe Inferiors have, yet is there not a more excellent Way? eſpecially in ſuch a Time as this, and in ſuch a Matter, wherein ſo much of the Glory of our Lord Jeſus is concerned. Let us fear, that to proſecute ſuch Men and Differences as intolerable do not bring upon us that which is really ſo.

I have uſed ſome Means to inform my ſelf, and cannot find that there is one Sign of God's Approbation of ſuch a Courſe as this is. I have given a ſmall Handfull of Inſtances in the following Collection, from which much may be obſerved; and it is but a very little, not ſo much as a Gleaning would be, if all were written which might be. I have ſeen it under the Hand of a Reverend Divine, that it was the Conjecture of ſeveral Miniſters, that if the Hiſtory of the Sufferings of the Nonconformiſts were written, but in the Weſt of England, it would make a great Folio. O how much more neceſſary a Duty lies upon Men, of turning to the Lord from all their wicked Ways, of working out their own Salvation, and furthering the Salvation of one another, of following after Love, Righteouſneſs, and Peace, and Preparation for the black Day of Death, and the great Day of Judgment! and to be more ſtrict againſt open Sins, than controverted and tolerable Diſtinctions! But if they who are born after the Fleſh, will ſhew their Natures, and grow wanton in Peace and Plenty, and find none to inſult upon in their wanton Raptures, but thoſe that deſire to know and worſhip God in Fear; Let all thoſe who are born from above, and are Partakers of the Divine Nature, as the Elect of God, holy and beloved, put on Bowels of Mercies, Kindneſs, Humbleneſs of Mind, Meekneſs, Long-ſuffering, forbearing one another: And if any Man have a Quarrel againſt any, even as Chriſt forgave you, ſo alſo do ye: And above all theſe things, put on Charity, which is the Bond of Perfectneſs.

And if other Places will not afford Reſt and Quietneſs for peaceable and honeſt good Men, that differ in a few Things; let not London forget their Labours, who ventured their Lives (with other good Men) to ſave, and to make Interceſſions for them, in the dreadful Plague; nor them who lay in the Duſt, pouring out Prayers for them, when Ruines lay inſtead of ſtately Piles, who have been eminently ſerviceable to reclaim diſſolute Youth, and promote Piety and Goodneſs. And why may not good Men, of different Notions and Perſuaſions in Modes and Forms, live together in Peace and Love, converſe with mutual Confidence and Dearneſs, as well as trade, and maintain Commerce with Perſons and Nations of a contrary Religion?

But I muſt conclude. The Lord proſper what I have in much Sincerity endeavoured for the Glory of God, and his Truth, the Honour of the King, and the Peace and Tranquillity of the Kingdom. Amen.

p. 1THE Conformiſt's fourth Plea FOR THE Nonconformiſts.

UNION is that which all wiſe, good and gracious Souls muſt needs deſire, and endeavour to attain, as they endeavour the attainment of Happineſs, which conſiſteth in it. Our Diviſions are extreme painful and uncomfortable; a great Diſhonour and Impediment to Religion, and Communion of Saints. Every Motion and Propoſal for it deſerves Attention and Thanks, tho it cannot be embraced or aſſented to. And whatſoever tends to make, continue, and widen our Diviſions, ſhould conſcienciouſly be avoided. Rigorous execting of abateable Articles and Terms, Prejudices, Suſpicions, ſtraining of Conſequences, aggravating Offences, odious Repreſentations of Perſons, Strangeneſs; refuſing to do Offices of Kindneſs, Juſtice, and Mercy; diſingenuous Cenſures, provoking Speeches, and Bitterneſs, are Wedges of Diviſion: beſides other wounding and cutting warlike Inſtruments, and Proceedings of Eccleſiaſtical Hoſtility. As it was from Hardneſs of Heart, that the Jews put away their Wives for every cauſe; ſo it proceeds not from Tenderneſs of Heart, that our Brethren are put away, as incurable Schiſmaticks, for every Diſſent and Diſagreement, Peace, Love, and Forbearance have a greater Place aſſigned them in Religion, than the Things in Controverſy, which cauſe our Diviſion. And whether it be meeteſt for the greater Things to ſuffer by the leſſer, or the leſſer to give place to the greater, let common Reaſon judg, and common p. 2Experience come in as Evidence; eſpecially in a time when we ſee Religion wounded in Head and Heart, and it can never recover Health, Strength, and Beauty, as long as theſe Wounds lie open. Unite we muſt, or continue in this disjointed broken Condition, and grow worſe and worſe by the application of Force and Warrants. The evil Conſequences of this Courſe are many and great. 1. The Law of Love and Dearneſs is violated. 2. The Diſſenters, in their Judgment, will never want a ſufficient Cauſe, to juſtify both their Diſſent, and their Sufferings; and the better the Cauſe of their Sufferings appears to be, the more to blame will they be ever thought, by whom they ſuffer. 3. The ambitions and factious Politician will ſerve and advance his private Deſign; by ſiding with either of the diſcontented Parties; and the Vices of the Politician ſhall be laid on the Head of Sacred Religion. 4. Others will ſacrifice the Peaceable and Innocent, with their Freedom and Eſtates, to their own Avarice, and devouring Luſts, under a pretence of executing Laws, and ſerving the Publick Good and Tranquillity. In few words, Who can reckon the many Impieties of ſeveral ſorts, that break in upon the Kingdom of Chriſt at this great Breach? The greateſt and Sum of all is, a Breach in the Communion of Saints, in the Offices of Love. The miſchievous Effects of Diviſions, are ſo many Arguments for Union.

And that which doth prejudice ſober Minds againſt the preſent Courſe of Informers, and armed Men, is, That it tends to the extinction of Love, and to enlarge the Diviſion. And for Union ſake, I deſire the following Conſiderations may have the force of Arguments.

But before I come to propoſe them, I deſire it may be noted,

1. It is, and muſt be acknowledged, that the King is Supreme Governor over all Perſons and Cauſes Eccleſiaſtical, and it belongs to his Office, to protect and promote the true Chriſtian Religion, and preſerve it from what is contrary and deſtructive to it.

2. As the Offices and Duties of the Supreme Power, ſeated in the Kings of England, and Biſhops and Paſtors, have been always diſtinguiſhed by our moſt approved Writers; as may be ſeen in Biſhop Bilſon, of Subjection; Bridges, of the Supremacy; Andrews, Tortura Torti, &c. Dr. Nowel againſt Dorman, (which Dr. Reynolds brought to Hart, in the beginning of their Conference, who ſaid, That if we gave to Princes no more than Dr. Nowel did, he did agree with it); and King James himſelf.

3. When the Magiſtrate exerciſeth his Power by executing of Laws, it is the Duty of the Paſtors of the Church to uſe the Key of Doctrine; that ſpiritual Means may be applied to the Souls of Men, according to the preſcription of our Saviour.

p. 34. Diſtinguiſh between Laws in their Intention, and the Application of them, which hath often fallen into ſuch hands, as turn them away from their Intention, and do not obſerve them as a Rule to themſelves in their Proceedings.

5. No Apology is made, or to be made for any ſeditions Practice or Doctrines, for violation of Peace, Subjection, and Righteouſneſs, &c.

De vobis quidem dixiſſe Apoſtolum legimus, quòd non ſine cauſa gladium geratis, & miniſtri Dei ſitis, vindices in eos qui malè agunt: ſed a…ia eſt cauſa Provinciae, alia eſt cauſa Eccleſiae; illius terribiliter gerenda eſt, adminiſtratio hujus clementer: Commendanda eſt manſuetudo. St. Aug. Epiſt. 150 ad Apringium.

We may diſtinguiſh between peccata ſpiritualia & ſecularia, between ſpiritual Sins, and ſecular. His duplicibus peccatis puniendis, &c. In puniſhing theſe two Sins, God hath ordained a twofold Sword or Puniſhment: a ſpiritual Sword for ſpiritual Sins, which is the Word of God; and for ſecular and outward Sins, a ſecular Sword, namely Caeſar's. Joan. Brentius, de Jure Magiſtratûs in Anabaptiſtas.

Again, we may diſtinguiſh between both kinds of Sins, and Evangelical Duties. The Diſſenters are not proſecuted for Infidelity, Hereſy, &c. or for ſeditious Doctrines or for ſecular Crimes and Offences: but for meeting in ſuch Numbers for Religious Exerciſes and Ordinances; and for this, only becauſe in a manner different from the Church of England, that is, without the Liturgy, as hath been ſaid, and ſhould be kept in mind. And the Proſecution begins by Informers, (uſually falſe and wicked Perſons, that make a Trade of it) and ends in Fines, Impriſonments, and corporal Sufferings. The manner of doing their Work or Office, is with prophaneneſs, Impiety, with what Wrath and Terror they can poſſibly caſt a peaceable unarmed People into. The Informers ruſh in with Bellowing and Roaring, with Oaths and Impiouſneſs: Sometimes the Souldier comes in with his Piſtol cock'd, and threatens he'll piſtol any one that ſtirs, he'll crack the Preacher's Crown, or piſtol him.

Theſe Things inſerted, to ſeveral Uſes, and for ſeveral Reaſons which might be given, I do preſent you with the Confiderations.

I. Can an Evangelical Union of Chriſtians and Churches be ever hoped for by Anti-Evangelical Means and Inſtruments? Aggravate their Religious Exerciſes in a manner different from the Liturgy, as proceeding from Minds tainted with no leſs than Hereſy, and to be a direct and formal Schiſm, and tending to corrupt and not to edify the Souls of Men: What Means and Inſtruments more proper and effectual to attain a bleſſed p. 4Unity, and to preſerve a Chriſtian Church, than what are appointed by our Lord and Saviour? Certainly he took care to preſerve the Purity of Faith, Doctrine, Worſhip, and Unity of the Faithful; or elſe he did but according to what he blames, in a Man that begins to build what he cannot finiſh, ſets up a Kingdom in Satan's Kingdom, a Church in the Dominions of the World, which would run into Confuſion and Ruine from within it ſelf, except he took a courſe to preſerve it. To call and convert, and not to keep, but to loſe, had not been to act anſwerably to the glorious Name of a Saviour. Since his Manifeſtation in the exerciſe of his Mediatory Office, he fulfilled all Offices in his own Perſon, as Prophet, Prieſt, and King: After his Aſcenſion, he taught and directed his Church by his Spirit, in his Apoſtles and Miniſters; and ſince their Deceaſe, by his Holy Spirit, and revealed Will and Laws. The Chriſtian Church had all Power within it ſelf, before the Converſion of Emperors, and Civil Potentates; and ſince they became Nurſing-Fathers and Nurſing-Mothers, the Church hath loſt nothing of her ſpiritual Power by it; for the Magiſtrate's Power is not privative, but accumulative. If Penalties, Mulcts, Fines, Impriſonments, and forcible Coertion, had been ſo neceſſary, it had been neceſſary to convert and ſet up Chriſtian Emperors and Kings, armed with a Civil Power, as ſoon as he had given Succeſs to his Miniſters, in calling a Church out of the World: Yet this is not to be wreſted to this very Conſtruction, as if the Church could do as well without a Chriſtian Magiſtrate, as with him. It only pretends to ſhew us, that our Lord Jeſus hath left us Means and Directions, ſufficient for the preſervation of his Church in Purity and Unity; and that thoſe Preſcriptions are moſt likely to produce his Ends.

Three things are pernicious to the Chriſtian Church: (1.) Corruption of Doctrine and Hereſy. (2.) Diſunion and Schiſms. (3.) Scandal in our Lives and Manners. Our Saviour hath taken care to keep his Church from, or to reform and purge it of all manner of pernicious Acts and Works of Satan and the Fleſh: And it lay upon him ſo to do, more than upon the moſt Chriſtian Magiſtrate or Paſtor, becauſe he redeem'd his Flock with his own Blood, and took upon him to be the Head of it, and all the Honour he receives from the World, is from his Church in it; and therefore it concerns him ſo to govern his Church, that he may be honoured in it and by it. To this end the Lord promiſed to ſend his Spirit, who is the Spirit of Revelation and Truth, who leads Chriſt's Diſciples into all neceſſary and ſaving Truth, and the Spirit of Union with Chriſt our Head, and with one another, as Fellow-Members. We are inſtructed in the ſame Doctrine, governed by the ſame Laws of Worſhip and Converſation, and entitled to the ſame Promiſes, and Hope of Eternal Life; we are employed in the ſame Service, engaged in the ſame Intereſt, and are made p. 5all of one Heart, in the main, in the ſame Aim and Scope. The Fruits of the Spirit are Love, Peace, Long-ſuffering, Gentleneſs, Goodneſs, and Meekneſs. Gal. 5.22, 23. The Kingdom of God is Righteouſneſs, and Peace, and Joy in the Holy-Ghoſt. Rom. 14.17. The Wiſdom of all who are of this Kingdom, is Wiſdom from above, which is pure, peaceable, gentle, eaſy to be entreated, full of Mercy, and good Fruits. Jam. 3.17. To call for Fire from Heaven, was from another Spirit. Chriſtianorum ſpiritus clemens eſt, comburit tantùm igne charitatis. Urbanus Regius, ſoc. Theolog. Cap. de Haeretieis. He hath ſhewed a more excellent way to Paſtors and People, and their Civil Governors Beſides the perſonal Qualifications of a Biſhop, which accompliſh him for his Work, the Scripture is full of Directions for his Behaviour in the Houſe of God, at all Times, and when thoſe Evils do compaſs and invade it, which do endanger it: The Servant of the Lord muſt not ſtrive, but be gentle unto all Men, apt to teach, inſtructing them that oppoſe themſelves. 2 Tim. 2.24. When perilous Times come, he muſt continue in the Things which he hath learned, and been aſſured of. chap. 3. v. 14. When Men ariſe to ſubvert the Hearers, and whoſe Words will eat as with a Canker or Gangreen; then, Charge them before the Lord, that they ſtrive not about Words to no Profit. Study to ſhew thy ſelf approved of God, a Workman. Fly youthful Luſts; follow Righteouſneſs, Faith, Charity, Peace with them that call on the Name of the Lord out of a pure Heart. 2 Tim. 2.14, 15, 22, 23, 24. When the Time comes, that People will not endure ſound Doctrine, &c. but turn away from the Truth, then, Preach the Word, be inſtant in ſeaſon, out of ſeaſon; reprove, rebuke, exhort, with all Long-ſuffering and Doctrine. 2 Tim. 4.2, 3. What ſhall they do, if grievous Wolves enter in among the Flock? and Men ariſe, ſpeaking perverſe Things, to draw away Diſciples after them; then, Take heed to your ſelves, and to the Flock, &c. Acts 20.29, 30. What, when unruly and vain Perſons and Deceivers, who ſubvert whole Houſes, teaching Things which they ought not, for filthy Lucre ſake? In this Caſe he is directed, beſides the Graces of his Converſation, he muſt hold faſt the faithful Word, that he may be able, by ſound Doctrine, both to exhort and confute the Gainſayers: Rebuke them ſharply. Tit. 1.9, 13. What muſt be done, if Ordinances be prophaned or corrupted? They muſt be reſtored to their firſt Inſtitution and Purity. 1 Cor. 11.20, 21, &c. If Gifts be exerciſed unprofitably? Let all Things be done to edifying. 1 Cor. 14.26. If Ordinances and Adminiſtrations be diſorderly, and by unfit Perſons? For it is a ſhame for Women to ſpeak in the Church, v. 35. Let all Things be done decently, and in Order, v. 40. What if Chriſtians run into Schiſms? Reprove and reduce them, as the Apoſtle doth, 1 Cor. chap. 1, & 3. And if Brethren fall into ſcandalous Sins, which leaven the Lump, the Apoſtle's Order to the Corinthians p. 6was, to put them away, not to accompany with them, no, not to eat. And the Covetous, Idolater, Reviler, Drunkard, Extortioner, are ranked with the Fornicator, 1 Cor. 5.11. Excommunication is the greateſt and laſt Cenſure and Judgment of the Church; and when it is paſt, the excommunicate Perſon muſt be look'd after. 2 Cor. 2.6, 7, 8.

Manſuetioribus (Epiſcopis) inter quos fuit diu Auguſtious, non placuit imploratio profanae poteſtatis ad negotium Eccleſiaſticum, exiſtimantibus non decere Epiſcopis aliis armis uti quàm vebo Dei & pracibus & ſi malum foret inſanabile, Anathemate, h. e. ſeparatione à Communione: Hoc tum erat ex tremum Eccleſiae ſupplicium. Et ſicut apud Juriſconſultos, civilis mors dicitur exilium; ita apud Apoſtolos, & horum Suoceſſores, poena capitis erat ab Eccleſiae conſortio ſubmoviſſe… &c. Eraſmus in Reſponſ. de Inquiſitiane.

There are weak Perſons in the Church, and the Apoſtle gives us his own Example for our Behaviour. 1 Cor. 9.22. To the Weak I became as weak, that I might gain the-Weak. In a word, the Weapons of our Warfare are aſſimilated or fitted to the Warfare; they are ſpiritual. 2 Cor. 10.45. The holy Apoſtle ſaw, or foreſaw, the worſt of Men and Times, and hath by the Spirit of God directed what's fit and beſt to be done by the Paſtors of the Churches. And the Flock are not wholly left to the Guidance of their Paſtors, but they are taught how to act and carry themſelves. They muſt know all Things, 1 Theſſ. 5.21. Try the Spirits, 1 Joh. 4.1. Contend for the Faith, Jude 3. Stand faſt, 1 Cor. 16.13. Beware of falſe Prophets, Mat. 7.15. Mark and avoid them that cauſe Diviſions and Offences, contrary to the Doctrine. Rom. 10.17. Phil. 3.2. &c. And againſt Corruptions of Manners, they are adviſed, Col. 3.9. 1 Cor. 5. to v. 8. 1 Cor. 11.20, &c. Epheſ. 5.4.

Laſtly; Touching the Magiſtrate's Power, there is one Law for him: What the Heathen Magiſtrates were not, but ſhould be, that the Chriſtian Magiſtrate muſt be, Rom. 13.3 4 the Miniſter of God for Good, a Terror, not to the Good, but to the Evil.

Eſtote contenti gladio quem vobis tradidit Deus; punite latrones, punite proditores, falſos teſtes, & ejus generis caeteros. Quod ad Religionem attinet, defendite pios adverſus aliorum injurias. Georg. Klembergius.

Upon the whole, we ſee what care the Lord hath taken of his Church, and what Means are to be uſed for the Preſervation of Purity in Doctrine and Life, and of Unity among Chriſtians. And 'tis not to be doubted but if all in their places, did walk according to the Commands of our Saviour, our Diviſions would be near to a Cure, or more tolerable than now they are; and what Spirit or Power ſo likely to heal and prevent our feared Deſtruction, as a Catholick Chriſtian Spirit, which is holy, gracious, fervent, charitable, laborious, patient, reconciling, and wiſe. After that St. Auguſtine changed p. 7his Judgment, from ſparing, to be for fining and coercing the Donatiſts and Circumellions, he did not leave the Work in the Fiinds of the Preſidents and their Officers, but did uſe all ſpiritual Means to rectify and recover them: Si enim terrerentur & non docerentur, improba quaſi Dominatio videretur. Aug. Vincentio, Ep. 48. and he was ſo far from exaſperating and exciting the Magiſtrates, that he often wrote by way of Interceſſion. A greedy wicked Informer, and his Diſciples, ſhould never diſcharge us from all Evangelical Ways of healing our Breaches. And tho they are Inſtruments to call for Execution of a Temporal Law, we muſt not think our ſelves excuſed, till we have done all that is in us to procure Unity and Peace. And let it be but thought upon;

1. If Diſcipline were executed, Whether thoſe impious Agents are not the meeteſt Objects of it?

2. Make the Caſe of the Diſſenting Proteſtants as bad as can be, ſuppoſe them Hereticks and Schiſmaticks; yet let us ſearch the Scripture, and ſee if Adulterers and Fornicators, and other wiched Doers, are not under a worſe Note than they. We are to avoid Heretick; and the Conciſion, that make Diviſions, contrary to the Doctrine of our Saviour and his Apoſtles, of neceſſary and cermonial, and indifferent things. We are to labour to ſet Dividers in joint; but where we do find the weak, and doubting Brother, yea more, they who cried, I am of Paul, and I of Cephas, to be as a Heathen or Publican, or to be put away, or with ſuch an one, no not to eat? The Offences of weak Chriſtians, or ſuch as are taken at different Forms, or indifferent Things, are none of thoſe Offences that bring Wo to the World.

3. Not ſome Godlineſs in one Form, but all Godlineſs, in all Forms within general Rules and Honeſty, deſerve Protection and Praiſe.

4. They impute greateſt Fault to the Laws, that give them this Conſtruction, That the Diſſenters ſuffer for violating a Temporal Law, which makes any Exerciſe of Religion to ſuch a number above four to be ſeditious: which is as much as to ſay, the Law makes that to be a Sin, a Sin of Sedition, which is no Sin, but in it ſelf good and religious, and of great uſe and benefit.

5. Certainly it is a Jeſs Error, to err in a Form of Worſhip, than in the Subſtance of true Faith and Worſhip. But ſuppoſe our Brethren were Apoſtates from the Faith, it were greater Mercy to force them to the Faith than to a Form of Worſhip: but Compulſion with Penalties is no where preſcribed in the Laws of Chriſt, not even to the Faith, without which there's no Salvation. Chriſto novae Legis auctori oninino hoc placuiſſe, ut ad Legem ſuam recipiendam nemo hujus vitae poenis aut earum metu pertraheretur. Grotius de jure Belli & Pacis, l. 2. c. xx, § 48. which he confirms p. 8by ſeveral Teſtimonies of the Ancients, and he interpreteth that in the Goſpel, Compel them to come in, to ſignify inſtantiam Vocatoris, the importunity of the Caller.

II. It is unnatural, contrary to natural Light and Law, to puniſh Men for Religion, and not for Evil-doing. Chriſtians that believe and profeſs the whole Chriſtian Faith, that worſhip God according to the general Rules of the Goſpel, and follow Righteouſneſs and Peace, are put out of their places, when thruſt into the rank of Evil-doers. When the Apoſtle ſaith to the Chriſtian under a Heathen Magiſtrate, Do that which is good, and thou ſhalt have Praiſe of the ſame, Rom, 13.3. he ſpeaks of welldoing in the Judgment of Nature, and according to its Light, that well-doing is to be rewarded with Praiſe, and only evil-doing to be avenged; and that ſuch evil-doing as was contrary to the Law of Nature. He is the Miniſter of God, a Revenger to execute Wrath upon him that doth Evil; that doth Evil in the ſight of God, forbidding the Evil in ſome of his Laws. Do our Brethren worſhip a falſe God, or the true by Images? Do they ſet up another Goſpel? then let them be accurſed. Do they diſſeminate Seditions, or act againſt Peace and Righteouſneſs between Man and Man? let them ſuffer as other Men do. And if the Priſons cannot hold them, build more for them. But they are not accuſed of ſuch Offences; they are driven from their Worſhip in their Meetings, to bring them to other Aſſemblies; from one Form to another; but yet the Crime is for Religious Exerciſe, and the worſt that can be feared, is ſome Changes in Religion, or State. I cannot tell how far Grotius will be allowed to ſpeak, becauſe he was a great Party in a Faction himſelf, neither do I uſe his Name but for his Reaſon: They who puniſh Teachers and Profeſſors of the Chriſtian Religion, Haud dubiè faciunt contra ipſam Rationem—. Neither are their Pretences to be admitted, who ſay new Changes are to be feared, eſpecially Aſſemblies—. But new Opinions are not to be feared, which lead only to all things that are honeſt, and Obedience to Superiours, Nec ſuſpecti debent coetus probrorum Hominum, neither ought the Aſſemblies of honeſt Men be feared;De Jur. Bell. lib. 2. c. xx. §. 49. Et qui latere non quaerunt niſi cogantur; and that do not deſire to be private or ſecret, unleſs they be forced or conſtrained. And in the 50 §. of the ſame Chapter, he ſaith, they do very wickedly who puniſh them, who believe the Law of Chriſt to be true, but doubt or err in ſome Points, quae extra Legem ſunt, that are not written in the Law (of Chriſt) or that are ambiguous, or not expounded by the Ancients in the ſame Senſe. The Jews who had the Law for them, did never impoſe Puniſhments upon the Sadduces, who err'd p. 9in the great Point of the Reſurrection. To prove that to puniſh Religion is preternatural, let it be conſidered,

1. As Nature dictates, and conſents that God is to be worſhipped; and Religion is honoured, where God is honoured and owned: ſo Nature tells us, that Men muſt worſhip God according to the light and freedom of their Minds and Wills.Legat. pro Chriſtianis prope initium. Teriul. Apol. c. 24. Upon this Principle Athannagoras pleaded the Chriſtian Cauſe with the Emperors, that they permitted ſeveral Nations and People to worſhip their ſeveral Gods, leſt Impiety ſhould abound by ſuppreſſing the Deity, and for this Reaſon, becauſe it was neceſſary, that every Man ſhould worſhip that God which he had choſen. It was from the loſs of Light and Truth, that more Gods than one were worſhipped; but it was from right Reaſon, that every Man ſhould worſhip according to his own Mind and Choice. The Mercy of God is great in making himſelf known to us by Revelation, that he might rectify our Minds, and propound himſelf to us, as infinitely worthy our Choice and Service. Chriſtian Religion contradicts no Dictate of Nature; it is the moſt that is asked, that our Brethren may be allowed to worſhip the true God, and our Saviour Jeſus Chriſt with the freedom of their Conſciences, differing from us only in a few external Modes.Ad Scapulm. c. 2. Tertullian goes upon the ſame Principle, tamen humani juris & naturalis Poteſtatis eſt unicui que quod putatur colere, ne que alii obeſt, aut prodeſt alterius Religio—. There can be no ſincere, nor conſequently no acceptable Service without a choice and freedom of Mind; and indeed we ſhould be ſtudious to inquire into the form and manner of Worſhip,Nemo ab invito coli voller. Idem Apol. c. 24. next unto the Knowledg of him who is to be ſerved, that he may be pleaſed with his Worſhip. The Soul of the Worſhipper finds no Profit by, nor takes Pleaſure nor Comfort in what he ſcruples, nor doth God take Pleaſure in that Service which is not done in Faith and Sincerity. Inutilis enim Deo eſt, qui Devotione, ac Fide caret, nihil enim eſt tam voluntarium, quam Religio; in quâ ſi animus ſacrificantis averſus eſt, jam ſublata, jam nulla eſt. Lactanct. de Juſtitia. l. 5. c. 19.

2. It is contrary to good Nature to render Evil for Good, and not Good for Good. Publicans and Sinners will love and do good to thoſe that do good to them: Religion teaches all its Profeſſors to do Good to all and is attended with the greateſt Bleſſings to Mankind. The deſign of the Chriſtian Religion is to make Men bleſſed; and where it works and obtains, it turns the Heart to God, and all manner of Good, and engageth all that receive it to do good to all. It pronounceth a Bleſſing p. 10only upon the holy and righteous; the Preachers of it teach no other way to Bleſſedneſs but by Purity of Heart, Mercy, Righteouſneſs, Peacemaking; it ſets before us for our imitation our Heavenly Father, and our Holy Saviour, and holy Men; it enjoyns us to mind whatever things are juſt, true, pure, honeſt, lovely, and of good Report.

Preachers of the Goſpel that endeavour to reſtore ſpiritual Light and Life, and to convert loſt Souls from the Error of their Ways, deſerve better Preferments than Forfeitures and Penalties, and greater Immunities than from Priſons and Confinements. And Chriſtians ſhould know, that a Willingneſs to ſave them, and Fervency in praying for them, and living ſo as to promote the Welfare of a Nation, is doing the greateſt Good to them, and deſerves a ſuitable return.

3. Such is the goodneſs of Religion, that as ſoon as Men became acquainted with it, they ceaſed to perſecute it, and did embrace it. He that hath the viſive faculty, doth receive the Light; he that hath a ſpark of right Reaſon, and Inclination to good, finds his Soul kindled with a deſire to it, and reſolution to have and retain it. The Ignorance of the Chriſtian Religion among the Romans, was the cauſe of their Perſecution of it, and they did ill to condemn what they knew not. But all who before time hated it, becauſe they knew not what kind of thing it was which they had hated, ſimul ut deſinunt ignorare, ceſſent & odiſſe, as ſoon as they ceaſs to be ignorant of it, they ceaſe to hate it. Tertull. Apol. c. 1. They who are moſt, and beſt acquainted with Religion, its Power and Nature, the Imperfection of Light, Power and Tenderneſs of Conſcience; that read the Works, and are acquainted with the Perſons of our Brethren, are moſt compaſſionate and moderate, altho there are others which will not know, becauſe they have hated them.

4. It is contrary to Reaſon and good Nature, to afflict and puniſh the Religious, becauſe they who were the worſt of Men, in whom Corruption of Nature bore greateſt Rule, and in whom Honeſty and goodneſs of Nature and Conſcience was dethioned, have been its greateſt Enemies, even from Herod and Nero, to Severus, Charles the ixth, and Philip of Spain; and from the High-Prieſts to Gardiner and Bonner: Or, if thoſe Princes were vertuous and merciful in their own Natures, thoſe that did provoke, and abuſe their Power, were more degenerate Monſters than Men. Men of good Nature, will be pitiful even to them that err, or do ill throng Error If I knew that a Man did but pray for me, I would believe he loved me; and if I believed he loved me, I would not afflict that Man, but love him, and do him good; much leſs would I contend and moleſt him for the want of a Formality. The Scourges of the Ancient Chriſtians, are painted out by Lactantius as more inhumane than the moſt cruel Thieves, p. 11moſt angry Enemies, moſt fierce Barbarians, l. 5. de Juſtitir, c. 19. and that contaminated and wretched Spirits, who know and hate the Truth, do inſinuate themſelves into the Minds, and ſtir up ignorant Men to Fury, c. 21.

5. On the contrary; the more humane any Men have been, the more eaſily inclined to Juſtice and Clemency to Chriſtians, tho of a different, and an unallowed Religion. Where natural Light and Conſcience is in any conſiderable Authority, there it goes beſt with the peaceable and inoffenſive of a different way; it being contrary to the judgment and ſenſe of humane Nature to deal ill with them, that do no ill. Famous is the Example of Pliny and Trajan to this purpoſe: Pliny in his Letter to Trajan the Emperor for his Direction how to deal with Chriſtians, gave him this juſt and true account of them, that he found nothing in them, but obſtinate refuſing to ſacrifice, &c. forbidding Man-ſlaughter, Adultery, Fraud, Treachery, and other Wickedneſſes. To which Trajan, from a good rectified Nature, ſent Anſwer, and gave this Order: Hoc genus inquirendos non eſſe, i. e. You muſt connive at ſuch: Let not Informers, or Accuſers inquire, or ſearch for them. Upon which merciful Decree or Edict,Conment. de Chriſtianerum Perſecutione, p. 82. the learned Voſſius obſerves, in this Trajan the Emperor had better thoughts of Chriſtians, than thoſe Chriſtians have who have thought, that not Mahometans only, but Chriſtians ſuſpected of Hereſie, ſhould be brought into the Inquiſition; Mitior in Chriſtianos Trajanus, quàm ejuſmodi Chriſtiani. And truly, as Hereſy is ſome degrees beyond Nonconformity, a Worm more pernicious to Chriſtianity, than it; ſo Chriſtianity was more contrary to the Emperor's Religion, than Nonconformity to ours. From the ſame Juſtice and Clemency, and Law of Nature, Adrian the Emperor gave order to Granianus the Preſident of Aſia (to whom it ſeemed unjuſt to deſtroy the Chriſtians for no Crime, and being unhear'd, to ſatify the Clamors of the People) That they ſhould be puniſhed, if they committed any thing againſt the Laws: which as the ſame great Man G. V. expounds, is meant, not if they did any thing againſt the Laws of the twelve Tables, which forbid the bringing in of any new Gods;Ibid. p. 89. but, non eſſe animadvertendum in Chriſtianos, niſi ſint facinoroſi; the Chriſtians might not be puniſhed, except they were great Offenders, or guilty of Sedition. And for a Concluſion of this Head, take the Obſervation of Grotius, that God did not puniſh all that were convict of Idolatry (what more contrary and diſhonourable to God than that?) nor appointed the Canaanites to Deſtruction, till they had added other great Sins and Iniquities to that; Gen. 15.16. vid. de Jure Belli, l. 2. c. xx. §. 47.

p. 126. It is contrary to the ſenſe of the ſober and temperate ſort of Mankind, yea it's contrary to that little that is left of Conſcience, Judgment and Modeſty in the more corrupt, and declared Enemies of Religion and Vertue, to inflict Sufferings upon the Religious, for Religion ſake, or for Exerciſes of Piety and Religion. This may be demonſtrated by three Obſervations.

1. That it hath been the buſineſs of the moſt vile and wicked of Men to perſecute Religion; it was too cruel and baſe a Work for any other.

2. The Perſecutors of Religion have been conſtrained by a Fiction of Calumny, to oppreſs he Religious, as impious, and the holy Servants of Chriſt, a prophane, and ſeditious, dangerous Porſons; or elſe they could not draw out their Anger and Enmity againſt them, nor exerciſe it with any Authority and Approbation: this is true from our Saviour's Sufferings, as an Enemy to Caeſar, and a Deſtroyer of the Temple, throughout the days of the Apoſtles, and all Ages to this very time. Jews, Heathens, and Papiſts have feigned, and imagined Cauſes of the unjuſt Sufferings of the Saints of God. The Hiſtory of the New-Teſtement ſhews this; the Writings of the Fathers in their Apologies ſhew it, who clear the Chriſtians from the ſhameleſs Slanders of Inceſt, eating Infants, and Atheiſm, and the ſouleſt of Sins. And the bloody Papiſts have invented Covers for their Cruelties: Firſt, they brand us for Hereticks, and then they burn us; and to put a Grace upon this foul Work, who are fitteſt to make and blow the Fire, and mark out the Branches in Chriſt for it, than the Friers, the Religious Orders, who profeſs a Perfection of Religion. And as if the Laws of Princes were too ſoft and gentle, theſe Clementiae Magiſtri, Maſters or Teachers of Clemency, (as Eraſmus calls them) are fiery to a third degree, above the hotteſt of them. I wiſh I could ſtop here, but I cannot, except wilfully heedleſs, but obſerve, how ſome in this Age do temper their Spirits in the very Fire, whet their Tongues, and draw Proteſtants, holy Men, and peaceable, in a colour deeper than they do Pope or Cardinals.

3. This will appear by the Relentings, Relaxation of the Severities, Excuſes, and throwing off the guilt of Perſecutions from themſelves upon others, and pretending Fears of ſome great Mutations of State, and ſome other ways and arts of Perſecutors: it is a Work which few or none are willing to own. Domitian, a very Limb of Nero, Portio Neronis, began a Perſecution, but as much as was in him of a Man, did repreſs that beginning, recalling them that were baniſhed. But of all the Princes that came after, even to this very day, that favored any thing of God, or Humanity, ſhew us any of them that was an Oppreſſor of the Chriſtians; but on the contrary, p. 13we will produce a Protector. If the Letters of Marcus Aurelius, the moſt grave Emperor, be ſearched, wherein he teſtifies, that by the Prayers of the Chriſtian Souldiers, Rain was ſent to quench the Thirſt of his Army going againſt the Germans: as he openly took off the Puniſhment from ſuch kind of Men, ſo he diſperſt it openly another way, condemning their Accuſers in worſe Condemnation. Saith Tertullian, Apolog. c.5. We can (ſaith he to Scapula, c. 3.) ſet before thee the latter ends of ſome Preſidents that in the end of their Life have remembred that they ſinned by vexing the Chriſtians. Cinc. Severus (one of the Cruel Preſidents) himſelf taught the Chriſtians how they might anſwer that they might be diſcharged, c. 4. Nearer our own Times, we find that Charles the Ninth diſowned the treacherous, barbarous Murder of the Admiral, and the bloody Maſſacre, and throws it upon the Duke of Guiſe in one of his Letters; and in others wrote, that it was to prevent a Conſpiracy of the Admiral and the Hugenots. Printed after the Commentaries of Ch. the ix, by P. Ramus.And in the bloody Days of Queen Mary, it appears the Perſecution was contrary to the ſenſe and temper of the Nation; and who of the chief would avow it? The Queen declared, ſhe would force no Man in thoſe points of Religion: Gardiner and other Biſhops, and Privy-Counſellours openly in Court purged themſelves of it, and laid it on the Queen; ſo now it could fall no where but on the King —. Philip ſeeing all caſt upon him, and underſtanding it would make him unacceptable to the Nation, he was concerned to clear himſelf of the Imputation; therefore Alphonſus a Franciſcan, his Confeſſor, in a Sermon before him preached largely againſt the taking away of People's Lives for Religion,Dr. Burnet of the Refornation, B. 2. p. 305. and in plain terms inveighed againſt the Biſhops for doing it. And to conclude, even now, if this were the Vote of the Nation of Conforming Proteſtants, What's the reaſon that ſo few directly and profeſſedly engage in it, that are Men of Wiſdom, Intereſt, and Eſtates? What's the reaſon that ſo few of the poor and indigent irreligious do not turn Informers, as long as there is Mony to be got by it, as they hope? It is a ſign of a general Diſallowance and the Diſſent of common Reaſon and Conſcience. And if ever a ſearch ſhould be made into them that turn the Wheel upon Diſſenters, few or none would ſtand to it, and ſay, it as I. It is no other than a ſpuriors Act, which none will own as a voluntary deliberate Act; it hath a Father, but who will father it? Nolunt enim ſuum eſſe, quia malum agnoſcunt.

p. 14Conſid. III. It is not Loyal, to make a peaceable Government burthenſom to ſcrupulous, religious, but peaceable, honeſt, uſeful Members of Cities, Towns, and Countreys; and to repreſent Religious Meetings, (ſuppoſe them deſective in Form) as Cabals of Conſpirators: This is to make a State-Schiſm, and to keep the Government in fear, and upon the watch againſt our Friends.

Conſid. IV. It is Schiſmatical effeciu, if not affectu; for I demand, Are they Chriſtians? Try their Faith, call them to give a Reaſon of the Hope that is in them.2 Cor. a. verſ. 4. ad 12. If they were juſtly excommunicated, by what divine Rule do they ſuffer in their Bodies, Goods, and Liberties? Great Care and Tenderneſs ſhould be uſed to recover and reſtore them. But to proceed againſt Chriſtians, for want of a mutable Form, and indifferent Things, to Poverty and Bonds, and to take no care of them, is it not as much as really to ſay to Members of the Body, I have no need of you? Is this to take care of them? Do they that proſecute, weep with them, and mourn with them? Are they kindly affectioned towards them? Do they love them as Brethren? Have they compaſſion on them in their Troubles and Bonds? &c. It is not enough for us to ſay, they are Schiſmaticks; can that excuſe our Schiſmatical Diſaffections, Revilings, Accuſations, and Scorns? I am ſure the Apoſtle makes theſe Notes of a Schiſmatick, by Inference, as the other of Union to prevent a Schiſm, 1 Cor. 12. It is a fine Obſervation of the memorable Mr. Jo. Hales: The Learned of our Times, who, for our Inſtruction, have written de Notis Eccleſiae — may ſeem to have ill forgotten this, which the Heathen Man had ſo clearly diſcovered, he meant Ammianus Marcellinus, taxing Georgius, a factious Biſhop of Alexandria, for abuſing the Weakneſs of Conſtantius the Emperor, by baſe Tale-bearing, and privy Informations, notes preciſely that he did it, Oblitus profeſſionis ſuae, quae nil niſi juſtum ſuadet & lene; quite beſide his Profeſſion, whoſe eſpecial Notes were Gentleneſs and Equity. The Chriſtians were called Chreſtiani, from a Word ſignifying Benignity and Sweetneſs. What reaſon is there, why that ſhould not be one of the chiefeſt Notes of the Church of Chriſt, which did ſo eſpecially characterize a Chriſtian Man, except there were a decay of it at this day in the Church? [Serm. of Dealing with erring Chriſtians, pag. 26. of the 2d Impreſſion.]

p. 15Conſid. V. It doth reflect a Scandal upon the Church; for now, except it be by writing of ſome Books, whoſe Leaves are not like the Leaves of the Tree of Life, for healing of the Nation, what little Pains are taken, to inſtruct, convince, or perſuade them, neither with ſoft Words, nor hard Arguments? Either are better than neither of them. But now the Officer called Informer, is the firſt Mover and Inſtrument in the Reformation; an Employment that is, which many that are too bad cannot be hired unto: A ſort of Men theſe are, that are more perfect than the Proſecutors in Tertullian's Time: Tales ſemper nobis Inſecutores injuſti, impii turpes, quos & ipſi damnare conſueſtis, & à quibus damnatos reslituere ſoliti eſtis. I'le Engliſh the Character, left ſome other make it worſe than it is: It is no more but this; They are unjuſt, ungodly, filthy, ſuch as ye are wont to condemn, (and our Judges have often condemned) and to reſtore ſuch s are condemned by them. I ſhould not dare to write this, but that I would move our profeſſed Friends to take another Courſe, more for the Honour of the Church, and our Holy Profeſſion, than this. The Church that now is can no more turn the Stream, or change the Courſe of the Law, than other Men can, and are not able to help them, (as the Reverend Biſhop of Cork ſpeaks, pag. 121.) But is it not fit our Governors ſhould know how it reflects upon them?

1. The World is poſſeſs'd with a Conceit, that this Work of undoing Men is pleaſing to ſome that do not only look on, but ſet Men on; not diſpleaſing to others, tho ſome ſay they are ſorry for it; as the ſame foreſaid ſenſible and moving Biſhop of Cork.

2. That ſuch poor and inſufficient Miniſters are placed in many Churches, which rather drive Men away, than give them tolerable Encouragement to attend their Miniſtry, or Hopes of Improvement. Methinks the Thing it ſelf ſhould be more offenſive than the Mention of it, when there is ſuch notorious Truth in it. The Biſhops cannot hinder their Inſtitution, but ſome are ſenſible of the great eaſineſs of ſome in their Admiſſion into Orders. If awakened Souls keep at home, there is danger that ſleepy Preaching may caſt them into a Lethargy; if they go abroad, they are in danger of the Laws.

3. When other Means are not uſed, or do not overcome Diſſenters, to ſet their Creatures upon them, doth alienate the Minds of Multitudes: We are not (ſay they) provided for, nor muſt we provide for our ſelves; Good Conforming Preachers dare not encourage us to go to them; and if we are received with better Welcome there, they are ſuſpected to be as bad or worſe than the Nonconformiſts.