DOLUS an VIRTUS? OR, An ANSWER TO A SEDITIOUS DISCOURSE CONCERNING The RELIGION of ENGLAND: AND The Settlement of Reformed Christianity in its due Latitude.  
Vae Vobis Hypocritae!  
To which are added, The VOTES of PARLIAMENT.  
LONDON, Printed for Henry Brome, at the Star in Little Britain. M. DC. LXVIII.   

AN ANSWER TO A SEDITIOUS DISCOURSE CONCERNING The RELIGION of ENGLAND.  
MEeting with your Discourse of the Religion of England, asserting, That Reformed Christianity settled in its due Latitude, is the Stability and Advancement of this Kingdom: I was inclined to peruse it, because, casting my Eye upon your Preface, I found your first words acknowledge, That Religion is deeply imprinted in humane Nature, and hath a great power over it; therefore I could not but hope to meet with the great Effects of it, in your own; especially, since you seemed so solicitous only for the Peace of Religion, and the Nation; and that you did so ingenuously profess, That nothing was suggested in your Discourse for Politic ends: That Episcopacy was not undermined, nor any other Form of Government insinuated: That all Pragmatical Arrogance, presuming to give Rules to Governors, or teach them what to do, was carefully avoided: That only the Possibility, Expediency, and Necessity of Moderation was represented: And that you humbly desired this honest intention of yours in pursuance of Peace, might find a favourable reception.  
This is the pretended Incense you offer to the Public good, hoping that the smoke of it will screen your Falsehood from view; but being smoke, it vanisheth, and leaves your designs so perspicuous, that I esteemed myself obliged to detect you, and to show the World how contrary your Discourse is to all these Pretensions in your Preface: A man may see an itching humour in you to be doing, but what, one can hardly conjecture, but by the shadows of your motions, which are subtle and violent, and therefore properly to be called Presbiterian.  
Three differing ways of Religion are mentioned in your Discourse to be in this Realm, viz. Protestant's of the Church of England, Protestants Non-conformists, and Papists.  
With the Papists you begin, and therein spend seven Sections, which are premised on purpose to make your Reader more attentive and kind to the Author, who would be accounted so fiery an enemy to them: But this part of your Discourse I am not concerned in, who neither am, nor ever was a Papist; nor do I pretend to understand their Religion, as you do; therefore I shall leave them to the consideration of the Parliament, who, you confess, hath appointed a Committee to receive Informations concerning them: only I shall offer somewhat out of your Discourse, whereby it may truly be discerned how true an enemy you are in your heart to them.  
I have heard very wise and great Politicians say, that Jesuits are but Popish Presbiterians, and Presbiterians but Protestant Jesuits: and it is no wonder, that Cocks of the Game, bred up in the same Principles, should sometimes fight with one another, not coldly, as with some others, but with most sharp and deadly strokes, provoked and enabled by the Spurs of Emulation and Pragmaticallness: Under this consideration I confess you may be looked upon as an enemy, but wherein else, we will now consider.  
In your Preface you acknowledge that in this your discourse, you only submissively offer to the consideration of your Superiors, a Relaxation only of the Prescribed Uniformity, and some Indulgence to Dissenters of sound Faith, and good life: amongst which number you account the Papists, because after the Character you have given of their Faith and Actions, you say in your Seventh Section, That Notwithstanding they have not changed their Principles, etc. but have taken methods of greater artifice and subtlety, yet you profess that your whole preceding Discourse against them, is not directed against the security of their Persons and Fortunes, or any meet Indulgence or Clemency towards them; but advise, That they may have their Faith to themselves, without being vexed with snares, or any ways afflicted.  
Here your Proposing a Toleration for Popery, under the pretence of a meet Indulgence or Clemency, must not by any means be thought a suggestion for Politic Ends, although 'tis one of the chiefest in your whole discourse, since it increases the number of the Dissenters from the Church of England, which presently makes the body of them (in your opinion) so momentous, etc. Next, The security (without any limitation) which you plead for their Persons and Fortunes (which at once proposes the Repealing of all the Poenall Statutes against them (which you account snares) is in your opinion, only a Relaxation of the prescribed Uniformity, and no pragmatical arrogance, nor doth not (in the least) presume to teach your Governors what to do, contrary to the established Sanctions both of Church and State. But Dat veniam Corvis, You may write what you please, provided you pretend, That you only propound these things in Case of insuperable necessity, and that for Truth's sake: but should any thing of the like nature be in the least motioned by any else of whatsoever persuasion, we know the Tune, you would sing presently.  
Now Sir, I will accompany you to your main design where you would be, though with much cunning & sliness you creep to it by degrees, and with more Policy, even then, conceal it, when you speak it; so that none may see your skin, but only such as can see through the thin lawn of your Rhetoric.  
§. 10 First then in your Tenth Sect. you tell us, That you would have Reform Christianity to be settled in the Kingdom in its full extent. In your Eleventh, That Protestants Non-Conformists are most momentous in the Balance of the Nation. In your Twelfth, That the Extirpation of them is most difficult and unprofitable. And in your Thirteenth, That all this your discourse for them, is neither threatening nor intimation of Rebellion. I could wish, you had not mentioned these last words, for the very telling us, you do not threaten, after you have discoursed so largely of the number, momentousnesse, and weight of Non-Conformists, and withal of the impossibility of their extirpation, which was never yet thought of, Does deeply threaten. Reformed Christanity must be settled in its full extent: this argues, that it is not yet done; Those who require it, are an innumerous people, powerful and momentous, (which indeed they did demonstrate sufficiently but the other day, when they bore down all before them) and now being again debarred from the Benefices and Fatness of the Land, they esteem themselves ruined and extirpated: and yet they cannot be extirpated; because it is neither good nor feasable; not feasable, and therefore, cannot; not good and profitable, and therefore will not: all this you say, and yet if any think you threaten in all this, he is much mistaken; you do not use to threaten, before you strike, nor strike, before you find evidently you can prevail, and strike home.  
But what is the Cause of all this Dissatisfaction, disgust, and disorder here amongst us? Because Reformed Christianity is not settled and cherished in its due extent. O Sir, ought you not here to have expressed plainly and clearly what you mean by Pure reformed Christianity, and what is the due and right extent thereof? This is the great and only work you had to do, which you dissemble and neglect, and only tell us in general, That the line of this extent must be the measure of all men's Zeal; That this will advance God's Kingdom and the Church's Glory: That this will promote the designs of Gospel, being true Protestantisme in its Latitude: this is all can be gathered from you: what is then the Latitude, what the right extent of Reformed Christianity? it is, say you, A measure extended in its right Latitude, for God and the Church's Glory: what is it? It is a Latitude cherished unto its extent according to the designs of Gospel: thus you enlighten us; what do we hear by all this, but what Protestant Conformists, and Non-Conformists, Papists and all say as well as you, and yet the Land is never a whit the wiser. But you think, more than you speak, as wise ones use to do: and speak indeed like an awful Legislator, that is modelling a Platform of government within himself, and we must not know what you do, till you have done it. I may indeed conjecture your meaning, and think you would only have the Presbiterians included within this line of Communication, and true extent of Reformed Christianity: so that made equal with the Reverend Bishops, they may Preach in Pulpits, what now they utter in darkness; and by their Vocal Zeal, render Episcopacy first unnecessary, then inexpedient, and at length Antichristian. But I will not use any conjecture of my own, nor understand any more than you would have me; only give me leave to tell you, unto your no less satisfaction, than what you have given us, That Reformed Christianity is already settled, rooted, and cherished in the Land unto its due extent, unto its true Latitude, unto the right measure of Zeal, that will advance God's Kingdom and the Church's Glory, promote virtue, and all the designs of Gospel, in the very best reform way, which is, Protestantisme in its just and proper Latitude. What you propose to be done (as not done) is done already, so that all your Discourse, Ratiocination and Legislation, for aught I see yet, is needless.  
§. 11 In your Eleventh Sect. you tell us (as is before mentioned) How momentous in the Nation, Non-Conformists are: and now we may well expect to hear, whether all this momentous People be within the pretended extent of Reformed Chrstianity, or no, and who these momentous people be; but no such matter; your discourse is large and wide as they are, telling us they are every where spread amongst the Nobility, Gentry, and Trading party, in no small ranks and relations, called Fools by some, and pitied by others, and this is all; enough indeed to augment our fears, but our knowledge is but where it was.  
§. 12 Your Twelfth Section pretends to strike a smart blow; and your Thirteenth Section says it is not smart at all: something you have to say, and in the very saying of it, you would have us to believe it is nothing. Violence (say you) towards Non-conformists will do no good with them that are a rational, willing People (to dispute and disobey the Government of Church and State) numerous, momentous, sober, and peaceable men (sufficiently experienced in the late times) in whom no small part of the Nations sobriety, frugality, and industry doth reside; who are not the Wasters, but mostly in the number of Getters (by plundering the whole Nation) with whom Trade will cease, the Vitals of the Land expire, Money grow scarce, Rents fall, and all for the loss of those men, who rule themselves wholly by that great Principle of Protestantism, Judgement of Discretion: Nor will there be found Magistrates to put such forceable ways in execution upon them, to the terror of the whole Nation: Why do you then insinuate the suspicion of these fears? But we understand the figure of your stile in your whole Discourse, and do not question (by the assistance of God) but that the wisdom of His Majesty will obviate all the designs and threats of your Party: in the mean time, Pray declare what Violence is either acted, or so much as thought of against those so rational, so willing, so sober, so peaceable, so momentous People? He that pretends a fear in himself, where no fear is, may well be suspected to contrive evil against his Neighbour, whom he pretends to be afraid of: Remember this, it is no secret property of Malice and Sedition, but well enough known; we have not yet forgot Jealousies and Fears.  
§. 13 But if any man, say you, in your Thirteenth Section, surmise, That this Representation in your Discourse, is a challenge to the Higher Powers, and a demand of Liberty, and a Threatening if not granted, he is much mistaken. And why so? O say you, Rulers themselves must be ruled by Reason, or do worse. And so must their Subjects too, or else all will go ill; but which is the Reason Paramount in this case, that of Subjects? or their Rulers? But how doth this rid us of the fears you lately put us in? Ruler's must know their People; who is ignorant of that? and yet it were to be wished they did not know too near and sensibly some of their ill qualities, which were better stifled: Alas these Dissenters know they should have patience, and stand in their stations; 'tis true; but knowing and doing are two things, and so is it likewise to stand in their stations in their own Houses, and in a Camp. Their Discomposure may speak Woe and Misery, not Wars and Tumults. Marry Sir, Woe and Misery is too much: but all our Woe and Misery hath hitherto proceeded from Wars and Tumults, as their original issue; and if you assure us of the like Effect, we may well dread the like Cause. Their sullen Mutinies make no noise, though they may loosen all the joints and ligaments of Policy. They have not any Convulsive motions, though they may bring a Paralytic or Hectic distemper, or Atrophy, or stop the current of vital blood in the veins of the State. O hold Sir, your heart runs over too abundantly: And is this your Rhetoric of persuading us to fear nothing from this sober, peaceable, rational, and willing People? because the Discomposure they are in, will bring nothing but Woe and Misery; their sullen Mutinies only losing the joints and ligaments of Policy: their momentous issue will bring only a Paraletick or Hectic distemper, etc. nothing else, no not any thing else: You cannot surely but smile in your own bosom, whilst you use such frightful horrors and dreadful expectations as these, to acquit us of fear. Do you esteem all these dismal Events upon a Nation as Trifles? And are your sober, peaceable, rational and willing People ready to act all this without regret, as things of no moment amongst their momentous progeny? Surely, had you not already moulded every thing amongst yourselves unto your own satisfaction, so that you are now ready, as you phrase it yourself, to stand in your stations, you would not yet have dropped from your Pen, these your most villainous and impious derisions: let me prophesy for once, however plausible and facile the means you have projected may appear now unto you, you will miss of your end (as you have once already through the infinite mercy of Almighty God to this poor Nation) and fall yourselves into these heavy miseries, which you mention as slight things, by way of derision to the State and Kingdom.  
§. 14 To prevent all these inconveniencies and miseries, your Legislative prudence tells us, That all that are thought fit to abide with security (so that it seems there are some you think fit to force again into Exile, though you will not now name them) may be reduced to three sorts; you would first have an established order made up of such as are proportionable to the ends of Church and State; secondly, a limited Toleration of some others; and thirdly, a discreet Connivance to the rest, according to charity and safety. But who shall be placed in the first, and who in the other ranks, must be concealed, till the time of acting in particular, what here you word in general, be in season: And although a vulgar man can hardly distinguish betwixt Toleration and Connivance; yet distinguished they must be, for you will have three sorts I suppose, although you never speak it yourself, in respect to three states of Dissenters, Presbiterians, Independents, and Quakers, etc. Presbiterians you would have put into the comprehensive state with Episcopal Protestants settled and established and cherished by Law. The Independents are only to be tolerated, but with careful restrictions, that they come not too near the Line. The Quakers to be wisely and charitably connived at, as rules of safety may suggest. And you take this your rule, it may be, from the consideration of the Rainbow, which hath three chief colours in it; the Pumicious or Yellow-colour gilds the outward and greater semicircle, refracted from the least opacity: the Green tincture is in the middle, refracted from a meaner thickness of matter; the Purple is the interior of the least semicircle, and therefore so much the darker: for stronger is the action of the Luminous body in the outward Periphere, and greater the opacity in the inward, and a mean of both in the middle. The Presbiterian must be put in the outward and greater Circle with the Episcopal Protestants, here called the comprehensive state, or established and cherished order, as next to the firmament: The less lightsome and greenish Independent, must be in the middle state of Toleration, as further from God: And the Quaker, who professeth himself to be the only pure light, must be content with the lower Rim of discreet connivance, which being nearest the earth, hath more of opacity in it, and less of light. If you do not mean this, pray tell us what you mean; I am sure you would have the fine Yellow Presbiterian to be in the Circle of comprehensive approbation, or else your whole Book signifies just nothing.  
§. 15 Now, to let us know something more of your mind, as far as generalities will go, concerning this Established Order stated in its due Latitude, you tell us here, and in your Sixteen and Seventeen Sections, three words more: The first is, That this established Order must be sure to be made wide enough, that it may take in so many as may be able to control all the rest; those forms of men which use to be imposed on the Consciences of those who enter in, being so far made void, that they may neglect them without offence, and hold only to indisputable Truths, and indispenceable Duties. This is in plain English, to let the Presbiterians come within the line of Communication and favour with the Episcopal Divines now cherished, and all the rest kept out, that they may have some body under them to control: But why should any be kept out, that use the very same Plea for themselves which you now do; and if you once proceed so far as to give any reason for their Exclusion, you shall find that they have already used the same for yours: But you will not be in Heaven, except you may have some body there to control, and trample on: You first were begotten and born with this controlling spirit, and if it should once fail, you would be no more yourselves; let me tell you a secret, To control and trample upon Inferiors, is but a Presbiterians Property; but to control Superiors, is his very Essence and Nature.  
§. 16 Your second word is, That the Dissenters who desire to be included in this Comprehensive state, under the paternal favour and care of Magistrates (Presbiterians you mean) are very capable of such an inclusion, as being those whose Principles are fitted for Government and Doctrine according to Godliness, and so ready to cement with the Church of England, which is true in substance, though defective in Discipline and Rules compiled by men, which the true Sons of the Church cannot swallow. They allow of true Episcopacy as balanced with Presbyters: They admit of a Liturgy, and are satisfied in their Judgements concerning the lawfulness of it, and Ceremonies too, if consonant to the Word and Rules of Scripture; the time was when you threw us into blood about it; but it is well, if the miraculous hand of God in restoring the Church, hath convinced your judgements; but I doubt 'tis but conditionally, if you may be admitted. And you say, It is our misery, that the favoured Party will never condescend, but still trample upon the rest. But Sir, we perceived but lately, that you would not yourselves be otherwise favoured, than that you might have some left out to trample on. But as to that favoured part, unto whose Society you would be taken, you let them know in this word of yours, That you mean still to think as you have thought, and speak and act as you have done hitherto; but yet notwithstanding you are very capable of that their Association, because they giving an example of Moderation, must condescend to let you (the wisest of Dissenters) sit upon their Benches, whilst you are wilfully resolved to condescend and comply with them in nothing: The Church of England never excepted against your Principles and Doctrines which be conform to Government and Godliness: What you disavow, what you have railed at so unjustly, and your implacableness in your own ways, which it is unknown to this day, whither they will tend, or in what they can rest. This is the only impediment of your favour: and your general cautation of your own holiness, sobriety, justice and industry (all which we have fully experimented) is no recantation of this, nor any real way of Sociation.  
§. 17 Your third word is, That such a Condescension to a widened Establishment, is the safety of Religion. This is a great word and comfortable, if it be true: that we may therefore the more readily believe it, you tell us, That a sound Church as England's is, cannot so easily be hurt by the abatement of a few rigours in themselves but indifferent, and so esteemed by the wiser Dissenters (Presbiterians you mean) who can easily let them pass in such as will use such little 
§. 15. P. 31.  things, or of some of them, they can bear with others in the practice of some things, which themselves cannot practise: and they can submit to some things, which they cannot approve; not for unworthy ends, but for Conscience sake; without engaging therefore in troubles, whereof none knows the issue: that is, if you may be admitted, else you will roar out upon them, and they that use them. The wiser Dissenters are men without all doubt better taken in by Authority into the Established order of favour and protection, than left out with the other people of more unmanageable and instable principles, to increase the reputation of their Party. This indeed doth found like something of safety: the fewer Rebels, the securer our Peace; and where is most of Peace, our safety is there the greater. But all this is understood, if these Dissenters now to be admitted into society and friendship, have laid down those seeds of Disagreement and Dissension (which hitherto have kept them asunder before this their admission.) Upon these very Motives, which you now say are Formalities, Petty matters, Indifferent and Tristing things, you did voluntarily first separate yourselves, and inferred a War which ruin'd the whole Land; let your Books and Writings be brought forth, they will testify, that you accounted and called those Motives, Weighty and Fundamental for the justifying of your Wars and Broils; which now for the making up of your Association, You say are but small and indifferent, and no ways fit to hinder so much happiness and safety, as the said Association would bring to Religion and the Nation. For the obtaining now of favour and protection amongst the Bishops (set up again by the Magistrate) after you by force of Arms had cast them down, all those differences you would bring with you, are very minutulous and indifferent, which to overthrow them formerly, were great Christian and Momentous truths. How comes this to pass? are you changed men? no, the very same, of the same animosity, and in the same mind: and all those points which differences you from the Episcopal Protestant, are now momentous and weighty with you, just as they were then: And they were then indifferent and mere Trifles, just as they are now. For they were then indifferent and small in order to the Bishops yielding and condescension unto you, and your whole Party therein, and so they are still; but in order unto your condescension unto them, your Bishops and Shepherds, the very same points wherein they require your compliance, O they 
P. 32. l. 1.  are deadly and needless Choke-pears, which you cannot swallow; they are Popish Rites, besides Holy Scripture; they are Forms of men, and not of God; they are racks, and ruinous scandals to weak Consciences; and so they were then: nor is there any more change in you, than in Aesop's Fox, who by force worried the Pullen, when he had them in his reach; and when he found them safely roosted, he persuaded them by kindest words, that they might be all together, for that he loved them all in Visceribus suis. And if the Bishops will but pull you up to them, because they think it not convenient to come down to you, we shall soon see how dearly you love them, and how quickly the frozen Serpent being warmed in their bosom, will hiss and sting both them and us; but of this we shall perceive more in your following Discourse.  
But why do you choose this Legislative way intermixed with supplications, for the obtaining of an End which you lately compassed so successfully by the Swords of your industrious, ready, and willing People? O, you sigh us out the reason hereof in most compassionate tones: The wiser sort of Dissenters (Presbiterians) say you, whose Conformity were they gained, would most avail (for what?) are weary of these strifes, they dread the consequence of change, the hurrying into other extremes, and the wild excursions of some spirits; they would not be left again to the late uncertainty and continual vacillations in Government: and they have long since seen the manifold errors committed in the Policy of the late times: they know that such unfixed liberty would not secure them; and therefore it may be well thought, they would accept reasonable terms, and rest satisfied therein.  
For all this, the Nation well enough perceives, that you the wiser sort of Dissenters, are as ready now for War in your minds, as you were 28 Years ago, when it was first begun, and prospered in your hands: for you walk not any longer now in the dark, as than you did; you have the same resolution; greater purses, by plundering and cheating the whole Nation; more men educated already in your principles, and trained up to your hands: and, which is the sum of all, a greater probability now of Victory, than before you durst promise to yourselves. Why then do you not proceed prosperously, and endeavour to get by strength, that authority and power, for which you do now so whiningly pray and supplicate? O! there is a weighty and momentous reason for it, which you have not yet told us plain enough: Is it your inclination and love to Peaceableness? Love to your poor Country which you are loath to see any more embroiled? Fear of success? No: shall I tell it you? wonder you needs must, how I got into your heart to find out your meaning; for your meaning once found out, will enable us sufficiently to understand your words; but your words will never guide us sufficiently to find out your meaning: It is this; You wise Dissenters do now seriously consider, that after you had betrayed the People into the waste of so much Time, Treasure, and Blood, in your last victorious War, enterprised for the rooting out of those damnable unchristian Points and Practices in the Church of England; which now to curry favour with the same Party (after strange Revolutions set up again by the miraculous hand of God) you call Trifling, and Indifferent things: in that very nick of time, when you looked to receive the reward of your triumphant malice (the Victory now wholly obtained, and the English Church and State then under your feet) it pleased God in his just judgement, for your Hypocrisy to Him, Treason and Sedition against the Church your Mother, and the King your Father, to let that Body of Puritans (whereof you were the leading part) to shiver imperceivably into several pieces, and the simpler part thereof (called afterwards Independents) to cast you the wiser part (then and ever since called Presbiterians) out of the Saddle: So that you reaped nothing considerable (besides the plundering the Nation) to what you expected, for your ten Years policy, sweat, and labour: And that very same Authority which then did back you, did, by the just judgement of God, so refine itself, by casting out their Members, which were judged by the rest not pure enough for their Design, that at last it dwindled into nothing: And you have now lived to see the same Church and State settled again, and cherished by the Magistrates (to the infinite satisfaction of all honest and sober men) which you had overthrown as you thought for evermore. And this is the only thing you dread again, here expressed by yourself in such general words, as before we did not, but now do wholly understand: You fear strifes; the consequence of change; the hurrying into extremes; the excursion of some spirits; the uncertainty and vacillations in Government, unfixed Liberty, etc. All this fear, in one word, is, lest you be frustrated of your end as you was before: And you have very good reason to fear it; for why may not the Body of Presbiterians drop into several parts, to undermine and ruin themselves (after the Victory obtained) by piece-meals, till the last drop left alone, dry up, or be consumed by other second causes, as well as the Body of Puritans than did? And therefore you think it better (all things rightly considered) rather than fight again with so much expense to an uncertain event (and it may be, become liable to pay for the mischief you have formerly done) to entreat the Clergy that they would be pleased out of their own great love and bounty, to make you partakers of what they enjoy: For, it is but a little thing, a triste, a thing mere inaifferent, a very nothing that differences you and them: All Sacred Truths; All Indispensable Duties; All Established Principles; All Divine Rules of Sacraments, Prayers, and Worship; All indisputable Verities, they all agree in most harmoniously: and the other little, small, indifferent, petty things, let them not be imposed to the Church's distemper and religious damage. Here is the sum and secret of the wise Dissenters; They would not be thought yet fully resolved to raise any more Wars, because it prospered with them so ill before; nor threaten, as they did; nor exaggerate the weightiness of the Cause as they did; but try now for a while some contrary Topick means, that for aught they know, may speed better. Their End indeed, (which is their own Profit,) is the same it was; but the means to obtain it, is new, viz. Humble Supplications: and that which hinders this Union, (which in Process of our late Wars) were Fundamental Points, and the very Vitals of Christianity, yet they must be called in this calmer way, Indifferent little things: for things that are begged must be called little, though they are never so great; but when they are demanded by force, they must be named Great, though never so little. The doubt that our Reverend Bishops may justly have, is, Whether a Condescension to incorporate you into their own Sphere, may not prove ruinous to their own Clergy, and the whole State: for whilst you are below as Suppliants, your differences are little; but when you are in power, they will be then momentous again: And so the established Government of the Church, must perish by their own good liking.  
§. 18 After you have now pretty well seated yourself in your own firmament (as you think it) you utter two words in this Section unto such as you left in a Region below you, gaping there for Toleration and Connivance; and in it you deliver us your Rule, and in your Nineteenth your Counsel. Your Rule is, That other Dissenters (besides you wise ones) although they may have taken in some Principles of Church government less congruous to National Settlement) be not oppressed, but have their liberty, yet not an inordinate one, but limited by the safety of true Religion in general, and of the established order: Here you are Lording it already over your Brethren Dissenters, whilst you are assuring them, that you would not be a means of exposing them to oppression, contempt, and hatred; but would admit their Plea, as far as it would go: (which you intent to be judge of:) For if God hath received them (say you) why should their fellow servants (ah humble Soul!) reject or afflict them causelessly? but if your heart after Legislative Prudence shall think and declare, that God hath not received them, than woe be to them and their Plea. This is all the assurance you give of your moderation, when you shall come into Power; and all the Rule you lay down to us for Toleration, and Connivance, leaving us to guests what you mean in particular by this your Toleration, how it's distinguished from Connivance, who should be connived at, and who tolerated, and wherein may consist this safety of Religion, and the established Order, by which the Toleration must be measured. But before we proceed further, pray let me ask you, how comes it to pass, that you being but a Part of the Dissenters, should pretend any preeminence over the rest of the Dissenters, and by what right do you pretend to measure out their Toleration and Connivance more than they do yours? Do you think that these Dissenters, who ever they be, have not the same Plea, that you have, for their more favourable Toleration and Connivance which you allot them? They have, and use the same, in your own words, and say, that consequently their Profession and way is not to be streighned according to your pragmatical and simple Toleration and Connivance: so likewise do they humbly show, that this their Plea, is no threatening to Rulers, nor intimation of Rebellion; and a little more humbly too then you do, for standing wholly upon that main Principle of Protestantisme the judgement of Discretion, there is none of the other Dissenters (besides yourselves) that say That the discomposure they are in, shall bring woe and misery, that their sullen mutinies shall loosen the joints and ligaments of Policy: but using your meeker Phrases, acknowledge, That to abide in their Stations, to have patience under grievances, to sweeten their Governors by humility and modesty, is their best security. And they plead with yourselves, That if any thing hath been amiss in their Practices or Principles; that a looking back to former discords, mars the most hopeful redintegration. All the Excuses which you use for the many enormous Principles and Practices of Presbiterians; the very same is the justification and excuse of all the other Dissenters, if they have been faulty in the like manner: And by all that, which is your own Plea, may those more innocent Dissenters (whether Independents or Quakers, etc.) hope as well as you, to be placed in the firmament of the Established order, and not to be left below by the mere judgement of their elder brother in iniquity, in the dark Regions of Toleration and Connivance, where they are sure to be most tyrannically trampled upon, if Presbiterianism get the sway, for then instead of every Bishop that is put down in a Diocese, there will be set up a Pope (for absoluteness) in every parish.  
But the same Principles and Practices must not wear the same colour in you, and in other men; others look hellish black, whilst you must be pure as crystal: in other men they are Oppressions, Crimes, Sedition, bloodshed, murder and devilish inhumity; but in you the willing People, it is Piety, Zeal for the Lords Cause, Tenderness of Conscience, Care of Gospel Designs, Prudence, Love of public Good; what others act or write amiss, is their damnable Religion; yours, but petty swervings from the way, if happily you did ever fail in such slippery places. Thus, Plures cum faciunt idem, non est idem. You can't therefore do amiss, because only you do it, nor others act well, because they are others and not you who act it.  
§. 19 In this Section, you advise Dissenters of narrow and rigid principles unto Moderation; that is to say, to be content with the Toleration and Connivance you shall allow them. Doth this your counsel come from your heart? aught they in reason and conscience to acquiesce in it? They ought surely: then hear me; You are all now equally in the state of Toleration and Connivance, nor have you the wise Dissenters any one word to say for yourselves, but what the other have: I hope then, you will take your own counsel; though it issue from another's mouth, it is your counsel still. Hear then the Church of England thus speaking in your own words unto you wise Ones, who can better understand the power of your own advice, than other Dissenters can.  
As Authority may be too prone to err (most wise Dissenters) in the severity of imposing, so Subjects may be too wilful in refusing to obey. As an explicit assent, and approbation, may by Superiors be too rigidly exacted in doubtful things; so the unreasonable stiffness and harshness of Inferiors, may keep them from that compliance in practice, which their Conscience (becalmed from passion and prejudice) would not gainsay. Every Christian should be deeply sensible of the common Interest of Reformed Christianity, which is incomparably more valuable than those private, and little narrow Models, which may have much of fancy and affection. Wellminded persons may easily be deceived touching their private sentiments in Religion: they may think they are under the uncontrollable sway of Conscience, when indeed they are but bound up by custom, education, complexion, interest, or some other kind of prejudice. The prudent and sober should not easily settle upon such Opinions as will never settle the Nation, but tend rather to infinite perplexity and discomposure: Howsoever we will not bear too hard upon any thing that may fairly pretend to Conscience, which though erroneous, should not be harshly dealt with. Nevertheless (when all is said) some dissatisfaction doth invincibly possess the judgement, in that case, Christian humility and charity, as well as discretion, adviseth such persons to acquiesce in their private security and freedom, and not to reach after that liberty that may unsettle the Public order, and undermine the common safety.  
This is your Nineteenth Section, advising your under Dissenters (as you esteem them) to Moderation: and 
§. 14. P. 28. l. 10.  it is the Church's advice to you, pray take it, since you confess, That such is the complicated condition of humane Affairs, that it is exceeding difficult to devise a Rule or Model that shall provide for all whom equity will not plead for: therefore the prudent and sober will acquiesce in any constitution, that is in some good sort proportionable to the ends of Government.  
Nay, nay, the Case is altered (quoth Ploydon) you will say presently, That was our counsel to other men, and then it signified something; but it signifies nothing now, when it is given by others to us: indeed you speak but what you think, if you speak thus: All your own actions are just and virtuous, your own words powerful and efficacious; but the same things spoken by other men, are fruitless; and the same deeds when other men act them, are abominable, ungodly, and devilish. But you see in the interim how alike unsuccessful wise Presbiterians are both in their writing and fight: They war most stoutly, but O Fortuna Presbiteriana! the Victory is no sooner got, but another (then unthought of) comes between them and home, and takes away the Garland: They write most politicly, but O Fortuna! all their whole Discourse so subtly contrived, pleads for them, they intended to oppose: One would think the two Elders in Daniel who accused innocent Susanna, were their first Fathers, they have the same fortune with them in whatsoever they do: to seek for Renown, and thereby to be ashamed and confounded; to accuse others, and with the same breath to condemn themselves. There might be much more of this nature picked out of your Discourse for your self-condemnation, but I must hasten to your conclusion.  
§. 20 This Section pretends to show, That the Presbiterians exaltation in the widened Establishment, is the interest of the King. But no body that reads it, can find the least argument towards the evincing the point: for it is wholly taken up in excusing and colouring over the wicked principles and practices of Presbiterians: for, you say, That the arraignment of the Non-conformists supposed principles may happily proceed upon mistakes; and, that they and others inclinable to their way, are by some charged with such principles as detract much from Kingly Power and Dignity, and tend to advance Popular Faction: For their vindication, you say, 'Tis confessed, they have been eager Assertors of Legal Liberties: Doth this acquit them from the charge, or doth it not rather deeply charge you, and all that are of such an opinion, before the great God, for styling the late bloody and rebellious Wars, an assertion only of Legal Liberties? If you had proved the mistake, you had done something: but seeing you could not, I commend you for saying, That a looking back to former Discords, mars the most hopeful Redintegration; Acts of Indemnity are Acts of Oblivion, and must be so observed: which is the reason I do not give you such an answer to many parts of your Discourse as you justly deserve: but whether you may not be justly charged with the said accusation, I leave it to be seriously considered by the Reader; for you allege in this Section, That the Non-conformists profess much affection to Monarchy, and the Royal Family: And that they are so well satisfied, as none more, in the Ancient Fundamental constitution of this Kingdom: If so, how came it to pass, you declared in your former part of your Discourse 
P. 35. l. 1.  so cunningly and cautiously in these words, That the Ministers of the Presbiterian persuasion, do heartily acknowledge His Majesty to be Supreme Governor over all Persons, and over all Things and Causes in these His Dominions: If you had dealt ingenuously without any Presbiterian mental reservation, you would have said, Over all Persons, and over all Causes, as well Ecclesiastical as Civil: then we had understood you; but we are well satisfied how Anti-Monarchical Presbiterianism is: And if you are so well satisfied in the ancient fundamental Constitution of this Kingdom, what means your whole pragmatical Legislative Discourse, wherein the factious and seditious Models that you have cast in your supercilious Noddle, are proposed as sufficient to persuade the changing the fundamental Constitution of the Kingdom, especially of the Church, which hath been established by the wisdom of so many Parliaments: but the reason of this boldness, you ingenuously confess in this Section, when you say, That as some set their wits a work 
P. 41. l. 21.  in framing, so do others in evading the designs of such Engagements; which are no less than the Laws of the Land in this particular: which I could advise you (for Conscience sake, if there is any Obedience to be paid to the Higher Powers, and what they enact) to bear more Reverence and Obedience to, and not so seditiously endeavour their overthrow, otherwise you may chance meet with the Goat's Fate described in the Poet,  Rode Caper vitem, tamen hinc cum stabis ad arras In tua quod fundi cornua possit, erit. 
Then according to your own words, The condition of the 
Pag. 41. l. 33.  Dissatisfied (because they wilfully and seditiously will be so) may without damage or just scandal to any, be made such, that they shall not long for changes, but gladly embrace present things, and then the implacably evil minded will want matter to work upon, and rest without hope of disturbing the Public Peace: which your seditious insinuation so cunningly endeavours, when you give us in this Section the Character of the People of England in these words, The English (in 
Pag 42. l. 23.  general) are an ingenuous and openhearted People; and if unlucky accidents discompose them not, they are of themselves disposed to have their Kings in great veneration. Is not this a huge piece of Rhetoric to persuade His Majesty, that the approbation and exaltation of Presbiterians is his own great Interest? if it bears any sense or construction, it must speak thus, Presbiterians profess much affection to Monarchy, and the Royal Family, and have the King in great veneration; but if He grant not what they demand, they will not do it: they have stiffly both by Pen and Sword, resisted and opposed all Authority; and if He will not do what they will have Him, it will prove an unlucky accident that shall discompose them, and put them quite besides it; and then we must expect (if not Wars and Tumults as we have had) yet Woe and Misery. Thus, forsooth, is established the King's Interest.  
§. 21 In the next place you pretend to demonstrate the Church and Clergies interest and benefit by the Legal Establishment of Presbiterians. But here, as you did before, you bring no argument to the Point; but having to deal with the Clergy more in this Section, than in any other, you lay about you like a mad man, vilifying them as reproach unto the Church, telling us, That the more considerate Sons of the Church do observe and bewail such dangerous miscarriages by Simony, Pluralitics, Nonresidency, and Profaneness, as threaten a second downfall: That if the Church would flourish, the Bishops must not be the head of such Ministers, as for Ignorance and Lewdness are a scandal and scorn to their Neighbours, etc. I suppose you mean yourselves for the more considerate Sons of the Church, and therefore you should have done well to have named who are so guilty, and where they are, that they might receive their reward: but I hope it only proceeds from your malice, which is very hot against the Bishops and Clergy, witness these your words, It is taken for granted, that neither Conscience nor 
Pag. 20. l. 30.  Interest will permit the Bishops and Clergy of England, to unite to the See of Rome. Their Doctrine is too pure, and their judgement too clear for a full compliance with Popery: Here you imitate Archers, who draw back the Arrow, that they may wound with a greater force; you vindicate their Conscience and Interest, their Doctrine, and their Judgement; and yet most maliciously wound them with your full compliance: There are more of this nature which I shall let pass, and observe how with the same breath you magnify yourselves, saying, Presbiterian Ministers are Godly and Learned, able and apt to teach the People: (by experience we know what) styling yourselves Labourers in the service of the Lord of the Harvest: The chief Shepherds faithful servants: Orthodox and pious Ministers: Godly and peaceable men, preaching only the indubitable truths of Christianity: Men of known moderation, etc. One would wonder at your impudent partiality, and your shameless, malicious scandals, if you did not presently discover your design in them, when you say, The Religion of any State will sink, if it is not held up in its venerable estimation amongst the People. By these actions of you, and your Party, the World doth take notice, what men are cast out, and why, and thinks it is the honour, strength, and safety of the Church, that such men be numbered amongst their opposites; who can with Conscience pretend, That it is sincerely wished, that the Clergy may hold their state in safety and honour; that they may never be laid low for want of meet Revenue or Dignity; and in the very next Page propose the cutting off some Luxuriances from some of the Highest Order: and the sharing among many what is engrossed by a few. Now we fully understand you: hitherto I confess I was amazed (although I well knew what were the Motives that moved you to procure our late Troubles) what could be the chief drift in your design, seeing you here sincerely wished, That the Clergy might hold their state in safety and honour: and that you so often in your Discourse declared, that the things of difference between you and the Church were so inconsiderable, that you professed 
Pag. 31, 18.  you could bear with others in the practice of them, although you could not practise them yourselves; and that you could submit to some things which you cannot approve, and that not for unworthy ends, but for Conscience sake: That you acknowledged also, That the Presbiterians generally (by 
Pag. 33, 31.  which it is evident you are not all of a mind, nor ever will be) held the Church of England to be a true Church, etc. and therefore that they did frequent the Worship of God in the Public Assemblies: And that many that press earnestly after further Reformation (which it seems is never to have an end) do yet communicate as well in the Sacraments, as the Word preached, and Prayer, etc. and therefore for divers reasons you lay down, you say, It may be well thought 
Pag▪ 37, 15.  they would accept reasonable terms, and rest satisfied therein. O! would you again be fing'ring the Revenues of the Church? are these the reasonable terms, which your avarice calls a moderation? because I believe you will say, you would but share with them, and yet cannot but suspect the great danger and damage which may be dreaded to ensue this moderation; Why? did ever danger and damage ensue moderation? Yes, such an one as this is, to the overthrow of Church and State, and therefore it may be dreaded again; but you think, you sufficiently secure us from that fear, by telling us, That nevertheless it may possibly not ensue it; a pretty argument, and here you give us a better, when you say, that by letting you have their Revenues, and by eclipsing their dignities, Thus may the Clergy enjoy an Estate of Power, Plenty, and Honour, with less Envy, and hazard of undermining: This argument is thus far true, Can●abit vacuus, etc.  
In all probability the Ape in Aesop by such arguments as these persuaded the Beasts in the Forest to cut off their Tails. In the Twelve last lines of this Section, You sum up the main drift of your whole design, viz. The settling (or rather the unsettlimg) the Church, in a due Extent, that it may encompass so much as may enable it to Vanquish whatsoever is inconsistent with it, and to keep within compass whatsoever may be Tolerated under it. And next, by cutting off the Luxuriances of some that are in the Highest Order, you mean to reduce Episcopacy into a Presidency balanced or managed by a due commixtion of 
Pag. 34. l. 9  Presbyters; which doth not undermine Episcopacy, nor insinuate any other form of Government instead of it, as you promised in your Preface, and yet in the very last line of this Section, you imply (and which is too apparent) that your Envy is Undermining it. I shall further observe, because it hath relation to the Clergy, that in your Fifteenth Section you say, As for the Established Order, we presume not here to intermeddle with the form or species of Church Government: and in your Sixteenth Section, The asserting of your Discipline is not here intended; in this we may believe you, for both these are reserved to be presumed to be done, when you shall be settled in your Power, and none shall dare to contradict you, and then have at all.  
§. 22 This Section presumes to persuade the Gentry and Nobility, that it is their Interest also: but if you had here set down the first Chapter of Genesis at large, instead of this your discourse, they might happily have discerned thence some consequence or reason why it should be their Interest, but in your discourse none at all, except you mean that your advancement should bring with it a Levelling of the whole Kingdom, as well as the Church; for so we know that every Hill must be brought low, when every Valley is exalted. But as Metals are not better known by their sound, than the Spirits of some men by their words, I shall in short observe how seditiously you endeavour in this Section to sow Division; First you say, The Latitude and Liberty here discoursed, is thought to give too great advantage to the Citizens and the Commonality, as also to make all sorts of men more knowing and less servile; and consequently less obsequious to the wills of great men. Here you insinuate to the People, that by this Settlement you propose, they shall receive great advantage, and be absolutely free. Next you say, The doubt is, whether the Nobles and Gentlemen of England can maintain their Authority and Splendour, with the freedom of Citizens and the Common People: And it may be, the Higher degrees in England, would never be so advanced, as some have conceited▪ if the meaner sort were reduced to the condition of the French Pesantry: These are your seditious pretenced (not real) doubts, which false surmises you would have the People also to doubt and conceit, and then to believe that this your whimsical Proposition (if effected) would secure them from the danger; but your own immediate words are a sufficient answer to such doubts, for you say, Surely in the times of their Ancestors, they were in as much splendour and power, as they have been in the memory of this Age; and yet in those times both Citizens and Yeomanry were rich and free, brave and worthy in their own rank. This sufficiently proves that the one hath not been so much as doubted, nor the other in the least thought of▪ or endeavoured to be effected, because the Nobles and Gentry have maintained their Authority and Splendour, and yet the Citizens and Common People are now richer and freer than they were formerly.  
The rest of your Section is an impertinent Discourse, endeavouring to levelly the Gentry with the Citizens and Traders, and most pragmatically to teach them what Habit they shall wear, and how they must carry themselves in their Countries; all which are suggestions pretending to take away all Emulation between them, but with malicious aggravations endeavours to raise divisions between them. We need not wonder why you do it, for from the Mythology of the Fable of Medea's sowing Serpents teeth, which grew up armed men (mutually wounding one another) you learned first by the envenomed bitings of your malice, to set us formerly together by the ears; and from that success, you are encouraged to hope and attempt it again. Doubts cause wise men to suspend their assents, but makes the Vulgar presently yield theirs to them, which is the reason you threw in these, that you might continue and increase the melancholy mistakes of the People, by fomenting new jealousies amongst them: so that by raising again the winds of a general discontent, and then being unguarded by the confusion of another storm, you might more easily set up yourselves: By such Cunnings, the Multitude may be carried above the perception of their understanding, contrary to what Religion would persuade them; but then we have seen by experience, that being once shaken in some Opinion, of which they had a reverence, they presently fall into the same uncertainty of the other parts of their belief, which had no more authority with them, than those which were already shaken in them. We have sufficiently experimented how by destroying Charity, and disuniting the continuity of Faith, how it begot diversity of Opinions, which produced different Sects, whose Dissensions have been so mazed in the Errors of their own confusions, that at last they reduced Religion to be almost nothing but believing some few Propositions tending only to the overthrow of Church and State; which was quickly effected, and the Presbiterians (who were the Authors of it) presently thrown by, as it was expected, because it is the nature of the Vulgar (who err always in the extremes) to despise all humane Laws, when they are once misled in those which are Divine.  
Lastly, You tell us here, That your own comprehensive Latitude (or Altitude rather) would heal our Breaches, and put an end to our Disturbances, and therefore your Exaltation will be the security of us all. But here you ought to remember, that half the Dissenters (that is all, besides you the wise Ones) are left out, and excluded by you, from this Line of the comprehensive State.  
Will they cause no disquiet? none at all, you may warrant us that well enough; for all the other Parties are but still called up by the Alarm of Presbiterians to rebel; and when they are quieted, all will be then in peace; if otherwise, let all men hear and tremble at your threatening, The severities of Law against Dissenters, may at length come home to them and theirs who take themselves to be far out of the reach thereof: This is like you, you are for Revenge to the third and fourth generation.  
And now the Reverend Bishops are to make their choice, whether they will stand in fear of the rising of these portentous Exhalations, that cause so much disturbance; or draw them up by the Sun of their favour into this Region of Exaltation, to lighten there and thunder; for Presbiterians whether high or low, can never rest: Inferiors they must oppress, Equals they will control; and all Superiority they cast down: What is under them, must look continually to be disturbed; and all that is over them, they undermine; which is the reason that their way was never yet obtained in England, nor were they ever 
Pag. 32. l. 24.  favoured with the Magistrates vigorous aid, so much as for an accommodation with the Established Polity: Keep them below, and they threaten; set them on high, and they thunder, and that in a frightful manner: In a word, they are violent in every place, because they have in this World no natural place of their own: and they seem to be born to do mischief to others, but no good to themselves; for as the wisest of Kings saith, He that troubles his own house, shall inherit the wind.  
Finally (as you say) Our Breaches are too well known, and make little for our reputation or advantage in Foreign Parts. About things impertinent, Contention should cease. 
Pag. 22. l. 16. Pag. 21. l. 15.  It strengthens the common Adversary, who is irreconcilable. Why do you continue them? Why do you raise them about such indifferent things? You confess, The Reformation in England for its Legality and Orderliness, is unquestionable. 
Pag. 17. l. ●●. Pag. ●●. l▪ 19 Pag. 37. l. ●.  Why do you dispute it? You confess, That by needless Schisms and Factions to weaken the common interest of Reformed Christianity, is to dissipate the Church of God, and to defeat the great ends of Christian Religion. You say, You are weary of these strifes: Why do you begin them again? You sufficiently know the woeful Catastrophies they have produced, because you have been an Actor in them: and therefore now to begin the same designs again; as such actions used to be judged the worse for having no Parallel, they are now more justly to be aggravated by the example of your former practices of the same nature; especially considering the great Clemency that hath not only pardoned them, but commanded their oblivion, where they had lain in silence, if your Discourse had not brought them into memory.  
To conclude, although you are pleased to beg the question, when you say, The chief Prejudices have been considered; and these three important Interests being known aright, are found not to oppose, but to require this Latitude of Religion. How honestly and satisfactorily you have performed it, I leave to the judgement of the impartial Reader; and shall only further observe, that by your words (if all these Interests are rightly known) it seems you have in reserve another great Point (no less than the true interest of Church and State, and consequently the whole Government) to be better stated, and otherwise to be disputed, although already established by so many Laws, when you shall be seated in that power you gape for: but as I have (I hope) very justly called my Answer to you, Dolus an Virtus? so you will find, that you shall never have wit enough to catch us with Tricks, nor courage enough to convince us by the Sword, That your pragmatical Proposition is the Interest of England.  
FINIS.   

VOTES, etc. of the Honourable House of Commons, Febr 25. etc. 1662. Upon Reading His Majesty's Gracious DECLARATION and SPEECH, etc.  

Die Mercurii 25. Feb. 15. Car. R.  
Resolved, etc. Nemine contradicente,  
THat the humble thanks of this House be returned to His Majesty, for His Resolution to maintain the Act of Uniformity.  
Resolved, etc.  
That it be presented to the King's Majesty as the humble Advice of this House, That no Indulgence be granted to the Dissenters from the Act of Uniformity.   

Most Gracious Sovereign,  
THe Knights, Citizens, and Burgesses of the Commons House of Parliament, did with great joy receive Your Majesty's most gracious Speech, at the opening this Session of Parliament: And being thereby invited to consider of your Declaration of the Twenty sixth of December last; they have with all Sobriety, Duty, and Affection, examined the grounds thereof; and do by me present unto Your Majesty Their most hearty Thanks for the same, and humble Advice thereupon; both which, I do beseech Your Majesty, that you will vouchsafe me to deliver in their own words.  

May it please Your most Excellent Majesty,  
WE Your Majesty's most Dutiful and Loyal Subjects, the Knights, Citizens and Burgesses of the House of Commons in Parliament Assembled, having with all Fidelity and Obedience, considered of the several Matters comprised in Your Majesties late Gracious Declaration of the 26th of December last, and Your most Gracious Speech at the beginning of this present Session,  
Do, in the first place for ourselves, and in the names of all the Commons of England, render to Your Sacred Majesty, the Tribute of our most hearty Thanks, for that infinite Grace and Goodness wherewith Your Majesty hath been pleased to publish Your Royal Intentions of adhering to Your Act of Indemnity and Oblivion, by a Constant and Religious Observance of it. And our hearts are further enlarged in these returns of Thanksgivings, when we consider Your Majesty's most Princely and Heroic Professions of relying upon the Affections of Your People, and abhorring all sort of Military and Arbitrary Rule. But above all, We can never enough remember, to the Honour of Your Majesty's Piety, and our unspeakable Comfort, those solemn and most endearing Invitations of us Your Majesty's Subjects, to prepare Laws to be presented to Your Majesty, against the growth and increase of Popery; and withal, to provide more Laws against Licentiousness and Impiety; at the same time Declaring Your own Resolutions for maintaining the Act of Uniformity. And it becomes us always to acknowledge and admire Your Majesty's Wisdom in this Your Declaration, whereby Your Majesty is pleased to resolve, not only by Sumptuary Laws, but by Your own Royal Example of Frugality, to restrain that excess in men's Expenses, which is grown so general and so exorbitant; and to direct our Endeavours to find out fit and proper Laws for Advancement of Trade and Commerce.  
After all this, we most humbly beseech Your Majesty to believe, That it is with extreme unwillingness and reluctancy of heart, that we are brought to differ from any thing which Your Majesty hath thought fit to propose; And though we do no way doubt, but that the unreasonable Distempers of men's Spirits, and the many Mutinies and Conspiracies which were carried on, during the late intervals of Parliament, did reasonably incline Your Majesty to endeavour by Your Declaration to give some allay to those ill humours, till the Parliament Assembled; and the hopes of Indulgence, if the Parliament should consent to it, especially seeing the pretenders to this Indulgence, did seem to make some Titles to it, by virtue of Your Majesty's Declaration from Breda. Nevertheless, we Your Majesty's most Dutiful and Loyal Subjects, who are now returned to serve in Parliament, from those several parts and places of Your Kingdom, for which we are chosen, Do humbly offer to Your Majesty's great Wisdom, That it is in no sort advisable that there be any Indulgence to such persons who presume to descent from the Act of Uniformity, and the Religion established.  
For these Reasons,  
WE have considered the nature of Your Majesty's Declaration from Breda, and are humbly of opinion, That Your Majesty ought not to be pressed with it any further,  
Because it is not a Promise in itself, but only a Gracious Declaration of Your Majesty's Intentions, to do what in You lay, and what a Parliament should advise Your Majesty to do; and no such Advice was ever given, or thought fit to be offered; nor could it be otherwise understood, because there were Laws of Uniformity then in being, which could not be dispensed with, but by Act of Parliament.  
They who do pretend a right to that supposed promise, put the Right into the hands of their Representatives, whom they chose to serve for them in this Parliament, who have passed, and Your Majesty consented to the Act of Uniformity. If any shall presume to say, that a Right to the benefit of this Declaration doth still remain after this Act passed,  
It tends to dissolve the very Bonds of Government, and to suppose a disability in Your Majesty and the Houses of Parliament, to make a Law contrary to any part of Your Majesty's Declaration, though both Houses should advise Your Majesty to it.  
We have also considered the nature of the Indulgence proposed, with reference to those Consequences, which must necessarily attend it.  
It will establish Schism by a Law, and make the whole Government of the Church precarious, and the Censures of it of no Moment or Consideration at all.  
It will no way become the Gravity or wisdom of a Parliament, to pass a Law at one Session for Uniformity, and at the next Session (the reasons of Uniformity continuing still the same) to pass another Law to frustrate or weaken the execution of it.  
It will expose Your Majesty to the restless Importunity of every Sect or Opinion, and of every single person also, who shall presume to descent from the Church of England.  
It will be a cause of increasing Sects and Sectaries, whose numbers will weaken the true Protestant Profession so far, that it will at least be difficult for it, to defend itself against them: And, which is yet further considerable, those Numbers, which by being troublesome to the Government, find they can arrive to an Indulgence, well, as their numbers increase, be yet more troublesome, that so at length they may arrive to a general Toleration, which Your Majesty hath declared against; and in time, some prevalent Sect, will at last contend for an establishment; which, for aught can be foreseen, may end in Popery.  
It is a thing altogether without Precedent, and will take away all means of convicting Recusants, and be inconsistent with the method and proceedings of the Laws of England.  
Lastly, It is humbly conceived, that the Indulgence proposed, will be so far from tending to the Peace of the Kingdom, that it is rather likely to occasion great disturbance. And on the contrary, That the asserting of the Laws, and the Religion established, according to the Act of Uniformity, is the most probable means to produce a settled Peace and Obedience throughout Your Kingdom: Because the variety of Professions in Religion, when openly indulged, doth directly distinguish men into parties, and withal, gives them opportunity to count their numbers; which, considering the Animosities, that out of a Religious pride will be kept on foot by the several Factions, doth tend directly and inevitably to open disturbance. Nor can Your Majesty have any Security, that the Doctrine or Worship of the several Factions, which are all Governed by a several Rule, shall be consistent with the Peace of Your Kingdom.  
And if any persons shall presume to disturb the Peace of the Kingdom, We do in all humility declare, That we will for ever, and in all Occasions, be ready with our utmost endeavour and assistance, to adhere to, and serve Your Majesty according to our bounden Duty and Allegiance.    
FINIS.