COMPULSION OF Conscience CONDEMNED. WHEREIN, Is plainly Demonstrated how Inconsistent it is with Scripture, the Fundamental Laws of England, and Common Equity, etc.  Matth. 7. 12. 
Whatsoever ye would, that Men should do to you, do ye even so to them: For this is the Law and the Prophets.  
Quid Tibi non vis, alteri ne Feceris.  
By Tho. De-Laune, Gent.  
LONDON, Printed, for John How next Door to the Blewbore without Bishopsgate, and Tho. Knowles at the Corner of Great and Little Tower-Street. 1683,   

Compulsion of Conscience Condemned, etc.  
THere are a sort of Fierce and ill Natured Pasquillers, that keep a Bawling at all works of this Nature, though the Design be never so Innocent; The Dread of those, shan't Terrify me from presenting these few Sheets to the Public, Premising the true State of the Case by me asserted, viz. That the Mind and Conscience of Man, with respect to Divine Truths, ought not to be Compelled by outward Violence, and therefore that it is unreasonable and unseasonable to Prosecute so many of his Majesty's Protestant-Subjects, merely for their Nonconformity, to jails, Fines, Banishment, and to the Spoiling and taking away their Goods, etc. the Demonstration of which shall be clearly and briefly offered with all Humility. It is no small Addition to the Grief of the Afflicted, that when they propose their Humble Complaints, and produce their modest reasons against these kind of Severities, they are presently assaulted with a new kind of Persecution, by a parcel of cruel and unmerciful Pamphleteers, who make it no less than an Arraignment of the State, and a Murmuring against the Government: In Return to which uncharitable Calumny I offer a few considerations.  
1. 'Tis an easy thing for those Masters of the Faculty to Bugbear the Government with aggravated Hyperboles, and overstretched Paraphrases; 'Tis the very Nature of misery to complain, and I never knew that the Person complained to (if of a Noble and Heroic mind,) Interpreted the Petitioners Request at this Rate. The Poor Beggars crying for Relief, is no Arraignment of the Donors' Charity. The Subject's Complaint of Grievance is no Impeachment of his Prince's Justice. Our most Importunate Prayers to Almighty God, are no Arraignment of Infinite Meroy; no more are the Dissenters applications to a Prince of such Clemency as his Majesty is, justly to be so represented, neither does he in his Royal Judgement so esteem it.  
2. It is Universally known that our Gracious King (whom God long Preserve) is a Prince of such Natural Clemency, and of so merciful a disposition, that he is much more apt to Pardon the Delinquent, then oppress the Innocent, and therefore his Protestant Subjects are very well satisfied in his Royal Expressions in a Proclamation Dated April 8. 1681, viz. We will both in and out of Parliament use our utmost endeavour to extirpate Popery, and to redress all the Grievances of our Good Subjects, and in all things Govern according to the Laws of the Kingdom. The Pious Temper of our most Illustrious Sovereign is Remarkable, in a Speech to both Houses, Monday Feb. 10. 1667. where he says, One thing more I hold myself obliged to recommend unto you at this present; which is, that you would seriously think of some Course to beget a better Union and Composure in the minds of my Protestant Subjects in matters of Religion, whereby they may be Induced, not only to submit quietly to the Government, but also cheerfully give their Assistance to the support of it.  
This evidently demonstrates that his Majesty considers that Christianity is full of Mercy, and that Christ the Glorious Author of it, is a Reconciler and Mediator, and therefore would have his Subjects disputed, or Preached into Church, not Worried, Jayled, Plundered, and Church cursed into Conformity.  
I cannot leave this Royal-Text, till I have noted, that whereas his Majesty expresses the ends of this Composure and Union, viz. 1. A quiet Submission to the Government, and 2. a cheerful assistance to support it; No Subjects of equal Quality have outdone the Dissenters in either of these. For,  
1. As to matter of Fact, no Treasons, Rebellions, or Insurrections, (no not a Shadow of any such things) can be justly chargeable upon them, since his Majesty's Happy Restauration. All the Spies and Eagle-eyed Observators that have been Employed to watch them, can't produce so much as a probable Circumstance of any Conspiracy amongst them against the Government, and to be sure, had there been any such thing, the Nation ere this would have Ringed of it. Some few halfpenny Scribblers rant at 'em, and in Spite of the Act of Oblivion, Revive what the Supreme Authority commands to be forgotten; But of that and the Single Freak of Venner, more hereafter.  
2. As to the Probability of the thing, viz. That any such Conspiracy should be Contrived by Dissenting-Protestants, the Persons that so think, must suppose them mere. Fools and Madmen: For as things stand, they must first forfeit their Reason, before they can abandon their Allegiance. They are not so silly, whatsoever others think of them, but that they very well understand they hold their Lives, as well as their Religion by no other Tenure than his Majesty's Life. And therefore it is their great concern, as they tender all that's dear and near to them, to preserve his Person and Government, and Defend both with their Lives and Fortunes. And I am confident that the whole Party of the Dissenters, (though in some little things differing from each other) would Universally and Uniformly agree, to Sacrifice their All in his Majesty's Service, against any power whatsoever that should oppose him.  
The Universal experience of unbyass'd Mankind can Witness the Truth of what is here said. Yet I know very well, what objections have been and will be made from that dismal Topick of the Nations late Unhappy Convulsions. But that must be refered to a Distinct head.  
In the second place, It is certain that (these Protestant-Subjects his Majesty intends, namely) the Dissenters have cheerfully given their Assistance to the support of the Government. It is well known that they are an Industrious Trading People, that willingly pay whatsoever Taxes the Law requires. And it is Remarkable, that no People ever expressed a greater Zeal to oppose the various attaques of a Foreign (Anti-Spiritual Power) than these Dissenters: And could I know any one of them that would shrink from his Prince's Service, when his Royal Person and Government are menaced, I would esteem him not only a Fool, but a Traitor to boot.  
To Evidence (further) the Lenity of his Majesty, I shall quote a Memorable passage in his Declaration from Breda, Dated April 14. 1660. We do declare a Liberty to Tender Consciences; and that no man shall be disquieted or called in question for differences of Opinion in matters of Religion, which do not disturb the Peace of the Kingdom; And that we shall be ready to Consent to such an Act of Parliament, as upon mature Deliberation shall be offered to us for the full Granting that Indulgence.  
What can be more Pious and Consonant to the Rules of the Gospel, than what this Great Monarch here declares? No Person is excepted from his Royal-Indulgence, but such as disturb the Peace of the Kingdom. Now if there be any such among the Dissenters, let them be severely Punished: But if there be none, I cannot but wonder at the Cruelty and undutifulness of such as Prosecute their Peaceable and Innocent Fellow-Subjects against the mind of their Sovereign.  
His Majesty has not only declared this (so Favourable) Indulgence, but also by his own experience declares the unfruitfulness of Compulsion, March 15th. 1671. In these words, Our Care and endeavours for the Preservation of the Rights and Interests of the Church, have been sufficiently Manifested to the World, by the whole Course of our Government, since our Happy Restauration, and by the many frequent ways of Coercion that we have used for the reducing all erring or Dissenting Persons, and for Composing the unhappy Differences in matters of Religion which we found among our Subjects upon our Return: But it being Evident by the sad Experience of Twelve years, that there is very little Fruit of all those Forceable Courses, we think ourselves obliged to make use of that Supreme Power in Ecclesiastical matters, which is not only Inherent in us, but hath been declared and Recognized to be so by several Statutes and Acts of Parliament, etc.  
That August part of the Legislative power, the House of Commons, Resolved Janu. 10. 1680, That it is the opinion of this House, that the Prosecution of Protestant Dissenters upon the Penal-Laws, is at this time Grievous to the Subject, a Weakening the Protestant Interest, an Encouragement to Popery, and dangerous to the Peace of the Kingdom.  
Besides this, there was a Bill past both Houses at the last Parliament in Westminster, for the Repeal of the 35 of Elizabeth, but through some unhappy neglect it was not presented to his Majesty, who doubtless would have passed it. Nevertheless by that and what's mentioned before, we may clearly infer that the King and Parliament, judge that Compulsion of Conscience (of Peaceable Protestant Dissenters) is both unseasonable and unprofitable. And if I have the whole Legislative Authority on my side, viz. King, Lords, and Commons, (that is all England) I may modestly presume, that no Protestant will be angry at this Essay, nor censure it of Arrogance; it being so conformable to the Sentiments of the most Illustrious in the Nation: I must confess that there are Laws in force against the Dissenters which we shall a little Discourse of hereafter, and evidence plainly that the intention of the Legislators was to punish such as they supposed would be Seditious or dangerous to the Government, and they that stretch these Laws to destroy so many Innocent Peaceable Members of the Commonwealth, do but Fight against God, and pervert the meaning of the Lawgivers; and can (at long run) expect no other Fruit of their officiousness, than what is reaped by such as are unmerciful (to say no more) at the great and general Tribunal. Here you see those very Laws repealed, in voto, by them that made it, and though that dots not disannul them, yet let me tell you, that for some particular Justices of the Peace, merely upon the Information of a sort of Creatures called Informers, (whose Character in a few words I'll give you e'er long) to Execute the utmost, yea, more than the utmost Severity of the Laws, against Dissenters, in defiance of the sense of the Lawmakers, who did undoubtedly know what was best for us, is no less than to oppose a private Opinion to a public Deliberation, and a private Spirit against a public. But I'll proceed to my main business; and refer the Opinion (with a respect to this matter▪ of as Great. Statesmen as England ever knew to another place.   

SECT. II.  
HE that will Seriously consider how tenderly the Lord Jesus Recommends the precepts of mutual Love, to all that profess his Name, making it the very Character of his Followers, Luk▪ 13. 35. By this shall all Men know that you are my Disciples, if ye have Love one to another; And how highly the Apostle Paul exalts the same Duty, reduceing the whole Duty of a Christian to a single precept, Gal. 5. 14. For all the Law is fulfilled in one word, even in this, Thou shalt Love thy Neighbour as thyself. See Levit. 19 18. Mat. 22. 39 Cannot but sufficiently wonder, to see such as profess the Christian Religion Quarrel one with another, upon the account of special and doubtful Circumstances, respecting Divine Worship!  
It is Lamentable to see how much the present Age differs from Primitive Christianity! The Servants of the Living God in those times, would rather have given their own Lives to persuade their Enemies to Piety, then seek to undo their Brethren, to force them to Hypocrisy.  
Those Maxims that interfere with the Sacred Rules of the Gospel, and threaten desolation to Men for what they cannot help, are undoubtedly to be laid aside in a Christian Commonwealth. And I question not but that our Gracious King, when he thinks fit to meet his People in Parliament, will order a Regulation of these proceedings, suitable to his Beneign and merciful temper before expressed.  
In the mean time I humby crave leave to offer a few general Reasons against the present Prosecutions, which my Zeal for Truth and the management of Church-Wars (like Christians indeed) extort from me.  
It is notorious by Universal Experience that it is the perverse Nature of Man, Niti in vetitum, to long (like Eve) for what is forbidden; A Malady derived by an uninterpreted succession from our first Parents. Hence grew a necessity of Establishing Laws and Civil Sanctions, the end of which are, to restrain and Punish Transgressor's, who by the Intemperate Sallies of private or publich Ambition, Revenge, Lust or other Vice, attempt or actually perpetrate any thing Injurious to their Fellow-Creatures.  
These Laws are Calculated for the respective Meridian's of several Nations and Governments, and Levelled against the prevailing vice of the place, Ex malis moribus bonae leges natae sunt: The pravity of Man's Nature, caused a necessity of Laws, as Distempers do of Physic. And as the Office of the later, is to preserve the Health, and Cure the Diseases of the Body; so the Office of the former is to preserve the Body Politic. Neither of these are so limited, but that the private or public Physic may be altered according as the Symptoms of the Disease direct the Application. And so we see that Parliaments (without any disparagement to their Wisdoms) Repeal Laws proper to the times they were Enacted in, and make New, as the Vicissitudes of the Public Pulse stands in need of. The wisest Men have changed Counsels and Resolves upon Second thoughts: The very Popes themselves, and General Counsels have done it, though the former Arrogate to themselves an Infallibility.  
No mere Man is so sharp sighted as certainly to foresee what the Events and Revolutions of things to come may be, without Divine Inspiration. Therefore it is rather to be Esteemed a prudential Skill, than an Arraignment of the Acts of our Predecessors, when what was suitable to them, and improper for us, are repealed, and a more seasonable remedy Applied, when the inconveniences of the former are discovered. I am certain that the best way to convince Protestant dissenters, (and most agreeable to the Dictates of Christianity,) is to Win them by fair and Charitable Methods; and that those Penalties the Law inflicts, should at least be relaxt, for Reasons hereafter to be produced. Every considering Man must needs know that the Bias of Interest and Education are strong Shackles to the Judgement, which Fetter it from yielding to Demonstrated Truth. That of Education is very hard to be overmastered. We have had Deplorable Experiments, that Opinion merely got by Education, is sometimes as hard to be removed, (yea harder) then the Body from the Soul. It so Wheels and Intoxicate the Brain, that even amongst the Turks, we Read of some Wise and Moderate Persons, who would Die to maintain their ridiculous Koran.  
Custom is grown such a Tyrant, that some would rather starve then eat Bread baked in a Pan (as a Reverend Prelate said) because he used to eat Bread baked in an Oven. Religion in many is really their humour, and a Darling Fancy passes with such for Reason; and Fashion is more prevailing than the best Arguments. O the Deplorable Estate of Christianity: Men will now reject the most Sacred of Truths, if they can but find a Pique at the Messenger, as if the Raving Patient would spill the best of Cordials, because not presented in a Golden Spoon!  
The Design of what is said, is to make way for what follows, viz.   

SECT. III.  
Demonstrative Reasons against Compulsion of Conscience.  
NO Humane Authority, no not the very Popes (those Infallible Tools) can deny but that the Word of God is the Rule of Faith, to which all that profess the Name of Christ ought to Conform. And as all the Children of God have an Equal Interest in the Testament of their Father, so no one amongst them, has any Prerogative to Impose a force upon the Judgement of his Brother. One holds this, the other that, a third denys both, they Examine Scripture, Consult the Originals, Examine the Opinions of Antiquity; they sincerely Pray for Illumination: What then? Why pray what Course will you take with your Dissenting Brother? All that you can say, can't remove him from his former persuasion: The best way is to pray for him, if any Rigorous course be taken in such a Case, and if the fire brings no light with it to Demonstrate the Truth of it, I profess I cannot but suspect that the Coals are fetched from below.  
He that reflects upon the difficulties that Encounter us in the way to Truth, for Straight is the Gate, and Narrow is the Way, and with all considers how short sighted the best of Men be, for here we see but in Part, and understand but in Part, will soon find that there is infinitely more Reason for Christians mutually to Endeavour the support and assistance, rather than study the Ruin and Destruction of each other.  
Since all have neither an equal Depth of Natural Judgement, nor the same Measure of Supernatural Illumination, but the Spirit Bloweth how, and where it pleaseth, we ought not to despise or Persecute our Brother, for his Innocent and blameless mistakes, lest we be found to fight against God, who is the free disposer of his Gifts; we know the way of Man is not in himself, Jer. 10. 23. But his goings (or steps) are of the Lord, Pro. 20. 24▪ And therefore, did we bear a due Respect to God, we would be Content to wait his leisure, who has Engaged himself by his Apostle, Phil. 3. 15. If in any thing ye be otherwise minded, God shall Reveal even this unto you. Let us therefore entertain such a one, (who proceeds in the simplicity of his heart,) with Milk, till he grow stronger to Digest Strong-Meat.  
I am much mistaken, if Compulsion of Conscience borders not upon the very Skirts of the Implicit Faith of the Papists. For, whatsoever a man is constrained to Swear, or profess, more than he is convinced of, proceeds from as Blind an assent, as can be matched in the grossest Popery, and of such a convert no profession has any great cause to boast. For common Reason tells us, that such as are Proselyted by violence, will continue such no longer than the force lasts.  
Force is mere Punishment, and consequently not Just, unless the offence be voluntary: But he that believes according to the evidence of his own Reason, is necessitated to that belief, and to compel him from it, is to drive him to Renounce the Essential part of Man, his Reason.  
I can't Imagine why we should be commanded to try the Spirits, 1. John 4. 1. And to prove all things. 1 Thes. 5. 21. If there be not a Faculty in the Soul to judge for itself. 'Tis a strange Injunction when we are commanded to hold fast that which we find to be best; if after our most serious and deliberate Election, we shall be whipped out of our Conscience by Penaltys. To what purpose do we Preach poor Souls into just so much Liberty of Scripture, as may beget their torture, and not permit them to rest where they find satisfaction? Either prohibit to search at all, or leave us sensible of some benefit by teaching. To believe what seems untrue, seems to me Impossible; To profess what we believe untrue, I am sure is damnable.  
As 'tis certain, that whosoever swerves from the Dictates of his own Conscience, commits a grievous Sin, Rom. 14. So without Question they that endeavour by Force or Artifice to draw any Man to profess or Act contrary to what his Soul believes, are as deeply guilty of the same Crime, as the Apostle says, When ye wound the weak Consciences of your Brethren, ye Sin against Christ. 1. Cor. 8. 12. How dangerously then do they expose themselves to the Just Indignation of God who drive others, (and fall themselves) into this Evil? etc. How wilfully do they attempt to extinguish the Light of Nature, which Indispensably obliges all Men to Deal with others, as they would be dealt with themselves? This Light is placed by God in clear and candid Souls to Shine and guide them, but in black ones to condemn and burn them. I could heartily wish that all Men would take the Advice of the Apostle, Rom. 14. 13. Let us not therefore Judge one another any more: But Judge this rather, that no man put a Stumbling-Block, or an occasion to fall, in his Brother's way. If this Blessed Counsel were but followed, what a happy Nation might ours be?  
Nothing hath caused more mischief in the Church than the Establishing new (and many) Articles of Faith, and the Encumbrance of God's Worship by Ceremonies, which all acknowledge to be more for Ornament, than any Essential necessity. And had these Stumbling-Blocks been removed, 'tis certain that our too too deplorable divisions would in a great measure vanish, but since there are, and must be Divisions, let us pray to the Physician of Souls to heal them. To Love one another is a command of the Almighty, which never was, nor never will be repealed. And O! how disagreeable to that Sacred precept is it, to vex and trouble each other! How rare is it to see the very Brutus' prey upon their kind! Yet we see mankind destroy mankind, not only divesting themselves of humanity, but with a more than Brutish cruelty, rage against their very Brethren. To break so evident a Commandment, to establish that which is (more than) doubtful, is certainly contrary to Gospel-Laws.  
A thing may be clear to one man that would fain impose it, but it may be doubtful to him on whom it is imposed, which no Body can help. Must the doubtful Person be knocked o'the head therefore, or must we pick out the Eyes of all that cannot See as well as ourselves.  
Suppose the point be clear in Scripture; why then say I, there is no necessity to make a new Law to Impose it; much less a new Article of Faith. If it be but deduced or inferred; 'tis certain that what one thinks clearly deduced, another as Learned and able as he, may think not to be so.  
men's understandings are as various as their Speech or Faces: And is it Just for one man to Quarrel with another, because different from him in either of these? or put him upon a Rack to stretch him to his own dimension, if not so tall as he? He that thinks all Dissenters either malieiously or wilfully Blind is (in my Judgement) defective in Charity. If these People Dissent out of humour or Hypocrisy, every thinking Man will pronounce them absolute Fools. For they that play the Hypocrites; do it either for Worldly ends, or vain glory. Now these Men, who are under the lash of every Informer, and suffer so unmercifully; cannot be charged with Dissenting for worldly ends, because they may secure themselves by Conformity, and by necessary consequence their Nonconformity is out of pure Conscience. Else (as was said▪) they are stark▪ ay deots, and if so, the State has no need to fear them, and it would be a great disparagement to so wise and Illustrious a Government to seem to fear such a Company of supposed simpletons. But then on the other hand, if their Dissent be really from the strong and convinced persuasions of their minds, I would in all humility beseech all, that have power to Execute the Laws against them, to consider, that they are Christians, their brethren and Countrymen, and that they would treat them as such, in agreement to what our merciful Prince declared, as before, viz. To Punish only such as are disturbers of the Government. For my Pen shall never be an Advocate for any Person of that Character. If any should think that these Men Dissent out of vain Glory, he must still suppose them worse Fools than before; For who but a Madman would purchase the applause of a few Persons (an Idle airy thing that will neither Feed nor clothe him) at the dear rate of 20 l. a Month, 20 l. a Sermon, etc. or a Prison with all its tormenting apurtenances? Is this a comfortable Bargain?  
Well then, supposing them weak Brethren, what shall we do with them? why the Apostle readily answers this question, Rom. 14. 1. Him that is weak in the Faith receive ye, but not to doubtful disputations. Here is not one word of sending him to Prison; or Fining of him; No, No, they used to persuade and convince; not compel men to Conformity. Neither did the strong Christian Persecute, but Cherish and Instruct his weak Brother. For,  
They very well knew that no man can be forced to believe, he may ('tis true) be compelled to say this or that, but not to believe it; the Dominion over the External part has no Rule over the Soul. And though a Man may be compelled to dissemble his thoughts, it is impossible that any outward force can change the opinion. The Soul of man is a thing so generous, that it is rather persuaded by mildness, then won upon by figorous and Coercive Methods. And the Nature of Christianity, is really adapted for such procedures. If Compulsion of Conscience had been thought by the Almighty, to be the best way of reducing Mankind, our Lord Jesus would have used it. He that had the Command of the whole Heavenly Militia, (one of which in a Night Slew 185000 of the Assyrian Host) could with as much ease subdue the Great Augustus Caesar, as command a Fish to bring him the Tribute Money.  
He that has good Eyes, and has been taught to Read, will Read you a clear Printed Book, but if he be Blind, or having Eyes wants Light, or never learned to Read, or if the Print be Blind, you may sooner dash out his Brains with a Club, then make him perform an Action he cannot.  
Faith is not to be driven like a Nail into the Head, or Heart, with a Hammer: For a Man cannot believe if he would, till the Gift be bestowed upon him. And the Scripture is plain, when it tells us, that Faith is the Gift of God.  
Arguments are good Inducements, but force has no countenance in the Gospel, much less a command. Pray peruse these Texts, John 20. 31. 5. 39 42 Tim. 3. 15. Deut. 12. 32. 'Tis an easy thing to pick out ones Eyes, but all the Art of Man cannot restore those Eyes again, or make Eyes for one Born without them. Even so Compulsion can make a Man a Hypocrite, but all the severity in the World cannot make him a true Convert.  
If Reason understands not what is declared, how can we by way of Deduction, or the best framed Syllogisms yield to what we apprehend not to be Demonstrative? All discourse and Ratiocination ought to be of things Intelligible; The object of Faith is purely and essentially Divine, and the Soul cannot arrive at that (Best of) Learning, till the Spirit of God becomes the Tutor.  
Before I leave this (by way of digression) I cannot but borrow a few excellent Notions of an Eminent Prelate now Living. There is no giving way to Rational deduction and human Argumentations against Scripture, for then a cunning Sophister may lead men into many Errors. To go about to prove by Reason such things as are above Reason, is wonderful: And to discourse of what we understand not, is a spice of madness. The Conclusions drawn from such Discourses are dangerous, yea, a mere Ignis fatuus that misguides Men, 2 Tim. 1. 13. Divine Mysteries dressed up in the attire of mere humane Oratory, is like a chaste and Virtuous Matron, tricked up in the habit of a Courtesan. The Divine Substance is not expressible by human Rhetoric, nor the most delicate Flourishes of an Artificial Pencil.  
That which Men call School-Divinity, has been perverted at such a Rate, that it has proved a mere Plague to Christianity. There you have new Questions, nice Distinctions, and intemperate Conclusions tossed up and down like Tennis Balls. And from thence proceed cruel Bicker, and Theological Wars.  
The first Divinity-School was set up at Alexandria by Pantaenus, and from thence Sprung the Arrian-Heresie, which like an ill weed soon over ran all Christendom. In the Subtlety of these Schools Heresy grew Refined, and with their School tricks of distinctions and Evasions, almost baffled the plain and simple Professors of the Gospel.  
The Primitive Doctors, converted from Heathenism, and well skilled in Philosophy, Antiquity, History, and Logic or Sophistry, Translated these Sciences (falsely so called) into Christianity, to Illustrate by their Indiscreet Zeal, and Embellish Christian knowledge, by Artificial Forms and Figures, but rather indeed defaced it. Col. 2. 8.  
He that seriously and without prepossession considers the Nature of Christian Doctrine, will conclude, that it must be taught by the Demonstration of the Spirit and Power, and not by the School harangues of Sophistical Syllogisms and Enthymoms.  
Considering Men are wary, (and so they had need) of the Subtleties of such as would pervert or deceive them, in so important a matter as Religion is: Because Heresies appear not first in their own Natural Shape, but they compliment you in Disguise, Masqueraded with specious pretences; the Author of these Heresies will press into their Service, this and that obscure place of Scripture capable of various Interpretations. But (mark I pray) when they have once got Footing, by degrees they lay a side their Vizards, and march on Brazen Faced, (I mean barefaced.)  
Well, but as to Compulsion of Conscience, since the affront is only to the Divine Majesty, supposing the Dissenter errs, methinks we should leave God to vindicate his own cause: For what can be a greater disparagement or more derogatory to the honour of the Godhead, then to think he wants the help of Man to defend him. Mark how Peter was rebuked by our Saviour for cutting off Malchus his Ear. Besides, do but consider the Methods used by the Redeemer of the World, in Conquering his Enemies, and you will find it was by Preaching and Suffering, and if his Disciples wont follow so Illustrious an Example, they deserve not to be called by his Name, nor be Dignified with the Title of Christians.  
In all well ordered Governments the Magistrate may and aught to punish Evil doers, but not Evil Believers, for God Reserves that to himself, it is his Divine Prerogative, for he only is the Heart searcher; and Man cannot possibly have a right Cognizance of the concealed or Evil thoughts of another; because, for any thing he knows, The greatest Professor may be the greatest Atheist.  
I do not Remember that Christians ever took up Arms against their Governors in the Primitive times for propagating their Profession, or to preserve themselves from Persecution; And he that will do so, merely upon that account, is either a Fool or an Atheist: A Fool, because he rejects the opportunity of gaining the Reward promised, Matth. 5. 12. Blessed are ye when Men Revile you and Persecute you, etc. Or an Atheist, because he want believe that God will be as good as his word. But to Return where I left, I may reckon that common saying among shallow Fancies, viz. That a Pigmy on a Giant's shoulders sees more than the Giant. The Question is not of seeing more, but clear discerning. If both these see a Beast at a Miles distance, and contend whether it be a Horse or an Ox, the Pigmy on the Giant's Shoulder, is never the nearer discerning what it is, because it depends more upon the sharpness of Sight, than the height of his shoulders: so we have no possible assurance that the Doctrine delivered to us by man (if not revealed in Scripture) is absolutely true, because we are certainly assured that 'tis possible for him, or any man to err, yea in this very Doctrine. The Great Augustine (the wonder of his time for sharpness of understanding, and great modesty withal,) believed it absolutely necessary that Infants should Receive the Lords-Supper, and termed it a downright Heresy to affirm that there were any Antipodes. So Lanctantius a notable Wit, and a great Scholar.  
The most Eminent of the Evangelical Doctors grant that even general Counsels have erred, and if anyman should deny it, the thing may be easily Demonstrated. Our Church Histories declare how often they have thwarted one another, in things (point blank) contradictory. At which we need not wonder, for they have no promise of Infallibility; You'll say they are the Churches Representative: What then? I know no promise in the whole Bible, that the Representative should be Infallible. 'Tis true The Gates of Hell shall not prevail against the Church, but what's that to a General Council which (by a modest Calculation) cannot amount to one part in 10000 of the Universal Church. But I need say no more, then that these (so called) general Counsels have been ex diametro against each other, as before hinted.  
Parents are accountable to God for their commands, as well as the Children are for their Obedience, natural Parents are by mere Nature prompted to seek the Love of their Children: So ought Spiritual Parents who are Styled Ministers of God (who is Love) to demean themselves towards their Spiritual Children. And consequently is it not more suitable to this excellent Grace, and Parental Tenderness to lead the People into the House of God, rather than to whip them in by fear? And to put on such a habit as will Invite them in, rather than fright them out? What wise and Loving Father would put on a winding Sheet to Fright his weak and simple Child?  
Man (says a Reverend Pen) is a very ticklish Animal to Govern; he will not always be guided by Reason and Authority. He has a Will as well as Reason, and will have his own Will in many things; even among the very Godly themselves (which is to be Lamented) but few are so entirely Pious, as wholly to deny themselves. This is so high and sharp a point of Religion, that you may break the Heart strings of many in winding them up so high; and so you may crack all their Religion.  
I cannot in Conscience when I Treat upon so serious a Theme, but Remark, that the Carriage of some Preachers has created a great dislike of that Sacred Work, as 'tis managed by not a few, and so are themselves the causers of that Dissent, which they exclaim against: too many Preach not Christ but themselves; They take here and there a Sentence of Scripture, the shorter and more abstruse the better. Then to show their Skill and Invention, they Divide and Subdivide it into Generals and Particulars. Here you have the Quid, the Quale, the Quantum, and such like Quack-Salving Forms, which the People understand no more than they do Greek or Latin. Then they look into this or that acquaint Author and pick out a Sentence of a Philosopher or Father, some nice Speculation or other, and Labour to Couch all in Elegant Language. But what's the end of this? why certainly 'tis merely to show their Wit, Reading, or whatsoever else is excellent in them. But, Pray mark, how such practices are Charactered, 1 Cor. 2. the whole Chapter is worth Reading; and plainly demonstrates that this kind of Preaching is not Apostolic, that is, that they Preach not in the Demonstration of the Spirit, but in the Demonstration of their Learning.  
Many of the Ancient Fathers (especially the Greeks) have been ever Fond of Nicetys'. These, when Converted to Christianity, Transplanted their Beloved Rhetorical Flowers of humane Learning into Christian Gardens, which proved indeed Weeds. Common Experience will be my Advocate, when I say that humane Nature is apt to give Nourishment and vigour to humane Principles then to such as are Divine.  
Pray when did ever any Learned, Witty, Rhetorical Harangue, or cunning Syllogistical Discourse convert the tenth part of St. Peter's or St. Paul's Foolish Preaching, as he terms it? (tho 'tis indeed the Wisdom of God to them that are Perfect.)  
How widely different is the manner of Preaching in the Apostles time from Philosophical Arguing, and Rhetorical declaiming? the Preaching then, was either Catechistical Instructions, or Pious admonitions, not tying themselves to any form; but past from one matter to another, as the condition of the Hearers required, and not as the Preachers Fancy and Reading prompted him.  
'Tis Reported of the Emperor Caligula, that he Judged, Condemned or acquitted Delinquents as best agreed with the Current of his Oration; So some now a days shape their Discourse more to the Applause, than Edification of the Hearers. Such Sermons may be better termed Banquets for full wantoness, than Instructions for such as are almost Starved for want of Spiritual Food. It may nourish an Auditory of Chameleons that Live by Air, but can never make sound and Solid Christians.  
The Schoolmen, and such as greedily Suck their unexamined Dictates, have set up an opinion, that none are fit to Preach but such as have been Students in the University; Where if he hath Learned a little to chop Logic, and produce some nice Speculations from Aristotle, Plato, etc. or some Theological distinctions from Aquinas, Peter Lombard, or the rest of the distinctionmakers, or a little gingling from the Poets and Orators, then, O! then, (but you must suppose him documented by the Guide to the Inferior Clergy) he sets up for a Spiritual Pastor! the weightiest Office in the world, because men's Souls, (their better part) is concerned! 'tis very strange that such qualifications (common to Graceless as well as Gracious Scholars) should render him capable of rightly Dividing the word of Truth: For if you seriously Examine the whole New-Testament, you will not find one tittle of those Sciences in the Gospel; but you will see they are rather severely arraigned, as Enemy's to it; Because they tend to vain Jangling, Strife, and Contention, not tending to that (which is the end of Preaching) the Conversion and Edification of Souls, Eph. 6. 12. 2. Cor. 10. 4.  
The Apostle Paul in his Epistles to Timothy and Titus (two Primitive Bishops,) tells you the qualifications of Bishops and Deacons, viz. Gravity, Sobriety, Meekness, Diligence, etc. Not Mathematics, Logic, Physic, etc. Not the Study of Aristotle, Plato, Cicero, Euclid, Scotus, Aquinas, etc. And why? why there is very good Reason: For 'tis most evident that the greatest part of Academical Learning is as useless to a Spiritual Pastor, as the Art of Navigation is to a Physician: The Apostle telling us in plain terms, that he desired To know nothing but Jesus Christ, and him Crucified. There's the qualification with which whosoever is qualified, may say with David, Come I will show thee what the Lord hath done for my Soul. But without it all the Arts in the World can't make a Preacher, as the old verse says.  
Qui Christum discit, satis est, si Caetera Nescit.  
Qui Christum nescit, nihil est, si Caetera Discit.  
Christ may be better Preached by a Grave, Conscientious Man, well versed in the Scriptures, and the Mysteries of Faith, though never bred in any University, nor skilled in any Language but his Mother-Tongue, then by the Students of Aristotle, Scotus, Aquinas, etc. (quat ales) with all their knacks of Quidditys and Qualitys, Syllogisms, and Euthymemes, Distinctions, and Subsumptions, etc.  
It is Remarkable, that no Greek, Italian, or French of a thousand understood any Language besides his Mother-Tongue, when the Gospel first was Planted. And 'tis worth noting, that the Apostles received the Gift of Tongues, because they were to Preach to all Nations, but we find no infusion of School-Learning by the Holy-Ghost, nor any more Gift of Tongues, when the Gospel was once spread over the World.  
This is further very Remarkable that no Man can produce an Example of any Nation that was ever Converted to Christianity by Philosophical or Rhetorical Preaching.  
I hope the Digression will be excused, if I note the mischief of Excursions; For if such be countenanced, we shall never have an end: because the Itch Men have to show their Learning, will continue this vain and unedifying Practice. Possibly the Preacher sits in his Study all the week long, picking from this and that and another's quaint-Authour, a few Beautiful Flowers; well, what then? then he comes on the Preaching day (commonly called Sunday) with his Nosegay in his Hand (viz. his Notes pinned up in his Bible) to entertain Ladies and Courtiers. But what have you to say to that? I'll say nothing, but refer the Reader to the New-Testament▪ and when he has seriously perused it, let him Act and Believe (with respect to the Premises,) as that Sacred Book plainly Teaches him▪ for if that won't do, nothing but a Miracle will do it.  
Before I proceed, give me leave (good Reader) to tell you, that by what I have here written, (partly from Persons Eminent in our Church of England, and partly from my own experience and observation) I would not be understood to cry down humane Learning, as a thing of no use; nor throw the least disparagement upon our Famous and Reverend Divines, for I honour them from my Heart, and know that amongst the Ciergy of the Church of England, (as Established by Law,) there are as Eminent Men, Conspicuous to all, not only for their Learning, but also for their Piety and Gracious Conversations, and their painful and Industrious Labours in the Service of our God, as any in the World: No, no, 'tis the Abuse only I write against, and 'tis that alone I heartily wish were Reform.  
The knowledge of the Original Languages in which the Scriptures were Pennd is of very great necessity, that we might converse with that Sacred Book in its own Emphatical and Native Idiom, and that we may not be Imposed upon by wrong Translations. But withal let me add (which no Learned Man I am sure will blame me for, if unbyass'd) that we are to consider the Bounds of Philosophy and Humane Literature: These are to be exercised in the things that may be known by the Light of Natural Reason; But when they Travel beyond that Road, and must needs be defining things beyond their Sphere, they become extravagant and Saucy.  
This was the Judgement of that Excellent and Learned Lord Picus Earl of Mirandula, in his Epistle to Aldus Manutius, a sharp Scholar: Accinge te ad Philosophiam, sed hac Lege, ut Meminer is nullam esse Philosophiam quae a Mysteriorum veritate nos abducat: Philosophia veritatem quaerit, Theologia Invenit, Religio possidet. That is, Address yourself so to the Study of Philosophy; that no Philosophy should seduce you from the Truth of the Mysteries. (of Christian Religion) Philosophy seeks Truth, Divinity finds it, (but) Religion possesses it.  
Every▪ Thing is good and proper in its place, as for Example, Fire is useful in the Chimney, but it is mischievous in the Housetop. There, that which before would Warm you, or be Serviceable to Dress your Meat, will Burn you and your Meat too, unless you can quench it, or Run away from it. So Learning is good as an Handmaid, Hagar-like, But if it must needs be Mistress, and Usurp-Authority in the Family, if like Scoffing Ishmael Genesis 21. 9 Gallat. 4. 30. It will Mock at the Spirit, and the Simplicity of the Gospel, let it be cast out: For nothing Supreme will endure to be Rivalled in his Authority. Prerogative, especially in Divine matters, is as tender as the Apple of ones Eye.  
There is no Sober and Impartial Divine, but will Grant, that it is the work of Faith, by the Aid of Divine Revelation, to be Employed in the Mysteries of Religion. From which concession it is evident, that when any Man undertakes to Teach us Divinity, by the mere Guidance of Nature, (call it Natural Philosophy, University Learning; or what you will,) but shows himself by such an attempt as absurd and Nonsensical, as if the Eye should Encroach upon the Ear, and would pretend to Distinguish the various gradations of Musical Notes, or the quavers of a pleasant Instrument, which it cannot so much Imitate, as the dullest Brute can Imitate the warble of the Nightingale.  
If the Example and Practice of the Lord Jesus Christ be worth Imitating, you will find that he made Choice of such as were Despised and Unlearned. Why? Because his Grace might so much the more be magnified, and that the Honour due to His Sovereign Converting Power might not be Attributed to any Humane Faculty of Rhetorical Persuasion. He made Fishermen, a Tentmaker, and other Tradesmen, Messengers of the Everlasting Gospel, and (as it were) Ambassadors extraordinary of Heaven. They were not sent to Learn the Faculties of Aristotle, Cicero, or Aquinas: No no; His Holy Spirit was the only Schoolmaster. He could with as much ease Employ the whole University of Athens, as those Poor Men; but he did not, and why such as are called by his Name should despise his Grace when appearing in Persons of that Quality he Chose, is a mere disconcurrence with the Sanctions of this Ever-Blessed Lawgiver.  
I do not represent these things to Introduce a promiscuous Liberty for all Persons to turn Preachers that are Christians, but to Reason People (if I could) our of extremes. For as on the one Hand I believe that mere Learning does not qualify a Man to be a Preacher, so on the other side I am satisfied, that Grace without the gift of Utterance and a sound Judgement accompanied with an Ability to Divide the word of Truth, suitable to the necessity of the Hearers, does not qualify any Man for a Public Preacher. Of both these I take the Church to be Judge, and am satisfied that without the Approbation of a Christian Assembly, such as presume to take that Office upon them, where such an Approbation may be had, are none of Christ's Messengers but their own, Because we shall so have no order, but confusion, which must not be Introduced into the Church of Christ, unless you will change the best of Governments, into the worst of Anarchys. Let every Man abide in the Calling whereunto he is called▪ says the Evangelical unrepealable Statute.   

It has been (and will be till reformed) the Reproach of Christianity, that Preachers have erred on both Extremes, some talk Nonsense, some talk above commonsense. I have (says one of our Prelates) seen some Learned Men call Children together, and ask them a few Questions; and then to begin a Profound Lecture, shaped according to his own large Dimensions, at whom Boys and Men gaze at, as a prodigious Monster of Learning: some saying as Festus to Paul, Much Learning hath made him Mad. Sure he knows not where he is, why, he is not in a University School of Divinity, but in an Assembly of weak and silly Youth, who understand his English, no more than Hebrew.  
He adds, If Men would mark the form and phrase of the Gospel, and what kind of Matter and Language the Divine Oracle used in Preaching, even to the Learned Scribes and Pharisees, and read 1 Cor. 1. and the beginning of the second, it would Inform them what Language that is, that's Clothed in such Meretricious Attire, etc. Haec Ille.  
The Scope and Intention of this Digression, is to show how this Sacred Office of Preaching is abused, and of what Influence that Abuse is to scare people away, who love to understand, and profit by what they hear; And so I shall conclude this Section in imitation of a late Ingenious Author (tho' not in his very words) That if there be not such a parcel of things as call themselves Preachers that Act thus; then no body is concerned in this Character; but if there be, the Abuse is worth looking after, in order to Reformation, if not Punishment, of so great a Spiritual Grievance.   

SECT. V.  
Express Scripture against Compulsion of Conscience.  
THese Excellent and Important Truths mentioned, are not only built upon the firm Foundation of solid and unanswerable Reason, but also upon the Infallible Authority of the Law, and Word of God. To convince you of which, pray be pleased to consider the following Texts.  
Hear what the Apostle Paul says, 2 Tim. 2. 24. (mark that this Epistle is written to a Bishop) And the Servant of the Lord must not strive, but be gentle unto all Men; apt to Teach, Patient, (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bearing.) ver. 25. In weakness instructing those that oppose themselves, if God peradventure will give them Repentance, to the acknowledging of the Truth. ver. 26. And that they may recover themselves out of the snare of the Devil, who are taken Captive by him at his Will.  
From this passage it is evident, that the Apostle forbids all rigorous Courses, even towards Infidels; and that he expressly sets down the right Christian Course of Convincing and Converting them, viz. By Charity and Meekness: And if Christians will make use of Church Curses, and Humane Laws, Enacted only against Seditious persons, and Disturbers of the Government, to force Innocent Christians that agree with themselves, in the Essential Articles of Christianity, to Disputable Modes of Circumstantial Ceremonies, confessed by all to be of Humane Original; In my Opinion, they disagree with this Blessed Man, who after he Teaches the Bishop his Duty, advises him to leave the success to God; But not a syllable of Jayling, Imprisoning, or Fining them.  
Another Apostle forbids us to Condemn one another▪ James 4. 12. There is one Lawgiver (says he) who is able to save and to destroy: Who art thou that Judgest another? suitable to which (mark I pray) what the former Apostle says, Rom. 14. 4. Who art thou that Judgest another Man's Servant? to his own Master he standeth or falleth; yea, he shall be holden up, for God is able to make him stand. ver. 5. One Man esteemeth one Day above another: another esteemeth every Day a like. Let every Man be fully persuaded in his own mind. ver. 22. Hast thou Faith? have it to thyself before God. Happy is he that Condemneth not himself in that which he allowloweth. That is, whose Conscience accuseth not his outward Profession.  
This most zealous Preacher of the Gospel, returns so condescending and moderate an Answer to a Case of a far harder sound than is here maintained, which argues that he took his gentle Pen from the soft Wing of the Dove. 1 Cor. 7. 12. etc. If any Brother hath a Wife that believeth not, and she be pleased to dwell with him, let him not put her away. ver. 13. And the Woman which hath a Husband that believeth not, and if he be pleased to dwell with her, let her not leave him. ver. 14. For the unbelieving Husband is sanctified to the believing Wife (viz. in a Matrimonial Correspondence.) And the unbelieving Wife is sanctified to the Husband, etc. ver. 15. But if the unbelieving depart, let him depart; A Brother or a Sister is not in Bondage in such Cases: But God hath called us to Peace. ver. 16. For what knowest thou O Wife, whether thou shalt save thy Husband? Or how knowest thou O Man, whether thou shalt save thy Wife? ver. 17. But as God distributed to every Man, as the Lord hath called every one, so let him walk, and so Ordain I in all Churches.  
Pray mark, good Reader, what can be said more Efficaciously to oblige Christians to Christian forbearance, than so plain an Injunction to live peaceably with mere Heathens. You may see moreover, that 2 Cor. 1. 24. He denies that even the Apostles themselves have any Sovereignty over the Conscience, but only Commissions to assist the Conscientious.— Not for that we have Dominion (says he to the Corinthians) over your Faith, but are helpers of your Joy: For by Faith you stand. In this he exactly observes the Orders which Christ gave to his Apostles, Go and Teach, (not compel) Math. 28. 19 And whosoever shall not receive you, nor hear your words, when ye depart out of that House or City, shake off the Dust of your Feet, as we find practised, Act, 13. 51. Mark, they are not commanded to trample upon them as Dust under their Feet; the Planters of Christian Religion had never any such Commission. If the people would not believe, they did even let them alone, with only that harmless Testimony that they had done their Duty, and left them to God▪— O how widely different is this little Dust-shaking, which neither Killed not Jayled any body, from the Thunderclaps of Popish Bulls, Interdicts, Smithfield Flames, Imprisonments, Fines? etc.  
Consonant to this Principle of Meekness, our Saviour himself instructs his Disciples. Matth. 23. 10. Be not called Rabbi, (that is, Imposers in Spiritual Matters, or Lords over the Conscience) For one is your Master, even Christ; and all ye are Brethren. From these Texts Reader, infer what you can rationally,— for it were but to light a Candle to the Sun, for me to go about to Illustrate them.  
I wonder what the Patient forbearing of the Tares means, and letting them grow together till the time of Harvest, Ay, and along with the Wheat too, till the Spiritual Reaper comes,— unless it be a Christian Toleration. I cannot fix any other Sense upon that Scripture Parable, but that we ought not to pluck up each other by the Roots, because we are not alike,— for it may happen that some of the very Wheat may be destroyed by Corn-Weeders. Therefore 'tis certainly the safest and soberest way to be quiet, and leave the management of the Spiritual Cornfields to the Lord of the Harvest, till he Order the contrary.  
That admirable Precedent of mildness towards the Samaritans, a Surly Inhospitable sort of people, (that would not receive even Christ himself) is very Notable. The Disciples James and John, would have Fire immediately Commanded down from Heaven to Consume them, as in the Days of Elias; but our Merciful God Rebuked their Zeal with this sweet and tender reply, Luk. 9 55, 56. Ye know not what manner of Spirit ye are of: For the Son of Man is not come to destroy men's, Lives, but to save them. This one Example abundantly satisfies all Objections drawn from the Practice of Elias, Jehu, the Sons of Levi, etc. in the Old-Testament; For as they had an Express Command from▪ God to warrant their Zeal, we have an Express Warrant from Christ to Command Meekness.  
If any one shall shuffle in a suspicion that this moderate temper was meant only for the Times of Persecution, when the Christians had no temporal power; let him first confess that these were the best and purest Times, and then show a Warrant Dormant under our Saviour's hand (that is in his Gospel) to Commissionate his Disciples, as soon as they should get the Sword into their hands, to use the severity of Penal Laws against all disobeyers, and I submit. But if they can cite no such Authority, let them consider whether compulsion of Conscience is consistent with the just Liberties and Privileges of a Christian.  
The Church of England approves not of Donatism, nor that Romish Arrogance which pronounces All Dissenters ddmned. No, no; 'tis evident both by public Declarations, and the Writings and Preachings of many of the most Eminent Churchmen, that Salvation is not tied up here, to a mere Conformity to what the English-Church differs in, from others; Of this we have a fresh and famous Instance in the Charitable and Christianlike entertainment given to the French Protestants that came hither for Sanctuary, from the present Persecution in their Native Country. This clearly manifests that our Church Quarrels not with the Dissenting-Protestants; For it would be a very strange Riddle, to entertain Protestants of the very same persuasion with so much tenderness and hospitality, and at the very same Instant, exact the utmost mite, that the Penal Laws require, from their Protestant Countrymen, who disagree in nothing from these foreign Brethren, but only in Language (I mean with respect to Articles of Religion) so that lie that will charge the present Prosecutions upon the Church of England, does charge her at one and the same time, with severity to our own Natives, and Charity to Strangers of the same Profession. Now, since it is not to be presumed that the Church of England would act with such Partiality and Condradiction, may we not rationally conclude, that this unseasonable Prosecution, (when Popery is watching all opportunities to Ruin Conformists, as well as Nonconformists) is to be charged only on some particular Self-seeking persons, or such as do not calmly consider what the Circumstances of things are?  
The Judgement of His Majesty, and the Resolves of our last Parliaments, (all true Patriots and Churchmen, that have given security to the Government, by taking such Tests and Oaths as the Law requires,) are convincing demonstrations, that 'tis not the Church and State, but some certain persons that care not how the World goes, (so their present ends be acccomplished,) are Authors of the severeties some feel, from the Execution of such Laws, as stand looked upon, rather to be forborn by public Votes, as aforesaid; And which ('tis hoped) that August Assembly (King, Lords, and Commons) when His Majesty will be pleased to call a Parliament, will mitigate, to the great joy of many Innocent Subjects, that mind only their own particular Concerns, and quietly submit to the Established Government.   

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

SECT. VII.  
AFter this tedious Parenthesis, which unlooked for, fell in my way, I will reassume my Discourse, and in all humility offer some Reasons, that the Intention of the Lawmakers, was for suppressing Sedition, and Conspiracies against the Government, and not merely to punish quiet and peaceable Dissenters. And will in order thereunto, give you an Abstract of the words of an Ingenious Author, lately published.  
The Laws against Dissenters are of two different Natures. 1. Some Statutes are wholly designed against Papists, and ought only to be Executed against them, tho' some would have them put in Execution against Dissenting Protestants, for not coming to Church, and receiving the Sacraments, etc.  
2. The Laws indeed that were made against Puritan Sectaries (as they call them) or Dissenting Protestants. The Statutes of the first sort, are in Number five, viz. The 1. Elizabeth, ca 2. the 23. Elizabeth, ca 1. the 29. Elizabeth, ca 6. the 1. Jac. ca 4. and 3. Jac. ca 4.  
Here good Reader, I thought to have enlarged, but upon second thoughts (having resolved to be as brief as may be) I judge it more to your satisfaction to refer you to a late Treatise Entitled, English Liberties, where from p. 171. to p. 200. you have this Subject handled with much judgement, candour, and clearness; the Book is to be had at any Booksellers, and is well worth every Englishman's perusal.  
The Author plainly demonstrates that these Statutes intent only the Prosecution of Papists, and therefore all the reason and equity in the World will disallow their being put in Execution against peaceable Protestant Subjects, who are no way concerned in them; which was the Opinion of the House of Commons, who were more likely to Interpret a doubtful Law, than such particular Justices and others, as are now so busy to Execute them against the mind of the Lawmakers.  

Sabbati, Sexto Die Nou. 1680.  
Resolved nemine contradicente, That it is the Opinion of this House, that the Acts of Parliament made in the Reigns of Queen Elizabeth, and King James, against Popish Recusants, ought not to be extended against Protestant Dissenters.   
That the 35 th'. of Eliz. is not now in force, the same Author Evidences by such solid and convincing Demonstrations, that they are in my judgement unanswerable, p. 181. etc.  
And the sum is, that there are now no Laws in being to punish the Conventicles, and the Nonconformist Ministers, who did not Conform to the Act of Uniformity, made in the Reign of His present Majesty; But the Act commonly called the Five Mile, or Oxford Act, and the Conventicle Act, made the 22 th'. of our present Sovereign. These you have also judiciously handled, Ibid.  
He that will seriously peruse these several Statutes, and lay aside prejudice, must needs conclude that it is not the mere Dissent which our Lawmakers intent to punish, for the Conventicle Act allows any Family to Worship God in their own way, provided there be no more than four persons besides the Domestics. Nor does it punish merely for the number neither, unless them be Sedition, or a Conspiracy of the Parties meeting to disturb the Peace, or contrive Insurrections, or Traitorous Designs against the Government.  
If there be any such meetings to be found, that instead of a pious and peaceable Worshipping of God, will be meditating Rebellion, let the utmost severity of the Law be put in Execution against them, for than they cease from being Christians, when they become Traitors, and such only, viz. Disturbers of the Peace, the just Laws of England design to suppress. But if there be no such wicked Practices or Conspiracies, but on the contrary a peaceable Deportment, and quiet, harmless behaviour to be found, in the meetings of these Dissenters▪ with what Conscience can those Laws be put in Execution against the Innocent, which were meant only to suppress Sedition, and secure the Government against such as actually disturb it? That that was the intention of the Legislators, viz. to punish only the guilty, is evident, and for any one to stretch those Statutes beyond the ends for which they were designed, is no less, then to show himself undutiful to his Sovereign, unnaturally cruel to his poor Countrymen, an oppressor of his Brethren, and obnoxious to a severe Reckoning, in the great Day of Accounts. I have demonstrated before that, Compulsion of Conscience is Diametrically opposite to the Law and Word of God, yea, that it is morally impossible to make a Man believe against his Reason; and consequently that the Effects of Compulsion is only to force Men to Hypocrisy, since no external force can Convert the Soul.  
Now I shall annex some Quotations from the Fundamental Laws of England, which express such a tenderness of the Law of God, that it tells you in downright terms, That no Act of Parliament, or Law, refugnant to the Law of God, is of any force, Finch. p. 3. And that no Man of what Estate, Degree, or Condition whatsoever, hath power to dispense with God's Law, as all the Clergy of the Realm, and most of the Universities of Christendom, and we also affirm, 28. H. 8. And that against Scripture, Law, Prescription, Statute, nor Custom may avail; and if any be brought in against it, they be void, and against Justice. Doctor, and Student, etc.  
Now, besides what hath been said before of the Law of God, (which the Law of the Land positively declares— indispensible,) take here a brief specimen of it.  
1. All Men are Commanded to hear, learn, and keep it, and aught to be in their respective Stations, according to Divine Rules, ready to Communicate such Gifts as Christ bestows upon them, in order to Edify others. Mistake me not (Reader) I do not plead for any promiscuous or irregular Liberty, for any person to step beyond the bounds prescribed by the Sovereign Legislator, but to show you that where a Talon is given, it should be improved. We find in Scripture, that there were Preaching Kings, Princes, Judges, Levites, Psal. 40. 9 Eccl. 1. 1. and 12. 13. 2 Chron. 17. 7, 8, 9 Yea, Preaching Mechanics, Tradesmen, Tent-makers, Fishermen, etc. Mark 6. 3. Amos 1. 1. Mark 1. 16, 17. Act. 18. 2. 1 Cor. 14. 1, 2, 31.  
2. God's Law pronounces a Woe to his Preachers, if they Preach not his Gospel, 1 Cor. 9 16.  
3. Rewards and Promises are promised to Preachers, Matth. 10. 41. and 25. 21. and 5. 19 James 5. 20.  
4. God's Law allows Preaching in Houses, Streets, Fields, etc. Yea, to great multitudes, with promised Mercies to the owners so receiving them, Act. 20. 20. and 28. 31. Luk 13. 26. Matth 3. 1. and 10. 40, 41, 42.  
5. God's Law denounces wrath to such as abuse his Preachers, and beat their fellow Servants, 1 Thess. 2. 16. Matth. 24. 48, 49, 50.  
6. God's Law enjoins Men to Assemble together in order to his Worship, Heb. 10. 25. and 3. 13. Act. 2. 42. Mal. 3. 14. 16. Yea, Thousands at a time, John 6. 10. Act. 44. and 2. 41. etc. much more to the same purpose may be quoted. Now, I appeal to all sober Christians, whether any Law that contradicts this Divine Law, or by coercive means, and riged penalties, keeps Christians from these Duties, ought not to be relaxt, and forborn to be put in Execution, because all humane Laws, are to give place to the Law of God, as our very National Laws assert? and whether the Dissent of a peaceable Conscientious People, from mere Ceremonies not enjoined by the Statute Law of Heaven, deserves so rigorous a Treatment as a great many have felt, and still feel? etc.   

SECT. VIII.  
BEsides the Law of God, and the Law of the Land, which sweetly harmonise together, (when the latter is not stretched beyond its meaning, by some whose Charity appearsonly in the Ruin of their poor honest Neighbours,) I would urge that great Magna Charta of Nature, a Law so just and comprehensive, that no Man can deny it, unless at the same time he devests himself of Humanity, and assumes the shape of a barbarous, and more than brutish Cruelty. It is this (in few words) Do as you would be done unto. This Golden Text Reverenced amongst the very Heathens (whose Precept it was, Quod tibi non vis, alteri ne feceris) might administer a Copious Theme, but I shall be brief; And content myself to ask two Questions of those Gentlemen, that are so busy in putting these Penal Laws in Execution; But still letme repeat the Caveat I have so often mentioned,— that I plead not the Cause of Seditious Meetings, or such as contrive or design any evil against the State, but only such as Dissent purely out of Conscience, and manage their separation with Piety towards God, and Loyalty to the King, together with a Christian becoming Deportment towards their Neighbours.  
1. Whether they, (that is such as prosecute the Protestant Dissenters,) would be so dealt withal themselves? viz. to be Imprisoned, Fined, Deprived of their Goods, Banished from their dearest Relations, Wives, Children, etc. forced from their Trades and Callings, (when they live by the Labour of their their hands, or the faculties they were brought up to,) have their Families beg or starve, and in a word, utterly ruined, as to this World, and that merely because they cannot Conform to what they are not convinced of, to be of Divine Institution? Or, being Men of Conscience, will not be led by any Implicit Faith? If not, methinks they should use the same tenderness to others, or else they violate this Law, (made Sacred Matth. 7. 12.)  
2. Whether, if it had been their Lot to live in a Country where Popery, or Presbyterianism, is the public Religion, would they look upon it to be just and fair dealing, merely for their Conscientious Dissent to be forced to a Hypocritical Compliance, or be ruined in their Estates, if not Lives?   

SECT. IX.  
THe Grand Topick which the little mercenary Pasquillers use to justify their Invectives against Dissenters, is the late dismal Rebellion, and the horrid Murder of His Majesty's Royal Father, etc. This is a Subject which I would not touch upon, but that I am forced by the daily Clamours of these Pamphleteers to speak a few words to it. And,  
1. If I know my own Heart, I can truly say, That I do from my very Soul abhor and detest all Principles that tend to Rebellion, or Disturbance of the public or private Peace, and all such wicked persons as Imbrue their hands in the Blood of any Man, Woman, or Child, much more any such Traitors as practise against the Sacred Life or Person of the LordsLords Anointed, for such persons are so far from deserving any favour or protection from the Government, that they ought to be rooted from off the face of the Earth, as the most execrable of Misereants. And therefore let the Authors of our late Calamities, and the unparallelled Murder of that Great and most Excellent Prince, be branded with everlasting Infamy for me. 'Tis not for Traitors, but for my Innocent fellow-Christians, that I beg the favour and pity of such as are entrusted with the Execution of Penal Laws for Religion.  
2. How far the Papists did Influence those fatal Convulsions, and whether the Nation owes not all its Calamity to their black and mystical Stratagems, the judicious unbyass'd Reader will soon determine, if he peruses Mr. CaresCares History of the Plot, reprinted 1681. from p. 42. to 71. I have not Room to transcribe it, and therefore would advise (any that doubts it) to peruse it there Entire, 'tis worth his while.  
4. 'Tis Diametrically opposite to Justice, to punish the Innocent for the Crimes of the Guilty.— And admitting that a great many under the Vizard of Religion, had a main hand in these lamentable (and too too deplorable) mischiefs before mentioned; there is no equity in the World, that their Villainies shall be chargeable upon (and their punishment extend to) such as were never concerned in them.  
The best Religion in the World cannot secure itself from Hypocrites, that disguise themselves till they have an opportunity to serve some Devilish turn, or other. That Arch-traitor and Informer Judus, got in among the very Apostles, and many false Brethren crept in among the Primitive Saints;— the Devil himself will sometimes come Masqueraded as an Angel of Light. Why is the Christian Religion ever the worse for this? No, no, Divine Truths are still such, though the Sacred Profession of it is profaned and abused by such Hypocritical Wretches, to their own Damnation.  
What I aim at, is this, viz. that we are to examine the Principles of such as profess Christianity under any form, declared in their public Confessions of Faith, and the Writings of such as are owned, and approved by them, and if we find them pernicious to the Government, or tending any ways to the disturbance of the public peace; such are without Dispute to be suppressed and punished as Enemies to the State. But if their Principles be in all Articles of Religion suitable to the Word of God, and (in Fundamentals) to the Established Religion; it will unavoidably follow, That the miscarriages, or wickedness of some that creep in amongst them, are not to be charged upon their Christian Profession, (which allows no such thing) but upon the Delinquents themselves.  
From hence I infer, that the Murder of His late Majesty, those Rebellions, Bloodsheds, and Overturning of State, etc. then noted, are to be chargeable only upon such as were personally and actually guilty,— For I never heard, (and I dare boldly say that no Man ever did hear) that any of our Dissenting Protestants in their Confessions of Faith, have ever had so much Traitorous Impudence, as to justify the least tittle of such horrid things, but the quite contrary, as may be shown in time.  
If there be any now alive, who have had any hand in those dreadful Commotious, etc. If they have received His Majesty's Pardon, they are thereby reinstated into equal Privileges with the Innocent, unless by new Treasons they forfeit that Royal Grace▪ But if there be any of them excluded from the benefit of the Act of Oblivion, let them be punished, fiat Justitia.  
I insist the longer upon this, to show how unreasonable it is, for such a parcel of Hackney Scribblers to be perpetually bawling of 41, 41, and making the crimes of such as are Dead, or were Executed for their Treasons, not only survive them, but persecute their poor Innocent Fellow Subjects with them; I could wish with all my Heart, that all those halfpenny Pasquillers on both sides, who merely for their Bellies, pester City and Country, inventing Names of Reproach, as Whigg, Tory, Trimmer, etc. and begetting Feuds and Animosities betwixt His Majesty's Liege People, were severely punished as Disturbers of the public Peace; I am sure they deserve it more than the Dissenters, who are a peaceable trading People, and useful Members of the State, who pay His Majesty all His Taxes and Revenues, to the utmost of what the Law requires▪ (which is not inconsiderable.) How untollerable is it then, for free born Subjects, Loyal to the King, and helpful in supporting the charge of the Government to be daily and weekly Libelled, and abused by those Rascally Leeches of the Press, that to serve their own little Craving Necessities, care not if they set the People together by the Ears?  
His Majesty out of His Royal Clemency was pleased to pass an Act of Oblivion, yea, so impatient was he, that he pressed the Parliament with much earnestness, to make it ready for his Royal Assent▪ What then? why here you have his goodness▪ and Princely Lenity reviled, and contradicted, (almost daily) by a certain Incendiary, who Conjurest up the Memory of those fatal Times, and keeps the Nation Old Wounds a Bleeding, in defiance of that Act, which was designed to heal, and make them forgotten.   

THE CONCLUSION.  
I Intended upon this Subject to have given you a parallel between the Doctrine of the Church of England, and the Dissenters, but that I find it already well done by Mr. Henry Care, in his Book Entitled, Vltrum Horum, etc. Printed 1682. To which I refer you, as also to the truly pious Treatises of that worthy Author (whoever he be) of the Conformists Plea for the Nonconformists, etc.  
2. I purposed likewise to lay down some Demonstrative Reasons, why the profession of Popery is intolerable in a Protestant Kingdom, (whom they account Heretics) because their Principles are Pernicious, and their Practices have been Dangerous, etc.  
3. To show the mischiefs, and sad Consequences of prosecuting quiet and peaceable Dissenters upon the Penal Laws, as having a direct tendency to weaken the Protestant Interest, for whose Ruin that common Enemy greedily gapes, (2.) How much it destroys Trade, and ruins Thousands of Families, (3.) What a Scandal it is to the Protestant Reformation, when we quarrel and persecute each other, (4.) What a disparagement it is to the Actors, etc.  
4. To show the quality of Informers, and the quality of such as they prosecute; with the Ravenous and Illegal proceedings of the former.  
5. Produce Illustrious Testimonies of the worth of the Dissenters, and how serviceable they have been to the Crown, as also the Witness of as eminent Churchmen and Statesmen, as ever were in England, who gave them great Encomiums, and owned them as Brethren.  
6. Propose a modest Essay for Union amongst all Protestants, with Demonstrative Reasons, that it is not only practicable, but absolutely necessary; together with the Blessed Effects of such an Accommodation.  
But having already exceeded my intended limits, I must leave it to another opportunity, and my poor endeavours to the Blessing of the God of Peace.  
FINIS.