King William's TOLERATION: BEING AN EXPLANATION OF THAT Liberty of Religion, Which may be Expected from His Majesty's Declaration.  
WITH A BILL FOR Comprehension & Indulgence, Drawn up in Order to an Act of Parliament.  
LICENCED, March the 25. 1689, james Fraser.  
LONDON: Printed for Robert Hayhurst, at the Axe, in Little Britain, 1689,   

Toleration Explained.  
SINCE it hath pleased his present Gracious Majesty, William the Third, in his Declaration, upon his Coming into the Kingdom, to signify, That this Expedition was intended for no other design, but to have a free Parliament, and to have That (as more especially expressing his mind) for the making such Laws, as may Establish a good Agreement between the Church of England, and all Protestant Dissenters; as also for the Covering of all such, who will live peaceably under the Government, as becomes good Subjects, from all Persecution upon the account of their Religion: I cannot but think it a very seasonable and acceptable piece of Service, to make some little larger Explanation upon these Words; which carry in them the full Purport of these two things, which we call Comprehension and Indulgence; and which no Wise man but will see (if they be drawn up into such a Bill, as they ought, and pass the Houses) are the true means to the Settlement, and Happiness of the Nation.  
I shall present the Explanation; Then offer such a Bill; And make some Animadversion on it; and that is the Business of this Paper.  
For the first of these, in this Achievement then, or Design (full of all Princely Wisdom, Honesty, and Goodness) there is a Double interest to be distinguished, and weighed; That of Religion itself, and that of the Nation.  
The Advance of Religion does consist much in the Unity of its Professors, both in Opinion and Practice; to be of one Mind, and one Heart, and one Way (in Discipline and Worship) so far as may be according to the Scriptures.  
The Advance of the Nation does lie in the Freedom and Flourishing of Trade, and engrafting the whole Body into the Common Benefit, and Dependence on the Government.  
The One of these calls for an Established Order and Agreement: the Other bespeaks an Indulgence, and the fullest Liberty of Conscience that is but Tolerable.  
For while People are in danger of suffering about Religion, they dare not launch into Trade, but keep their Money, as knowing not into what straits they may be driven: and when, in reference to their Sect and Party, they are held under Severity, it is easy for those who are designing Heads, to Mould them into Wrath and Faction; which, without that occasion, would melt and dissolve itself into bare dissent of Opinion, peaceably rejoicing under the Enjoyment of an equal Protection.  
The King is concerned as Supreme Governor, and as Christian Governor. As he is King, he is to seek the Welfare of the Nation; as he is Christian, the Flourishing of Religion.  
The Protestant Religion is particularly his interest, not only as embarked with Holland, and his Allies; but as this Kingdom does lie in Balance still with its Neighbour Nations.  
The Judgement now of some hath been for a Comprehending Act, which might take in those that are for our Parochial Churches, that the Laws than might be more severely Executed upon all those that separate from Them, in order to their Reduction: But the Judgement of some others is for a Free and Equal Act of Crace to all indifferently, whether Separatists or Others, abhorring Comprehension, as more dangerous to them upon that account mentioned, than all the Acts that have passed.  
Neither of these judge up to the full interest of the King and Kingdom, as is proposed. It becomes not him, whose Principles will admit him to own our Parochial Churches, and enjoy a Living, to be willing to have his Brethren, that cannot, to be given up to Persecution. And it becomes not the Separatist, if he may not enjoy his Conscience, to repine and envy another for reaping any farther Emolument, seeing both of them (supposing the latter may do so) will have as much at the Bottom, as can be in their Capacities desired of either.  
It is an Act therefore of a Mixed Complexion, providing both Comprehension and Indulgence, for the different Parties, that must serve the Nation.  
There are Two forts of the Protestant Dissenters. One that owns the Established Ministry, and our Parish Congregations, and are in a Capacity of Union upon that account, desiring it hearty upon such considerations only, as may but satisfy their Consciences in the Matter: The Other that owns not our Churches, and so are uncapable of a Conjunction, who do not, and cannot desire, or seek it.  
For the One, that which is to be proposed, is a farther Latitude in the present Constituted Order, that such may be received; and this we call Comprehension. For the Other, there is indeed nothing can be done to bring those in, and join them with us in Parochial Union; yet is there this to be propounded, That we bear with them, and not let any one that lives peaceably be Persecuted for his Conscience; and this we call Indulgence.  
If the Presbyterian now may be Comprehended, he will be satisfied to act in his Ministry, without any endeavouring the alteration of Episcopacy, any otherwise than as conducive to advance that Comprehension. If the Congregationalist be Indulged, he will be satisfied, though he be not Comprehended; for That he cannot come up to: And so shall there be no Disobligation put on any but all be pleased, and enjoy the Benefit of such a Bill.  
Let but the Stakes for Comprehension be set wide enough, to take in all who can own, and come into the Public Liturgy, (which are far the greater Weight of the Nation) and when the Countenance of Authority, and all State-Emoluments are cast into one Scale; and nothing but Labour and Conscience put in the other, the Men that Conform not, being let alone to come to themselves, without Persecution to inflame them, or Preferment to encourage them, (especially if one Expedient be used, that is, some other Bill be preferred against Pluralities, to let in the Comprehended to something, that such as come in may find it really better to them, to be a Priest to a Tribe, than a Levite to a Family,) we need not doubt, but Time, the Mistress of the Wise and the Unwise, will discover the peaceable Fruit of such Counsels.  
Thus much for the Design and Explanation of it. Now for the Second thing, A Bill to comprise the Contents, and to prevent all malignant and insufficient Endeavours of any Person or Party, to shorten, or widen that Liberty of Religion, more than is meet, or charitable to their Brethren, on one side or the other, which we may expect from our King and Queen, and present Parliament, for the accomplishment of His Majesty's Royal Words, so well tempered with Benignity and Wisdom, in his Declaration at first mentioned, and unto which the Nation may undoubtedly trust: I shall need nothing, but to Re-print a Bill, which any one may find who please, (that no Body may take Exceptions thereupon) in a certain bound Book, called, The Samaritan, set forth in the Year, 1682. being the result of much Agitation in the House of Commons, for Ease and Mitigation to the Disenters so long ago, and put together by consent of such that knew best their own Grievances in this manner, to lie by, and serve such an Occasion.  

The Bill for Comprehension and Indulgence.  
WHEREAS The Peace of the State is highly concerned in the Peace of the Church; therefore, at all Times, but especially in this Conjuncture, it is most Necessary to be preserved. In Order therefore to remove Differences, and Dissatisfactions, which may arise among Protestants: BE IT ENACTED, by the King's most Excellent Majesty, by, and with the Advice and Consent of the Lords Spiritual and Temporal, and Commons in this present Parliament Assembled, and by the Authority of the same, THAT if any Person shall (without making any Interpretation of his own, unless it be such as shall be allowed by his Diocesan, which if it be Orthodox he shall do) Subscribe and Declare his Assent, and Consent unto, and Approbation of the Articles of Religion, mentioned in the Statute made in the 13th. Year of the Late Queen Elizabeth; except only, the 34th. 35th. and 36th. Articles; and also, except these Words in the 20th. Article, viz. The Church hath Power to decree Rites and Ceremonies, and Authority in Controversies of Faith; in like manner, as he is already obliged to Subscribe and Declare his Assent and Consent unto, and Approbation of all the said 39 Articles: Every such Person shall be as capable of Taking any Degree, in either University, or being ordained Priest or Deacon, or of being collated, admitted, or put into, and to hold and enjoy any Ecclesiastical Benefice, or Promotion, as if the said Person had Subscribed and Declared his Assent and Consent unto, and Approbation of all the said Articles of Religion.  
AND be it further Enacted, by the Authority aforesaid, That every Person Ordained, between the Year of our Lord, 1644. and the First of May, in the Year, 1660. according to the Form of Ordination, used by laying on of Hands by the Presbytery, shall be as capable of any Ecclesiastical Benefice or Promotion, as if he had been Ordained, according to the Form of Making and Ordaining Priests and Deacons in the Church of England. And that every Person Ordained only by Presbyters, since the Year of our Lord 1660. shall not be admitted to any Benefice, unless he receive a Second Imposition of Hands from some Bishop, to recommend him to the Grace of God, for the Work or Exercise of his Office, in the Place or Charge unto which he is Called; and the Bishop shall frame 〈◊〉 Words accordingly.  
AND WHEREAS, by a Statute made in the 13th. and 14th. Year of his Late Majesty's Reign, Entitled, An Act for the Uniformity of the Public Prayer, and Administration of the Sacraments, and other Rites and Ceremonies; and for Establishing the Form of Ordaining and Consecrating Bishops, Priests and Deacons, in the Church of England, there are Two Declarations imposed upon several Persons, and in such manner as is there Specified:  
BE IT FURTHER ENACTED, by the Authority aforesaid, That no Person, that shall hereafter be presented, or collated, or put into any Ecclesiastical Benefice, or Promotion, shall declare his unfeigned Assent and Consent to the Use of all things contained, and prescribed in the Book of Common-Prayer; nor make and subscribe the other Declaration or Acknowledgement, viz. (I. A. B. Do declare, That it is not Lawful to take up Arms against the King▪ etc.) according to the Forms in the said Act, in the 13th. and 14th. Year of his Majesty's Reign, directed and appointed: But that both the said Declarations shall be wholly omitted; any thing in the aforesaid Statute to the contrary, notwithstanding.  
AND be it further Enacted, by the Authority aforesaid, That no Person shall hereafter be capable of being collated, admitted, or put into any Ecclesiastical Benefice, or Promotion, before such time as the said Person shall have taken the Oaths of Supremacy and Allegiance before the Bishop of the Diocese (who is hereby empowered to administer the same) and shall also make and subscribe the Declaration, mentioned in an Act of Parliament, made in the 30th. Year of the Reign of King Charles the II. Entitled, An Act to prevent Papists from Sitting in either House of Parliament: And the Name of every Person, so taking the Oath, and making and subscribing the Declaration aforesaid, shall be enroled, with the Day and Time of his taking the same, in Rolls to be kept by the respective Bishops of each Diocese, for that purpose.  
AND be it further Enacted, by the Authority aforesaid, That no Person shall hereafter be obliged to take the Oath of Canonical Obedience, or to make the Subscription required by the Canons, or to go to the Bishops for a Licence to Preach, being already Lawfully Ordained; any Statute or Custom to the contrary, notwithstanding.  
AND be it further Enacted, by the Authority aforesaid, That from henceforth, no Person wear a Surplice, during the Time of Reading Common Prayer, or Preaching, or performing any Religious Worship, in any Church or Chapel whatsoever; except only in the Chapel of the King's Majesty, and all Cathedral Churches of this Realm of England, and Dominion of Wales.  
AND be it further Enacted, by the Authority aforesaid, That from henceforth no Minister, or other Ecclesiastical Person, shall be obliged or compelled to use the Sign of the Cross in Baptism; or any Parent obliged to have his Child Christened by the Minister of the Parish, if the said Minister will not use, or omit the Sign of the Cross, according to the desire of the Parents; who in that Case may procure some other Minister to do it. Nor shall the Child of any Person be refused Baptism, for want of any Godfathers, and Godmothers, so long as the Parent is present to fill their place.  
AND be it further Enacted, by the Authority aforesaid, That no Minister, or Ecclesiastical Person, that shall officiate in the Administration of the Sacrament of the Lords Supper, shall refuse it to any person, that desires to be admitted to the same, although such person shall not use the gesture of Kneeling in the Act of receiving, nor come up to the Comunion-Table; but shall go to such convenient place of the Church, where such Person is; and there give it him in some other decent gesture, of Ordinary use in the Reformed Churches. Nor shall any Minister be troubled for the withholding his own Act, in delivery of the Sacrament, from any whom he judges Notoriously Unworthy, or unfit for it: Nor for Suspending his Reading the Sentence of Excommunication, against any of his Parish, until he be satisfied in the Case, that his Crime deserves it.  
And to the intent, that Uniformity may (so far as it is needful, and so far as it can) be still Maintained, be it Enacted moreover, by the Authority aforesaid, That every Parson, Vicar, and Lecturer, shall conform to the Liturgy of the Church, in the Ordinary Lordsday Service, Reading the same by himself, or Assistant, as by Law it is Established: Reserving a Necessary, and Just Liberty for his Conscience, in any Matter or Words, which himself esteems unlawful (and so to him it is Sin) and also for Prudence, in the whole management, to Act with respect to Time, Place and Circumstances so as appears most conducive to Edification. And as long as the main Body of the Service appointed, is there Read, and the substance of the Offices be there Performed, he shall not be Punishable for any breach otherwise of the Acts of Uniformity; any thing in the said Statutes to the contrary notwithstanding.  
AND for as much as there are some Ministers of a good Life, that cannot (according to their Judgements) allow of our Parochial Churches, nor the Book of Liturgy; but do choose to Worship God, and Jesus Christ, in the way of their Gathered, and Separate Congregations; and crave the Protection, and Clemency of the King, upon their Allegiance as other Subjects:  
BE it Enacted furthermore, by the Authority aforesaid, That for the Happiness, and quiet of the Realm, and the Reduction of these Men, by other means, than those that have hitherto proved Unsuccessful, All Prosecution of the Penal Laws, against the Nonconformists, of every sort that profess the Protestant Religion, be suspended, until, by a further Act of Parliament, those that are fit to be Tolerated, and the Intolerable shall be distinguished; and such Order be taken as is necessary, to the Settling a firm and lasting Union in the Nation.   
Thus much for the First, and Second thing, the Design and Bill; now for the Third, some little Animadversions upon it. I must confess myself One, that am concerned, and that have been so still, when Parliaments Sat, both in my Mind, and my Endeavours to the utmost, for Peace and Union in the Church; which is the cause that this Bill, thus produced, was put and left upon Record, on purpose in that Book mentioned, for some future Parliament to use itself, or to take Measure by, for making another, if they would fit the Nonconformists General Case, and accomplish the End designed. And now am I afraid at my Heart, lest when we have such an opportunity, as we never had really before, when King, and Queen, and Parliament, and the whole People are for Uniting the Protestants, as our Interest, against the danger of the Papists from abroad, and at home, there should be some Obstruction yet put to this Accommodation, which is so forward and hopeful; either through the Machinations of some close Enemies, by such Methods as we cannot discern, and so cannot prevent; or through the shortness of true Friends, who for want of knowing perfectly what it is the Nonconformist must have, may be over-seen, or overreached, and sit down with something less than will serve the turn; and for that Reason have I gathered together, and do put forth this Paper, though not without much Reluctancy; because I know well, that some men will be ready to say, Who are you? and what have you to do with these Matters, which belong to the Parliament? But I say, They do belong to me, and are the Concern of every Body; and if, for lack of a little intimation at first, the Nonconformist should come to have their Consciences choked, and be deprived of their Liberty at last, those Men of all other, that now would stave me back, and reprove me for meddling, might more deservedly be the First to upbraid us all, and say, Why did you not look better to it, when it was Time? You may thank yourselves; it was through your own negligence, that you had not what you would, at such a Season.  
Be it known therefore, (or remembered) that there being two Bills in the House of Commons upon the Anvil, in Charles the Second time; the One of them for Comprehension, the Other for Indulgence; (the Titles were otherwise worded, but the Intent such): The Bill for Indulgence was so well attended by an industrious Member of the House, that nothing was wanting to the Completing of it; but the Bill for Comprehension, being drawn up by Gentlemen that did not, and could not fully understand the Scruples of the Nonconformists, was both imperfect and neglected: Only one Person, without door, having procured a Copy, and finding it so; did by applying himself to several Members about it, get something to be changed, or put into it, at the Committee; and afterwards (with Consent, and Assistance of some of his Brethren) improve and perfect it, against the Sitting of the Parliament at Oxford; but they sitting not, it was thought good to put it as a Memorial into that Book, and for that end, as is mentioned.  
When I say, now, this Bill was perfected; as I mean it only in regard to the Contents, leaving the Words to be form better, as a Parliament pleased; so by this Perfection, I mean not such a Measure, as all those Condescensions, or Allowances, sit to to be made to the Dissenter, may not Exceed (for there is the Service-Book may be Revised, and every thing in it, that gives occasion of stumbling to any, may be changed, and there are other things may be expected at this time, which could not rationally heretofore): but such a Measure, as they must not fall short of, without rendering the Bill insignificant. For if there be ten Thorns in the Nonconformists Foot, and the Bishops pull out Nine of them, and leave the Tenth, he cannot go along with them for that One only. There are some few Additions therefore inserted in this Bill, which were not put into it by the Committee at that time; the Reasons whereof will appear in their own Light; Excepting Two of them, which I will therefore speak something about, the One being concerning the Subscription of the Articles, the Other concerning Orders.  
I will begin with that concerning Orders. In the late Times, when the Bishops were down, many were Ordained by Presbyters, and the Parliament was willing to allow those Orders, as good in a Case of Necessity: But there being Others ordained since the return of the Bishops, there was no Provision made for such in the Bill. As for these Persons therefore, that ●e neglect of the Bishops may be countenanced, here is the Proposal of such a Laying on of their Hands, which may be lawfully received. For there is Ordinatio ad Ossicium, & Reordinatio ad Exeritium particular may consist together. An Ordination to the Office, or Ministry itself, is not to be repeated. He that is once ordained to That, whether by Presbyters, or Bishops, cannot receive the Spiritual Power (or Character,) or be made Ministers, Again: But there is a Laying on of Hands to the Work of that Office, in regard to a new Charge, as Paul and Barnabas, who were Ministers before, are yet separated to that peculiar Work, unto which the Holy Ghost called them (Acts 13.) By the Laying on of the Hands of those at Antioch, and such an Ordination as this, being capable to be used more than once, is the Remedy applied therefore to these Persons in the Bill, as the only medium for Resolution of this Difficulty.  
For the Other matter concerning the Subscription to the Church's Articles, I have something more than this, to say about it. Whosoever have read a Book, called, A part of Register, wherein there is a relation of several things, in reference to the Nonconformists in Q. Elizabeth's Days, they will find, that nothing was then so grievous to them, as the Subscriptions of those Times, and the Subscription to these Articles was one; which gives me Affliction to consider, how by the Contexture of both those Bills, before named, and like now, to be revived, and be two again, the Nonconformist Ministers whole Freedom from Prosecution of the Law against him, is made to depend upon his Subscribing the Articles of Religion; A bottom I must say, more narrow, more servile, and less ingenuous, than might be wished. For what man of a free Judgement can Subscribe to the 39 or 36. Articles, which himself hath not drawn up, without a Liberty of his own interpretation? Indeed, if that were a thing lawful, upon the reading the Articles, to frame a Sense of ones own, and Subscribe it in that sense; nothing would be more easy, than such a Subscription: But when the Impositions of our Superiors must conscientiously be taken in the Sense of the Imposers, or else we do but prevaricate, are false, or perjurious in the sight of God: there is nothing almost under Heaven, that a Man should be more tender of, than this business of Subscribing. The doubtfulness of many about the Ceremonies, is not to be compared to a Conviction of Conscience that a Man must not Subscribe to any point of Doctrine, which he believes untrue; and I must needs add, that Except the Declaring and Swearing, that it is not lawful to take Arms against those that are Commissionated by the King, upon any cause, there is no part of Conformity more hard to my Genius, than this Subscription. It is an unfortunate thing therefore, that, when Assent and Consent to the Liturgy, is found a thing so truly grievous to all, as to be judged necessary to be taken away; this Assent and Consent yet, and Approbation of the Articles, should be thought no Grievance to any Body. Especially, when in One, the Conformist hath a Shift, or Salvo, that he Subscribes but to the Use: but in the Other, there is no Shift, no Salvo at all, nothing but downright Hypocrisy and Falsehood; when a Man comes and professes his Assent and Consent to, and Approbation of, those Articles in the Church's Sense, but does understand them to be true, only in his own. I know indeed, that in the Opinion of many, some of our more eminent Divines, the Subscribing the Articles is to be taken for nothing but a Respect to the Church, and an Engagement, that they will not Preach against them: But these Men, how worthy, or how conscientious they be otherwise, must be told, that in this they show no Conscience; for I would know from any such Man, in what Dictionary I shall find, that Assent and Consent to an Article and Approbation of it, is no more than I won't Preach against it. And what Imposition after that shall hold him, who can get leave of his Conscience to make such an Evasion? Besides that, to promise I will never Preach or Writ against these Articles, if I believe the Church mistaken in the Doctrine of any of them, is really to me a harder Task, than to Subscribe them; in as much as to tell one Lie, is not so grievous as to tell a great many; which as often as I break my Promise, I must be doing.  
The Question therefore here arises upon this, What the Parliament should do about this Subscription, seeing it is a Grievance undoubtedly, and aught to be Redressed? Now there are Four ways may be proposed; Either the removing it, or changing it, or providing a Salve against it; or that, which is least, letting this little Addition stand, and be allowed That which is put into the Bill, for that end.  
For the first Way, I must needs say, That that is the easiest; and it is a common Saying, The first is best. And what does hinder, but this Assent and Consent to the Articles may be taken away, as well as Assent and Consent to the Book of Common Prayer? Here are the same crooked●ss's to stick in our Throats, and why should not both Declarations far alike? Why, is it not enough fo● a Man to profess his Belief of the Scripture, and of the Apostles Creed, and to take the Test against Popery, to qualify him for the benefit of any Bill of this kind?  
For the Second Way, which I suppose to be the most likely to take Effect, is this. Let these Declarations of our Assent and Consent to, and Approbation of the Articles, which we are required now to Subscribe, be turned into a Declaration of That which the more ingenuous of our Conformists do say, is all their meaning in their Subscribing of them; and that Expedient may do the business. We must not Subscribe to such Words as these, with the Reservation of a less Meaning, That is Equivocation; but we may Subscribe to such Words as signify only that Meaning, instead of these which signify more, and be at ease in our Subscription. I A. B. do declare, That I do bear that due Respect to the Church of England, and her Book of Articles, as an Instrument of Concord; That I will not Seditiously or Schismatically, I will not directly or expressly Preach or Writ against any of them, to the Breach of Charity, or making disturbance among Christians. There are some such Words as these must be put in, for consequentially and reductively, or before we are ware innocently, and sometime necessarily, in regard to some point of Doctrine, which we think in their Sense contrary to Scripture; we must and shall Preach against them, and yet our Promise must not be broken. I will, to avoid Scruple, quite as to myself, and for the fuller satisfaction to my Conformist Brethren, and to acquit my Conscience before all sorts of Men, make this Declaration of my own Accord. That I do from my Heart give my Consent to the Reformation of Religion, which was made by the Church of England in her Doctrine, and her Worship: I do esteem those Persons, that are made Ministers by her Book of Orders, to be lawful Ministers, and our Parochial Congregations to be true Christian Churches, consisting of Pasture and People, who have a Fundamental Authority from Christ, of Teaching and Ruling them according to his Institution; I do submit to her Government, as under the King: And I do receive her Articles and Homilies, as Books full of wholesome Truth, and good Instructions, Instrumental to Concord; and that They contain in them all things necessary to Salvation.  
For the Third Way, It is that, which, if I might choose, I should prefer before any, as most agreeable to my Spirit (for the sake of other Encumbrances like this): and my Proposal shall be the putting into the Bill (or such Bills) a Clause for the saving a Man's Conscience, though he do Subscribe, and submit to such Injunctions as these are; and that Clause which I would offer upon this account, should be to this purpose, committing the Words (here and before) if they offend, to the amendment of the Lawyers. — And forasmuch as all Impositions are to be taken in the Sense of the Imposers, unless some provision of Liberty, Allowance, or Exception be made for the Taker to do otherwise, it is hereby declared, That this Subscription (Assent, Consent, Approbation) is not imposed, or to be impoted on any in the very Sense and Meaning of the Compilers of the Articles or Imposers (whereof a Man can never be sure, and hardly so much persuaded of sometimes, as to act in Faith) but in a Rational Construction (agreeable to the Holy Scripture) of the Subscribers own, or of some judicious Expositor; that is, in the Terms of the School, not in the Authentic, but a Doctrinal Interpretation.  
For the Fourth and Last Way, which is That I take in this Bill, in regard to the Passing it with the less Notice (for it is brought-in, as the Reader may see, in a Parenthesis); I must confess it to be some thing coincident with the third, but more confined; consisting in a Liberty of a Man's own Sense, for such as scruple at any Article, but so as to bring his Explication to the Bishop, that if it be Heretical, he may reject him; if Orthodox, receive him: and so a due Regard be had to the Consciences of such Persons, and yet the Church not neglected upon that Account.  
By this way of Providing against the Scruples of the more Considerate, about this momentous piece of Conformity, the Subscription to the Articles, (when the Provision only of the Exception of Three of them will be too short) we must not understand this Bill to be drawn up so, because this way is best; but upon Supposition, that neither of the other Proposals would be granted, and also, because this Bill is no new Bill now, but Produced: This is a Bill Printed Six or Seven Years since; and at that time, this way was that only which could be thought on (and in this manner to be brought in) as more likely to be Passed.  
Howbeit, the Scene now being altered, I cannot tell but one of the other ways may pass sooner; and this I am sure, that some Condescension herein, appears more and more necessary from that Consideration which is yet farther to be pressed, the difficulty (I mean) at bottom, which lies here. The Articles of the Church must be taken in the Sense of the Church. The Parliament indeed imposes the Subscription; but is not the Imposer in whose Sense the Articles must be taken, because it enjoins them as the Church's Articles, that is all one as enjoining them to be taken in her Sense; and that Church is the Church in Q. Elizabeth's Days, when the Articles were compiled and enjoined at first. And hereupon, I will offer one Instance; and suppose a Man to scruple the 11th. Article, which tells us, That we are justified by Faith only. I do here believe in my Conscience, that the Sense wherein the Church then understood This, must be the Sense of our First Reformers, and that is by Faith taken Objective, in sensu Correlativo, not as a Work, but an Instrument; which in short is, in such a Sense (which Divines know) as excludes all Works, Evangelical as well as Legal, from Justification. I will suppose now, that the Man comes to the Bishop, and says, He can not subscribe this Article in the Church's Sense, because he verily believes this to be her Sense; and that to be inconsistent with St. James, who says directly to the contrary, That by Works a Man is Justified, and not by Faith only: and therefore desires he may subscribe in his own Sense, which he is ready to tender, viz. That by Faith he understands Christianity, or the becoming a Christian; and that by Faith only, he understands St. Paul's Faith without Works, that is, Faith without the Works of the Law, or without being Circumcised, and living according to the Laws; and so he gives in the Sense of St. Paul, for the Sense of the Article; That a Man is not justified by living according to the Law, but living according to the Gospel only. I would ask now, Whether there be not reason here, both that such a Man should not be excluded for this scruple; and that there should be Licence provided by some such Clause in the Bill, for the Bishops to admit him upon this Explanation; Especially, seeing the Reconciliation of St. James and St. Paul, is thereby made so clear, as it must tempt his Acceptation.  
As for the Roman Catholics at last, I will not balk my Opinion. The King (while Prince of Orange) hath expressly said in his Declaration, that he Excepts not the Papists, And I need not refrain my constant Thoughts. I am one myself, be sure, that am not for Popery, but must distinguish between the danger of it when it is in Dominion, (that is Uppermost by Law or Force) and where it is in Subjugation: I very much dread the One, I am very gentle toward the Other. In order to this, I must be against the Permission of Factors for a Foreign Jurisdiction; yet should not murmur, if the Sanguinary Laws (whereby such a Crime is made, as Treason, to be capital) were repealed. Again, I am one not for the Mass, and a general open tolerating its Votaries in the Public Assemblies; because all Protestants judge it Idolatry, and that open Idolatry is not to be tolerated, where it can be helped: But for the private peaceable Recusant, that enjoys his Religion to himself, and meddles not with other Folks, his Case is the same (I judge) with the Dissenters; and I am still for our doing to them, as we would have had them do unto us but a while ago, sin only excepted. Yet not altogether with the Idolater, for than must ye needs go out of the World.  
I have no more to say now, but some little about the turning the Two Bills (as they were formerly in the House) into One, which is done by the Print from whence I took it; the Reason whereof, I suppose, was the tediousness of the Bill for Indulgence; which providing for the Case of so many, and something or other being like to be omitted, it seemed more easy, and more safe, to wrap up all these Cases together, in the security of a general Suspension of the Penal Laws about Religion, until a Parliament come that can have leisure, by a Committee or Appointment of Two or Three Sedulous Lawyers, that are fit for the Work, and willing to attend it, to look over all the Statutes that concern Religion, for the finding out every thing that is hard, and fit to be Repealed, whether it be the whole Act, (or the Act at Oxford) or part of it (as the Uniformity Act) to the end, that those Parts and Clauses (if over grievous but to the Papists themselves) being duly considered, and Matters thoroughly adjusted, an Act may be drawn up, that should be a Repealing Act, to deliver us from such Burdens altogether; and that were the most Effectual Indulgence, or best way to it, that is imaginable: And as for Comprehension then, which is a matter of more Curiosity, Debate and Counsel, It were well that this Bill here proposed, might be brought in, and past for a Staying Act, or Interim of Pacification, until a Trial of the Comprehended; some Consults of the Comprehended and Indulged; a Convocation of the Conformists, with part of the Comprehended chosen into that Convocation; a Revisal of the Church's Liturgy, their Book of Orders, their Articles, their Homilies, their Canons, with other such preliminary matters pre-ordered, may Administer the Advantage to a more complete Act, and better Establishment, than can be expected at this Season. I will conclude with what is apt at present; Comprehension without Indulgence destroys the Separatist, that is both the Papists and Sectaries. Indulgence without Comprehension depopulates the Church. Comprehension with Indulgence Unites the Protestants, secures the Church of England, and gives Ease and Safety to all People.   

ADVERTISEMENT.  
ALthough there was so much Care taken of the Bill of Indulgence (as I have said Page 10.) when drawn up, that nothing needful should be left out; yet am I told very newly, That there is one Clause in the Act of Uniformity, making Dissenters liable to pay 100 l. for administering the Sacrament, escaped their Remembrance; and that it is good therefore some general Words, providing a Covering for them from all Danger, by Common and Statute Law unknown, as well as from the Penalties of the Law enumerated, were added to the Bill.   

THE POSTSCRIPT.  
BEfore I sent the foregoing Sheets to the Press, I understood that the Bill for Indulgence was brought into the House of Lords; and knowing the Contexture long since, it made me speak so much of the Subscription to the Articles, as I have done. Since than I have seen the Bill for Comprehension, which is brought in There likewise. And though I cannot but in Gratitude take notice of the Candour in it, that the Subscription to the Articles is waved there; yet do I find Two things in it, which the Nonconformists will stick at, so that if they be not mended, the Bill is like to do not Good.  
One of these things like to stick, is this Declaration: I A. B. do approve of the Doctrine, Worship, and Government of the Church of England, as by Law Established, etc. The Government here intended, includes the Hierarchy, with its Officers and Offices, Lay-Chancellours, Officials—, and I know not what more we must Subscribe to, when we say, we approve of this Government. And when the 36th. Article of the Church is excepted from our Subscription in the Bill of Indulgence, as known to have been so grievous to the Nonconformists, from Queen Elizabeth's days until now, in regard to the Arch-Bishops and Bishops, though it says only, that the Book for their Consecration hath in it nothing Superstitious and  (which it may not have, though in something otherwise we may not approve it,) I wonder it should not come to be thought, that such words would not down with our Nonconformists, I approve of this Government; Especially when some of the most Grave of them, have took the Covenant for its Extirpation. I shall therefore humbly beseech the House of Lords, if it be not too late, or if it be, the House of Commons, that if such a Declaration must be imposed, some such words as these may be substituted in its room: I A. B. do hearty approve of the Reformation made by the Church of England, in her Doctrine and Worship: I shall submit to her Government, so far as I can with a good Conscience: And I receive her Articles, as conducive to Concord, and containing in them all things necessary to Salvation.  
The Other Thing like to stick, is the Business of Re-ordination, in regard to those that have been ordained only by Presbyters; and it is to be noted, that there is a Device offered in this Bill, for Reconciling the Bishop and Presbyter, by giving Satisfaction to Both: The Bishop challenges a sole Right of giving Orders, from the Canons of the Apostles, (as they are called) and from Councils and Fathers, (even Jerom himself) down to the Reformation: And the Ministers ordained by Presbyters plead the Custom of the Reformed Churches, and their Authority from Christ; accounting, that the Spiritual Power comes not by the Hands which are laid on him, whether of Bishop or Presbyter, (and therefore says Hooker, We breathe not on the Ordained, as Christ did) but flows immediately (the Conditions being put) from Christ's Institution. If the Bishop part with this Privilege, he degrades himself of the Power the Church hath given him; and if the Minister recedes from his former Orders, he departs from the Authority Christ hath given him. To reconcile both, this is the Device. The Bishop shall acknowledge the Person ordained by Presbyters, to be a Minister already, whose Ministerial Acts have been and are valid, as the Acts of any other Minister; and that he ordains him not therefore to the Office, which he has already, but admits him to the Exercise of his Ministry in the Church of England, and consequently to the Emoluments that may arise to him upon that Account. The Man was, and is, and must be a Minister of Christ before; but he is no Legal Minister, or not to be accounted, reputed, held to all Intents and Purposes a Minister of the Church of England, till he hath received Imposition of Hands from a Bishop. He is a Minister before, in foro Dei, but not till then a Minister in foro Ecclesiae Anglicanae. As a Man, who is a Graduate, or made Doctor beyond Sea, and comes to London; he is, and must be acknowledged a true Doctor; but he shall not have Liberty to Practise, till admitted into our College of Physicians.  
I must confess myself partial in my respect to this Device; for I suppose it derived from Dr. Wilkins' credit into this Bill; and I know from whence, and upon what account, he received it. I will therefore say thus much for it; That if this Device, may be owned, and acknowledged for what it is, that is, a New Thing, or a New Institution in the Church, for which an Office should be made, and no trick put on the Nonconformists by it: As I see no cause then, why such an Ecclesiastical Institution, being necessary for Peace-sake, might not be Made; so do I apprehend no unlawfulness in the submitting to it. If any ill be in it, it must lie on the part of the Bishop, who brings in a Thing into the English Church, which I confess I never read of in Antiquity, and which I believe is not to be found in Christendom; For a Minister of England is not Re-ordained by the French, or by the Dutch, to make him a Minister of the French or Dutch Church, though it might be otherwise here, because the Reason for it before mentioned, is not there as here: But as to the part of the Submitter, the evil of Re-ordination lying only in the Vacating our first Ministry, which is Sacrilege, and here being no such matter, so long as our former Ministry is publicly professed by the man himself, and Bishop, and whole Church, there can be no Evil (I say) in a second Imposition of Hands, as thus used only, unless you will say, it is a breach of the Third Commandment, a taking an Ordinance of God in Vain; when there is here no Ordinance of God at all, but an Humane Institution for so good an end as Peace in the Church; which being made the Qualification of a person, for the use of his Ministry in public, and the enjoyment of a Living, Who is the man that will say, it is done in vain? Nevertheless, if this Device should happily pass Both Houses (which being a New Thing, and presented bore faced, will rather be called a Monster, and turned out of Doors) two things must be advised.  
One is, That in the administering such an Institution, Instead of these words, the Bishop is appointed to use, Take thou Authority to Exercise thy Ministry in the Church of England (whereat the Nonconformist Minister having his Ministerial Authority already, will Scruple) it is better these be used: Receive thou Admittance, by the Imposition of my Hands, to the Exercise of thy Ministry, in the Church of England, and in any Church in my Diocese where thou shall be called.  
The Other is, That the administrating such an humane Ordinance as this, in order to Union, may not be called Re-ordination, which is a Name so odious in the Church in all Ages; but as it is a New Thing, and aught to have a New Office appointed for it; so it should have a New Name also. Let a Constitution or Canon be made for it, and an Office or Form to administer it, and let it be called Canonical Admission.  
And now I have said thus much, This is not the thing wherein I am concerned in my Bill. To be ordained to the Office of a Minister, does make a Man, in common account, a Minister of the Universal Church; and a Minister of the Church Universal, must be a Minister in her Church of England, and of France, and of Holland, and of every Country; and the Imposition of Hands, to make a Man a Minister in the Church of England, who was a Minister in every one before, is a New Thing, (I have said) and perhaps will be thought an Odd Thing too: But to make a Man, who is a Minister already of the Universal Church, ●o be the Minister of such a particular place, that was not their particular Minister before, is no New Thing, nor Odd Thing. And if every Person, not Episcopally ordained already, shall be bound to go to his Bishop, when he has such a Call, for his Blessing, with Imposition of Hands in reference to such a Place, that is, to pray for God's Blessing or Assistance of him, to fulfil that Work; there can be nothing of Scruple or doubt about the Lawfulness of his so doing. Only I will suppose an Office here to be made, as I have said before, and in a Prayer fitted to the Case, the Person being on his knees, and the Bishop reading over him, I would instead of those words before prescribed, have these only brought in, — Whom by this Imposition of my Hands, we recommend to the Grace of God, for the Work unto which he is called.  
One thing yet I must take notice of, That in the Bill for Comprehension in Charles' time, it came to be allowed at the Committee, that the Ordination of those that were ordained only by Presbyters, from 1644. to 1660. should be held good (though Others were left to be Re-ordained); and I cannot but be Sorry, that a thing so small, so equitable as that (when there was no Bishops to go to for Orders) should be with drawn; Seeing the Testimony of an English Parliament to the Validity of Presbyterian Orders, in honour to the Reformed Churches abroad, were some considerable Attainment.   
FINIS.