Imprimatur, Geo. straddling. S. T. P. Rev. in Christo Pat. D. Gilb. Episc. Lond. à Sac. Domest.  
Aed. Sab. 〈◊〉. 16. 1662.   

Toleration DISCUSSED.  
By ROGER L'ESTRANGE.  Ferre quam Sortem patiuntur Omnes, Nemo recuset. Sen. Troas. 
LONDON,  
Printed for Henry Brome at the Gun in Ivy-lane, 1663.   

The preface.  
I AM not so vain, as to expect, that any Man will be either the Better, or the Wiser, for what I write; and yet, when I consider, that God Himself, is pleased with freewill Offerings (though ne'er the Richer for them) I make That Thought my Measure: and how Incapable-soever of Doing the Public a Service, I think myself; yet Honestly Obliged to Offer it a Duty; and This poor Little is My All.  
The Subject I Treat of, is, TOLERATION; wherein (with Modesty) I have not ventured beyond my Reach: For, upon the Ventilation of the Question, It seems to me, that it is one of the Hardest Things in the World, for the Non-conformists to say What They would have; and one of the Easiest (on the other side) to Overthrow All they can say. To give the Reader a Clear, Distinct, and Impartial Prospect of the Matter, I have laid the Debate before him in Colloquy; and under the Names of CONFORMITY, ZEAL, and SCRUPLE, are Represented the Three Grand Parties, ORTHODOX, PRESBYTERIAN, and INDEPENDENT. That which first put me upon this Theme, was the Great and Irregular Earnestness, that was not long stnce Employed, toward the Procurement of a Toleration. Concerning which, I found myself at a Double Loss: First, touching the Proposition itself; and Secondly, about the Manner of Promoting it.  
As to the Former, Me'thought Toleration in Gross, was of something a Mysterious Latitude; but upon the taking it in pieces, I perceive, that nothing can be plainer than the Meaning of it; and the Truth is, It means [not to be understood] that they may be sure to make something on't, whether it Hits or Misses. The One way, they may do what they please; and the Other way, there's a Ground for a complaint.  
A Second thing that surprised me not a little, was the Manner of Introducing it; for, it was Ushered in by All the Querulous ways of complaint and Aggravation, Imaginable: Which I presume, they would have forborn, had they but been Acquainted with the justice's Opinions (in the 2d of King James) upon that very Point.  
It was demanded by Chancellor 
Crooks Reports Pars 2. Pa. 37.  Ellesmere, Whether it were an Offence punishable, and what punishment they deserved, who framed Petitions, and Collected a Multitude of Hands thereto, to Prefer to the King, in a Public Cause, as the Puritans had done, with an Intimation to the King, That if He Denied Their Suit, many Thousands of his Subjects would be Discontented? Whereto all the justices Answered, That it was an Offence Finable at Discretion, and very near to Treason and Felony, in the Punishment, For they Tended to the Raising of Sedition, Rebellion, and Discontent among the People.  
Upon the Rejection of their Suit, the Business was Hush, till of Late; When the Revival of their Pretensions, together with the Dispersing of divers Virulent Libels, moved me to Gather up my Thoughts, which I here submit to the Fate of my other Weaknesses. I might say Twenty things, to Excuse the slips of my Distracted Leisures; but I shall rather Recommend what's worth the Reading, than Trifle away a Compliment for that which is not.  
I caused a Little Tract lately to be reprinted, under the Title of Presbytery Displayed: Who was the Author of it, I know not; but it is Certainly, a judicious, and well-ordered Draught of Their Government; and may serve to stop Any presbyterians Mouth that Opens for a Toleration, which how Formidable- soever it may Appear in a Petition, is Certainly a most Pitiful Thing in an Argument.  
The Contents are to be found at the End of the Book.   

Toleration Discussed.  

INTRODUCTION.  ZEAL and CONFORMITY, And to Them SCRUPLE. Zeal. 
GOod morrow to ye, Conformity.  Conform. 
Welcome, Zeal. Is this your Eight a clock? As sure as I live, A Presbyterian forfeits his Charter that keeps touch with a Son of the Church.  Zeal. 
'Tis Late I Confess, but I could not possibly get away sooner.  Conf. 
And I beseech ye (if a body may ask) what mighty business hindered ye?  Zeal. 
Guess.  Conf. 
Why then, my Head to a Nutshell, thou hast either been Breathing thy Girls at some Prohibited Lecture; or getting Hands against the Act for Uniformity. Go to, speak Truth, What made You and your Ladies so early abroad this Morning? (for I saw ye at the Back-gate as soon as ye could well find the way to it)  Zeal. 
Suppose I should tell ye, that we went to a Religious Meeting.  Conf. 
Then would I tell you again that 'tis well your Wife is My Kinswoman.  Ze. 
What's your Conceit for That?  Conf. 
I should suspect she might be tempted Else to make your Head ache: For Those Assemblies which you call Religious Meetings; What are they, but close Appointments, where the Men meet to Cuckold Authority: and the Women (if they please) to do as much for their Husbands? Without Fooling, I look upon Conventicling, but as a Graver kind of Caterwauling; and in fine, 'Tis not good to want ourselves to stolen pleasures.  Ze. 
You will be Bitter.  Conf. 
No no, I will not. Raillery apart, Your Wife's a very good Lass. But where have you been in Earnest?  Ze. 
To tell you the very Truth, I have been, with my Wife and my Daughter, to joy Mr. Calamy of his Enlargement.  Conf. 
Bless me! Is he at Liberty then?  Ze. 
Yes, He is at Liberty. Do ye Wonder at it?  Conf. 
No, not much. But, prithee why was he Clapped up?  Ze. 
For Preaching. Is not That Crime enough?  Conf. 
That's according as the Sermon is; For so as a man may order the Matter in a Pulpit, I think he may with a better Conscience Deliver Poison in the Sacrament; for the One does but Destroy the Body, t'Other the Soul. This, poisons only the Congregation; That, the whole Kingdom.  Ze. 
I sent ye his Sermon last night, have ye overlookt it?  Conf. 
Yes: And I have weighed every Syllable in't.  Ze. 
Well, and How do ye find it?  Conf. 
Only a Plague-plaister, that's made Public for the Good of His Majesty's Liege-People. Find it say ye? If ever I live to be King of Utopia, I'll hang him up that Prints the fellow on't within my Dominions.  Zeal. 
And what shall become of him that Preaches it, I beseech ye?  Conf. 
Perhaps I'll spare him for his Industry; for a Presbyterian that Preaches Sedition, does but Labour in's Calling.  Ze. 
Come leave your Lashing, and tell me Soberly; What hurt do you find in't?  Conf. 
That Hurt that brought the Late King to the Scaffold. And (in a word) which will unsettle the Best Established Government in the world, with a very small Encouragement; That Hurt do I find in't.  Ze. 
Truly, My Eyes can discover no such Matter.  Conf. 
It may be you'll see better with my Spectacles. But where's your Brother-Scruple? He was not with you at Mr. Calamy's, I hope.  Ze. 
No, ye know he's of another way; I think he'll call upon me here by and by; for we are to go into the City together about Business.  Conf. 
What ever the Matter is, I have a strange Itch to day to know your Business. Prithee is't a Secret?  Ze. 
'Tis a Secret, to You, if you don't know't. But what if I should Long as much now to know what 'tis that makes you so Inquisitive?  Conf. 
I'd save your Longing; Nay, and for fear of the worst, I'll prevent it. They say that you and your Brother are gathering Hands to a Petition against the Act for Uniformity.  Ze. 
Put case we were, what Then?  Conf. 
In the Day that You Offer That Petition, will I and My Friends prefer Another against the Act of Indemnity.  Ze. 
Sure ye do not take it for the same case. Have you read the King's late Declaration of December 26?  Conf. 
Yes; and I see nothing There, but that His Majesty finds Himself Obliged to preserve Both Alike.  Ze. 
Do ye Remember what he Says concerning his Promises from Breda?  Conf. 
Oh very well; and I would advise you as a Friend not to mind Him too much of them: For first, His Majesty has done HIS PART in consenting to the Mature and deliberate Offers of his Parliament.  
2. You have (Many of ye) failed of Yours in not Complying with the Conditions of his Royal Mercy. But to the point I am to speak with you about.  Ze. 
Do so, What is't? Look ye; Here's Scruple come already.  Conf. 
So much the Better, for I have somewhat to say to ye Both. Come, Scruple, I think I may thank your Brother here for This Visit.  Scrup. 
Truly if it were Thankworthy, so you might; for I am only come to call him away about Business into the City.  Conf. 
Nay never talk of Business into the City before Dinner; for, to my Knowledge, the Afternoon is time enough for your Business.  Scrup. 
In Good Truth, we are Engaged upon an Appointment.  Conf. 
I know ye are, and that's the Reason I desired to speak with your Brother this Morning. You Two are to be at Town-ditch this Morning, if it be possible; or however, sometime to Day. Is't not so?  Ze. 
Pray'e where have You your Intelligence?  Conf. 
I have a certain Familiar that tells Tales out of School. Come, Come, Resolve upon the Afternoon, 'Tis but Reprieving Bishops a matter of two hours Longer.  Ze. 
Well, Since you'll have it so, it shall be so: but let me tell ye, your Devil deceives ye; for we have no Design at all upon Episcopacy.  Conf. 
Y'Intend to Petition the Parliament; Do ye not?  Ze. 
It may be we do.  Conf. 
In good time; and what's the Scope of your Petition?  Ze. 
That we may be left at Liberty to Worship God according to our Consciences.  Conf. 
Have you well considered what will be the Fruit of Granting that Liberty?  Ze. 
It will exalt the King's Honour, Establish the Peace of the Nation, Promote all Honest Interests; and Satisfy all Good Men.  Conf. 
Make That Good, and ye shall have my Hand to your Petition.  Scrup. 
And if we do not make it Good, we'll Renounce our Claim.  Conf. 
Come Gentlemen, There's a Fire in my Study, and we have Two Hours good to Dinner. Let's make use of our Time.   

SECT. I. Liberty of Conscience Stated.  Conf. 
IF I do not mistake ye, my Masters, the Thing ye Contend for is a Toleration.  Scrup. 
It is so.  Ze. 
And that we may not be Enjoined (upon a Penalty) to do that which we think we ought not to do.  Conf. 
Your Pardon, my Friend; That's not the Question, I do not Ask ye what ye would Not have, but what ye Would: Not what y'are Against, but what y'are For. I know well enough that the Act for Uniformity displeases ye; but I would fain know when That's gone, what will Please ye, that we may not Destroy a Law to no purpose.  Ze. 
Allow us but a Freedom to Worship God, according to the Rule of his own word, and that Freedom shall content us.  Scrup. 
In short, the Thing we Desire is Liberty of Conscience.  Conf. 
Liberty of Conscience? What Mortal can pretend to take it from ye?  Ze. 
Does not the Act for Uniformity Debar us of it?  Conf. 
Not at all; Your Actions indeed are Limited, but your Thoughts are Free; What does This or That Garment, or Gesture Concern the Conscience?  Ze. 
But if I believe it unlawful to Worship Thus, or So: Whatsoever is not of Faith, is sin:  Conf. 
At this Rate, for aught that I know, ye may Believe it unlawful to worship at all: For ye may as well Except to every mode which is Not commanded, as to That which Isabella (But we are upon the Merits of the Cause, before we state the Question.) Liberty of Conscience (according to my Books) is a Liberty of judging, not of Acting; but I perceive the Liberty which You claym, is a Liberty of Practice.  Ze. 
No matter for the Word, so long as we Agree upon the Meaning.  Conf. 
Nay, by your favour, Zeal, we are not as yet Agreed upon Either; for that which you seem to Ask in One sense, you Resolve to Take in Another: That is, ye Ask leave to Think what ye will, and ye Take leave to Do what ye will; so that the Liberty You demand, is rather Matter of State, then of Religion: And to Ask, that ye may govern yourselves by your own Consciences, is the same Thing with Ask to be no longer governed by the King's Laws.  Scrup. 
Cannot Liberty of Conscience then consist with Civil Obedience?  Conf. 
Yes, Liberty of Conscience may, but not Liberty of Action; If Liberty of Conscience will content ye, disclaim Liberty of Practice; But if ye must needs have Liberty of Practice, speak out, and do not call it Liberty of Conscience.  Scrup. 
Give it what Name you please; The Liberty I Desire, is a Liberty towards God in Matters of Religion▪  Conf. 
But what do ye mean by those Matters of Religion?  Zeal. 
Whatsoever has the Honour of God for its Direct 
Interest of Engl. Pa 86. P. 84. 86. 87. 94.  and Immediate End, under which Head, may be comprised [Ceremonies properly sacred and significant by Humane Institution] [Religious Mystical Habits] [Canonical Subscription,] [Holiday's]— and in fine, such Inventions of Worship as are not warranted by God's Word.  Conf. 
So that upon the whole Matter, The Liberty you 
The Non-conformists Demand.  Demand, is a Liberty of Practice, in such Matters of Religion, as have the Honour of God for their Direct and Immediate End. All which, in one word, amounts to a Toleration, and so much for the state of the Question.   

SECT. II. Universal Toleration unlawful.  Conf. 
IF a Toleration you would have, it must be either Absolute, and General, or Limited and Partial.  Scrup. 
Let it be General then, for doubtless if a Man be Obliged to Worship, it supposes him Free to do't in such Manner as he finds himself Bound to do't.  Conf. 
This Argument of yours takes in Pagans, as well as Christians, for They have Consciences as well as We, and They are convinced that there is a God, and that That God ought to be Worshipped; so that to grant a General Licence, is to Tolerate Paganism.  Zeal. 
But Paganism is not within the Pale of the Question.  Conf. 
Why then no more is Conscience; for if you exclude Pagans, upon what Account is't? They persuade Themselves they are in the Right, You think them in the Wrong, and because of the Error of Their Way, deny them the Exercise of their Opinions; so that your Exception lies to the Error, not to the Conscience.  Scrup. 
But their Consciences are Erroneous.  Conf. 
They are so, if You may be judges of Them, and so are Yours too, when You come to be Judged by Us. Now tell me, What Right have You to be Judges in your own Case, any more than They in Theirs?  Ze. 
We have a Law to judge ourselves by.  Conf. 
And, They, even without a Law, do by Nature the 
Rom. 2. 14.  things contained in the Law, and are a Law to Themselves: But to look nearer Home, 'Tis it seems among Christians only, that you would have a General Toleration; and That in my opinion helps ye not much; for to uphold your Claim, you must either maintain that there are no Erroneous Consciences among Christians, or that Error of Conscience is no Sin, or else that Sin may be Tolerated.  Scrup. 
That there are Erroneous Consciences, and that sin is not to be Tolerated, I Grant ye; but I do not take every Error of Conscience to be a sin (understand me, of Consciences labouring under an Invincible Ignorance.)  Conf. 
'Tis very true, the Formality of sin is the Obliquity of the Will; but sin, Materially considered, is the Transgression of the Divine Law: and Conscience itself becomes sinful, when it dictates against That Law.  Scrup. 
Can there be any sin without Consent? or any Consent without Knowledge? or any Knowledge in a Case of Invincible Ignorance? The Transgression of the Law implies the Knowledge of it, or at least the Possibility of knowing it; without which, it has not the Nature of a Law, as to me. [The Conditions Requisite to a Rule, are These, it must be 
Laud against Fisher. pa. 197.  Certain; and it must be Known: If it be not Certain, 'tis no Rule; if it be not Known, 'tis no Rule to Us.] I had not 
Rom. 7. 7.  known sin (says the Apostle) but by the Law; and in another place, [Where there is no Law, there is no Transgression:] 
Rom. 4. 15.  From whence the Deduction is clear, that sin is not barely the Transgression of a Law, but the Transgression of a known Law; the Inconformity of the Will to the Understanding.  Conf. 
The Perverseness of the Will being a Sin▪ does not hinder the Enormity of the Judgement to be so too, [Until the Law (says your own St. Paul) sin was in the World, but 
Rom. 5. 13.  sin is not imputed when there is no Law.] Briefly; The Word of God is the Rule of Truth, and All Disproportion to That Rule is Error; God's Revealed Will is the Measure of Righteousness, and all Disproportion to That Measure is sin. Now the Question is not, Whether Imputed or not, but whether a Sin or no? and you cannot make Error of Conscience to be no Sin, without making the Word of God to be no Rule.  Scrup. 
I do not deny, but it is a fin as to the Law; but it is None as to the Person: It is none constructively, with Him that accepts the Will for the Deed.  Conf. 
Can you imagine, that any Condition in the Delinquent can operate upon the Force, and Equity of the Law? Because God spares the Offender, shall Man therefore Tolerate the Offence? David was Pronounced a Man after God's own Heart; shall Authority therefore grant a Licence to Murder and Adultery?  Scrup. 
What's David's Case to Ours? You Instance in Sins of Presumption, and the Question is touching Sins of Ignorance.  Conf. 
Your Patience, I beseech you: It may be Ignorance in him that Commits the sin, and yet Presumption in him that Suffers it: You cannot comprehend it, perhaps; but the Magistrate does; and wherein You Doubt, Authority is Certain: I could lead you now by a Thread, from the Toleration of all Opinions, to the Toleration of all Practices; and show you the execrable Effects of giving way to the Impulses of Deluded Conscience; But what needs That, when Two words will dispatch This Controversy? In Pleading for All Opinions, you plead for all Heresies, and for the establishment of wickedness by a Law. Do ye think such a Toleration as This, either fit for You to Ask, or for Authority to Grant?  Ze. 
But is it not Pity, (considering our Duty is Obedience, and not Wisdom) that a Good man should be punished for not being a Wise Man?  Conf. 
And do not you think we should have fine work, if a State were bound to make no Provision against Crafty Knaves, for fear of Dis-obliging Honest Fools: You'll set no Traps for Foxes, for fear of catching your Lambs; and Hunt no Wolves for fear some of your Curs should stumble upon a Sheep. In short, the Honest will Obey Good Laws, and let not the Unwise pretend to Mend them. As to the sparing of the Man, (even where 'twere Impious to give Quarter to the Opinion) I wish it could be done; but how shall we separate the Error from the Person; so as to make a General Law take notice of it? To Tolerate Both were Irreligious, and it seems to Me Impossible to sever them. If you yourself now can either prove the Former to be Lawful, (that is, to do evil, that Good may come of it) or the Latter to be Practicable, I'll agree with you For a General Toleration: If otherwise, I hope you'll join with me, Against it.  Ze. 
The Truth is, I am not yet Resolved to Burn for This Opinion; but what do ye think of a Limited, or Partial Toleration?  Conf. 
I fear, you'll find That, as much too Narrow for your Conscience, as the other is too Wide: but we'll Tried however.   

SECT. III. Limited Toleration does not answer Liberty of Conscience.  Conf. 
WE are already Agreed, That a Toleration of All Opinions, is a Toleration of all Wickedness, and consequently Unlawful. Come now to your Limited, or Partial Toleration, which I take to be A Legal Grant of Freedom, or Immunity, to such or such a Sect, or Way, and to no Other. Will a Toleration of This Latitude content ye?  Scrup. 
I See no other Choice.  Conf. 
Would ye have it Granted in favour of the Conscience that Desires it, or in Allowance of the Tolerated Opinion?  Scrup. 
With an Eye to Both; that Nothing, which is Grievous may be Imposed on the One hand, nor any thing which is Unlawful Tolerated on the Other.  Conf. 
But what if the Subject shall account that Imposition Grievous which the Magistrate thinks Necessary? or That Liberty Conscientious which the Magistrate believes Unlawful? Whether of the Two shall Overrule? If the Subject, Then is the Magistrate Obliged to Tolerate whatsoever the Subject shall think himself Obliged to Do; and This carries us back into a General Toleration; If the Magistrate Overrule, (as certainly 'Tis his Right, for no man can be properly said to Suffer, what he has not a Power to Hinder) Your Plea of Conscience, is out of Doors.  Scrup. 
By your Leave, Conformity; I would not have Either of them Govern Absolutely and Severally in the Case▪ For if the Magistrate be left to Himself, He may either set up a False Religion, or Suppress the Right, at pleasure; and the People by Themselves, may as well Mistake as the Magistrate: whereas Together, the One Looks to the Other. But tell me, I beseech ye, would you have no Toleration at all?  Conf. 
Upon my word, Scruple; no man is a greater friend to Toleration than I am, if I could but hit upon such a Measure as agrees with Piety, and Political Convenience: with such a Model as would probably answer the End you seem to aim at: but to Dissolve a Solemn Law for the Satisfaction of some Particulars, and at last to leave the People more unsatisfied than ye found them, were a Course (I think) not very Suitable to the Ordinary Method either of Government, or of Discretion; and That I fear would be the Event of Satisfying your Desires in This Particular. Pray'e try your Skill, if you can contrive it otherwise, and say what 'tis would please ye.  Ze. 
An Exemption from the Lash of the Act of Uniformity.  Conf. 
Well! What's your Quarrel to't?  Ze. 
I think it a Great Cruelty to Confine a Multitude of Differing judgements to the same Rule, and to punish a Conscientious People for those Disagreements which they can neither Reconcile, nor Relinquish.  Conf. 
Why do ye then Press That Cruelty yourselves, which you Condemn in Others. For your Limited Toleration is an Act of Uniformity to Those that are Excluded. They that are taken In will possibly be well enough pleased; but you never think of Those that are left Out: whereas you are to Consider that They that are Out, have Consciences as well as those that are In; and Those that are In, have no more Privilege, than They that are Out. So that, upon a fair view of the Matter, You can neither Admit All, nor Leave Out Any, without a Check either to your Conscience or to your Argument. For put Case, The King should Grant ye a Limited Toleration; would That Quiet ye?  Ze. 
Yes, beyond doubt it would.  Conf. 
Imagine it then, and yourself One of the Rejected Party. Are not you as well, Now, without any Toleration at all; as you will be Then without the Benefit of it?  Scrup. 
To deal freely, I would not willingly be Excluded.  Conf. 
And is not That Every Man's Case as well as Yours? A Limited Toleration must Exclude Some; and why not You, as well as Another? What Prerogative have You above Your Fellows? Or why should not All be Tolerated as well as Any? They can no more Abandon Their Opinions, than You Yours, and Your ways are to Them, just the same Grievances; which (if ye may be credited) Ours are to You.  Scrup. 
But are not Some Opinions more Tolerable than Others? Do ye put no Difference betwixt Points Fundamentally Necessary, and but Accidentally so? Betwixt the very Basis of Christianity, and the Superstructure?  Conf. 
Ye pursue a Shadow. Who shall define, Which are Fundamentals, and which not? If Both parties, (according to your former hint) There's only a Confusion of Law, and Subjection, without any Clear, or Certain Result. If the Diffusive Body of the People, your Limited Dispensation, runs into an Indeterminable Liberty. If the Supreme Magistrate, Your claim of Conscience falls to Nothing, so that, step where ye will, You'll Find no Footing upon This Bottom.  
Now to the Fundamentals you speak of; bate but That Grand Foundation of our Faith, that jesus Christ is come in the Flesh; and that Whosoever Confesses that jesus Christ 
1 Joh. 4. 3, 15.  is the Son of God, God dwelleth in him, and He in God.— Abating (I say) That Radical Principle (which if we Disbelieve, we are no longer Christians) there's scarce One point that has not been subjected to a Controversy. In a word, The Reason of your Proposal requires Either an Universal Toleration, or None at all: unless you can find out an Expedient to Oblige All by Gratifying Some. I do not press This, as an Utter Enemy to all Indulgence; but I would not have it Extorted by Importunity and Struggling; nor Granted in such a Manner as to look liker a Composition then a Favour. If You should ask me indeed whether a Prince, upon Special Grace, and mere Motion, may not Grant a Toleration of some certain Opinions; 'Tis past Dispute, he May; But the Same Freedom granted upon a Popular Claim, is quite Another thing, and neither Safe, nor Lawful.  Scrup. 
Pray'e make me understand the Difference.  Conf. 
'Tis only This; If it be the Subject's Due, 'tis none of the King's: so that the People are Supreme, the One Way, and the Prince the Other. Now whether it be either Safe for a Prince to submit his Regality to the Claim of the People; or LAWFUL for him, to divest himself of That Authority, wherewith God has Entrusted him; lay This under your Pillow, and Advise upon't.   

SECT. IV. The Non-conformists Plea for TOLERATION upon Reason of State.  Conf. 
SInce you are not able to make out your Claim to a Toleration, from the Equity of the Thing; Nay, since it appears (on the Contrary) that all Indulgences of That Quality are totally Dependent upon the Will, and judgement of the Magistrate; You should do well do Leave Complaining, as if the Government did ye an Injury, (where Effectually You have no Right at all) and rather labour fairly to possess the world, that you are a Sort of People to whom the King may with Honour and Safety extend a Bounty.  
The Ordinary Inducements to Indulgence, are These Three. 1. Reason of State, wherein is proposed either the gaining of an Advantage, or the Shunning of an Inconvenience. 2. The Singular Merits of the Party: and Here, Gratitude takes place. 3. The Innocence, and Modesty, of their Practices and Opinions: which is a strong Motive; when Particulars may be Obliged without any Hazard to the Public. To Begin with the First.  
What Reason of State can You now produce that may Move his Majesty to Grant the Non-Conformists a Toleration?  Scrup. 
If you had put the Contrary Question, Y'had Posed me: Are not the Non-Conformists the King's Subjects? And what's a King without his People?  Conf. 
The Non-Conformists are, by Birth, and Obligation, the King's Subjects, but they are not so in Practice, and Obedience. They renounce the Law, and in so doing, they Cast themselves out of the Pale of Subjection.  Ze. 
I suppose you will not Deny them however to be a Numerous Party, and some Experience you have had likewise of their Conduct, Unity, and Resolution; which Moves me to look upon his Majesty, as (in some Measure) under a Prudential Necessity of Obliging so Considerable an Interest.  Conf. 
So far am I from admitting any Political Necessity of Yielding, that, to My Judgement, the Necessity appears strong, and clear against it.  Ze. 
we'll waive the General Question, if You please, and speak to the Convenience of This juncture.  
Are not the Non-Conformists Numerous?  Conf. 
Upon the Poll, They are so; and More now too, than they were when His Majesty came In; and so long as they are Suffered, 'tis to be Expected they shall Increase daily. But you say, They are Numerous: If they be, Consequently Dangerous; the Greater the Number is, the Greater is the Hazard; and Therefore, because they are Many Already, and will be More, if they be Suffered, they are not to be Tolerated.  Ze. 
But will not People be much more Peaceable, when they are Obliged, than when they are Persecuted?  Conf. 
Believe me, Matters are at an Ill pass, when the Prince lies at the Mercy of the People; and certainly the Multitude will be much Quieter without a Power to do Mischief, then with it. But why do ye say, Persecuted? They Persecute the Law, and then you cry the Law Persecutes Them. I would you'd deal frankly with me: What is (really) your Opinion of the Honesty of your Party?  Ze. 
I do seriously believe the Non-conformists to be an Honest, Conscientious Sort of People.  Conf. 
But they must be Knaves to make your Argument good: for, if they be Honest, They'll be Quiet without a Toleration. If they be Dishonest, They'll be Dangerous with it. Consider again; If there be any Hazard, wherein does it consist? not in the Multitude, but in the Confoederacy. A Million of men without Agreement, are but as One Single Person. Now they must Consult, before they can Agree; and they must Meet before they can Consult▪ so that, barely to hinder the Assembling of These Multitudes, Defeats the Danger of them. Whereas, on the Other side, To Permit Separate Meetings, is to Tolerate a Combination.  Ze. 
Right; but Those Meetings and Consultations are passed already; for sure the Non-Conformists have been long enough Acquainted to Understand one another.  Conf. 
So much the more Need to look after them; and the less cause to Tolerate them: And for their Agreement in a General Disaffection; That signifies little, without the Means of joining in a Particular Plot. Again; as 'tis an Advantage on the One side, that the Faction know One another; so is it an Equal Advantage on the Other side, that the King knows the Faction: which renders His Majesty at any time Master of it; when His Royal wisdom shall direct him to suppress the heads of it.  Ze. 
Mistake me not. I do not say 'tis likely they will be Troublesome, in respect of their Judgements; but that it is Possible for them to be so, in regard of their Number.  Conf. 
He that Fears all Possibilities, lives in a cold Sweat. But I beseech ye, Whether do You take to be the Greater Number? Those that singly wish to be Discharged from the Act of Uniformity; or Those that would have no Law at all? Those that are troubled because they may not Worship according to their Fancy; or Those that are displeased because they cannot Live and Rule, according to their Appetite? The Traitor would have One Law discharged; The schismatic Another; The Idolater a Third; The Sacrilegious person a Fourth; The Drunkard a Fifth; The Conventicler a sixth; The Profane Swearer a Seventh; The False-Swearer an Eighth; The Murderer a Ninth; The Seducer a Tenth: And in fine; not One of a Thousand, but had rather Command, then Obey. Shall the King therefore Dissolve the Law, because there are so many Criminals? That were to raise an Argument against Authority, from the very Reason of its Constitution. Shall the People be left to do what they List, because a great many of them, would do what they should not? Shall his Majesty give up his Government, for fear of some Millions possibly in his Dominions, that had rather be Kings than Subjects. Lesle Forcible, beyond Question, is the Necessity of the Kings Granting a Toleration, than That of Renouncing His Sovereignty; for, doubtless, where there's One man that is truly Scrupulous, there are a Hundred Avaricious, Ambitious, and, in fine, Irreligious persons.  Zeal. 
I think we may better decide This Question from Experiment, and matter of Fact, than by Speculative Reasonings. Look back to the beginning of the Late War, and tell me; Do not you believe that there are more Non-Conformists Now, then there were Then?  Conf. 
Yes, I do verily believe that there are Three, Now, for One, Then.  Ze. 
Why then, the Odds are Three to One against you: for the Third part of This number, was Then the Predominant Interest of the Nation.  Conf. 
I could allow you even Treble That number too, and the Reason of my Assertion would yet bear it, upon the greater Odds of strength betwixt the Faction then, and now. As for Instance:  
At the Beginning of the late War, they were Masters of the Tower, the Navy; of all considerable Towns, Forts, and Magazines: They had a great part of the Crown, and Church-Revenues under their Command, and London at their Beck; beside the Plunder of Malignants, and the bountiful Contributions of the well-affected. Scotland was already Confoederate with them, in One Rebellion; and they had made sure of Another in Ireland, (by persecuting, and withholding the only Person capable to keep them Quiet: the Earl of Strafford) which Broil they further Assisted, by manifest Opposals of his Majesty's Resolutions to suppress it. [See the King's Speech of Decem. 
Ex. Coll. P. 2. & 3.  14. 1641, and the following Petition concerning the same] Finally; for the better Countenance of their Usurpations, They had drawn down the Representative of the People into a Close-Committee, and the Arbitrary Votes of this Seditious Conventicle, passed with the Vulgar, for the Acts of a Regular, and Complete Authority. This was the Condition of the Non-Conformists Power Formerly, but (blessed be God) they are not at present so Formidable.  
The Three Kingdoms are Now at Peace; and we have a Parliament that's no Friend to the Faction. The King is possessed of a considerable Guard, which his Royal Father wanted: and the sword is in the wrong hand for Their business. His Majesty is Master likewise of his Rights, both of Power, and Revenue; and his Capital-City stands Right in its Obedience. To all which may be added, that although several Particulars of the Party are as Rich, as Pillage and Pardon can make them; yet they want a Common Stock to carry on a Common Cause: the Thimbles, and the Bodkins fail; and the Comfortable Incomes of [
a Ex. Coll. P. 84. ] Irish Adventures; [
b P. 339. ] Moneys and Plate upon the Propositions; [
c P. 609. ] confiscated Estates; [
d P. 764. ] Twentieth Parts; and [
e P. 392. ] weekly Assessments; and a hundred other Pecuniary Stratagems (for the Ease of the Subject) are Departed from them.  
If it be so, that These people have none of Those Advantages Now remaining; by virtue whereof they did so much Mischief before; what Necessity can any Mortal Imagine of Tolerating These Naked, and Supportless Creatures, for fear of Dis-obliging them?  Ze. 
Are they more Naked and Supportless, Now, than they were before the Long Parliament? Does it follow that they have no Power, because they do not Exercise it? Certainly, if they be more in Number Now, than they were Then, Those Abilities that Raised them Formerly, may Secure them at. Present, from being thought Contemptible.  Conf. 
'Tis true, before our Late Troubles they were as they are now (for matter of Power) and out of that Nothing they made themselves Considerable: yet still I cleave to my Opinion, that the same Abilities will not Now produce the same Effects; for the world will not be Twice Cozened with the same Trick; and as the Case stands, there is as little danger from their Conduct, as from their Number.  Zeal. 
This is a little strange, me thinks, to Grant the Means, and Deny the End. The Two first Principles of Power (Men and Moneys) you have Allowed them; and it is not for your Credit to say that These people want Conduct, by whom you yourselves have been worsted. If you have found them Considerable upon Experience, do not make them so Despicable in your Argument.  Conf. 
Have a Care, Friend: For the Men that Worsted us, were a sort of People, that voted down Bishops on the wrong side of the Parliament door; That Cried, They 
Ex. Coll. P. 533. P. 494.  would have no more Porters-Lodge at White-Hall; and told his Sacred Majesty in a Public Declaration [Aug. 8. 42.] that the Pretence that his Person was There in danger, was a Suggestion as false as the Father of Lies could Invent— that Seized the Tower, the Navy, the King's Towns, Forts, Magazines, Friends and Revenues; that Levied war against, and Imprisoned his Sacred Person, Usurped his Sovereign Authority; Imbrued their Hands in his Royal Blood, and, in the very Pulpit, Animated and Avowed the unexampled Murder. These were the Men that worsted us, and These are the People which you plead for, under the Mask of Non-Conformists.  
Your Patience yet a little further. The Non-Conformists are Many, beyond Question, (for the whole seditious Party lurks under That Denomination) but so long as they are neither in Order, nor in Office, they are not valuable. They are Wealthy too; but so long as That Wealth lies in Particular Coffers, there's not much fear of it, as to the Public. Now let them be as wise as you Imagine them, That Policy which overthrew the Late King, signifies nothing to the Hazzard of This: Nay more, That which was Then, Policy, would be Now, Direct Folly.  Ze. 
This is but Discourse: My opinion is, that if they had the same Will, and Purpose to do Mischief which you suppose they have, they do not want Conduct to their Number, to make the Necessity of Complying with This Interest, to appear evident, past Contradiction.  Conf. 
Now Touching their Conduct. They must either do the same thing over again, or steer another course: and their Method is too Notorious to succeed the one way, as their Persons are too well known to do any good the Other.  Scrup. 
I do not well understand what you mean by their Method; for Wisdom, I suppose, does not confine herself to any Certain and prescript manner of working; but shapes the Method to the Occasion.  Conf. 
I am neither totally With you, nor Against you, in This Point: For as in the Menage of Public Affairs, there is much left to Habitual Prudence, and Discretion, without need of directing every little Circumstance, or Tracing every Line; so are there certain General Rules; certain Dispositive Means, which all wise men conclude to be of absolute Necessity to such certain Ends.  Scrup. 
The Question in hand is This; Whether the Nonconformists be not an Intelligent, as: well as a Numerous and Wealthy Party? and how far Reason of State may prevail for the Toleration of a sort of people in so many Respects considerable? Pray speak to This.  Conf. 
If they be very Wise, and very Many, they had need be very Honest too, there may be Danger else; for if they be not Honest, 'tis Unsafe, and consequently Imprudent to Indulge them. I think, the best Measure both of their Honesty, and Wisdom, may be taken from the Rise, and Menage of the late War: Wherein, I must confess, there wanted neither Craft in the Packing of the Cards, nor Conduct in the Playing of them. But what if I should Ask you now, Who were the Prime Conductors in That Enterprise? If you say, The Non-conformists; then They are not Honest enough to be Trusted; (would you have the King Gratify the Murderers of his Father?) If you say Otherwise; Then 'twas not Their Conduct that did the work, and they are not Wise enough to be feared. In short, (to give them their Due, and no More.) That which Destroyed us Then, was the Conjuncture of the most Perfidious of Subjects, with the most Pious and Charitable of Princes: The King, in fine, was Ruined by his own Goodness. First, without the Pacification at Berwick, in 1639. the Rebellion had been blasted in the Bud; And Secondly, his Majestye's Signing of the Bill for the Perpetual Parliament, put the English in a capacity of seconding their Scottish Brethren. These were the Two Capital Concessions that Killed the Royal Interest; The latter whereof, his Majesty (of ever blessed Memory) reflects upon, as [No sin of His Will, though an Error of too 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 28. & 24.  charitable a judgement,] and confesses that, [He did not thereby intent to shut Himself out of doors, as some men had then Requited Him.]  
There was likewise a fatal concurrence of Sedition and Popular Ignorance, to facilitate the Design. Alas! the late King was oppressed even by Those that thought they fought for him, before ever they knew what they did; and the folly of the Common Soldier contributed no less to the General Fate, than the skill and malice of their Leaders. (Beside some unhappy why-not's and mistakes in the King's Armies, which are not at all pertinent to our discourse.)  Ze. 
Admitting what you say, still it was some Degree of Conduct to Procure those Grants, and to Improve Those Means.  Conf. 
Alas! If judas his Betraying his Master with a Kiss; If the Enflaming of the People by false, and scurrilous Invectives against their Sovereign;— If the Erecting of a Prerogative Conventicle by the force of Tumults, and then giving it the Name of a Parliament;— If the calling of God to Attest the Sanction of Perjury and Treason; or if to Engage the People by a Sacramental Vow to Defend the King, and then Hang them up for Adhering to him;— If This (I say) be Conduct: let No man presume to Dispute their Title to't. But if by Conduct, you intent a course of Honourable Wisdom, you'll hardly find any footsteps of That Conduct, throughout the whole Transaction▪ Yet let this pass for Conduct, and let the men that Governed the Design, be allowed for Politicians; still I maintain, that This Party, though endued with the Wisdom of Angels, cannot in This juncture; no not in This Age, pretend again to be considerable.  Ze. 
That's sooner said, then proved.  Conf. 
Truly, I think not much; in regard that both Their Ways, and their Persons are too well Known, to be either Suffered, or Credited.  
In Order to the late War, the Party had Two Games to play; for they were to make an Interest both with the King, and with the People, wherein their Masterpiece was showed imprevailing with both King, and People, to Contribute to their own undoing; To which End, They first, Acquainted Themselves with his Majesty's Dearest Inclinations; and Next, with the Niceties, and Distresses of his Government, and Fortune: of which Discovery they made such use, as Enabled Them to Overturn the Order both of Church and State, and to perfect their long-Projected Reformation: For the late King's Predominant Affection being Piety, and Compassion, and his most Dangerous Distress being want of Money, the Politics of the Faction appeared in nothing more, than in Working upon his Majestye's Goodness, and Necessities.  
Their Practices upon the People were chiefly employed upon the Two Things, which of all Others they do the least understand, and the most furiously pursue, to wit, Religion and Liberty; wherein the Ministers were the Prime Instruments, and Alaham (in the words of the Excellent Lord Brook) was their Instructor.  

Preach you with fiery tongue, distinguish Might; 
Lord Brook, Alaham, Pa. 12.   
Tyrants from Kings, duties in question bring  
'Twixt God and Man; where power infinite  
Compared, makes finite power a scornful thing.  
Safely so craft may with the truth give light,  
To judge of Crowns without enameling;  
And bring contempt upon the Monarch's State;  
Where strait unhallowed power hath people's hate.  
Glance at Prerogatives Indefinite,  
Tax Customs, Wars, and Laws all gathering;  
Censure Kings faults, their Spies, and Favourites,  
Holiness hath a Privilege to sting.  
Men be not Wise; bitterness from zeal of spirit,  
Is hardly Judged; the envy of a King  
Makes People Like reproof of Majesty.  
Where God seems great in Priest's audacity—   

And when men's minds thus tuned and tempted are  
To change, with Arguments against present times,  
Then Hope awakes, and man's Ambition climbs.   
This was the Artifice, by which the Faction skrew'd Themselves formerly into an Interest; but alas, what would the same Thing over again avail them now? when his Majesty has but to look behind him upon the sad Fate of his Royal Father, to secure Himself against all Possibility of Another Imposture. And for the Multitude, they must be worse than Brutes, in case of any New Attempt, ever to Engage against This King, upon any Man's Credit, that had his Hand in the Death of the Last; so that we are both Wiser and Surer at Present, than we were Twenty years ago, upon a double Account; First, the Calamities of the Last War are still fresh in our Remembrance, and I do not find the People generally so sanctified by their. Experience, but they had rather lie still for their Real Profit, then Fight it over again for the Sound of Religion. Secondly, We are pre-acquainted with the most likely Instruments and Pretences of Raising any New Troubles.  
As for the Unity ye boast of, 'tis very true; that the Non-conformists Agreed against the Public, till they found it Impossible for them any longer to Agree among Themselves; And there's the Utmost of their Unity. Their Resolution indeed I cannot Deny but it comes up to That in th' Epigram, That, He that Dares be Damned, Dares more than fight.  Scrup. 
We shall do our Cause an Injury to press too far upon Reason of State in Matter of Religion.  Conf. 
Indeed, I think you'll find it a hard Task, to make it out to any Man of Reason, that the Kingdom will be either the Better for Granting you a Toleration, or the Worse for Refusing it: but 'tis to be hoped that your Merits will plead better for you then your Politics.   

SECT. V. The Non-Conformists Plea for TOLERATION, from the Merits of the Party.  Conf. 
WHat has your Party (Gentlemen) Merited from the Public, that an Exception to a General Rule, should be Granted in Your Favour? Name your services.  Ze. 
We ventured All to save the Life of the Late King.  Conf. 
And yet Ye ventured more to Take it away: for, Ye did but Talk for the One, and Ye Fought for the Other.  Ze. 
We ever Abominated the Thought of Murdering him.  Conf. 
You should have Abominated the Money too, for which Ye Sold him.  Scrup. 
Did We sell him?  Conf. 
No, You were the Purchasers.  Ze. 
Did not the Presbyterians Vote His Majesty's Concessions a Ground for a Treaty?  Conf. 
Yes: but withal they held him up to Conditions worse than Death itself; and, in short, They Delivered Him up, when they might have Preserved Him; and they Stickled for Him, when they knew they could do Him no Good.  Ze. 
What Design could They have in That?  Conf. 
They might have the same Design in 48. which they had in 41. for aught that I know. To make a Party by't; and set up a Presbyterian Interest in the King's Name.  Ze. 
All the World knows, that we were so much afflicted for his Sacred Majesty's Distress, that we had many solemn Days of Humiliation for it.  Conf. 
So ye had for his Successes, for fear he should get the better of ye; and you had your Days of Thanksgiving too, for his Dysasters.  Ze. 
What do ye think of Preston-Fight? was That a juggle too?  Conf. 
I think ye should do well to let that Action sleep, for the Honour of the Kirk: for though the Cavaliers found it Great Earnest, 'tis shrewdly suspected that there was foul play among the Brethren.  Ze. 
Pray'e let me ask you One Question: Who Brought in This King?  Conf. 
They that would not suffer. You to keep him out: That Party that by a Restless, and Incessant Loyalty, hindered your Establishments.  Ze. 
And what do ye think of the Sccluded Members?  Conf. 
I think, a New Choice would have done the King's business every jot as well; and Matters were then at That pass, that One of the Two was unavoidable. In fine, 'tis allowed at all hands, that the Prime Single Instrument of his Majesty's Restauration was the Duke of Albemarle. But if you come to Parties, the very Fact appears against ye: For, though all possible Industry was employed to make the Next Choice totally Presbyterian, by Disabling all such Persons, and their Sons, as (in effect) had served the King since 41. without manifesting their Repentance for it since; Yet, so strong was the General Vote of the People, for the King's True Interest, and against All Factions, that All Endeavour was too little to Leaven the next Convention, as was Designed. If ye have no more to say for the Merits of your Party, we'll pass on to the Merits of your Cause:  Ze. 
Do so, and we'll give you the Hearing.   

SECT. VI The Non-conformists Plea for TOLERATION, from the Innocence of their Practices and Opinions.  Conf. 
COncerning the Innocency of your Practices and Opinions, must be our next Enquiry; and how far your Actions and Principles Comport with the Duties of Society, and with the Ends of Government. If Authority find them Regular and Modest, it will be a fair Motive to his Majesty to Grant ye an Indulgence, upon so fair a Presumption that You will not Abuse it.  Ze. 
And we shall willingly cast ourselves upon That Trial.  Conf. 
Go to then. But I must Ask ye some untoward Questions by the way. What's your Opinion (Gentlemen) of the War Raised in— 41. was it a Rebellion, or no?  Ze. 
'Tis a Point we dare not Meddle with.  Conf. 
Nay, than you falter; for if you Thought it One, you'd Answer me; and if ye think it None, you'd think the same Thing, over again, to be none too. Suffice it, that in fact there was a War, and such a War as no Honest English Man can Reflect upon, but with Grief, Shame, Horror, and Indignation: Can ye tell me what was the Ground of the Quarrel?  Ze. 
I think you were in the Right yourself, when ye said, it was Religion and Liberty.  Conf. 
I suppose, I shall not need to tell ye the Event of it; But of which side were the Tender Consciences, For the King, or Against Him?  Ze. 
We were ever for the King: Witness our Petitions, Declarations, and in a most Signal Manner, our Solemn League and Covenant.  Conf. 
Now I thought ye had been Against Him, because ye Seized his Revenues, Levied a War, Hunted and Imprisoned his Person, and at last took away his Life. But the truth on't is, Ye were Both: Ye were For Him in Your Words, and Against Him in Your Actions.  Ze. 
There were many in Our Party That Loved the King as well as Any of You that were about Him.  Conf. 
That is, According to your Covenant: and I do not think but that your Party Loves This King just as they did the Last.  Scrup. 
I would his Majesty had no worse Enemies.  Conf. 
And I say, God send Him better Friends. You Love the Bishops too I hope, Do ye not?  Scrup. 
Truly when they are out of their Fooleries, I have no Quarrel to the Men.  Ze. 
And to deal plainly, I am not yet Convinced of their Lordship's Prerogative; nor that there's Any Inherent Holiness in a Cope or a Surplice. But why do you Couple the Crown and the Mitre so, as if no Man could be a good Subject, that's Disaffected to Prelacy.  Conf. 
To be Free with ye, That's my Opinion, and I'm the stiffer in't, because I think you can hardly show me, any One Nonconformist, that upon a voluntary and clear Account ever struck Struck For the King; nor any true Son of the Episcopal Order of the Church, that ever bore Arms Against Him.  Ze. 
What will you forfeit if I show you Hundreds?  Conf. 
Either my Head, or the Cause, which you please.  Ze. 
What do ye think of the Papists then▪ (but it may be you and they are all One, and so you won't reckon them for Non-Conformists)  Conf. 
To say the truth, we were All One in Loyalty to his Majesty, and to Your Eternal Reproach be it spoken, [That the Papists should have a greater Sense 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 130.  of their Allegiance than many Protestant Professors]  Ze. 
Nay I believe a Machiavellian Jesuit shall ha'your good word, sooner than a Conscientious Puritan.  Conf. 
Truly no; for a Presbyterian Papist, and a Presbyterian Puritan are Both alike to me; and I confess, I had rather be Preserved by a Man of Another Religion, than ha' my Throat out by One of my Own. But, my Good Brother of the Consistory, no Slipping your Neck out of the Col ar: I was speaking of the Non-Conformists; by which Term is properly meant, Such Persons as Refuse to Obey the Orders of the Church, whereof they Acknowledge Themselves to be Members; so that the Point in Debate, has no Coherence at all with your Digression. To Mind you of it, the Question's This: Whether or no the Practices of the Non-Conformists have been such, as may probably Dispose his Majesty towards the Granting of a Toleration. And now to hold you to the Question [By Whom was the War in Scotland begun?] By the Non-Conformists.  Ze. 
By whom I beseech ye was the Rebellion in Ireland begun?  Conf. 
By the Presbyterian Papists, but it was provoked, and predisposed by the Presbyterian Puritans; [So that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 93.  next to the Sin of those, who begun that Rebellion, Theirs must needs be, who either hindered the speedy suppressing of it, by Domestic Dissensions, or diverted the Aids, or exasperated the Rebels, to the most Desperate Resolutions and Actions, by threatening all Extremities, not only to the known Heads and chief Incendiaries; but even to the whole Community of that Nation, Resolving to Destroy Root and Branch, Men, Women, and Children; without any regard to those usual pleas for Mercy, which Conquerors, not wholly Barbarous, are wont to hear from their own breasts, in behalf of those, whose oppressive Fears, rather than their Malice, Engaged them; or whose Imbecility for Sex and Age was such, as they could neither lift up a hand against them, nor distinguish between their right hand and their left.] These are the Words of that Evangelical Prince, that Died a Martyr for That Religion, and Liberty, which He was Calumniated to have Betrayed. By whom I beseech ye, was He Persecuted, Divested of All his Regalities, Assaulted, Immured, Deposed, and Murdered, but By Your Party, Gentlemen? By whom, was Episcopacy Destroyed, Root and Branch; the Law Trampled upon; Our Churches Profaned; Monarchy Subverted; the Freeborn People of England Pillaged, and Enslaved; the Nation Engaged in Blood and Beggary; but by the Non-Conformists?  Ze. 
Why do ye Charge those Exorbitancies upon the whole Party, that were the Crimes only of some Particular and Ambitious Men? Do you believe, That it should ever have gone so far, if we Two could have Hindered it?  Conf. 
No, Indeed do I not; and I do believe that there were Thousands in the Party that Intended it as little as yourselves. Now, Me thinks, This Experience should Deter ye, from the Project you are at this Instant upon; Especially considering that you are upon the very Steps that led to the late Rebellion. The Method, was Petitioning; the Argument, was Liberty of Conscience; and the Pretext, Religion▪ Popery, was the bugbear; and the Multitude, were the Umpires of the Controversy.▪ Nay, you have the very same Persons to Led ye On; and They, the very same Matter to work upon. Bethink yourselves; Ye meant no hurt (ye say) to the last King, and yet ye Ruined him: Ye may perchance Intent as little harm to This King, and yet do him as much. Not that the matter is in Your Power; but I would not have it in your Will, and Endeavour. But enough is said touching the Innocency of your Practices: That of your Opinions, follows; and I am Mistaken, if your Principles prove not Altogether as Intolerable as your Practices (by Intolerable, I mean, Inconsistent with the Public Peace)  Ze. 
Sure you'll send me to my Catechism again.  Conf. 
Nay, Marque me; I will make it so clear to ye, that You yourselves shall Confess, that Sedition flows as Naturally from your Ordinary, and Received Opinions, as Corrupt Waters from a Poisoned Fountain; and not as an Accident neither, attendant upon Your Separation, but as a formed and excogitated Design, wrapped up, and Couched in the very Mystery of your Profession.  Ze. 
‛ Would you'd be pleased to unveil the Mystery you speak of.  Conf. 
In Obedience, I'll Endeavour it.  
The most Sacred of All Bonds, is That of Government, next to That of Religion; and the Reverence which we Owe to Humane Authority, is only Inferior to That which we Owe to God Himself. Yet, such is the Depraved State of Nature, that Every man is touched with an Ambition (more or less) to gain to Himself some share in the Command of the Whole: and from hence proceed Those Struggle of Particular Persons, which we so frequently meet with in Opposition to the General Laws, and Ends of Order and Society. So soon as This Private Humour has Emprov'd, and Ripened itself into a Design, the first Maxim which appears in favour of it, is This; that The Less Obligation must give way to the Greater; as (for Instance) Reason of State must give place to Matter of Religion, and Humane Laws to the Law Divine: which being Duly Weighed, what has any man more to do in Order to the Embroiling of a Nation, but to persuade the People that This or that Political Law has no Foundation in the Word of God; to bid them Stand fast in the Liberty wherewith 
Gal. 5. 1.  Christ has Made them Free: and finally to Engage the Name of God, and the Voice of Religion in the Quarrel?  Ze. 
And do not You yourself believe it Better to Obey God then Man?  Conf. 
Yes, but I think it Best of All to Obey Both: to Obey God, for Himself, in Spirituals; and Man for God's sake in Temporals, as he is God's Commissioner. But let me Proceed. Are not you Convinced, that the most likely way in the world to stir up Subjects against their Prince, is to Proclaim the Iniquity of his Laws? to tell them (in Effect) that They'll be Damned, if they Obey; and (in a word) to make the Rabble Judges of their Governors?  Ze. 
Well, but what's This to Us, or Our Opinions?  Conf. 
I wish it were not; but to Couch the whole in a Little, Show me, if you can, where ever your Opinions yet gained Footing in the world without Violence, and Blood: Show me again, Any One Sermon or Discourse (Authorised by a Nonconformist) from 1640. to This Instant, that presses Obedience to the Magistrate, unless where the Faction was Uppermost; which shrew'dly intimates, that Your Principles are Inconsistent with your Duties, and that the very Grounds of Your Government are Destructive of any Other.  Ze. 
Make That appear if you can.  Conf. 
I will so, and I think we shall not need to travail out of his Majesty's Dominions to Prove it. Come, Zeal; You're of the Classical way; and You, Scruple, of the Independent; Produce Your Doctors; (but let them be the Pillars of your Cause) such Persons, as upon whose Judgement, and Integrity, You'll venture the Sum of the Dispute.  Ze. 
Soft and fair, I beseech ye; what is't you undertake to do?  Conf. 
I do undertake to prove that the Opinions of the Non-conformists, (to say no worse) will very hardly admit a Toleration: and, Now, By whom will ye be Tried?  Ze. 
What do ye think of Rutherford?  Conf. 
I suppose you mean the Divinity-Professour of St. Andrews. (john Goodwin, I remember, calls him, The Chariot of Presbytery, and the Horsemen thereof) In Truth you have pitched upon the Atlas of your Cause. But hear the Rabbi in his own words, [
a Lex Rex P. 136. ] The Power of the- King is but Fiduciary. [
b 156. ] The Sovereign Power is Eminently, Fontal●ter, Originally, and Radically in the People. [
c 140. ] The King is in Dignity Inferior to the People. [
d 113. ] There is a Court of Necessity, no less than a Court of justice, and the Fundamental Laws must Then speak; and it is with the People, in This Extremity, as if they had no Ruler.  Ze. 
Well: but Rutherford is but One man, I believe you'll find Gillespy of another Opinion.  Conf. 
Assure yourself, Friend Mine, they all sing the Same Song [
e Gillespy P. 11. Engl. Pop. Cerem. ] [Let not the Pretence of Peace and Unity cool your Fervour, or make you Spare to oppose yourselves unto these Idle and Idolized Ceremonies, against which we Dispute] For [
f 245. ] Whensoever you may omit that which Princes enjoin, without Violating the Law of Charity, you are not holden to Obey them, for the Majesty of Princely Authority.  
Are not These Sons of Zeal worthy of Encouragement, think ye? You'll say perhaps, Gillespy is but One Man neither. Come, Come, I could show ye Hundreds of Them; and if you'll but read Spottswood's History of the Church of Scotland, and his Late Majesty's Large Declaration, Printed in 1639. ye shall need go no further for satisfaction. To pass over the Desperate Opinions and Contrivances of Particulars; as Willock, Knox, Melvil, Gibson, etc. Let us look a little into their more Solemn Actions, and read the Temper of the Kirk in their General Assemblies.  


1. An Assembly is Independent, either from 
Kings Declar. P. 409.  King or Parliament in Matters Ecclesiastical.  
2. An Assembly may Abrogate an Act of 
P. 4●1.  Parliament, if it any way reflect upon the business of the Church.  
3. It is Lawful for Subjects to make a 
P. 409.  Covenant and Combination without the King, and to enter into a Bond of Mutual Defence against Him.  
4. The Major part of the Kingdom (especially 
P. 413.  being met in a Representative Assembly) may do any thing which they take to be Conducing to the Glory of God, and to the Good of the Church; not only Without the Royal Authority, but Expressly Against it.    
Were't not a Thousand Pities now, to refuse This Tender Sort of Christians a Toleration?  Ze. 
Nay; In good truth, I never liked the Extreme Rigour of the Scottish Discipline.  Conf. 
And yet 'twas That you Leagued and Covenanted to make your Pattern; but where do you Expect to Mend yourself, under That Form of Government?  Ze. 
Truly, I take our English Divines of that judgement to be very Pious, Moderate Persons.  Conf. 
Never a Barrel better Herring; That is, If they come once to Dip into the Controversy.  Ze. 
Do not you take Mr.— for a very sober well-weighed Person?  Conf. 
Take you the Measure of him, from his own Hand. [If a People bound by Oath shall Dispossess their Prince, and Choose, and Covenant with Another; they may be Obliged by the Latter, notwithstanding their former Covenant.] The real Sovereignty among us, was, in King, Lords and Commons; and if the King raise War against such a Parliament, in That Case, the King may not only be Resisted, but ceaseth to be a King. Hear now the File-leader of SMECTYMNUUS. 
A Sacred Panegyric. P. 23  [The Quection in England, is whether Christ or Antichrist shall be Lord, or King: Go on therefore Courageously: Never can ye lay out your Blood in such a Quarrel; Christ shed all his Blood to save you from Hell, venture all yours to set Him upon his Throne. (That is to say, Down with Episcopacy, and Up with Presbytery) This is the Language of One of your Seraphic Doctors; and the Sermon both Preached by Command, and Printed by Order. Take notice of his Auditory too: No less than the Two Houses, General, Lord-Mayor, Assembly, and Scotch Commissioners, jan. 18. 1643.  Scrup. 
You will not deny Mr. John Goodwin (I hope) to be a Reverend Divine.  Conf. 
At the Rate of Your Divinity, indeed I cannot deny it, Touching the Righteousness of the Sentence passed upon 
Defence of the Honourable Sentence passed upon the late King. Pa. 90.  the King; Doubtless (says he) never was there any Person under Heaven Sentenced with Death upon more Equitable, and just Grounds, in respect of Gild and Demerit. Mr. jenkin's is of the same opinion, and so is Parker, Milton; and, in fine, the whole Tribe of Meddling Non-conformists are of the same Leven. Now, to show ye that This Agreement comes not by Chance, you are to observe, that whatsoever is first Exposed and Blown abroad (by the Hirelings of the Faction) from the Press, and Pulpit, is still Seconded (at least, if the People Relish it) with the Approbation of the Counsel: so that the main use of Sermons, and Pamphlets, is only to dispose the Multitude for Votes, and Ordinances. If you doubt This; do but Compare the Doctrines of the One, with the Practices of the Other; and you must be Blind, not to discern that they act by Consent, and Intelligence. In case of False-worship (says the Pulpit) and (says the Press) In case of Tyranny, Defensive Arms are Lawful. If the People Swallow This; the next news ye hear, is a Vote for 
Ex Coll. Pa. 259▪  putting that Position in Practice. Resolved upon the Question that the King (Seduced by wicked Counsel) intends to make War, etc. [May 20. 1642.] Resolved upon the 
Ex. Coll. Pa. 457.  Question, that an Army shall be forthwith Raised, etc. [july 12. 1642.  Ze. 
Will ye make the Parliament then, and the Synod, Confederate with the Rabble?  Conf. 
Tush, Tush; Turbam, tam Chlamydatos, quam Coronam voco. I speak of a Faction, not of an Authority; I do not meddle with Parliaments: Yet since you have such a Kindness for the very Names These People Acted under, Let me Offer ye a Word or two to Consider upon, touching That Thing, which you call a Synod. First,  
The men were neither Legally Convened, nor 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pa. 183.  did They Act in the Name of all the Clergy of England: So that no Matter what They Did, as to the Validity of any thing They could pretend to do. Secondly, What was Their Employment, but to Advise upon the Cleanliest way of Shifting the Government, and to do as much for the Bishops, as the House did for his Majesty? Will ye have the Truth on't? They cleared their Conscience abundantly to Both. First; in Their Letter to Reformed Churches Abroad, They Charge the King as the Patron of the Irish Rebellion [Pa. 7.] and, in short, throughout the whole Tenor of it as the most Insupportable Tyrant in Nature. Secondly, Let That (not only Unchristian but Inhuman) Collection of White's Scandalous Ministers bear Witness Against Them. Wherein, without any Respect either to Truth, or Modesty, They have Exposed so Many Reverend Names to Infamy, and Dishonour, for the better Colour of Their own Wickedness in Robbing them of their Livings.  
I have here laid before you, the Merits, Practices, and Opinions of the Party you plead for. If I have told ye Truth, Think on't; if otherwise, Disprove it.  Ze. 
I will not Deny, but Ill things have been done: Shall All therefore be Condemned, for the Faults of Some?  Conf. 
And I will not deny neither, but there are Good people in the mixture; shall All therefore be Indulged for the Honesty of some? Try your skill, my Masters; and if You can contrive such an Expedient, as may Relieve Particulars, without Hazzard, or Damage to the Whole, ye shall have my Vote for such a Toleration. But before ye propound it, give me leave to offer ye such other Reasons of my Own, Against it, as have not been yet touched upon, and then you are at Liberty to speak to All at Once.   

SECT. VII. TOLERATION, causes Confusion both in Church and State.  Conf. 
GEntlemen, To come quick to the Business; My Exceptions to your Proposal of Toleration, shall be Reduced to Four Heads: My First Exception arises from the very Nature of the Thing itself; My Second, from this juncture of Time wherein it is Desired; My Third, from the Consideration of the Parties that Desire it; and My Last Exception, proceeds from the Reverence I bear to the Authority that is to Grant it. Now, if You please, we'll begin with the First, and pass to the Rest in Order.  
My First Argument against Toleration, is This: It is (in those that press it) a Tacit Condemnation of an Established Law, and not without some Reflection upon the Supreme Authority itself. If there was Reason for the Making of it, There is yet More for the Observing of it; by how much an Universal Obedience is more Profitable to the Public, than any Particular Constitution.  Scrup. 
It would be well, If you would bring all People to the same Mind, before ye force them to the same Rule.  Conf. 
But it would be Ill if you should admit of no Rule at all, till you had found out One, that all the world should be pleased with.  Scrup. 
We do not ask the Vacating of a Law, but the Relaxing of it.  Conf. 
Why then, You ask a Worse Thing; for it were Much better for the Public, utterly to vacate a Good Law, then to suffer the Withdrawing of that Reverence which is due even to a Bad one. If the Reason of such or such a Law be gone, Repeal the Law; but to let the Obligation fall, and the Law Stand, is, not only to Introduce, but to Proclaim a Disorder in the Government. The Law, in fine, is, an Act of Public, and Impartial Justice, not made for This, or That Particular, but for a Common Good.  
My Second Exception to Tolcration, is, Because it Implies a kind of Assent (let me not say Submission) both to the Equity of the Subjects Complaint, and to the Reason of the Tolerated Opinion, which, in some Degree, seems to Authorize a Separation. Now let it be once admitted, that any One Law may be Questioned by the Multitude; the Consequence reaches to all the Rest: Let it be admitted, either, that any One sort of People may be allowed to challenge any One Law, All other Opinions have the same Right of Compleyning.  Scrup. 
But we do not question either the Prudence of the Lawmakers, or the General Equity of the Constitution; only where God has not given us Consciences suitable to the Rule, we do humbly beg of his Majesty to bestow upon us a Rule that may comply with our Consciences.  Conf. 
Would you have a Law made that shall comply with All Consciences? Ye demand an Impossibility. God Himself never made a Law that pleased all people. Oh! but the Imposition under a Penalty troubles ye. Take a-away the Sanction, and what signifies the Law? Well, but You would be exempt I perceive from the general Obligation; so would every man else, and then there's no Law at all: In short, Ye cannot say what ye would have. Would ye have a particular Indulgence? Where's the Equity of it as to Those that are Excluded? Will ye have it General? Where's the Conscience of it, when all Heresies are entertained. You should consider, that Laws are framed with a regard to the Community; and they ought to stand Firm and Inexorable: If once they come to hearken to Particular Clamours, and to side with Particular Interests, the Reverence of Government is shaken.  Ze. 
You have speculated here some Airy Inconveniences; but where's the Real hazard of receding from that Inexorable strictness? (as you call it.)  Conf. 
First, the Magistrate makes himself of a Party with Those that he Tolerates, against Those that he Rejects, which draws an envy upon the Government.  
Secondly, The Tolerated Party becomes a Sanctuary for all the seditious Persons in the Kingdom. It was well said of one (whom I esteem more for his Wit than his Honesty) speaking of a Thin House of Commons; It looks (says he) like a Parish Church that borders upon a Conventicle. And the very Truth of it is, A Schismatical Lecturer, is as bad as a Roasted Dog in a Dove-house, he tolls away all the Pigeons i'th' Country. Not that the People throng to him for the Excellency of the Man, or of the Way, but they Meet to Proclaim Themselves Masters of the Law, and to count how many Thousand souls there are, even in this sinful Nation, that will not bow the Knee to Baal. Let them go on, and within a while, the King perhaps shall sue to Them, for the same Toleration They now beg from Him, and go without it; that is, unless His Majesty has better luck than his Father (which God send him, for he has several of the very same Persons to deal withal.)  
Another Objection may be This; If there be any Reason for Granting a Toleration, 'tis Probable the Reason will be stronger for Continuing it; so that, in Time, the People shall Challenge That as a Right, which They now only Demand as a Favour; and the next Motion is into a Popular Reformation. Let me add to what I have said, that a Toleration does not only Evirtuate the Law, but it naturally produces a total Dissolution of Ecclesiastical Order, and consequently begets a Confusion both in Church and State.  Ze. 
You speak as if there were no such thing as a Toleration in Nature.  Conf. 
Of that in place convenient.   

SECT. VIII. The Danger of TOLERATION in this juncture.  Conf. 
I Need not tell ye (Gentlemen) that I am no great friend to Toleration at Any time: but I must confess to ye, that at This time I like it worse than I have done at any Other.  Scrup. 
When, to My thinking, there never was more need of it, nor more Hope of the Fruit of it, then is at this Instant. Are not the People ready to Tumult for want of it?  Conf. 
Indeed a very proper Reason why they should have it, that they may be encouraged to Tumult again, for what they have a mind to Next. How long do you believe that Government would stand, where the Multitude should take notice that their Rulers are afraid of them? Are they ready to Tumult? then they are not Conscientious; and if it be not conscience that moves them, 'tis Sedition.  Scrup. 
I'm very confident, An Indulgence would Quiet them.  Conf. 
Can you remember the steps of the last War, and be of that Opinion? What was it but That which was given to Quiet the Faction that enabled them to take All the Rest? To give you a fresh Instance; What could be more Pious, Gracious, or Obliging, than his Majesty's Late Declaration, in Favour of the Non-conformists? All that was possible for the King to do, in consistence with Conscience, Honour, and the Peace of his Dominions, his Majesty has there frankly assured them of: and what's the effect of all? Are they one jot the Quieter for't? No, but the worse; for no sooner was his Majesty's Tenderness (in That Particular) made Public, but the generality (even of Those that had lately entered into a Regular and Dutiful compliance with the Orders of the Church) started into a new Revolt; which Demonstrates, that the true ground of their Separation is not Conscience, but Faction, and proves sufficiently the benefit, and necessity, of a strict Rule, and the hazard of a Relaxation: For you see, that rather than abide the Penalty of the Act, they could Conform; but upon the least Glimpse of an Indulgence, they Relapse into a Schism.  
Come, Brother Zeal; Your Friend of— shall pin the Basket. That Sermon of his that you wot of, (at least if His it be, and several Impressions of it have passed as His, without any Contradiction) That Sermon do I take to be one of the Lewdest Requitals of the King's Mercy and Goodness that ever— But no more, he's a Son of the Kirk.  
Take him First, as a Person whom his Majesty has Pardoned, although a Leading, and Pragmatical Instrument toward the Ruin of his Royal Father. Consider him Secondly, as one that has been taken nibbling at Sedition, since his Majesty's Return before now, and yet been winked at. Thirdly, take notice of the very point of Time he has chosen for his purpose. His Contempt meets the King's Mercy just in the Face, and his Majesty's Arms are no sooner open to receive him, than he takes that very nick of Opportunity to stab him in.  Ze. 
And all This Amplifying, and Passion, for Preaching, forsooth, without a Licence.  Conf. 
The least thing in my thought, I assure ye; for I speak to the Dangerous Scope and Application of his Sermon, without any concern at all whether he did Well, or Ill, as to the Act of Uniformity.  Ze. 
I will not justify his Prudence, but in my Conscience the man never meant any hurt, either to this King, or to his Father, I should abhor him, if I thought he did.  Conf. 
we'll handle that Point at leisure: But to bring what we are now upon, to a Period. I look upon Mr. Calamy as the Mouth of the Party, and ye see with what a seditious Confidence they own his Actions, and avow his Disobedience: So that from Mr. Calamy's single Case, we are to take the Measure of the Main Question: And now I ask ye; Whether, or no, do you hold it convenient to dispense with a Law, in favour of That Party, which at the same time both Challenges, and Defies That Law, and Despises that Mercy?  Ze. 
When you have made out the Fact, as you have laid it, I'll tell ye my Opinion.  Conf. 
Again, we are perpetually Alarmed with Plotts, ye see; Now what better means then a Toleration, to draw the Conspirators into a Body? In Truth; to gratify a Party that thus outfaces Authority, and to do it too in the very Crisis of the Contest, is a Policy that I can't reach the Bottom of. This Thread might be drawn finer; but I have something to say concerning the Party, as well as the Time.   

SECT. IX. Arguments against TOLERATION, in respect of the Party that desires it; with, Animadversions upon a certain Pamphlet, Entitled, A SERMON Preached at ALDERMANBURY-CHURCH, Decemb. 28. 1662. etc.  Conf. 
WE are now entering into a Large Field, Gentlemen, and that we may not lose ourselves, Let us move orderly toward the Question. Your Party desires a Toleration, is't not so?  Scrup. 
It is so.  Conf. 
And what is Your Party, I beseech ye? Where do they Dwell? What are their Names? Their Opinions, etc.— For to Tolerate, No body knows Whom, or What, would be a little with the Largest, I think; would it not?  Scrup. 
Truly I think it would. But to Answer your quaint Question; Our Party is a certain number of Godly and Conscientious men, that desire a Freedom to Worship God in their own way.  Conf. 
But now You must tell me Your Way too.  Scrup. 
Our Way must be such a Way as is agreeable to God's Word.  Conf. 
Do ye mean, that it must be expressly marked out, and commanded There; or will it serve the Turn, if it be only not Prohibited?  Ze. 
God forbid, that any sober Christian should imagine that our Saviour left his Church without a Rule, and certainly the Lord's Discipline is the best Pattern, so that we are to stick to the Ordinance of Jesus Christ, without Adding or Diminishing.  Conf. 
Scruple, What say You to This? for if it be so, there is but One way of Worshipping, Lawful; and consequently, but One way Tolerable.  Scrup. 
In Truth, I am content to venture My Soul among Those that serve the Lord according to the Light that he has given them.  Conf. 
So that I perceive 'tis utterly Impossible to please ye Both; for You are for several ways, and your Brother Zeal but for One. How comes it now that You Two, that can never Agree betwixt your selves, should yet Join in a Petition against Us?  Scrup. 
We Agree in This, that neither of us would be Limited.  Conf. 
Do not You find yourself Foul now upon the Old Rock of Universal Toleration again? I would, You'd be but so honest Once, as to Yield, when Y'are Convinced. Can you either name Those Opinions, which you would have Indulged; or can you Expect a Toleration for all Opinions at a venture?  Scrup. 
Provided they be not contrary to God's Word.  Conf. 
But who shall be judge of That? If each Individual, You must admit Right and Wrong, promiscuously, for no man will condemn himself; If Authority, You are concluded by an Ecclesiastical Law. Have a Care now of your old Distinction of Fundamentals, and Nonfundamentals, for then your very foundation fails ye, and ye renounce the most plausible part of your Plea, to wit, your Title of Conscience. A word now to your Brother.  
You are for the Holy Discipline, Zeal; for That way, and for no Other.  Ze. 
We are for That way which is prescribed in the Word.  Conf. 
Of which way, either the People or the Governors must be the Judges. If you say the People, the Independent has the Better of ye; if the Governors, you must submit to the Resolutions of the Church: In fine, If ye cannot say what ye would have, never Complain that ye cannot Obtain what ye Ask; and That's my first Reason against Tolerating the Non-conformists. They are a sort of 
The Non-conformists would have they know not what.  People that would have they know not what. In which, Particular Experience bears witness against them: For, what have they done since— 41. but Overturned the Government, Divided the Spoil, Enriched Themselves, Embroiled every thing, and settled nothing? And yet my Masters there was no Act of Uniformity to hinder ye.  Ze. 
You cannot imagine sure that all these Hurliburlies and Confusions, were Designed.  Conf. 
Not All perhaps, for I believe ye thought to do your Business with less Trouble: But that the subversion of the Government was Designed is plain, and certain; and truly that it is now Designed over again, is scarce less Evident: Upon which special consideration, I ground my Second Exception.  Scrup. 
But That would be hard, to ruin so many People of God for an Uncharitable surmise.  Conf. 
Go to Scruple; If That be not the scope of your Monstrous Earnestness for a Toleration, pray tell me what is? If ye have no end at all in't, 'tis Frivolous; if This be your end, 'tis Impious; if ye have any other End, make it appear.  Scrup. 
'Twill satisfy our Consciences.  Conf. 
Heaven and Earth shall be sooner brought together then your Two Consciences; will the Establishment of Presbytery satisfy your Conscience, or the Allowance of Liberty satisfy your Brothers? If it be the Uniformity ye Dislike; How come ye to Join with the Directory, against the Common-prayer; with That of the Assembly, against That of the Church? In short, Your Disagreements among your selves, are almost as Notorious as your Conjunction Against Us, and ye have given Proof to the World, that it is not possible for any thing Else to Unite you, but a Common Booty; Witness the Contentious Papers and Disputes, betwixt Calamy, and Burton, Edwards, and Goodwin, and Others, not to be Numbered, concerning the 
Letter to the Assembls. jan. 1. 45. Pag. 3.  very Point of Toleration. [The desires of the Independents for a Toleration (say the London-Ministers) are unreasonable, and unequal, and many Mischiefs will follow upon't both to Church and Commonwealth.] Now on the other side, hear what Sterry says, [Lord thou hast done Graciously, and Wonderfully, 
Engl. Deliv. Pa. 7.  in saving us from the Bloody Design of the Egyptian Papacy: But this last Mercy by which thou hast saved us from the Black Plots, and Bloody Powers of the Northern Presbytery, has Excelled them All.] Rutherford tells ye that 
Fresh Disput. Pa. 98.  [Such Opinions and Practices, as make an evident Schism in a Church, and set up two Distinct Churches, of different Forms, and Government, &c. cannot be Tolerated.] Milton 
Tenure of Kings Pa. 36.  again, will have the Presbyterians to be [Ministers of Sedition, not Ministers of the Gospel.] With what face now can those People appear to claim a Toleration from the Public, whose Principles are so cross, that they cannot afford it One to Another?  Scrup. 
Well, but supposing these unhappy Clashing among Themselves, how does that prove them in Confoederacy against the Public?  Conf. 
Their very Agreement against the Government, and in nothing else, makes it evident enough: but if You'd have it clearer, Look through their Proceedings.  
In a Petition that accompanied their black Remonstrance of Dec. 15.— 41. You may find the Points chiefly 
Ex. Coll. Pa. 2.  insisted upon to be These. The Honour of the King, the Liberty, and Property of the Subject; The Moderating of the Bishop's Power; and the Removal of some Unnecessary Ceremonies, for the Ease of Tender Consciences: Nay, so far 
Remonstr. Ex. Coll. Pa. 19  were they from any Purpose or Desire, to let lose the Golden Reins of Discipline and Government in the Church, that they held it Requisite to Maintain a Conformity throughout the Kingdom, to that Order, which the Laws Enjoined; and took it very unkindly that the Malignant Party should Infuse into the People, that they meant to Abolish all Church-Government; and leave every man to his own Fancy, for the Service and Worship of God, Absolving him of that Obedience which he Owes under God unto his Majesty, Whom THEY 
☜  KNEW TO BE ENTRUSTED WITH THE ECCLESIASTICAL LAW, AS WELL AS WITH THE TEMPORAL, etc.— They confess indeed their intention of Reducing within Bounds that Exorbitant Power which the Prelates 
Ibid.  had Assumed unto Themselves so contrary both to the Word of God, and to the Laws of the Land. To which end they passed the Bill for Removing them from their Temporal Power and Employments, that so the better they might with Meekness apply Themselves to the discharge of their Functions. Will ye now see the Correspondence betwixt these gentlemen's Words, and their Actions? and First concerning the Honour of the King; wherein This word shall suffice, that they omitted Nothing, in order to the destroying both of his Soul, Body, and Reputation, which either Craft, Violence, or Calumny could Contribute, and not to Rob either of the Two Factions of their deserved Fame, and Interest, in the Ruin of that Glorious Prince. I shall conclude with Parker's decision of the Case, The Presbyterians passed the Sentence of Condemnation, 
The False Brother.  and the Independents executed it.  Ze. 
I shall not pretend to justify all their Actions; but in truth my Charity persuades me, that a great part of the Mischief they did, proceeded rather from Necessity then Inclination.  Conf. 
Will ye see then what they did afterward when they were at Liberty to do what they Listed?  
They had no sooner Murdered the Father, but immediately [
a Part. 2. Pag. 3. ] They made it Death to Proclaim the Son. [
b Pag. 7. ] They 
Scobel Acts, etc.  Abolished Kingly Government. [
c Pag. 51. ] Sold the Crown Lands. [
d Pag. 65. ] Declared it Treason to deny the Supremacy of the Commons. [
e Pag. 178. ] Nulled all Honours and Titles granted by the King since 41. [
f Pag. 293. ] Made Scotland one Commonwealth with England, etc.  
Have they now kept any better Touch with the Liberty and Property of the Subject? Let their Proceedings witness for them, [
a Scobels Acts, etc. Pag. 41. ] As their Tax upon the Fifth and Twentieth Part. [
b Pag. 60. ] Excise upon Flesh, Victuals, and Salt. [
c Pag. 73. ] A new Excise upon Allom, Copper as, Monmouth-Caps, Hops, Saffron, Starch, etc. [
d Pag. 75. ] A Loane of 66666 l. 13 s. 4 d. for supply of the Scots. [
e Pag. 128. ] An Assessment for the Maintenance of the Army. [
f Pag. 8. Part 2. ] The House of Peers Abolished, and a Monthly Tax of 90000 l. for the Army. [
g Pag. 149. ] A Monthly Tax of 120000 l. [
h Pag. 153. ] An Imposition upon Coal. [
i Pag. 400. ] A Monthly Assessment of 60000 l. Not to Clog the Discourse with overmany Particulars: we'll see Next, What they have done toward the Moderating of the Power of Bishops, and the Removal of Unnecessary Ceremonies?  
[
k Pag. 42. ] The Archbishop of Canterbury Suspended, and his Temporalties Sequestered. [
l Pag. 53.  Monuments of Superstition Demolished (that is in Short an Ordinance for Sacrilege) [
m Pag. 75. ] The Book of Common Prayer laid aside, and the Directory commanded in stead of it. [
n Pag. 99 ] Archbishops and Bishops Abolished, and their Lands settled in trusties. [
o Pag. 101. ] Their Lands Exposed to Sale. [
p Pag. 128. ] Festivals Abolished. [
q Part. 2. Pag. 16. ] Deans and Chapters etc. Abolished, And their Lands to be Sold. This is your way, my Masters, of Moderating the Power of Bishops, and of removing unnecessary Ceremonies; and at the same Rate you have provided for Tender Consciences, witness Your Penalties [
r Part. 1. Pag. 97. ] for Using the Book of Common Prayer, and your Forfeitures for not Using the Directory. 
Ibid.   Zea. 
Conformity; You should Do better, not to Rip up these Old Stories again.  Conf. 
And if you would not hear of Them again, you should Leave Doing Them again.  Zea. 
Then it seems the whole Number must suffer for the Misdemeanours of Particulars.  Conf. 
No; nor the whole Party scape because of some Particulars neither. Would you ha' me open my Door to a Troop of Thiefs, because two or three of my honest Friends are in the Company? And That's the Case. Besides: You must permit me to distinguish betwixt Particulars and the Party; for the Party of Non-conformists, are in a Direct Confederacy against the Law; whereas there may be divers Particulars, that are moved only upon a Principle of Conscience. And those that are truly Conscientious, will be known by This; Their'll endeavour their own Satisfaction without any Importunities upon the Public: for when they come once to join in a Complaint against the Law, 'tis no longer Conscience, but Faction. And the Question is not Here, concerning the Integrity of certain Individuals, but how far a Toleration belongs to the Party, without any consideration of Persons.  Zea. 
Let us suppose then that the Party may have done amiss; I hope 'tis no Sin against the Holy Ghost.  Conf. 
Truly, with Reverence to Charity, I take it to be next akin to't, in very many of them. For, First; They sinned against an Evident Light, as appears from their several doublings, and contradictory Proceedings. Next, There was a Malice, Notorious; only I hope it went no further than God's Vicegerent. But I'll comply with the utmost of your Argument: You would have Those Indulged that Repent. With all my heart, if That will Content ye. For still upon That Condition, not a Soul must be admitted that Refuses to Abjure the Covenant: and There lies the very Pinch of the Question. For what the Covenant meant, every body knows, from the express Practice, and Explication of Them that made it. The League and 
The Kirks Testimony against Toleration. Pag. 10.  Covenant (says Rutherford) was the first Foundation of the Ruin of the Malignant Party in England. And They that Imposed it, Voted it Death for any man, having taken it, to serve his Majesty: So that whosoever Refuses to Disown the Covenant, must be Rationally supposed still to pursue the Ends of it. Which Ends are, The Subjection of the Royal Authoricy to the Conclave of the Kirk, and (in Terminis) the Abolition of Episcopacy; (which his Majesty has solemnly vowed, and Resolved to Preserve) From whence it arises undeniably, that, to Tolerate the Non-conformists that still adhere to the Covenant, is to Tolerate the Sworn Enemies both of Royal, and Episcopal Authority, and of the Peace of the Nation: and in fine, to Tolerate Those that have sworn to persist in that Opposition all the days of their lives.  
From what is already said, it appears, First, That the Non-conformists are not yet Agreed what they would have, and I dare engage myself to be his Slave that clears the Proposition, farther, then that they would have This Government unsettled, and they know not what in the Place on't. Secondly, It is manifest, that Impossible it is to Please them any longer, then while they are united in a Common Design upon us: for next to Public Order, they are the deadliest Enemies one to another, as being Governed by Inconsistent Principles. Thirdly, It is past Dispute, that by virtue of That Favour which they now Ask, and under colour of Those Pretences which they now hold forth, They have rendered Themselves the Instruments of all our Late Miseries, and the Masters of the Three Kingdoms. Fourthly, It is not more Plain what they have done, than what they are now about to do; And, that they have the same Design upon the Public, at this Instant, which they had in 41, is past all Controversy.  Zea. 
Conformity, You outrun the Constable. Will you pretend to enter into men's Thoughts?  Conf. 
No, I will not; but if I should see a man throwing Wildfire into a Magazine▪ and He tells me that he does it to warm his Fingers; would not you take me for an Ass, if I should Believe him? No, no, my fair Friends. When ye see a Wise man, Frequently, and Deliberately, doing things that manifestly lead to evil Consequences, I think a very good Christian may suspect That wise man's Honesty.  Zea. 
Come; no more of your Highflown Notions, but out with't in good honest English: Where's the Wildfire, and the Magazine that you would give us so learnedly to Understand?  Conf. 
Where is it Not rather; to any man that will but look about him, without winking? Is not That Sermon think ye that you sent me last Night a pretty Squib to cast into a populous▪ Town, that's Preached half to Gunpowder already?  Zea. 
And yet ye said Even now, There was no danger.  Conf. 
I say the same Thing still; that is, without a Toleration.  Zea. 
But where's the Mischief of That Sermon I beseech ye?  Conf. 
The Book lies there upon the Table, and 'tis Marqued to your Hand: but I'm▪ not ready for't yet; if you please, we'll look it over by and by; and speak a word in the mean time to the Ius Talionis, to the Do as you would be done by of the Matter.  
You would be Tolerated by That Government, which of all Others, you yourselves refused to Tolerate; Stick now to your own Rule, and tell me, With what Face can ye Demand a Toleration, or for what Sort of People? Begin with your Clergy; would you have Them Indulged?  Zea. 
Yes, as They are Ministers of God's Word, They ought to be Indulged.  Conf. 
That can be no Plea for Them that persecuted Gods Ministers Themselves. Charity indeed is a General Duty, but it is an Argument that belongs only to Them that Practise it; For, They that never spared Any, cannot reasonably desire to be spared Themselves.  
They are in the second place not to be Tolerated; upon the point of Scandal: For, [Such are Declared scandalous, 
Scobell's Acts Pars. 2. Pa. 340.  as by Writing, Preaching, or otherwise, publish their Disaffection to the present Government] 'Tis their own Law, Gentlemen; and upon that score of Disaffection, was Introduced the most Barbarous Persecution of a Gospel-Ministry, that ever was heard of among Christians. I could Instance the Particulars of the Havoc They made in London, the Two Universities, and finally throughout the Kingdom. Particularly, in South-Wales; where They did not only Persecute The Ministry, but the very Gospel, by Shutting up their Churches, and Condemning the People to the Dictates and Corruptions of unbridled Nature. Nor was it enough to Sequester, unless They Starved Them too; For They were not permitted, to live either as Schoolmasters or Chaplains, but upon severe Penalties: a Committee of Middlesex indeed, told Mr. Lance (a Reverend, and a Sequestered Minister) that He might Hedge and Ditch for his Living (and that was the utmost of the Liberty They could Afford Them.) I could tell ye of the Ministers that were Poisoned in Peterhouse, etc. but I shall make ye sick, and weary; Ashamed I hope ye are already, to Plead for a Toleration of Those People against the Law, that were Thus Mercyless toward their Brethren that Acted and Suffered for it. But to Seal up all with an Authority: Gillespy tells ye, that [The General 
Useful Case of Conscience, Pa. 19, & 20.  Assembly hath ordained, that known Complyers with the Rebels, and such as did procure Protections from the Enemy, or keep Correspondence and Intelligence with him, shall be suspended from the Lords Supper, till they manifest their Repentance before the Congregation] So that ye see we were not only Debarred the Common Rights of Subjects, and Benefits of Society; but the very Comforts of our Religion were taken from us, and an Anathema pronounced upon us for our Loyalty; and yet these People think it high Reason to be Tolerated Themselves, and have the Confidence to Importune it from his most Sacred Majesty, to whose Blessed Father (and That in the Depth, and Bitterness of his Agonies) They cruelly Denied the Use, and Service of his own Chaplains. [A greater Rigour, and Barbarity 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 207.  than is ever used by Christians to the meanest Prisoners and Greatest Malefactors] But (continues that Pious Prince) [They that Envy 
Ibid.  My being a King, are loath I should be a Christian; while they seek to Deprive Me of all things else; They are afraid I should save My Soul.]  
A word now to the Obligations we have to your Civil Authorities, as to the Freedom of our Persons and Estates. Visit but your own Acts, and be your own judges, (but take the Crime along with ye; Obedience to God, to the King, and to the Law) Not to Enumerate your Particular, and Personal Outrages, as the Clapping of so many Honourable Persons aboard, and Designing Then for Slaves, because They would not Rebel; the Barbarous Treatment of betwixt Three and Fourscore Worthy and Loyal Gentlemen in the Business of Salisbury, that were Shipped away and Sold (by AN HONEST MAN) to the Barbados. Nor to Insist upon it, how many Honourable Persons have been Smothered, and Starved in Gaoles; how much Noble Blood hath been Spilt both in the Field, and upon the Scaffold, etc.— I shall rather Confine myself to some few of your General Provisions for securing the Royal Party, and for the Extirpation both of that Line, and Government, to which, Providence has now again Subjected ye: which (to run over them in short) shall be These [
a Scob. Acts Pars. 1. Pa. 37. ] An Ordinance for Sequestration of Delinquents Estates. [
b Pa. 135. ] Delinquents Disabled to bear any Office, or have any Vote in Election of any Mayor, etc. Here's, Estate, and Legal Freedom, gone already: Now follows Banishment from One Place, and Confinement to Another. [
c Pars. 2. Pa. 104. ] Delinquents must be Removed from London and Westminster, and Confined within five Miles of their own Dwelling. [
d Pa. 175. ] Correspondency with Charles Stuart or his Party Prohibited under Pain of High Treason] and [
e Pa. 372. ] Death to any Man that shall Attempt the Revival of his Claim, or that shall be Aiding, Assisting, Comforting, or Abetting unto any Person Endeavouring to set up the Title of Any of the Issue of the Late King. These were the Conditions of Your Favours, Gentlemen, and the Trials of Our Faith.  
If ye are not yet Convinced pray tell me, What was the Reason, that throughout the whole Course of your Power, ye Treated the Episcopal Party still worse than all the Rest?  Zea. 
Because They were the Most likely of all Others to Disturb our Settlement.  Conf. 
Very Good, and what do ye think as to Matter of Conscience? Did ye do Well, or Ill in't? or rather, Was there any thing of Conscience in the Case?  Zea. 
Truly I wish much of the Severity had been Abated; but Certainly, as 'twas very fit for the Civil Power to secure the Peace of the Nation; so was the Power Ecclesiastical no less concerned to exact a Conformity to the Laws and Ordinances of Christ.  Conf. 
Can you say This, and not blush to Deny the Force of your own Argument? If ye did well in refusing to Tolerate the Episcopal Way, because ye thought it not Right; the Reason is as strong on the Other Side, that have the same opinion Concerning Yours. If ye did well o'th' Other Side, out of a Political Regard to the Public Peace, the same Reason lies as strong against ye That Way too: so that you must either Confess, that you did Ill Then, in Refusing a Toleration to Us, or allow that Authority does Well Now, in not permitting it to You. Do not mistake me. I am as much as any man (to borrow his Sacred Majesty's words) for [Those that cannot Conform, 
Kings Declar. Decemb. 26. 1662. Pa. 8.  through Scruple, and Tenderness of misguided Conscience: and for Dissenters that Demean 
His Majesty's Speech to Both Houses, Feb. 18. 1662.  Themselves Peaceably and Modestly under the Government. And That shall appear by and by, when we come to handle That Question.  Zea. 
we're Agreed then, if That be your Opinion: and pray let's forward to my Friend's Sermon now. (A Person whom I take to be within the Limit of your Professed Kindness)  Conf. 
A Match; and if you please, I'll Gloss upon him to you.  
Lo: Eli sat upon a seat by the way side, waiting: for his heart trembled for the Ark of God, 1 Sam. 4. 13.  
THere's his Text; from whence he gathers Two Observations.  
First, When the Ark of God is in Danger to be lost, the People 
Pa. 5.  of God have thoughtful heads, and trembling hearts. (Or, to put this Doctrine into a Gospel-Dress) When the Gospel is in Danger of losing, when Gospel-Ordinances are in Danger of being lost, and Gospel-Ministers in Danger of losing, than the People of God have trembling heads, and careful and solicitous hearts about it.  
Secondly, A true Child of God is more troubled, and more 
Ibid.  solicitous what shall become of the Ark, then what shall become of Wife and Children, or Estate.  
He gives you in the next place, Four Reasons, Why the 
Pa. 7.  People of God are so much Troubled when the Ark of God is in Danger.  
First, For the great Love they bear to the Ordinances of 
Pa. 8.  God, and to the Faithful Ministers of Christ. They cannot be silent; they cannot but Tremble when they see the Ark of God in Danger.  
Secondly, They are Troubled, because of the Interest they 
Ibid.  have in the Ark. The Ordinances of God are the jewels of a 
Pa. 8.  Christian, and the Treasures of a Christian, and the Loss of them cannot but Trouble them. And jesus Christ is the joy of a Christian, and therefore when Christ is departing, they cannot but be much afflicted at it.  
Thirdly, They are Troubled because of their Accessariness 
Pa. 9  to the losing of the Ark.  
Fourthly, The People of God are Troubled because of the 
Pa. 8.  Mischiefs that come upon a Nation, when the Ark of God is Lost. The Tongue of man is not able to Express the Misery of That Nation where the Ark of God is Taken.  
First, When the Ark of God is taken, than the ways 
Pa. 9  of Zion mourn, and none come to the Solemn Assemblies; It was the complaint of the Church, Lam. 1. 4. That is matter of sadness.  
Secondly, The Ministers of Christ are then driven into Corners. And that is matter of heart-trembling.  
Thirdly, The Souls of Many are then in Danger, when the Gospel is gone, your Souls are in hazard: There is cause of sadness.  
Fourthly, The Enemies of God Blaspheme, and are ready to say, Where is your God? Then do the Enemies of God Triumph.  
Fifthly, Then is Jesus Christ trampled under foot, 
Pa. 10.  and the Ordinances of God defiled and trampled on, and then Blasphemy and Atheism comes in like an Armed man.  Zea. 
Very good, and what can you make out of All This; but that The Loss of the Gospel is a Dreadful judgement: The very Fear of Losing it, a Dismal Apprehension; and that All Other Interests are as Nothing in Competition with jesus Christ?  Conf. 
Agreed, Thus far all's Right, and as it should be; But come now to his Application.  
The Ark of God is (at this instant) in Danger of being lost, 
Pa. 11.  D'ye see? Here is no less than All at Stake, the very first Dash. Ask him now, Where the Danger lies? He Answers ye, that we have lost our first Love to the Gospel, and to 
Ibid.  the Ordinances. Is not This to Charge the Church of England with Apostasy? Hear him again; and set his Vanity against his Sedition. More particularly, Aldermanburic may 
Pa. 12.  truly fear the Loss of the Ark, and be Unchurched; for want of a Faithful Minister to go In and Out before them. That is to say, Famous Mr. Calamy (for that Epithet he bestows upon Himself) is Removed, and consequently the Candlestick.  
Another thing that makes him fear the Loss of the Ark, is, The Abundance of Priests, and jesuits, that are in the midst 
Pa. 13.  of us, and the Preaching of Popery amongst Us, and the Proneness of people to run headlong to the Garlic and Onions of Egypt again. But where are our old Eli's now, to sit watching and Trembling for fear of the Ark? Where are our Moses ' s, Our Elijah ' s? Our Uriahs, etc.  
Observe This Paragraph well. Here's first, an Open and Express Endeavour to Startle the People with a fear of Popery, which was the very Artifice by which This very Person promoted our Late Troubles.  
Secondly, Here's a direct Arraignment of the King, and of his Ministers. Where are Our Moses's, etc.— What is This but to say, Beloved, ye see, jesus Christ is Departing, Idolatry is breaking In upon us, and Our Moses ' s, Our Ely's, never look after it. Pray'e lay it a little more to Heart, your selves. You can complain (says he) of Taxes, and Decay 
Ibid.  of Trading; of This Civil Burden, and That Civil Burden: but where's the Man or Woman that Complains of This Misery. The Loss of the Ark? Who lays to Heart, Who Regards what shall become of Religion? There is a strange kind of Indifferency, and Lukewarmness upon most People's Spirits: so they may have their Trading go on, and Their Civil Burdens removed, they care not what becomes of the Ark.  
What is This, but to bring Authority to the Bar, and set the Subject upon the Bench? What is it, but in plain Terms, to solicit the Multitude to a Tumult? For Mr. Calamy knows very well, that they have no other way in the world to do him a service in This Case, but by Sedition. And for fear of Mistakes, Note, I beseech ye, with what Care the Good man leads them to his Meaning: They can complain of Taxes he says, but He would have them Complain for the Loss of the Ark; That is, in honest English, He would have them Clamour against the Government of the Church. The very Truth is, This Gentleman speaks both upon Experience, and Foresight; for no man knows better, both what it has done, and what it may do. First, as to his Foresight, Rebellion can never be made God's Cause, but by taking the Ark into the Quarrel. Next, to his Experience. This Person was one of the Five that Managed the Cause of the Rabble against Bishops, some Twenty Years ago. There was compleyning for fear of the Ark too: and what Ensued upon it, but the Dissolution of the Government, the Scandal of Religion, and the Murder of the King? He Blames the People next for their Lukewarmness; Pray mark me; They have been once in Arms already since the King came in. They make no scruple at all of Affronting the Law: They have Entered into several Plots upon the very Person of his Sacred Majesty, and All This, for fear of the Ark, as the poor Wretches miserably Imagine. If This Zeal be not sufficient, I wonder what Temper it is that our Religious Salamander would persuade them to: Now take the whole Matter in Complication, and you have  
First, A Prohibited Minister Preaching Publicly in Despite of a Solemn Law.  
Secondly, The Sermon itself is within the Reach of The Act for the King's Safety, Where It is Enacted, That what Person soever, shall Maliciously and Advisedly publish or affirm the King to be an Heretic or a Papist, or that he endeavours to Introduce Popery; or shall Maliciously and Advisedly, by writing, Printing, Preaching; or other speaking, express, publish, utter or declare, any Words, Sentences, or other thing or things, to incite or stir up the people to Hatred or Dislike of the Person of his Majesty, or the Established Government; then every such person and persons being thereof Legally convicted, shall be Disabled to have or enjoy, and is hereby Disabled and made Incapable of having, holding, enjoying, or exercising any Place, Office, or Promotion Ecclesiastical, Civil, or Military, or any other Employment in Church or State, other than that of his Peerage, etc.  
Thirdly, Here's not only a Reproach cast upon the Government, but an Appeal Offered to the People, for the Redress of it.  
Now to proceed; You have him Here, Charging upon the People's Consciences, the sin of not being sufficiently 
Pa. 14.  affected with the Danger that the Ark of God is in.  
It is a sign you do not Love the Gospel; if you had any 
Ibid.  Love to it, you would be troubled more for the danger of the Ark, then for any Outward Danger whatsoever.  
Is not This, the very style and scope of— 43. (I spare his former Hortatives to the War, even for the 
Sermon, Iu●. 15.— 43. pag. 53, & 51.  Credit of the Function,) The Glory of God (he says) is Embarked in the same Ship which This Cause is in. again, [When you are derided for hazarding Lives and Estates in This Cause, you must reply, It is for God, and his Religion. And what was This Cause, I beseech ye, but the Foulest Conspiracy that ever appeared under that Masque? (and Those are of all others, certainly, the Foulest.) Religion was Then in Danger, it seems: That is, the Presbyterian was not as yet sure in the Saddle; nor would That Obstinate and Implacable Faction ever be Quiet, till they forced their Sovereign to confute the Imposture with his Blood.  
We have it now from the same Hand, that the Ark is in Danger, and what's that but The Good Old Cause over again, only a little varied in the Dress? By the Ark, he has already explained Himself to Intent, the Interest of the Ejected Clergy [Pa. 6.]; and what he means by pressing so deep a Concern for the Danger of it, let any sober man Imagine. He tells them first, that the Ark is in danger, and Then conjures them, as they Love the Gospel, not to Regard any Outward Danger whatsoever to save it. If This be not to Invite, Provoke, and Warrant any Violence Imaginable, either upon the Person of the King, or upon the Authority of the Law, or wherever else the Multitude shall think fit to fasten the Quarrel; let me suffer the shame that belongs to him that's Guilty of such an Offence. Nor shall the Project want Hammering, for he's over with it again and again, [Let me beseech ye All to Declare 
Pa. 16.  you are the People of God in DEED, and in Truth, by following the Example of Old Eli, to be very solicitous for the Ark of God— [Consider what a sad Condition we are in, 
Pa. 17.  if the Ark be Taken; What will your Estates do ye Good, or all your Concernments do ye Good, if the Gospel be Gone?— What is the Glory of England; What is the Glory of Christianity but the Gospel? If the Gospel be Gone, our Glory is Gone.— Oh! when the Glory is Gone, who would Desire to Live? He goes on, [I am loath to tell you the story of Chrysostom; 
Pa. 17, & 18.  he was but One Man, yet when he was banished Constantinople, the People all Petitioned for him, and said, 
☞  They could as well lose the Sun out of the Firmament, as lose chrysostom from among them. Oh the sad, and lamentable, and woeful Condition we are in, if the Ark of God be taken!  
Without any Force to his Meaning, take his Sense in few words. What will your Lives, or Estates avail ye, without the Gospel? Petition for your chrysostom again. (Good Gentleman! as if the Sole Receptacle of the Holy Ghost were Mr. Calamy's Nightcap) Now to what End this Tends, let Any man look that is not blind. No Man runs the Risque either of his Life, or Fortune, for a Petition; so that his Enforcing so much, the Contempt of Outward Dangers, and of all other Concernments, in comparison with the Safety of the Ark, (which is now in Hazard) cannot Rationally be Applied to an Action that carries along with it No Danger at all. Wherefore you must of Necessity, Grant, that your friend either Meant Nothing, or Worse; and that his Pressing, and Disposing the Multitude to so great a contempt of their Lives, and Fortunes, was but a Tacit Encouragement of them to some Action that might bring Those Interests in Question.  Zea. 
I perceive, a Presbyterian is well helped up that has you for his Interpreter.  Conf. 
Can you yourself Acquit him?  Zea. 
I must confess, I think he might have Worded it with more Caution.  Conf. 
And then his Horrible, Unchristian, Bitterness against the Government,— You have seen Smectymnuus I suppose.  Zea. 
Yes, yes; He is a little Eager in his Way.  Conf. 
Come, Zeal; I'll Disabuse ye: What will you say, if I bring you to a Person, that shall Averre to Mr. Calamy's Face, that since his Majesty's Return, He has Declared Himself not Unsatisfied with the Government, and Discipline of the Church of England, and that only the Importunity of his Parishioners Diverted Him from accepting a Bishopric? You will the less wonder at This when ye Consider, how Absolutely he was For the Church, till he found it more Beneficial to be Against it.  Zea. 
All that I shall say, is This; Let every man speak as he finds: and so, if you please, we'll leave him to take his Fortune.   

SECT. X. Arguments against TOLERATION in Respect of the Authority that is to Grant it.  Conf. 
COme Gentlemen, I have yet one Exception more to your Toleration, and That is upon the Account of the Authority that is to Grant it. From whom do ye Expect it?  Zea. 
From the Parliament.  Conf. 
But what is't you call a Parliament? for, one while the King and the Two Houses in Co-ordination are a Parliament; and when Ye have Screwed out the King's Negative Voice, The Lords and Commons are a Parliament; and Then down go the Lords, and the Commons alone are a Parliament; and at Last, Out with Them too, For the Fountain of Dominion is in the People. This is the Scale of your Politics. But to the Point in hand; You Apply to the Parliament, and your Grievance is Matter of Conscience; Do ye make the Civil Power a Judge of Conscience?  Zea. 
No, under Favour, My Desire that the Parliament will Relieve my Conscience, does not Consequently make it a Judge of it.  Conf. 
And with Your Pardon too, How shall the Magistrate know whether your Conscience is oppressed, or no, if he be no Judge of it? One of these Two Rules He is to proceed by; Either That of his own Particular, or the General Rule of all Consciences. If He measure your Conscience by the Former, there's no Oppression in the Case; for His Conscience is very well satisfied in That which will not down with Yours. If by the Latter, All other Consciences would be Concerned as well as Yours, in the Violation of a General Rule: So that Evidently, your Scruples are Singular, and if you cannot bring them within his Cognizance, you must Subject them to his Authority; and First teach him to Know when your Conscience is troubled, before ye Complain because 'tis not Eased.  Scrup. 
For That, Every man tells his own Tale best, and may best be Credited in That which No body knows but Himself.  Conf. 
And under That Colour, so Many Men as make no Conscience at all of an Imposture, shall pretend to make one of a Ceremony. Peruse the Tragedies of our Holy Leagues, Covenants, and Reformations: What Crime so Execrable that has not been Committed under the Motto of God's Cause, and Patronage of Conscience? What Act so Horrid, that has not passed for a Divine Impulse; and (if it Hit) the Author of it for an Inspired Instrument of justice? Nay more; not One Notorious Practice of a Hundred, upon the Person of a Prince, but under a Religious Varnish; and Commonly, a Priest at the One End of it, and an Impulse at the Other.  
Was it not a Holy Father and the Prior of the Covent (one of the Heads of the League) that Confirmed Clement in his Purpose of Murdering Harry the Third of France? For 
Davila Delle Guer. Civ. di F●an. Lib. 10.  his Encouragement; They Assured him, that if he outlived the Fact, he should be a Cardinal; if he Died, a Saint: and This was it that fixed him in his Determination. What was it again, that Originally Disposed this Monster to That Direful Villainy; but principally Seditious Sermons against the 
Ibid.  King as a Persecuting Tyrant? [Stimolato dalle predicationi, the giornalment sentiva fare contra Henrico di Valois, nomi nato il persecutore della fede, & il Tiranno, etc.] See in the same Author, the Confession of john Castle, concerning his Attempt upon Harry the Great, which was, that he had been brought up in the Jesuits School, and Instructed, that it was not only Lawful, but Meritorious to Destroy Harry of Bourbon, that Revolted Heretic and Persecutor of the Holy Church [Esaminato con le solite form, confesso liberamento, 
Lib. 14.  etc.] What was it that Animated Ravillac to his Damned Practice upon that Brave Prince, but (by his own Confession) a Discourse of Mariana's, De Rege, & Regis Institutione? 'Twas a Divine Instinct too, that Moved Balthasar Gerard to Destroy the Prince of Aurange [Divine 
Strada de Bello Belgico Lib. 5.  tantum Instinctu id à se patratum constanter Affirmabat, diu Tortus, etc. To conclude with that Fresh and Horrible Instance here at Home; Acted upon the Sacred Person of the Late King. What was it, but the Operation of That Poison in the People, which was Instilled into them by their Ministers? How Inconsistent then is the Liberty of the Pulpit, with the Safety of the Government? and how Great a Madness were it to Expect, that the same Persons should Establish This Prince by virtue of the same Liberty by which They Ruined the Last?  
You cannot certainly but Confess the Hazard to his Sacred Majesty of Granting a Toleration; take a little Notice now, of the Indignity in proposing it. That Grace which were an Ample Reward even for the most Meritorious Services, and Loyalty, do These People Mutinously Demand as a Requital for the Contrary.  Scrup. 
Will ye oppose the Exercise of a Charity, because it may be Abused.  Conf. 
No, but I shall Oppose the Encouragement of a Confidence that Presses to be Requited for an Injury: and in truth, Your Petition properly taken, is rather a Mockery then a Request. As for the Purpose, What is't ye stick at?  Scrup. 
The Act for Uniformity.  Conf. 
Is it the Model, or the Uniformity that troubles you?  Scrup. 
Why truly I Except to Both; for Neither is the Particular Act framed to my satisfaction, nor is it possible, that any One Form of Worship should suit All Judgements.  Conf. 
Will Toleration suit All Judgements any better than Uniformity? Or do ye account the Sanction of any One Form Whatsoever, to be Lawful?  Scrup. 
Indeed I do not think it lawful for a Magistrate to Enjoin any thing upon a Penalty, which a Private Person may not lawfully obey him in; nor do I think it Warrantable for a Man to Obey any Humane Command against his Conscience.  Conf. 
Now lay together what you have said; First, It is not Possible, that any One Form of Worship should suit All judgements; and than it is not lawful to Enjoin any thing upon a Penalty, which does not suit All judgements. What is This but a mere Trifling of Government, to suppose a Law without an Obligation? Again; If the Magistrate cannot Impose, neither can he Tolerate; unless you'll suppose him a more Competent Judge of Your Conscience, then of his Own: for you Allow him the Cognisance of what he may Tolerate, and Deny him the Knowledge of what he may Impose. In fine, Your Arguments, and Opinions, duly weighed, his Majesty has either no Power, or no Reason to permit you a Toleration; No Power, as You state his Capacity, and no Reason as you Disclaim his Supremacy.  Scrup. 
I do not Oppose the Coactive Power of the Civil Magistrate, in Matters of Civil Concernment; but I take the Case in Question to be of Another Quality, and out of the Verge of the Secular jurisdiction.  Conf. 
I think it will become you then, not to Importune his Majesty for the Dissolving of an Ecclesiastical Law, before you acknowledge him Vested with the Right of Making it.  Ze. 
If you think fit; let that Point be the Next Question.  Conf. 
Agreed; it shall.   

SECT. XI. The Proper Subject and Extent of Humane Power.  Conf. 
AS Reasonable Nature consists of Soul, and Body; so is the Authority that Governs it, Divine and Humane; God, Eminently over All, and Princes Ministerially under Him, and as His Substitutes. The Dominion of our Souls God reserves peculiarly to Himself, committing That of our Bodies to the Care of the Magistrate. Now if Power be a. Divine Ordinance, so consequently is Subjection; for, to Imagine the One without the Other, were to Destroy the Ratio of Relatives. A sober Disquisition of This Matter, would save much Trouble that arises about the Bounds and Limits of our Duty; how far Religion binds us, and how far Allegiance. That they are severable, we must not doubt, for Truth itself hath said it; Give unto Caesar the things that are Caesar's, and unto God the things that are God's: But that They are only so severable, as never to become Inconsistent, is founded upon the same Immovable Rock, Let every soul be subject, etc.— a Precept of a Perpetual, and Universal Operation, and Limited neither to Time, Place, nor Persons.  Ze. 
Your Deduction of Government, and Subjection from Divine Institution, is well enough Couched, and that we are to Obey the Magistrate for God's sake, and in subordination to God, is Easily Proved, and Granted; but I hear Nothing yet of the Particular Bounds and Terms of Humane Jurisrisdiction, What 'tis belongs to God, and What to Caesar.  Conf. 
That I confess, is the Pinch of the Question; for One Duty comes up so close to the Other, that 'tis not for Every Common Eye to pass between them. Effectually, they Touch; but, in what Point, is of a Nice Decision. The Readyest way in my opinion, to the strict Knowledge of our Duty, is by the Laws and Powers of the Authority; for, 'tis Requisite that a Man know the Rule, before he can Observe it. We are then to Consider, that the Almighty Wisdom has Invested Kings with an Unlimited Power of Commanding, or Forbidding, in all matters which God himself has not either Commanded, or Forbidden; which Proposition Resolves itself into This Conclusion,  
Whatsoever God has left Indifferent, is the subject of Humane 
The subject of Humane Power.  Power.  Scrup. 
Does not That Opinion destroy Christian Liberty?  Conf. 
No: but the Denial of it Destroys Magistracy. If Kings have not This Power, they have none at all; and it Implies a Contradiction, to suppose any Authority in Nature without it.  Scrup. 
But may not a Prince tie himself up in a Thing Otherwise Indifferent?  Conf. 
I speak of Power according to the Institution, not of Power limited by Paction.  Scrup. 
May not the same thing be Indifferent to One, and not so to Another?  Conf. 
Granted; and I pray follow it a little further. May not every thing Imaginable appear Non-Indifferent to some or other; if nothing can be commanded, but what upon such a Fancy may be Disobey'd?  Scrup. 
Pardon me, I do not speak of Matters of Civil Concern, but of Matters of Religion.  Conf. 
That's all a Case; for you cannot Instance in any One Civil Action, that may not be made Relative to Religion. But stick to the Mark; We are upon the Extent of Humane Power: That there is such a Power; and That Authorised too by God Himself, You have already granted: Now tell me, Upon what shall That Power be Exercised, if you Exclude things Indifferent? One man may have a Real Scruple; and All the Rest, Pretend one; Who shall Distinguish? So that the Rule holding from One, to All, the Sacred Authority of the Prince becomes Dependent upon the Pleasure of the Subject, and the Validity of a Divine and Unchangeable Ordinance, is subjected to the Mutable Judgement and Construction of the People.  Scrup. 
It may be You Expect the Magistrate should as well have a Power of Judging what's Indifferent, as of restraining it.  Conf. 
You may be sure, I do; for otherwise I'm where I was, if I make You the Judge: Is't not all one, as to the Magistrate, Whether you Refuse upon Pretence that the Thing is not Indifferent, or upon Pretence that he cannot Restreyn a Thing Indifferent? The Crime indeed is differing in the Subject; for the One way 'tis an Usurpation of Authority, and the Other way, 'tis a Denial of it.  Scrup. 
Why then it seems, I am to Believe any thing Indifferent, which the Magistrate tells me is so, be it never so Wicked.  Conf. 
No; There You be bound up by a Superior Law.  Scrup. 
Have you forgot yourself so soon? 'Twas but just now, you would not allow me to be a judge, and here you Make me One.  Conf. 
Right; to your self you are, but not to the Public: A Judge of your own Thought, but not of the Law.  Scrup. 
At your rate of Arguing now from One to All; Authority, methinks, should be as much Endangered This way, as the Other; for All may judge Thus, as well as One.  Conf. 
'Tis possible they May; Nay we'll suppose an Imposition foul Enough to move them all to do so; and yet there's a Large Difference; for, Diversity of judgement does not shake the Foundation of Authority; and a man may Disobey a sinful Command with great Reverence to the Power that Imposes it.  Scrup. 
You were saying even now, that my Duty to God, and to the King, could never be Inconsistent: Pray'e, How shall I behave myself, if the Prince Commands One thing, and God, Another? I cannot Observe the Law, without Violence to my Conscience, nor Discharge my Conscience, without Offence to the Law; What Course shall I take to avoid interfering?  Conf. 
Demean yourself as a Christian toward the Law of God, on the One hand; and as a Subject, toward the Ordinance of God on the Other: as Considering that you are Discharged of your Obedience, but not of your Subjection.  Scrup. 
Suppose the Supreme Magistrate should by a Law Establish a False Worship.  Conf. 
he's still your Prince, and even in This Complication, you may acquit yourself both to God, and Caesar. Divide the Worship from the Magistrate, and in so doing, you both Fear God, and Honour the King; and it is only This Loyal and Religious Separation of our Duties, that must set us right in the Main Controversy. Where do ye find that King's Reign upon Condition of Ruling Righteously? Or that we owe them less After Misgovernment, than we did Before?  Scrup. 
But do ye say, we are bound to Honour an Idolatrous Prince?  Conf. 
Yes, yes: the Prince you are bound to Honour, though not as an Idolater. Shall the Vice or Error of the Person, blemish the faultless Dignity of the Order? By That Rule, the world must Continue without a Government, till we can find Men without Failings.  Scrup. 
So that you allow I perceive of Distinguishing betwixt the Person and the Office.  Conf. 
Betwixt the Frailty of the One, and the Sacredness of the Other, I do: for Kings Command as Gods, though they judge as Men: but I do no more allow of Dividing the Person of a Prince from his Authority, then of Dividing his Soul from his Body.  Scrup. 
And, I beseech ye, what is that which you Call Authority?  Conf. 
To tell ye Only that it is God's Ordinance, falls short, I believe, of the Scope of your▪ Question. Wherefore take This in Surplusage. It is the Will and Power of a Multitude, Delivered up by Common Consent to One Person or More, for the Good and Safety of the Whole: and this Single or Plural Representative Acts for All. Take This along with ye too. The Disposition of such or such a Number of Persons into an Order of Commanding and Obeying is That which we call a Society.  Scrup. 
What is the Duty of the Supreme Magistrate?  Conf. 
To procure the Welfare of the People, or, according to the Apostle; He is the Minister of God, for a Comfort to Those that Do Well, and for a Terror to evil-doers.  Scrup. 
How far are his Laws binding upon his Subjects?  Conf. 
So far as They that parted with their Power had a Right over Themselves.  Scrup. 
Whence was the Original of Power, and what Form of Government was First, Regal, or Popular?  Conf. 
Power was Ordained of God, but Specified by Man; and beyond doubt, the First Form of Government was Monarchique.  Scrup. 
Nay, Certainly the Popular Form was first, for How could there be a King without a People?  Conf. 
So was the Son before the Father (you'll say) for How could there be a Father without a Son. But the Question is First, Was the World ever without a Government, since the Creation of Man? Secondly, Whether was first in the World, One Man, or More? I see well enough what 'tis You'd be at; You would fain advance the Popular Form above the Regal: which if ye could, 'twere Nothing to our purpose; for we are not upon the Form of Government, but upon the Latitude of Humaene jurisdiction, be the Sovereignty where it will; and that it extends to whatsoever God has left Indifferent, is my Assertion. If you Deny This, You Overthrow All Government, (as is already proved) and if you Grant it, we are at Liberty for the next Enquiry which is concerning,   

SECT. XII. The Bounds of TOLERATION; with some Reflections upon SCHISM, and SCANDAL.  Conf. 
IT is already agreed, that Government is a Divine 
Eccles. Polit▪ Lib. 1. Pa. 7.  Ordinance; and Order (according to the Reverend Hooker) is only, A Manifestation of the Eternal Law of God. So that I think, a Man may safely pronounce (upon This Allowance) First, that What Principle soever is Manifestly Destructive of Government, or but rationally tending to Confusion, cannot be of God. Secondly, Every Man is to Content himself in his Station as being no farther accountable, than for what's committed to his Charge. Under These Two Heads will be found (if I mistake not) whatsoever belongs to the Political Part of our Debate.  
We are here to inquire, not how far Toleration may be Convenient, or otherwise; but how far Warrantable and Lawful: and I find it (by a Reverend, and Learned Prelate) brought to This Standard, [In the Question of Toleration, The Foundation of Faith, Good Life, and Government is to be Secured.] Wherein is comprised a Provision and Care, that we may live as Christians toward God; as Members of a Community toward one another; and as Loyal Subjects toward our Sovereign. Now if you'll admit Opinions to be only so far Tolerable as they Consist with These Duties of Religion, Morality, and Society, We have no more to do, but to apply Matters in Controversy to the Rules of Piety, and Good Manners, and to the Ends of Government.  Scrup. 
‛ 'tis True; were Men Agreed upon Those Rules: But we see Several Men have Various apprehensions of the same thing; and that which One Man takes for a Rule, Another Counts an Error.  Conf. 
By your Argument, we shall have no Religion, because Men Differ about the Right; No Bible, because Men Disagree about the Meaning of it: No Rule, in fine, at all to square our Actions by, till Truth, and Reason shall be Established by a Popular Vote.  
The Law says Worship Thus, or So; use This Form, That Ceremony, Posture, Habit, etc.— The Libertine cries No, 'tis a Confinement of the Spirit; an Invention of Man; a Making of That Necessary which God left Free; a Scandal to Tender Consciences, etc.— And Here's Authority Concluded, as to the Manner of Worship.  
So for the Time. How do They know when Christ was Born, or Crucify'd? Nay, They have much ado to call to Mind when the Late King was Murdered: but the Relief of Taunton, and the Repulse They gave the Cavaliers at lime: This They can very well Remember, and Celebrate Those Days of Mercy with a most Superstitious Gravity, and Form. The Church's Fasting-days, They make their jubilees; and still it happens, that Their Consciences and the Law, run Counter.  
'Tis the same Thing, as to the Place; Command Them to Church; They'll tell ye, there's no Inherent Holiness in the Walls; the Hearts of the Saints, are the Temples of the Lord. Is not God to be found in a Parlour, as well as in a Steeplehouse? In fine, What's their Plea for All This; but that, This is One Man's judgement, That, Another's: This or That may be Indifferent to You, but not to Me. What's Indifference to Christianity? This sickly Humour opens a door to as many Controversies as there are Men; it leaves Authority, naked; and exposes the Law to any man's Scorn, that shall think fit to Scruple his Obedience.  
To conclude; This Lawless Liberty, Razes the very foundation of Government; it creates as many Religions, as there are several Fancies; and, briefly, the Assertors of This Liberty are of the Number of Those that are not upon any Terms to be admitted within the Pale of a Toleration.  Scrup. 
Shall the Magistrate make me Act against my Conscience?  Conf. 
Shall the Subject make Him Tolerate against His? But to proceed; There are that place [
a Parker, Goodwin, Rutherford, Milton, etc. ] the Sovereignty in the Diffusive Body of the People, that hold it Lawful for the Subjects to enter into Leagues and Covenants, not only Without the Sovereign's Consent, but Against his Authority; that call upon the People in the Pulpit, [
b E. Cal. Nobleman's Pattern, pa. 45. ] to Assist the Forces raised by the PARLIAMENT, according to their Power and Vocation, and not to Assist the Forces raised by the KING, neither DIRECTLY nor INDIRECTLY: That Proclaim [
c E. C. Phoenix, pa. 158, & 159. ] the breach of the National Covenant, to be a greater sin, than a sin against a Commandment, or against an Ordinance— a sin of so high a Nature, that God cannot in Honour but be Avenged upon't.  
These are a People likewise, whose Principles stand in no Consistence either with Piety or with Government; and can as little Pretend to the Benefit of a Toleration as the Former.  
There are that Asfirm, [
d rutherford's Due Right of Presbyteryee, Pa. 485. ] Reformation of Religion to be the People's Duty no Less than the King's: [
e Ibid. p. 488. ] and that the Pastors of the Land are Obliged to Reform Themselves and Religion without the King; nay, though the King command the contrary.  
There are that Print [
f Mr. Manion's Smectymnuus, Published since his Majesty's Return, pa. 58. ] the English Episcopal Clergy to be sons of Belial; that Press the Cutting of them off; that scandalously Charge Them with Drunkenness, profaneness, Superstition, Popishness: To the Dishonour of that Government which his Majesty has sworn to Maintain, and to the Hazard of the Public Peace. These also do I take to be a People, whose Practices and Opinions Threaten a certain and swift Destruction both to Church and State, Wherever They are Tolerated. What security can a Prince expect, where his Mistakes are made the common Theme of the Pulpit, and where His Regalities are subjected, to the Good Pleasure of His Subjects.  Ze. 
You do not think it Lawful than I perceive, to Tolerate the Non-conformists.  Conf. 
Till they renounce their Seditious, and Anti-Monarchical ways, I must confess I do not.  Ze. 
And which are Those I beseech ye?  Conf. 
Their Inconformity to the Law; Their Doctrine of Conditional Obedience: Their Erecting an Ecclesiastical Supremacy to overtop the Prerogative Royal; To say no more, Their Declaring the Magistrate accountable to the People.  Scrup. 
Conformity, You have spoken some sharp Truths, and it is to be presumed that you'll Allow the Liberty you Take. Whether do you believe Scandal to be any more Tolerable, than Schism? Or, are not the Sons of the Church (as ye call them) as Guilty of the One, as the Non-conformists are of the Other.  Conf. 
Scandal, My good Friend, is a General Term; especially as you frequently apply it: and 'tis but Reason for me to ask your Meaning, before I give you my Answer. To say, that the Sons of the Church are Guilty of Scandal, when, eo nomine, they appear to you Scandalous, is no more than to say, that the Sons of the Church are the Sons of the Church: for, the Church it self, the Government, and the Rites of it, are All, Scandalous to You. Wherefore I beseech ye, be a little more Particular, that I may understand what Scandal you intent, and be as plain, as plain may be.  Scrup. 
Nay, you shall have it then, and as plainly too as your Heart can wish. Your Position is, that No Toleration can warrantably be Granted to the Hazard of Religion, Good Life, and Government.  
According to That Standard, You'd find, that the Conformists have as little Right to a Toleration, as their Neighbours; and that the Notorious Scandal on the One side, outweighs the Pretended Schism on the Other. But, to make myself understood; by Scandal, I mean Public and Habitual Profaneness, Sensuality, Dissolution of Manners, etc.— as, by Schism and Sedition, I suppose You intent our Incomplyances with your Church-Discipline: Our Preaching up the Power of Godliness, against the Form of it, (which You Interpret to be a Decrying of your Ceremonies) and our Exhorting, rather to obey God than Man, (which you are apt to take for an Affront to your Master's Prerogagative.)  
'Tis true; We cannot bring up our Consciences to your Ceremonies, and, for Refusing to do, what we cannot justify the Doing of, we are Baptised, Schismatics. This Extermination of Us from the Public Assembly, puts us upon the Necessity of Private Meetings; and There We are Charged with Plots; and Practices upon the State. Take it all at the Worst, It is but doing That which the Whole World agrees must Necessarily be done▪ after such a Manner as some People Imagine we ought not to do it. So much for the Schism of the Non-Conformists. Now put the Scandal of the Adverse Party into the Other Scale, and You Yourself shall hold the Balance.  
Set but Your Tavern-Clubs against Our Conventicles, and (since you will have it so) Oppose our Plots against the Government in the One, to your Combinations against God Himself in the Other; (for Atheism is become the Sport, and Wit; the Salt of your most Celebrated Enterteinments.) In Your own Words, [The Eternal Verity is made a Fable; Religion but a Scarecrow, (the sour Impression of a Superstitious Melancholy,) nor, is't enough to Abandon Heaven, unless ye Invade it too; and in the Throne of Providence, set up the Empire, and Divinity, of Fortune. When you have dashed the Bible out of Countenance, with the conceit of The Three Grand Impostors, or some such tart piece of Drollery, (and all This Interlarded with Execrable, and studied blasphemies) the Man must be cast off, as well as the Christian; and there's the Upshot of your Familiar Conversations. If such People as These may be Tolerated, where's your▪ Foundation of Faith, Good Life, and Government?  Conf. 
We are fallen, I must confess into a Lewd Age; and yet truly, when I consider, that This Nation has been Twenty years under your Tuition, 'tis a Greater Wonder to me; that it is not quite Overspread with Atheism, than to find it Only Teinted and Infected with it. The Reproach and Load of This Impiety, you have cast upon the Episcopal Party: but when we come to Trace the Monster to his Den, I'm afraid we shall bring the Footsteps of Him up to your own Dore.  
That there are Exorbitants in all Persuasions, is a Thing not to be doubted; and that there are in ours as well as in Others, I will not Deny; but to Asperse the Cause for Personal Misdemeanours, is, to my thinking, very Disingenuous. If ye will Charge Personal Crimes upon the Account of a Party, You should be sure to Make out Those Crimes to be Rationally Consequent to the Tenants, or Actings, of That Party. Now if you can show me Any Affinity betwixt our Principles, and Those Villainies, you say something; but if ye cannot, the Dust of your Argument puts out your own Eyes.  Scrup. 
You forget that you Condemn your own Practice; for why may not I Charge Personal Extravagancies upon your Party, as well as You do it upon Ours?  Conf. 
Only because there is not That Affinity (as I said but now) betwixt the Principles of the Party, and the Faults of the Persons; on the One side, which I find on the Other. To make This as Clear as the Day, we'll open it Thus.  
The Episcopal Party was for the King, and 'tis undeniable, that the King, and the Church, had both the same Cause, and the same Fate. The Nonconformists were against the King; and it is There as unquestionable, that They were the Men that Destroyed both Church, and State. So that the Issue lies within This Compass; Whether the Sovereignty be in the King, or in the People? If in the King, the Rebellion was on your side; if in the People, the Gild of the War lies upon us. Now place the Power where ye please; Do ye own the King's Authority, or do ye Disclaim it? If ye Disclaim it, why do ye Petition to your Inferior? or why should the King favour his Competitors? If ye Acknowledge it, we'll proceed upon This Grant, that the Non-Conformists were in a Rebellion; and prove that all the Transcendent Abominations which you Compleyn of, are but the proper, and Natural Fruits, that have proceeded from That Root.  Ze. 
You know there have been several Popular Tracts written upon This Subject; as— some-bodyes Sovereign Power of Parliaments. Rutherford's Lex Rex, etc. that never were Answered yet.  Conf. 
Well said Old True-penny. I think the Assemblies Letter to the Reformed Churches, was never Answered neither. But, to be serious. There are indeed many dangerous, and seditious Treatises that lie unanswered (the more's the shame, and Pity.) If no body were wiser than myself; The sum of them All should be Confuted in one 
☜  just Volume, and the Origina's committed to the Fire, for the security of the Future.  Scrup. 
But you were about to tell us how Rebellion begets Atheism.  Conf. 
Well Remembered; and I pray Observe. There are but Two sorts of People that are Capable of being drawn into a Rebellion, the Weak and the Wicked; Those that do not understand what they do, and Those that care not what they do. The Ordinary Stale, is Religion; the Scene of This spiritual Imposture is the Pulpit, and the Arbitrators of the Cause are the Preachers; by the benefit of which Conjuncture, (to wit) of the Weight of the Matter in Question; [Religion] with the Authority apppointed to Determine it; [God's Ministers] it is no hard business for a painful and Well-affected Ministry (That is, Painful, and well-affected in, and to the Design) to Preach the Generality of the People into This Division: [i. e.] Those that cannot reach the Cheat to scruple at every thing; and Those that go along with it, to make a Conscience of Nothing: and hence it comes, that This Kingdom is so Pestered with Enthusiasts, and Atheists.  Zea. 
But I tell ye again; the Atheists are on the wrong side: The Atheists are Against us.  Conf. 
Let me Inform ye then, that Your Proceedings have Made Atheists, More ways than One.  
First, The Mere Quality of your Cause, has made Atheism the Interest of Many of Your Partakers; Who to put off That Horror which attends them if there be a God, Endeavour to persuade themselves that there is no God at all.  
Secondly, The Work has been carried on under the Masque of Holiness; and the most Desperate Atheist, is nothing else but a Crusted Hypocrite. I speak of your Religious Atheist, who has This odds of the Profane, and Scoffing Wretch, that he abuses God to his Face, and in his own House. The Great Atheists, indeed, are Hypocrites (says Sir Francis Bacon) which are ever handling Holy Things, but 
Essay of Atheism.  without Feeling; so as they must needs be Cauterised in the End. It is Remarkable, (as I have elsewhere observed) that in the Holy Scripture there are not so many Woes pronounced, nor so many Cautions Inculcated, against any Sort of People as against Hypocrites. You shall There find that God has given the Grace of Repentance to Persecutors, Idolaters, Murderers, Adulterers, etc. but I'm mistaken if the whole Bible Yields any one Instance of a Converted Hypocrite.  
Thirdly, Let me tell ye, for the Honour of your Practices, that as to the Defence of Atheism, you have done more then All that ever went before ye; upon that Noble Argument. Your People were not [a WICKED, PROFANE, 
E. Calaus. Serm. Dec. 28. 1662. Pa. 21.  DRUNKEN Ministry (They would never have Settled the Ark) but SOBER, PIOUS, GODLY Ministers, that did the Feat:— a Praying, and Reforming People. 
Pa. 19  Indeed a People that would Seize a Brother's Benefice with more Reverence, than Any of our Prelates gives a Charity.  Zea. 
Be not severe, Conformity.  Conf. 
Then bid your Brethren leave their Gibberish, and their juggling; and we'll to our Atheism again. Answer me Soberly, What if a State should grant a Toleration, for all men to talk of God-Almighty as they please?  Scrup. 
A Horrid, Impious Proposition!  Conf. 
Thou art the Man, Scruple; That which you Ask is more and worse; for the Liberty is the same, and the Danger Infinitely Greater. In Earnest, He that Looks narrowly through our Late Troubles, from 1640 to 60. will find Matter not Only to Stagger a Weak Christian, but to put a Wiseman to a Second Thought; and to make him Exclaim with the Prophet, [Lo, These are the Ungodly, 
Psal. 73. v. 12.  these prosper in the World, and these have Riches in possession— Then have I cleansed my heart in Vain, and washed my hands in Innocency.  
To see Nye, and Marshal with their hands lifted up un-the Lord in a Holy Covenant; Swearing to Day to Defend and Preserve the King's Majesty's Person, etc. and a while after with the same Consecrated Lips, Blessing That Cursed Vote, that Manifestly Led to His Destruction (The Vote of Non-Addresses) which was no more than saying Grace to the King's Blood. To see a Gang of Pulpit-Weather-cocks Shifting from Party to Party, till they have run through every point of the Compass, Swearing, and Counter-swearing; and when the City was Split into more Factions, than Parishes, Still to Mainteyn, that the whole Schism was acted by the Holy-Ghost. To find the Pulpit in stead of Plain and Saving Truths Trading Only in Dark and Oraculous Delusions, and the Pretended Messengers of Peace, turned Agents for Blood— To hear and see All This, and More, and the Cause Prosper too. What could the Wit of Man add more to This Temptation to Apostasy?  
Lastly, I must Impute much of That Iniquity which now Reigns, to your Necessitated Toleration: I call it Necessitated, for you could never have Crushed the Government without it. That Toleration started so Many Lewd Opinions, that it was Some Degree of Modesty, for Fear of a Worse Choice, to be of No Religion at all; and beyond Question, Many People finding it left so Indifferent of What Religion they were; became Themselves as Indifferent, whether they were of Any Religion or no.  
You have forced me here, in My own Defence, to be a little Sharper than I intended; and truly since we are In thus far, and that the Schismatics think it so Mighty a matter to hit the Prelatical Party i'th' teeth at every Turn, with the Imputation of SCANDAL; I beseech ye tell me,  
Which o'the Two do you count the more Tolerable, SCANDAL, or SCHISM?  Scrup. 
If by Schism you mean, a Refusal to join with That Church where I cannot Communicate without Sin: and if you intent by Scandal, such Actions as are of Ill example, and administer occasion to your neighbour of Falling, I think 'tis easily Determined, that the One is not to be Suffered, and the Other not to be Condemned.  Conf. 
When I speak of Schism, and Scandal, let not me be understood, to speak of This or That Sort, or Degree of Either; but in the Just Latitude both of the One, and the Other: That is; without more Circumstance, Which do you take for the more Tolerable Mischief of the Two?  Scrup. 
Truly betwixt a Perverse-Separation, and a Notorious Scandal, I think the Choice is hard: but I rather Incline against the Scandal.  Conf. 
Then let me tell ye, Schism is Both; and if ye will believe Sir Francis Bacon, [Heresies and Schisms, are 
Essay of Unity of Religion.  of all others the Greatest Scandals; yea more than Corruption of Manners.] Consider it first, as it stands in Opposition to Unity, (which is the Bond both of Religion, and Society) what can be more Scandalous than That which renders Religion itself, Ridiculous? and That's the Effect of Schism. To see so many several Factions Grinning one upon another, and yet all pretending to the same One, and Infallible Spirit! To bring it homer, How Great a Shame and Trouble is This to Those that are within us! How great a Discouragement to such as are without us; and How great a Subject of Rejoicing is it to Those that are Against us! How many (in fine) has it driven From us; and how many more has it hindered from coming to us! Again; 'tis seldom, (I think I might say, never) seen, that Schism goes Alone: and in Effect, it is but Sedition in a Disguise. For we find that our Scrupulous Dissenters, can with great Ease, and Unity, agree in a War, though not in a Ceremony.  Scrup. 
And may there not be Conspiracies in Scandal, as well as in Schism? There, with an Evident Design to bring Contempt upon Religion: whereas Here, we find at least a Colour, and Pretence to uphold it. Beside; the sins which I account Scandalous, are, many of them, Levelled at the Prerogative of God Himself; and, in short, the Question is not properly, and simply, betwixt Schism, and Scandal, but betwixt Schism, and all other sins whatsoever that may be Propagated by Conversation; (for That's the Latitude of Scandal)  Zea. 
Again, let me observe from your own mouth, that Heresies are Scandals, and several Heresies you know, both by the Laws of God and Man, are Punished with Death. He 
Numb. 24. 16.  that Blasphemeth the Name of the Lord, shall be put to Death. And from hence you may gather some Difference sure, betwixt the heinousness of the One, and of the Other.  Conf. 
If you will measure the Sin by the Punishment, you'll proceed by a very uncertain Rule: for Political Laws regard rather Public Conveniences, than Particular Cases of Conscience. A man shall lose his Life for Picking a Pocket, and but hazard his Ears for a False Oath. But if you'll refer the matter to the Just and Infallible Judge of all the World, ●● God Himself; look but into that dreadful Judgement upon the Schism of Korah. Korah, Dathan, etc. rose against Moses with two 
Numb. 16. 1.  hundred and fifty Captains of the Assembly, famous in the Congregation, and said unto them, Ye take too much upon you, 
V. 3.  since all the Congregation is Holy, every one of them, and the Lord is among them. Wherefore then Lift ye yourselves above the Congregation of the Lord. [And what followed?] The Earth opened her mouth, and swallowed Them up with 
V. 32.  their Families, and all the Men that were with Korah, etc. A fire came out from the Lord, and consumed the two hundred 
V. 35.  and fifty Men that Offered the Incense. This set the Multitude a muttering against Moses and Aaron; saying Ye have killed the people of the Lord. See now what came 
V. 41.  of This Muttering too: Fourteen thousand seven hundred of 
V. 49.  them were consumed by a Plague.  Zea. 
Well! but what if you'll understand That to be Schism, which I know to be Conscience?  Conf. 
Then have you the same Freedom to be Even with me, upon the Point of Scandal; and so the Controversy must be Endless for want of a Judge to Decide it.   

SECT. XIII. The Necessity of a Final, and Unaccomptable JUDGE.  Conf. 
WHat's your Opinion of the Necessity of a judge?  Ze. 
I'm clearly for a Judge; that is, for a judge furnished as well with a Competency of Understanding to Determine Aright, as with a Power and Commission to Determine.  Conf. 
A judge supposes One Competency, as well as the Other; But the Determination must be Final, and Decisive; No Appeal From it, and no Contending Beyond it.  Ze. 
What not in Case of Error? I should be sorry to see a Roman Infallibility set up in England.  Conf. 
How you start now from the shadow of an Infallible Judge, into the Inconvenience of None at all! You would have a Judge you say: but then, That Judge must be Questionable, in Case of Error; so that another Judge is to Judge Him, and the very Judge of This Judge is Himself Questionable; and so is His Judge, and his Judge's Judge;- (to the end of the Chapter) In case of Error: Which Case of Error may be alleged, Wheresoever there's no Infallibility; and if there be no Infallibility in Nature, then by Your Rule, there can be no judge in Nature.  Ze. 
I do not say but a man may judge Certainly in some Cases, though not Infallibly in All; and my demand is only the Free Exercise of my judgement of Discretion, without being Tied up to an Implicit Resignation. There is (in short) but a Right, and a Wrong; and the One I must Embrace, and Reject the Other. How shall I know This from That, without Enquiry? and what am I the better for That Enquiry, if when I have Learned my Duty, I am debarred the Liberty to Practise it?  Conf. 
You turn the Question here from the Necessity of a Judge, to his Infallibility. 'Tis not a halfpenny to Me, whether you make him Infallible, or Credible, or Probable; or what you make him, or where you place him, provided that he be acknowledged▪ Necessary, and Unaccomptable. Necessary, I suppose you will not stick at: for there can be no Peace without him, every man being at Liberty to wrangle, where no man is Authorised to Determine.  Zea. 
What is it that either Invites Tyranny, or Upholds it, but the Opinion of an Unaccomptable-Sovereignty?  Conf. 
What is it rather (you should have said) that Excites Sedition, and Depopulates Kingdoms, but the Contrary? and the Fiercest Tyranny, is much more supportable than the Mildest Rebellion.  Zea. 
I shall readily allow you the Convenience of a Definitive Judgement, if you will but secure me from the Danger of a Definitive Injustice.  Conf. 
You mistake yourself, if you Oppose a Possible Injury on the One side, to a Certain Strife and Confusion on the Other. If Infallibility you cannot find, why may not the the Fairest Probability Content you?  Zea. 
But would you have That Probability, Govern by Unquestionable, and Authoritative Conclusions?  Conf. 
By any means; Ye do nothing, else; for where Controversies are Inevitable, and Concord Necessary; what can be more Reasonable, than to choose the most Competent judge of the Matter in Controversy, for the Concluding Umpire of the Controversy itself?  Scrup. 
But a man may judge Probably in One Case, and Improbably in Another. Suppose the Determination to be manifest Error, or Injustice; would you have the same Submission paid to't, as if it were Equity, and Truth?  Conf. 
Yes; to the Determination, though not to the Error: You are to stand to the Authority of the Sentence, without Contesting the Equity of it: for Right or Wrong, 'tis a Decision. The Principal Scope, and sure end of a Reference, is Peace: the Hopeful Event, and Issue of it, is, Righteous Judgement. Is it not well then, to be Sure of the One, and in so fair Hopes of the Other? Put it to the Worst: You are not bound to be of the Judge his Opinion, but to be overruled by his Authority: neither do you undertake that he shall Judge wisely as to the Subject of the Question, but that he shall Judge Effectually, as to the purpose of the Reference.  Scrup. 
This Resignation may do well, in Cases of Civil Interest: but it will hardly hold in matters of Conscience. Who shall pretend to judge of my Conscience, beside God, and my self?  Conf. 
The Scripture, which is the Rule of all Consciences, shall be the judge of Yours. But the Question is not, What your Conscience IS, but what it OUGHT to be: not what your Private Judgement Says, but what the Scripture Means: and the thing I strive for, is a Judge of That; A judge of the Rule of Faith; which I take to be all out as Necessary as a judge of a Political Law.  
You cannot but Allow, that there are Diversities of Opinions, as well in Religion, as concerning Secular Affairs: and such is our Corruption, that we draw Poison even from the Fountain of Life, and the Word of God itself, is made the warrant of all Crimes, and the Foundation of all Heresies.  
Look behind ye, and you may see a Prince Murdered by his Subjects, Authority Beheaded by a pretended Law, and All This Defended by a Text. The Church Dovoured by a Divided Ministry; the Government Overturned by a Solemn League and Covenant, to Support it. An Arbitrary Power Introduced by the Patrons of Liberty, and Charity it self extinguished for the Advancement of the Gospel. We have lived to see as many Heresies, as Congregations; and among Those of the Classical way, a Consistorian Sarutiny Exercised beyond the Rigour of a Spanish Inquisition. We have seen some that 
a Rom. 2. 22.  Abhor Idols, committing Sacrilege; Christ's Kingdom cried up, till his 
b By the Familists.  Divinity is denied: Strictness of Life Inculcated, till the very Rule of it (the 
c By the Antinomians.  Decalogue itself) is Rejected. And Blasphemy hunted out of the Tavern, into the Pulpit. In short; what Sin, and Misery have we not known, and felt, since under the Form of Liberty of Conscience, This Freedom of a Private Spirit came in Vogue? Nor are we ever to expect better from it, till all men shall conspire to do the same thing, where every man is left to his own Gust, to do what he pleases: and whence flows all This Mischief, and Confusion, but from a Licence of wand'ring from the Rule?  
Show the People a Written Law; They'll tell you of a Law of Nature; and distinguish betwixt [The 
d Rutherford, Lex. Rex p. ●1.  Politic Power they have given the King, and the Natural Power which they Reserve to Themselves.]  
Bid them Reverence the King as the Supreme Governor: They'll Answer you, No: he's but the Servant, and Vassal of the People: his Royalty is only a Virtual Emanation from Them; and in Them Radically, as in the first Subject. (According to Rutherford, Parker, Goodwin, Bridges, Milton, and a hundred more)  
Come to the Point of Non-Resistence, and you shall hear, that 
a goodwin's Right and Might, Pa. 10.  Wheresoever a King, or other Supreme Authority creates an Inferior, they invest it with a Legitimacy of Magistratical Power, to Punish themselves also, in case they prove Evil-doers: Yea, and to Act any other thing, requisite for the Praise and Encouragement of the Good.  
If it be demanded in what capacity the King may be Resisted? hear Rutherford again 
b Lex Rex Pa. 265.  The Man who is King may be Resisted, but not the Royal Office; The King in Concreto, may be Resisted; but not the King in Abstracto.].  
But in what Manner may he be Resisted; and by what Means. 
c Lex. Rex Pa. 324.  He may be Resisted in a Pitched Battle, and with Swords and Guns. That is; his 
d Pa. 269.  Private will may be Resisted, not his Legal Will; Neither is he Present in the Field as a 
e Pa. 334.  King, but as an Injust Invader, and Grassator.  
If he chance to be slain: 'Tis but an 
f Pa. 324.  Accident; and who can help it? 
g Pa. 273.  he's Guilty of his own Death; or 
h Ibid.  let them Answer for't that brought him Thither. 
i Ibid.  The Contrary Party is Innocent.  
But This Resistance, is only Justifiable (I hope) in Magistrates, or Authoritative Assemblies; as Parliaments, etc. Rutherford says Nay to that. All Powers must be served with the same sauce, if they Abuse their Trust. 
k Lex. Rex Pa. 152.  [The People can give no Other Power, than such as God has given Them; and God has never given a Moral Power to do iii.] 
l Ibid.  [All FIDUCIARY Power, Abused, may be Repealed; and Parliamentary Power is no Other: which, if it be Abused, the People may Repeal it; and Resist them; Annulling their Commissions; Rescinding their Acts, and Denuding them of their Fiduciary Power: even as the King himself may be Denuded of the same Power, by the Three Estates] and Goodwin tells us, in Little; that 
a Right and Might.  All Humane Laws, and Constitutions, are made with Knees to bend to the Law of Nature and Necessity.  
Well; but suppose the Prince has the good hap to scape Gun-shot; and only to become a Prisoner; You have no Law to Try him by, He has no Peers, what course will you take with him? Milton's opinion is that 
b Tenunre of Kings, Pa. 24.  Every Worthy Man in Parliament, might, for the Public Geod, be thought a Fit Peer, and judge of the King;] and Goodwin Dogmatizes, that 
c Defence of the King's Sentence, P. 34.  [where there is no Opportunity, for the Interposure of other judges, the Law of Nature, and of Nations allows every man to judge in his own Case.] Parker comes homer yet 
d English Translation of the Scottish Declaration, Pa. 18.  There never was (says he) a greater Harmony of the Laws of Nature, Reason, Prudence, and Necessity to warrant any Act, then may be found, and discerned in That Act of justice on the Late King;] Now if you'll see a piece of Treason crowned with Blasphemy, carry your Eve Four Pages farther. 
e Pa. 22. Printed for Francis Titan, who has Published as much since the King came in.  God himself had Eclipsed, yea Lost the Brightest Beam of his Divine Glory, that ever shined on this Lower World, if he had not some way or other, brought That Person to some Eminent, and Preternatural Punishment.]  
Me thinks These Practices should put you, and your Cause out of Countenance.  Scrup. 
You must understand, that though my Reason lies against Uniformity, yet I'm no Advocate for Anarchy: and 'tis with Non-conformists as with Other People; there are Good and Bad, of All Sorts. But to go with the Moderate: Would you have All men's Consciences Governed by the same Rule, when 'tis Impossible to bring them All to the same Mind?  Conf. 
Better, Particulars suffer for Incompliance with the Public, than the Public suffer for Complying with Particulars. Uniformity is the Cement of both Christian, and Civil Societies: Take That away, and the Parts drop from the Body; one piece falls from Another.  
The Magistrate, (for Order sake) requires Uniformity; You, and your Associates Oppose it upon a Plea of Conscience; and the Question is, Whether He shall Overrule Your Opinions; or You Overrule His Authority? This Dispute begets a War, for want of a judge, and to Prevent that Mischief, I offer that a judge is Necessary. Or put it Thus: You and I Differ, and Possibly we are Both of us in the Wrong; but most certainly, we are not Both in the Right: and yet neither of us but thinks well enough of his own Opinion. What's to be done in This Case? shall we wrangle Eternally?  Scrup. 
No; we'll rather put the matter to Arbitration.  Conf. 
Well! but the Arbiter himself is Fallible, and may Mistake too; or let him have the Wisdom of an Angel, he cannot please us Both: for That which seems Right to the One will appear Wrong to the Other. Shall we stand to his Award what ever it be? If not; take into your Thought These Consequences. You Refuse to submit because 'tis Wrong: I may refuse, by the same Reason, though it be Right: (for every Man's Reason is of Equal Force, where there is no Common, and Representative Reason to Bind All) So that by your Reckoning; Every man is in the Right to Himself, and in the Wrong to all the World beside; every man's hand is against his Brother, and his Brother's against Him. (At least if I deceive not myself, in my persuasion, that Nature never produced Two persons, in all points, of the same Judgement.) Now, if you can neither deny Confusion to be the Natural Effect of This Liberty of Judgement; nor the want of a Regulating, and Decretory Sentence, to be the manifest Cause of This Confusion, I hope you'll Grant me the Necessity of an Unaccomptable Judge.  Scru. 
Is not the Word of God a sufficient judge?  Conf. 
No; That's no judge, but [a Rule for Christians 
Chillingsworths' Safe Way, Pa. 57  to judge by] and the Great hazard lies upon the Meaning of That Rule. What swarms of Heresies have Overspread This Land, since the Bible has been delivered up to the Interpretation of Private Spirits?  Scrup. 
You say well, if you could direct me to a judge that we might All Rely upon.  Conf. 
And You say something too, if you could make appear, that None at All, is better than the best we have: or that Popular Errors, Numberless and Inevitable (with the Dissolution of Communities to boot) are to be preferred to the few, and only Possible, Failings of Authority, attended with Peace, and Agreement. But to come to the short of the Question; This is it: Whether will you rather have, One fallible judge; or, a Million of Damnable Heresies?  Scrup. 
Truly, as you have reduced it, to a Certainty of Peace the One way, and to as great a Certainty of Discord the Other; to a Certainty of Many Errors without a judge, and to a bare Possibility of some few, with One; I am content in this Particular, to think a Final judge Necessary.  Conf. 
If you find it so in the Church, sure you will not Dispute it in the State, especially against an experience too, the most forcible of all Reasons. We were never troubled with Constructive Necessities; with Cavils about the Receptacle of Power, and the Limits of Obedience: with Distinctions betwixt the Political, and the Natural Right of the People; the Legal, and Personal Will of the Prince; and betwixt the Equity and Letter of the Law; till Judgement was forced from its Proper Course, and Channel, and the Decision of Right and Wrong, committed to the Frivolous and Arbitrary Determinations of the Multitude.  Scrup. 
Pray'e by your Leave. I am as much for a judge, as You; but not for One Judge to All Purposes; nor, I confess, for any judge so Absolute as you would have him.  Conf. 
I tell ye again; A judge, and no Absolute Judge, is No Judge: and you shall as soon find the End of a Circle, as of a Controversy, by such a judge. Nor is it my Meaning, that One judge should serve for All purposes.  Scrup. 
Will you Divide your Matter then, and Assign to every Judicable Point, his Proper Judge?  Conf. 
You say well; For truly I do not take the Magistrate to be any more a Judge of My Conscience, than I am of His.  Scrup. 
'Tis very Right; and it were an Encrochement upon the Prerogative of God Himself, for him to Challenge it.  Conf. 
How comes it now, that we that Agree so well i'the End, should Differ so much ' i'th' Way to't? But I hope, the clearing of the next point will set us Through-Right: For after the settling of the judge, we have nothing further to do but to Submit; and so we'll Forward.   

SECT. XIV. The Three great judges of Mankind, are, GOD, MAGISTRATES, and CONSCIENCE.  Conf. 
SOme things we do as Men; other things as Men in Society; and some again as Christians. In the first place, we are acted by the Law of Individuals; which Law is, in the second place, Subjected to That of Government; and Both these Laws are, in the third place, Subordinate to That of Religion; i. e. the Law of God's Revealed Will. So that the Three great Judges of Mankind, are, God, Magistrates, and Conscience.  
Man, as consisting of Soul, and Body, may be again Subdivided within Himself. Take him in his Lower Capacity, and he's swayed by the General Law of Animal Nature; but in his Divine part, you'll find him Governed by the Nobler Law of Refined Reason: which Reason, in some Respects, may be called Prudence; and in others, Conscience; according as 'tis variously Exercised. The things which we do purely as Men, (abstracted from any Ingredients of Policy, or Regulated Religion) are either Natural Actions, Prudential, or Moral. Of the First sort, are Those Actions to which we are prompted by a Natural Impulse, in order to the Conservation of Life, and Being. Of the Third sort, are such Actions as we perform in Obedience to Moral Principles; (which are no other than the Divine Will veiled under the Dictate of Humane Reason) and betwixt These Two, lies the Region of Middle Actions; that is, of such Actions, as although not of simple and strict Necessity, either to Life, or Virtue, are notwithstanding Useful, and Commodious, for the Guidance, and Comfort of the One, and for the Practice of the Other. The Accurate disquisition of This Interest, lays the Axe to the Root of the Question; for nothing has Embroiled us more, than the Mistaken Rights of Individuals; which Mistakes being once Cleared, by laying open the Subordination of several Claims, and Powers, every man may take a Distinct view of his Own Province.  Zea. 
Proceed Regularly n●●●, and State These Subordinations as you go.  Conf. 
Content; and we are now upon the Right of Individuals; in which Naked simplicity of considering MAN▪ without any regard to the ordinary motions of Providence, in the Order, and Regiment of the world, we shall yet find a manifest Subordination within Himself, and the Law of Sense, under the Dominion of the Law of Reason in the same Subject. These are the Laws which the Apostle calls, the Law of his Members, and the Law of his 
Rom. 7. 23.  Will. The Former (and the less Excellent) Law, is the Law Sensitive; which is no other than the Law of Self-preservation, (indeed, the supreme Law of Animal Being's, as of Rationals, the Lowest;) This Law Sensitive is (effectually) the Manifestation of God, in the Creature. (for what Sense does, Nature does; and what Nature does, God does)  Zea. 
But what is That Power which you call Nature?  Conf. 
It is the Ordinary working of God in all his Creatures; by virtue of which Divine Influence, every thing is moved to seek the utmost Perfection whereof it is Capable. As for the purpose. The perfection of Man, is the Congruity of his Actions, with his Reason, which is nothing else but That which we call VIRTUE. The Perfection of Beasts, is a degree Lower; they are moved only by a Sensual Impulse, toward what's convenient for them, and when they have it, they Rest.  Scrup. 
I can but Laugh, when people are Graveled, to see how they run to their Impulses, and Occult Qualities; which is but a more Learned way of saying, [They don't know what] Pray'e spare me a word; what Difference is there betwixt Their Impulse, and Our Choice?  Conf. 
Prithee be Quiet, unless thou hast a mind to have a Toleration for thy Dog. Their Impulse carries them on through a Sensitive Search, not any Deliberative Discourse: and no Election neither at last; but only the simple Prosecution of a Determinate Appetite, without Imagining any Proportion, betwixt the Means, and the End.  Scrup. 
But still we find that there is a Proportion; and the Motion appears to Us, according to the Method of Reason, and Orderly proceeding from Question to Resolution.  Conf. 
Is it Reason think ye, that makes a Dog follow his Nose, and hunt for Meat when he's Hungry? Or will ye call it Choice, if he leaves a Turf for a Bone? In short; he's moved by Instinct, toward the End; and Sense carries him through the Means.  Scrup. 
But why should the same Process of Means, and the same Application of Causes, be Ascribed only to Instinct in Brutes, and to Reason in Man?  Conf. 
You must take notice, that all Natural Operations, are Regular and Ordinate, by what means soever performed; but it does not follow, because the Method is according to Reason, that therefore the Instrument must be Reasonable. But to Mind our Business.  
The Law of Self-Preservation, is a Law Common to Beasts with Men; but not of Equal Force: for Their Sovereign Interest is Life, Ours is Virtue; and therefore your Argument for Defensive Arms, upon Pretext of That Extremity, was but a Brutish Plea; For, if the Consideration of Virtue be not above That of Life, Where lies the Advantage of our Reason?  Scrup. 
But when the Death is Certain, and the Virtue Doubtful, who shall decide the Question?  Conf. 
In a Case Abstracted from the Ties, and Duties of Religion, and Government; Every Man's Reason Sits as judge upon his own Life. As for Instance; You're in the Hands of Thiefs; and upon This Condition, Either to Take a False Oath, or to Lose your Life. Your Conscience tells ye, you must rather Perish. But if without violence to a Superior Duty, you can preserve yourself, you're your own Murderer, if you do not. Thus far I think we're safe, and I suppose Agreed; that Every Individual is to Govern himself by his Natural Conscience; but when the several Particulars come to be Bundled up in one Community, the Case is Otherwise.  Scrup. 
I am sorry to hear ye say That. Why should not every Man be Governed by his Own Conscience, as well in Consort, as in Solitude? or, Will ye have it, that our Duty to God ceases, in the Act of becoming Subjects to a Civil Magistrate?  Conf. 
Not so quick, and you shall have it. As to your Conscience, you are as Free now, as you were before; but your Body is no longer your Own, after you're once admitted a Member of a Society; and There's the Difference. You were your Own servant before, and now you are the King's: (for what is Government, but the Wisdom, Resolve, and Force of Every Particular, gathered into One Understanding, Will, and Body?) and This comes up to What I have already delivered; that, Whatsoever God has left Indifferent, is the Subject of Humane Power.  Scrup. 
But who shall be Judge of what's Indifferent?  Conf. 
we'll scan That, the very next thing we do.  
You are already satisfied, that an Authorised judge is Absolutely Necessary, in Order to the Peace of Church and State; and to the Ending of all Public Differences: but we are not yet Agreed upon our Judges, or, if we were, yet in Regard our Judges are but Men, and so may Err, [Infallibility being departed with Christ and his Apostles, in 
Chilling●. Safe way, P. 104.  lieu of which Living and Infallible Guides, God has in Providence given us a Plain and Infallible Rule] It may withal be taken into thought, How far a Private Judge may be Allowed to Opine against a Public, in Case of a Reluctant Conscience, and (in some sort) to judge his judg.  Scrup. 
You say very well; for, place the Ultimate Decision where you will, 'tis (as you said before) An Infallible Determination as to the Strife, but not so, as to the Truth; and it comes to This at last, that every man, in some Degree, Re-judges his Judge. If I am fully convinced, either that the Command is sinful in it self, or the Opinion Wicked; I am neither to Obey the One, nor to Embrace the Other; as being tied up by the General Obligation, of rather Obeying, and Believing God, then Man. Nay more; If in Obedience to the Magistrate, I commit a sin against God; and that Ignorantly too; That very Act, in Ignorance, is Criminal, if I had the Means of being better Informed: for certainly, no Humane Respect, can justify an Offence against God; Now if I am bound to do nothing that is Ill, I am likewise bound, before I do anything, to satisfy myself whether it be Ill or no: for otherwise, I may swallow a false Religion for a True, and be Damned at Last, for not Minding what I Did; Which I take to be Proof sufficient, that no man is so Implicitly Obliged to rely upon other men's Eyes, as Totally to Abandon the Direction of his Own; or so Unconditionally to swear Obedience to Other men's Laws, and Persuasions, as to hold no Intelligence at all, with That Sacred Law, and faithful Counsellor, which he carries in his own Bosom.  Conf. 
Forgive me, If you Imagine that I would have ye Renounce your Reason. No, but on the Contrary, I would have ye to be Guided, and Concluded by't, and only to Obey for Quiet's sake, so far as you can possibly Obey in Conscience.  Scrup. 
What if a Single Person hits That Truth which a General Council Misses? Which will you have him follow? Truth, or Authority?  Conf. 
Why truly Both; Truth with his Soul, and Authority with his Body: but so Remote a Possibility must not Presume to Bolster up the Think of a Private Spirit against the Resolutions of Authority; yet for the very Possibility's sake, we'll take That supposition likewise into our Care, and Word the sum of the Whole Matter Plainly Thus:  
The Church says, ye May do; and the Law says, ye Must Do, That which your Conscience says, You Ought not to Do. How will you Reconcile your Duty, and your Conscience, in This Case?  Scrup. 
Very well; for I think it my Duty to obey my Conscience, upon This Principle, that Conscience is God's Substitute over Individuals.  Conf. 
Keep to That; and Answer me again. Is not the Civil Magistrate God's Substitute too? If he be, How comes Your Conscience to take Place of His Authority? They are Both Commissioned alike, and consequently, They are Both to be Obeyed alike; which is Impossible, where their Commands are Inconsistent.  Scrup. 
The Magistrate is a Public Minister, and his Commission does not Reach to Particular Consciences.  Conf. 
'Tis very Right; and on the other side, My friend Scruple is a Private Person, and there's as little Reason to pretend that his Opinion should operate upon a Public Law. So that if I Mistake ye not, We are Agreed thus far, That Every Particular is to look to One, and the King to the Whole.  Scrup. 
I do not much Oppose it.  Conf. 
If your Brother Zeal, would deal as candidly, with me now about the Ecclesiastical Power, as You have done in the Civil, we might make short work of This Question; and I hope he will not deny, that the Church is as well [
a rutherford's Due Right of Presbyt. p. 356. ] Authorised to TEACH, and INSTRUCT in all the External Acts of Worship, as [
b Ibid. p. 352. ] the Magistrate is to COMPEL to those External Acts.  Ze. 
There is no Doubt, but [
c Ibid p 407. ] the Church, [as the Church] has a Ministerial Power, Ex Officio, to Define Controversies according to the Word of God; and that [
d Ibid. p. 415. ] A Synod▪ Lawfully Convened, is a Limited, Ministerial, and bounded visible Judge, and to be Believed in, so far as they follow Christ, the Peremptory and Supreme Judge, speaking in his own Word.  Conf. 
This will not do our business yet; for, if a Synod be but to be Believed in SO FAR as it follows Christ; etc. They that ought to be Concluded by That Act, are left the judges of it, and the Credit of the Authority, rests upon the Conscience, (or, if you please, the Fancy or Humour) of the Believer: and so there's no Decision.  Ze. 
[e] The Truth is, we are to believe Truths Determined 
[d] Ruth. Free Disp. pag. 36.  by Synods, to be Infallible, and never again liable to Retraction or Discussion; nor because [So says the Synod] but because [So says the Lord▪]  Conf. 
Still y'are short; for 'tis not in our Power to Disbelieve what we acknowledge to be a Truth; but That which is Truth at the Fountain, may become Error in the Passage; or at least appear so to me; and what Then?  Ze. 
It must be looked upon as an Error of the Conscience, which is no discharge at all of your Obedience: from which Error, you are to be Reclaimed, either by Instruction, or Censure. For, the People are obliged to [Obey those that are 
Ruth. Free Disp. pa. 27.  over them in the Lord, who watch for their souls, as those who must give an Account;] and not Obliged to stand to, and Obey the Ministerial, and Official Judgement of the PEOPLE, [He that Heareth You (MINISTERS of the Gospel, not the PEOPLE) heareth ME, and he that Despiseth YOU, despiseth ME.]  Conf. 
Then I find we shall shake hands. You two, gentlemans, are jointly engaged against the Act for Uniformity; and yet ye cannot say, that it wants any thing to give it the full Compliment of a binding Law: Whether ye Regard either the Civil, or the Ecclesiastical Authority. Here's first, the Judgement of the Church Duly Convened, touching the Meetness, and Convenience of the Rites and Forms therein Contained. You have next, the Royal Sanction, Approving, and Authorising Those Rites, and Forms, and Requiring your Exact Obedience to Them. Now so it is, that you can neither Decline the Authority of your judges, nor the Subjection of your Duties; What is it then that hinders your Obedience?  Scrup. 
That which to me is More than all the World; It goes against My Conscience.  Conf. 
Only That Point then, and no More upon This Subject.  
That God is the judge of the World; that the Church is the judge of what Properly concerns Religion; that the Civil Magistrate is the judge of what concerns the Public Peace; and that Every Man's Conscience is the judge of what concerns his Own Soul; is already Cleared: The Remaining Difficulty is This, How I am to behave myself in a Case, where the Law bids me do One Thing, and my Conscience, Another.  
To take a true Estimate of what's before us, we must first balance the Two Interests that meet in Competition.  
There is in favour, and for the Execution of the Law, (meaning that of Uniformity,) 1. The Personal Conscience, and 2. the Political Conscience of the King. There is likewise for the Equity of it, the solemn and deliberate judgement of the Church: which is, Effectually, the Public Conscience; and lastly, for the Observance of it▪ there is the Duty of the Subject, (which, if it be withdrawn, does not only invalidate This Particular Act, but it loosens the sinews of Sovereign Authority; and, which is more, it destroys even a Divine Ordinance; for, take away Obedience, and Government lapses into Confusion.)  
Now for the Counterpoise; AGAINST This Law, and Thus supported, appears your Naked Conscience. Nay, That's the Fairest on't, It may be worse, and in Truth, any thing that's Ill, under that name.  Scrup. 
But what's the World to Me, in the scale against my Soul?  Conf. 
You have great Reason sure, and 'tis no more than every man may challenge: That is, to Stand, or Fall, to his own Conscience: Is That your Principle?  Scrup. 
Yes, out of doubt; 'tis Mine, and Yours, and His, and any Man's thats Honest.  Conf. 
Well, hold ye a little: Your Conscience will not down with This Law, it seems; and This Law will as little down with Your Conscience. Weigh now the Good against the Bad; What if it stands? What if it yields? Make the Case worse than 'tis; as Bad as Bad may be, in your own Favour, You cannot Comply with the Law; and the Law will not stoop to You. What follows upon't?  Scrup. 
The Ruin of many Godly People that desire to Worship God according to his Word.  Conf. 
That Plea wrought little upon You from Us; but let that pass. What Sort of Ruin do ye mean? Ruin of Liberty? or Estate? (for This Law Draws no Blood) State your Misfortunes I beseech ye.  Scrup. 
No Man must Hold a Benefice, or Teach a School, but upon Terms of such Subscription, or Acknowledgement, as many an Honest Man would rather Die, then Consent to: So that We are Distressed, not only for our Selves, as being Deprived of the Comfort of all Spiritual, and Heavenly Freedoms; But our Poor Infants are Exposed to be Undone, wanting the Means of a Religious Education.  Conf. 
If This be All, never Trouble yourselves; for Many an Honest Man has Outlived more than this comes to. In short, there's a Huge Clamour; but (God knows) with very Little Reason. Some Particulars will possibly Suffer for want of a Toleration: and who are They; but (Most of Them) the Actual Enemies of the King; and All of Them, the Professed Opposers of the Law?  
If you would see the Event of Granting what you ask; Turn but your Face toward— 41, and then Blush, and Repent. Do so; and thank his Majesty for your Heads, without troubling him with your Consciences. Beside; you're not aware, that in Contesting with the Law, you Quarrel with your Self: There's your own Vote Against ye; and all this muttering is no other than your Factious Will, wrangling with your Political Consent. Yet still I say, Stick to your Conscience.  Scrup. 
Your Raillery is ill Placed.  Conf. 
Then 'tis the better for my Earnest: and 'tis in very, very Great Earnest that I speak it. we'll come now to the Push, and, without What's, or Why's, lay down for Granted, that there is a Real Distance betwixt This Act, and your Conscience. How will you divide your Duty?  Scrup. 
I'll follow your Advice, and Stick to my Conscience.  Conf. 
You do the Better: now, Change Hands; and Fancy yourself the Supreme Magistrate. He has a Double Conscience. One, that concerns Himself, Th' Other his People.  
What his Majesty's Personal judgement is, has been Declared Abundantly; what his Prudential judgement may dispose him to, lies in his Royal Breast. But be That as Heaven shall Order it, Here's the Partition of your Rights. The King's Prerogative has nothing to do with your Conscience, and your Conscience, has as little to do with His Majesty's Prerogative. The King is accountable to God for the welfare of his People, and You are only Accountable to God for the Good of your little Particular. If you cannot Obey the Law; do not: but abide the Penalty. If the Sovereign cannot Relax the Law, He's as Free to Execute it. Your Conscience requires Liberty; and your governor's Conscience requires Order, and the very ground of your Demand, is the Reason of His Refusal. Now why you should expect that your Sovereign should bring down His Conscience to Yours, when you find, upon experiment, that you cannot persuade your Own up to His, is to me a Mystery. To Conclude; Keep yourself within your Sphere, and where you cannot Consent as a Christian, Submit as a Subject.  Scrup. 
I cannot much deny the Colour of your Argument, and yet me thinks there's so much to be said too, for Toleration, that I'm afraid you'll Leave me as you found me.  Conf. 
I'll starve thee first; for thou shalt Eat no Meat till thou'rt my Convert: wherefore Go on, and do thy worst.   

SECT. XV. The Toleration, which the Non-Conformists Desire, has neither GROUND nor PRECEDENT.  Scrup. 
'TIs a most horrible kind of Persecution.  Conf. 
Why then Government's a most horrible Ordinance. For the Punishment of Evil-Doers, is the one half of the Magistrates Commission: and what's an Evil-Doer, but the Transgressor of a Law?  Scrup. 
But, What do ye think, when the Making of One Law is the Transgression of Another?  Conf. 
I think, such a Law is better Broken then Kept. But remember the judge, my Friend; and know, that Laws are made for the Community, not for Particulars; and Good, or Bad, they're Laws still. Suppose them Cruel; y'had as good say, The King's a Tyrant, as Call them so; for the Law is no other than the King's written Will. Now to your Persecution again; say what ye will, y'are Safe.  Scrup. 
Do not you take the Persecuting Party to be generally in the Wrong?  Conf. 
I was of That Opinion three or four year ago. But if it be so, the Persecuted have the less reason to Compleyn, having so comfortable a mark of being in the Right.  Scrup. 
But what can justify the very Constitution of a Persecuting Law?  Conf. 
You should rather have Asked, What can justify the Toleration of a Troublesome People? The Law stands Fixed, and Immovable; and yet upon a Guard too. You Attaque That, and then ye cry, That (or the Magistrate) hurts you: which is thereabout, as if you should Throw yourself upon the point of a Sword, and then Curse the Cutler.  Scrup. 
Christians ' will not persecute Pagans for Conscience, and yet they worry one another.  Conf. 
And in some Cases they may have reason: for an Infidel is less dangerous to the Public than an Apostate. And beside: the One is but giving Quarter to a fair, and Open Enemy; the Other is to take a Snake into your Bosom. The One, in Fine, denies but your Opinion; the Other, your Authority. Pray'e take notice by the By, That which you call Persecution, I translate Uniformity.  Scrup. 
How shall the Magistrate Distinguish, whom he should Punish, and whom Not?  Conf. 
Better a great deal, whom he should Punish, than whom he should Spare. They Act; and then he brings Those Actions to a Rule, and That shows him whether they are straight, or crooked.  Scrup. 
How do you know but you may Persecute God Himself, in a Right Conscience?  Conf. 
I tell ye, you are not Punished for your Thoughts, but for your Actions: and you'd Infer, that because (for aught I know) Any Man may be in the Right, No Man must therefore be presumed to be in the Wrong; That were to grant a Sanctuary to Wickedness, and to Confound Sin with Conscience.  Scrup. 
Does not God command, that the Tares should be let alone till the Harvest?  Conf. 
But if that were meant of Practical Impieties, how should Governors be a Terror to Evil-doers; when all Malefactors must be let alone till the day of Judgement?  Scrup. 
Alas! alas! Severity, at best, does but make Hypocrites.  Conf. 
But, by your Leave, Forbearance does it much more: for Those that come In for Fear, never went Off for Conscience, and so were Hypocrites before: and then you never consider Those Infinite Swarms of Seditious Spirits that throw themselves into the Tolerated Party under the veil of Sanctity. In fine; 'tis much more advisable to take away the Liberty of Some, then to Grant a Liberty to All. For betwixt Those that are not Wise, where is great hazard of Error; and Those that are not Honest, where is great Danger of Design (with your leave, gentlemans) you'll find well nigh the Computation of your Party. But why do I stand Fencing in a Case, where all that's good for aught, even in the Favoured Party, runs nigh an equal Peril? Is any honest man the better for the Last War? (I mean, save Those that are Forgiven)  Scrup. 
Then you presume a War.  Conf. 
Or what is equal to't; a Standing Army, upon necessity to keep them Quiet. For in This Town, a Toleration of Religion is Cousin-German to a Licence for Rebellion: and at the best, 'tis but One Ill that procreates Another.  Scrup. 
And can you Imagine that so many restless Humours, and disturbed Consciences, will ever be Quiet without it?  Conf. 
You talk of Conscience. Show me a Conscience, make proof of a Conscience. I'll show ye a Thousand things like Consciences: but alas! narrowly looked into, what are they but mere Fancy, Artifice, or Delusion? A company of People Thus divided; The one half of them Deceive Us, and the other half of them Deceive Themselves; for 'tis not what every man Thinks, that is presently Conscience; but what every body Thinks, in Congruity with the Word of God; and of That Word, the Church is the best Judge. If Conscience Alone be sufficient, the Bible is Superfluous: Nay if Conscience, joined with the Bible, be sufficient, what becomes of the Apostles Commission; [God, and TEACH all Nations?] We shall undertake to Teach THEM, whom our Saviour has appointed to Teach US.  
But This is a little beside our business; for the stress of the Question, in order to a Toleration, does not bear so much upon This Point, whether your Opinions be True or False; as whether Safe or Dangerous. There are a sort of People that Reason by one Principle, and Act by another; that begin with Liberty of Conscience, and end with the Liberty of the Subject: If You be of That number, There's Death in the Pot, and no Enduring of ye.  
Further, Liberty of Conscience turns naturally into Liberty of Government, and therefore not to be endured; especially in a Monarchy; and to say truth, 'Tis commonly the Method of Embroiling Kingdoms; and but the Embryo of Sedition. Than which, nothing lies opener to him that will only attend These Two Particulars: First, In those Times, when there is Generally the least care of Religion, you shall observe commonly, the most Talk of it; and That too, among such as least understand it. If This Impulse be not Acted by Conscience, 'tis from a worse Principle, and by no means to be Encouraged; for the Mass of the People is already in a Distemper; and Those Outcries and Transports for Toleration, are but the Convulsions of a Sick Government. Secondly, Ecclesiastical and Civil Affairs are so Twisted and Enterwoven, that what Party soever clayms a Right of Freedom to the former, may be fairly suspected to have a design likewise upon the latter: For the Threads are so Enterlayd, that Both Interests make, Effectually, but One Piece; so that the State that allows the People a Freedom to choose their Religion, is reasonably to Expect that they will Take a Freedom likewise to choose their Government.  Scrup. 
But why should a Toleration do worse Here than in Holland?  Conf. 
I would y'had found a better Instance. But, not to Dispute how They came Thither; let it suffice, That where They are, a Toleration would bring us.  Scrup. 
What do ye think of Poland then?  Conf. 
I think, That story speaks little in your Favour, either in Respect of Their frequent Seditions, or in Regard of Their Prodigious and Heretical Opinions; and yet They lie under the strongest Obligation in Nature to keep Them Quiet; the Turk being their Neighbour; which makes Their Case to be an Agreement Rather Against a Common Enemy, than Among Themselves. But back to Holland, Theirs is no Perfect Toleration: For, ye see, in the Case of Arminius; finding Barnevelt in the Head of the Party, (of whose Intendments, the States were at that time Jealous) They would not upon any Terms Allow that Freedom to the Arminians, which they did to Others; but Convened a Synod, and Exterminated the Sect.  
There's a Great Difference too betwixt the Interest, and Condition, of Their Ministers, and Ours. Theirs Preach but upon Good-behaviour; They live upon the States-Pay; and upon the least Colour of Offence, They may be Turned off at Pleasure; Whereas Our Clergy have a freehold in their Benefices for Term of Life; and if they be Factiously Disposed, they may Evade the Law to do a Mischief, without making a Forfeiture. Consider next, that Their Case, was in some sort Your Own, only a Common Cause kept ye United. In fine, Nothing but the fear of a Common Enemy can withhold a Libertine-Nation from falling foul upon itself. If ye would see what work peter's, Bridges Sympson, and Ward, made in Holland, Read Bayly's Dissuasive, Pa. 75. and be Ashamed of Owning such a Party.  Scrup. 
You see the Fruit then of driving men to the Extremity of flying their Country for Religion.  Conf. 
You see rather, in what They did Abroad, what They would have done at Home, if They had been Tolerated; and Particularly, Observe Their Proceedings in New-England, where They Acted at Liberty, and Governed Themselves, by Their Own Laws. Bayly Reports (from People upon the Place) that of Forty Thousand Persons, Three Parts of Four, were not admitted to be in Any Church. If you have a mind to know any more concerning Their Heresies, Their Cruelty, Their Sedition, their Hypocrisy, etc. look into his Dissuasive again, Pa. 53.  Scrup. 
But ye see the French Allow a Toleration.  Conf. 
They do so; but not a Toleration of several sorts of Roman-Catholiques; Neither do Those of the Religion admit of any Sub-division among Themselves; nay, They have been often Pressed to't, and Refused it. Step into Germany next, and see the Deplorable Effects of This Fanatical Persuasion There: but above All, where ever the Beauteous Discipline has set her Holy Foot, All other judgements suffer a daily martyrdom. To Conclude, Toleration was That which Queen Elizabeth, in all her Distresses, 
Resuscitatio Pa. 189.  could never be persuaded to. Firm to This Resolution (says Sir Francis Bacon) not to Suffer the State of Her Kingdom to be Ruined, under pretence of Conscience and Religion. Yet She Connived so Long, and the unthankful Faction made such use of Her Favours, that She was forced upon the Rigour of a Strict Uniformity, to Help Herself, and That Preserved Her. To say no more, The Sentence of the Late King was Given in the Pulpit, though the Blow was Struck upon the Scaffold.  Zea. 
Not by the Presbyterians, I hope.  Scrup. 
Truly by Them, if by Any.  Conf. 
Well Gentlemen, while you Debate That Point, I'll call for Dinner.   

SECT. XVI. At whose Door Lies the BLOOD of King CHARLES the MARTYR?  Zea. 
ANd why by Them, if by Any, I beseech ye? Was Peter's a Presbyterian?  Scrup. 
Yes surely was he, as much as Martial was an Independent.  Zea. 
Go to, Let us spare Names, and Fall to the Matter.  Scrup. 
The Question is, Upon Whom the Gild of the King's Blood lies? You charge it upon Us; and I, upon You. [The Presbyterians Spoilt Him as a King, before Others 
Commonwealth Stated, P. 72.  Executed Him as a Private Man] [Have they not Hunted and Pursued Him with Sword, and Fire? Have they not 
Milton's Tenur. P. 32.  formerly Denied to Treat with Him, and their now Recanting Ministers Preached against Him, as a Reprobate Incurable; an Enemy to God, and his Church? Marqued for Destruction? etc.] [The Covenanting-Ministers, with 
Goodwin's Defence of the King's Sentence, P. 53.  their Party clearly Deposed the King, when They Acknowledged and submitted unto a Power, as Superior unto His; Levied war against Him, as against a Traitor, Rebel, and Enemy to the Kingdom, etc.] [The Scots had 
Parker's Scotland's Holy War, P. 17.  proceeded so far as to Imprison the King's Person, and to Sequester all his Royal Power, which is a Temporary Dethroning, and Deposing.] Nay hear what some of your Rabbis have not stuck to say in my justification [The Removal 
Policy of Princes, P. 33.  of Prelatical Innovations, Altar-genuflexions and cringings, with Cross, and all that Popish Trash and Trumpery, Countervails for the Blood and Treasure shed and spent in these late Distractions] (and this was in— 56.) Once more and you shall take your Turn. [This may serve to Justify 
Robert Douglass Sermon in 51 and in the Phoenix, P. 52.  the Proceedings of this Kingdom against the late King, who in a Hostile way set Himself to overthrow Religion, Parliaments, Laws, and Liberties.]  Zea. 
I could Afford you Two, for One, and Pay you in your own Coin. [His Capacity (says Parker) was at Westminster 
English Translat. P. 18.  when His Body was upon the Scaffold at Whitehall Paying unto Justice for his Misgovernment, and Tyranny] [Think not to save yourselves (says One of your Ministers 
Flesh Expiring, etc. P. 26.  to the Commons, about a Month before the King Suffered) Think not to Save yourselves (says He) by an Unrighteous Saving Them who are the Lords and the People's Known Enemies, for Certainly if ye Act not Like GOD'S in This Particular against men truly Obnoxious to Justice, They will be like DEVILS against you— Benhadad's Life was once in Ahab's Hand, and He ventured God's Displeasure to let him go. But see how Bernhadad Rewards Him for it. Fight neither with Small nor Great, but with the KING of Israel]  Conf. 
Come Gentlemen, Your Dinner's Ready; but first I Charge ye, by that Love ye bear to Truth, and Honesty; deal Freely with me; What's Your Opinion of your Cause?  Zea. 
we'll take time to Consider of it.  Conf. 
And of your Petition too, I beseech ye. Go to; I dare swear, there's Neither of ye will Die at Stake for't.  Scrup. 
But still I'm where I was, as to the Favouring of Tender Consciences.  Conf. 
And truly so am I; where it is possible to Separate the Error, from the Person: but to permit a Pullique Inconvenience for the Satisfaction of a Private Scruple, were (upon very weak pretence) to Unhinge the Law, and Consequently to Dissolve the Government.  Det ille veniam facilè, cui veniâ est opus. Sen. Agamemnon.  
The END.   

The CONTENTS.  

INTRODUCTION, Pag. 1  
SECT. 1. Liberty of Conscience Stated, P. 5  
SECT. 2. Universal Toleration Unlawful, P. 7  
SECT. 3. Limited Toleration, does not answer Liberty of Conscience, P. 18  
SECT. 4. The Non-Conformists Plea for TOLERATION, upon Reason of State, P. 14  
SECT. 5. The Non-Conformists Plea for TOLERATION, from the Merits of the Party, P. 24  
SECT. 6. The Non-Conformists Plea for TOLERATION, from the Innocence of their Practices and Opinions, P. 26  
SECT. 7. TOLERATION Causes Confusion both in Church and State, P. 36  
SECT. 8. The Danger of TOLERATION in this juncture, Pag. 3●  
SECT. 9 Arguments against TOLERATION in respect of the Party ihat Desires it; with Animadversions upon a certain Pamplet, Entitled, A SERMON Preached at ALDERMANBURY-CHURCH, Decemb. 28. 1662. P. 42  
SECT. 10. Arguments against TOLERATION, in Respect of the Authority that is to Grant it, P. 60  
SECT. 11. The Proper Subject and Extent of Humane Power, P. 64  
SECT. 12. The Bounds of TOLERATION, with some Reflections upon SCHISM and SCANDAL, p. 69  
SECT. 13. The Necessity of a Final and Unaccomptable JUDGE, P. 81  
SECT. 14. The Three Great judges of Mankind, are GOD, MAGISTRATES and CONSCIENCE, P. 89  
SECT. 15. The Toleration, which the Non-Conformists desire, has neither GROUND, nor PRECEDENT, P. 99  
SECT. 16. At Whose Door Lies the BLOOD of King CHARLES the MARTYR? P. 104   
The END.