A SEASONABLE DISCOURSE AGAINST COMPREHENSION.  
Occasioned by a late PAMPHLET Entitled The Peaceable Design, Being a Modest Account of the Non-Conformists Meetings, with some of their Reasons for Nonconformity: And the way of Accommodation in the Matter of Religion. Humbly proposed to Public Consideration by some Ministers of London, against the Sitting of Parliament, in the Year, 1675.  Titus 1.13. 
Rebuke them sharply, that they may be sound in the Faith.  
LONDON, Printed in the Year, 1676.   

A Discourse against Comprehension.  
'TIS an amazing Reflection (but that nothing seems strange in these last and worst of Days) that Persons otherwise of undoubted Loyalty, should so far be a Contradiction to themselves and their former Actions, as out of a vain compliance with some People, and thereby to obtain the Title of Moderate Men, to be encouragers of those Designs, which, if duly prosecuted according to some men's intentions, are inevitably destructive both to Church and State.  
That there should be Ambitious, Covetous, Discontented Persons, who having flourished under the late Rebellion, do endeavour to repeat it, is no wonder. But that any of those Loyal Sufferers, who have sufficiently smarted under the late Troubles, that those should so tamely contribute to their own and the Church's ruin, is not so easily understood.  
That the N. C. have formerly found Friends and Favourites amongst some Privy-Counsellors, and others of the Nobility, 
Pag. 2.  is easily granted. (And therefore the Author of  amongst Protestants, who so boastingly urgeth this Topick, might if he pleased, have kept his Quotations in his Common-Place-Book.)  
The generous disposition of those noble Spirits, naturally Compassionate towards all suffering Parties, and the great comparative Meekness and Innocency that appeared in those first Dissenters, are a ready Apology for the Indulgence that was then showed them. But now since by their Fruits we do know them: Since their Principles are explained into such dismal Practices (of which it were a happy thing if the sad experience of these Kingdoms would suffer us to be ignorant) the Loyal Nobility and Gentry, much less the Clergy, have little cause to be fond of these People, who are still disturbing Authority with their impertinent, I pray God they do not prove destructive, Clamours.  
That this may not be rejected as the melancholy reflection of a discontented Brain, I shall consider the intended Relaxation with all imaginable strictness.  
The Matter of Fact is this.  
The Non Conformists have moved, that two Declarations in the Act of Uniformity, may be dispensed with. They are these,  
I A. B. do here declare my unfeigned Assent and Consent to all, and every thing contained, and prescribed in, and by the Book, Entitled, The Book of Common-Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church, according to the use of the Church of England; together with the Psalter or Psalms of David, pointed as they are to be Sung or Said in Churches; and the form or manner of Making, Ordaining, and Consecrating of Bishops, Priests, and Deacons.  
I A. B. do declare, that it is not lawful upon any pretence whatsoever, to take Arms against the King; and that I do abhor that Traitorous Position of taking Arms by his Authority against his Person, or against those that are Commissionated by him; and that I will Conform to the Liturgy of the Church of England, as it is now by Law established. And I do declare that I do hold, there lies no Obligation upon me, or any other Person from the Oath, commonly called the Solemn League and Covenant to endeavour any Change or Alteration of Government, either in Church or State; and that the same was in itself an unlawful Oath, and impoposed upon the Subjects of this Realm, against the known Laws and Liberties of this Kingdom.  
What Private designs are hereby promoting, we must leave to Almighty God and the Event of things: But as to the Public, there can be no warrantable Reason for such Dispensation; but either the unlawfulness or inexpediency of these Declarations.  
The unlawfulness of them will never be pretended by any true Son of the Church of England. For this were in short to give up the whole Cause; and to lay the charge of Schism at our own Doors. Because, that Church which requires any thing unlawful, as a condition of her Communion, is doubtless Schismatical.  
But since those Laws and Constitutions, which were at first Legally established, may by the alteration of Circumstances, be very burdensome to the Subject, and as such aught to be Repealed; let us consider the justness of their pretences herein. And if upon inquiry it do appear, that the continuance of these Declarations is as necessary for the preservation both of Church and State as their first enforcement; I do then humbly petition Authority to consider the excellent words of this present 
* Votes of the House of Commons, Feb. 5. 1662. against Indulgence.  Parliament.  
It will no way become the Gravity or Wisdom of a Parliament, to pass a Law at one Session for Uniformity, and at the next Session (the Reasons of Uniformity continuing still the same) to pass another Law to frustrate or weaken the Execution of it.  
It will expose your Majesly to the restless importunity of every Sect or Opinion, and of every single Person also, who shall presume to descent from the Church of England.  
As to these Declarations; the Assent and Consent in the former, and the Renunciation of the Covenant in the later, are thus rationally grounded.  
The end and design of Government is, Salus Publica; it is to take care, Ne quid detrimenti capiat communitas: Or in the Apostles phrase, That we may live a quiet and peaceable Life in all Godliness and Honesly. For the obtaining of which happy end, his Sacred Majesly, who is Cuslos utriusque tabulae, out of a due care of his People, by the advice of his Council, hath Enacted: That no Man be admitted into any Office Sacred or Secular, who, when his Place requires it, ref●seth by Oaths, Subscriptions, or Declarations, to give assurance to the Public, that he is Orthodox and Peaceable.  
Now since different Opinions and Practices in matters of Religion (especially when cherished and indulged) do naturally improve into contentious Disputes; and those Disputes, if not restrained, break out into Civil Wars. For, 
* Mr. Newcomes Serm. before Parl. Sept. 12.1644. pag. 36.  Men will at last take up Swords and Spears instead of Pens; and defend by Arms what they cannot do by Arguments. Since things are thus; 'Tis at least Prudence, if not Duty, in the Supreme Power, to remove the occasion of this Ruin, by enjoining the Public practice of these Duties in one Uniform way; that all his Subjects may speak the same thing; and that there be no Divisions amongst them, perfectly joined together in the same Mind and in the same Judgement.  
And therefore the Act for Uniformity most prudently enjoineth, That no Man be permitted the public Exercise of his Ministry, till in this first Declaration, he hath given his unfeigned Assent and Consent to the use of all and every thing in the said Book contained and prescribed: I say unfeigned; Hypocrisy being hateful both to God and Man, and destructive to humane Society.  
As to the other Declaration in brief thus.  
It being notoriously known with what design the Covenant was first Imposed; even the ruin of that Covernment which the Kings of England in their Goronation-Oath do swear to Maintain: And the sad Effects being as Obvious, to which that League was in a great measure Instrumental, Authority could do no less, without being wanting to its own Preservation, than to require an assurance from all Persons to be admitted into the Ministry; that there lies no Obligation from this Oath, to endeavour any Alteration of Government either in Church or State. In which words whoever refuseth to declare doth in effect assure us; That though at present restrained, yet he is still obliged, when occasion shall offer itself, in his Place and Calling to root out Popery, Prelacy, i. c. Government by Arch Bishops, Bishops, Deans, Chapters, etc.  
If it be replied, That there is no Alteration of Government intended by these moderate Dissenters, whose Comprehension is desired; but that it is another Clause in the Declaration, which justisieth their refusal, viz. There lies no Obligation on me or any other Person, etc. Which, say they, cannot safely be declared, because, though they do not approve the whole Oath; yet there are several indispensable Duties contained in it, which can never be renounced.  
To this I Answer:  
The Alcoran, Romish Breviary, or Missal, may by any one that hath subscribed them be lawfully renounced; and yet doubtless there are in them several Duties of Morality, whereto he was obliged before, and to which he was further obliged by his own Personal act in subscribing, as being a part thereof. Yet may he renounce In hac forma. And so it is with the Covenant; which may in like manner be renounced, notwithstanding those good things that are contained in it. The reason is, Because Subscription was to the Totum complexum, i. c. to the whole Frame of the Covenant as such; and therefore the Abrenunciation of it must be to the whole as such: The Obligation whereof being renounced, must reach to every Branch and Clause therein; so as no Man standeth obliged to the performance of any one Branch thereof (though otherwise not only lawful, but even necessary upon some other account) as it is a Branch of the Covenant.  
As to that trifling Scruple; That though they themselves are not obliged by it, yet it is too much confidence to declare; There lies no Obligation on any other: This, I say, scarce deserves Confutation. For, since Nemo t●netur ad impossibile, and Juramentum non est vinculum iniquitatis; if it be in it? self an unlawsul Oath (as hath upon occasion been sufficiently proved) it can neither oblige them, nor any other whatsoever, to any thing but Repentance.  
But the most plausible Pretence in behalf of these Dissenters (and which it seems hath influeneed some loyal Noble Breasts) is this.  
The Union of Protestants in his Majesty's Kingdom's, is a very bleassed and desirable Work; and accordingly it is the Duty of every good Subject, in his Place and Calling, faithfully to promote it: This being the most effectual Method to suppress the common Enemy the Papists; who are doubtless more encouraged by our Divisions, than any other Motives or Endeavours of their own Party. And therefore were there but some little Relaxation granted, whereby the most eminent Presbyterians might be received into the Church; What a consternation would this strike into the Papal Faction? What signal Service might the Church of England receive from these famous Champions, whose Zeal and Learning are so notorious to the World?  
This is their Plea: The weakness of which may thus easily appear.  
The Union of Protestants, Reformation of abuses of Religion, with such like specious Names, being the usual Vizards wherewith Men of insatiable Avarice or Ambition disguise their base unworthy Intentions, that the ugliness thereof may not appear to vulgar Eyes: It concerns Authority to be very deliberate in their Counsels, and not be too forward, upon every slight pretence, to innovate good Laws, for the sad consequents of which Change they can never be answerable to Church and State.  
Few are of so weak Capacity, but public evils they easily espy; fewer so patiented, as not to complain, when the grievous inconveniences thereof work sensible Smart, saith judicious Mr. Hooker. Hence it is that the very name of Reformation carrieth with it a great deal of outward Glory and Lustre, shilling the Hearts of Men with expectation of much Happiness to ensue, and in that Hope is evermore entertained with general Applause, especially of the Vulgar sort: And therefore Covetous, Ambitious, Disconted Persons, have always improved this Inclination to their own advantage. So that seldom hath any Sacrilegious or Seditious attempt appeared abroad in the World, and been countenanced either by the Great ones, or the Many, which hath not been uthered in by this piece of Hypocrisy; although upon the Post-fact we have sadly experienced; that the pretence of a thorough Reformation serveth as a Foil to set off the blackest Crimes that ever the Christian World was guilty of.  
This general Consideration first premised (and 'tis no unseasonable Reslection) to the present Proposal, I thus  
Answer.  
That the Union of Protestants is indeed a very blessed and destreable Work, as being the most effectual Method to suppress the common Enemy the Papist; and accordingly that it is the Duty of every good Subject in his Place and Calling faithfully to promote it. Thus far is easily granted. But then whether this Comprehension be so suitable a method to promote that blessed Work; or weather these Presbyterians would be so considerable a support to the Protestant Cause, were the Walls of the Church, like those of Troy, pulled down to receive them, may best be judged by their own Confession. For now they begin to speak plain. The Mask of Hypocrisy by long wearing is grown so thin and useless, that it is fit for nothing but to be thrown by. That which so falsely and invidiously hath been objected against the Prelates, is too sadly true of these Presbyterians, They have a Pope in Their Belly.  
This, you'll say, is a very harsh and uncharitable Reslection: And I do acknowledge the Charge, were I not able thus to prove it.  
In this very Pamphlet, called the The Peaceable Design, p. 71, I sinned these words.  
Such a Toleration only is desired, as is consistent with the Articles of Faith, a good Life, and the Government of the Nation.  
But what shall we say then to the Papists, which is the Objection hit still in their Teeth, that plead for Moderation? Why, we will not balk the delivery of our Opinion.  
There are two part we profess of that favour or condescension we seek from the higher Powers: The one consisting of a Composition with those, whose Principles are fit and capable of it: And the other consisting of Forbearance towards those, whose Principles will allow them no more. The Papist in our account is but one sort of Recusants, and the conscientious and peaceable among than must be hold in the same Predicament with those among ourselves, that likewise refuse to come to Common Prayer. And a little after— But as for the Common Papist, who lives innocently in his way, he is to us as other Separatists, and so comes under the like Toleration.  
From whence I thus Argue.  
Those who affirm Popery to be consistent with the Articles of Faith, a good Life, and the Government of the Nation, these are no faithful Friends to the Protestant Cause.  
But these Presbyterians, who desire this Comprehension, they affirm Popery to be consistent with the Articles of Faith, a good Life, and the Government of the Nation.  
Therefore, these Presbyterians who desire this Comprehension, they are no faithful Friends to the Protestant Cause.  
The Major I think cannot be denied. For, the Articles of our Faith being designedly Established by our first Reformers, in opposition to Popery (most of the Popish Tenets being condemned therein) those who affirm Popery to be consistent with them, are Betrayers of the Reformation.  
The Minor is thus proved.  
Those who admit a Toleration of Popery, and yet at the same time-profess; That such a Toleration only is desired, as is consistent with the Articles of Faith, a good Life, and the Government of the Nation; those affirm Popery to be consistent with the Articles of Faith, a good Life, and the Government of the Nation.  
But these Presbyterians who desire this Comprehension, they admit a Toleration of Popery; And yet at the same time profess that such a Toleration only is desired as is consistent with the Articles of Faith, a good Life, and the Government of the Nations.  
Therefore these Presbyterians, who desire this Comprehension, they affirm Popery to be consistent with the Articles of Faith, a good Life, and the Government of the Nation.  
The Major is clear and imquestionable, as likewise the Minor, which is thus proved from their own words.  
That they admit of a Toleration of Popery, is plain from the forecited Expressions, viz. 
Peaceable Design. pag. 72.  * As for the common Papist, who lives innocently in his way, he is to us as other Separatists, and so comes under the like Toleration.  
That such a Toleration only is desired, as is consistent with the Articles of Faith, a good Life, and the Government of the Nation (the latter part of the Minor) these are the very words of the Pamphlet.  
This acknowledged agreement betwixt Popery and Presbytery, doth deservedly require some further Reflections, which I shall give my Reader in the words of a most Learned, and (if I am not misinformed) Right Honourable Person; by transcribing part of his Letter; the Title of which is as followeth.   

A LETTER Sent from beyond the SEAS To one of the CHIEF MINISTERS OF THE Nonconforming PARTY By way of Reply to many Particulars, which he sent to the Author in a Letter of News.  
Useful for these Distempered Times.  
By a Lover of the Established Government both of Church and State.  
Anno. Dom. M.DC.LXXIV.   

a Toleration as that was, knowing that it must needs tend to the ruin of the Church of England, which is the principal Butt of all their Envy and Malice; as being the main Support and Credit of the Reformed Religion every where, and the only Hedge against Popery itself in our unfortunate British Isles.  
We meet with not a few Priests of several Orders, that have the confidence (in our most familiar Conferences) to tell us; that by the just Judgement of God upon our Church, the time of her Ruin is at hand: The Nation itself being overspread with Schism and Atheism, and the Hearts of the Faithful being disposed by the Spirit and Providence of God to reembrace the holy Catholic Truth. And therefore they freely confess, that this time of Distraction is their Harvest; and withal express their Intentions and Zeal to transport themselves into England at the Critical time of Toleration, that they may be Fellow-Labourers with yourselves in that Harvest. They seem to Lament as much, and Complain as fast, of the prodigious increase of Schism and Atheism among us, as you are wont to do of the daily growth of Atheism and Popery.  
And whilst you both complain alike, and in the formality of your complaints both alike reflect upon the Church of England; it is She only that is the Sufferer, and She only that truly laments the Growth, and at the same time sets up Banks to hinder the perfect Inundation of all the three among us.  
As for Schism among Protestants, you were the first Fathers, and continue the chief Fautors thereof; all the inferior Sects having sprung from you, and dividing both from you, and one another, under pretence of the same Reasons, for which you profess to divide from the Church. And 'tis from you, that even the Quakering Sect itself (the Dregs of Schism) have learned to talk of Illumination, and the Spirit. And therefore if you be not Schismatics, than make themselves Popular and Powerful; that they may afterwards act with good Colour whatsoever their Interest shall suggest.  
And furthermore to consider; That the great pretenders of the Spirit, and power of the Christian Religion (which with respect to Magistrates teacheth nothing but to Obey or Suffer) should notwithstanding Preach up Rebellion against their Lawful Prince; Fight him from Field to Field; remove him from Prison to Prison, and at last most Barbarously put him to Death; is such an absurdity against the Principles of right Reason; so repugnant to the Laws of our own Nation, and so inconsistent with the Peaceable Doctrine of the Gospel; that besides the Atheists it hath made, it hath, and ever will constrain Men of honest Principles and just Resentments, to Persecute you with Satyrs and Exclamations to the end of the World.  
I am confident, I do not unjustly charge you in any particular, especially with the Murder of the King. For there were no Accessaries in the Marther of that sacred Person; neither was it the last stroke only that felled the Royal Oak; but you and the Independants, like the two Sacrilegious Priests of Jupiter, are equally guilty of the Crime; the one for binding the direful Victim, and the other for putting the Knife to his Throat.  
But to be short; where I am so unacceptable, I'll conclude my Argument with a Fable. A principal Ship, which for many years had been Sovereign of the Seas, was at last Attaqued by a Tempestuous Wind, which the Devil raised, and notwithstanding all the help that could be made to save her, was driven by the force of that malignant Wind, and split upon a Rock. The very same instant she dashed upon the Rock, the Wind ceased; and being afterwards cursed by the Seamen, for the Wrack of the Royal Charles (for so the Capital Vessel was called) answered: You charge me most unjustly, my Friends; it was not I, but the Rock, as you saw, that split your Ship,  
The Moral of this Parable is very obvious; and if the Application thereof, or any thing else that I have written, may conduce to awaken your Conscience, and reclaim you from Schism, I shall think my pains well bestowed. But if you and your Seditious Brethren will still persevere to assault the Church on one hand, as fast as the Romish Priests do undermine Her on the other, Her day's are like to be but few and evil; and except God incline the Heart of our Magistrates to put the Laws in Execution against them, and find some effectual means to reduce you, you may live to see her Ruin accomplished, which you both alike desire and expect.  
How numerous you are, the World can guess; and if the Accounts, which we receive from the Fathers of Intelligence, of several Orders, be credible; there are at least three Thousand of them, which find entertainment and success in our Nation. But in the mean time, till her hour is come, she struggleth against both, like her Saviour against the Pharisees, whose true Disciples in part you both are: They representing those sworn Enemies of the Gospel, by the Gabala of their ridiculous and impious Traditions; and you representing them in their Hypocrisy, Pride, Envy, Evil-speaking, moross and censorious Dispositions, etc. (which are sins scarce consistent with Humanity, much less with Grace) as likewise in observing many Fasts, and making long Prayers, with design not to serve God, but to delude the People. And therefore I wonder not that you are such malignant Enemies to the Church of England, since that Pharisaical spirit, which reigneth so much amongst you, is a wicked Pusillanimous spirit, that affects to be seen in the Head of Parties, and Dictate amongst the Ignorant; and loves as much to Rule, as it hates to Obey.  
But would you once be so sincere, as to subdue your Pride; lay aside your Prejudice; inform your Ignorance; and forsake your dearly beloved Interest for the Truth: It would not be long ere we should see you join with the Church of England, without troubling our Senators to bring you in, with an Act of Comprehension.  
Your Pride appeareth in Heading of Parties, and in the Pleasure you are seen to take in the Multitudes, that run after you; and in your Boasting, that without you, the Souls of People would starve for want of Knowledge.  
Your Prejudice is an effect of your Pride, and discovers itself together with your Ignorance, in not submitting to those Invincible Reasons which you cannot answer.  
And as for your Interest, the greatest Paradox of all, that is evident enough to me, who have so often heard many of you glorify yourselves in the Number and Riches of your Followers, boast of their Affection to your sacred Persons, and brag of the great Sums you have Collected in your Congregations; which makes the King's Chapels (as you Arrogantly call your Conventicles) better Places than most of the Churches of which he is Patron. And therefore never complain that you live either worse, or at greater uncertainties than you did before.  
For by your pretensions to Poverty and Sufferings, and by other unworthy Arts, you have so wrought yourselves into the esteem of your Disciples, that few of them are either so Covetous or so Poor, but they will Pinch at Home to supply you.  
There are several Orders of Franciscans here, who have renounced not only Parsonages, but all Temporal Estates, and Possessions whatsoever; and by their Vainglorious Sanctity and Austerities, they have got, like you, such fast hold on the Souls of the People (which is the fastest hold of all) that they can easily make most of them dispose of their Children, Cashier their Servants, and settle their Estates as they please; and by these Tricks do more effectually promote the Interest of Rome, than all the Parish-Priests within the Pale of that Church.  
And really, when I consider what Influence these Sanctimonious and Selfdenying Zealots have o'er all Families in all Places where they live; how they steal away the Hearts of the People from their Parish Priests, and Drain their Congregations; and how the deluded People had rather give them the worth of a Shilling, than the Deuce of Two pence to their own Cures; it makes me often run the Parallel between you and them, and think; what a Politic and gainful Pretence you have got to renounce your Live, for to secure your Consciences, and to Preach the Word like the Primitive Apostles; when God knows, 'tis not out of Love to the People, but to yourselves.  
And I protest to you, were I a Man to be Maintained by the Pulpit, and consulted my Prosit more than the Goodness of my Cause, I should take the same Courses that you do; I should rather be Mr. M. than Dr. A. of Plymouth; and should choose the plentiful Income of that dull Zealot Dr. Manton, before that of his most Learned and Religious Successor of Covent-Garden.  
But though you Live very well, and better indeed than most of the Ministers of the Church, yet the Mischief of it is, you are uncapable of Dignities; which makes you such Acrians, and upon all occasions openeth your Throats as wide as Sepulchers, against the Bishops and the Church.  
You know what an History of Bishop's Mr. Prin hath wrote, and what a fair Collection the Learned Smec. hath taken out of him; as if when a Bishop is defective, either in Piety, Learning, or the Skill of Government, it were not the deplorable Unhappiness, but the fault of the Church of England.  
Should an Heathen, or Mahometan, make such an Historical Collection of scandalous Christians, either in this or former Ages, you would not be persuaded for all that, to prefer the Alcoran before the Gospel, or the most exalted Paganism whatsoever, before the Christian Religion.  
Therefore Wise and Sober Men will make no Inference but this, from such a malicious enumeration of Particulars: That Corruptions will creep into Government, notwithstanding all the care that can be used to the contrary; and that by the favour of Princes (who hear with other men's Ears, and often receive undeserved Characters of Men) sometimes Ambitions, sometimes Ignorant, and sometimes Slothful, Imprudent, or Debauched Persons, will be preferred to the most Honourable Dignities in the Church. But this, as often as it happens, is the Misery of the Church of England, which all true Church Men lament; though the Men of the short Cloak take all such occasions to expose her to the Scorn of the Common People, who judge by Sense and not by Reason; and who are taught by you, to make no distinction between the Bishops and the Church.  
But were all her Bishops the best christians, the best Scholars, and the best Governors in the World; and should the Royal hand place her Mitres on the Heads of none but Jewels, Whitgift's, Andrew's, Hall's, Usher's, Morton's, tailor's, and Sandersons, yet that Unchristian spirit of Envy and Discontent, which informs the Non-Conformists, would still sly upon her with open Mouth, like Beasts upon the Saints of old condemned to the Amphitheatre; and make her, as she hath already been for almost Forty years, a Spectacle to God, to Angels, and to Men.  
The wicked Lives of scandalous Bishops and Priests, if there be any such, are her sad Misfortune, but cannot justify the Schism you are guilty of; who are bound to hear even them, as much as the Jew's were bound to hear the Scribes and Pharises, those Hypocrites that sat in Moses' Chair.  
— If either this, or any thing else, a thousand times better than I am able to Write, may prove effectual to reclaim you from Schism; I shall be as glad, as to see some other of our Friends reform from Drunkenness, Swearing, and Uncleanness: Which are very grievous and dreadful Sins, but yet not more damnable in their Nature, nor more destructive to the Christian Religion, nor more deeply rooted in the Soul of Man, than that of Schism. From which I pray God by the Power of his Grace to Preserve me, and Reform you, through Jesus Christ our Lord; to whose Protection I commit you and rest,  
Your most Affectionate Cousin, and Humble Servant. Saumur, May, 7. 1674.   
FINIS.