Animadversions
On
the
Defence
of
the
Answer
to
a
Paper
,
ENTITULED
,
The
Case
of
the
Dissenting
Protestants
in
Ireland
,
&c.
WHen
Diogenes
trampled
upon
Aristippus's
Cushion
,
and
insulted
over
himself
in
these
words
;
See
how
I
trample
on
Aristippus's
Pride
:
he
had
this
return
;
thou
dost
it
but
with
no
less
Pride
:
So
when
the
Defendant
of
the
Answer
,
&c.
salutes
the
Vindicator
of
the
Dissenters
Case
,
with
a
charge
of
sourness
,
and
vanity
of
temper
.
In
the
very
entrance
of
his
diseourse
,
he
discovers
so
much
of
the
distemper
in
himself
,
that
if
Civility
coult
not
,
yet
Conscience
of
the
same
evil
in
himself
,
should
have
oblig'd
him
to
treat
his
Adversary
more
decently
:
But
whether
the
sourness
of
his
temper
,
or
his
vanity
to
comprize
an
Iliad
of
Railing
Accusations
in
a
Nut-shell
,
hath
induc'd
him
,
with
one
breath
,
to
upbraid
the
Vindicator
with
sourness
,
and
vanity
of
temper
,
dexterity
in
perverting
,
little
sincerity
,
dising
enuity
,
injustice
,
&c.
I
determine
not
,
but
if
his
Reasoning
ta●ent
,
be
equivalent
to
his
Railing
,
no
Dissenter
will
be
able
to
stand
before
him
.
Lest
he
shou'd
be
suspected
of
transgressing
the
9th
Commandment
,
he
attempts
to
make
good
this
charge
,
by
,
as
he
calls
it
,
A
remarkable
Instance
of
the
Dissenters
injustice
to
him
,
viz.
The
phrase
,
general
Indulgence
us'd
by
him
(
which
,
as
he
saith
,
doth
plainly
signify
no
more
than
a
legal
toleration
of
Dissenting
Protestants
)
;
the
Vindicator
wrests
to
import
a
comprehension
of
all
sorts
of
Religion
.
Answ.
If
this
be
Injustice
,
he
hath
cause
to
fear
,
that
all
who
have
sense
to
discern
words
,
will
be
injurious
to
him
,
seeing
General
Indulgence
natively
signifies
,
Indulgence
to
all
sorts
of
Persons
and
Opinions
:
And
't
is
improper
to
say
,
that
General
Indulgence
imports
only
toleration
of
Protestant
Dissenters
,
which
is
but
Special
,
unless
Protestant
Dissentors
should
comprehend
all
sorts
,
which
himself
doth
not
assert
.
As
the
Vindicator
hath
not
wrested
his
Expressions
,
so
neither
hath
he
misrepresented
his
Sense
,
seeing
all
the
arguments
he
useth
against
the
Indulgence
pleaded
for
,
militat
only
against
an
unlimited
and
general
Indulgence
of
all
sorts
.
The
next
thing
disgusts
the
Defendant
,
is
a
rule
laid
down
by
the
Vindicator
,
that
these
are
of
the
same
Religion
with
the
Establish't
Church
,
who
subscribe
her
Doctriual
Articles
:
this
rule
he
'll
not
allow
to
be
true
;
and
that
because
,
there
being
three
general
parts
of
Religion
,
viz.
Doctrin
,
Worship
,
and
Government
,
unless
we
agree
in
all
these
,
we
are
not
of
the
same
Religion
.
A.
If
the
Rule
be
not
good
,
why
do
the
Books
of
Articles
in
England
,
an.
1552
,
and
1562
,
and
those
in
Ireland
in
1616
,
unanimously
declare
,
that
they
were
agreed
upon
in
Convocation
,
for
avoiding
of
diversities
of
Opinions
,
and
for
Establishing
Consent
touching
true
Religion
.
Do
not
the
Subscribers
to
the
6th
Article
,
concerning
the
sufficiency
of
holy
Scripture
for
Salvation
,
subscribe
to
the
Worship
and
Government
of
the
Church
,
as
well
as
to
its
Doctrin
?
if
they
do
not
,
as
the
D.
insinuates
,
it
must
be
because
that
Worship
and
Doctrin
is
not
read
in
the
holy
Scripture
,
nor
may
be
proved
thereby
:
which
is
no
honor
to
the
Liturgy
,
Ceremonies
,
or
Prelacy
.
Dr.
Stillinfleet
in
his
Irenicum
hath
endeavoured
to
prove
that
Men
may
be
of
the
same
Religion
,
and
yet
not
under
the
same
particular
form
of
Church
Government
:
And
I
am
persuaded
't
will
be
hard
for
the
D.
to
produce
any
Church
that
is
,
or
hath
been
in
the
world
,
with
which
the
Establisht
Church
of
England
doth
exactly
agree
in
Form
of
Worship
and
Government
.
And
thus
by
his
Rule
excluding
us
from
the
same
Religion
with
the
Establisht
Church
,
he
doth
also
cut
her
off
from
Communion
in
the
same
Religion
with
any
Church
in
the
World
.
The
Anabaptists
against
whom
the
D.
excepts
as
unfit
to
be
comprehended
in
the
Indulgence
,
are
of
age
,
let
them
speak
for
themselves
,
we
are
none
of
their
Advocates
:
Yet
the
V's
.
reason
for
including
them
,
and
his
Charity
also
,
was
their
being
included
in
the
Act
of
Indulgence
for
England
,
An.
1689.
And
in
a
Bill
prepared
by
the
Council
of
Ireland
in
my
Lord
Sydneys
Government
,
and
approved
by
the
K.
Q.
and
council
of
England
,
and
Re-transmitted
to
be
Enacted
by
the
Parliament
here
in
1692.
But
if
the
Reason
of
his
dissatisfaction
with
them
be
only
,
their
denying
one
of
the
Doctrinal
Articles
,
durst
he
be
so
Impartial
,
he
hath
no
less
cause
to
look
upon
many
of
his
Brethren
,
Fathers
and
Sons
of
the
Church
,
as
intolerable
as
the
Anabaptists
;
for
they
are
too
truly
suspected
to
have
no
sincere
veneration
for
several
of
the
Articles
.
And
Bishop
Bramhall
hath
taught
us
concerning
the
39
Articles
,
that
the
Church
doth
not
define
any
of
these
Questions
,
as
necessary
to
be
believed
either
necessitate
praecepti
,
or
medii
,
nor
doth
look
upon
them
as
Essentials
of
Saving
Faith
,
or
Legacies
of
Christ
,
or
his
Apostles
;
but
as
pious
Opinions
,
fitted
for
the
preservation
of
Vnity
,
neither
doth
she
oblige
any
man
to
believe
them
,
but
not
to
contradict
them
.
Whence
we
may
see
what
great
esteem
the
great
Prelates
of
the
Church
have
for
the
39
Articles
:
Seeing
then
(
by
such
)
the
Incarnation
,
Death
and
Resurrection
of
Christ
be
not
Essentials
of
Saving
Faith
,
but
only
pious
Opinions
;
why
should
Anabaptists
be
look'd
on
as
intolerable
for
denying
Infant
Baptism
,
when
the
Doctrin
of
Biptism
is
only
a
pious
Opinion
.
We
notice
this
,
not
in
defence
of
Anabaptists
,
but
to
lay
open
the
D's
gross
partiality
,
who
knowing
how
little
regard
many
Sons
of
the
Church
have
for
these
Articles
,
yet
tacitly
justifies
them
,
when
he
condemns
others
for
the
same
,
or
less
faults
.
But
for
this
,
let
him
read
Bishop
Taylor's
Liberty
of
Prophecying
,
p.
m.
227.
The
V.
asserted
,
that
the
Bill
pleaded
for
by
the
Dissenters
,
would
multiply
no
other
Sects
,
than
those
mention'd
in
it
,
and
tolerated
by
it
;
which
the
D.
tells
,
hath
little
shew
of
Reason
to
recommend
it
;
and
that
because
such
a
Toleration
may
occasion
the
Rise
and
Increase
of
many
others
not
pleaded
for
.
To
confirm
which
,
he
instanceth
Holland
,
where
in
few
years
the
Anabaptists
spawned
50
Sects
all
under
the
same
name
.
A.
The
Reason
giv'n
to
disprove
the
V's
Assertion
,
hath
as
little
substance
of
Reason
to
recommend
it
,
as
the
V.
had
shew
;
for
what
if
Toleration
to
some
Protestant
Dissenters
shou'd
occasion
the
Rise
of
other
Sects
,
must
it
be
therefore
unreasonable
to
tolerate
them
:
By
this
way
of
arguing
,
we
might
prove
the
Reformation
from
Popery
,
yea
,
Christianity
it self
Intolerable
;
because
they
occasion'd
the
Rise
of
many
Sects
,
and
most
bloody
Persecutions
,
tho
they
were
not
the
proper
causes
of
these
Evils
:
even
so
,
the
tolerating
two
or
three
can
never
be
the
cause
of
multiplying
more
,
if
no
other
be
tolerated
save
those
two
or
three
:
Further
,
the
Instance
of
Holland
is
disingenuously
offered
;
for
he
knows
the
Toleration
there
granted
,
is
nothing
like
what
's
here
desired
,
seeing
there
are
comprehended
all
sorts
,
Jews
,
Papists
,
&c.
And
therefore
all
multiply
where
they
are
equally
tolerated
,
but
here
only
three
are
pretended
.
But
again
,
his
Inference
with
its
Reason
,
are
neither
fairly
not
prudently
produced
;
his
Inference
is
,
That
persons
in
Authority
should
deny
an
unlimited
and
irrestricted
Indulgence
to
Presbyterians
and
Independents
:
his
Reason
is
,
lest
the
general
and
legal
Allowance
granted
,
should
be
productive
of
many
Sects
,
which
,
tho
different
from
each
other
,
should
disire
to
be
called
by
their
names
,
to
take
away
their
reproach
,
and
that
they
might
enjoy
the
benefit
of
the
publick
Toleration
.
A.
This
Inference
unjustly
insinuate
,
that
on
unlimited
Toleration
is
desired
,
when
,
as
in
matters
of
Religion
,
we
are
satisfy'd
to
be
limited
by
the
Law
of
God
:
In
matters
Civil
,
by
the
Law
of
the
Land
.
The
imprudence
of
his
Reason
is
,
that
it
militats
as
much
against
a
legal
Establishment
,
as
a
legal
Toleration
,
and
more
;
for
Experience
reacheth
us
,
that
many
desire
the
Ruler's
favour
,
and
to
be
called
by
the
name
of
the
Established
Church
,
and
shrowd
themselves
under
her
cover
,
both
to
take
away
their
reproach
,
and
also
to
share
of
the
Honour
,
Rise
,
and
plentiful
provision
allow'd
the
Sons
of
the
Church
.
The
D.
being
dissatisfy'd
with
the
V's
weakness
,
or
unwillingness
to
apprehend
the
mischievous
consequences
of
this
legal
Toleration
,
notwithstanding
all
he
had
said
,
complains
of
him
,
that
he
had
propounded
several
Questions
to
little
purpose
;
among
which
,
he
instanceth
one
,
viz.
Whether
the
Popish
Interest
will
be
ever
the
stronger
,
because
there
are
more
Protestants
to
oppose
it
,
and
because
their
mutual
forbearance
will
more
unite
their
endeavors
against
the
common
Enemy
.
so
this
the
D.
answereth
;
1st
.
That
tho
the
Popish
interest
will
be
sensibly
weak
,
and
by
the
increase
of
Prote●ants
of
the
same
Communion
,
yet
it
will
be
considerably
strengthned
by
the
multiplicity
of
Sects
,
which
Legal
Indulgence
generally
promotes
.
2d
.
That
Dissenters
on
the
grant
of
Legal
indulgence
will
grow
far
more
insolent
and
tumultucus
than
they
were
before
,
as
hath
been
observed
in
a
Neighbour
Kingdom
.
A.
To
his
first
't
is
plain
that
the
increase
of
Protestants
,
tho'
not
of
the
same
Communion
,
doth
,
not
considerably
strengthen
,
but
weaken
the
Popish
Interest
,
for
hath
not
the
Increase
of
Protestants
in
Germany
,
France
,
Britain
and
Ireland
since
1691
,
particularly
in
the
North
,
tho'
of
different
Communion
,
considerably
weaked
the
Popish
Interest
?
Much
more
would
the
greater
increase
of
the
number
of
Protestants
here
in
Ireland
,
weaken
them
in
their
Civil
,
and
consequently
in
the
defence
and
maintenance
of
their
Religious
Interests
,
were
they
encouraged
by
a
legal
Indulgence
:
And
't
is
too
well
known
to
be
with
modesty
denied
,
that
the
Popish
Interest
here
hath
been
,
and
yet
is
weakened
by
other
hands
than
those
of
the
Established
Church
only
,
for
he
and
all
may
know
how
formidable
Vlster
appeared
to
Tyrconnel
and
his
Party
in
Winter
1688
,
and
how
undauntedly
it
resisted
and
foiled
King
James's
Army
,
and
Reinforced
Duke
Sconberg's
.
And
he
,
and
every
Man
of
sence
knows
the
far
greater
Number
there
are
Dissenters
;
for
the
truth
whereof
we
vouch
Bp.
King
for
30000
in
his
Diocess
,
and
leaves
him
in
his
next
to
publish
their
Numbers
in
his
own
and
Neighbouring
Diocesses
.
But
bless't
be
God
we
are
not
divided
in
defending
the
British
and
Protestant
Interest
against
a
Popish
Irish
Interrest
;
And
I
hope
as
the
many
Parties
of
different
Religions
and
Interest
now
confederate
against
France
,
do
considerably
weaken
that
King
,
while
they
unite
all
in
one
to
make
him
just
and
peaceable
;
so
will
we
the
Protestants
of
Ireland
against
our
common
Enemy
;
for
the
Union
of
many
Parties
Syncretizing
against
a
common
Foe
,
is
not
that
which
strengthens
the
Adversary
,
but
when
these
several
Parties
divide
in
heart
and
hand
by
mutual
conflict
,
that
impedes
their
joining
for
the
common
good
,
which
is
the
native
Fruit
of
one
prevailing
Party's
persecuting
the
rest
:
And
this
the
Papists
labour
to
effectuat
,
whose
drudgery
he
and
his
Brethren
do
with
all
their
might
,
while
they
daily
labour
to
keep
us
off
and
at
under
,
with
this
silly
shift
of
bending
the
Knee
in
the
Eucharist
,
which
came
in
with
Popery
,
they
call
indifferent
,
and
well
know
we
will
not
do
contrary
to
our
Conscience
;
while
they
do
not
try
us
with
the
Doctrinal
Articles
for
a
Test
;
let
all
Wise
Men
judge
of
this
Policy
and
Religion
.
His
second
Observation
of
Dissenters
growing
much
more
tumultuous
since
the
Legal
Indulgence
hath
been
granted
them
,
I
apprehend
hath
been
made
by
the
D.
in
his
Dream
,
arising
from
frightful
Ideas
he
hath
of
the
Dissenters
;
for
sure
since
the
commencement
of
a
Legal
Indulgence
in
1689.
no
instance
of
Dissenters
Tumults
can
be
produc'd
:
Tho'
we
can
instance
Bloody
Tumults
,
Rebellions
and
Conspiracies
against
the
King
and
Government
,
carried
on
by
those
who
call
themselves
the
Sons
of
the
Church
,
both
in
England
and
Scotland
;
in
which
no
Presbyterian
hath
been
concern'd
.
The
V.
having
desired
to
know
from
the
D.
wherein
a
Toleration
to
Dissenting
Protestants
will
advance
the
Popish
Interest
in
Ireland
,
he
promiseth
to
give
a
full
and
ample
satisfaction
in
this
matter
:
And
1st
.
He
desires
him
seriously
to
consider
whether
there
be
not
violent
presumption
,
that
a
publick
Legal
Indulgence
to
Protestants
,
doth
not
highly
advance
the
Popish
Interest
;
since
all
Romish
Emissaries
so
eagerly
desire
,
and
industriously
promote
Tolerations
,
tho
limited
to
Protestant
Dissenters
;
and
when
all
other
measures
fail'd
,
have
readily
expended
considerable
Summs
of
Money
to
purchase
them
;
And
it
is
generally
known
that
the
Declaration
A.
1671/2.
was
of
the
Papists
procuring
.
A.
If
this
Declaration
was
not
granted
in
favor
of
the
Dissenters
in
Ireland
(
as
he
knows
it
was
not
)
his
Answer
can't
satisfy
the
V's
demand
,
who
would
only
know
,
wherein
a
Toleration
to
Dissenters
in
Ireland
wou'd
advance
the
Popish
Interest
here
:
but
the
Declaration
he
speaks
of
,
seems
to
be
that
emitted
in
England
,
A.
1691/2
,
and
then
he
most
disingenuously
represents
the
matter
,
for
it
was
procured
by
an
Exigence
of
State
Affairs
;
England
then
being
engaged
in
a
War
against
Holland
,
it
was
thought
unsafe
to
persecute
so
numerous
and
wealthy
a
part
of
the
Nation
as
Protestant
Dissenters
then
were
,
and
in
the
interim
to
carry
on
a
War
against
their
Friends
abroad
;
therefore
to
keep
matters
at
home
as
quiet
as
possible
,
a
Declaration
for
Indulgence
was
Published
,
but
so
far
from
limiting
the
Indulgence
to
Protestant
Dissenters
,
that
Popish
Recusants
had
apparently
the
greatest
share
in
that
Liberty
,
which
so
much
disgusted
the
Nation
,
that
the
King
was
necessitated
to
make
Apology
for
it
;
as
appears
by
his
Speech
to
the
Parliament
,
Feb.
5.
An.
1672.
In
which
he
saith
,
I
put
forth
my
Declaration
for
Indulgence
to
Dissenters
,
and
have
hitherto
found
the
good
effect
of
it
.
There
is
one
part
that
is
subject
to
mis-construction
,
which
is
that
concerning
the
Papists
,
as
if
more
liberty
were
granted
to
them
,
than
to
other
Recusants
;
when
it
is
plain
there
is
less
:
I
do
not
intend
to
prejudice
the
Church
,
but
will
support
its
Religion
in
its
full
Power
;
having
said
,
I
shall
take
it
very
ill
to
receive
Contradiction
in
what
I
have
done
,
and
I
will
deal
plainly
with
you
,
I
am
Resolved
to
stick
to
my
Declaration
.
The
Lord
Chancellor
also
spake
the
same
thing
,
viz.
His
Majesty
hath
so
fully
Vindicated
his
Declaration
from
that
Calumny
,
concerning
the
Papists
,
that
no
reasonable
scruple
can
be
made
against
it
,
by
any
good
Man
,
he
hath
sufficiently
justify'd
it
,
by
the
time
it
was
Published
in
the
Effects
he
hath
had
from
it
,
and
might
have
done
it
more
from
the
agreeableness
of
it
to
his
own
natural
Disposition
,
which
no
good
English-man
could
wish
other
ways
than
it
is
:
he
loves
not
blood
nor
rigorous
severities
,
but
where
mild
and
gentle
methods
may
be
used
by
a
Prince
,
he
is
certain
to
chuse
them
:
and
concludes
that
head
thus
;
But
His
Majesty
is
not
convinced
that
violent
Ways
are
the
Interest
of
Religion
,
or
the
Church
.
By
this
we
may
see
if
the
D.
doth
not
Rival
the
V.
in
setting
(
as
he
saith
of
him
)
things
in
a
false
light
,
for
what
can
be
less
candid
than
this
Representation
of
that
matter
:
Seeing
,
1.
There
was
no
legal
Toleration
,
but
a
Liberty
granted
by
a
Declaration
,
which
is
questionable
,
whether
Law
,
or
not
.
2.
Nor
was
it
limitted
to
Protestant
Dissenters
only
,
but
included
also
Papists
.
Nor
,
3dly
.
Procured
by
mony
.
By
this
we
may
see
the
merciless
disposition
of
some
Church-Men
,
who
first
extort
from
the
Magistrate
Rigorous
Laws
,
and
then
reproach
Dissenters
for
disloyalty
in
not
obeying
them
,
which
they
have
squeezed
from
the
Magistrate
,
contrary
to
his
Inclination
and
Interest
.
The
D's
second
Argument
to
prove
that
the
free
exercise
of
Protestant
Religion
,
according
to
different
Modes
,
will
advance
the
Popish
Interest
here
,
is
drawn
from
his
experience
;
for
,
saith
he
,
when
Protestant
Dissenters
,
or
(
as
he
calls
them
)
pretended
Protestants
have
been
Legally
Indulged
,
it
hath
been
experimentally
found
,
that
Popish
Emissaries
were
more
numerous
,
their
Application
greater
,
and
Harvest
more
plenteous
than
at
other
times
.
A.
If
the
D.
had
as
sincerely
intended
,
as
he
vainly
promised
ample
satisfaction
in
this
point
,
he
would
have
instanc'd
the
time
when
,
and
place
where
,
a
legal
Indulgence
granted
to
Protestant
Dissenters
produc'd
that
effect
:
for
tho
he
values
his
own
testimony
as
demonstration
,
others
do
not
;
for
it
appears
not
that
this
fell
out
in
Queen
Elizabeth's
,
K.
James's
,
or
K.
Charle's
1st
.
time
;
it
then
must
be
either
in
Oliver's
time
,
as
by
the
date
of
Bishop
Bramhall's
Letter
in
1659
(
which
he
cites
)
would
appear
:
but
then
the
Papists
do
not
glory
in
their
Harvest
here
,
unless
it
was
,
that
many
of
them
were
cut
down
at
the
same
rate
,
being
set
on
a
Priest's
Head
in
Ireland
,
as
on
a
Wolf
,
which
occasion'd
Emissaries
to
be
never
less
numerous
than
then
;
or
after
the
Restauration
of
K
C.
2d
.
during
whose
Reign
,
Dissenters
had
no
Legal
Indulgence
here
,
tho
we
confess
the
application
of
Papists
was
strong
,
the
Harvest
plentiful
,
and
Emissaries
numerous
;
or
for
King
James
the
2d's
time
,
in
which
,
no
such
Toleration
,
limited
to
Dissenters
,
was
thought
on
:
The
charge
then
must
lye
on
K.
W.
and
Q.
M.
since
1689.
but
then
his
experience
will
be
found
false
:
for
neither
(
we
bless
God
for
it
)
are
Popish
Emissaries
so
numerous
as
in
former
times
have
been
,
nor
their
harvest
so
plentiful
;
nay
,
we
have
found
it
experimentally
,
that
when
Protestant
Dissenters
has
been
violently
Persecuted
,
Popish
Emissaries
has
been
most
warmly
Entertain'd
;
for
when
Dissenters
in
the
North
of
this
Kingdom
were
forced
in
the
beginning
of
K.
C.
I's
.
Reign
to
undertake
a
troublesome
Voyage
to
America
,
there
to
shelter
themselves
from
Persecution
(
tho'
providentially
driven
back
)
then
a
Toleration
for
Papists
here
was
granted
.
Concerning
Bp.
Bramhall's
Letter
to
Primate
Vsher
produc'd
to
prove
his
experience
Anno
1659.
in
which
't
is
said
,
that
several
of
the
Popish
Clergy
of
France
were
taught
manual
Trades
to
qualify
them
as
Emissaries
to
foment
divisions
in
England
.
A
few
Instances
given
of
these
mechanick
Priest-Missionaries
that
came
into
England
,
would
prove
the
truth
of
that
Letter
better
,
which
will
be
suspected
till
then
,
by
all
that
consider
how
hard
it
would
be
to
perswade
lazy
Priests
to
undergo
the
long
fatigue
of
learning
Handycrafts
,
which
would
do
them
little
service
without
the
language
of
the
Land
:
And
they
who
know
the
strict
scrutiny
made
by
Presbyterians
and
Independants
e're
they
admit
any
as
members
of
their
Congregations
,
or
Ministers
,
will
be
more
affraid
that
such
should
thrust
themselves
in
the
Establish'd
Churches
than
ours
.
His
3d.
Argument
to
prove
that
Toleration
to
Dissenting
Protestants
will
increase
Popery
,
is
,
because
't
is
the
cause
of
our
Divisions
;
whereof
the
Papists
take
great
advantage
.
For
proof
whereof
,
he
cites
Mr.
Baxter
.
A.
That
Papists
,
and
all
other
Adversaries
,
make
their
advantage
by
our
Divisions
,
is
seen
and
bewailed
by
all
good
men
with
Mr.
Baxter
;
but
that
our
mutual
forbearance
of
one
another
in
matters
not
necessary
to
Salvation
,
was
ever
the
cause
of
divisions
,
Mr.
Baxter
hath
nor
taught
,
but
the
contrary
:
Yet
if
he
desire
an
account
of
the
true
causes
of
our
divisions
,
he
may
learn
them
from
one
of
the
Ornaments
of
the
Church
of
England
;
the
memorable
Mr.
John
Hales
of
Eaton
,
in
his
Tract
of
Schism
,
page
201.
Who
teacheth
us
,
that
all
Schisms
have
crept
into
the
Church
by
one
of
these
three
ways
;
(
1st
.
)
Upon
matter
of
Fact
;
(
2d
.
)
Upon
matter
of
Opinion
;
(
3d.
)
On
point
of
Episcopal
Ambition
:
I
call
that
matter
of
Fact
,
when
something
is
required
to
be
done
by
us
which
we
know
,
or
strongly
suspect
to
be
unlawful
:
So
the
first
notable
Schism
of
which
we
read
in
the
Church
,
contained
in
it
matter
of
Fact
;
for
it
being
upon
Error
taken
for
necessary
that
an
Easter
must
be
kept
;
and
upon
worse
than
Error
,
if
I
may
so
speak
,
(
for
it
was
no
less
than
a
point
of
Judaism
forc'd
upon
the
Church
)
upon
worse
than
Error
I
say
,
thought
further
necessary
,
that
the
ground
for
the
time
of
keeping
that
Feast
,
must
be
the
Rule
left
by
Moses
unto
the
Jews
:
There
arose
a
stout
Question
,
whether
we
were
to
celebrate
with
the
Jews
on
the
14th
of
the
Moon
,
or
on
the
Sunday
following
.
This
matter
,
tho
most
unnecessary
,
most
vain
,
yet
caus'd
as
great
a
combustion
as
ever
was
in
the
Church
:
the
first
separating
,
and
refusing
Communion
with
the
last
for
many
years
together
.
In
this
phantastical
hurry
,
I
cannot
see
but
that
all
the
world
were
Schismaticks
;
neither
can
any
thing
excuse
them
from
that
Imputation
,
excepting
only
this
,
that
we
charitably
suppose
,
that
all
Parties
out
of
Conscience
did
what
they
did
;
a
thing
which
befell
them
through
the
Ignorance
of
their
Guides
,
(
for
I
will
not
say
their
Malice
)
and
that
through
the
just
judgment
of
God
,
because
through
Sloath
and
blind
Obedience
men
examin'd
not
the
things
which
they
were
taught
,
but
like
Beasts
of
burthen
,
patiently
couched
down
,
and
indifferently
underwent
whatsoever
their
Superiors
laid
upon
them
.
Further
,
page
210.
For
in
these
Schisms
which
concern
Fact
,
nothing
can
be
a
just
cause
of
refusal
of
Communion
,
but
only
to
require
the
execution
of
some
unlawful
and
suspected
Act
:
for
not
only
in
Reason
,
but
Religion
too
,
that
Maxim
admits
of
no
Release
;
Cautissimi
cujusque
praeceptum
,
quod
dubtias
,
ne
feceris
.
And
speaking
of
the
second
Councel
of
Nice
,
where
Image-worship
was
established
,
where
was
the
first
remarkable
Schism
upon
just
occasion
of
Fact
;
he
tells
us
,
The
schismatical
Party
was
the
Synod
it self
,
and
such
as
conspir'd
with
it
;
for
concerning
the
use
of
Images
in
Sacris
.
1.
It
is
acknowledgby
all
,
that
it
is
not
a
thing
necessary
.
2.
It
is
by
most
suspected
.
3.
It
is
by
many
held
utterly
unlawful
.
Can
then
the
injoyning
the
practice
of
such
a
thing
be
ought
else
but
abuse
;
or
can
the
refusal
of
Communion
here
,
be
thought
any
other
thing
than
duty
here
,
or
upon
the
like
occasion
to
separate
,
may
peradventure
bring
personal
trouble
and
danger
;
(
against
which
,
it
concerns
every
honest
man
to
have
pectus
bene
preparatum
)
so
that
in
these
cases
you
cannot
be
to
seek
what
you
think
,
or
what
you
have
to
do
.
His
2d
sort
of
Schism
arising
upon
occasion
of
variety
of
Opinion
,
is
thus
:
It
hath
been
,
saith
he
,
the
common
disease
of
Christians
from
the
beginning
,
not
to
content
themselves
with
that
measure
of
Faith
,
which
God
in
Scripture
hath
expresly
afforded
us
;
but
out
of
a
vain
desire
to
know
more
than
is
revealed
,
they
have
attempted
to
discuss
things
of
which
they
can
have
no
light
,
neither
from
Reason
nor
Revelation
;
neither
have
they
rested
here
,
but
upon
pretence
of
Church
Authority
,
which
is
none
;
or
Tradition
,
which
is
for
the
most
part
but
figment
;
they
have
peremptorily
concluded
,
and
confidently
impos'd
on
others
a
necessity
of
entertaining
conclusions
of
that
nature
,
&c.
After
he
tells
,
were
Liturgies
,
and
publick
Forms
of
Service
,
so
framed
,
as
that
they
admitted
of
no
particular
and
private
Fancies
,
but
contained
only
such
things
,
as
in
which
all
Christians
do
agree
:
Schisms
in
opinions
were
utterly
Vanished
;
for
consider
all
the
Liturgies
that
are
,
or
have
been
,
and
remove
from
them
whatsoever
is
Scandalous
to
any
Party
,
and
leave
nothing
but
what
all
agree
in
,
and
the
event
shall
be
,
that
the
publick
Service
and
Honour
of
God
shall
no
ways
suffer
,
whereas
to
load
our
Publick
Forms
with
the
private
fancies
upon
which
we
differ
,
is
the
most
Sovereign
way
to
perpetuate
Schism
unto
the
Worlds
End
.
Prayer
,
Confession
,
Thanksgiving
,
Reading
of
Scripture
,
Exposition
of
Scripture
,
Administration
of
Sacraments
in
the
plainest
and
simplest
manner
,
were
matters
enough
to
furnish
out
a
sufficient
Liturgy
,
tho'
nothing
either
of
private
Opinion
,
or
of
Church
Pomp
,
of
Garments
,
of
prescribed
Gestures
,
of
Imagery
,
of
Musick
,
of
matter
concerning
the
Dead
,
of
many
superfluities
which
creep
into
the
Churches
,
under
the
Dream
of
Order
and
Decency
did
interpose
it self
:
For
to
charge
Churches
and
Liturgies
with
things
unnecessary
,
was
the
first
beginning
of
all
Superstition
:
and
when
scruple
of
Conscience
began
to
be
made
or
pretended
,
then
Schism
begun
to
break
in
:
If
the
spiritual
Guides
and
Fathers
of
the
Church
would
be
a
little
sparing
of
incumbring
the
Churches
with
superfluities
,
and
not
over-rigid
,
either
in
receiving
absolute
Customs
,
or
imposing
New
,
there
were
far
less
danger
of
Schism
,
or
Superstition
,
and
the
inconveniency
were
likely
to
issue
,
would
be
but
this
,
they
should
in
so
doing
yield
a
little
to
the
imbecillities
of
Inferiors
;
a
thing
which
St.
Paul
could
never
have
refused
to
do
;
in
the
mean
while
,
where
ever
false
and
suspected
Opinions
are
made
a
piece
of
the
Churches
Liturgy
,
he
that
separates
is
not
Scismatick
;
for
it
's
alike
unlawful
to
make
profession
of
known
and
suspected
falsehoods
,
as
to
put
in
practice
unlawful
and
suspected
Actions
.
The
third
Cause
of
Schism
is
Episcopal
Ambition
,
p.
218
,
saith
he
,
Aristotle
tells
us
,
that
necessity
causeth
but
small
Faults
,
but
Avarice
and
Ambition
are
Mothers
of
great
Crimes
:
Episcopal
Ambition
hath
made
this
true
,
for
no
occasion
hath
produc'd
more
continuing
and
more
sanguinary
Schisms
,
than
this
hath
done
;
the
Sees
of
Alexandria
,
of
Antioch
,
of
Constantinople
,
and
above
all
of
Rome
do
abundantly
shew
this
much
,
and
our
Ecclesiastical
Stories
Witness
no
less
of
which
the
greatest
part
consists
in
factionating
,
and
tumultuating
of
Great
and
Potent
Bishop
,
&c.
This
Episcopal
Ambition
shewed
it self
especially
in
two
Heads
,
one
concerning
plurality
of
Bishops
in
one
See
,
another
the
Superiority
of
Bishops
in
divers
Sees
:
As
to
the
first
he
tells
us
,
That
the
general
Practice
of
the
Church
since
the
Original
of
Episcopacy
as
now
it
is
,
was
never
to
admit
at
once
,
more
than
one
Bishop
in
one
See
,
and
to
prevent
Spiritual
Polygamy
,
neither
would
they
admit
of
two
Cathedrals
,
but
from
the
beginning
it
was
not
so
;
for
even
at
Rome
,
and
Hippo
there
were
two
Bishops
at
one
time
;
neither
doth
it
savour
of
Vice
,
or
Misdemeanour
,
that
it
should
be
so
still
,
their
Punishment
sleeps
not
,
who
go
about
unnecessarily
and
wantonly
to
infringe
it
:
But
the
other
head
of
Episcopal
Ambition
,
concerning
Supremacy
of
Bishops
in
divers
Sees
,
one
claiming
Superiority
over
another
,
as
it
hath
been
from
time
to
time
,
a
great
Trespasser
against
the
Churches
Peace
,
so
it
is
now
the
final
Ruin
of
it
,
the
East
and
West
through
the
fury
of
the
two
prime
Bishops
,
being
irremediably
separated
,
without
all
hope
of
Reconcilement
;
and
beside
,
all
this
mischief
is
founded
on
a
Vice
contrary
to
all
Christian
Humility
,
without
which
no
Man
shall
see
his
Saviour
,
for
they
do
but
abuse
themselves
and
others
,
that
would
perswade
us
,
that
Bishops
,
by
Christ's
Institution
,
have
any
Superiority
over
other
men
,
further
than
that
of
Reverence
;
or
that
any
Bishop
is
Superior
to
another
,
further
than
positive
Order
agreed
upon
amongst
Christians
hath
prescrib'd
:
for
we
have
believed
him
that
hath
told
us
,
that
in
Jesus
Christ
there
is
neither
high
n●r
low
,
and
that
in
giving
honour
,
every
man
should
be
ready
to
prefer
another
before
himself
:
which
sayings
cut
off
all
claim
most
certainly
to
Superiority
,
by
title
of
Christianity
;
except
men
can
think
that
these
things
were
only
spoken
to
poor
and
private
men
.
Nature
and
Religion
agree
in
this
,
that
neither
of
them
have
a
hand
in
this
heraldry
of
secundum
,
sub
&
supra
;
all
this
comes
from
composition
,
and
agreement
of
men
among
themselves
:
wherefore
this
abuse
of
Christianity
,
to
make
it
lacquy
to
ambition
,
is
a
vice
for
which
we
have
no
ordinary
name
,
and
an
ordinary
one
we
will
not
give
it
;
lest
you
should
take
so
transcendent
a
vice
for
a
trivial
:
Thus
the
Memorable
Mr.
Jo.
Hales
.
And
would
to
God
all
would
consider
his
words
most
seriously
,
by
which
we
may
see
what
are
the
true
causes
of
Schism
,
and
who
are
the
Schismaticks
.
Whence
also
it
will
appear
that
a
publick
Indulgence
to
weaker
Brethren
,
in
matters
not
necessary
,
and
suspected
to
be
unlawful
,
is
no
cause
of
Divisions
;
but
on
the
contrary
,
an
ambitious
claim
of
Superiority
,
imposing
private
Opinions
,
and
commanding
suspected
Practices
,
are
the
true
causes
of
them
,
and
ever
will
be
.
The
D's
4th
Argument
against
Publick
Indulgence
is
,
That
they
have
not
only
fatally
conduced
to
the
perverting
a
considerable
number
of
Protestants
,
but
also
effectually
hindred
the
conversion
of
many
Papists
,
who
tho
sensible
of
many
gross
Errors
in
Principles
and
ungodly
Practices
in
the
Worship
enjoyn'd
them
by
Rome
;
yet
have
been
so
highly
scandalized
by
the
Divisions
amongst
us
,
that
they
have
rather
chosen
to
continue
in
them
,
&c.
A.
Had
not
the
D.
trusted
more
to
the
Rhetorick
than
Logick
of
this
Argument
,
he
had
conceal'd
it
;
being
a
Sophism
,
as
they
call
it
,
of
non
causa
,
pro
causa
,
and
is
no
stronger
than
this
;
the
legal
establishment
of
one
of
the
divided
parties
,
perverts
many
,
and
hindreth
the
conversion
of
Papists
,
because
they
are
scandalized
at
our
Divisions
;
for
a
legal
toleration
of
some
,
is
not
the
cause
,
but
consequent
of
our
Divisions
,
seeing
Divisions
must
be
before
the
necessity
of
a
Toleration
to
the
Parties
divided
.
2dly
.
If
our
Divisions
scandalize
the
Papists
,
as
I
am
perswaded
they
do
;
he
may
enquire
at
the
Memorable
Mr.
John
Halos
,
who
are
the
Dividers
,
and
to
whom
the
Woe
is
due
,
that
belongs
to
such
as
cause
Offences
.
3dly
.
Such
Papists
as
are
sensible
of
gross
Errors
in
Principles
and
ungodly
Practices
in
the
Worship
enjoyned
them
,
and
yet
continue
in
them
,
would
have
had
the
same
object
on
against
Christianity
it self
,
had
they
lived
in
Corinth
in
the
days
of
the
Apostles
,
for
then
were
Divisions
:
nor
do
I
see
what
loss
the
Church
sustains
by
want
of
such
Converts
,
as
can
live
,
for
Union's
sake
,
in
gross
Errors
,
and
ungodly
Practices
,
whereof
they
are
convinced
:
And
why
Division
should
terrify
them
from
Conversion
,
I
see
not
,
seeing
if
they
will
be
converted
to
us
,
they
must
divide
from
Rome
.
4thly
.
But
what
if
the
rigid
severity
of
the
domineering
party
of
Protestants
against
all
who
differ
from
them
,
be
the
cause
of
Offence
?
Sure
Intelligent
Papists
are
not
ignorant
of
the
Divisions
among
themselves
,
but
neither
Party
being
permitted
to
bite
and
devour
each
other
,
except
by
Pen
and
Ink
,
they
glory
in
their
Union
,
notwithstanding
these
Divisions
Bishop
Hall
in
his
Letter
to
Mr.
Laud
(
afterward
Archbishop
Laud
)
expostulating
with
him
about
his
unsettledness
in
Religion
,
hanging
betwixt
the
Romanists
and
Protestants
,
upon
the
account
of
our
Divisions
,
tells
him
,
Whither
will
ye
go
for
Truth
,
if
ye
will
allow
no
truth
but
where
there
is
no
Division
?
To
Rome
perhaps
,
famous
for
Unity
,
famous
for
Peace
:
See
now
how
happily
ye
have
chosen
,
how
well
have
you
sped
,
So
their
Cardinal
Bellarmin
himself
,
a
Witness
above
exception
,
under
his
own
hand
,
acknowledgeth
to
the
world
:
and
reckons
up
237
contra●●●●●
of
Doctrin
amongst
the
Romish
Divines
;
no
,
they
are
no
more
peaceable
,
but
more
subtil
,
they
fight
more
closely
,
within
doors
;
all
our
frays
are
in
the
Frield
,
our
strite
is
in
Ceremony
,
theirs
is
in
Substance
;
so
the
Decad
,
3
Ep.
5.
The
D's
5th
Argument
to
prove
that
this
legal
liberty
to
Protestant
Dissenters
will
advance
the
Popish
Interest
,
is
taken
from
the
different
state
of
Denmark
and
Swedland
,
from
that
of
the
United
Provinces
,
in
reference
to
the
numbers
of
Papists
in
these
Countreys
:
For
as
the
strictness
of
the
Laws
against
those
who
differ
from
these
Established
Churches
hath
been
remarkably
effectual
for
the
rooting
out
of
Popery
from
amongst
them
,
so
the
unlimited
Toleration
granted
in
Holland
to
all
sorts
of
Religions
,
hath
multiplied
the
Papists
there
,
&c.
A.
As
the
strictness
of
the
Laws
in
Denmark
and
Sweden
are
remarkable
for
rooting
out
Popery
,
so
are
they
for
rooting
out
all
Protestants
,
save
Lutherans
:
And
if
their
strictness
be
their
perfection
;
we
can
tell
him
of
more
perfect
Laws
,
viz.
the
Laws
of
the
Holy
Inquisition
,
which
are
as
soveraign
prophylactick
for
the
Established
Churches
of
Spain
and
Italy
,
as
these
of
Denmark
and
Sweden
are
;
so
that
he
may
thus
recommend
Lords
Inquisitors
to
the
Parliament
to
be
authorized
,
as
Guardian
Angels
to
the
Clergy
of
Ireland
.
2dly
.
It
is
not
want
of
strict
Laws
against
Popery
that
hath
preserved
them
in
England
,
but
the
not
imploying
the
Laws
made
against
them
;
and
mis-imploying
them
against
the
dissenting
Protestants
.
3dly
.
His
comparing
the
state
of
the
United
Provinces
with
that
of
Denmark
and
Sweden
to
the
desired
Toleration
,
is
unjust
;
seeing
we
plead
for
no
Toleration
to
Papists
,
as
is
granted
in
Holland
.
That
the
rectricting
the
Indulgence
to
those
pleaded
for
by
the
V.
will
not
prevent
the
advancement
of
the
Popish
Interest
here
,
as
he
saith
,
seemeth
strange
;
for
if
the
Law
granting
liberty
to
two
or
three
Parties
,
excluding
all
others
ruined
,
prevent
the
creeping
in
of
Priests
and
Jesuits
amongst
us
;
how
can
tho
Law
Establishing
the
Church
,
prevent
the
like
among
them
?
For
if
the
evil
be
prevented
by
virtue
of
the
Law
,
it
may
have
the
same
influence
to
preserve
both
;
yea
,
Experience
teacheth
us
,
that
it
's
easier
to
preserve
from
being
infected
by
such
Vermin
the
poor
and
depressed
Party
,
than
the
prosperous
and
exalted
:
Few
play
the
Hypocrite
,
to
be
thereby
made
miserable
;
tho
many
may
,
and
daily
do
,
for
Profit
and
Preferment
.
His
6th
Argument
against
this
legal
Toleration
is
,
that
in
stead
of
widening
the
Basis
of
the
Protestant
interest
,
as
is
alledged
by
the
V.
this
Indulgence
would
undeniably
weaken
the
foundation
of
the
Protestant
Security
in
this
Kingdom
,
because
each
tolerated
Party
will
rather
industriously
promote
their
own
distinct
Interest
,
than
unanimously
oppose
the
common
Enemy
,
as
Experience
hath
taught
us
:
And
to
make
good
his
Assertion
,
he
instanceth
the
case
of
the
Famous
Mr.
Houston
in
the
North
of
this
Kingdom
,
A.
If
the
Defendant
would
allow
the
Dissenters
to
be
Protestants
,
to
which
they
pretend
as
good
title
as
the
Established
Church
,
seeing
they
protest
against
Popery
as
much
as
they
,
then
the
increasing
of
their
numbers
would
infallibly
increase
the
number
of
Protestants
,
and
so
both
widen
and
strengthen
the
Basis
of
Protestant
Interest
:
But
if
he
will
monopolize
the
name
of
Protestant
to
the
Establish't
Church
,
and
by
the
foundation
of
its
Security
understand
Penal
Laws
against
the
Dissenters
;
tho
the
Indulgence
might
ruine
that
Foundation
,
the
Church
might
stand
,
and
be
better
secured
by
its
Innocency
and
Affection
of
its
Neighbours
,
than
by
its
own
guilt
,
and
their
enmity
;
but
it
's
strange
he
should
assert
that
experience
hath
sufficiently
taught
us
,
that
each
tolerated
Party
will
rather
distinctly
promote
their
own
Interest
,
than
unanimously
oppose
the
common
Enemy
,
when
the
experience
of
the
whole
Nation
knows
the
truth
of
the
contrary
,
that
we
maintained
no
separated
Interest
from
the
common
;
for
as
our
Civil
Interests
are
imbarked
in
the
common
,
so
we
cannot
desert
rhe
one
,
without
destroying
the
other
:
no
more
can
we
maintain
our
Religious
Interest
either
without
opposition
to
the
Popish
in
Ireland
:
His
Instance
to
prove
his
Experience
,
is
as
ridiculous
as
Mr.
Houston
himself
,
who
,
as
he
says
,
scandalously
separated
from
the
main
body
of
the
Protestants
in
the
North
of
Ireland
;
and
had
not
extraordinary
Providence
intervened
,
the
Intestine
Animosities
of
these
seeming
Friends
had
been
of
more
mischievous
consequence
,
than
the
open
hostilities
of
our
professed
Enemies
:
And
the
Divisions
which
these
few
pretended
Protestants
endeavoured
to
foment
,
were
really
more
formidable
than
the
united
Force
and
Power
of
a
numerous
Popish
Army
,
and
had
been
more
fatal
to
our
common
Interest
.
A.
All
who
know
the
truth
of
that
Instance
of
Mr.
Houston
,
and
his
rise
and
retinue
in
the
Diocess
of
Connor
,
which
many
thousands
were
witness
to
,
will
ridioule
him
for
its
motion
;
for
that
man
being
Irregular
,
was
suspended
and
depos'd
by
the
Presbyterians
,
and
had
only
a
few
silly
ignorant
people
to
adhere
to
him
;
and
when
the
whole
North
arrayed
,
he
also
ranged
his
company
to
oppose
the
common
Enemy
;
so
that
this
discovers
the
folly
and
unreasonableness
of
the
D.
in
making
use
of
it
:
for
it
seemeth
strange
,
that
about
200
men
,
his
compliment
,
without
Arms
,
Ammunition
,
or
Order
,
should
be
more
formidable
than
the
united
force
and
power
of
the
numerous
well-appointed
Popish
Army
:
nor
did
any
in
the
North
fear
those
mischievous
consequences
he
talks
of
;
for
by
a
prudent
neglect
of
that
man
,
and
his
silly
Followers
,
we
have
lived
to
see
them
vanish
into
Smoke
:
we
know
not
what
that
extraordinary
Providence
was
,
that
prevented
these
fearful
misohiefs
,
except
it
be
the
Irish
prevailing
to
scatter
unprovided
men
;
and
it
would
appear
,
that
the
D.
was
not
very
apprehensive
of
the
mischiefs
of
the
open
hostilities
of
our
professed
Enemies
,
when
he
is
more
terrified
with
the
thoughts
of
Mr.
Houston's
company
,
who
had
little
formidable
in
it
,
except
the
Motto
of
his
Bannar
:
possibly
a
second
1641
would
not
have
been
so
mischievous
in
its
consequence
(
in
his
opinion
)
as
the
Divisions
of
these
two
parties
of
Dissenters
,
whereby
he
discovers
either
little
fear
of
Irish
Hostility
,
or
too
much
of
the
ill
consequences
of
Division
among
Dissenters
.
The
D.
suspecting
that
all
he
had
said
might
be
of
little
weight
with
the
V.
attacks
him
with
the
judgment
of
a
Protestant
Parliament
,
who
in
Feb.
25.
1662
in
an
Address
to
King
Charles
the
2d
,
say
;
We
have
considered
the
nature
of
the
Indulgence
proposed
,
with
reference
to
these
consequences
,
which
must
necessary
attend
it
;
It
will
establish
Schism
by
a
Law
,
and
make
the
whole
Government
of
the
Church
precarious
,
and
the
censures
of
it
of
no
moment
or
consideration
at
all
:
It
will
be
a
cause
of
increasing
of
Sects
and
Sectaries
,
whose
numbers
will
weaken
the
true
Protestant
Profession
so
far
,
that
it
will
be
at
last
difficult
to
defend
it self
against
them
;
and
,
which
is
yet
further
considerable
,
these
numbers
,
which
by
being
troublesome
to
the
Government
,
find
they
can
arrive
to
an
Indulgence
,
will
,
as
their
numbers
increase
,
be
yet
more
troublesome
,
that
at
length
they
may
arrive
to
a
general
Toleration
,
and
in
time
some
prevalent
Sect
will
at
last
contend
for
Establishment
;
which
,
for
ought
can
be
foreseen
,
may
end
in
Popery
.
A.
To
this
I
shall
return
him
the
words
of
a
moderate
and
learned
Conformist
in
his
Plea
for
the
Non-Conformists
,
Plea
2.
pag.
39.
Who
saith
,
That
the
House
of
Commons
,
A.
1662.
did
argue
against
Indulgence
,
and
for
keeping
up
the
Act
of
the
Uniformity
by
way
of
prophecy
and
fore-sight
of
consequences
;
and
their
humble
advices
to
the
King
contain
the
strongest
reasons
against
an
Indulgence
,
that
have
been
found
out
,
contain
the
great
evils
of
a
forbearance
;
all
which
he
reduceth
to
six
Heads
,
but
answers
to
them
all
thus
:
As
Events
prove
Prophecies
true
or
false
,
so
Events
have
proved
these
Arguments
weak
or
strong
.
That
very
Parliament
,
the
true
Protestant
part
of
it
,
that
did
faithfully
serve
their
King
and
Countrey
,
with
the
additions
made
to
them
by
a
latter
Election
,
to
fill
up
vacant
places
,
saw
where
they
were
,
and
became
sensible
of
the
necessity
of
Uniting
Protestants
by
Act
of
Parliament
.
And
many
Episcopal
Divines
,
and
some
Bishops
were
for
it
;
a
clear
discovery
,
that
the
mischiefs
of
our
Divisions
are
of
that
sort
,
that
it
were
better
that
an
abatement
were
made
of
some
things
made
necessary
to
Uniformity
,
without
which
the
Dissenters
will
not
unite
,
than
suffer
them
to
hang
over
our
heads
,
and
come
upon
us
;
we
plainly
see
that
many
of
these
reasons
of
the
Commons
were
of
no
force
;
we
will
observe
what
is
of
present
use
to
our
times
,
which
is
the
first
;
and
for
the
other
,
it
became
their
Wisdom
,
and
Religion
,
to
Pass
a
Bill
taking
from
the
Act
of
Uniformity
;
his
Majesty
hath
not
been
molested
by
the
Importunities
of
the
Dissenters
,
who
have
not
so
much
as
opened
their
Grievances
,
or
Petitioned
the
King
and
Parliament
these
many
years
.
There
is
no
new
Sect
appearing
,
or
increase
of
any
by
the
Non-conformists
,
to
weaken
the
Protestant
Religion
,
who
have
us'd
endeavours
to
Increase
and
Maintain
it
,
it
is
is
in
no
danger
from
them
,
they
are
not
troublesome
to
the
Government
,
are
not
for
a
Toleration
of
intolerable
Sects
and
Sectaries
,
contend
not
for
an
Establishment
which
they
would
rejoyce
in
,
but
as
it
become
learned
men
,
and
rational
,
with
as
great
a
temper
at
least
as
theirs
that
writ
against
them
,
the
Peace
of
the
Nation
is
not
disturb'd
by
them
,
and
if
Popery
come
in
,
it
is
against
their
wills
,
Pains
and
Prayers
to
expose
and
baffle
it
:
It
is
their
trouble
that
they
are
thought
troublesome
to
the
Government
,
which
may
by
no
extraordinary
exercise
of
Patience
,
and
Love
,
overcome
the
trouble
in
their
own
Breast
,
which
is
the
seat
of
trouble
;
and
for
the
only
remaining
,
which
is
the
evil
of
Schism
,
it
's
clear
,
that
Connivance
gives
no
Establishment
to
it
,
&c.
But
seeing
the
D.
is
so
confident
of
the
Authority
of
the
Commons
in
that
Parliament
,
and
lays
so
much
stress
upon
it
,
we
hope
he
will
not
decline
the
Authority
of
the
whole
,
when
the
Experience
of
Ten
Years
had
made
them
wiser
,
for
p.
22.
our
Author
tells
,
what
England
knows
,
That
that
very
Parliament
which
was
observed
for
a
great
part
of
it
,
to
be
young
Gentlemen
growing
Elder
became
more
cool
and
moderate
toward
Dissenting
Protestants
,
more
suspicious
of
Popery
,
and
the
more
Resolute
they
grew
in
Maintaining
Property
,
and
the
Protestant
Religion
,
and
break
the
leggs
and
arms
of
growing
Popery
,
the
more
temperate
they
grew
toward
Nonconformists
,
&c.
And
therefore
at
that
meeting
of
the
Parliament
in
Feb.
24.
1672.
An
Act
passed
against
Papists
;
and
a
Bill
was
presented
by
the
same
House
of
Commons
to
the
Lords
in
favour
of
the
Dissenting
,
and
for
Uniting
Protestants
,
which
,
as
some
,
who
have
as
much
reason
to
know
,
as
any
that
write
,
say
,
would
have
passed
,
if
they
had
got
time
to
sit
,
and
from
that
time
,
that
Long
Parliament
,
who
had
made
the
Act
against
Conventicles
,
A.
1670.
how
Resolute
soever
they
were
against
Indulgence
,
Feb.
15.
1662.
they
saw
the
incompatibility
of
the
Execution
of
their
own
Law
,
and
the
Preservation
of
the
Protestant
Religion
,
and
have
ever
since
taken
other
Measures
.
Now
whether
or
not
the
same
Parliament
,
after
ten
years
Experience
of
the
weakness
,
and
some
worse
evils
of
their
own
Prophetical
Arguments
,
upon
which
they
retract
their
former
Sentence
,
is
to
be
more
regarded
,
than
when
they
gave
their
first
unexperienced
thoughts
,
we
shall
leave
all
thinking
Men
to
judge
,
and
of
the
D's
Candour
in
concealing
this
part
of
the
History
:
And
if
we
were
to
manage
this
Argument
by
Authority
,
we
have
an
Act
of
Parliament
,
consisting
of
as
good
Protestants
,
A.
1689.
to
ballance
the
Addrese
of
the
Commons
in
1662.
with
the
concurring
Authority
of
all
our
Kings
,
who
have
been
experienced
in
these
our
differences
,
asserting
the
conveniency
of
Indulging
tender
Consciences
,
as
we
could
give
him
undeniable
Instances
:
But
one
for
all
,
is
the
Vote
of
the
House
of
Commons
passed
Jan.
10th
.
168
where
they
say
,
It
is
the
Opinion
of
this
House
that
the
Persecution
of
Protestant
Dissenters
upon
the
Penal
Laws
is
at
this
time
Grievous
to
the
Subject
,
and
weakening
to
the
Protestant
Interest
,
an
Encouragement
to
Popery
,
and
dangerous
to
the
Peace
of
the
Kingdom
.
His
7th
,
and
last
Argument
,
which
he
calls
the
most
forcible
of
all
,
is
the
judgment
of
the
Ministers
of
London
,
with
those
of
Lancaster
,
against
Toleration
.
Printed
Anno
1648.
A.
Tho'
we
allow
the
Truth
of
all
those
Ministers
say
,
yet
they
never
intended
that
,
for
that
end
,
which
he
perverts
their
words
to
:
For
it
will
be
hard
to
persuade
the
world
,
that
these
men
judged
the
Toleration
of
Presbyterians
unlawful
,
seeing
themselves
were
such
;
and
because
his
whole
Argument
runs
upon
a
false
supposition
,
that
we
desired
an
universal
Toleration
of
all
Sects
,
he
may
receive
our
judgment
in
this
,
from
our
confession
,
Cap.
20.
Sect.
3.
They
,
who
upon
pretence
of
Christian
Liberty
do
practice
any
Sin
,
or
cherish
any
Lust
,
do
thereby
destroy
the
end
of
Christian
Liberty
,
&c.
And
because
the
Power
which
God
hath
ordained
,
and
Liberty
which
Christ
hath
purchased
,
are
not
intended
by
God
to
destroy
,
but
mutually
to
uphold
one
another
;
they
,
who
upon
pretence
of
Christian
Liberty
shall
oppose
any
lawful
Power
,
whether
Civil
or
Ecclesiastical
,
resist
the
Ordinance
of
God
;
and
for
their
publishing
such
Opinions
,
and
maintaining
such
Practices
,
as
are
contrary
to
the
Light
of
Nature
,
or
the
known
Principles
of
Christianity
,
whether
concerning
Faith
,
Worship
,
Conversation
,
or
the
Power
of
Godliness
;
Or
such
Erronious
Opinions
or
Practices
,
as
either
in
their
own
nature
,
or
in
the
manner
of
publishing
and
maintaining
them
,
are
destructive
to
the
external
Order
,
which
Christ
has
Established
in
the
Church
,
they
may
be
lawfully
call'd
to
account
,
and
proceeded
against
by
the
Censures
of
the
Church
,
and
by
the
Power
of
the
Civil
Magistrate
.
Thus
far
our
Confession
of
Faith
.
By
this
't
is
apparent
,
that
we
justify
no
unlimited
Toleration
;
and
when
he
hath
made
it
appear
,
that
we
maintain
Opinions
and
Practices
inconsistent
with
the
light
of
Nature
,
and
known
Principles
of
Christianity
either
in
Faith
,
Worship
,
or
Conversation
,
or
destructive
of
the
external
Order
by
Christ
Established
in
his
Church
,
then
let
us
be
look't
upon
as
deserving
no
Toleration
;
and
till
then
,
we
judge
our
title
to
it
as
good
as
theirs
who
enjoy
their
legal
Establishment
:
and
tho
we
are
not
for
encouraging
any
Evils
,
yet
we
believe
if
no
Sinner
were
tolerable
,
the
D.
himself
would
be
intolerable
;
for
the
Apostle
teacheth
,
G.
6.
1.
that
even
Brethren
may
be
overtaken
in
faults
;
but
then
they
are
to
be
restored
with
the
spirit
of
meekness
,
not
rigor
:
Every
Sin
is
not
the
object
of
Church
Censure
,
or
the
Magistrate's
Wrath
;
but
they
may
,
and
ought
to
bear
one
anothers
burthens
,
and
not
to
bind
more
heavy
burthens
on
the
backs
of
our
Brethren
,
and
then
lash
them
for
their
inability
to
bear
them
.
For
his
Remark
,
about
that
which
he
calls
the
fortune
of
Toleration
,
which
is
,
as
he
saith
,
to
be
always
in
extreems
very
good
,
or
very
bad
,
and
is
at
several
times
highly
applauded
,
and
violently
decry'd
by
the
whole
Body
of
Dissenting
Protestants
;
it
hath
some
truth
,
but
not
the
whole
truth
in
it
;
for
both
Papists
,
and
Sons
of
the
Church
,
have
,
and
do
decry
,
and
commend
it
according
to
their
need
:
for
do
not
the
Papists
in
England
,
and
Ireland
,
and
his
Episcopal
Brethren
in
Scotland
plead
for
it
as
much
as
Protestant
Dissenters
:
We
suppose
he
hath
seen
Bishop
Taylor's
Liberty
of
Prophecying
;
and
when
he
hath
answered
the
Preface
to
that
Book
,
he
may
possibly
prevent
mens
looking
on
Toleration
as
unlawful
.
If
he
had
the
wisdom
of
the
unjust
Steward
,
he
might
improve
his
Remark
,
that
should
he
be
put
out
of
his
Stewardship
(
which
is
metaphysically
possible
)
he
might
have
Friends
to
receive
him
into
their
Houses
.
To
the
V's
.
Question
whether
he
could
produce
one
Instance
of
any
Protestant
Dissenter
even
in
the
late
Reign
,
turning
Papist
.
The
D.
gives
a
womans
reason
,
he
could
give
several
Instances
,
but
will
not
mention
one
;
which
certainly
flows
not
from
tenderness
of
our
Reputation
,
which
he
labours
on
all
occasions
industriously
to
blast
,
but
either
because
he
can't
,
as
we
are
sure
he
can't
fairly
,
or
because
he
is
tender
of
their
honor
now
they
are
turn'd
Papists
,
and
will
not
expose
them
,
or
fears
if
we
come
to
ballance
Accounts
with
him
,
he
shall
be
much
a
Loser
.
But
however
,
He
tells
the
great
reason
why
so
few
of
theirs
or
our
Communion
were
perverted
,
is
(
under
God
)
to
be
ascribed
to
the
excellent
Discourses
wr●t
against
Papists
by
the
Episcopal
Clergy
;
and
amongst
the
vest
numbers
of
those
admirable
Tracts
,
two
only
were
wrote
by
Dissenters
;
and
then
he
falls
to
downright
calling
and
revi●ing
Dissenters
.
A.
〈◊〉
〈◊〉
think
it
unjust
to
derogate
from
the
worth
of
any
mans
labours
,
yet
it
is
only
native
to
Animals
of
〈…〉
their
own
Praise
,
and
inconsistent
with
the
〈◊〉
of
God
,
which
directs
us
to
let
another
man
praise
〈…〉
Lips
.
A
stranger
and
not
thine
own
〈◊〉
;
but
〈◊〉
D.
being
jealous
none
would
undertake
to
be
his
Parties
Herald
,
but
with
so
much
Vanity
,
That
he
calls
to
our
remembrance
,
a
frantick
man
,
who
before
the
Troubles
wandred
about
in
the
North
,
under
the
Title
of
King
of
the
Rainbow
,
who
with
great
assurance
asserted
he
defended
Brittain
and
Ireland
from
all
foreign
Enemies
,
that
he
fought
our
Battles
,
and
that
we
ow'd
our
lives
to
his
Valour
&
Conduct
,
and
hath
been
observ'd
busie
in
an
old
Fort
in
his
imaginary
War
:
So
,
tho
we
will
not
deny
all
good
that
such
discourses
may
have
done
,
yet
we
are
confident
that
their
influence
upon
Dissenters
hath
been
very
weak
,
seeing
very
few
of
them
hath
heard
or
seen
these
Admirable
Tracts
,
which
would
justly
deserve
the
Epithete
,
if
they
could
preserve
those
who
never
saw
nor
heard
them
:
But
how
comes
he
to
know
,
that
only
two
were
wrote
by
Dissenters
against
Papists
?
doth
he
know
all
of
that
nature
is
done
by
them
,
we
suppose
the
Morning
Exercises
Preach't
and
Printed
,
by
the
Dissenting
Ministers
of
London
to
that
purpose
,
may
vi●
with
any
of
these
admirable
Tracts
,
several
others
also
might
be
Instanced
:
But
yet
we
see
not
that
the
Irish-English
Clergy
have
any
great
share
in
this
Honour
,
except
it
be
the
Bishop
of
Derry
in
his
Admirable
Tract
against
Manby
,
in
which
he
hath
taken
the
same
method
to
prevent
Dissenters
being
perverted
,
that
so
did
,
wh●
recommended
cutting
off
the
Head
as
a
Soveraign
Remedy
against
the
●oothach
,
for
lest
the
Catholick
Church
shou'd
lose
its
Members
by
their
being
perverted
,
he
prudently
cut
them
off
from
being
Members
of
it
;
And
left
the
Lawful
Spiritual
Governours
of
the
Church
shou'd
laugh
at
Presbyterians
and
Independants
,
he
appears
to
us
to
treat
them
no
better
,
if
his
Difinition
of
the
Catholick
Church
hold
good
,
●or
pag.
4.
He
defines
it
to
be
the
whole
Body
of
Men
,
professing
the
Religion
of
Christ
,
and
living
under
their
Lawful
Spiritual
Governours
.
Now
the
Lawful
Spiritual
Governours
can't
live
under
the
Lawful
Spiritual
Governours
,
for
then
should
they
be
undermost
and
upmost
at
the
same
time
,
and
therefore
a
Bishop
is
as
little
a
member
of
the
Catholick
Church
as
a
Presbyterian
.
Bishop
Sheridon
also
Preach't
a
Sermon
against
Popery
,
which
we
have
seen
;
but
how
it
preserv'd
him
in
his
Bishoprick
,
the
D.
knows
:
and
yet
notwithstanding
all
these
admirable
Tracts
he
boasts
of
,
the
Establish't
Church
has
furnish't
Rome
with
twenty
Proselytes
to
one
,
more
than
all
the
Dissenting
Protestants
in
Britain
and
Ireland
;
so
that
their
Works
has
been
better
Amulets
for
their
Neighbours
,
than
themselves
:
If
we
intended
to
render
railing
for
railing
,
we
would
charge
the
Episcopal
Clergy
with
what
he
falsely
accuseth
all
Dissenting
Ministers
,
as
being
Trumpoters
in
State
Tumults
and
Seditions
:
But
we
leave
that
work
to
his
Jacobitish
Brethren
,
who
have
upbraided
many
of
their
own
Clergy
with
that
Evil
,
under
the
aggravation
of
Treachery
and
Perjury
;
But
wickedness
proceedeth
from
the
wicked
,
my
hand
shall
not
be
upon
them
.
Tho
the
D.
endeavors
to
ridicule
Preaching
the
Gospel
under
the
name
of
raising
the
Hue
and
Cry
,
&c.
Yet
it
hath
pleased
God
,
by
the
foolishness
of
Preaching
,
to
save
them
that
believe
:
The
Gospel
was
planted
by
Preaching
,
not
by
Printing
,
and
shall
be
preserved
by
the
same
means
,
Acts
20.
32.
And
as
Rome's
first
wound
was
given
by
the
faithful
Preaching
of
the
first
Reformers
,
more
than
by
their
Printing
;
so
we
understand
not
,
that
the
Walls
of
Rome
shall
be
battered
by
Books
,
but
as
the
Walls
of
Jericho
did
fall
by
Faith
,
even
so
shall
Rome's
2
Thess.
2
,
8.
The
Lord
shall
consume
it
with
the
spirit
of
his
mouth
;
and
Faith
comes
by
hearing
,
and
hearing
by
God's
Word
Preached
,
Rom.
10.
14
,
15.
The
V.
having
told
,
to
mortifie
the
man's
vanity
,
that
years
experience
might
convince
them
how
unsuccesful
they
had
been
in
gaining
Dissenters
to
their
Communion
;
the
D.
tells
,
that
this
is
mainly
to
be
attributed
to
the
unwearied
labours
of
Dissenting
Preachers
;
in
raising
unreasonable
prejudices
,
and
in
fixing
invincible
aversion
to
our
Ecclesiastical
Discipline
and
Constitutions
,
&c.
in
them
.
A.
As
their
endeavors
have
been
very
unsuccesful
as
to
the
numbers
they
have
gain'd
from
us
,
so
the
worth
of
such
is
inconsiderable
,
being
persons
whom
a
worldly
Interest
,
and
a
more
licentious
Life
prevail'd
upon
;
and
as
they
are
no
Ornaments
to
their
Church
(
except
their
admired
Bishop
of
Derry
)
so
they
are
no
loss
to
us
,
who
could
spare
them
more
such
,
when
we
detect
them
.
Nor
is
this
to
be
attributed
so
much
to
the
unwearied
labours
of
Dissenting
Preachers
,
(
as
he
saith
)
as
to
the
Dignified
Clergy's
easy
wearying
in
their
labours
,
and
inverting
the
Apostle's
words
into
,
Woe
to
me
if
I
Preach
the
Gospel
;
and
the
unwearied
pursuit
of
Dignities
,
and
Revenues
of
the
Church
,
more
than
Ministerial
Duties
:
nor
need
the
Dissenting
Preachers
weary
themselves
to
beget
in
people
an
aversion
and
prejudice
against
the
Discipline
and
Constitutions
of
the
Church
;
for
't
is
the
selling
the
management
of
Church
Discipline
to
Officials
and
Registers
,
and
their
ways
of
exercising
Church
Discipline
,
more
by
picking
mens
Pockets
,
than
bringing
them
to
due
Penitence
,
that
hath
rendred
Discipline
odious
and
nauseous
even
to
all
sober
Conformists
,
while
they
see
Ecclesiastical
Discipline
used
as
an
Engine
to
drain
mens
Purses
,
more
than
reform
their
Manners
.
And
the
Keys
of
Heaven
and
Hell
intrusted
with
such
hands
,
who
for
trifles
deliver
men
to
Satan
,
but
will
not
relax
them
without
sums
of
Money
,
whereby
they
shew
themselves
too
liberal
to
the
Devil
but
not
so
careful
to
deliver
out
of
his
power
:
These
are
things
not
done
in
a
corner
,
but
such
as
the
Nation
is
dissatisfied
with
;
besides
this
,
the
manifest
partially
in
the
Exercise
of
Discipline
,
makes
men
think
there
is
little
regard
had
to
Paul's
charge
given
to
Timothy
,
1
Tim
5.
21.
I
charge
thee
before
God
and
the
Lord
Jesus
Christ
,
and
the
Elect
Angels
,
that
thou
observe
these
things
,
without
preserring
one
before
another
,
doing
nothing
by
partiality
:
For
't
is
known
,
that
Great
Mens
Immorality
(
tho'
never
so
heinous
)
escape
without
rebuke
,
and
the
truly
poor
free
to
sin
,
because
they
want
Silver
,
according
to
the
Rule
in
the
Official
Court
.
Deux
,
6.
Ace
non
possunt
,
six
cinque
non
solvere
volunt
.
Hoc
tamen
est
notum
quater
tres
solvere
totum
.
By
these
,
and
such
like
Methods
,
many
are
driven
to
us
.
If
he
say
the
Church
does
not
allow
these
Practices
,
why
then
are
Dissenters
Excommunicated
for
disobedience
to
that
,
which
the
Church
allows
not
of
?
But
lest
our
words
shou'd
give
offence
,
we
hope
Dr.
Andrews
will
not
,
which
he
Preached
before
the
Convocation
,
viz.
The
Church
Censures
now
a
days
reach
the
Purse
only
:
Evil
doers
,
when
they
have
paid
their
Fees
,
return
Scot-free
;
If
no
Money
,
then
have
at
the
Offenders
with
the
Episcopal
Sword
,
presently
at
one
blow
they
are
cut
off
from
the
Church
,
dilivered
over
to
Satan
,
proclaimed
Publicans
,
Heathens
,
Anathema
,
for
the
most
ridiculous
things
,
and
against
every
good
Man
these
Brutish
Thunderbolts
do
fly
up
and
down
,
and
only
to
be
fear'd
of
the
Purse
.
The
D.
having
Arraign'd
Dissenters
as
the
chief
Dividers
of
the
Church
,
has
been
so
just
not
to
make
them
the
only
Dividers
,
but
hath
done
them
the
honour
to
join
the
Magistrates
as
Fomenters
of
division
with
them
:
which
he
chargeth
,
1.
Upon
the
prodigious
Licentionsness
in
a
late
Reign
.
2.
The
Governments
too
easy
Condescentions
at
another
time
.
3.
The
rigorous
Executing
the
Laws
against
Dissenters
at
some
times
:
And
thus
he
disciplins
the
Magistrates
.
A.
Seeing
the
Government
hath
had
a
hand
in
fomenting
our
Divisions
,
he
might
have
honour'd
the
King
and
Magistrates
so
far
,
as
to
give
them
the
pre●eminence
above
Dissenting
Preachers
:
yet
as
to
his
Dividers
,
1.
Prodigious
Licentiousness
,
he
may
enquire
at
Ezek.
33.
34.
If
the
Clergy
might
have
a
hand
in
it
,
and
had
they
spent
the
one
half
of
their
Thunderbolts
imploy'd
against
Dissenters
,
against
the
prodigiously
licentious
,
they
might
have
purg'd
themselves
from
that
Division
caused
by
prodigious
Licentiousness
:
yet
we
know
that
great
Men
of
the
Church
have
caught
;
That
it
is
absolutely
necessary
to
the
Peace
and
Happiness
of
the
Kingdom
,
that
there
be
set
up
a
more
severe
Government
over
Mens
Consciences
,
and
Religious
Persuasions
,
than
over
Mens
Vices
and
Immoralities
.
Thus
Teacheth
Bp.
Packer
in
his
Ecclesiastical
Policy
,
page
53.
And
that
Princes
may
with
less
hazard
give
Liberty
to
Mens
Vices
than
their
Consciences
,
page
55.
And
what
he
Taught
,
others
have
Practci'd
.
2.
For
easy
Condescentions
to
Dissenters
:
The
Church
may
safely
purge
her self
from
this
guilt
;
yea
,
we
assure
her
the
Dissenters
will
be
her
Compurgators
herein
.
3.
The
Rigorous
Execution
of
the
Laws
we
confess
hath
given
cause
to
abhor
the
Executioners
:
but
then
how
can
he
be
guiltless
of
the
Sin
of
Dividing
,
who
pleads
for
the
perpetuating
these
Laws
,
which
he
confesseth
,
gives
just
occasion
to
abhor
them
,
and
are
Pomenters
of
Division
?
How
inconsistent
is
he
with
himself
and
reason
in
this
?
for
if
these
Laws
may
not
be
Executed
without
prejudice
to
the
Union
of
the
Church
,
why
are
they
continu'd
in
force
?
if
Rigorous
Laws
foment
Divisions
,
as
is
confest
,
these
cannot
be
guiltless
of
the
Divisions
,
who
urge
the
making
and
executing
such
Laws
as
the
D.
now
pleads
for
.
The
Lesson
he
prescribes
to
Magistrates
,
That
their
behavior
towards
their
People
should
resemble
that
of
discreetly
tender
Parents
towards
their
Children
,
not
indulging
their
folly
,
by
an
imprudent
fondness
,
nor
punishing
their
faults
by
too
harsh
a
Correction
,
but
by
constantly
keeping
a
strict
hand
over
them
,
which
will
prove
the
most
Effectual
means
of
preventing
or
restraining
their
Exorbitancies
.
This
we
hope
the
Magistrate
will
learn
,
and
look
upon
the
Sons
of
the
Church
to
be
no
more
B●st●rds
,
than
Dissenters
,
but
use
the
Rod
of
Correction
to
drive
out
that
folly
is
bound
up
in
their
Hearts
,
and
so
prevent
or
restrain
their
Exorbitancies
.
The
2d
Lesson
this
D.
prescribes
to
Magistrates
is
,
That
at
present
they
keep
a
strict
hand
in
managing
the
publick
Affairs
in
this
Kingdom
,
&c.
His
Reasons
for
their
being
strict
,
are
these
:
1.
Within
these
5
years
many
thousands
of
Families
have
come
from
Scotland
to
settle
in
this
Nation
.
2.
They
and
their
Teachers
are
zealous
for
the
Covenant
.
3.
They
have
come
from
a
place
where
Episcopacy
is
abolished
.
4.
He
fears
,
from
their
aversion
to
the
Ecclesiastical
Policy
of
the
Church
,
when
their
Numbers
and
Preachers
are
increased
,
they
will
overturn
the
truly
Apostolical
Government
of
the
Establish't
Church
.
And
then
he
prescribes
an
Antidote
against
this
Plague
,
viz.
That
their
Preachers
be
obliged
to
perform
their
Quarantine
,
and
to
undergo
some
Religious
Test
before
they
be
admitted
to
Preach
in
their
Conventicles
.
A.
This
Admonition
having
apparently
its
rise
from
fear
,
must
be
considered
with
its
Causes
,
and
Remedy
.
His
fear
seems
to
arise
from
his
gift
of
Prophecy
;
by
laying
aside
which
,
or
prophecying
better
things
,
he
might
cure
himself
of
that
panick
fear
:
for
we
dare
assure
him
,
that
some
of
us
are
so
far
from
desiring
the
over-turning
of
the
truly
Apostolical
Government
of
the
Church
,
that
we
could
wish
them
over-turn'd
,
who
turn
it
out
to
turn
in
another
of
their
own
:
tho
we
are
persuaded
,
if
the
Bishops
were
turn'd
out
of
Parliament
from
all
their
Civil
Honours
,
excessive
Revenues
,
and
sole
Exercise
of
Church-Jurisdiction
,
and
should
be
oblig'd
to
Preach
the
Gospel
constantly
,
and
not
to
Lord
it
over
God's
Inheritance
,
we
should
not
lose
any
thing
of
the
Apostolical
Government
;
which
we
may
the
more
boldly
say
,
because
we
find
in
a
Speech
of
the
Lord
Delamare's
in
Parliament
,
against
the
Bishops
Voting
in
case
of
Blood
,
these
words
:
I
like
Bishops
very
well
,
but
I
wish
that
Bishops
were
reduc'd
to
their
Primitive
Institution
:
for
I
fear
,
while
there
is
in
England
a
Lord
Bishop
,
the
Church
will
not
stand
very
steadily
.
To
his
first
cause
of
this
fear
,
viz.
The
many
thousand
Families
that
are
come
out
of
Scotland
,
whether
the
Government
will
judge
it
the
Interest
of
the
Kingdom
,
to
hinder
its
Planting
with
his
Majesties
Industrious
and
Loyal
Subjects
,
to
gratify
the
D.
and
cure
him
and
the
Irish
Papists
of
their
fears
,
is
very
doubtful
.
But
I
believe
,
those
,
who
value
the
Protestant
and
Brittish
Interest
in
Ireland
,
could
wish
that
many
more
thousand
Protestant
Families
were
Planted
here
,
tho
they
were
not
all
of
the
D's
.
persuasion
;
nor
do
we
see
that
this
would
lessen
the
Revenue
and
Strength
of
the
Kingdom
,
abate
Gentlemens
Rents
,
spoil
the
Nations
Trade
,
nor
hinder
the
Clergys
Tythes
;
so
that
it
is
questionable
wherein
the
Nations
Interest
can
be
to
obstruct
Protestants
settling
here
.
If
his
fears
be
because
such
are
Scotch
,
't
is
but
the
ordinary
effect
of
such
panic
fear
as
to
bereave
Men
of
considerate
thoughts
which
seems
to
be
the
D's
Case
:
For
beside
the
little
Religion
he
Evidenceth
in
his
Antipathy
against
that
Nation
,
there
is
as
little
policy
as
piety
,
in
its
seeing
the
Nobility
and
Gentry
of
that
Kingdom
(
whom
he
boasts
to
be
Members
of
this
Establisht
Church
)
cannot
but
resent
such
a
publick
affront
done
to
their
Nation
.
To
the
second
cause
of
his
fear
,
viz.
Their
Preachers
Zeal
to
the
Covenant
:
If
by
it
he
means
the
National
Covenant
Subscribed
by
King
James
the
6th
.
and
all
Ranks
of
Persons
in
Scotland
in
1580
,
1581
,
and
1590
,
they
will
own
it
,
as
the
antient
Confession
of
that
National
Church
;
and
we
suppose
his
Scotch
Episcopal
Brethren
dare
not
disown
it
,
seeing
it
was
a
part
of
that
Contradictory
Test
which
they
impos'd
,
the
old
professional
part
contradicting
the
new
promissory
part
:
but
we
suppose
he
intends
the
solemn
League
and
Covenant
:
and
here
we
believe
he
may
be
mistaken
of
their
Zeal
for
that
,
as
it
is
a
League
with
England
and
Ireland
obliging
them
to
a
Reformation
,
seeing
as
a
these
Leagues
formerly
made
with
France
oblige
England
since
the
French
have
violated
them
.
The
Antidote
against
Ireland's
Planting
by
Protestant
Subjects
from
Scotland
,
smels
rank
of
National
Antipathy
,
and
smites
his
Majesty
King
William
,
with
his
now
blessed
Consort
Queen
Mary
,
as
Plaguers
of
that
Nation
,
by
Abolishing
Episcopacy
:
but
yet
let
this
Antidote
be
no
worse
than
its
words
are
,
and
we
refuse
not
to
perform
a
just
quarentine
,
and
undergo
any
truly
Religious
Test
,
that
His
Majesty
shall
think
necessary
to
promote
God's
Glory
,
the
Nations
Peace
and
Prosperity
by
:
Yet
Experience
hath
found
some
of
these
called
Religious
Tests
to
be
National
Pests
,
and
should
others
observe
them
no
better
then
the
D.
and
some
of
his
Brethren
have
done
,
the
Government
may
possibly
be
rendered
more
secure
,
but
not
more
safe
by
them
.
But
we
perceive
the
D's
.
fears
are
increasing
,
and
therefore
he
would
have
all
the
Nation
Allarm'd
with
the
Danger
of
the
Cameronians
,
who
(
as
he
saith
)
are
lately
Landed
in
considerable
Numbers
!
A.
These
considerable
Numbers
of
Cameronians
lately
landed
must
have
come
from
Vutopia
,
for
there
be
no
considerable
Numbers
of
them
now
in
Scotland
,
and
other
Nations
bring
forth
no
such
Fruit
:
For
since
the
late
happy
Revolution
,
all
,
except
very
few
,
unite
with
the
Establish't
Church
there
,
and
their
Preachers
now
orderly
and
ordain'd
Ministers
,
one
whereof
is
a
Chaplain
to
a
Regiment
in
Flanders
,
and
in
good
esteem
with
his
Majesty
for
his
Zeal
and
Courage
,
whereof
he
hath
given
good
proof
:
And
we
dare
say
,
that
those
,
whom
he
calls
so
dangerous
,
have
spent
more
blood
in
the
defence
of
the
Protestant
Religion
,
and
in
the
Service
of
their
King
and
Countrey
both
at
home
and
abroad
,
than
all
the
Episcopal
Clergy
in
Brittain
and
Ireland
;
for
the
truth
of
which
we
doubt
not
but
the
best
of
the
three
Nations
will
vouch
.
But
while
he
is
allarming
the
Kingdom
with
〈◊〉
from
〈…〉
doth
he
not
also
,
as
a
Faithful
Watchman
warn
it
of
his
Jacobitish
Brethren
,
who
swarms
hither
daily
,
and
notwithstanding
their
publickly
declar'd
Contempt
of
His
Majesty's
Government
and
Authority
,
in
denying
Allegiance
to
him
in
Scotland
,
are
entertain'd
as
bosom
Friends
by
some
Clergy-men
in
Ireland
,
tho
they
perform'd
not
their
quarantine
,
by
swearing
Allegiance
to
K.
William
:
And
if
the
Government
desire
satisfaction
in
this
matter
,
they
may
(
by
search
of
Records
in
the
several
Counties
where
they
are
entertain'd
)
find
out
the
truth
of
this
and
much
more
concerning
such
course
men
.
The
Vindicator
had
told
,
That
there
had
been
avowed
designs
of
Extirpating
Protestant
Dissenters
,
declared
by
many
Sanguinary
Laws
past
against
them
both
in
England
and
Scotland
,
and
that
there
were
later
ones
in
Scotland
that
made
it
capital
to
be
present
at
their
Meetings
,
which
the
D.
reckons
unpardonable
disingenuity
(
't
is
well
it
is
not
the
sin
against
the
Holy
Ghost
)
and
to
prove
it
,
these
irrefragable
Arguments
are
produced
.
1.
He
never
heard
it
.
2.
He
is
inform'd
by
those
,
who
have
reason
to
know
better
then
the
Vindicator
,
that
there
is
not
one
Sanguinary
Law
in
England
against
Protestant
Dissenters
,
and
in
Scotland
not
one
,
except
one
,
which
was
August
13.
1670.
A.
To
his
first
demonstration
taken
from
his
not
hearing
it
,
it
seems
his
ears
are
of
a
prodigious
length
,
when
every
matter
both
of
Fact
and
Law
must
be
within
the
sphere
of
their
activity
:
if
things
cease
to
be
because
he
heard
them
not
,
a
great
many
have
had
no
being
,
of
whom
he
never
heard
.
The
next
from
his
Informer
,
is
little
better
;
for
Episcopal
Informers
have
not
been
always
men
of
the
best
reputation
;
yet
it
is
strange
that
they
should
be
ignorant
of
those
Laws
,
by
which
they
had
so
much
of
other
mens
wealth
;
but
it
's
like
,
that
being
now
out
of
date
,
they
are
not
fond
of
owning
their
old
friends
,
lest
they
should
purchase
new
Enemies
:
But
if
the
D.
(
who
sees
by
his
Neighbours
eyes
)
will
receive
truer
Instruction
from
a
Dissenter
,
we
will
make
appear
that
what
the
Vindicator
asserts
is
real
truth
.
To
begin
then
with
England
,
because
its
Laws
against
Dissenters
are
of
eldest
date
,
we
will
find
that
Sanguinary
Laws
were
there
,
First
,
against
the
Soul
;
Secondly
,
against
the
Body
;
Thirdly
,
against
the
Estates
of
Protestant
Dissenters
.
And
to
give
the
Church
the
deserv'd
pre-eminence
in
this
case
,
by
her
Canons
made
Anno
1603.
eleven
of
these
in
the
Van
are
levelled
against
Dissenters
,
by
most
of
which
they
are
to
be
excommunicated
ipso
facto
,
and
not
to
be
restored
,
but
by
the
A.
Bishop
after
Repentance
,
and
a
publick
Recantation
of
such
wicked
Errors
:
And
when
by
this
Canonical
Cimiter
they
are
cut
off
from
the
Church
Militant
,
and
by
vertue
of
the
keys
of
Heaven
committed
to
it
,
the
gates
of
Heaven
,
which
it
seems
were
formerly
potent
,
are
now
shut
against
Dissenters
,
and
alti
janua
ditis
,
made
open
,
and
they
delivered
to
the
Devil
,
lest
he
should
prove
too
merciful
in
not
receiving
their
Mittimus
,
the
poor
Dissenters
,
by
a
Writ
De
Excommunicato
Capiendo
is
to
be
apprehended
by
the
Sheriffs
,
or
his
Bayliffs
,
and
without
Bail
or
Main-prize
cast
into
Prison
,
there
to
lye
till
he
for
,
or
recan●
,
by
which
he
is
depriv'd
of
the
benefit
of
the
Law
and
Clergy
both
.
Now
,
if
this
be
no
sanguinary
Law
,
to
cast
men
out
of
the
Church
,
(
out
of
which
they
teach
there
is
no
Salvation
)
and
to
deprive
them
of
their
Liberty
,
and
Protection
of
the
Laws
,
only
for
impugning
the
Rites
and
Ceremonies
of
the
Church
of
England
,
according
to
the
6th
Canon
,
and
at
once
to
cut
men
off
from
their
part
of
Heaven
and
Earth
,
unless
they
would
counter-act
their
Conscience
;
let
the
World
judge
.
Secondly
,
the
Civil
Laws
made
against
Dissenters
in
England
were
sanguinary
,
if
that
may
be
construed
such
,
which
deprives
men
of
Livelihood
and
Liberty
;
For
1.
The
Act
of
Uniformity
;
by
which
,
If
any
Minister
convicted
to
have
refused
to
use
the
Church
Service
,
or
to
have
used
any
other
Rite
or
Ceremony
,
Order
,
Form
or
Manner
,
than
what
is
set
down
in
the
Common-Prayer-Book
,
he
loseth
a
whole
years
profit
,
and
must
undergo
six
months
Imprisonment
for
the
first
fault
:
For
the
second
,
to
be
deprived
,
and
suffer
a
whole
years
Imprisonment
:
For
the
third
,
he
is
to
be
deprived
,
and
Imprisoned
during
life
;
and
if
he
be
not
a
Beneficed
person
,
for
the
first
fault
he
is
to
be
imprisoned
a
whole
year
;
and
for
the
second
,
during
life
:
So
that
a
man
,
for
not
using
the
Cross
in
Baptism
,
and
Kneeling
at
the
Sacrament
,
(
things
which
God
never
required
)
must
be
depriv'd
of
his
Office
,
Livelihood
and
Liberty
,
and
thus
starv'd
in
Prison
;
but
for
this
,
perhaps
the
D.
hath
a
Turkish
distinction
,
that
strangling
is
no
shedding
of
Blood
,
and
yet
we
reckon
he
wou'd
judge
it
sanguinary
,
were
he
tryed
by
it
.
But
farther
,
all
persons
not
resorting
to
the
Church
on
Sundays
and
Holy-days
,
are
to
be
fined
12
d.
per
day
,
and
to
incur
the
Censures
of
the
Church
,
which
according
to
Canon
9
,
11
,
12
,
is
Excommunication
ipso
facto
,
with
its
appurtenances
;
yea
,
by
Canon
10
,
if
we
shall
dare
to
say
,
that
we
have
long
time
groaned
under
the
burthen
of
certain
Grievances
imposed
upon
us
,
we
are
to
be
Excommunicated
,
and
not
restored
until
we
repent
,
and
publickly
retract
such
our
publick
Errors
.
2.
Act
is
that
made
in
the
13
Eliz.
to
which
every
person
not
repairing
to
Church
,
according
to
Statute
1
Eliz.
The
second
shall
forfeit
20l.
for
every
month
,
if
they
so
make
default
;
and
if
they
forbear
for
the
space
of
12
months
,
they
are
to
be
bound
with
two
sufficient
Sureties
in
200
l.
Bonds
to
good
Behaviour
:
And
by
a
Statute
29
Eliz.
All
Grants
made
by
such
Offenders
,
which
are
by
them
revocable
,
intended
for
his
maintenance
,
left
at
his
disposal
,
or
in
consideration
whereof
,
he
and
his
Family
are
to
be
kept
,
shall
be
utterly
void
against
the
Queen
;
for
the
levying
the
forfeitures
for
not
coming
to
the
Church
,
and
the
Queen
may
seize
all
the
Goods
,
and
two
thirds
of
the
Lands
and
Leases
of
every
Offender
not
repairing
to
Church
as
aforesaid
;
which
after
their
first
conviction
,
do
not
pay
at
the
next
Term
,
at
the
rate
of
20
l.
per
month
,
and
tho
the
party
be
not
in
the
Realm
,
the
Indictment
is
to
lye
,
and
upon
an
Indictment
found
,
a
Proclamation
is
to
be
made
that
such
Offender
is
to
render
himself
to
the
Sheriff
before
the
next
Assizes
;
which
if
he
do
not
,
he
is
to
be
held
Convict
:
These
who
are
not
able
to
pay
their
Forfeitures
are
to
be
committed
to
Prison
till
they
pay
or
conform
,
which
if
they
refuse
,
makes
the
Imprisonment
perpetual
.
And
35
Queen
Eliz.
It
is
Enacted
,
That
if
any
above
Sixteen
absent
themselves
from
Church
above
a
Month
,
or
frequent
Conventicles
,
or
persuade
any
other
so
to
do
,
they
shall
be
committed
to
Prison
,
there
to
continue
,
till
he
or
she
Conform
,
and
make
open
submission
,
and
confess
that
they
have
grievously
offended
God
,
&c.
And
if
within
three
Months
they
refuse
to
Conform
and
make
such
submission
they
are
to
abjure
the
Realm
,
and
if
they
refuse
to
abjure
,
or
return
after
without
leave
,
they
are
to
be
proceeded
against
as
Fellons
,
and
have
no
benefit
of
Clergy
.
This
we
suppose
was
literally
a
Sanguinary
Law
.
Again
by
a
Statute
the
16
Car.
2d
,
this
35
Q.
Eliz.
was
revived
.
And
farther
Anno
17.
Car.
2d
.
Non-conformists
who
take
not
the
Oxford
Oath
there
set
down
,
which
is
this
.
I
A.
B.
do
Swear
that
it
is
not
lawful
on
any
pretence
whatsoever
to
take
up
Arms
against
the
King
,
and
that
I
abhor
,
that
Trayterous
Position
of
taking
up
Arms
by
his
Authority
against
his
Person
,
or
against
those
that
are
Commissionat
by
him
in
pursuance
of
such
Commissions
,
and
that
I
will
not
endeavour
any
Alteration
of
Government
,
either
in
Church
or
State
.
Likewise
,
If
any
Nonconformist
Minister
Preach
in
a
Conventicle
,
or
come
within
5
Miles
of
any
City
or
Corporation
,
or
place
of
his
Ministry
,
except
on
his
Journey
,
or
summoned
by
a
Subpena
,
he
shall
forfeit
40l
.
Furthermore
the
Crimes
in
22
Car.
2d
.
against
Conventicles
,
are
,
1.
To
be
present
at
an
Assembly
under
colour
of
Exercise
of
Religion
any
other
way
then
according
to
the
Liturgy
,
&c.
where
5
Persons
,
or
more
besidess
those
of
the
Family
are
.
2dly
.
If
any
take
on
him
to
Teach
or
Preach
in
such
Meetings
,
for
the
first
Offence
he
forfeits
20l.
For
the
second
,
40
pounds
,
&c.
3d
ly
,
If
any
person
suffer
such
Meeting
to
be
in
his
House
,
Out-House
,
Back-side
,
or
Garden
;
for
his
first
Offence
,
he
is
to
pay
twenty
pounds
;
for
the
second
,
40
pounds
,
&c.
and
every
Hearer
five
shillings
,
with
Ecclesiastical
Censures
,
which
is
Excommunication
ipso
facto
,
according
to
the
11th
Canon
.
Now
from
all
this
,
we
leave
it
to
the
judgment
even
of
Adversaries
themselves
,
whether
the
Vindicator
might
not
assert
,
that
there
were
sanguinary
Laws
in
England
design'd
to
extirpate
Protestant
Dissenters
;
in
exerting
whereof
,
the
Prelates
of
the
Nation
had
a
warm
Vote
,
tho'
now
(
blessed
be
God
)
they
be
abolished
by
Act
1689.
His
vindicating
Scotland
against
the
guilt
of
sanguinary
Laws
against
Dissenters
,
is
proof
that
he
hears
ill
,
else
the
cry
of
that
Blood
shed
there
by
vertue
of
these
Laws
,
(
which
hath
even
reached
Heaven
,
and
brought
deserved
Vengeance
upon
the
shedders
thereof
)
might
have
pierc'd
his
ears
;
and
that
he
sees
ill
,
if
he
sees
not
these
Laws
yet
in
record
;
but
his
own
confession
,
that
there
was
one
sanguinary
Law
(
tho
he
borrow'd
Sir
Geo.
Makenzy's
Commentar
on
it
)
is
a
sufficient
proof
of
a
design
to
extirpate
Protestant
Dissenters
there
,
seeing
that
one
Law
,
De
Heretico
Comburendo
,
as
employ'd
in
England
by
Q.
Mary
,
was
supposed
sufficient
to
extirpate
the
Protestant
Religion
out
of
England
;
but
had
he
not
design'd
to
blind-fold
his
Reader
,
a
little
more
pains
,
and
honesty
,
might
have
enabled
him
to
discover
many
sanguinary
Laws
in
Scotland
:
of
which
,
take
these
few
instances
.
The
1
st
Parliament
of
C.
the
2
d.
Sess.
1.
Act
4.
It
was
Enacted
,
that
none
be
Masters
in
Universities
,
School-Masters
,
or
Pedagogues
,
who
would
not
own
Prelacy
,
which
that
Nation
had
abjur'd
;
even
the
Law-makers
themselves
,
whereby
many
were
depriv'd
of
their
livelihood
because
they
would
not
be
perjur'd
.
Sess.
2.
Act
2.
It
is
Enacted
that
all
Petioning
,
Writing
,
Printing
,
or
Remonstrating
,
Praying
or
Preaching
shewing
any
dislike
of
the
King
's
absolute
Prerogative
,
be
punished
as
Seditious
,
and
that
no
Meetings
be
kept
in
private
Houses
.
Upon
which
accounts
some
suffered
death
.
Sess.
3.
Act
2.
It
is
Enacted
,
That
all
Non-conforming
Ministers
,
that
presume
to
Exercise
their
Ministry
,
be
punished
as
Seditious
Persons
:
And
that
all
Persons
in
in
acknowledgement
of
his
Majesties
Government
Ecclesiastical
,
attend
the
service
of
the
Curates
:
Noblemen
and
Gentlemen
refusing
,
to
lose
the
fourth
part
of
their
Rents
;
Burgesses
their
freedom
,
and
fourth
part
of
their
Moveables
;
Yeomen
a
fourth
part
of
their
Moveables
;
and
others
,
twenty
shillings
every
time
,
leaving
the
Council
to
inflict
other
Punishments
as
they
thought
fit
.
It
is
also
Enacted
,
That
if
there
were
three
above
the
Family
at
Preaching
,
or
Prayer
,
,
it
should
be
esteem'd
a
Conventicle
.
And
for
putting
these
Laws
in
Execution
,
a
High-Commission-Court
was
Erected
,
by
the
King
,
contrary
to
Act
13.
Parl.
10.
Jacob
6.
with
power
to
Examine
upon
Oath
,
Desuper
inquirendis
.
Parl.
2.
Lauderdale
Commissioner
.
It
is
Enacted
by
Vertue
of
the
King's
Supremacy
,
that
ordering
the
Government
of
the
Church
,
doth
properly
belong
to
His
Majesty
and
his
Successors
,
as
an
inherent
Right
to
the
Crown
,
and
that
he
may
Enact
and
Emit
such
Constitutions
,
Acts
and
Orders
,
concerning
Church
Administrations
,
Persons
,
Meetings
and
Matters
,
as
he
in
his
Royal
Wisdom
shall
think
fit
.
And
thus
a
fair
way
was
laid
for
K.
James's
reforming
the
Church
.
This
Act
was
to
be
obey'd
by
all
Subjects
,
any
Law
or
Custom
to
the
contrary
notwithstanding
.
Sess.
2.
Parl.
2.
It
is
Enacted
,
That
who
should
be
required
to
depose
upon
Oath
,
their
knowledge
of
Meetings
,
or
Persons
at
them
,
shou'd
do
it
on
pain
of
Fining
,
Imprisonment
or
Transportation
.
Act
5.
Enacted
,
That
outed
Ministers
,
found
Preaching
or
Praying
in
any
House
,
but
their
own
Family
,
be
imprison'd
till
they
find
bond
of
5000
Marks
,
not
to
do
the
like
again
,
every
hearer
,
toties
quoties
,
25l
.
if
a
Tenant
,
12l
.
if
a
Subtenant
;
and
then
all
who
Preached
in
the
Field
,
or
in
a
House
,
if
any
of
the
people
be
without
doors
,
shall
be
punished
with
death
:
And
they
who
can
seize
or
secure
any
such
Minister
,
dead
or
alive
,
shall
have
100
Marks
Reward
.
The
Magistrates
in
Boroughs
to
be
fined
at
the
Councils
pleasure
,
for
any
Conventicles
held
in
their
Boroughs
.
Men
to
be
fined
if
their
Wives
or
Children
went
to
Meetings
.
Act
6.
Fines
were
impos'd
from
10
to
20l.
sterl
.
on
such
as
had
their
Children
Baptised
at
such
Meetings
,
and
Servants
in
half
their
Wages
.
Act.
11.
Sess.
3.
The
same
Fines
were
impos'd
on
them
who
kept
their
Children
unbaptised
for
30
days
,
and
by
Act
7.
of
the
same
Ses
.
Intolerable
Fines
were
impos'd
on
all
who
absented
themselves
3
days
together
.
Anno
168●
.
The
D.
York
being
Commissioner
,
without
taking
the
usual
Oath
appointed
by
Law
,
and
against
Actmaking
Papists
incapable
of
that
Trust
;
the
Fines
were
doubled
for
Field
Conventicles
.
Gentlemen
were
obliged
to
remove
Tenants
,
and
Masters
their
Servants
,
without
warning
,
if
they
went
to
Meetings
.
Act.
6.
They
impos'd
on
all
a
self-contradictory
Test
,
obliging
them
to
own
the
Confession
of
Faith
recorded
in
Parliament
,
1
Ja.
6.
which
disowns
the
Supremacy
,
and
asserts
the
lawfulness
of
defensive
Arms
,
tho'
the
contrary
to
both
was
Sworn
in
the
promissory
part
of
the
Test
,
without
so
much
as
a
Non
obstante
;
and
for
taking
this
Test
with
his
own
Explication
,
was
Argile
Beheaded
.
Parl
,
1.
Ja.
7
D.
Queensbury
Commissioner
.
I●
is
Enacted
,
that
such
as
being
cited
as
Witnesses
,
in
cases
of
Treasons
,
or
Conventicles
,
and
refused
to
depone
,
should
be
liable
to
the
punishment
of
the
same
.
Act
8.
All
who
Preach
or
Hear
at
House
or
Field-Conventicle
,
shall
be
punished
with
death
,
and
confiscation
.
We
hope
now
by
this
Account
,
(
which
if
any
doubt
,
we
refer
them
to
the
Printed
Statutes
of
the
Nation
)
.
If
the
D's
Conscience
be
nor
sear'd
,
it
will
be
so
much
his
friend
as
to
smi●e
him
for
the
injustice
he
has
done
to
truth
,
in
●sserting
that
there
were
no
sanguinary
Laws
in
Scotland
,
save
one
.
And
tho
these
Laws
were
so
severe
,
as
to
deserve
abhorrence
of
all
in
whom
any
spark
of
Christian
humanity
remains
:
yet
the
execution
of
them
was
more
cruelly
rigid
:
Dragoons
,
and
a
barbarous
Pagan
Highland-Host
being
employ'd
to
execute
them
,
without
any
Process
of
Law
.
All
that
can
be
said
for
the
D.
is
,
that
if
he
thinks
as
he
writes
,
he
is
scandalously
ignorant
of
what
all
Britain
knows
;
if
otherwise
,
he
is
gtolsly
disingenuous
to
impose
upon
the
credulity
of
his
friends
.
As
the
D.
hath
given
a
sad
specimen
of
his
intelligence
,
so
he
gives
equal
discovery
of
his
prudence
,
while
he
upbraids
the
Scots
Conventicle
Rebels
,
for
refusing
to
Pray
for
K.
Ja.
For
do
not
his
Jacobitish
Brethren
deal
so
by
K.
William
;
and
doth
not
himself
so
now
,
as
they
did
then
,
tho'
under
some
other
obligations
to
do
it
than
ever
they
were
;
whence
we
may
tell
him
in
his
own
words
;
that
his
Principles
and
Practices
are
destructive
to
the
Establish't
Church
and
Government
,
if
not
Praying
for
K.
Ja.
be
so
.
And
that
there
be
several
distracted
Cathedral
Rebels
,
who
refuse
to
save
their
Livings
and
Bishopricks
at
so
dear
a
rate
,
as
Praying
for
the
King
.
Therefore
he
and
his
Party
are
no●
,
in
bonafide
,
to
accuse
any
for
such
Principles
and
Practices
,
tho
we
despise
both
,
as
much
as
his
folly
,
in
laying
these
things
to
our
charge
.
Secondly
it's
great
imprudence
what
he
saith
next
,
vizt:
Certainly
these
who
refuse
to
give
the
Government
under
which
they
Live
,
all
reasonable
assurances
,
of
their
Fidelity
and
Obedience
;
and
will
not
solemnly
disown
their
turbulent
Principles
,
but
still
retain
their
inveterate
prejudices
,
and
pernicious
disaffection
to
the
Establisht
Church
,
cannot
with
any
modesty
expect
to
be
treated
as
sincere
and
hearty
friends
,
but
as
declared
open
Enemies
,
to
the
lasting
Peace
and
Settlement
of
the
Nation
.
For
hereby
he
smites
his
dearly
beloved
Episcopal
Clergy
of
Scotland
under
the
fifth
rib
,
and
justifies
all
that
the
Government
there
hath
done
against
them
,
tho'
they
shou'd
declare
them
open
Enemies
to
the
Peace
of
the
Nation
,
seeing
they
have
refus'd
to
give
the
Government
under
which
they
have
lived
these
5
years
,
any
reasonable
assurance
of
their
Fidelity
and
Obedience
,
but
still
retain
their
inveterate
prejudices
,
and
pernicious
disaffection
to
that
Church
and
State
,
so
far
doth
partial
passion
Transport
him
,
that
he
mortally
wounds
them
he
pretends
to
defend
.
The
V.
having
asserted
as
a
good
effect
of
the
indulgence
granted
in
England
,
that
since
Conformists
and
Dissenters
,
converse
more
sociably
and
live
more
peaceably
than
formerly
.
This
is
Contradicted
by
the
D.
for
this
reason
,
he
hath
been
oredibly
informed
,
that
Dissenters
in
England
were
grown
very
insolent
on
the
News
of
the
Dissolution
of
the
last
Parl.
and
resolved
to
necessitate
the
Government
to
some
larger
Concessions
to
their
Ministers
.
A.
Dissenters
have
little
reason
to
expect
a
just
account
of
their
Actions
,
from
Bp's
.
informers
,
who
have
been
so
great
a
plague
to
them
in
England
:
But
tho'
the
Authority
he
makes
use
of
were
good
,
his
reasoning
is
bad
:
for
while
the
V.
tells
what
hath
been
done
for
time
past
;
he
resutes
that
History
,
by
a
Prophecy
in
telling
what
they
resolve
to
do
,
tho'
it
's
hardly
credible
English
Dissenters
wou'd
communicate
their
Intreagues
to
Episcopal
Informers
:
But
,
time
now
can
tell
the
World
both
the
falshood
of
his
History
and
Prophecy
.
His
unjust
reflection
on
those
he
calls
our
Non-conforming
Fathers
in
Q.
Eliz.
time
,
as
persons
of
restless
Tempers
,
who
for
meek
Petitions
proceeded
to
Admonitions
,
then
to
Satyrical
Remonstrances
,
and
thus
threatned
first
the
Bishops
,
and
then
the
Q.
and
Parl.
evidenceth
him
to
be
of
such
a
Spirit
,
that
neither
Heaven
nor
the
Graves
of
Godly
Men
do
secure
their
Names
from
the
venom
of
his
tongue
and
pen
,
yet
we
count
it
our
honour
to
be
Children
of
such
Parents
as
many
of
those
persecuted
for
Non-conformity
were
,
being
Ornaments
to
their
Nation
for
their
Learning
and
Godliness
.
And
most
opposite
to
the
Character
he
and
Walton
unjustly
gives
them
,
as
their
own
Works
and
the
best
Historians
of
their
time
inform
us
.
The
D.
being
,
as
he
says
,
led
by
the
V's
.
method
,
to
consider
the
Reply's
made
to
his
Answer
to
the
first
Paper
:
Had
this
reply
to
an
Argument
of
his
against
granting
any
further
favour
to
Dissenters
,
then
these
several
marks
of
Regal
favour
which
they
enjoy'd
.
That
it
's
reasonable
that
the
continuance
of
the
same
favour
shou'd
be
secured
to
them
by
Law
.
To
this
the
D.
rejoins
that
a
Legal
Security
of
the
same
favour
is
not
deny'd
them
,
if
they
be
pleas'd
to
accept
of
it
with
these
Clauses
and
Restrictions
that
their
equally
deserving
Brethren
do
now
enjoy
it
in
England
.
A.
If
the
favour
which
we
now
enjoy
through
His
Majesty's
Clemency
,
should
have
these
Restrictions
added
to
it
which
our
Brethren
in
England
have
annexed
to
theirs
,
it
wou'd
not
be
the
same
we
now
have
,
so
far
is
he
mistaken
.
2.
We
look
upon
the
Restriction
annexed
to
the
Indulgence
granted
to
the
Dissenters
in
England
,
neither
sutable
to
the
Rules
of
Christian
Religion
,
nor
the
true
interest
and
safety
of
this
Nation
.
Not
of
the
first
for
these
reasons
.
By
this
Sacramental
Test
(
which
is
annex'd
to
the
Indulgence
of
England
)
Dominion
must
be
founded
in
grace
,
for
if
Mens
Right
to
their
Civil
Priviledges
must
depend
upon
their
capacity
to
receive
the
Sacrament
,
to
the
receiving
whereof
the
Church
in
the
order
of
the
Communion
,
requires
true
Repentance
:
then
it
requires
grace
to
capacitate
them
for
Civil
Rights
and
Priviledges
,
and
for
want
of
true
Repentance
they
must
forfeit
Imployments
to
which
they
have
a
Hereditary
Right
.
Which
Notion
hath
been
Condemn'd
as
Irrational
and
Irreligious
:
yea
,
Balaam's
Ass
Taught
better
Divinity
,
when
it
said
,
Master
,
am
not
I
thine
Ass
?
Acknowledging
his
Right
,
tho'
he
had
not
grace
.
It
this
principle
shou'd
once
obtain
,
its
fatal
consequence
might
possibly
reach
the
Mitres
.
2.
But
what
is
yet
worse
,
this
Test
shall
make
a
Ceremony
,
viz.
(
kneeling
at
the
Sacrament
)
the
Condition
of
both
State
and
Church
Membership
:
For
if
none
but
such
as
kneel
at
the
Communion
,
shall
be
admitted
to
share
of
these
Priviledges
,
to
which
as
Christians
and
free
born
Subjects
they
have
right
,
the
gate
unto
the
Church-Militant
,
is
made
straiter
then
that
into
the
Church-Triumphant
.
From
which
we
hope
Men
will
not
be
so
uncharitable
as
to
exclude
all
who
do
not
kneel
at
the
Sacrament
,
seeing
Christ
and
his
Apostles
used
no
such
posture
.
3.
This
makes
kneeling
at
the
Sacrament
,
Lord
Paramount
over
all
the
rest
of
the
Ceremonies
,
by
putting
the
keys
of
the
Church
door
only
into
its
hand
,
and
so
it
becomes
the
only
evidence
of
saving
grace
,
when
all
that
scruple
it
must
be
debar'd
from
the
Sacrament
as
Prophane
,
and
these
who
bow
to
,
and
kneel
●t
,
the
A●tar
,
are
the
only
holy
.
4.
Not
to
kneel
in
receiving
,
by
this
Test
,
is
made
equally
criminal
with
believing
Transubstantiation
,
the
Idolatrous
Worshipping
of
the
Bread
,
and
all
the
abominations
of
the
Mass
with
Papists
:
and
with
denying
and
contemning
both
Ceremony
and
Substance
with
the
Quakers
;
whenas
the
same
and
no
other
punishment
is
inflicted
upon
Papists
and
Quakers
,
than
is
upon
Protestant
Dissenters
(
for
refusing
the
same
Test
)
tho'
we
agree
with
them
in
the
Doctrine
of
the
Sacrament
.
5.
To
put
Men
upon
this
Dilemma
is
the
tender
mercy
of
the
wicked
,
and
is
to
tempt
Men
to
damn
their
S
〈…〉
preserve
their
Bodies
;
And
to
give
sacred
things
to
dogs
.
For
if
the
persons
have
by
Christ's
Institution
a
right
to
the
Sacrament
,
by
what
Authority
can
Man
debar
them
by
their
Inventions
,
if
they
have
none
,
then
these
are
not
faithful
Stewards
of
the
Misteries
of
Christ
,
who
abuse
them
to
serve
their
own
secular
ends
.
6.
By
this
the
Validity
of
the
King's
Commission
,
must
depend
upon
the
Curates
Certificate
.
And
so
His
Majesty
must
have
a
Conge
Des
Lire
from
the
Clergy
,
before
he
can
give
out
his
Commission
for
any
Civil
Office
,
lest
he
lose
his
labour
.
For
the
D.
tells
us
plainly
so
much
p.
27.
that
there
are
several
Ecclesiastical
Laws
,
sti●l
in
force
,
by
which
tho'
Dissenters
be
not
wholly
unqualified
for
Admittance
unto
Civil
Offices
,
yet
they
are
perfectly
dis-enabled
from
continuing
in
them
.
So
that
their
present
quiet
enjoyment
of
Employments
,
is
not
so
much
owing
to
their
Legal
Qualifications
,
as
to
the
Lenity
and
kindness
of
the
Ecclesiastical
Governors
.
And
so
no
Thanks
to
the
King
for
the
Dissenters
Employments
,
but
to
the
good
Lord
Bishops
.
It
seems
the
Bishops
of
Rome
are
not
the
only
pretenders
to
a
Supremacy
in
Temporalitus
.
As
it
is
not
consistent
with
the
Piety
,
so
not
with
the
interest
of
this
Nation
,
to
impose
unnecessary
Tests
and
Ceremonies
,
whereby
men
are
frighted
from
coming
to
Plant
in
this
kingdom
,
when
all
wise
men
have
thought
fit
to
decoy
Inhabitants
,
by
granting
large
Immunities
and
Priviledges
:
By
this
policy
the
Roman
Empire
grew
from
small
beginnings
to
be
the
Mistress
of
the
World
.
But
to
set
up
Scar-crows
to
fright
any
from
coming
to
Plant
and
Trade
in
the
Nation
,
cannot
be
consistent
with
the
wisdom
of
its
Government
:
And
sure
we
are
,
neither
the
Heads
or
Hands
of
Papists
in
Ireland
are
so
few
,
and
despicable
,
nor
their
friends
abroad
so
weak
or
unwilling
to
help
them
,
that
we
should
think
Ireland
over-stock't
with
Protestants
to
defendit
:
which
Ceremonies
will
never
do
(
for
the
Papists
are
better
acquainted
with
them
,
than
to
be
terrified
by
them
)
if
another
1641
and
another
1688
should
recur
.
And
we
may
tell
the
World
,
that
the
first
Test
contriv'd
against
Dissenters
in
Ireland
,
tho'
it
prov'd
fatal
to
its
Contrivers
,
was
,
by
God's
Providence
,
a
means
of
preserving
the
Dissenters
;
who
forsaking
the
Nation
on
that
account
,
were
preserved
from
the
Massacre
1641
;
and
these
same
persons
returning
,
were
the
first
relief
that
Ireland
got
,
which
can
be
made
evident
by
many
yet
alive
,
and
may
be
instructive
to
pasterity
.
The
V.
having
(
to
prove
the
equity
of
giving
free-born
Subjects
,
the
same
legal
Indulgence
,
in
their
Dissenting
,
as
is
given
to
Foreigners
)
asserted
,
that
the
French
Protestants
,
if
left
to
their
liberty
,
would
chuse
a
Discipline
and
Worship
more
conformable
to
their
own
,
than
that
of
the
Establish't
Church
.
Hath
this
Answer
:
We
are
not
to
pass
judgment
on
a
particular
Church
,
from
the
inconsiderate
words
and
actions
of
some
of
the
meaner
sort
of
the
Laity
,
but
by
the
solemn
Declarations
,
and
constant
Practices
of
the
Learned
Clergy
of
that
Communion
.
And
to
shew
the
Sentiments
of
the
French
Church
,
produceth
a
triple
testimony
of
three
French
Divines
in
favor
of
the
Establish't
Church
,
and
censuring
the
Dissenters
separation
from
it
:
from
three
Letters
written
fifteen
years
ago
on
this
Subject
,
by
Monsieur
Lamoyne
,
M.
D.
Langle
,
and
M.
Cloud
,
which
we
shall
not
transcribe
;
But
,
1.
We
think
it
strange
,
that
the
Bishops
of
the
Church
of
England
,
shou'd
own
the
French
Protestants
to
be
a
Churh
,
and
to
have
a
learned
Clergy
,
when
in
the
mean
time
they
deny
them
to
have
a
Lawful
Ordained
Ministry
:
and
force
them
to
be
Re-ordained
who
come
for
Refuge
into
England
,
and
are
willing
to
conform
.
So
that
this
seems
to
be
but
a
complement
,
given
for
these
3
Letters
,
and
no
sincere
acknowledgment
of
their
being
a
Church
.
A
Reverend
French
Minister
informs
us
,
that
flying
from
Persecution
into
England
,
he
with
some
others
were
permitted
to
Preach
in
London
,
but
upon
his
refusal
to
be
Re-ordained
,
he
was
not
only
hindred
to
Preach
,
by
the
Bishop
of
London
,
but
deny'd
any
part
of
the
publick
Charity
collected
for
the
French
Protestants
,
and
so
was
necessitated
to
leave
England
.
The
same
entertainment
others
of
them
met
with
here
in
Ireland
about
Anno
1680
or
1682
;
who
flying
to
Dublin
,
and
setting
up
the
beginnings
of
several
useful
Manufactures
:
but
being
averse
to
joyn
in
the
Church-Service
,
a
certain
charitable
Peer
lent
them
his
House
to
Worship
in
,
where
they
served
God
,
according
to
the
manner
of
the
French
Churches
;
whereupon
their
Minister
was
seized
&
imprison'd
,
&c.
until
,
for
obtaining
his
liberty
,
he
consented
to
quit
or
abjure
the
Kingdom
.
And
yet
Liberty
was
publickly
allow'd
the
Papists
.
And
we
are
well
informed
how
the
Papists
now
insult
over
them
,
as
having
(
by
their
disowning
the
validity
of
their
own
former
Ordination
;
and
being
Re-ordain'd
by
Bishops
in
England
)
thereby
declared
,
that
they
have
hitherto
been
no
Church
,
have
had
no
Sacraments
lawfully
Administred
among
them
;
which
is
a
great
addition
to
their
former
miseries
:
so
that
whether
it
be
worse
to
destroy
the
being
of
that
Church
in
all
time
past
,
or
persecute
some
of
its
Members
in
time
present
,
be
the
greater
severity
,
and
so
whether
the
Popish
or
English
Clergy
have
been
more
merciful
to
the
Protestant
Church
of
France
,
we
leave
to
be
consider'd
.
2.
The
Testimony
of
these
3
Men
,
are
not
the
solemn
Declaration
,
and
constant
practice
of
that
Church
,
as
he
vainly
says
,
but
the
opinion
of
three
private
Doctors
,
to
whom
he
might
oppose
the
Judgment
of
3000
,
and
the
constant
known
practice
of
that
Church
,
solemnly
declared
,
in
its
publick
Confessions
of
Faith
,
and
Synodical
Constitutions
,
disowning
the
Form
of
Worship
and
Disciplin
of
the
Church
of
England
:
And
it
seems
as
unequal
to
judge
of
a
Church
by
the
Sentiments
of
several
of
her
learn'd
Clergy
,
as
by
the
Laity
:
What
a
Monster
would
the
Church
of
England
be
,
if
we
were
left
to
judge
of
her
,
by
the
several
opinions
of
her
Learned
Clergy
,
whereof
some
approve
,
others
condemn
Arminiasm
;
some
are
passive
obedient
Doctors
,
others
not
,
some
for
Episcopacy
jure
Divino
,
others
think
it
only
jure
Humano
,
some
have
been
for
,
others
are
now
against
,
Liberty
of
Prophesying
,
&c.
The
justest
way
then
of
judging
what
are
the
sentiments
of
a
Church
,
is
neither
by
the
private
practices
or
opinions
of
Clergy
or
Lay-men
;
but
by
their
Unanimous
,
deliberate
and
publickly
declared
Judgment
in
their
Confessions
of
Faith
and
Synodical
Constitutions
:
which
had
he
produc'd
against
us
,
had
been
some
service
to
his
cause
.
And
we
have
just
cause
to
except
against
the
Evidence
.
Some
of
whom
have
conformed
,
and
have
disgrac'd
their
Church
,
by
renouncing
its
Ordination
,
so
that
these
who
have
dishonor'd
their
Parents
,
will
little
regard
their
Brethren
.
3.
We
know
that
indirect
means
have
been
used
to
obtain
such
Testimonies
against
us
,
and
can
tell
of
one
who
had
4
good
fat
Benefices
in
England
,
with
a
Faculty
of
Non-residence
,
to
Enable
him
to
Traffick
in
France
,
introducing
Dissenters
,
and
Exalting
and
vindicating
the
Prelacy
and
Ceremonies
of
England
.
4.
The
Testimonies
are
not
fairly
produc'd
,
but
a
part
conceal'd
of
the
Letters
,
which
had
he
repeated
would
have
condemn'd
himself
.
And
therefore
M.
Cloud
in
his
Letter
as
Published
by
Dr.
Stillingfleet
,
p.
448.
hath
this
.
I
hope
my
Lord
,
you
will
not
be
wanting
in
the
Duties
of
Charity
and
Spirit
of
Peace
,
and
that
when
the
dispute
shall
be
only
of
some
Ceremonies
,
which
are
stumbling
blocks
.
and
which
in
themselves
are
nothing
,
in
comparison
of
an
intire
re-union
of
your
Church
,
under
your
holy
Ministry
,
you
will
make
it
seen
,
that
you
love
the
Spouse
of
your
Master
,
more
than
your selves
;
And
that
it
is
not
so
much
from
your
greatness
and
Ecclesiastical
Dignity
,
that
you
desire
to
receive
your
joy
and
glory
,
as
from
your
Pastoral
Vertues
,
and
the
ardent
care
you
take
of
your
Flocks
.
M.
De
Langle
tells
you
that
even
amongst
these
separating
Brethren
,
there
is
a
very
great
Number
of
good
Men
,
whose
Faith
is
pure
Piety
sincere
;
And
it
seems
to
me
that
the
good
and
charitable
Bishops
ought
to
say
of
them
,
as
Optatus
Melivitatus
said
of
the
Donatists
,
in
something
a
different
sense
,
Si
Collegium
Episcopate
notunt
habere
nobiscum
,
tamen
fratres
sunt
.
And
I
'me
sure
,
saith
he
,
that
if
there
were
nothing
wanting
to
cure
your
Divisions
but
tho
abstaining
from
some
Expressions
,
the
quitting
some
Ceremonies
,
the
changing
the
colour
of
some
Habits
,
you
would
resolve
to
do
that
,
and
something
more
difficult
.
But
this
the
D.
disingenuously
conceals
because
of
his
Moderation
,
which
is
contrary
to
his
Nature
or
Design
.
The
V.
having
asserted
also
,
that
a
further
security
ought
to
be
granted
to
Protestant
Dissenters
,
than
to
Papists
;
for
this
reason
,
that
some
difference
should
be
made
between
them
who
deserve
well
,
and
them
who
deserve
ill
,
of
the
Govarnment
.
The
D.
allowing
the
reasoning
to
be
unque6ionably
true
,
yet
will
have
it
understood
with
this
supposition
;
that
if
the
Civil
Parent
be
forced
by
the
pressure
of
some
unfortunate
occurrences
,
to
a
concession
of
such
favorable
and
advantagious
conditions
to
an
Enemy
;
which
if
he
were
left
to
the
freedom
of
his
own
will
,
neither
his
fatherly
kindness
would
incline
him
,
nor
his
prudence
permit
him
,
to
allow
even
to
some
of
his
own
Children
;
this
were
no
reflection
on
his
justice
,
or
kindness
.
A.
Supposito
quolibet
sequitur
quodlibet
;
But
let
us
suppose
as
well
as
he
,
what
is
real
matter
of
fact
,
that
the
Civil
Parent
is
under
no
such
pressure
,
but
delivered
from
it
by
the
assistance
of
his
dutiful
Children
:
It
wou'd
reflect
on
his
justice
,
not
only
to
treat
equally
dutiful
Children
unequally
:
but
to
deal
worse
with
the
dutiful
Children
,
than
with
rebellious
heart-Enemies
.
And
it
is
but
to
Preach
up
Rebellion
,
to
tell
us
,
that
our
Civil
Parents
may
reward
Rebellion
with
priviledges
,
not
to
be
granted
to
Loyal
Subjects
.
For
if
Rebellion
be
the
way
to
obtain
priviledges
,
men
will
easily
be
induc'd
to
Rebel
.
To
the
D's
reflection
on
Dissenters
,
as
men
of
uncertain
measures
,
and
unsteady
tempers
,
and
therefore
not
to
be
trusted
;
for
it
's
unknown
,
what
changes
some
sudden
turns
of
publick
Affairs
,
might
make
in
the
passions
and
interests
of
such
men
.
We
Answer
,
that
tho
we
pretend
not
to
immutability
,
yet
most
Dissenters
dare
assert
the
certainty
of
their
measures
,
and
steadiness
of
their
tempers
,
to
have
exceeded
their
Accusers
:
for
neither
can
he
charge
us
with
breach
of
our
Oath
to
any
King
,
after
Swearing
never
to
take
up
Arms
against
him
,
nor
any
in
Authority
by
him
,
upon
any
pretence
whatsoever
:
nor
did
we
violate
our
Faith
by
endeavoring
alteration
of
the
Government
in
the
State
.
Having
never
taken
such
an
Oath
.
Some
of
his
own
Brethren
can
tell
him
,
that
the
Pillars
of
his
Party
,
who
in
former
Reigns
were
fixed
Stars
,
are
now
become
Planets
.
And
that
of
the
seven
Golden
Candlesticks
,
put
in
the
Tower
by
King
Ja.
five
of
them
prov'd
Princes
Metal
.
The
Speech
made
by
the
Bishop
of
M.
in
the
name
of
the
Clergy
,
to
King
Ja.
at
the
Castle
of
Dublin
,
March
1688.
And
that
made
to
K.
William
at
his
Camp
nigh
Dublin
,
7
July
,
1690.
by
the
same
Persons
,
convince
us
,
that
sudden
turns
of
publick
Affairs
,
will
change
mens
passions
,
yea
,
and
prayers
to
,
witness
that
set
framed
1688.
against
the
Invasion
intended
by
the
Pr.
of
O.
and
the
new
Edition
framed
since
for
K.
William
,
where
God
is
thanked
for
not
hearing
the
former
prayers
,
so
that
Turpe
est
doctori
cum
culpa
reda●guit
ipsum
.
If
they
be
afraid
of
our
unsteady
tempers
,
let
us
be
Established
by
Law
and
that
prevents
the
evil
in
us
as
well
as
them
.
The
D'●
consequence
from
the
uncertain
measures
,
&c.
of
Dissenters
,
viz.
that
all
prudent
and
unbyass'd
persons
will
agree
in
judging
that
a
limited
Indulgence
will
be
more
proper
for
the
Non-Conformists
,
than
a
legal
and
restrictive
Liberty
,
&c.
A.
We
are
of
opinion
,
that
neither
We
,
nor
the
Establish't
Church
have
right
to
unlimited
Liberty
;
for
as
Rex
habet
in
Regno
suo
superiores
,
Deum
legem
&
Parliamentum
,
as
a
great
Lawyer
saith
;
so
we
are
satisfied
,
that
both
C
?
&
N.
C
?
be
limited
by
these
,
only
we
desire
that
our
Liberty
granted
,
be
not
clogg'd
with
Tests
destructive
of
that
Liberty
,
by
which
only
the
best
and
most
capable
of
serving
their
King
and
Country
,
amongst
the
Dissenters
,
are
Disenabled
thereto
:
And
tho'
as
he
saith
,
that
none
blame
the
Chineses
for
building
a
Wall
to
defend
their
Frontiers
from
the
Incursions
of
the
Tartars
:
yet
we
are
told
by
as
good
an
Author
as
himself
,
that
,
that
great
Wall
doth
not
keep
the
Cham
of
Tartary
from
invading
that
rich
and
plentiful
Country
,
insomuch
that
his
successors
have
been
quiet
possessors
of
it
,
ever
since
1650.
But
tho'
Walls
be
good
for
defence
,
yet
the
Chinesies
were
never
such
fools
as
to
make
partition
Walls
to
divide
their
Kingdom
.
The
D.
vain
gloriously
boasting
,
that
he
had
beaten
the
V.
out
of
his
several
Arguments
,
pursues
him
with
open
mouth
to
matter
of
fact
.
And
is
as
followeth
.
The
V.
had
hinted
a
memorial
of
the
State
of
the
Church
of
Scotland
since
the
Revolution
,
to
vindicate
the
State
and
Church
from
the
unjust
Calumnys
of
the
Answerer
to
the
Case
,
which
Memorial
he
had
from
two
Scotch
Gentlemen
,
particularly
acquainted
with
the
affairs
of
that
Nation
:
which
the
D.
will
have
to
be
a
forgery
pretended
to
be
wrought
by
a
friend
,
when
it
was
the
V
'
s
own
Act
and
Deed
;
and
his
reasons
for
this
forgery
are
,
1.
The
Title
discovers
it
to
be
his
.
2.
The
Genius
of
the
Person
,
who
is
not
like
other
Men
,
for
setting
things
in
a
false
light
.
A.
The
D
,
pretends
indeed
to
an
Extraordinary
Sagacity
in
discerning
Stiles
.
And
yet
what
the
V.
asserted
in
that
is
firm
truth
,
for
the
Gentleman
(
if
needful
)
can
be
produced
,
and
will
own
that
Letter
to
be
theirs
,
and
prove
every
tittle
in
it
to
be
true
;
so
that
if
there
be
any
Genius's
more
remarkable
for
raising
and
false
accusing
of
the
Brethren
than
others
,
the
D.
is
unhappily
match'd
with
one
of
those
.
But
let
's
come
to
the
Merits
of
the
Cause
:
The
first
thing
in
the
Letter
he
is
offended
at
,
is
a
general
reflection
cast
upon
the
whole
Body
of
the
Scotch
Bishops
,
for
their
declaring
their
utmost
abhorrence
of
his
presens
Majesty's
descent
into
England
,
their
Unanimous
deserting
of
the
convention
of
States
,
both
which
he
denies
to
be
true
for
this
reason
,
That
if
they
had
been
guilty
of
these
things
,
it
would
have
occasioned
some
publick
and
severe
remark
,
to
be
passed
upon
them
,
and
would
have
been
insisted
on
,
as
the
most
plausible
,
if
not
the
greatest
reason
for
extirpating
of
Episcopacy
,
whereas
in
the
Act
for
Abolishing
Prelacy
,
there
is
not
the
least
censure
pass'd
on
any
of
the
Bishops
.
&c.
A.
That
the
Bishops
of
Scotland
did
both
declare
their
abhorrence
of
the
Prince
of
Orange's
descent
,
and
Unanimously
desert
the
convention
of
States
,
are
such
evident
truths
,
that
nothing
but
wilfull
Ignorance
,
or
gross
Impudence
would
make
a
man
deny
them
,
because
they
were
not
done
in
a
corner
,
but
in
the
face
of
the
Nation
,
now
their
Address
to
King
James
will
sufficiently
prove
the
first
,
which
take
as
followeth
.
The
Address
of
the
Arch
Bishops
and
Bishops
of
Scotland
to
K.
James
,
upon
the
news
of
the
Prince
of
Orange
'
s
Undertaking
,
Nov.
10.
1688.
Vide
Gazette
,
Numb.
2398.
May
it
please
your
Most
Sacred
Majesty
.
WE
prostrate
our selves
to
pay
our
most
devout
thanks
and
adoration
to
the
Soveraign
Majesty
of
Heaven
and
Earth
,
for
preserving
your
sacred
Life
and
Person
,
so
frequently
exposed
to
the
greatest
hazards
,
and
as
often
delivered
,
and
you
miraculously
preserved
with
Glory
and
Victory
,
in
defence
of
the
Rights
and
honour
of
Your
Majesty's
August
Brother
,
and
these
Kingdoms
,
and
that
by
his
merciful
goodness
the
ragings
of
the
Sea
,
and
madness
of
unreasonable
men
have
been
stilled
and
oalmed
,
and
Your
Majesty
,
as
the
darling
of
Heaven
,
peaceably
seated
on
the
I
hrones
of
your
Royal
Ancestors
;
whose
long
Illustrious
and
unparallel'd
Line
is
the
greatest
glory
of
this
your
Ancient
Kingdom
:
we
pay
our
most
humble
gratitude
to
Your
Majesty
for
the
repeated
assurances
of
your
Royal
Protection
to
our
National
Church
and
Religion
,
as
the
Laws
have
Established
them
,
which
are
very
suitable
to
the
gracious
countenance
,
incouragement
,
and
Protection
,
your
Majesty
was
pleased
to
afford
to
our
Church
,
whilst
we
were
happy
in
your
presence
amongst
us
.
We
Magnifie
the
Divine
Majesty
for
blessing
you
with
a
Son
,
and
us
with
a
Prince
,
whom
we
pray
Heaven
may
bless
and
preserve
to
sway
Your
Royal
Scepter
after
you
,
and
that
he
may
inherit
with
Your
Royal
Dominions
,
the
Illustrious
and
Heroick
virtues
of
his
August
and
most
Serene
Parents
.
We
are
amaz'd
to
hear
of
the
danger
of
an
Invasion
from
Holland
,
which
excites
our
prayers
,
for
an
universal
Repentance
,
to
all
orders
of
men
,
that
God
may
yet
spare
his
people
,
preserve
Your
Royal
Person
,
prevent
the
Effusion
of
Christian
blood
,
and
give
such
Success
to
your
Majesty's
Arms
,
that
all
who
invade
your
Majesty's
just
and
undoubted
Right
,
and
Disturb
or
Interrupt
the
Peace
of
your
Realms
may
be
disappointed
and
cloathed
with
shame
;
so
that
on
your
Royal
Head
the
Crown
may
still
flourish
.
As
by
the
grace
of
God
we
shall
preserve
in
our selves
an
unshaken
and
firm
Loyalty
,
so
we
shall
be
careful
and
zealous
to
promote
in
all
your
Subjects
an
intrepid
and
stedfast
Allegiance
to
your
Majesty
,
as
an
essential
part
of
their
Religion
,
and
the
glory
of
our
holy
Profession
:
Not
doubting
but
that
God
in
his
great
mercy
,
who
hath
so
often
preserved
and
delivered
your
Majesty
,
will
still
preserve
and
deliver
you
,
by
giving
you
the
hearts
of
your
Subjects
,
and
the
necks
of
your
Enemies
,
so
Pray
we
,
who
in
all
humility
are
,
May
it
please
your
most
Sacred
Majesty
,
Your
Majesty's
most
Humble
,
most
Faithful
,
and
most
Obedient
Subjects
and
Servants
.
Edinburgh
Nov.
3
1688.
Signed
by
the
Lords
Bishops
.
-
B.
St.
Andrews
.
-
B.
Glasgow
.
-
B.
Galloway
.
-
B.
Aberdeen
.
-
B.
Dunkell
.
-
B.
Buchan
.
-
B.
Orkney
.
-
B.
Murray
.
-
B.
Ross
.
-
B.
Dumblaine
.
-
B.
Isles
.
Here
is
a
Specimen
of
those
Gentlemens
Genius
whose
heads
the
D.
would
preserve
while
he
bold●y
opposeth
truth
,
and
necessitates
us
to
lay
open
to
the
world
this
Tryal
of
Skill
of
his
Episcopal
Brethren
,
who
all
yet
(
except
the
Bishop
of
Rapho
whom
an
Irish
Bishoprick
hath
converted
)
glory
in
their
being
counted
worthy
to
suffer
for
K.
James
,
and
continue
to
deny
Allegiance
to
K.
William
,
with
many
of
their
fellow
Brethren
.
That
the
Scoth
Bishops
unanimously
deserted
the
convention
of
States
,
we
suppose
none
of
themselves
will
deny
,
which
if
any
do
,
we
shall
.
In
Answer
to
his
reasons
proving
these
Reflections
untrue
,
because
that
the
conversion
would
have
pass'd
some
publick
and
severe
mark
upon
them
had
that
been
true
,
we
say
,
that
by
this
he
sees
the
mildness
and
tenderness
of
that
convention
,
who
without
laying
open
to
the
world
their
grossest
Iniquities
,
only
voted
the
Bishops
and
their
Clergy
the
great
and
unsupportable
grievance
of
the
Nation
,
and
thereupon
voted
the
total
abolishing
of
Prelacy
,
and
if
these
be
not
publick
and
severe
marks
indeed
upon
them
,
why
doth
he
make
such
a
horrid
Noise
about
their
Persecution
;
further
't
is
not
to
be
attributed
to
want
of
matter
,
that
in
the
Act
they
are
excluded
by
,
there
is
no
particular
mention
of
the
misbecoming
actions
of
their
Lives
,
&c.
for
Parliaments
are
not
Historians
,
but
yet
if
he
long
for
a
Legend
of
their
Lives
,
he
may
possibly
obtain
his
desires
e're
long
,
little
to
their
Credit
,
or
his
Comfort
,
for
there
are
many
recorded
Instances
of
their
misbecoming
actions
noticed
by
those
who
smarted
under
them
,
which
if
he
necessitates
us
to
lay
open
to
the
world
,
possibly
his
Brethren
may
thank
him
:
For
do's
he
think
,
that
so
long
as
it
remains
in
the
Records
of
Counsel
that
they
imposed
,
and
took
a
contradictory
Test
,
that
it
will
not
be
alledged
that
they
are
perjured
themselves
,
and
the
cause
of
it
in
others
?
or
that
they
abjured
what
they
had
formerly
sworn
with
great
Solemnity
,
and
betrayed
the
truth
committed
to
them
.
Yea
sure
so
long
as
it
continues
in
the
Records
of
these
Counsels
,
whereof
they
were
Members
,
that
they
ordered
men
to
be
killed
without
any
Tryal
or
Colour
of
Law
,
or
so
much
as
with
an
exception
whether
they
resisted
or
no
,
it
will
be
hard
to
purge
them
from
the
guilt
of
Murther
:
for
it
is
very
evident
that
these
Prelates
had
a
hot
hand
in
all
the
Innocent
Blood
shed
in
Scotland
in
K.
Charles
II.
and
K.
James
I.
times
,
which
we
leave
to
those
who
may
write
their
History
:
Possibly
the
D.
believes
not
this
,
because
he
heard
it
not
,
and
therefore
we
urge
him
to
inform
himself
better
from
Authentick
Proofs
and
Records
of
that
Nation
,
that
the
Stains
of
his
Brethren
there
may
be
a
warning
to
him
and
all
Clergy-men
to
fright
them
from
merciless
cruelty
,
to
which
from
a
small
tryal
of
his
skill
already
given
,
we
fear
he
may
be
too
much
given
.
His
second
exception
against
those
two
Gentlemens
Letter
is
,
That
it
confidently
asserts
,
that
there
is
not
so
much
as
one
single
man
,
who
was
in
the
Possession
of
their
Churches
and
publick
Livings
wh●n
K.
James
abdicated
and
forfeited
,
who
hath
since
K.
William
'
s
accession
to
the
Crown
been
thrust
out
for
any
other
Crimes
than
either
,
1.
for
not
reading
the
Proclamation
whereby
K.
William
and
Q.
Mary
were
Declared
King
and
Queen
,
or
2.
for
their
not
Praying
for
His
Majesty
,
or
3.
for
not
Swearing
the
Oath
of
Allegiance
and
Assurance
,
or
4
,
for
such
Immoralities
as
the
Church
of
England
as
truly
disallows
as
Prebyterians
.
To
contradict
which
,
he
produceth
an
Instance
of
one
Mr.
Samuel
Mowat
a
Clergy-man
of
Scotland
in
the
Diocess
of
Glasgow
,
and
at
the
time
in
Dublin
,
&c.
who
was
in
possession
of
his
Church
in
Scotland
after
K.
William
and
Q
Mary's
accession
to
the
Throne
,
and
read
the
Proclamation
,
&c.
published
by
the
Council
of
Scotland
,
April
13.
1689.
by
the
appointment
of
the
General
Assembly
,
2.
Prayed
for
Their
Majesties
,
3.
took
the
Oath
of
Allegiance
and
Assurance
,
4.
was
free
of
Immoralities
,
&c.
and
declared
himself
willing
to
submit
to
the
Presbyterian
Government
,
according
to
his
Majesty's
Formula
,
and
yet
he
was
rejected
by
them
because
he
would
not
renounce
the
Episcopal
Government
,
and
declare
his
sorrow
for
submitting
to
it
.
A.
We
might
satisfy
our selves
with
this
,
that
Mr.
Samuel
Mowat
point
blank
denies
what
the
D.
hath
written
,
to
be
his
Testimony
,
and
that
it
is
grosly
falsifyed
;
but
tho'
he
had
said
all
this
,
his
single
Testimony
does
not
prove
it's
Truth
,
for
while
he
says
that
the
Assembly
appointed
the
reading
the
Proclamation
whereby
K.
William
and
Q.
Mary
were
Declared
King
and
Queen
,
which
Proclamation
was
published
April
13.
1690.
This
must
be
false
seeing
there
was
no
Assembly
till
October
16.
1690.
when
they
first
sat
after
the
Revolution
.
It
's
true
he
Petition'd
the
Assembly
who
referr'd
his
Case
to
the
Presbyteries
of
Lanerk
and
Hamilton
where
he
had
formerly
been
officiated
,
but
was
by
them
rejected
for
his
Immoralities
which
himself
knows
,
and
all
have
cause
to
believe
,
seeing
Bishop
Foley
late
Bishop
of
Down
and
Connor
did
for
gross
Immoralities
fully
proven
against
him
,
deprive
him
of
his
Curacy
he
had
got
in
the
Parish
of
Dunean
in
the
County
of
Antrim
:
So
that
if
he
was
barbarorsly
robbed
by
Presbiterians
in
Scotland
,
he
has
met
with
as
little
mercy
from
his
Brethren
in
Ireland
,
as
the
Records
of
the
Diocess
of
Connor
can
testify
.
His
third
Exception
to
these
Gentlemens
Letter
is
to
these
words
in
it
,
viz.
So
far
are
they
in
Scotland
from
exercising
severities
against
men
,
for
being
Episcopal
in
their
Judgment
,
that
a
great
part
of
the
Ministers
of
that
Kingdom
,
who
injoyed
not
only
the
Protection
of
the
Government
,
but
the
free
and
Publick
Exercise
of
their
Ministry
,
together
with
the
legal
Established
maintenance
before
the
first
of
September
last
,
were
or
professed
to
be
of
the
Episcopal
Perswasion
,
and
had
not
at
that
time
so
much
as
taken
the
Oath
of
Allegiance
to
his
Majesty
,
and
yet
of
these
no
more
is
required
for
their
continuance
in
their
Parishes
,
than
that
they
take
the
said
Oath
of
Allegiance
and
Assurance
and
that
they
behave
themselves
worthily
in
Doctrine
,
Life
and
Conversation
,
as
appears
by
the
Act
of
Parliament
past
July
16.
1695.
Before
the
D.
can
answer
this
he
throws
himself
into
a
paraxism
of
astonishment
,
at
those
who
pretending
to
be
more
then
ordinary
strict
and
holy
Ministers
of
Jesus
Christ
,
and
the
most
faithful
Servants
of
the
God
of
truth
,
that
they
can
allow
themselves
the
liberty
of
willfully
misrepresenting
the
most
notorious
matters
of
Fact
,
and
the
plainest
State
of
publick
Affairs
,
and
flatly
contrary
to
truth
and
the
mind
of
the
writer
;
of
which
he
offers
to
prove
the
V.
scandalously
guilty
.
But
had
he
rightly
pitcht
on
the
guilty
,
and
as
truly
confest
his
own
fault
,
as
he
fa●sly
accuseth
the
V.
he
might
have
deserv'd
compassion
;
to
cry
out
against
those
Sins
in
others
,
which
we
nourish
in
our
own
Bosoms
,
is
hypocrisie
.
But
in
answer
to
these
words
,
he
first
concedeth
a
matter
of
Fact
,
viz.
That
the
Episcopal
Clergy
in
Scotland
have
enjoyed
the
free
Exercise
of
their
Religion
and
quiet
possession
of
their
Parishes
,
&c.
which
indeed
many
in
the
North
yet
do
.
But
saith
he
,
1.
These
Instances
are
but
seeming
favours
.
2.
They
be
produc'd
as
arguments
of
the
moderation
of
the
Presbyterian
Government
,
whereas
they
are
nothing
else
but
the
effect
of
the
weakness
of
the
Party
.
A.
If
the
Protection
of
the
Government
in
the
free
and
publick
Exercise
of
Religion
with
the
Legally
establisht
maintenance
,
be
but
seeming
favours
:
Let
the
Dissenters
here
have
only
such
seeming
favours
and
we
shall
promise
in
their
name
real
thanks
for
the
same
.
But
,
2.
He
might
have
own'd
them
real
favours
,
had
he
consider'd
on
whom
they
were
confer'd
even
the
Abetters
of
Viscount
Dundee's
Rebellion
:
For
by
his
silence
to
the
third
Paragraph
of
that
Letter
,
viz.
That
at
the
Abetters
of
Viscount
Dundee's
Rebellion
were
,
or
pretended
to
be
of
the
Episcopal
perswasion
,
as
have
also
all
those
that
have
made
any
Publick
Commotion
in
that
Kingdom
since
this
happy
Revolution
,
he
tacitly
confesseth
the
truth
thereof
.
But
thirdly
that
these
favours
were
the
effects
only
of
the
Presbyterian
parties
weakness
,
will
not
be
so
easily
believed
by
considering
men
,
for
why
should
the
Party
be
able
to
destroy
the
Root
,
the
Bishops
and
their
prelacy
and
yet
not
be
able
to
Lop
off
the
Branches
,
is
improbable
:
These
sure
who
could
extirpate
prelacy
in
the
North
,
had
Power
to
drive
out
Curacy
there
too
.
But
to
make
it
evident
that
it
was
not
the
effect
of
weakness
but
their
moderation
,
they
have
now
driven
out
all
that
rebellious
brood
,
who
had
contemn'd
the
King's
Clemency
and
Churches
moderation
.
Yet
farther
,
had
the
Church
of
that
Kingdom
been
weak
,
the
State
was
not
,
but
could
easily
extirpate
them
,
for
he
is
mightily
mistaken
of
Scotland
,
if
he
thinks
that
many
of
that
People
would
be
Martyrs
for
Prelacy
.
That
the
Episcopal
Party
in
the
North
are
a
formidable
Party
,
and
therefore
kept
it
depends
on
the
Credit
of
his
Informers
:
for
were
they
such
as
he
saith
,
they
're
neither
stout
nor
kind
in
suffering
their
Reverend
Fathers
to
be
laid
aside
:
Why
might
not
the
Children
who
were
able
to
secure
themselves
,
being
so
formidable
,
been
willing
also
to
defend
and
continue
their
Fathers
?
Yet
his
reason
to
prove
them
a
formidable
party
,
viz.
That
part
of
Scotland
on
the
North
of
Tay
is
known
to
be
little
less
than
the
half
of
the
Kingdom
is
not
very
formidable
:
for
if
the
Highlands
and
Isles
of
Scotland
be
comprehended
in
this
,
his
Geography
may
hold
good
,
but
his
reason
's
lame
,
for
he
will
have
little
Credit
of
many
of
the
Episcopal
Highlanders
,
who
possess
more
Land
than
Religion
:
And
that
the
Episcopal
Party
there
is
eleven
to
one
,
depends
on
the
veracity
of
his
Informers
,
who
,
we
see
,
are
no
friends
to
his
Reputation
,
and
will
at
last
cause
him
to
turn
Bankrupt
of
it
,
if
he
continue
to
give
such
Left-handed
News-mongers
such
Credit
:
For
deduce
from
the
number
Papists
(
the
most
of
whom
are
in
the
North
)
he
must
abate
of
the
proportion
;
for
in
the
Shires
of
Sutherland
,
Stranaver
,
Ross
and
Murray
there
might
be
,
and
hath
been
a
force
(
which
was
a
terror
to
it's
Enemies
)
raised
to
defend
the
Settlement
of
State
and
Church
.
Besides
all
this
,
considerable
numbers
are
in
every
part
of
that
Country
,
and
these
as
strict
as
any
in
Scotland
;
by
which
we
see
he
's
little
acquainted
with
the
State
of
that
part
of
the
Kingdom
.
These
favors
then
werenot
the
effect
of
weakness
,
but
the
genuine
supple
fruit
of
the
Clemency
and
Moderation
of
that
Church
,
which
by
long
experience
of
the
evil
of
oppression
(
which
is
apt
to
make
wise
men
mad
)
are
resolved
upon
it
as
the
surest
method
to
secure
themselves
;
and
indeed
their
moderation
is
that
which
now
is
become
most
formidable
to
their
wisest
Enemies
,
and
the
true
cause
why
not
the
same
moderation
but
distinct
courses
were
taken
with
the
Episcopal
C●ergy
in
the
North
and
in
the
West
,
is
because
the
Ministers
in
the
North
were
generally
men
of
better
Learning
and
Lives
,
and
less
concern'd
in
these
Cruelties
and
Oppressions
,
by
which
the
West
was
harassed
;
and
so
,
having
done
less
harm
,
were
more
favoured
,
while
those
in
the
West
met
with
Adonibezek's
Reward
.
Now
from
all
this
let
the
Reader
judge
if
the
D.
had
just
cause
for
his
so
rash
judging
the
Vindicator
.
His
2.
Reason
to
prove
the
V.
scandalously
guilty
of
Disingenuity
,
and
representing
things
contrary
to
Truth
,
and
his
certain
knowledge
is
,
that
there
are
no
Acts
of
Parliament
in
favour
of
the
Episcopal
Clergy
,
save
that
of
July
16.
1695.
And
therefore
leaves
it
to
the
Reader
to
judge
what
sort
of
usage
the
Episcopal
Clergy
had
for
five
years
past
,
not
only
from
the
unparalell'd
rage
of
a
barbarons
Rabble
,
but
also
from
the
intemperate
zeal
of
their
bitter
and
bigotted
Enemies
in
Authority
.
We
join
issues
with
him
,
in
referring
to
the
consideration
of
the
prudent
and
impartial
Reader
,
what
sort
of
usage
the
Episcopal
Ministers
in
Scotland
have
had
these
five
years
past
,
and
tho'
we
think
he
will
be
none
of
these
Readers
,
yet
let
him
judge
of
his
own
words
page
7.
where
he
hath
confest
that
the
greatest
part
of
them
(
for
these
in
the
North
he
hath
laboured
to
prove
so
)
have
had
the
Protection
of
the
Government
in
the
free
and
publick
Exercise
of
their
Religion
,
and
the
quiet
possession
of
their
own
Parishes
,
and
legal
maintainance
,
notwithstanding
that
they
had
not
taken
the
Oath
of
Allegiance
to
His
Majesty
,
nor
made
any
Submission
to
the
Presbyterian
judicatories
.
Is
this
barbarous
usage
?
we
wish
the
Government
here
would
treat
us
thus
barbarously
.
Let
him
seriously
reflect
on
what
he
saith
page
10.
Certainly
these
,
who
refuse
to
give
the
Government
under
which
they
live
all
reasonable
assurances
of
their
Fidelity
,
and
Obedience
,
and
will
not
Disavow
their
turbulent
Principles
,
but
still
retain
their
inveterate
prejudices
,
and
pernicius
Disaffection
to
the
Established
Church
and
State
,
cannot
with
any
Modesty
expect
to
be
treated
as
sincere
and
hearty
friends
,
but
as
declared
and
open
Enemies
●o
the
lasting
Peace
and
Settlement
of
the
Nation
.
How
applicable
all
this
is
to
his
Scotch
Brethren
,
we
leave
all
knowing
men
to
judge
:
and
tho'
now
that
Government
might
justify
it self
,
himself
being
judge
,
tho'
they
had
used
his
Brethren
as
declared
Enemies
to
the
Peace
of
that
Nation
,
because
they
have
hitherto
for
five
years
(
tho'
often
required
)
refused
to
give
the
Government
,
under
which
they
liv'd
,
any
reasonable
security
for
their
Fidelity
and
Obedience
,
yet
hath
it
dealt
favourably
with
them
.
But
,
saith
he
,
They
have
made
but
one
Act
in
their
favours
.
A.
Let
us
have
but
one
such
,
tho'
two
years
after
theirs
,
and
we
shall
pardon
all
that
's
by-past
.
But
doth
not
the
Church
of
Ireland
think
herself
Established
by
one
Act
of
Uniformity
,
yet
it
is
false
that
they
had
no
more
Acts
than
one
past
in
their
favours
,
for
April
13.
1689.
The
Convention
of
States
did
prohibit
any
injury
to
be
done
by
any
Person
whatsoever
,
to
any
Minister
of
the
Gospel
,
either
in
Church
or
Meeting
house
,
who
are
presently
in
possession
and
exercise
of
their
Ministry
.
By
this
Act
a
stop
was
put
to
all
Rabbling
which
had
been
in
the
Interregnum
;
and
in
Aug
16.
1689.
a
Proclamation
was
issued
out
,
Restoring
all
that
had
been
put
out
by
violence
after
April
13.
1689.
So
that
they
had
more
Acts
in
their
favour
than
they
deserv'd
,
seeing
they
continued
to
deny
Allegiance
to
K.
William
and
Q
Mary
.
To
what
he
saith
of
the
unparalell'd
rage
of
the
barbarous
Rabble
,
(
tho'
neither
Reason
nor
Religion
will
justify
tumultous
and
confused
out-rages
)
yet
that
same
rage
had
a
paralell
in
the
same
proportion
as
near
thirty
years
are
to
three
months
,
during
all
which
time
more
blood
was
shed
in
Scotland
for
Non-conformity
,
then
in
the
bloody
Reign
of
Q.
Mary
,
for
that
which
Papists
call
Heresie
.
The
Act
of
Council
October
1662.
is
another
paralell
to
the
Rabb●e's
rage
,
by
which
300
legally
Establish't
Ministers
were
turn'd
out
of
their
Churches
and
Houses
,
without
either
Citation
or
Hearing
;
whereas
that
Rabble
some
days
before-hand
gave
a
Citation
to
those
whom
they
turn'd
out
,
and
told
them
why
they
did
so
treat
them
.
Further
,
't
is
no
wonder
that
this
man
dare
speak
evil
of
Presbyterians
as
such
,
when
he
dare
revile
the
Gods
,
and
speak
evil
of
Dignities
;
not
paying
that
respect
to
the
Authority
of
Scotland
,
which
the
Arch-angel
paid
to
the
Devil
;
when
,
contending
with
him
,
he
durst
bring
no
railing
accusation
against
him
:
but
this
man
dares
Arraigne
,
without
distinction
,
the
Authority
of
that
Nation
,
whereof
His
Majesty
is
Head
and
Fountain
,
as
Intemperate
Zealots
and
bitter
,
and
bigotted
Enemies
to
Episcopal
Ministers
.
Had
a
Dissenter
us'd
half
such
Language
,
we
know
who
would
have
cryed
out
,
Crucify
him
,
Crucify
him
.
And
indeed
such
scurrilous
Language
may
a
waken
Authority
,
to
consider
what
they
may
expect
from
some
sort
of
Clerks
,
if
their
Mitres
and
Bellies
be
once
touched
.
Having
railed
upon
the
Authority
of
Scotland
,
he
next
falls
foul
on
the
Act
of
Parliament
,
July
16.
1695.
notwithstanding
all
it's
Clemency
;
Complaining
of
it
as
a
Continuation
of
Severities
.
And
that
for
these
reasons
,
1.
saith
he
,
the
favour
is
granted
only
to
these
Ministers
who
were
at
His
Majesties
Accession
to
the
Crown
,
and
have
since
continued
actual
Ministers
of
their
particular
Parishes
,
and
so
no
Provision
made
for
those
who
were
Rabbled
out
,
tho'
they
should
take
the
Oath
of
Allegiance
,
&c.
which
he
hopes
the
V.
will
allow
to
be
Severity
.
A.
It
needs
not
be
thought
severe
to
keep
our
some
of
those
,
whom
the
Rabble
put
out
,
seeing
many
of
those
300
Ministers
,
who
were
thrust
out
October
1662.
by
the
Counsel
without
and
against
all
Matter
or
Form
of
Law
,
were
yet
alive
;
And
never
were
by
the
prelatical
Church
it self
Canonically
suspended
or
degraded
,
nor
legally
deprived
by
the
Magistrate
,
so
that
they
'r
continued
still
dejure
Ministers
of
these
Parishes
:
when
then
that
violence
by
which
they
were
barred
from
the
Exercise
of
their
Ministry
was
removed
,
they
might
peaceably
re-enter
,
having
all
right
to
officiate
there
,
there
being
neither
Canonical
nor
legal
Impediment
to
obstruct
them
;
in
the
same
manner
as
the
Episcopal
Incumbents
here
,
(
after
they
were
forced
from
their
Parishes
in
K.
James's
time
)
returned
to
them
in
K.
William's
;
the
parallel
being
the
same
,
because
the
Bishops
came
last
into
Scotland
,
not
by
Law
but
the
Will
of
the
Governor
.
If
any
severity
by
done
then
it
is
justly
deserved
by
those
,
who
unjustly
thrust
themselves
into
other
mens
Possessions
:
But
2.
many
if
not
all
in
the
West
,
were
violently
thrust
in
upon
the
people
,
to
whom
by
Law
the
Election
of
their
Ministers
belongs
,
and
therefore
they
never
looked
on
them
as
Ministers
,
for
the
Scotch
Law
allows
no
man
to
be
put
on
any
Parish
without
the
People's
Election
and
Consent
.
Again
3.
Those
men
had
been
active
for
the
most
part
in
all
the
oppressions
of
that
People
,
at
least
,
as
Informers
and
Promoters
,
and
were
voted
by
the
convention
the
griivance
;
If
then
they
were
happily
delivered
from
the
Yoak
,
which
neither
they
nor
their
fathers
were
able
to
bear
,
it
needs
not
be
wondred
at
,
that
the
Government
was
not
willing
to
gall
the
necks
of
that
People
with
such
yoaks
again
;
Besides
all
this
,
these
very
men
were
,
and
are
known
to
be
heart-Enemies
to
the
Revolution
,
and
were
they
let
in
again
,
undoubtedly
they
would
open
a
door
to
K.
James's
re-entry
.
Let
all
men
judge
then
if
it
were
not
severe
to
humour
such
men
.
But
his
other
ground
of
dissatisfaction
with
that
Act
is
,
That
it
excludes
those
who
were
under
Sentence
of
Deposition
or
Deprivation
.
A.
Doth
not
the
Law
of
England
also
deprive
men
of
the
Benefice
,
who
are
degraded
from
the
Office
,
seeing
Beneficium
datur
propter
Officium
;
for
none
were
deposed
by
Presbyteries
;
but
such
,
whose
Crimes
upon
full
and
fair
Tryal
deserved
such
Treatment
.
Is
that
severe
in
a
Parliament
to
deny
those
men
wages
,
who
have
cut
themselves
off
from
service
in
the
Church
.
Further
,
to
evince
the
more
than
ordinary
severity
in
Scotland
,
against
the
Episcopal
Clergy
since
the
Revolution
,
the
D.
alledgeth
an
Act
of
Parliament
June
,
12.
1693.
whereby
is
is
Enacted
.
That
no
Person
be
admitted
or
continued
to
be
a
Minister
or
Preacher
within
the
Church
of
Scotland
,
unless
he
own
the
Presbyterian
Government
to
be
the
only
Church
Government
of
that
Church
,
that
he
will
submit
thereunto
,
and
and
concur
therewith
,
and
never
endeavour
directly
or
indirectly
to
do
any
thing
to
the
prejudice
or
subversion
thereof
.
A.
The
disingenuity
so
oft
complained
of
in
the
V.
seems
not
to
be
so
much
a
dislike
of
the
evil
,
as
that
this
D.
would
make
a
monopoly
of
it
for
himself
;
for
in
this
report
we
have
a
considerable
deal
of
it
,
for
he
waves
the
consideration
of
what
it
was
brought
to
prove
,
that
a
great
many
Episcopal
Ministers
enjoyed
the
Protection
of
the
Government
in
the
free
Exercise
of
their
Ministry
,
and
legally
establish't
maintainance
,
2.
That
the
places
of
greatest
trust
are
in
the
hands
of
those
who
are
Episcopal
in
Judgment
,
several
of
whom
were
instanced
,
so
that
no
severity
is
exercised
meerly
for
mens
judgments
in
that
matter
,
all
which
by
his
silence
he
seems
to
confess
,
and
yet
insisteth
in
his
ordinary
rote
of
of
exclaiming
against
the
Government
,
But
we
say
,
2.
The
Act
cited
doth
not
inflict
any
penalty
on
any
for
being
Episcopal
in
Judgment
,
3.
There
is
nothing
in
this
Act
but
what
upon
the
matter
was
agreeed
to
by
the
Episcopal
Clergy
in
their
Address
presented
to
the
General
Assembly
of
that
Church
,
held
Jan.
15.
1691
/
2.
with
the
following
Formula
they
promised
to
Subscribe
.
The
Address
of
the
Episcopal
Clergy
to
the
General
Assembly
held
at
Edinburgh
.
WE
under-subscribers
for
our selves
,
and
our
constituent
Ministers
of
the
Gospel
humbly
shew
,
that
since
the
Episcopacy
is
abolished
and
Presbyterian
Government
is
established
as
it
was
1592.
we
being
desirous
to
exercise
the
holy
Function
,
wherewith
we
are
invested
,
in
our
several
Stations
,
for
the
Glory
of
God
,
Advancement
of
Religion
,
their
Majesties
Service
,
and
the
Peace
of
the
Nation
,
do
therefore
humbly
desire
that
stops
and
impediments
may
be
taken
off
,
so
that
we
may
be
admitted
as
Presbyters
to
sit
in
Presbyteries
,
Synods
,
and
General
Assemblies
in
concurrence
with
the
Presbyterian
Ministers
in
the
Government
of
the
Church
as
now
established
by
Law
in
this
Kingdom
.
The
Formula
Proposed
is
,
I
A.
B.
do
sincerely
Promise
and
Declare
,
that
I
will
submit
to
the
Presbyterian
Government
of
this
Church
,
as
now
by
Law
established
in
this
Kingdom
under
K.
William
and
Q.
Mary
,
by
Presbyteries
,
Provincial
Synods
,
and
General
Assemblies
,
and
that
I
will
as
it
becomes
a
Minister
of
the
Gospel
,
heartily
concur
with
the
said
Government
for
the
suppressing
of
Sin
and
Wickedness
,
the
promoting
Peace
,
and
purging
the
Church
of
all
Erroneous
and
Seandalous
Ministers
,
and
do
further
Promise
that
I
will
Subscribe
the
confession
of
Faith
,
the
Larger
and
Shorter
Catechisms
now
Confirmed
by
Act
of
Parliament
as
containing
the
Doctrine
of
the
Protestant
Religion
Professed
in
this
Kingdom
.
By
all
this
it
appears
that
the
Act
obliges
to
nothing
but
what
these
Addresses
offered
,
except
a
promise
not
to
subvert
the
Government
;
which
they
indeed
refused
as
a
severity
;
but
we
leave
the
world
to
judge
of
the
sincerity
of
such
Ministers
of
the
Gospel
,
who
will
promise
to
submit
to
a
Government
,
and
concur
with
it
,
but
will
not
promise
not
to
subvert
it
;
but
(
if
needful
)
we
could
fully
detect
to
the
world
the
juggle
of
that
whole
design
.
But
4.
Knows
he
not
that
the
Act
of
Uniformity
requires
the
same
from
all
Conformists
,
which
he
exclaims
against
in
the
Church
of
Scotland
?
is
not
then
the
height
of
partiality
to
condemn
that
as
rigid
severity
in
others
,
which
we
applaud
in
ourselves
as
Justice
and
Prudence
.
But
his
second
Exception
against
this
Act
is
,
it
's
ordering
that
uniformity
of
Worship
and
Administration
of
all
publick
Ordinances
in
the
Church
of
Scotland
,
be
observed
by
all
Ministers
and
Preachers
,
as
it
is
at
present
performed
,
or
shall
be
hereafter
declar'd
by
the
Authority
of
the
same
:
which
he
looks
on
as
equally
unreasonable
,
as
the
Papists
requiring
Implicit
Faith
,
or
subscription
to
the
Oath
,
&c.
A.
It
is
very
unjust
in
him
to
instance
that
as
a
piece
of
severity
against
the
Episcopal
Clergy
,
which
by
the
Act
all
Presbyterian
Ministers
as
well
as
they
are
obliged
to
.
But
if
uniformity
of
Worship
and
Administration
of
all
publick
Ordinances
be
so
Popish
and
unreasonable
,
why
so
much
noise
about
it
in
his
Church
?
to
deprive
men
of
a
birth-right
priviledge
,
if
they
comply
not
:
But
't
is
Scotish
Conformity
only
disgusts
him
,
for
what
concerns
the
English
and
Irish
,
he
can
say
,
ego
mihimet
ignosco
.
But
saith
he
,
They
are
to
subscribe
to
what
shall
be
Ordered
by
the
Church
,
as
well
as
to
what
is
at
present
Ordered
.
A.
We
ask
him
seriously
whether
he
that
swears
Canonical
Obedience
to
his
Ordinary
,
doth
not
oblige
himself
to
be
ruled
according
to
such
Canons
,
as
shall
be
made
by
the
Church
as
well
as
by
these
which
are
already
made
,
or
when
a
Judge
sweareth
to
administer
Justice
according
to
Law
,
whether
he
obligeth
not
himself
to
Judge
by
Acts
of
Parliament
that
shall
be
made
,
as
well
as
by
those
that
already
are
?
And
if
so
,
he
dare
not
say
,
(
whatever
he
may
think
)
that
they
are
guided
by
an
implicit
Faith
or
takes
an
Oath
,
&c.
Even
so
when
the
Ministers
of
the
Church
of
Scotland
promise
to
govern
their
flocks
,
and
be
governed
themselves
by
such
constitutions
as
are
already
made
,
or
hereafter
shall
by
the
common
consent
of
the
Church
established
,
what
man
compos
mentis
can
condemn
them
?
doth
not
natures
light
reach
us
,
that
all
who
join
themselves
to
a
Society
ruled
by
Laws
,
are
obliged
to
be
governed
by
these
Laws
already
made
or
to
be
made
,
especially
when
they
are
made
by
themselves
?
if
this
be
Popery
,
he
must
be
such
,
or
resist
the
Government
in
the
execution
of
Laws
made
since
his
creation
,
but
men
of
inconsiderate
&
slippery
judgment
must
be
dilemma'd
.
His
last
instance
of
Scotish
severity
is
from
an
Act
made
July
5.
1695.
against
Intruders
,
by
whom
are
understood
all
who
have
not
an
orderly
call
from
the
Heritors
,
Elders
,
and
People
,
with
a
legal
Admission
by
the
Presbytery
;
now
such
by
that
Law
are
to
be
removed
from
these
Churches
,
into
which
they
have
intruded
,
and
rendred
incapable
of
any
Church
or
Stipend
within
the
Kingdom
for
seven
years
,
&c.
but
he
tells
,
that
by
these
Intruders
are
chiefly
means
Episcopal
Ministers
thrust
out
by
the
Rabble
,
who
had
repossess'd
their
own
Churches
.
A.
This
Act
was
made
against
allIntruders
without
exception
,
Presbyterian
,
or
others
;
and
we
suppose
thought
Rational
by
all
reasonable
men
,
for
the
English
Law
justifies
not
a
forcible
Entry
,
even
tho'
a
Person
hath
a
right
.
And
I
doubt
not
,
but
the
Church
of
Engl.
would
condemn
it
in
her
own
case
:
for
I
question
if
the
D.
could
defend
the
late
Bishop
of
Down
and
Connor
with
the
Arch-Deacon
,
(
who
looked
on
themselves
unjustly
deprived
of
Bishopprick
and
Livings
by
the
late
Regal
visitation
)
should
they
re-enter
and
possess
themselves
of
what
they
have
lost
,
without
owning
Church
or
State
.
But
we
say
that
those
who
were
rabbled
out
,
neither
have
nor
dare
intrude
into
those
Churches
from
which
they
were
rabbled
,
and
challengeth
him
to
instance
one
who
hath
so
done
.
But
the
truth
of
the
matter
is
this
,
some
of
those
who
were
rabbled
out
in
the
West
and
South
,
went
to
the
North
,
and
there
by
the
connivance
of
the
Inheritors
,
and
some
of
the
Parishioners
did
intrude
into
vacant
Parishes
:
some
also
had
been
deposed
by
the
Church
for
Immoralities
,
others
who
were
put
out
of
their
Benefices
by
the
Counsel
,
for
refusing
to
swear
Allegiance
to
K.
William
,
and
supported
by
the
Jacobite
party
,
did
enter
into
Churches
in
contempt
of
both
Civil
and
Ecclesiastical
Government
.
Against
these
this
Act
was
made
,
so
that
none
are
counted
Intruders
,
meenly
for
repossessing
the
Church
out
of
which
they
were
turned
by
the
Rabble
,
seeing
that
by
the
Proclamation
Aug.
6.
1689.
all
who
had
been
Rabbled
since
the
Settlement
of
the
Government
,
were
restored
to
their
Churches
.
By
this
the
D.
(
as
he
thinks
having
proved
the
Parliament
of
Scotland
guilty
of
great
Severity
,
for
making
an
Act
against
Intruders
)
concludes
,
undoubtedly
the
reason
of
the
V's
.
not
publishing
that
Act
of
Parliament
July
16.
1695.
not
to
be
what
is
alledged
,
but
his
fear
of
setting
matters
in
a
true
light
,
and
exposing
too
plainly
his
gross
and
willful
misrepresentations
of
the
present
State
of
that
Kingdom
.
A.
We
leave
it
to
the
Parliament
of
Ireland
,
whether
they
will
thank
him
for
inveighing
against
the
Parliament
of
Scotland
thus
at
random
,
when
both
have
the
same
head
,
and
in
all
these
Invectives
his
Sacred
Majesty
is
reflected
on
:
But
how
ridiculous
is
it
to
reason
thus
?
The
Vindicator
durst
not
publish
the
Act
of
July
16.
1695.
lest
he
should
have
exposed
the
severity
of
the
Parliament
against
Intruders
,
when
there
is
nothing
in
that
Act
against
Intrusion
,
but
it
is
,
(
as
himself
tells
us
)
by
an
Act
July
5.
1695.
what
needs
the
V.
fear
the
publishing
that
Act
,
which
all
allow
to
be
an
Act
of
C●emency
,
we
are
satisfied
the
V.
had
not
seen
that
against
which
he
so
much
Inveighs
:
Nor
needed
he
fear
the
publishing
that
other
Act
which
was
in
Print
:
yea
so
far
were
Dissenters
,
from
any
sear
from
that
Act
that
they
industriously
spread
it
amongst
Members
of
Parliament
here
,
as
a
good
precedent
of
Moderation
.
The
D.
having
discharg'd
his
spleen
upon
the
Parliament
of
Scotland
,
returns
upon
the
Church
Government
,
saying
,
by
way
of
mock
,
I
must
indeed
acknowledge
that
we
cannot
boast
of
our
coming
up
to
,
or
equal
in
the
example
which
the
present
Presbyterian
Government
in
Scotland
has
set
us
.
For
first
,
our
moderation
to
Dissenters
has
not
exprest
it self
in
raising
of
the
Rabble
against
them
;
much
less
in
returning
them
publick
and
solemn
thanks
for
the
greatness
of
their
Zeal
in
so
doing
.
A.
His
first
instance
of
this
Churches
negative
moderation
to
Dissenters
,
contains
an
unreasonable
calumny
thrown
upon
the
Presbyterian
Government
of
the
Ch.
of
Scotl.
for
during
the
Rabble's
Reign
,
there
was
no
legal
Government
in
Church
or
State
:
And
therefore
the
Church
is
not
chargeable
with
things
done
before
it
was
re-established
or
had
power
.
That
the
Church
gave
the
Rabble
publick
and
solemn
Thanks
for
their
Rabbling
,
is
false
;
but
the
truth
was
this
,
the
Prelates
of
Scotland
,
with
the
Jacobitish
Party
,
headed
by
the
Viscount
Dundee
,
having
conspired
against
the
Convention
of
States
,
then
assembled
at
Edenburg
,
to
settle
the
Crown
of
that
Kingdom
upon
K
William
and
Queen
Mary
,
had
secretly
conveyed
200
and
upwards
of
armed
men
into
the
Town
,
in
order
to
scatter
the
Convention
,
and
so
defeat
the
Nations
Settlement
.
Hereupon
the
Gentlemen
and
Commons
of
the
West
,
being
then
in
Arms
,
came
with
all
expedition
to
Edinburgh
,
whereupon
the
Viscount
of
Dundee
with
his
party
immediately
fled
and
entred
into
an
open
Rebellion
,
which
ended
with
his
Life
at
Killycrankie
.
These
Gentlemen
who
protected
the
Convention
of
Estates
,
till
they
had
established
the
Government
,
are
by
him
and
his
Episcopal
Brethren
in
Scotland
,
called
the
Rabble
.
These
indeed
received
the
publick
thanks
of
the
Convention
of
Estates
,
instead
of
their
pay
,
and
so
went
all
home
peaceably
.
But
at
this
time
there
could
be
no
Establish't
Church
,
seeing
there
was
no
Establish't
Civil
Government
.
2.
That
he
and
his
have
not
raised
the
Rabble
against
Dissenters
in
Ireland
,
we
owe
not
to
him
or
his
,
but
to
the
Rabble
(
if
any
such
be
)
who
if
once
up
might
possibly
turn
their
rage
upon
others
.
Yet
he
and
some
of
his
have
not
failed
to
incense
the
Magistrate
against
Dissenters
,
who
have
thereupon
imploy'd
arm'd
force
against
them
:
For
notwithstanding
all
that
the
Dissenting
Ministers
had
suffered
in
the
North
for
their
Loyalty
to
Ch.
2.
(
being
all
banished
by
Oliver
for
refusing
the
Oath
called
the
Tender
,
which
many
Episcopal
Clergy-men
easily
swallow'd
)
yet
upon
his
Restauration
the
Prelates
stirr'd
him
up
,
contrary
to
his
inclination
,
to
imprison
all
Dissenting
Ministers
,
and
so
persecute
the
People
for
Non-conformity
,
which
was
accordingly
done
:
This
,
the
Living
Generation
can
abundantly
Testify
.
A
Second
Evidence
of
the
Churches
Moderation
to
Dissenters
he
offers
,
is
,
That
the
Church
of
England
Parliament
,
in
this
Kingdom
,
has
not
declared
that
Non-Conformist
Ministers
,
in
exercising
any
part
of
their
Ministerial
Function
,
have
offer'd
a
high
contempt
of
the
Law
,
as
tending
to
perpetuate
Schism
,
and
of
dangerous
consequence
.
A.
Seeing
,
as
he
saith
,
The
Church
of
England
Parliament
hath
not
declared
Non-Conformist
Ministers
contemners
of
the
Law
,
in
exercising
any
part
of
their
Ministry
.
How
cometh
it
to
pass
,
that
the
Church
of
England
Clergy
daily
declare
them
guilty
of
offering
high
contempt
to
the
Law
?
As
being
Schismaticks
;
that
the
exercise
of
their
Ministry
is
of
dangerous
consequence
.
We
have
cause
to
thank
the
Church
of
England
Parliament
,
for
their
Justice
and
Moderation
;
but
neither
of
us
have
reason
to
thank
the
Clergy
for
declaring
the
contrary
.
And
tho
we
may
be
satisfied
with
this
Confession
,
that
there
is
no
Act
of
Parliament
against
us
,
yet
we
have
cause
to
fear
he
will
retract
,
else
he
hath
labour'd
in
vain
in
this
Pamphlet
.
The
third
Instance
given
of
the
Churches
Moderation
to
us
,
is
,
They
have
not
made
an
Act
of
Parliament
against
ut
,
making
Non-Conforming
Ministers
Intruders
,
(
altho
they
be
really
such
)
into
Parishes
.
A.
If
the
Law
doth
not
make
Non-Conforming
Ministers
Intruders
,
by
what
Law
doth
he
call
them
so
?
The
Law
of
the
Land
he
vindicates
from
this
Aspersion
,
and
we
are
sure
the
Law
of
God
layeth
no
such
crime
to
our
charge
.
For
Ministers
,
duly
qualified
,
and
by
the
unanimous
consent
of
a
Christian
People
,
elected
and
call'd
to
be
their
Ministers
,
are
not
intruders
,
tho'
their
Election
be
not
ratisy'd
by
the
Civil
Sanction
;
else
all
the
Ministers
of
the
Gospel
for
the
first
300
years
of
Christianity
had
been
Intruders
.
That
a
Christian
People
have
power
to
Elect
and
call
their
own
Ministers
is
according
to
the
Primitive
Patern
.
Cyprian's
Rule
Lib.
1.
Ep.
4.
is
consonant
to
Scripture
,
viz.
Plebs
ipsa
,
potestatem
habet
vel
eligendi
dig
nos
sacerdotes
vel
indig
nos
recusandi
.
And
even
in
Rome
it self
,
in
Pope
Leo's
time
,
it
was
a
Rule
,
Qui
prae
futurus
est
omnibus
ab
omnibus
Elegatur
.
And
such
we
are
able
to
make
appear
our
Election
to
the
Ministry
to
be
.
2.
Nor
hath
the
Parl.
of
Scotland
made
any
Act
against
intruding
into
Parishes
,
but
against
intruding
into
Churches
and
seizing
upon
Manses
and
Glebs
:
which
if
N.
C's
.
here
had
done
;
it
's
possible
they
had
both
heard
and
felt
that
there
are
Acts
of
Parl.
against
such
intruders
.
The
fourth
instance
of
Moderation
is
that
the
Establish'd
Church
hath
not
forbid
these
Dissenters
,
whom
the
Calamities
of
the
late
times
had
driven
away
,
to
return
and
perform
any
Ministerial
Acts
in
the
places
where
formerly
they
held
their
Conventicles
for
want
of
a
Legal
Call
.
A.
Had
Dissenters
as
obstinately
refused
to
swear
Allegiance
to
K.
W.
and
Q.
M.
as
his
Episcopal
Brethren
did
in
Scotland
:
we
shou'd
have
had
as
little
favour
as
the
Non-jurant
Clergy
there
have
had
,
and
justly
deserv'd
it
.
But
why
the
Government
of
Scotland
only
shou'd
be
condemn'd
for
severity
,
when
both
in
England
and
Ireland
the
Non-jurant
Bishops
and
Clergy
have
met
with
the
same
measure
,
and
yet
he
dates
not
tax
the
Government
here
,
or
in
England
,
of
severity
upon
that
account
,
so
that
he
is
either
grosly
impartial
,
or
a
Jacobite
in
heart
,
tho'
he
appear
for
King
William
.
The
Fifth
Instance
of
Moderation
,
is
,
That
they
have
not
here
authorized
or
required
the
Mayors
of
Corporations
,
and
Justices
of
the
Peace
,
to
remove
all
those
who
have
intruded
,
or
shall
intrude
,
as
they
have
done
in
Scotland
.
A.
If
the
Civil
Magistrate
were
subject
to
the
Authority
of
the
Church
,
we
have
cause
to
be
confident
of
being
otherwise
dealt
with
than
at
present
we
are
,
God
be
blessed
for
it
.
We
think
he
deserves
a
fee
,
if
he
'll
make
good
that
Dissenters
may
,
without
counter
acting
Acts
of
Parl.
enter
and
possess
Churches
and
Tythes
:
but
then
why
makes
he
such
a
hideous
out-cry
against
the
Minister
of
Letterkenny
for
his
intrusion
.
His
Sixth
and
last
Instance
of
Moderation
exceeding
that
of
Scotland
,
is
,
that
they
have
not
ordered
Writs
of
Rebellion
against
Dissenting
Ministers
,
in
order
to
the
removing
them
out
of
Parishes
where
they
live
,
and
making
them
desist
from
exercising
Ministerial
Acts.
A.
For
all
this
boasted
of
Moderation
,
the
time
was
when
there
were
Writs
out
against
all
the
Dissenting
Ministers
to
apprehend
them
,
whereupon
many
were
apprehended
and
imprison'd
,
which
is
well
known
.
And
we
owe
but
little
thanks
to
Church-men
for
the
mercy
we
now
enjoy
.
But
by
this
he
insinuates
,
that
the
Episcopal
Clergy
are
by
Writs
and
Capias's
driven
from
living
in
any
Parishes
in
Scotland
,
which
is
a
Calumny
,
and
by
it
we
may
see
how
safe
his
Majesty's
Government
is
like
to
be
,
under
such
Directors
of
Conscience
,
who
labour
to
possess
his
Subjects
against
him
and
his
Government
,
as
cruel
and
severe
,
notwithstanding
all
the
Clemency
he
has
us'd
to
such
as
are
declar'd
Enemies
to
his
Authority
.
The
D.
having
triumph'd
in
the
victory
of
the
Establish't
Church
of
Ireland
over
that
of
Scotland
in
point
of
Moderation
,
seems
to
be
mov'd
with
a
Prophetick
Spirit
,
to
●orete●l
,
that
in
case
such
Revolution
of
Church
Affairs
should
happen
in
this
Kingdom
,
as
hath
lately
been
in
Scotland
;
the
V.
and
his
Adherents
would
imitate
the
Presbyterians
in
Scotland
,
and
make
the
Episcopal
Clergy
desist
from
exercising
any
Ministerial
Acts
,
and
Issue
out
Writs
of
Rebellion
against
them
.
A.
Either
he
fears
,
what
he
supposeth
,
will
come
to
pass
,
or
not
.
If
he
doth
really
fear
such
Revolution
,
then
we
think
't
were
his
wisdom
to
be
preparing
an
Ark
for
saving
himself
and
houshold
:
tho
it
be
no
policy
to
declare
his
fears
,
seeing
thereby
he
incourageth
Dissenters
,
and
weakens
the
hands
of
his
Friends
,
by
representing
us
as
a
formidable
party
:
But
if
he
believes
no
probability
of
what
he
supposeth
he
needs
not
trouble
us
or
his
party
with
such
Prophecies
;
for
if
he
were
not
conscious
to
himself
that
he
had
deserved
ill
of
Dissenters
,
he
would
not
fear
ill
from
them
.
To
make
his
Prophecy
probable
,
he
tells
us
,
that
the
Professors
in
Colleges
of
Scotland
felt
the
rigor
of
the
Presbyterian
Visitation
,
which
he
calls
by
the
odious
name
of
Inquisition
practised
upon
the
Professor
of
the
College
of
Edinburgh
in
Aug.
and
Sept.
1690.
according
to
an
Act
passed
the
4th
of
July
1690.
By
which
it
is
ordered
,
that
no
Minister
or
Professor
in
any
College
or
School
shall
be
allowed
to
continue
in
the
Exercise
of
his
Function
,
but
such
as
shall
subscribe
to
the
Confession
of
Faith
ratify'd
by
this
present
Parliament
,
and
submit
to
the
Government
of
the
Church
now
Establisht
by
Law
.
A.
To
stigmatize
the
Visitors
of
the
University's
acting
by
his
Majesty's
Commission
,
and
Parliamentary
Authority
with
the
odious
name
of
Inquisitors
,
and
the
Visitation
with
the
name
of
Inquisition
,
doth
palpably
insinuate
,
that
tho
the
Heroick
Ancestors
of
our
King
did
drive
the
Inquisition
out
of
the
Netherlands
,
yet
he
and
his
Queen
have
brought
it
into
Scotland
.
And
tho
he
will
swear
he
intended
no
such
●●flection
on
his
Majesty
,
yet
it
's
too
apparent
he
would
make
him
,
and
these
acting
by
Authority
under
him
,
successors
to
St.
Dominick
.
2.
He
falsely
attributes
to
the
Church
the
Act
of
the
State
.
3.
When
he
wou'd
prove
a
removal
of
Persons
Episcopal
from
Civil
Employments
he
instances
in
Professors
of
Divinity
,
which
are
not
esteem'd
Civil
Employments
in
Scotland
.
4.
The
ground
of
their
removal
was
their
refusing
to
swear
Allegiance
to
K.
W.
and
Q
M.
and
the
reason
they
gave
for
their
refusal
was
that
they
were
not
crown'd
K.
and
Q.
of
Scotland
,
tho'
they
made
no
such
scruple
of
swearing
to
K.
James
,
whether
or
no
by
justifying
them
in
this
he
partake
with
them
in
their
evil
deeds
,
let
all
Men
judge
.
5.
It
's
highly
hypocritical
to
rail
at
that
as
Sin
in
others
which
we
applaud
in
ourselves
as
a
Vertue
,
for
what
more
criminal
is
it
in
the
Church
of
Scotland
to
oblige
its
Professors
of
Divinity
to
subscribe
its
legally
Establish'd
Doctrin
,
and
to
submit
to
its
legally
Establish'd
Church-Government
,
then
it
is
in
the
Church
of
England
to
require
Subscription
to
their
39
Articles
,
Assent
and
Consent
to
her
Liturgy
and
Ceremonies
,
and
Canonical
Obedience
to
her
Bishops
.
For
an
Epilogue
to
his
History
of
Scots
Affairs
,
since
the
Revolution
,
he
gives
a
mock
Commendation
(
as
he
is
pleas'd
to
call
it
)
the
ingenuous
temper
of
the
General
Assembly
in
their
Act
for
a
solemn
National
Fast
.
Nov.
12.
1690.
wherein
they
gave
a
particular
Confession
of
the
Sins
of
the
Nation
.
To
which
he
saith
,
Amen
,
wishing
they
may
be
as
sincere
in
repenting
,
as
they
have
been
ingenious
in
Confession
.
A.
To
have
our
Prayers
and
Fasts
turned
to
reproach
,
is
but
what
befel
our
betters
,
Psal.
69.
10.
and
therefore
we
may
the
easier
bear
it
;
but
doth
not
the
Church
of
England
dayly
confess
,
we
have
erred
and
strayed
from
thy
ways
;
we
have
done
these
things
which
we
ought
not
to
have
〈…〉
to
require
his
Charity
to
the
Church
of
〈◊〉
〈…〉
wish
him
ingealous
and
〈◊〉
in
his
.
The
D.
having
made
his
progress
through
Scotland
,
in
his
return
home
to
Ireland
,
gives
us
a
taste
of
his
skill
in
persuading
,
while
he
would
have
us
believe
,
that
the
gently
Penal
Laws
,
are
not
(
as
the
V.
insinuates
)
a
severe
lash
design'd
as
Instruments
of
an
Unreasonable
Correction
,
but
as
the
necessary
means
of
keeping
such
Children
,
as
are
of
a
froward
and
ungovernable
temper
,
within
the
bounds
of
a
due
Subjection
:
and
therefore
it
ought
not
to
be
esteemed
an
unkind
severity
,
but
a
prudent
tenderness
in
a
Parent
,
to
deny
them
such
indulgences
,
as
in
all
propability
will
be
abused
,
to
the
dive●●ing
him
of
his
Parental
Authority
,
and
to
the
incouraging
of
them
,
to
a
total
withdrawing
of
their
Filial
Duty
and
Obedience
for
the
future
.
A.
This
D.
seems
to
be
,
or
at
least
wou'd
have
Dissenters
be
,
like
the
Wives
of
Mascovy
,
who
are
jealous
of
their
Husbands
affection
unless
they
correct
them
severely
;
But
he
must
beat
us
out
of
reason
and
sense
both
,
e're
he
persuade
us
to
this
,
and
had
he
but
tasted
as
much
of
these
gentle
Penal
Laws
as
some
have
lately
done
,
for
refusing
the
Oath
of
a
Church-Warden
,
he
wou'd
change
his
Note
.
If
to
be
Excommunicated
,
thrown
into
Prison
,
till
a
Man
and
his
Family
be
utterly
ruin'd
,
be
gentle
correction
,
how
dares
he
exclaim
against
the
severity
of
Scotland
,
where
there
is
not
one
such
Penal
Law
,
nor
one
instance
of
a
Lay-man's
being
fin'd
,
and
imprisoned
,
for
meer
Non-conformity
,
much
less
for
refusing
to
be
Lay-Elders
.
And
we
suppose
he
cannot
give
instance
,
of
any
Church
in
the
World
,
who
Excommunicate
,
Fine
and
Imprison
Men
for
refusing
to
be
Officers
in
the
Church
,
especially
these
,
whom
they
condemn
as
Schismaticks
.
And
to
thrust
Men
into
Places
of
Trust
in
the
Church
out
of
Malice
.
That
many
more
Episcopal
Children
,
have
discover'd
their
froward
and
ungovernable
temper
(
since
the
happy
Revolution
)
then
of
Dissenters
,
is
sensibly
felt
by
the
Government
,
and
therefore
the
reflection
on
us
hath
as
little
Truth
as
Charity
.
Nor
is
it
rational
to
suppose
us
such
enemies
to
our
own
case
,
and
peace
,
as
to
endeavour
to
divest
these
of
Authority
,
by
whose
powerful
Clemency
we
are
protected
from
the
claws
of
some
of
the
angry
Clergy
.
As
to
the
second
thing
desired
by
Dissenters
,
viz.
That
there
be
no
such
Clauses
annexed
to
the
Bill
of
Indulgence
,
as
might
disenable
them
from
serving
their
King
,
and
Country
,
he
observes
to
be
the
same
Argument
the
Papists
made
use
of
in
the
late
Reign
for
taking
off
the
Penal
Laws
and
Test
,
and
that
the
design
of
Dissenters
is
the
same
,
with
that
of
the
Papists
,
viz.
not
only
to
capacitate
themselves
for
all
Employments
,
of
Honour
,
Trust
and
Profit
,
but
also
to
exclude
others
,
of
a
different
persuasion
,
from
having
a
share
in
any
,
unless
perhaps
in
mean
and
unprofitable
ones
.
A.
The
Observation
(
tho
his
own
)
is
not
observable
either
for
it's
Wit
or
Honesty
,
for
if
Dissenters
ought
not
to
use
the
Argument
,
because
Papists
have
us'd
it
;
then
the
Church
ought
far
less
to
Cross
in
Baptism
and
kneel
at
the
Sacrament
,
seeing
the
Papists
have
gresly
abused
them
.
But
it
's
well
known
that
Dissenters
did
refuse
,
to
joyn
with
the
Papists
in
taking
off
the
penal
Laws
and
Test
,
tho
they
thereby
might
have
had
their
own
Fetters
knockt
off
;
yet
they
rather
chus'd
to
continue
in
chains
,
then
to
suffer
such
ravenous
Creatures
to
run
loose
;
And
we
remember
what
fair
promises
were
then
made
to
Dissenters
,
for
this
piece
of
generosity
,
but
the
world
knows
how
religiously
these
promises
have
been
kept
.
And
he
may
see
that
where
Presbyterians
have
more
then
we
desire
,
they
have
not
ingross'd
to
themselves
,
all
places
of
Honour
and
Trust
,
as
now
in
Scotland
,
where
such
imployments
are
enjoy'd
,
by
Persons
declared
Episcopal
in
Judgment
;
And
its
ridiculous
to
tell
,
that
Dissenters
won'd
inhanfe
all
imployments
,
to
those
of
their
own
perswasion
,
and
exclude
others
,
seeing
all
of
them
are
not
of
one
persuasion
,
and
so
cannot
inhance
all
to
their
own
Party
.
But
unless
the
Magistrates
(
to
whom
the
grant
of
such
Offices
belongs
)
shou'd
turn
Dissenters
,
it
's
unreasonable
to
fear
that
Dissenters
shou'd
be
able
to
make
such
a
Monopoly
.
While
he
tells
us
That
it
's
not
reasonable
that
they
shou'd
pull
down
any
part
of
their
Church
,
to
furnish
Dissenters
with
Materials
to
build
and
strenthen
theirs
.
We
must
say
that
we
knew
not
before
now
,
that
Penal
Laws
against
Dissenters
were
any
part
or
parcel
of
the
Church
of
England
:
which
if
they
be
,
as
is
said
,
it
will
be
no
demonstration
of
that
Churches
Antiquity
,
at
least
for
that
part
of
it
:
which
must
commence
with
the
Act
of
Uniformity
.
Surely
the
Primitive
Church
had
no
such
Pillars
to
support
it
,
for
300
years
and
more
,
and
yet
the
Gates
,
of
Hell
were
not
able
to
prevail
against
it
.
Bp.
Taylor
liberty
of
prophesying
p.
18.
will
better
inform
him
That
imposing
on
Mens
understandings
,
being
Masters
of
their
Consciences
,
and
Lording
it
over
their
Faith
,
came
in
with
the
rotinue
and
train
of
Antichrist
,
The
increase
of
Interest
,
and
abatement
of
Christian
Simplicity
,
when
the
Churches
Fortune
grew
better
,
and
her
Sons
grew
worse
,
and
some
of
her
Fathers
worst
of
all
.
And
cites
Tertullian
,
saying
,
S●d
nec
Religionis
est
cogere
religionem
,
quae
suscipi
debet
sponte
non
vi
.
To
this
he
adds
,
That
all
wise
Princes
till
they
were
overbo●n
with
Faction
,
or
sollicited
by
peevish
Persons
,
gave
To
eration
to
different
Sects
,
whose
opinions
did
not
disturb
the
Publick
Interest
.
Heretical
Persons
who
are
impatient
of
an
Adversary
,
were
the
first
,
who
intreated
the
Emperors
to
persecute
the
Catholicks
,
but
till
400
years
after
Christ
,
no
Catholick
Persons
,
or
very
few
,
did
provoke
the
secular
Arm
,
or
implore
its
aid
against
Hereticks
.
The
D.
having
given
his
judgment
with
more
passion
than
truth
,
against
Dissenters
,
particularly
these
in
the
North
,
to
make
it
appear
reasonable
(
as
he
saith
)
,
he
attempts
to
prove
it
by
matter
of
fact
since
the
Revolution
,
attested
by
several
persons
of
known
Prudence
and
Integrity
in
the
North
,
who
have
given
an
account
of
many
hard
things
against
two
Ministers
there
,
both
doctrinal
and
practical
;
the
first
of
these
is
Mr.
Liston
,
late
Minister
of
Letterkenny
;
the
2d
is
Mr.
William
Holms
.
Mr.
Liston
is
accused
,
First
,
of
constant
declaring
the
Church
of
England
Popish
and
Antichristian
.
2.
Praying
for
its
destruction
.
3.
Preacb'd
against
its
Feastivals
,
and
said
that
they
worshiped
the
Devil
.
4.
Discharg'd
his
Hearers
to
entertain
any
Conformists
as
Servants
,
but
allow'd
them
to
keep
Popish
Servants
.
5.
That
he
perswaded
the
Parents
of
a
Gentlewoman
who
had
conformed
,
to
deny
her
Meat
,
Drink
,
and
Lodging
,
and
to
hang
her
for
her
Apostacy
.
6.
He
abus'd
the
Legal
Incumbent
,
and
pull'd
him
out
of
the
Church
of
Letterkenny
.
A.
Were
this
heavy
charge
as
fully
proven
,
as
it
's
confidently
alledged
,
it
would
not
amount
to
all
that
's
intended
thereby
,
viz.
To
make
all
the
Dissenting
Ministers
of
the
North
odious
to
the
Government
,
as
a
factious
and
violent
people
;
no
more
,
than
the
Simony
,
Adultery
,
Drunkenness
,
habitual
Non-Residence
,
and
neglect
of
Office
prov'd
against
the
Bishop
and
Clergy
of
Down
and
Connor
,
at
the
late
Regal
Visitation
,
will
prove
all
the
Clergy
of
Ireland
guilty
of
the
same
crimes
:
Tho
some
are
of
opinion
,
that
those
on
whom
that
Tower
of
Siloam
fell
,
were
not
the
only
Sinners
,
;
but
if
other
Diocesses
had
umdergone
the
same
Ordeal
,
these
condemned
might
have
some
comfort
in
having
more
companions
.
If
any
desiderate
proof
of
this
,
they
shall
have
satisfaction
from
more
Authentick
Records
than
these
produc'd
to
prove
Mr.
Liston's
Lybel
.
2.
Had
he
design'd
impartial
justice
in
this
matter
,
he
had
been
as
particular
in
naming
the
witnesses
,
as
he
is
in
naming
the
accused
,
and
their
crimes
;
for
before
judgment
pass
,
the
Law
allows
the
Accused
to
see
their
Witnesses
,
to
know
if
they
have
any
exceptions
against
them
;
but
by
his
hiding
them
,
he
gives
the
world
ground
to
suspect
they
are
not
evidence
beyond
exception
.
And
seeing
the
Civil
Law
denies
them
to
be
good
evidence
,
or
have
been
but
lately
reconcil'd
:
for
this
cause
,
in
offensus
affectus
iestiam
queritur
ne
irati
nocere
cupiant
laesi
ulcisci
se
velint
.
We
have
cause
to
suspect
the
Evidence
;
for
those
who
persecute
men
when
alive
,
and
reproach
them
when
dead
,
are
not
their
friends
.
Yea
,
all
this
evidence
is
but
on
hear-say
,
seeing
we
have
it
from
Conforming
Clergy
,
who
could
no
otherways
know
what
he
Preach'd
and
Prayed
constantly
,
but
by
others
testimony
:
And
the
Law
saith
,
Testimonium
quod
ab
aliena
relatione
dependet
non
valet
.
And
indeed
,
to
accuse
a
man
long
after
his
death
,
as
here
Mr.
Liston
is
,
when
yet
while
alive
,
he
was
not
pursu'd
(
though
the
Law
both
Civil
and
Ecclesiastical
was
open
to
them
,
and
the
faults
,
if
proved
,
punishable
by
the
Judge
)
is
contrary
to
the
Light
of
Nature
,
and
Law
of
Nations
,
which
teach
,
that
Citatio
&
defensio
sunt
juris
naturalis
,
and
condemn
no
man
uncited
,
unheard
.
The
Civil
Law
says
,
that
sententia
contra
mortuos
ferenda
non
est
;
for
that
were
,
cum
larvis
pugnare
,
to
fight
with
mens
ghosts
,
which
is
neither
Humanity
nor
Religion
.
And
several
of
the
things
asserted
are
so
improbable
,
that
they
must
be
scant
in
Charity
who
believe
them
.
As
for
the
2d
Instance
of
Mr.
W.
H.
It
's
an
arrow
out
of
the
same
quiver
,
the
person
being
a
Probationer
,
upon
the
rumor
of
what
is
here
alledg'd
,
was
call'd
to
account
for
it
,
but
vindicated
himself
sufficiently
,
whereby
it
appears
we
incourage
no
such
intemperate
,
and
indiscreet
actions
amongst
any
of
our
persuasion
,
but
bring
them
to
account
for
it
;
and
we
know
by
whose
industry
all
the
Aurea
Legenda
that
can
be
collected
in
that
part
of
the
Countrey
,
are
confidently
published
with
teste
meipso
.
From
these
Instances
he
draws
,
as
he
calls
it
,
an
undoubted
conclusion
,
that
if
Dissenters
had
the
uncontrolable
liberty
of
a
legal
irrestrictive
Indulgence
,
they
wou'd
be
most
turbulent
,
insolent
,
and
tumultuous
,
which
he
proves
by
the
representation
made
by
the
House
of
Commons
to
King
Charles
the
2d
above
30
years
ago
,
as
we
heard
before
.
A.
Were
these
two
Instances
as
true
,
as
we
have
made
them
appear
to
be
false
and
malicious
;
his
conclusion
might
be
doubted
,
as
much
as
a
conclusion
from
the
many
Instances
of
Simony
,
Adultery
,
Drunkenness
,
and
constant
Non-Residence
judicially
proved
at
the
late
Regal
Visitation
at
Lisburn
,
to
prove
all
the
Clergy
of
Ireland
guilty
of
these
Crimes
;
and
seeing
he
can
produce
no
Instances
of
intemperate
speeches
,
and
illegal
violences
of
Dissenters
in
the
North
,
except
these
two
pretended
:
this
may
satisfie
the
Government
how
far
we
are
from
such
a
distemper
as
he
reproaches
us
with
,
tho
we
have
had
provocations
from
the
intemperate
speeches
of
some
Clergy-men
.
As
for
his
only
strong
Argument
;
his
fear
of
the
increase
of
the
power
and
number
of
Dissenters
,
and
therefore
the
Establish't
Church
should
not
be
over-fond
of
these
seeming
Protestants
.
A.
His
Party
hath
no
cause
to
thank
him
for
his
policy
;
for
by
representing
the
Dissenters
as
so
formidable
a
party
,
he
encourageth
them
,
and
weakens
the
hearts
and
hands
of
his
Brethren
by
these
frightful
Prophesies
:
If
he
be
so
really
affraid
of
our
power
and
increase
,
his
wisdom
will
be
seasonably
to
yield
,
and
unite
with
us
:
For
these
penal
Laws
have
not
lessened
our
numbers
,
or
weakened
our
power
,
seeing
since
their
commencement
we
are
in
Ireland
100
to
one
;
and
if
upwards
of
100
years
experience
of
the
absolute
insufficiency
of
these
Laws
to
prevent
the
daily
growth
of
Dissenter●
from
the
Establish't
Church
will
not
convince
him
of
their
being
useless
Engines
to
defend
it
,
we
cannot
help
him
more
than
these
do
his
cause
.
The
V.
having
urg'd
,
That
a
Legal
Indulgence
was
needful
,
in
case
another
Rebellion
,
which
God
forbid
should
happen
:
else
what
Gentleman
among
us
wou'd
rise
,
for
others
to
command
?
or
wou'd
Tenants
cheerfully
rise
with
them
on
whom
they
have
no
dependance
?
and
in
whom
they
can
as
little
trust
.
The
D.
tells
us
there
's
no
danger
of
that
,
for
the
generality
of
the
Nobility
and
Gentry
of
the
North
are
Conformists
,
their
Landlords
,
and
Acquaintances
,
and
men
of
great
Estates
to
manage
that
.
A.
If
the
Nobility
and
Gentry
that
are
Conformists
,
who
in
the
late
troubles
promised
fair
things
to
Dissenters
,
shou'd
by
the
importunity
of
some
of
the
hotter
Clergy
,
be
over-persuaded
,
contrary
to
their
own
moderate
temper
and
interest
,
to
for●eit
that
place
they
have
now
in
the
esteem
of
Dissenters
;
it
would
be
impossible
to
induce
reasonable
men
to
trust
them
in
a
time
of
War
,
who
had
deceiv'd
them
in
a
time
of
Peace
.
But
we
hope
the
Nobility
and
Gentry
value
as
and
their
own
interest
more
,
than
to
sacrifice
both
to
some
implacable
men
for
Ceremonies
.
It
would
be
no
prudence
to
provoke
such
multitudes
,
which
in
times
of
confusion
little
regard
such
distinctions
as
in
Peace
they
do
;
and
rather
follow
whom
they
love
,
and
have
been
obliged
by
,
than
them
they
suspect
,
and
have
been
hurt
by
.
That
those
who
shut
the
Gates
of
Derry
were
Conformists
,
and
those
who
were
Governors
in
it
the
time
of
the
Siege
,
is
asserted
with
more
vanity
than
truth
,
if
he
say
they
were
the
only
persons
:
But
as
both
parties
were
united
in
heart
and
hand
in
that
matter
,
so
we
shall
not
divide
them
in
the
praise
:
Tho
we
believe
,
what
's
well
known
,
that
the
common
Souldiers
were
the
Governors
,
else
it
seems
the
Event
had
prov'd
worse
than
it
did
.
As
to
his
credible
information
,
that
in
the
succesful
party
at
Enni●killen
,
there
was
not
one
Commission
Officer
,
not
so
much
as
one
Ensign
,
that
was
not
of
the
Establish't
Church
,
and
of
the
private
Centinels
,
there
were
six
Conformists
to
one
Dissenter
.
A.
We
fear
his
Informers
have
imposed
too
much
on
his
credulity
,
and
to
the
hazard
of
his
reputation
,
have
employ'd
him
to
retail
many
untruths
.
For
we
are
as
fully
perswaded
of
the
contrary
,
as
we
can
be
of
a
thing
of
that
nature
,
having
it
from
those
who
know
well
,
that
there
were
above
eight
Captains
of
the
Presbyterian
perswasion
before
,
and
at
the
Troubles
,
and
some
of
us
have
been
at
the
Tent
of
one
of
them
at
Dundalk
,
whose
Father
and
Grandfather
were
Presbyterian
Ministers
of
good
esteem
in
Ireland
;
and
is
now
in
the
Army
in
Flanders
.
There
were
seven
Lieutenants
,
and
several
Ensigns
,
whose
names
we
shall
not
publish
without
their
leave
.
Mr.
Kelso
the
Presbyterian
Minister
at
Enniskillen
,
while
he
lived
was
very
active
,
and
died
at
Enniskillen
:
at
that
time
one
of
his
Congregation
had
a
Company
consisting
of
140
men
.
It
's
true
,
most
of
them
occasionally
heard
the
Church
of
England
Ministers
;
and
after
Mr.
Kelso's
death
,
and
the
removal
of
the
rest
,
they
had
none
else
to
hear
,
yet
declared
they
themselves
Presbyterians
,
and
the
most
of
them
who
are
alive
,
do
so
still
:
And
he
must
allow
us
to
know
our
own
better
than
he
doth
.
But
as
we
do
not
take
all
for
ours
who
come
occasionally
to
hear
us
,
no
more
ought
he
to
take
all
for
his
,
who
occasionally
hear
him
.
The
V's
Argument
against
the
Test
,
viz.
If
the
Parliament
of
England
had
thought
the
Sacramental
Test
needful
,
they
cou'd
easily
have
added
it
,
as
they
have
the
Test
against
Popery
mentioned
in
the
same
Act.
We
have
this
Answer
:
If
the
Parliament
of
England
had
intended
to
excuse
the
Protestant
Dissenters
in
this
Kingdom
from
a
Sacramental
Test
,
as
they
had
to
the
Test
against
Popery
,
they
might
have
as
easily
forbid
the
former
,
as
they
have
positively
enjoyn'd
the
latter
.
A.
This
Answer
is
a
weak
Brother
to
some
of
the
rest
;
for
if
the
Parliament
doth
not
enjoyn
,
we
think
they
do
excuse●
and
had
they
not
enjoyn'd
an
Act
of
Uniformity
,
we
think
we
shou'd
be
excused
for
our
Non
conformity
;
for
where
there
's
no
Law
,
there
's
no
transgression
.
The
Charge
given
against
Dissenters
in
the
North
for
not
paying
Conformist
Ministers
their
dues
,
till
his
Majesty
put
forth
his
Royal
Proclamation
for
payment
of
them
,
is
not
fairly
said
.
1st
,
Because
all
the
Dissenters
were
not
guilty
,
several
of
those
who
staid
in
K.
James's
time
,
and
had
Stocks
,
&c.
in
the
lower
part
of
Down
and
Antrim
did
pay
to
these
Incumbents
who
staid
with
them
.
2d
,
The
Conformists
were
as
guilty
of
this
as
Dissenters
;
the
reason
of
both
was
inability
in
the
most
parts
,
having
nothing
left
to
support
their
lives
and
families
;
and
when
the
Army
came
where
there
was
any
thing
,
they
took
free
quarters
.
And
as
they
were
not
able
,
so
they
thought
not
themselves
bound
in
Conscience
to
maintain
Non-Residents
and
Pluralists
,
who
,
had
they
not
been
prodigal
in
time
of
Peace
,
had
been
under
little
necessity
.
Besides
,
some
of
the
Clergy
were
in
England
,
some
Chaplains
in
the
Army
;
yea
,
some
of
the
Clergy
will
confess
,
that
they
were
more
kindly
and
justly
dealt
with
by
Dissenters
,
than
by
their
own
people
,
as
all
moderate
men
did
find
,
and
will
upon
such
occasions
.
But
if
this
was
injustice
,
the
Landlords
suffer'd
far
more
,
who
got
nothing
,
and
after
the
troubles
did
freely
forgive
one
,
two
,
or
three
years
Rent
,
and
yet
make
no
noise
.
It
's
well
known
the
Bishops
did
not
abate
one
farthing
of
their
Rents
,
even
for
those
times
in
which
they
could
not
keep
their
Tenants
in
peaceable
possession
,
which
severity
was
so
much
resented
by
some
Conforming
Gentlemen
,
that
they
threaten'd
to
turn
Presbyterians
on
that
account
.
As
for
the
D's
great
fears
,
that
if
the
desired
liberty
were
granted
to
Dissenters
,
the
door
being
once
opened
,
they
wou'd
all
rush
into
the
profitable
and
honorable
Employments
.
This
shews
an
earthly
constitution
of
Soul
,
to
have
fears
and
cares
mainly
employ'd
about
things
secular
,
and
like
Demetrius
,
who
,
tho
he
pretended
the
glory
of
the
Diana
of
the
Ephesians
,
yet
his
and
the
Crafts-men's
trouble
,
was
,
the
fear
of
the
loss
of
their
wealth
.
In
defence
of
the
Sacramental
Test
,
the
D.
tells
us
,
they
do
not
drive
any
to
the
Sacrament
;
but
since
the
Civil
Magistrate
is
God's
Vice-Gerent
,
it
's
surely
not
unfit
that
he
shou'd
imitate
Almighty
God
,
whom
he
represents
,
in
proposing
temporal
advantages
,
as
encouragement
to
the
performance
of
religious
actions
;
and
they
are
best
qualify'd
for
publick
Employments
of
the
greatest
profit
,
trust
and
honor
,
that
give
most
publick
and
signal
evidence
of
their
piety
towards
God
,
and
obedience
to
the
Civil
Magistrate
.
A.
Is
it
not
driving
to
the
Sacrament
,
when
men
are
forc'd
to
it
under
pain
of
being
driven
to
the
Devil
?
Seeing
such
as
refuse
to
communicate
with
the
Church
of
England
,
are
to
be
excommunicated
ipso
facto
,
according
to
Canon
9.
of
the
Constitution
1603
,
and
Canon
5.
Constitution
1641.
And
is
it
not
to
drive
men
,
when
they
must
either
quit
their
Civil
Employments
,
and
be
made
incapable
of
them
;
and
to
starve
themselves
and
families
,
unless
they
will
Communicate
according
to
the
form
prescrib'd
?
And
do
not
we
daily
see
,
that
all
the
Souldiers
are
forc'd
to
Communicate
,
how
ignorant
and
vicious
soever
they
be
?
else
they
lose
their
pay
.
That
Civil
Magistrates
may
encourage
those
that
do
well
,
and
be
terrors
to
evil
doers
,
we
fully
believe
;
but
that
kneeling
at
receiving
the
Sacrament
(
about
which
the
debate
between
you
and
us
is
)
is
a
religious
action
,
or
a
publick
and
signal
obedience
of
piety
to
God
;
we
admire
how
you
dare
assert
,
seeing
he
hath
no
where
required
it
at
our
hands
;
and
there
are
true
acts
of
piety
to
God
,
and
obedience
to
the
Magistrate
,
which
we
see
are
not
so
much
regarded
as
this
act
of
Will-worship
is
:
And
why
one
single
Ceremony
shou'd
be
made
the
test
of
our
piety
to
God
,
and
obedience
to
the
Civil
Magistrate
,
no
man
can
give
a
rational
account
.
That
there
be
so
many
of
the
Establish't
Church
fitly
prepared
according
to
the
Rubrick
for
reception
of
the
blessed
Sacrament
as
are
fit
for
all
the
profitable
and
honorable
Employments
,
we
are
satisfied
;
but
are
forty
that
so
small
a
proportion
of
them
fall
in
the
hands
of
such
,
and
that
they
are
treated
no
better
than
Dissenters
for
the
most
part
▪
while
some
,
whose
Rubrick
fitness
is
shrewdly
suspected
,
thrive
better
.
As
to
what
the
V.
says
of
the
modes
of
Receiving
the
Sacrament
,
who
is
against
making
sitting
,
standing
,
or
kneeling
the
only
posture
of
Receiving
:
we
must
allow
him
to
abound
in
his
own
sense
;
but
know
that
the
most
part
of
Presbyterians
and
Independants
in
Ireland
are
otherwise
minded
:
who
all
judge
and
declare
,
that
the
Table
gesture
in
receiving
the
Sacrament
,
and
not
the
Adoration
,
is
most
agreeable
to
the
first
pattern
given
us
by
Christ
and
his
Apostles
,
and
practised
in
the
Primitive
Church
:
and
to
charge
the
sitting
posture
with
undecency
,
is
an
undecent
reflection
upon
Christ
and
his
Apostles
.
That
the
Receiving
in
the
posture
of
Adoration
,
was
not
brought
into
the
Church
until
the
14th
Century
,
and
that
only
into
the
Latin
Church
,
with
the
opinion
of
the
corporal
presence
,
is
so
well
known
,
that
it
cannot
modestly
be
deny'd
.
And
therefore
Dissenters
wonder
that
so
late
an
invention
,
brought
into
the
Church
upon
so
bad
an
occasion
,
and
for
worse
ends
,
shou'd
be
insisted
upon
by
persons
professing
reverence
to
Antiquity
,
and
declare
their
abhorrence
of
corrupting
the
doctrine
of
the
Sacrament
,
with
its
ill
consequence
.
Yet
we
do
not
see
what
danger
the
Church
is
in
,
of
having
its
Authority
infringed
,
or
Laws
nulled
by
the
V's
opinion
;
who
,
tho
he
looks
upon
sitting
,
standing
,
or
kneeling
,
too
narrow
inclosures
,
to
keep
people
from
the
Lord's
Table
,
yet
will
,
it
seems
,
allow
liberty
to
Churches
to
determine
in
these
things
as
they
shall
see
meet
.
As
for
the
Churches
Authority
to
make
Laws
:
1.
We
think
her
power
not
Legislative
,
but
Ministerial
,
and
exetuti●●
of
Divine
Laws
.
2.
That
her
Constitutions
,
at
such
,
do
not
immediately
and
directly
bind
the
Conscience
.
3.
That
her
Authority
to
appoint
Rites
and
Ceremonies
of
mystical
signification
,
or
as
parts
of
Worship
,
is
none
.
4.
That
her
power
is
in
determining
Circumstances
,
and
that
these
determinations
are
of
the
same
extent
and
continuance
with
the
reasons
thereof
;
and
that
all
her
Conclusions
,
inconsistent
with
Edification
,
Order
,
Unity
and
Peace
of
Christ
,
are
ipso
facto
void
,
and
nullities
.
So
that
the
world
needs
not
be
so
much
terrify'd
with
that
great
word
,
Church
Authority
,
if
they
truly
understand
it
,
and
the
liberty
wherewith
Christ
hath
made
us
free
.
When
he
tells
us
,
that
he
cannot
be
counted
a
wise
man
,
that
wilfully
entertains
seruples
in
his
mind
,
and
suffers
himself
to
be
influenc'd
by
them
in
his
practice
,
we
do
not
comprehend
him
,
seeing
scruples
are
fears
of
the
mind
,
which
vex
the
Conscience
,
as
a
small
stone
in
the
shooc
doth
hurt
the
foot
;
and
are
therefore
sins
of
weakness
:
if
they
be
wilfully
entertained
,
they
are
not
scruples
,
but
wilful
wickedness
:
so
that
we
know
neither
wise
man
,
nor
fool
,
that
will
wilfully
entertain
any
such
diseases
.
But
yet
as
wise
men
as
himself
,
have
had
scruples
,
as
the
Apostles
Peter
and
Barnabas
,
who
scrupled
converse
with
the
Gentiles
,
Acts
10.
Gal.
2.
His
Principle
laid
down
,
viz.
That
it
's
more
agreeable
to
the
Character
of
a
truly
wise
man
,
so
be
scrupulously
fearful
of
disobeying
,
than
obeying
the
commands
of
Authority
;
will
hold
good
where
the
Authority
is
infallible
,
otherwise
not
:
for
we
may
as
lawfully
scruple
,
yea
,
deny
obedience
to
their
unjust
commands
,
as
to
disobey
their
lawful
commands
;
and
we
find
it
agreed
well
with
the
character
of
the
truly
wise
Apostles
,
to
scruple
obedience
to
the
commands
of
Authority
.
It
had
been
Ephraim's
wisdom
,
not
to
have
walkt
willingly
after
the
command
of
Jorohoam
,
for
which
he
was
broken
in
judgment
.
Shall
we
suppose
the
seven
Bishops
put
in
the
Tower
,
for
〈◊〉
to
obey
the
late
King
Ja's
Authority
,
were
no
wise
men
.
Seeing
therefore
we
owe
no
implicit
obedience
to
any
man
,
we
ought
to
be
as
afraid
of
obeying
unlawful
,
as
disobeying
lawful
commands
.
Why
he
shou'd
be
surprized
with
the
V's
asserting
,
that
Non-Conformists
have
been
both
before
and
ever
since
the
Revolution
qualify'd
with
Civil
Offices
,
we
do
not
see
:
seeing
they
had
both
Physical
,
Moral
,
and
Civil
Qualifications
,
and
are
not
barr'd
as
yet
by
a
Sacramental
Test
:
but
it
seems
the
V.
did
forget
that
a
Canonical
qualification
was
necessary
for
being
in
any
Civil
Office
.
For
there
are
,
as
he
says
,
Ecclesiastical
Laws
,
by
which
,
tho
Dissenters
be
not
wholly
unqualify'd
for
admittance
into
Civil
Offices
,
they
are
wholly
disabled
for
continuing
in
them
.
Tho
this
be
possible
,
it
seems
not
reasonable
,
that
any
cause
shou'd
disable
a
man
to
bear
and
execute
an
Office
,
which
did
not
disable
him
to
enter
in
it
,
when
the
matter
is
known
before
.
By
this
the
Ecclesiastick
Laws
are
like
Decoy
Ducks
,
which
let
in
their
fellow
creatures
,
and
then
catch
them
in
the
Net
.
But
it
seems
Dissenters
must
pay
the
thanks
for
all
their
Civil
Offices
,
to
the
lenity
of
Ecclesiastical
Governors
,
and
not
to
the
bounty
of
the
Civil
Magistrate
,
who
seems
to
be
as
much
sub
ferula
of
the
Church
as
Dissenters
are
;
for
tho
they
may
give
,
they
cannot
make
good
their
grants
.
If
the
D's
modesty
cou'd
have
allow'd
him
to
suffer
others
to
commend
his
Answer
for
its
fulness
,
or
had
he
been
so
patient
,
as
to
hear
what
could
be
said
against
it
,
he
wou'd
not
have
so
severely
reflected
on
the
V.
or
boasted
of
himself
as
he
doth
.
That
there
might
be
a
symetry
in
this
defence
,
as
he
began
,
so
he
ends
with
hard
words
,
in
which
he
taxeth
the
V.
with
undecent
and
profane
ridiculing
the
first
Constitution
of
the
Apostles
against
eating
of
blood
.
A.
To
accuse
any
of
so
great
Crimes
without
sufficient
proof
,
is
rather
reviling
than
reasoning
,
which
is
ordinary
with
men
of
stronger
passions
than
reason
,
when
they
are
not
able
to
answer
Arguments
,
they
fall
upon
them
and
the
Arguer
,
employing
bantering
as
a
succedanium
for
reason
.
His
2d
.
Accusation
,
that
the
V.
unjustly
and
irreverently
applyeth
the
words
of
our
Saviour
,
Mat.
7.
10.
to
the
celebrated
Parl.
of
Ireland
.
We
believe
the
Members
of
Parliament
will
not
look
on
these
words
with
the
D's
eyes
,
but
will
rather
consider
them
as
an
allusion
,
and
that
upon
supposition
that
the
Parliament
shou'd
give
a
toleration
to
Dissenters
clog'd
with
such
a
Test
;
it
wou'd
be
as
giving
a
stone
when
bread
is
asked
.
To
conclude
,
There
are
some
reflections
on
the
doctrine
and
practice
of
some
Dissenters
occasionally
communicating
with
the
Establish't
Church
:
where
he
observes
the
inconsistency
of
some
of
the
V's
words
,
which
we
not
being
able
to
justify
,
leave
to
their
Author
to
vindicate
them
,
and
will
ingenuously
acknowledge
,
with
the
Author
of
that
Book
called
Vox
Clamantis
;
which
he
cites
,
That
such
Non-Conformists
as
upon
occasion
to
get
into
places
of
Honour
,
and
Profit
,
will
and
can
take
all
manner
of
Tests
that
have
been
of
late
imposed
,
or
can
on
such
occasions
take
the
Sacrament
according
to
the
form
and
way
of
the
Church
of
England
,
tho
they
never
did
it
before
,
and
perhaps
never
intended
it
after
,
except
on
the
like
occasion
,
are
too
justly
ob●oxious
to
be
suspected
,
as
men
of
flexible
and
profligate
Consciences
.
But
we
are
sure
the
V.
intended
to
justify
no
such
persons
.
Having
now
impartially
consider'd
this
Defence
,
we
must
tell
him
,
that
if
he
had
borrow'd
as
much
out
of
Dr.
Stillingfleet's
Irenicum
,
as
he
hath
stolen
out
of
his
Unreasonableness
of
Separation
,
and
given
less
credit
to
his
Jacobitish
Pamphleteers
in
the
affairs
of
Scotland
,
he
had
better
consulted
for
his
own
reputation
,
and
our
ease
and
might
have
spar'd
several
reflections
he
too
liberally
bestows
on
his
Majesty's
Government
in
Scotland
:
but
hereby
he
hath
given
a
Commentar
upon
the
old
Prelatick
Maxim
,
No
Bishop
,
no
King
:
that
is
,
if
Kings
do
not
support
Bishops
,
there
shall
be
no
Kings
.
But
we
wish
that
our
Zeal
may
be
better
employ'd
about
things
wherein
the
glory
of
God
,
the
good
of
Souls
,
and
the
peace
of
the
Church
and
State
may
be
more
concern'd
,
than
either
they
enjoying
their
Ceremonies
,
or
we
our
Civil
Offices
.
AN
ANSWER
TO
A
Peaceable
&
Friendly
Address
TO
THE
Non-Conformists
,
&c
,
ALtho'
the
reasonings
of
this
Address
appear
not
to
be
so
powerful
,
as
to
make
us
Schismaticks
,
and
thereby
uncapable
of
a
Legal
Toleration
;
yet
,
left
our
not
pleading
to
such
an
Indictment
as
is
here
drawn
up
against
us
,
shou'd
be
construed
to
flow
from
sullenness
,
or
conscious
of
a
weak
and
ill
cause
;
we
cannot
but
consider
them
,
and
that
either
to
prevent
the
Addressor's
conceit
of
his
Work
,
as
if
it
were
impregnable
,
or
choler
for
looking
on
it
as
contemptible
.
If
it
be
malum
omen
cespitare
in
limine
,
the
Doctor
hath
snappered
on
a
piece
of
disingenuity
in
the
very
frontispiece
;
for
what
he
calls
a
Peaceable
and
Friendly
Address
to
Non-Conformists
,
upon
perusal
,
appears
to
be
a
Libel
against
them
as
Schismaticks
,
and
it's
design
to
provoke
the
Civil
Magistrate
to
keep
us
still
under
the
lash
of
penal
Laws
for
Non-Conformity
;
so
that
,
as
it
is
reported
of
a
Polish
Ambassador
sent
to
Queen
Elizabeth
,
at
his
arrival
,
he
pretended
he
came
for
Peace
,
but
when
he
had
his
publick
Audience
,
he
proclaimed
War
,
whereupon
the
Queen
said
,
Heu
quam
decepta
fui
Legatum
expectavi
,
Herauldum
accept
,
I
look'd
for
an
Ambassador
,
but
have
receiv'd
a
Herauld
;
so
when
ye
have
rais'd
our
expectations
with
the
name
of
a
Peaceable
and
Friendly
Address
,
bring
in
an
Accusation
against
us
,
as
guilty
of
a
Crime
(
which
if
what
Divines
say
of
it
be
true
)
is
no
less
than
renting
the
mystical
Body
of
Jesus
Christ
,
and
if
this
be
your
kindness
to
your
friends
and
brethren
,
you
must
excuse
us
if
we
be
not
fond
of
that
relation
.
In
your
Epistle
,
seeing
you
flatter
your self
with
hopes
of
doing
some
good
,
and
confidence
of
doing
no
hurt
,
by
publishing
this
Address
,
and
that
because
of
the
calmness
and
temper
,
ye
have
studed
in
it
,
to
prevent
giving
offence
to
your
Non
Conforming
Brethren
,
as
ye
call
them
,
we
hope
it
will
be
no
hurt
to
tell
you
,
that
the
studyed
temper
and
calmness
of
your
words
,
will
not
make
an
attonement
for
the
distemper
of
its
matter
,
and
windy
storm
and
tempest
thereby
designed
;
for
you
mistake
your
Non-Conforming
brethren
,
if
you
think
them
so
simple
as
not
to
be
offended
with
good
words
and
fair
speeches
,
whereby
men
lye
in
wait
to
deceive
,
and
,
tho'
your
words
be
smoother
than
butter
,
yet
it
is
evident
to
us
that
war
is
in
your
heart
,
while
ye
cast
iniquity
upon
us
,
and
were
they
softer
than
Oyl
,
we
must
look
upon
them
as
drawn
Swords
,
while
by
them
ye
are
stirring
up
those
,
who
bear
not
the
Sword
in
vain
to
employ
it
against
us
.
As
for
the
large
encomium
you
exalt
your
Patron
with
,
as
an
eminent
example
of
temper
and
moderation
to
Dissenters
,
and
that
none
was
more
mild
and
gentle
to
them
than
he
,
ev'n
in
those
times
when
it
was
in
his
power
to
use
severity
towards
them
;
we
cannot
but
from
experience
of
the
contrary
,
dissent
from
you
in
this
,
as
well
as
in
some
other
things
:
for
Non-Conformists
do
remember
,
that
they
never
met
with
greater
severity
,
at
least
in
the
North
,
than
when
the
Primate
of
all
Ireland
and
Chancellor
rode
both
upon
one
horse
;
and
we
advise
you
for
his
honour
,
and
your
own
honesty
,
not
to
put
us
upon
the
proof
of
it
.
As
for
that
remarkable
effect
of
his
arguments
and
moderation
that
he
obliged
divers
Non-Conforming
Ministers
to
receive
Ordmation
at
his
hands
,
according
to
the
form
prescribed
by
your
Church
,
and
to
conform
to
the
Worship
and
Discipline
thereof
;
if
such
were
ordained
Ministers
before
,
tho'
by
Presbyters
,
you
will
find
it
hard
to
convince
any
of
the
Reformed
Churches
,
or
all
of
your
own
either
that
this
was
the
proper
effect
of
moderation
,
but
rather
of
Prelatick
Domination
,
and
an
uncharitable
condemning
of
the
forreign
Reformed
Churches
as
none
,
and
their
Ministerial
Administration
as
void
and
null
,
for
want
of
Episcopal
Ordination
:
and
we
fear
that
love
of
the
world
prevailed
more
powerfully
than
any
other
arguments
,
else
it
's
hard
to
believe
that
conscientious
Ministers
would
have
renounced
their
former
Ordination
,
which
if
they
did
,
without
a
publick
declaration
of
their
former
sin
,
in
unlawful
invading
the
Ministerial
Office
,
and
cheating
the
world
by
a
pretended
Administration
of
Sacraments
,
when
they
had
no
power
so
to
do
,
as
ye
have
not
by
them
gained
honest
Ministers
,
so
we
have
lost
as
few
;
and
if
this
be
the
native
fruit
of
his
Moderation
,
we
bless
God
that
hath
delivered
us
from
it
;
and
thus
we
shall
apply
our selves
to
the
Address
it self
.
It
hath
ever
been
the
honour
of
Peace
to
be
well
spoken
of
by
all
men
,
Pacem
le
poscimus
omnes
;
but
the
unhappiness
of
many
men
to
be
under
the
dominion
of
such
Lusts
,
as
disenable
them
to
pursue
it
;
that
there
are
,
and
shall
be
divisions
among
us
we
confess
;
but
to
convince
the
guilty
of
their
Sin
,
is
this
hoc
opus
,
hic
labor
est
:
seeing
it
is
as
rare
to
find
men
impartial
as
infallible
.
Considering
what
brevity
I
intend
,
I
shall
not
catch
all
advantages
I
might
take
by
some
unnecessary
phrases
of
this
Address
,
in
which
the
Doctor
rather
catechiseth
the
Non-Conformists
,
by
asking
questions
,
than
convinceth
them
by
reasons
,
proving
his
own
,
or
disproving
their
principles
and
practices
;
and
tho
some
short
categorical
answers
of
yea
and
nay
might
suffice
,
I
shall
give
answer
with
a
reason
to
it
,
tho
not
bound
more
than
he
,
who
gives
none
for
his
questions
.
And
,
(
1st
)
While
he
tell
us
that
there
is
a
separation
between
us
,
and
thereby
a
Schism
in
our
National
Church
,
the
consequence
is
not
good
;
for
there
may
be
a
separation
without
Schism
,
as
there
is
between
all
the
Parochial
Churches
which
are
locally
separate
,
without
any
Schism
of
your
National
Church
.
Paul
and
Barnabas
separated
,
A&s
15.
39.
yet
were
no
Schismaticks
;
and
there
may
be
Schisms
where
there
is
no
separation
of
Churches
,
1
Cor.
3.
1.
(
2d
)
Before
ye
had
(
as
with
confidence
ye
do
)
asserted
a
Schism
betwixt
you
and
us
,
it
had
been
requisite
that
ye
had
proved
that
there
was
once
an
union
in
these
things
in
which
we
divide
,
seeing
all
division
presupposeth
a
prior
union
:
if
then
we
were
never
joyned
in
one
,
how
can
there
be
a
division
?
now
I
apprehend
,
it
will
puzzle
you
to
prove
,
that
the
Presbyterians
in
the
North
ever
joyned
with
the
Establish't
Church
in
these
things
in
which
we
now
differ
,
to
wit
,
Church-Government
,
Liturgy
,
and
Ceremonies
:
therefore
if
you
would
succesfully
attack
Dissenters
,
you
must
not
use
the
same
Topicks
for
all
;
some
you
must
prove
Schismaticks
tho
they
never
joyned
;
others
you
must
convince
that
there
is
a
National
Church
,
before
you
will
be
able
to
perswade
them
that
they
have
divided
it
.
To
your
first
Question
;
Is
there
any
of
these
things
which
are
necessary
to
the
salvation
of
a
Christian
,
wanting
in
the
Communion
of
our
Church
?
Do
we
not
profess
and
teach
the
true
Christian
Faith
in
all
its
Fundamental
Articles
?
Answer
,
(
1st
.
)
Tho
you
may
be
so
inured
to
officiate
by
Delegates
,
as
to
think
we
should
serve
the
Cure
for
you
,
we
do
not
find
our selves
obliged
to
prove
what
you
affirm
,
seeing
the
rule
hath
hitherto
universally
obtained
affirmanti
incumbit
probatio
:
It
lies
upon
you
to
shew
that
your
Church
teacheth
all
the
Fundamental
Articles
of
the
Christian
Faith
,
and
not
on
us
,
who
are
not
bound
to
give
the
reason
of
the
Faith
that
is
in
you
:
Christ
and
his
Apostles
proved
their
Doctrines
,
and
left
them
not
to
be
disproved
by
Jews
and
Pagans
,
until
they
had
first
proved
them
.
(
2.
)
But
in
reverence
to
the
antiquity
of
the
question
,
which
is
old
Roman
Catholick
,
I
shall
give
it
a
Protestant's
answer
,
which
cannot
be
excepted
against
for
Non-conformity
,
being
the
learned
Chillingsworth's
in
his
Book
,
The
Religion
of
a
Protestant
the
safe
way
to
Salvation
,
in
answer
to
a
Papist
who
maintained
the
contrary
.
The
Papist
had
put
this
Question
,
Page
4.
Parag.
14
,
15.
If
the
Roman
Church
did
not
fall
into
any
Error
that
was
damnable
,
how
can
it
be
damnable
to
live
in
her
Communion
?
and
if
her
Errors
were
not
damnable
,
nor
did
exclude
Salvation
,
how
can
they
be
excused
from
Schism
who
forsake
her
Communion
?
&c.
To
this
Chillingworth
answers
,
Page
16.
All
that
we
forsake
in
you
,
is
the
belief
,
profession
,
and
practice
of
your
Errors
;
Hereupon
you
cast
us
out
of
your
Communion
,
and
with
a
strange
contradictious
and
ridiculous
confidence
complain
that
we
forsake
it
,
as
if
a
man
should
thrust
his
friend
out
of
doors
,
and
then
be
offended
at
his
departure
;
but
for
us
not
to
forsake
the
belief
of
your
Errors
,
having
discovered
them
to
be
Errors
,
was
impossible
,
and
therefore
to
do
so
,
could
not
be
damnable
,
believing
them
to
be
Errors
;
not
to
forsake
the
profession
and
practice
of
them
,
had
been
damnable
hypocrisie
:
so
that
either
you
must
free
your
Church
from
requiring
the
belief
of
any
Error
whatsoever
,
or
whether
you
will
or
not
,
you
must
free
us
from
Schism
:
for
Schism
there
cannot
be
,
unless
we
were
obliged
to
continue
in
it
.
Man
cannot
be
obliged
by
man
,
but
to
what
he
was
formerly
or
virtually
obliged
by
God
.
God
,
the
eternal
Truth
,
neither
can
nor
will
oblige
us
to
believe
any
the
most
innocent
falshood
to
be
a
divine
truth
,
that
is
to
err
,
nor
to
prosess
a
known
Error
,
which
is
to
lye
;
so
that
if
ye
require
the
belief
of
any
Error
,
among
the
conditions
of
your
Communion
;
our
obligation
to
Communicate
with
you
ceaseth
,
and
so
the
imputation
of
Schism
to
us
vanisheth
to
nothing
;
but
lies
heavy
on
you
,
for
making
our
separation
necessary
,
by
requiring
unnecessary
and
unlawful
conditions
of
your
Communion
.
Hereafter
I
therefore
intreat
you
demand
not
,
how
came
we
to
forsake
your
Communion
without
Schism
,
seeing
ye
err'd
not
damnably
;
but
how
could
we
so
do
,
seeing
ye
err'd
not
at
all
?
Which
if
either
ye
do
prove
,
or
we
cannot
disprove
,
we
will
turn
to
your
Communion
,
or
subscribe
our selves
Schismaticks
:
In
the
mean
time
let
us
continue
as
we
are
.
Yet
notwithstanding
of
all
your
Errors
,
we
do
not
renounce
your
Communion
totally
and
absolutely
,
but
only
leave
Communicating
with
you
in
the
practice
and
profession
of
your
Errors
;
the
trial
whereof
,
will
be
to
propose
some
form
of
worshipping
God
,
taken
wholly
out
of
the
Scriptures
,
and
herein
,
if
we
refuse
to
joyn
with
you
,
then
,
and
not
till
then
,
let
us
be
condemned
as
Schismaticks
;
so
he
whom
the
late
Arch-Bishop
Tillotson
thought
it
an
honour
to
be
his
Scholar
.
To
the
next
Question
;
Is
there
any
thing
required
by
us
from
them
that
Communicate
with
us
,
that
is
a
Sin
?
We
answer
affirmatively
,
there
be
things
required
,
which
to
us
are
so
.
To
the
third
Question
;
Are
there
any
of
our
Constitutions
contrary
to
God's
Law
?
We
answer
,
to
us
it
appears
there
be
.
To
the
4th
;
Hath
God
any where
forbid
us
to
use
the
sign
of
the
Cross
after
Baptism
,
a
Ring
in
the
Celebration
of
Marriage
,
a
Surplice
in
divine
Service
,
the
posture
of
kneeling
at
the
Reception
of
the
Lord's
Supper
,
or
any
of
those
Rites
and
Ceremonies
which
are
appointed
to
be
used
among
us
?
Answer
;
Things
are
either
forbidden
expresly
,
or
by
just
and
necessary
consequence
:
though
then
they
be
not
expresly
by
name
forbidden
,
they
be
by
good
consequence
:
for
whatever
is
not
commanded
by
GOD
,
and
is
required
by
men
as
a
part
or
means
of
the
worship
of
God
,
is
forbidden
by
God
.
(
1st
.
)
Then
,
whatever
part
or
means
of
divine
worship
is
not
commanded
,
is
forbidden
,
is
evident
from
that
reason
given
,
Lev.
10.
1.
Why
God
destroyed
Nadab
and
Abihu
for
offering
strange
fire
,
which
is
this
,
for
I
commanded
them
not
.
The
reason
of
God's
rejecting
what
was
offered
,
Isa.
1.
12.
is
given
,
Who
hath
required
these
things
at
your
hands
?
the
cause
of
God's
Judgments
on
false
Prophets
,
Jer.
14.
14
,
15.
is
,
I
sent
them
not
,
neither
have
I
commanded
them
.
Fear
or
Worship
of
God
taught
by
the
commandments
of
men
,
is
not
only
vain
,
Matth.
15.
9.
but
brings
plagues
on
them
who
abuse
their
wisdom
that
way
,
Isa.
29.
14.
And
we
are
lately
taught
this
to
be
the
doctrine
of
the
Establish't
Church
by
the
Bishop
of
Derry
,
in
his
Vanity
of
Humane
Inventions
,
page
3.
(
1st
.
)
saith
he
,
It
belongs
to
God
only
,
to
give
rules
how
he
will
be
worshipped
,
which
is
a
truth
naturally
implanted
in
the
minds
of
men
,
and
universally
acknowledged
at
all
times
.
(
2.
)
The
holy
Scriptures
contain
the
revelation
of
God's
will
concerning
his
own
Worship
.
(
3.
)
It
concerns
us
to
keep
as
close
as
we
can
to
the
directions
which
God
hath
been
pleased
to
afford
us
,
without
adding
to
,
omitting
,
or
altering
any
thing
that
he
hath
therein
laid
down
;
for
since
God
hath
vouchsafed
us
a
certain
and
perfect
direction
for
his
Worship
in
the
holy
Scripture
,
it
is
to
be
supposed
,
that
all
ways
of
Worship
are
displeasing
to
him
,
that
are
not
expresly
contained
or
warranted
by
the
examples
of
holy
men
mentioned
therein
.
Now
,
if
Cross
,
Ring
,
&c.
be
not
expresly
contain'd
in
Scripture
,
or
warranted
by
the
examples
of
holy
men
therein
,
they
must
,
according
to
the
Bishop
of
Derry's
reasoning
,
be
displeasing
to
God
,
and
so
forbidden
by
him
.
I
know
nothing
that
can
be
excepted
against
this
,
but
that
Cross
,
&c.
are
neither
required
as
parts
,
nor
ways
and
means
of
Worship
;
but
that
they
are
required
as
such
,
is
evident
.
(
1st
.
)
The
Liturgy
or
Divine
Service
,
is
a
principal
part
of
the
Worship
of
God
,
and
those
Ceremonies
are
a
part
of
the
Liturgy
,
therefore
they
are
parts
of
the
Worship
of
God
;
for
quod
est
pars
partis
est
pars
totius
.
(
2d
.
)
That
they
are
reputed
ways
and
means
of
the
Worship
is
plain
,
because
no
solemn
publick
Worship
can
be
performed
without
them
,
no
Sacraments
given
or
received
without
crossing
or
kneeling
;
yea
,
if
all
Ministers
should
refuse
to
say
Common
Prayer
,
or
Administer
Sacraments
otherwise
than
prescribed
by
the
Common
Prayer
,
that
is
,
with
all
these
Ceremonies
;
then
,
according
to
the
Act
of
Uniformity
,
it
would
be
unlawful
to
worship
God
publickly
in
this
Kingdom
.
Hence
,
we
see
an
Answer
to
his
Question
,
Can
any
thing
be
call'd
a
Sin
which
God
hath
not
forbid
?
Answer
,
it
may
;
for
uncommanded
Worship
is
Sin
;
to
Baptize
without
the
Sign
of
the
Cross
,
Communicate
without
Kneeling
,
&c.
are
not
forbidden
of
God
,
and
yet
the
Establish't
Church
account
these
Sins
;
else
why
are
men
Imprisoned
and
Excommunicated
for
what
is
acknowledged
to
be
no
Sin
;
yea
,
punish't
more
severely
,
than
for
some
gross
immoralities
,
for
which
they
are
not
excommunicated
ipso
facto
,
tho
for
Non-conformity
they
ought
to
be
,
according
to
the
Canons
.
(
2d
.
)
Oil
,
Salt
,
Chrism
,
Spittle
,
&c.
are
no
more
forbidden
than
the
Sign
of
the
Cross
,
&c.
why
then
hath
the
Church
rejected
them
,
they
being
lawful
?
The
same
Arguments
are
used
by
the
Papists
for
all
their
Ceremonies
;
selling
Doves
,
and
changing
Money
,
were
not
forbidden
,
yet
Christ
drove
all
out
of
the
Temple
.
To
vindicate
your
Ceremonies
,
you
tell
us
,
you
place
no
holiness
in
them
.
Answer
,
If
they
be
not
holy
,
they
are
not
civil
nor
natural
Ceremonies
,
and
therefore
must
be
profane
,
nor
doth
your
placing
no
holiness
in
them
,
free
them
from
Superstition
,
if
ye
super-add
them
as
parts
of
Worship
,
to
God's
Statutes
,
while
ye
tell
us
,
that
ye
only
use
them
as
things
in
themselves
indifferent
,
ordained
by
Humane
Authority
for
decency
and
Order
.
Ans.
Tho'
Ceremonies
were
indifferent
in
their
Nature
,
yet
they
never
can
be
so
in
their
use
,
for
as
our
actions
are
specified
good
or
evil
by
their
ends
,
the
end
being
good
or
evil
,
or
neither
,
they
in
their
use
must
be
good
,
evil
or
idle
and
impertinent
,
and
so
can
never
be
used
as
things
indifferent
.
2.
Things
indifferent
being
neither
good
or
evil
,
can
make
nothing
either
better
or
worse
,
for
add
nothing
to
something
,
and
it
will
be
no
bigger
,
so
they
can
make
nothing
decent
or
orderly
,
seeing
they
have
nothing
of
decency
or
order
in
them
,
else
they
were
things
really
good
,
and
not
indifferent
.
(
3.
)
These
Ceremonies
must
either
be
necessary
means
of
decency
and
order
,
or
not
;
if
necessary
they
are
not
only
not
indifferent
,
but
all
worship
perform'd
without
them
hath
been
undecently
and
disorderly
perform'd
,
and
so
Christ
and
his
Apostles
Baptized
,
Prayed
and
Communicated
undecently
,
because
without
Crosses
,
Surplices
,
and
Kneeling
;
if
not
necessary
,
why
is
all
this
needless
contention
for
things
confessedly
unnecessary
.
We
confess
with
you
,
that
Worship
cannot
be
perform'd
without
circumstances
,
and
that
all
outward
circumstances
of
Worship
are
not
expresly
prescribed
by
God
,
yet
we
are
fully
pwerswaded
,
that
mystical
Rites
and
Ceremonies
invented
and
imposed
by
men
,
as
terms
of
Communion
with
them
,
are
not
circumstances
,
tho'
craftily
or
ignorantly
they
be
confounded
;
yet
all
men
of
reason
know
them
not
to
be
the
same
;
for
time
,
place
,
person
,
&c.
are
circumstances
of
humane
actions
but
none
can
call
them
Rites
or
Ceremonies
of
actions
;
if
they
were
,
then
Ceremonies
should
be
necessary
,
and
not
indifferent
,
seeing
it
is
impossible
to
do
any
thing
without
such
circumstances
:
We
have
often
told
you
that
such
natural
circumstances
as
are
necessary
for
a
decent
and
orderly
performance
of
our
actions
,
being
included
in
the
general
Precept
,
we
esteem
lawful
;
but
such
mystical
Rites
and
Ceremonies
as
are
not
necessarily
required
to
the
performance
of
any
of
God's
Commandments
,
and
not
comprehended
in
any
general
Law
of
Christ
,
we
judge
additions
to
his
Institutions
,
and
contrary
to
that
Precept
,
Deut.
12.
2.
What
things
soever
I
command
you
,
observe
to
do
it
;
thou
shalt
not
add
thereto
,
or
diminish
therefrom
.
Seeing
you
humble
your self
in
desiring
us
to
teach
you
,
how
ye
shall
more
effectually
disclaim
all
superstition
in
the
use
of
them
than
ye
do
,
and
promise
to
confess
your
fault
,
if
ye
give
us
not
satisfaction
;
we
presume
to
teach
you
a
more
effectual
way
,
and
that
is
,
to
disclaim
all
use
of
them
,
and
so
you
effectually
disclaim
all
superstitious
abuse
of
them
;
and
herein
we
expect
the
satisfaction
ye
promise
.
When
you
have
convinc'd
us
of
that
innocency
of
your
Church
wherein
ye
glory
,
you
'll
find
it
easy
to
induce
us
to
joyn
with
you
;
but
this
you
have
not
made
convincingly
appear
among
Non-Conformists
,
among
whom
we
find
you
have
met
with
two
sorts
;
(
1st
.
)
Such
as
judge
Communion
with
the
Establish't
Church
absolutely
unlawful
,
these
you
tell
,
that
their
judgment
is
false
,
and
apparently
uncharitable
,
unless
they
can
shew
that
something
is
wanting
which
God
hath
commanded
,
or
required
that
he
hath
forbidden
.
Answ.
For
such
,
what
is
already
said
,
let
it
be
considered
,
and
then
judge
whether
their
judgment
be
false
and
uncharitable
,
though
we
know
few
that
are
for
absolute
and
total
separation
from
you
.
(
2.
)
A
second
sort
of
such
as
doubt
of
the
lawfulness
of
your
Communion
,
to
whom
you
offer
your self
a
ductor
dubitantium
,
and
after
stating
their
Case
,
resolve
it
:
Their
Case
is
,
they
doubt
(
that
is
are
not
well
assured
)
whether
it
be
lawful
to
conform
;
the
resolution
you
propose
,
is
,
if
they
are
not
able
by
any
means
to
clear
their
doubts
,
and
satisfy
their
scruples
,
yet
surely
in
such
a
case
,
they
ought
to
choose
that
way
which
is
most
free
and
safe
from
the
danger
of
Sin
.
But
we
wou'd
ask
you
,
how
a
person
that
is
not
,
as
you
say
,
by
any
means
able
to
clear
his
doubts
about
which
is
the
most
safe
way
,
shall
choose
the
most
safe
way
?
this
is
to
oblige
men
to
impossibilities
;
for
while
one
hath
used
all
means
to
clear
his
doubts
about
which
is
the
safest
,
and
yet
these
continue
,
he
cannot
choose
the
safest
,
because
he
knows
it
not
;
and
if
he
choose
without
knowledge
,
he
acts
neither
as
a
Christian
,
nor
a
reasonable
man
,
and
so
Cicero
de
Offic.
tho'
a
Pagan
,
is
in
my
mind
a
better
Casuist
than
you
,
who
adviseth
quod
dubitas
aequum
an
unquum
sit
,
ne
feceris
,
what
you
doubt
,
whether
it
be
just
or
unjust
,
do
it
not
,
and
herein
he
agreeth
with
the
Apostle
,
whatsoever
is
not
of
Faith
,
is
Sin
.
But
which
is
the
safest
way
?
to
this
,
you
say
,
1.
It
's
Evident
we
should
promote
the
Peace
and
Vnity
of
the
Church
.
2.
Give
Obedience
to
the
Commands
of
Lawful
Authority
,
Rom.
13.
1.
1.
Pet.
2.
13.
But
then
it
's
only
doubtful
whether
he
should
conform
to
Ceremonies
by
Law
Establish'd
;
if
then
he
cannot
upon
solid
grounds
satisfy
himself
,
that
such
Conformity
is
Lawful
,
such
a
doubt
ought
not
to
be
put
in
the
ballance
with
the
aforesaid
Commands
.
Answ.
By
your
leave
,
such
a
doubt
may
be
put
in
the
ballance
with
the
fore-mentioned
duties
,
seeing
the
same
God
,
and
the
same
Scripture
hath
told
us
,
that
he
that
doubteth
is
damned
,
if
he
eateth
,
for
whatsoever
is
not
of
Faith
is
Sin
,
Rom.
14.
ult.
Now
,
if
we
may
not
follow
peace
,
or
obey
Superiors
,
except
in
Faith
,
for
whatsoever
is
not
of
Faith
is
Sin
,
then
to
conform
doubtingly
,
either
for
peace
,
or
in
obedience
to
the
Magistrate
,
is
sinful
Conformity
,
as
well
as
praying
to
God
without
Faith
,
is
Sin
,
Jam.
1
,
6
,
7.
Now
a
little
more
reason
and
divinity
would
have
taught
you
,
1.
That
Negative
Precepts
bind
ad
semper
,
that
is
,
can
at
no
time
,
nor
in
no
case
,
be
broken
without
sin
,
but
positive
Precepts
bind
semper
,
that
is
,
as
Schoolmen
say
,
they
are
still
obliging
,
tho'
not
at
all
times
,
as
it
is
always
a
duty
to
pray
,
but
not
at
all
times
.
2.
A
Rule
against
which
there
is
no
exception
will
over-ballance
that
which
is
limited
by
exceptions
,
for
this
Rule
,
what
soever
is
not
of
Faith
is
sin
,
is
without
exception
.
The
other
two
Precepts
are
rest●icted
by
it
,
as
Rom.
12.
18.
if
it
be
possible
as
much
as
in
you
lyeth
live
peaceably
with
all
Men
;
Here
the
Precept
is
limited
as
far
as
is
possible
with
a
good
Conscience
,
but
we
must
not
sell
peace
with
God
,
and
our
Consciences
to
purchase
it
with
Men
:
Our
Obedience
to
Superiors
is
limited
by
lawfulness
,
possibilty
,
expedience
and
Edification
.
3.
If
your
Episcopal
Brethren
in
Scotland
should
doubt
of
the
lawfulness
of
submitting
to
Presbytery
now
by
Law
Establish't
there
,
it
seems
by
you
they
are
bound
to
conform
for
peace
,
and
in
Obedience
to
Authority
,
notwithstanding
of
their
doubts
;
why
don't
you
then
Preach
this
Doctrine
to
them
?
or
if
a
Man
in
France
,
Spain
,
Italy
,
&c.
were
in
doubt
,
and
could
by
no
means
clear
himself
of
these
doubts
,
whether
Popery
or
Protestanism
were
safest
,
by
your
Rule
he
is
obliged
to
be
a
Papist
in
obedience
to
Authority
.
To
your
Question
,
why
may
not
I
say
,
he
that
doubteth
is
damn'd
if
he
refuse
Conformity
,
rather
than
if
he
Conform
.
Ans.
Why
doth
not
the
Apostle
say
,
he
that
doubteth
is
damned
if
he
refuse
to
eat
,
rather
than
if
he
eateth
,
such
a
Commentary
as
you
make
,
would
destroy
the
Text
;
for
when
a
doubt
is
about
doing
,
and
not
about
omitting
,
the
sin
must
be
in
doing
,
and
not
in
omitting
;
so
that
all
this
Sophistry
will
not
make
v●id
that
good
old
Rule
Cautissimi
cujusque
praeceptum
quoddubitas
ne
feceris
,
obey
not
the
Precept
of
the
most
prudent
,
if
ye
do
it
.
But
by
what
Authority
do
you
Address
these
as
Non-conformists
,
who
so
ha●●
betwixt
two
Opinions
,
as
neither
to
follow
God
nor
B●al
?
they
are
none
of
ours
no
more
than
they
are
yours
,
for
he
that
gathereth
not
vith
us
scattereth
.
To
your
Non-conformists
Objection
,
to
wit
,
to
impose
such
things
upon
us
as
are
in
themselves
indifferent
,
is
an
Infringement
of
our
Christian
Liberty
,
Gal.
5.
1.
Your
answer
is
,
to
impose
the
belief
or
practise
of
any
thing
as
an
essential
part
of
Religion
,
and
necessary
to
Salvation
,
which
God
hath
not
particularly
required
,
such
imposing
infringeth
Christian
Liberty
,
and
none
else
.
Answ.
As
you
have
not
faithfully
framed
the
Nonconformists
Objection
,
so
you
have
not
fully
answered
that
of
your
own
framing
;
our
objection
is
,
that
imposing
things
in
their
own
nature
indifferent
,
either
as
parts
or
means
of
Worship
,
or
conditions
of
our
Communion
in
it
,
and
so
to
determine
our
practice
,
as
to
destroy
its
indifferency
in
doing
or
forbearing
things
indifferent
,
is
at
once
to
destroy
indifferency
,
and
to
infringe
that
Liberty
wherewith
Christ
hath
made
us
free
,
and
in
which
we
are
bound
to
stand
fast
;
for
Christ
having
freed
us
from
all
parts
and
parcels
of
Worship
which
are
not
of
his
own
Institution
,
from
all
conditions
or
Communion
with
him
and
his
Ordinances
,
but
those
of
his
own
prescribing
,
so
he
hath
allowed
us
the
use
of
indifferent
things
indifferently
,
as
Christian
Prudence
and
Charity
shall
determine
;
for
any
men
to
impose
otherwise
,
is
at
the
same
time
unjustly
to
invade
Christ's
Prerogative
,
and
Christians
Priviledges
,
both
which
we
judge
our selves
bound
to
maintain
.
Your
Answer
is
not
sufficient
to
the
Objection
,
even
as
your self
have
framed
it
;
viz.
That
only
to
impose
the
belief
or
practice
of
any
thing
as
an
essential
part
of
Religion
,
and
necessary
to
Salvation
,
not
particularly
required
of
God
,
is
an
infringement
of
Christian
Liberty
.
Answ.
Christian
Liberty
may
be
infringed
,
tho
the
thing
be
not
required
as
an
essential
part
of
Religion
;
for
the
main
violation
of
Christian
Liberty
lies
in
a
fix't
,
stated
and
perpetual
compulsion
to
do
what
God
hath
permitted
me
to
omit
,
or
a
prohibition
to
do
what
he
hath
made
lawful
for
me
:
thus
the
Apostle
teacheth
,
1
Cor.
6.
12.
All
things
are
lawful
for
me
,
but
I
will
not
be
brought
under
the
power
of
any
person
or
thing
in
matters
indifferent
;
for
such
a
resignation
of
my self
to
be
restrained
fixedly
,
is
to
bind
up
my self
from
opportunity
of
my
using
my
Christian
Liberty
for
the
spiritual
good
of
another
;
for
if
I
should
be
so
circumstantial
,
that
by
forbearing
an
indifferent
thing
,
such
as
you
call
the
Cross
in
Baptism
,
I
might
do
good
to
my
Neighbour's
Soul
,
I
am
so
tied
,
that
I
cannot
forbear
to
prevent
my
Brother's
sinning
,
and
so
we
cannot
imitate
the
Apostle
,
1
Cor.
6.
13
Wherefore
if
meat
make
my
Brother
to
offend
,
I
will
not
eat
flesh
while
the
world
standeth
.
(2)
To
submit
to
such
predetermination
,
is
to
alter
the
very
nature
of
things
indifferent
,
by
making
that
sinful
which
God
hath
made
lawful
,
contrary
to
your
own
doctrine
,
page
2.
However
unnec●ssary
or
impertinent
any
thing
may
be
esteemed
,
yet
nothing
is
to
be
look'●
upon
as
a
Sin
,
but
what
is
contrary
to
the
Law
of
God
.
(3)
By
such
imposing
and
determining
in
matters
indifferent
,
more
is
attributed
to
the
positive
precepts
of
men
,
than
to
the
moral
Laws
of
God
;
for
obedience
to
some
positive
moral
Laws
of
God
may
be
suspended
pro
hic
&
nunc
,
to
give
way
to
a
greater
good
;
but
in
this
case
we
must
act
uniformly
,
without
respect
to
circumstances
,
tho
thousands
shou'd
be
offended
;
and
wounded
in
Conscience
,
and
prejudiced
against
Religion
thereby
.
But
if
we
can
make
appear
,
that
these
Ceremonies
,
as
imposed
by
you
,
are
made
essential
parts
of
Religion
,
and
necessary
to
Salvation
,
then
you
must
acknowledge
them
destructive
of
Christian
Liberty
:
This
will
appear
,
if
it
be
considered
,
(
1.
)
That
if
these
Impositions
be
necessary
in
order
to
Communion
with
the
Church
,
and
Communion
with
the
Church
necessary
to
Salvation
,
then
they
must
be
necessary
to
Salvation
,
that
they
are
made
necessary
conditions
of
our
Communion
with
the
Church
,
is
evident
by
the
Act
of
Uniformity
,
and
your
calling
us
all
Schismaticks
,
who
conform
not
to
them
.
(
2.
)
What
is
made
necessary
to
the
Solemn
Worship
of
God
is
made
necessary
to
Salvation
,
but
so
are
they
,
seeing
without
them
it
cannot
be
solemnly
performed
in
England
and
Ireland
.
(
3.
)
If
the
bare
omission
of
them
,
tho'
out
of
tenderness
of
Conscience
be
ju●ged
Schism
,
Sedition
and
Rebellion
,
and
be
made
worthy
of
Fining
,
Imprisonment
,
and
Excommunication
.
(
4.
)
If
for
calling
them
unlawful
,
a
man
must
be
delivered
to
Satan
,
according
to
Can
6.
(5)
If
the
omission
of
these
,
make
a
Minister
more
lyable
to
Deprivation
,
&c.
than
Whoredom
,
Drunkenness
,
or
breaking
the
Lord's
day
.
(
6.
)
If
the
refusers
of
Conformity
to
them
,
be
judged
worse
than
Idolatrous
Papists
?
if
they
be
more
necessary
than
the
Peace
and
Unity
of
the
Church
,
with
what
confidence
can
any
man
say
,
that
he
judgeth
them
not
necessary
to
Salvation
.
That
our
Directory
requ●reth
any
Ceremonies
of
mystical
signification
,
or
imposeth
any
indifferent
things
,
save
such
circumstances
as
nature's
Light
and
right
Reason
direct
us
to
,
for
the
decent
and
orderly
performance
of
our
duties
,
we
deny
,
and
demand
proof
from
all
who
assert
it
.
Having
justify'd
,
as
you
think
,
the
nature
of
your
Ceremonies
,
you
proceed
to
vindicate
their
number
,
telling
us
,
if
we
should
say
,
that
your
Ceremonies
were
too
numerous
and
burthensome
,
&c.
if
this
were
really
so
,
it
were
only
an
inconvenience
,
and
not
a
sin
.
Ans.
God's
word
tells
us
,
that
to
do
what
is
not
convenient
is
sinful
,
Rom.
1.
28.
Ephes
5.
4.
though
to
suffer
things
inconvenient
is
not
still
so
;
and
by
what
authority
can
any
burthen
Consciences
with
their
own
Inventions
?
was
not
this
the
sin
of
the
Pharisees
,
Matt.
23.
4.
if
Augustine
complain'd
as
you
say
,
of
the
number
and
burthen
of
Ceremonies
in
his
time
,
why
may
not
Dissenters
do
so
now
,
who
are
as
unable
to
bear
them
as
he
was
?
yet
had
he
lived
in
some
place
of
the
World
,
and
complain'd
of
such
a
burthen
,
there
is
a
Canon
,
called
the
10th
,
by
which
he
had
been
ipso
facto
shut
out
of
the
Church
.
But
ye
'll
say
,
he
did
not
separate
,
tho'
he
complained
.
Answ.
How
do
ye
know
,
that
he
did
not
separate
?
if
he
refused
to
use
them
,
he
separated
from
them
as
well
as
we
do
,
and
if
he
used
them
after
his
complaint
of
their
being
burthensome
and
too
numerous
,
it
would
be
hard
to
excuse
him
from
sinning
against
his
confession
,
but
we
have
more
Charity
for
him
than
to
believe
he
did
so
.
To
your
Non-Conformists
last
Objection
,
to
wit
,
The
Ceremonies
are
unnecessary
,
and
therefore
the
Governors
of
the
Church
are
not
to
lay
unnecessary
impositions
on
the
People
,
Ye
Answer
thus
,
Tho'
this
were
true
,
that
Governors
did
impose
such
things
,
yet
our
complyance
therewith
for
Peace
and
Vnity●
sake
,
were
no
sin
,
but
a
virtue
.
Answ.
That
they
are
unnecessary
,
you
confess
,
while
you
declare
them
indifferent
,
and
therefore
the
dubious
supposition
,
if
they
were
,
&c.
is
needless
,
but
that
it
is
a
virtue
rather
than
a
sin
to
comply
with
the
unnecessary
impositions
of
Church
Governors
,
for
peace
and
unity
,
is
asserted
,
not
proved
,
seeing
nothing
can
be
a
Christian
virtue
,
which
wants
Christ's
Command
,
and
we
know
of
none
he
hath
given
for
our
complyance
with
Governors
in
their
unnecessary
impositions
:
Yea
,
we
find
Church
Governors
obliged
by
their
Commission
to
teach
us
to
observe
no
more
than
what
Christ
commanded
them
,
Matth.
28.
20.
Teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
and
the
good
Centurian
Cornelius
would
submit
no
further
to
the
Apostle
Peter
,
Acts
10.
33.
Now
therefore
are
we
all
here
present
before
God
,
to
hear
all
things
that
are
commanded
thee
of
God
,
for
seeing
God
and
Nature
do
nothing
in
vain
,
they
have
no
power
to
impose
things
needless
,
and
where
their
power
to
command
is
void
,
we
are
under
no
Obligation
to
obey
;
yea
,
such
complyance
is
but
a
conspiracy
with
men
usurping
power
,
and
so
partaking
of
their
sins
,
Paul
withstood
Peter
to
the
face
in
his
imposing
unnecessary
things
on
the
Jews
,
Gal.
2.
11.
And
seeing
the
Church
hath
no
Power
but
to
Edification
,
2
Cor.
10.
8.
We
are
to
follow
them
no
further
than
they
follow
Christ
,
1
Cor.
11.
1.
The
Synod
of
Jerusalem
,
Acts
15.
guided
by
the
holy
Spirit
,
thought
fit
to
impose
nothing
but
necessary
things
.
Bishop
Bramhall
page
101
of
his
Vindication
,
says
,
It
was
not
the
Erroneous
opinions
of
the
Church
of
Rome
,
but
the
imposing
them
by
Law
on
other
Churches
,
that
warranted
the
separation
.
So
,
when
things
unnecessary
are
made
conditions
of
our
Communion
,
we
look
not
upon
it
as
a
Christian
virtue
to
comply
with
them
.
Having
asserted
,
not
only
the
lawfulness
,
but
innocence
of
your
Communion
,
you
profess
your self
assured
that
we
do
not
think
every
man
is
at
liberty
,
either
to
join
himself
with
the
establish't
Church
of
a
place
,
or
to
set
up
a
distinct
Church
for
himself
.
Answ.
Such
as
on
good
grounds
judge
your
Communion
lawful
and
innocent
,
will
not
set
up
for
themselves
,
but
your
asserting
your selves
such
,
makes
it
not
evident
,
seeing
there
is
a
generation
,
all
whose
ways
are
clean
in
their
own
eyes
,
tho
they
be
not
wash'd
from
their
iniquity
;
Therefore
we
say
with
Memerable
Hales
of
Eaton
,
page
194.
Notwithstanding
of
the
great
benefit
of
Communion
,
in
regard
of
divers
Distempers
Men
are
subject
to
,
Dissention
and
Dis-union
are
often
necessary
,
for
when
either
false
or
uncertain
Conclusions
are
obtruded
for
truth
,
and
acts
either
unlawful
or
ministring
just
scruple
,
are
required
of
us
to
be
performed
by
us
,
in
those
cases
consent
were
conspiracy
,
and
open
contestation
is
not
Faction
or
Schism
,
but
due
Christian
animosity
:
For
tho'
you
value
your selves
mightily
on
account
of
your
legal
establishment
,
which
is
indeed
your
most
powerful
argument
,
yet
the
aforesaid
Author
,
page
231.
says
,
That
publick
Assemblys
,
though
according
to
form
of
Law
,
are
indeed
nothing
else
but
Riots
and
Conventicles
,
if
they
be
stain'd
with
Corruption
and
Superstition
.
A
Legal
Establishment
gives
protection
and
provision
,
but
makes
neither
Doctrine
true
,
Worship
pure
,
or
Government
of
Divine
apponitment
;
and
seeing
it
adds
no
intrinsick
value
to
a
Church
,
it
can
merit
nothing
barely
upon
that
account
,
else
other
Churches
who
have
had
a
longer
title
to
a
Legal
Establishment
than
ye
,
might
expect
more
honour
.
While
you
desire
to
know
whether
one
or
more
bare
inconveniencies
which
are
or
may
be
free
from
sin
,
can
be
a
sufficient
reason
to
separate
from
an
establish't
Church
.
Answ.
We
tell
you
,
that
if
the
inconveniencies
are
sinless
,
we
are
willing
to
suffer
in
and
with
an
Establish't
Church
,
or
tho'
it
were
not
Established
by
Law
;
but
if
the
inconveniencies
be
to
our
Consciences
,
we
must
and
will
Dissent
,
nor
will
our
Charity
bear
with
what
is
inconsistent
with
a
good
Conscience
.
Such
as
found
their
separation
from
your
Assemblys
upon
this
,
that
they
find
themselves
more
edified
in
Godliness
and
Piety
by
their
own
Meetings
than
yours
,
ye
confess
your
inability
to
find
what
reason
they
can
ground
upon
this
for
a
down-right
separation
and
utter
refusal
of
your
Communion
.
Answ.
Tho'
our
edification
in
Godliness
is
the
great
end
of
our
joyning
with
any
Assembly
,
and
where
that
may
be
best
had
,
Communion
is
there
most
eligible
;
yet
if
we
may
be
really
edified
in
that
Assembly
whereof
we
are
Members
,
we
allow
not
separation
on
pre●ence
of
better
elsewhere
,
no
more
than
a
Womans
leaving
her
Husband
to
live
with
another
for
more
pleasure
and
conveniency
.
Yet
Edification
being
the
end
of
Church-Communion
,
no
wise
men
should
condemn
those
who
choose
the
best
means
for
that
end
:
I
suppose
you
make
use
of
the
best
meat
and
medicines
for
preserving
of
your
life
and
health
,
and
would
take
it
ill
,
't
is
possible
,
if
Governors
of
Church
or
State
,
should
confine
you
to
the
quantity
,
quality
,
and
time
of
your
Diet
,
which
experience
teaches
you
to
be
inconsistent
with
health
and
strength
;
and
why
may
not
men
be
as
much
concern'd
for
their
Souls
as
Bodies
.
Dr.
Stillingfleet
Ire●
.
page
109.
in
answer
to
a
question
disputed
by
Grotius
,
to
wit
,
whether
it
be
in
a
time
when
Churches
are
divided
,
it
be
a
Christians
duty
to
communicate
with
either
Party
that
divides
the
Church
,
or
to
Communion
from
all
of
them
;
the
Dr.
says
,
that
a
Christian
,
by
virtue
of
his
general
obligation
to
Communion
,
is
bound
to
adhere
to
that
Church
which
retains
most
of
Evangelick
purity
in
it
.
Bramhall
in
his
vindication
of
the
Church
of
England
,
page
7.
cites
Dr.
Holden
with
approbation
;
When
there
is
a
mutual
division
of
two
parts
,
or
member
of
the
Mystical
Body
of
the
Church
one
from
the
other
;
(
yet
both
retain
Communion
with
the
universal
Church
)
which
for
the
most
part
springs
from
some
doubtful
opinion
,
or
less
necessary
part
of
Divine
Worship
,
whatsoever
part
you
take
,
you
are
no
Schismatick
,
because
the
universal
Church
hath
condemn'd
no
part
;
so
that
real
experience
of
edification
will
warrant
separation
from
these
Assemblies
where
it
is
not
found
,
to
these
where
it
is
found
.
To
such
as
plead
for
occasional
Communion
,
who
do
not
utterly
renounce
your
Communion
,
but
sometimes
come
to
your
publick
Worship
,
and
receive
the
Sacrament
of
the
Lord's
Supper
after
your
form
;
your
Question
upon
this
,
is
;
If
occasional
Communion
be
lawful
,
why
is
constant
unlawful
?
Answ.
Altho
I
allow
of
no
such
amphibious
creatures
as
a
Non
and
Conformist
appears
to
be
,
because
as
a
Neuter
in
the
Common-Wealth
,
nec
amicum
perit
,
nec
inimicum
pellit
,
so
in
Religion
he
is
worse
,
according
to
Christ's
reasoning
,
Luke
11.
23.
yet
,
if
we
distinguish
occasional
Communion
in
total
,
and
partial
;
total
,
I
call
a
communicating
in
all
,
Sermons
,
Liturgy
,
and
Ceremonies
;
for
such
I
have
nothing
to
say
,
and
will
not
judge
other
mens
Servants
:
but
as
for
those
who
can
,
and
do
occasionally
hear
such
as
are
orthodox
in
the
Faith
,
and
sober
in
their
Conversation
,
as
they
do
not
despise
others
,
so
we
do
not
judge
them
.
But
as
for
most
of
us
,
we
are
of
your
judgement
,
as
to
such
who
communicate
with
you
occasionally
in
all
things
,
according
to
the
form
prescribed
;
if
they
see
no
sin
in
such
conformity
,
they
are
but
fools
to
suffer
for
non
conformity
.
Having
heard
your
Doctrine
,
we
come
now
to
its
Use
,
in
which
you
ingenuously
discover
your
design
,
which
is
either
to
perswade
us
to
Conformity
,
or
disswade
us
from
thoughts
of
a
legal
toleration
.
As
for
your
desire
to
know
our
aims
and
purposes
in
respest
to
an
Act
of
Toleration
,
tho
we
are
not
obliged
to
discover
our
thoughts
to
you
,
yet
finding
you
a
plain-dealing
man
in
telling
yours
,
we
shall
tell
you
ours
,
by
ingenuously
answering
your
Quaeries
distinctly
.
To
the
first
,
to
wit
,
Is
it
only
to
have
the
liberty
of
serving
God
in
that
way
which
you
think
to
be
b●st
,
and
thereby
to
be
free
of
persecution
,
and
to
go
the
readiest
way
to
Heaven
,
as
ye
suppose
.
To
this
,
(
1.
)
We
confess
we
sincerely
desire
liberty
to
serve
God
according
to
that
perfect
rule
he
hath
given
us
,
which
we
firmly
believe
is
the
best
way
,
and
safest
both
for
you
and
us
both
.
(
2.
)
We
desire
by
this
,
not
only
to
be
freed
from
persecution
,
but
that
ye
may
free
your selves
from
the
guilt
and
appearance
of
that
evil
.
(
3.
)
Having
bodies
as
well
as
souls
,
by
which
we
are
bound
to
glorify
God
,
and
serve
our
King
and
Countrey
as
we
shall
be
called
or
capable
,
we
desire
that
we
be
not
deprived
of
,
or
rendred
unfit
for
enjoying
our
birth-right-privileges
as
free-born
Subjects
,
and
persons
professing
the
Reformed
Christian
Religion
,
by
yoking
our
Consciences
to
unlawful
or
suspected
practices
,
or
insnaring
Oaths
.
But
ye
tell
us
,
If
liberty
to
serve
God
the
way
we
think
best
,
be
all
we
desire
,
why
are
we
against
the
Sacramental
Test
?
by
which
we
are
made
uncapable
of
any
Office
or
Employment
,
unless
we
Receive
the
Sacrament
after
the
form
prescribed
by
the
Church
of
England
:
if
we
be
not
content
with
liberty
,
unless
we
have
share
in
the
Government
,
and
be
made
capable
of
Employments
of
Power
,
Trust
,
and
Profit
;
't
is
apparent
we
design
somewhat
else
than
the
Salvation
of
our
souls
,
and
freedom
from
persecution
.
Answ.
Tho
Non-Conformists
shou'd
aim
at
more
than
the
saving
of
their
souls
,
and
freedom
from
persecution
,
where
is
the
great
fault
of
it
;
if
we
be
guilty
in
this
,
you
are
not
innocent
,
who
we
suppose
aim
at
something
more
than
these
things
.
I
have
already
,
in
the
Animadversions
shewn
the
inconsistency
of
the
Test
with
the
true
interest
of
Ireland
,
which
the
Ingenuous
Author
of
the
Remarks
on
the
Affairs
of
Ireland
,
&c.
hath
well
done
:
but
it
seems
you
have
low
thoughts
of
Salvation
,
who
rate
it
lower
than
Employments
of
Trust
and
Profit
upon
Earth
;
for
that
you
seem
to
grant
us
liberty
to
seek
,
but
the
other
is
too
good
for
us
;
and
therefore
you
are
either
not
in
earnest
in
permitting
us
to
seek
the
best
way
of
Salvation
,
or
else
you
over-value
earthly
honour
and
profit
,
while
you
would
monopolize
that
to
your
party
,
and
deprive
others
of
the
ordinary
means
of
subsisting
,
and
serving
God
and
their
Countrey
.
To
the
2d
Question
,
if
it
be
our
aim
to
lay
a
foundation
for
the
overthrow
of
the
Establish't
Church
,
and
to
get
into
our
hands
all
Civil
and
Ecclesiastic
Power
,
which
is
already
done
by
those
of
our
perswasion
in
another
Kingdom
.
Ye
confess
ye
were
not
wise
if
ye
give
us
not
all
the
opposition
ye
can
.
Answ.
That
our
design
is
not
to
overthrow
any
Church
,
is
evident
,
because
we
have
not
moved
for
the
withdrawing
either
power
or
profit
from
you
;
all
that
is
desired
,
is
,
that
we
who
have
been
,
are
,
and
may
be
useful
to
the
Nation
,
may
not
be
rendred
useless
;
and
sure
the
Church
may
stand
,
tho'
she
don't
inhance
all
Offices
of
Power
,
Trust
,
and
Profit
;
these
are
not
the
Rock
on
which
Christ
built
his
Church
.
But
is
there
no
means
to
keep
her
from
ruine
but
a
Sacramental
Test
?
how
has
she
been
preserved
hitherto
without
it
;
experience
hath
taught
us
,
that
such
Engines
have
done
more
hurt
than
good
to
their
contrivers
;
and
therefore
it
were
to
be
wish'd
,
considering
how
deeply
the
Nations
have
been
involv'd
in
Perjury
,
they
would
be
wiser
than
to
make
snares
wherein
themselves
as
well
as
others
are
caught
.
And
now
we
come
to
consider
your
Politicks
;
where
first
ye
tell
us
,
It
becomes
the
wisdom
of
every
Government
to
consider
even
the
remote
,
if
probable
,
consequences
of
what
they
do
,
and
to
set
up
two
several
Parties
differing
from
each
other
in
matters
of
Religion
,
to
make
Factions
one
against
the
other
,
and
to
stand
in
perpetual
distinct
opposition
and
competition
one
with
the
other
,
for
all
the
places
of
Trust
,
Power
and
Profit
in
the
Common-Wealth
,
you
believe
will
be
thought
by
most
wise
men
,
to
be
very
impolitick
.
Answ.
If
a
State
should
set
up
Parties
for
that
end
,
no
doubt
they
were
out
in
the
Politicks
;
but
where
is
want
of
policy
,
in
making
persons
of
equal
merit
,
equally
capable
?
doth
it
not
rather
tend
to
the
making
of
Factions
,
to
let
one
party
inhance
all
,
while
another
equally
deserving
is
contemn'd
and
neglected
:
Jacob's
fondness
of
Joseph
begot
divisions
in
the
Family
.
(
2.
)
This
being
but
a
remote
probable
consequence
,
as
you
acknowledge
,
may
as
well
not
be
as
be
,
nor
should
Magistrates
be
discouraged
from
making
good
Laws
,
for
fear
of
remote
consequences
.
(
3.
)
What
extraordinary
Factions
are
now
made
about
such
Offices
,
tho'
Dissenters
are
not
bar'd
by
this
Test
.
In
France
the
Protestants
enjoy'd
Civil
Offices
of
Power
and
Profit
by
the
Edict
of
Nants
;
and
yet
the
French
have
been
more
out
in
their
politicks
since
than
before
.
And
indeed
Tests
will
never
prevent
that
evil
in
the
State
,
no
more
than
the
Oath
of
Simony
prevents
competitions
for
Dignities
in
the
Churches
;
but
I
am
apprehensive
,
that
had
the
Church
the
sole
Power
of
disposing
all
Civil
Offices
,
you
would
be
less
afraid
of
Dissenters
coming
into
them
,
and
for
your
jealousie
is
,
that
they
are
not
in
hands
who
will
dispose
of
them
right
.
The
2d
remote
and
probable
consequence
is
,
That
none
knows
but
our
Successors
in
the
next
Generation
may
advance
a
little
further
than
what
is
proposed
by
their
Predecessors
in
this
:
and
since
the
Presbyterian
party
in
these
Kingdoms
did
in
the
late
Wars
,
1641.
actually
overthrow
the
Establish't
Episcopal
Church
,
and
have
now
again
overturn'd
the
Episcopal
Church
in
Scotland
,
ye
have
all
the
reason
to
fear
,
that
tho'
present
N.
Conf.
keep
a
friendly
correspondence
with
you
,
animosities
may
probably
arise
betwixt
Successors
,
yours
and
ours
,
which
if
not
carefully
prevented
may
tend
to
the
ruine
perhaps
of
both
Church
and
State
;
and
ought
not
the
Government
to
provide
for
posterity
as
well
as
for
the
present
Generation
.
Answ.
Tho'
all
this
should
come
to
pass
,
yet
it
is
severe
justice
,
to
punish
the
Predecessors
for
the
probable
faults
of
the
Successors
,
not
as
yet
committed
;
in
hell
there
is
more
justice
,
where
men
are
only
punish't
for
real
and
by-past
Crimes
.
But
the
reasons
you
give
for
the
probability
of
your
Consequence
,
to
wit
,
that
the
Presbyterian
party
hath
twice
overthrown
the
Episcopal
,
ye
improve
not
well
:
It
were
then
your
Wisdom
with
good
advice
to
make
War
against
them
,
for
the
Gibeonites
policy
was
more
successful
than
Pharaoh's
.
However
,
a
Sacramental
Test
is
but
a
slender
defence
,
seeing
it
is
well
known
,
that
the
Scots
Test
did
not
preserve
Episcopacy
there
,
nor
all
the
Oaths
in
force
before
1641
,
secure
the
Church
,
and
therefore
Christian
moderation
,
and
a
good
Conscience
,
will
be
better
armour
for
the
Church
.
But
if
we
consider
the
more
near
consequences
of
denying
this
Toleration
desired
,
they
will
be
found
more
certain
and
hurtful
.
(1)
The
weakening
and
discouraging
of
the
great
part
of
the
most
industrious
profitable
Subjects
of
the
Kingdom
,
which
will
ensue
,
if
this
be
deny'd
,
(
2.
)
The
alienating
of
the
affections
of
all
sober
men
from
Church-men
,
who
are
known
to
be
the
chief
,
if
not
sole
opposers
of
this
desire
.
(
3.
)
If
ever
there
should
be
a
necessity
of
using
the
service
of
Non-Conformists
,
it
would
be
impossible
to
induce
them
to
unite
with
these
,
who
notwithstanding
of
fair
promises
,
in
time
of
former
trouble
,
have
ungratefully
broken
to
them
in
time
of
Peace
,
and
discover
heart-enmi●y
against
them
.
And
now
seeing
you
profess
so
great
a
Zeal
for
Peace
and
Unity
,
which
you
pretend
to
plead
for
,
be
as
earnest
to
remove
the
bones
of
contention
,
else
we
cannot
be
perswaded
of
your
sincerity
;
but
there
are
a
Sett
of
men
who
call
to
my
remembrance
,
a
Fool
which
King
James
the
first
had
,
when
in
Scotland
,
this
fellow
was
pleasant
diversion
to
the
King
,
but
being
unhappily
addicted
to
tipling
,
he
was
frequently
absent
when
desired
,
whereupon
the
King
,
to
affright
him
from
that
practice
,
caus'd
to
erect
a
Gallows
at
the
Bridge
of
Stirling
,
and
bring
forth
a
Quart
of
Ale
,
and
set
the
same
upon
the
ledge
of
the
Bridge
,
telling
him
,
that
he
must
either
throw
the
Ale
in
the
River
,
or
the
King
into
the
River
,
otherwise
he
must
be
hang'd
;
he
after
much
howling
&
many
apologies
,
comes
&
tells
the
King
,
that
if
he
suffer'd
hurt
,
he
must
blame
himself
for
it
,
and
therefore
attempts
to
heave
him
over
the
Bridge
,
rather
than
part
with
his
Ale
.
So
some
for
all
the
affection
pretended
for
Peace
and
Unity
,
will
rather
drown
Peace
than
part
with
their
Ceremonies
.
And
thus
I
conclude
,
that
there
is
no
hurt
done
by
this
Answer
to
your
Address
,
else
you
were
mistaken
in
your
confidence
that
it
could
do
no
hurt
.
FINIS
.