SIR,
I Have considered the Discourses
sent me, published lately about
Indulgence and Toleration. At
their first view, I confess I was
not a little surprized with their
Number, as not understanding
the reason of their Multiplication
at this time, nor what it was
that had made them swarm so
unseasonably. Upon their perusal,
I quickly perceived a defect
in them all, which could no
other ways be supplied; whether
it be so by this means or no, Impartial Men will judge. The
Design seems to have been; That what is wanting in them singly in
Reason, may joyntly be made up in Noise; and their respective
defects in Argument, be supplied by their communion in Suffrage.
It will doubtless be the wisdom of those who are concerned
in what they oppose, to stand out of their way, at least until
the storm is over.
Omnis campis diffugit arator
Omni & Agricola,
Dum pluit in terris, ut possint sole reducto
Excercere diem.
Their Reason will be better attended to, when this earnestness
hath a little spent it self. For Men who have attained more than
perhaps they ever aimed at, at least than they had just reason to

A 2

expect, have commonly for a while strong desires to secure their
possessions, which Time and a due consideration of their Title
and Interest, may somewhat calm and allay. In the mean time,
because You expect it, I shall give you a brief account of my
thoughts concerning the Matter treated of by them; and if that
do not too long detain me, of the reasonings also which they
make use of. Some things I do much commend their Ingenuity
in; For whereas two things were proposed to them, A Compliance
with some by way of Condescention, and a Forbearance of
others by way of Moderation, they equally declare against them
both. They will neither admit others to them, but upon their
own terms to the utmost Punctilio; nor bear with any in their
dissent from them in the least different Observances; but all must
be alike pursued by Law and Force, to their Ruine. Whether
this seem not to be the frame of mens spirits, whose Fortune and
Power as one of them speaks tempts them to an insolency, sober
and dis-interested persons will judge. The minds I confess of
fortunate Men are for the most part equal unto their Successes;
and what befalls them, they count their due. Nothing else could
perswade these men that they alone were to be esteemed EnglishMen,
and that not onely as unto all Priviledges and Advantages
attending that Title; but so far also, as to desire that all who
differ from them, should be exterminated from their Native Soyl.
It were well if we could see more of their endeavours to merit so
high a favour, more of that usefulness, and advantage which they
bring to the Kingdom, that might countenance them in pleading
that they alone ought to be in it. For my part, I can see little
consistency with Christianity, Humanity, or Prudence, in these
Resolutions. For certainly if that be Christian Religion which
we are taught in the Gospel, it inclines men, especially those who
are Teachers of it, such as the Authors of these Discourses, at
least most of them, seem to be unto a greater Condescention than
that expressed, upon the Causes, and for the Ends of its being
desired. The request of some for a Condescention, seems to be no
more, but that the Rulers of the Church would forbear the prescription
and imposition of such things on the Consciences and
Practise of men, for it is vain to pretend that Conscience is not
concerned in practise in the worship of God as there is not one
word about, nor any thing inclining, leading, or directing towards,
in the whole Bible, that were never thought of, mentioned
or commanded by Jesus Christ, or his Apostles, or any Apostolical
Men; that if they had not unhappily fallen upon the
minds of some Men to invent, none knows who, nor where, nor
when, would have had no concernment in Christian Religion.
They indeed who impose them, say they are things indifferent.
But the differences that have been almost this hundred years about
these things indifferent, is enough to frighten and discourage unbiass'd
men from having any thing to do with them. And what
wise man, methinks would not at length be contended, that these
differences and indifferent things may be parted withal together?
Besides, they on whom they are imposed, account them not so:
They look upon them as unlawful for them to use and practise all
circumstances considered at least most of them do so. And they
plead by the important Argument of their Sufferings, that it is
meerly on the account of Conscience that they do not conform
unto them. Others think that it is not so; but I am sure it is
possible that it may be so; and if it be so, they cannot use them
without endangering the Eternal Ruine of their own Souls;
though others may speed otherwise in their observances, who
have other thoughts and apprehensions of their Nature and Use.
And yet on the other side, if those that impose these things, can
make it appear with any probability, I had almost said if they
would but pretend that they were obliged in Conscience to impose
them, by my consent there should be an end of this strife.
But whilst there is this Left-handed Contest, Real Will and Pretended
Prudence, fighting against Conscience and Duty, it is
like to be untoward and troublesome. And for what end is it that
some desire that there might be at least some relaxation as to the
present severe Impositions of some of the things which are thus
contended about? They say it is meerly that they might serve
God in the Gospel to the good of others, without sinning against
him, to the ruine of themselves. They speak particularly unto
Men who profess it to be their Calling, their Work, their Design
to promote the blessed ends of the Gospel towards the Souls of
Men: They desire of them that they may have leave to come and
help them in reference unto this end. Nor can it be pretended,
That they themselves are sufficient for the Work, and that they
have no need of the Assistance of others: God and Man know
that this cannot be reasonably pleaded.
And this is a business, which certainly by such men as profess
themselves to be Guides and Rulers of the Church, can hardly
be justified unto him who is the great Lord of it. When the
Disciples found some casting out of Devils in his name, they rebuked
them because they followed not with them; a worse and
greater non-conformity than that which some are now charged
withal; and yet the rebuke of others, procured only one to
themselves. He said well of old, concerning those who contended
to promote common good; NoValue
This is a good strife for mortal men: So is that which is for promoting
of the good of the souls of men by the preaching of the
Gospel; and shall it be forbid for such things,
Quæ dicere Nolo,
of so little importance are they in this matter, which hath an
influence into Eternity. What is answered unto this request?
Stories are told of things past and gone; scattered interests,
dissolved intrigues, buried miscarriages, such as never can have
any aspect on the present posture of Affairs, and minds of men
in this Nation, are gathered together, and raked out of their
graves, to compose Mormoes for the affrightment of men from a
regard to the ways of peace and moderation: This they enlarge
upon with much Rhetorick, and some little Sophistry; Like him
of old, of whom it was said, that being charged with other things,
Crimina rasis
Librat in antithetis; doctas posuisse figuras
Laudatur.
Many inconveniencies are pretended, as like to ensue upon
such a condescention: but in the mean time men die, and some it
may be perish for want of that help and instruction in the things
of Eternity, which there are many ready to give them, whilst it is
altogether uncertain, whether any one of the pretended inconveniencies
will ensue or no: I fear whilst men are so engaged
in their thoughts about what is good and convenient for
them at the present, they do scarce sufficiently ponder, what account
of their actions they must make hereafter.
But neither is this all that these Authors contend for: Men
are not only denied by them an admission into their Societies to
preach the Gospel, unless it be on such terms as they cannot in
conscience admit of, and which others are no way obliged in conscience
to impose upon them; but all forbearance of, or indulgence
unto them who cannot conform unto the present establishment,
is decried, and pleaded against: What though men are
peaceable, and useful in the Common-wealth? What though
they are every way sound in the Faith, and cordialy imbrace all
the doctrine taught formerly in the Church of England? What
though those in this condition are many, and such as in whose
peace and industry, the welfare of the Nation is exceedingly concerned?
What if they offer to be instructed by any who will
take that work upon them, in the things about which their differences
are? What if they plead conscience towards God, and
that alone, in their dissent; it being evidently against their whole
temporal interest? What if they have given evidence of their
readiness in the ways of Christ and the Gospel, to oppose every
errour that is either pernicious to the souls of men, or any way
of an evil aspect to publique peace and tranquility? All is one,
they are neither severally, nor joyntly, no one of them, nor all
of them, in the judgment of these Gentlemen, to be forborn, or
to have any Indulgence exercised toward them; but Laws are to
be made and put in execution against them to their ruine; extirpation
and destruction. It may be it will be said, that these
things are unduly imposed on them, seeing they press for a prosecution
of men by Laws and rigour, not for dissenting from what
is established, or not practising what is prescribed in the publick
Worship of God, but for practising what is of their own choice
therein, in Meetings and Assemblies of their own; otherwise
they may keep their consciences unto themselves without molestation.
But it doth not appear, that this can be justly pleaded in their
defence: For as the Prohibition of men under severe and distructive
penalties, from that exercise of the worship of God,
which is suitable to their light, and which they are convinced
that he requires of them, so that in nothing it interfere with the
fundamentals of Christian Religion, or publick tranquility, is
as destitute of all Foundation in Scripture and Reason at all
times, and as things may be circumstantiated in Prudence
or Policy; as the inforcing of them to a practical compliance
with any mode or way of Worship against their Light
and conscience; so the practice in this latter case hath been
more severe amongst us, than in the former. For a Testimony
hereof, we have those great Multitudes which at this day are
Excommunicated by the Courts Ecclesiastical, meerly for their
not attending the publique Assemblies of the Nation in their
Administrations: And as they are by this means, as things now
stand, cast, as they say, into the condition of men out-Lawed and
deprived of all priviledges of their birth-right as English-men
of which sort there are forty times more, than have been proceeded
against unto the same issue in all his Majesties Courts of
Justice in England for many years so in the pursuite of that
sentence, many are cast into prisons, where they lye perishing
sundry being dead in that state already whilst their families
are starved or reduced to the utmost extremity of poverty, for
want of those supplies which their industry formerly furnished
them with all: And what influence this will have into the state
of this Nation; time will manifest, if men are not as yet at leasure
to consider. The hands that by this means are taken off from
labour, the stocks from imployment, the minds from contrivances
of industry in their own concerns, the poverty that is brought on
Families, in all which the common good hath no small Interest,
are not I fear sufficiently considered by persons whose fullness and
plenty either diverts their thoughts from taking notice of them,
or keeps off any impressions on their minds and judgments from
what is represented concerning them. Others begin to feel the
evil, whose morning they saw not, gathering up towards them,
in the decay of their Revenues, and intanglements of their Estates,
which without timely remedy, will increase upon them, untill the
breach grow too great for an ordinary healing.
And I am perswaded that none who have been active in these
proceedings, will take upon themselves the trouble of confirming
this kind of Church Discipline out of the Scriptures, or
Examples of the Primitive Churches, for some hundreds of years.
This therefore, is that which by these men is pleaded for;
namely that all the Protestants in England who so dissent from
the established Forms and Modes of Worship, as either to absent
themselves from their Observances, or to attend unto any
other way of Worship, which being suitable to the Principles
of that Religion which they profess, namely Protestantism
they are perswaded is according to the Mind of God, and which
He requires of Them, be proceeded against, not onely with Ecclesiastical
Censures, but also with Outward, Pecuniary, and
Corporal Punishments, to the depriving of Them in the progress,
of Their whole Liberty, Freedom, and Benefit of the Laws of
the Land, and in some Cases unto Death it self; and that no
Dispensation or Relaxation of this severity, be countenanced or
granted. And herein I confess, whatever Pretences be used,
whatever Fears and Jealousies of Events upon a contrary Course,
or the granting of an Indulgence be pleaded, I am not of their
Minds; nor do I think that any countenance can be given to this
severe Principle and Opinion, either from the Scriptures of the
Old or New Testament, or from the Example of any who ever
endeavoured a Conformity unto the Rules of them. This is the
state of the Controversie, as by these Authors formed and handled;
nor may any thing else be pretended, when such Multitudes
are ready to give Evidence unto it, by what they have suffered
and undergone. Do but open the Prisons for the relief of those
Peaceable, Honest, Industrious, Diligent Men, who some of them
have lain several Years in Durance, meerly in the pursuit of Excommunication,
and there will be Testimony enough given to
this state of the Controversie.
This being so, pray give me leave to present you with my hasty
Thoughts, both as to the Reasonableness, Conscience, and Principles
of pursuing that Course of Severity towards Dissenters,
which I find so many Concerned Persons to plead for: And also
of the way of their Arguings and Pleas.
And first as unto Reason and Conscience, I think Men had need
look well unto the Grounds of their Actings, in things wherein
they proceed against the Common Consent of Mankind, expressed
in all instances of the like occasion, that have occurred in the
World; which is as great an Evidence of the Light and Law of
Nature, as any can be obtained. For what all Men generally
consent in, is from the common Nature of all. We are not indeed
much concerned to inquire after the practise of the Heathen
in this matter, because as the Apostle testifies, their Idolatrous

B

Confusion in Religion was directly and manifestly against the Light
of Nature; and where the foundation was laid in a transgression of
that Law, it is no wonder if the proceeding upon it be so also.
There was a Law amongst the Romans, reported by the Orator to
be one of those of the Twelve Tables, forbidding any to have
private Gods of their own: But this regarded the Gods themselves,
the Object of their Worship, and not the Way of Worshipping
them, which was peculiar and separate to many Families and Tribes
amongst them, and so observed. Scarce any Family or Tribe of
note, that had not its special and separate Sacra. Besides, they
seemed to have little need of any new Authorized Gods, seeing as
Varro observed, they had of them they owned, no less than thirty
thousand. And I have often thought that Law was imposed
on them by the craft and projection of Satan, to keep them off
from the knowledge of the true God: For notwithstanding this
Law, they admitted into their Superstition all sorts of Idols even
the folly of Egyptians themselves, as having Temples in Rome
unto Isis and Serapis. Onely this Law was pleaded to keep off the
knowledge of the true God, Act 18.13. And of him they had
the highest contempt, calling the place of his Worship, the
Land
Dei incerti.
And the Custome among the Athenians not to admit any strange
Objects of Worship, any Unwarranted Devotion, was never
made use of, but to oppose the Gospel, unless it were
when they destroyed the Wisest and Best Man that ever the
City bred, for giving some intimation of the true God, and not
consenting with the City in Opinion about their Established Devotions:
Other use of these Laws there was none. It is true,
when any Sacra or Superstitious Observances were actually used
to induce Men and Women to Sin and Wickedness, contrary to
the Light of Nature, the very Being of Civil Societies, the Romans
severely animadverted upon them: Otherwise this Law was
not made use of, but onely against the Jews first, and the Christians
afterwards; whereby it was consecrated to the use of Idolatry,
and rendred unmeet for the Churches Service or Reception.
The Jews were those who were first intrusted with the Truth
of Religion and the Worship of God. And it is known what
was their Law, their Custom, their Practice in this Matter.
Whoever would dwell amongst them, if they owned their Fundamentals,
they afforded them the Blessing and Peace of the
Land. All that they required of such Persons, was but the
Observation of the Seven Noachical Precepts, containing the
Principles of the Light of Nature, as to the Worship of one
God, and Moral Honesty amongst Men; whoever would live
amongst them of the Gentiles, and took upon themselves the
observation of these Fundamentals, although they subjected
themselves to no instituted Ordinances, they called Proselytes of
the Gate, and gave them all Liberty and Peace. And in those
who submitted unto the Law of Moses, who knows not what
different Sects and Opinions, and Modes of Worship there were
amongst them, which they never once supposed that they had
any Rule to proceed against by external Force and Coercion.
The Case is yet more evidently expressed in the Judgement and
Actings of the first Christians. It will be utterly superfluous to
shew how that for three hundred years, there was not any amongst
them who entertained thoughts of Outward Force against
those who differed from the Most, in the things of Christian
Religion. It hath been done I perceive of late by others.
And yet in that space of time, with that Principle, the Power of
Religion subdued the World, and brake the force of that Law
whereby the Romans through the Instigation of Satan, endeavoured
with Force and Cruelty to suppress it. When the Empire
became Christian, the same Principle bare sway. For
though there were mutual Violences offered by those who differed
in great and weighty Fundamental Truths, as the Homousians
and Arians; As to those who agreeing in the important
Doctrines of the Gospel, took upon themselves a peculiar and separate
way of Worship and Discipline of their own, whereby they
were exempt from the common Course and Discipline of the
Church, then in use, never any thoughts entered into men, to
give unto them the least disturbance. The Kingdom of ægypt
alone had at the same time above forty thousand Persons, Men and
Women, living in their private and separate Way of Worship,
without the least controul from the Governours of Church or
State; yea, with their Approbation and Incouragement.

B 2

So was it all the World over, not to mention the many different
Observances that were in and amongst the Churches themselves,
which occasioned not Division, much less Persecution of one another.
And so prevalent is this Principle, that notwithstanding
all their Design for a forcing unto an Uniformity, as their
peculiar Interest, yet it hath taken place in the Church of Rome
it self, and doth so to this day. It is known to all, that there is
no Nation wherein that Religion is inthroned, but that there are
thousands in it that are allowed their particular ways of Worship,
and are exempt from the common ordinary Jurisdiction of the
Church.
It seems therefore, that we are some of the first who ever any
where in the World, from the Foundation of it, thought of ruining
and destroying Persons of the SAME RELIGION
with our selves, meerly upon the choice of some Peculiar Ways of
Worship in that Religion. And it's but reasonable, as was observed,
for men to look well to the grounds of what they do, when
they act contrary to the Principles of the Law of Nature, exprest
in so many Instances by the consent of Mankind. And I fear all
men do not aright consider, what a secret Influence into the Enervating
of Political Societies such Intrenchments on the Principles
of Natural Light, will assuredly have. For those things which
spring up in the Minds of Men without Arguing or Consideration
from without, will insensibly prevail in them against all Law and
Constitution to the Contrary. It is in vain to turn Nature out of
doors, it will return. And whence shall we learn what Nature
inclines unto, unless from the common practise of Mankind in all
Instances, where an evident demonstration may not be given, of
the prevalent influence of the interest of some Men unto the contrary?
Which is,
Pessimus Diuturnitatis custos.
It will not always prevail, nor ever any time without great
regret and commotion in the minds of Men, who have no concern
in that Interest.
Consider also the thing it self, of Forcing the Consciences of
Men, in manner before expressed; and you will find it so uncouth;
as I am perswaded you will not know well what to make
of it. Learned Divines tell us, That Conscience is the Judgement
that a man maketh of Himself and his Actions, with reference
to the future Judgement of God; or to that purpose. Now
let others do what they will, Conscience will still make this Judgment,
nor can it do otherwise. Whatever Men can alter in the
Outward Actings of Mens Lives, they can alter Nothing in the
Inward Constitution of the Nature given it by God in its Creation,
which refers to its Future End. How can this be forced?
It is said therefore, Let Men take this liberty unto themselves:
Who forbids them to judge of Themselves and of their Actions,
what they please? None goes about to take this Liberty from
them.
But is this all? Conscience doth not judge of Men and their
Actions, but with respect unto what in the Name of God it requires
them to be, and to do. It first requires several things of
them in the Name of God, and then judges upon their performance,
with reference unto the Judgement of God: And this is
the soveraign Dictate of it, Worship God according to that
Light and Understanding which you have, of what is that Worship
which is acceptable with Him, in matter and manner, and
no otherwise. If this Command be not obeyed, Conscience will
judge with reference unto the Judgement to come. Let Conscience
then have its Liberty for this Work, and this Difference is
at an end.
But it will be said, If Conscience must be free as to it first Act of
Directing and Commanding, as well as unto its Self-Judging, it
may lead men to all Abominations, Wickedness, Murthers,
Sedition and Filthiness; and so a Liberty unto them also must be
granted. So I have heard men speak, but I have wondered also
that any man that hath a Conscience of his own, or knows what
Conscience is, should give entertainment to so fond an Immagination:
I would ask any man whether ever he found any
such direction in his own Conscience, or any Inclination that
way? Nay, if he have not constantly found a severe Interdiction
given in by his Conscience against all such things? And how can
he then conceive it possible that the Conscience of any man should
be of such a Make, and Constitution; seeing naturally it is absolutely
the same in all. Besides, as was said, It is a mans judgment
of himself in reference to the future Judgment of God. And
this Intimation supposeth, that a man may judge that God at the
Last day will approve of Adultery, Murders, Seditions and the
like Evils! Which is to suppose all common inbred Notions
of God to be blotted out of the mind: Nay it is utterly impossible,
as implying a contradiction, that any man should consider
God as a Judge, as Conscience doth always, and suppose his Approbation
of the Evils specified, or of any of the like nature and
importance: But men will yet say that Conscience hath been
pretended for these things. I answer, never by any in their witts.
And what any brain-sick, or Enthusiastick Person may say or doe
in his Paroxisms, is not to have any place in considerations of
what becomes a guidance of the Actions of Man-kind one towards
another. It is true; that some things as they have been
Circumstantiated, have been debated, even in Conscience, whether
they have been Lawful or no; that is whether God would
approve of them, or condemn them at the last day. But what is
evil in its self, and against the light of Nature, there is no direction
unto it, no approbation of it from Conscience in the least. To
take away this Liberty of Conscience in things of its proper Cognizance
and Duty, seems to me, to be as much as to say, men shall
not judge themselves with referrence to the Judgment of God to
come; which is to put Gods great Vicegerent out of his place and
Throne.
Let us now apply this notion of Conscience unto the present
occasion. There is prescribed a way of Divine Worship, with
Ceremonies, Forms of Prayer, and Orders for the Administration
of Sacraments, all things that concern the Joynt and Publique
Worship of God. What is the Work or Duty of Conscience
in reference hereunto? Is it not, in the first place, to apply
the Mind and Understanding to consider of what sort it is, in
referrence unto the future Judgment of God? This cannot be
denied; the first Actings of a man who makes any Conscience of
what he does, must be of this sort. If then it apprehend it to be such
as God will approve of the Practice, and Observation of it at the
last Day, Conscience is satisfied, and reflects no self-Condemning
thoughts upon its Observance. But suppose a man doth
not understand it so to be; he cannot conceive it to be appointed
so by Christ, nor that any men have Warrant, Authority, or
Commission to impose on the practice of others what is not so
appointed by him. How shall he do to be otherwise minded?
Can he force himself to assent unto that, whereunto in truth he
doth not assent? Is it in his power so to do: Ask any man who
hath an Understanding, whether he can apply it to what he will;
that is to assent, or not assent unto what is proposed unto him:
All men will assuredly say, that their assent necessarily followeth
the evidence that they have of the truth of any thing, and that
otherwise it is not to be obtained. The Mind despiseth all violence,
or coaction from the Will: Yea, it implys a Contradiction
that a man should cause himself to assent unto that unto which
he doth not assent. Can then other men compell this assent? It is
so far otherwise that God himself will not; yea, be it spoken
with reverence of his Holiness, cannot force such an assent, seeing
it implies a Contradiction; Namely, that a man should assent
and not assent to the same Proposition at the same time: Neither
can a man himself force himself, neither can all the men in the
World force him, to understand more than he doth understand,
or can do so. Men do not seem to have exercised many reflect
Acts of Consideration on themselves, who suppose that any can
command their Understandings to apprehend what they please,
or to assent unto things at their will. These things follow Conviction
and Evidence; and so God himself procures the Assent
of Men unto what he revealeth; and otherwise the Understanding
is absolutly free from all imposition.
If a man then cannot understand these things to be approved of
God, and accepted with him; suppose they are so, yet if a man
cannot apprehend them so to be, what is the next work that
Conscience will apply it self unto? Is it not to declare in the
Soul, that if it practise these things, God will judge it the Last
Day, and pronounce Sentence against him? For Conscience, as was
said, is a Mans Judgement of Himself and his Moral Actions,
with respect unto the future Judgement of God. And I am perswaded
that this is the condition of Thousands, in reference to
the present Impositions. Their Apprehensions and Judgements
of themselves in this Matter, are to them unavoidable and insuperable.
It is not in their power to think otherwise than they
do, nor to judge otherwise of themselves in reference unto the
practise of the things imposed on them, than they do. Neither
can all the men in the World force them to think or judge
otherwise. If ever Light, and Evidence unto their Conviction
of the Contrary, is imparted to them, or do befall them, they
will think and judge according to it; in the mean time, they
crave that they may not be forced to act against their Light and
Consciences, and so unavoidably cast themselves into destruction.
All then that some desire of others, is, That they would but
give them leave to endeavour to please God; seeing they know
it is a fearful thing to fall into his Hands as an Avenger of Sin.
God deals not thus with Men; for although He requires them to
believe whatever He reveals, and proposes as an object of Faith,
and to obey whatever He commands, yet he gives them sufficient
evidence for the one, and Warranty of his Authority in the other;
and himself alone is JUDGE of what Evidence is so
sufficient. But men can do neither of these: They can neither
give Evidence to their Propositions, nor Warrant to their Authority
in their Impositions in Spiritual things, and yet they exact
more than doth God himself: But so it is, when once his
Throne is invaded, his Holiness, Wisdom, and Clemency are not
proposed to be imitated, but a fond abuse of Soveraignity alone,
is aimed at.
To impose Penalties then inforcing men to a Compliance and
Acting in the Worship of God, contrary unto what they are
Convinced in their Consciences to be his Mind and Will, is to endeavour
the inforcing of them to reject all respects unto the future
Judgments of God; which as it is the highest wickedness
in them to do, so hath not God Authorized any of the Sons
of men, by any means to endeavour their Compulsion unto it.
For the former of these, that men may Act in the things of God,
contrary unto what they are perswaded he requires of them; I
suppose none will ever attempt to perswade themselves or
others. Atheisme will be the end of such an Endeavour.
The sole Question is, Whether God hath Authorized, and doth
warrant any man, of what sort soever, to compell others to
Worship and serve him, contrary to the way and manner that
they are in their Consciences perswaded that he doth accept and
approve. God indeed where men are in Errours and Mistakes
about his Will and Worship would have them taught, and Instructed,
and sendeth out his own Light and Truth to guide
them, as seemeth good unto him.
But to affirm that he hath Authorized men to proceed in the
way before mentioned, is to say, that he hath set up an Authority
against himself, and that which may give controule to
His.
These things being so, seeing Men are bound Indispensably not
to Worship God so as they are convinced and perswaded, that
he will not be Worshiped; and to Worship him as he hath Appointed
and Commanded, upon the Penalty of Answering their
Neglect and Contempt hereof with their everlasting Condition at
the last day; And seeing God hath not Warranted or Authorized
any man to inforce them to Act contrary to their Light, and
that perswasion of his Mind and Will which he hath given them
in their own Consciences; nor to punish them for yeilding Obedience
in Spiritual things unto the Command of God as his mind is
by them apprehended, if the things themselves, though mistaken,
are such as no way interfere with the common Light of Nature
or Reason of Man-kind, the Fundamental Articles of Christian
Religion, Moral Honesty, Civil Society, and Publike Tranquility:
especially if in the things wherein men acting, as is supposed,
according to their own Light and Conscience in difference from
others, are of small Importance, and such as they probably plead
are unduly and ungroundedly imposed on their Practice, or Prohibited
unto them, it remains to be considered whether the
grounds and ends proposed in Exercise of the Severity pleaded
for, be agreeable to common Rules of Prudence, or the state and
condition of things in this Nation.
The ground which men proceed upon in their resolutions
for Severity, seemes to be, That the Church and Common-Wealth
may stand upon the same Bottome and Foundation;
that their Interest may be every way the same, of the same breadth
and length, and to be mutually narrowed or widened by each
other.
The Interest of the Kingdome they would have to stand upon
the Bottome of Uniformity: So that the Government of it should,
as to the beneficial ends of Government, comprehend them only,
whom the Church compriseth in its Uniformity; and so the
Kingdoms Peace, should be extended only unto them, unto
whom the Churches Peace is extended. Thus they say, that the

C

Kingdom and the Church, or its present Order and Establishment,
are to be like Hypocrates Twins, not only to be Born together,
and to Die together, but to cry and laugh together, and
to be equally affected with their mutual Concerns: But these
things are evident mistakes in Policy, and such as Multiplied Experience
have evidenced so to be. The Comparison of Monarchie
or the Fundamental Constitution of the Policy and Government
of this Nation, with the present Church-Order, and State,
Established on a Right, mutable and changeable Laws;
And which have received many alterations, and may at any
time when it seems good to the King and Parliament receive
more; is expressive of a Principle of so evil an Aspect towards
the solid Foundation of the Policy of this Nation, as undoubtedly
those who are principally concerned in it, are obliged not to
admit an avowance of. For whereas it is not the Gospel in general,
nor Christian Religion, or Religion considered as it best
corresponds with the Gospel, or the mind of Christ therein, but
the present Church-Order, Rule and Policy, that is intended, all
men know that it is Founded in, and stands solely amongst us,
on such Laws, as is usual with Parliaments to Enact in one Session;
and to repeale in another, or at least to Enact in one Age,
and to repeale in another, according as use and Experience manifests
them to be conducing, or obstructing unto Publick Good.
And whereas the constitution of the Civil Government of the
Nation, is built upon no such Alterable or Changeable Laws,
but hath quite another Foundation, Obnoxious to Nothing, but
to the All-over-Ruling providence of the most High, it is a great
shaking and weakning unto its Fixation and Interest in the minds
of Men, to have it compared with things every day alterable at
pleasure. And the attempt to Plant the Kingdomes Peace, on
the Foundation of the Churches Uniformity, which may on a
thousand occasions wherein the Peace of the Kingdom of it self
is not in the least concerned, be narrowed unto a Scantling wholy
unproportionate unto such a Superstruction, is without doubt as
great a mistake in Government as any persons can fall into. All
the World knows, how full at this day it is of various Opinions,
and Practises in things concerning Religion; and how unsuccessful
the Attempts of all sorts have been for their Extinguishment.
It is no less known, as hath in part already been discoursed, how
unavoidable unto Men, considering the various Alotments of
their Condition in Divine Providence, their different Apprehensions
and Perswasions about these things are. He therefore
that will build the Interest of a Nation, on an Uniformity of Sentiment
and Practices in these things, had need well fix this floating
Delos, if he intend not to have his Government continually
tossed up and down.
The true Civil Interest of this Nation, in the Polisy, Government,
and Laws thereof, with the Benefits and Advantages of
them, and the Obedience that is due unto them, Every English-Man
is born unto; he falls into it from the Womb; it grows up
with him; he is indispensably engaged into it, and holds all his
temporal Concernments by it: He is able also by Natural Reason
to understand it, so far as in point of Duty he is concerned,
and is not at liberty to dissent from the Community. But as for
Religion, it is the Choice of Men; and he that chuseth not his
Religion, hath none: For although it is not of necessity, that a
Man formally chooses a Religion, or one way in Religion in an
opposition unto, and with the rejection of another; yet it is so
that he so chooses in opposition to no Religion, and with Judgement
about it, and approbation of that which he doth embrace,
which hath the nature of a voluntary choice.
This being the Liberty, this the Duty of every Man, which is,
always hath been, and probably always will be issued in great variety
of Perswasions, and different Apprehensions, to confine the
Peace and Interest of Civil Societies unto any one of them, seems
scarce suitable unto that Prudence which is requisite for the steerage
of the present state of things in the World. For my part,
I can see no reason the Civil State hath to expose its Peace unto
all those Uncertain Events which this Principle will lead unto.
And it seems very strange, and I am perswaded that on due Consideration
it will seem strange that any should continue in desire of
confining the bottom of the Nations Interest in its Rule and
Peace, unto that Uniformity in Religion, which as to a firm
Foundation in the Minds and Consciences of Men, hath discovered
it self to be no more diffused amongst the Body of the
People, than at present it is, and from which such Multitudes do,

C 2

upon grounds to themselves unconquerable, dissent; resolving
to continue so doing, whatever they suffer for it; who yet
otherwise unanimously acquiesce in the Civil Government, and
are willing to contribute to the utmost of their Endeavours, in
their several places, unto its Peace and Prosperity.
Whatever therefore be the Resolution as to a present procedure,
I heartily wish that the Principle it self might for the future be
cast out of the Minds of Men; that the State and Rule of the
Nation, might not by plausible and specious pretences, suited to
the interest of some few Men; be rendred obnoxious unto impression
from the variety of Opinions about things Religious,
which as far as I see, is like to be continued in the World.
Especially ought this consideration, if I mistake not, be applied
unto those Differences about which alone this Discourse is intended;
namely, those which are amongst men of the same Religion
in all the Substantials of it, and which having been of long
continuance deduced from one Age to another, are greatly diffused,
and deeply rooted in the Minds of Men; being such also, as
no countenance can be given to act severely towards them, from
any thing in the Scriptures, or practise of the first Churches in
the World.
And I hope it will never more amongst sober and dis-engaged
persons be said or thought, that the Interest of England, or of
its Rule and Government, is in any thing confined unto a precise
determination of the Differences in the Minds and Consciences
of Men, so that those who are of one Mind in them, and would
impose the Apprehension and Practise of their Perswasion upon
others, should be alone comprehended therein.
But let the Ground of this Severity in proceeding against Dissenters
be never so weak or infirm, yet if the End proposed in
it be accomplished, the Counsel will appear at last to have been
adviseable. What then is the end of these things, of this Severity
so earnestly pressed after, to be engaged into? Suppose the
best appearing Success that in this case can be supposed, and all
that seems to be desired; namely that by External Force and
Compulsion, Men be brought unto an Outward Conformity in,
and unto the things that are imposed on them. This is the utmost
of what seems to be desired or aimed at. For no man surely is so
vain as to imagine that Compulsion and Penalties are a means suited
to perswade or convince the Minds of Men. Nay, Commonly
it is known, that they have a contrary effect, and do exceedingly
confirm men in their own perswasions, and into an alienation
from the things they are compelled unto.
Suppose then this End to be obtained: Is there better Peace
or Establishment assured to the present Church-Order thereby,
than what it may enjoy whilst Men have their Liberty to profess
their dissent? Both Reason and Experience do testifie the contrary.
Nor will the Church find any more dangerous Opponents, upon
any emergent occasion, than those who have been compelled to
Uniformity against their Conviction. For bearing their Condition
always as their Burthen, they will not be wanting unto an
opportunity to ease themselves of it.
And it may be sundry Persons now vested with Ecclesiastical
Power, if they would recollect their former Thoughts and Expressions,
might remember that they both conceived and declared
their mind to this purpose; that former Severities in the like
kind, were unduly and disadvantagiously pursued against that
strong inclination in so many unto an Indulgence, and Freedom
from their Impositions, which surely they cannot think to be now
lessened or weakned.
But present Power is apt to change the minds of Men, and
make them neither remember what were their former apprehensions,
nor foresee what would be their thoughts upon a disappointment
in their present Undertakings.
But neither yet can this rationally be supposed; nor is it probable
in the least, that the outward Conformity intended, will
ever be obtained by Rigor; especially where the reasons of it are
so remote from influencing the Consciences of Men. For whatever
Arguments may be used for a Restraint to be put upon Conscience,
in things concerning Faith and the Worship of God,
which must be taken from the nature of the things themselves, are
utterly superseded and made useless, by the nature of the Differences
that are in contest between the Imposers, and those that
deprecate their Impositions. For as very little hath been done,
especially of late, to prove the Lawfulness of the things imposed,
nothing at all to assert their Necessity; so the nature of the things
themselves, about which the difference is; quite casts them out
of the compass and reach of those Arguments which are pleaded
in the case of Coercion and Penalties in the things of Religion or
the Worship of God. For if men should be able to prove that
Heresies and Idolatries are to be punished in the Persons of them
that do assert them: no Conclusion will or can be thence made, as
I suppose, for their Punishment and Ruine, who by the Confession
of them that would punish them, are neither Hereticks
nor Idolaters.
Force must stand alone in this case; and what small Influence
it is like to have on the practices of Men, when it hath no pretence
of Reason nor Judgment, wherein Conscience is concerned
to give its countenance, is not uneasie to determine. Nay experience
hath sufficiently in most places baffled this attempt: Violence
hath been used in matters of Religion to the shame and
stain of Christianity; and yet never succeeded any where, to Extinguish
that Perswasion and Opinion which it was designed to
extirpate.
It may be; for a while indeed, and sometimes it may obtain
such succese, as to seem to have effected the end amed at. But still
within a short space, mostly in the compass of the same Age, it hath
been manifest, that it hath but laid in Provision for future Troubles,
Oppositions, and Animosities.
Let the Prelates, or Rulers therefore of the Church advise, press
unto, and exercise this Severity whilst they please; They may as
evidently see the Issue of it, as if it were already accomplished.
Some may be ruined, Multitudes provoked, the Trade of the
Nation obstructed, some few be inforced unto an Hypocritical
compliance with what is against the Light of their Consciences,
compassion be stirred up in the residue of the People for innocent
Sufferers, and by all Indignation against themselves and their ways
encreased; considering what are the things about which these differences
are, How deeply rooted a dissent from the present Establishment
is in the minds of Multitudes: For how long a season that
Perswasion hath been delivered down unto them, even ever since
the first Reformation, gradualy encreasing in its Sufferage to this
day, the Advantages that it hath had for its Growth and Improvement,
with successes evidently suitable unto them, and resolution
that mens Spirits are raised unto, to suffer and forgo
the utmost of their Earthly Concernments, rather than to
live and die in an open Rebellion to the commanding Light of
God in their Consciences: It is the utmost vanity to have other
Expectations of the end of such a course of Rigor and Prosecution.
In the mean time, I am sure whoever gets by Persecution, the
King looseth by it.
For what if some Officers of Ecclesiastical Courts have been
inriched by the booty they have got from Dissenters? What advantage
is it all this while to the Kingdom? when so many Families
are Impoverished, so many ruined, as are by Excommunications
and Imprisonments ensuing thereon, so many more discouraged
from the exercise of their Faculties, or improvment of
their Stocks, so many driven beyond the Seas; and yet all this
nothing, unto what in the same kind, must and will ensue, if the
course sometimes begun should be pursued. To me it seems that
an attempt for the pretended Conformity, for attained it will
never be is scarce a due Compensation for his Majesties loss in
the diminishing of his Subiects and their Wealth, wherewith it
is and will be certainly attended: Besides, to ruine men in all
their Substantials of Body and Life, for Ceremonies, and
those our own Country-men and Neighbours, seems to carry
with it somewhat of that severity which English-men after
the subsiding of the impetuous Impressions of Provocations, do
naturally abhor, and will not long by any means give Countenance
unto.
On the Consideration of these things, and other doubtless of
more deep Investigation, his Majesty hath often declared, not
only his Resolution to grant the Indulgence Intimated in his Gracious
Declaration to that purpose, but also the exceeding Suitableness
of those Intentions unto his own Inclination and Clemency.
The Advantages which have already ensued unto the Nation,
in the Expectation of Indulgence have been also remembred, and
repeated by him with an uncontrouleable Manifestation of its conducibleness
for the future, unto the Peace and Prosperity of the
Kingdom. And it seems very strange, that so Noble and Royal
Dispositions, such Thoughts and Counsels of Wisdom and Authority,
such Projections of Care and Solicitude for the Kingdoms
Good, should be all Sacrificed to the Interest of any one
Party of Men whatsoever.
I cannot but hope, that His Majesty will re-assume those
blessed Counsels of Peace: Especially considering that the Spirits
of Men are singularly disposed to receive and put a due Valuation
upon the Execution of them. For all those who desiring
an Indulgence, though differing amongst themselves in some
things, do joyntly cast their Expectations and Desires into a
dependance on His MAJESTY, with Advice of His PARLIAMENT.
And as notwithstanding their Mutual Differences, they
are united in this Expectation, so may they be made Partakers
of it: Although in other things their Differences continue, they
cannot but agree in Loyalty and Gratitude: When the Denyal
of it unto them, although they still differ in other things, will reconcile
their Mindes in regreet against the Impositions they Joyntly
undergo.
And, whereas men have by the Fears, Dangers, and Sufferings
which they have passed through, evidenced to all the World, that
the Liberty and Freedome of their Consciences is of more consideration
with them, than all other things whatever; and have
learned themselves also how to esteem and value that Liberty,
without which they are sensible how miserable their Condition
is, and is like to be, it is impossible that any stronger Obligation
unto Peaceableness Loyalty, and Thankfulness, can be put upon
the Subiects of any Nation, then a Grant of the Indulgence desired
would put upon Multitudes in this. This would set their
minds at Liberty from Fears and Contrivances for the Avoidance
of Impendent Dangers; incourage them to engage the utmost of
their Endeavours and Abilities in the businesses of Peace and Security,
leaving them no Fears, but only of any Disturbance of
the state of things, which hath secured unto them all their principal
Interests in the World.
And how foolish, senceless, and unbecoming of Men, would
any other Thoughts be? To think, That Men who have given
this Evidence at least, That they are such as exercise A Good
Conscience towards God and Others, in that they have suffered
for it, and are ready yet farther so to do, should not despise and
contemn all suggestions of unpeaceable Dispositions, or should
suppose that they have any Community of Interest with such as
being not concerned in Conscience with them; at least not so far
as to evidence it to be their Chief and Principal Interest, as theirs
it is; or to have any Inclination to the Disturbance of the Publique
Tranquility, wherein all their Desires and Aims are secured;
Is to judge by such Imaginations of Folly, Madness and
Wickedness, as Those who use these Pretences, would be loth
to be judged by; although They have not given that Testimony
of Their Respects unto Conscience, which the Others have
done.
And hereby, whereas the Parliament have been necessitated
through the Exigence of the publique Affairs, to engage the Nation
in payments not passed through without difficulty, they
will, as was said, put a real and effectual Obligation upon great
multitudes of Men, without the least semblance of Disadvantage
unto any others.
Neither is this a matter of any Expence, but only of Generous
Clemency in themselves, and the deposition of Wrath,
Envy, and Revenge in some few others; things that may be
parted withal, without the least detriment unto humane Society.
And, as it is in the Matter alone of Indulgence, and Conscience,
wherein the People are capable of a sensible Obligation, others
not concerned therein, being apt to think that all which is done
for them, is but their due, and less sometimes then is so; those
Partakers of it, by an avowment of the favour received, will be
in their own minds indispensably bound to promote the common
Interest of Publique Good.
It is true indeed, that the Parliament have thought meet some
years past, to direct unto another course of Proceedure: But
Dies Diem Docet.

D

And wise men are never wont pertinaciously to adhere unto
the pursuite of Conjectures and Projections about future Events;
Such as former Laws were Suited unto, against Experience, and
those second Thoughts which a new consideration of things may
suggest unto them: Besides the alterations of Affairs in many
concernments, may fully justifie the alteration in Resolutions
pleaded for; which is not such neither, as to be contradictory
unto any thing already Established, but what may be brought into
Compliance with it, and Subordination to it: They may say of
what is past, as was by one said of old:
Res duræ & regni Novitas me talia cogunt.
The present Assurance of publique Peace and Tranquility, admitts
of Counsels impartially tending to the Good of all, uninfluenced
by a mixture of Fears and Jealousies.
But suppose the Peace and Prosperity of the Nation to be much
Secured and Advantaged by an Indulgence, as undoubtedly
under the Protection and Blessing of God, it will be; yet I have
heard some say, and it is commonly pleaded, That the Church
will not be able to keep its Station, or to retain its Members in
compliance; but they will many, if not most of them, make use
of the Liberty desired; especially if it be for and unto Protestants,
which must be prevented. Now this I confess seems
strange to me, that any such events should be feared or expected.
Those who make this Objection, Suppose the Church to be
really possessed of Truth and Order in the matters that are in
difference; They express every day not only the great Sence
they have of the Learning, Ability and Piety of the Clergy, but are
ready also on all occasions, to contemn their Adversaries, as men
Unlearned, Weak, and Inconsiderate. It is also granted that
all outward Priviledges, Incouragements, Advantages, Promotions,
Preferments, Dignities, Publick Conveniencies, Legal
Maintainance, are still to be confined unto the Church, and its
Conformists; as also that those who desire the benefit of Indulgence,
must together with an Exemption from all these, pay all
Dues required by the Law to them; and if they will joyn
themselves unto others, besides a Deprivation of the great
conveniencies of their usual places of Assemblies, and their Legal
Interest in them, and the Inconveniencies of repairing unto
other Assemblies, it may be far remote from their Habitations,
contribute also to the Maintainance of their Teachers where it is
indispensably needed.
If I say, all these and the like Considerations, with a Reputation
of publick Favour, and regard with Authority, be not sufficient
to preserve and secure the Church in its Station, and its
Members in the Communion of it, It is evident that they are
things which have no Foundation in the Consciencies or
Minds of Men, but stand meerly on the props of Law and
Power. Which if true, is yet a Secret which ought not to be
divulged.
I confess Chief Justice Hubbart, in his Reports, in the Case of
Colt, and the Bishop of Coventry and Litchfield, says, That
though it be de Jure Divino, that Christian People be provided of
Christian Officers and Duties, as of Teaching, Administration
of the Sacraments, and the like, and of Pastors for that purpose;
and therefore to debar them wholly of it, were expresly against the
Law of God; yet all other things, as he there shews, are not so:
For saith he We know well that the primitive Church in her
greatest purity, were but Voluntary Congregations of Believers,
submitting themselves to the Apostles, and after to other Pastors,
to whom they did minister of their Temporals, as God did move
them. A liberty for which state is pleaded for, the thing it self
being owned to be according to the Pattern of the Primitive
Church in her greatest Purity.
And if it be so as he speaks, all other Orders and Observances
in the Church, must be built onely on Law and Custom. But
yet such is their Force also on the minds of Men, that as attended
with the advantages and conveniences before mentioned,
and fenced by the inconveniences and disadvantages which attend
Dissenters; the Differences also contended about, being of no
more weight than they are; there is no doubt but the most of
men, at least to the full as many as without force to Conscience,
will do so under the severest Penalties to the contrary, will

D 2

continue their adherence to the present Church-state, although
the Liberty of the dissent desired, should be indulged.
It may be this suggestion of Peace and Moderation, may not
have an equal rellish unto all Pallats, nor find a like reception in
the minds of all. The Interest of some, and the Prejudices of
others, are so important with them, as that they cannot attend
unto impartial Reason in this matter. I am perswaded that some
have scarce any better or more forcible Argument, to satisfie
their own Minds that they are in the right in Religion, than the
inclination they find in themselves to hate and persecute them
whom they suppose to be in the wrong; or at least that they can
no longer believe that to be Truth which they profess, than whilst
they are willing and ready to destroy with violence that which is
contrary unto it. For what is forborn, they suppose must needs
be approved; all which are so palpable misapprehensions, as
there needs no Endeavour to lay them open.
It is far enough from being an evidence of Truth in any, that
they are ready to destroy them that are otherwise minded. It is
Errour and Superstition, which being conscious of their own
weakness, are impatient until their Contraries are ruined. And
never are there such Mutual Violences in Matters of Religion, as
where the several opposite Parties are all of them most grosly erroneous
and superstitious.
The Egyptians were of old the scorn and sport of the World
for their Devotions in general: Oxen, Apes, Crocodiles, Garlick,
and Onions, being some of the best of their Deities: And yet
about these they had amongst themselves such endless Animosities,
and mutual Persecutions of one another, as can scarce be parallell'd.
So he tells us:
Immortale odium & nunquam sanabile bellum,
Ardet adhuc ombos & Tentyra; summus utrinq3
Inde furor vulgo, quod numina vicinorum
Odit uterq3 locus.
And what was the ground and occasion of the Quarrel?
Crocodilon odorat
Parshæe, illa pavet saturam Serpentibus Ibin.
Their Controversie was about the Worship of a Crocodile on
the one hand, and of a Fowl that devoured Serpents, on the
other.
Neither is the Difference of much more importance, or
managed with much more moderation, which is at this Day
between the Turks and Persians, about the true Successors
of Mahomet.
So little Reason have Men to please themselves with a surmize
of being possessed of the Truth, by the inclination that they
find in themselves to persecute the contrary: Seeing such an inclination
is an inseparable Companion of Error and Superstition,
and is generally heightened to Cruelty and Revenge, according
as Men by them are drenched in Folly and Blindness.
It is yet pretended by some, That such a Toleration as will
satisfie them that desire it, and secure the Publique Tranquility,
however it may please in the notion of it, will yet be found unpracticable
when it comes to be examined and instanced.
But it is evident that these pretences must be countenanced by
some peculiar Consideration of this Nation, and Government
thereof; seeing the utmost of what is here desired, is both established
and practised in other Nations. The whole of it is plainly
exercised in the Kingdom of France, where the Protestants
paying all Duties to the Church, sustaining all Burthens and Offices
in the Commonwealth, equal with others, are freed from
Ecclesiastical Courts, Censures, and Offices, and all Penalties for
their Dissent, with an allowance for the Worship of God in their
own Assemblies, provided by themselves, and known to the
Magistrates under whose Jurisdiction they are; which is the sum
of all that is here desired. The like Liberty, if I mistake not, is
granted to the French and Dutch Churches here in England.
The United Provinces of the Netherlands have continued in the
same practise ever since the Reformation. So also hath the
Kingdom of Poland, where the Dissenters are both numerous,
and divided among themselves. Lutherans are tolerated in the Dominions
of the Pauls-grave, Elector of Brandenburg, and Landtgrave
of Hassia: So are Calvinists in many free Cities of the
Empire; in some places of the Kingdom of Denmark: And both
Lutherans and Calvinists in sundry Principalities in Germany,
whose Magistrates are of the Roman Religion. In the Hereditary
Dominions of the Emperour, where-ever Difference in Religion
once made an entrance, either a Forbearance and Toleration is
granted and continued, as in Hungary; or the Countries themselves
have been made utterly waste and desolate, as Bohemia
and Moravia, and yet in a great measure continue so to be. The
Attempts of the Duke of Savoy against it, have been condemned,
detested and abhorred, by all Princes of the same Religion
with himself, and yet have ended in some tollerable forbearance.
It is also known, that the Kings of England have by vertue of
their Power in things Ecclesiastical, in all Ages as occasion required,
and as they saw meet, exempted Persons and Societies
from the common and ordinary course and way of Church-Discipline
and Inspection.
Certainly therefore the unpracticableness of such an Indulgence
lies in the desires of them, whose Interest, as they apprehend,
is opposite unto it; although it is more probable, that
their Moderation known and declared in this matter, would give
them a greater Interest in publique Esteem and Veneration, then
by any other ways they are like to obtain. Neither is this at all
by wise men to be despised, who are able to foresee the probable
events of continued Exasperation. Why then should men pretend,
that that cannot be done, which hath been done, and is
done at this day in so many Kingdoms and Nations, with the
wished-for success by Peace and Happiness?
And as it may be very few Instances can be given of such Severity
against Dissenters, who come up to so full an Agreement
in all material things with them from whom they dissent, as that
of late practised, and still pressed for in England; so it will be
found, that whether we respect the Nature and Temper of the
People of this Land, or the admission of the Principles of Dissent,
with the grounds of them, in Multitudes; or the Resolution
to undergo all Difficulties and Sufferings, rather than to
transgress against the Light of their Consciences; or their Valuation
of Forbearance above all Secular Things whatever:
There is no Nation under Heaven, wherein such an INDULGENCE
or TOLERATION as is desired, would be
more Welcome, Useful, Acceptable, or more subservient to Tranquility,
Trade, Wealth and Peace.

FINIS.