Toleration discuss'd by Roger L'Estrange.
L'Estrange, Roger, Sir, 1616-1704.
1663
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Toleration discuss'd by Roger L'Estrange.
L'Estrange, Roger, Sir, 1616-1704.
[6], 106, [2] p.
Printed for Henry Brome ...,
London :
1663.
Reproduction of original in Union Theological Seminary Library, New York.
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eng
Dissenters, Religious -- England.
Toleration.
Freedom of religion -- Great Britain.
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Imprimatur
,
Geo.
Stradling
.
S.
T.
P.
Rev.
in
Christo
Pat.
D.
Gilb.
Episc.
Lond.
à
Sac.
Domest
.
Aed
.
Sab.
〈◊〉
.
16.
1662.
Toleration
DISCUSS'D
.
By
ROGER
L'ESTRANGE
.
Ferre
quam
Sortem
patiuntur
Omnes
,
Nemo
recuset
.
Sen.
Troas
.
LONDON
,
Printed
for
Henry
Brome
at
the
Gun
in
Ivie-Lane
,
1663.
The
Praeface
.
I
AM
not
so
vain
,
as
to
expect
,
that
any
Man
will
be
either
the
Better
,
or
the
Wiser
,
for
what
I
write
;
and
yet
,
when
I
consider
,
that
God
Himself
,
is
pleas'd
with
Free-will
Offerings
(
though
ne're
the
Richer
for
them
)
I
make
That
Thought
my
Measure
:
and
how
Incapable-soever
of
Doing
the
Publique
a
Service
,
I
think
my self
;
yet
Honestly
Oblig'd
to
Offer
it
a
Duty
;
and
This
poor
Little
is
My
All.
The
Subject
I
Treat
of
,
is
,
TOLERATION
;
wherein
(
with
Modesty
)
I
have
not
ventur'd
beyond
my
Reach
:
For
,
upon
the
Ventilation
of
the
Question
,
It
seems
to
mee
,
that
it
is
one
of
the
Hardest
Things
in
the
World
,
for
the
Non-conformists
to
say
What
They
would
have
;
and
one
of
the
Easiest
(
on
the
other
side
)
to
Overthrow
All
they
can
say
.
To
give
the
Reader
a
Clear
,
Distinct
,
and
Impartial
Prospect
of
the
Matter
,
I
have
layd
the
Debate
before
him
in
Colloquy
;
and
under
the
Names
of
CONFORMITY
,
ZEAL
,
and
SCRUPLE
,
are
Represented
the
Three
Grand
Partyes
,
ORTHODOX
,
PRESBYTERIAN
,
and
INDEPENDENT
.
That
which
first
put
mee
upon
this
Theme
,
was
the
Great
and
Irregular
Earnestness
,
that
was
not
long
stnce
Employ'd
,
toward
the
Procurement
of
a
Toleration
.
Concerning
which
,
I
found
my self
at
a
Double
Loss
:
First
,
touching
the
Proposition
it self
;
and
Secondly
,
about
the
Manner
of
Promoting
it
.
As
to
the
Former
,
Me'thought
Toleration
in
Gross
,
was
of
something
a
Mysterious
Latitude
;
but
upon
the
taking
it
in
pieces
,
I
perceive
,
that
nothing
can
be
plainer
than
the
Meaning
of
it
;
and
the
Truth
is
,
It
means
[
not
to
be
understood
]
that
they
may
be
sure
to
make
something
on
't
,
whether
it
Hitts
or
Misses
.
The
One
way
,
they
may
do
what
they
please
;
and
the
Other
way
,
there
's
a
Ground
for
a
Compleynt
.
A
Second
thing
that
surpriz'd
me
not
a
little
,
was
the
Manner
of
Introducing
it
;
for
,
it
was
Usher'd
in
by
All
the
Querulous
wayes
of
Compleynt
and
Aggravation
,
Imaginable
:
Which
I
presume
,
they
would
have
forborn
,
had
they
but
been
Acquainted
with
the
Iustices
Opinions
(
in
the
2d
of
King
James
)
upon
that
very
Point
.
It
was
demanded
by
Chancellor
Ellesmere
,
Whether
it
were
an
Offence
punishable
,
and
what
punishment
they
deserved
,
who
framed
Petitions
,
and
Collected
a
Multitude
of
Hands
thereto
,
to
Prefer
to
the
King
,
in
a
Publique
Cause
,
as
the
Puritans
had
done
,
with
an
Intimation
to
the
King
,
That
if
He
Deny'd
Their
Suit
,
many
Thousands
of
his
Subjects
would
be
Discontented
?
Whereto
all
the
Iustices
Answer'd
,
That
it
was
an
Offence
Finable
at
Discretion
,
and
very
near
to
Treason
and
Felony
,
in
the
Punishment
,
For
they
Tended
to
the
Raising
of
Sedition
,
Rebellion
,
and
Discontent
among
the
People
.
Upon
the
Rejection
of
their
Suit
,
the
Business
was
Husht
,
till
of
Late
;
When
the
Revival
of
their
Pretensions
,
together
with
the
Dispersing
of
divers
Virulent
Libells
,
mov'd
me
to
Gather
up
my
Thoughts
,
which
I
here
submit
to
the
Fate
of
my
other
Weaknesses
.
I
might
say
Twenty
things
,
to
Excuse
the
slips
of
my
Distracted
Leisures
;
but
I
shall
rather
Recommend
what
's
worth
the
Reading
,
than
Trifle
away
a
Complement
for
that
which
is
not
.
I
caus'd
a
Little
Tract
lately
to
be
Re-printed
,
under
the
Title
of
Presbytery
Display'd
:
Who
was
the
Author
of
it
,
I
know
not
;
but
it
is
Certainly
,
a
Iudicious
,
and
well-Order'd
Draught
of
Their
Government
;
and
may
serve
to
stop
Any
Presbyterian's
Mouth
that
Opens
for
a
Toleration
,
which
how
Formidable
-
soever
it
may
Appear
in
a
Petition
,
is
Certainly
a
most
Pitifull
Thing
in
an
Argument
.
The
Contents
are
to
be
found
at
the
End
of
the
Book
.
Toleration
Discuss'd
.
INTRODUCTION
.
ZEAL
and
CONFORMITY
,
And
to
Them
SCRUPLE
.
Zeal
.
GOod
morrow
to
ye
,
Conformity
.
Conform
.
Welcome
,
Zeal
.
Is
this
your
Eight
a
clock
?
As
sure
as
I
live
,
A
Presbyterian
forfeits
his
Charter
that
keeps
touch
with
a
Son
of
the
Church
.
Zeal
.
'T
is
Late
I
Confess
,
but
I
could
not
possibly
get
away
sooner
.
Conf.
And
I
beseech
ye
(
if
a
body
may
ask
)
what
mighty
business
hinder'd
ye
?
Zeal
.
Guess
.
Conf.
Why
then
,
my
Head
to
a
Nut-shell
,
thou
hast
either
been
Breathing
thy
Girles
at
some
Prohibited
Lecture
;
or
getting
Hands
against
the
Act
for
Uniformity
.
Go
to
,
speak
Truth
,
What
made
You
and
your
Ladies
so
early
abroad
this
Morning
?
(
for
I
saw
ye
at
the
Back-gate
as
soon
as
ye
could
well
find
the
way
to
it
)
Zeal
.
Suppose
I
should
tell
ye
,
that
we
went
to
a
Religious
Meeting
.
Conf.
Then
would
I
tell
you
again
that
't
is
well
your
Wife
is
My
Kinswoman
.
Ze.
What
's
your
Conceit
for
That
?
Conf.
I
should
suspect
she
might
be
tempted
Else
to
make
your
Head
ake
:
For
Those
Assemblies
which
you
call
Religious
Meetings
;
What
are
they
,
but
close
Appointments
,
where
the
Men
meet
to
Cuckold
Authority
:
and
the
Women
(
if
they
please
)
to
do
as
much
for
their
Husbands
?
Without
Fooling
,
I
look
upon
Conventicling
,
but
as
a
Graver
kind
of
Catter-wawling
;
and
in
fine
,
'T
is
not
good
to
wont
our selves
to
stoln
pleasures
.
Ze.
You
will
be
Bitter
.
Conf.
No
no
,
I
will
not
.
Raillery
apart
,
Your
Wife
's
a
very
good
Lass.
But
where
have
you
been
in
Earnest
?
Ze.
To
tell
you
the
very
Truth
,
I
have
been
,
with
my
Wife
and
my
Daughter
,
to
Ioy
Mr.
Calamy
of
his
Enlargement
.
Conf.
Bless
me
!
Is
he
at
Liberty
then
?
Ze.
Yes
,
He
is
at
Liberty
.
Do
ye
Wonder
at
it
?
Conf.
No
,
not
much
.
But
,
prethee
why
was
he
Clapt
up
?
Ze.
For
Preaching
.
Is
not
That
Crime
enough
?
Conf.
That
's
according
as
the
Sermon
is
;
For
so
as
a
man
may
order
the
Matter
in
a
Pulpit
,
I
think
he
may
with
a
better
Conscience
Deliver
Poyson
in
the
Sacrament
;
for
the
One
does
but
Destroy
the
Body
,
t'Other
the
Soul.
This
,
poysons
only
the
Congregation
;
That
,
the
whole
Kingdome
.
Ze.
I
sent
ye
his
Sermon
last
night
,
have
ye
overlookt
it
?
Conf.
Yes
:
And
I
have
weigh'd
every
Syllable
in
't
.
Ze.
Well
,
and
How
do
ye
find
it
?
Conf.
Only
a
Plague-plaister
,
that
's
made
Publique
for
the
Good
of
His
Majesties
Liege-People
.
Find
it
say
ye
?
If
ever
I
live
to
be
King
of
Utopia
,
I
'le
hang
him
up
that
Prints
the
fellow
on
't
within
my
Dominions
.
Zeal
.
And
what
shall
become
of
him
that
Preaches
it
,
I
beseech
ye
?
Conf.
Perhaps
I
'le
spare
him
for
his
Industry
;
for
a
Presbyterian
that
Preaches
Sedition
,
do's
but
Labour
in
's
Calling
.
Ze.
Come
leave
your
Lashing
,
and
tell
me
Soberly
;
What
hurt
do
you
find
in
't
?
Conf.
That
Hurt
that
brought
the
Late
King
to
the
Scaffold
.
And
(
in
a
word
)
which
will
unsettle
the
Best
Establisht
Government
in
the
world
,
with
a
very
small
Encouragement
;
That
Hurt
do
I
find
in
't
.
Ze.
Truly
,
My
Eyes
can
discover
no
such
Matter
.
Conf.
It
may
be
you
'll
see
better
with
my
Spectacles
.
But
where
's
your
Brother-Scruple
?
He
was
not
with
you
at
Mr.
Calamy's
,
I
hope
.
Ze.
No
,
ye
know
Hee
's
of
another
way
;
I
think
hee
'll
call
upon
me
here
by
and
by
;
for
we
are
to
go
into
the
City
together
about
Business
.
Conf.
What
ever
the
Matter
is
,
I
have
a
strange
Itch
to
day
to
know
your
Business
.
Prethee
is't
a
Secret
?
Ze.
'T
is
a
Secret
,
to
You
,
if
you
don't
know
't
.
But
what
if
I
should
Long
as
much
now
to
know
what
't
is
that
makes
you
so
Inquisitive
?
Conf.
I
'de
save
your
Longing
;
Nay
,
and
for
fear
of
the
worst
,
I
'le
prevent
it
.
They
say
that
you
and
your
Brother
are
gathering
Hands
to
a
Petition
against
the
Act
for
Uniformity
.
Ze.
Put
case
we
were
,
what
Then
?
Conf.
In
the
Day
that
You
Offer
That
Petition
,
will
I
and
My
Friends
prefer
Another
against
the
Act
of
Indempnity
.
Ze.
Sure
ye
do
not
take
it
for
the
same
case
.
Have
you
read
the
Kings
late
Declaration
of
December
26
?
Conf.
Yes
;
and
I
see
nothing
There
,
but
that
His
Majesty
finds
Himself
Oblig'd
to
preserve
Both
Alike
.
Ze.
Do
ye
Remember
what
he
Says
concerning
his
Promises
from
Breda
?
Conf.
Oh
very
well
;
and
I
would
advise
you
as
a
Friend
not
to
mind
Him
too
much
of
them
:
For
first
,
His
Majesty
has
done
HIS
PART
in
consenting
to
the
Mature
and
deliberate
Offers
of
his
Parliament
.
2.
You
have
(
Many
of
ye
)
fail'd
of
Yours
in
not
Complying
with
the
Conditions
of
his
Royal
Mercy
.
But
to
the
point
I
am
to
speak
with
you
about
.
Ze.
Do
so
,
What
is
't
?
Look
ye
;
Here
's
Scruple
come
already
.
Conf.
So
much
the
Better
,
for
I
have
somewhat
to
say
to
ye
Both.
Come
,
Scruple
,
I
think
I
may
thank
your
Brother
here
for
This
Visit.
Scrup.
Truly
if
it
were
Thankworthy
,
so
you
might
;
for
I
am
only
come
to
call
him
away
about
Business
into
the
City
.
Conf.
Nay
never
talk
of
Business
into
the
City
before
Dinner
;
for
,
to
my
Knowledge
,
the
Afternoon
is
time
enough
for
your
Business
.
Scrup.
In
Good
Truth
,
we
are
Engag'd
upon
an
Appointment
.
Conf.
I
know
ye
are
,
and
that
's
the
Reason
I
desir'd
to
speak
with
your
Brother
this
Morning
.
You
Two
are
to
be
at
Town-ditch
this
Morning
,
if
it
be
possible
;
or
however
,
sometime
to
Day
.
Is
't
not
so
?
Ze.
Pray'e
where
have
You
your
Intelligence
?
Conf.
I
have
a
certain
Familiar
that
tells
Tales
out
of
School
.
Come
,
Come
,
Resolve
upon
the
Afternoon
,
'T
is
but
Reprieving
Bishops
a
matter
of
two
hours
Longer
.
Ze.
Well
,
Since
you
'll
have
it
so
,
it
shall
be
so
:
but
let
me
tell
ye
,
your
Devil
deceives
ye
;
for
we
have
no
Design
at
all
upon
Episcopacy
.
Conf.
Y'Intend
to
Petition
the
Parliament
;
Do
ye
not
?
Ze.
It
may
be
we
do
.
Conf.
In
good
time
;
and
what
's
the
Scope
of
your
Petition
?
Ze.
That
we
may
be
left
at
Liberty
to
Worship
God
according
to
our
Consciences
.
Conf.
Have
you
well
consider'd
what
will
be
the
Fruit
of
Granting
that
Liberty
?
Ze.
It
will
exalt
the
Kings
Honour
,
Establish
the
Peace
of
the
Nation
,
Promote
all
Honest
Interests
;
and
Satisfie
all
Good
Men.
Conf.
Make
That
Good
,
and
ye
shall
have
my
Hand
to
your
Petition
.
Scrup.
And
if
we
do
not
make
it
Good
,
Wee
'll
Renounce
our
Claim
.
Conf.
Come
Gentlemen
,
There
's
a
Fire
in
my
Study
,
and
we
have
Two
Hours
good
to
Dinner
.
Let
's
make
use
of
our
Time.
SECT
.
I.
Liberty
of
Conscience
Stated
.
Conf.
IF
I
do
not
mistake
ye
,
my
Masters
,
the
Thing
ye
Contend
for
is
a
Toleration
.
Scrup.
It
is
so
.
Ze.
And
that
we
may
not
be
Enjoyn'd
(
upon
a
Penalty
)
to
do
that
which
we
think
we
ought
not
to
do
.
Conf.
Your
Pardon
,
my
Friend
;
That
's
not
the
Question
,
I
do
not
Ask
ye
what
ye
would
Not
have
,
but
what
ye
Would
:
Not
what
y'
are
Against
,
but
what
y'
are
For.
I
know
well
enough
that
the
Act
for
Uniformity
displeases
ye
;
but
I
would
fain
know
when
That
's
gon
,
what
will
Please
ye
,
that
we
may
not
Destroy
a
Law
to
no
purpose
.
Ze.
Allow
us
but
a
Freedome
to
Worship
God
,
according
to
the
Rule
of
his
own
word
,
and
that
Freedom
shall
content
us
.
Scrup.
In
short
,
the
Thing
we
Desire
is
Liberty
of
Conscience
.
Conf.
Liberty
of
Conscience
?
What
Mortal
can
pretend
to
take
it
from
ye
?
Ze.
Do's
not
the
Act
for
Uniformity
Debar
us
of
it
?
Conf.
Not
at
all
;
Your
Actions
indeed
are
Limited
,
but
your
Thoughts
are
Free
;
What
do's
This
or
That
Garment
,
or
Gesture
Concern
the
Conscience
?
Ze.
But
if
I
believe
it
unlawfull
to
Worship
Thus
,
or
So
:
Whatsoever
is
not
of
Faith
,
is
sin
:
Conf.
At
this
Rate
,
for
ought
that
I
know
,
ye
may
Believe
it
unlawfull
to
worship
at
all
:
For
ye
may
as
well
Except
to
every
mode
which
is
Not
commanded
,
as
to
That
which
Is.
(
But
we
are
upon
the
Merits
of
the
Cause
,
before
we
state
the
Question
.
)
Liberty
of
Conscience
(
according
to
my
Books
)
is
a
Liberty
of
Iudging
,
not
of
Acting
;
but
I
perceive
the
Liberty
which
You
claym
,
is
a
Liberty
of
Practice
.
Ze.
No
matter
for
the
Word
,
so
long
as
we
Agree
upon
the
Meaning
.
Conf.
Nay
,
by
your
favour
,
Zeal
,
we
are
not
as
yet
Agreed
upon
Either
;
for
that
which
you
seem
to
Ask
in
One
sense
,
you
Resolve
to
Take
in
Another
:
That
is
,
ye
Ask
leave
to
Think
what
ye
will
,
and
ye
Take
leave
to
Do
what
ye
will
;
so
that
the
Liberty
You
demand
,
is
rather
Matter
of
State
,
then
of
Religion
:
And
to
Ask
,
that
ye
may
govern
your selves
by
your
own
Consciences
,
is
the
same
Thing
with
Asking
to
be
no
longer
govern'd
by
the
Kings
Laws
.
Scrup.
Cannot
Liberty
of
Conscience
then
consist
with
Civil
Obedience
?
Conf.
Yes
,
Liberty
of
Conscience
may
,
but
not
Liberty
of
Action
;
If
Liberty
of
Conscience
will
content
ye
,
disclaim
Liberty
of
Practice
;
But
if
ye
must
needs
have
Liberty
of
Practice
,
speak
out
,
and
do
not
call
it
Liberty
of
Conscience
.
Scrup.
Give
it
what
Name
you
please
;
The
Liberty
I
Desire
,
is
a
Liberty
towards
God
in
Matters
of
Religion
▪
Conf.
But
what
do
ye
mean
by
those
Matters
of
Religion
?
Zeal
.
Whatsoever
has
the
Honour
of
God
for
it's
Direct
and
Immediate
End
,
under
which
Head
,
may
be
comprised
[
Ceremonies
properly
sacred
and
significant
by
Humane
Institution
]
[
Religious
Mystical
Habits
]
[
Canonical
Subscription
,
]
[
Holy-dayes
]
—
and
in
fine
,
such
Inventions
of
Worship
as
are
not
warranted
by
Gods
Word
.
Conf.
So
that
upon
the
whole
Matter
,
The
Liberty
you
Demand
,
is
a
Liberty
of
Practice
,
in
such
Matters
of
Religion
,
as
have
the
Honour
of
God
for
their
Direct
and
Immediate
End.
All
which
,
in
one
word
,
amounts
to
a
Toleration
,
and
so
much
for
the
state
of
the
Question
.
SECT
.
II.
Universal
Toleration
unlawfull
.
Conf.
IF
a
Toleration
you
would
have
,
it
must
be
either
Absolute
,
and
Generall
,
or
Limited
and
Partial
.
Scrup.
Let
it
be
Generall
then
,
for
doubtless
if
a
Man
be
Oblig'd
to
Worship
,
it
supposes
him
Free
to
do
't
in
such
Manner
as
he
finds
himself
Bound
to
do
't
.
Conf.
This
Argument
of
yours
takes
in
Pagans
,
as
well
as
Christians
,
for
They
have
Consciences
as
well
as
Wee
,
and
They
are
convinc'd
that
there
is
a
God
,
and
that
That
God
ought
to
be
Worship'd
;
so
that
to
grant
a
General
License
,
is
to
Tolerate
Paganisme
.
Zeal
.
But
Paganisme
is
not
within
the
Pale
of
the
Question
.
Conf.
Why
then
no
more
is
Conscience
;
for
if
you
exclude
Pagans
,
upon
what
Accompt
is
't
?
They
perswade
Themselves
they
are
in
the
Right
,
You
think
them
in
the
Wrong
,
and
because
of
the
Error
of
Their
Way
,
deny
them
the
Exercise
of
their
Opinions
;
so
that
your
Exception
lyes
to
the
Error
,
not
to
the
Conscience
.
Scrup.
But
their
Consciences
are
Erroneous
.
Conf.
They
are
so
,
if
You
may
be
Iudges
of
Them
,
and
so
are
Yours
too
,
when
You
come
to
be
Iudg'd
by
Us.
Now
tell
me
,
What
Right
have
You
to
be
Judges
in
your
own
Case
,
any
more
then
They
in
Theirs
?
Ze.
We
have
a
Law
to
judge
our selves
by
.
Conf.
And
,
They
,
even
without
a
Law
,
do
by
Nature
the
things
contained
in
the
Law
,
and
are
a
Law
to
Themselves
:
But
to
look
nearer
Home
,
'T
is
it
seems
among
Christians
only
,
that
you
would
have
a
Generall
Toleration
;
and
That
in
my
opinion
helps
ye
not
much
;
for
to
uphold
your
Claim
,
you
must
either
maintain
that
there
are
no
Erroneous
Consciences
among
Christians
,
or
that
Errour
of
Conscience
is
no
Sin
,
or
else
that
Sin
may
be
Tolerated
.
Scrup.
That
there
are
Erroneous
Consciences
,
and
that
sin
is
not
to
be
Tolerated
,
I
Grant
ye
;
but
I
do
not
take
every
Error
of
Conscience
to
be
a
sin
(
understand
me
,
of
Consciences
labouring
under
an
Invincible
Ignorance
.
)
Conf.
'T
is
very
true
,
the
Formality
of
sin
is
the
Obliquity
of
the
Will
;
but
sin
,
Materially
consider'd
,
is
the
Transgression
of
the
Divine
Law
:
and
Conscience
it self
becomes
sinfull
,
when
it
dictates
against
That
Law.
Scrup.
Can
there
be
any
sin
without
Consent
?
or
any
Consent
without
Knowledge
?
or
any
Knowledge
in
a
Case
of
Invincible
Ignorance
?
The
Transgression
of
the
Law
implies
the
Knowledge
of
it
,
or
at
least
the
Possibility
of
knowing
it
;
without
which
,
it
has
not
the
Nature
of
a
Law
,
as
to
mee
.
[
The
Conditions
Requisite
to
a
Rule
,
are
These
,
it
must
be
Certain
;
and
it
must
be
Known
:
If
it
be
not
Certain
,
't
is
no
Rule
;
if
it
be
not
Known
,
't
is
no
Rule
to
Us.
]
I
had
not
known
sin
(
sayes
the
Apostle
)
but
by
the
Law
;
and
in
another
place
,
[
Where
there
is
no
Law
,
there
is
no
Transgression
:
]
From
whence
the
Deduction
is
clear
,
that
sin
is
not
barely
the
Transgression
of
a
Law
,
but
the
Transgression
of
a
known
Law
;
the
Inconformity
of
the
Will
to
the
Understanding
.
Conf.
The
Perversness
of
the
Will
being
a
Sin
▪
does
not
hinder
the
Enormity
of
the
Judgment
to
be
so
too
,
[
Untill
the
Law
(
says
your
own
St.
Paul
)
sin
was
in
the
World
,
but
sin
is
not
imputed
when
there
is
no
Law.
]
Briefly
;
The
Word
of
God
is
the
Rule
of
Truth
,
and
All
Disproportion
to
That
Rule
is
Errour
;
God's
Revealed
Will
is
the
Measure
of
Righteousness
,
and
all
Disproportion
to
That
Measure
is
sin
.
Now
the
Question
is
not
,
Whether
Imputed
or
not
,
but
whether
a
Sin
or
no
?
and
you
cannot
make
Errour
of
Conscience
to
be
no
Sin
,
without
making
the
Word
of
God
to
be
no
Rule
.
Scrup.
I
do
not
deny
,
but
it
is
a
fin
as
to
the
Law
;
but
it
is
None
as
to
the
Person
:
It
is
none
constructively
,
with
Him
that
accepts
the
Will
for
the
Deed.
Conf.
Can
you
imagine
,
that
any
Condition
in
the
Delinquent
can
operate
upon
the
Force
,
and
Equity
of
the
Law
?
Because
God
spares
the
Offender
,
shall
Man
therefore
Tolerate
the
Offence
?
David
was
Pronounc'd
a
Man
after
God's
own
Heart
;
shall
Authority
therefore
grant
a
License
to
Murther
and
Adultery
?
Scrup.
What
's
David's
Case
to
Ours
?
You
Instance
in
Sins
of
Presumption
,
and
the
Question
is
touching
Sins
of
Ignorance
.
Conf.
Your
Patience
,
I
beseech
you
:
It
may
be
Ignorance
in
him
that
Commits
the
sin
,
and
yet
Presumption
in
him
that
Suffers
it
:
You
cannot
comprehend
it
,
perhaps
;
but
the
Magistrate
does
;
and
wherein
You
Doubt
,
Authority
is
Certain
:
I
could
lead
you
now
by
a
Thred
,
from
the
Toleration
of
all
Opinions
,
to
the
Toleration
of
all
Practices
;
and
shew
you
the
execrable
Effects
of
giving
way
to
the
Impulses
of
Deluded
Conscience
;
But
what
needs
That
,
when
Two
words
will
dispatch
This
Controversie
?
In
Pleading
for
All
Opinions
,
you
plead
for
all
Heresies
,
and
for
the
establishment
of
wickedness
by
a
Law.
Do
ye
think
such
a
Toleration
as
This
,
either
fit
for
You
to
Ask
,
or
for
Authority
to
Grant
?
Ze.
But
is
it
not
Pity
,
(
considering
our
Duty
is
Obedience
,
and
not
Wisedom
)
that
a
Good
man
should
be
punished
for
not
being
a
Wise
Man
?
Conf.
And
do
not
you
think
we
should
have
fine
work
,
if
a
State
were
bound
to
make
no
Provision
against
Crafty
Knaves
,
for
fear
of
Dis-obliging
Honest
Fools
:
You
'l
set
no
Trapps
for
Foxes
,
for
fear
of
catching
your
Lambs
;
and
Hunt
no
Wolves
for
fear
some
of
your
Currs
should
stumble
upon
a
Sheep
.
In
short
,
the
Honest
will
Obey
Good
Laws
,
and
let
not
the
Unwise
pretend
to
Mend
them
.
As
to
the
sparing
of
the
Man
,
(
even
where
't
were
Impious
to
give
Quarter
to
the
Opinion
)
I
wish
it
could
be
done
;
but
how
shall
we
separate
the
Errour
from
the
Person
;
so
as
to
make
a
General
Law
take
notice
of
it
?
To
Tolerate
Both
were
Irreligious
,
and
it
seems
to
Mee
Impossible
to
sever
them
.
If
you
your self
now
can
either
prove
the
Former
to
be
Lawfull
,
(
that
is
,
to
do
evil
,
that
Good
may
come
of
it
)
or
the
Latter
to
be
Practicable
,
I
'le
agree
with
you
For
a
General
Toleration
:
If
otherwise
,
I
hope
you
'l
joyn
with
me
,
Against
it
.
Ze.
The
Truth
is
,
I
am
not
yet
Resolv'd
to
Burn
for
This
Opinion
;
but
what
do
ye
think
of
a
Limited
,
or
Partial
Toleration
?
Conf.
I
fear
,
you
'l
find
That
,
as
much
too
Narrow
for
your
Conscience
,
as
the
other
is
too
Wide
:
but
Wee
'l
Try't
however
.
SECT
.
III.
Limited
Toleration
does
not
answer
Liberty
of
Conscience
.
Conf.
WEE
are
already
Agreed
,
That
a
Toleration
of
All
Opinions
,
is
a
Toleration
of
all
Wickedness
,
and
consequently
Unlawfull
.
Come
now
to
your
Limited
,
or
Partial
Toleration
,
which
I
take
to
be
A
Legal
Grant
of
Freedom
,
or
Immunity
,
to
such
or
such
a
Sect
,
or
Way
,
and
to
no
Other
.
Will
a
Toleration
of
This
Latitude
content
ye
?
Scrup.
I
See
no
other
Choyce
.
Conf.
Would
ye
have
it
Granted
in
favour
of
the
Conscience
that
Desires
it
,
or
in
Allowance
of
the
Tolerated
Opinion
?
Scrup.
With
an
Eye
to
Both
;
that
Nothing
,
which
is
Grievous
may
be
Impos'd
on
the
One
hand
,
nor
any
thing
which
is
Unlawfull
Tolerated
on
the
Other
.
Conf.
But
what
if
the
Subject
shall
accompt
that
Imposition
Grievous
which
the
Magistrate
thinks
Necessary
?
or
That
Liberty
Conscientious
which
the
Magistrate
believes
Unlawful
?
Whether
of
the
Two
shall
Over-rule
?
If
the
Subject
,
Then
is
the
Magistrate
Oblig'd
to
Tolerate
whatsoever
the
Subject
shall
think
himself
Oblig'd
to
Doe
;
and
This
carries
us
back
into
a
General
Toleration
;
If
the
Magistrate
Over-rule
,
(
as
certainly
'T
is
his
Right
,
for
no
man
can
be
properly
said
to
Suffer
,
what
he
has
not
a
Power
to
Hinder
)
Your
Plea
of
Conscience
,
is
out
of
Doors
.
Scrup.
By
your
Leave
,
Conformity
;
I
would
not
have
Either
of
them
Govern
Absolutely
and
Severally
in
the
Case
▪
For
if
the
Magistrate
be
left
to
Himself
,
He
may
either
set
up
a
False
Religion
,
or
Suppress
the
Right
,
at
pleasure
;
and
the
People
by
Themselves
,
may
as
well
Mistake
as
the
Magistrate
:
whereas
Together
,
the
One
Looks
to
the
Other
.
But
tell
me
,
I
beseech
ye
,
would
you
have
no
Toleration
at
all
?
Conf.
Upon
my
word
,
Scruple
;
no
man
is
a
greater
friend
to
Toleration
then
I
am
,
if
I
could
but
hit
upon
such
a
Measure
as
agrees
with
Piety
,
and
Political
Convenience
:
with
such
a
Model
as
would
probably
answer
the
End
you
seem
to
aim
at
:
but
to
Dissolve
a
Solemn
Law
for
the
Satisfaction
of
some
Particulars
,
and
at
last
to
leave
the
People
more
unsatisfi'd
then
ye
found
them
,
were
a
Course
(
I
think
)
not
very
Suitable
to
the
Ordinary
Method
either
of
Government
,
or
of
Discretion
;
and
That
I
fear
would
be
the
Event
of
Satisfying
your
Desires
in
This
Particular
.
Pray'e
try
your
Skill
,
if
you
can
contrive
it
otherwise
,
and
say
what
't
is
would
please
ye
.
Ze.
An
Exemption
from
the
Lash
of
the
Act
of
Uniformity
.
Conf.
Well!
What
's
your
Quarrel
to
't
?
Ze.
I
think
it
a
Great
Cruelty
to
Confine
a
Multitude
of
Differing
Iudgments
to
the
same
Rule
,
and
to
punish
a
Conscientious
People
for
those
Disagreements
which
they
can
neither
Reconcile
,
nor
Relinquish
.
Conf.
Why
do
ye
then
Press
That
Cruelty
your Selves
,
which
you
Condemn
in
Others
.
For
your
Limited
Toleration
is
an
Act
of
Uniformity
to
Those
that
are
Excluded
.
They
that
are
taken
In
will
possibly
be
well
enough
pleased
;
but
you
never
think
of
Those
that
are
left
Out
:
whereas
you
are
to
Consider
that
They
that
are
Out
,
have
Consciences
as
well
as
those
that
are
In
;
and
Those
that
are
In
,
have
no
more
Priviledge
,
then
They
that
are
Out
.
So
that
,
upon
a
fair
view
of
the
Matter
,
You
can
neither
Admit
All
,
nor
Leave
Out
Any
,
without
a
Check
either
to
your
Conscience
or
to
your
Argument
.
For
put
Case
,
The
King
should
Grant
ye
a
Limited
Toleration
;
would
That
Quiet
ye
?
Ze.
Yes
,
beyond
doubt
it
would
.
Conf.
Imagine
it
then
,
and
your self
One
of
the
Rejected
Party
.
Are
not
you
as
well
,
Now
,
without
any
Toleration
at
all
;
as
you
will
be
Then
without
the
Benefit
of
it
?
Scrup.
To
deal
freely
,
I
would
not
willingly
be
Excluded
.
Conf.
And
is
not
That
Every
Mans
Case
as
well
as
Yours
?
A
Limited
Toleration
must
Exclude
Some
;
and
why
not
You
,
as
well
as
Another
?
What
Prerogative
have
You
above
Your
Fellows
?
Or
why
should
not
All
be
Tolerated
as
well
as
Any
?
They
can
no
more
Abandon
Their
Opinions
,
then
You
Yours
,
and
Your
waies
are
to
Them
,
just
the
same
Grievances
;
which
(
if
ye
may
be
credited
)
Ours
are
to
You.
Scrup.
But
are
not
Some
Opinions
more
Tolerable
then
Others
?
Do
ye
put
no
Difference
betwixt
Points
Fundamentally
Necessary
,
and
but
Accidentally
so
?
Betwixt
the
very
Basis
of
Christianity
,
and
the
Superstructure
?
Conf.
Ye
persue
a
Shadow
.
Who
shall
define
,
Which
are
Fundamentals
,
and
which
not
?
If
Both
parties
,
(
according
to
your
former
hint
)
There
's
only
a
Confusion
of
Law
,
and
Subjection
,
without
any
Clear
,
or
Certain
Result
.
If
the
Diffusive
Body
of
the
People
,
your
Limited
Dispensation
,
runs
into
an
Indeterminable
Liberty
.
If
the
Supreme
Magistrate
,
Your
claim
of
Conscience
falls
to
Nothing
,
so
that
,
step
where
ye
will
,
You
'll
Find
no
Footing
upon
This
Bottom
.
Now
to
the
Fundamentals
you
speak
of
;
bate
but
That
Grand
Foundation
of
our
Faith
,
that
Iesus
Christ
is
come
in
the
Flesh
;
and
that
Whosoever
Confesses
that
Iesus
Christ
is
the
Son
of
God
,
God
dwelleth
in
him
,
and
Hee
in
God.
—
Abating
(
I
say
)
That
Radical
Principle
(
which
if
we
Disbelieve
,
we
are
no
longer
Christians
)
there
's
scarce
One
point
that
has
not
been
subjected
to
a
Controversie
.
In
a
word
,
The
Reason
of
your
Proposal
requires
Either
an
Universal
Toleration
,
or
None
at
all
:
unless
you
can
find
out
an
Expedient
to
Oblige
All
by
Gratifying
Some
.
I
do
not
press
This
,
as
an
Utter
Enemy
to
all
Indulgence
;
but
I
would
not
have
it
Extorted
by
Importunity
and
Struggling
;
nor
Granted
in
such
a
Manner
as
to
look
liker
a
Composition
then
a
Favour
.
If
You
should
ask
me
indeed
whether
a
Prince
,
upon
Special
Grace
,
and
meer
Motion
,
may
not
Grant
a
Toleration
of
some
certain
Opinions
;
'T
is
past
Dispute
,
he
May
;
But
the
Same
Freedome
granted
upon
a
Popular
Claim
,
is
quite
Another
thing
,
and
neither
Safe
,
nor
Lawful
.
Scrup.
Pray'e
make
me
understand
the
Difference
.
Conf.
'T
is
only
This
;
If
it
be
the
Subject's
Due
,
't
is
none
of
the
King
's
:
so
that
the
People
are
Supreme
,
the
One
Way
,
and
the
Prince
the
Other
.
Now
whether
it
be
either
Safe
for
a
Prince
to
submit
his
Regality
to
the
Claim
of
the
People
;
or
LAWFUL
for
him
,
to
devest
himself
of
That
Authority
,
wherewith
God
has
Entrusted
him
;
lay
This
under
your
Pillow
,
and
Advise
upon
't
.
SECT
.
IV.
The
Non-conformists
Plea
for
TOLERATION
upon
Reason
of
State.
Conf.
SInce
you
are
not
able
to
make
out
your
Claim
to
a
Toleration
,
from
the
Equity
of
the
Thing
;
Nay
,
since
it
appears
(
on
the
Contrary
)
that
all
Indulgences
of
That
Quality
are
totally
Dependent
upon
the
Will
,
and
Iudgment
of
the
Magistrate
;
You
should
do
well
do
Leave
Complaining
,
as
if
the
Government
did
ye
an
Injury
,
(
where
Effectually
You
have
no
Right
at
all
)
and
rather
labour
fairly
to
possess
the
world
,
that
you
are
a
Sort
of
People
to
whom
the
King
may
with
Honour
and
Safety
extend
a
Bounty
.
The
Ordinary
Inducements
to
Indulgence
,
are
These
Three
.
1.
Reason
of
State
,
wherein
is
propos'd
either
the
gaining
of
an
Advantage
,
or
the
Shunning
of
an
Inconvenience
.
2.
The
Singular
Merits
of
the
Party
:
and
Here
,
Gratitude
takes
place
.
3.
The
Innocence
,
and
Modesty
,
of
their
Practises
and
Opinions
:
which
is
a
strong
Motive
;
when
Particulars
may
be
Oblig'd
without
any
Hazard
to
the
Publique
.
To
Begin
with
the
First
.
What
Reason
of
State
can
You
now
produce
that
may
Move
his
Majesty
to
Grant
the
Non-Conformists
a
Toleration
?
Scrup.
If
you
had
put
the
Contrary
Question
,
Y
'had
Pos'd
me
:
Are
not
the
Non-Conformists
the
Kings
Subjects
?
And
what
's
a
King
without
his
People
?
Conf.
The
Non-Conformists
are
,
by
Birth
,
and
Obligation
,
the
Kings
Subjects
,
but
they
are
not
so
in
Practice
,
and
Obedience
.
They
renounce
the
Law
,
and
in
so
doing
,
they
Cast
themselves
out
of
the
Pale
of
Subjection
.
Ze.
I
suppose
you
will
not
Deny
them
however
to
be
a
Numerous
Party
,
and
some
Experience
you
have
had
likewise
of
their
Conduct
,
Unity
,
and
Resolution
;
which
Moves
me
to
look
upon
his
Majesty
,
as
(
in
some
Measure
)
under
a
Prudential
Necessity
of
Obliging
so
Considerable
an
Interest
.
Conf.
So
far
am
I
from
admitting
any
Political
Necessity
of
Yielding
,
that
,
to
My
Judgment
,
the
Necessity
appears
strong
,
and
clear
against
it
.
Ze.
Wee
'll
waive
the
General
Question
,
if
You
please
,
and
speak
to
the
Convenience
of
This
Iuncture
.
Are
not
the
Non-Conformists
Numerous
?
Conf.
Upon
the
Poll
,
They
are
so
;
and
More
now
too
,
then
they
were
when
His
Majesty
came
In
;
and
so
long
as
they
are
Suffer'd
,
't
is
to
be
Expected
they
shall
Encrease
daily
.
But
you
say
,
They
are
Numerous
:
If
they
be
,
Consequently
Dangerous
;
the
Greater
the
Number
is
,
the
Greater
is
the
Hazard
;
and
Therefore
,
because
they
are
Many
Already
,
and
will
be
More
,
if
they
be
Suffer'd
,
they
are
not
to
be
Tolerated
.
Ze.
But
will
not
People
be
much
more
Peaceable
,
when
they
are
Oblig'd
,
than
when
they
are
Persecuted
?
Conf.
Believe
me
,
Matters
are
at
an
Ill
pass
,
when
the
Prince
lies
at
the
Mercy
of
the
People
;
and
certainly
the
Multitude
will
be
much
Quieter
without
a
Power
to
do
Mischief
,
then
with
it
.
But
why
do
ye
say
,
Persecuted
?
They
Persecute
the
Law
,
and
then
you
cry
the
Law
Persecutes
Them.
I
would
you
'd
deal
frankly
with
me
:
What
is
(
really
)
your
Opinion
of
the
Honesty
of
your
Party
?
Ze.
I
do
seriously
believe
the
Non-conformists
to
be
an
Honest
,
Conscientious
Sort
of
People
.
Conf.
But
they
must
be
Knaves
to
make
your
Argument
good
:
for
,
if
they
be
Honest
,
They
'll
be
Quiet
without
a
Toleration
.
If
they
be
Dishonest
,
They
'll
be
Dangerous
with
it
.
Consider
again
;
If
there
be
any
Hazard
,
wherein
does
it
consist
?
not
in
the
Multitude
,
but
in
the
Confoederacy
.
A
Million
of
men
without
Agreement
,
are
but
as
One
Single
Person
.
Now
they
must
Consult
,
before
they
can
Agree
;
and
they
must
Meet
before
they
can
Consult
▪
so
that
,
barely
to
hinder
the
Assembling
of
These
Multitudes
,
Defeats
the
Danger
of
them
.
Whereas
,
on
the
Other
side
,
To
Permit
Separate
Meetings
,
is
to
Tolerate
a
Combination
.
Ze.
Right
;
but
Those
Meetings
and
Consultations
are
pass'd
already
;
for
sure
the
Non-Conformists
have
been
long
enough
Acquainted
to
Understand
one
another
.
Conf.
So
much
the
more
Need
to
look
after
them
;
and
the
less
cause
to
Tolerate
them
:
And
for
their
Agreement
in
a
General
Disaffection
;
That
signifies
little
,
without
the
Means
of
joyning
in
a
Particular
Plot.
Again
;
as
't
is
an
Advantage
on
the
One
side
,
that
the
Faction
know
One
another
;
so
is
it
an
Equal
Advantage
on
the
Other
side
,
that
the
King
knows
the
Faction
:
which
renders
His
Majesty
at
any
time
Master
of
it
;
when
His
Royal
wisdome
shall
direct
him
to
suppress
the
heads
of
it
.
Ze.
Mistake
me
not
.
I
do
not
say
't
is
likely
they
will
be
Troublesome
,
in
respect
of
their
Judgments
;
but
that
it
is
Possible
for
them
to
be
so
,
in
regard
of
their
Number
.
Conf.
He
that
Fears
all
Possibilities
,
lives
in
a
cold
Sweat.
But
I
beseech
ye
,
Whether
do
You
take
to
be
the
Greater
Number
?
Those
that
singly
wish
to
be
Discharg'd
from
the
Act
of
Uniformity
;
or
Those
that
would
have
no
Law
at
all
?
Those
that
are
troubled
because
they
may
not
Worship
according
to
their
Phansie
;
or
Those
that
are
displeas'd
because
they
cannot
Live
and
Rule
,
according
to
their
Appetite
?
The
Traytor
would
have
One
Law
discharg'd
;
The
Schismatique
Another
;
The
Idolater
a
Third
;
The
Sacrilegious
person
a
Fourth
;
The
Drunkard
a
Fifth
;
The
Conventicler
a
Sixt
;
The
Prophane
Swearer
a
Seventh
;
The
False-Swearer
an
Eighth
;
The
Murtherer
a
Ninth
;
The
Seducer
a
Tenth
:
And
in
fine
;
not
One
of
a
Thousand
,
but
had
rather
Command
,
then
Obey
.
Shall
the
King
therefore
Dissolve
the
Law
,
because
there
are
so
many
Criminals
?
That
were
to
raise
an
Argument
against
Authority
,
from
the
very
Reason
of
its
Constitution
.
Shall
the
People
be
left
to
do
what
they
List
,
because
a
great
many
of
them
,
would
do
what
they
should
not
?
Shall
his
Majesty
give
up
his
Government
,
for
fear
of
some
Millions
possibly
in
his
Dominions
,
that
had
rather
be
Kings
than
Subjects
.
Less
Forcible
,
beyond
Question
,
is
the
Necessity
of
the
Kings
Granting
a
Toleration
,
than
That
of
Renouncing
His
Sovereignty
;
for
,
doubtless
,
where
there
's
One
man
that
is
truly
Scrupulous
,
there
are
a
Hundred
Avaritious
,
Ambitious
,
and
,
in
fine
,
Irreligious
persons
.
Zeal
.
I
think
we
may
better
decide
This
Question
from
Experiment
,
and
matter
of
Fact
,
than
by
Speculative
Reasonings
.
Look
back
to
the
beginning
of
the
Late
Warr
,
and
tell
me
;
Do
not
you
believe
that
there
are
more
Non-Conformists
Now
,
then
there
were
Then
?
Conf.
Yes
,
I
do
verily
believe
that
there
are
Three
,
Now
,
for
One
,
Then.
Ze.
Why
then
,
the
Odds
are
Three
to
One
against
you
:
for
the
Third
part
of
This
number
,
was
Then
the
Predominant
Interest
of
the
Nation
.
Conf.
I
could
allow
you
even
Treble
That
number
too
,
and
the
Reason
of
my
Assertion
would
yet
bear
it
,
upon
the
greater
Odds
of
strength
betwixt
the
Faction
then
,
and
now
.
As
for
Instance
:
At
the
Beginning
of
the
late
Warr
,
they
were
Masters
of
the
Tower
,
the
Navy
;
of
all
considerable
Towns
,
Forts
,
and
Magazines
:
They
had
a
great
part
of
the
Crown
,
and
Church-Revenues
under
their
Command
,
and
London
at
their
Beck
;
beside
the
Plunder
of
Malignants
,
and
the
bountiful
Contributions
of
the
well-affected
.
Scotland
was
already
Confoederate
with
them
,
in
One
Rebellion
;
and
they
had
made
sure
of
Another
in
Ireland
,
(
by
persecuting
,
and
with-holding
the
only
Person
capable
to
keep
them
Quiet
:
the
Earl
of
Strafford
)
which
Broyle
they
further
Assisted
,
by
manifest
Opposals
of
his
Majesty's
Resolutions
to
suppress
it
.
[
See
the
Kings
Speech
of
Decem
.
14.
1641
,
and
the
following
Petition
concerning
the
same
]
Finally
;
for
the
better
Countenance
of
their
Usurpations
,
They
had
drawn
down
the
Representative
of
the
People
into
a
Close-Committee
,
and
the
Arbitrary
Votes
of
this
Seditious
Conventicle
,
passed
with
the
Vulgar
,
for
the
Acts
of
a
Regular
,
and
Complete
Authority
.
This
was
the
Condition
of
the
Non-Conformists
Power
Formerly
,
but
(
blessed
be
God
)
they
are
not
at
present
so
Formidable
.
The
Three
Kingdomes
are
Now
at
Peace
;
and
we
have
a
Parliament
that
's
no
Friend
to
the
Faction
.
The
King
is
possest
of
a
considerable
Guard
,
which
his
Royal
Father
wanted
:
and
the
sword
is
in
the
wrong
hand
for
Their
business
.
His
Majesty
is
Master
likewise
of
his
Rights
,
both
of
Power
,
and
Revenue
;
and
his
Capital-City
stands
Right
in
its
Obedience
.
To
all
which
may
be
added
,
that
although
several
Particulars
of
the
Party
are
as
Rich
,
as
Pillage
and
Pardon
can
make
them
;
yet
they
want
a
Common
Stock
to
carry
on
a
Common
Cause
:
the
Thimbles
,
and
the
Bodkins
fail
;
and
the
Comfortable
In-comes
of
[
a
]
Irish
Adventures
;
[
b
]
Moneys
and
Plate
upon
the
Propositions
;
[
c
]
confiscated
Estates
;
[
d
]
Twentieth
Parts
;
and
[
e
]
weekly
Assessments
;
and
a
hundred
other
Pecuniary
Stratagems
(
for
the
Ease
of
the
Subject
)
are
Departed
from
them
.
If
it
be
so
,
that
These
people
have
none
of
Those
Advantages
Now
remaining
;
by
virtue
whereof
they
did
so
much
Mischief
before
;
what
Necessity
can
any
Mortal
Imagine
of
Tolerating
These
Naked
,
and
Supportless
Creatures
,
for
fear
of
Dis-obliging
them
?
Ze.
Are
they
more
Naked
and
Supportless
,
Now
,
than
they
were
before
the
Long
Parliament
?
Does
it
follow
that
they
have
no
Power
,
because
they
do
not
Exercise
it
?
Certainly
,
if
they
be
more
in
Number
Now
,
than
they
were
Then
,
Those
Abilities
that
Rais'd
them
Formerly
,
may
Secure
them
at
.
Present
,
from
being
thought
Contemptible
.
Conf.
'T
is
true
,
before
our
Late
Troubles
they
were
as
they
are
now
(
for
matter
of
Power
)
and
out
of
that
Nothing
they
made
themselves
Considerable
:
yet
still
I
cleave
to
my
Opinion
,
that
the
same
Abilities
will
not
Now
produce
the
same
Effects
;
for
the
world
will
not
be
Twice
Cousen'd
with
the
same
Trick
;
and
as
the
Case
stands
,
there
is
as
little
danger
from
their
Conduct
,
as
from
their
Number
.
Zeal
.
This
is
a
little
strange
,
me
thinks
,
to
Grant
the
Means
,
and
Deny
the
End.
The
Two
first
Principles
of
Power
(
Men
and
Moneys
)
you
have
Allow'd
them
;
and
it
is
not
for
your
Credit
to
say
that
These
people
want
Conduct
,
by
whom
you
your selves
have
been
worsted
.
If
you
have
found
them
Considerable
upon
Experience
,
do
not
make
them
so
Despicable
in
your
Argument
.
Conf.
Have
a
Care
,
Friend
:
For
the
Men
that
Worsted
us
,
were
a
sort
of
People
,
that
voted
down
Bishops
on
the
wrong
side
of
the
Parliament
door
;
That
Cry'd
,
They
would
have
no
more
Porters-Lodge
at
White-Hall
;
and
told
his
Sacred
Majesty
in
a
Publique
Declaration
[
Aug.
8.
42.
]
that
the
Pretence
that
his
Person
was
There
in
danger
,
was
a
Suggestion
as
false
as
the
Father
of
Lies
could
Invent
—
that
Seiz'd
the
Tower
,
the
Navy
,
the
Kings
Towns
,
Forts
,
Magazines
,
Friends
and
Revenues
;
that
Levied
war
against
,
and
Imprison'd
his
Sacred
Person
,
Usurp'd
his
Soveraign
Authority
;
Embrew'd
their
Hands
in
his
Royal
Bloud
,
and
,
in
the
very
Pulpit
,
Animated
and
Avow'd
the
unexampled
Murder
.
These
were
the
Men
that
worsted
us
,
and
These
are
the
People
which
you
plead
for
,
under
the
Mask
of
Non-Conformists
.
Your
Patience
yet
a
little
further
.
The
Non-Conformists
are
Many
,
beyond
Question
,
(
for
the
whole
seditious
Party
lurks
under
That
Denomination
)
but
so
long
as
they
are
neither
in
Order
,
nor
in
Office
,
they
are
not
valuable
.
They
are
Wealthy
too
;
but
so
long
as
That
Wealth
lies
in
Particular
Coffers
,
there
's
not
much
fear
of
it
,
as
to
the
Publique
.
Now
let
them
be
as
wise
as
you
Imagine
them
,
That
Policy
which
over-threw
the
Late
King
,
signifies
nothing
to
the
Hazzard
of
This
:
Nay
more
,
That
which
was
Then
,
Policy
,
would
be
Now
,
Direct
Folly.
Ze.
This
is
but
Discourse
:
My
opinion
is
,
that
if
they
had
the
same
Will
,
and
Purpose
to
do
Mischief
which
you
suppose
they
have
,
they
do
not
want
Conduct
to
their
Number
,
to
make
the
Necessity
of
Complying
with
This
Interest
,
to
appear
evident
,
past
Contradiction
.
Conf.
Now
Touching
their
Conduct
.
They
must
either
do
the
same
thing
over
again
,
or
steer
another
course
:
and
their
Method
is
too
Notorious
to
succeed
the
one
way
,
as
their
Persons
are
too
well
known
to
do
any
good
the
Other
.
Scrup.
I
do
not
well
understand
what
you
mean
by
their
Method
;
for
Wisdom
,
I
suppose
,
does
not
confine
her self
to
any
Certain
and
prescript
manner
of
working
;
but
shapes
the
Method
to
the
Occasion
.
Conf.
I
am
neither
totally
With
you
,
nor
Against
you
,
in
This
Poynt
:
For
as
in
the
Menage
of
Publique
Affairs
,
there
is
much
left
to
Habitual
Prudence
,
and
Discretion
,
without
need
of
directing
every
little
Circumstance
,
or
Tracing
every
Line
;
so
are
there
certain
General
Rules
;
certain
Dispositive
Means
,
which
all
wise
men
conclude
to
be
of
absolute
Necessity
to
such
certain
Ends.
Scrup.
The
Question
in
hand
is
This
;
Whether
the
Nonconformists
be
not
an
Intelligent
,
as
:
well
as
a
Numerous
and
Wealthy
Party
?
and
how
far
Reason
of
State
may
prevail
for
the
Toleration
of
a
sort
of
people
in
so
many
Respects
considerable
?
Pray
speak
to
This.
Conf.
If
they
be
very
Wise
,
and
very
Many
,
they
had
need
be
very
Honest
too
,
there
may
be
Danger
else
;
for
if
they
be
not
Honest
,
't
is
Unsafe
,
and
consequently
Imprudent
to
Indulge
them
.
I
think
,
the
best
Measure
both
of
their
Honesty
,
and
Wisdom
,
may
be
taken
from
the
Rise
,
and
Menage
of
the
late
Warr
:
Wherein
,
I
must
confess
,
there
wanted
neither
Craft
in
the
Packing
of
the
Cards
,
nor
Conduct
in
the
Playing
of
them
.
But
what
if
I
should
Ask
you
now
,
Who
were
the
Prime
Conductors
in
That
Enterprize
?
If
you
say
,
The
Non-conformists
;
then
They
are
not
Honest
enough
to
be
Trusted
;
(
would
you
have
the
King
Gratifie
the
Murtherers
of
his
Father
?
)
If
you
say
Otherwise
;
Then
't
was
not
Their
Conduct
that
did
the
work
,
and
they
are
not
Wise
enough
to
be
fear'd
.
In
short
,
(
to
give
them
their
Due
,
and
no
More
.
)
That
which
Destroy'd
us
Then
,
was
the
Conjuncture
of
the
most
Perfidious
of
Subjects
,
with
the
most
Pious
and
Charitable
of
Princes
:
The
King
,
in
fine
,
was
Ruin'd
by
his
own
Goodnesse
.
First
,
without
the
Pacification
at
Berwick
,
in
1639.
the
Rebellion
had
been
blasted
in
the
Bud
;
And
Secondly
,
his
Majestye's
Signing
of
the
Bill
for
the
Perpetual
Parliament
,
put
the
English
in
a
capacity
of
seconding
their
Scottish
Brethren
.
These
were
the
Two
Capital
Concessions
that
Kill'd
the
Royal
Interest
;
The
latter
whereof
,
his
Majesty
(
of
ever
blessed
Memory
)
reflects
upon
,
as
[
No
sin
of
His
Will
,
though
an
Errour
of
too
charitable
a
Iudgement
,
]
and
confesses
that
,
[
He
did
not
thereby
intend
to
shut
Himself
out
of
dores
,
as
some
men
had
then
Requited
Him.
]
There
was
likewise
a
fatal
concurrence
of
Sedition
and
Popular
Ignorance
,
to
facilitate
the
Design
.
Alas
!
the
late
King
was
oppress'd
even
by
Those
that
thought
they
fought
for
him
,
before
ever
they
knew
what
they
did
;
and
the
folly
of
the
Common
Souldier
contributed
no
less
to
the
General
Fate
,
then
the
skill
and
malice
of
their
Leaders
.
(
Beside
some
unhappy
why-not's
and
mistakes
in
the
Kings
Armyes
,
which
are
not
at
all
pertinent
to
our
discourse
.
)
Ze.
Admitting
what
you
say
,
still
it
was
some
Degree
of
Conduct
to
Procure
those
Grants
,
and
to
Improve
Those
Means
.
Conf.
Alas
!
If
Iudas
his
Betraying
his
Master
with
a
Kisse
;
If
the
Enflaming
of
the
People
by
false
,
and
scurrilous
Invectives
against
their
Soveraign
;
—
If
the
Erecting
of
a
Prerogative
Conventicle
by
the
force
of
Tumults
,
and
then
giving
it
the
Name
of
a
Parliament
;
—
If
the
calling
of
God
to
Attest
the
Sanction
of
Perjury
and
Treason
;
or
if
to
Engage
the
People
by
a
Sacramental
Vow
to
Defend
the
King
,
and
then
Hang
them
up
for
Adhering
to
him
;
—
If
This
(
I
say
)
be
Conduct
:
let
No
man
presume
to
Dispute
their
Title
to
't
.
But
if
by
Conduct
,
you
intend
a
course
of
Honourable
Wisdom
,
you
'l
hardly
find
any
foot-steps
of
That
Conduct
,
throughout
the
whole
Transaction
▪
Yet
let
this
pass
for
Conduct
,
and
let
the
men
that
Govern'd
the
Design
,
be
allow'd
for
Politicians
;
still
I
maintain
,
that
This
Party
,
though
endu'd
with
the
Wisdom
of
Angels
,
cannot
in
This
Iuncture
;
no
not
in
This
Age
,
pretend
again
to
be
considerable
.
Ze.
That
's
sooner
said
,
then
prov'd
.
Conf.
Truly
,
I
think
not
much
;
in
regard
that
both
Their
Wayes
,
and
their
Persons
are
too
well
Known
,
to
be
either
Suffer'd
,
or
Credited
.
In
Order
to
the
late
Warr
,
the
Party
had
Two
Games
to
play
;
for
they
were
to
make
an
Interest
both
with
the
King
,
and
with
the
People
,
wherein
their
Master-piece
was
shew'd
imprevailing
with
both
King
,
and
People
,
to
Contribute
to
their
own
undoing
;
To
which
End
,
They
first
,
Acquainted
Themselves
with
his
Majesties
Dearest
Inclinations
;
and
Next
,
with
the
Niceties
,
and
Distresses
of
his
Government
,
and
Fortune
:
of
which
Discovery
they
made
such
use
,
as
Enabled
Them
to
Overturn
the
Order
both
of
Church
and
State
,
and
to
perfect
their
long-Projected
Reformation
:
For
the
late
King
's
Predominant
Affection
being
Piety
,
and
Compassion
,
and
his
most
Dangerous
Distress
being
want
of
Money
,
the
Politicks
of
the
Faction
appear'd
in
nothing
more
,
than
in
Working
upon
his
Majestye's
Goodness
,
and
Necessities
.
Their
Practices
upon
the
People
were
chiefly
employ'd
upon
the
Two
Things
,
which
of
all
Others
they
do
the
least
understand
,
and
the
most
furiously
pursue
,
to
wit
,
Religion
and
Liberty
;
wherein
the
Ministers
were
the
Prime
Instruments
,
and
Alaham
(
in
the
words
of
the
Excellent
Lord
Brook
)
was
their
Instructor
.
Preach
you
with
fiery
tongue
,
distinguish
Might
;
Tyrants
from
Kings
,
duties
in
question
bring
'Twixt
God
and
Man
;
where
power
infinite
Compar'd
,
makes
finite
power
a
scornfull
thing
.
Safely
so
craft
may
with
the
truth
give
light
,
To
Iudge
of
Crowns
without
enammelling
;
And
bring
contempt
upon
the
Monarchs
State
;
Where
straight
unhallowed
power
hath
peoples
hate
.
Glaunce
at
Prerogatives
Indefinite
,
Tax
Customs
,
Warrs
,
and
Lawes
all
gathering
;
Censure
Kings
faults
,
their
Spies
,
and
Favourites
,
Holiness
hath
a
Priviledge
to
sting
.
Men
be
not
Wise
;
bitterness
from
zeal
of
spirit
,
Is
hardly
Iudg'd
;
the
envy
of
a
King
Makes
People
Like
reproof
of
Majesty
.
Where
God
seems
great
in
Priests
audacity
—
And
when
mens
minds
thus
tun'd
and
tempted
are
To
change
,
with
Arguments
'gainst
present
times
,
Then
Hope
awakes
,
and
man's
Ambition
climes
.
This
was
the
Artifice
,
by
which
the
Faction
skrew'd
Themselves
formerly
into
an
Interest
;
but
alas
,
what
would
the
same
Thing
over
again
avail
them
now
?
when
his
Majesty
ha's
but
to
look
behind
him
upon
the
sad
Fate
of
his
Royal
Father
,
to
secure
Himself
against
all
Possibility
of
Another
Imposture
.
And
for
the
Multitude
,
they
must
be
worse
than
Brutes
,
in
case
of
any
New
Attempt
,
ever
to
Engage
against
This
King
,
upon
any
Man's
Credit
,
that
had
his
Hand
in
the
Death
of
the
Last
;
so
that
we
are
both
Wiser
and
Surer
at
Present
,
then
we
were
Twenty
years
agoe
,
upon
a
double
Accompt
;
First
,
the
Calamityes
of
the
Last
Warr
are
still
fresh
in
our
Remembrance
,
and
I
do
not
find
the
People
generally
so
sanctifi'd
by
their
.
Experience
,
but
they
had
rather
lye
still
for
their
Real
Profit
,
then
Fight
it
over
again
for
the
Sound
of
Religion
.
Secondly
,
We
are
pre-acquainted
with
the
most
likely
Instruments
and
Pretences
of
Raising
any
New
Troubles
.
As
for
the
Unity
ye
boast
of
,
't
is
very
true
;
that
the
Non-conformists
Agreed
against
the
Publique
,
till
they
found
it
Impossible
for
them
any
longer
to
Agree
among
Themselves
;
And
there
's
the
Utmost
of
their
Unity
.
Their
Resolution
indeed
I
cannot
Deny
but
it
comes
up
to
That
in
th'
Epigram
,
That
,
He
that
Dares
be
Damn'd
,
Dares
more
than
fight
.
Scrup.
Wee
shall
do
our
Cause
an
Injury
to
press
too
farr
upon
Reason
of
State
in
Matter
of
Religion
.
Conf.
Indeed
,
I
think
you
'l
find
it
a
hard
Task
,
to
make
it
out
to
any
Man
of
Reason
,
that
the
Kingdom
will
be
either
the
Better
for
Granting
you
a
Toleration
,
or
the
Worse
for
Refusing
it
:
but
't
is
to
be
hop'd
that
your
Merits
will
plead
better
for
you
then
your
Politicks
.
SECT
.
V.
The
Non-Conformists
Plea
for
TOLERATION
,
from
the
Merits
of
the
Party
.
Conf.
WHat
ha's
your
Party
(
Gentlemen
)
Merited
from
the
Publique
,
that
an
Exception
to
a
General
Rule
,
should
be
Granted
in
Your
Favour
?
Name
your
services
.
Ze.
Wee
ventur'd
All
to
save
the
Life
of
the
Late
King.
Conf.
And
yet
Ye
ventur'd
more
to
Take
it
away
:
for
,
Ye
did
but
Talk
for
the
One
,
and
Ye
Fought
for
the
Other
.
Ze.
We
ever
Abominated
the
Thought
of
Murthering
him
.
Conf.
You
should
have
Abominated
the
Money
too
,
for
which
Ye
Sold
him
.
Scrup.
Did
Wee
sell
him
?
Conf.
No
,
You
were
the
Purchasers
.
Ze.
Did
not
the
Presbyterians
Vote
His
Majesties
Concessions
a
Ground
for
a
Treaty
?
Conf.
Yes
:
but
withall
they
held
him
up
to
Conditions
worse
than
Death
it self
;
and
,
in
short
,
They
Deliver'd
Him
up
,
when
they
might
have
Preserv'd
Him
;
and
they
Stickled
for
Him
,
when
they
knew
they
could
do
Him
no
Good.
Ze.
What
Design
could
They
have
in
That
?
Conf.
They
might
have
the
same
Design
in
-48.
which
they
had
in
-41.
for
ought
that
I
know
.
To
make
a
Party
by
't
;
and
set
up
a
Presbyterian
Interest
in
the
Kings
Name
.
Ze.
All
the
World
knowes
,
that
we
were
so
much
afflicted
for
his
Sacred
Majesties
Distress
,
that
we
had
many
solemn
Dayes
of
Humiliation
for
it
.
Conf.
So
ye
had
for
his
Successes
,
for
fear
he
should
get
the
better
of
ye
;
and
you
had
your
Dayes
of
Thanksgiving
too
,
for
his
Dysasters
.
Ze.
What
do
ye
think
of
Preston-Fight
?
was
That
a
Iuggle
too
?
Conf.
I
think
ye
should
do
well
to
let
that
Action
sleep
,
for
the
Honour
of
the
Kirk
:
for
though
the
Cavaliers
found
it
Great
Earnest
,
't
is
shrewdly
suspected
that
there
was
foul
play
among
the
Brethren
.
Ze.
Pray'e
let
mee
ask
you
One
Question
:
Who
Brought
in
This
King
?
Conf.
They
that
would
not
suffer
.
You
to
keep
him
out
:
That
Party
that
by
a
Restless
,
and
Incessant
Loyalty
,
hinder'd
your
Establishments
.
Ze.
And
what
do
ye
think
of
the
Sccluded
Members
?
Conf.
I
think
,
a
New
Choyce
would
have
done
the
Kings
business
every
jot
as
well
;
and
Matters
were
then
at
That
pass
,
that
One
of
the
Two
was
unavoydable
.
In
fine
,
't
is
allow'd
at
all
hands
,
that
the
Prime
Single
Instrument
of
his
Majestyes
Restauration
was
the
Duke
of
Albemarle
.
But
if
you
come
to
Partyes
,
the
very
Fact
appears
against
ye
:
For
,
though
all
possible
Industry
was
employ'd
to
make
the
Next
Choyce
totally
Presbyterian
,
by
Disabling
all
such
Persons
,
and
their
Sons
,
as
(
in
effect
)
had
serv'd
the
King
since
-41.
without
manifesting
their
Repentance
for
it
since
;
Yet
,
so
strong
was
the
General
Vote
of
the
People
,
for
the
Kings
True
Interest
,
and
against
All
Factions
,
that
All
Endeavour
was
too
little
to
Leaven
the
next
Convention
,
as
was
Design'd
.
If
ye
have
no
more
to
say
for
the
Merits
of
your
Party
,
wee
'l
pass
on
to
the
Merits
of
your
Cause
:
Ze.
Do
so
,
and
wee
'l
give
you
the
Hearing
.
SECT
.
VI.
The
Non-conformists
Plea
for
TOLERATION
,
from
the
Innocence
of
their
Practices
and
Opinions
.
Conf.
COncerning
the
Innocency
of
your
Practices
and
Opinions
,
must
be
our
next
Enquiry
;
and
how
farr
your
Actions
and
Principles
Comport
with
the
Duties
of
Society
,
and
with
the
Ends
of
Government
.
If
Authority
find
them
Regular
and
Modest
,
it
will
be
a
fair
Motive
to
his
Majesty
to
Grant
ye
an
Indulgence
,
upon
so
fair
a
Presumption
that
You
will
not
Abuse
it
.
Ze.
And
we
shall
willingly
cast
our selves
upon
That
Tryal
.
Conf.
Go
to
then
.
But
I
must
Ask
ye
some
untoward
Questions
by
the
way
.
What
's
your
Opinion
(
Gentlemen
)
of
the
Warr
Rais'd
in
—
41.
was
it
a
Rebellion
,
or
no
?
Ze.
'T
is
a
Point
we
dare
not
Meddle
with
.
Conf.
Nay
,
then
you
falter
;
for
if
you
Thought
it
One
,
you
'ld
Answer
me
;
and
if
ye
think
it
None
,
you
'd
think
the
same
Thing
,
over
again
,
to
be
none
too
.
Suffice
it
,
that
in
fact
there
was
a
Warr
,
and
such
a
Warr
as
no
Honest
English
Man
can
Reflect
upon
,
but
with
Grief
,
Shame
,
Horrour
,
and
Indignation
:
Can
ye
tell
me
what
was
the
Ground
of
the
Quarrel
?
Ze.
I
think
you
were
in
the
Right
your self
,
when
ye
said
,
it
was
Religion
and
Liberty
.
Conf.
I
suppose
,
I
shall
not
need
to
tell
ye
the
Event
of
it
;
But
of
which
side
were
the
Tender
Consciences
,
For
the
King
,
or
Against
Him
?
Ze.
We
were
ever
for
the
King
:
Witness
our
Petitions
,
Declarations
,
and
in
a
most
Signal
Manner
,
our
Solemn
League
and
Covenant
.
Conf.
Now
I
thought
ye
had
been
Against
Him
,
because
ye
Seiz'd
his
Revenues
,
Levy'd
a
War
,
Hunted
and
Imprison'd
his
Person
,
and
at
last
took
away
his
Life
.
But
the
truth
on
't
is
,
Ye
were
Both
:
Ye
were
For
Him
in
Your
Words
,
and
Against
Him
in
Your
Actions
.
Ze.
There
were
many
in
Our
Party
That
Lov'd
the
King
as
well
as
Any
of
You
that
were
about
Him.
Conf.
That
is
,
According
to
your
Covenant
:
and
I
do
not
think
but
that
your
Party
Loves
This
King
just
as
they
did
the
Last
.
Scrup.
I
would
his
Majesty
had
no
worse
Enemies
.
Conf.
And
I
say
,
God
send
Him
better
Friends
.
You
Love
the
Bishops
too
I
hope
,
Do
ye
not
?
Scrup.
Truly
when
they
are
out
of
their
Fooleries
,
I
have
no
Quarrel
to
the
Men.
Ze.
And
to
deal
plainly
,
I
am
not
yet
Convinc'd
of
their
Lordships
Prerogative
;
nor
that
there
's
Any
Inherent
Holiness
in
a
Cope
or
a
Surplice
.
But
why
do
you
Couple
the
Crown
and
the
Miter
so
,
as
if
no
Man
could
be
a
good
Subject
,
that
's
Disaffected
to
Prelacy
.
Conf.
To
be
Free
with
ye
,
That
's
my
Opinion
,
and
I
'm
the
stiffer
in
't
,
because
I
think
you
can
hardly
shew
me
,
any
One
Non-Conformist
,
that
upon
a
voluntary
and
clear
Accompt
ever
struck
Stroke
For
the
King
;
nor
any
true
Son
of
the
Episcopal
Order
of
the
Church
,
that
ever
bore
Arms
Against
Him.
Ze.
What
will
you
forfeit
if
I
shew
you
Hundreds
?
Conf.
Either
my
Head
,
or
the
Cause
,
which
you
please
.
Ze.
What
do
ye
think
of
the
Papists
then
▪
(
but
it
may
be
you
and
they
are
all
One
,
and
so
you
w'ont
reckon
them
for
Non-Conformists
)
Conf.
To
say
the
truth
,
we
were
All
One
in
Loyalty
to
his
Majesty
,
and
to
Your
Eternal
Reproach
be
it
spoken
,
[
That
the
Papists
should
have
a
greater
Sense
of
their
Allegeance
than
many
Protestant
Professors
]
Ze.
Nay
I
believe
a
Machiavellian
Jesuit
shall
ha'your
good
word
,
sooner
then
a
Conscientious
Puritan
.
Conf.
Truly
no
;
for
a
Presbyterian
Papist
,
and
a
Presbyterian
Puritan
are
Both
alike
to
mee
;
and
I
confess
,
I
had
rather
be
Preserv'd
by
a
Man
of
Another
Religion
,
than
ha'
my
Throat
out
by
One
of
my
Own.
But
,
my
Good
Brother
of
the
Consistory
,
no
Slipping
your
Neck
out
of
the
Col
ar
:
I
was
speaking
of
the
Non-Conformists
;
by
which
Term
is
properly
meant
,
Such
Persons
as
Refuse
to
Obey
the
Orders
of
the
Church
,
whereof
they
Acknowledge
Themselves
to
be
Members
;
so
that
the
Point
in
Debate
,
has
no
Coherence
at
all
with
your
Digression
.
To
Mind
you
of
it
,
the
Question
's
This
:
Whether
or
no
the
Practises
of
the
Non-Conformists
have
been
such
,
as
may
probably
Dispose
his
Majesty
towards
the
Granting
of
a
Toleration
.
And
now
to
hold
you
to
the
Question
[
By
Whom
was
the
War
in
Scotland
begun
?
]
By
the
Non-Conformists
.
Ze.
By
whom
I
beseech
ye
was
the
Rebellion
in
Ireland
begun
?
Conf.
By
the
Presbyterian
Papists
,
but
it
was
provok'd
,
and
pre-dispos'd
by
the
Presbyterian
Puritans
;
[
So
that
,
next
to
the
Sin
of
those
,
who
begun
that
Rebellion
,
Theirs
must
needs
be
,
who
either
hindred
the
speedy
suppressing
of
it
,
by
Domestique
Dissentions
,
or
diverted
the
Aids
,
or
exasperated
the
Rebels
,
to
the
most
Desperate
Resolutions
and
Actions
,
by
threatning
all
Extremities
,
not
only
to
the
known
Heads
and
chief
Incendiaries
;
but
even
to
the
whole
Community
of
that
Nation
,
Resolving
to
Destroy
Root
and
Branch
,
Men
,
Women
,
and
Children
;
without
any
regard
to
those
usual
pleas
for
Mercy
,
which
Conquerours
,
not
wholly
Barbarous
,
are
wont
to
hear
from
their
own
breasts
,
in
behalf
of
those
,
whose
oppressive
Fears
,
rather
than
their
Malice
,
Engag'd
them
;
or
whose
Imbecillity
for
Sex
and
Age
was
such
,
as
they
could
neither
lift
up
a
hand
against
them
,
nor
distinguish
between
their
right
hand
and
their
left
.
]
These
are
the
Words
of
that
Evangelical
Prince
,
that
Dy'd
a
Martyr
for
That
Religion
,
and
Liberty
,
which
He
was
Calumniated
to
have
Betray'd
.
By
whom
I
beseech
ye
,
was
He
Persecuted
,
Divested
of
All
his
Regalities
,
Assaulted
,
Immur'd
,
Depos'd
,
and
Murder'd
,
but
By
Your
Party
,
Gentlemen
?
By
whom
,
was
Episcopacy
Destroy'd
,
Root
and
Branch
;
the
Law
Trampled
upon
;
Our
Churches
Prophan'd
;
Monarchy
Subverted
;
the
Free-born
People
of
England
Pillag'd
,
and
Enslav'd
;
the
Nation
Engag'd
in
Bloud
and
Beggery
;
but
by
the
Non-Conformists
?
Ze.
Why
do
ye
Charge
those
Exorbitancies
upon
the
whole
Party
,
that
were
the
Crimes
only
of
some
Particular
and
Ambitious
Men
?
Do
you
believe
,
That
it
should
ever
have
gone
so
far
,
if
we
Two
could
have
Hinder'd
it
?
Conf.
No
,
Indeed
do
I
not
;
and
I
do
believe
that
there
were
Thousands
in
the
Party
that
Intended
it
as
little
as
your selves
.
Now
,
Me
thinks
,
This
Experience
should
Deterre
ye
,
from
the
Project
you
are
at
this
Instant
upon
;
Especially
considering
that
you
are
upon
the
very
Steps
that
led
to
the
late
Rebellion
.
The
Method
,
was
Petitioning
;
the
Argument
,
was
Liberty
of
Conscience
;
and
the
Pretext
,
Religion
▪
Popery
,
was
the
Bug-bear
;
and
the
Multitude
,
were
the
Umpires
of
the
Controversie
.
▪
Nay
,
you
have
the
very
same
Persons
to
Lead
ye
On
;
and
They
,
the
very
same
Matter
to
work
upon
.
Bethink
your selves
;
Ye
meant
no
hurt
(
ye
say
)
to
the
last
King
,
and
yet
ye
Ruin'd
him
:
Ye
may
perchance
Intend
as
little
harm
to
This
King
,
and
yet
do
him
as
much
.
Not
that
the
matter
is
in
Your
Power
;
but
I
would
not
have
it
in
your
Will
,
and
Endeavour
.
But
enough
is
said
touching
the
Innocency
of
your
Practices
:
That
of
your
Opinions
,
follows
;
and
I
am
Mistaken
,
if
your
Principles
prove
not
Altogether
as
Intolerable
as
your
Practices
(
by
Intolerable
,
I
mean
,
Inconsistent
with
the
Publique
Peace
)
Ze.
Sure
you
'll
send
me
to
my
Catechism
again
.
Conf.
Nay
,
Marque
me
;
I
will
make
it
so
clear
to
ye
,
that
You
your Selves
shall
Confess
,
that
Sedition
flowes
as
Naturally
from
your
Ordinary
,
and
Receiv'd
Opinions
,
as
Corrupt
Waters
from
a
Poyson'd
Fountain
;
and
not
as
an
Accident
neither
,
attendant
upon
Your
Separation
,
but
as
a
form'd
and
excogitated
Design
,
wrapt
up
,
and
Coucht
in
the
very
Mystery
of
your
Profession
.
Ze.
'
Wou'd
you
'd
be
pleas'd
to
unvail
the
Mystery
you
speak
of
.
Conf.
In
Obedience
,
I
'll
Endeavour
it
.
The
most
Sacred
of
All
Bonds
,
is
That
of
Government
,
next
to
That
of
Religion
;
and
the
Reverence
which
we
Owe
to
Humane
Authority
,
is
only
Inferiour
to
That
which
we
Owe
to
God
Himself
.
Yet
,
such
is
the
Deprav'd
State
of
Nature
,
that
Every
man
is
touch'd
with
an
Ambition
(
more
or
less
)
to
gain
to
Himself
some
share
in
the
Command
of
the
Whole
:
and
from
hence
proceed
Those
Struglings
of
Particular
Persons
,
which
we
so
frequently
meet
with
in
Opposition
to
the
General
Lawes
,
and
Ends
of
Order
and
Society
.
So
soon
as
This
Private
Humour
has
Emprov'd
,
and
Ripen'd
it Self
into
a
Design
,
the
first
Maxim
which
appears
in
favour
of
it
,
is
This
;
that
The
Less
Obligation
must
give
way
to
the
Greater
;
as
(
for
Instance
)
Reason
of
State
must
give
place
to
Matter
of
Religion
,
and
Humane
Lawes
to
the
Law
Divine
:
which
being
Duly
Weigh'd
,
what
has
any
man
more
to
do
in
Order
to
the
Embroyling
of
a
Nation
,
but
to
perswade
the
People
that
This
or
that
Political
Law
has
no
Foundation
in
the
Word
of
God
;
to
bid
them
Stand
fast
in
the
Liberty
wherewith
Christ
has
Made
them
Free
:
and
finally
to
Engage
the
Name
of
God
,
and
the
Voyce
of
Religion
in
the
Quarrel
?
Ze.
And
do
not
You
your self
believe
it
Better
to
Obey
God
then
Man
?
Conf.
Yes
,
but
I
think
it
Best
of
All
to
Obey
Both
:
to
Obey
God
,
for
Himself
,
in
Spirituals
;
and
Man
for
God's
sake
in
Temporals
,
as
he
is
God's
Commissioner
.
But
let
me
Proceed
.
Are
not
you
Convinc'd
,
that
the
most
likely
way
in
the
world
to
stir
up
Subjects
against
their
Prince
,
is
to
Proclaim
the
Iniquity
of
his
Laws
?
to
tell
them
(
in
Effect
)
that
They
'll
be
Damn'd
,
if
they
Obey
;
and
(
in
a
word
)
to
make
the
Rabble
Judges
of
their
Governours
?
Ze.
Well
,
but
what
's
This
to
Us
,
or
Our
Opinions
?
Conf.
I
wish
it
were
not
;
but
to
Couch
the
whole
in
a
Little
,
Shew
me
,
if
you
can
,
where
ever
your
Opinions
yet
gain'd
Footing
in
the
world
without
Violence
,
and
Bloud
:
Shew
me
again
,
Any
One
Sermon
or
Discourse
(
Authoris'd
by
a
Non-conformist
)
from
1640.
to
This
Instant
,
that
presses
Obedience
to
the
Magistrate
,
unless
where
the
Faction
was
Uppermost
;
which
shrew'dly
intimates
,
that
Your
Principles
are
Inconsistent
with
your
Duties
,
and
that
the
very
Grounds
of
Your
Government
are
Destructive
of
any
Other
.
Ze.
Make
That
appear
if
you
can
.
Conf.
I
will
so
,
and
I
think
we
shall
not
need
to
travail
out
of
his
Majesty's
Dominions
to
Prove
it
.
Come
,
Zeal
;
You
're
of
the
Classical
way
;
and
You
,
Scruple
,
of
the
Independent
;
Produce
Your
Doctors
;
(
but
let
them
be
the
Pillars
of
your
Cause
)
such
Persons
,
as
upon
whose
Judgment
,
and
Integrity
,
You
'll
venture
the
Sum
of
the
Dispute
.
Ze.
Soft
and
fair
,
I
beseech
ye
;
what
is
't
you
undertake
to
do
?
Conf.
I
do
undertake
to
prove
that
the
Opinions
of
the
Non-conformists
,
(
to
say
no
worse
)
will
very
hardly
admit
a
Toleration
:
and
,
Now
,
By
whom
will
ye
be
Try'd
?
Ze.
What
do
ye
think
of
Rutherford
?
Conf.
I
suppose
you
mean
the
Divinity-Professour
of
St.
Andrews
.
(
Iohn
Goodwin
,
I
remember
,
calls
him
,
The
Chariot
of
Presbytery
,
and
the
Horsemen
thereof
)
In
Truth
you
have
pitch'd
upon
the
Atlas
of
your
Cause
.
But
hear
the
Rabbi
in
his
own
words
,
[
a
]
The
Power
of
the
-
King
is
but
Fiduciary
.
[
b
]
The
Soveraign
Power
is
Eminently
,
Fontal●ter
,
Originally
,
and
Radically
in
the
People
.
[
c
]
The
King
is
in
Dignity
Inferiour
to
the
People
.
[
d
]
There
is
a
Court
of
Necessity
,
no
less
than
a
Court
of
Iustice
,
and
the
Fundamental
Laws
must
Then
speak
;
and
it
is
with
the
People
,
in
This
Extremity
,
as
if
they
had
no
Ruler
.
Ze.
Well
:
but
Rutherford
is
but
One
man
,
I
believe
you
'll
find
Gillespy
of
another
Opinion
.
Conf.
Assure
your Self
,
Friend
Mine
,
they
all
sing
the
Same
Song
[
e
]
[
Let
not
the
Pretence
of
Peace
and
Unity
cool
your
Fervour
,
or
make
you
Spare
to
oppose
your selves
unto
these
Idle
and
Idolized
Ceremonies
,
against
which
we
Dispute
]
For
[
f
]
Whensoever
you
may
omit
that
which
Princes
enjoyn
,
without
Violating
the
Law
of
Charity
,
you
are
not
holden
to
Obey
them
,
for
the
Majesty
of
Princely
Authority
.
Are
not
These
Sons
of
Zeal
worthy
of
Encouragement
,
think
ye
?
You
'll
say
perhaps
,
Gillespy
is
but
One
Man
neither
.
Come
,
Come
,
I
could
shew
ye
Hundreds
of
Them
;
and
if
you
'll
but
read
Spottswood's
History
of
the
Church
of
Scotland
,
and
his
Late
Majesty's
Large
Declaration
,
Printed
in
1639.
ye
shall
need
go
no
further
for
satisfaction
.
To
pass
over
the
Desperate
Opinions
and
Contrivances
of
Particulars
;
as
Willock
,
Knox
,
Melvil
,
Gibson
,
&c.
Let
us
look
a
little
into
their
more
Solemn
Actions
,
and
read
the
Temper
of
the
Kirk
in
their
General
Assemblies
.
1.
An
Assembly
is
Independant
,
either
from
King
or
Parliament
in
Matters
Ecclesiastical
.
2.
An
Assembly
may
Abrogate
an
Act
of
Parliament
,
if
it
any
way
reflect
upon
the
business
of
the
Church
.
3.
It
is
Lawful
for
Subjects
to
make
a
Covenant
and
Combination
without
the
King
,
and
to
enter
into
a
Bond
of
Mutual
Defence
against
Him.
4.
The
Major
part
of
the
Kingdome
(
especially
being
met
in
a
Representative
Assembly
)
may
do
any
thing
which
they
take
to
be
Conducing
to
the
Glory
of
God
,
and
to
the
Good
of
the
Church
;
not
only
Without
the
Royal
Authority
,
but
Expresly
Against
it
.
Were
't
not
a
Thousand
Pitties
now
,
to
refuse
This
Tender
Sort
of
Christians
a
Toleration
?
Ze.
Nay
;
In
good
truth
,
I
never
lik't
the
Extreme
Rigour
of
the
Scottish
Discipline
.
Conf.
And
yet
't
was
That
you
Leagu'd
and
Covenanted
to
make
your
Pattern
;
but
where
do
you
Expect
to
Mend
your Self
,
under
That
Form
of
Government
?
Ze.
Truly
,
I
take
our
English
Divines
of
that
Iudgment
to
be
very
Pious
,
Moderate
Persons
.
Conf.
Never
a
Barrel
better
Herring
;
That
is
,
If
they
come
once
to
Dip
into
the
Controversie
.
Ze.
Do
not
you
take
Mr.
—
for
a
very
sober
well-weigh'd
Person
?
Conf.
Take
you
the
Measure
of
him
,
from
his
own
Hand
.
[
If
a
People
bound
by
Oath
shall
Dispossess
their
Prince
,
and
Chuse
,
and
Covenant
with
Another
;
they
may
be
Oblig'd
by
the
Latter
,
notwithstanding
their
former
Covenant
.
]
The
real
Soveraignty
among
us
,
was
,
in
King
,
Lords
and
Commons
;
and
if
the
King
raise
War
against
such
a
Parliament
,
in
That
Case
,
the
King
may
not
only
be
Resisted
,
but
ceaseth
to
be
a
King.
Hear
now
the
File-leader
of
SMECTYMNUUS
.
[
The
Quection
in
England
,
is
whether
Christ
or
Antichrist
shall
be
Lord
,
or
King
:
Go
on
therefore
Couragiously
:
Never
can
ye
lay
out
your
Bloud
in
such
a
Quarrel
;
Christ
shed
all
his
Bloud
to
save
you
from
Hell
,
venture
all
yours
to
set
Him
upon
his
Throne
.
(
That
is
to
say
,
Down
with
Episcopacy
,
and
Up
with
Presbytery
)
This
is
the
Language
of
One
of
your
Seraphique
Doctors
;
and
the
Sermon
both
Preach'd
by
Command
,
and
Printed
by
Order
.
Take
notice
of
his
Auditory
too
:
No
less
then
the
Two
Houses
,
General
,
Lord-Mayor
,
Assembly
,
and
Scotch
Commissioners
,
Ian.
18.
1643.
Scrup.
You
will
not
deny
Mr.
John
Goodwyn
(
I
hope
)
to
be
a
Reverend
Divine
.
Conf.
At
the
Rate
of
Your
Divinity
,
indeed
I
cannot
deny
it
,
Touching
the
Righteousness
of
the
Sentence
passed
upon
the
King
;
Doubtless
(
says
he
)
never
was
there
any
Person
under
Heaven
Sentenc'd
with
Death
upon
more
Equitable
,
and
just
Grounds
,
in
respect
of
Guilt
and
Demerit
.
Mr.
Ienkins
is
of
the
same
opinion
,
and
so
is
Parker
,
Milton
;
and
,
in
fine
,
the
whole
Tribe
of
Medling
Non-conformists
are
of
the
same
Leven
.
Now
,
to
shew
ye
that
This
Agreement
comes
not
by
Chance
,
you
are
to
observe
,
that
whatsoever
is
first
Expos'd
and
Blown
abroad
(
by
the
Hirelings
of
the
Faction
)
from
the
Press
,
and
Pulpit
,
is
still
Seconded
(
at
least
,
if
the
People
Relish
it
)
with
the
Approbation
of
the
Counsel
:
so
that
the
main
use
of
Sermons
,
and
Pamphlets
,
is
only
to
dispose
the
Multitude
for
Votes
,
and
Ordinances
.
If
you
doubt
This
;
do
but
Compare
the
Doctrines
of
the
One
,
with
the
Practices
of
the
Other
;
and
you
must
be
Blind
,
not
to
discern
that
they
act
by
Consent
,
and
Intelligence
.
In
case
of
False-worship
(
says
the
Pulpit
)
and
(
says
the
Press
)
In
case
of
Tyranny
,
Defensive
Arms
are
Lawful
.
If
the
People
Swallow
This
;
the
next
news
ye
hear
,
is
a
Vote
for
putting
that
Position
in
Practice
.
Resolved
upon
the
Question
that
the
King
(
Seduced
by
wicked
Counsel
)
intends
to
make
War
,
&c.
[
May
20.
1642.
]
Resolved
upon
the
Question
,
that
an
Army
shall
be
forthwith
Raised
,
&c.
[
Iuly
12.
1642.
Ze.
Will
ye
make
the
Parliament
then
,
and
the
Synod
,
Confederate
with
the
Rabble
?
Conf.
Tush
,
Tush
;
Turbam
,
tam
Chlamydatos
,
quàm
Coronam
voco
.
I
speak
of
a
Faction
,
not
of
an
Anthority
;
I
do
not
meddle
with
Parliaments
:
Yet
since
you
have
such
a
Kindness
for
the
very
Names
These
People
Acted
under
,
Let
me
Offer
ye
a
Word
or
two
to
Consider
upon
,
touching
That
Thing
,
which
you
call
a
Synod
.
First
,
The
men
were
neither
Legally
Conven'd
,
nor
did
They
Act
in
the
Name
of
all
the
Clergy
of
England
:
So
that
no
Matter
what
They
Did
,
as
to
the
Validity
of
any
thing
They
could
pretend
to
do
.
Secondly
,
What
was
Their
Employment
,
but
to
Advise
upon
the
Cleanliest
way
of
Shifting
the
Government
,
and
to
do
as
much
for
the
Bishops
,
as
the
House
did
for
his
Majesty
?
Will
ye
have
the
Truth
on
't
?
They
clear'd
their
Conscience
abundantly
to
Both.
First
;
in
Their
Letter
to
Reformed
Churches
Abroad
,
They
Charge
the
King
as
the
Patron
of
the
Irish
Rebellion
[
Pa.
7.
]
and
,
in
short
,
throughout
the
whole
Tenor
of
it
as
the
most
Insupportable
Tyrant
in
Nature
.
Secondly
,
Let
That
(
not
only
Unchristian
but
Inhumane
)
Collection
of
White
's
Scandalous
Ministers
bear
Witness
Against
Them.
Wherein
,
without
any
Respect
either
to
Truth
,
or
Modesty
,
They
have
Expos'd
so
Many
Reverend
Names
to
Infamy
,
and
Dishonour
,
for
the
better
Colour
of
Their
own
Wickedness
in
Robbing
them
of
their
Livings
.
I
have
here
laid
before
you
,
the
Merits
,
Practices
,
and
Opinions
of
the
Party
you
plead
for
.
If
I
have
told
ye
Truth
,
Think
on
't
;
if
otherwise
,
Disprove
it
.
Ze.
I
will
not
Deny
,
but
Ill
things
have
been
done
:
Shall
All
therefore
be
Condemn'd
,
for
the
Faults
of
Some
?
Conf.
And
I
will
not
deny
neither
,
but
there
are
Good
people
in
the
mixture
;
shall
All
therefore
be
Indulg'd
for
the
Honesty
of
some
?
Try
your
skill
,
my
Masters
;
and
if
You
can
contrive
such
an
Expedient
,
as
may
Relieve
Particulars
,
without
Hazzard
,
or
Dammage
to
the
Whole
,
ye
shall
have
my
Vote
for
such
a
Toleration
.
But
before
ye
propound
it
,
give
me
leave
to
offer
ye
such
other
Reasons
of
my
Own
,
Against
it
,
as
have
not
been
yet
touch'd
upon
,
and
then
you
are
at
Liberty
to
speak
to
All
at
Once
.
SECT
.
VII
.
TOLERATION
,
causes
Confusion
both
in
Church
and
State.
Conf.
GEntlemen
,
To
come
quick
to
the
Business
;
My
Exceptions
to
your
Proposal
of
Toleration
,
shall
be
Reduc'd
to
Four
Heads
:
My
First
Exception
arises
from
the
very
Nature
of
the
Thing
it self
;
My
Second
,
from
this
Iuncture
of
Time
wherein
it
is
Desired
;
My
Third
,
from
the
Consideration
of
the
Partyes
that
Desire
it
;
and
My
Last
Exception
,
proceeds
from
the
Reverence
I
bear
to
the
Authority
that
is
to
Grant
it
.
Now
,
if
You
please
,
Wee
'l
begin
with
the
First
,
and
pass
to
the
Rest
in
Order
.
My
First
Argument
against
Toleration
,
is
This
:
It
is
(
in
those
that
press
it
)
a
Tacit
Condemnation
of
an
Establisht
Law
,
and
not
without
some
Reflection
upon
the
Supreme
Authority
it self
.
If
there
was
Reason
for
the
Making
of
it
,
There
is
yet
More
for
the
Observing
of
it
;
by
how
much
an
Universal
Obedience
is
more
Profitable
to
the
Publique
,
than
any
Particular
Constitution
.
Scrup.
It
would
be
well
,
If
you
would
bring
all
People
to
the
same
Mind
,
before
ye
force
them
to
the
same
Rule
.
Conf.
But
it
would
be
Ill
if
you
should
admit
of
no
Rule
at
all
,
till
you
had
found
out
One
,
that
all
the
world
should
be
pleas'd
with
.
Scrup.
We
do
not
ask
the
Vacating
of
a
Law
,
but
the
Relaxing
of
it
.
Conf.
Why
then
,
You
ask
a
Worse
Thing
;
for
it
were
Much
better
for
the
Publique
,
utterly
to
vacate
a
Good
Law
,
then
to
suffer
the
Withdrawing
of
that
Reverence
which
is
due
even
to
a
Bad
one
.
If
the
Reason
of
such
or
such
a
Law
be
gone
,
Repeal
the
Law
;
but
to
let
the
Obligation
fall
,
and
the
Law
Stand
,
is
,
not
only
to
Introduce
,
but
to
Proclaim
a
Disorder
in
the
Government
.
The
Law
,
in
fine
,
is
,
an
Act
of
Publique
,
and
Impartial
Justice
,
not
made
for
This
,
or
That
Particular
,
but
for
a
Common
Good.
My
Second
Exception
to
Tolcration
,
is
,
Because
it
Implyes
a
kind
of
Assent
(
let
me
not
say
Submission
)
both
to
the
Equity
of
the
Subjects
Complaint
,
and
to
the
Reason
of
the
Tolerated
Opinion
,
which
,
in
some
Degree
,
seems
to
Authorise
a
Separation
.
Now
let
it
be
once
admitted
,
that
any
One
Law
may
be
Question'd
by
the
Multitude
;
the
Consequence
reaches
to
all
the
Rest
:
Let
it
be
admitted
,
either
,
that
any
One
sort
of
People
may
be
allowed
to
challenge
any
One
Law
,
All
other
Opinions
have
the
same
Right
of
Compleyning
.
Scrup.
But
we
do
not
question
either
the
Prudence
of
the
Law-makers
,
or
the
General
Equity
of
the
Constitution
;
only
where
God
has
not
given
us
Consciences
suitable
to
the
Rule
,
we
do
humbly
begg
of
his
Majesty
to
bestow
upon
us
a
Rule
that
may
comply
with
our
Consciences
.
Conf.
Would
you
have
a
Law
made
that
shall
comply
with
All
Consciences
?
Ye
demand
an
Impossibility
.
God
Himself
never
made
a
Law
that
pleased
all
people
.
Oh!
but
the
Imposition
under
a
Penalty
troubles
ye
.
Take
a-away
the
Sanction
,
and
what
signifies
the
Law
?
Well
,
but
You
would
be
exempt
I
perceive
from
the
general
Obligation
;
so
would
every
man
else
,
and
then
there
's
no
Law
at
all
:
In
short
,
Ye
cannot
say
what
ye
would
have
.
Would
ye
have
a
particular
Indulgence
?
Where
's
the
Equity
of
it
as
to
Those
that
are
Excluded
?
Will
ye
have
it
Generall
?
Where
's
the
Conscience
of
it
,
when
all
Heresies
are
entertain'd
.
You
should
consider
,
that
Lawes
are
fram'd
with
a
regard
to
the
Community
;
and
they
ought
to
stand
Firm
and
Inexorable
:
If
once
they
come
to
hearken
to
Particular
Clamours
,
and
to
side
with
Particular
Interests
,
the
Reverence
of
Government
is
shaken
.
Ze.
You
have
speculated
here
some
Airy
Inconveniences
;
but
where
's
the
Real
hazard
of
receding
from
that
Inexorable
strictness
?
(
as
you
call
it
.
)
Conf.
First
,
the
Magistrate
makes
himself
of
a
Party
with
Those
that
he
Tolerates
,
against
Those
that
he
Rejects
,
which
drawes
an
envy
upon
the
Government
.
Secondly
,
The
Tolerated
Party
becomes
a
Sanctuary
for
all
the
seditious
Persons
in
the
Kingdom
.
It
was
well
said
of
one
(
whom
I
esteem
more
for
his
Wit
than
his
Honesty
)
speaking
of
a
Thin
House
of
Commons
;
It
looks
(
says
he
)
like
a
Parish
Church
that
borders
upon
a
Conventicle
.
And
the
very
Truth
of
it
is
,
A
Schismatical
Lecturer
,
is
as
bad
as
a
Rosted
Dogg
in
a
Dove-house
,
he
tolls
away
all
the
Pigeons
i'
th
Countrey
.
Not
that
the
People
throng
to
him
for
the
Excellency
of
the
Man
,
or
of
the
Way
,
but
they
Meet
to
Proclaim
Themselves
Masters
of
the
Law
,
and
to
count
how
many
Thousand
souls
there
are
,
even
in
this
sinfull
Nation
,
that
will
not
bow
the
Knee
to
Baal
.
Let
them
go
on
,
and
within
a
while
,
the
King
perhaps
shall
sue
to
Them
,
for
the
same
Toleration
They
now
begg
from
Him
,
and
go
without
it
;
that
is
,
unless
His
Majesty
has
better
luck
then
his
Father
(
which
God
send
him
,
for
he
has
several
of
the
very
same
Persons
to
deal
withall
.
)
Another
Objection
may
be
This
;
If
there
be
any
Reason
for
Granting
a
Toleration
,
't
is
Probable
the
Reason
will
be
stronger
for
Continuing
it
;
so
that
,
in
Time
,
the
People
shall
Challenge
That
as
a
Right
,
which
They
now
only
Demand
as
a
Favour
;
and
the
next
Motion
is
into
a
Popular
Reformation
.
Let
me
add
to
what
I
have
said
,
that
a
Toleration
does
not
only
Evirtuate
the
Law
,
but
it
naturally
produces
a
total
Dissolution
of
Ecclesiastical
Order
,
and
consequently
begets
a
Confusion
both
in
Church
and
State.
Ze.
You
speak
as
if
there
were
no
such
thing
as
a
Toleration
in
Nature
.
Conf.
Of
that
in
place
convenient
.
SECT
.
VIII
.
The
Danger
of
TOLERATION
in
this
Iuncture
.
Conf.
I
Need
not
tell
ye
(
Gentlemen
)
that
I
am
no
great
friend
to
Toleration
at
Any
time
:
but
I
must
confess
to
ye
,
that
at
This
time
I
like
it
worse
then
I
have
done
at
any
Other
.
Scrup.
When
,
to
My
thinking
,
there
never
was
more
need
of
it
,
nor
more
Hope
of
the
Fruit
of
it
,
then
is
at
this
Instant
.
Are
not
the
People
ready
to
Tumult
for
want
of
it
?
Conf.
Indeed
a
very
proper
Reason
why
they
should
have
it
,
that
they
may
be
encouraged
to
Tumult
again
,
for
what
they
have
a
mind
to
Next
.
How
long
do
you
believe
that
Government
would
stand
,
where
the
Multitude
should
take
notice
that
their
Rulers
are
afraid
of
them
?
Are
they
ready
to
Tumult
?
then
they
are
not
Conscientious
;
and
if
it
be
not
conscience
that
moves
them
,
't
is
Sedition
.
Scrup.
I
'm
very
confident
,
An
Indulgence
would
Quiet
them
.
Conf.
Can
you
remember
the
steps
of
the
last
Warr
,
and
be
of
that
Opinion
?
What
was
it
but
That
which
was
given
to
Quiet
the
Faction
that
enabled
them
to
take
All
the
Rest
?
To
give
you
a
fresh
Instance
;
What
could
be
more
Pious
,
Gracious
,
or
Obliging
,
then
his
Majesties
Late
Declaration
,
in
Favour
of
the
Non-conformists
?
All
that
was
possible
for
the
King
to
doe
,
in
consistence
with
Conscience
,
Honour
,
and
the
Peace
of
his
Dominions
,
his
Majesty
has
there
frankly
assur'd
them
of
:
and
what
's
the
effect
of
all
?
Are
they
one
jot
the
Quieter
for
't
?
No
,
but
the
worse
;
for
no
sooner
was
his
Majesties
Tenderness
(
in
That
Particular
)
made
Publique
,
but
the
generality
(
even
of
Those
that
had
lately
entred
into
a
Regular
and
Dutifull
complyance
with
the
Orders
of
the
Church
)
started
into
a
new
Revolt
;
which
Demonstrates
,
that
the
true
ground
of
their
Separation
is
not
Conscience
,
but
Faction
,
and
proves
sufficiently
the
benefit
,
and
necessity
,
of
a
strict
Rule
,
and
the
hazard
of
a
Relaxation
:
For
you
see
,
that
rather
then
abide
the
Penalty
of
the
Act
,
they
could
Conform
;
but
upon
the
least
Glimpse
of
an
Indulgence
,
they
Relapse
into
a
Schism
.
Come
,
Brother
Zeal
;
Your
Friend
of
—
shall
pin
the
Basket.
That
Sermon
of
his
that
you
wote
of
,
(
at
least
if
His
it
be
,
and
several
Impressions
of
it
have
pass'd
as
His
,
without
any
Contradiction
)
That
Sermon
do
I
take
to
be
one
of
the
Lewdest
Requitals
of
the
Kings
Mercy
and
Goodness
that
ever
—
But
no
more
,
Hee
's
a
Son
of
the
Kirk
.
Take
him
First
,
as
a
Person
whom
his
Majesty
has
Pardon'd
,
although
a
Leading
,
and
Pragmatical
Instrument
toward
the
Ruine
of
his
Royal
Father
.
Consider
him
Secondly
,
as
one
that
has
been
taken
nibbling
at
Sedition
,
since
his
Majesty's
Return
before
now
,
and
yet
been
wink'd
at
.
Thirdly
,
take
notice
of
the
very
point
of
Time
he
has
chosen
for
his
purpose
.
His
Contempt
meets
the
Kings
Mercy
just
in
the
Face
,
and
his
Majesty's
Arms
are
no
sooner
open
to
receive
him
,
then
he
takes
that
very
nick
of
Opportunity
to
stabb
him
in
.
Ze.
And
all
This
Amplifying
,
and
Passion
,
for
Preaching
,
forsooth
,
without
a
Licence
.
Conf.
The
least
thing
in
my
thought
,
I
assure
ye
;
for
I
speak
to
the
Dangerous
Scope
and
Application
of
his
Sermon
,
without
any
concern
at
all
whether
he
did
Well
,
or
Ill
,
as
to
the
Act
of
Uniformity
.
Ze.
I
will
not
justifie
his
Prudence
,
but
in
my
Conscience
the
man
never
meant
any
hurt
,
either
to
this
King
,
or
to
his
Father
,
I
should
abhorre
him
,
if
I
thought
he
did
.
Conf.
Wee
'l
handle
that
Point
at
leasure
:
But
to
bring
what
we
are
now
upon
,
to
a
Period
.
I
look
upon
Mr.
Calamy
as
the
Mouth
of
the
Party
,
and
ye
see
with
what
a
seditious
Confidence
they
own
his
Actions
,
and
avow
his
Disobedience
:
So
that
from
Mr.
Calamy's
single
Case
,
we
are
to
take
the
Measure
of
the
Main
Question
:
And
now
I
ask
ye
;
Whether
,
or
no
,
do
you
hold
it
convenient
to
dispense
with
a
Law
,
in
favour
of
That
Party
,
which
at
the
same
time
both
Challenges
,
and
Defies
That
Law
,
and
Despises
that
Mercy
?
Ze.
When
you
have
made
out
the
Fact
,
as
you
have
layd
it
,
I
'le
tell
ye
my
Opinion
.
Conf.
Again
,
we
are
perpetually
Alarm'd
with
Plotts
,
ye
see
;
Now
what
better
means
then
a
Toleration
,
to
draw
the
Conspirators
into
a
Body
?
In
Truth
;
to
gratifie
a
Party
that
thus
outfaces
Authority
,
and
to
do
it
too
in
the
very
Crisis
of
the
Contest
,
is
a
Policy
that
I
can't
reach
the
Bottom
of
.
This
Thred
might
be
drawn
finer
;
but
I
have
something
to
say
concerning
the
Party
,
as
well
as
the
Time.
SECT
.
IX
.
Arguments
against
TOLERATION
,
in
respect
of
the
Party
that
desires
it
;
with
,
Animadversions
upon
a
certain
Pamphlet
,
Entituled
,
A
SERMON
Preached
at
ALDERMANBURY-CHURCH
,
Decemb.
28.
1662.
&c.
Conf.
WE
are
now
entring
into
a
Large
Field
,
Gentlemen
,
and
that
we
may
not
lose
our selves
,
Let
us
move
orderly
toward
the
Question
.
Your
Party
desires
a
Toleration
,
is
't
not
so
?
Scrup.
It
is
so
.
Conf.
And
what
is
Your
Party
,
I
beseech
ye
?
Where
do
they
Dwell
?
What
are
their
Names
?
Their
Opinions
,
&c.
—
For
to
Tolerate
,
No
body
knowes
Whom
,
or
What
,
would
be
a
little
with
the
Largest
,
I
think
;
would
it
not
?
Scrup.
Truly
I
think
it
would
.
But
to
Answer
your
queynt
Question
;
Our
Party
is
a
certain
number
of
Godly
and
Conscientious
men
,
that
desire
a
Freedom
to
Worship
God
in
their
own
way
.
Conf.
But
now
You
must
tell
me
Your
Way
too
.
Scrup.
Our
Way
must
be
such
a
Way
as
is
agreeable
to
Gods
Word
.
Conf.
Do
ye
mean
,
that
it
must
be
expressly
mark'd
out
,
and
commanded
There
;
or
will
it
serve
the
Turn
,
if
it
be
only
not
Prohibited
?
Ze.
God
forbid
,
that
any
sober
Christian
should
imagine
that
our
Saviour
left
his
Church
without
a
Rule
,
and
certainly
the
Lord's
Discipline
is
the
best
Pattern
,
so
that
we
are
to
stick
to
the
Ordinance
of
Jesus
Christ
,
without
Adding
or
Diminishing
.
Conf.
Scruple
,
What
say
You
to
This
?
for
if
it
be
so
,
there
is
but
One
way
of
Worshipping
,
Lawfull
;
and
consequently
,
but
One
way
Tolerable
.
Scrup.
In
Truth
,
I
am
content
to
venture
My
Soul
among
Those
that
serve
the
Lord
according
to
the
Light
that
he
has
given
them
.
Conf.
So
that
I
perceive
't
is
utterly
Impossible
to
please
ye
Both
;
for
You
are
for
several
wayes
,
and
your
Brother
Zeal
but
for
One.
How
comes
it
now
that
You
Two
,
that
can
never
Agree
betwixt
your
selves
,
should
yet
Joyn
in
a
Petition
against
Us
?
Scrup.
We
Agree
in
This
,
that
neither
of
us
would
be
Limited
.
Conf.
Do
not
You
find
your self
Foul
now
upon
the
Old
Rock
of
Universal
Toleration
again
?
I
would
,
You
'd
be
but
so
honest
Once
,
as
to
Yield
,
when
Y'
are
Convinc'd
.
Can
you
either
name
Those
Opinions
,
which
you
would
have
Indulg'd
;
or
can
you
Expect
a
Toleration
for
all
Opinions
at
a
venture
?
Scrup.
Provided
they
be
not
contrary
to
Gods
Word
.
Conf.
But
who
shall
be
Iudg
of
That
?
If
each
Individual
,
You
must
admit
Right
and
Wrong
,
promiscuously
,
for
no
man
will
condemn
himself
;
If
Authority
,
You
are
concluded
by
an
Ecclesiastical
Law.
Have
a
Care
now
of
your
old
Distinction
of
Fundamentals
,
and
Non-fundamentals
,
for
then
your
very
foundation
fails
ye
,
and
ye
renounce
the
most
plausible
part
of
your
Plea
,
to
wit
,
your
Title
of
Conscience
.
A
word
now
to
your
Brother
.
You
are
for
the
Holy
Discipline
,
Zeal
;
for
That
way
,
and
for
no
Other
.
Ze.
We
are
for
That
way
which
is
prescrib'd
in
the
Word
.
Conf.
Of
which
way
,
either
the
People
or
the
Governours
must
be
the
Judges
.
If
you
say
the
People
,
the
Independent
has
the
Better
of
ye
;
if
the
Governours
,
you
must
submit
to
the
Resolutions
of
the
Church
:
In
fine
,
If
ye
cannot
say
what
ye
would
have
,
never
Complain
that
ye
cannot
Obtain
what
ye
Ask
;
and
That
's
my
first
Reason
against
Tolerating
the
Non-conformists
.
They
are
a
sort
of
People
that
would
have
they
know
not
what
.
In
which
,
Particular
Experience
bears
witness
against
them
:
For
,
what
have
they
done
since
—
41.
but
Overturn'd
the
Government
,
Divided
the
Spoyl
,
Enrich'd
Themselves
,
Embroyl'd
every
thing
,
and
setled
nothing
?
And
yet
my
Masters
there
was
no
Act
of
Uniformity
to
hinder
ye
.
Ze.
You
cannot
imagine
sure
that
all
these
Hurli-burlies
and
Confusions
,
were
Design'd
.
Conf.
Not
All
perhaps
,
for
I
believe
ye
thought
to
do
your
Business
with
less
Trouble
:
But
that
the
subversion
of
the
Government
was
Design'd
is
plain
,
and
certain
;
and
truly
that
it
is
now
Design'd
over
again
,
is
scarce
less
Evident
:
Upon
which
special
consideration
,
I
ground
my
Second
Exception
.
Scrup.
But
That
would
be
hard
,
to
ruine
so
many
People
of
God
for
an
Uncharitable
surmise
.
Conf.
Go
to
Scruple
;
If
That
be
not
the
scope
of
your
Monstrous
Earnestness
for
a
Toleration
,
pray'e
tell
me
what
is
?
If
ye
have
no
end
at
all
in
't
,
't
is
Frivolous
;
if
This
be
your
end
,
't
is
Impious
;
if
ye
have
any
other
End
,
make
it
appear
.
Scrup.
'T
will
satisfie
our
Consciences
.
Conf.
Heaven
and
Earth
shall
be
sooner
brought
together
then
your
Two
Consciences
;
will
the
Establishment
of
Presbytery
satisfie
your
Conscience
,
or
the
Allowance
of
Liberty
satisfie
your
Brothers
?
If
it
be
the
Uniformity
ye
Dislike
;
How
come
ye
to
Joyn
with
the
Directory
,
against
the
Common-prayer
;
with
That
of
the
Assembly
,
against
That
of
the
Church
?
In
short
,
Your
Disagreements
among
your
selves
,
are
almost
as
Notorious
as
your
Conjunction
Against
Us
,
and
ye
have
given
Proof
to
the
World
,
that
it
is
not
possible
for
any
thing
Else
to
Unite
you
,
but
a
Common
Booty
;
Witness
the
Contentious
Papers
and
Disputes
,
betwixt
Calamy
,
and
Burton
,
Edwards
,
and
Goodwin
,
and
Others
,
not
to
be
Number'd
,
concerning
the
very
Point
of
Toleration
.
[
The
desires
of
the
Independents
for
a
Toleration
(
say
the
London-Ministers
)
are
unreasonable
,
and
unequal
,
and
many
Mischiefs
will
follow
upon
't
both
to
Church
and
Common-wealth
.
]
Now
on
the
other
side
,
hear
what
Sterry
sayes
,
[
Lord
thou
hast
done
Graciously
,
and
Wonderfully
,
in
saving
us
from
the
Bloudy
Design
of
the
Egyptian
Papacy
:
But
this
last
Mercy
by
which
thou
hast
sav'd
us
from
the
Black
Plotts
,
and
Bloudy
Powers
of
the
Northern
Presbytery
,
has
Excell'd
them
All.
]
Rutherford
tells
ye
that
[
Such
Opinions
and
Practices
,
as
make
an
evident
Schisme
in
a
Church
,
and
set
up
two
Distinct
Churches
,
of
different
Forms
,
and
Government
,
&c.
cannot
be
Tolerated
.
]
Milton
again
,
will
have
the
Presbyterians
to
be
[
Ministers
of
Sedition
,
not
Ministers
of
the
Gospel
.
]
With
what
face
now
can
those
People
appear
to
claim
a
Toleration
from
the
Publique
,
whose
Principles
are
so
cross
,
that
they
cannot
afford
it
One
to
Another
?
Scrup.
Well
,
but
supposing
these
unhappy
Clashings
among
Themselves
,
how
does
that
prove
them
in
Confoederacy
against
the
Publique
?
Conf.
Their
very
Agreement
against
the
Government
,
and
in
nothing
else
,
makes
it
evident
enough
:
but
if
You
'd
have
it
clearer
,
Look
thorough
their
Proceedings
.
In
a
Petition
that
accompanyed
their
black
Remonstrance
of
Dec.
15.
—
41.
You
may
find
the
Points
chiefly
insisted
upon
to
be
These
.
The
Honour
of
the
King
,
the
Liberty
,
and
Property
of
the
Subject
;
The
Moderating
of
the
Bishops
Power
;
and
the
Removal
of
some
Unnecessary
Ceremonies
,
for
the
Ease
of
Tender
Consciences
:
Nay
,
so
far
were
they
from
any
Purpose
or
Desire
,
to
let
loose
the
Golden
Reins
of
Discipline
and
Government
in
the
Church
,
that
they
held
it
Requisite
to
Maintain
a
Conformity
throughout
the
Kingdom
,
to
that
Order
,
which
the
Lawes
Enjoyn'd
;
and
took
it
very
unkindly
that
the
Malignant
Party
should
Infuse
into
the
People
,
that
they
meant
to
Abolish
all
Church-Government
;
and
leave
every
man
to
his
own
Fancy
,
for
the
Service
and
Worship
of
God
,
Absolving
him
of
that
Obedience
which
he
Owes
under
God
unto
his
Majesty
,
Whom
THEY
KNEW
TO
BE
ENTRUSTED
WITH
THE
ECCLESIASTICAL
LAW
,
AS
WELL
AS
WITH
THE
TEMPORAL
,
&c.
—
They
confess
indeed
their
intention
of
Reducing
within
Bounds
that
Exorbitant
Power
which
the
Prelates
had
Assum'd
unto
Themselves
so
contrary
both
to
the
Word
of
God
,
and
to
the
Lawes
of
the
Land.
To
which
end
they
pass'd
the
Bill
for
Removing
them
from
their
Temporal
Power
and
Employments
,
that
so
the
better
they
might
with
Meekness
apply
Themselves
to
the
discharge
of
their
Functions
.
Will
ye
now
see
the
Correspondence
betwixt
these
Gentlemens
Words
,
and
their
Actions
?
and
First
concerning
the
Honour
of
the
King
;
wherein
This
word
shall
suffice
,
that
they
omitted
Nothing
,
in
order
to
the
destroying
both
of
his
Soul
,
Body
,
and
Reputation
,
which
either
Craft
,
Violence
,
or
Calumny
could
Contribute
,
and
not
to
Rob
either
of
the
Two
Factions
of
their
deserved
Fame
,
and
Interest
,
in
the
Ruine
of
that
Glorious
Prince
.
I
shall
conclude
with
Parkers
decision
of
the
Case
,
The
Presbyterians
pass'd
the
Sentence
of
Condemnation
,
and
the
Independents
executed
it
.
Ze.
I
shall
not
pretend
to
Iustifie
all
their
Actions
;
but
in
truth
my
Charity
perswades
me
,
that
a
great
part
of
the
Mischief
they
did
,
proceeded
rather
from
Necessity
then
Inclination
.
Conf.
Will
yee
see
then
what
they
did
afterward
when
they
were
at
Liberty
to
do
what
they
Listed
?
They
had
no
sooner
Murther'd
the
Father
,
but
immediately
[
a
]
They
made
it
Death
to
Proclaime
the
Son.
[
b
]
They
Abolisht
Kingly
Government
.
[
c
]
Sold
the
Crown
Lands
.
[
d
]
Declar'd
it
Treason
to
deny
the
Supremacy
of
the
Commons
.
[
e
]
Null'd
all
Honours
and
Titles
granted
by
the
King
since
41.
[
f
]
Made
Scotland
one
Common-wealth
with
England
,
&c.
Have
they
now
kept
any
better
Touch
with
the
Liberty
and
Property
of
the
Subject
?
Let
their
Proceedings
witness
for
them
,
[
a
]
As
their
Tax
upon
the
Fifth
and
Twentieth
Part.
[
b
]
Excise
upon
Flesh
,
Victuals
,
and
Salt.
[
c
]
A
new
Excise
upon
Allom
,
Copper
as
,
Monmouth-Caps
,
Hoppes
,
Saffron
,
Starch
,
&c.
[
d
]
A
Loane
of
66666
l.
13
s.
4
d.
for
supply
of
the
Scots
.
[
e
]
An
Assessement
for
the
Maintenance
of
the
Army
.
[
f
]
The
House
of
Peeres
Abolisht
,
and
a
Monthly
Tax
of
90000
l.
for
the
Army
.
[
g
]
A
Monthly
Tax
of
120000
l.
[
h
]
An
Imposition
upon
Coal
.
[
i
]
A
Monthly
Assessement
of
60000
l.
Not
to
Clogge
the
Discourse
with
overmany
Particulars
:
Wee
'll
see
Next
,
What
they
have
done
toward
the
Moderating
of
the
Power
of
Bishops
,
and
the
Removal
of
Unnecessary
Ceremonies
?
[
k
]
The
Archbishop
of
Canterbury
Suspended
,
and
his
Temporalties
Sequestred
.
[
l
Monuments
of
Superstition
Demolisht
(
that
is
in
Short
an
Ordinance
for
Sacriledge
)
[
m
]
The
Book
of
Common
Prayer
laid
aside
,
and
the
Directory
commanded
in
stead
of
it
.
[
n
]
Archbishops
and
Bishops
Abolisht
,
and
their
Lands
setled
in
Trustees
.
[
o
]
Their
Lands
Expos'd
to
Sale.
[
p
]
Festivals
Abolisht
.
[
q
]
Deans
and
Chapters
&c.
Abolisht
,
And
their
Lands
to
be
Sold.
This
is
your
way
,
my
Masters
,
of
Moderating
the
Power
of
Bishops
,
and
of
removing
unnecessary
Ceremonies
;
and
at
the
same
Rate
you
have
provided
for
Tender
Consciences
,
witness
Your
Penalties
[
r
]
for
Using
the
Book
of
Common
Prayer
,
and
your
Forfeitures
for
not
Using
the
Directory
.
Zea.
Conformity
;
You
should
Do
better
,
not
to
Rip
up
these
Old
Stories
again
.
Conf.
And
if
you
would
not
hear
of
Them
again
,
you
should
Leave
Doing
Them
again
.
Zea.
Then
it
seems
the
whole
Number
must
suffer
for
the
Misdemeanours
of
Particulars
.
Conf.
No
;
nor
the
whole
Party
scape
because
of
some
Particulars
neither
.
Would
you
ha'
me
open
my
Door
to
a
Troop
of
Thieves
,
because
two
or
three
of
my
honest
Friends
are
in
the
Company
?
And
That
's
the
Case
.
Besides
:
You
must
permit
me
to
distinguish
betwixt
Particulars
and
the
Party
;
for
the
Party
of
Non-conformists
,
are
in
a
Direct
Confederacy
against
the
Law
;
whereas
there
may
be
divers
Particulars
,
that
are
mov'd
only
upon
a
Principle
of
Conscience
.
And
those
that
are
truly
Conscientious
,
will
be
known
by
This
;
Their'll
endeavour
their
own
Satisfaction
without
any
Importunities
upon
the
Publique
:
for
when
they
come
once
to
joyn
in
a
Complaint
against
the
Law
,
't
is
no
longer
Conscience
,
but
Faction
.
And
the
Question
is
not
Here
,
concerning
the
Integrity
of
certain
Individuals
,
but
how
far
a
Toleration
belongs
to
the
Party
,
without
any
consideration
of
Persons
.
Zea.
Let
us
suppose
then
that
the
Party
may
have
done
amiss
;
I
hope
't
is
no
Sin
against
the
Holy
Ghost
.
Conf.
Truly
,
with
Reverence
to
Charity
,
I
take
it
to
be
next
a-kin
to
't
,
in
very
many
of
them
.
For
,
First
;
They
sinn'd
against
an
Evident
Light
,
as
appears
from
their
several
doublings
,
and
contradictory
Proceedings
.
Next
,
There
was
a
Malice
,
Notorious
;
only
I
hope
it
went
no
further
than
God's
Vicegerent
.
But
I
'le
comply
with
the
utmost
of
your
Argument
:
You
would
have
Those
Indulg'd
that
Repent
.
With
all
my
heart
,
if
That
will
Content
ye
.
For
still
upon
That
Condition
,
not
a
Soul
must
be
admitted
that
Refuses
to
Abjure
the
Covenant
:
and
There
lies
the
very
Pinch
of
the
Question
.
For
what
the
Covenant
meant
,
every
body
knows
,
from
the
express
Practice
,
and
Explication
of
Them
that
made
it
.
The
League
and
Covenant
(
says
Rutherford
)
was
the
first
Foundation
of
the
Ruine
of
the
Malignant
Party
in
England
.
And
They
that
Impos'd
it
,
Voted
it
Death
for
any
man
,
having
taken
it
,
to
serve
his
Majesty
:
So
that
whosoever
Refuses
to
Disown
the
Covenant
,
must
be
Rationally
supposed
still
to
pursue
the
Ends
of
it
.
Which
Ends
are
,
The
Subjection
of
the
Royal
Authoricy
to
the
Conclave
of
the
Kirk
,
and
(
in
Terminis
)
the
Abolition
of
Episcopacy
;
(
which
his
Majesty
has
solemnly
vow'd
,
and
Resolv'd
to
Preserve
)
From
whence
it
arises
undeniably
,
that
,
to
Tolerate
the
Non-conformists
that
still
adhere
to
the
Covenant
,
is
to
Tolerate
the
Sworn
Enemies
both
of
Royal
,
and
Episcopal
Authority
,
and
of
the
Peace
of
the
Nation
:
and
in
fine
,
to
Tolerate
Those
that
have
sworn
to
persist
in
that
Opposition
all
the
daies
of
their
lives
.
From
what
is
already
said
,
it
appears
,
First
,
That
the
Non-conformists
are
not
yet
Agreed
what
they
would
have
,
and
I
dare
engage
my self
to
be
his
Slave
that
clears
the
Proposition
,
farther
,
then
that
they
would
have
This
Government
unsetled
,
and
they
know
not
what
in
the
Place
on
't
.
Secondly
,
It
is
manifest
,
that
Impossible
it
is
to
Please
them
any
longer
,
then
while
they
are
united
in
a
Common
Design
upon
us
:
for
next
to
Publique
Order
,
they
are
the
deadliest
Enemies
one
to
another
,
as
being
Govern'd
by
Inconsistent
Principles
.
Thirdly
,
It
is
past
Dispute
,
that
by
virtue
of
That
Favour
which
they
now
Aske
,
and
under
colour
of
Those
Pretences
which
they
now
hold
forth
,
They
have
render'd
Themselves
the
Instruments
of
all
our
Late
Miseries
,
and
the
Masters
of
the
Three
Kingdomes
.
Fourthly
,
It
is
not
more
Plain
what
they
have
done
,
then
what
they
are
now
about
to
do
;
And
,
that
they
have
the
same
Design
upon
the
Publique
,
at
this
Instant
,
which
they
had
in
41
,
is
past
all
Controversie
.
Zea.
Conformity
,
You
out-run
the
Constable
.
Will
you
pretend
to
enter
into
Mens
Thoughts
?
Conf.
No
,
I
will
not
;
but
if
I
should
see
a
man
throwing
Wild-fire
into
a
Magazine
▪
and
He
tells
me
that
he
does
it
to
warm
his
Fingers
;
would
not
you
take
me
for
an
Asse
,
if
I
should
Believe
him
?
No
,
no
,
my
fair
Friends
.
When
ye
see
a
Wise
man
,
Frequently
,
and
Deliberately
,
doing
things
that
manifestly
lead
to
evil
Consequences
,
I
think
a
very
good
Christian
may
suspect
That
wise
man's
Honesty
.
Zea.
Come
;
no
more
of
your
High-flown
Notions
,
but
out
with
't
in
good
honest
English
:
Where
's
the
Wild-fire
,
and
the
Magazine
that
you
would
give
us
so
learnedly
to
Understand
?
Conf.
Where
is
it
Not
rather
;
to
any
man
that
will
but
look
about
him
,
without
winking
?
Is
not
That
Sermon
think
ye
that
you
sent
me
last
Night
a
pretty
Squib
to
cast
into
a
populous
▪
Town
,
that
's
Preach'd
half
to
Gunpowder
already
?
Zea.
And
yet
ye
said
E'en
now
,
There
was
no
danger
.
Conf.
I
say
the
same
Thing
still
;
that
is
,
without
a
Toleration
.
Zea.
But
where
's
the
Mischief
of
That
Sermon
I
beseech
ye
?
Conf.
The
Book
lies
there
upon
the
Table
,
and
't
is
Marqu'd
to
your
Hand
:
but
I
'm
▪
not
ready
for
't
yet
;
if
you
please
,
wee
'll
look
it
over
by
and
by
;
and
speak
a
word
in
the
mean
time
to
the
Ius
Talionis
,
to
the
Do
as
you
would
be
done
by
of
the
Matter
.
You
would
be
Tolerated
by
That
Government
,
which
of
all
Others
,
you
your Selves
refus'd
to
Tolerate
;
Stick
now
to
your
own
Rule
,
and
tell
me
,
With
what
Face
can
ye
Demand
a
Toleration
,
or
for
what
Sort
of
People
?
Begin
with
your
Clergy
;
would
you
have
Them
Indulg'd
?
Zea.
Yes
,
as
They
are
Ministers
of
Gods
Word
,
They
ought
to
be
Indulg'd
.
Conf.
That
can
be
no
Plea
for
Them
that
persecuted
Gods
Ministers
Themselves
.
Charity
indeed
is
a
General
Duty
,
but
it
is
an
Argument
that
belongs
only
to
Them
that
Practise
it
;
For
,
They
that
never
spar'd
Any
,
cannot
reasonably
desire
to
be
spar'd
Themselves
.
They
are
in
the
second
place
not
to
be
Tolerated
;
upon
the
point
of
Scandal
:
For
,
[
Such
are
Declar'd
scandalous
,
as
by
Writing
,
Preaching
,
or
otherwise
,
publish
their
Disaffection
to
the
present
Government
]
'T
is
their
own
Law
,
Gentlemen
;
and
upon
that
score
of
Disaffection
,
was
Introduc'd
the
most
Barbarous
Persecution
of
a
Gospel-Ministry
,
that
ever
was
heard
of
among
Christians
.
I
could
Instance
the
Particulars
of
the
Havock
They
made
in
London
,
the
Two
Universities
,
and
finally
throughout
the
Kingdome
.
Particularly
,
in
South-Wales
;
where
They
did
not
only
Persecute
The
Ministry
,
but
the
very
Gospel
,
by
Shutting
up
their
Churches
,
and
Condemning
the
People
to
the
Dictates
and
Corruptions
of
unbridl'd
Nature
.
Nor
was
it
enough
to
Sequester
,
unless
They
Starv'd
Them
too
;
For
They
were
not
permitted
,
to
live
either
as
School-masters
or
Chaplains
,
but
upon
severe
Penalties
:
a
Committee
of
Middlesex
indeed
,
told
Mr.
Lance
(
a
Reverend
,
and
a
Sequester'd
Minister
)
that
He
might
Hedge
and
Ditch
for
his
Living
(
and
that
was
the
utmost
of
the
Liberty
They
could
Afford
Them.
)
I
could
tell
ye
of
the
Ministers
that
were
Poyson'd
in
Peter-House
,
&c.
but
I
shall
make
ye
sick
,
and
weary
;
Asham'd
I
hope
ye
are
already
,
to
Plead
for
a
Toleration
of
Those
People
against
the
Law
,
that
were
Thus
Mercyless
toward
their
Brethren
that
Acted
and
Suffer'd
for
it
.
But
to
Seal
up
all
with
an
Authority
:
Gillespy
tells
ye
,
that
[
The
General
Assembly
hath
ordain'd
,
that
known
Complyers
with
the
Rebels
,
and
such
as
did
procure
Protections
from
the
Enemy
,
or
keep
Correspondence
and
Intelligence
with
him
,
shall
be
suspended
from
the
Lords
Supper
,
till
they
manifest
their
Repentance
before
the
Congregation
]
So
that
ye
see
we
were
not
only
Debarr'd
the
Common
Rights
of
Subjects
,
and
Benefits
of
Society
;
but
the
very
Comforts
of
our
Religion
were
taken
from
us
,
and
an
Anathema
pronounc'd
upon
us
for
our
Loyalty
;
and
yet
these
People
think
it
high
Reason
to
be
Tolerated
Themselves
,
and
have
the
Confidence
to
Importune
it
from
his
most
Sacred
Majesty
,
to
whose
Blessed
Father
(
and
That
in
the
Depth
,
and
Bitterness
of
his
Agonies
)
They
cruelly
Deny'd
the
Use
,
and
Service
of
his
own
Chaplains
.
[
A
greater
Rigour
,
and
Barbarity
then
is
ever
us'd
by
Christians
to
the
meanest
Prisoners
and
Greatest
Malefactors
]
But
(
continues
that
Pious
Prince
)
[
They
that
Envy
My
being
a
King
,
are
loth
I
should
be
a
Christian
;
while
they
seek
to
Deprive
Me
of
all
things
else
;
They
are
afraid
I
should
save
My
Soul.
]
A
word
now
to
the
Obligations
we
have
to
your
Civil
Authorities
,
as
to
the
Freedome
of
our
Persons
and
Estates
.
Visit
but
your
own
Acts
,
and
be
your
own
Iudges
,
(
but
take
the
Crime
along
with
ye
;
Obedience
to
God
,
to
the
King
,
and
to
the
Law
)
Not
to
Enumerate
your
Particular
,
and
Personal
Outrages
,
as
the
Clapping
of
so
many
Honourable
Persons
abord
,
and
Designing
Then
for
Slaves
,
because
They
would
not
Rebel
;
the
Barbarous
Treatment
of
betwixt
Three
and
Fourscore
Worthy
and
Loyal
Gentlemen
in
the
Business
of
Salisbury
,
that
were
Shipp'd
away
and
Sold
(
by
AN
HONEST
MAN
)
to
the
Barbados
.
Nor
to
Insist
upon
it
,
how
many
Honourable
Persons
have
been
Smother'd
,
and
Starv'd
in
Gaoles
;
how
much
Noble
Bloud
hath
been
Spilt
both
in
the
Field
,
and
upon
the
Scaffold
,
&c.
—
I
shall
rather
Confine
my self
to
some
few
of
your
General
Provisions
for
securing
the
Royal
Party
,
and
for
the
Extirpation
both
of
that
Line
,
and
Government
,
to
which
,
Providence
has
now
again
Subjected
ye
:
which
(
to
run
over
them
in
short
)
shall
be
These
[
a
]
An
Ordinance
for
Sequestration
of
Delinquents
Estates
.
[
b
]
Delinquents
Disabled
to
bear
any
Office
,
or
have
any
Vote
in
Election
of
any
Maior
,
&c.
Here
's
,
Estate
,
and
Legal
Freedome
,
gone
already
:
Now
follows
Banishment
from
One
Place
,
and
Confinement
to
Another
.
[
c
]
Delinquents
must
be
Remov'd
from
London
and
Westminster
,
and
Confin'd
within
five
Miles
of
their
own
Dwelling
.
[
d
]
Correspondency
with
Charles
Stuart
or
his
Party
Prohibited
under
Pain
of
High
Treason
]
and
[
e
]
Death
to
any
Man
that
shall
Attempt
the
Revival
of
his
Claim
,
or
that
shall
be
Aiding
,
Assisting
,
Comforting
,
or
Abetting
unto
any
Person
Endevouring
to
set
up
the
Title
of
Any
of
the
Issue
of
the
Late
King.
These
were
the
Conditions
of
Your
Favours
,
Gentlemen
,
and
the
Tryals
of
Our
Faith.
If
ye
are
not
yet
Convinc'd
pray'e
tell
me
,
What
was
the
Reason
,
that
throughout
the
whole
Course
of
your
Power
,
ye
Treated
the
Episcopal
Party
still
worse
then
all
the
Rest
?
Zea.
Because
They
were
the
Most
likely
of
all
Others
to
Disturb
our
Settlement
.
Conf.
Very
Good
,
and
what
do
ye
think
as
to
Matter
of
Conscience
?
Did
ye
do
Well
,
or
Ill
in
't
?
or
rather
,
Was
there
any
thing
of
Conscience
in
the
Case
?
Zea.
Truly
I
wish
much
of
the
Severity
had
been
Abated
;
but
Certainly
,
as
't
was
very
fit
for
the
Civil
Power
to
secure
the
Peace
of
the
Nation
;
so
was
the
Power
Ecclesiastical
no
less
concern'd
to
exact
a
Conformity
to
the
Lawes
and
Ordinances
of
Christ.
Conf.
Can
you
say
This
,
and
not
blush
to
Deny
the
Force
of
your
own
Argument
?
If
ye
did
well
in
refusing
to
Tolerate
the
Episcopal
Way
,
because
ye
thought
it
not
Right
;
the
Reason
is
as
strong
on
the
Other
Side
,
that
have
the
same
opinion
Concerning
Yours
.
If
ye
did
well
o'
th'
Other
Side
,
out
of
a
Political
Regard
to
the
Publique
Peace
,
the
same
Reason
lies
as
strong
against
ye
That
Way
too
:
so
that
you
must
either
Confess
,
that
you
did
Ill
Then
,
in
Refusing
a
Toleration
to
Us
,
or
allow
that
Authority
does
Well
Now
,
in
not
permitting
it
to
You.
Do
not
mistake
me
.
I
am
as
much
as
any
man
(
to
borrow
his
Sacred
Majesty's
words
)
for
[
Those
that
cannot
Conform
,
through
Scruple
,
and
Tenderness
of
misguided
Conscience
:
and
for
Dissenters
that
Demean
Themselves
Peaceably
and
Modestly
under
the
Government
.
And
That
shall
appear
by
and
by
,
when
we
come
to
handle
That
Question
.
Zea.
Wee
're
Agreed
then
,
if
That
be
your
Opinion
:
and
pray'e
let
's
forward
to
my
Friends
Sermon
now
.
(
A
Person
whom
I
take
to
be
within
the
Limit
of
your
Profess'd
Kindness
)
Conf.
A
Match
;
and
if
you
please
,
I
'le
Glosse
upon
him
to
you
.
Lo
:
Eli
sate
upon
a
seat
by
the
way
side
,
waiting
:
for
his
heart
trembled
for
the
Ark
of
God
,
1
Sam.
4.
13.
THere
's
his
Text
;
from
whence
he
gathers
Two
Observations
.
First
,
When
the
Ark
of
God
is
in
Danger
to
be
lost
,
the
People
of
God
have
thoughtful
heads
,
and
trembling
hearts
.
(
Or
,
to
put
this
Doctrine
into
a
Gospel-Dress
)
When
the
Gospel
is
in
Danger
of
losing
,
when
Gospel-Ordinances
are
in
Danger
of
being
lost
,
and
Gospel-Ministers
in
Danger
of
losing
,
then
the
People
of
God
have
trembling
heads
,
and
careful
and
solicitous
hearts
about
it
.
Secondly
,
A
true
Child
of
God
is
more
troubled
,
and
more
solicitous
what
shall
become
of
the
Ark
,
then
what
shall
become
of
Wife
and
Children
,
or
Estate
.
He
gives
you
in
the
next
place
,
Four
Reasons
,
Why
the
People
of
God
are
so
much
Troubled
when
the
Ark
of
God
is
in
Danger
.
First
,
For
the
great
Love
they
bear
to
the
Ordinances
of
God
,
and
to
the
Faithfull
Ministers
of
Christ.
They
cannot
be
silent
;
they
cannot
but
Tremble
when
they
see
the
Ark
of
God
in
Danger
.
Secondly
,
They
are
Troubled
,
because
of
the
Interest
they
have
in
the
Ark.
The
Ordinances
of
God
are
the
Iewels
of
a
Christian
,
and
the
Treasures
of
a
Christian
,
and
the
Loss
of
them
cannot
but
Trouble
them
.
And
Iesus
Christ
is
the
Ioy
of
a
Christian
,
and
therefore
when
Christ
is
departing
,
they
cannot
but
be
much
afflicted
at
it
.
Thirdly
,
They
are
Troubled
because
of
their
Accessariness
to
the
losing
of
the
Ark.
Fourthly
,
The
People
of
God
are
Troubled
because
of
the
Mischiefs
that
come
upon
a
Nation
,
when
the
Ark
of
God
is
Lost.
The
Tongue
of
man
is
not
able
to
Express
the
Misery
of
That
Nation
where
the
Ark
of
God
is
Taken
.
First
,
When
the
Ark
of
God
is
taken
,
then
the
wayes
of
Sion
mourn
,
and
none
come
to
the
Solemn
Assemblies
;
It
was
the
complaint
of
the
Church
,
Lam.
1.
4.
That
is
matter
of
sadness
.
Secondly
,
The
Ministers
of
Christ
are
then
driven
into
Corners
.
And
that
is
matter
of
heart-trembling
.
Thirdly
,
The
Souls
of
Many
are
then
in
Danger
,
when
the
Gospel
is
gone
,
your
Souls
are
in
hazard
:
There
is
cause
of
sadness
.
Fourthly
,
The
Enemies
of
God
Blaspheme
,
and
are
ready
to
say
,
Where
is
your
God
?
Then
do
the
Enemies
of
God
Triumph
.
Fifthly
,
Then
is
Jesus
Christ
trampled
under
foot
,
and
the
Ordinances
of
God
defiled
and
trampled
on
,
and
then
Blasphemy
and
Atheism
comes
in
like
an
Armed
man.
Zea.
Very
good
,
and
what
can
you
make
out
of
All
This
;
but
that
The
Loss
of
the
Gospel
is
a
Dreadfull
Iudgment
:
The
very
Fear
of
Losing
it
,
a
Dismal
Apprehension
;
and
that
All
Other
Interests
are
as
Nothing
in
Competition
with
Iesus
Christ
?
Conf.
Agreed
,
Thus
far
all
's
Right
,
and
as
it
should
be
;
But
come
now
to
his
Application
.
The
Ark
of
God
is
(
at
this
instant
)
in
Danger
of
being
lost
,
D'
ye
see
?
Here
is
no
less
then
All
at
Stake
,
the
very
first
Dash.
Ask
him
now
,
Where
the
Danger
lies
?
He
Answers
ye
,
that
we
have
lost
our
first
Love
to
the
Gospel
,
and
to
the
Ordinances
.
Is
not
This
to
Charge
the
Church
of
England
with
Apostacy
?
Hear
him
again
;
and
set
his
Vanity
against
his
Sedition
.
More
particularly
,
Aldermanbury
may
truly
fear
the
Loss
of
the
Ark
,
and
be
Unchurched
;
for
want
of
a
Faithfull
Minister
to
go
In
and
Out
before
them
.
That
is
to
say
,
Famous
Mr.
Calamy
(
for
that
Epithete
he
bestowes
upon
Himself
)
is
Remov'd
,
and
consequently
the
Candlestick
.
Another
thing
that
makes
him
fear
the
Loss
of
the
Ark
,
is
,
The
Abundance
of
Priests
,
and
Iesuits
,
that
are
in
the
midst
of
us
,
and
the
Preaching
of
Popery
amongst
Us
,
and
the
Proneness
of
people
to
run
headlong
to
the
Garlick
and
Onions
of
Egypt
again
.
But
where
are
our
old
Eli's
now
,
to
sit
watching
and
Trembling
for
fear
of
the
Ark
?
Where
are
our
Moses
'
s
,
Our
Elijah
'
s
?
Our
Uriahs
,
&c.
Observe
This
Paragraph
well
.
Here
's
first
,
an
Open
and
Express
Endeavour
to
Startle
the
People
with
a
fear
of
Popery
,
which
was
the
very
Artifice
by
which
This
very
Person
promoted
our
Late
Troubles
.
Secondly
,
Here
's
a
direct
Arraignment
of
the
King
,
and
of
his
Ministers
.
Where
are
Our
Moses's
,
&c.
—
What
is
This
but
to
say
,
Beloved
,
ye
see
,
Iesus
Christ
is
Departing
,
Idolatry
is
breaking
In
upon
us
,
and
Our
Moses
'
s
,
Our
Ely's
,
never
look
after
it
.
Pray'e
lay
it
a
little
more
to
Heart
,
your
selves
.
You
can
complain
(
says
he
)
of
Taxes
,
and
Decay
of
Trading
;
of
This
Civil
Burden
,
and
That
Civil
Burden
:
but
where
's
the
Man
or
Woman
that
Complains
of
This
Misery
.
The
Loss
of
the
Ark
?
Who
lays
to
Heart
,
Who
Regards
what
shall
become
of
Religion
?
There
is
a
strange
kind
of
Indifferency
,
and
Lukewarmness
upon
most
Peoples
Spirits
:
so
they
may
have
their
Trading
go
on
,
and
Their
Civil
Burdens
remov'd
,
they
care
not
what
becomes
of
the
Ark.
What
is
This
,
but
to
bring
Authority
to
the
Barr
,
and
set
the
Subject
upon
the
Bench
?
What
is
it
,
but
in
plain
Terms
,
to
sollicit
the
Multitude
to
a
Tumult
?
For
Mr.
Calamy
knowes
very
well
,
that
they
have
no
other
way
in
the
world
to
do
him
a
service
in
This
Case
,
but
by
Sedition
.
And
for
fear
of
Mistakes
,
Note
,
I
beseech
ye
,
with
what
Care
the
Good
man
leads
them
to
his
Meaning
:
They
can
complain
of
Taxes
he
sayes
,
but
Hee
would
have
them
Complain
for
the
Loss
of
the
Ark
;
That
is
,
in
honest
English
,
He
would
have
them
Clamour
against
the
Government
of
the
Church
.
The
very
Truth
is
,
This
Gentleman
speaks
both
upon
Experience
,
and
Foresight
;
for
no
man
knowes
better
,
both
what
it
has
done
,
and
what
it
may
do
.
First
,
as
to
his
Foresight
,
Rebellion
can
never
be
made
God's
Cause
,
but
by
taking
the
Ark
into
the
Quarrel
.
Next
,
to
his
Experience
.
This
Person
was
one
of
the
Five
that
Menag'd
the
Cause
of
the
Rabble
against
Bishops
,
some
Twenty
Years
agoe
.
There
was
compleyning
for
fear
of
the
Ark
too
:
and
what
Ensu'd
upon
it
,
but
the
Dissolution
of
the
Government
,
the
Scandal
of
Religion
,
and
the
Murder
of
the
King
?
He
Blames
the
People
next
for
their
Lukewarmness
;
Pray
mark
me
;
They
have
been
once
in
Arms
already
since
the
King
came
in
.
They
make
no
scruple
at
all
of
Affronting
the
Law
:
They
have
Enter'd
into
several
Plotts
upon
the
very
Person
of
his
Sacred
Majesty
,
and
All
This
,
for
fear
of
the
Ark
,
as
the
poor
Wretches
miserably
Imagine
.
If
This
Zeal
be
not
sufficient
,
I
wonder
what
Temper
it
is
that
our
Religious
Salamander
would
perswade
them
to
:
Now
take
the
whole
Matter
in
Complication
,
and
you
have
First
,
A
Prohibited
Minister
Preaching
Publiquely
in
Despite
of
a
Solemn
Law.
Secondly
,
The
Sermon
it self
is
within
the
Reach
of
The
Act
for
the
King's
Safety
,
Where
It
is
Enacted
,
That
what
Person
soever
,
shall
Maliciously
and
Advisedly
publish
or
affirm
the
King
to
be
an
Heretick
or
a
Papist
,
or
that
he
endeavours
to
Introduce
Popery
;
or
shall
Maliciously
and
Advisedly
,
by
writing
,
Printing
,
Preaching
;
or
other
speaking
,
express
,
publish
,
utter
or
declare
,
any
Words
,
Sentences
,
or
other
thing
or
things
,
to
incite
or
stirr
up
the
people
to
Hatred
or
Dislike
of
the
Person
of
his
Maiesty
,
or
the
Established
Government
;
then
every
such
person
and
persons
being
thereof
Legally
convicted
,
shall
be
Disabled
to
have
or
enioy
,
and
is
hereby
Disabled
and
made
Incapable
of
having
,
holding
,
enioying
,
or
exercising
any
Place
,
Office
,
or
Promotion
Ecclesiastical
,
Civil
,
or
Military
,
or
any
other
Imployment
in
Church
or
State
,
other
than
that
of
his
Peerage
,
&c.
Thirdly
,
Here
's
not
only
a
Reproche
cast
upon
the
Government
,
but
an
Appeal
Offer'd
to
the
People
,
for
the
Redress
of
it
.
Now
to
proceed
;
You
have
him
Here
,
Charging
upon
the
Peoples
Consciences
,
the
sin
of
not
being
sufficiently
affected
with
the
Danger
that
the
Ark
of
God
is
in
.
It
is
a
sign
you
do
not
Love
the
Gospel
;
if
you
had
any
Love
to
it
,
you
would
be
troubled
more
for
the
danger
of
the
Ark
,
then
for
any
Outward
Danger
whatsoever
.
Is
not
This
,
the
very
style
and
scope
of
—
43.
(
I
spare
his
former
Hortatives
to
the
Warr
,
even
for
the
Credit
of
the
Function
,
)
The
Glory
of
God
(
he
sayes
)
is
Imbark'd
in
the
same
Ship
which
This
Cause
is
in
.
again
,
[
When
you
are
derided
for
hazarding
Lives
and
Estates
in
This
Cause
,
you
must
reply
,
It
is
for
God
,
and
his
Religion
.
And
what
was
This
Cause
,
I
beseech
ye
,
but
the
Foulest
Conspiracy
that
ever
appear'd
under
that
Masque
?
(
and
Those
are
of
all
others
,
certainly
,
the
Foulest
.
)
Religion
was
Then
in
Danger
,
it
seems
:
That
is
,
the
Presbyterian
was
not
as
yet
sure
in
the
Saddle
;
nor
would
That
Obstinate
and
Implacable
Faction
ever
be
Quiet
,
till
they
forc'd
their
Soveraign
to
confute
the
Imposture
with
his
Bloud
.
We
have
it
now
from
the
same
Hand
,
that
the
Ark
is
in
Danger
,
and
what
's
that
but
The
Good
Old
Cause
over
again
,
only
a
little
vary'd
in
the
Dress
?
By
the
Ark
,
he
has
already
explain'd
Himself
to
Intend
,
the
Interest
of
the
Ejected
Clergy
[
Pa.
6.
]
;
and
what
he
means
by
pressing
so
deep
a
Concern
for
the
Danger
of
it
,
let
any
sober
man
Imagine
.
He
tells
them
first
,
that
the
Ark
is
in
danger
,
and
Then
conjures
them
,
as
they
Love
the
Gospel
,
not
to
Regard
any
Outward
Danger
whatsoever
to
save
it
.
If
This
be
not
to
Invite
,
Provoke
,
and
Warrant
any
Violence
Imaginable
,
either
upon
the
Person
of
the
King
,
or
upon
the
Authority
of
the
Law
,
or
wherever
else
the
Multitude
shall
think
fit
to
fasten
the
Quarrel
;
let
me
suffer
the
shame
that
belongs
to
him
that
's
Guilty
of
such
an
Offence
.
Nor
shall
the
Project
want
Hammering
,
for
hee
's
over
with
it
again
and
again
,
[
Let
me
beseech
ye
All
to
Declare
you
are
the
People
of
God
in
DEED
,
and
in
Truth
,
by
following
the
Example
of
Old
Eli
,
to
be
very
solicitous
for
the
Ark
of
God
—
[
Consider
what
a
sad
Condition
we
are
in
,
if
the
Ark
be
Taken
;
What
will
your
Estates
doe
ye
Good
,
or
all
your
Concernments
do
ye
Good
,
if
the
Gospel
be
Gone
?
—
What
is
the
Glory
of
England
;
What
is
the
Glory
of
Christianity
but
the
Gospel
?
If
the
Gospel
be
Gone
,
our
Glory
is
Gone
.
—
Oh!
when
the
Glory
is
Gone
,
who
would
Desire
to
Live
?
He
goes
on
,
[
I
am
loth
to
tell
you
the
story
of
Chrysostom
;
he
was
but
One
Man
,
yet
when
he
was
banish'd
Constantinople
,
the
People
all
Petitioned
for
him
,
and
said
,
They
could
as
well
lose
the
Sun
out
of
the
Firmament
,
as
lose
Chrysostome
from
among
them
.
Oh
the
sad
,
and
lamentable
,
and
woful
Condition
we
are
in
,
if
the
Ark
of
God
be
taken
!
Without
any
Force
to
his
Meaning
,
take
his
Sense
in
few
words
.
What
will
your
Lives
,
or
Estates
avail
ye
,
without
the
Gospel
?
Petition
for
your
Chrysostome
again
.
(
Good
Gentleman
!
as
if
the
Sole
Receptacle
of
the
Holy
Ghost
were
Mr.
Calamy's
Night-cap
)
Now
to
what
End
this
Tends
,
let
Any
man
look
that
is
not
blind
.
No
Man
runs
the
Risque
either
of
his
Life
,
or
Fortune
,
for
a
Petition
;
so
that
his
Enforcing
so
much
,
the
Contempt
of
Outward
Dangers
,
and
of
all
other
Concernments
,
in
comparison
with
the
Safety
of
the
Ark
,
(
which
is
now
in
Hazard
)
cannot
Rationally
be
Apply'd
to
an
Action
that
carries
along
with
it
No
Danger
at
all
.
Wherefore
you
must
of
Necessity
,
Grant
,
that
your
friend
either
Meant
Nothing
,
or
Worse
;
and
that
his
Pressing
,
and
Disposing
the
Multitude
to
so
great
a
contempt
of
their
Lives
,
and
Fortunes
,
was
but
a
Tacit
Encouragement
of
them
to
some
Action
that
might
bring
Those
Interests
in
Question
.
Zea.
I
perceive
,
a
Presbyterian
is
well
helpt
up
that
has
you
for
his
Interpreter
.
Conf.
Can
you
your self
Acquit
him
?
Zea.
I
must
confess
,
I
think
he
might
have
Worded
it
with
more
Caution
.
Conf.
And
then
his
Horrible
,
Unchristian
,
Bitterness
against
the
Government
,
—
You
have
seen
Smectymnuus
I
suppose
.
Zea.
Yes
,
yes
;
He
is
a
little
Eager
in
his
Way
.
Conf.
Come
,
Zeal
;
I
'le
Disabuse
ye
:
What
will
you
say
,
if
I
bring
you
to
a
Person
,
that
shall
Averre
to
Mr.
Calamy's
Face
,
that
since
his
Majesty's
Return
,
He
has
Declar'd
Himself
not
Unsatisfy'd
with
the
Government
,
and
Discipline
of
the
Church
of
England
,
and
that
only
the
Importunity
of
his
Parishioners
Diverted
Him
from
accepting
a
Bishoprick
?
You
will
the
less
wonder
at
This
when
ye
Consider
,
how
Absolutely
he
was
For
the
Church
,
till
he
found
it
more
Beneficial
to
be
Against
it
.
Zea.
All
that
I
shall
say
,
is
This
;
Let
every
man
speak
as
he
finds
:
and
so
,
if
you
please
,
wee
'll
leave
him
to
take
his
Fortune
.
SECT
.
X.
Arguments
against
TOLERATION
in
Respect
of
the
Authority
that
is
to
Grant
it
.
Conf.
COme
Gentlemen
,
I
have
yet
one
Exception
more
to
your
Toleration
,
and
That
is
upon
the
Accompt
of
the
Authority
that
is
to
Grant
it
.
From
whom
do
ye
Expect
it
?
Zea.
From
the
Parliament
.
Conf.
But
what
is
't
you
call
a
Parliament
?
for
,
one
while
the
King
and
the
Two
Houses
in
Co-ordination
are
a
Parliament
;
and
when
Ye
have
Screw'd
out
the
Kings
Negative
Voyce
,
The
Lords
and
Commons
are
a
Parliament
;
and
Then
down
go
the
Lords
,
and
the
Commons
alone
are
a
Parliament
;
and
at
Last
,
Out
with
Them
too
,
For
the
Fountain
of
Dominion
is
in
the
People
.
This
is
the
Scale
of
your
Politicks
.
But
to
the
Point
in
hand
;
You
Apply
to
the
Parliament
,
and
your
Grievance
is
Matter
of
Conscience
;
Do
ye
make
the
Civil
Power
a
Judge
of
Conscience
?
Zea.
No
,
under
Favour
,
My
Desire
that
the
Parliament
will
Relieve
my
Conscience
,
does
not
Consequently
make
it
a
Judge
of
it
.
Conf.
And
with
Your
Pardon
too
,
How
shall
the
Magistrate
know
whether
your
Conscience
is
opprest
,
or
no
,
if
he
be
no
Judge
of
it
?
One
of
these
Two
Rules
He
is
to
proceed
by
;
Either
That
of
his
own
Particular
,
or
the
General
Rule
of
all
Consciences
.
If
He
measure
your
Conscience
by
the
Former
,
there
's
no
Oppression
in
the
Case
;
for
His
Conscience
is
very
well
satisfy'd
in
That
which
will
not
down
with
Yours
.
If
by
the
Latter
,
All
other
Consciences
would
be
Concern'd
as
well
as
Yours
,
in
the
Violation
of
a
General
Rule
:
So
that
Evidently
,
your
Scruples
are
Singular
,
and
if
you
cannot
bring
them
within
his
Cognizance
,
you
must
Subject
them
to
his
Authority
;
and
First
teach
him
to
Know
when
your
Conscience
is
troubled
,
before
ye
Complain
because
't
is
not
Eas'd
.
Scrup.
For
That
,
Every
man
tells
his
owne
Tale
best
,
and
may
best
be
Credited
in
That
which
No
body
knows
but
Himself
.
Conf.
And
under
That
Colour
,
so
Many
Men
as
make
no
Conscience
at
all
of
an
Imposture
,
shall
pretend
to
make
one
of
a
Ceremony
.
Peruse
the
Tragedies
of
our
Holy
Leagues
,
Covenants
,
and
Reformations
:
What
Crime
so
Execrable
that
has
not
been
Committed
under
the
Motto
of
Gods
Cause
,
and
Patronage
of
Conscience
?
What
Act
so
Horrid
,
that
has
not
past
for
a
Divine
Impulse
;
and
(
if
it
Hit
)
the
Author
of
it
for
an
Inspired
Instrument
of
Iustice
?
Nay
more
;
not
One
Notorious
Practice
of
a
Hundred
,
upon
the
Person
of
a
Prince
,
but
under
a
Religious
Vernish
;
and
Commonly
,
a
Priest
at
the
One
End
of
it
,
and
an
Impulse
at
the
Other
.
Was
it
not
a
Holy
Father
and
the
Prior
of
the
Covent
(
one
of
the
Heads
of
the
League
)
that
Confirm'd
Clement
in
his
Purpose
of
Murdering
Harry
the
Third
of
France
?
For
his
Encouragement
;
They
Assur'd
him
,
that
if
he
out-liv'd
the
Fact
,
he
should
be
a
Cardinal
;
if
he
Dy'd
,
a
Saint
:
and
This
was
it
that
fixt
him
in
his
Determination
.
What
was
it
again
,
that
Originally
Dispos'd
this
Monster
to
That
Direful
Villany
;
but
principally
Seditious
Sermons
against
the
King
as
a
Persecuting
Tyrant
?
[
Stimolato
dalle
predicationi
,
the
giornalmente
sentiva
fare
contra
Henrico
di
Valois
,
nomi
nato
il
persecutore
della
fede
,
&
il
Tiranno
,
&c.
]
See
in
the
same
Author
,
the
Confession
of
Iohn
Castle
,
concerning
his
Attempt
upon
Harry
the
Great
,
which
was
,
that
he
had
been
brought
up
in
the
Jesuites
School
,
and
Instructed
,
that
it
was
not
only
Lawful
,
but
Meritorious
to
Destroy
Harry
of
Bourbon
,
that
Revolted
Heretick
and
Persecutor
of
the
Holy
Church
[
Esaminato
con
le
solite
forme
,
confesso
liberamento
,
&c.
]
What
was
it
that
Animated
Ravillac
to
his
Damn'd
Practice
upon
that
Brave
Prince
,
but
(
by
his
own
Confession
)
a
Discourse
of
Mariana's
,
De
Rege
,
&
Regis
Institutione
?
'T
was
a
Divine
Instinct
too
,
that
Mov'd
Balthasar
Gerard
to
Destroy
the
Prince
of
Aurange
[
Divine
tantum
Instinctu
id
à
se
patratum
constanter
Affirmabat
,
diu
Tortus
,
&c.
To
conclude
with
that
Fresh
and
Horrible
Instance
here
at
Home
;
Acted
upon
the
Sacred
Person
of
the
Late
King.
What
was
it
,
but
the
Operation
of
That
Poyson
in
the
People
,
which
was
Instill'd
into
them
by
their
Ministers
?
How
Inconsistent
then
is
the
Liberty
of
the
Pulpit
,
with
the
Safety
of
the
Government
?
and
how
Great
a
Madness
were
it
to
Expect
,
that
the
same
Persons
should
Establish
This
Prince
by
virtue
of
the
same
Liberty
by
which
They
Ruin'd
the
Last
?
You
cannot
certainly
but
Confess
the
Hazard
to
his
Sacred
Majesty
of
Granting
a
Toleration
;
take
a
little
Notice
now
,
of
the
Indignity
in
proposing
it
.
That
Grace
which
were
an
Ample
Reward
even
for
the
most
Meritorious
Services
,
and
Loyalty
,
do
These
People
Mutinously
Demand
as
a
Requital
for
the
Contrary
.
Scrup.
Will
ye
oppose
the
Exercise
of
a
Charity
,
because
it
may
be
Abus'd
.
Conf.
No
,
but
I
shall
Oppose
the
Encouragement
of
a
Confidence
that
Presses
to
be
Requited
for
an
Injury
:
and
in
truth
,
Your
Petition
properly
taken
,
is
rather
a
Mockery
then
a
Request
.
As
for
the
Purpose
,
What
is
't
ye
stick
at
?
Scrup.
The
Act
for
Uniformity
.
Conf.
Is
it
the
Model
,
or
the
Uniformity
that
troubles
you
?
Scrup.
Why
truly
I
Except
to
Both
;
for
Neither
is
the
Particular
Act
fram'd
to
my
satisfaction
,
nor
is
it
possible
,
that
any
One
Form
of
Worship
should
suit
All
Judgments
.
Conf.
Will
Toleration
suit
All
Judgments
any
better
then
Uniformity
?
Or
do
ye
accompt
the
Sanction
of
any
One
Form
Whatsoever
,
to
be
Lawfull
?
Scrup.
Indeed
I
do
not
think
it
lawfull
for
a
Magistrate
to
Enjoyn
any
thing
upon
a
Penalty
,
which
a
Private
Person
may
not
lawfully
obey
him
in
;
nor
do
I
think
it
Warrantable
for
a
Man
to
Obey
any
Humane
Command
against
his
Conscience
.
Conf.
Now
lay
together
what
you
have
said
;
First
,
It
is
not
Possible
,
that
any
One
Form
of
Worship
should
suit
All
Iudgments
;
and
then
it
is
not
lawfull
to
Enjoyn
any
thing
upon
a
Penalty
,
which
does
not
suit
All
Iudgments
.
What
is
This
but
a
meer
Trifling
of
Government
,
to
suppose
a
Law
without
an
Obligation
?
Again
;
If
the
Magistrate
cannot
Impose
,
neither
can
he
Tolerate
;
unless
you
'l
suppose
him
a
more
Competent
Judge
of
Your
Conscience
,
then
of
his
Own
:
for
you
Allow
him
the
Cognisance
of
what
he
may
Tolerate
,
and
Deny
him
the
Knowledge
of
what
he
may
Impose
.
In
fine
,
Your
Arguments
,
and
Opinions
,
duely
weigh'd
,
his
Majesty
has
either
no
Power
,
or
no
Reason
to
permit
you
a
Toleration
;
No
Power
,
as
You
state
his
Capacity
,
and
no
Reason
as
you
Disclaim
his
Supremacie
.
Scrup.
I
do
not
Oppose
the
Coactive
Power
of
the
Civil
Magistrate
,
in
Matters
of
Civil
Concernment
;
but
I
take
the
Case
in
Question
to
be
of
Another
Quality
,
and
out
of
the
Verge
of
the
Secular
Iurisdiction
.
Conf.
I
think
it
will
become
you
then
,
not
to
Importune
his
Majesty
for
the
Dissolving
of
an
Ecclesiastical
Law
,
before
you
acknowledge
him
Vested
with
the
Right
of
Making
it
.
Ze.
If
you
think
fit
;
let
that
Point
be
the
Next
Question
.
Conf.
Agreed
;
it
shall
.
SECT
.
XI
.
The
Proper
Subject
and
Extent
of
Humane
Power
.
Conf.
AS
Reasonable
Nature
consists
of
Soul
,
and
Body
;
so
is
the
Authority
that
Governs
it
,
Divine
and
Humane
;
God
,
Eminently
over
All
,
and
Princes
Ministerially
under
Him
,
and
as
His
Substitutes
.
The
Dominion
of
our
Souls
God
reserves
peculiarly
to
Himself
,
committing
That
of
our
Bodyes
to
the
Care
of
the
Magistrate
.
Now
if
Power
be
a.
Divine
Ordinance
,
so
consequently
is
Subjection
;
for
,
to
Imagine
the
One
without
the
Other
,
were
to
Destroy
the
Ratio
of
Relatives
.
A
sober
Disquisition
of
This
Matter
,
would
save
much
Trouble
that
arises
about
the
Bounds
and
Limits
of
our
Duty
;
how
far
Religion
binds
us
,
and
how
far
Allegeance
.
That
they
are
severable
,
we
must
not
doubt
,
for
Truth
it self
hath
said
it
;
Give
unto
Caesar
the
things
that
are
Caesar's
,
and
unto
God
the
things
that
are
God's
:
But
that
They
are
only
so
severable
,
as
never
to
become
Inconsistent
,
is
founded
upon
the
same
Immovable
Rock
,
Let
every
soul
be
subject
,
&c.
—
a
Precept
of
a
Perpetual
,
and
Universal
Operation
,
and
Limited
neither
to
Time
,
Place
,
nor
Persons
.
Ze.
Your
Deduction
of
Government
,
and
Subjection
from
Divine
Institution
,
is
well
enough
Coucht
,
and
that
we
are
to
Obey
the
Magistrate
for
God's
sake
,
and
in
subordination
to
God
,
is
Easily
Prov'd
,
and
Granted
;
but
I
hear
Nothing
yet
of
the
Particular
Bounds
and
Terms
of
Humane
Jurisrisdiction
,
What
't
is
belongs
to
God
,
and
What
to
Caesar
.
Conf.
That
I
confess
,
is
the
Pinch
of
the
Question
;
for
One
Duty
comes
up
so
close
to
the
Other
,
that
't
is
not
for
Every
Common
Eye
to
passe
between
them
.
Effectually
,
they
Touch
;
but
,
in
what
Point
,
is
of
a
Nice
Decision
.
The
Readyest
way
in
my
opinion
,
to
the
strict
Knowledge
of
our
Duty
,
is
by
the
Lawes
and
Powers
of
the
Authority
;
for
,
't
is
Requisite
that
a
Man
know
the
Rule
,
before
he
can
Observe
it
.
Wee
are
then
to
Consider
,
that
the
Almighty
Wisdom
has
Invested
Kings
with
an
Unlimited
Power
of
Commanding
,
or
Forbidding
,
in
all
matters
which
God
himself
has
not
either
Commanded
,
or
Forbidden
;
which
Proposition
Resolves
it self
into
This
Conclusion
,
Whatsoever
God
has
left
Indifferent
,
is
the
subject
of
Humane
Power
.
Scrup.
Does
not
That
Opinion
destroy
Christian
Liberty
?
Conf.
No
:
but
the
Denyal
of
it
Destroyes
Magistracy
.
If
Kings
have
not
This
Power
,
they
have
none
at
all
;
and
it
Implyes
a
Contradiction
,
to
suppose
any
Authority
in
Nature
without
it
.
Scrup.
But
may
not
a
Prince
tye
himself
up
in
a
Thing
Otherwise
Indifferent
?
Conf.
I
speak
of
Power
according
to
the
Institution
,
not
of
Power
limited
by
Paction
.
Scrup.
May
not
the
same
thing
be
Indifferent
to
One
,
and
not
so
to
Another
?
Conf.
Granted
;
and
I
pray'e
follow
it
a
little
further
.
May
not
every
thing
Imaginable
appear
Non-Indifferent
to
some
or
other
;
if
nothing
can
be
commanded
,
but
what
upon
such
a
Phansy
may
be
Disobey'd
?
Scrup.
Pardon
me
,
I
do
not
speak
of
Matters
of
Civil
Concern
,
but
of
Matters
of
Religion
.
Conf.
That
's
all
a
Case
;
for
you
cannot
Instance
in
any
One
Civil
Action
,
that
may
not
be
made
Relative
to
Religion
.
But
stick
to
the
Mark
;
We
are
upon
the
Extent
of
Humane
Power
:
That
there
is
such
a
Power
;
and
That
Authoris'd
too
by
God
Himself
,
You
have
already
granted
:
Now
tell
me
,
Upon
what
shall
That
Power
be
Exercis'd
,
if
you
Exclude
things
Indifferent
?
One
man
may
have
a
Reall
Scruple
;
and
All
the
Rest
,
Pretend
one
;
Who
shall
Distinguish
?
So
that
the
Rule
holding
from
One
,
to
All
,
the
Sacred
Authority
of
the
Prince
becomes
Dependent
upon
the
Pleasure
of
the
Subject
,
and
the
Validity
of
a
Divine
and
Unchangeable
Ordinance
,
is
subjected
to
the
Mutable
Judgement
and
Construction
of
the
People
.
Scrup.
It
may
be
You
Expect
the
Magistrate
should
as
well
have
a
Power
of
Judging
what
's
Indifferent
,
as
of
Restreyning
it
.
Conf.
You
may
be
sure
,
I
do
;
for
otherwise
I
'm
where
I
was
,
if
I
make
You
the
Judge
:
Is
't
not
all
one
,
as
to
the
Magistrate
,
Whether
you
Refuse
upon
Pretense
that
the
Thing
is
not
Indifferent
,
or
upon
Pretense
that
he
cannot
Restreyn
a
Thing
Indifferent
?
The
Crime
indeed
is
differing
in
the
Subject
;
for
the
One
way
't
is
an
Usurpation
of
Authority
,
and
the
Other
way
,
't
is
a
Denyall
of
it
.
Scrup.
Why
then
it
seems
,
I
am
to
Believe
any
thing
Indifferent
,
which
the
Magistrate
tells
me
is
so
,
be
it
never
so
Wicked
.
Conf.
No
;
There
You
're
bound
up
by
a
Superiour
Law.
Scrup.
Have
you
forgot
your self
so
soon
?
'T
was
but
just
now
,
you
would
not
allow
me
to
be
a
Iudge
,
and
here
you
Make
me
One.
Conf.
Right
;
to
your
self
you
are
,
but
not
to
the
Publique
:
A
Judge
of
your
own
Thought
,
but
not
of
the
Law.
Scrup.
At
your
rate
of
Arguing
now
from
One
to
All
;
Authority
,
methinks
,
should
be
as
much
Endanger'd
This
way
,
as
the
Other
;
for
All
may
Iudge
Thus
,
as
well
as
One.
Conf.
'T
is
possible
they
May
;
Nay
wee
'll
suppose
an
Imposition
foul
Enough
to
move
them
all
to
do
so
;
and
yet
there
's
a
Large
Difference
;
for
,
Diversity
of
Iudgment
does
not
shake
the
Foundation
of
Authority
;
and
a
man
may
Disobey
a
sinful
Command
with
great
Reverence
to
the
Power
that
Imposes
it
.
Scrup.
You
were
saying
even
now
,
that
my
Duty
to
God
,
and
to
the
King
,
could
never
be
Inconsistent
:
Pray'e
,
How
shall
I
behave
my self
,
if
the
Prince
Commands
One
thing
,
and
God
,
Another
?
I
cannot
Observe
the
Law
,
without
Violence
to
my
Conscience
,
nor
Discharge
my
Conscience
,
without
Offence
to
the
Law
;
What
Course
shall
I
take
to
avoid
Enterfering
?
Conf.
Demean
your Self
as
a
Christian
toward
the
Law
of
God
,
on
the
One
hand
;
and
as
a
Subject
,
toward
the
Ordinance
of
God
on
the
Other
:
as
Considering
that
you
are
Discharg'd
of
your
Obedience
,
but
not
of
your
Subjection
.
Scrup.
Suppose
the
Supreme
Magistrate
should
by
a
Law
Establish
a
False
Worship
.
Conf.
Hee
's
still
your
Prince
,
and
even
in
This
Complication
,
you
may
acquit
your self
both
to
God
,
and
Caesar.
Divide
the
Worship
from
the
Magistrate
,
and
in
so
doing
,
you
both
Fear
God
,
and
Honour
the
King
;
and
it
is
only
This
Loyal
and
Religious
Separation
of
our
Duties
,
that
must
set
us
right
in
the
Main
Controversie
.
Where
do
ye
find
that
Kings
Reign
upon
Condition
of
Ruling
Righteously
?
Or
that
we
owe
them
less
After
Misgovernment
,
than
we
did
Before
?
Scrup.
But
do
ye
say
,
we
are
bound
to
Honour
an
Idolatrous
Prince
?
Conf.
Yes
,
yes
:
the
Prince
you
are
bound
to
Honour
,
though
not
as
an
Idolater
.
Shall
the
Vice
or
Error
of
the
Person
,
blemish
the
faultless
Dignity
of
the
Order
?
By
That
Rule
,
the
world
must
Continue
without
a
Government
,
till
we
can
find
Men
without
Failings
.
Scrup.
So
that
you
allow
I
perceive
of
Distinguishing
betwixt
the
Person
and
the
Office.
Conf.
Betwixt
the
Frailty
of
the
One
,
and
the
Sacredness
of
the
Other
,
I
do
:
for
Kings
Command
as
Gods
,
though
they
Iudge
as
Men
:
but
I
do
no
more
allow
of
Dividing
the
Person
of
a
Prince
from
his
Authority
,
then
of
Dividing
his
Soul
from
his
Body
.
Scrup.
And
,
I
beseech
ye
,
what
is
that
which
you
Call
Authority
?
Conf.
To
tell
ye
Only
that
it
is
Gods
Ordinance
,
falls
short
,
I
believe
,
of
the
Scope
of
your
▪
Question
.
Wherefore
take
This
in
Surplusage
.
It
is
the
Will
and
Power
of
a
Multitude
,
Deliver'd
up
by
Common
Consent
to
One
Person
or
More
,
for
the
Good
and
Safety
of
the
Whole
:
and
this
Single
or
Plural
Representative
Acts
for
All.
Take
This
along
with
ye
too
.
The
Disposition
of
such
or
such
a
Number
of
Persons
into
an
Order
of
Commanding
and
Obeying
is
That
which
we
call
a
Society
.
Scrup.
What
is
the
Duty
of
the
Supreme
Magistrate
?
Conf.
To
procure
the
Welfare
of
the
People
,
or
,
according
to
the
Apostle
;
He
is
the
Minister
of
God
,
for
a
Comfort
to
Those
that
Do
Well
,
and
for
a
Terrour
to
Evill-Doers
.
Scrup.
How
far
are
his
Lawes
binding
upon
his
Subjects
?
Conf.
So
far
as
They
that
parted
with
their
Power
had
a
Right
over
Themselves
.
Scrup.
Whence
was
the
Original
of
Power
,
and
what
Form
of
Government
was
First
,
Regal
,
or
Popular
?
Conf.
Power
was
Ordain'd
of
God
,
but
Specify'd
by
Man
;
and
beyond
doubt
,
the
First
Form
of
Goverment
was
Monarchique
.
Scrup.
Nay
,
Certainly
the
Popular
Form
was
first
,
for
How
could
there
be
a
King
without
a
People
?
Conf.
So
was
the
Son
before
the
Father
(
you
'll
say
)
for
How
could
there
be
a
Father
without
a
Son.
But
the
Question
is
First
,
Was
the
World
ever
without
a
Government
,
since
the
Creation
of
Man
?
Secondly
,
Whether
was
first
in
the
World
,
One
Man
,
or
More
?
I
see
well
enough
what
'tis
You
'd
be
at
;
You
would
fain
advance
the
Popular
Form
above
the
Regal
:
which
if
ye
could
,
't
were
Nothing
to
our
purpose
;
for
we
are
not
upon
the
Form
of
Government
,
but
upon
the
Latitude
of
Humaene
Iurisdiction
,
be
the
Sovereignty
where
it
will
;
and
that
it
extends
to
whatsoever
God
has
left
Indifferent
,
is
my
Assertion
.
If
you
Deny
This
,
You
Overthrow
All
Government
,
(
as
is
already
prov'd
)
and
if
you
Grant
it
,
we
are
at
Liberty
for
the
next
Enquiry
which
is
concerning
,
SECT
.
XII
.
The
Bounds
of
TOLERATION
;
with
some
Reflections
upon
SCHISM
,
and
SCANDAL
.
Conf.
IT
is
already
agreed
,
that
Government
is
a
Divine
Ordinance
;
and
Order
(
according
to
the
Reverend
Hooker
)
is
only
,
A
Manifestation
of
the
Eternal
Law
of
God.
So
that
I
think
,
a
Man
may
safely
pronounce
(
upon
This
Allowance
)
First
,
that
What
Principle
soever
is
Manifestly
Destructive
of
Government
,
or
but
rationally
tending
to
Confusion
,
cannot
le
of
God.
Secondly
,
Every
Man
is
to
Content
himself
in
his
Station
as
being
no
farther
accomptable
,
than
for
what
's
committed
to
his
Charge
.
Under
These
Two
Heads
will
be
found
(
if
I
mistake
not
)
whatsoever
belongs
to
the
Political
Part
of
our
Debate
.
We
are
here
to
enquire
,
not
how
far
Toleration
may
be
Convenient
,
or
otherwise
;
but
how
far
Warrantable
and
Lawful
:
and
I
find
it
(
by
a
Reverend
,
and
Learned
Prelate
)
brought
to
This
Standard
,
[
In
the
Question
of
Toleration
,
The
Foundation
of
Faith
,
Good
Life
,
and
Government
is
to
be
Secur'd
.
]
Wherein
is
compris'd
a
Provision
and
Care
,
that
we
may
live
as
Christians
toward
God
;
as
Members
of
a
Community
toward
one
another
;
and
as
Loyal
Subjects
toward
our
Sovereign
.
Now
if
you
'll
admit
Opinions
to
be
only
so
far
Tolerable
as
they
Consist
with
These
Duties
of
Religion
,
Morality
,
and
Society
,
We
have
no
more
to
do
,
but
to
apply
Matters
in
Controversie
to
the
Rules
of
Piety
,
and
Good
Manners
,
and
to
the
Ends
of
Government
.
Scrup.
'
T
is
True
;
were
Men
Agreed
upon
Those
Rules
:
But
we
see
Several
Men
have
Various
apprehensions
of
the
same
thing
;
and
that
which
One
Man
takes
for
a
Rule
,
Another
Counts
an
Errour
.
Conf.
By
your
Argument
,
we
shall
have
no
Religion
,
because
Men
Differ
about
the
Right
;
No
Bible
,
because
Men
Disagree
about
the
Meaning
of
it
:
No
Rule
,
in
fine
,
at
all
to
square
our
Actions
by
,
till
Truth
,
and
Reason
shall
be
Establisht
by
a
Popular
Vote
.
The
Law
says
Worship
Thus
,
or
So
;
use
This
Form
,
That
Ceremony
,
Posture
,
Habit
,
&c.
—
The
Libertine
cries
No
,
't
is
a
Confinement
of
the
Spirit
;
an
Invention
of
Man
;
a
Making
of
That
Necessary
which
God
left
Free
;
a
Scandal
to
Tender
Consciences
,
&c.
—
And
Here
's
Authority
Concluded
,
as
to
the
Manner
of
Worship
.
So
for
the
Time.
How
do
They
know
when
Christ
was
Born
,
or
Crucify'd
?
Nay
,
They
have
much
adoe
to
call
to
Mind
when
the
Late
King
was
Murder'd
:
but
the
Relief
of
Taunton
,
and
the
Repulse
They
gave
the
Cavaliers
at
Lyme
:
This
They
can
very
well
Remember
,
and
Celebrate
Those
Daies
of
Mercy
with
a
most
Superstitious
Gravity
,
and
Form.
The
Churches
Fasting-Daies
,
They
make
their
Iubilees
;
and
still
it
happens
,
that
Their
Consciences
and
the
Law
,
run
Counter
.
'T
is
the
same
Thing
,
as
to
the
Place
;
Command
Them
to
Church
;
They
'll
tell
ye
,
there
's
no
Inherent
Holiness
in
the
Walls
;
the
Hearts
of
the
Saints
,
are
the
Temples
of
the
Lord.
Is
not
God
to
be
found
in
a
Parlour
,
as
well
as
in
a
Steeple-House
?
In
fine
,
What
's
their
Plea
for
All
This
;
but
that
,
This
is
One
Mans
Iudgment
,
That
,
Anothers
:
This
or
That
may
be
Indifferent
to
You
,
but
not
to
Mee
.
What
's
Indifference
to
Christianity
?
This
sickly
Humour
opens
a
door
to
as
many
Controversies
as
there
are
Men
;
it
leaves
Authority
,
naked
;
and
exposes
the
Law
to
any
mans
Scorn
,
that
shall
think
fit
to
Scruple
his
Obedience
.
To
conclude
;
This
Lawless
Liberty
,
Razes
the
very
foundation
of
Government
;
it
creates
as
many
Religions
,
as
there
are
several
Phansies
;
and
,
briefly
,
the
Assertors
of
This
Liberty
are
of
the
Number
of
Those
that
are
not
upon
any
Terms
to
be
admitted
within
the
Pale
of
a
Toleration
.
Scrup.
Shall
the
Magistrate
make
me
Act
against
my
Conscience
?
Conf.
Shall
the
Subject
make
Him
Tolerate
against
His
?
But
to
proceed
;
There
are
that
place
[
a
]
the
Soveraignty
in
the
Diffusive
Body
of
the
People
,
that
hold
it
Lawfull
for
the
Subjects
to
enter
into
Leagues
and
Covenants
,
not
only
Without
the
Soveraign's
Consent
,
but
Against
his
Authority
;
that
call
upon
the
People
in
the
Pulpit
,
[
b
]
to
Assist
the
Forces
raised
by
the
PARLIAMENT
,
according
to
their
Power
and
Vocation
,
and
not
to
Assist
the
Forces
raised
by
the
KING
,
neither
DIRECTLY
nor
INDIRECTLY
:
That
Proclaym
[
c
]
the
breach
of
the
National
Covenant
,
to
be
a
greater
sin
,
then
a
sin
against
a
Command'ment
,
or
against
an
Ordinance
—
a
sin
of
so
high
a
Nature
,
that
God
cannot
in
Honour
but
be
Aveng'd
upon
't
.
These
are
a
People
likewise
,
whose
Principles
stand
in
no
Consistence
either
with
Piety
or
with
Government
;
and
can
as
little
Pretend
to
the
Benefit
of
a
Toleration
as
the
Former
.
There
are
that
Asfirm
,
[
d
]
Reformation
of
Religion
to
be
the
People's
Duty
no
Less
then
the
King
's
:
[
e
]
and
that
the
Pastors
of
the
Land
are
Oblig'd
to
Reform
Themselves
and
Religion
without
the
King
;
nay
,
though
the
King
command
the
contrary
.
There
are
that
Print
[
f
]
the
English
Episcopal
Clergy
to
be
sons
of
Belial
;
that
Press
the
Cutting
of
them
off
;
that
scandalously
Charge
Them
with
Drunkennesse
,
Prophanesse
,
Superstition
,
Popishness
:
To
the
Dishonour
of
that
Government
which
his
Majesty
has
sworn
to
Maintain
,
and
to
the
Hazard
of
the
Publique
Peace
.
These
also
do
I
take
to
be
a
People
,
whose
Practices
and
Opinions
Threaten
a
certain
and
swift
Destruction
both
to
Church
and
State
,
Wherever
They
are
Tolerated
.
What
security
can
a
Prince
expect
,
where
his
Mistakes
are
made
the
common
Theme
of
the
Pulpit
,
and
where
His
Regalities
are
subjected
,
to
the
Good
Pleasure
of
His
Subjects
.
Ze.
You
do
not
think
it
Lawfull
then
I
perceive
,
to
Tolerate
the
Non-conformists
.
Conf.
Till
they
renounce
their
Seditious
,
and
Anti-Monarchical
wayes
,
I
must
confess
I
do
not
.
Ze.
And
which
are
Those
I
beseech
ye
?
Conf.
Their
Inconformity
to
the
Law
;
Their
Doctrine
of
Conditional
Obedience
:
Their
Erecting
an
Ecclesiastical
Supremacy
to
overtop
the
Prerogative
Royall
;
To
say
no
more
,
Their
Declaring
the
Magistrate
accomptable
to
the
People
.
Scrup.
Conformity
,
You
have
spoken
some
sharp
Truths
,
and
it
is
to
be
presum'd
that
you
'l
Allow
the
Liberty
you
Take
.
Whether
do
you
believe
Scandal
to
be
any
more
Tolerable
,
than
Schism
?
Or
,
are
not
the
Sons
of
the
Church
(
as
ye
call
them
)
as
Guilty
of
the
One
,
as
the
Non-conformists
are
of
the
Other
.
Conf.
Scandal
,
My
good
Friend
,
is
a
General
Term
;
especially
as
you
frequently
apply
it
:
and
't
is
but
Reason
for
me
to
ask
your
Meaning
,
before
I
give
you
my
Answer
.
To
say
,
that
the
Sons
of
the
Church
are
Guilty
of
Scandal
,
when
,
eo
nomine
,
they
appear
to
you
Scandalous
,
is
no
more
then
to
say
,
that
the
Sons
of
the
Church
are
the
Sons
of
the
Church
:
for
,
the
Church
it
self
,
the
Government
,
and
the
Rites
of
it
,
are
All
,
Scandalous
to
You.
Wherefore
I
beseech
ye
,
be
a
little
more
Particular
,
that
I
may
understand
what
Scandal
you
intend
,
and
be
as
plain
,
as
playn
may
be
.
Scrup.
Nay
,
you
shall
have
it
then
,
and
as
plainly
too
as
your
Heart
can
wish
.
Your
Position
is
,
that
No
Toleration
can
warrantably
be
Granted
to
the
Hazard
of
Religion
,
Good
Life
,
and
Government
.
According
to
That
Standard
,
You
'ld
find
,
that
the
Conformists
have
as
little
Right
to
a
Toleration
,
as
their
Neighbours
;
and
that
the
Notorious
Scandal
on
the
One
side
,
out-weighs
the
Pretended
Schism
on
the
Other
.
But
,
to
make
my self
understood
;
by
Scandal
,
I
mean
Publique
and
Habitual
Prophaneness
,
Sensuality
,
Dissolution
of
Manners
,
&c.
—
as
,
by
Schism
and
Sedition
,
I
suppose
You
intend
our
Incomplyances
with
your
Church-Discipline
:
Our
Preaching
up
the
Power
of
Godliness
,
against
the
Form
of
it
,
(
which
You
Interpret
to
be
a
Decrying
of
your
Ceremonies
)
and
our
Exhortings
,
rather
to
obey
God
than
Man
,
(
which
you
are
apt
to
take
for
an
Affront
to
your
Master's
Prerogagative
.
)
'T
is
true
;
We
cannot
bring
up
our
Consciences
to
your
Ceremonies
,
and
,
for
Refusing
to
doe
,
what
we
cannot
Iustifie
the
Doing
of
,
we
are
Baptiz'd
,
Schismatiques
.
This
Extermination
of
Us
from
the
Publique
Assembly
,
puts
us
upon
the
Necessity
of
Private
Meetings
;
and
There
We
are
Charg'd
with
Plotts
;
and
Practices
upon
the
State.
Take
it
all
at
the
Worst
,
It
is
but
doing
That
which
the
Whole
World
agrees
must
Necessarily
be
done
▪
after
such
a
Manner
as
some
People
Imagine
we
ought
not
to
do
it
.
So
much
for
the
Schism
of
the
Non-Conformists
.
Now
put
the
Scandal
of
the
Adverse
Party
into
the
Other
Scale
,
and
You
Your self
shall
hold
the
Ballance
.
Set
but
Your
Tavern-Clubs
against
Our
Conventicles
,
and
(
since
you
will
have
it
so
)
Oppose
our
Plotts
against
the
Government
in
the
One
,
to
your
Combinations
against
God
Himself
in
the
Other
;
(
for
Atheism
is
become
the
Sport
,
and
Wit
;
the
Salt
of
your
most
Celebrated
Enterteinments
.
)
In
Your
own
Words
,
[
The
Eternal
Verity
is
made
a
Fable
;
Religion
but
a
Scar-Crow
,
(
the
sour
Impression
of
a
Superstitious
Melancholy
,
)
nor
,
is't
enough
to
Abandon
Heaven
,
unless
ye
Invade
it
too
;
and
in
the
Throne
of
Providence
,
set
up
the
Empire
,
and
Divinity
,
of
Fortune
.
When
you
have
dash'd
the
Bible
out
of
Countenance
,
with
the
conceit
of
The
Three
Grand
Impostors
,
or
some
such
tart
piece
of
Drollery
,
(
and
all
This
Enterlarded
with
Execrable
,
and
study'd
Blasphemyes
)
the
Man
must
be
cast
off
,
as
well
as
the
Christian
;
and
there
's
the
Upshot
of
your
Familiar
Conversations
.
If
such
People
as
These
may
be
Tolerated
,
where
's
your
▪
Foundation
of
Faith
,
Good
Life
,
and
Government
?
Conf.
We
are
fallen
,
I
must
confess
into
a
Lewd
Age
;
and
yet
truly
,
when
I
consider
,
that
This
Nation
has
been
Twenty
years
under
your
Tuition
,
't
is
a
Greater
Wonder
to
me
;
that
it
is
not
quite
Overspread
with
Atheism
,
than
to
find
it
Only
Teinted
and
Infected
with
it
.
The
Reproche
and
Load
of
This
Impiety
,
you
have
cast
upon
the
Episcopal
Party
:
but
when
we
come
to
Trace
the
Monster
to
his
Den
,
I
'm
afraid
we
shall
bring
the
Footsteps
of
Him
up
to
your
own
Dore.
That
there
are
Exorbitants
in
all
Perswasions
,
is
a
Thing
not
to
be
doubted
;
and
that
there
are
in
ours
as
well
as
in
Others
,
I
will
not
Deny
;
but
to
Asperse
the
Cause
for
Personal
Misdemeanours
,
is
,
to
my
thinking
,
very
Disingenuous
.
If
ye
will
Charge
Personal
Crimes
upon
the
Accompt
of
a
Party
,
You
should
be
sure
to
Make
out
Those
Crimes
to
be
Rationally
Consequent
to
the
Tenents
,
or
Actings
,
of
That
Party
.
Now
if
you
can
shew
me
Any
Affinity
betwixt
our
Principles
,
and
Those
Villanyes
,
you
say
something
;
but
if
ye
cannot
,
the
Dust
of
your
Argument
puts
out
your
own
Eyes
.
Scrup.
You
forget
that
you
Condemn
your
own
Practice
;
for
why
may
not
I
Charge
Personal
Extravagancies
upon
your
Party
,
as
well
as
You
do
it
upon
Ours
?
Conf.
Only
because
there
is
not
That
Affinity
(
as
I
said
but
now
)
betwixt
the
Principles
of
the
Party
,
and
the
Faults
of
the
Persons
;
on
the
One
side
,
which
I
find
on
the
Other
.
To
make
This
as
Clear
as
the
Day
,
wee
'l
open
it
Thus.
The
Episcopal
Party
was
for
the
King
,
and
't
is
undenyable
,
that
the
King
,
and
the
Church
,
had
both
the
same
Cause
,
and
the
same
Fate
.
The
Nonconformists
were
against
the
King
;
and
it
is
There
as
unquestionable
,
that
They
were
the
Men
that
Destroy'd
both
Church
,
and
State.
So
that
the
Issue
lies
within
This
Compass
;
Whether
the
Soveraignty
be
in
the
King
,
or
in
the
People
?
If
in
the
King
,
the
Rebellion
was
on
your
side
;
if
in
the
People
,
the
Guilt
of
the
Warr
lyes
upon
us
.
Now
place
the
Power
where
ye
please
;
Do
ye
own
the
Kings
Authority
,
or
do
ye
Disclaim
it
?
If
ye
Disclaim
it
,
why
do
ye
Petition
to
your
Inferiour
?
or
why
should
the
King
favour
his
Competitours
?
If
ye
Acknowledge
it
,
Wee
'l
proceed
upon
This
Grant
,
that
the
Non-Conformists
were
in
a
Rebellion
;
and
prove
that
all
the
Transcendent
Abominations
which
you
Compleyn
of
,
are
but
the
proper
,
and
Natural
Fruits
,
that
have
proceeded
from
That
Root
.
Ze.
You
know
there
have
been
several
Popular
Tracts
written
upon
This
Subject
;
as
—
some-bodyes
Soveraign
Power
of
Parliaments
.
Rutherford's
Lex
Rex
,
&c.
that
never
were
Answer'd
yet
.
Conf.
Well
said
Old
True-penny
.
I
think
the
Assemblyes
Letter
to
the
Reformed
Churches
,
was
never
Answer'd
neither
.
But
,
to
be
serious
.
There
are
indeed
many
dangerous
,
and
seditious
Treatises
that
lye
unanswer'd
(
the
more
's
the
shame
,
and
Pity
.
)
If
no
body
were
wiser
then
my self
;
The
sum
of
them
All
should
be
Confuted
in
one
just
Volume
,
and
the
Origina's
committed
to
the
Fire
,
for
the
security
of
the
Future
.
Scrup.
But
you
were
about
to
tell
us
how
Rebellion
begets
Atheism
.
Conf.
Well
Remembred
;
and
I
pray'e
Observe
.
There
are
but
Two
sorts
of
People
that
are
Capable
of
being
drawn
into
a
Rebellion
,
the
Weak
and
the
Wicked
;
Those
that
do
not
understand
what
they
doe
,
and
Those
that
care
not
what
they
doe
.
The
Ordinary
Stale
,
is
Religion
;
the
Scene
of
This
spiritual
Imposture
is
the
Pulpit
,
and
the
Arbitrators
of
the
Cause
are
the
Preachers
;
by
the
benefit
of
which
Conjuncture
,
(
to
wit
)
of
the
Weight
of
the
Matter
in
Question
;
[
Religion
]
with
the
Authority
appoynted
to
Determine
it
;
[
God
's
Ministers
]
it
is
no
hard
business
for
a
Peinfull
and
Well-affected
Ministry
(
That
is
,
Painfull
,
and
well-affected
in
,
and
to
the
Design
)
to
Preach
the
Generality
of
the
People
into
This
Division
:
[
i.
e.
]
Those
that
cannot
reach
the
Cheat
to
scruple
at
every
thing
;
and
Those
that
go
along
with
it
,
to
make
a
Conscience
of
Nothing
:
and
hence
it
comes
,
that
This
Kingdome
is
so
Pester'd
with
Enthusiasts
,
and
Atheists
.
Zea.
But
I
tell
ye
again
;
the
Atheists
are
on
the
wrong
side
:
The
Atheists
are
Against
us
.
Conf.
Let
me
Enform
ye
then
,
that
Your
Proceedings
have
Made
Atheists
,
More
waies
then
One.
First
,
The
Meer
Quality
of
your
Cause
,
has
made
Atheism
the
Interest
of
Many
of
Your
Partakers
;
Who
to
put
off
That
Horrour
which
attends
them
if
there
be
a
God
,
Endeavour
to
perswade
themselves
that
there
is
no
God
at
all
.
Secondly
,
The
Work
has
been
carried
on
under
the
Masque
of
Holiness
;
and
the
most
Desperate
Atheist
,
is
nothing
else
but
a
Crusted
Hypocrite
.
I
speak
of
your
Religious
Atheist
,
who
has
This
odds
of
the
Prophane
,
and
Scoffing
Wretch
,
that
he
abuses
God
to
his
Face
,
and
in
his
own
House
.
The
Great
Atheists
,
indeed
,
are
Hypocrites
(
sayes
Sir
Francis
Bacon
)
which
are
ever
handling
Holy
Things
,
but
without
Feeling
;
so
as
they
must
needs
be
Cauteriz'd
in
the
End.
It
is
Remarquable
,
(
as
I
have
elsewhere
observ'd
)
that
in
the
Holy
Scripture
there
are
not
so
many
Woes
pronounc'd
,
nor
so
many
Cautions
Inculcated
,
against
any
Sort
of
People
as
against
Hypocrites
.
You
shall
There
find
that
God
has
given
the
Grace
of
Repentance
to
Persecutors
,
Idolaters
,
Murtherers
,
Adulterers
,
&c.
but
I
'm
mistaken
if
the
whole
Bible
Yields
any
one
Instance
of
a
Converted
Hypocrite
.
Thirdly
,
Let
me
tell
ye
,
for
the
Honour
of
your
Practises
,
that
as
to
the
Defence
of
Atheism
,
you
have
done
more
then
All
that
ever
went
before
ye
;
upon
that
Noble
Argument
.
Your
People
were
not
[
a
WICKED
,
PROPHANE
,
DRUNKEN
Ministry
(
They
would
never
have
Setled
the
Ark
)
but
SOBER
,
PIOUS
,
GODLY
Ministers
,
that
did
the
Feat
:
—
a
Praying
,
and
Reforming
People
.
Indeed
a
People
that
would
Seize
a
Brother's
Benefice
with
more
Reverence
,
then
Any
of
our
Prelates
gives
a
Charity
.
Zea.
Be
not
severe
,
Conformity
.
Conf.
Then
bid
your
Brethren
leave
their
Gibbrish
,
and
their
Iugling
;
and
wee
'll
to
our
Atheism
again
.
Answer
me
Soberly
,
What
if
a
State
should
grant
a
Toleration
,
for
all
men
to
talk
of
God-Almighty
as
they
please
?
Scrup.
A
Horrid
,
Impious
Proposition
!
Conf.
Thou
art
the
Man
,
Scruple
;
That
which
you
Ask
is
more
and
worse
;
for
the
Liberty
is
the
same
,
and
the
Danger
Infinitely
Greater
.
In
Earnest
,
He
that
Looks
narrowly
through
our
Late
Troubles
,
from
1640
to
60.
will
find
Matter
not
Only
to
Stagger
a
Weak
Christian
,
but
to
put
a
Wiseman
to
a
Second
Thought
;
and
to
make
him
Exclaim
with
the
Prophet
,
[
Lo
,
These
are
the
Ungodly
,
these
prosper
in
the
World
,
and
these
have
Riches
in
possession
—
Then
have
I
cleansed
my
heart
in
Vain
,
and
washed
my
hands
in
Innocency
.
To
see
Nye
,
and
Marshall
with
their
hands
lifted
up
un-the
Lord
in
a
Holy
Covenant
;
Swearing
to
Day
to
Defend
and
Preserve
the
King's
Majesty's
Person
,
&c.
and
a
while
after
with
the
same
Consecrated
Lips
,
Blessing
That
Cursed
Vote
,
that
Manifestly
Led
to
His
Destruction
(
The
Vote
of
Non-Addresses
)
which
was
no
more
then
saying
Grace
to
the
Kings
Bloud
.
To
see
a
Gang
of
Pulpit-Weather-cocks
Shifting
from
Party
to
Party
,
till
they
have
run
through
every
point
of
the
Compass
,
Swearing
,
and
Counter-swearing
;
and
when
the
City
was
Split
into
more
Factions
,
then
Parishes
,
Still
to
Mainteyn
,
that
the
whole
Schism
was
acted
by
the
Holy-Ghost
.
To
find
the
Pulpit
in
stead
of
Plain
and
Saving
Truths
Trading
Only
in
Dark
and
Oraculous
Delusions
,
and
the
Pretended
Messengers
of
Peace
,
turn'd
Agents
for
Bloud
—
To
hear
and
see
All
This
,
and
More
,
and
the
Cause
Prosper
too
.
What
could
the
Wit
of
Man
add
more
to
This
Temptation
to
Apostacy
?
Lastly
,
I
must
Impute
much
of
That
Iniquity
which
now
Reigns
,
to
your
Necessitated
Toleration
:
I
call
it
Necessitated
,
for
you
could
never
have
Crush't
the
Government
without
it
.
That
Toleration
started
so
Many
Lewd
Opinions
,
that
it
was
Some
Degree
of
Modesty
,
for
Fear
of
a
Worse
Choyce
,
to
be
of
No
Religion
at
all
;
and
beyond
Question
,
Many
People
finding
it
left
so
Indifferent
of
What
Religion
they
were
;
became
Themselves
as
Indifferent
,
whether
they
were
of
Any
Religion
or
no.
You
have
forc'd
me
here
,
in
My
own
Defence
,
to
be
a
little
Sharper
then
I
intended
;
and
truly
since
we
are
In
thus
far
,
and
that
the
Schismatiques
think
it
so
Mighty
a
matter
to
hit
the
Prelatical
Party
i'
th'
teeth
at
every
Turn
,
with
the
Imputation
of
SCANDAL
;
I
beseech
ye
tell
me
,
Which
o'
the
Two
do
you
count
the
more
Tolerable
,
SCANDAL
,
or
SCHISM
?
Scrup.
If
by
Schism
you
mean
,
a
Refusal
to
joyn
with
That
Church
where
I
cannot
Communicate
without
Sin
:
and
if
you
intend
by
Scandal
,
such
Actions
as
are
of
Ill
example
,
and
administer
occasion
to
your
neighbour
of
Falling
,
I
think
't
is
easily
Determin'd
,
that
the
One
is
not
to
be
Suffer'd
,
and
the
Other
not
to
be
Condemn'd
.
Conf.
When
I
speak
of
Schism
,
and
Scandal
,
let
not
me
be
understood
,
to
speak
of
This
or
That
Sort
,
or
Degree
of
Either
;
but
in
the
Just
Latitude
both
of
the
One
,
and
the
Other
:
That
is
;
without
more
Circumstance
,
Which
do
you
take
for
the
more
Tolerable
Mischief
of
the
Two
?
Scrup.
Truly
betwixt
a
Perverse-Separation
,
and
a
Notorious
Scandal
,
I
think
the
Choyce
is
hard
:
but
I
rather
Incline
against
the
Scandal
.
Conf.
Then
let
me
tell
ye
,
Schism
is
Both
;
and
if
ye
will
believe
Sir
Francis
Bacon
,
[
Heresies
and
Schisms
,
are
of
all
others
the
Greatest
Scandals
;
yea
more
then
Corruption
of
Manners
.
]
Consider
it
first
,
as
it
stands
in
Opposition
to
Unity
,
(
which
is
the
Bond
both
of
Religion
,
and
Society
)
what
can
be
more
Scandalous
then
That
which
renders
Religion
it self
,
Ridiculous
?
and
That
's
the
Effect
of
Schism
.
To
see
so
many
several
Factions
Grinning
one
upon
another
,
and
yet
all
pretending
to
the
same
One
,
and
Infallible
Spirit
!
To
bring
it
homer
,
How
Great
a
Shame
and
Trouble
is
This
to
Those
that
are
within
us
!
How
great
a
Discouragement
to
such
as
are
without
us
;
and
How
great
a
Subject
of
Rejoycing
is
it
to
Those
that
are
Against
us
!
How
many
(
in
fine
)
has
it
driven
From
us
;
and
how
many
more
has
it
hinder'd
from
coming
to
us
!
Again
;
't
is
seldome
,
(
I
think
I
might
say
,
never
)
seen
,
that
Schism
goes
Alone
:
and
in
Effect
,
it
is
but
Sedition
in
a
Disguise
.
For
we
find
that
our
Scrupulous
Dissenters
,
can
with
great
Ease
,
and
Unity
,
agree
in
a
War
,
though
not
in
a
Ceremony
.
Scrup.
And
may
there
not
be
Conspiracies
in
Scandal
,
as
well
as
in
Schism
?
There
,
with
an
Evident
Design
to
bring
Contempt
upon
Religion
:
whereas
Here
,
we
find
at
least
a
Colour
,
and
Pretence
to
uphold
it
.
Beside
;
the
sins
which
I
accompt
Scandalous
,
are
,
many
of
them
,
Levell'd
at
the
Prerogative
of
God
Himself
;
and
,
in
short
,
the
Question
is
not
properly
,
and
simply
,
betwixt
Schism
,
and
Scandal
,
but
betwixt
Schism
,
and
ail
other
sins
whatsoever
that
may
be
Propagated
by
Conversation
;
(
for
That
's
the
Latitude
of
Scandal
)
Zea.
Again
,
let
me
observe
from
your
own
mouth
,
that
Heresies
are
Scandals
,
and
several
Heresies
you
know
,
both
by
the
Laws
of
God
and
Man
,
are
Punish'd
with
Death
.
He
that
Blasphemeth
the
Name
of
the
Lord
,
shall
be
put
to
Death
.
And
from
hence
you
may
gather
some
Difference
sure
,
betwixt
the
heynousness
of
the
One
,
and
of
the
Other
.
Conf.
If
you
will
measure
the
Sin
by
the
Punishment
,
you
'll
proceed
by
a
very
uncertain
Rule
:
for
Political
Laws
regard
rather
Publique
Conveniences
,
than
Particular
Cases
of
Conscience
.
A
man
shall
lose
his
Life
for
Picking
a
Pocket
,
and
but
hazard
his
Ears
for
a
False
Oath
.
But
if
you
'll
refer
the
matter
to
the
Just
and
Infallible
Judge
of
all
the
World
,
●●
God
Himself
;
look
but
into
that
dreadful
Judgement
upon
the
Schism
of
Korah
.
Korah
,
Dathan
,
&c.
rose
against
Moses
with
two
hundred
and
fifty
Captains
of
the
Assembly
,
famous
in
the
Congregation
,
and
said
unto
them
,
Ye
take
too
much
upon
you
,
since
all
the
Congregation
is
Holy
,
every
one
of
them
,
and
the
Lord
is
among
them
.
Wherefore
then
Lift
ye
your selves
above
the
Congregation
of
the
Lord.
[
And
what
follow'd
?
]
The
Earth
open'd
her
mouth
,
and
swallow'd
Them
up
with
their
Families
,
and
all
the
Men
that
were
with
Korah
,
&c.
A
fire
came
out
from
the
Lord
,
and
consum'd
the
two
hundred
and
fifty
Men
that
Offer'd
the
Incense
.
This
set
the
Multitude
a
muttering
against
Moses
and
Aaron
;
saying
Ye
have
kill'd
the
people
of
the
Lord.
See
now
what
came
of
This
Muttring
too
:
Fourteen
thousand
seven
hundred
of
them
were
consum'd
by
a
Plague
.
Zea.
Well!
but
what
if
you
'll
understand
That
to
be
Schism
,
which
I
know
to
be
Conscience
?
Conf.
Then
have
you
the
same
Freedome
to
be
Even
with
me
,
upon
the
Point
of
Scandal
;
and
so
the
Controversie
must
be
Endless
for
want
of
a
Judge
to
Decide
it
.
SECT
.
XIII
.
The
Necessity
of
a
Final
,
and
Unaccomptable
JUDGE
.
Conf.
WHat
's
your
Opinion
of
the
Necessity
of
a
Iudge
?
Ze.
I
'm
clearly
for
a
Judge
;
that
is
,
for
a
Iudge
furnish'd
as
well
with
a
Competency
of
Understanding
to
Determine
Aright
,
as
with
a
Power
and
Commission
to
Determine
.
Conf.
A
Iudge
supposes
One
Competency
,
as
well
as
the
Other
;
But
the
Determination
must
be
Final
,
and
Decisive
;
No
Appeal
From
it
,
and
no
Contending
Beyond
it
.
Ze.
What
not
in
Case
of
Errour
?
I
should
be
sorry
to
see
a
Roman
Infallibility
set
up
in
England
.
Conf.
How
you
start
now
from
the
shadow
of
an
Infallible
Judge
,
into
the
Inconvenience
of
None
at
all
!
You
would
have
a
Judge
you
say
:
but
then
,
That
Judg
must
be
Questionable
,
in
Case
of
Errour
;
so
that
another
Judg
is
to
Judg
Him
,
and
the
very
Judg
of
This
Judg
is
Himself
Questionable
;
and
so
is
His
Judg
,
and
his
Judges
Judg
;
-
(
to
the
end
of
the
Chapter
)
In
case
of
Errour
:
Which
Case
of
Errour
may
be
alledg'd
,
Wheresoever
there
's
no
Infallibility
;
and
if
there
be
no
Infallibility
in
Nature
,
then
by
Your
Rule
,
there
can
be
no
Iudg
in
Nature
.
Ze.
I
do
not
say
but
a
man
may
Iudg
Certainly
in
some
Cases
,
though
not
Infallibly
in
All
;
and
my
demand
is
only
the
Free
Exercise
of
my
Iudgment
of
Discretion
,
without
being
Ty'd
up
to
an
Implicit
Resignation
.
There
is
(
in
short
)
but
a
Right
,
and
a
Wrong
;
and
the
One
I
must
Embrace
,
and
Reject
the
Other
.
How
shall
I
know
This
from
That
,
without
Enquiry
?
and
what
am
I
the
better
for
That
Enquiry
,
if
when
I
have
Learn'd
my
Duty
,
I
am
debar'd
the
Liberty
to
Practise
it
?
Conf.
You
turn
the
Question
here
from
the
Necessity
of
a
Judge
,
to
his
Infallibility
.
'T
is
not
a
half-penny
to
Me
,
whether
you
make
him
Infallible
,
or
Credible
,
or
Probable
;
or
what
you
make
him
,
or
where
you
place
him
,
provided
that
he
be
acknowledg'd
▪
Necessary
,
and
Unaccomptable
.
Necessary
,
I
suppose
you
will
not
stick
at
:
for
there
can
be
no
Peace
without
him
,
every
man
being
at
Liberty
to
wrangle
,
where
no
man
is
Authoris'd
to
Determine
.
Zea.
What
is
it
that
either
Invites
Tyranny
,
or
Upholds
it
,
but
the
Opinion
of
an
Unaccomptable-Sovereignty
?
Conf.
What
is
it
rather
(
you
should
have
said
)
that
Excites
Sedition
,
and
Depopulates
Kingdomes
,
but
the
Contrary
?
and
the
Fiercest
Tyranny
,
is
much
more
supportable
then
the
Mildest
Rebellion
.
Zea.
I
shall
readily
allow
you
the
Convenience
of
a
Definitive
Judgment
,
if
you
will
but
secure
me
from
the
Danger
of
a
Definitive
Injustice
.
Conf.
You
mistake
your self
,
if
you
Oppose
a
Possible
Injury
on
the
One
side
,
to
a
Certain
Strife
and
Confusion
on
the
Other
.
If
Infallibility
you
cannot
find
,
why
may
not
the
the
Fairest
Probability
Content
you
?
Zea.
But
would
you
have
That
Probability
,
Govern
by
Unquestionable
,
and
Authoritative
Conclusions
?
Conf.
By
any
means
;
Ye
do
nothing
,
else
;
for
where
Controversies
are
Inevitable
,
and
Concord
Necessary
;
what
can
be
more
Reasonable
,
than
to
chuse
the
most
Competent
Iudge
of
the
Matter
in
Controversie
,
for
the
Concluding
Umpire
of
the
Controversie
it self
?
Scrup.
But
a
man
may
Iudge
Probably
in
One
Case
,
and
Improbably
in
Another
.
Suppose
the
Determination
to
be
manifest
Errour
,
or
Injustice
;
would
you
have
the
same
Submission
pay'd
to
't
,
as
if
it
were
Equity
,
and
Truth
?
Conf.
Yes
;
to
the
Determination
,
though
not
to
the
Errour
:
You
are
to
stand
to
the
Authority
of
the
Sentence
,
without
Contesting
the
Equity
of
it
:
for
Right
or
Wrong
,
't
is
a
Decision
.
The
Principal
Scope
,
and
sure
end
of
a
Reference
,
is
Peace
:
the
Hopeful
Event
,
and
Issue
of
it
,
is
,
Righteous
Judgment
.
Is
it
not
well
then
,
to
be
Sure
of
the
One
,
and
in
so
fair
Hopes
of
the
Other
?
Put
it
to
the
Worst
:
You
are
not
bound
to
be
of
the
Judge
his
Opinion
,
but
to
be
over-rul'd
by
his
Authority
:
neither
do
you
undertake
that
he
shall
Judge
wisely
as
to
the
Subject
of
the
Question
,
but
that
he
shall
Judge
Effectually
,
as
to
the
purpose
of
the
Reference
.
Scrup.
This
Resignation
may
do
well
,
in
Cases
of
Civil
Interest
:
but
it
will
hardly
hold
in
matters
of
Conscience
.
Who
shall
pretend
to
Iudge
of
my
Conscience
,
beside
God
,
and
my
self
?
Conf.
The
Scripture
,
which
is
the
Rule
of
all
Consciences
,
shall
be
the
Iudge
of
Yours
.
But
the
Question
is
not
,
What
your
Conscience
IS
,
but
what
it
OUGHT
to
be
:
not
what
your
Private
Judgment
Says
,
but
what
the
Scripture
Means
:
and
the
thing
I
strive
for
,
is
a
Judge
of
That
;
A
Iudge
of
the
Rule
of
Faith
;
which
I
take
to
be
all
out
as
Necessary
as
a
Iudge
of
a
Political
Law.
You
cannot
but
Allow
,
that
there
are
Diversities
of
Opinions
,
as
well
in
Religion
,
as
concerning
Secular
Affairs
:
and
such
is
our
Corruption
,
that
we
draw
Poyson
even
from
the
Fountain
of
Life
,
and
the
Word
of
God
it self
,
is
made
the
warrant
of
all
Crimes
,
and
the
Foundation
of
all
Heresies
.
Look
behind
ye
,
and
you
may
see
a
Prince
Murther'd
by
his
Subjects
,
Authority
Beheaded
by
a
pretended
Law
,
and
All
This
Defended
by
a
Text.
The
Church
Dovour'd
by
a
Divided
Ministry
;
the
Government
Overturn'd
by
a
Solemn
League
and
Covenant
,
to
Support
it
.
An
Arbitrary
Power
Introduc'd
by
the
Patrons
of
Liberty
,
and
Charity
it
self
extinguish'd
for
the
Advancement
of
the
Gospel
.
We
have
liv'd
to
see
as
many
Haeresies
,
as
Congregations
;
and
among
Those
of
the
Classical
way
,
a
Consistorian
Sarutiny
Exercised
beyond
the
Rigour
of
a
Spanish
Inquisition
.
We
have
seen
some
that
a
Abhor
Idols
,
committing
Sacriledge
;
Christ's
Kingdome
cry'd
up
,
till
his
b
Divinity
is
deny'd
:
Strictness
of
Life
Inculcated
,
till
the
very
Rule
of
it
(
the
c
Decalogue
it self
)
is
Rejected
.
And
Blasphemy
hunted
out
of
the
Tavern
,
into
the
Pulpit
.
In
short
;
what
Sin
,
and
Misery
have
we
not
known
,
and
felt
,
since
under
the
Form
of
Liberty
of
Conscience
,
This
Freedome
of
a
Private
Spirit
came
in
Vogue
?
Nor
are
we
ever
to
expect
better
from
it
,
till
all
men
shall
conspire
to
do
the
same
thing
,
where
every
man
is
left
to
his
own
Gust
,
to
do
what
he
pleases
:
and
whence
flowes
all
This
Mischief
,
and
Confusion
,
but
from
a
Licence
of
wandring
from
the
Rule
?
Shew
the
People
a
Written
Law
;
They
'll
tell
you
of
a
Law
of
Nature
;
and
distinguish
betwixt
[
The
d
Politique
Power
they
have
given
the
King
,
and
the
Natural
Power
which
they
Reserve
to
Themselves
.
]
Bid
them
Reverence
the
King
as
the
Supreme
Governour
:
They
'll
Answer
you
,
No
:
Hee
's
but
the
Servant
,
and
Vassal
of
the
People
:
his
Royalty
is
only
a
Virtual
Emanation
from
Them
;
and
in
Them
Radically
,
as
in
the
first
Subject
.
(
According
to
Rutherford
,
Parker
,
Goodwin
,
Bridges
,
Milton
,
and
a
hundred
more
)
Come
to
the
Point
of
Non-Resistence
,
and
you
shall
hear
,
that
a
Wheresoever
a
King
,
or
other
Supreme
Authority
creates
an
Inferiour
,
they
invest
it
with
a
Legitimacy
of
Magistratical
Power
,
to
Punish
themselves
also
,
in
case
they
prove
Evil-doers
:
Yea
,
and
to
Act
any
other
thing
,
requisite
for
the
Praise
and
Encouragement
of
the
Good.
If
it
be
demanded
in
what
capacity
the
King
may
be
Resisted
?
hear
Rutherford
again
b
The
Man
who
is
King
may
be
Resisted
,
but
not
the
Royal
Office
;
The
King
in
Concreto
,
may
be
Resisted
;
but
not
the
King
in
Abstracto
.
]
.
But
in
what
Manner
may
he
be
Resisted
;
and
by
what
Means
.
c
He
may
be
Resisted
in
a
Pitch'd
Battel
,
and
with
Swords
and
Guns
.
That
is
;
his
d
Private
will
may
be
Resisted
,
not
his
Legal
Will
;
Neither
is
he
Present
in
the
Field
as
a
e
King
,
but
as
an
Injust
Invader
,
and
Grassator
.
If
he
chance
to
be
slain
:
'T
is
but
an
f
Accident
;
and
who
can
help
it
?
g
Hee
's
Guilty
of
his
own
Death
;
or
h
let
them
Answer
for
't
that
brought
him
Thither
.
i
The
Contrary
Party
is
Innocent
.
But
This
Resistence
,
is
only
Justifiable
(
I
hope
)
in
Magistrates
,
or
Authoritative
Assemblies
;
as
Parliaments
,
&c.
Rutherford
sayes
Nay
to
that
.
All
Powers
must
be
serv'd
with
the
same
sauce
,
if
they
Abuse
their
Trust.
k
[
The
People
can
give
no
Other
Power
,
then
such
as
God
has
given
Them
;
and
God
has
never
given
a
Moral
Power
to
do
Ill.
]
l
[
All
FIDUCIARY
Power
,
Abus'd
,
may
be
Repeal'd
;
and
Parliamentary
Power
is
no
Other
:
which
,
if
it
be
Abus'd
,
the
People
may
Repeal
it
;
and
Resist
them
;
Annulling
their
Commissions
;
Rescinding
their
Acts
,
and
Denuding
them
of
their
Fiduciary
Power
:
even
as
the
King
himself
may
be
Denuded
of
the
same
Power
,
by
the
Three
Estates
]
and
Goodwin
tells
us
,
in
Little
;
that
a
All
Humane
Lawes
,
and
Constitutions
,
are
made
with
Knees
to
bend
to
the
Law
of
Nature
and
Necessity
.
Well
;
but
suppose
the
Prince
has
the
good
hap
to
scape
Gun-shot
;
and
only
to
become
a
Prisoner
;
You
have
no
Law
to
Try
him
by
,
He
has
no
Peers
,
what
course
will
you
take
with
him
?
Milton's
opinion
is
that
b
Every
Worthy
Man
in
Parliament
,
might
,
for
the
Publique
Geod
,
be
thought
a
Fit
Peer
,
and
Iudge
of
the
King
;
]
and
Goodwin
Dogmatizes
,
that
c
[
where
there
is
no
Opportunity
,
for
the
Interposure
of
other
Iudges
,
the
Law
of
Nature
,
and
of
Nations
allows
every
man
to
Iudge
in
his
own
Case
.
]
Parker
comes
homer
yet
d
There
never
was
(
says
he
)
a
greater
Harmony
of
the
Lawes
of
Nature
,
Reason
,
Prudence
,
and
Necessity
to
warrant
any
Act
,
then
may
be
found
,
and
discern'd
in
That
Act
of
Iustice
on
the
Late
King
;
]
Now
if
you
'll
see
a
piece
of
Treason
crown'd
with
Blasphemy
,
carry
your
Eve
Four
Pages
farther
.
e
God
himself
had
Eclips'd
,
yea
Lost
the
Brightest
Beam
of
his
Divine
Glory
,
that
ever
shin'd
on
this
Lower
World
,
if
he
had
not
some
way
or
other
,
brought
That
Person
to
some
Eminent
,
and
Praeter-natural
Punishment
.
]
Me
thinks
These
Practices
should
put
you
,
and
your
Cause
out
of
Countenance
.
Scrup.
You
must
understand
,
that
though
my
Reason
lies
against
Uniformity
,
yet
I
'm
no
Advocate
for
Anarchy
:
and
't
is
with
Non-conformists
as
with
Other
People
;
there
are
Good
and
Bad
,
of
All
Sorts
.
But
to
go
with
the
Moderate
:
Would
you
have
All
mens
Consciences
Govern'd
by
the
same
Rule
,
when
't
is
Impossible
to
bring
them
All
to
the
same
Mind
?
Conf.
Better
,
Particulars
suffer
for
Incompliance
with
the
Publique
,
than
the
Publique
suffer
for
Complying
with
Particulars
.
Uniformity
is
the
Ciment
of
both
Christian
,
and
Civil
Societies
:
Take
That
away
,
and
the
Parts
drop
from
the
Body
;
one
piece
falls
from
Another
.
The
Magistrate
,
(
for
Order's
sake
)
requires
Uniformity
;
You
,
and
your
Associates
Oppose
it
upon
a
Plea
of
Conscience
;
and
the
Question
is
,
Whether
He
shall
Over-Rule
Your
Opinions
;
or
You
Over-Rule
His
Authority
?
This
Dispute
begets
a
War
,
for
want
of
a
Iudge
,
and
to
Prevent
that
Mischief
,
I
offer
that
a
Iudge
is
Necessary
.
Or
put
it
Thus
:
You
and
I
Differ
,
and
Possibly
we
are
Both
of
us
in
the
Wrong
;
but
most
certainly
,
we
are
not
Both
in
the
Right
:
and
yet
neither
of
us
but
thinks
well
enough
of
his
own
Opinion
.
What
's
to
be
done
in
This
Case
?
shall
we
wrangle
Eternally
?
Scrup.
No
;
Wee
'll
rather
put
the
matter
to
Arbitration
.
Conf.
Well!
but
the
Arbiter
himself
is
Fallible
,
and
may
Mistake
too
;
or
let
him
have
the
Wisdome
of
an
Angel
,
he
cannot
please
us
Both
:
for
That
which
seems
Right
to
the
One
will
appear
Wrong
to
the
Other
.
Shall
we
stand
to
his
Award
what
ever
it
be
?
If
not
;
take
into
your
Thought
These
Consequences
.
You
Refuse
to
submit
because
't
is
Wrong
:
I
may
refuse
,
by
the
same
Reason
,
though
it
be
Right
:
(
for
every
Man's
Reason
is
of
Equal
Force
,
where
there
is
no
Common
,
and
Representative
Reason
to
Bind
All
)
So
that
by
your
Reckoning
;
Every
man
is
in
the
Right
to
Himself
,
and
in
the
Wrong
to
all
the
World
beside
;
every
man's
hand
is
against
his
Brother
,
and
his
Brother
's
against
Him.
(
At
least
if
I
deceive
not
my self
,
in
my
perswasion
,
that
Nature
never
produc'd
Two
persons
,
in
all
points
,
of
the
same
Judgment
.
)
Now
,
if
you
can
neither
deny
Confusion
to
be
the
Natural
Effect
of
This
Liberty
of
Judgment
;
nor
the
want
of
a
Regulating
,
and
Decretory
Sentence
,
to
be
the
manifest
Cause
of
This
Confusion
,
I
hope
you
'll
Grant
me
the
Necessity
of
an
Unaccomptable
Judge
.
Scru.
Is
not
the
Word
of
God
a
sufficient
Iudge
?
Conf.
No
;
That
's
no
Iudge
,
but
[
a
Rule
for
Christians
to
Iudge
by
]
and
the
Great
hazard
lies
upon
the
Meaning
of
That
Rule
.
What
swarms
of
Heresies
have
Over-spread
This
Land
,
since
the
Bible
has
been
deliver'd
up
to
the
Interpretation
of
Private
Spirits
?
Scrup.
You
say
well
,
if
you
could
direct
me
to
a
Iudge
that
we
might
All
Relie
upon
.
Conf.
And
You
say
something
too
,
if
you
could
make
appear
,
that
None
at
All
,
is
better
then
the
best
we
have
:
or
that
Popular
Errours
,
Numberless
and
Inevitable
(
with
the
Dissolution
of
Communities
to
boot
)
are
to
be
preferr'd
to
the
few
,
and
only
Possible
,
Failings
of
Authority
,
attended
with
Peace
,
and
Agreement
.
But
to
come
to
the
short
of
the
Question
;
This
is
it
:
Whether
will
you
rather
have
,
One
fallible
Iudge
;
or
,
a
Million
of
Damnable
Heresies
?
Scrup.
Truly
,
as
you
have
reduc'd
it
,
to
a
Certainty
of
Peace
the
One
way
,
and
to
as
great
a
Certainty
of
Discord
the
Other
;
to
a
Certainty
of
Many
Errours
without
a
Iudge
,
and
to
a
bare
Possibility
of
some
few
,
with
One
;
I
am
content
in
this
Particular
,
to
think
a
Final
Iudge
Necessary
.
Conf.
If
you
find
it
so
in
the
Church
,
sure
you
will
not
Dispute
it
in
the
State
,
especially
against
an
experience
too
,
the
most
forcible
of
all
Reasons
.
We
were
never
troubled
with
Constructive
Necessities
;
with
Cavils
about
the
Receptacle
of
Power
,
and
the
Limits
of
Obedience
:
with
Distinctions
betwixt
the
Political
,
and
the
Natural
Right
of
the
People
;
the
Legal
,
and
Personal
Will
of
the
Prince
;
and
betwixt
the
Equity
and
Letter
of
the
Law
;
till
Judgment
was
forc'd
from
its
Proper
Course
,
and
Channel
,
and
the
Decision
of
Right
and
Wrong
,
committed
to
the
Frivolous
and
Arbitrary
Determinations
of
the
Multitude
.
Scrup.
Pray'e
by
your
Leave
.
I
am
as
much
for
a
Iudge
,
as
You
;
but
not
for
One
Judge
to
All
Purposes
;
nor
,
I
confess
,
for
any
Iudge
so
Absolute
as
you
would
have
him
.
Conf.
I
tell
ye
again
;
A
Iudge
,
and
no
Absolute
Judge
,
is
No
Judge
:
and
you
shall
as
soon
find
the
End
of
a
Circle
,
as
of
a
Controversie
,
by
such
a
Iudge
.
Nor
is
it
my
Meaning
,
that
One
Iudge
should
serve
for
All
purposes
.
Scrup.
Will
you
Divide
your
Matter
then
,
and
Assign
to
every
Judicable
Point
,
his
Proper
Judge
?
Conf.
You
say
well
;
For
truly
I
do
not
take
the
Magistrate
to
be
any
more
a
Judge
of
My
Conscience
,
than
I
am
of
His.
Scrup.
'T
is
very
Right
;
and
it
were
an
Encrochement
upon
the
Prerogative
of
God
Himself
,
for
him
to
Challenge
it
.
Conf.
How
comes
it
now
,
that
we
that
Agree
so
well
i'
the
End
,
should
Differ
so
much
'
i
th'
Way
to
't
?
But
I
hope
,
the
clearing
of
the
next
point
will
set
us
Through-Right
:
For
after
the
setling
of
the
Iudge
,
we
have
nothing
further
to
do
but
to
Submit
;
and
so
wee
'll
Forward
.
SECT
.
XIV
.
The
Three
great
Iudges
of
Mankind
,
are
,
GOD
,
MAGISTRATES
,
and
CONSCIENCE
.
Conf.
SOme
things
we
do
as
Men
;
other
things
as
Men
in
Society
;
and
some
again
as
Christians
.
In
the
first
place
,
we
are
acted
by
the
Law
of
Individuals
;
which
Law
is
,
in
the
second
place
,
Subjected
to
That
of
Government
;
and
Both
these
Lawes
are
,
in
the
third
place
,
Subordinate
to
That
of
Religion
;
i.
e.
the
Law
of
God's
Reveal'd
Will.
So
that
the
Three
great
Judges
of
Mankind
,
are
,
God
,
Magistrates
,
and
Conscience
.
Man
,
as
consisting
of
Soul
,
and
Body
,
may
be
again
Subdivided
within
Himself
.
Take
him
in
his
Lower
Capacity
,
and
hee
's
sway'd
by
the
General
Law
of
Animal
Nature
;
but
in
his
Divine
part
,
you
'll
find
him
Govern'd
by
the
Nobler
Law
of
Refin'd
Reason
:
which
Reason
,
in
some
Respects
,
may
be
call'd
Prudence
;
and
in
others
,
Conscience
;
according
as
't
is
variously
Exercis'd
.
The
things
which
we
do
purely
as
Men
,
(
abstracted
from
any
Ingredients
of
Policy
,
or
Regulated
Religion
)
are
either
Natural
Actions
,
Prudential
,
or
Moral
.
Of
the
First
sort
,
are
Those
Actions
to
which
we
are
prompted
by
a
Natural
Impulse
,
in
order
to
the
Conservation
of
Life
,
and
Beeing
.
Of
the
Third
sort
,
are
such
Actions
as
we
perform
in
Obedience
to
Moral
Principles
;
(
which
are
no
other
than
the
Divine
Will
veil'd
under
the
Dictate
of
Humane
Reason
)
and
betwixt
These
Two
,
lies
the
Region
of
Middle
Actions
;
that
is
,
of
such
Actions
,
as
although
not
of
simple
and
strict
Necessity
,
either
to
Life
,
or
Virtue
,
are
notwithstanding
Useful
,
and
Commodious
,
for
the
Guidance
,
and
Comfort
of
the
One
,
and
for
the
Practice
of
the
Other
.
The
Accurate
disquisition
of
This
Interest
,
laies
the
Axe
to
the
Root
of
the
Question
;
for
nothing
has
Embroyl'd
us
more
,
then
the
Mistaken
Rights
of
Individuals
;
which
Mistakes
being
once
Clear'd
,
by
laying
open
the
Subordination
of
several
Claims
,
and
Powers
,
every
man
may
take
a
Distinct
view
of
his
Own
Province
.
Zea.
Proceed
Regularly
n●●●
,
and
State
These
Subordinations
as
you
go
.
Conf.
Content
;
and
we
are
now
upon
the
Right
of
Individuals
;
in
which
Naked
simplicity
of
considering
MAN
▪
without
any
regard
to
the
ordinary
motions
of
Providence
,
in
the
Order
,
and
Regiment
of
the
world
,
we
shall
yet
find
a
manifest
Subordination
within
Himself
,
and
the
Law
of
Sense
,
under
the
Dominion
of
the
Law
of
Reason
in
the
same
Subject
.
These
are
the
Laws
which
the
Apostle
calls
,
the
Law
of
his
Members
,
and
the
Law
of
his
Will.
The
Former
(
and
the
less
Excellent
)
Law
,
is
the
Law
Sensitive
;
which
is
no
other
than
the
Law
of
Self-preservation
,
(
indeed
,
the
supreme
Law
of
Animal
Beings
,
as
of
Rationals
,
the
Lowest
;
)
This
Law
Sensitive
is
(
effectually
)
the
Manifestation
of
God
,
in
the
Creature
.
(
for
what
Sense
does
,
Nature
does
;
and
what
Nature
does
,
God
does
)
Zea.
But
what
is
That
Power
which
you
call
Nature
?
Conf.
It
is
the
Ordinary
working
of
God
in
all
his
Creatures
;
by
virtue
of
which
Divine
Influence
,
every
thing
is
mov'd
to
seek
the
utmost
Perfection
whereof
it
is
Capable
.
As
for
the
purpose
.
The
perfection
of
Man
,
is
the
Congruity
of
his
Actions
,
with
his
Reason
,
which
is
nothing
else
but
That
which
we
call
VIRTUE
.
The
Perfection
of
Beasts
,
is
a
degree
Lower
;
they
are
mov'd
only
by
a
Sensual
Impulse
,
toward
what
's
convenient
for
them
,
and
when
they
have
it
,
they
Rest.
Scrup.
I
can
but
Laugh
,
when
people
are
Gravell'd
,
to
see
how
they
run
to
their
Impulses
,
and
Occult
Qualities
;
which
is
but
a
more
Learned
way
of
saying
,
[
They
don't
know
what
]
Pray'e
spare
me
a
word
;
what
Difference
is
there
betwixt
Their
Impulse
,
and
Our
Choyce
?
Conf.
Pre'thee
be
Quiet
,
unless
thou
hast
a
mind
to
have
a
Toleration
for
thy
Dog.
Their
Impulse
carries
them
on
through
a
Sensitive
Search
,
not
any
Deliberative
Discourse
:
and
no
Election
neither
at
last
;
but
only
the
simple
Prosecution
of
a
Determinate
Appetite
,
without
Imagining
any
Proportion
,
betwixt
the
Means
,
and
the
End.
Scrup.
But
still
we
find
that
there
is
a
Proportion
;
and
the
Motion
appears
to
Us
,
according
to
the
Method
of
Reason
,
and
Orderly
proceeding
from
Question
to
Resolution
.
Conf.
Is
it
Reason
think
ye
,
that
makes
a
Dog
follow
his
Nose
,
and
hunt
for
Meat
when
hee
's
Hungry
?
Or
will
ye
call
it
Choyce
,
if
he
leaves
a
Turfe
for
a
Bone
?
In
short
;
Hee
's
mov'd
by
Instinct
,
toward
the
End
;
and
Sense
carries
him
through
the
Means
.
Scrup.
But
why
should
the
same
Process
of
Means
,
and
the
same
Application
of
Causes
,
be
Ascrib'd
only
to
Instinct
in
Brutes
,
and
to
Reason
in
Man
?
Conf.
You
must
take
notice
,
that
all
Natural
Operations
,
are
Regular
and
Ordinate
,
by
what
means
soever
perform'd
;
but
it
does
not
follow
,
because
the
Method
is
according
to
Reason
,
that
therefore
the
Instrument
must
be
Reasonable
.
But
to
Mind
our
Business
.
The
Law
of
Self-Preservation
,
is
a
Law
Common
to
Beasts
with
Men
;
but
not
of
Equal
Force
:
for
Their
Sovereign
Interest
is
Life
,
Ours
is
Virtue
;
and
therefore
your
Argument
for
Defensive
Arms
,
upon
Pretext
of
That
Extremity
,
was
but
a
Brutish
Plea
;
For
,
if
the
Consideration
of
Virtue
be
not
above
That
of
Life
,
Where
lies
the
Advantage
of
our
Reason
?
Scrup.
But
when
the
Death
is
Certain
,
and
the
Virtue
Doubtfull
,
who
shall
decide
the
Question
?
Conf.
In
a
Case
Abstracted
from
the
Tyes
,
and
Duties
of
Religion
,
and
Government
;
Every
Mans
Reason
Sits
as
Iudge
upon
his
own
Life
.
As
for
Instance
;
You
're
in
the
Hands
of
Thieves
;
and
upon
This
Condition
,
Either
to
Take
a
False
Oath
,
or
to
Lose
your
Life
.
Your
Conscience
tells
ye
,
you
must
rather
Perish
.
But
if
without
violence
to
a
Superiour
Duty
,
you
can
preserve
your Self
,
you
're
your
own
Murderer
,
if
you
do
not
.
Thus
far
I
think
wee
're
safe
,
and
I
suppose
Agreed
;
that
Every
Individual
is
to
Govern
himself
by
his
Natural
Conscience
;
but
when
the
several
Particulars
come
to
be
Bundled
up
in
one
Community
,
the
Case
is
Otherwise
.
Scrup.
I
am
sorry
to
hear
ye
say
That
.
Why
should
not
every
Man
be
Govern'd
by
his
Own
Conscience
,
as
well
in
Consort
,
as
in
Solitude
?
or
,
Will
ye
have
it
,
that
our
Duty
to
God
ceases
,
in
the
Act
of
becoming
Subjects
to
a
Civil
Magistrate
?
Conf.
Not
so
quick
,
and
you
shall
have
it
.
As
to
your
Conscience
,
you
are
as
Free
now
,
as
you
were
before
;
but
your
Body
is
no
longer
your
Own
,
after
you
're
once
admitted
a
Member
of
a
Society
;
and
There
's
the
Difference
.
You
were
your
Own
servant
before
,
and
now
you
are
the
King
's
:
(
for
what
is
Government
,
but
the
Wisdom
,
Resolve
,
and
Force
of
Every
Particular
,
gather'd
into
One
Understanding
,
Will
,
and
Body
?
)
and
This
comes
up
to
What
I
have
already
deliver'd
;
that
,
Whatsoever
God
has
left
Indifferent
,
is
the
Subject
of
Humane
Power
.
Scrup.
But
who
shall
be
Judg
of
what
's
Indifferent
?
Conf.
Wee
'l
scan
That
,
the
very
next
thing
we
doe
.
You
are
already
satisfi'd
,
that
an
Authoris'd
Iudg
is
Absolutely
Necessary
,
in
Order
to
the
Peace
of
Church
and
State
;
and
to
the
Ending
of
all
Publique
Differences
:
but
we
are
not
yet
Agreed
upon
our
Judges
,
or
,
if
we
were
,
yet
in
Regard
our
Judges
are
but
Men
,
and
so
may
Erre
,
[
Infallibility
being
departed
with
Christ
and
his
Apostles
,
in
lieu
of
which
Living
and
Infallible
Guides
,
God
has
in
Providence
given
us
a
Plain
and
Infallible
Rule
]
It
may
withall
be
taken
into
thought
,
How
far
a
Private
Judge
may
be
Allow'd
to
Opine
against
a
Publique
,
in
Case
of
a
Reluctant
Conscience
,
and
(
in
some
sort
)
to
judge
his
Iudg.
Scrup.
You
say
very
well
;
for
,
place
the
Ultimate
Decision
where
you
will
,
't
is
(
as
you
said
before
)
An
Infallible
Determination
as
to
the
Strife
,
but
not
so
,
as
to
the
Truth
;
and
it
comes
to
This
at
last
,
that
every
man
,
in
some
Degree
,
Re-judges
his
Judge
.
If
I
am
fully
convinc'd
,
either
that
the
Command
is
sinfull
in
it
self
,
or
the
Opinion
Wicked
;
I
am
neither
to
Obey
the
One
,
nor
to
Embrace
the
Other
;
as
being
ty'd
up
by
the
General
Obligation
,
of
rather
Obeying
,
and
Believing
God
,
then
Man.
Nay
more
;
If
in
Obedience
to
the
Magistrate
,
I
commit
a
sin
against
God
;
and
that
Ignorantly
too
;
That
very
Act
,
in
Ignorance
,
is
Criminal
,
if
I
had
the
Means
of
being
better
Enform'd
:
for
certainly
,
no
Humane
Respect
,
can
justifie
an
Offence
against
God
;
Now
if
I
am
bound
to
do
nothing
that
is
Ill
,
I
am
likewise
bound
,
before
I
do
anything
,
to
satisfie
my self
whether
it
be
Ill
or
no
:
for
otherwise
,
I
may
swallow
a
false
Religion
for
a
True
,
and
be
Damn'd
at
Last
,
for
not
Minding
what
I
Did
;
Which
I
take
to
be
Proof
sufficient
,
that
no
man
is
so
Implicitly
Oblig'd
to
rely
upon
other
Mens
Eyes
,
as
Totally
to
Abandon
the
Direction
of
his
Own
;
or
so
Unconditionally
to
swear
Obedience
to
Other
Mens
Lawes
,
and
Perswasions
,
as
to
hold
no
Intelligence
at
all
,
with
That
Sacred
Law
,
and
faithfull
Counsellor
,
which
he
carryes
in
his
own
Bosom
.
Conf.
Forgive
me
,
If
you
Imagine
that
I
would
have
ye
Renounce
your
Reason
.
No
,
but
on
the
Contrary
,
I
would
have
ye
to
be
Guided
,
and
Concluded
by
't
,
and
only
to
Obey
for
Quiet
's
sake
,
so
far
as
you
can
possibly
Obey
in
Conscience
.
Scrup.
What
if
a
Single
Person
hitts
That
Truth
which
a
General
Council
Misses
?
Which
will
you
have
him
follow
?
Truth
,
or
Authority
?
Conf.
Why
truly
Both
;
Truth
with
his
Soul
,
and
Authority
with
his
Body
:
but
so
Remote
a
Possibility
must
not
Presume
to
Bolster
up
the
Thinkings
of
a
Private
Spirit
against
the
Resolutions
of
Authority
;
yet
for
the
very
Possibility's
sake
,
wee
'l
take
That
supposition
likewise
into
our
Care
,
and
Word
the
sum
of
the
Whole
Matter
Plainly
Thus
:
The
Church
says
,
ye
May
do
;
and
the
Law
says
,
ye
Must
Do
,
That
which
your
Conscience
says
,
You
Ought
not
to
Do.
How
will
you
Reconcile
your
Duty
,
and
your
Conscience
,
in
This
Case
?
Scrup.
Very
well
;
for
I
think
it
my
Duty
to
obey
my
Conscience
,
upon
This
Principle
,
that
Conscience
is
God's
Substitute
over
Individuals
.
Conf.
Keep
to
That
;
and
Answer
me
again
.
Is
not
the
Civil
Magistrate
God's
Substitute
too
?
If
he
bee
,
How
comes
Your
Conscience
to
take
Place
of
His
Authority
?
They
are
Both
Commission'd
alike
,
and
consequently
,
They
are
Both
to
bee
Obey'd
alike
;
which
is
Impossible
,
where
their
Commands
are
Inconsistent
.
Scrup.
The
Magistrate
is
a
Publique
Minister
,
and
his
Commission
does
not
Reach
to
Particular
Consciences
.
Conf.
'T
is
very
Right
;
and
on
the
other
side
,
My
friend
Scruple
is
a
Private
Person
,
and
there
's
as
little
Reason
to
pretend
that
his
Opinion
should
operate
upon
a
Publique
Law.
So
that
if
I
Mistake
ye
not
,
Wee
are
Agreed
thus
far
,
That
Every
Particular
is
to
look
to
One
,
and
the
King
to
the
Whole
.
Scrup.
I
do
not
much
Oppose
it
.
Conf.
If
your
Brother
Zeal
,
would
deal
as
candidly
,
with
me
now
about
the
Ecclesiastical
Power
,
as
You
have
done
in
the
Civill
,
we
might
make
short
work
of
This
Question
;
and
I
hope
he
will
not
deny
,
that
the
Church
is
as
well
[
a
]
Authoris'd
to
TEACH
,
and
INSTRUCT
in
all
the
External
Acts
of
Worship
,
as
[
b
]
the
Magistrate
is
to
COMPELL
to
those
External
Acts.
Ze.
There
is
no
Doubt
,
but
[
c
]
the
Church
,
[
as
the
Church
]
has
a
Ministerial
Power
,
Ex
Officio
,
to
Define
Controversies
according
to
the
Word
of
God
;
and
that
[
d
]
A
Synod
▪
Lawfully
Conven'd
,
is
a
Limited
,
Ministerial
,
and
bounded
visible
Judg
,
and
to
be
Believed
in
,
so
far
as
they
follow
Christ
,
the
Peremptory
and
Supreme
Judg
,
speaking
in
his
own
Word
.
Conf.
This
will
not
do
our
business
yet
;
for
,
if
a
Synod
be
but
to
be
Believed
in
SO
FAR
as
it
followes
Christ
;
&c.
They
that
ought
to
be
Concluded
by
That
Act
,
are
left
the
Iudges
of
it
,
and
the
Credit
of
the
Authority
,
rests
upon
the
Conscience
,
(
or
,
if
you
please
,
the
Phansy
or
Humour
)
of
the
Believer
:
and
so
there
's
no
Decision
.
Ze.
[
e
]
The
Truth
is
,
we
are
to
believe
Truths
Determin'd
by
Synods
,
to
be
Infallible
,
and
never
again
lyable
to
Retraction
or
Discussion
;
nor
because
[
So
sayes
the
Synod
]
but
because
[
So
sayes
the
Lord
▪
]
Conf.
Still
y'
are
short
;
for
't
is
not
in
our
Power
to
Disbelieve
what
we
acknowledge
to
be
a
Truth
;
but
That
which
is
Truth
at
the
Fountain
,
may
become
Errour
in
the
Passage
;
or
at
least
appear
so
to
me
;
and
what
Then
?
Ze.
It
must
be
look'd
upon
as
an
Errour
of
the
Conscience
,
which
is
no
discharge
at
all
of
your
Obedience
:
from
which
Errour
,
you
are
to
be
Reclaym'd
,
either
by
Instruction
,
or
Censure
.
For
,
the
People
are
oblig'd
to
[
Obey
those
that
are
over
them
in
the
Lord
,
who
watch
for
their
souls
,
as
those
who
must
give
an
Accompt
;
]
and
not
Oblig'd
to
stand
to
,
and
Obey
the
Ministerial
,
and
Official
Judgement
of
the
PEOPLE
,
[
He
that
Heareth
You
(
MINISTERS
of
the
Gospel
,
not
the
PEOPLE
)
heareth
MEE
,
and
he
that
Despiseth
YOU
,
despiseth
MEE
.
]
Conf.
Then
I
find
we
shall
shake
hands
.
You
two
,
Gentlemen
,
are
joyntly
engag'd
against
the
Act
for
Uniformity
;
and
yet
ye
cannot
say
,
that
it
wants
any
thing
to
give
it
the
full
Complement
of
a
binding
Law
:
Whether
ye
Regard
either
the
Civil
,
or
the
Ecclesiastical
Authority
.
Here
's
first
,
the
Judgment
of
the
Church
Duely
Conven'd
,
touching
the
Meetness
,
and
Convenience
of
the
Rites
and
Forms
therein
Conteyn'd
.
You
have
next
,
the
Royal
Sanction
,
Approving
,
and
Authorising
Those
Rites
,
and
Forms
,
and
Requiring
your
Exact
Obedience
to
Them.
Now
so
it
is
,
that
you
can
neither
Decline
the
Authority
of
your
Iudges
,
nor
the
Subjection
of
your
Dutyes
;
What
is
it
then
that
hinders
your
Obedience
?
Scrup.
That
which
to
me
is
More
then
all
the
World
;
It
goes
against
My
Conscience
.
Conf.
Only
That
Point
then
,
and
no
More
upon
This
Subject
.
That
God
is
the
Iudg
of
the
World
;
that
the
Church
is
the
Iudg
of
what
Properly
concerns
Religion
;
that
the
Civil
Magistrate
is
the
Iudg
of
what
concerns
the
Publique
Peace
;
and
that
Every
Mans
Conscience
is
the
Iudg
of
what
concerns
his
Own
Soul
;
is
already
Clear'd
:
The
Remaining
Difficulty
is
This
,
How
I
am
to
behave
my self
in
a
Case
,
where
the
Law
bids
me
do
One
Thing
,
and
my
Conscience
,
Another
.
To
take
a
true
Estimate
of
what
's
before
us
,
we
must
first
ballance
the
Two
Interests
that
meet
in
Competition
.
There
is
in
favour
,
and
for
the
Execution
of
the
Law
,
(
meaning
that
of
Uniformity
,
)
1.
The
Personal
Conscience
,
and
2.
the
Political
Conscience
of
the
King.
There
is
likewise
for
the
Equity
of
it
,
the
solemn
and
deliberate
Iudgment
of
the
Church
:
which
is
,
Effectually
,
the
Publique
Conscience
;
and
lastly
,
for
the
Observance
of
it
▪
there
is
the
Duty
of
the
Subject
,
(
which
,
if
it
be
withdrawn
,
does
not
only
invalidate
This
Particular
Act
,
but
it
loosens
the
sinews
of
Sovereign
Authority
;
and
,
which
is
more
,
it
destroyes
even
a
Divine
Ordinance
;
for
,
take
away
Obedience
,
and
Government
lapses
into
Confusion
.
)
Now
for
the
Counterpoize
;
AGAINST
This
Law
,
and
Thus
supported
,
appears
your
Naked
Conscience
.
Nay
,
That
's
the
Fairest
on
't
,
It
may
be
worse
,
and
in
Truth
,
any
thing
that
's
Ill
,
under
that
name
.
Scrup.
But
what
's
the
World
to
Mee
,
in
the
scale
against
my
Soul
?
Conf.
You
have
great
Reason
sure
,
and
't
is
no
more
than
every
man
may
challenge
:
That
is
,
to
Stand
,
or
Fall
,
to
his
own
Conscience
:
Is
That
your
Principle
?
Scrup.
Yes
,
out
of
doubt
;
't
is
Mine
,
and
Yours
,
and
His
,
and
any
Man's
that's
Honest.
Conf.
Well
,
hold
ye
a
little
:
Your
Conscience
will
not
down
with
This
Law
,
it
seems
;
and
This
Law
will
as
little
down
with
Your
Conscience
.
Weigh
now
the
Good
against
the
Bad
;
What
if
it
stands
?
What
if
it
yields
?
Make
the
Case
worse
then
't
is
;
as
Bad
as
Bad
may
be
,
in
your
own
Favour
,
You
cannot
Comply
with
the
Law
;
and
the
Law
will
not
stoop
to
You.
What
follows
upon
't
?
Scrup.
The
Ruine
of
many
Godly
People
that
desire
to
Worship
God
according
to
his
Word
.
Conf.
That
Plea
wrought
little
upon
You
from
Us
;
but
let
that
pass
.
What
Sort
of
Ruine
do
ye
mean
?
Ruine
of
Liberty
?
or
Estate
?
(
for
This
Law
Draws
no
Bloud
)
State
your
Misfortunes
I
beseech
ye
.
Scrup.
No
Man
must
Hold
a
Benefice
,
or
Teach
a
School
,
but
upon
Terms
of
such
Subscription
,
or
Acknowledgement
,
as
many
an
Honest
Man
would
rather
Dye
,
then
Consent
to
:
So
that
We
are
Distrest
,
not
only
for
our
Selves
,
as
being
Depriv'd
of
the
Comfort
of
all
Spiritual
,
and
Heavenly
Freedomes
;
But
our
Poor
Infants
are
Expos'd
to
be
Undone
,
wanting
the
Means
of
a
Religious
Education
.
Conf.
If
This
be
All
,
never
Trouble
your Selves
;
for
Many
an
Honest
Man
has
Out-liv'd
more
than
this
comes
to
.
In
short
,
there
's
a
Huge
Clamour
;
but
(
God
knows
)
with
very
Little
Reason
.
Some
Particulars
will
possibly
Suffer
for
want
of
a
Toleration
:
and
who
are
They
;
but
(
Most
of
Them
)
the
Actual
Enemies
of
the
King
;
and
All
of
Them
,
the
Profest
Opposers
of
the
Law
?
If
you
would
see
the
Event
of
Granting
what
you
ask
;
Turn
but
your
Face
toward
—
41
,
and
then
Blush
,
and
Repent
.
Do
so
;
and
thank
his
Majesty
for
your
Heads
,
without
troubling
him
with
your
Consciences
.
Beside
;
you
're
not
aware
,
that
in
Contesting
with
the
Law
,
you
Quarrel
with
your
Self
:
There
's
your
own
Vote
Against
ye
;
and
all
this
muttering
is
no
other
then
your
Factious
Will
,
wrangling
with
your
Political
Consent
.
Yet
still
I
say
,
Stick
to
your
Conscience
.
Scrup.
Your
Raillery
is
ill
Plac'd
.
Conf.
Then
't
is
the
better
for
my
Earnest
:
and
't
is
in
very
,
very
Great
Earnest
that
I
speak
it
.
Wee
'll
come
now
to
the
Push
,
and
,
without
What
's
,
or
Why
's
,
lay
down
for
Granted
,
that
there
is
a
Real
Distance
betwixt
This
Act
,
and
your
Conscience
.
How
will
you
divide
your
Duty
?
Scrup.
I
'll
follow
your
Advice
,
and
Stick
to
my
Conscience
.
Conf.
You
do
the
Better
:
now
,
Change
Hands
;
and
Phansie
your self
the
Supreme
Magistrate
.
He
has
a
Double
Conscience
.
One
,
that
concerns
Himself
,
Th'
Other
his
People
.
What
his
Majesty's
Personal
Iudgement
is
,
has
been
Declar'd
Abundantly
;
what
his
Prudential
Iudgment
may
dispose
him
to
,
lies
in
his
Royal
Brest
.
But
be
That
as
Heaven
shall
Order
it
,
Here
's
the
Partition
of
your
Rights
.
The
King's
Prerogative
has
nothing
to
do
with
your
Conscience
,
and
your
Conscience
,
has
as
little
to
do
with
His
Majesty's
Prerogative
.
The
King
is
accomptable
to
God
for
the
welfare
of
his
People
,
and
You
are
only
Accomptable
to
God
for
the
Good
of
your
little
Particular
.
If
you
cannot
Obey
the
Law
;
do
not
:
but
abide
the
Penalty
.
If
the
Sovereign
cannot
Relax
the
Law
,
He
's
as
Free
to
Execute
it
.
Your
Conscience
requires
Liberty
;
and
your
Governour
's
Conscience
requires
Order
,
and
the
very
ground
of
your
Demand
,
is
the
Reason
of
His
Refusal
.
Now
why
you
should
expect
that
your
Sovereign
should
bring
down
His
Conscience
to
Yours
,
when
you
find
,
upon
experiment
,
that
you
cannot
perswade
your
Own
up
to
His
,
is
to
me
a
Mystery
.
To
Conclude
;
Keep
your self
within
your
Sphere
,
and
where
you
cannot
Consent
as
a
Christian
,
Submit
as
a
Subject
.
Scrup.
I
cannot
much
deny
the
Colour
of
your
Argument
,
and
yet
me
thinks
there
's
so
much
to
be
said
too
,
for
Toleration
,
that
I
'm
affraid
you
'll
Leave
me
as
you
found
me
.
Conf.
I
'll
sterve
thee
first
;
for
thou
shalt
Eat
no
Meat
till
thou'
rt
my
Convert
:
wherefore
Go
on
,
and
do
thy
worst
.
SECT
.
XV.
The
Toleration
,
which
the
Non-Conformists
Desire
,
has
neither
GROUND
nor
PRESIDENT
.
Scrup.
'T
Is
a
most
horrible
kind
of
Persecution
.
Conf.
Why
then
Government
's
a
most
horrible
Ord'nance
.
For
the
Punishment
of
Evil-Doers
,
is
the
one
half
of
the
Magistrates
Commission
:
and
what
's
an
Evil-Doer
,
but
the
Transgressour
of
a
Law
?
Scrup.
But
,
What
do
ye
think
,
when
the
Making
of
One
Law
is
the
Transgression
of
Another
?
Conf.
I
think
,
such
a
Law
is
better
Broken
then
Kept
.
But
remember
the
Iudge
,
my
Friend
;
and
know
,
that
Laws
are
made
for
the
Community
,
not
for
Particulars
;
and
Good
,
or
Bad
,
they
're
Laws
still
.
Suppose
them
Cruel
;
y
'had
as
good
say
,
The
King
's
a
Tyrant
,
as
Call
them
so
;
for
the
Law
is
no
other
than
the
King
's
written
Will.
Now
to
your
Persecution
again
;
say
what
ye
will
,
y'
are
Safe
.
Scrup.
Do
not
you
take
the
Persecuting
Party
to
be
generally
in
the
Wrong
?
Conf.
I
was
of
That
Opinion
three
or
four
year
agoe
.
But
if
it
be
so
,
the
Persecuted
have
the
less
reason
to
Compleyn
,
having
so
comfortable
a
marque
of
being
in
the
Right
.
Scrup.
But
what
can
justifie
the
very
Constitution
of
a
Persecuting
Law
?
Conf.
You
should
rather
have
Asked
,
What
can
justifie
the
Toleration
of
a
Troublesome
People
?
The
Law
stands
Fixt
,
and
Immovable
;
and
yet
upon
a
Guard
too
.
You
Attaque
That
,
and
then
ye
cry
,
That
(
or
the
Magistrate
)
hurts
you
:
which
is
thereabout
,
as
if
you
should
Throw
your self
upon
the
point
of
a
Sword
,
and
then
Curse
the
Cutler
.
Scrup.
Christians
'
will
not
persecute
Pagans
for
Conscience
,
and
yet
they
worry
one
another
.
Conf.
And
in
some
Cases
they
may
have
reason
:
for
an
Infidel
is
less
dangerous
to
the
Publique
than
an
Apostate
.
And
beside
:
the
One
is
but
giving
Quarter
to
a
fair
,
and
Open
Enemy
;
the
Other
is
to
take
a
Snake
into
your
Bosome
.
The
One
,
in
Fine
,
denies
but
your
Opinion
;
the
Other
,
your
Authority
.
Pray'e
take
notice
by
the
By
,
That
which
you
call
Persecution
,
I
translate
Uniformity
.
Scrup.
How
shall
the
Magistrate
Distinguish
,
whom
he
should
Punish
,
and
whom
Not
?
Conf.
Better
a
great
deal
,
whom
he
should
Punish
,
than
whom
he
should
Spare
.
They
Act
;
and
then
he
brings
Those
Actions
to
a
Rule
,
and
That
shews
him
whether
they
are
streight
,
or
crooked
.
Scrup.
How
do
you
know
but
you
may
Persecute
God
Himself
,
in
a
Right
Conscience
?
Conf.
I
tell
ye
,
you
are
not
Punish'd
for
your
Thoughts
,
but
for
your
Actions
:
and
you
'd
Inferr
,
that
because
(
for
ought
I
know
)
Any
Man
may
be
in
the
Right
,
No
Man
must
therefore
be
presum'd
to
be
in
the
Wrong
;
That
were
to
grant
a
Sanctuary
to
Wickedness
,
and
to
Confound
Sin
with
Conscience
.
Scrup.
Does
not
God
command
,
that
the
Tares
should
be
let
alone
till
the
Harvest
?
Conf.
But
if
that
were
meant
of
Practical
Impieties
,
how
should
Governours
be
a
Terrour
to
Evil-doers
;
when
all
Malefactors
must
be
let
alone
till
the
day
of
Judgement
?
Scrup.
Alas
!
alas
!
Severity
,
at
best
,
does
but
make
Hypocrites
.
Conf.
But
,
by
your
Leave
,
Forbearance
does
it
much
more
:
for
Those
that
come
In
for
Fear
,
never
went
Off
for
Conscience
,
and
so
were
Hypocrites
before
:
and
then
you
never
consider
Those
Infinite
Swarms
of
Seditious
Spirits
that
throw
themselves
into
the
Tolerated
Party
under
the
veile
of
Sanctity
.
In
fine
;
't
is
much
more
advisable
to
take
away
the
Liberty
of
Some
,
then
to
Grant
a
Liberty
to
All.
For
betwixt
Those
that
are
not
Wise
,
where
is
great
hazard
of
Errour
;
and
Those
that
are
not
Honest
,
where
is
great
Danger
of
Design
(
with
your
leave
,
Gentlemen
)
you
'll
find
well
nigh
the
Computation
of
your
Party
.
But
why
do
I
stand
Fencing
in
a
Case
,
where
all
that
's
good
for
ought
,
even
in
the
Favour'd
Party
,
runs
nigh
an
equal
Perill
?
Is
any
honest
man
the
better
for
the
Last
War
?
(
I
mean
,
save
Those
that
are
Forgiven
)
Scrup.
Then
you
presume
a
War.
Conf.
Or
what
is
equal
to
't
;
a
Standing
Army
,
upon
necessity
to
keep
them
Quiet
.
For
in
This
Town
,
a
Toleration
of
Religion
is
Cousin-German
to
a
Licence
for
Rebellion
:
and
at
the
best
,
't
is
but
One
Ill
that
procreates
Another
.
Scrup.
And
can
you
Imagine
that
so
many
restless
Humours
,
and
disturb'd
Consciences
,
will
ever
be
Quiet
without
it
?
Conf.
You
talk
of
Conscience
.
Shew
me
a
Conscience
,
make
proof
of
a
Conscience
.
I
'll
shew
ye
a
Thousand
things
like
Consciences
:
but
alas
!
narrowly
look'd
into
,
what
are
they
but
meere
Phansie
,
Artifice
,
or
Delusion
?
A
company
of
People
Thus
divided
;
The
one
half
of
them
Deceive
Us
,
and
the
other
half
of
them
Deceive
Themselves
;
for
't
is
not
what
every
man
Thinks
,
that
is
presently
Conscience
;
but
what
every
body
Thinks
,
in
Congruity
with
the
Word
of
God
;
and
of
That
Word
,
the
Church
is
the
best
Judge
.
If
Conscience
Alone
be
sufficient
,
the
Bible
is
Superfluous
:
Nay
if
Conscience
,
joyn'd
with
the
Bible
,
be
sufficient
,
what
becomes
of
the
Apostles
Commission
;
[
Go
,
and
TEACH
all
Nations
?
]
We
shall
undertake
to
Teach
THEM
,
whom
our
Saviour
has
appointed
to
Teach
US
.
But
This
is
a
little
beside
our
business
;
for
the
stress
of
the
Question
,
in
order
to
a
Toleration
,
does
not
bear
so
much
upon
This
Point
,
whether
your
Opinions
be
True
or
False
;
as
whether
Safe
or
Dangerous
.
There
are
a
sort
of
People
that
Reason
by
one
Principle
,
and
Act
by
another
;
that
begin
with
Liberty
of
Conscience
,
and
end
with
the
Liberty
of
the
Subject
:
If
You
be
of
That
number
,
There
's
Death
in
the
Pot
,
and
no
Enduring
of
ye
.
Further
,
Liberty
of
Conscience
turns
naturally
into
Liberty
of
Government
,
and
therefore
not
to
be
endur'd
;
especially
in
a
Monarchy
;
and
to
say
truth
,
'T
is
commonly
the
Method
of
Embroyling
Kingdoms
;
and
but
the
Embryo
of
Sedition
.
Than
which
,
nothing
lyes
opener
to
him
that
will
only
attend
These
Two
Particulars
:
First
,
In
those
Times
,
when
there
is
Generally
the
least
care
of
Religion
,
you
shall
observe
commonly
,
the
most
Talk
of
it
;
and
That
too
,
among
such
as
least
understand
it
.
If
This
Impulse
be
not
Acted
by
Conscience
,
't
is
from
a
worse
Principle
,
and
by
no
means
to
be
Encourag'd
;
for
the
Mass
of
the
People
is
already
in
a
Distemper
;
and
Those
Out-cryes
and
Transports
for
Toleration
,
are
but
the
Convulsions
of
a
Sick
Government
.
Secondly
,
Ecclesiastical
and
Civil
Affairs
are
so
Twisted
and
Enterwoven
,
that
what
Party
soever
clayms
a
Right
of
Freedom
to
the
former
,
may
be
fairly
suspected
to
have
a
design
likewise
upon
the
latter
:
For
the
Threds
are
so
Enterlayd
,
that
Both
Interests
make
,
Effectually
,
but
One
Piece
;
so
that
the
State
that
allowes
the
People
a
Freedom
to
choose
their
Religion
,
is
reasonably
to
Expect
that
they
will
Take
a
Freedom
likewise
to
choose
their
Government
.
Scrup.
But
why
should
a
Toleration
do
worse
Here
than
in
Holland
?
Conf.
I
would
y
'had
found
a
better
Instance
.
But
,
not
to
Dispute
how
They
came
Thither
;
let
it
suffice
,
That
where
They
are
,
a
Toleration
would
bring
us
.
Scrup.
What
do
ye
think
of
Poland
then
?
Conf.
I
think
,
That
story
speaks
little
in
your
Favour
,
either
in
Respect
of
Their
frequent
Seditions
,
or
in
Regard
of
Their
Prodigious
and
Heretical
Opinions
;
and
yet
They
lye
under
the
strongest
Obligation
in
Nature
to
keep
Them
Quiet
;
the
Turk
being
their
Neighbour
;
which
makes
Their
Case
to
be
an
Agreement
Rather
Against
a
Common
Enemy
,
than
Among
Themselves
.
But
back
to
Holland
,
Theirs
is
no
Perfect
Toleration
:
For
,
ye
see
,
in
the
Case
of
Arminius
;
finding
Barnevelt
in
the
Head
of
the
Party
,
(
of
whose
Intendments
,
the
States
were
at
that
time
Jealous
)
They
would
not
upon
any
Terms
Allow
that
Freedom
to
the
Arminians
,
which
they
did
to
Others
;
but
Conven'd
a
Synod
,
and
Exterminated
the
Sect.
There
's
a
Great
Difference
too
betwixt
the
Interest
,
and
Condition
,
of
Their
Ministers
,
and
Ours
.
Theirs
Preach
but
upon
Good-behaviour
;
They
live
upon
the
States-Pay
;
and
upon
the
least
Colour
of
Offence
,
They
may
be
Turn'd
off
at
Pleasure
;
Whereas
Our
Clergy
have
a
Free-hold
in
their
Benefices
for
Term
of
Life
;
and
if
they
be
Factiously
Dispos'd
,
they
may
Evade
the
Law
to
do
a
Mischief
,
without
making
a
Forfeiture
.
Consider
next
,
that
Their
Case
,
was
in
some
sort
Your
Own
,
only
a
Common
Cause
kept
ye
United
.
In
fine
,
Nothing
but
the
fear
of
a
Common
Enemy
can
withhold
a
Libertine-Nation
from
falling
foul
upon
it self
.
If
ye
would
see
what
work
Peters
,
Bridges
Sympson
,
and
Ward
,
made
in
Holland
,
Read
Bayly's
Dissuasive
,
Pa.
75.
and
be
Asham'd
of
Owning
such
a
Party
.
Scrup.
You
see
the
Fruit
then
of
driving
men
to
the
Extremity
of
flying
their
Country
for
Religion
.
Conf.
You
see
rather
,
in
what
They
did
Abroad
,
what
They
would
have
done
at
Home
,
if
They
had
been
Tolerated
;
and
Particularly
,
Observe
Their
Proceedings
in
New-England
,
where
They
Acted
at
Liberty
,
and
Govern'd
Themselves
,
by
Their
Own
Lawes
.
Bayly
Reports
(
from
People
upon
the
Place
)
that
of
Forty
Thousand
Persons
,
Three
Parts
of
Four
,
were
not
admitted
to
be
in
Any
Church
.
If
you
have
a
mind
to
know
any
more
concerning
Their
Heresies
,
Their
Cruelty
,
Their
Sedition
,
their
Hypocrisie
,
&c.
look
into
his
Dissuasive
again
,
Pa.
53.
Scrup.
But
ye
see
the
French
Allow
a
Toleration
.
Conf.
They
do
so
;
but
not
a
Toleration
of
several
sorts
of
Roman-Catholiques
;
Neither
do
Those
of
the
Religion
admit
of
any
Sub-division
among
Themselves
;
nay
,
They
have
been
often
Press'd
to
't
,
and
Refus'd
it
.
Step
into
Germany
next
,
and
see
the
Deplorable
Effects
of
This
Phanatical
Persuasion
There
:
but
above
All
,
where
ever
the
Beauteous
Discipline
has
set
her
Holy
Foot
,
All
other
Iudgements
suffer
a
daily
Martyrdome
.
To
Conclude
,
Toleration
was
That
which
Queen
Elizabeth
,
in
all
her
Distresses
,
could
never
be
perswaded
to
.
Firm
to
This
Resolution
(
says
Sir
Francis
Bacon
)
not
to
Suffer
the
State
of
Her
Kingdome
to
be
Ruin'd
,
under
pretence
of
Conscience
and
Religion
.
Yet
Shee
Conniv'd
so
Long
,
and
the
unthankful
Faction
made
such
use
of
Her
Favours
,
that
Shee
was
forc't
upon
the
Rigour
of
a
Strict
Uniformity
,
to
Help
Her Self
,
and
That
Preserv'd
Her.
To
say
no
more
,
The
Sentence
of
the
Late
King
was
Given
in
the
Pulpit
,
though
the
Blow
was
Struck
upon
the
Scaffold
.
Zea.
Not
by
the
Presbyterians
,
I
hope
.
Scrup.
Truly
by
Them
,
if
by
Any
.
Conf.
Well
Gentlemen
,
while
you
Debate
That
Point
,
I
'le
call
for
Dinner
.
SECT
.
XVI
.
At
whose
Door
Lyes
the
BLOUD
of
King
CHARLES
the
MARTYR
?
Zea.
ANd
why
by
Them
,
if
by
Any
,
I
beseech
ye
?
Was
Peters
a
Presbyterian
?
Scrup.
Yes
surely
was
he
,
as
much
as
Marshall
was
an
Independent
.
Zea.
Go
to
,
Let
us
spare
Names
,
and
Fall
to
the
Matter
.
Scrup.
The
Question
is
,
Upon
Whom
the
Guilt
of
the
Kings
Bloud
lyes
?
You
charge
it
upon
Us
;
and
I
,
upon
You.
[
The
Presbyterians
Spoyl'd
Him
as
a
King
,
before
Others
Executed
Him
as
a
Private
Man
]
[
Have
they
not
Hunted
and
Persu'd
Him
with
Sword
,
and
Fire
?
Have
they
not
formerly
Deny'd
to
Treat
with
Him
,
and
their
now
Recanting
Ministers
Preach't
against
Him
,
as
a
Reprobate
Incurable
;
an
Enemy
to
God
,
and
his
Church
?
Marqu'd
for
Destruction
?
&c.
]
[
The
Covenanting-Ministers
,
with
their
Party
clearly
Depos'd
the
King
,
when
They
Acknowledg'd
and
submitted
unto
a
Power
,
as
Superiour
unto
His
;
Levy'd
war
against
Him
,
as
against
a
Traytor
,
Rebel
,
and
Enemy
to
the
Kingdome
,
&c.
]
[
The
Scots
had
proceeded
so
far
as
to
Imprison
the
Kings
Person
,
and
to
Sequester
all
his
Royal
Power
,
which
is
a
Temporary
Dethroning
,
and
Deposing
.
]
Nay
hear
what
some
of
your
Rabbies
have
not
stuck
to
say
in
my
Iustification
[
The
Removal
of
Prelatical
Innovations
,
Altar-genuflexions
and
cringings
,
with
Crossings
,
and
all
that
Popish
Trash
and
Trumpery
,
Countervails
for
the
Bloud
and
Treasure
shed
and
spent
in
these
late
Distractions
]
(
and
this
was
in
—
56.
)
Once
more
and
you
shall
take
your
Turn
.
[
This
may
serve
to
Justifie
the
Proceedings
of
this
Kingdome
against
the
late
King
,
who
in
a
Hostile
way
set
Himself
to
overthrow
Religion
,
Parliaments
,
Laws
,
and
Liberties
.
]
Zea.
I
could
Afford
you
Two
,
for
One
,
and
Pay
you
in
your
own
Coyne
.
[
His
Capacity
(
says
Parker
)
was
at
Westminster
when
His
Body
was
upon
the
Scaffold
at
Whitehall
Paying
unto
Justice
for
his
Misgovernment
,
and
Tyranny
]
[
Think
not
to
save
your Selves
(
sayes
One
of
your
Ministers
to
the
Commons
,
about
a
Month
before
the
King
Suffer'd
)
Think
not
to
Save
your Selves
(
says
He
)
by
an
Unrighteous
Saving
Them
who
are
the
Lord's
and
the
Peoples
Known
Enemies
,
for
Certainly
if
ye
Act
not
Like
GODS
in
This
Particular
against
men
truly
Obnoxious
to
Justice
,
They
will
be
like
DEVILS
against
you
—
Benhadad's
Life
was
once
in
Ahab's
Hand
,
and
He
ventur'd
God's
Displeasure
to
let
him
go
.
But
see
how
Bernhadad
Rewards
Him
for
it
.
Fight
neither
with
Small
nor
Great
,
but
with
the
KING
of
Israel
]
Conf.
Come
Gentlemen
,
Your
Dinner
's
Ready
;
but
first
I
Charge
ye
,
by
that
Love
ye
bear
to
Truth
,
and
Honesty
;
deal
Freely
with
me
;
What
's
Your
Opinion
of
your
Cause
?
Zea.
Wee
'll
take
time
to
Consider
of
it
.
Conf.
And
of
your
Petition
too
,
I
beseech
ye
.
Go
to
;
I
dare
swear
,
there
's
Neither
of
ye
will
Dye
at
Stake
for
't
.
Scrup.
But
still
I
'm
where
I
was
,
as
to
the
Favouring
of
Tender
Consciences
.
Conf.
And
truly
so
am
I
;
where
it
is
possible
to
Separate
the
Errour
,
from
the
Person
:
but
to
permit
a
Pullique
Inconvenience
for
the
Satisfaction
of
a
Private
Scruple
,
were
(
upon
very
weak
pretence
)
to
Unhinge
the
Law
,
and
Consequently
to
Dissolve
the
Government
.
Det
ille
veniam
facilè
,
cui
veniâ
est
opus
.
Sen.
Agamem
.
The
END
.
The
CONTENTS
.
INTRODUCTION
,
Pag.
1
SECT
.
1.
Liberty
of
Conscience
Stated
,
P.
5
SECT
.
2.
Universal
Toleration
Unlawful
,
P.
7
SECT
.
3.
Limited
Toleration
,
does
not
answer
Liberty
of
Conscience
,
P.
18
SECT
.
4.
The
Non-Conformists
Plea
for
TOLERATION
,
upon
Reason
of
State
,
P.
14
SECT
.
5.
The
Non-Conformists
Plea
for
TOLERATION
,
from
the
Merits
of
the
Party
,
P.
24
SECT
.
6.
The
Non-Conformists
Plea
for
TOLERATION
,
from
the
Innocence
of
their
Practices
and
Opinions
,
P.
26
SECT
.
7.
TOLERATION
Causes
Confusion
both
in
Church
and
State
,
P.
36
SECT
.
8.
The
Danger
of
TOLERATION
in
this
Iuncture
,
Pag.
3●
SECT
.
9.
Arguments
against
TOLERATION
in
respect
of
the
Party
ihat
Desires
it
;
with
Animadversions
upon
a
certain
Pamplet
,
Entituled
,
A
SERMON
Preached
at
ALDERMANBURY-CHURCH
,
Decemb.
28.
1662.
P.
42
SECT
.
10.
Arguments
against
TOLERATION
,
in
Respect
of
the
Authority
that
is
to
Grant
it
,
P.
60
SECT
.
11.
The
Proper
Subject
and
Extent
of
Humane
Power
,
P.
64
SECT
.
12.
The
Bounds
of
TOLERATION
,
with
some
Reflections
upon
SCHISM
and
SCANDAL
,
p.
69
SECT
.
13.
The
Necessity
of
a
Final
and
Unaccomptable
JUDGE
,
P.
81
SECT
.
14.
The
Three
Great
Iudges
of
Mankind
,
are
GOD
,
MAGISTRATES
and
CONSCIENCE
,
P.
89
SECT
.
15.
The
Toleration
,
which
the
Non-Conformists
desire
,
has
neither
GROUND
,
nor
PRESIDENT
,
P.
99
SECT
.
16.
At
Whose
Door
Lies
the
BLOUD
of
King
CHARLES
the
MARTYR
?
P.
104
The
END
.
Notes, typically marginal, from the original text
Notes for div A47927-e200
Crooks
Reports
Pars
2.
Pa.
37.
Notes for div A47927-e1090
Interest
of
Engl.
Pa
86.
P.
84.
86.
87.
94.
The
Non-conformists
Demand
.
Rom.
2.
14.
Laud
against
Fisher.
pa.
197.
Rom.
7.
7.
Rom.
4.
15.
Rom.
5.
13.
1
Joh.
4.
3
,
15.
Ex.
Coll.
P.
2.
&
3.
a
Ex.
Coll.
P.
84.
b
P.
339.
c
P.
609.
d
P.
764.
e
P.
392.
Ex.
Coll.
P.
533.
P.
494.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
P.
28.
&
24.
Lord
Brook
,
Alaham
,
Pa.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
P.
130.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
P.
93.
Gal.
5.
1.
a
Lex
Rex
P.
136.
b
156.
c
140.
d
113.
e
Gillespy
P.
11.
Engl.
Pop.
Cerem
.
f
245.
Kings
Declar.
P.
409.
P.
4●1
.
P.
409.
P.
413.
A
Sacred
Panegyrick
.
P.
23
Defence
of
the
Honourable
Sentence
passed
upon
the
late
King.
Pa.
90.
Ex
Coll.
Pa.
259
▪
Ex.
Coll.
Pa.
457.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pa.
183.
The
Non-conformists
would
have
they
know
not
what
.
Letter
to
the
Assembl
.
Ian.
1.
45.
Pag.
3.
Engl.
Deliv
.
Pa.
7.
Fresh
Disput.
Pa.
98.
Tenure
of
Kings
Pa.
36.
Ex.
Coll.
Pa.
2.
Remonstr
.
Ex.
Coll.
Pa.
19.
☜
Ibid.
The
False
Brother
.
a
Part.
2.
Pag.
3.
b
Pag.
7.
Scobel
Acts
,
&c.
c
Pag.
51.
d
Pag.
65.
e
Pag.
178.
f
Pag.
293.
a
Scobels
Acts
,
&c.
Pag.
41.
b
Pag.
60.
c
Pag.
73.
d
Pag.
75.
e
Pag.
128.
f
Pag.
8.
Part
2.
g
Pag.
149.
h
Pag.
153.
i
Pag.
400.
k
Pag.
42.
l
Pag.
53.
m
Pag.
75.
n
Pag.
99.
o
Pag.
101.
p
Pag.
128.
q
Part.
2.
Pag.
16.
r
Part.
1.
Pag.
97.
Ibid.
The
Kirks
Testimony
against
Toleration
.
Pag.
10.
Scobell's
Acts
Pars.
2.
Pa.
340.
Useful
Case
of
Conscience
,
Pa.
19
,
&
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
P.
207.
Ibid.
a
Scob.
Acts
Pars.
1.
Pa.
37.
b
Pa.
135.
c
Pars.
2.
Pa.
104.
d
Pa.
175.
e
Pa.
372.
Kings
Declar.
Decemb.
26.
1662.
Pa.
8.
His
Majesty's
Speech
to
Both
Houses
,
Feb.
18.
1662.
Pa.
5.
Ibid.
Pa.
7.
Pa.
8.
Ibid.
Pa.
8.
Pa.
9.
Pa.
8.
Pa.
9.
Pa.
10.
Pa.
11.
Ibid.
Pa.
12.
Pa.
13.
Ibid.
Pa.
14.
Ibid.
Sermon
,
Iu●
.
15.
—
43.
pag.
53
,
&
51.
Pa.
16.
Pa.
17.
Pa.
17
,
&
18.
☞
Davila
Delle
Guer.
Civ
.
di
F●an
.
Lib.
10.
Ibid.
Lib.
14.
Strada
de
Bello
Belgico
Lib.
5.
The
subject
of
Humane
Power
.
Eccles.
Polit
▪
Lib.
1.
Pa.
7.
a
Parker
,
Goodwin
,
Rutherford
,
Milton
,
&c.
b
E.
Cal.
Noble-mans
Pattern
,
pa.
45.
c
E.
C.
Phoenix
,
pa.
158
,
&
159.
d
Rutherfords
Due
Right
of
Presbyteryee
,
Pa.
485.
e
Ibid.
p.
488.
f
Mr.
Manion's
Smectymnuus
,
Publisht
since
his
Majesties
Return
,
pa.
58.
☜
Essay
of
Atheism
.
E.
Calaus
.
Serm.
Dec.
28.
1662.
Pa.
21.
Pa.
19.
Psal.
73.
v.
12.
Essay
of
Unity
of
Religion
.
Numb
.
24.
16.
Numb
.
16.
1.
V.
3.
V.
32.
V.
35.
V.
41.
V.
49.
a
Rom.
2.
22.
b
By
the
Familists
.
c
By
the
Antinomians
.
d
Rutherford
,
Lex
.
Rex
p.
●1
.
a
Goodwins
Right
and
Might
,
Pa.
10.
b
Lex
Rex
Pa.
265.
c
Lex
.
Rex
Pa.
324.
d
Pa.
269.
e
Pa.
334.
f
Pa.
324.
g
Pa.
273.
h
Ibid.
i
Ibid.
k
Lex
.
Rex
Pa.
152.
l
Ibid.
a
Right
and
Might
.
b
Tenūre
of
Kings
,
Pa.
24.
c
Defence
of
the
Kings
Sentence
,
P.
34.
d
English
Translation
of
the
Scottish
Declaration
,
Pa.
18.
e
Pa.
22.
Printed
for
Francis
Tyton
,
who
has
Published
as
much
since
the
King
came
in
.
Chillingsworths
Safe
Way
,
Pa.
57.
Rom.
7.
23.
Chilling●
.
Safe
way
,
P.
104.
a
Rutherfords
Due
Right
of
Presbyt
.
p.
356.
b
Ibid.
p.
352.
c
Ibid
p
407.
d
Ibid.
p.
415.
[
d
]
Ruth
.
Free
Disp.
pag.
36.
Ruth
.
Free
Disp.
pa.
27.
Resuscitatio
Pa.
189.
Common-wealth
Stated
,
P.
72.
Milton's
Tenur
.
P.
32.
Goodwin's
Defence
of
the
King's
Sentence
,
P.
53.
Parker's
Scotlands
Holy
War
,
P.
17.
Policy
of
Princes
,
P.
33.
Robert
Douglass
Sermon
in
51
and
in
the
Phoenix
,
P.
52.
English
Translat
.
P.
18.
Flesh
Expiring
,
&c.
P.
26.