I Presume your Design in desiring my Thoughts in the Case of an Indulgence, Comprehensive of all such, how­ever otherwise differing in their Sentiments in Reli­gion, yet being Peaceable and Pious, for their Rescue from the rigorous Demands of Penal Laws, is not so much to know my Opinion (it being inconsistent with the Modesty and Submission of a Subject, to Dogmatize in a Case wherein His Gracious Majesty hath been pleas'd to give His Pious Resolution) as to understand the Arguments which have influenc'd me, and possibly many others, into a tender­ness for Men in that Case; which briefly are,

• I. The Tendency that such Indulgence hath, and the Ser­vice that it will effectually do, to the Conservation of the National Peace. Upon which it is, that those Princes and States that have Experienc'd the Deficiency of other and contrary Methods, have betaken themselves to this, and have found, that where it hath been Candidly Granted, it rarely Disturb'd, and always Preserv'd the Public Peace. This is believ'd to be the Support of the Governments in Poland and Holland; the last of which, by once departing from this Method, and by Exercising Rigor upon one Dissenting Party, inflam'd their State into such a Paroxism, as threat­ned its utter Ruin: Whereas an equal admittance of dif­fering Parties into the Graces and Favors of the Govern­ment, will Command an universal Calm and Composure in the Minds of all; which in necessary Consequence will
• II. Give great Advantage and Encouragement to Trade, which must unavoidably suffer Decay, by making Men Sullen, [Page 2]Careless, or Desperate, in denying them the Liberty of their Consciences. it can't but disease the Minds of Men, to see others advanc'd to Dignities and Preferments, of which they must despair, not because they are less capable or worthy, but because they bear a good Conscience, and can't for any Temporal Advantage hazard their Eternal Peace. Those Laws that render Subjects incapable of Offices and Places of Profit, beget in their Minds an implacable Aversi­on towards the Government. And 'tis idle to think, that when they have opportunity, they will not make Returns pro­portionable to the Severities they have been Exercis'd with, and from that Self-love which is essential to Human Nature, will not Consult the Ruin of that Government, which ex­cludes them from the Comforts and Accommodations of Life, and in some Cases, from a possibility of getting Bread. And on the other hand 'tis most obvious, that a Princes in­dulgent owning all his Subjects, and taking them under the Covert and Protection of his Royal Wing, will oblige their Agreement in a United Strength, to Support the Govern­ment against all Adversaries whatsoever. To these may be added
• III. That the rigorous Execution of Penal Laws is far­thest from effecting the Allay of Animosities, and the Healing of Divisions; for Men will not be frighted nor aw'd out of their Opinions: Instead of this, it rather inflames the Wounds, and renders the Breaches utterly incurable. I can't think, that upon a bold and universal Challenge, one Instance can be produc'd of one Convert that hath been made by these Methods.

Notwithstanding all this, and much more must be acknow­ledg'd true by such as have not lost their Memories, and have made any Observation of the State of Affairs in these late Years, in our English World; yet I am aware, that if such Indulgence can be charg'd with Iniquity, or censur'd as doing or permitting of Evil that Good may come of it; that upon that Maxim of Fiat Justitia, &c. the whole strength of this Argument will be enervated. 'Tis therefore a just and no­cessary Service to this Case, to take off all Pretences to such an Imputation; which may readily be done, First, by con­sidering [Page 3]the Practice of the Jewish and of the Christian Church; and Secondly, by applying our selves to the proper Measures of Good and Evil. 'Tis evident, that in the Jewish Oeconomy the Sadducees, notwithstanding their gross Opi­nions, and the bad Consequences of them, were not excluded the Offices of Trust and Dignity in their Church and State; Acts 5.17. And we do not find that our Blessed Saviour charg'd such ex­tending their Favors to them as a Crime; and in dealing with them concerning their bad Opinions, doth not Prosecute them with Severities and hard Words, but calmly refutes their Errors, as being founded on their ignorance of the Scriptures and the Power of God. This should be Instru­ction to us, to treat one another with Temper and Modera­tion.

'Tis evident that Christian Churches both at Home and Abroad, decline the giving of any peremptory Declaration in the Dort Controversies, but allow their Preferments to either of those contending Parties; by which they are so far from Destroying, that they Support and Adorn their Churches. I find in a late Letter, written by a Learned Pen from Zurich, that which is styl'd a sad Instance of Anger and Heat among Divines in Matters of small Consequence, upon a middle Way that Amirald, Daille, &c. took in those Mat­ters that were Disputed in Holland; upon which those that adher'd strictly to the opposit Doctrin were inflam'd, and the Contention grew to that height, that almost the whole Town came to be concern'd: In which the Author of the Letter saith, the Magistrates had acted wisely, to have En­joyn'd Silence to both Parties; for these are Speculations so little certain, and so little essential to Religion, that a di­versity of Opinions ought not to be made the occasion of Debate and Faction. But some Divines in Switzerland ad­hering to the old receiv'd Doctrins, drew up some Articles, in which the Opinions of their Opponents were not only Condemn'd, but made those their Articles not only the Stan­dard, against which no Man, without being Censur'd, might have Taught, but they oblig'd all that should be admitted into the Ministry or Professor's Chair, to Sign Sic Sentio; which they Setled, not only at Bern and Zurich, but by their Authority was carry'd to Geneva.

Thus they were not contented to make only a Regulation in those Matters, but they would needs, according to a Maxim that hath been so often fatal to the Church, enter into Peo­ples Consciences, and either shut out young Men from Em­ployments, or impose a Test upon them, which perhaps some have Sign'd not without struglings in their Conscien­ces. The Author renders those that set on Tests, to be Per­sons of extraordinary Worth, and that he believes in it they acted out of a sincere Zeal, but wishes they had larger and freer Souls.

Thus we see, that in point of Prudence all Churches do and must admit Dissenters, and are not in it Censur'd as doing of Evil.

In Fence against such an Imputation, let us apply our selves to the proper Measures of Good and Evil, which cer­tainly must be taken from the Example and Precepts of our Blessed Saviour.

1. His Example in the Case between his Disciples and the Samaritans. Luc. 9.55. They upon that Feud that was between them and the Jews, would not receive our Saviour, because his Face was as tho' he would go to Jerusalem. Upon this their unwor­thy refusal of their Lord, the Disciples mov'd that Fire might be call'd from Heaven, to consume them, as Elias did. But Jesus turn'd to them, and rebuked them, saying, Ye know not what manner of spirits ye are of. A true Christian Spirit, such as becomes a Disciple of Christ, is full of Meekness, Charity, Condescention, and Tenderness. He farther tells them, That he did not come to destroy mens Lives, but to save. A fiery, persecuting, and destroying Temper, is forein to the Tem­per of Christ and Christianity.

2. As to the Precepts of Christ and Rules of Christianity, Id agit totum Evangelium, it is the great Design of the Gospel to recommend Love, Charity, and Meekness, to make the Professors of it Pure and Peaceable. Have Salt in your selves, and Peace one with another. This is my Commandment, that ye love one another. 'Tis the Characteristical Note of his Di­sciples, By this shall all Men know that ye love one another. And the Apostles upon all occasions press this Temper; Fol­low after Peace and Holiness, without which no Man shall see [Page 5]God. Hold the unity of the Spirit in the bond of Peace. Follow after the things that make for Peace, and wherewith ye may edifie one another. This is preferr'd to Sacrifice and Burnt-offering. Gal. 13.14. We are commanded to Serve one another in love. For all the Law is fulfill'd in this one word, You shall love your Neighbor as your self; but if ye bite and devour one another, take heed that ye be not destroyed one of another. That if we (as we ought) do take our Measures, from the holy Example and Divine Pre­cepts of our Blessed Saviour, they will be found under great Mistake, that assume and usurp to themselves the best Name, and most zealous of Christians, that are Strangers to these Vertues of Meekness, Peaceableness, and Universal Charity, that constitute a Christian Temper; they will appear misera­ble Perverters of the Christian Religion, by making that to be the fatal Incendiary of Hatred and Contention, which was design'd the most inviolable Band of Unity and Peace; and in rendring that the Instrument to Confound and Embroil the World, which is design'd the most proper Oeconomy to Regulate and Calm it. Such, amidst their Pretences to a singular Eminency in Christianity, will appear unworthy the Name of Christian, that account those Graces of Love, Meek­ness, and Charity, as dull Earthy and Phlegmatick Qualities, who are altogether for the Fire and Cloven Tongues, but disclaim the Spirit as descending in the Shape of a Dove.

'Tis evident, that the greatest part of that Law which de­nominates Men truly Christians, is made up of Precepts of Meekness, Long-suffering, and Condescension; therefore that Zeal must be preposterous, that pretends to obey the Gospel in violating its Rules. 'Tis this that hath brought our Religion into that unhappy State in which it lies; that that Zeal which should be its Life, is become its Disease, and like a Hectic Body, is consuming its self by its Feverish Heats. Whereas if Men would soberly weigh how their Temper and Deportment agrees with the Rules of Christianity, and would not too confidently pursue every incitation that carries a shew of Piety, they would find that their angry and pas­sionate Heats are not that true Christian Zeal that ought to be cherish'd, but would be convinc'd, that its venerable Name is too oft misapply'd to things of a diverse, sometimes of a [Page 6]contrary nature; That Meekness and Charity are no Luke­warmness, that we may be Peaceable and Zealous too. Let us, who glory in the Name of Christian, seriously consider our great Obligations to Love and mutual Condescension, to live as Brethren amicably together. We are Children of the same Father, Members of that one Body whereof Christ is the Head, Heirs of the same Grace; We have one Faith, one Baptism, one Mediator; The God whom we Serve is the God of Peace, Christ our Head is the Prince of Peace, the Gospel we profess is the Gospel of Peace: Oh that therefore this Brotherly Peace and Amity might obtain its due Place and Regency in our Hearts and Lives, that all Anger and A­nimosity may surcease; that we may no longer bite and de­vour one another, but serve one another in Love; which if it were not to be despair'd (at this Juncture, when His Gra­cious Majesty vouchsafes to receive all His peaceable Sub­jects under his Royal Wing, and imparts his Graces and Favors without distinction,) that all invidious and distin­ctive Titles may be abandon'd and exploded the World, that the Divine Name of Christian describe all the Mem­bers of the Body of Christ, as once it did at Antioch, Acts 11.26. and that all that are Baptis'd into that Sacred Name, may be recover'd into that Love and Amity which obtain'd in the Primitive State of Christianity; then the Church was edisi'd, and there were daily added to it such as were appoint­ed to Salvation. This would make the Church like Jerusa­lem, built on a City that is compact within it self; it would be adorn'd with Beauty to allure Strangers, and endu'd with Strength to confound its Enemies: Our living thus together would secure us in the Presence and Benediction of the God of Love and Peace, which ought to be the Prayer of all good Men, and is the ardent Desire, and sincere Endeavor of

SIR,

AN highly applauded Pamphlet fell into my hand, at that instant when I was sealing my last Letter to you, relating to the Penal Laws and Tests, I then purposed to tell you my thoughts thereof in a Postscript, but being diverted till the Post was gone, and yours of the 8th Instant mentioning the thing, this comes to tell you, that I have slightly run it over, and do perceive the Wordy Author designs thereby to allure the Dissenters to a Contempt and Rejection of the Kings benigne Purpose to them. Its Title, and another Circumstance, your early notice of it, inclines me to conclude that it was wrote to you; whether so or not; I shall briefly Re­marque upon it. The great Man sets out floridly; As a Modish Person, he accosts the poor Dissenter by way of Address. The Courtship seems to me sudden and surprizing, and I suspect the Design, for I take it to be something Judas-like, for one of the Epistlers Figure and Spirit, to approach a Mechanick, and a Schismatick to boot, in the humble way of Hat and Knee.

But he doubts not of kind reception, provided that his [Page 2] Dissenter will take his Word, when he affirms, that he is neither a Coward, nor a designing or freetfull Man. I wish he had put his Name to his Letter, because some will have it, that the Author is a Person so transcendently Haughty and Ambi­tious, that he little regards what, or whom he Sacrifices, may he but become head of a party. But,

If he gains not the Point, by the glorious Character which he ascribes to himself, his reasons must undoubtedly (as he conceits) win him the Day; his friendship commanding you to allow them to pass Muster, for he pledges his Word, that the time of day, disposes him to Charity, therefore in this nick of time, you are neither to call into Question his Wisdom, Honesty, or Affection; a most lucky period.

In confidence that I have at least an equal title to your Friendship, his being but newly contracted, and ours what Storms hath tryed; I shall, in my old plain-dealing way with you, observe, that the Gentlemans stock both of Charity and Truth is very suddenly exhausted, for he instantly charges to his Dissenters account both the Exclusion and Rebellion: Were the Fact so, and the Brat laid at the right Door; Why should this high Pretender to Loyalty, check in any Delinquent, a graet­ful Resentment of his Majesties Forgiveness? But,

Should the Fanatick (to avoid wrangling with the Church of England) agree to make an equal Partition with her, of the mentioned Crimes, and their deserved shame? The half would far exceed his due share: Then will it be consistent, with her breeding, and superlative Ʋertue, to yeild him the ho­nour of all the Repentance and Confession.

In the next place your Friend craves audience, and passing the Complement, that he yet hopes you in your Wits, he bids you be [...]re of New Friends (a very pertinent caution, your Friend­ship with him being yet in the blossom) and

He bespeakes you to be a prudent Christian, and not to hazard the publick Safety, by the desire of Ease or Revenge. Good again.

To enforce the first (viz.) that you are to suspect new Friends, he insinuates, that you are not to be carried over, by smooth Language now put on to engage you, by the way, the expression intending to insinuate a cheating Design, had been as well worded (Words (with abundance of spite) being mainly what fills the Paper now before me) had it said, putting off of smooth Language, or making what is Gilded over, to pass as Current Coyn; but whether off or on be best, in this place; in the next, the Gentleman doffing his Clothes, personates an enraged slighted Mistress (or Rival) and tells you, that she (for to follow our Amorous Author, we must for a time change the Sex) had the the first offer, and you have only the coy Ladies leavings. It is then evident (and shall be anon further made out) that she held a parly with your new Lover, ay, but if you will credit her, she saw his Deformity, and therefore rejected him. I doubt you will get little by en­quiring of the Sqeamish Dame, whether punctillios of Honour, hopes of higher Terms, or the Devils Pride and Envy, did not occasion her rash refusal, and whether she doth not too late repent it? for Questions of this kind do rarely receive di­rect and honest Answers. I shall therefore according to my wonted freedom, exhort you to stand upon your Guard, that she may not play you a trick, and then reproach you. He now (for the Aggressor in Love, must be concluded to wear Breeches) makes court to you, examine carefully, I beseech you, whether you are his Choice, and not his Refuge, if the last, it will be your wisdom to make sure terms with him, and allowing the Gentleman to mean as he would be taken, you have his own advice, that you are not to yeild over-hastily to new Friends upon their bespeaking you fairly. He tells you, that you cannot reasonably flatter your self that there is (with your Lo­ver) any inclination to you: I incline to think as he doth, if he takes it, that beding together is to be the next thing in the case, (then 'tis probable that no Love is lost) but I have [Page 4]heard, that a Person disappointed in his first Amour, is ever after cold, and indifferent, in Affection; and therefore since the Church of England affirms, that she refused to strike up a Bargain, I will believe, that a chast Dissenter, may live in the same Kingdom, with the Romanist, without the hazard of a Rape.

They (the Papists, saith the Letter) never pretended to allow you any Quarter, but to usher in Liberty to themselves, under that shelter. Well then, you are out of danger of being put to the Sword, you may have Quarter, a Grace refused you by the Church of England. Ay, may you say, but what are the terms? why, such as are very equall, and highly reasonable, both Parties have been long and sorely galled by the Canon of the Church of England. The Papists will now help to dismount them, and they call for your aid; I pray what harm in all this, and why so much noise against it?

And it proceeds; Nay, at this very hour they can hardly for­bear in the he [...]ht of their Courtship, to let sall hard words of [...]ou, so little is nature to be restrained. The Gentleman may well say,

You and I do know, at this very hour, and so doth he, the names of dignified Sons of the Church of England, who declare, that the Devil will have both Papist and Dissenter. This I'm sure is none of the softest Language.

But you are told in the next Paragraph, That Liberty and Infallibility are the two most contrary things in the World. I af­firm, that it is beyond contradiction true, that our errable Church of England has run to the Arguments of that Church, which claims Infallibility; to justifie her self, in her attempts, to extirpate Dissenters; and (right or wrong) they had been Ruined, had not the present Kings Clemency rescued them.

But The Principles of the Roman Church allow not Liberty to Hereticks. Nor do those of the English Church to Schismaticks; such she esteems her Dissenters, and as such, she (when in Power) constantly treats, and labours to destroy them.

If so, the argument of present hugging, in order to the better squeezing hereafter, vanishes; and the seting up Bills, and of­fering Plaisters for tender Consciences; may deserve as great re­gard from the Romish, as from the Lambeth Church, and in our present conjuncture much more.

The Gentleman goes on to tell you. The other day you were Sons of Belial, now you are Angels of Light. And he asserts, that to come so quick, from one extream to another, is such unnatural a motion, that you are to look to your self. Pray do so, and in doing it, remember, that in the word of a King there is Power; and that the Church of England, which now hath none, to hurt or save ( till her present exigence extorted a Complement) stiled you a Child of Darkness.

In the next place the Men of Taunton and Tiverton (for sound or Jingle sake, no doubt) are hook'd in, and their Loy­alty ridiculed: notwithstanding in this our Church-Mans opini­on, that renders them vile, it would not offend a good Subject, to see others imitate them, and tho H. (at this day) non est litera; methinks Hall and Hallifax [...]o a Northern-man, should chime every whit as well as T. and T. of the West; where­fore, pray prevail with your new Friend (who will not break with you in trifles) to write a second Letter North­ward, and if your Intrigue with him continues till the re­turn of the general Post, (for we are admoni [...]ed to have a very tender regard to Horses) I doubt not but he will be obliged to tell you that the worthy Inhabitants of those Places, have the courage to vre Lo [...]al [...] with any of his Majesties Subjects. If I mistake them, Libera me.

Now our Valiant author (the West being vanquished) points Southward, and picks a Quarrel with the poor Quakers. This [Page 6]may well surprise you, I'm sure it did me at first sight; for you and I believe they will not draw the Sword, much less encounter a Goliah; therefore you may say, certainly no fear of them to a fearless Man; ay, but the Gentleman now handling them, resolves to spoil an English Proverb, and to his courage would monopolize Wit, and the Quaker he says has learn'd to speak sence, and which is worse, he becomes mannerly, to such a degree, that this your new Friend (who grumbles for a place at Court) begins to suspect himself in some danger of being post-posed; for the Quaker having given the King decent thanks for his Protection, may, for ought he knows, become Courtier. (Sir) you are now to believe the Gentleman has spit his Poyson, for he tells you, that no sharpness is to be mingled where healing only is intended; and he promises hereafter to say nothing to expose particular M n, how strong soever the temptation may be, or how clear the proofs to make it out; he might as well have said, Now Gentlemen Dissenters look to your hits, we have been Complicens, provoke me not to detect our Rogueries; please me or all shall out, (but begging his Pardon) he shall speak for himself, and see what follows; 'tis in friendship this; for Arguments sake, and to promote the proposed healing, the honest well-meaning Man, (not willing to tell tales) bearly whispers you, poor deluded Dissenter, in the Ear; that to his knowledg there is Death in the Pot, your Minister is a Knave, you are Sold, the Money is Paid, and you are most certainly Betrayed.

Is not this said like a Church of England Worthy, not tied or consined to this or that subdivision of Protestants, like one estran­ged from sharpness, and who affects and intends healing? Can Hell it self furnish a more invoterate and malicious Insinu­ation?

We remember the time, when some Men talk'd of Pensio­ners in Parliament; they obliged the World with a List of those who were reputed such, and if I mistake not, with the Name [Page 7] of him, who they said, hired and paid-them.

The Dissenter now addressed to, for his own safety, ought to challeng this his new Suiter, for the Names of such Ministers as have made the bargain and sale suggested, and methinks his Charity, and the warmth of his Affection, should dispose him to gratifie such a modest and necessary Request; if it be refused I must conclude my Friend so far gone in his Passion, that he has wholly lost his Understanding, should this Gentlemans Court­ship any longer impress, or influence him.

Now our Author falls with down right Blows upon the Ad­dressers, and bestows bitter Invectives upon them, and upon the Government to boot; that part of his Libel deserves and probably will be reckoned for in Westminster Hall, therefore I shall shun the danger of becoming his Accessary by transcribing him.

Then he betakes himself to Flattery, and tells you, that if you had to do with those riged Prelates who made it a matter of Conscience to give you the least Indulgence, but kept you at an un­charitable distance, and even to your more reasonable scruples continu­ed stiffe and inexorable, the argument might be fairer on your side.

I conclude then, that your Argument to accept of Liberty from the King, is no way enervated: Is here any sort of proof, that Prelacy has changed its thoughts, and put on tenderness to you; you may not trust this undertaker in a thing so valuable as is that, now discussed, the Church of England cannot intend well, or use you so, (without incurring the guilt of Perjury as I have heard her say) till she gives up her Laws of force, and you see that her Zeal to uphold them occasions this great concussion in the Kingdom, wheresore, I doubt she is not right; and your only sure way of dealing with her, seems to me to be, to dis­arm her by Act of Parliament, of every Weapon which the Gospel did not put into her hand, then I'm sure She can do no Mischief.

Reverend Mr Baxter's expectation was raised about twenty [Page 8]six years since, by the same pretence, as now yours is to be, but after the then Prelacy (which I am consident the present will not disown) had long triffled with him and his worthy Brethren, a­bout healing, in the Savoy Conferences; they found themselves disappointed and shamd: If the Church be as skilful in Chirurgery as our Author would perswade, she was the more to blame to hold the Patient so long in hand, as then she did, and in fine to leave or make the Wound worse then she found it. (honesty I do find it absolutely necessary to a good Chirurgion) The same Spirit still lives in our Church-Men, or it may in time to come re­turn again, and possess them; you have then no other way to conjure down the evil Spirit of Persecution, but by a Repeal of the Penal Laws, that only can assure you, that a rigid Prelacy shall not hereafter destroy you; and you have reason to take the Alarum at your Woers next harangue, (Nescit nox missa rever­ti) She or He (no matter which) has enchantment in her Face, and can instantly put your Nose out of joynt with your new Friend, nay look you Dead; for you are told, that at this very hour and in the heat and glare of your present Sun-shine, the Church of Eng­land can in a moment bring Clouds again, and turn the royal Thun­der upon your Heads, blow you off the Stage with a breath; if she would give but a smile or a kind word, the least glimpse of her com­pliance would throw you back into the state of Suffering and draw upon you all the arrears of Severity which have accrued during the time of this kindness to you.

This is in truth (my good Friend) plain dealing, look to your self therefore, and make your peace with her, or you perish (if you believe her) for Clonds, Thunder and Tempests await, (and as she saith) are at her command; She can at pleasure take you in­to her Power, add to your Yoke, and chastice you with Scor­pions, and that's not all; She can bring you to an After-Reckon­ing, lash you for playing Truant, and exact what you have run in Arrear (this lasted scovery will undoubtedly porcure the Gentle­man an Address of Thanks from Doctors Commons, for the City [Page 9]Dissenters are near two years Rent run, there) Nay, and to com­pleat your misery (after all the Reckonings paid) She can by her Excommunication, throw you, with a quick hand to Satan.

You may demand, what shall poor I do in this my great Strait? Why, as you love your Life keep out of her Clutches, defy her, and attone our English Jupiter, That he may not entrust his Thunderbolts in this mad Hand.

Be true, I beseech you, to your Interest, and deport your self so to the King, that your new conciliated Friendship, which she uphraids, and envies, may not be endangered.

I shall now give you a Reason or two, why you may just­ly suspect this Gentleman, now making Love to you in the Name of the Church. I find his Letter stuffed with malitious and false Insinuations against dissenting Ministers (amongst whom I never found a Knave) I will therefore hope that my telling you Truth, tho' to his Disparagement, will not be taken as a Breach of the Rules of good Manners.

If the Church of England's Commissioners in the present Treaty with you, have been tampering with those of the Roman Communion, and offering Terms for the Life of their dearly beloyed Penal Laws: If they, to come a little closer, have proposed, That if the Roman Catholicks will not joyn with you, for the Repeal of those Laws, they shall be secu­red against any imaginary Danger from the Test-Penalties, in a succeeding Reign, by a Mortgage of the Honours and Estates also, of som great Men driving that Bargain. I say, should this be true, there's certainly Mischief in her Heart, and she will reveng your runing her into this Incumbrance, by teaching you hereafter, (as Gideon did the Men of Succoth) with Briers and Thorns.

If She hath her Ambassadors at this very Hour, treating an Alliance with the Papists, and proposing to yield them Liberty by Act of Parliament, with Exception of the Fanatick.

If these, or any others, should at this time, prate and buz [Page 10]Fears and Jealousies in your Ears, you are obliged to be deaf, upon pain of all the Mischief they intend you. The Church feems to [...] the bloody Tyrant, and seeing her Power reduced, she would be content for a time, to turn Pedagogue, and whip Boys, to keep her Hand in ure.

The Church Plenipotentiary, towards the close of his Let­ter, points his Wrath towards the King and his Government; And with you, he seems to descend to calm (but very wickedly intended). Reasoning. It is with Regret that he beholds you disposed to quarrel the Church of England now she is upon the Brink of Suffering: 'Tis very unkind, in you, for she never per­secuted the Dissenters, but by Direction, and as she was set on: A bad Excuse, you know, is better than none. The Gentle­man further insinuates (and you are to believe him if you will) That the taking away the Penal Laws and Tests (the Bane of Religion, and of Liberty) will put you under a Tyranny, and absolutely destroy you. In truth (Sir) were I in the East In­dies, the sight of this lamentable Complaint would greatly move me, for I should doubt the Case of the Church of England to be very deplorable, but 'tis a great Blessing that all this is Misrepresentation, and soul Slander. The King's Promise secures her of Peace and Plenty, and that Act of Parliament which shall secure you out of her Paws, may give her further Security if she wants it. This her grim faced Representative, seems to take his short and angry Turns, like the Tower-Lyon, and ever and anon roares; but 'tis not want, but a ravenous. Appetite to rend and tear, that occasions all this Wrath and Rage: Nature will be Nature. Therefore you may tell the Church in your Excuse (for a reason of your Doings ought something to appease her toward you) in the language of the Lepers: (My Distress is great.) If I still sit here, I dye, if the Syrians save me alive, I shall live; if they kill me I shall but dye.

To cokes and work you off, from getting Liberty of Con­science, [Page 11]from the only Hand which can dispense it: You are told that some of the Church of England were Trimmers for enduring you, and the Maxim was, It is impossible for a Dis­senter, not to be a Rebel.

This Gentleman certainly thinks that you have forgot, who gave those moderate Men that Name of Reproach, therefore you may tell him, That to your Knowledg the Church esteem­ed them but spurious Sons, and could not endure them, be­cause they gave you a good Look; you need not go to Glou­cester to make this out; but if you should let me engage you to take Salisbury in your way, and enquire there how the Church treated a Protestant Reconciler. If you do so, pray use your Interest with her, and try whether in this height of her Caresses, she will demonstrate the sincerity of her Affection to you, by recomending it to that Doctor to recant his Recantation.

As to the Maxim cited, It is impossible for a Dissenter not to be a Rebel. I am certain it was delivered from a Pulpit, nearer to Ludgate then that of Limestreet.

So much for the Gentleman's angry and whedling part; Now I bring you to his Politicks: and the Dissenters are meer Fools, if they trust not to his most wise Conduct, for he saith you (silly soul) act very unskilfully against your visible Interest; this were to purpose indeed, if made out, but the Mischief of it is, the powerful Argument of Interest turns against him; The Dissen­ters Liberty may now be certainly established, but, saith the Church, I see my halcyon days at hand, put on a little Patience, and then you and I will treat about the Matter. Were you in the Extremity of the Stone, and sure of receiving present Ease, by an infalli­ble Chirurgion, your next Neighbour, who tells you his Price, and ever made good his Word; how would you entertain that Friend's Counsel, who should say, let me advise you to wait a little, for I hear that Germans excell all others in this Case, and about Six Months hence I may bring you one from Vienna to try his Skill: But to be plain with you, when he comes, he [Page 12]will leave you as he finds you, if you break with him for Terms; but I do think he will not be unreasonable, for he hath a very good Character: I know you have an Answer at Hand, therefore (without leading you) I pray transmit it to this your Coun­sellor.

A Word or two more, and I have done; He passes his Word, That the Church of England is convinced of its Error, in being Severe to you. I know not how this will pass with you, but being too much a Stranger to this Author, and to the nature of his Commission, I should be glad to see her put out her own Declaration of Repentance; for should this Person have Authority to speak for her (tho of old, true Penitents spoke for themselves) he doth it so ukwardly in this Paper; that, to be plain, I suspect 'tis insincere; for he contends, and that with the height of Passion, to uphold her Penal Laws, and I have no other Quarrel with her, but about Thunderbolts.

He proceeds, The Parliament, when ever it meeteth, is sure to be gentle to you: 'tis the first thing we agree in, and it grieves me that we could not hit upon it sooner; I do hope and believe, he is at length in the right, but that I may not be cheated; if you find him in good humor, when you see him; let him know from me, (with my service) that my suffrage shall never help him, or any of his Spirit and Principle into the House of Commons; He admonishes you not to misapply your anger, allow another Friend to exhort you, not to misplace your Voice, when the King shall please to call a Parliament, and you will oblige your self and me.