A letter to a dissenter, upon occasion of His Majesties late gracious declaration of indulgence Halifax, George Savile, Marquis of, 1633-1695. 1687 Approx. 29 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A44764 Wing H313 ESTC R3005 12781835 ocm 12781835 93833 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44764) Transcribed from: (Early English Books Online ; image set 93833) Images scanned from microfilm: (Early English books, 1641-1700 ; 983:28) A letter to a dissenter, upon occasion of His Majesties late gracious declaration of indulgence Halifax, George Savile, Marquis of, 1633-1695. [2], 17 p. Printed for G.H., London : 1687. Reproduction of original in Union Theological Seminary Library, New York. Attributed to Halifax, George Savile. cf. NUC pre-1956. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- Great Britain. Freedom of religion -- Great Britain -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Andrew Kuster Sampled and proofread 2004-11 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A LETTER TO A DISSENTER , Upon occasion of HIS MAJESTIES Late Gracious Declaration OF INDULGENCE . LONDON : Printed for G. H. 1687. A LETTER TO A Dissenter , &c. SIR , SInce Addresses are in fashion , give me leave to make one to you . This is neither the Effect of Fear , Interest , or Resentment ; therefore you may be sure it is sincere : and for that reason it may expect to be kindly received . Whether it will have power enough to Convince , dependeth upon the Reasons , of which you are to judge ; and upon your preparation of Mind , to be perswaded by Truth , whenever it appeareth to you . It ought not to be the less welcom , for coming from a friendly hand , one whose kindness to you is not lessened by difference of Opinion , and who will not let his thoughts for the Publick be so tyed or confined to this or that Sub-division of Protestants , as to stifle the Charity , which , besides all other Arguments , is at this time become necessary to preserve us . I am neither surprized nor provoked , to see that in the condition you were put into by the Laws , and the ill circumstances you lay under , by having the Exclusion and Rebellion laid to your Charge , you were desirous to make your selves less uneasie and obnoxious to Authority . Men who are sore , run to the nearest Remedy with too much hast , to consider all the consequences : Grains of allowance are to be given , where Nature giveth such strong Influences . When to men under Sufterings it ossereth Ease , the present Pain will hardly allow time to examine the Remedies ; and the strongest Reason can hardly gain a fair Audience from our Mind , whilst so possessed , till the smart is a little allayed . I do not know whether the Warmth that naturally belongeth to new Friendships , may not make it a harder Task for me to perswade you . It is like telling Lovers , in the beginning of their Joys , that they will in a little time have an end . Such an unwelcome Style doth not easily find credit : but I will suppose you are not so far gone in your new Passion , but that you will Hear still ; and therefore I am under the less discouragement , when I offer to your consideration two things . The first is , the cause you have to suspect your new Friends . The second , the Duty incumbent upon you , in Christianity and Prudence , not to hazard the publick Safety , neither by desire of Ease , nor of Revenge . To the first : Consider that notwithstanding the smooth Language which is now put on to engage you , these new Friends did not make you their Choice , but their Refuge : They have ever made their first Courtships to the Church of England . and when they were rejected there , they made their Application to you in the second place . The Instances of this , might be given in all times . I do not repeat them , because whatsoever is unnecessary , must be tedious , the truth of this Assertion being so plain , as not to admit a Dispute . You cannot therefore reasonably flatter your selves , that there is any Inclination to you . They never pretended to allow you any Quarter , but to usher in Liberty for themselves under that shelter . I refer you to Mr. Coleman's Letters , and to the Iournals of Parliament , where you may be convinced , if you can be so mistaken , as to doubt ; nay , at this very hour , they can hardly forbear , in the height of their Courtship , to let fall hard words of you . So little is Nature to be restrained ; it will start out sometimes , disdaining to submit to the Usurpation of Art and Interest . This Alliance , between Liberty and Infallibility , is bringing together the Two most contrary things that are in the World. The Church of Rome doth not only dislike the allowing Liberty , but by its Principles it cannot do it . Wine is not more expresly forbidden to the Mahometans , then giving Hereticks Liberty is to Papists : They are no more able to make good their Vows to you , then Men married before , and their Wife alive , can confirm their Contract with another . The continuance of their kindness , would be a habit of Sin , of which they are to repent , and their Absolution is to be had upon no other terms , than their Promise to destroy you . You are therefore to be hugged now , onely that you may be the better squeezed at another time . There must be something Extraordinary , when the Church of Rome setteth up Bills , and ossereth Plaisters , for tender Consciences : By all that hath hitherto appeared , her skill in Chirurgery lyeth chiefly in a quick Hand , to cut off Limbs ; but she is the worst at Healing , of any that ever pretended to it . To come so quick from another extream , is such an unnatural motion , that you ought to be upon your Guard ; the other day you were Sons of Belial , Now , you are Angels of light . This is a violent change , and it will be fit for you to pause upon it , before you believe it : If your features are not altered , neither is their opinion of you , what ever may be pretended . Do you believe less than you did , that there is Idolatry in the Church of Rome ? sure you do not . See then , how they treat both in Words and Writing , those who entertain that opinion . Conclude from hence , how inconsistent their favour is with this single Article , except they give you a Dispensation for this too , and by a Non Obstante , secure you that they will not think the worse of you . Think a little how dangerous it is to build upon a Foundation of Parodoxes . Popery now is the only friend to Liberty , and the known enemy to Persecution : The men of Taunton and Tiverton , are above all other eminent for Loyalty . The Quakers from being declared by the Papists not to be Christians , are now made Favourites , and taken into their particular Protection ; they are on a sudden grown the most Accomplished men of the Kingdom , in good Breeding , and give Thanks with the best Grace , in double refined Language . So that I should not wonder , though a man of that Perswasion , in spite of his Hat , should be Master of the Ceremonies . Not to say harsher words , these are such very new things , that it is impossible not to suspend our Belief , till by a little more Experience we may be inform'd whether they are Realities or Apparitions : We have been under shameful mistakes , if these Opinions are true ; but for the present , we are apt to be incredulous ; except we could be convinced , that the Priests words in this Case too , are able to make such a sudden , and effectual change ; and that their Power is not limited to the Sacrament , but that it extendeth to alter the nature of all other things , as often as they are so disposed . Let me now speak of the Instruments of your Friendship , and then leave you to judge , whether they do not afford matter of Suspition . No Sharpness is to be mingled where Healing onely is intended ; so nothing will be said to expose particular men , how strong so ever the Temptation may be , or how clear the Proofs to make it out . A word or two in general , for your better caution , shall suffice : Suppose then , for Argument's sake , that the Mediators of this new Alliance , should be such as have been formerly imployed in Treaties of the same kinde , and there detected to have Acted by Order , and to have been Impowered to give Encouragements and Rewards . Would not this be an Argument to suspect them ? If they should plainly be under Engagements to one side , their Arguments to the other , ought to be received accordingly ; their fair Pretences are to be looked upon as part of their Commission , which may not improbably give them a Dispensation in the case of Truth , when it may bring a prejudice upon the Service of those by whom they are imployed . If there should be men who having formerly had Means and Authority to perswade by Secular Arguments , have in pursuance of that Power , sprinkled Money amongst the Dissenting Ministers ; and if those very men should now have the same Authority , practice the same Methods , and Disburse , where they cannot otherwise perswade : It seemeth to me to be rather an Evidence than a Presumption of the Deceit . If there should be Ministers amongst you , who by having fallen under Temptations of this kinde , are in some sort engaged to continue their Frailty , by the awe they are in least it should be exposed : The Perswasions of these unfortunate men must sure have the less force , and their Arguments , though never so specious , are to be suspected , when they come from men who have Mortgaged themselves to severe Creditors that expect a rigorous observation of the Contract , let it be never so unwarrantable . If they ▪ or any others , should at this time Preach up Anger and Vengeance against the Church of England ; may it not without Injustice be suspected , that a thing so plainly out of season , springeth rather from Corruption than Mistake ; and that those who act this Cholerick part , do not believe themselves , but onely pursue higher Directions , and endeavour to make good that part of their Contract which obligeth them , upon a Forfeiture , to make use of their inflaming Eloquence ? They might apprehend their Wages would be retrenched if they should be Moderate : And therefore whilst Violence is their Interest , those who have not the same Arguments , have no reason to follow such a Partial Example . If there should be men who by the load of their Crimes against the Government , have been bowed down to comply with it against their Conscience ; who by incurring the want of a Pardon , have drawn upon themselves the necessity of an intire Resignation : Such men are to be lamented , but not to be believed . Nay , they themselves , when they have discharged their Unwelcome Task , will be inwardly glad that their forced Endeavours do not succeed , and are pleased when men resist their Insinuations ; which are far from being Voluntary or Sincere , but are Squeezed out of them by the weight of their being so Obnoxious . If in the height of this great dearness by comparing things , it should happen , that at this instant , there is much a surer Friendship with those who are so far from allowing Liberty , that they allow no Living to a Protestant under them . Let the Scene lie in what part of the World it will , the Argument will come home , and sure it will afford sufficient ground to suspect . Apparent Contradictions must strike us ; neither Nature nor Reason can digest them : Self-Flattery , and the desire to Deceive our selves , to gratifie a present Appetite , with all their Power , which is Great , cannot get the better of such broad Conviction , as some things carry along with them . Will you call these vain and empty Suspitions ? have you been at all times so void of Fears and Jealousies as to justifie your being so unreasonably Valiant in having none upon this occasion ? Such an extraordinary Courage at this unseasonable time , to say no more , is too dangerous a Vertue to be commended . If then for these and a thousand other Reasons , there is cause to suspect , sure your new Friends are not to Dictate to you , or Advise you ; for instance , The Addresses that fly abroad every Week , and Murther us with another to the same ; the first Draughts are made by those who are not very proper to be Secretaries to the Protestant Religion ; and it is your part onely to Write them out fairer again . Strange ! that you who have been formerly so much against Set Forms , should now be content the Priests should Indite for you . The nature of Thanks is an unavoidable consequence of being Pleased or Obliged ; they grow in the Heart , and from thence shew themselves either in Looks , Speech , Writing , or Action : No man was ever Thankful because he was bid to be so , but because he had , or thought he had some Reason for it . If then there is cause in this Case to pay such extravagant Acknowledgments , they will flow naturally , without taking such pains to procure them ; and it is unkindly done to Tire all the Poast-Horses with carrying Circular Letters to sollicite that which would be done without any trouble or constraint : If it is really in it self such a Favour , what needeth so much pressing men to be Thankful , and with such eager circumstances , that where Perswasions cannot delude , Threatnings are imployed to fright them into a Compliance ? Thanks must be voluntary , not only unconstrained , but unsollicited , else they are either Triffles or Snares , they either signifie nothing , or a great deal more than is intended by those that give them . If an inference should be made , That whosoever Thanketh the King for his Declaration , is by that ingaged to Justifie it in point of Law ; it is a greater Stride than , I presume , all those care to make who are perswaded to Address : If it shall be supposed , that all the Thankers will be Repealers of the TEST , when ever a Parliament shall Meet . Such an Expectation is better prevented before , than disappointed afterwards ; and the surest way to avoid the lying under such a Scandal , is not to do any thing that may give a colour to the Mistake : These Bespoken Thanks are little less improper than Love Letters that were Sollicited by the Lady to whom they are to be Directed : so , that besides the little ground there is to give them , the manner of getting them , doth extreamly lessen their Value . It might be wished that you would have suppressed your impatience , and have been content for the sake of Religion , to enjoy it within your selves , without the Liberty of a publick Exercise , till a Parliament had allowed it ; but since that could not be , and that the Artifices of some amongst you have made use of the Well-meant Zeal of the Generality to draw them into this Mistake ; I am so far from blaming you with that sharpness which , perhaps , the Matter in strictness would bear , that I am ready to orr on the side of the more gentle construction . There is a great difference between enjoying quietly the advantages of an Act irregularly done by others , and the going about to support it against the Laws in being : the Law is so Sacred , that no Trespass against it is to be Defended ; yet Frailties may in some measure be Excused , when they cannot be Justified . The desire of enjoying a Liberty from which men have been so long restrained , may be a Temptation that their Reason is not at all times able to resist . If in such a case , some Objections are leapt over , indifferent men will be more inclined to lament the Occasion , than to fall too hard upon the Fault , whilst it is covered with the Apologie of a good Intention ; but where to rescue your selves from the Severity of one Law , you give a Blow to all the Laws , by which your Religion and Liberty are to be protected ; and instead of silently receiving the benefit of this Indulgence , you set up for Advocates to support it , you become voluntary Aggressors , and look like Counsel retained by the Prerogative against your old Friend Magna Charta , who hath done nothing to deserve her salling thus under your Displeasure . If the case then should be , that the Price expected from you for this Liberty , is giving up your Right in the Laws , sure you will think twice , before you go any further in such a losing Bargain . After giving Thanks for the breach of one Law , you lose the Right of Complaining of the breach of all the rest ; you will not very well know how to defend your selves , when you are pressed ; and having given up the Question , when it was for your advantage , you cannot recal it , when it shall be to your prejudice . If you will set up at one time a Power to help you , which at another time by parity of Reason shall be made use of to destroy you , you will neither be pitied , nor relieved against a Mischief you draw upon your selves , by being so unreasonably thankful . It is like calling in Auxiliaries to help , who are strong enough to subdue you : In such a case your Complaints will come too late to be heard , and your Sufferings will raise Mirth instead of Compassion . If you think , for your excuse , to expound your Thanks so as to restrain them to this particular case , others , for their ends , will extend them further ; and in these differing Interpretations , that which is back'd by Authority will be the most likely to prevail ; especially when by the advantage you have given them , they have in truth the better of the Argument , and that the Inferences from your own Concessions are very strong , and express against you . This is so far from being a groundless Supposition , that there was a late instance of it , the last Session of Parliament , in the House of Lords , where the first Thanks , though things of course , were interpreted to be the Approbation of the King 's whole Speech , and a Restraint from the further Examination of any part of it , though never so much disliked ; and it was with difficulty obtained , not to be excluded from the liberty of objecting to this mighty Prerogative of Dispensing , meerly by this innocent and usual piece of good Manners , by which no such thing could possibly be intended . This sheweth , that some bounds are to be put to your good Breeding , and that the Constitution of England is too valuable a thing to be ventured upon a Complement . Now that you have for some time enjoyed the benefit of the End , it is time for you to look into the Danger of the Means : The same Reason that made you desirous to get Liberty , must make you sollicitous to preserve it ; so that the next thought will naturally be , not to engage your self beyond Retreat , and to agree so far with the Principles of all Religions , as not to rely upon a Death-bed Repentance . There are certain Periods of Time , which being once past , make all Cautions ineffectual , and all Remedies desperate . Our Understandings are apt to be hurried on by the first Heats ; which , if not restrained in time , do not give us leave to look back , till it is too late . Consider this in the case of your Anger against the Church of England , and take warning by their Misstake in the same kind , when after the late King's Restoration , they preserved so long the bitter taste of your rough usage to them in other times , that it made them forget their Interest , and sacrifice it to their Revenge . Either you will blame this Proceeding in them , and for that reason not follow it , or if you allow it , you have no reason to be offended with them ; so that you must either dismiss your Anger , or lose your Excuse ; except you should argue more partially than will be supposed of men of your Morality and Understanding . If you had now to do with those Rigid 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 stiff and inexorable , the Argument might be fairer on your side ; but since the Common Danger hath so laid open that Mistake , that all the former Haughtiness towards you is for ever extinguished , and that it hath turned the Spirit of Persecution , into a Spirit of Peace , Charity , and Condescention ; shall this happy Change only affect the Church of England ? and are you so in love with Separation , as not to be moved by this Example ? It ought to be followed , were there no other reason than that it is a Vertue ; but when besides that , it is become necessary to your preservation , it is impossible to fail the having its Effect upon you . If it should be said , that the Church of England is never Humble , but when she is out of Power , and therefore loseth the Right of being Believed when she pretendeth to it ; the Answer is , first , it would be an uncharitable Objection , and very much mistimed ; an unseasonable Triumph , not only ungenerous , but unsafe : So that in these respects it cannot be urged , without Scandal , even though it could be said with Truth . Secondly , This is not so in Fact , and the Argument must fall , being built upon a false Foundation ; for whatever may be told you , 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 Complyance , 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 , and yet the Church of England , with all her Faults , will not allow her self to be rescued by such unjustisiable means , but chuseth to bear the weight of Power , rather than lye under the burthen of being Criminal . It cannot be said , that she is Unprovoked ; Books and Letters come out every day , to call for Answers , yet she will not be stirred . From the supposed Authors , and the Stile one would swear they were Undertakers , and had made a Contract to fall out with the Church of England . There are Lashes in every Address , Challenges to draw the Pen in every Pamphlet ; in short , the fairest occasions in the World given to quarrel ; but she wisely distinguisheth between the Body of Dissenters , whom she will suppose to Act , as they do , with no ill intent ; and these small Skirmishers pickt and sent out to Picqueer , and to begin a Fray amongst the Protestants , for the entertainment , as well as the advantage , of the Church of Rome . This Conduct is so good , that it will be Scandalous not to Applaud it . It is not equal dealing , to blame our Adversaries for doing ill , and not commend them when they do well . To hate them because they Persecuted , and not to be reconciled to them when they are ready to Suffer , rather than receive all the Advantages , that can be gained by a Criminal complyance , is a Principle no sort of Christians can own , since it would give an Objection to them never to be Answered . Think a little , who they were that promoted your former Persecutions , and then consider how it will look to be angry with the Instruments , and at the same time to make a League with the Authours of your Sufferings . Have you enough considered what will be expected from you ? Are you ready to stand in every Borough by Vertue of a Conge d eslire , and instead of Election , be satisfied if you are Returned ? Will you in Parliament , justifie the Dispensing Power , with all its consequences , and Repeal the Test , by which you will make way for the Repeal of all the Laws , that were made to preserve your Religion , and to Enact others that shall Destroy it ? Are you disposed to change the Liberty of Debate , into the Merit of Obedience , and to be made Instruments to Repeal or Enact Laws , when the Roman Consistory , are Lords of the Articles . Are you so linked with your new Friends , as to reject any Indulgence a Parliament shall offer you , if it shall not be so Comprehensive as to include the Papists in it ? Consider that the implyed Conditions of your new Treaty are no less , then that you are to do every thing you are desired , without examining , and that for this pretended Liberty of Conscience , your real Freedom is to be Sacrificed : Your former Faults hang like Chains still about you , you are let loose only upon Bayl ; the first Act of Non-compliance , sendeth you to Jayl again . You may see that the Papists themselves , do not rely upon the Legality of this Power , which you are to Justifie , since the being so very earnest to get it Established by a Law , and the doing such very hard things in order , as they think to obtain it , is a clear Evidence , that they do not think , that the single Power of the Crown is in this Case a good Foundation ; especially when this is done under a Prince , so very tender of all the Rights of Soveraignty , that he would think it a diminution to his Prerogative , where he conceiveth it strong enough to goe alone , to call in the Legislative help to strengthen and support it . You have formerly blamed the Church of England , and not without reason , for going so far as they did in their Compliance ; and yet as soon as they stopped , you see they are not onely Deserted , but Prosecuted : Conclude then from this Example , that you must either break off your Friendship , or resolve to have no Bounds in it . If they do not succeed in their Design , they will leave you first ; if they do , you must either leave them , when it will be too late for your Safety , or else after the s●●●caziness of starting at a Surplice , you must be forced to swallow Transubstantiation . Remember that the other day those of the Church of England were Trimmers for enduring you , and now by a sudden Turn , you are become the Favourites ; do not deceive your selves , it is not the Nature of lasting Plants thus to shoot up in a Night ; you may look gay and green for a little time , but you want a Root to give you a continuance . It is not so long since , as to be forgotten , that the Maxime was , It is impossible for a Dissenter , not to be a REBEL . Consider at this time in France , even the new Converts are so far from being Imployed , that they are Disarmed ; their sudden Change maketh them still to be distrusted , notwithstanding that they are Reconciled : What are you to expect then from your dear Friends , to whom , when ever they shall think fit to throw you off again , you have in other times given such Arguments for their excuse ? Besides all this , you Act very unskilfully against your visible Interest , if you throw away the advantages , of which you can hardly fail in the next probable Revolution . Things tend naturally to what you would have , if you would let them alone , and not by an unseasonable Activity lose the Influences of your good Star , which promiseth you every thing that is prosperous . The Church of England convinced of its Errour in being Severe to you ; the Parliament , when ever it meeteth , sure to be Gentle to you ; the next Heir bred in the Country which you have so often Quoted for a Pattern of Indulgence ; a general Agreement of all thinking Men , that we must no more cut our selves off from the Protestants abroad , but rather inlarge the Foundations upon which we are to build our Defences against the Common Enemy ; so that in Truth , all things seem to conspire to give you ease and satisfaction , if by too much hast to anticipate your good Fortune , you do not destroy it . The Protestants have but one Article of Humane Strength , to oppose the Power which is now against them , and that is , not to lose the advantage of their numbers , by being so unwary as to let themselves be divided . We all agree in our Duty to our Prince , our Objections to his Belief , do not hinder us from seeing his Vertues ; and our not complying with his Religion , hath no effect upon our Allegiance ; we are not to be Laughed out of our Passive Obedience , and the Doctrine of Non-Resistance , though even those who perhaps owe the best part of their Security to that Principle , are apt to make a Jeast of it . So that if we give no advantage by the fatal Mistake of misapplying our Anger , by the natural course of things , this Danger will pass away like a shower of Hail ; fair weather will succeed , as lowering as the Sky now looketh , and all by this plain and easie Receipt . Let us be still , quiet , and undivided , firm at the same time to our Religion , our Loyalty , and our Laws , and so long as we continue this method , it is next to impossible , that the odds of two hundred to one should lose the Bett ; except the Church of Rome , which hath been so long barren of Miracles , should now in her declining Age , be brought to Bed of One that would out do the best she can brag of in her Legend . To conclude , the short Question will be ▪ Whether you will joyn with those who must in the end run the same Fate with you . If Protestants of all sorts , in their Behaviour to one another , have been to blame , they are upon the more equal terms , and for that very reason it is fitter for them now to be reconciled . Our Dis-union is not only a Reproach , but a Danger to us ; those who believe in modern Miracles , have more Right , or at least more Excuse , to neglect all Secular Cautions ; but for us , it is as justifiable to have no Religion , as wilfully to throw away the Humane Means of preserving it . I am , Dear SIR , Your most Affectionate Humble Servant , T. W.