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duty_n	law_n	obedience_n	require_v	3,312	5	7.2188	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37074	Just re-proposals to humble proposals. Or An impartiall consideration of, and answer unto, the humble proposals, which are printed in the name of sundry learned and pious divines, concerning the Engagement which the Parliament hath ordered to be taken Shewing, how farre those proposals are agreeable to reason, to Christianity and to policie. How the proposers thereof may receive satisfaction therein, in all these respects. Hereunto are added, The humble proposals themselves; because they are not currantly to be found. Written by John Dury. January 7. 1650. Imprimatur, Joseph Caryl.	Dury, John, 1596-1680.; Reynolds, Edward, 1599-1676.	1650 (1650)	Wing D2868A; ESTC R205390	24,964	38

wicked Atheists viz. That they commune of laying of Snares privily But if any of themselves should have put forth these their own Proposals with these high commendations of themselves and with so much despite against their Superiours to whom they seeme willing to be humble sutors for a favour then it may be judged not onely indiscretion and vanity but malicious Hypocrisie even against the very matter and scope of their own Proposals in him whosoever he is that hath thus done it For if this stinging expression that they commune of laying of Snares privily be the true meaning of the Proposers of these matters and their positive judgement of the way of those to whom they offer their Proposals it is apparent that by the publishing thereof they have none other aime but under a faire pretence of Reason and Humility to commend themselves unto the discontented multitude as learned and pious Divines and under that notion to foment in the popular weak apprehensions the plausible prejudices which the change of publick affaires hath begotten against the persons and the proceedings of their Governours which to cover strengthen and insinuate under a Cloak of Religiousness and a colour of straitness of Conscience is as far from the truth of Christianity as that which to God and Men is most abominable and hatefull It ought therefore to be far from our thoughts to suspect that any pious Ministers of Jesus Christ who will one day reveale the secrets of all hearts should be accessary to any such contrivance but how far the Publisher may be guilty thereof and what a prejudice he hath cast thereby upon the Proposals themselves and what a jealonsie he hath raised against the single aime and Christian intent thereof is to be left unto his own Conscience to be weighed in the presence of God It shall no way in the least degree forestall my judgment in the consideration of the matters themselves by way of Re-proposals nor my affection in the manner of representing the same to find a way of satisfaction thereunto SECT. V. What those who have subscribed the Engagement may justly Re-propose unto these Proposals THe Ministers throughout this Nation who have judiciously and conscionably as a matter of duty taken the Engagement may justly represent and Re-propose to those who seeme offended at them for so doing this which followeth somewhat in imitation of their own stile and in Answer to these Proposals We Ministers of the Gospel of Jesus Christ who have all of us from the beginning sought faithfully the Common good of the Nation and served therein the Parliament for the pursuance of the necessary ends of just Liberty and Réformation and have suffered heretofore many grievous things in our Names and Estates from the common enemy and are now especially such of us as are posted up like to become sufferers of the like or worse things from our Brethren and friends hereafter Yet to this day we do constantly adhere to our first Principles and are not staggered either in resolutions or endeavours to maintaine in our places and stations the Peace of this Nation and to pay obedience to the Laws thereof We conceive it our Duty in such a time as this by all wayes of justice of dutifullnesse and of Christian freedom with humility to preserve our inward Peace and outward safety by keeping a good Conscience in the case of the present Engagement which we being required to take and to subscribe could not refuse to do as finding our selves obliged therunto as to a Duty whereof we can give this rationall account to all that shall desire to know what our grounds are for doing the same First We have taken and subscribed this Engagement because we hold our selves still bound by our former solemn Covenants and Engagements as taken by us in that sense which their expresse words do undoubtedly declare which is most clearly sutable to their main ends of publick Peace and Safety and wherein it is at this time possible and lawfull for us to observe them to uphold the grounds of Civill Government in this Land for the preservation of humane society and prevention of all those evills which the outrages of wicked men un-restrained would produce therein which is the whole effect of this Engagement Secondly Upon mature deliberation we did perceive that the wise and holy Providence of God whose judgements are unsearchable and wayes past finding out hath at this time against and beyond all mens former thoughts and expectations shaken the foundations of this State as it was a Kingdom and disabled that way of Government and all that depends thereon from affording any protection and preservation to any of the Inhabitants of this Land and hath inabled another forme of Government to afford it Wherefore we did conclude from the light of nature from the judgement of the Learned from the practise of Christians in former ages from our own Principles and from our former Engagements that it was the will of God we should quietly and peaceably set our selves in our places and callings to live under this Government and to submit to it in such things as are imposed upon or required of us by the Powers which are in actuall possession being things in themselves lawfull and necessary or expedient to the preservation of our selves and others Thirdly because although we found others making a question of the way how those who governe at present are come to the helme yet we conceived that in this case of the Engagement we were bound without disputing the right or title of those that are in place of Magistracy to declare our willingnesse to be true and faithfull to the Common-wealth of this Nation which now doth stand without a King and House of Lords because we found this clear duty included in the obvious sense thereof Fourthly because we clearly conceive that there is no difference at all between the submission which the Authours of the Proposals themselves rightly acknowledge to be due to the Powers which are in actuall possession and that which is required by the subscription to this Engagement for seeing the expresse words of the Engagement give no ground to interpret the Act of subscription beyond that which is a clear and known duty therefore we think it not as to our Consciences warrantable to interpret it otherwise but we rather think it contrary to a known duty to make of a thing in it self lawful and necessary at this time any scrupulous interpretation beyond what the words import or to suspend obedience from a duty upon the conjecture of something which may be thought undutifull when that which is to our Conscience a known duty is apparent Upon which ground we declare that we trouble not our selves nor do we think it lawfull to stagger others in their thoughts with the inferences which the Proposers make upon the Subscription of the Engagement with Reference to these Queries As how far it doth

penalty as to be out-lawed of their Birth-right for not subscribing the Engagement SECT. III. What strength of Reason is to be found in the matter of these Proposals to draw on their conclusion THe conclusion which the Proposers inferre upon these Proposals is this We beseech you constraine us not to take the Engagement by any punishment but suffer us to be in safety under your protection although we subscribe not the Engagement as you require us to do If the rationall ground of this demand be inquired into it will be found to stand in the arguments which make good these three assertions 1. That we ought not to subscribe the Engagement 2. That you ought not to punish us for non-subscription 3. That we ought to have our birth right which is the benefit of the Laws of the Nation and your protection to that effect though we subscribe not If the Reason of the first assertion be asked viz. Why ought you to subscribe the Engagement The Answer will be this because we are streigthned in Conscience upon the Cases incident to the Engagement and cannot subscribe it without doubting which to do in us would be sin by the Apostles Rule Rom. 14. What is the cause of your doubting The cause of our doubting is 1. The sense of the Engagement importing things greatly different from that which we conceive to be our duty in respect of the present establishment 2. The seeming violation of our former Oaths 3. And the matter of grievous scandall which will be given to all sorts of people against the Gospel and our persons and ministery therein if we be counted perjured in our former Oaths which rather then to suffer and to make the glorying of our Ministery void we should resolve to dye For all which reasons say they we ought not to subscribe this Engagement because to our thought these are the consequences of the sense implyed therein nor can these inconveniences as to us be removed except the consistency of this Engagement with the former Oaths be made unquestionably evident If the Reason of the second assertion be asked of them viz. Why the Rulers of the State ought not to punish them for non-subscription The Answer will be this because Governours though in highest Authority are bound to avoid the laying of snares and stumbling-blocks in the way of their brethren and if these that are over us now should do as our former Governours did to impose ensnaring Oaths upon godly people and enforce their subscriptions thereunto they may by that meanes in the beginning of their Government lay the unhappy foundations of ensuing troubles to themselves and thir people as King James and Charles and the Bishops in former times have done And then another reason why the Subscription ought not to be enforced with a punishment is because the professed Principles and resolutions of these that are in present power are to have respect to tender consciences which in this case would not be rogarded if without considerations of these scruples a punishment should be inflicted upon the non-subscribers of the Engagement And if it be objected but what assurance can the Governours of the State have of the non-subscribers peaceable conversation The Answer is 1. That the many years experience of the good behaviour and faithfull service of the Non-subscribers ought to be taken as a better security for their peaceable disposition then a fained subscription which many yield unto 2. That they plead for a forbearance from Subscription only till by a solemne debate or otherwise their conscince shall be cleared of their important scruples If lastly the reason of the third assertion be asked viz. Why ought you to have the benefit of the Law and our protection to that effect though you subscribe not to be true and faithfull to the Common-wealth The Answer will be this 1. Because we have been faithfull all along to the Parliament till now of late these stumbling-blocks are come in our way 2. Because we have been sufferers with you and as much as any in the cause of liberty and Reformation 3. Because we adhere still to our first principles upon which you did undertake to give us protection 4. Because we do promise to maintain the Peace of the Nation and to pay obedience to the Lawes thereof whereof we crave the benefit 5. And because notwithstanding all our former Oaths and Engagements yet we acknowledge not onely the necessity of a civill Government in generall for the preservation of humane society and the prevention of out-rages which wicked men unrestrained would do to those that are peaceable but we consider also in particular this Government which Gods providence hath set up over us to be that under which we ought to live quietly and peaceably in our Callings and to which we will submit in all things law full and necessary for common safety without disputing the Right and Title by which it standeth and seeing this is the duty which we are willing to performe we crave the protection due to such as behave themselves after this manner although we subscribe not that Engagement which we conceive is greatly different from the tenor of these duties This may be conceived to be the full strength and Rationality of their Plea whereunto what by way of answer may be said shall afterwards distinctly appear in the Re-proposals and in the discovery of the way of satisfaction to be given hereunto SECT. IV. What the straine of Christianity is which in the manner of the Proposall is followed THe manner and way of proposing these matters as to Christianity seemes without offence the expressions being humble modest proper and grave the point of scruple solicitous open and plain and the matter of their professed Resolution without vanity or presumption sad and serious and although the Title Page if it be supposed that the Proposers of these doubts were also the Publishers thereof and that the Title Page was appointed by them to be made as it is may seeme to contain something contradictory to the Proposals themselves something unconformable to Christianity and something offensive to the superiour Powers which governe us at present yet it is more sutable to charity to think that some inconsiderate Zelot rather then any considerable company of learned and pious Ministers of the Gospel was the Publisher thereof and the Authour of the Title Page for it is not likely that any true Ministers of Christ in a matter of such concernment whiles they pretend to humility in their Proposals would at the publishing thereof claime to themselves the high Titles of Learned and of Divines then which nothing almost could be counted more presumptuous in them nor could any sting be found more injurious to wound the Authority of their Rulers with all then to brand their publick Consultations and the designes which they have for common safety with the-Character which is given in Psal 64. 5. to persecuting

imply an approbation of the manner of the present Establishment Whether as effected by a full and free Authority yea or no whether yea or no it doth imply an active Concurrence and a ratifying consent of the People thereunto further then what hath been already acknowledged to be due to the Powers in actual possession by all that are in subjection under them and depend upon their protection and whether yea or no and how far it fastens an obligation to act to the strengthening and promoting of the Government which is at present or may be hereafter established by the advantage of possible power we say that to trouble our own or other mens weaker Consciences with these or such like doubtfull Conjectures to colour the suspension of our own or occasion the aversion of other mens affections from yielding obedience to a clear and confessed duty is not onely preposterous and contrary to the aime of healing breaches and of advancing a publick good in this time of distraction but inconsistent as to our reason with the obvious meaning of the words which are to be subscribed and disagreeing as to our affections with the Charity due no lesse to superiours then to other men which is not to think evill when good may be thought of them And lastly it is opposite as to our spirits unto that wisdom which is from above the Rule of our walking teaching us to have pure and peaceable thoughts in all our actings to perform duties in Godly simplicity and without worldly wisdom to be gentle and easily intreated to do good works without partial scrupulosity and without hypocrisie And upon these principles of true wisdom which we humbly conceive are not laid to heart by our Brethren in the third Paragraph of their Proposals we professedly wave all those scruples and the stumbling-blocks which they have laid to themselves and wherewith they have puzled others upon this clear Account that whenever the consideration of these things which are said to be implyed in the Subscription which we see not shall come before us to be circumstantially considered for the edification of others or the clearing of our own way we then shall be most ready to declare our sence therein according to known principles and the circumstances which God shall offer but in the mean time we think it answerable to the Duty of Christianity that we should acquiesce in this plain and generall Resolution that whatsoever hereafter shall appear to us in any of these doubtfull Cases to be a truth or a duty to be asserted or performed for the good of the Common-wealth under what forme or without what forme soever we find it established we shall hold forth the same freely in word and deed towards all behaving our selves therein accordingly in a peaceable manner Because to do otherwise we think it so far from following a known Rule of Christianity in uprightness and simplicity that it tends to nothing else but a prejudicate forestallment of our own and other mens thoughts by the laying of snares and stumbling-blocks before them The thing then which we re-propose to our brethren is this That as we ingenuously conceive there is no difference at all between the things which they themselves have mentioned to be duties of Subjects to Superiours and the Subscription required by the present Authority to the obvious sence of the Engagement So we say to that which they call a difference that notwithstanding this Subscription it is free for us in Conscience to think differently of the manner of the Establishment according to that which our judgement and light doth or shall dictate unto us in reference to changeable circumstances if onely at all times and in all circumstances however changeable we engage our truth and faithfulness towards the publick good of the Common-wealth under the same whence we do acknowledge that upon this Engagement these consequences will follow as to our Consciences First That we are bound to approve of the present establishment so far as the manifestation of our truth and faithfulness to the Common-wealth doth oblige us in our places to follow quietly our own Callings whether the Authority over us be full and free or no Secondly That we ought not to suspend and denie our active concurrence and ratifying consent to any thing which in the present establishment shall be offered and found lawfull and necessary for common safety being offered to us by the Authority which is especially because it is declared that the Originall of all just power is in the People therefore conceiving that our consent is required hereunto as being some of the People we judge it our duty in this sense to give it least we become accessary to the causes of disturbing our present peace or future settlement Thirdly That we ought to be obliged in things lawfull necessary and expedient for common safety to act at all times in all places and capacities to the promoting and strengthening of the Establishment which Gods providence hath set over us and he hath inabled to afford us just protection And seeing by this Engagement we think not our selves bound up by any words expressed therein to the particulars Of a full and free Authority of the consent of the people and of the strengthening of another establishment which may set it self up c. implyed and mentioned in the Proposals but meane to declare by our subscription thus farre only as we have said our approbation of our ratefying consent unto and our obligation towards the present establishment therefore we conceive not that we do violate any of our former Oaths Protestations or solemne League and Covenant whereunto by the former Commands of Parliament we actually were or implicitely could be obliged but we remember very well and consider concerning the Covenant both the time when and the manner how and the matter whereunto we were engaged by it and the sense wherein we then took it and the asseverations that we should never be drawn from it by any terrour or combination whatsoever and the durable obligation brought upon our selves by it even all the dayes of our life and the consideration which we had before our eyes in the taking of it namely the Glory of God in the first place the advancement of the Kingdome of our Lord Jesus Christ in the second place the happinesse of the King and his Posterity as subordinate and in order thereunto by the liberties of the Nation preserved in the third place all which things as we did formerly so we do still duely consider and find by the changeablenesse of publick affaires upon circumstances which Gods providence hath ordered for judgement over some and for mercy towards others and by the unsut●blenesse of the late Kings wayes with the Kingdom of Jesus Christ and the inconsistency of his course with the publick welfare of this Nation that the present frame of the State which now is though different from what then was

yielding disposition 1 Cor. 9. 19 20. 21. 22. We shall therefore again say with the Proposers in our Case that upon these and such like grounds purely consciencious and not out of any private interest or design but for the manifestation of our affection towards the peace of this Common-wealth we were not necessitated to forbear but were free to yield obedience to the Subscription which was required of us And although how we need not for our ownsatisfaction to desire any debate about the Engagement yet if any shall desire a friendly conference with us about the same we shall no manner of way decline it but rather further it on our parts that it may be rightly ordered unto edification As concerning the ensnaring Oaths and Subscriptions offered by former Governours we truly desire they may be duly considered and that the just judgement of God brought upon those who without respect to tender Consciences did presse them and lay them as stumbling blocks before their Brethren may be apprehended and seared but we conceive that the requiring of a generall promise from Subjects to performe an undeniable and unquestionable Duty to the Communalty wherein they live by these that have the power of affording or refusing Civill protection to them is not of the same nature with those former Oaths and Subscriptions which former Governours did require for the former did relate unto matters of Religious concernment and not unto matters meerly Civill as this latter doth and then it is one thing to seek advantages against those whom we would entrap which was the Episcopall designe in their Canons and another thing to lay the foundation of mutuall trust and confidence between those that are to make up one Body Politick together For a● this subscription doth tend to nothing in it self but this so we are confident that it is not proposed to any other end Therefore we are full of hope that none will smart for it but such as are wilfull disturbers of the publick Peace and Safety and that none may be found in such a Categorie our work shall be to gaine all men to their Duties by a clear conviction of their understanding concerning the Truth and faithfulnesse which they owe to the Publick nor shall we delight to make any odious for not subscribing towards those that are in Authority as we are made odious rowards the multitude for discharging our conscience in subscribing but we shall rather condole with such as conscionably abstaine from subscribing being grieved that by their own default in Duty or weaknesse they should be cast upon the sad Dilemma either to be lyable to the displeasure and just jealousie of their Superiours or to be under the trouble of their own Spirits which the fear aswell of sinning as of chusing affliction doth bring unto men of Conscience and ingenuity and that these inconveniences may be avoided we shall on the one hand pray and interceede for them that the many yeares exprience of their quiet behaviour and faithfull services may be accepted towards a just degree of security and assurance for future peaceablenesse and on the other hand we shall also exhort and intreat that as none should subscribe faignedly to the profession of their duty so all may do it sincerely but especially such as hitherto have been faithfull to the Cause and amongst all these most chiefly such as stand piously for the Testimony of Jesus either in the Classicall or Congregationall Ministry lest through their failing in this kind some that watch for advantages against the Office of the Ministry it self and from their least haltings make use of opportunities ●o powre contempt upon the function may not see their hearts desire brought to passe against them Thus then we who at present upon these considerations to our Consciences satisfactory and before all men justisiable are free to subscribe the Engagement as our Duty do lovingly as Brethren beseech those that subscribe it not not to censure or asperse us whose reputation is as necessary for others as a good Conscience for our selves to be men that draw reproach upon Religion and vilifie the reputation of the Ministry by which the service of Jesus Christ is advanced nor cause others to think of us that we esteme Oaths as changeable as Opinions and so brand us with the odious marks of equivocation and prevarication nor to subject us unto the contempt and hate of all as men of loose and uncertain principles and we shall endeavour so far as God shall give us favour with out Superiours to procure to them the grant of their equitable desires that none of them may be out-lawed untill by wilfull violation of the Lawes they deprive themselvs of the protection and forfeit the benefit thereof which we should be exceeding sorry for their and the Gospels sake to perceive in any of them SECT. VI What course may be taken to give these Scruplers full satisfaction IN the fore-going Section the subscribers have apologized for themselves and I have said in their Name that which I am perswaded all may and most will assent unto to wipe off the odium and foul aspersions which are cast upon them for their forwardnesse to do their duty Now I shall humbly offer something further towards the satisfaction of these Scruplers that if the Re-proposals of the Subscribers clear not their doubts sufficiently some other Overtures may not be wanting to ease them of the same and induce them to the performance of their Duty If then in Charity to them whom I esteem brethren and in Prudency to our selves for the preservation of publick Peace by some mutuall assurance of fidelity between fellow-Subjects it is expedient to think upon some satisfactory course how to prevent further devisions and heale if it be possible our breaches left the Common enemy both of Religion and Liberty get his fit opportunity by co-operating with our failings to set us aworke to destroy each other who together have co-operated hitherto in the common cause of Reformation and just liberty If I say this be expedient to be thought upon I would humbly suggest towards the removing of these Scruples whether conscientiously by single-hearted Brethren or politically by some others who have double designes entertained these ensuing Motions 1. Because no man can possibly receive full satisfaction in any thing except he will uncase himself that all his doubtings may be known to those that sincerely study his content therefore our Brethren who make these Proposals are to be intreated to declare whether yea or no these be all the scruples which they have against the Subscription to the Engagement So that if these be removed nothing will further hinder their Subscription 2. If these are all their scruples and that nothing is further desired but the removall thereof then our Brethren are in the next place to be intreated further to declare whether they have in their eye any way of clearing these

the Act of subscribing to the words according to that prejudice which the vulgar hath taken up against them in a generall notion Herein then the subtilty of the Policy doth lye that the matter should be couched in such a way as doth most commodiously favour that notion and strengthen it which in men of learning conscience and piety feeking a clearing of doubts doth not seem to be faire and plaine dealing and therefore may be thought to have somewhat of a Collaterall designe Secondly we may observe also that if the thing clearly professed in the second Sect. of the Proposals to be a known duty had been really intended and resolved upon to have been practised at this time no lesse then in generall termes acknowledged to be a thing at some time lawfully practicable there would not have been any inclination to do two things which here are done not without some contrivance First the performance of duties confessed to be due to such Superiours as are in places over us and by a people in our case under them would not have been per indirectum denied to be due by us unto them Secondly the words of the Engagement upon which the whole stresse of the scruple is said to lye and for which that which is confessed to be due to others is denyed to our Superiour Powers would not have been suppressed and left in the dark as they are but clearly mentioned and alleadged as they are not lest the falacy of the pretended scruple should appear For if the duty acknowledged in Thesi had been applied to the Hypothesis of our present condition and the duty required in the words of the Engagement had been compared therewith the pretended matter of scruple would by the full agreement of the one with the other havebeen found apparently impertinent but it may be conceived that the matter is laid thus before the pre-possessed Reader or weak discerner of such contrivances to the end that upon a full acknowledgement of a just duty and a willingnesse to perform the same in a case like to ours the iniquity of that which is supposed to be required of us by the Engagement may be heightened in mens apprehensions who are easily swayed to receive the worst impressions of those that are in places of power over them by how much then they seem to yield to a rationall duty and be of an equitable disposition towards their Superiours by so much they prevaticate against the intention of the Engagement to make it to be thought altogether contrary to reason and to justice by a slye concealing of the words and a suspitious interpretation thereof suggested as containing matters very far different from the acknowledged duty and wholly opposite to former Engagements Whereas in truth and deed there is no such thing aimed at by the Engagement nor implyed in the words thereof So that from the third paragraphe of the Proposals to the end thereof the whole matter and contrivance of the discourse may be thought and yet without doing injury to the Authours nothing else but a Politicall Stratagem and Sophisme grounded upon the mis-application and mis-interpretation of the Engagement and Covenant to entangle weake and undiscorning consciences and to keep up the spirit of dis-affection in the mindes of the multitude under the pretence of scruples of that kind The thing then to be offered to obviate the deceit of this politicall contrivance of the bosinesse and to give satisfaction if it can be admitted to this politicall scrupulosity of conscience is this that the words of the Engagement in their plain sense which imports a clear duty are to be confronted with that which in the second Sect. they confesse to be consonant with the will of God with the light of nature with the judgement of the Learned with the practise of former Christians and with their own principles and former Engagements and then if the Duty mentioned in the Engagement doth run wholly parallell as the case now stands with us to that which they yield to be a Duty as they State the case in generall themselves then they should be made to reflect upon themselves that they ought to be satisfied in this that by taking the Engagement nothing is farther required of them then what they proclaime themselves to be a performable duty in such a case But if their Politicall contemplations of the meaning of the Engagement through the sinister prospectives jealousies which they take up and foment against their Superiours by an uncharitable mis-construction of their aimes will not suffer them to acquiesce in this parallelisme of the Engagement with what they acknowledge to be lawfull then a further course may be taken and shall be offered unto them if they will intend to bring matters to a faire tryall and issue and that is this that the consequences which they say are implyed in the words of the Engagement may be taken into consideration and examined in three respects First How far the words of the Engagement do import in the ordinary acception by an indifferent Judge any such matters as they say are implyed therein Secondly How far if the words should import any such matters in any sense the performance of the Engagement in that sense is agreeable with the Duties mentioned by themselves in the 2. Sect. performable by Subjects towards their Superiours in the case they are supposed and wherein now we are Thirdly How far the Covenant and former Engagements wil be contradictory or not contradictory to this Engagement although the consequences here said to be implyed therein should be granted to follow thereon In all which matters if upon known grounds and principles of Christianity and Rationality a regular way of disquiry may be followed as it becometh Divines within their bounds in reference to Conscience modestly and not as it becometh States-men in reference to interests suspiciously and if they will ingage to stand or fall to the issue of that disquiry I dare in the fear of God undertake to let them see satisfactory grounds whereby their scruples will be cleared and wherein consequently their Consciences ought to acquiesce if they will not subordinate the inclinations thereof to an affected scrupulosity for the love of a party For that all this contrivance of the Proposals is like unto the hand of Joab in the mouth of the woman of Tekoah to bring about a designe rather then to receive a single-hearted satisfaction for themselves is neither irrational to think nor uncharitable to say but just and equitable in prudencie to suspect and here we have a clear example of a smooth and handsome conveyance of a State-business under a ministerial cloak and pretence of Religiousness not in but out of the Pulpit which is one of the things which in another larger Treatise I have shewed to be one of the main causes of our present distempers and confusions namely when Ministers meddle with State-matters either in their Pulpits a●… were