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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B09464	Animadversions on the defence of the answer to a paper, intituled The case of the dissenting Protestants of Ireland, in reference to a bill of indulgence from the exceptions made against it together with an answer to a peaceable & friendly address to the non-conformists written upon their desiring an act of toleration without the sacramental test.	Mac Bride, John.; Pullen, Tobias, 1648-1713. Defence of the ansvver to a paper intituled The case of the dissenting Protestants.	1697 (1697)	Wing M114; ESTC R180238	76,467	116

Uniting Protestants by Act of Parliament And many Episcopal Divines and some Bishops were for it a clear discovery that the mischiefs of our Divisions are of that sort that it were better that an abatement were made of some things made necessary to Uniformity without which the Dissenters will not unite than suffer them to hang over our heads and come upon us we plainly see that many of these reasons of the Commons were of no force we will observe what is of present use to our times which is the first and for the other it became their Wisdom and Religion to Pass a Bill taking from the Act of Uniformity his Majesty hath not been molested by the Importunities of the Dissenters who have not so much as opened their Grievances or Petitioned the King and Parliament these many years There is no new Sect appearing or increase of any by the Non-conformists to weaken the Protestant Religion who have us'd endeavours to Increase and Maintain it it is is in no danger from them they are not troublesome to the Government are not for a Toleration of intolerable Sects and Sectaries contend not for an Establishment which they would rejoyce in but as it become learned men and rational with as great a temper at least as theirs that writ against them the Peace of the Nation is not disturb'd by them and if Popery come in it is against their wills Pains and Prayers to expose and baffle it It is their trouble that they are thought troublesome to the Government which may by no extraordinary exercise of Patience and Love overcome the trouble in their own Breast which is the seat of trouble and for the only remaining which is the evil of Schism it 's clear that Connivance gives no Establishment to it c. But seeing the D. is so confident of the Authority of the Commons in that Parliament and lays so much stress upon it we hope he will not decline the Authority of the whole when the Experience of Ten Years had made them wiser for p. 22. our Author tells what England knows That that very Parliament which was observed for a great part of it to be young Gentlemen growing Elder became more cool and moderate toward Dissenting Protestants more suspicious of Popery and the more Resolute they grew in Maintaining Property and the Protestant Religion and break the leggs and arms of growing Popery the more temperate they grew toward Nonconformists c. And therefore at that meeting of the Parliament in Feb. 24. 1672. An Act passed against Papists and a Bill was presented by the same House of Commons to the Lords in favour of the Dissenting and for Uniting Protestants which as some who have as much reason to know as any that write say would have passed if they had got time to sit and from that time that Long Parliament who had made the Act against Conventicles A. 1670. how Resolute soever they were against Indulgence Feb. 15. 1662. they saw the incompatibility of the Execution of their own Law and the Preservation of the Protestant Religion and have ever since taken other Measures Now whether or not the same Parliament after ten years Experience of the weakness and some worse evils of their own Prophetical Arguments upon which they retract their former Sentence is to be more regarded than when they gave their first unexperienced thoughts we shall leave all thinking Men to judge and of the D's Candour in concealing this part of the History And if we were to manage this Argument by Authority we have an Act of Parliament consisting of as good Protestants A. 1689. to ballance the Addrese of the Commons in 1662. with the concurring Authority of all our Kings who have been experienced in these our differences asserting the conveniency of Indulging tender Consciences as we could give him undeniable Instances But one for all is the Vote of the House of Commons passed Jan. 10th 168 where they say It is the Opinion of this House that the Persecution of Protestant Dissenters upon the Penal Laws is at this time Grievous to the Subject and weakening to the Protestant Interest an Encouragement to Popery and dangerous to the Peace of the Kingdom His 7th and last Argument which he calls the most forcible of all is the judgment of the Ministers of London with those of Lancaster against Toleration Printed Anno 1648. A. Tho' we allow the Truth of all those Ministers say yet they never intended that for that end which he perverts their words to For it will be hard to persuade the world that these men judged the Toleration of Presbyterians unlawful seeing themselves were such and because his whole Argument runs upon a false supposition that we desired an universal Toleration of all Sects he may receive our judgment in this from our confession Cap. 20. Sect. 3. They who upon pretence of Christian Liberty do practice any Sin or cherish any Lust do thereby destroy the end of Christian Liberty c. And because the Power which God hath ordained and Liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold one another they who upon pretence of Christian Liberty shall oppose any lawful Power whether Civil or Ecclesiastical resist the Ordinance of God and for their publishing such Opinions and maintaining such Practices as are contrary to the Light of Nature or the known Principles of Christianity whether concerning Faith Worship Conversation or the Power of Godliness Or such Erronious Opinions or Practices as either in their own nature or in the manner of publishing and maintaining them are destructive to the external Order which Christ has Established in the Church they may be lawfully call'd to account and proceeded against by the Censures of the Church and by the Power of the Civil Magistrate Thus far our Confession of Faith By this 't is apparent that we justify no unlimited Toleration and when he hath made it appear that we maintain Opinions and Practices inconsistent with the light of Nature and known Principles of Christianity either in Faith Worship or Conversation or destructive of the external Order by Christ Established in his Church then let us be look't upon as deserving no Toleration and till then we judge our title to it as good as theirs who enjoy their legal Establishment and tho we are not for encouraging any Evils yet we believe if no Sinner were tolerable the D. himself would be intolerable for the Apostle teacheth G. 6. 1. that even Brethren may be overtaken in faults but then they are to be restored with the spirit of meekness not rigor Every Sin is not the object of Church Censure or the Magistrate's Wrath but they may and ought to bear one anothers burthens and not to bind more heavy burthens on the backs of our Brethren and then lash them for their inability to bear them For his Remark about that which he calls the fortune of Toleration which is as

Animadversions ON The Defence of the Answer To a PAPER INTITULED The CASE of the Dissenting Protestants of Ireland In Reference to a BILL of Indulgence from the Exceptions made against it TOGETHER With An ANSWER to A Peaceable Friendly Address TO THE Non-Conformists Written upon their desiring an Act of Toleration without the SACRAMENTAL TEST Phil. 4. 5. Let your Moderation be known unto all men the Lord is at hand Printed in the the Year 1697. To the Protestant Reader THe Publication of these Animadversions tho design'd some time ago had ceas'd if a late Pamphlet called A Peaceable and Friendly Address c. had not importun'd it For seeing some men judge it their Interest to mis-represent to the world them they 'r pleas'd to call N. Conforming Brethren as a factious and schismatical people whereby we are mis-apprehended and pre-condemn'd We cannot in justice to Truth and Innocence suffer such so to prey upon the Credulity of some and our Reputation as thereby to hazard their Souls and our Safety Yea compassion to our Adversaries in endeavouring the prevention of their being wise in their own conceit a case more despcrate than that of Fools obligeth us to vindicate our selves and inform mis-guided people with words of Truth and Soberness The people we plead for are not the Idle and Consuming Caterpillars of the Nation but Industrious Labourers Ingenious Artists and Honest Traders whose religious Principles will abide in their strength while one j●t or tittle of the Law of God indures becase they adore the fulness of the H. Scriptures as the perfect and only rule of Faith and Manners They believe the necessity of a standing Gospel-Ministry in the Church to whose directive Authority they submit themselves not by an implicit Faith but by a judgment of Discretion All God's holy Ordinances and instituted Worship they embrace but their Fear towards God is not taught by the Commandments of men Their doctrine bears conformity with that of the Reformed Churches abroad and harmoniously agrees with that of Ireland declar'd in her Convocation An. 1615 excepting in what relates to Prelacy and Ceremonies They are willing to give unto Caesar what is Caesar's and unto God what is God's They profess their Credenda Petenda and Agenda ought all to be regulated by the word of God These Principles we believe are able to abide a Fiery Tryal And as their Principles are true so their Petitions are modest Episcopal Grandeur Jurisdiction or Revenues is not demanded for their Ministers or by them A liberty to serve God according to these foresaid Principles with a relief from some Penal Laws formerly fram'd against them and that no new ones be forg'd to their preiudice is all they require And if such modest Requests may be with Christian Conscience deny'd a people of such Principles we leave to the determination of our Judge that standeth at the Door if Men should give sentence against us Animadversions On the Defence of the Answer to a Paper ENTITULED The Case of the Dissenting Protestants in Ireland c. WHen Diogenes trampled upon Aristippus's Cushion and insulted over himself in these words See how I trample on Aristippus's Pride he had this return thou dost it but with no less Pride So when the Defendant of the Answer c. salutes the Vindicator of the Dissenters Case with a charge of sourness and vanity of temper In the very entrance of his diseourse he discovers so much of the distemper in himself that if Civility coult not yet Conscience of the same evil in himself should have oblig'd him to treat his Adversary more decently But whether the sourness of his temper or his vanity to comprize an Iliad of Railing Accusations in a Nut-shell hath induc'd him with one breath to upbraid the Vindicator with sourness and vanity of temper dexterity in perverting little sincerity dising enuity injustice c. I determine not but if his Reasoning ta●ent be equivalent to his Railing no Dissenter will be able to stand before him Lest he shou'd be suspected of transgressing the 9th Commandment he attempts to make good this charge by as he calls it A remarkable Instance of the Dissenters injustice to him viz. The phrase general Indulgence us'd by him which as he saith doth plainly signify no more than a legal toleration of Dissenting Protestants the Vindicator wrests to import a comprehension of all sorts of Religion Answ If this be Injustice he hath cause to fear that all who have sense to discern words will be injurious to him seeing General Indulgence natively signifies Indulgence to all sorts of Persons and Opinions And 't is improper to say that General Indulgence imports only toleration of Protestant Dissenters which is but Special unless Protestant Dissentors should comprehend all sorts which himself doth not assert As the Vindicator hath not wrested his Expressions so neither hath he misrepresented his Sense seeing all the arguments he useth against the Indulgence pleaded for militat only against an unlimited and general Indulgence of all sorts The next thing disgusts the Defendant is a rule laid down by the Vindicator that these are of the same Religion with the Establish't Church who subscribe her Doctriual Articles this rule he 'll not allow to be true and that because there being three general parts of Religion viz. Doctrin Worship and Government unless we agree in all these we are not of the same Religion A. If the Rule be not good why do the Books of Articles in England an 1552 and 1562 and those in Ireland in 1616 unanimously declare that they were agreed upon in Convocation for avoiding of diversities of Opinions and for Establishing Consent touching true Religion Do not the Subscribers to the 6th Article concerning the sufficiency of holy Scripture for Salvation subscribe to the Worship and Government of the Church as well as to its Doctrin if they do not as the D. insinuates it must be because that Worship and Doctrin is not read in the holy Scripture nor may be proved thereby which is no honor to the Liturgy Ceremonies or Prelacy Dr. Stillinfleet in his Irenicum hath endeavoured to prove that Men may be of the same Religion and yet not under the same particular form of Church Government And I am persuaded 't will be hard for the D. to produce any Church that is or hath been in the world with which the Establisht Church of England doth exactly agree in Form of Worship and Government And thus by his Rule excluding us from the same Religion with the Establisht Church he doth also cut her off from Communion in the same Religion with any Church in the World The Anabaptists against whom the D. excepts as unfit to be comprehended in the Indulgence are of age let them speak for themselves we are none of their Advocates Yet the V's reason for including them and his Charity also was their being included in the Act of Indulgence for England An. 1689. And in a Bill

prepared by the Council of Ireland in my Lord Sydneys Government and approved by the K. Q. and council of England and Re-transmitted to be Enacted by the Parliament here in 1692. But if the Reason of his dissatisfaction with them be only their denying one of the Doctrinal Articles durst he be so Impartial he hath no less cause to look upon many of his Brethren Fathers and Sons of the Church as intolerable as the Anabaptists for they are too truly suspected to have no sincere veneration for several of the Articles And Bishop Bramhall hath taught us concerning the 39 Articles that the Church doth not define any of these Questions as necessary to be believed either necessitate praecepti or medii nor doth look upon them as Essentials of Saving Faith or Legacies of Christ or his Apostles but as pious Opinions fitted for the preservation of Vnity Stillingst Ratif p. 54 55. neither doth she oblige any man to believe them but not to contradict them Whence we may see what great esteem the great Prelates of the Church have for the 39 Articles Seeing then by such the Incarnation Death and Resurrection of Christ be not Essentials of Saving Faith but only pious Opinions why should Anabaptists be look'd on as intolerable for denying Infant Baptism when the Doctrin of Biptism is only a pious Opinion We notice this not in defence of Anabaptists but to lay open the D's gross partiality who knowing how little regard many Sons of the Church have for these Articles yet tacitly justifies them when he condemns others for the same or less faults But for this let him read Bishop Taylor 's Liberty of Prophecying p. m. 227. The V. asserted that the Bill pleaded for by the Dissenters would multiply no other Sects than those mention'd in it and tolerated by it which the D. tells hath little shew of Reason to recommend it and that because such a Toleration may occasion the Rise and Increase of many others not pleaded for To confirm which he instanceth Holland where in few years the Anabaptists spawned 50 Sects all under the same name A. The Reason giv'n to disprove the V's Assertion hath as little substance of Reason to recommend it as the V. had shew for what if Toleration to some Protestant Dissenters shou'd occasion the Rise of other Sects must it be therefore unreasonable to tolerate them By this way of arguing we might prove the Reformation from Popery yea Christianity it self Intolerable because they occasion'd the Rise of many Sects and most bloody Persecutions tho they were not the proper causes of these Evils even so the tolerating two or three can never be the cause of multiplying more if no other be tolerated save those two or three Further the Instance of Holland is disingenuously offered for he knows the Toleration there granted is nothing like what 's here desired seeing there are comprehended all sorts Jews Papists c. And therefore all multiply where they are equally tolerated but here only three are pretended But again his Inference with its Reason are neither fairly not prudently produced his Inference is That persons in Authority should deny an unlimited and irrestricted Indulgence to Presbyterians and Independents his Reason is lest the general and legal Allowance granted should be productive of many Sects which tho different from each other should disire to be called by their names to take away their reproach and that they might enjoy the benefit of the publick Toleration A. This Inference unjustly insinuate that on unlimited Toleration is desired when as in matters of Religion we are satisfy'd to be limited by the Law of God In matters Civil by the Law of the Land The imprudence of his Reason is that it militats as much against a legal Establishment as a legal Toleration and more for Experience reacheth us that many desire the Ruler's favour and to be called by the name of the Established Church and shrowd themselves under her cover both to take away their reproach and also to share of the Honour Rise and plentiful provision allow'd the Sons of the Church The D. being dissatisfy'd with the V's weakness or unwillingness to apprehend the mischievous consequences of this legal Toleration notwithstanding all he had said complains of him that he had propounded several Questions to little purpose among which he instanceth one viz. Whether the Popish Interest will be ever the stronger because there are more Protestants to oppose it and because their mutual forbearance will more unite their endeavors against the common Enemy so this the D. answereth 1st That tho the Popish interest will be sensibly weak and by the increase of Prote●ants of the same Communion yet it will be considerably strengthned by the multiplicity of Sects which Legal Indulgence generally promotes 2d That Dissenters on the grant of Legal indulgence will grow far more insolent and tumultucus than they were before as hath been observed in a Neighbour Kingdom A. To his first 't is plain that the increase of Protestants tho' not of the same Communion doth not considerably strengthen but weaken the Popish Interest for hath not the Increase of Protestants in Germany France Britain and Ireland since 1691 particularly in the North tho' of different Communion considerably weaked the Popish Interest Much more would the greater increase of the number of Protestants here in Ireland weaken them in their Civil and consequently in the defence and maintenance of their Religious Interests were they encouraged by a legal Indulgence And 't is too well known to be with modesty denied that the Popish Interest here hath been and yet is weakened by other hands than those of the Established Church only for he and all may know how formidable Vlster appeared to Tyrconnel and his Party in Winter 1688 and how undauntedly it resisted and foiled King James's Army and Reinforced Duke Sconberg's And he and every Man of sence knows the far greater Number there are Dissenters for the truth whereof we vouch Bp. King for 30000 in his Diocess and leaves him in his next to publish their Numbers in his own and Neighbouring Diocesses But bless't be God we are not divided in defending the British and Protestant Interest against a Popish Irish Interrest And I hope as the many Parties of different Religions and Interest now confederate against France do considerably weaken that King while they unite all in one to make him just and peaceable so will we the Protestants of Ireland against our common Enemy for the Union of many Parties Syncretizing against a common Foe is not that which strengthens the Adversary but when these several Parties divide in heart and hand by mutual conflict that impedes their joining for the common good which is the native Fruit of one prevailing Party's persecuting the rest And this the Papists labour to effectuat whose drudgery he and his Brethren do with all their might while they daily labour to keep us off and at under with