our felves therefore, and refift the common enemy, it concerns us mainly to agree within our felves, that with joynt forces we may not only hold our own, but get ground; and why fhould we not? The Gospel commands us to tolerate one another, though of various opinions, and hath promised a good and happy event thereof, Phil. 3. 15. Let us therefore as many as be perfect be thus minded; and if in any thing ye be otherwife minded, God fhall reveal even this unto you. And we are bid, 1 Theff. 5. 21. Prove all things, hold fast that which is good. St. Paul judg'd that not only to tolerate, but to examine and prove all things, was no danger to our holding fast of that which is good. How fhall we prove all things, which includes all opinions at least founded on Scripture, unless we not only tolerate them, but patiently hear them, and seriously read them? If he who thinks himself in the truth profeffes to have learnt it, not by implicit faith, but by attentive study of the Scriptures and full perfwafion of heart, with what equity can he refufe to hear or read him, who demonftrates to have gained his knowledge by the fame way? is it a fair course to affert truth by arrogating to himself the only freedome of fpeech, and ftopping the mouths of others equally gifted? This is the direct way to bring in that Papistical implicit faith which we all disclaim. They pretend it would unsettle the weaker fort: the fame groundless fear is pretended by the Romish Clergy in prohibiting the Scripture. At least then let them have leave to write in Latin which the common people understand not; that what they hold may be difcuft among the Learned only. We fuffer the Idolatrous books of Papifts, without this fear, to be fold and read as common as our own. Why not much rather of Anabaptists, Arians, Arminians, and Socinians? There is no Learned man but will confefs he hath much

profited by reading Controverfies, his Senfes awakt, his Judgment fharpn'd, and the truth which he holds more firmly establish't. If then it be profitable for him to read; why should it not at least be tolerable and free for his Ádversary to write? In Logic they teach, that contraries laid together more evidently appear: it follows then that all controverfies being permitted, falfhood will appear more false, and truth the more true: which muft needs conduce much, not only to the confounding of Popery, but to the general confirmation of unimplicit truth.

The last means to avoid Popery, is to amend our lives: it is a general complaint that this Nation of late years, is grown more numerously and exceffively vitious then heretofore; Pride, Luxury, Drunkenness, Whoredom, Curfing, Swearing, bold and open Atheism every where abounding: Where these grow, no wonder if Popery also grow a pace. There is no man fo wicked, but at fomtimes his confcience will wring him with thoughts of another world, and the Peril of his foul: the trouble and melancholy which he conceives of true Repentance and amendment he endures not; but enclines rather to some carnal Superftition, which may pacify and lull his Confcience with some more pleasing Doctrin. None more ready and officious to offer her felf then the Romish, and opens wide her Office, with all her faculties to receive him; eafy Confeffion, eafy Absolution, Pardons, Indulgences, Maffes for him both quick and dead, Agnus Dei's, Reliques, and the like: and he, inftead of Working out his falvation with fear and trembling, ftrait thinks in his heart (like another kind of fool then he in the Pfalmes) to bribe God as a corrupt judge; and by his Proctor, fome Priest or Fryer, to buy out his Peace with money, which he cannot with his repentance. For God, when men fin outragiously, and will not be admonisht, gives over

chastizing them; perhaps by Pestilence, Fire, Sword, or Famin, which may all turn to their good, and takes up his feverest punishments, hardness, befottedness of heart, and Idolatry, to their final perdition. Idolatry brought the Heathen to hainous Tranfgreffions, Romans 2d. And hainous Tranfgreffions oft times bring the flight profeffors of true Religion, to grofs Idolatry: I Theff. 2. 11, 12. For this caufe, God fhall fend them strong delufion that they Should believe a lye, that they all might be damnd who believe not the truth, but had pleafure in unrighteoufnefs. And Ifaiah 44. 18. Speaking of Idolaters, They have not known nor understood, for he hath Shut their Eyes that they cannot fee, and their hearts that they cannot understand. Let us therefore using this last means, last here spoken of, but first to be done, amend our lives with all speed; least through impenitency we run into that stupidly, which we now feek all means fo warily to avoid, the worst of superstitions, and the heaviest of all Gods Judgements, Popery.

The ready and eafy Way to eftablish a Free Commonwealth,

And the Excellence therof, compar'd with the Inconveniences and Dangers of readmitting Kingship in this Nation.

Et nos

Lthough fince the writing of this Treatife, the face of things hath had fom change, Writs for new Elections have bin recall'd, and the Members at first chofen, readmitted from exclufion; yet not a little rejoicing to hear declar'd the Refolution of those who are in Power, tending to the establishment of a Free Commonwealth, and to remove, if it be poffible, this noxious humor of returning to Bondage, inftill'd of late by fom Deceivers, and nourish'd from bad Principles and fals Apprehenfions among too many of the People, I thought beft not to fupprefs what I had written, hoping that it may now be of much more ufe and concernment to be freely publish'd, in the midft of our Elections to a Free Parlament, or thir fitting to confider freely of the Government; whom it behoves to have all things represented to them that may direct thir Judgment therin; and I never read of any State, fcarce of any

Tyrant grown fo incurable, as to refufe Counsel from any in a time of publick Deliberation, much less to be offended. If thir abfolute Determination be to enthral us, before so long a Lent of Servitude, they may permit us a little Shroving-time first, wherin to speak freely, and take our leaves of Liberty. And because in the former Edition, through hafte, many Faults efcap'd, and many Books were fuddenly difpers'd, ere the Note to mend them could be fent, I took the opportunity from this occafion to revise and fomwhat to enlarge the whole Difcourfe, especially that part which argues for a perpetual Senate. The Treatise thus revis'd and enlarg'd, is as follows.

TH

HE Parlament of England, affifted by a great number of the People who appear'd and stuck to them faithfulleft in defence of Religion and thir Civil Liberties, judging Kingship by long experience a Government unneceffary, burdenfom and dangerous, justly and magnanimously abolish'd it, turning regal Bondage into a free Commonwealth, to the Admiration and Terrour of our emulous Neighbours. They took themselves not bound by the Light of Nature or Religion to any former Covnant, from which the King himself, by many Forfeitures of a latter date or discovery, and our own longer confideration theron, had more and more unbound us, both to himself and his pofterity; as hath been ever the Justice and the Prudence of all wife Nations that have ejected Tyranny. They covnanted to preserve the King's Perfon and Authority, in the prefervation of the true Religion, and our Liberties; not in his endeavouring to bring in upon our Confciences, a Popish Religion; upon our Liberties, Thraldom; upon our Lives, Destruction, by his occafioning, if not comploting, as was after discovered, the Irish Maffacre; his fomenting and arming the Rebellion; his covert