Political Pamphlets | Page 5

called in modern political slang a 'crossbench mind'
not only during the madness of the Popish plot, during the greater
madness of James's assaults on the Church, the Constitution, and
private rights, but also (after the Revolution) towards William of
Orange. Born about 1630 he died in April 1695, leaving the fame,
unjustified by any samples in those unreported days, of the greatest
orator of his time, a reputation as a wit which was partly inherited by
his grandson, Chesterfield, and the small volume of Miscellanies, on
which we here draw. The pamphlet itself appeared in April 1687.)

A LETTER TO A DISSENTER, UPON OCCASION OF HIS
MAJESTY'S LATE GRACIOUS DECLARATION OF
INDULGENCE
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 persuaded by truth, whenever it appeareth to you. It
ought not to be the less welcome 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 public be so tied 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 surprised 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 yourselves less uneasy and obnoxious to authority.
Men who are sore, run to the nearest remedy with too much haste to
consider all the consequences: grains of allowance are to be given,
where nature giveth such strong influences. When to men under
sufferings it offereth 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 persuade 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 also 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 public 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
yourselves 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 Journals 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 expressly forbid to the Mahometans, than
giving heretics liberty to the Papists. They are no more able to make
good their vows to you, than 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