And here I fhall fhut up this Confideration with one Remark, and it is about the Council of TRENT. The Design of which Council, in all the Princes that were so earneft for the calling it, was to humble and reduce the Power of the PAPACY; and great and fierce Oppofition was made against it all along by the Prelates and Ambaffadors of those Princes; but fo far were they from prevailing, that the PAPACY weather'd out the Storm, and fixed it felf deeper and ftronger than ever it was before. But what Method did it take, thus to settle it felf? Why in a Word, no other than a pofitive Resolution not to yield or part with any thing; not to give way either to the Importunity or plausible Exceptions, nor, which (is more) to the Power of those Princes. So that (as the Writer of the Hiftory of the Council observes) notwithstanding all thofe violent blufters and affaults made on every fide against the Papal Power, yet in the End, the Patience and Refolution of the Le. gates overcame all.

Now

Now what may we gather from hence? Why furely this very naturally; that if Courage and Refolution fhould be of fuch force to fupport a bad Caufe, it cannot be of lefs to maintain and carry on a good one; and if this could long prop up a rotten Building, that had no Foundation, why may it not only ftrengthen, but even perpetuate that which has fo firm an one as the Church of England ftands upon? And now, to fum up all, could St. Paul find it neceffary to take fuch a Peremptory Courfe with those Erroneous Diffenters in the Church of Galatia, as not to give place to them, no not for an hour; and is it not more neceffary for us, where the Pretences for Schifm are lefs plaufible, and the Perfons perverted by it more numerous! Let us briefly lay together the Reasons and, Arguments why we should deal with our Diffenters, as St. Paul did with those, not to give them place at all, because,

ift, By our yielding or giving Place to them, we have no rational ground to con

clude

clude we fhall gain them, but rather encourage them to encroach upon us by farther Demands; fince the Experience of all Governments have found conceffions fo far from quieting Diffenters, that they have only animated them to greater and fiercer Contentions.

2dly, By our yielding or giving place to them, we make the Established Laws (in which these Men can neither prove injuftice, nor inexpedience,) fubmit to them, who in Duty, Reason and Confcience, are bound to obey thofe Laws.

3dly, By our yielding or giving place to them, we grant to thofe, who being themselves in Power, never thought it reasonable to grant the fame to others, in the fame Cafe.

4thly, By our yielding or giving place to them, we bring a pernicious incurable Evil into the Church, if it be by a Comprehenfion; or fpread a fatal Contagion round about it, if it be by Toleration.

5thly, By our yielding to thefe Men in a way of Comprehenfion, we bring those into the Church, who once destroy'd and pulled it down as Unlawful and Unchristian, and never yet renounced the Principles by which they did fo; nor (is it to be feared) ever will.

6thly, By fuch a Comprehenfion we en. deavour to fatisfie thofe Perfons, who could never yet agree among themselves about any one Thing or Constitution, in which they would all reft fatisfied.

7thly, By Indulging them this way, we act partially, in gratifying one Sect, who can pretend to no Favour, but what others may as juftly claim, who are not comprehended; and withal imprudently, in Indulging one Party, who will do us no good, to the exafperation of many more, who have a greater Power to do us hurt.

8thly, By fuch a Conceffion we Sacrifice the Conftitutions of our Church to

the

the Will and Humour of those, whom the Church has no need of, neither their Abilities, Parts, Piety or Interest, nor any thing else belonging to them confidered.

9thly, And Laftly; By fuch a course we open the Mouths of the Romish Party against us; who will ftill be Reproaching us for going from their Church to a Conftitution, that we our felves now think fit to relinquish, by altering her Difcipline, and the Terms of her Communion; and may justly ask us where, and in what kind of Church or Conftitution, we intend finally to fix.

These, among many more, are the Reafons why we contend, that our Diffenters are not to be given place to.

But after all this, may it not be asked, Whether it were not better to fubmit to the afore-mentioned Inconveniencies, ra: ther than the Church fhould be utterly Ruined? To this I Anfwer, That the Cafe is fallacioufly put, and fuppofes that'

if