will blame them, that after so many discoveries of their truculent treachery they dare not trust them: and besides, they think it sinful, scandalous, and inconvenient to seem to homologate this toleration, the wickedness whereof they are convinced of, from these reasons. I. Considering the granter in his personal capacity, as to his morals, they look upon him as a person with whom they cannot in prudence communicate, in any transaction of that nature. First, because being in his principles and practice professedly treacherous, yea, obliged to be both perfidious and cruel by that religion whereunto he is addicted, he cannot be trusted in the least concerns, let be those of such momentous consequence as this, without a stupid abandoning of conscience, reason and experience. Since both that known principle, that 'no faith is to be kept to 'hereticks,' which is espoused by all papists, does to them justify all their lying dissimulations, equivocations, and treacheries imaginable; and that lateran canon, that enjoins kings 'to destroy and extirpate 'hereticks, under pain of excommunication,' does oblige them to be cruel; besides what deep engagements he is known to be under by oaths and promises to the pope, both in his exile, and while a subject, and since he came to the crown; which make him, to all considering persons, to be a person of that character, whose deceitful dainties are not to be desired, and that when he speaketh fair is not to be believed, for there are seven abominations in his heart. Of which open and affronted lies we have a sufficient swatch, both in his proclamation for Scotland, and declaration for England; where he speaks of his constant resolves of 'uniting the hearts of subjects to God in religion, and to their neighbours in christian love, and that it never was his principle to offer violence to any man's conscience, or use invincible necessity against any man on the account of his persuasion;' and that their property was never in any case invaded since his coming to the crown; and that it hath been his constant sense and opinion, that 'conscience ought not to be constrained, nor people forced to matters of mere religion.' To which his uninterrupted endeavours to divide us from God, and from one another, that he might the more easily destroy us, and his constant encroachments upon laws, liberties, and properties, and all interests of men and christians for conscience sake, do give the lie manifestly. And it must be great blindness not to see, and great baseness willingly to wink at that double-faced equivocation, in matters of mere religion; by which he may elude all these flattering promises of tenderness, by excepting at the most necessary and indispensible duties, if either they be such wherein any other interest is concerned, beside mere religion, or if their troubles sustained thereupon be not altogether invincible necessities. Hence the plain falsehood and