_A._ To give the Parliament another colour for their accusation on foot of the King, as to introducing of Popery, there was a great controversy between the Episcopal and Presbyterian clergy about free-will. The dispute began first in the Low Countries, between Gomar and Arminius, in the time of King James, who foreseeing it might trouble the Church of England, did what he could to compose the difference. And an assembly of divines was thereupon got together at Dort, to which also King James sent a divine or two, but it came to nothing; the question was left undecided, and became a subject to be disputed of in the universities here. All the Presbyterians were of the same mind with Gomar: but a very great many others not; and those were called here Arminians, who, because the doctrine of free-will had been exploded as a Papistical doctrine, and because the Presbyterians were far the greater number, and already in favour with the people, were generally hated. It was easy, therefore, for the Parliament to make that calumny pass currently with the people, when the Archbishop of Canterbury, Dr. Laud, was for Arminius, and had a little before, by his power ecclesiastical, forbidden all ministers to preach to the people of predestination; and when all ministers that were gracious with him, and hoped for any Church preferment, fell to preaching and writing for free-will, to the uttermost of their power, as a proof of their ability and merit. Besides, they gave out, some of them, that the Archbishop was in heart a Papist; and in case he could effect a toleration here of the Roman religion, was to have a cardinal’s hat: which was not only false, but also without any ground at all for a suspicion. _B._ It is a strange thing, that scholars, obscure men that could receive no clarity but from the flame of the state, should be suffered to bring their unnecessary disputes, and together with them their quarrels, out of the universities into the commonwealth; and more strange, that the state should engage in their parties, and not rather put them both to silence. _A._ A state can constrain obedience, but convince no error, nor alter the mind of them that believe they have the better reason. Suppression of doctrines does but unite and exasperate, that is, increase both the malice and power of them that have already believed them.