THE Religion of England considered, not only as established by Law, but as rooted in the Nation, and generally embraced, is that which is called Protestant, and is no other then Christianity re­covered out of the Antichristian Apostacy, and reformed from the Corruptions of later Ages, after the Primitive Pu­rity; receiving the holy Scriptures as the perfect Rule of Christian Faith and Life.

How beit, in this Realm there be three different Parties of most important consideration: The first consists of those Protestants that zealously adhere to the English Ecclesiasti­cal Polity, and call themselves the Church of England. The [Page 2] second sort is of those Protestants that receive the Do­ctrine of Faith contained in the Articles of Religion, but are dissatisfied in the form of Ecclesiastical Polity. These by their Adversaries have been usually called Puritans. The third is of those that utterly reject the Reformation, and remain united to the Pope as their Spiritual Head, and call themselves Roman-Catholicks.

Hereupon an impartial serious Observer, respecting the Common Good, may be induced to make inquiry, How agreeable or dis-harmonious each of these Three are to the Publick Weal; as also, What proportion they bear to each other; and whether those under the Legal Establish­ment, or the Dissenters, preponderate in the Ballance of the Nation; or whether the Established preponderate in that degree which is requisite in true reason of Govern­ment.

THE Roman-Catholicks in England, considered not barely in their Number, but in their Rank and Qua­lity, being Rich and Powerful, and Strong in Alliances, are very momentous, and seem to be capable of great Designs, especially in conjunction with Foreign Interests.

In these times they have taken much Liberty and Bold­ness, with an undisturbed Security, and lately have been observed to be more then ordinarily active, jocund and confident of the effect of their Mutual Correspondencies; and manifold passages of dangerous appearance have been every where spoken of; in so much that the Nation hath ta­ken an Alarm, and the PARLIAMENT judged the Mat­ter worthy of their Search, and appointed a Committee to receive Informations.

[Page 3]This Party hath high pretensions of Merit towards the King, and all that are called Royallists; and they seek apparently more then Indulgence and Safety, even High Power and Trust, as if they were the true and sure Confi­dents of this State. Such Claims as these, challenge a se­rious Debate. For a Charge of a high nature (as them­selves have taken notice) hath been of a long time pro­secuted against Popery, viz. That it disposeth Subjects to Re­bellion. That it persecutes all other Religions within its reach. That wheresoever it finds incouragement, it is restless, till it bear down all, or hath put all in Disorder. Till they make a better Defence then the world hath yet seen, we take the just liberty of insisting upon this Charge, and examining first, How benign or safe the influence of Popery is upon any State or Kingdom whatsoever; and then how it doth comport with the State of England, whose Basis is the Pro­testant Religion, setled by Law, and by length of time ge­nerally spred, and deeply rooted in the Nation, and so­lemnly and constantly avowed by Prince and People.

VVHat hath been the constant practice of the Popes, who are the Head of the Roman Faith, the Universal consent of History bears record. What con­tinual thundering of Excommunications hath sounded throughout the Christian world in all Ages, since the be­ginning of the Papal Reign, against Kings, Emperors, and other Princes and States that presumed to dispute their Di­ctates, or cross their Designs, to the loosing of Subjects from the Bonds of Allegiance, and the deposing of Sove­raigns? What unexampled Abasements hath the Imperial Majesty suffered in the Persons of sundry Emperors, by pro­digious [Page 4] instances of Papal Pride; which, though enough to stir up the indignation of mankind, are applauded by fa­mous Writers, Champions of the Court of Rome? The Popes Temporal Dominions began and grew up in Rebelli­on and Usurpation, for which cause they have nourished Factions, and filled the world with Warrs and Tumults, and maintained most outragious and tedious Conflicts with ma­ny Emperors, even till they had crippled and broke the back of the Empire it self.

And these practices are justified by their Decretals and Canons, and Divines of greatest Authority, and some of their Councils, ascribing to the Pope a Power of Deposing Princes that are Heretical, or favourers of Hereticks. The Jesuits Doctrine of KING-KILLING, hath made them odious; and if some passages can be alledged out of their Writings against taking away the Lives of Princes, their declared meaning is, That a King deposed by the Pope, be­comes Tirannus titulo, and is no more a Lawful King, and then what follows, is easily understood. Those of the Church of Rome that disavow these things, should mind their contradiction to the Faith they own, in leaving their Popes, Divines and Canonists in a point of such import­ance. But how potent the influence of the Court of Rome, and the Agency of the Jesuits is for the diffusing of those Principles into the most and chiefest of the Roman-Catho­licks, is not unknown.

If the undisturbed Government of the Emperor, and of the King of Spain in later times, be brought forth as an instance of the Loyalty of Popish Subjects, or an argument of the soundness of Popish Principles; it must be consi­dered, That the House of Austria have made their devo­tion to the See of Rome, their grand and appropriate In­terest, and that See hath a main dependance on those Prin­ces; and both it and they have the same active Votaries [Page 5] throughout Christendom, the Jesuits and their Adherents. As for the Kingdom of France, the State of Venice, and others acknowledging the Popes Headship, they have had enough to do, and they would have more, if either them­selves were weak, and less formidable to the Pope, or the Popes lightning and thunder were now as dreadful as in former Ages. Even in Popish Countreys the abuses of Papal Power, and the Intrigues and Interests of the Court of Rome are a little better discerned; therefore those Princes and States can make the better terms for themselves; yet if either the former degree of ignorance and stupid devotion to that See, shall return upon their people, or the like oc­casions of embroiling or breaking States, shall revive, they must accept the Popes conditions, and submit to the former yoke.

But if the Princes of that Profession can in this our more knowing Age, with much ado hold their Subjects in obedi­ence, against the Acts of Rome; yet the question concern­ing England remains intire, Whether a Protestant Prince can with good reason confide or repose himself in the Loy­alty of his Popish Subjects? and more especially, Whe­ther the fore-mentioned Popish Claims do in any wise comport with the State of England, whose Basis is the Pro­testant Religion?

No other Religion gives the Priests such an Empire over the Conscience, as the Popish doth. The Principles of that Belief, and the Order and Frame of that Church, are directed to this end, and the people are miserably inthral­led to the will of their Clergy. By Auricular Confession the Priests have a constant inlet into the hearts of men, by injoyning Penances and works of Devotion, they exercise a spiritual Dominion over them. Hereby they have dayly opportunity, and advantage enough to excite them to any notable Exploits for the Catholick Cause; unto which kind [Page 6] of services they fix an Opinion of the highest Merit, either for discharge from the pains of Purgatory, or for the ac­quest of a greater Reward in Glory: Yea, dissolute per­sons may be easily drawn to such Attempts, in hope of ma­king compensation for a loose and lewd life; and when they suffer for Sedition or Treason, they are held to ac­quire the glory of Martyrs and Confessors. Add here­unto their Belluine hatred of Hereticks, and vile esteem of their persons: And in all this, their Church's supposed Infallibility warrants this blind obedience, and brutish con­fidence. And to make void all the security that can be gi­ven between Prince and people, the Pope under pretence of Equity and Necessity, undertakes to dispence with Oaths, and with all Laws both Civil and Divine. Be­sides all this, there is the Jesuits peculiar Discipline, most exquisite for blind obedience and resolution, and conse­quently, for any great and strange Attempts.

Things past may afford prognosticks of thing to come. May Englands constant Experience be taken for Evidence in the case In the Reign of Ed­ward the sixth▪ a formi­dab'e Rebellion was raised for recovery of the Mass.. The Reign of Queen Elizabeth, after the Protestant Reformation had gotten the stated possession of this Kingdom, was infested with a continued succession and series of Treasons, for the re-introducing of Popery, carried on by the English Papists with an indefatigable and implaca­ble Spirit, proceedings from Causes peculiar to that Re­ligion.

During the first ten years, they conformed to the Church of England; but afterwards, to testifie their union with the Pope, they became a divided party in this State. For them the Queen being found unmoveable, the Pope publish­ed his Declaratory Sentence against Her, by which all Her Subjects were absolved from the Oath of Allengiance, and [Page 7] an Anathema denounced against those that thence forth obey Her. The Popish Rebellion in the North breaks out. Many horrid attempts of Violence upon Her Majesties Person, were plotted one after another for many years together, as that of Dr. Story, of Parry, of Arden and So­mervile, of Throgmorton, of Babington and his Complices, besides the concurrent Commotion in Ireland Dr. Parry confessed, that having promised at Rome to kill the Queen, he was troubled in Conscience about it, till he had read Dr. Allen's Book, which taught, That Princes ex­communicate for Heresie, were to be deprived of Kingdom and Life; which Book, he said, did vehe­mently excite him to pro­secute his Enterprise.. In these several Treasons, many of the Seminary Priests were forward and active. The great and setled Design, was the advancing of the Queen of Scots, to the Crown of England; wherein were ingaged the Pope, and Spaniard, and French King, and Duke of Guise, in conjun­ction with the English Papists, making use of her Title to set on foot those many desperate Enterprises against the Queen.

After the death of the Queen of Scots, they raised a new Title to the Crown in the House of Spain. The me­mory of Eighty Eight, will be an everlasting Monument of Papistical Cruelty and Treason. Cardinal Allen the first founder or procurer of the Foreign Seminaries, a person admired as well by the Secular Priests, as Jesuits, penned a Treatise with all the Rhetorick he had, to excite the English Catholicks to joyn with the Spaniards. Among the For­ces in the Low-Countries prepared for this Invasion, were seven hundred English Fugitives. After the Spanish Arma­do was dissipated, the Jesuits had not done. They would have stirred up the Earl of Derby to assume the Title of the Kingdom; they plotted the poysoning of the Queen by Lopez her Physician; they excited Villains to dispatch her by bloody hands, and they never left soliciting the King of Spain, till he twice attempted another Invasion. In those [Page 8] times Parsons his Book of Titles was famous, wherein he set up divers Competitors for the Crown, preferring the Infanta before all others, and slighting King James his Ti­tle, as having but few Favourers, and little accounted by Catholicks.

The Roman party could be provoked to these mischiefs by no other impulse then the impetuous zeal of their Su­perstition. Some of their own did then publsh to the world their important Considerations, to move all true Catholicks to acknowledg, That the proceedings of Her Majesty and the State, with them, since the beginning of Her Reign, had been mild and merciful. In the several times of those mischievous designments, though some priests were executed, yet those that were found mode­rate in their Examinations, obtained Mercy, and a great number of them that by Law were obnoxious to death, were spared from that extremity, and only banished. It is true, that certain Secular priests did impute all those Trea­sons to the Jesuits and their Adherents, and fully charged them with all the aforefaid matters of Fact, in terms of highest aggravation, acquitting all other Catholicks. But it must be noted, that the Jesuits were in greatest reputati­on, and had the predominant influence upon the English Pa­pists in general, and (as appears by the Seculars loud Com­plaints) had such a power of disposing the Alms collect­ed for their prisoners, and other sufferers, that such as com­plied not with their purposes, were debarr'd of relief, and pined for want. And by their counsels, the Foreign Se­minaries, those Nurseries of Disloyalty were wholly sway­ed. And 'tis observable, That the agrieved Seculars never published their pretended abhorrency of these Treasons, till they were over-past, and themselves, being driven to despair by the Jesuits potency, were forced to take shelter under a great Prelate of the Church of England.

[Page 9]The same Spirit of Disloyalty was as active and vigorous in that Kings time, who at his first entrance, found himself excluded from Title to the Crown, by two Papal Breves, the ground-work of that Infernal Plot of matchless Vil­lany and Cruelty, the GUNPOWDER-TREASON. After the defeat of which horrid Conspiracy, the Projects of Rome proceeded not in such down-right Rebellions, which always miscarried; but in ways more secretly undermining Religion, and as truly destructive to the Interest of King and Kingdom.

THE second Branch of the Charge against Popery, is, That it persecutes all other Religions within its reach. In the Church of Rome, for many by-past Ages, the Meek­ness of Christ, and the Dove-like nature of his Spouse hath not appeared, but the Cruelty of that great Whore that was drunken with the Blood of the Saints, and of the Mar­tyrs of Jesus. All that cast off her yoke, and disown her pretended Infallibility, are with her no better then Here­ticks, though they intirely own all the Articles of the Chri­stian Faith received by the ancient Church. And Hereticks are esteemed more vile then dogs; and it is held meritori­ous to abuse and torment them. Her Laws have made their punishment to be the sharpest kind of death, Burning alive inexorably inflicted. By this Romish Wrath and Fury were Three hundred Martyrs sacrificed in Queen Maries time, for not believing the Sacramental Bread to be turned into the Substance of Christs Body, against the most clear and di­stinct perception and reason of all Mankind.

But can humane Nature hear, without horror, the report of that direful Consistory, called the Holy Inquisition, esta­blished [Page 10] in those Countries where Popery is in full sway. Doubtless that Church whose Religious Orders in a solemn and Sacred Judicatory, shall commit such horrid Outrages as are indeed acted by those Infernal Judges, upon pretence of Justice and Piety, must needs be a School of Universal Cruelty for all her Adherents.

The Popish hath outgone the Pagan Cruelty. What Trea­chery and Villany hath been acted! What barbarous In­dignities have been offered in ways as immodest and shame­less, as outragious and merciless, upon pretence of zeal a­gainst Hereticks! What varieties of strangely-devised Torments have been inflicted upon the Servants of Christ, without sparing Age, Sex, or Condition! Nor hath such work been done onely in our Age or Country, but in all Ages successively, and Countries universally, that were im­bued with Romish Principles: Witness the huge slaughters of the Waldenses, the persecutions of the Bohemian Bre­thren, and of many others throughout Christendom in the former Ages: And since Protestant-Reformation, how have the Romish Zealots filled Europe with the slaughters of Christians within their reach, in France, Germany, Spain, Italy, England, Scotland, the Netherlands. In Ireland, Piedmont and Poland, their Cruelty is fresh in memory. And the slain cannot be numbred for multitude; they were killed by Thousands, Ten thousands, Hundred thousands, at one and the same Persecution. And the Tragedies have been acted where the Name of Protestant was well known, yea, where Protestants were under the shelter of the Law. For the Jesuits uncessantly stir up the Princes to fall upon their people against Law, and without provocation given, and after things have been setled, to break their Agreements with them. And the Pope himself is the Contriver or Applau­der of these Mischiefs, and the succesful execution there­of, is received at Rome with joy and triumph, as the Mur­therers [Page 11] in the Parisian Massacre were highly extolled by the Pope, and rewarded with such spiritual Graces as his Holiness useth to bestow.

MAy we judg by these things, how a Party devoted to the See of Rome, are to be trusted and cherished in a Protestant Nation, who mind the securing of themselves and their posterity, from the sharpest Persecutions; espe­cially considering the Third Branch of the Charge, That in any State, where they find advantage, or fit matter to work upon, they are restless, till they bear down all, or put all in disorder.

Popery hath its formed Combinations, and se [...]led Corre­spondencies over all Christendom, under the Supreme Di­rection and Government of the Congregation at Rome, for the propagation of the Faith; which sent over swarms of Seminary Priests, Jesuits, and Fryars of all sorts, who made their Hives in England.

The several PARLIAMENTS of the later times of King James, represented to the King how the Popish Recusants had dangerously increased their Numbers and Insolencies, having great expectation from the Treaties with Spain, and the interposing of Foreign Princes for Indulgence to them; how they openly and usually resorted to the Churches and Chappels of Foreign Ambassadors, their more then usual concourse to the City, and their frequent Conventicles and Conferences there; how their children were educated in many Foreign Seminaries appropriated to the English Fugitives; what swarms of Priests and Jesuits came into the Land; many Popish and Seditious Books licentiously [Page 12] printed and dispersed. From which Causes, as from bitter Roots, most dangerous Effects both to Church and State would follow. For the Popish Religion is incompatible with ours; it draws with it an unavoidable dependance up­on Foreign Princes; it opens a wide gap for popularity in any who shall draw too great a party; it hath a restless spi­rit, and will strive by these gradations. If it once get con­nivance, it will press for Toleration; if that should be obtained, it must have an Equality; from thence it will aspire to a Superiority, and never rest till it hath wrought the subversion of true Religion.

In the several PARLIAMENTS of King Charles the First, not one Publick Grievance was more insisted on, then the Growth of POPERY. In the Third PARLIAMENT of that King, at a Conference between the Lords and Commons about Popish Recusants, one of the Principal Secretaries of State spake thus: ‘Give me leave to tell you what I know, That These now both vaunt at home, and write to their Friends abroad, they hope all will be well, and doubt not to prevail, and win ground upon us: And a little to awaken the Care and Zeal of our Learned and Grave Fathers, it is fit that they take notice of that Hierarchy, which is already Established in com­petition with their Lordships: For they have already a Bishop consecrated by the Pope. This Bishop hath his subalternate Officers of all kinds, as Vicars General, Arch-Deacons, Rural Deans, Apparitors, and such like; neither are these nominal and titular Officers alone, but they all execute their Jurisdiction, and make their ordina­ry Visitation throughout the Kingdom, keep Courts, and determine Ecclesiastical Causes; and, which is an argu­ment of more consequence, they keep ordinary intelli­gence by their Agents at Rome, and hold correspondencies with the Nuncio's and Cardinals both at Bruxels, and in [Page 13] France. Neither are the Seculars alone grown to this height, but the Regulars are more active and dangerous, and have taken deep root. They have already planted their Societies and Colledges of both Sexes. They have setled Revenues, Houses, Libraries, Vestments, and all other necessary provisions to travel, or stay at home; nay, even at this time they intend to hold a concurrent Assem­bly with this Parliament.’

In Ireland a Popish Clergy far more numerous then the Pro­testant, was in full exercise of all Ecclesiastical Jurisdiction, by Arch-Bishops, Bishops, Vicars, General Officiats, and a Vicar Apostolical. And they had a special Cardinal at Rome for their Protector.

Among other Projects, a Consultation and Overture of reconciling England and Rome, was set on foot. Some of E­minency in the Church of England, gave advantage to the Project, by declaring, That only the Puritans among the Protestants, and the Jesuits among the Papists, obstructed the Peace of Christendom. Some prime Agent of the Pope, made a solemn offer of a Cardinalship to Bishop Laud, at the time of his translation to the See of Canterbury. San­cta Clara presumed to dedicate his Book to the King, where­in the Articles of the Church of England were examined by the Roman Standard, and distorted to the sense of the Council of Trent. The Pope had Three Nuncio's, Panza­ni, Con, and Roseti, successively residing in England, to work upon this State by advantage of the Project of Reconci­liation.

This Faction had many Irons in the Fire, and many strings to their Bow. They had their Agents in Court, City and Country. They had their Spyes in the Houses of great men, and such as kept continual watch over them that had the chief sway of Publick Affairs. Their work was to raise and foster Jealousies between the King and His Peo­ple, [Page 14] to cast things into the hurry of Faction, Prejudice and confused Motion. And whether the Court or Popular Fa­ction prevailed, they thought it equally advantagious to their Designs, which was to unsettle the present State, and work Mutations. Such Incendiaries are the Factors of Rome, and such busie Engineers in the Confusions of Christendom. Can any that considers the foregoing passages, doubt of the powerful and special Agency of the Court of Rome, in the Commotions that followed. A Venetian Agent in En­gland, intimate with Nuncio Panzani, and privy to all his Negotiations, made this Observation; If one may make judgment of things future, by things past, this Realm so divi­ded into many Factions in matter of Religion, and that of the Catholick increasing daily, will in time be troubled and torn with Civil Warrs.

THE great Plea and boasting of the Romanists, is, Their pretension of Merit in the King's Cause. The truth is, the Papists knew that the PARLIAMENT was fully bent, and deeply engaged against them, and there­fore despaired of any good to themselves by a direct and open compliance with them, whatever undiscerned influ­ence they might have on their Counsels: So that Neces­sity made them to serve the King in that Warr. And they brought neither Success nor Reputation to His Majesties Affairs; nor did He care to own their Assistance more then as justified by the present necessity. And they have little reason to upbraid the Protestants with the scandal of that Warr; for whatsoever was alledged in defence thereof, by the PARLIAMENT and their Adherents, as much [Page 15] hath been written by very Eminent School-men and Do­ctors of the Roman Church, for the Interest of the people, and the Consent of the Cities and the Peers in Defensive Arms. Which they have written over and above their pe­culiar Principle of the Popes Universal Power of Depo­sing Kings that are unfit for Government.

As for the woful Catastrophe of those Commotions, it hath been manifested to the world by such as undertook to justifie it, when Authority should require: That the year be­fore the Kings death, a select number of Jesuits being sent from their whole Party in England, consulted both the Fa­culty of Sorbon, and the Conclave at Rome, touching the Lawfulness and Expediency of promoting the Change of Government, by making away the King, whom they de­spaired to turn from his Heresie: It was debated and conclu­ded in both places, That for the Advancement of the Ca­tholick Cause, it was Lawful and Expedient to carry on that Alteration of State. This Determination was effe­ctually pursued by many Jesuits that came over, and act­ed their parts in several Disguises. After that execrable Fact was perpetrated on the Person of our Soveraign, if we may believe most credible reports, there were many Witnesses of the great joy among the English Convents and Seminaries, and other companies of Papists beyond Sea, as having overcome their great Enemy, and done their main work.

Many of their Chief ones sought the favour of the U­surpers, with offers of doing them service. One of great note among them, in a Book entituled, Grounds of Obedi­ence and Government, undertook the solution of the Grand Case of those Times: That if a People be dissolved into the State of Anarchy, their Promise made to their ex­pelled Governour, binds no more; they are remitted to the force of Nature to provide for themselves. That the old Ma­gistrates [Page 16] Right, stands upon the Common Peace, and that is transferred to his Rival, by the Title of Quiet Possession. Conformably to these Principles, they address their Pe­tition, To the Supream Authority, the PARLIAMENT of the Commonwealth of England. They affirmed, They had generally taken, and punctually kept the Engagement; and promised, That if they might enjoy their Religion, they would be the most quiet and useful Subjects.

Of their Actings since His Majesties Restauration, and the Jealousies and Rumours about them, let men judg as they find by the Evidences that are given.

AND now let it be duly weighed, Whether the Pa­pists of these Dominions have in later times chang­ed their former Principles and Interests, or have only ta­ken another method of greater Artifice and Subtilty, as the change of times hath given them direction and advan­tage. The scope of the whole preceding Discourse, is to call in question those high pretensions of theirs, and to cross their Aims at great Power and Trust: But it is not directed against the Security of their Persons or For­tunes, or any meet Indulgence or Clemency towards them. Let them have their Faith to themselves, with­out being vexed with snares, or any afflicted; the State always providing to obviate the forementioned Princi­ples and Practices of Disloyalty, and the diffusing of the leaven of their Superstition. The Inference of the whole is this, That they be not admitted to a capacity of evil and dangerous influence upon the Affairs of the Kingdom, or of interrupting and perplexing the course of things that con­cern the publike.

AS true Religion is the most Noble End, so it is the best Foundation of all Political Government. And it is the felicity of the State of England, to rest upon this Basis, even Reformed Christianity, or the Primitive and Apostolick Religion recovered out of the Apostacy of the later times, and severed from that new kind of Paganism, or Pagano-Christianism, under which it lay much oppressed and overwhelmed, but not extinguished. Its wholsome Do­ctrine contained in its publick Confessions, makes good Christians, and good Subjects. It teacheth obedience to Civil Magistrates, without the controle of any Superior or Collateral Power. Nor is it concerned, if dangerous Positions fall from the Pens of some Writers. And not­withstanding the Adversaries Cavils, the Divines of Au­thority and solid Reputation in the Protestant Churches, do with a general Consent maintain the Rights of Princes and Soveraign Powers, against all Disobedience. If any aberration in Practice, hath been found in its Professors, it is not to be charged therewith, because it condemns it; but the general practice in this point, hath been conformable to the Doctrine.

The Reformation in England, for its Legality and Or­derliness, is unquestionable. In Germany it was setled and defended by Princes and free Cities, that governed their own Signiories and Territories, paying only a respect of Homage to the Emperor. In Helvetia it began by the Se­nates of the Cantons. It was received in Geneva by that Republick, after the Civil Government had been reformed by strong Papists. In the Provinces of the Netherlands it [Page 18] was spread many years before the Union against the Spani­ard; which Union was not made upon the score of Reli­gion, but of State. The manner of its beginning in Scot­land, is by some attributed to a National Disposition, the asperity and vehemency thereof, is said to be greater in times of Popery, and to be much mitigated by the Refor­mation. For France, we may take the Testimony of King JAMES, who was jealous enough for the Power of Kings. He said, That he never knew yet, that the French Prote­stants took Arms against their King. In the first Trou­bles, they stood only upon their Defence; before they took Arms, they were burned and Massacred every where. The first Quarrel did not begin for Religion, but because when King Francis the Second was under Age, they had been the refuge of the Princes of the Blood expelled from the Court, who knew not else where to take Sanctuary; and that it shall not be found that they made any other Warr.

It is not for this Discourse to intermeddle with all the Actions of Protestant Subjects towards their Princes, that have happened in Christendom: Let them stand or fall by the Laws and Polity under which they live. Whensoever they have been disloyal, they have swerved from the known and received Rules of their Profession. Through the corruption of Mankind, Subjects of whatsoever per­swasion, are prone to Murmurings and Mutinies. Some­times Oppression makes them mad. Sometimes a Jealousie of Incroachments upon their Legal Rights and Liberties, raiseth Distempers and Contests. And sometimes an un­bridled, wanton affecting of inordinate Liberty, makes them insolent and licentious. But over and above these common Sources of Rebellion, Popery hath a peculiar one, and that of the greatest Force, the Conscience of Religious Obligations, and the Zeal of the Catholick Faith. Protestants have never disowned their King for dif­ference [Page 19] in Religion, as the most of the Roman Catholieks of France dealt with Henry the Fourth, by the Popes in­stigation. And in their greatest Enormities, they have ne­ver attempted the Stabbing and Poysoning of Princes that stood in their way, which the Jesuits teach their Di­sciples.

AS the Protestant or Reformed Religion, is the true Primitive Christianity, so it is the stable and perma­nent Interest of England, and the sure Foundation of its Prosperity. The King of England is the most Mighty Prince of this Profession, and becomes the more Potent over Christendom, by being the Head and Chief of the whole Protestant Party: And it is well known, That by the Support and Defence of this Cause, the Nation hath encreased in Honour, and Wealth, and Power.

The Peoples rooted Aversness from Popery, is most ap­parent, and their Jealousies work upon any more then usu­al Insolence or Confidence of the Papists. The Royallists as well as others, have been Allarm'd, and manifested their Zeal against it. And His Majesties Aversness from it, is so fully declared by His Constancy amidst Temp­tations, in the time of His Exile, and now since His Re­turn, that for His Honours sake, it is made very penal for any to suggest that He would introduce it; the Law pre­suming, That such suggestion must needs proceed from an evil mind.

And what Prince that hath cast off the Popes yoke, would willingly come under it again? A Foreign States­man of the Roman Profession, hath observed it as a Barr [Page 20] against the projected Reconciliation between England and Rome, That it could not be effected without Concessions on both sides, contrary to the Maxims of both parties. This Realm (saith he) is perversly addicted to maintain its own resolute Opinion of Excluding the Popes Authority. And the Court of Rome is more sollicitous to remove whatsoever is contrary to its Temporal Grandure, then to extirpate such Heresies as this Realm is infected with. To instance in that one point of the Approbation or Toleration of the Oath of Allegiance; though some Catholick Doctors had with their Tongues and Pens maintained the lawfulness of that Oath; yet thereby, and by opening some other points of high consequence, they had so displeased the Pope, that could they have been catch't, they were sure to have been burn'd or strangled for it. But what allurement is there to dispose the Monarchs of the Earth to subject themselves to the Sacerdotal Empire of Rome, or to endeavour an Ac­commodation with it? Hath Popery its advantages to di­spose Subjects to security and blind obedience? So it hath its advantages to loosen the Bonds of Allegiance, and fo­ment Rebellion in Subjects; when Protestancy seasons them with principles of unstained Loyalty. A people nuzled in ignorance and superstition, are more easily sedu­ced from their obedience to Magistrates, and carried head­long by those that have dominion over their Consciences. But Understanding and Knowledg makes men considerate, and more easily manageable by a just and prudent Go­vernment.

As for the Clergy's Interest, though the Protestant Re­ligion doth not affect that excessive Pomp and Splendor of Church-men, which the Popish doth; yet it is taken for granted, That neither Conscience nor Interest will permit the Bishops and Clergy of England, to unite to the See of Rome. Their Doctrine is too pure, and their Judgment too [Page 21] clear for a full compliance with Popery: And they know what it is to come under the Papal Yoke, to divest them­selves, and receive new Orders from Rome, and to be dis­placed and set behind the Veteran Soldiers of the Roman Camp, whose turns must be first served.

IF it be resolved, That Protestancy is the truth of Christia­nity, and also, the stability of England; it follows, That this Profession must not be streightned and lessened, but inlarged and cherished, according to its true Extent; and the Rule and Square of the Ecclesiastical State, must be commensurate thereunto. It should be the measure of all mens Zeal and Activity in Rites and Opinions, whatsoe­ver is necessary to its support and advancement, is constant­ly to be asserted; and about things impertinent thereunto, contention should utterly cease. This is to advance the Kingdom of God among men, and to encrease the Church's glory upon earth. But by needless Schisms and Factions, to weaken the common Interest of Reformed Christiani­ty, is to dissipate the Church of God, and to defeat the great Ends of the Christian Religion, which are, Sound and strong Faith in Christ and his Promises, unfeigned de­votion, purity of heart, innocence and integrity of life, common charity, brotherly love, humility, mutual forbear­ance, and condescention, unshaken peace and concord.

As this Latitude promotes the great Designs of Christs Gospel, so it settles this Nation, and is, for matter of Reli­gion, its right and sure Basis. Every good Foundation, lyes adequate to the Building to be laid thereon: So any Polity [Page 22] Civil or Ecclesiastical, should be proportionate to the peo­ple to be governed thereby. The people that are of mo­ment in the Ballance of this Nation, are, though not uni­versally, yet more generally rooted in Protestantism, as it is taken in its due latitude, and not as unduly restrained by the passions and interests of men: For in this they are one, though divided about lesser things.

There hath been much discord between men of several Perswasions, that throughly accord with each other in the same common Faith, as almost to expunge one another out of the List of Protestants. Surely this is a great error and a disadvantage on all hands, as well to those that stand on the Vantage-ground, as to others: For they that carry it after this sort, do weaken the Common Interest of true Religion, and strengthen the Common Adversary that is irreconcilable, and disparage themselves as a narrow Party or Faction. That all those who heartily embrace the En­glish Reformation established by Law, are Protestants, will not be questioned by men of temperate spirits. And concerning the residue, let the sober-minded judge, Whe­ther they that assent to the Doctrine of Faith contained in the Articles of the Church of England, and do worship God according to that Faith, have right to be esteemed Protestants. Now if Protestancy taken in its due Ex­tent, doth sway the Nation, and is able to settle its Peace against the Competition of any Rival; should it not be en­compassed according to that Extent, as much as is possible, in the Polity of this State?

VVHether cogent Reason speaks for this Latitude, be it now considered, How momentous in the Ballance of this Nation, those Protestants are, which are dis­satisfied in the present Ecclesiastical Polity. They are every where spred through City and Countrey; they make no small part of all ranks and sorts of men; by Relations and Commerce they are so woven into the Nations Interest, that it is not easie to sever them, without unravelling the whole. They are not excluded from among the Nobility, among the Gentry they are not a few; but none are of more importance then they in the Trading part of the people, and those that live by Industry, upon whose hands the Bu­siness of the Nation lyes much. It hath been noted, that some who bear them no good will, have said, That the very Air of Corporations is infected with their Contagion. And in whatsoever degree they are, high or low, ordinarily for good understanding, steddiness and soberness, they are not inferior to others of the same Rank and Quality; nei­ther do they want the Rational Courage of English Men.

As for the Ministers of this Perswasion, some have cal­led them Fools for their Inconformity; others are report­ed to have said, That the Church should not so easily be rid of them, as if their Conformity had been dreaded by them. Some have pitied them, wishing that they would Conform; and others revile them, saying, Conform, or not Conform, never trust them. Howbeit, they make Solemn Appeals to the Most High God, That they dare not Conform, for [Page 24] Conscience sake; and that it is not in the power of their own wills to relieve them. And whatsoever their grounds of dissent be, they hold it out against all hopes of Indul­gence, whilst many of them live in Necessities, and most of them upon the kindness of others.

It is now about Five years since a Full and Vigorous Act of Uniformity. at once cleared the Church of the supposed Enemies of her Polity. All Corporations have been New-model'd and changed as to the Principles and Tempers of persons, for the better securing of the Go­vernment in Church and State. The Private Meetings for Religious Worship (termed Conventicles) are strictly prohibited, Deportation being the Penalty upon the Third Conviction. And for the breaking and dissipating of the whole Party, it is provided by another Law, That the Non-conforming Ministers be removed five miles distant from the places of their usual supports and influences. Such care is taken, and such is the advantage both of Law and Power, to strengthen the State, and restrain Dissenters▪ Nevertheless, the State Ecclesiastical hath advanced little in the esteem, acceptance, or acquiescence of people. The Dissenters are still the same, and are rather strengthned in their aversness. And those of them that repair to the publick Assemblies, retain their Principles of Reformation (as they speak) without seperation. The Indifferent sort of men are still indifferent, and it may be have some kindness for the depressed Party, and pity them in their Sufferings.

PEradventure some think their total Extirpation to be the surest way to publick Security and Peace; and that great Severities will do the work. But Violent com­pulsion and Terror, comports not with the nature of Christian Religion, which is a Rational Service, and seeks a willing people; and is not at all in truth, where it is not re­ceived with judgment and free choice.

Besides, the success of such a course may be doubted of, since the Protestant spirit is not like the Popish, Cruel and outragious; and the nature of English men is not bloody, but generously compassionate. Wherefore in this Land to execute Extremity upon an intelligent, sober and peacea­ble sort of men, so numerous among all ranks, may prove exceeding difficult, unless it be executed by such Instruments as may strike terror into the whole Nation. The Civil Offi­cers in general, may not be found so forward to afflict their quiet and harmless neighbours. Moreover, if severity used once for all, could extinguish an opposite party, there might be some plea of Policy; but when Severity must still be justified with more Severity, without an end, it is like to prove unlucky to the undertakers.

Nor is the Nation like to grow the better by the subver­sion of this sort, if it were effected. For in them no small part of the Nations Sobriety, Frugality, and Industry doth reside. They are not the Great Wasters, but mostly in the number of Getters. In most places the displaceing of them hath not encreased Civility and good Conversation among men; and it makes not for their dishonour, that ma­ny will swear and be drunk, to declare they are none of them.

[Page 26]There is something of more importance. To purge the Nation of this people, may be to purge out more of its Vitals then the strength of this State can bear. To sup­press those that are reckoned among the chief in Tra­ding, and whose Commerce is so general, may beget a ge­neral diffidence and insecurity in Traders, and may help to drive away Trade it self, and send it to an emulous and encroaching Nation. May we mind, without offence, the event of things among us? The business of the Nation hath not proceeded with the current and free passage ex­pected; nor doth its Wealth and Glory encrease. Trade languisheth, and Traders fail in great Numbers; the Rents of Lands fall; there is scarcity of Money in City and Country; the Necessities and Difficulties of private E­states are common, and Complainings are general. And after a continued decay, things are at last fallen and funk much lower in the Ruins of the City of LONDON. 'Tis the Nations happiness to be re-established upon the Ancient, Legal Foundations; but it is the right stating and pursuing of its true Interest, by which it comes to a firm consistency, and proportionable growth.

But this sort of men are inquisitive, and therefore trou­blesome to Rulers, to whom Obedience without dispu­ting, is most acceptable. It is fit indeed they be as humble and modest, as inquisitive. Yet these inquiring men stand much by that main Principle of Protestantism, the Judg­ment of Discretion. Indeed, the Churches Infallibility, and the peoples implicite Faith, may help against all Di­sputes: but it cannot be so in England, whilst the people read the Scriptures, and the established Doctrine of Faith remains with us: And if no greater latitude can be al­lowed, then is at present, a Race of Non-conformists is like to run parallel with the Conformists to the worlds end.

SUch as take this Representation for a Challenge to the Higher Powers, and a Demand of LIBERTY, and a Threatning, if it be not granted, are too far transported with Passion. What can be of greater concernment to Governors, then to discern and consider the state of their people, as it is indeed? And why may it not be minded by Subjects, and spoken of without any hint or thought of Rebellion? If Subjects use Arguments of Equity and Safety to Princes, it doth not presently speak a Demand: And it is no Threatning to say, That Rulers themselves must be ruled by Reason, or do worse.

The truth is, should they whose Case is here argued, upon this score meditate Rebellion and Warr, they were abandoned of their own Reason, and would hurry them­selves into a precipice of manifest Ruin. To rush into ways of violence, evidently destroys their Interest, which stands in maintaining such works, and providing such things as are profitable to the Commonwealth, that it may be known that the publike good consists by them, as much as by others. To abide in their stations, to have patience under grievances, to sweeten their Gover­nors by humility and modesty, is their best security, who stand or fall together with the true Interest of the Nation.

Nevertheless, though a peoples discomposure doth not forespeak Warrs and Tumults, yet it may denounce Woe and Misery. Can nothing undo a Kingdom, but Rebelli­on and Treason? Was there ever a greater Separation from the Church of England, then now is? Was there ever less satisfaction among Multitudes every where, t [...]at [Page 28] do yet frequent her Assemblies? A State, that is free from violent Convulsive motions, may fall into a Paraly­tick, or Hectick Distemper, or an Atrophy. The Current of Vital Blood may be stopt in its Veins. There be sul­len Mutinies, that make no noise, but may loosen all the Joynts and Ligaments of Policy.

IF the Interest both of Reformed Christianity, and of this Kingdom, require a more comprehensive state of Religion, the true Extent of that State will be no imperti­nent or unmeet Inquiry. Such is the complicated condition of Humane Affairs, that it is exceeding difficult to devise a Rule or Model that shall provide for all whom Equity will plead for. Therefore the Prudent and Sober will acquiesce in any Constitution that is in some good sor▪ proportionable to the Ends of Government. All that are thought fit to abide with security in any state, may be re­duced to Three sorts: First, Those that are of the Esta­blished and Approved Order. 2. Such as may be Tole­rated under certain Restrictions. 3. Such as may be on­ly connived at. And accordingly the Setling of a Nati­on may be made up of an Establishment, a Limited Tole­ration, and a Discreet Connivence. To be comprehended within the Establishment, it is requisite not only to be of importance in the Publick Interest, but also of Princi­ples congruous to such stated Order in the Church, as the stability of the Commonwealth requires. As for the two later, Toleration and Connivence, they must be regulated with respect not only to common Charity, but also to the Safety of the Established Order.

AS for the Established Order, we presume not here to intermeddle with the Form or Species of Church-Go­vernment; but only to consider the prescribed Uniformi­ty of Judgment and Practice. Evident reason speaks, That this be not narrow, but as broad and comprehensive as it is possible, that of it self, by its own force, it may be chief in sway, and controle all dissenting parties. On the other hand, it must not be loose and incoherent, but well com­pacted, that it may attain the Ends of Discipline, which are to promote sound Doctrine, and godly life, and to keep out Idolatry, Superstition, and all wicked Error and Pra­ctice that tends to the defeating of the Power of Christian Verity, Now these Ends do not require a Constitution of narrower bounds, then things necessary to Christian Faith and Life, and godly Order in the Church. These things must be maintained, and clearly stated; but whatsoever is more then these, may be matter of good intention and de­votion to some, but an occasion of stumbling to others.

If it be said, Who shall judg what things are necessary? This doubt might soon be resolved, if passion, and pre­judice, and private ends were vanquished. But however, let it be put to the Reason and Conscience of the Church of England: Why should not the great things of Christianity in the hands of wise Builders, be a sufficient Foundation of Church-Unity and Concord? What need hath the Church to enjoyn more then what is necessary to Faith and Order? Is not Moderation and Charity far more excellent, then glo­rying in Opinions, Formalities, and petty matters, to the regret of many Consciences? What if those that question [Page 30] her Injunctions, should be weak, nice and captious? It is about matters of Divine Worship, wherein God hath proclaimed his Jealousie; and therefore if they being over-jealous, do erre, they deserve pity.

Our Eccleasiastical Superiors are here earnestly besought, Calmly and seriously to review the prescribed Uniformi­ty, and to consider how some parts thereof, which at the best are but things indifferent, have been long disputed, and by what manner of men, and what hath been argued for and against them; and how this Difference hath held, and still encreased, from Bishop Hooper in King Edward's time, to the present Non-conformists; and then to judg whe­ther a rational and conscientious man may not possibly dis­sent from some of these things, or at least doubt of their Lawfulness; and in case of such dissenting or doubting, what he should do, seeing the Apostle saith in the case of Meats, He that doubts, is damned if he eat, because he eateth not of faith. Can a man by Subscription and Practice, allow those things which his Conscience ratio­nally doubts to be sinful?

It is Honour and Power enough for the Church, to be enabled by her Authority to inforce Gods Command­ments. She is observed and honoured as a Mother in­deed, when by her Wisdom and Care, her Children walk orderly according to the Christian Institution; and it may suffice her to chastise those of them that walk contrary to Christ. Though she be of venerable Authority, yet she doth not claim an Infal [...]ibility; and therefore she cannot settle the Conscience by her sole Warrant, but still leaves room for doubting. And in prescribed Forms and Rites of Religion, the Conscience that doth its office, will ine­vitably interpose and concern it self; and it being unsa­tisfied, [...]arrs and r [...]nts will follow. Woful Experience cryes un [...] us▪ No more of such Injunctions then needs must. [Page 31] The indisputable Truths of Faith, and the indispensable Duties of Life, are the main object of Church-Disci­pline; therefore an ill choice is made when the vigor of Discipline is exercised about lesser and more dispen­sable things of meer Humane Determination.

The Sons of the Church of England commend the Mo­deration used in the Articles of Religion, being formed in words of that extent, that men of different Perswasi­ons about the Doctrines of Predestination, Divine Grace, and Free-will, did alike subscribe them. Nevertheless, the present Orders and Ceremonies inexorably imposed, have been as much disputed among the Godly Learned, as those different Opinions about the Doctrines aforesaid; and yet who can think they are of as much importance to the Substance of Religion?

Moreover, men might more easily agree in the use of these little things, or of some of them, were their In­ternal Judgments spared, and Subscriptions not injoyned. They may bear with others in the practice of some things, which themselves cannot practice. They may submit to some things, which they cannot approve; and that not for unworthy Ends, but for Conscience sake; and chuse rather to acquiesce in a Tolerable State, which for the main is sound and good, rather then to endeavour a total Change, which may be mischievous, and at best is full of hazard. Wise men know, That by hasty Changes they do not come to rest and quietness, but only change their Old Grievances for New ones. If Practice sufficiently uniform, that is to say, without any scandalous differ­ence, may be obtained from men of different Perswasions, Why should Uniformity of Judgment be exalted, and men tempted in doubtful points, to set their Consciences on the Rack? If any number of Dissenters were willing to do their uttermost towards Compliance, why should [Page 32] needless Choak-pears, which they could not swallow, be forc'd upon them? If the Church's Authority be had in reverence, if Order and Peace be kept, what matter is it from what speculative Principles such observance pro­ceeds? Though a man so complying, be not of the same mind with his Superiors, yet he may have this honest Catholick Principle, To promote the common Interest of Reformed Christianity, and to dread the weakning and shattering of it by needless Schisms. As for a narrow­bounded Uniformity both in Opinions, and petty Obser­vations, it is no more necessary in the Church, then Uni­formity of Complexions and Visages in the same Civil State; and is indeed no more attainable, where a gene­rous Freedom of Judgment is allowed.

VVHilst Reason is urged on their behalf that are left without the lines of the present Establish­ment, some haply may ask, Will they themselves hearken to reason? Be it supposed that some among them seem not re­ducible to a due publick Order; but another sort there are, and those of chiefest moment, whose principles are fit for Government; the stability whereof hath been ex­perimented in those Countreys where they have had the effectual concurrence of the Civil Powers. Their Way never yet obtained in England, nor were they ever fa­voured with the Magistrates vigorous aid, so much as for an Accommodation with the Established Polity: But their difficulties have still encreased; and how streight so­ever the Terms imposed on them, were in times before, the after-times have still made them streighter. Wherefore [Page 33] if they have been too much addicted to their own Opini­ons, or have committed some errors in the management of their Affairs, it is no marvel. It was not easie for them, being destitute of the Magistrates influence, and lying un­der great discouragement and disadvantage, always to keep stable and sure footing in such a slippery place as Church-Discipline. The asserting of their Discipline, is not here intended; but the Inquiry is, Whether they be of a Judgment and Temper that makes them capable of being brought under the Magistrates Paternal Care and Conduct, to such a stated Order as will comport with this Church and Kingdom?

This is no undertaking Discourse, it presumes only to offer its Reason to equal and impartial Readers. When a Divine of great fame, and of much esteem▪ with the chief­est of the English Clergy, was taxed by the Jesuit his Ad­versary, for being no Protestant, as refusing to subscribe the Nine and thirty Articles; he judged it a sufficient An­swer to testifie his belief, That the Doctrine of this Church was so pure and holy, that whosoever lived according to it, should undoubtedly be saved; & that there was nothing in it that might give just cause to any to forsake the Communion, or disturb the Peace thereof. Who, or what is there almost, that this or the like Latitude would not encompass, when hearty endeavours are put forth to gain men? The same Catho­lick Spirit may dwell both in larger and stricter judg­ments. One that cannot subscribe to all things contain­ed in a Volume of Doctrines and Rules compiled by men subject to error, may be ready to joyn with any Church not depraved in the substance of Religion, that doth not impose upon his belief or practice, things unsound or doubt­ful, as the terms of her Communion.

The Presbyterians generally hold the Church of England to be a true Church, though defective in its Order and Discipline; and frequent the Worship of God in the pub­like [Page 34] Assemblies. And many of those that press earnestly after further Reformation, do yet communicate as well in the Sacraments, as the Word Preached, and Prayer. And a way might be opened for many more to do as much, by a safe and easie condescention of those in Authority.

The Ministers of the Presbyterian Perswasion, in their Proposals presented to His Majesty, declare, That they do not, nor ever did renounce the true Ancient Primitive Episcopacy, or Presidency, as it was ballanced or managed by a due commixtion of Presbyters therewith. That they are satisfied in their judgments concerning the Lawfulness of a Liturgy or Form of Worship; and they Petition His Majesty, That for the setling of the Church in Uni­ty and Peace, some Learned, Godly, and Moderate Di­vines, indifferently chosen, may be employed to compile a Form, as much as may be, in Scripture-words; or at least to Revise, and effectually Reform the Old. Concerning Ceremonies, they profess to hold themselves obliged in every part of Divine Worship, to do all things decently and in order; and to be willing therein to be determined by Authority, in such things as being meerly circumstanti­al, are common to humane actions, and are to be ordered by the Light of Nature, and Humane Prudence, according to the general Rules of Gods Word. But as for divers Ceremonies formerly retained in the Church of England, in as much as they contribute nothing to the necessary de­cency which the Apostle required, and draw too near the significancy and moral efficacy of Sacraments, and have been rejected together with Popery, by many of the Re­formed Churches abroad, and ever since the Reformation, have been matter of endless Dispute in this Church, and an occasion of great seperation, and are at the best, indif­ferent, and in their own nature mutable, they desire they be not imposed; and they heartily acknowledg his Maje­sty [Page 35] to be Supreme Governour over all Persons, and over all Things and Causes in these his Dominions.

Upon these Proposals, His Majesty in His Declaration concerning Ecclesiastical Affairs, hath thus graciously ex­pressed himself: ‘We must for the Honour of all those of either Perswasion, with whom We have conferred, de­clare, That the Professions and Desires for the advance­ment of true Piety and Godliness, are the same; their professions of Zeal for the Peace of the Church, the same; of Affection and Duty to Us, the same. They all approve Episcopacy; they all approve a set-form of Li­turgy; and they all disapprove and dislike the sin of Sa­criledg and Alienation of the Revenues of the Church. And if upon these Excellent Foundations, in submission to which there is such a harmony of Affections, any Su­perstructure should be raised to the shaking of these Foundations, or the contracting and lessening of the blessed gift of Charity, which is a vital part of Chri­stian Religion, We shall think our selves very unfortu­nate, and even suspect that We are defective in that Ad­ministration of Government with which God hath intrust­ed Us.’

After these things, the Ministers commissioned for the Review of the Liturgy, in their account of that Business, thus address themselves to His Majesty: ‘Though the Reverend Bishops have not had time to consider of our Additions to the Liturgy, and of our Reply; We hum­bly crave that it may be considered before a Determi­nation be made. Though we seem to have laboured in vain, we shall lay this Work of Reconciliation at Your Majesties feet. We must believe, that when Your Ma­jesty took our Consent to a Liturgy to be a Foundati­on, that would infer our Concord; You meant not, that we should have no Concord, but by consenting to this [Page 36] Liturgy without any considerable Alterations. And when Your Majesty commanded us by Letters Patents, to meet about such Alterations as were needful, or expe­dient to give satisfaction to tender Consciences, and the restoring and continuing of Peace and Unity; We rest assured it was not Your Majesties sense that those tender Consciences should be forced to practice all which they judg unlawful, or not so much as a Ceremony should be abated them; or that our Treaty was only to convert either party to the Opinion of another; and that all our hopes of Liberty and Concord, consisted only in disputing the Bishops into Non-conformity, or coming in every Ceremony to their mind.’

This is the Church's misery, That when any particular Interest grows in Prosperity and Power, and can carry all before it, Condescention presently ceaseth on that side. And so the disagreeing parties in the several vicissitudes of Publick Affairs, tread down one another▪ and justifie themselves by the like miscarriages of their Opposites when time was. By this means the Church's distempers and breaches are perpetuated, and Religion in general suffers much damage and scorn. But it would be the glory of that party that stands on the Vantage-ground, to give a lead­ing Example of unconstrained Moderation.

IF it be said, That a little yeelding doth but make way for further Incroachments; we suppose that Gover­nors know how far to trust, and what it is fit to grant, if subjects know not what is fit for them to ask. Persons allowed in the Publick Service, may easily be kept in [Page 37] that dependance on the State, which shall prevent the dan­ger of an Anti-Clergy. We suppose likewise, that a sound Church-Government is not so weak and tottering, that the Abatement of some Rigors in things at best but indifferent, will hazard its overturning.

The wiser sort of Dissenters, whose Conformity, were they gained, would most avail, are weary of these strifes, and consider what is passable in the state of England, and might settle this Church. They dread the Consequents of Changes, the hurrying into other Extreams, and the wild excursions of some spirits. They would not be left again to the late uncertainty, and continual Vacillations in Government; and they have long since seen the manifold Errors committed in the Policy of the late times. They know that such unfixed Liberty would not secure them. And therefore it may well be thought, they would accept rea­sonable terms, and rest satisfied therein.

But this Consideration is taken by the wrong Handle, if this sober and steddy part of the Non-conformists be slight­ed and judged the less considerable, because they are cast in­to one condition as to the Law, with others that are of more unmanageable and unstable Principles. For who can tell how time may work out things, and frame the Spirits of the unsober to a greater soberness, and dispose them to a better consistency among themselves? But howsoever, can it make for the Publick Weal, That the more discreet and moderate sort, that might easily be brought in, should be inforced to continue the chief reputation and strength of a divided Party?

LET Impartial Reason judg, Whether a swaying, or at least a momentous part of those that close not with the present state Ecclesiastical, may not be incompassed in an Establishment of such a latitude, as may happily settle this Church, and consequently promote the Peace, Wealth and Honour of the Civil State.

As for others that are of sound Belief, and good Life, yet have taken in some Principles of Church-Government less congruous to National Settlement, I would never be a means of exposing them to Oppression, Contempt and Hatred, but would admit their Plea, as far as it will go. For if God hath received them, why should their fellow­servants reject or afflict them causlesly? Every true Chri­stian should be tender of all that love the Lord Jesus in sincerity.

Nevertheless, their Liberty pleaded for, is not to be inordinate, but measured and limited by the safety of true Religion in general, and of the publick Established Or­der; which is not unpracticable: For the world wants not an Experiment of the safety of a Toleration or Indulgence so regulated.

AS Authority may be too prone to err in the Severi­ty of Imposing; so Subjects may be too wilful in refusing to obey. As an explicit Assent and Approbati­on, may by Superiors be too rigidly exacted in doubtful [Page 39] things; so the unreasonable stiffness and harshness of In­feriors, may keep them from that compliance in practice, which their Conscience (becalm'd from Passion and Pre­judice) would not gainsay. A servile, fawning, tempori­zing Spirit, is vile enough; but that which is sedate, casti­gate, and subdued to Reason, is not only pleasing to Go­vernours, but also of great avail for Publick Peace.

Every Christian should be deeply sensible of the com­mon Interest of Reformed Christianity, which is incom­parably more valuable then those private Opinions; and little narrow Models, which may have much of his fancy and affection. Well-minded persons may easily be decei­ved touching their private Sentiments in Religion. They may think they are under the uncontrolable Sway of Con­science, when indeed they are but bound up by Custom, Education, Complexion, or some other kind of Preju­dice. For ones own sake, one would gladly be rid of such Confinements, and walk more at liberty: But much more should one strive to be as comprehensive as may be, for the common safety, and advancement of true Religion, which cannot stand by such uncertainty and multiplicity of petty forms, but requires an ample and well-setled state, to defend and propagate it against the amplitude and potency of the Romish Interest. The prudent and sober should not easily settle upon such Opinions in Church-Order, as will never settle the Nation, but tend rather to infinite perplexity and discomposure.

Howsoever, I will not bear too hard upon any thing that may fairly pretend to Conscience, which, though er­roneous, should not be harshly dealt with. Nevertheless, if (when all is said) some dissatisfaction doth invincibly possess the Judgment, in that case Christian Humility and Charity, as well as Discretion, adviseth such persons to acquiesce in their private Security and Freedom, and not [Page 40] to reach after that Liberty that may unsettle the Publick Order, and undermine the Common Safety.

FOR the removing of all con [...]ved Prejudices, let this desired Latitude of Religion▪ be considered with respect to the several Interests of the King, of the Church and Clergy, and of the Nobility and Gentry. First let it be examined in reference to the Interest of Regal Ma­jesty.

The Non-conformists, and other inclinable to their way, are by some charged with such Principles as detract much from Kingly Power and Dignity, and tend to advance Popular Faction. It is confessed, they have been eager Assertors of Legal Liberties; yet herein they were not sin­gular, but in almost all PARLIAMENTS have had the concurrence of many good Patriots that were not touch'd with the least tincture of Puritanism. They profess much affection to MONARCHY, and the Royal Family; and think they have made it appear by their hazardous decla­ring against the designed Death of our late Soveraign, and their vigorous Actings for the Restitution of His Majesty that now is. They are so well satisfied, as none more, in the Ancient Fundamental Constitution of this Kingdom.

This Arraignment of their supposed Principles about Government, may haply proceed upon Mistake. There is reason enough to think, That the many late Disputes about Prerogative and Liberty, are Controversiae ortae non primae, that they had their rise from something else, which lyes at the bottom. Both former and present time▪ [Page 41] do shew, That the Anti-Puritan Interest, when occasion serves, and the urgency of Affairs requires, can contest with Princes, and pretend Conscience too, in crossing their De­signs. Inclinations and Interests, more then Speculative O­pinions, will be found to have born the sway, and caused those active motions on the one hand, and the other. These Dogmata or Problemes about Obedience and Government, do but little, where mens Affections and Concernments do not give them spirit and vigor. The practical Judgment of Inferiors, hath a bias in this case, according to their Superiors Benignity or Asperity towards them. High strains of speech may easily proceed from such as flatter their Go­vernors, or know not themselves; but they are worthy of credit, that speak credible things.

The wise man saith, He that repeateth a matter, separateth very friends. A looking back to former discords, marrs the most hopeful Redintegration. Acts of Indempnity, are Acts of Oblivion also, and must be so observed. Let not the way of Peace be barr'd by the framing of such Tests as may perplex the minds of men, but add no real security to the Higher Powers. For as some set their wits a work in framing, so do others in evading the designs of such Engagements. And of those that devise how to evade them, some may deal seriously, and others perhaps may tri­fle with Conscience; but the internal Judgments of both remain what they were before. The common Evasions or Violations of such bonds among all parties in our times, do shew, That they are not the way to root out inveterate Opinions. But there is a surer way to obviate the evil ten­dency of such Opinions, and to render them ineffectual. For it is not this or that narrow conception or notion, but some greater thing, that rules the actions of humane life. The condition of the dissatisfied, may without damage, or just scandal to any, be made such, That their far greater [Page 42] number shall not long for changes, but gladly embrace pre­sent things; and then the implacably evil-minded would want matter to work upon, and rest without hope of di­sturbing the Publick Peace.

Moreover, all Loyal Principles are not inclosed in some Positions, in which may be much variety and uncertainty of opinion, and in which both Theological and Political Ca­suists (and they great Assertors of Monarchical Govern­ment) have written doubtfully. Men of different appre­hensions in such things, may be indued with the same pru­dence, soberness, common charity, love of Publick Tran­quility, reverence of Regal Majesty, conscience of Allegi­ance, and an awful regard of Divine and Humane Laws. Men of nicer Judgments, may have as loyal hearts as those of greater latitude. And why should the judgments of such men be rack'd, and their spirits vexed with cu­rious scrutinies? The ancient Sacred Bonds of Fidelity, are not questioned; and if they do not, what others can oblige and awe the Conscience?

The extent of Prerogatives Royal, of the Priviledges of PARLIAMENTS, and of the Peoples Immunities, is not matter fit for common disquisition, but requires to be kept among the Secrets of Government. It might have been far better, if these points had been more gently and warily handled on all sides. The English (in general) are an ingenuous and open-hearted people; and if un­lucky accidents discompose them not, they are of them­selves disposed to have their Kings in great veneration; and doubtless their satisfaction and good estate, is their Soveraigns true repose.

IN the next place, let this Comprehensive state be exami­ned, with respect to the Interest of the Church of Eng­land. The Doctrine of Faith and Sacraments by Law esta­blished, is heartily received by the Non-conformists, and it is like to be the Basis of their standing in England, as long as Protestant Religion stands. How far they ap­prove Episcopacy and Liturgy, hath been above declared. Their dissent is in some parts of Divine Worship (as they say) not appointed of God, but devised by men; also in the frame of the English Hierarchy, as it differs from the Ancient Episcopacy; and they avow they are under no obligation to extirpate or impeach that ancient Form. The Ministers of this Perswasion are Godly and Learned, able and apt to teach the people; and no small part of the Con­gregations in England feel the loss of them. Doth the Lord of the Harvest command that such Labourers be thrust out of his Service? And will the chief Shepherd at his appearing justifie this usage of his faithful Servants?

The Bishops and dignified Clergy, and those of their Perswasion, have the advantage of Law and Power. But can they believe that the Church of God in these Nations, is terminated in them alone? It is hoped that Christ hath a larger Interest in these Realms. Shall it be said of the English Prelacy, That it cannot stand without the ejection of Thousands of Orthodox, Pious Ministers? Or that it dreads a general diffusion of knowledg in the people? Or that this is a Maxime thereof, No Ceremony, no Bishop; as if the Bishop's work were at an end, and his office of no force, if Ceremonies were left indifferent? Is an Ec­clesiastical Government, that pleads Apostolical Instituti­on, [Page 44] and Universal reception, so weak and feeble, that godly and peaceable men, preaching only the indubita­ble truths of Christianity, would undermine it? If any should preach what is Schismatical and Seditious, they are liable to Restraints and Censures, according to their deme­rits. Why will the established Clergy refuse their Brethren, and set them at such a distance? Is it their honour, strength, or safety, that such men should be numbred among their opposites?

The intrinsick and permanent State of Prelacy, is not advanced by these present Rigors. It is not more rooted in the hearts of people, nor are many gained over that would stick close to it in a time of tryal. The dread, that is of its Censures, ariseth from the subsequent tem­poral Penalties. And however it be, its Chariot drives but heavily. It cannot measure its strength by the number of Conformists, among whom there are many that are a reproach unto it, and many that are very indifferent men; and there are the Latitudinarians, that are accounted but luke-warm Conformists; and many that submit, may not like the imposing; and men may think divers Injunctions (that are not simply unlawful) to be burdensome and inconve­nient, and would be glad to shake off the yoke. A great Prelate before the late Warrs, is reported to say, That the Conforming Puritan was the Devil of the Times. And of those that zealously affect the established Order, there are not a few that disgust the behaviour of Church-men, and are ready to upbraid them with the known moderation of many whom they have ejected; yea, the more considerate Sons of the Church, do observe and bewail such dangerous miscarriages by Simony, Pluralities, Non-residency, and Pro­faneness, as threaten a second downfall. The world takes notice what men are cast out; and what is the condition of multitudes that are retained in the Service of the Church. [Page 45] There are a sort of men of great Worth and Reputation in the several Orders of this Kingdom, that indeed affect Episcopacy, but see the inconvenience and danger of this Severity, and would have things carried with Discretion and Equity, and are ready to do good offices for the depres­sed Party. If the Affairs of the Commonwealth should go backwards, can the Clergy alone be at rest in their Honour, Power and Wealth? Though of later times it hath been said, No Bishop, no King; yet it is not evident, That the present frame of Prelacy hath an immutable Interest in the Regal Name and Power.

The Religion of any State will sink, if it be not held up in its venerable Estimation among the people; and it can­not be long held in reverence, if it hath neither the reality, nor appearance of Devotion and Sanctity. That which is divested of the Disguises and Impostures of Romish Super­stition, had need to be spirited with Life and Power. Minds touch'd with Devotion, will look either to the way of true and real Godliness, or to the Popish Bodily Exercise. It is here sincerely wish't, That the Clergy may hold their state in safety and honour; That they may never be laid low for want of meet Revenue or Dignity; That they may always preserve a reverend esteem of their Persons and Office. But then the Bishops must not be the Head of such Ministers, as for ignorance and lewdness are a scandal and scorn to their Neighbours; nor of such as incourage profaneness, and de­prave seriousness and diligence in Religion and strictness of life, under the scandal of Puritanism, Fanaticism, or such like names of reproach. They must so manage their Go­vernment, that under it the sound knowledg of God may encrease through the Land; that holiness and righteousness may flourish; that their influence may dispose men to do those things that are honest, and pure, and comely, and ver­tuous, and praise-worthy. To this may be added the setling [Page 46] of the Church in a due extent, that it may incompass so much as may enable it to vanquish whatsoever is inconsi­stent with it; and to keep within compass whatsoever may be tollerated under it.

The great danger and damage which may be dreaded to ensue this moderation, (which nevertheless may possibly not ensue it) is but the cutting off some Luxuriances from some in the Highest Order; or the sharing among many what was ingrossed by a few. And the Church doth not change for the worse, if some diminution of greatness in a very few per­sons makes way for a more general amplitude, stability and peace; and the Clergy enjoy an Estate of Power, Plenty and Honour, with less envy and hazard of undermining.

THere is another Interest, that of the Nobility and Gen­try, which is worthy of regard in this Inquiry. The Latitude and Liberty here discoursed, is thought to give too great advantage to the Citizens and the Commonalty; as also to make all sorts more knowing, and less servile; and con­sequently, less obsequious to the wills of great men. And the doubt is, whether the Nobles and Gentlemen of England can maintain their Authority and Splendor, with the Free­dom of Citizens and the common people. Surely in the times of their Ancestors they were in as much splendor and power, as they have been in the memory of this Age; and yet in those times both Citizens and Yeomanry were rich and free, brave and worthy in their own rank. And it may be the higher Degrees in England would never be so advan­ced, as some have conceited, if the meaner sort were redu­ced to the condition of the French Peasantry. For there is another Spirit in the English People, which peradventure [Page 47] may not be vanquished at less charges then dissipation of the strength and riches, and all the glory of this Land▪ Be­sides, Trade which is the Life of England, must be managed by a people not of a slavish and sordid condition. And in a Trading Nation, things do so pass to and fro, and run from one hand to another, that New Men by their Wealth will be always getting up into the rank of Gentlemen, and for­mer Gentile Families will be decaying. There is a Liberty for every Native to purchase Lands; and though some of our Tenures began in the Vassalage of meaner men to great ones, yet they are now by custom of later Ages, become so far free, that they are fit for any ingenuous persons to take them up. Moreover, the English Gentry are Commons, ac­cording to the main frame of this Polity; and that great Convention where they meet in their chiefest Power, is the Commons House of Parliament, in which they represent the universality of the Commons of all Counties, and Cities, and Burroughs: And therefore the free Estate of the Com­mons, is the true Interest of Gentlemen. And how ground­less and fruitless is all evil emulation between the Gentry and Citizens, or Traders! For they mutually uphold each other, or both must fall to the ground. Many Gentile Fami­lies are the Off-spring of former Citizens; and many Citi­zens are the sons of Gentlemen. And when the Estates of ancient Gentry are sinking, their Marriage with Citizens is an ordinary means of underpropping them. And if Tra­ders fail, the Revenue of the Gentry must fail also; whose Lands did never bear that Price, nor yeeld that Annual Rent that of late they have done, till the Nation became great in Foreign Trade. If emulation of Gallantry be any matter of grudg between them, the Citizens may leave the Gentry to their own Garbs, and retain a grave habit to themselves, in which they may sufficiently express their Wealth, as their Predecessors did before them. For it is [Page 48] generous so to do. And as for the Nobility and Gentry, their Honour lyes in upholding their Families, and bearing sway in their Countries; and they do the one by discreet and liberal Frugality; and the other by having and using greater Abilities then the vulgar, for their Countries Ser­vice.

THE chief Prejudices have been considered; and these three Important Interests being known aright, are found not to oppose, but to require this Latitude of Reli­gion. Furthermore, our common Security and Freedom, earnestly perswades it: For the Severities of Law against Dissenters, may at length come home to them or theirs, who take themselves to be far out of the reach thereof. And the inforcing of those Penalties may need such ways and means, as may trouble them who are tender of the Lawful Rights and Liberties of English-men. But the Common Peace be­ing once firmly setled in this Comprehensive state, all Neces­sity of Powers and Proceedings extraordinary, will disap­pear, and vanish away.

Finally, The more Pacifick we are at home, the more Powerful and Formidable shall we be abroad. But our Breaches are too well known, and make little for our Repu­tation or Advantage in Foreign parts. What can it avail, to disturb a People that would settle in peace, and whose Peace is accommodated to the Publick Weal, and bound up together with it? It must needs be fruitless and unfortu­nate, and cause perplexities and miscarriages in the chief­est Affairs of State. It is a saying of the wisest of Kings, He that troubles his own House, shall inherit the wind.