It is first inquired, Whether the root hereof be the perpetual ha­tred between the seed of the Woman, and the seed of the Serpent?

Nothing is more certain from Scrip­ture and experience, then that a form of the true Religion may be with a kind of Zeal embraced, and the power thereof hated and impugned by the same per­sons. The Scribes and Pharisees were zealous and exact in the outward forms of the law of Moses, yet their hatred of the power of that Religion appeared by their obstinate rejecting and persecu­ting [Page 24]of Christ, and those that believed on him. Many do embrace a form of the Christian Verity in the general Doctrines, and in some plausible yet superficial practice: Nevertheless they cannot abide the genuine and spiritual explication and close application of the same Verity, leading to the life and power thereof. Now if this were the true state of the difference, that those of the one perswasion only did urge the necessity of the New Birth, and of a holy and circumspect walking in all Christians, and to that end seek the ad­vancement of such a Ministry as (with blessed Paul) travels in birth, till Christ be formed in the Hearers, and such as is quick and powerful, entring to the di­viding of the soul and spirit, and dis­covers the secret rottenness, and de­stroys the self-confidence of the de­ceitful heart, and drives the soul out of self to draw it to Christ; such a Ministry as is assiduous and instant in the dispensation of the word by instru­ction, reproof and comfort, and in all [Page 25]other parts of the Pastoral duty, that as much as in it lies, it may present e­very man perfect in Christ: And if those of the other perswasion account the urging of these things sever foolish­ness, peevishness, pride, hypocrisie, affected singularity, and suppose the way to heaven common and easie, and accordingly seek the advancement of such a Ministry that is more smooth and plausible then searching and faith­ful, more slack and cold in the pub­lick dispensation of the Word, and in private admonition, indulging the peo­ples corruptions, and generally tempo­rizing with their carnal spirit; I say, if the case were so between them, I could proceed no further; for in such a case to propose ways of Accommodation, were to make proposals of Peace to Parties divided by an everlasting en­mity: but God forbid that the state of the difference should be so deplorable. We trust that neither the one nor the other have so learned Christ as to ex­alt a form of Godliness, and deny the [Page 26]power thereof: And that it is not or ought not to be so, and that it is on all hands disavowed with detestation, we take it for a principle or ground-work whereon to bottom our whole design. The King Declares, That the Profes­sions and desires of all those of either per­swasion, with whom he hath conferred, are the same for the advancement of Piety and true Godliness. Let the joynt pursuance of these professions and desires set both Parties agreed, especially since His Ma­jesty hath thus Declared in these graci­ous words,— Our purpose and resolu­tion is, and shall be, to promote the power of Godliness, to encourage the exercises of Religion both publique and private, and to take care that the Lords Day may be applied to holy exercises, without un­necessary divertisements, and that insuf­ficient, negligent, and scandalous Ministers may not be promoted in the Church.—

Is an uncharitable and froward spirit of opposition, by reason of irritated animosity, and deep suspition and jealousie, the root of these discords?

We fear indeed that too much tart­ness, if not bitterness of spirit, keeps the Breach open. Differences of long continuance and setled prejudices do choak the exercise of Charity. And the truth is, formerly the current of oc­casions ran along to aggravare these differences, and to exasperate these pas­sions. Let us now at length take hold of the right means to stop this current of contention. Remove the occasions, lay aside controverted matters, where­of there will be no miss in the Church of God: Let forms of Worship and Government be so cut out, that they may not pinch and gall the consciences of either Party, as it may be done by men of sober and charitable judgments [Page 28]without any impeachment of such or­der and decency, as agrees with the simplicity and spiritual Glory of Gos­pel Administrations; so after a while the froward humor that worketh on both sides, would spend and lose it self: Yea, I am perswaded that some spirits now exulcerated through these distem­pers, would not prove incurable or im­placable. After a little experience of such proper healing remedies, both sides will find themselves brethren that had mistaken one another, and for­saken their common Interest.

Most serious thoughts of heart have often led me to contemplate and la­ment the peculiar calamity of the Church of God in these Dominions, that from time to time it hath been af­flicted with the most unhappy kind of controversies: for they come not neer the Foundation, nevertheless they are very pernicious and destructive. They consist not so much in speculation as practice, and particularly their imme­diate influence is upon the Churches [Page 29]interest, and inevitably makes a breach in Church-Unity. For Ecclesiastical Offices, and Church Priviledges, and Communion of Worship both in for­mer and latter times, have been inclo­sed with such Forms and Rites and o­ther needless rigors, that the way there­unto was kept shut against many that had received with the heart that Com­mon Faith which was once given to the Saints. Hence proceeded despising and judging one another, and deep censures, alienations and separations, which will undoe any Society of what­soever Profession. The Papists not­withstanding their great boast of Uni­ty, are much more divided within themselves than any Protestants from each other; for the rent goes thorow the main Foundation of their Faith. With them the Head Corner-stone, or rather the adequate Foundation, is their Churches infalibility; but where to place this pretended infalibility, they can by no means agree: for upon the matter one half of them place it in the [Page 28]Pope, and the other in a General Council. If you ask, How then doth that vast Building hang together? How doth that Babylonish Kingdom stand? Surely they have the skill to make that great point of difference a matter of speculation more then of practice, and they hold fast two main practical things which do hold both in one; namely, the Hierarchy, under the Headship of the Pope of Rome, and the Commu­nion of the Mass. They are all one both in Worship and Church-Com­munion, and also in the whole body of Ecclesiasticks, compacted by several joynts and ligaments under one Papal Head. Thus the children of this world are wise in their generation; and let the children of Light borrow this point of Wisedom from them, which is to take care that our different opini­ons do not brangle our Church-Com­munion and Ecclesiastical Politie. And in as much as Protestants have not that Popish way of quick dispatch for all controversies, which is to acquiesce in [Page 29]the Churches infalibility; but accord­ing to their Principles, they must seek their VVarrant from Scripture, by the help of the Churches directive, and their own discretive Judgment, the on­ly way for them to hold themselves in the bond of Peace, is to avoid all im­position of things unnecessary, in which it is exceeding difficult, or morally im­possible for all sound Protestants to be of the same perswasion.

Let us here take notice of another singular point of VVisedom, followed by the Church of Rome in the Council of Trent, which was to shun, as a rock, the determining of such Doctrines as were controverted among the Catho­liques; and according to this setled Rule the debates of that Council were governed: Oft times indeed there arose hot contests among the Divines about Scholastical niceties, the several Or­ders of Friars being therein passionate­ly addicted to their several opinions; but the Prelates, who alone had the de­cisive Voice, would always bring [Page 32]things to a temper, and the Decrees were so framed, that the Opinions of neither Party were condemned. Let the Church of Christ mingle this Wisedom of the Serpent with its dove­like Innocency, to wit, not to urge with severity things disputed amongst sound and sober Protestants. But it hath seemed good to some Protestants to walk by a contrary rule, to heighten differences between themselves, and those whom they called Puritanes, and to judge them irreconcileable, and to lessen differences between themselves and the Romanists, in order to a Paci­fication. We hope that this errour is or may be perceived by those that have been inchanted into it. I am informed by a Writer of our Ecclesiastical Hi­story, who is of the Episcopal per­swasion, That an Episcopal Doctor of great note, and now a Bishop, did within these few years use his utmost endeavours to gain upon the Sorbonists in Paris, and thereupon that he com­plied with them as far as he could do [Page 33] [...]n Christian prudence, and with a safe [...]onscience. Now the Sorbonists are the most moderate Papists, and the said Doctor is known to be far enough from the least smatch of Puritanism; yet not any Accommodation could be heard of between them; but rather the contrary, even in the point of the Apo­crypha.

Seeing these things are so, one might wonder that any learned men, zealous of the Protestant Religion, should re­main averse from the true way of Uni­ty among disagreeing Protestants, when the pacification between Protestants and Papists is become desperate. One would conclude that Wise and Learn­ed men could not be so overseen, if there were not a deeper mystery in this business.

Whereupon I pass to a farther Inquiry, Whether the foment­ing of these discords do not pro­ceed from a carnal design? And [Page 34]shall argue even upon the case of a worldly Interest, Whe­ther the way of severe Imposing, or of moderate Condescending, be the more advisable?

If the settlement of the Churches Peace, by giving needful satisfaction and security to the Presbyterians, and the inlargement of the Churches In­terest, by taking in the multitudes of that denomination, be neglected in this discerning Age, we must needs be­lieve that the root of this dissention goes deeper then passions, prejudices and mis-apprehensions, and that some car­nal and partial Interest is that root of bitterness that bears this gall and wormwood.

Papists themselves have noted, that the Court of Rome had rather abandon the hopes of regaining three Kingdoms to their pretended Catholique Church, then declare it lawful for the English Papists to take the Oath of Allegiance. [Page 35]When the Council of Trent was held, & most of the Princes that sent Embas­sadors to the Council were instant that some regard might be had of the Pro­testants, and their recovery endeavour­ed by moderation and reformation; the Pope knowing that their return up­on such tearms could never be hoped for, without the diminution of the Re­venue and Authority of his Court, judged it most necessary for the Inte­rest of his pretended Apostolique See, to make the division strong and the Parties irreconcilcable, that those Countries and People which continu­ed in obededience to him might be kept intirely Popish.

When men contend for the immu­tability of mutable Orders, and stifly oppose the due regulation of things ex­orbitant and excessive, and resolve to give no ground for the gaining of dis­senting brethren, it is not the love of Christ, but perverse self-love, and the love of the world that constrains them. Such interested persons are never good [Page 36]Counsellors for the publique weal.

Now in as much as some particular carnal Interest is justly suspected in the impetuous and obstinate pursuance of the things in controversie, we are wil­ling here to make it a question of Inte­rest, and upon that account to make an address to the Reason even of those that are carried forth with greatest vehe­mence in favour of the Episcopal, and in opposition to the Presbyterian Par­ty. All enterprises that have their be­ginning in judgment and not in passi­on, are directed to a certain end set up as a mark, and that end is not a busi­ness at rovers, but some particular steddy issue of things certainly or pro­bably apprehended and expected: Wherefore let wise men consider the mark whereat they level, and to what issue and state of things their actions tend. Here is a numerous party, not of the dreggs and refuse of the Nati­on, but of the judicious and serious part thereof: What will they do with them? and how will they order the [Page 37]matter concerning them? Would they destroy them? I solemnly profess that I abhor to think so by the generallity of the Episcopal perswasion: I would disdain to mention such an unreasona­ble impiety, were it not to shew the in­considerate and absurd proceedings of an unalterable opposition, as that it cannot drive to any formed end and is­sue. That Protestants should destroy Protestants for dissenting in the point of Ceremonies, and sole jurisdiction of Bishops, is so dreadful a violation of Charity and common honesty, that it is a most uncharitable and dishonest thing to suppose it of them. What then? would they bear them down, or keep them under hard Conditions? Shall all persons that cannot yield ex­act obedience to Ecclesiastical injuncti­ons concerning all the parts of the Li­turgy, and Ceremonies, be suspended and deprived as formerly? Shall Mi­nisters of this Judgment be cast and kept out of Ecclesiastical preferment and imployment? Shall all private [Page 38]conferences of godly peaceable Chri­stians, for mutual edification, be held unlawful Conventicles? It hath been thought by wise men to be against the Rules of Government to hold un­der a rigid yoke a free people of such a number and quality, and intermin­gled in all estates and ranks, and inti­mately conjoyned with all parts of the body Politique, that it is almost im­possible to exclude their Interest from a considerable share in publique acti­ons. Besides, is it for the service of Christ, and the encrease of his King­dom the Church, that so many able Divines should be debarred the use of their Lords Talents, that so many la­borious Ministers should sit still in si­lence; that when Christ teacheth us to pray that the Lord would thrust forth Labourers into his Harvest, those La­bourers should be thrust out of his har­vest? Surely this would make a cry in the ears of the Lord of the Harvest. Let me add this, 'Tis a hard matter to silence them that will preach virtually [Page 39]in pious Conferences, whose occasional and table discourses will be a kind of Sermon.

Let me offer a third way, Will they afford them liberty of Conscience, and yet stave them off, as a divided Party, to stand alone in their Principles and Interest? Verily I cannot think it is in their heart so to do. What then re­mains but to prepare the way, and to make the path straight for a solid and perfect closure, by laying aside those unnecessary occasions of stumbling.

If the neglect of brotherly Pacifi­cation hold on, and the Hierarchy re­solve upon their own advancement to the highest pitch, one may well con­clude, That they make a full reckon­ing to wear out the Presbyterians, and to swallow up their Interest, conceiving they are able to effect it by degrees; and that greater changes then these have been wrought without much ado. And we confess indeed, that a great change in Religion was made by Qu. ELIZABETH without much [Page 40]dispute or difficulty: The alteration was not sudden but gradual. Camden writes, that in the entrance of the Queens Raign, for a whole moneth and more, the Roman Religion stood as it did at the death of Queen MARY. On the 27. of December the Epistles and Gospels, the Lords Prayer, Creed and Ten Commandements, together with the Letany, were read in the Eng­lish Tongue. On the 22. of March the intire use of the Sacrament in both kindes was restored by Parliament. On the 24. of June the Sacrifice of the Mass was abolished, and the whole Li­turgy restored into English. In July the Oath of Supremacy was given to the Bishops: And in August Images were taken out of the Churches and broken or burnt. Why may not the Hierarchical Interest swallow up the Presbyterian, as easily as Protestantism prevailed over Popery? Surely I take these several cases to be very different. And first, because Queen ELIZA­BETH had this fundamental max­ime [Page 41]as agreeable to her Conscience and the Interest of Her State, to banish hence the exercise of the Roman Re­ligion. But our Gracious King in His Christian Prudence and Compassion seeks the uniting of His Protestant Subjects, and the healing of their breaches by His Wise and Gracious condescentions already Declared. Be­sides, in the beginning of the Queens Raign the inferiour Clergy of this Kingdom universally appeared to be but lukewarm Papists, and many of them might be supposed to be Prote­stants in heart, and the most of them very unlearned, and indifferent men in Religion. And a great part of the Hierarchy were not more Zealous than the rest: For when at that time the Ecclesiastical Promotions in England were numbred above nine thousand four hundred in all, there were not more then fourscore Rectors of Chur­ches, fifty Prebendaries, fifteen Heads of Colledges, twelve Arch-Deacons, twelve Deans, six Abbots and Abbes­ses, [Page 42]and fourteen Bishops that refused the Oath of Supremacy. Also the English Service was so prepared that it might be no abomination to the Pa­pists, no positive thing therein occur­ring repugnant to their Doctrine; for which cause they frequented the same for the first ten years; and the Pope did not in many years send forth his thunder & lightning against the Queen. And Popery being in substance a Re­ligion contrary to what was publickly professed, had no advantage for en­crease by publick Preaching, or Books publickly allowed. All these accidents did help forward to an absolute settle­ment of the Protestant Religion. But we may find the state of things far o­therwise in point of disposition or in­clination toward the Dominion of ab­solute Prelacy, and the rigorous im­position of Ceremonies, and the ex­tirpation of the Dissenting Party: For there are now in England thousands of Ministers dis-satisfied in the Hierar­chy and Ceremonies, who are all com­petently [Page 43]and many of them eminently learned. They are not generally of light spirits, but steddy and well resol­ved, and tenderly affected touching their spiritual liberties. The way which in scorn is called Puritanism, is not a­nother Religion in substance than Pro­testantism, but the very same, or one branch thereof distinguished from the other by an accidental difference. Pro­testant and Puritane Doctrine and Worship, all men may know to be the same for substance; and Puritanism will grow up with Protestantism, not­withstanding all opposition, as I have manifested in the former discourse.

Commonly those people who try all Doctrines by Scripture, and are sway­ed more by its Authority than by the Ordinances and Customs of men, do much hesitate and stagger concerning the sole Jurisdiction of Bishops, the pomp of the Hierarchy, and sacred my­stical Ceremonies of Humane Instituti­on. And therefore let the Episcopal Party never look to be rid of these dif­ficulties, [Page 44]till they remove the matters in Question, whereat a knowing peo­ple are always ready to stumble.

Neither in these times are the Presby­terians so hateful a generation as some would have them: They are odious to none but those to whom they were ever odious, or else to such Ignorants as follow the Cry, and speak evil of they know not what. They have had no considerable loss of their number by revolt; and what ever comes to pass, they think never the worse of their main Cause, which I have expressed in the character given of them: And if some or many of them have a liberty in their own judgments touching con­formity, yet that Conformity will not strengthen the designs of those Prela­tists that are most rigid in such imposi­tions, and seek to tread down the Pres­byterians. It was a notable question which a Carthaginian Senator put to Hanibal's Agents, after the great over­throw given to the Romans at Canna. When they had magnified Hanibal's [Page 45]great Atchievements, Hanno asked them, Whether any of the Romans had come to demand Peace; and whether any Town of the Latines, or any of their Co­lonies had yet rebelled against the Romans? The Agents denying the one and the other, Hanno replied, Then is the War as intire yet as at the first. I apply this, to shew how easily men mistake the progress of their own affairs, and think themselves to be ready for a triumph, when indeed they have gotten little, and the state of the controversie is still as intire and firm as ever.

Hitherto I have asserted the Interest of the Universality in opposition to the ad­vancement of a partial Interest: I have endeavoured to make it manifest, That the several Parties by a mutual yielding and waving their partial Inte­rests, may be united to promote the Inte­rest of the Universality: for I have layd these ground-works, to wit, That the breach is not kept open by any formed Doctrine or Conclusion of either Party, [Page 46]nor (as I trust) by the spirit of everla­sting enmity; but either by a humour of opposition, that may be qualified and subdued, or by some carnal d [...]sign, which may and must be denied when its errour and danger is discovered.

In the remainder of this Discourse I am to shew, That the Presbyterians are fit and worthy to be imbodied with the whole number of the good people of England; in the next place to per­swade the Union by several Argu­ments; and then to remove certain impediments, and to argue from the particular Concernments of the King, of the Nobility and Gentry, and of the Episcopal Clergy; and lastly, to offer some few essays concerning the paths of Peace.

Saint Paul was sometimes constrain­ed by the weakness of some and the malice of others, to boast on his own behalf, and to Apologize again and again for speaking as a fool: I trust [Page 47]therefore that wise men will bear with that unto which the like necessity com­pels me, on the behalf of the people that are now denominated Presbyterian. In estimating the numbers of this perswa­sion, it is not the right way to go by the Poll throughout all sorts promiscu­ously; but to take a survey of the intel­ligent and active sort of the people, and in that sort to compare their number with others. Howbeit in any way of reckoning suppose them the lesser, yet they may be found a balancing num­ber. But I am willing to pass from number to weight. They that will not acknowledge them to be sincere, can­not deny them to be serious persons; they that will not acknowledg them to be sober in their judgments, cannot deny them to be sober in their conver­sations. But we know they are both serious, and sincere, and sober, as well in Religion as in Morality: and a few sober people are more valuable, both for Religious and Civil concernments, than a multitude of dissolute or vain [Page 48]and empty persons. One serious ra­tional man will carry more in fit op­portunities, than al the vapourers in the neighbourhood. Those that are ill af­fected to the Presbyterians commonly despise them as an unlearned dull sort of men knowing nothing. Truly we will not herein boast beyond our line, nor magnifie those of our own perswa­sion, in derogation to any others; but we think that this disparagement is cast upon them because they are common­ly no vapourers: Surely they have amongst them both Divines and Gen­tlemen, who do not use to turn their backs upon gainsayers, but have been and will be ready to render a reason of their judgment and practice to any that shall demand it of them.

We do not envy the learning of any Episcopal Divines, but gladly ac­knowledge it, and desire to partake in the benefit of it, and wish that what­soever gift is received by any, may be more and more serviceable to the Church of God: Neither are they an [Page 49]ignoble abject sort; it hath not at all appeared that they have degenera­ted from the English Virtue and Va­lour. They have for common tran­quility and safety closed with the first opportunity for a general accord, and so have knowingly made way for the reviving of the other Party, supposing that the former enmity would cease. And they had reason to hope, that a­midst the joy of the Nation, they should not be left in sadness. The pre­sent interruption and check given to this expected reconciliation, we attri­bute to the hurry of mens minds upon this great and unexexpected change, by which it happeneth that they scarce know where they are, and hardly con­tain themselves within due bounds. But we trust that these passions will be over & the spirits of all will settle in a calm and good temper. Hitherto the con­tradictions may pass for the effects of passion, not of inveterate malice, wherefore, dum res est integra, let se­cond thoughts be milder. A quick pas­sage [Page 50]of Count Oli [...]res touching the right way of Accommodation, may be pertinent to this business. Our late Soveraign, when Prince of Wales, being in the Spanish Court in pursuance of the marriage with the Infanta of Spain, and the Negotiation being clogged with many interruptions, discontents and jealousies, and all being like to fall asunder, Olivares whether in humour or earnest propounded these three ways; The first, That Prince Charles should become a Catholique; The second, That the Infanta should be delivered un­to him upon the former security without further Condition; The third was, To bind him as fast as they could, and not to trust him with any thing. Of these three ways, he said, the two former were good; but the last was a bad one. In like manner might a discerning Prela­tist resolve, that there be three ways of bringing these disputes to an issue; The first, That the Presbyterians should vo­luntarily become Episcopal, and thorowly conformable; The second, That the way [Page 51]of brotherly accord should be held open and secure to them by an equal Accommo­dation; The third, That they be trusted in nothing, but bound up fast by the hard­est Condition that can be imposed. Of these three ways let him conclude with re­spect to his own interest, that the two former are good, but the last very bad.

Much partiality and prejudice hath gotten the sway in those men that speak and act, as if there were cause to fear none, to curbe none, to provide reme­dies against none but Presbyterians: Was England acquainted with no trou­bles, or infested with no intestine broyls before this kind of men arose? Are these the proper Enemies of Eng­land? Let them know, that the true in­testine Enemies of any State are those within it, that depend upon Forreign Interests, and on whom Forreign States have influence.

A great States-man makes it one fun­damental maxime of Queen ELI­ZABETH to banish hence the ex­ercise [Page 52]of the Roman Religion, because it was the only means to break all the plots of the Spaniards, who under this pretext did here foment Rebellion. Up­on the same ground the Law banisheth Popish Priests, that Forreign influen­ces might not distemper this Kingdom: But the Presbyterians can have no temptation to tamper with Forreign Combinations; for their Interest is precisely and perfectly Protestant, and for their unreconcilableness to the Church of Rome, their greatest adver­saries will bear them witness: And when ever this Land shall have need of help against its chiefest Enemies, they will be found so true to the Inte­rest of England, as none more, and consequently must and will be interes­sed in its defence. Wherefore let Eng­land have regard to those that must be her fast friends, not only for good will, but also for perpetual necessity.

Moreover, a wise State is busie in finding out, but not in making Ene­mies. Who can produce one solid [Page 53]reason, that renders this Party Ene­mies to the Government, or the Per­son Governing? They are lovers of Monarchy, and of the Royal Family. From neither of these have they any cause of distrust or dis-satisfaction. They have nothing to hold in deroga­tion to His Majesties Authority, safety, or benefit; and His Majesty hath no­thing to hold that stands in opposition to their security. There have been in­deed unhappy differences; but whence proceeding? Not from any thing in­trinsecal to His Majesties Government or to their condition; but from things very remote from the Interest of So­veraignty. The Kings Affairs do al­low Him to extend Favour and Cle­mency to them, as to any other of His Subjects; and His Condescention to­wards them will work as happy effects to His satisfaction.

Some men resolving in all things to detract from the Presbyterians, have said, That they promoted the Kings Return, not out of good will to His [Page 54]Majesty, or a love of Order and Uni­ty; but out of fear of being destroy­ed by the Phanaticks. Upon the oc­casion of this surmise, and the evil de­sign thereof, I am willing to debate this Question,

Whether the Presbyterians closure with the King in all avowed subjection and service be sincere and solid, that His Ma­jesty may safely confide in them?

The pretended reason of their in­sincerity seems to me to add much to their reputation in that behalf: For if the Phanaticks would destroy them, it is manifest that they are none of them. Panaticks would not destroy them­selves willingly. The several various Sects will wrangle with each other in verbal contests; but they never know­ingly plotted or banded against each o­ther upon the account of their different Opinions, but did all unite in one com­mon Principle of pretended liberty of Conscience, and in one common cause of Universal Toleration. Be it also granted, that self-preservation enga­ged [Page 55]the Presbyterians by any means to obviate and overturn the designs of the Sectaries, it shews that the Sectarian Interest and theirs are inconsistent, as also that they are not unreconcilable to the Episcopal part of Protestants; and that they had pacifick inclinations, wil­ling to put a period to these contenti­ons. Let men surmise the worst they can of their intentions in declaring for the King; yet in as much as they had a choice before them, to turn this way or that way, it is evident they would be­take themselves to that way that had the lesser evil and the fairer shew of good. And could any think that they would knowingly make a choice of that which should destroy their just li­berty: wherefore were it no more than this, it might gain them some regard, for that they hoped for some good in this way, when they could hope for none at all from the wilde ways and fancies of Phanaticks: But the truth is, they turned not to a lesser evil, but to a thing in it self desirable; for it was a [Page 56]clear case to men of sound minds and sober Principles, that there was no way to lead us out of that wilderness where­in we wandred, but the uniting of all sound and sober Protestants in things wherein all agree, and a mutual for­bearance in things not necessary to peace and edification. The Presbyte­rians knew their single Interest would not settle the Nation: And the Episco­palians may know as well that their single Interest will prove deficient. In such a case what well-minded persons affecting the peace of the Church and Kingdom would not promote the re­stitution of the Royal Family, that the King, in whom alone the whole Nati­on can settle, may pare off the super­fluities of particular partial Interests, and make a Union in the general Inte­rest of the Protestant Religion, and of Great Brittain? This was the scope of the Presbyterian design in that parti­cular: And as touching their cordial affection to His Majesties Person and Government, we have their own more [Page 57]affectionate and solemn professions for it, which are graciously owned by His Majesty. And if any persist to gain­say those expressions, seeing they are not searchers of hearts, it lies upon them to prove this pretended disaffe­ction by somthing discernable in the outward behaviour. But suppose that a peoples Conscience and good incli­nation and disposition be called into question, yet this is a maxime unque­stionable, That the main ground of sure and constant benevolence between Prince and People, is a firm perswasion, that they are the mutual Interest of each other. His Majesties Royal Person and His Princely Virtues are amiable to us; He is a Crown of Glory to the English Nation: But that which got the maste­ry over all difficulties, in restoring Him to His Dominions, was an undoubted knowledge that the Nations Interest was bound up in Him our indubitable Sovereign Lord. There is a necessity of meer compulsion that drives the unwilling, and there is a necessity of [Page 58]Interest that draws a willing people: When this latter necessity doth bring a Prince and People together, ingenuous minds will turn this necessity into a virtue; and so the joyning of Interests draws after it the joyning of hearts. The Presbyterians enjoying the same protection and benefit with other so­ber Protestants and Loyal Subjects, will see no other probable nor possible way of repose and safety but under His Majesties happy Government. It is not therefore a necessity of present force, but of constant Interest, which is here commended, as so great a bond of loy­alty, and which Princes use to take for their best security. The wisest way is, not to reject and slight a party that are brought to hand, and made for a Prin­ces Interest, upon a suspition that they may prove inconstant; but to use the known means of preventing such in­constancy as is pretended, and to ma­nifest that regard to their encourage­ment and satisfaction, as that they may rest assured, that their own and the [Page 59]publick peace do run in the same chan­nel.

From the Reasons aforegoing I conclude, That the Presbyte­rians are sit and worthy to be imbodied with the whole num­ber of the good People of Eng­land. I proceed to perswade this Union by several Argu­ments.

England hath indured conflicts of almost twenty years by Wars, Divisi­ons, Commotions, and manifold chan­ges; it was abased, enfeebled, and brought very low; all which do shew that some great distemper had taken hold of this Body Politique, before these things could break forth: There is at length by the late Revolution a providential offer of rest and peace. After those sad conflicts, and this hap­py offer of Providence, shall the seeds [Page 60]of discord lodge perpetually in this Land? I fear passions of bitterness are too ready to stir and provoke. Take away this fewel of strife, the urging of things to uphold distinctions of Par­ties. Whilest things are at such a pass, animosities will arise upon every occa­sion; discontents and quarrels will be ready to break forth in every Town and Parish, and almost in all mixed companies and occasional Meetings. But let the propounded Accommoda­tion be accepted and established, and the former mutual injuries will pass in­to forgetfulness, and persons former­ly engaged against each other, will be able to look one another in the face without provocation and new quarrels. Where is our Charity and regard to publick tranquillity, if we reject the sure and only means of Concord?

Uniformity in Religion is beautiful and amiable; but we ought to consi­der not only what is desirable, but what is attainable. There have been, are, and always will be such points as [Page 61]the Apostle tearms doubtful disputati­ons. When the severity of Laws and Canons inforce external Uniformity in things of this nature, it exerciseth a tyranny over mens judgments, and holds them in a servile condition, that they are not free, but captivated to the Authority of men, or suppressed from making a due search into matters of Religion; yea, this thraldom will ine­vitably reach to things of an higher nature, even the vital parts of Christi­anity. That servile Principle which hath the heart of Popery in it, must be introduced, to wit, that the Laity should not search the Scriptures, nor try the Doctrines delivered, but ac­quiesce in what their Teachers say, without the Exercise of their own rea­son, or judgment of discretion. Here­upon will follow gross ignorance and supine carelesness in the things of God, and in those that any whit mind Reli­gion (which is the best of the matter) a blind devotion: And a people rude and servile in Religion, will be rude [Page 62]and dissolute in Conversation, as we see in Popish Countries, and in all pla­ces where spiritual tyranny prevaileth. This is so great an evil that it cannot be countervailed by all the imaginable benefit of Uniformity: And the truth is, all profitable Uniformity is mingled with sobriety, and stands not in an in­divisible point, but admits a latitude, and by a little variety in matters of les­ser moment, becomes more graceful, because it is more unstrained and un­affected.

It is a chief point of knowledge in those whose work it is to mould and manage a Nation according to any order of things, to understand what is the temper of the people, what Prin­ciples possess and govern them, or con­siderable Parties of them, and to what pass things are already brought among them.

Those who duly observe and regard the disposition and present State of En­gland, and the principles and affecti­ons of the several considerable Parties, [Page 63]will be able to give the best advice for a happy settlement: For such a course as is wisely and succesfully taken in one Nation, may in the like business prove unfortunate in another Nation, or in the same at another time. A State may probably root out such opinions as it conceives to be heterodox and in­convenient, by using great severity in the beginning, when the opinions are but newly sowed in mens minds, and the people are of such a nature, as to abhor dangers, and aim to live secure­ly, and when the Nation in general is devoted to the ancient customs of their fore-fathers. But the same course may not be taken when the opinions have been deeply rooted and far spread, by long continuance, in a Nation of a free spirit, and zealous; and the generali­ty of those, that in a Law-sence are cal­led Cives, do not detest them. At this day England affords a multitude of E­piscopal Zealots, and a multitude of Presbyterian Zealots, ballancing the former; and between these two there [Page 64]lye a more indifferent sort of people, whereof a great number care for none of these things; but others are more intelligent and considerate; and these seem to approve some things, and again to disapprove some things on either side: As far as I have observed the in­different sort of men do accord with the Episcopal way in affecting the Com­mon Prayer Book; and those among them, that are of any reckoning for worth or honesty, do also according to the Presbyterian way, affect the constant preaching of the Word, and the residency of Ministers in their Pa­rochial Charges, and disaffect plura­lity of Benefices. Knowledge hath so encreased that the people in general will more observe their Teachers Do­ctrine and conversation; and the im­pertinencies of the one, and the irre­gularities of the other shall not pass without noting. The insufficient, idle, and scandalous will fall into contempt, and be slighted by the common peo­ple. The profanation of the Lords [Page 65]Day by open sports and pastimes is by the Civil part of the Nation account­ed scandalous. Furthermore, the present Age being more discerning, all sorts affect a greater liberty of Judg­ment and Discourse then hath been used in former times. Whereupon the State of this Kingdom requires a temper or medium between two ex­treams, to wit medium abnegationis, in those unnecessary things where­in no accord can be expected between the Parties, by abolishing, or not injoyning them, and me­dium participationis, in things necessary to Order and Government, wherein the moderate of both Parties do easily comply with each other. When the State like a prudent Mother, not led by the passions of her angry Children, shal not ingage in their quarrels on this or that side, but settle such a tempera­ment for their common good, love and peace may ensue between the Parties, though difference of judgment still re­mains. When the Nation shall not [Page 66]espouse to it self the interest of a party, but intirely reserve it self for the good of the Universality, those hot disputes and contests will of themselves fall to the ground; and men of different judg­ments will be less fond of their own opinions, when they observe that the State doth not judge its happiness to rest upon any of them, and that the welfare of the Church and Kingdom consists without them.

This Kingdom after the removing of foundations, is by a marvellous turn re-established upon its ancient basis. And verily that which hath wrought the change will settle it; that which hath brought such things to pass, will keep them where they are, if we do not overlook and sleight it. And what was it but the consent of the universa­lity, the Vote of all England? This did produce an universal motion, ex­ceeding vehement, but not violent: For it was not against, but according to nature. All things having been out of [Page 67]place, and held in a state preternatural, when the force was taken off, moved to their center and place of rest, to wit, the ancient fundamental constitution. And for this cause the change was not terrible, but calm, kindly and un­bloody: Now as that natural incli­nation, which carries things to their resting place, will keep them there, until by violence they are forced thence; so this consent of the univer­sality, which produced a kindly mo­tion of all things to settle in their own place and order upon the right foun­dation, will keep them there, until such external force shall come, as can break and dissipate the universality. Where­fore seeing this great revolution hath not happened by the prevailing force of one Party, but by the unstrained motion of all England, what reason is there that one Party should thrust the other out of its due place of rest upon the common Foundation? When com­mon consent hath laid this excellent Foundation of peace and quietness, let [Page 68]not the Superstructure of particular unnecessary forms, cast off some as a divided and rejected Party; but let that which hath made peace keep peace; which by Gods help it will surely do, if timely observed and followed.

We cannot gainsay but the compo­sure of these differences hath much dif­ficulty, and requires much prudence, care and patience in those that are at the helm of Government: Nevertheless it may be effected, if the judicious on both sides will give consent; and they will give consent, if they have a single aim to procure the peace of Gods Church, and the increase thereof, and particularly the increase and stability of Protestant Religion, Suppose the Roman, Grecian, Armenian, Ethiopick, together with all the Protestant Chur­ches, yea and the whole Christian world might be drawn into one Church-Communion and Order, upon as easie tearms as English Prelatists and Presbyterians may, if they have a heart to it, were it not prodigious unchari­tableness [Page 69]and fury of opposition to withstand it? As all the Lovers of Christianism would pursue the Union of all Christian Churches, upon such tearms, so should all the Lovers of Pro­testantism pursue the Union of all Protestant Churches, seeing the Do­ctrines wherein they harmoniously a­gree will enable them to keep the Unity of the Spirit in the Bond of Peace, if the heart be not opposite to the power of those professed Doctrines. To heal the wounds of the Protestant Cause, how glorious is it? But to refuse and withstand this healing, how doth it cause the Popish faction to glory a­gainst us? Let not our adversaries re­joyce, nor the uncircumcised glory in our shame.

We have the examples of Christian Princes, even those of the Roman Faith, who would gladly have made up breaches in Religion among their people, by yielding in things of great­er moment in the Church of Rome, then any of the points in question are [Page 70]among disagreeing Protestants. In the Council of Trent, Ferdinand the Em­perour, and Maximilian his son King of the Romans, and the French King, and the Duke of Bavaria made it their business by their Embassadors, for qui­eting of their Dominions, that the Communion of the Sacrament in both kinds, the Marriage of Priests, and Di­vine Service in the vulgar tongue might be allowed. These things are of greater importance among the Pa­pists, then the things now in question are among the Protestants of either per­swasion, if we judge by their declared Opinions, and not by some hidden de­sign: And those forenamed Princes would surely have taken that way for uniting their people, had their power been independent in matter of Religi­on; but having dependance upon the See of Rome, they could do nothing without the Authority either of the Pope or the Council; from either of which they perceived after much in­stance, that such Reformation could [Page 71]not be hoped for. Moreover those Princes being of the Roman Faith, had a fairer pretence according to Popish Principles, to crush the dissenting Part of their Subjects, by laying Heresie to their charge, and so in time to root them out, then any Protestant State can have to extirpate the Presbyteri­ans. Likewise the Emperour Charles the V. after his great Atchievements, designing to establish an intire Domi­nion in Germany, conceived that his way was to unite the German Nation in point of Religion, by a kind of refor­mation or Accommodation; for which he laboured so much in procuring and upholding the Trent-Council; until at length dispairing of his Sons successi­on in the Empire, he laid aside all thoughts of restoring the ancient Re­ligion in Germany, and by consequence all care of the Council, though he continued many years after in the Im­perial Authority.

Now though all these Princes were deceived in expecting such a Union by [Page 72]means of that Council, which by rea­son of divers and important Interests of Princes and Prelates, could not possibly have such an end as was by some of them desired; yet herein they took not their aim amiss, that the re-uniting of their broken people, by using a Tem­per and Accommodation, was the best way to keep their Estates intire.

I am the more importunate in pres­sing home the motion of brotherly A­greement, considering the time, which may be the only time: For the present condition of these Affairs seem like to the state of a sick body, which Physiti­ans call a Crisis, when nature and the disease are in the [...] of the conflict, to carry it for life or death. Peace and Concord in Religion seems now to ap­proach to its Crisis, whether it shall prevail and live, or dye and fail for ever: It may justly be feared that the time is now or never: For if after so long and sad divisions and the calami­tous effects thereof, an implacable spi­rit shall be seen to bear sway in this [Page 73]time of restauration and expected uni­on, it may beget a despair of all future reconciliation. If after such and so long calamities, all the concurring circum­stances of the late Revolution will not incline mens hearts to Peace, what will do it? This is a day of gracious Visi­tation. Happy England, if in this its day it knows the things that belong to its Peace!

Having pressed the Ʋnion by these Arguments, I proceed to remove certain impediments.

One great impediment is an errone­ous judgment touching the times fore­going the late wars. For as much as great and manifold distempers have happened and continued in this Land since the beginning of these troubles, the defects of former times are quite forgotten, as it commonly comes to pass, that latter miseries, if drawn out to any length, do drown the remem­berance [Page 74]of by-past evils; but he who discerns only things at hand, and not affar off, is purblind. I abhor to take upon me the defence of our late di­stracted times, the distempers thereof I would not in any wise palliate. Ne­vertheless let this be noted, distempers have their times of breeding as well as of breaking forth. Certainly that dis­mal Tempest, which succeeded the long Calm in this Nation, had its time of gathering in the Clouds. To heal the symptomes of a disease, its rooted cause being neglected, is but a pallia­tive cure. To take away the irregu­larities of these latter times, and not to inquire into the former causes, is to hide, but not to heal the maladies of this Kingdom.

Another errour which turns away mens eyes from beholding the true state of their own affairs, is a contempt of the dissenting Party, and of their Opinions, as silly and irrational; with which is joyned a vain conceit, that the whole Party with their Opinions [Page 75]would soon fall to the ground, if a few turbulent and factious spirits (as they pretend) were taken out of the way. This makes men to bear down their opposites more with scorn and contu­mely, then with any temperate and so­lid reasoning. This makes men wilful, precipitate, unmerciful, and puts them forward by rigid injunctions and se­vere inquisitions to suppress those with whom they might walk in one way, if they themselves did walk in love: But there is as little of Reason as Religion in this self-admiring humour. It is the part of weak and selfish minds to con­tract Religion to certain modes and forms which stand not by Divine Right; but by the wills of men, and which are of little efficacy, and very disputable, and if sup­posed lawful, ought to be governed by the rule of Charity. To think that none is a good Christian, a sound Pro­testant, a fit minister that cannot sub­scribe to such modes and forms, pro­ceeds from a narrow and ignoble [Page 76]judgment. It is also as much pride as weakness to contemn the setled way of a knowing and serious people, sted­dy in their Principles and practices, as if they were worthy of no regard, be­cause they dissent in some points which in themselves are of little moment. This is for men to think, that they only are the people, and that wisdom shall dye with them. Noble and high ca­pacities and judgments of a large and deep reach, do know they cannot square the world by the narrow compass of those conceived Principles that have possessed and seasoned their own minds: But they look also without themselves, rightly judging, that as they have their own peculiar Notions, so another sort have theirs, and that di­vers men are carried divers ways, as they are led by natural temper, custom, education, or studious inquiries. They know likewise that there is no con­straining of all minds to one perswasi­on, without imbasing their judgments to perfect slavery, which we see put in [Page 77]practice in the Antichristian Kingdom of the Papacy: Whereupon men of vastest parts and learning, and of true nobleness of judgment have been ever favourable to those which dissented only in such opinions, as amongst wise and sober men are not with one consent determined, unless their peculiar Interest were bound up in those Opinions: For this noble­ness of judgment, which natural­ly inclines to allow ones self and others this righteous liberty, is sometimes dri­ven back and streightned by politique Interests. Verily a judgment truly noble is truly Catholique; and true Catholicism is most contrary to that which is so called by pretended Ca­tholiques: For it is to maintain Chri­stian Concord with all Christians, as far as they hold Christ the Head.

It is incident to ruling men to cherish the passion of indignation against the dissenting Party. Hence ariseth a great perturbation of judgment: For by rea­son of the dominion of this passion, [Page 78]when dissenters modestly assert their Principles, and do not instantly com­ply as much as is expected, it is taken for petulancy and peevishness. When some degree of forwardness breaks forth, it is encountred with that seve­rity which hazards the undoing of the weak Part, that should and might be healed: And their dis-satisfaction is judged the effect of incurable pride and malice. This perturbation of judg­ment begets a great distemper in pub­lique Councils. Wherefore let per­sons bearing Rule watch over this dan­gerous passion, and dread its tyranny. First, let not perversness be always im­puted to the non-compliances of the inferiour Party. God hath put it into the Kings heart to extend compassion to multitudes of His Loyal Subjects, in taking off the rigour of sundry impo­sitions in matters Ecclesiastical; and they think it good to make use of those His Majesties Concessions, without the prejudice of any part of Religion, or of order and decency in the Church. [Page 79]Others that should have helped for­wards His Majesties design of Peace, are offended, saying, The Presby­terians yield in nothing, the late indul­gence hath made them more resolved against all points of Conformity; But why should their eye be evil because His Majesties eye is good? Have the Presbyterians abated nothing, when, for peace sake they have declared a rea­diness to part with the Presbyterian platform of Church-Government, which is used in other Reformed Churches, and to submit to a regula­ted Episcopacy; as also to wave the Directory for Worship, and to accept a Reformed Liturgy? Indifferent men would judge that this is a good ad­vance towards peace, and that a closure is hereby really intended. But what have the Prelatists done in testimony of their moderation? Have they desisted from the use of any one of the former Ceremonies, even such as be not in­joyned by any Law or Canon? Sup­pose some of the Presbyterians (be they [Page 80]few or many) do as yet forbear the us sing of some forms, which they ap­prehend not simply unlawful; perhap­some reason of scandal may cause this forbearance; otherwise to the judici­ous they might seem to contradict their own Principles, out of servile fear, or for worldly ends; and the malicious might take occasion, though none were given, to reproach them for tem­porizing. Now it concerns Christs Ministers to prevent, what in them lies, not only a just, but even an unjust and causeless contempt of their Ministry. Besides, they are not willing that some persons of good affections, but weaker judgments, should take offence at their early and easie compliance, and so fall into down-right separation. The Pres­byterians attend a good Reformation, and all necessary inlargement that may encompass and gather together in one all that are of sound belief and good life, who have been so long scattered abroad. Nothing therefore appears but that they have hitherto conscienci­ously [Page 81]and judiciously made use of His Majesties Favour; and with great thankfulness have they expressed their sence thereof, in their acknowledg­ments to God and men: His Royal and Paternal Charity is precious to them.

But suppose that some of this way were guilty of some provoking for­wardness, should grave Patriots and wise Counsellors thereupon destroy the weak Part, or rather heal it? A prudent Father is not so provoked by the stubbornness of a Child as to cast him out, and make him desperate whilest there is yet hope concerning him. It is meet indeed for Princes to express their just indignation, when Subjects presuming on their clemency do not contain themselves within their duty; and the seasonable expression of such disdain, wisely managed, is of great force in Government; never­theless if it get the mastery it is exceed­ing perillous. It was the Counsel of indignation that proceeded from Reho­boams young Counsellors.

But there is yet a greater mischief, when the cloud of this passion darkens the Understanding, that it cannot di­stinguish between present dis-satisfacti­on, and incurable pride and malice. When a peoples present dis-satisfacti­on about remediable grievances, shall be deemed implacable enmity, com­monly pernicious counsels take place: Then it will be suggested to a Prince, that the Acts of Grace bestowed upon such a people make them but the more insolent: For none may hope to over­come pride by condescention, or inveterate malice by good turns; which is indeed a true saying, but per­verted by mis-application. In this case to judge rightly of things that differ, let a Prince consider diligently whether the present aversness proceeds from rooted Principles, and a fixed Interest, inconsist [...]n [...] with the security of his E­state; or from the pressures of the grie­ved Party, in things which are not the necessary props of his Power, and without which his greatness may well [Page 83]consist; and let him never question the gaining of such a people whose Prin­ciples and designs are not against the true and proper Interest of his Estate, whatsoever their present distempers be; for the grievances being redressed, time will wear out those distempers: And in that case a people will not less value their Prince, because he yieldeth to them with respect to his own concern­ments; for they will not judge it a for­ced yielding, because that proceeds from force which is yielded for present necessity, and against the main Interest; but they will cleave to him the more, by discerning that his and their good do agree in one; for it makes them hope that he will seek their good as his own. When Governours resent the non-compliances of a party, their best remedy is to remove the occasions, when it may be done without crossing the Interests of State or maximes of Government; then will the honest-minded be mollified and moulded; and towards the residue of obstinate per­sons, [Page 84]if there be any such, severity will be used more succesfully. It is the wise­dom of rulers by all means to lessen of­fences, and to contract the number of offenders: For where there are many sufferers upon a Religious account, whether in truth or pretence, there will be a kind of glory in suffering, and sooner or later it may turn to the Ru­lers detriment.

Another great impediment of pub­lick concord is an erroneous confidence in the more numerous Party, that they need not seek nor mind the way of peace; for they reckon themselves sure to carry it by the major Vote in all Councils and Conventions; they see wind and tide serving them: But they who consider but few things, do make a sudden judgment, which common­ly falls short. Great prosperity oft­times blinds the wise as well as fools; and great advantages divert the mind from heeding many important circum­stances of a business, that the judg­ment made concerning it is most im­perfect: [Page 85]Wherefore in the present case it should be minded, that the dissenting party is not small, that it is not made up of the rabble multitude, nor yet of Pha­natique spirits, but of honest and so­ber people, who act from principles of knowledge, and can render a reason of their practice, in things pertaining to conscience, with as much discretion as any sort of men in the Nation; that the instances which they make do not concern by matters and mutable occasions, but matters of conscience, that will never cease nor vary; that they are not a Party far distant, but ve­ry near; I mean not only in respect of place (for so the Papists that live a­mong us cannot be far from us) but of agreement in Principles of Religion, that they cannot be well severed nor kept in a divided State, nor yet be root­ed out; but they will grow up under the influence of the Doctrine professed in the Church of England; that in ma­ny deliberations they may be able to put things to a stand, and in debates of [Page 86]great consequence to lead the indiffe­rent sort of men, and also many tempe­rate spirits of the other perswasion, by the apparent equity of their proposals.

All these things and more of the like nature, do challenge a due regard from those that would see through a business and make a perfect judgement. Besides, the judicious should consider not onely the bulk and corps of a party, but what spirit doth quicken them, & with what vivacity and constancy their motions do proceed, and their interest is pur­su'd. It comes also within the compass of this inquiry to know the intrinsick strength of the Hierarchy, and what they can do when they stand by them­selves alone, for their adventitious strength may fail them. We need not tell them, that on their side at present the advantage is very great, yet haply it may appear in shew greater then it is indeed. Though the English Nation appear to affect a stated Order in the Church, nevertheless they may not serve the designs of the Hiearchy, nor [Page 87]yet be conscious thereof. Upon the late great revolution, the multitude do easily run from one extream to an other, thinking they can not run too far from those troubles and discomposures which last oppressed them. But as the prudent ponder their paths at present, so the passionate multitude may at length know where they are, and dis­cern alike the evil of both extreams. Many that are lifted up may give of­fence, and fall under great displeasure; they that are cast down, may be better advised by their sufferings, and remove the occasions of stumbling, and so be­come, if not indeared, yet inoffensive to the Nation. Such vicissitudes of love and hatred do happen in every age, and there is no new thing under the Sun.

An other Obstacle in the way of this conjunction is an opinion of many, that the sure and only means of preventing schism, and maintaining unity in the Church, is by multiplying Ceremo­nial injunctions and Canons, by requi­ring full conformity to controverted [Page 88]forms which might well be spared, by exacting not onely submission of pra­ctice, but assent of judgement declared by subscription to all particulars of Doctrine, Worship and Discipline, in ever jot and tittle thereof. But in very deed this is the sure way of endlesse dis­sention among a people that are not bottomed on this principle of belie­ving as the Church believes. This kind of imposing hath discomposed all Christendom, and rends the severall Churches from each other, and makes the rent incurable. It is the way of the Church of Rome, w ^th upon this account is guilty of the foulest schism that was ever made in the Christian world. It is a notable saying of Chillingworth—Not Protestants for rejecting, but the Church of Rome for imposing on the faith of Christians, Doctrines unwritten and unnecessary, and for disturbing the Churches peace, and dividing unity in such matters, is in a high degree presump­tuous and schismatical—God is jea­lous for his worship, and consciences [Page 89]well informed and duly tender are like­wise jealous concerning it, lest they should provoke God to jealousie. Minds truly religious doe set an high price on matters of conscience, and will expose all to sail rather then cross their principles. Wherefore if in matters of perpetual controversie between god­ly wise persons, the Church shall make peremptory decrees and severe injun­ctions, it must needs dissolve the band of unity. But the best and surest means of preventing and suppressing Schisms, is to prevent corrupt administrations, and real scandals in matters Ecclesiasti­call, and seasonably to reform abuses, and not to interpose in lesser differen­ces.

Furthermore, a great prejudice is ta­ken up against Bishops ruling in conso­ciation with Presbyters, and against Classicall, or Presbyterian meetings as inclining to Faction, and likely to pro­duce alterations, which evils are sup­posed to follow the distributing of the power among many. Whereupon the [Page 90]Government of a single Person, or a Bishop having sole jurisdiction, is ap­prehended to be the surest means of keeping Church affairs in a fixed state: This prejudice having a great shew of truth, we must stoop to pry into it more narrowly. And first we have this poli­tical maxime to direct us in this inqui­ry, that the condition of the people to be governed is the best rule of discern­ing the aptest form of Government. And according to this principle we re­solve, that absolute Prelacy is the one­ly Government to hold a people, that content themselves with a customary service, and the Religion of their Coun­try, and of their fore-fathers, whatso­ever it be. All Discourses, Debates, Disputations, and all occasions of aon­test touching Religion, and particularly that exe [...]cise which is called prophesy­ing, must be avoided. But this Go­vernment is not so agreeable to a peo­ple that are given to search the Scrip­tures, and try Doctrines. In England where the inferior Clergy or parochial [Page 91]Ministery is not rude and ignorant, but in a great part learned & conscientious, where the common people in a great part try all things, that they may hold fast that which is good, the Ecclesiasti­call jurisdiction can not conveniently reside in a Prelate alone governing by severe Canons, and denouncing ex­communication against all those that express any dissent from any particu­lars of the received Forms of Worship and Discipline. For among such a people, this is a likelier way to beget some great distemper, then to keep all in quietness and deep silence. But a form of Government more free by di­stributing the power among many, and regular meetings for free debates with­in certain limits will be much more peaceable and succesful. It is here ac­knowledged that in such an order of things dissentions may arise, and cause some interruptions. Nevertheless no great inconvenience, but sometimes much advantage may follow. The stir­rings of warm contests may be unadvi­sedly [Page 92]condemned. For as Thunder purgeth the Air, so these stirrings may purge the Church from Corruptions ingendering in it. Let the frame and order of things be so established, that both parties may be made hopeless concerning factious attempts of pro­moting this or that extream, that the contests may not be on the one side for Dominion, nor on the other side for inordinate liberty, but on both sides for Truths due freedom, and then they will end in peace. If great mistakes should arise in such meetings, and seem for a while to pass currently, there may be found some persons of that wise­dome, integrity and reputation, as to be able to shew the fallacy, and to con­vince those of both sides that intend uprightly. In which case, if they per­ceive an evil spirit on work, and an e­vil design hatching among some, they will turn away with indignation from the contrivers of such mischief. Wher­fore let the frame of Ecclesiastical po­lity lean neither towards Tyranny nor [Page 93]Anarchy, but be set upright for just li­berty. Let good orders be kept, and priviledges not violated, and the grea­ter number of those who mean honest­ly will not be led into the snare of fa­ction. And selfish ambitious pragma­tick spirits that trouble them will easily be detected and abandoned.

Unto this reasoning let the authori­ty of an eminent pacifick Bishop be superadded, concerning the way of order and stability in the conjunction of Episcopacy and Presbytery. Bishop Hall in his Discourse, Intituled, A mo­dest offer of some meet considerations to the Assembly of Divines at Westmin­ster, commends the method of the Church of Scotland for prevention of Error and Heresie by a gradual pro­ceeding from the parochial meering to the Presbytery, from thence to the pro­vincial Synod, and from thence to the general Assembly for determining any controversie, saying— This bears the face of a very fair and laudable course, and such as deserves the approbation of [Page 94]all the well-willers to that Discipline.—But let me add, That either we have or may have (in this very state of things, with some small variation) in effect the very same Government with us. In­stead of Presbyteries consisting of se­veral Pastors, we have our combina­tions of Ministers in our several Dean­ries, over whom the rural Dean is cho­sen every year, by the Ministers of that Division, as their Moderator. This Deanry or Presbytery may be enjoyn­ed to meet every moneth, or oftner, in some City or Town next to them; and there they may have their exercise of Prophecying, as I have known it pra­ctised in some parts of this Kingdom, as it is earnestly wished and recom­mended by that Excellently Learned Lord Verulam in his prudent Conside­rations; where if any Question fail of determination, it may be referred gradually from the lesser to the great­er Assemblies, till it be brought to a National Synod. In the same discourse the said Bishop commends one con­stant, [Page 95]prudent, vigilant Overseer, su­peradded to a Grave, Judicious Pres­bytery, without concurrence of which Presbytery, the Bishop or Overseer should not take upon him to inflict Ex­communication, or any other impor­tant Censure,

Having discovered certain gene­ral Impediments, I proceed to Argue upon the particular Concernments of the King, of the Nobility and Gentry, and of the Episcopal Clergy.

His Majesties Concernment in this grand Affair transcends the particular concernments of all others, whether Parties or Persons, and that beyond all comparison: Others may advance them­selves and Families by the present oc­casions, and give over in time when they have builded their own houses. Many, and perhaps the most, if chan­ges come, may retreat and serve the [Page 96]Times for their own security; but the King never descends from the Stage of publick Action, and can never cease to be interessed in His people. Others having much to get and little to lose, may make themselves by present ad­vantages; but the King hath little to get, but much to secure; and not the present occasional and mutable advan­tage, but perpetual stability is His In­terest. His Majesty hath worthily gained the Reputation of a Wise and Gracious Prince, of an excellent spi­rit and temper for these times: And truly a Prince as wise as Solomon, hath no Wisedom to spare from the weight of these businesses. Let the God of the spirits of all flesh, and the Father of Lights, continually give to His Ma­jesty a large heart, and comprehensive Understanding, that may see far and near, and fetch within its compass all circumstances, consequents and mo­ments that are requisite to the forming of a perfect judgment concerning these great Affairs.

After so long a War between King and Parliament, and after all the chan­ges in Government, the King being at length restored to His full Power and Greatness, and the people being sati­ated with Civil Wars, tumults and changes; it may be concluded, that they will not easily run the hazard of abetting any Parties, in contradiction to Him: But this is happily or unhap­pily suggested, as it is turned to a good or a bad use: Though evil Counsels may turn it to a bad use, yet it yields un­speakable advantage to the wholesome Couesels both of King and People, for the good of both. The people knowing that acquiescence in present things is their best security, will not be given to change; and the King knowing the peo­ples indisposition to abet a change, will have little occasion of jealousie. And their mutuall confidence, which is the strongest bond of peace, will lead them without rub or let into a setled mutuall happiness. But it is not good advice to neglect a peoples interest, or to use [Page 98]them with less regard, because they are willing to hug their own peace in any tolerable condition. The Soveraigns greatnesse, and the peoples freedome, are but one frabrick resting upon the same fundamental constitution. If you shake the one, you shake the other also. I detest and abhorre the tumults and insurrections of the people, and the re­sisting of the Soveraign power. Let wickedness proceed from the wicked. But let none that seek a righteous end tread in unrighteous wayes: let no wel­minded person be drawn into such a snare of reproach and ruine. I am per­swaded that the generality of the Pres­byterian denomination would indure extremities, before they would revenge or defend themselves by unlawfull means, as rebelling against their law­full Soveraign. As I finde my own heart, so do I judge of others. Ne­vertheless let a wise Prince consider, that the divine providence can by ways without number change the face and state of things, when a dissatisfied con­scientious [Page 99]party shall not stir one foot to indeavour a change. Wherefore let Counsels of safety and stability take place, that a Princes interest may stand firm against all assaults of unexpected accidents.

It hath been judged a Maxime in Policy, that to head faction is agree­able to one aspiring to soveraignty, but not to one possessed of it. Also that to uphold division is the way to subdue a people, but not to hold them in firm obedience, when subdu'd. Machiavel shews the inconvenience that ariseth to a Prince by holding a people under his Government divided into factions, because he will be inclined (as all by nature are) to take part in any thing that is divided, and to be pleased more with this then with that party, where­upon the other is discontented. And he brings in a pertinent story, That in the year 1501. a Gentleman sent by the King of France into Italy, to cause re­stitution of certain lost Towns to the Florentines, finding in every one of [Page 100]those Fortresses men, who, when they came to visit him, said, that they were of such a faction, much blamed their division, saying, that in France, if one of the Kings subjects should say he were of the Kings party, he should be puni­shed, because such a speech would sig­nifie no less then that there were in the Country people enemies to the King; whereas the King willeth that all those Towns be his friends, and united with­in themselves. Let me rehearse the Counsell of our late Soveraign to His Majesty that now is— Take heed of a­betting any Faction, or applying to any publick discriminations in matters of Re­ligion, contrary to what is in your own judgment, and the Churches well settled. Your partial adhering as head to any one side, gains you not so great advantages in some mens hearts, who are prone to be of their Kings Religion, as it loseth you in others, who think themselves and their profession first despised, then persecu­ted by you. Take such a course as may either with calmnesse and charity [Page 101]quite remove the seeming differences and offences by impartiality; or so order affairs in point of power, that you need not to fear or flatter any Faction— Now if the case were such, that one party were the Kings onely Confidents, and that the other cannot be faithful to him upon immutable grounds and reasons, then policy would advise him so to order things in point of power, that he need not fear nor flatter the adverse party. But it is evident that the Presbyteri­ans love the King, and Kingly Govern­ment, and account themselves happy in His Majesties clemency, allowing them a just and inoffensive liberty in certain matters of Conscience. It is also evi­dent to all impartial Judgements, that his Majesties calmness and charity may remove the seeming differences, and offences on their part. They are rea­dy to comply with Episcopacy re­gulated, and Liturgy corrected; and they preferre union by accommodati­on before Toleration with Division.

If it be objected, that the King by [Page 102]carrying an even hand between both parties will insure neither, for both will remain dissatisfied; I reply, this argu­ment were of force, if the differences must remain uncompounded, and the parties publickly divided into two op­posite societies; but we lay this for a ground-work, that these twain are to be made one as to publick communion in divine worship, and to an agreement in one common interest relating both to the Protestant Religion and to this Kingdom, which his Majesties wise­dome may accomplish by a prudent disposing of those things which indiffe­rently belong to both, and wherein they both agree; and in divers things that are peculiar to this or that side, he may gratifie the one and the other with moderation, as when the favours vouchsafed to the one are not injurious to the others peace. In which case in­deed, here may remain men of diffe­rent perswasions, but not of divi­ded parties and interests. Besides if some on either hand should become [Page 103]turbulent, and cry we will have all or none, yet the greater number, yea the main body of either side may be found of calmer judgements and affections, who together with a multitude of wise and well minded persons that are indif­ferent between both perswasions, would cause the violent ones to keep within bounds. And as many of those passionate men, as have any judgment, will discern, that they are without hope of prevailing, and disadvantage themselves by opposing the common interest and quiet of the Nation.

His Majesty is a great King, he is King indeed, and reigns in great power over a willing people. He hath in his hands the joynt stock or common in­terest of the whole Nation. Neither of these grand parties can subsist without him; and this gives him assu­rance, that they are and must be both his. It is manifest that his interest hath gotten the preheminence over all partial interests, as indeed it ought. For if the Prince be not in this regard trans­scendent, [Page 104]he is ready to be laid low. Wise men inform us, that a Prince by adhering to one Faction, may in time lift it up above his own Imperial inte­rest, which will be forced to give way to it as the lesser to the greater. And the prime leaders of the potent Faction will sway more then the Prince himself. They will become arrogant, unthank­ful and boundless in their ambitious designs. It is observed by Henry the Third of France, that he would be ta­ken into the League with the Princes of his own Kingdom to root out the protestants, and after awhile the same League was turned against him. A Prince may be so intangled, that he shall not know how to winde out of those wayes wherein he hath so far in­gaged himself; neither shall he be able to turn himself to the necessity of his own affairs as new accidents arise. Then is a Prince truely potent when he hath all particular Factions lying at his feet, and can compell them to live in peace with one another. This is the po­tency [Page 105]of our soveraign Lord this day. For he is alone, and there is none be­sides him, on whom the Nation can have any stable dependence. Where­fore let His Majesties high concern­ments be the primum mobile to carry about all the inferiour Orbs in our po­litical world.

His Majesty hath gained his peoples hearts, and is glorious in their eyes, and by his continued clemency he will not fail to hold them fast to himself. He desires to govern well, and they de­sire to be well governed, and seek no greater liberty. In some tender points of Conscience they wa [...] upon his in­dulgence, and are willing to close with uniformity, not in rigour, but in some convenient latitude and relaxation. There is an yeelding that is no way ab­ject, but generous and advantageous, a princely condescention, whereby a King becomes more absolute, and may have what he will from his loving sub­jects. And they will no less fear him then love him, as knowing both his [Page 106]goodness and his greatness. For he is great indeed to whom the hearts of three Nations are linked; and it is mo­rally impossible that so vast a people should at once be lost to a King who continues to deserve well of them, and to make them his favourites. And then what person or party shaldare to sleight his Government, whose interest and in­fluence is of so large extent?

There is a saying, which by many hath been taken up for a proverb. No Bishop, no King. I do not well under­stand the rise of this saying, and there­fore dare not speak in derogation of their judgements who were the Au­thors it. But upon the matter it self, I crave to make this modest Animadver­sion. And first it is some degrading to the transcendent interest of Soveraign­ty, to affix unto it a necessity of any one partial interest for its support: for in­dependency and self-subsistence, with­out leaning upon any Party, is a Prince his strength and glory. Also it makes that Party over confident, and its op­posite [Page 107]too despondent: Such sayings as import a Princes necessary depen­dence on any particular Party, may in the mouthes of subjects be too pre­sumptuous, and in the mouth a Prince too unwary. But of this particular I dare not so speak, in as much as I know not its rise and reason. Onely this I humbly conceive, that the coalition of Episcopacy and Presbytery, sets forth a Bishop in conjunction with Presby­ters, of no less dependence on the so­veraign, and of more influence on the people, then a Bishop having sole ju­risdiction can have in the present age.

As concerning the Nobility and Gentry of this Kingdom, who for the greater part are said to favour Prelacy, They cannot in reason be offended at such a regulated Episcopacy, when they shall behold its order and harmony, and tendency to ageneral peace. It seems agreeable to their Nobleness, to affect a comely and venerable Order in the Church for the honour of Reli­gion. [Page 108]And let them judge whether the Worship of God be more holy and re­verend for those many Gesticulations and various postures enterchangeably used in parts of divine Service that are of the same kind, and require equall Reverence. Whether a grave habit of civil decency for a Minister, is less de­cent in sacred Administrations then certain other Vestments which some scruple, as conceiving that holiness is placed in them? Whether a Church settled by limited Episcopacy, cannot attain to its due veneration without the Hierarchical dominion and splendor. The reduction of absolute Prelacy to Episcopall presidency here desired, may concern the Nobility and Gentry as well as others. For as others may be oppressed, so these may be over­topped. Excessive power is common­ly exercised beyond their intentions, that are eager to set it up. And they that thought onely of crushing a party offensive to them, may at length finde themselves obnoxious, or at least neg­lected [Page 109]and undervalued. On the other side, they have little cause to fear that which is commonly so much dreaded, namely the excessive rigour of disci­pline from a president Bishop, and grave Presbyters joyntly governing. For it is supposed that no act of Disci­pline shall be exercised against or be­sides the Laws of the Land, which can­not be made without consent of the Nobles and Commons in Parlia­ment.

Let the Episcopal Clergy admit an address to themselves touching their own concernments: Peradventure they either suspect or disdain the counsel of one that may seem an adversary; but whatever they apprehend, it is the counsel of one who with his whole heart desires that they may not miscar­ry, who accounts them too precious to belost to their brethren, if they will permit themselves upon any reasona­ble tearms to be gained; who would gladly walk with them by the same Rule in things received in common, [Page 110]which are sufficient for Christian con­cord, and should be so acknowledged by all that mind the things of Christ more then their own things. Were I a true hater of that Party, or a right Phanatick, I should wish for their vio­lent irruption upon the Prebyterians, even as vehemently as now I pursue the design of peace; and I verily think my reasoning, however it takes with them, will convince them of my good intention: If they decline moderate counsels, and resolve to run high, they may attain to a lofty standing; how­beit they will always stand on a pina­cle: In a little time they have greatly inlarged their borders and lengthened their cords; it were good that now they should strengthen their stakes and make good their ground. By modera­tion only can they be established. Some may say in their hearts, The bricks are fallen down, but we will build with hewen stones; the Syco­mores are cut down, but we will change them into Cedars. Indeed their ad­vantage [Page 111]is well known; nevertheless let them consider their constant strength, and accordingly limit their hopes; for this is an high point of wise­dom. Let them that have gotten a victory use it wisely, and take care that they lose it not in hope of a greater. The issue of things oft times have pro­ved unfortunate to those that have waxed insolent and unreasonable upon unexpected successes. There is not a greater errour then to refuse tearms of Agreement that are profered by a Party, which cannot be rooted out, but will be alwaies considerable either as friends or enemies, especially when those tearms do comprise some part of their victory that should accept them. Let the Episcopal Clergy observe the spirit of the Nation, and the conditi­on of the Times, that they may right­ly comprehend the measure of their own hopes. The English are a gene­rous Nation, and as they delight in the Majesty and Glory of their King, so also in the splendid condition of sub­ordinate [Page 112]Governours, that their man­ner of living be in some sort conform­able to the dignity and opulency of the Nation: Accordingly they seem to take pleasure that the Ecclesiastical State be upheld by a fair Revenue and competent Dignity, yet with modera­tion: For if the Clergy do rise to Princely or Lordly wealth and power, they may become the envy of the No­bility and Gentry: Let them remem­ber, they stand by Grace, not by their own strength, but by their Prince His Favour. The Nation in general may be taken with a grave and masculine decency in all Sacred things sutable to their spiritual Majesty; but I make a Question whether in this noon-tide of the Gospel they will fall in love with excessive gaudiness, pompous shews, and various affected gestures in Sacred Administrations; and not rather esteem them vanities too much detracting from the dignity and purity of Gospel Worship. In this noon-tide of the Gospel the Bishops cannot magnifie [Page 113]their Office but by other courses then what were taken in former and darker times. Meer formalities will no long­er dazle our eyes: We shall think they have work of an higher nature, then to look only to the observation of out­ward Forms, and Rites, and Ceremo­nies: they must make a nearer approach to the Presbyterian practice in the con­stant Preaching of the Word, in the strict observation of the Lords Day, in keeping a true watch over the Flock, and in correcting the real scandals that break forth in mens conversations: And if they walk in these paths, the Prelatists and Presbyterians will not be far asunder. Perhaps the friends of Prelacy may imagine, that in this coa­lition Presbytery may at length under­mine Episcopacy; but reason shews, that Episcopacy will stand more firm in con­junction with Presbytery, then by it self alone.

In the body natural there is some pre­dominant humour, as sanguine, chole­rick, melancholy, or phlegmatick; yet [Page 114]none of these do subsist alone, without the mixture of the rest in a due tempe­rament. In like manner the Body Ec­clesiastical may be of several complex­ions or constitutions, as Episcopal, or Presbyterial, according to the predomi­nant quality. Now if the Presbyterian Churches would become more firm and stable by the superintendency of one grave President, (and the truth is in all Presbyteries there appeareth some Episcopacy either formal or vertu­al) so an Episcopal Church may be judged more firm and stable by a Bi­shops superintendency in consociation with assistant Presbyters. And to re­move the fear of the incroachments of Presbytery, it is easie to discern, that Episcopacy if it contains its self within moderate bounds, will be always in this National Church the predomi­nant quality.

In the Conclusion of this Discourse, let me offer these few Essayes concerning the pathes of peace.

The glorifying and pleasing of the highest Potentate and universall Mo­narch, and the eternall happiness of im­mortal precious souls, are the most no­ble and blessed ends of Government. Let his Majesties Raign be happy and glorious in attaining these ends. A Christian King esteems it the excellen­cy of his regal Power to hold and ma­nage it as the servant of Jesus Christ, to be a Protector of the true Church, the Body of Christ the Lambs wife, for whose redemption Christ dyed, and for whose gathering and perfecting, the world is continued. It is the Cha­racter of this true Church, to make the holy Scriptures the perfect rule of their faith and life, to worship God in spirit and in truth, according to the power and spiritual worship of the Gospel, to [Page 116]walk by the rule of the new Creature in spiritual mortification and crucifixi­on to the world, to study holinesse in sincerity, to strive to advance it in themselves and others, and to have in­fluence upon others unto sound knowledge, faith, humility, godlinesse, justice, temperance, charity. The true Church lies in the middle between two extreams, Formalists and Fanaticks. They are of circumspect and regular walking, no way forward in attempt­ing or desiring alterations in a civill State. A Prince doth hold them in o­bedience under a double bond. For they know they must needs be subject not onely for wrath, but for conscience sake. Indeed we will not conceal, that in lawful wayes they assert that liberty which is setled by the known Lawes and fundamentall Constitutions, the maintaining whereof is the Prince's as much as the Peoples safety.

That being the happiest Politie that is founded in true Religion, and most fully suited to mens everlasting con­cernments, [Page 117]it greatly behoveth Gover­nors to mark and avoid those things, which bring Religion into contempt, and tend to the increase of Atheism and infidelity. The many various Sects and absurd opinions and fancies, and pretended Revelations of these latter times, have much lessened the reve­rence of Religion in England. This is a great evill, and much observed and decryed by the present times. There is an other evill no less injurious to the honour and estimation of Christian piety, to wit, Ceremonial strictnesse with real prophaness, or at the most but lukewarmness in the real part of Reli­gion. And this is the true state of the Papacy, by occasion whereof Atheists have so abounded in Italy. Machiavel observes in his time, that Christianity was no where less honoured then in Rome, which is the pretended Head thereof. Let this evil be seen, prevent­ed and remedied, that the sacred name of the Church be given to a society not carnal, but truly spirituall, according [Page 118]to that of the Apostle, We are the Cir­cumcision which worship God in the spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh.

It is the preheminence of His Maje­sty, as General Bishop of the Land, (for so He is in a political sence) to visit His people of all ranks by His prudent inspection: And it is worthy of His chiefest care and search, to know whe­ther every Pastor be resident with his own Flock, and doth constantly on e­very Sabbath teach them the good Knowledge of God; what Pluralists do seize upon several Congregations, thrusting or barring out laborious Mi­nisters, a [...]d leaving the sheep in the hands of one who is a meer mercinary, and careth not for them; whether Preaching in Cathedral Churches be more frequent since the reviving of Deans and Chapters then before, when those places were supplied by one or two stipendiary Ministers; whether the Precincts of Cathedrals be the pu­rest parts of the Land, and the Mem­bers [Page 119]thereof the purest parts of the Clergy, as in reason they ought to be, In all His Majesties superintendency there is nothing of greater moment, then to provide that the Order and Frame of Ecclesiasticks have not a tendency to make the superior Party proud and covetous, and the inferior poor and vicious.

A good Constitution or Frame of Ecclesiastical Politie is incomparably more available to produce good ef­fects, then good Canons or good Go­vernours can be where the Constituti­on is naught: For in such a state good Canons and good Governours will not be able to reform abuses and cor­rect scandals, and promote the true end of Church Discipline.

In the Trent-Council the Papalins or the Popes Creatures held this for a maxime, That the Decrees of Reforma­tion could not diminish the profits of the Court of Rome, as long as the Authori­ty of the Apostolique See was not impair­ed. The Council being ended, and the [Page 120]Decrees coming to be ratified by the Pope, and the Officers of the Court representing their losses and prejudices by the Ratification, and the Pope there­by perplexed, and the Cardinals divi­ded in their Opinions, one Bishop, a man well conversant in Court Affairs, said, That he could not chuse but wonder at this great fear, concerning the confirma­tion of the Decrees, which he saw did arise without reason; for that Laws have no power but what is given them by him that Governeth; That the Pope by his Expo­sition might give them a larger or a strict­er sence; yea, and contrary to that which the words do import, That he might or­dain a particular Congregation for ex­pounding the Council, and effectually pro­vide that none should be able to alleadge the Decrees in prejudice of the Court. The Pope was satisfied with these rea­sons, being perswaded that it would fall out as the Bishop had said: And so the Decrees of Reformation proved of no effect to reform the enormities of the Court of Rome. By this it appears, [Page 121]that new Laws and Decrees work little where a corrupt Frame remaineth still in force. If in such a state of things good men promoted to Government should do their utmost to rule well, they are no more able to reform the Churches committed to them, then the two Cato's to reform the Roman Com­mon-wealth, when it was wholly cor­rupted and out of frame. Besides, in a corrupt frame of Politie there are these two great evils, the one, that good men will soon degenerate; the other, that bad men led by ambition and avarice, will by Arts proper to the times more easily get promotions: and a good Prince shall see it and not know how to help it. That Politie, whether Civil or Ecclesiastical, is well consti­tuted, that in its frame is apt to bridle humane desires; but that is ill consti­tuted which lets loose the reins to ap­petite. No function or calling is ex­empted from the corruption that is in the world through lust. And the gran­deur of this world is not more peril­lous [Page 122]to any then to Ecclesiastical per­sons.

It is a singular excellency in any frame of Politie, that the power of do­ing good be very ample, and that a power to hurt be as much contracted and restrained as the ends of Govern­ment will permit: And verily no wise and gracious persons would willingly be tempted with a power to hurt, if they be sufficiently impowered to do good without it: Besides, it is an odi­ous power, and makes the Office hate­ful. Now the way to this happy Or­der of things is obvious. Let not se­vere Laws and Canons, concerning things disputable and unnecessary, which may insnare the consciences of godly, orthodox and peaceable per­sons, remain in force. The most zea­lous assertors and rigid imposers of Ce­remonies acknowledge, that they are not necessary parts of Worship: the declaring, That holiness is not to be placed in them, is their best defence a­gainst the charge of wil-worship. Ther­fore [Page 123]to suspend and silence able and painful Ministers, to vex and punish o­ther godly Christians that cannot sub­mit to those Ceremonies, is to procure much evil without a benefit to counter­vail it. A power of doing much harm and little good, is unhappily placed in any sort of men, but especially in Christs spiritual officers, who accord­ing to the Apostles words, have recei­ved authority from the Lord, for edifi­cation, and not for destruction.

The most renowned Polititian ob­serves, that those Kingdoms, Repub­licks, and sects of Religions subsist longest, that are often renewed or brought back to their first beginnings. For the beginnings of all these must needs contain some goodness in them, by means whereof they rise to their first reputation and increase. Now in process of time that goodness will [...]e overgrown by corruption; and unlesse something happen to reduce it to the just mark, those Societies must needs be destroyed. And touching Religi­ons, [Page 124]he proves these Reformations ne­cessary by the example of the Roman Religion, saying, — If it had not been reduced again to its principles by St. Francis, and St. Dominick, it would have been quite defaced. For these by their poverty and imitation of Christs life, made a new impression thereof in mens minds, which was quite blotted out thence, and their new rules were so powerful, and are now the cause that the dishonesty of the Prelates and Heads of Religion do not ruine it, partly by their living in po­verty, and partly by the credit they have in confessing the people and preaching to them.— Indeed this Author doth not hit the mark, (and no marvel) touching the true principles of Christi­anity, and right imitation of Christ, the reviving whereof he ascribes to those two popish Saints; but his reason of Religion in general is solid and excel­lent, and his instances in particular are right and sound, being applyed (as they are) to the upholding of the po­pish Religion. As for Religion truly [Page 125]Christian, the way to preserve it in its power and glory, is frequently to re­duce it to its first beginnings; for then was its goodness most eminent. The primitive spirit of the Christian Church was a spirit of power and glory, and the primitive order was most spiritual and powerful. Let Christs holy Instituti­ons, let Apostolicall precept and pra­ctice be the pattern of our Reformati­on. What sound Protestant will deny the holy Scriptures to be a perfect rule of all divine Institutions? To them we appeal, by them would we stand or fall; and they mention no Ministers of the Gospel, that were not Bishops ru­ling the flock. But in pursuance of peace, touching the matter of Episco­pacy, the moderate Presbyterians are willing to descend to the times lower by one degree, and to come to the Ages next following the Scripture-times, and to accept what they do present un­to us, to wit, a President-Bishop ruling in consort with Presbyters, and Of­ficer not of an other Order then Pres­byters, [Page 126]but of an higher degree in the same Order. We appeal to those times concerning this matter. And they that admire and almost adore antiquity, should not deny our just appeal.

And wherein stands the power and glory of the Church militant? Doth it stand in the pompous shews of Cere­monious worship, with the glistering furniture thereof, in the secular digni­ties and jurisdictions of the higher rank of Ecclesiasticks, in the implicite faith of the Laiks, and in a formal unifor­mity in the outside of Religion? Or in the powerful preaching of the Gospel by able Ministers of the New Testa­ment, in the lively and spiritual manner of prayer, in the dispensation of Sa­craments after a manner most effectu­al to the increase of knowledge, saith, and virtue, in the exercise of discipline to correct all contumacious disobedi­ence against the known laws of Christ our King and Law-giver, and all per­formed in a comly order with a grave and sober decency? Let all unprejudi­ced [Page 127]minds give judgment, which of these two different stares of Religion doth most express the Gospel-mini­stration, which is called the ministra­tion of the Spirit, and is incomparably more glorious and powerful, then the Mosaical dispensation with all its out­ward and visible splendor. Let them also judge which of these two is most conformable to the state of the primi­tive times, wherein the Christian Church, not by an arm of flesh and the wisdom of this world, but by weapons mighty through God, as the Evange­lical doctrine and discipline, the holi­ness of believers, the constancy of Martyrs, overturned the Kingdom of Satan, and advanced the Kingdom of Christ, where Satans throne was, in opposition to the power of the Roman Empire, the wisdom of the learned Heathens, the counsels of Polititians, the potency of ancient Customs, the inveterate prejudice of all sorts of peo­ple; and lastly, in opposition to the Devil raigning and raging in them all. [Page 128]Wherefore let us minde the true way of restoring the Christian Religion to its primitive power and glory.

It is a happy frame and order, when things are setled for general satisfacti­on, that none or very few of the serious people desire an alteration, but all, or most of them dread it; as also when things are setled for stability, that none, who have a will to it, can encompass an alteration. It is a happy thing to light upon the way that leads to this satisfaction, and to this stability. In religion the general way of satisfaction is not to gratifie the humour and ap­petite of one or more parties, but to se­cure the consciences of the judicious and sober-minded in general. For such on all sides will sway most for conti­nuance, and if they be satisfied, intem­perate and unquiet spiri [...]s would quick­ly be out of breath in their rash at­tempts. Likewise the way of stability, that none may successfully project a change, is to prevent mens running in­to extreams on either hand. For when [Page 129]one extream prevaileth, a change easi­ly followeth. In this case it fares with the Church as with civil States. A principality heightned into Tyranny, tumbles down into Anarchy, and a Re­publick too much cherishing popular extravagancies lifts up a tyranny. Now the way to prevent extreams, is either to chuse moderate spirits, or else a bal­lancing number of the opposite parties to the managing of publick affairs. In which election a Prince doth not ap­pear as a Neuter, but as a moderator and true Governour, that hath the command of all interests.

And now having pursued Peace to the utmost of my small ability in these pacifick Discourses, I hope this dili­gent search after the knowledg of good and evil in this kind will not be judged an eating of the forbidden fruit, an am­bitious and bold inquiry into things not to be made known. For it is not a curious or presumptuous intruding in­to the Counsels of Princes, and secrets [Page 130]of Government; but a modest and sober deliberation upon things open and manifest, & of publick inquisition and discourse. Besides, it is an extraor­dinary time, wherein there are great thoughts, yea great searchings of heart in men of all degrees and all perswasi­ons. It is true, that this Nation is not erecting a new Kingdom, nor laying new foundations of Government; yet it is no less true, that this restauration is as it were life from the dead, and we are in some sort beginning the world a­new. It is a notable Epocha, or pe­riod of time, giving opportunity to cut off excesses, to make up defects, and to make crooked things straight, before we be fixed and ingaged in particular wayes, from which though never so inconvenient, we may not be able to draw back or turn aside. It is affirmed by one of piercing knowledge in af­fairs of this nature, that it is a profita­ble order in a Commonwealth, for any one to propose what is for the publick [Page 131]good. Surely the Kingdom cannot suf­fer by the proposals of the meanest persons, when they touch not upon the fundamental Constitution, nor disturb publick peace and order. This Dis­course offers no disturbance to such Forms and Orders as have attained a quiet stated posture in these times. The Laws have made some alteration in things of former use and practice, as the Act for abolishing the High Com­mission. The times have made more alterations in mens minds and wayes; and his Majesty hath observed a ne­cessity, or at least expediency of some alterations, whereby the minds of men may be composed, and the peace of the Church established, declaring— That he hath not the least doubt but the present Bishops will think, that the Concessions made by him to allay the present Distem­pers, are very just and reasonable.—

Lastly, The scope of this Treatise doth justifie and defend it self, whereof the bare narration is a full Vindicati­on. [Page 132]For the sum of the whole matter is to perswade a turning from the ad­vancement of a partial Interest, and a turning to the obvious and easie way of giving generall satisfaction to all those that acknowledge the Church of Eng­land to be a true Church, and are wil­ling to abide in her Communion.