Section I.

THe Kingdoms of England, Scot­land, and Ireland, legally united in one King, but by violence sub­jected to one Usurped Power of diffe­rent Forms successively, were for di­vers late years reeling to and fro like a drunken man, and driven hither and thi­ther like a Ship in a troubled Sea. The ancient Fundamental Constitution being overturned, those who took to them­selves the Government, had gotten a plenary possession of all the strength by Sea and Land, detected all Conspiracies, quashed all Insurrections, and by Policy, Industry, and wonderfull Success, be­came [Page 16] formidable at home and abroad. The people sorely bruised by a tedious civil War, were glad of some present ease, and generally desired nothing more then to lie down in rest and peace; Like­wise the more considerate part of men, though little satisfied in the present state, yet fearing other extreams, were nothing forward to endeavour a totall change, but thought it most adviseable to take things as they were, and to bring them, if it were possible, to some reasonable temper and consistence. Notwithstand­ing these advantages, the Powers then in Being could never settle in a fixed sta­ble posture; and those who took the first Turn, namely, that Fragment of the Commons House, could by no means advance or get ground in any degree to­wards it: For besides the general hatred of their Usurpation and Selfish Practi­ces, their Republican Form, and their Designs touching Religion were wholly aliene from the disposition of these Na­tions. He, who put them down from their Seats, and exalted himself in their [Page 17] room, reducing the Government to a single Person and a Parliament, set up an Image of the ancient Form, unto which the greater number were not un­willing to bow down, not out of good will to the Person, but for the Forms sake, and hope of Order; And by his able Conduct of Affairs, he became less hated and more feared then at the first, yet not beloved: His chiefest Grandees in Council and Army he made nothing to cashiere, when they appeared to take check at his Proceedings, and so he seem­ed to have made a fair progress in the establishing of his new Dominion. But the truth is, that Party and those means by which he obtained the Power, would in no wise permit him to make it sure: His Army was not like that of Caesar, who had no other aim than to make their General Lord of the Roman World, and to share in his fortunes; But it was acted by working Spirits zealous of peculiar Notions touching things both Religious and Civil, utterly repugnant to the way of generall Satisfaction and National [Page 18] Settlement. And not onely those of the standing Army, but the whole body of that irregular Party throughout the Na­tion did generally oppose the Kingship of this Person, who was their head and Chief, conceiving, that the best insuring of their Interest was not by way of legal Stability; but Sword-security. This old Leaven their chief Commander could not purge out, and this Veterane Party could not with safety be abandon­ed or neglected, until a larger tract of time might beget a better confidence be­tween him and the sober part of the peo­ple. But in this unsetled posture being taken off by death he leaves all to a Suc­cessor depending rather upon the Cour­tesie of the present Grandees, and the peoples peaceable inclination▪ than any potent abilities or interest of his own. After a while, the wild spirit of the Ar­my, before manacled, brake loose, and instantly dissolved the whole frame of that new Model. Forthwith they run into inextricable Errours and Mazes, through unstable and head-long Coun­sels [Page 19] they do and undo, build up and pull down the samethings, and are always reeling upon the brink of a Precipice: And at last to hasten an inevitable ruine, the Army and Party combined with it is divided against it self, the bonds of Uni­on are broken, and things brought into extream disorder by a spirit of Ambiti­on, Giddiness, Perversness, Fury.

Section II.

The Nation grows impatient of these confusions, and conceives just indigna­tion at the disgrace and scorn cast upon it by such ridiculous changes and absurd motions in Government. Considerate men saw plainly, that the state of Eng­land was grown poor and feeble, and must needs langush more and more till it hath no strength left to resist any Inva­der, or to subsist under its own charge and burthen. The thoughts of men in general fix upon the exiled Royal Fami­ly, as alone sacred to Soveraignty, and alone able by reason of its extensive and grounded Interest to hold and manage it. In this juncture of time the unruly [Page 20] motions and projects of the prevailing part of the Army received some check by a Chieftain of High Trust, yet not of the Army-spirit. Presently the three Kingdoms gaze upon him, musing what is the design, and what may be the issue of his single opposition. Being a Person deliberate, reserved and resolute; by ambiguous expressions and winding Traverses he amuzes all parties, and feels his way step by step, till he finds when to declare and where to fix himself. At length a full Tide of concurring acci­dents carries him to a closure with the so­ber part of the Parliamentary party, who from first to last intended only a Re­formation, and due regulation of things in Church and State, but abhorred the thought of destroying the King, or changing the Fundamental Laws of the Kingdom. Whereupon the doors were set open to the Re-admission of the Se­cluded Members, which necessarily drew after it the restoring of King, Lords and Commons, according to the ancient con­stitution. Nor was it possible in that [Page 21] state of things, that any other party could peaceably bring about this much desired and long expected end: For the Souldi­ery however changed and much qualifi­ed were not so manageable as to have in­dured the stirring of those, who were then called Royalists, but in any such ap­pearance they were in all reason likely to have deserted their General, and from that rooted principle of self-preservation to have taken such ways and counsels, as might put things to a stand, if not to the utmost hazard. But those prudent and sober-minded Patriots being re-assem­bled after so long Exclusion, to put a Pe­riod to those disorders, did not only prevent the aforesaid mischief, but also beget a good measure of quietness and confidence in the minds of that party which conscientiously adhered to them in the first Cause asserted by both Hou­ses of Parliament, in as much as these longed for nothing more, then the secu­ring of the true Reformed Protestant Religion, and their Civil Rights and Li­berties upon the ancient Foundations, [Page 22] and esteemed the legal settlement of the Kingdom, to be that regular way where­in they might expect that God should meet them, and bless them, and give them peace, and wherein (whatever hap­pens) they should finde security and sa­tisfaction to their own Consciences.

Thus the Divine Providence having first prepared the way, brings back King Charles the Second, drawn in the swiftest Chariots, even the affections of his wil­ling people, and amidst their triumphant acclamations peaceably sets him upon the Throne of his Royal Progenitors. And there let him long sit and reign, and let his House and Kingdom be establi­shed throughout all Ages. And verily in this great turning time it is of the highest importance to inquire and search how the King and Kingdom, who in so wonderful manner have been restored to each other, may be put into a stable possession of peace, happiness, and secu­rity unto all mutual complacency and sa­tisfaction.

Section III.

After a dreadful Earthquake shaking all the Powers of the Kingdom, and overturning the very Foundations, and after a new frame of things erected standing for divers years, and seemingly stated for perpetuity, the Regal Family and Government is raised up again, not by the power or policy of that party who fought under the Banner of his late Majesty in the Wars, between Him and both Houses of Parliament; But by the restless desire of the Nation, and the vi­gorous actings of the City of London, with the concurrence of the Secluded Members of the Long Parliament, in conjunction with that Renowned Person who then held the power of the Sword: Which it pleased the King to take notice of according to His Princely Conde­scention in His Gracious Speech to the House of Peers for hastening the Act of Indempnity. [My Lords, if you do not joyn with Me in extinguishing those fears which keep mens hearts awake, and appre­hensive of safety and security, you keep Me [Page 24] from performing my promise, which if I had not made, I am perswaded that neither I nor you had been now here: I pray you let Us not deceive those who brought Us, or per­mitted Us to come together.]

His Majesty thus brought back to a willing and free-spirited people by their own Act, beholds his undoubted Interest set forth to his hand, and made plain be­fore him, which is no other, then a well tempered and composed state of Affairs both Religious and Civil in all his Do­minions, by the abolishing of former dif­ferences, and the reconciling of all re­concileable Parties; and especially of those grand Parties, which (if made one) do upon the matter carry the whole Na­tion. And this His Majesties Wisdom hath already observed in that excellent Proclamation against vitious, debauched, and profane persons in these words [That the Reconciliation and Union of hearts and affections can only with Gods blessing make us rejoyce in each other, and keep our Ene­mies from rejoycing.] And this is the ear­nest expectation and hope of the Religi­ous, [Page 25] and well affected to publick Tran­quility, That the King, our Supream Head and Governour, whose gracious Disposition doth not suffer him to cleave to any divided part of his Subjects, and to reject others that are alike Loyal, will as a Common Father, protect and che­rish all those that are found capable and worthy, and become our great Modera­tor by his Authority and Wisdom, to lessen differencies, and allay Animosities between dissenting brethren, which al­ready agree in the main Points of Religi­on. What was it that brought home His Majesty with such impetuous affecti­on, & impatience of delay, even in those as well as others, who must needs know that an abatement of their particular in­terest would follow? What was it (I say) but a clear knowledge and foresight, that all would run to rack and ruin, un­less the Publike State did settle speedily upon a national bottom, which could not be any other then the ancient Royal Fa­mily? Wherefore let our hearts reioyce that our Dread Soveraign proceeds to [Page 26] build his Designs, not upon the interest of any one Party, though numerous and powerfull, but upon the common Tran­quility and Security of the Nation: So by the blessing of God he will continue a happy and mighty King over a happy and contented people, who will esteem him their Wealth and Strength and Sta­bility, because they know, that none but He under God, can make them hap­py, and that they can Center and Bot­tom on none but Him.

Section IV.

Among the various dis-agreeing Par­ties within this Kingdom, which seem to render it an indigested Masse of people; two main ones appear above the rest, of so large an interest, that if by any means they might become no more twain, but one; they would take in, and carry along the whole stream & strength of the Na­tion. And these two are the Episcopal and Presbyterian Parties, each of them highly laying claim to the Protestant Re­ligion. And undoubtedly whilest these two remain divided, the Kingdom of [Page 27] England, and the Protestant Religion is divided against it self. This dis-union is removed either by the Abolition of one Party, or by the Coalition of both into one. The former if supposed possible, cannot be accomplished but by violent and perillous ways and means. The lat­ter is brought to pass by Accommodati­on or mutual yielding. Moreover there is a third way imaginable, Toleration indulged to the weaker side. In which of these waies lies the true Interest of the King and Kingdom is the great Case of the time, and the Subject of this Dis­course, which presumes not to informe his Majesty; but in subordination unto his declared moderation and condescen­tion, endeavours, by shewing things as they are, to convince and perswade Inte­ressed persons, that the Pacification be­gun for this Interim may be intire and perfect and fully setled for perpetual unity. The whole matter rests upon three main Enquiries.

I Qu. Whether in Justice or reason of [Page 28] State the Presbyterian Party should be Rejected and Depressed, or Pro­tected and Incouraged.

II Qu. Whether the Presbyterian Par­ty may be Protected and Incouraged, and the Episcopal not Deserted nor Dis-obliged.

III Q. Whether the Upholding of both Parties by a just and equal accommo­dation be not in it self more desirable and more agreeable to the State of England, than the absolute Exalt­ing of the one Party, and the total Subversion of the other.

And here let none prejudge the matter by reason of the name Presbyterian, which with some is rendred odious; but let the Character hereafter given be heedfully observed. Let none take of­fence at the name of Prelate or Prelatist, which is not used for envy but for distin­ctions sake. Moreover the reasons why the first Inquiry is propounded on the [Page 29] Presbyterians behalf, are, because Episco­pacy now stands on the rising ground, and seems to have no need of an Advo­cate. Also the Presbyterians aim not at an ample, splendid and potent State; but at Liberty and Security in their low­er Orbe; and chiefly because they are by some mis-represented, and by many mis-apprehended, and pre-condemned as inconsistent with publick tranquility in Church or State.

Section V.

As concerning their true Character, the Notation of the name whereby they are called is both too shallow and too narrow for it. The word Presbyterian hath not sufficient depth to go to the root of the matter, nor breadth suffici­ent to comprehend this sort of men. That Form of Ecclesiastical Govern­ment by Parochial and Classical Presby­teries, Provincial and National Assem­blies, is remote enough from their main Cause, and those firm bonds that make them eternally one, in respect whereof many that approve a regulated Episco­pacy [Page 30] will be found of their number. For there is a vast difference between the an­cient Episcopacy, and the height of Pre­lacy or Hierarchy of the latter times. This later only is the true opposite of Presby­tery. And so they may not abhor to be named in several respects both Presbyte­rian and Episcopal, yet not Prelatical. Some of them commend, and I think most of them here in England allow in order to peace, Episcopum Praesilem non Principem. Wherefore as concerning their main and rooted principles, they admire and magnifie the holy Scriptures, and take them for the absolute perfect Rule of Faith and Life, without the supplement of Ecclesiastical Tradition; yet they deny not due respect and reve­rence to venerable Antiquity. They as­sert the study and knowledge of the Scriptures to be the duty and priviledge of all Christians, that according to their several capacities being skilfull in the word of Righteousness they may discern between good and evill, and being filled with all goodness may be able to exhort [Page 31] and admonish one another: Yet they ac­knowledge the necessity of a standing Gospel Ministery, and receive the dire­ctive authority of the Church not with implicite Faith, but the Judgement of discretion: They hold the teaching of the Spirit necessary to the saving know­ledge of Christ: Yet they do not hold that the Spirit bringeth new Revelations, but that he opens the eyes of the Under­standing to discern what is of old reveal­ed in the written Word; They exalt di­vine Ordinances, but debase humane Inventions in Gods Worship, particu­larly Ceremonies properly Religious, and of Instituted Mystical signification: Yet they allow the natural expressions of Reverence and Devotion, as kneeling and lifting up of the hands and eyes in prayer; as also those meer Circumstances of Decency and Order, the omission whereof would make the service of God either undecent or less decent. As they worship God in the spirit according to the simplicity of Gospel Institutions, so they rejoyce in Christ Jesus, having no [Page 32] confidence in a legal Righteousness, but desire to be found in him who is made unto us Righteousness by gracious Im­putation: Yet withall they affirm con­stantly that good works of piety towards God, and of Justice and Charity towards men are necessary to salvation. Their Doctrine bears full conformity with that of the Reformed Churches held forth in their publiek Confessions, and particu­larly with that of the Church of England in the nine and thirty Articles, only one or two passages peradventure excepted, so far as they may import the asserting of Prelacy and humane Mysticall Ceremo­nies. They insist much on the necessity of Regeneration, and therein lay the groundwork for the practise of godliness. They press upon themselves and others the severe exercise not of a Popish, out­side, formall, but a spirituall and reall mortification, and self-denial, according to the power of Christianity. They are strict observers of the Lords day, and constant in Family prayer: They abstain from oaths, yea petty oaths, and the irre­verent [Page 33] usage of Gods name in common discourse; and in a word, they are sober▪ just and circumspect in their whole beha­viour. Such is the temper and constitu­tion of this party, which in its full lati­tude lies in the middle between those that affect a Ceremoniall Worship, and the height of Hierarchical Government on the one hand, and those that reject an ordained Ministery and setled Church order, and regular Unity, on the other hand.

Section VI.

Within these extensive limits the Pres­byterian party contains several thousands of learned, godly, orthodox Ministers, being diligent and profitable Preachers of the Word, and exemplary in their Conversation; among whom there are not a few that excell in Polemical and Practical Divinity; also of the judici­ous, sober, serious part of the people, (in whose affections his Majesty is most concerned) they are not the lesser num­ber. By means of a practical Ministe­ry this way like the Leaven in the Gos­pel [Page 34] parable hath spread and seasoned the more considerate and teachable sort in all parts of the Kingdom, and especi­ally in the more civilized places, as Ci­ties and Towns. For indeed such as are of this minde and this way, do make Religion their business, and imitate the Bereans commended nobleness, resolving not to take up Religion upon trust, but to search the Scriptures daily whether those things which they hear are so, that they may judiciously embrace the truth. Adde hereunto that one of his Majesties Kingdoms is Presbyterian. Certainly such a people may claim a portion in their Gracious Soveraign, and surely he doth not, he will not in any wise refuse them.

Section VII.

The men of this perswasion are not lukewarm, but true Zealots. Never­theless they have no Fellowship with the spirit of Enthusiastical and Anabaptisti­cal Fancy and Frenzy: They are no Fa­naticks, although they begin to be by some abused under that name; but they [Page 35] are persons of known learning, prudence, piety and gravity, in great numbers, be­sides of inferiour rank a vaste multitude of knowing serious honest people. None of all which are led blindfold by Tradi­tion or Implicite Faith, or do run head­long into Fanatick Delusions, but they give up themselves to the sole direction and authority of the holy Scriptures. Wherefore impartial reason will con­clude, that they chose this way, as with sincerity of affection, so with gravity of Judgement; and that the things them­selves, even the more disputable part thereof (as that against the Hierarchy and Ceremonies) as such as may fre­quently prevail with good and wise men, in as much as they appear to those that have embraced them, to have the Impress of Divine Authority, and the Character of Evangelical Purity.

Section VIII.

For the reasons afore-going the in­fringement of due Liberty in these mat­ters would perpetuate most unhappy Controversies in the Church from Age [Page 36] to Age. Let the former times come in and give Evidence. As touching Cere­monies, the Contest began early, even in King Edward's Reign, between Hooper and other Bishops. The Consecration of Hooper Elect Bishop of Glocester being stayed because he refused to wear certain Garments used by Popish Bishops, he obtained Letters from the King, and from the Earl of Warwick to the Arch-Bishop of Canterbury and others, that he might not be burthened with certain Rites and Ceremonies, and an Oath com­monly used in the Consecration of Bi­shops, which were offensive to his Con­science. Nevertheless he found but harsh dealing from his Fellow Bishops, whereof some were afterwards his Fel­low Martyrs, and Ridley among others, who afterwards thus wrote unto him, when they were both Prisoners for the Gospel. [However in time past in cer­tain Circumstances and By-matters of Re­ligion your wisdom, and my simplicity (I grant) hath a little jarred, each of us fol­lowing the abundance of his own sence and [Page 37] judgement; Now be assured, that even with my whole heart in the Bowels of Christ I love you in the truth, and for the truths sake which abideth in us.] Some godly Martyrs in Queen Maries days disliked the Ceremonies, and none of them died in the defence of Ceremonies, Liturgie, and Prelacy, in opposition to all other Ecclesiasticall Government and Order. It was the Protestant Verity which they witnessed and sealed in blood in opposi­tion to Popery, especially the prodigious opinion of Transubstantiation, and the abomination of the Romish Mass, or Sacrifice. In the same bloody dayes certain English Protestants being fled for refuge into Germany, and setled in Frank­ford, were divided among themselves about the Service-book, even with scan­dalous breach of Charity, and in the is­sue the Congregation was sadly broken and dissipated. The Gospel returning under Queen Elizabeth, these differnces were revived and held up by Disputes, Writings and Addresses to severall Par­liaments, and there were great thoughts [Page 38] of heart for these Divisions. Neverthe­less the differences remain uncompound­ed; in process of time severe Canons were framed, and with much rigour im­posed, and so continued: Ministers were distinguished into Conformists and Non-Conformists; and a multitude of painfull Preachers suffered deprivation for Non-Conformity. Be it here observed, that the persons known by the name of Non-Conformists were not Separatists, but earnestly opposed the separation of the Brownists, and held Communion with the Church in publick worship upon this pacifick principle, that we may not separate from a true Church blemished with some corruptions and errors, while we are not compelled to subscribe to those errors, nor in our own practice to submit to those Corruptions. How­be it the greatest part of the Ministers named Puritans, yieded Conformity to those controverted Rites and Formes, that were by Law or Ganons established, as to things burdensom not desirable, in their nature supposed indifferent, but [Page 39] in their use many ways offensive; and groaning more and more under that yoke of bondage (as they coneeived) they waited for deliverance, and were, in the main, of one soul and spirit with the Non-Conformists: And even then the way called Puritanism did not give but get ground. But now the Te­nents of this way are rooted more then ever; and those things for­merly imposed, are now by many, if not by the most of this way, accounted not only burthensom, but unlawfull. And after a long time of search and practice, the mindes of men are fixed in this opini­on, and are not like to be reduced to the practice of former times; and therefore in al reason the imposing of such matters of controversie as by so many are held unlawfull, and by those that have a zeal for them judged indifferent, not necessa­ry, cannot procure the peace of Church and Kingdom.

Section IX.

That this numerous party will not vary from its self, or vanish upon chan­ges [Page 40] in Government or new Accidents, doth hence appear, in that it doth not rest upon any private, temporary, vari­able occasion, but upon a cause perpe­tual and everlasting. Those foremen­tioned Principles of science and practice, which give it its proper Being, are of that firm and fixed nature, that new contingencies will not alter them, nor length of time wear them out. They are the great things of God, which have a great power over the spirit of man And they are imbraced by such as high­ly prize them, not for temporal advan­tages, whereof they have no appearance, but for an internal excellency discerned in them, as being necessary to the glory of God and the salvation of men. And consequently to these men it is not satis­factory, at all adventures to be of the State-Religion, or to believe as the Church believes. Neither will they be dissolved or much weakned by the de­clining haply of some principall Ones, who being bought off by preferment may turn prevaricators: For notwith­standing [Page 41] such a falling off, the inward spirit that actuates the whole body of them, and knits them to each other, will remain in full strength and vigour. And though many others through weakness or mildness should stagger and give ground in the points of lesser moment and more controverted, yet the root of the matter may remain in them, and as to the main they may be still where they were. But what are those great things for which this sort of men contend? Surely they are no other then the lively opening of the pure Doctrine of the Gospel, the upholding of all Divine Institutions, particularly the strict ob­servation of the Lords day, a laborious and efficacious Ministry taking hold of the Conscience and reaching to the heart, a godly Discipline correcting true and real scandals and disobedience; in a word, all the necessary and effectual means of unfained faith and holy life, that the Kingdom of God may come in power. And for these things sake they are alienated from the height of Prelacy [Page 42] and the pomp of Ceremonious Wor­ship. This was well known and provi­ded against by the swaying part of the later Prelatists; For in as much as they could not quell the Puritans by the rigid injunction of Conformity, that they might give a blow at the root, Lectures were suppressed, afternoon Sermons on the Lords day prohibited under pretence of Catechizing (which was only a bare rehearsal of the Form of Catechism for Children, without explication or ap­plication of those principles) a Book for sports and pastimes on Sundays enjoyned to be read by Ministers in their Parish Churches under penalty of deprivation, sundry superstitious Innovations intro­duced, a new Book of Canons compo­sed, and a new oath for upholding the Hierarchy inforced. Far be it from me to impute these things to all that were in Judgment Episcopal; for I am perswa­ded, a great, if not the greater part of them disallowed these Innovations. Ne­vertheless those others that were most vehement, active, watchful, vigorous, [Page 43] did not by all the aforesaid means ad­vance, but rather weaken their Cause, and lessen themselves in the esteem of observing men, and the oppressed party increased in number and vigour. It is therefore evident that this Interest, for which we plead, is not like a Meteor which after a while vanisheth away, but is of a solid and firme consistence like a fixed Constellation; And the injuries done unto it are not of that nature, as to be acted once and for all, and then to pass into the grave of oblivion, but they are lasting pressures to a perpetual regret and grievance. And should not these be done away, especially when the occa­sions thereof wil be found not necessary, but superfluous?

Section X.

There remaineth yet some greater thing which strikes deep into this Enqui­ry, which at the first glance perhaps may seem a fancy, but by impartial judge­ment will be found a manifest and weighry truth; namely, that as this In­terest will never vary from its self, so it [Page 44] will never be extinguished, while the State of England continues Protestant. I do not now argue from Maximes of Faith and Religion (as that the life and power of Christianity shall never fail, that after the greatest havock of the true Church, there will be a remnant, a seed, that shall spring up to a great increase af­ter a little season) but I have here entred upon a way of reason, and let men of Reason judge. Suppose that the Persons now in being of this strict profession were generally ruined and rooted out, yet let but the Protestant Doctrine, as it is by Law established in the Church of England, be upheld and preached, and it will raise up a genuine off-spring of this people, whose way is no other then the life and power of that Doctrine, as it is not onely received by tradition, edu­cation, example, or any humane autho­rity, but also imprinted upon the spirit by a lively energy and operation. And this I further say and testifie, let but the free use of the Holy Bible be permitted to the common people, and this genera­tion [Page 45] of men will spring up afresh by the immortall seed of the Word: For that pure, spiritual, and heavenly Doctrine pressing internal renovation, or the new Birth, and the way of holy singularity and circumspection, and being written with such Authority and Majesty, must needs beget, though not in the most, yet in may, a disposition and practise in some sort thereunto conformable. This is evident in reason, if it be granted, that the sacred Scriptures are apt to make deep and strong Impressions upon the minds of men; And whosoever denies this, as he is in point of Religion Athe­istical, so of Understanding bruitish? For even those impious Politicians who in heart make no account of Religion, yet will make shew of giving reverence to it, because it is alwaies seen to have a mighty influence upon men of all ranks and degrees. Wherefore upon the grounds aforesaid I hold it a matter of unquestionable Verity, that the way in scorn called Puritanism will never utter­ly sink unto Protestantism it self shal fail, [Page 46] and Popery be set up with a bloody In­quisition.

Section XI.

And verily if there were a design to reconcile England to Rome, let all means be used totally to quash the Puritanes or Presbyterians; but if England will keep her self pure from Romish Abominati­ons, let her be a kinde Mother to these her Children; For this Interest is one chief strength of the true Reformed Pro­testant Religion. Let those well known Principles that strike to the heart of Popery be brought forth for evidence, to wit, the perfection of holy Scriptures, in opposition to unwritten Traditions; the Authority of Canonical Books; in opposition to the encroachments of the Apocrypha; the distinct knowledge of the Doctrine of Salvation according to every mans capacity, in opposition to im­plicite Faith; the reasonable serving of God according to the Word, in opposi­tion to blind devotion; Spiritual Gospel Worship, in opposition to a pompous train of Ceremonies; the efficacious edi­fying [Page 47] use of religious exercises, in oppo­sition to the Popish Opus operatum or work done; lastly, the power of godli­ness, in opposition to splendid Formality. Whether the Prelatical or Presbyterian party be the more rooted and grounded in these Principles, let knowing persons consider and give judgement. It hath been observ'd, not by vulgar ones, but by States-men in former times, that the Puritans stood between the Papists and the swaying part of the later Prelatists as a partition wall, which was therefore to be broken down (as was reported) to make way for an attempted reconciliati­on. In those times a Venetian Agent in England being intimately acquainted with the Popes Nuncio here resident, had fathomed the depth of his Religious Negotiation touching this grand affair, and in his account given to the State that sent him, and since published to the world, hath these notable observations; [That in the Realm of England are three Faction; the Catholicks, the Protestants, and the Puritans. Now saith he [these [Page 48] three Factions in Religion, though they all oppose one another, yet the hatred of Pro­testants against Puritans is greater then a­gainst Catholicks; and that of Catholicks is greater against Puritans then against Protestants; and that of Puritans is great­er against Catholicks then Protestants; and thus both Catholicks and Protestants do ea­sily combine together for the ruine and root­ing out of Puritans.] What these Prote­stants are he thus declares, [they did not so engage themselves to those particular opi­nions (meaning of the Reformation) but they have since set themselves to reform the abuse of Religion by reducing themselves again to the old practise of their Forefa­thers.] The Puritans he describes in these words, [that being seasoned and ini­tiated with the Doctrine of Calvin, they judge the English Reformation imperfect, and so refused submission to that form of Policy.] Such is the account of this Statesman, both a Forreigner and a Pa­pist, and not to be supposed partial in favour of Puritans. Now by Prote­stants he understands only those that ad­hered [Page 49] to the English Prelacy. And so indeed that party have impropriated the name to themselves, excluding the Pres­byterians, who in the mean while com­plain of palpable injury, and give evi­dent proof, that they of right have as much Interest in that venerable name. As touching the passages here quoted, let them rest on the Relators credit, and their own evidence, whatever it be. What our great Clergie intended, I de­termine nothing, but in equity leave it questionable. How far they actually advanced this way, be it collected out of their own Writings, and other mani­fest Expressions.

It is no novelty for Papists to impose the name of Puritans on such as retain the old Protestant spirit of Antipathy to Rome, which is a good argument to prove, that in the party more peculiarly so called, lies the heart and strength of aversness and enmity to the Heresies and Idolatries of the Roman Church. Wherefore, Those Bishops in the Church of England who were heartily [Page 50] averse from Popish Innovations, were more benigne and favorable to Puritans, and themselves accounted Puritan by the adverse party, and upon the same ac­count the Gentry of this Kingdom were so esteemed. And let it be well observed that the more primitive times of Protestantism were more leaning to that which Romanizing spirits have cal­led Puritanism. (Pardon the frequent use of this terme, for I glory not in it, but am constrained to use it for distincti­ons sake, in bringing former things to remembrance.) Should not King, No­bles, and Commons remember their Darling Protestiantism, and not abandon that sort of persons which contribute so much to the upholding of it. It is con­fessed, there have been some scandals given, yet more taken. But in this case let the saying of our blessed Lord be minded. Not only woe to the man by whom the offence cometh, but woe to the world because of offences. It will not be well with England while we give way to passion and prejudices from offences ta­ken, [Page 51] and so run from one extream to another. Where is the wise Counsel­lour? Can we come to no temper? Is there no healing for us? Shall we sleep securely whilest the Seedsmen of the En­vious One, the Jesui's and other Romish Agents, sow the Tares of Division in our Field, not only to weaken and hinder, but to choak and eat out our common Faith? Yea blessed be God for our gra­cious Soveraign, who makes it his care and study to allay distempers, and com­pose differences by his just and gracious concessions already published concern­ing Ecclesiastical Affairs.

Section XII.

The Presbyterians are loaded with many calumnies; as that they are a­gainst the Interest of Civil Magistracy, especially of Monarchy, that they are giddy, factious, schismatical, domineer­ing, and what not. Let not prejudice but reason sway mens minds in matters of such importance.

As concerning the Interest of Civil Magistracy, that Presbyterians pluck [Page 52] from it the power in Causes Ecclesiasti­cal, that they erect Imperium in Imperio, is a groundless and gross mistake. Take the declared Judgment of the highest in that way according to their own words. [To the Political Magistrate is allowed a diatactick, ordering, regulating power about Ecclesiastical Matters in a Political way. So that he warrantably reforms the Church, when corrupted in Divine Worship, Disci­pline, or Government. He convenes and convocates Synods and Councils made up of Ecclesiastical persons, to advise and conclude determinatively, according to the Word of God, how the Church is to be reformed and refined from corruption, and how to be gui­ded and governed, when reformed. He ratifies and establishes within his Dominions the just and necessary Decrees of the Church in Synods and Councils by his Civil San­ction. He judgeth and determineth defini­tively with a consequent political judgement or judgement of discretion, concerning things judged and determined antecedently by the Church in reference to his own act. He takes care politically, that even Matters [Page 53] and Ordinances meerly and formally Eccle­siastical be duely managed by Ecclesiasti­cal persons orderly called thereunto. He hath a compulsive, punitive, or corrective power formally political in matters of Religion in reference to all sorts of persons and things under his Jurisdiction. He may politically compel the outward man of all persons, Church-Officers, or others under his Domi­nions, unto external performance of their respective Duties and Offices in matters of Religion, punishing them, if either they neglect to do their Duty at all, or do it cor­ruptly.] Thus they yield unto the Su­pream Magistrate a supream political power in all spiritual matters, but they do not yield that he is the Fountain of spiritual power, there being a spiritual power belonging to the Church, if there were no Christian Magistrate in the world. They assert only a spiritual power over the Conscience, as intrinse­cally belonging to the Church; and ac­knowledge, that no Decree or Canon of the Church can be a binding Law to the Subjects of any Kingdom under tem­poral [Page 54] penalties, till it be ratified by the Legislative power of that Kingdome, And, they do not claim for the Convo­cation, or any other Ecclesiastical Con­vention, an Independency on Parlia­ments; if they did, surely the Parlia­ment of England would resent such a Claim.

Section XIII.

There goes a voice, that the Presbyte­rians are Antimonarchical; But are their Principles inconsistent with Monarchy, or any impeachment to the same? These are contained in the character above-written; let any of them be called into question, and let Sentence be past upon them, if they be found guilty; but if no particular be herewith charged, the re­proach must pass for calumniation, not accusation. Peradventure the exact Presbytery, that is, the parity of degree and authority in all Ministers, is that a­gainst which this charge is directed: al­though this parity is not insisted upon, or urged to the breach of peace, neither is it essential to Presbytery; yet what reason [Page 55] can be rendred why this may not com­port with Kingly Government? Or would this sort of men have no King to reign over them? Doth a Re-publique better please them? Did the English or Scottish Presbyters ever go about to dis­solve Monarchy, and to erect some other kind of Government? In no wise: for in the Solemn League and Covenant they bound themselves to endeavour the preservation of the Kings person and Authority, and declared they had no intent to diminish his Majesties just pow­er and greatness. After the violent change of Government, they came slow­est and entred latest into those new En­gagements imposed by the usurp'd Pow­ers, and some utterly refused, even to the forfeiture of their preferments, and the hazard of their livelihoods, when the Na­tion in general submitted to the yoke; and many of those who thus object against them, did in temporizing run with the foremost. The truth is, the generality of Conscientious Presbyterians never ran with the current of those times. Some [Page 56] more eminent among them, Ministers and others, hazarded their lives, and others lost their lives in combining to bring our Soveraign, that now is, to the rightful possession of this His Kingdom. And those in Scotland adventured no more then all to uphold him; and when He lost the day, they lost their Liberty, and when He fell, it was said by the Ad­versary, Presbytery was fallen. I have known when keeping company with the chief Presbyterian Ministers hath been objected by the Republican Council of State for a crime causing Imprisonment. Lastly, the Presbyterians by their influ­ence first divided, and then dissipated the Sectarian party, and so made way for his Majesties Return in peace. And it is acknowledged by some eminent on the Episcopal side, that the sence of the Covenant hath lately quickned many mens Consciences in their Allegiance to the King, so as to bring him with David home in infinite joy and triumph. All which do shew plainly, that they are not averse from Regal Government, or the [Page 57] Royal Family, but they desire to dwell under the shadow of our dread Sove­raign, hoping to renive as the Corn, and to grow as the Vine under his gracious influence. Peradventure it is said, they would enervate Monarchy, and render it too impotent. Surely I cannot finde the rise of this Objection, unless from hence, that they were not willing to come under any yoke but that of the Laws of the Realm, or to pay arbitrary Taxes levied without consent of Parliament. I confess there are none that more reve­rence their Liberties, and value the native happiness of the free born Subjects of England. And verily their true know­ledge and sense of the nature of Chri­stian Religion makes a due freedom ex­ceeding precious: For this Religion is not variable according to the will of man, but grounded upon an unchange­able and eternall truth, and doth indis­pensibly binde every Soul high and low to one divine law and rule perpetual and unalterable. And therefore it doth strongly plead the expedience of a due [Page 58] civil liberty on the behalf of its Profes­sors; yet such a liberty as will not infee­ble Monarchy, nor the legal power of the Kings of England And without controversie, a King ruling a free people hath a power much more noble and more free, then he that ruleth over per­fect Vassals, that hath no Propriety. The power is more noble, because it hath a more noble subject of Govern­ment; it is more honourable to rule men then beasts, and Free men then Slaves. Likewise the power is more free: For whatsoever Prince hath not his power limited by his peoples legal freedom, he will be bound up some other way, either by the potency of subordinate Princes and great Lords within the Realm, or by a veterane Army, as the Turkish Emperour by his Janizaries, and the Roman Caesars by the Pretorian Bands and the Legions. Upon which account, to be a powerful Monarch over a free people, is the freedom and glory of our Soveraign Lord, above all the Potentates on earth.

Section XIV.

But Rebellion and Disobedience is the loud out-cry of some against this party. And this were a crying sin in­deed. But let not sober minds be hur­ried into prejudice by such exclamations and out-cries. It were to be wished, for common peace and amity, that the late public discords were eternally forgot­ten. But seeing some in these times of expected Reconciliation will not cease to implead and condemn the honest minded, and render them odious to the higher Powers, a necessity is laid upon us to speak something Apologetical, at least to mitigate the business and remove prejudice. The Presbyterian party in England never engaged under a less Au­thority than that of both Houses of Par­liament. I have read that the Parlia­ment of England hath several capacities, and among the rest, these two; First, that it represents the people as Subjects, and so it can do nothing but manifest their grievances, and petition for relief. Secondly, that by the constitution it hath [Page 60] part in the Soveraignty, and so it hath part in the legislative power, and in the final judgment. Now when as a part of the Legislative Power resides in the two Houses, as also a power to redress grie­vances, and to call into question all Mi­nisters of State and Justice, and all Sub­jects of whatsoever degree in case of De­linquency, it might be thought that a part of the supream power doth reside in them, though they have not the honora­ry Title: And this part of the supream power is indeed capable of doing wrong; yet how it might be guilty of Rebellion is more difficult to conceive. In this high and tender point it belongs not to me to determine. And as touching the much debated point of resisting the high­er powers, without passing any judge­ment in the great Case of England, I shall only make rehearsal of the words of Grotius a man of Renown, and known to be neither Anti-monarchical, nor Anti-prelatical, which are found in his Book de jure belli & pacis, by himself de­dicated to the French King. [Si Rex [Page 61] partem habeat summi Imperii, partem alte­ram populus aut Senatus, Regiin partem non suam involanti, vis just a opponi pote­rit, quia eatenus imperium non habet. Quod locum habere censeo, etiamsi dictum sit, bel­li potestatem penes Regem fore. Id enim de bell [...] externo intelligendum est, cum alioqui quisquis imperii summi partem habeat, non possit non jus habere eam partem tuendi.] lib. 1. c. 4. s. 13. With reverence to Soveraign Majesty I crave leave to speak this word of truth and soberness. In a knowing age flattery doth not really ex­alt or secure the Royal Prerogative; the Authority of Parliaments being depres­sed and undervalued is the more search­ed into and urged. Concerning the ut­most bounds and limits of Royal Prero­gative and Parliamentary Power the Law in deep wisedom chuseth to keep si­lence, for it always supposeth union, not division between King and Parliament. Wherefore the overstraining on either hand, let all men forbear: His Maje­sties wisedom and goodness, and his peo­ples obedience and loyalty in all ways of [Page 62] mutual satisfaction will best secure His Prerogative and their Liberty. More­over as to the point of Loyalty now in question, the subversion of the Funda­mental Government of this Kingdome could not be effected, till those Mem­bers of Parliament that were Presbyterian were many of them imprisoned, others forcibly secluded by the violence of the Army, and the rest thereupon withdrew from the House of Commons. For they had voted the Kings Concessions, a ground sufficient for the Houses to pro­ceeed to settle the Nation, and were wil­ling to cast whatsoever they contended for upon a legal security. In those times the Presbyterian Ministers of London in their publick vindication thus declare themselves. [We profess before God, An­gels and Men, that we verily believe that that which is so much feared to be now in a­gitation, the taking away of the life of the King in this present way of Tryal, is not only not agreeable to the Word of God, the Principles of the Protestant Religion (ne­ver yet stained with the least drop of the [Page 63] blood of a King) or the Fundamental Con­stitution and Government of this Kingdom, but contrary to them, as also to the Oath of Allegiance, the Protestation of May 5. 1641. and the Solemn League and Cove­nant; from all which, or any of which En­gagements, we know not any Power on earth able to absolve us or others.] And in con­clusion they warn and exhort men to pray for the King, that God would re­strain the violence of men, that they may not dare to draw upon themselves and the Kingdome the blood of their So­veraign. Let prudent men weigh things in the ballance of Reason. Is there any thing in the nature of Prelacy that frames the mind to obedience and loyalty? or is there any thing in the nature of Pres­bytery that inclines to rebellion and dis­obedience? If Loyalty be the innate dis­position of Prelacy, how comes it to pass, that in ancient times, and for a series of many ages, the Kings of England have had such tedious conflicts with Prelates in their Dominions? If Presbytery and Rebellion be connatural, how comes it [Page 64] to pass, that those States or Kingdomes where it hath been established or tolera­ted have for any time been free from broyls and commotions? or that Presby­terians have never disclaimed or abando­ned their lawful Prince, that they have never ceased to sollicite and supplicate his regards and favour, even when their power hath been at the highest, and his sunk lowest; yea, that they have suffered themselves rather to be trodden under foot, then to comply with men of vio­lence in changing the Government? Let us further examine, are the persons that adhere to Prelacy more conscientious in duty to God and man then those that affect Presbytery? Are the former only sober, just and godly, and the latter vi­cious, unrighteous, prophane? Cer­tainly if it hath been the lot of the one for a time to comply more with Kings then the other hath done, it ariseth not from any peculiar innate disposition of the one or the other, but somthing extrinse­cal and accidental, and what that may be, let prudent men make their own ob­servations.

Section XV.

Their principles, whose cause is now pleaded, if faithfully received and kept will make good men and good Christi­ans, and therefore cannot but make good subjects. When men have learned to fear God, they will honour the King in­deed, and none are more observant of righteous Laws then they that are most a law to themselves, yea their pattern and practice will be a law to many others, and consequently a main help to civil Government in a Christian Nation: Whosoever they be that teach blind o­bedience, Presbyterians teach faith and holiness, as also obedience active in all lawful things, and passive in things un­lawful injoyned by the higher power. In the late distracted times the publick State was out of frame, always ready to fall asunder, the minds of people were un­quiet and unsetled; those that held the power could never gain half that awful regard and reverence which was given to Kings, Nobles, and men of Authority in former times. Nevertheless; prophaness, [Page 66] intemperance, revellings, out-rages, and filthy lewdness, were not at any time in the memory of the present age, held un­der more restraint. Surely some special reason may be rendred, why in such want of publick Order, there should not be a greater disorder in mens lives and man­ners then at other times; which I conceive is manifest, to wit, that by means of a practical Ministery more thick set throughout the Nation, knowledge and restraining grace did more abound, and the orderly walking of religious persons did keep others more within compass, and withal, strictness of life was not o­penly derided under the name of Purita­nism. Those places where Presbyterian Ministers had the greatest influence, were evidently the most reformed and civi­liz'd, for which cause they were so much hated by men of loose principles and dis­solute lives. Whereupon we affirm bold­ly, That those for whom we plead must needs be good Subjects to a Christian King, and good members of a Christian Common-wealth.

Section XVI.

Neither are they wandring Stars, a peo­ple given to change, fit to overturn and pull down, but not to build up. They do not hang in the air, bur build upon a firm ground; they have setled principles consi­stent with the rules of stable policy. Con­trariwise, Fanaticks (truly and not abu­sively so called) do build castles in the air, and are fit instruments to disturb and de­stroy and root out, but never to compose and plant and settle; for which cause their Kingdom could never hold long in any time or place of the world. Upon this ground Presbytery, not sectarian Anar­chy, hath been assaulted with greatest violence by the more observing Prela­tists; against this they have raised their main batteries, this appeared formidable, for it is stable and uniform, and like to hold if once setled in good earnest. This party do not run so fast, but they know where to stop; they are a number of men so fixed and constant as none more, and a Prince or State shall know where to find them. They do not strain so high, [Page 68] but they consider withal what the King­doms of the world will bear, and are willing to bring things to the capacity of political Government. They can have no pleasure in commotions and alterati­ons, for order and regular unity is their way, and therefore stability of Govern­ment and publick tranquility is their in­terest. It is most unreasonable to object, that the late wilde postures, extravagan­cies and incongruities in Government, were the work of Presbytery or Presbyte­rians. The Nation had never proof of Presbytery, for it was never setled, but rather decryed and exposed to prejudice by those that were in sway, and that in the more early times of the late Wars. The truth of this matter is cleared by a passage of our late Soveraign in a Letter to his Majesty that now is.] All the lesser Factions were at first officious Servants to Presbytery their great Master, till time and Military Success discovering to each their particular advantages, invited them to part stakes, and leaving the joynt stock of uni­form Religion, pretended each to drive for [Page 69] their party the trade of profits and prefer­ments, to the breaking and undoing not on­ly of the Church and State, but of Presby­tery it self.] Thus the joynt stock of uni­form Religion was left, and Presbytery neglected, before the first War was end­ed: Yea, and those that stedsastly adhered to it were maligned and reviled by the exorbitant party for opposing their new models or agreements of the people.

Section XVII.

Neither can Sects or Schisms with any truth or justice be reckoned the Off-spring of Presbytery. Consider the French, Dutch, Helvetian Churches, how intire they keep themselves in Orthodox Vnity from the Gangreen of Sects and Schisms. A wide Breach was once made in the Netherlands by Arminius and his Followers, but after some years conflict, it was healed by the Synod of Dort. The Church of Scotland is infe­riour to none in the unity of Doctrine and Church-Communion; and their form of Ecclesiastical Policy, and me­thod of Discipline is very effectual to [Page 70] prevent the broaching of Errour. King James in discourse with an English Bi­shop, is reported to have rendred this ac­count why so few Heresies and Errours of Doctrine are united and prosecuted to the publick disturbance of that Church. [Every Parish hath their Pastor ever present with them, and watching over them, and he with his Elders and Deacons hath a weekly meeting for cen­sure of manners, by which he perfectly knows his Flock, and every abberation of them in doctrine & practise; and lest any heresie might seize upon the Pastor, they have their Presbyters, which meet toge­ther once also every week in the next chief Town or City; and there they have their exercise of prophesying, after which the Moderator asks the judgement of all the Pastors concerning the doctrine then delivered, or of any other doubtful point then propounded; and if the Presbytery be divided in their opinions, the question is, under an injoyned silence, put over [...] the next Synod, which is held twice a [...] which the Pastors of that [Page 71] quarter or province do duly resort, ac­companied with their Elders; and any question of doubt is either decided by that Assembly, or with charge of silence reserved to a national Synod which they hold every year once, whither come not the Pastors onely, but the King himself, or his Commissioners, and some of all orders and degrees, sufficiently authori­zed for determining of any controversie that shall arise among them.] Could the Bishops in former times procure a great­er unity in the Church of England? Whence therefore should this charge a­rise? peradventure some Presbyterians have turned Sectaries. Surely it would be taken for a weak arguing, to say, That Prelacy is the way to Popery, because some Prelatists have turned Papists.

The truth is, Sectarianism grew up in a Mystery of Iniquity and State policy, and it was not well discerned, till it be­came almost triumphant by Military successes. But after that its growth and strength did manifestly appear, Presby­tery began to struggle with it, and so [Page 72] continued, until by the power of the Army it was inforced to sit down, but never to comply. Whereupon the tongues and pens of Sectaries were im­ployed against none more then the Pres­byterians. And I should be glad to hear of such bitter Invectives of the Pa­pists against the Prelatists; not that I re­joyce in the sin of the one, or the suffe­ring of the other; but that the Prote­stant friends of Prelacy might more in­cline to their Protestant Presbyterian Brethren. Surely the way to prevent the growth of the two utmost extreams, is, for the two middle parties to draw up and close together. But however the world goes, the Presbyterians shall ever keep as good a distance from the Secta­ries or Fanaticks, as the Prelatists shall from Papists. And verily there is no greater bar against Fanaticism then the right Presbyterian principles; as not to sever but joyn the written word and spi­rit for direction; the spirit and use of Ordinances for Edification; to erect a stated Church-Order and Discipline; [Page 73] to allow to the Church a directive, and to every Christian a discretive judg­ment; to insist only upon Divine Scri­pture Warrant, and to wave humane authority in matters of Religion: For such is the temperament of these Max­imes, that they commend and require a distinct knowledge and illumination in the mind, and in the affections lively motions and stirrings against Formality and blind Devotion; and so do satisfie the minds of those, who conceive that in true Religion there is spiritual light, and life and power; and also they shew the necessity of the written Word, of constant publick Ordinances, and pri­vate Exercises of Religion, and of the direction and discipline of the Church; all which do serve to settle the mind against dilusive impulses, and wild fan­cies and raptures.

Section XVIII.

But of all the prejudices and scandals taken against this way, there is none greater then this, that it is represented as tyrannical and domineering, and that [Page 74] those who live under it must like Issachar crouch under the burdens. In the first place let us rightly understand the mean­ing of this prejudice. Is it because this Discipline doth censure scandalous dis­orders, and enquire into the state of the flock, as watching over their souls? This is its high commendation in the sight of God and good men. Doth Episcopacy care for none of these things? Surely a Bishop is an Overseer; to exercise the Of­fice of a Bishop is to take the oversight of the Church; and those that are over us in the Lord watch for our souls, as those that must give an account thereof. Howbeit Presbytery is not more severe in censuring the breach of Gods Com­mandments, then the Hierarchy in cen­suring the breach of their own constitu­tions. Or is the offence taken upon pre­tence that Presbyterians affect and arro­gate an arbitrary power, would rule by faction, and exercise a rigout to the stir­ring up of animosities and unquiet hu­mours? Since the friends of Prelacy are loudest in this crimination, I crave leave [Page 75] to use this mild retortion. Is there no ap­pearance of domination in Prelacy? Was nothing like unto it objected to the digni­fied Clergy? If you say those invectives and clamours were false and scandalous, then let reason and charity be permitted to make some Apologie for the other dis­cipline which the Nation hath hitherto never experienced in any measure of na­tional uniformity and settlement. But there are remedies at hand to prevent the abuse of any Government that is of it self lawful and laudable. Certainly the wise­dom of the King and Parliament, with the advice of grave Divines, may pre­scribe sure and certain rules of discipline. Moreover, to cut off all occasion, and prevent all appearance of domineering, all political coercive jurisdiction in mat­ter of Religion, may be with-held (if need require) from Ecclesiastical per­sons; and that meer spiritual power alone which is [...] to their office, may be left to their management, which is in the Name of Christ, and by Authority from him, to admonish the untuly; and [Page 76] if they continue obstinate, by the same Authority to declare them unworthy of Church-Communion, and Christian So­ciety, and to require the Lords people to have no fellowship with them, that they may be afflicted and humbled. And be­cause spiritual censures appertaining only to the Conseience may be too little re­garded, when no temporal dammage is annexed to them, there may be a colla­teral civil power always present in Ec­clesiastical Meetings, to take cognizance of all Causes therein debated and ad­judged, in order to temporal penalties.

Vpon the whole matter aforegoing we firmly build this position, That the Presbyterian Party ought not in Justice or Reason of State to be rejected and depressed, but ought to be protected and encouraged. Nevertheless there being a seeming complication in this business, and an other ample party appearing in compe­tition, a difficultie remains, and the matter falls into a further deliberation. And thereupon we are fallen upon the second main Enquiry.

[Page 77] II Qu. Whether the Presbyterian Par­ty may be protected and encouraged, and the Episcopal not deserted nor disobliged.

Section XIX.

The grand Expedient in this difficulty is a well grounded Accomodation pro­ducing an intire and firm union. That the Accommodation may be true and solid, not loose and hollow, it must be such as will content and satisfie for con­tinuance; and that it may be such, the tearms thereof must not be repugnant to the conscientious principles of either party. Otherwise whatsoever it be, it is but a botch, and will never hold. Wherefore we now examine whether those principles are such as set the parties at an irreconcileable distance, or else make the proposed union possible and hopeful. As touching holy Doctrine, they both receive the nine and thirty Ar­ticles of the Church of England, unless that one side may demurr upon one or [Page 78] two passages respecting the Form of Ec­clesiastical Government and Ceremo­nies, being the matters now in question, and remote from the foundation. And in very deed the Doctrine of the English Bishops, in general, that lived in the elder times of Protestantism, as Jewel, Pil­kington, Babington, and of the latter Bi­shops their Followers, as Abbot, Carleton, Morton, Usher, Hall, Davenant, is intirely imbraced by the Presbyterians; when as many of the latter Prelatists departed from it, in the great point of Predesti­nation, Redemption, Free-will, effectual Grace, Perseverance, and Assurance of Salvation, and termed it Puritan Do­ctrine. Whereupon I conclude that those Prelatists of this Age, who are the genuine Off-spring of the old Episcopal Divines, will not divide from Presbyte­rians upon the account of Doctrine; and that the other sort need not divide from them any more then from the rest, that are of the Episcopal Perswasion. But in the Form of Church Government the breach is much wider, and the Reconci­liation [Page 79] seems more difficult. Indeed the Dominion of Prelacy, and the ex­act Presbyterian parity are opposite Ex­treams. Nevertheless, a regulated Epis­copacy and Presbytery may be found so far from mutual opposition and incon­sistency, that they may close together in a sweet Harmony. The Scripture Bishop and the Evangelical Pastor is one and the same Officer. The Primitive Ecclesiastical Episcopacy was not repu­ted by the Antients a different Order of Ministery. The Bishop was only a Pres­byter in a higher degree, the President of the Presbytery, and ruled in conso­ciation with all the Presbyters. The better part of the Scool-men place the difference only in degree, not in order. Of the same judgement were the old Episcopal Divines in England, and even in the last times Morton, Hall, and Usher. Whereupon they held the Forreign Pro­testant Churches that had no Prelaies to be true Churches, and their Pastors true Ministers of Christ. And this is very remarkable in the most rigid Prelatists of [Page 80] their times, when upon the new erecting of Prelacy in Scotland, certain Scottish Bishops were to be consecrated here in England, Bishop Andrews moved this question, whether they ought not first to be ordained Presbyters, as having recei­ved no Ordination from a Bishop; Arch-Bishop Bancroft being there present, maintained there was no necessity of Re­ordination; for where a Bishop cannot be had, Ordination given by Presbyters must be esteemed lawful. This Soluti­on being applauded by the other Bishops, Doctor Andrews acquiesced. On the other side, an absolute equality among Ministers is not essential to Presbytery: but a prudential priority according to the Churches occasions, and consequently a stated Presidency may be admitted: For the main principle of Presbytery is this, That every Minister is truly a Pa­stor, and that pastoral Authority includes both teaching and ruling; for which cause the Presbyters may not yield up them­selves as the Bishops meer Curates or Subjects. For that would nullifie their [Page 81] Pastoral Office, as to one part thereof, which is as essential to it as the other; in regard whereof the Presbyters are in Scripture called Bishops or Overseers, and are charged to take the oversight of the Flock. But this is no way violated by admitting a stated Moderator or pre­sident Bishop. As concerning Worship or Divine Service, we conclude that those who agree in the Doctrine of Faith cannot disagree in the substance of Wor­ship. They differ only about the Liturgy and Ceremonies. And the dissenting side oppose not all Liturgy, but desire that the present form may be changed or re­formed. They oppose not any circum­stance of Decency and Order, but desire that mystical Ceremonies of humane in­stitution may be abolished or not injoy­ned.

Section XX.

Thus the Coalition of these two Inte­rests into one appeareth possible, because their conscientious principles on both sides have not that repugnancy, but that they may well close together in a due [Page 82] temperament, and constitute one solid Ecclesiastical politie. And nothing hin­ders this conjunction, but the obstinacy either of one or both parties from a hu­mour of opposition, or incurable enmi­ty, or some carnal designe. Among the Bishops and Episcopal Doctors, some of the most eminent have witnessed to the world their desires of Accommodation by their endeavours and proposals that way. The Presbyterians preferr an uni­ting accommodation, though upon yiel­ding terms, before division with an intire Toleration. The incomparable Bishop Usher in the beginning of the late Trou­bles proposed his model, Intituled, The Reduction of Episcopacy unto the form of Synodical Government received in the an­cient Church, as an expedient for the com­primizing of the now differences, thus de­claring, [That by Order of the Church of England all Presbyters are charged to mi­nister the Doctrine, Sacraments, and Disci­pline of Christ, as the Lord hath comman­ded, and as this Realm hath received the same. And that they might the better un­derstand [Page 83] what the Lord hath commanded therein, the Exhortation of St. Paul to the Elders of the Church of Ephesus is ap­pointed to be read unto them at the time of their Ordination, Take heed to your selves, and to all the flock, among whom the Holy Ghost hath made you over­seers, to rule the Congregation of God which he hath purchased with his own blood.] Mark well how this pious lear­ned Prelate declares his own sence, and interprets the meaning of the Church of England, that the Holy Ghost hath made all Ordained Ministers Bishops or Over­seers, to rule the Congregation of God. He saith further, [Though in our Church this kinde of Presbyterial Government hath been long dis-used, yet seeing it still profes­seth that every Pastor hath a right to rule the Church, and to minister the Discipline of Christ, as well as to dispense the Doctrine and Sacraments: And the restraint of the exercise of this Right proceeds onely from the custom now received in this Realm; no man can doubt but by another Law of the Land this hinderance may be well remo­ved.] [Page 84] If the Presbyterians imbrace these or such like Proposals, what hin­ders the agreement in that great and most difficult point in difference (to wit) Church-Government?

Section XXI.

If both parties refuse to meet each other and to walk together in a middle way, the weaker party must needs be to­lerated. There is indeed a third way, by subverting the rejected side; but we be­lieve, that in the present case it is so ab­horrent to humane reason and Christian Charity, th [...]we will not take it into con­sideration. Wherefore the Question lies between an Accommodation and a To­leration, which of these two shall be chosen; and why the former is more de­sirable for both sides then the latter, I offer these arguments: And first, Mul­tiformity of Religion publickly profes­sed doth not well comport with the spirit of this Nation, which is free, eager, zea­lous, apt to animosities and jealousies, besides that it hath ever had a strong propension to Uniformity. Also, it is too [Page 85] well known, that the dividing of Church communion is the dividing of hearts, and that we shall not live like brethren, till we agree to walk in one way. Only let this be well observed and ever remem­bred, that the necessary and injoyned terms of this Unity be not in things su­perfluous, but necessary at least for edifi­cation, order and peace. Moreover, To­leration being not the daughter of Ami­ty but of Enmity (at least) in some de­gree, supposeth the party tolerated to be a burden, especially if conceived dange­rous to the way established, and com­monly holds no longer then meer neces­sity compels; and consequently neither party take themselves to be safe, the one alwaies fearing to lose its authority, and the other its liberty. And if men will lay aside self-conceit and fond indul­gence to the way of their own perswasion, they will quickly finde, that the temper of this Kingdom doth not well accord with extreams on either hand. Certain­ly, well-minded and serious people were never better prepared for an equall Ac­commodation. [Page 86] They are weary of te­dious dissentions in Church and State, and have seen & felt the sad consequents thereof; and could they once attain to setled union, upon the same grounds they would do their utmost to hold and keep it inviolable. Without controver­sie, the earnest thoughts of such a com­poture did expedite the peaceable return of his Majesty. The Presbyterians vigo­rously acted for it; although they knew there were some that breathed out re­venge and cruelty against them, yet they hoped that the prevailing part would be sober, and carry it with all moderation, But they relyed chiefly upon his Maje­stie's Wisdom, Equity and Goodness, whose Virtues (attested by faithfull wit­nesses) proclaimed him the Soveraign Reconciler and Healer of our breaches. And surely they will never repent of their honesty and loyalty. And let them rest assured, that their moderation shall plead for them in the time to come.

Section XXII.

If one party coming forward to meer [Page 87] their brethren make a tender of such propositions, as in al reason may procure unity and order in the Church, and can­not pass further without regret of Con­science; in this case, for the other party to go about to strain them higher, is most unreasonable and uncharitable. Let them remember his Rule who is Lord and Head of the Church; Whatsoever ye would that men should do unto you, do ye the same unto them. Now such proposals may suffice for peace, which will not sa­tisfie humour, and faction, and carnal interest. Unity and order may be obtain­ed by those terms that do not preju­dice the conscientious principles of either party, and are not defective in things ne­cessary; I mean, not onely to salvation, but to the Churches peace and edifica­tion; and verily to insist upon such terms alone, is the most Christian and most rational way to a solid and sure peace. As for the Presbyterians, what they offer will sufficiently attain the said ends; and what they stand upon doth not cross the said rule of Charity and Pru­dence. [Page 88] Their proposals touching Pre­lacy, Liturgy, Ceremonies, and Cano­nical Subscription are in no wise repug­nant to the Churche's being or wel­being.

Section XXIII.

That Prelacy, as it stood in England, is not essential to a Church-State, we call to witness the far greater number of Protestant Episcopal Divines, yea the whole current of them, till the times next fore-going our Civil wars. Arch­bishop Bancroft, no way indulgent to Presbytery, withstood the re-ordaining of those Scottish Presbyters elect Bi­shops upon this reason, That they might not seem to question the Ministry of the Reformed Churches. For which cause, who can forbear to censure the pal­pable absurdity of some latter Prelatists, that unchurch all the forreign Reformed Churches, and nullifie their Ministery and Ordinances? They have taken up a most destructive killing opinion, which [...] the unspeakable advantage of the Ro­mish Church) lets out the Vitals of the [Page 89] Protestant Cause and Religion. And shall any that are hearty Protestants be fond of such Opinionists? Moreover, it is no less evident that the Prelacy, as it stood in England, is without the warrant of Divine right, and that not only in re­gard of Lordly titles and exercise of temporal Dominion, but also in regard of sole Jurisdiction and deputation of power. Is there any text in the Scrip­ture where the name and work of a Bi­shop is appropriated to a superior Order or degree in the Ministery? Do not all the texts of Scripture that mention the name and work of a Bishop attribute both to all ordained Ministers? Can there be a clearer evidence that a Bishop and Presbyter is the same spirituall Offi­cer? Besides, to maintain the Divine right of Prelacy, it sufficeth not to shew from Scripture any kinde of difference between a Bishop and a Presbyter, un­less it can be likewise proved that the Bi­shop is the alone subject or receptacle of Ecclesiastical Jurisdiction, that he alone hath rule and government over all the [Page 90] Presbyters within his limits, yea, and o­ver all the Churches, leaving no power to the Presbyters but to execute his In­junctions. But there is nothing more ex­press, then that the Holy Ghost hath made all Presbyters to be Bishops or Overseers, and hath commanded them to rule the Church, and to exercise Epis­copacy, or to take the oversight thereof. And that this is the sence of the Church of England is manifest by ap­pointing the exhortation of Saint Paul to the Elders of the Church of Ephesus, and the character and qualification of Bi­shops written by the same Apostle unto Timothy, to be read unto Presbyters at the time of their Ordination. Hereupon a late famous Defender of Prelacy was driven to leave the beaten path of Epis­copal Divines, and to take a new way, but to the ruine of the Cause maintained by him. He saith [That although the Title of [...] Elders, hath been ex­tended to a second Order in the Church, and is now in use onely for them under the name of Presbyters, yet in the Scripture times it [Page 91] belonged principally, if not only, to Bishops, there being no evidence that any of that se­cond Order were then instituted, though soon after, before the Writings of Ignatius, such were instituted in all Churches.] Here it is fully granted that the Scripture Presbyters were Bishops, and that the second Order of meer Presbyters, which were no Bishops, was not then instituted; whereupon it follows, that a meer Pres­byter, who is no Bishop, is not of divine institution, but a meer humane Crea­ture, if the holy Scriptures be the per­fect Rule of all Divine Institutions. Nei­ther is the abatement of Prelacy unto moderate Episcopacy or Presidency any departure from the practice of the anci­ent Church, but a true reviving of the same, which was an election made by the Presbyters of one of their own num­ber to preside amongst them, and that upon no pretence of Divine Right, but for remedy of Schism, as Jerome wit­nesseth. And with this Bishop or Presi­dent the whole Presbytery joyned in the common Government of the Church. [Page 92] Bishop Usher plainly shews how easily the ancient form of Government may be revived again, and with what little shew of alteration, namely, by erecting a Suffragan Bishop in every rural Deane­ry, into which every Diocess is subdivi­ded, who may every moneth assemble a Synod of all the incumbent Pastors within the Precinct, and according to the major part of voices, conclude all mat­ters that should be brought into debate before them, yet with a liberty to ap­peal (if need require) to the Diocesan, Provincial, National Synods. That the number of Bishops should be very much augmented doth evidently appear to all that know and consider the weight of Episcopal Superintendency; and the learned Bishop now mentioned gives a hint, that their number might be very well conformed to the number of rural Deaneries. Surely so many hundred populous Parishes now under the Go­vernment of one Bishop might be well divided into many Diocesses ample e­nough. And such a course would make [Page 93] not only for the edifying of the Church by the more effectual inspection of many Bishops for one, but also for the advance­ment of Learning by the multiplication of preferments. Wherefore nothing of the Churches being or well-being, no­thing of Divine Institution or primitive practise doth withstand the reduction of Prelacy to moderate Episcopacy, or the ancient Synodical government, to which the Presbyterians may conform without repugnancy to their principles.

Section XXIV.

The point of Ceremonies comes next under debate. And for as much as it concerns Divine Worship, it is of high importance, and a tender point of Con­science. And herein we affirm, that the Presbyterian concessions are no way de­fective, but sufficient and ample unto all regular devotion in divine Service. All natural expressions of devotion, or na­tural external worship they readily ac­knowledge, as kneeling and lifting up of the hands and eyes in prayer, and such like; which are called natural, because [Page 94] nature it self teacheth all Nations to use them without any divine or humane In­stitution, and a rational man by the meer light of nature is directed to them, yet not without some government of coun­sel and discretion: For in these things nature is in part determined and limited by the custome of several Ages and Countries, and by the difference of se­veral Cases. In the act of adoration the prostration of the body is used ac­cording to nature in some ages, places, and occasions, and not in others. In ancient times the wearing of fackcloth and ashes, and renting of clothes, were fit expressions of humiliation, and that according to nature; yet the same suits not with our times: For herein nature is subject unto some variety; and now a­days the wearing of the meanest apparel were sutable in a day of Humiliation, because it is now a convenient natural expression of self-abasement, and a kind of abstinence. Likewise kneeling is a natural prayer-posture; but where it can­not be used conveniently, standing is na­turally [Page 95] agreeable; nevertheless neither the one nor the other is necessary, where infirmity or other necessity makes it in­convenient Moreover they do not scruple the meer circumstances of order, as time, place, and method, without which hu­mane actions cannot be performed. They allow and commend all matters of de­cency, as decent Churches or meeting places, and furniture, as a Pulpit Cloth, Communion Cup, and a grave habit for a Minister, and in holy duties a grave po­sture of body & composed countenance, and the wearing of the best apparel upon solemn sacred times; all which are recom­mended in the general Rule, Let all things be done decently and in order: Which Rule properly is of the Law of nature, and would oblige Christians, though it had not been written in the holy Scripture.

In the things before mentioned we per­ceive a good accord; but here lies the difference.

The Presbyterians stick at Ceremonies properly sacred, and significant by hu­mane institution, which they conceive to [Page 96] be more than meer circumstances, even parts of Worship; and whatsoever insti­tuted Worship is not ordained of God they hold unlawful. To the making up of the Ceremonies now in question, they observe these things; Humane Insti­tution, mystical and instituted, not na­tural signification, and appropriation to divine Worship. And it alters not the case, that they are by nature apt to sig­nifie (for so are all Sacraments) if they do not actually signifie without institu­tion. That such Ceremonies are parts of divine Worship, they prove from the nature of Worship in general, which requires no more, then that it hath the honour of God for its direct and imme­diate end; it is something not reductive­ly, but directly sacred and religious, and an immediate expression of our obser­vance of God, and obligation to him. And such is the nature of the con­troverted Ceremonies, much differing from matters of order and decen­cy, which properly and immedi­ately respect men that use them, as the [Page 97] Church or Temple is immediately and directly for the assembling of people, a Communion Cup for drinking, a Table cloth for covering. Decency is no part of Worship, but a circumstance thereof not proper to it, but common, with grave civil actions; and doth no more become sacred, when applyed to sacred uses, than a sacred thing (as prayer) becomes civil, when applyed to civil uses. Time consi­dered as a meer circumstance of a sacred action, belongs to it not precisely as sa­cred, but as an action, because without time no action can be performed. And being a meer circumstance, it needs not be determined of God, but is left to hu­mane prudence according to occasion, whether for private or publick Worship; which is the case of time for private de­votion, and dayes of publick Humilia­tion and Thanksgiving. But they that scruple our mystical significant Cere­monies, conceive that they are properly and meerly sacred, as having the honour of God for their direct and immediate end, That the Surplice is not for gravi­ty, [Page 98] nor meerly for decent distinction, but a religious mystical habit, the character or badge of a sacred Office, or Service conformable to the linen Ephod under the Law. The signing with the signe of the Cross (they conceive) is more evi­dently sacred than the former. As Ba­ptism consecrates the Child, so doth the Cross. It is used as a sealing sign of our Obligation to Christ, as the words used in the application thereof do manifest; and the book of Canons doth declare expresly, which saith. [That it is an honou­rable hadge, whereby the Infant is dedicated to the service of him that died on the Cross, as by the words used in the Book of Common Prayer it may appear.] And therefore it is in that respect Sacramental. Besides, if it were not a sealing sign, but only for mystical teaching, it hath the same nature with divers Levitical Ceremonies, which were not typical, but doctrinal, teaching some Moral Duty. A holy day, or time properly sacred, whether by di­vine institution, as the Lords day, or hu­mane, as other sacred Festivals, is not a [Page 99] meer circumstance, but a part of Wor­ship: For it is not only belonging to a sacred action, as an action, but precisely as a sacred action on that day to be per­formed; yea, it is of it self sacred, and is not only sanctified by the Service, but also sanctifieth the Service. The truth is, sacred Ceremonies may in some re­spect be called circumstances, as being inferiour things subservient to Moral Worship, which is the main; yet they are also parts of Worship in general, for Worship is either Moral or Ceremonial; and that Ceremonial Worship which is commanded of God is lawful and good; but that which is not commanded by him is neither good nor lawful, nevertheless it is Worship. On this manner the Non-Conformists and Presbyterians have de­bated this Controversie, and argue fur­ther, That humane discretion is the rule of Order and Method; Nature and civil Custom is the rule of Decency, but only Scripture is the rule of instituted Worship, wherein both addition and di­minution is alike forbidden. It the [Page 100] English Ceremonies be warrantably used, what hinders the use of divers other Ceremonies used in the Roman Church? Is it said their multitude will become burthensom and inconvenient? But who can determine the convenient number? And however, an exchange of one Ceremony for another were not un­lawful. For what reason may not some other Romish Rites in Baptism be used as well as the Cross, seeing they are nothing less significant or inoffensive, nay perad­venture much more inoffensive, be­cause the Papists by giving divine Wor­ship to the Cross have abused it to gross Idolatry. We take this to be sound speech or discourse, that cannot be gain-said. And surely those of temperate spi­rits, that are otherwise minded, might well conceive that it hath such probable appearance, as might possibly take with learned and pious men. And seeing the one Side allow and commend all natural external Worship, and all matters of De­cency and Order, and desire to be spared in mystical Ceremonies of humane insti­tution, [Page 101] the other Side should not in rea­son or charity insist on the said Ceremo­nies, as the terms of Church communion and priviledges, and or Christian unity and amity.

Section XXV.

As concerning the Liturgy, the Pres­byterians do not gain-say the lawfulness of a stinted form of Prayer, in as much as the observing either of a Form or a Directory is not of the substance of prayer, but an accident or circumstance belonging to it, and left to humane de­termination. It is further granted by them, that in some parts of publick worship a form is ordinarily necessary; as in the Sacramental actions, in the act of Baptizing, and of consecrating and delivering the Lords Supper. And here­in will be no dis-harmony, because they are Scripture forms. Likewise in such parts of Divine Service where it is not necessary, they can submit unto it for the Churches peace: Nevertheless they are not satisfied in the present Liturgy, but desire it may be laid aside, or much re­formed. [Page 102] And what solid reason with­stands the equity of this desire? Mode­rate Prelatists have acknowledged con­siderable imperfections in the Book of Common-Prayer, and Bishop Usher hath collected sundry particulars in his direction concerning the same presented to the House of Commons upon their request. Let sober judgments consider, whether this or that form of prayer be of the substance of that sacred exercise, or only its outward shape and dress. If it were of the substance of Religious Worship, it would require Divine Insti­tution to make it lawful, as do other parts of instituted Worship. If it be only an outward shape and dress left to hu­mane prudence, it is variable according to the difference of times. Whosoever observes impartially shall find that Po­litical Prudence was joyned with Chri­stian Piety in composing the English Service Book. In the beginning of Re­formation the wisdom of the State so ordered, that so great a change might be made with as little noise as was possible, [Page 103] and with regard to what the Nation would bear. Accordingly when a Re­bellion was raised in Coruwal, and De­vonshire, about the change of Religion, King Edward to appease the matter told the people, That it was no other then the old Service in the English Tongue. Likewise when this form was revived by Queen Elizabeth, one might conje­cture, that care was taken, that no pas­sage offensive, even to the Papists, might remain therein; for we find an alterati­on in the Letany very material. Where­as King Edwards books ran thus, [From all sedition and privy conspiracy, from the tyranny of the Bishop of Rome, and all his detestable enormities, from all false Do­ctrine and Heresie.] These words [From the tyranny of the Bishop of Rome, and all his detestable enormities] were left out in Queen Elizabeths time, and ever since. Whereupon the Papists throughout this Kingdom resorted to our Divine Ser­vice for the first ten years of that Queens Reign. And this came to pass also by the Popes connivance, who was not [Page 104] then in despaire of reducing England by fair means. But sithence Papists have been Recusants. Wherefore if forms be variable, according to the difference of times, and the present Liturgy was com­piled with respect to the peace of former times, and the reconciling of Papists to Protestants, but is now become by change of times, an occasion of dividing Protestants from each other, without hope of regaining Papists: Can Reli­gion or Reason plead for the rigorous imposing of it (especially without very much emendation) upon godly peacea­ble Ministers and people that daie not use it throughout? Doth the Life and Soul of Religion lye in the Common-Prayer? Is it as ancient as Christianity, yea, or of equal extent with the Prote­stant Reformation? Whence is it then that many will have no communion with those that do not use it, or would cast out of the Church those that cannot use it throughout, who nevertheless in all necessary parts of worship are con­formable to Protestant Doctrine and [Page 105] practice? Is that efficacy or excellency in it, that the laying it aside would much impair and weaken Religion, and darken its glory? Let it be then examined, whether it hath made the comers there­unto more perfect then others, more knowing in Religion, more pious and blameless in their conversation then those that frequent it not. Let experi­ence come forth and witness; which (if constant and universal) is the best proof of the efficacy or imbecillity of any in­stitution. Suppose a Liturgy were fra­med of Confessions, Petitions, and Thanksgivings, wholly collected out of Sacred Scripture, both for matter and expressions, would it be inferiour to that which is now in question? Doubtless such a form would be a happy expedient to put an end to this controversie.

Section XXVI.

Canonical subscription lately imposed is a yoke of bondage, to be considered by all those that have a true regard to such liberty in Religion, as equity and necessity pleads for, Blessed be God [Page 106] who hath put it into the Kings heart to extend compassion to a multitude of his faithful Subjects, and to remove this yoke; let not this or the like be laid on their necks any more. The Canon re­quires a subscribing to the thirty nine Articles, to the Common-Prayer Book, to the book of ordering Bishops, Priests and Deacons; that all these contain in them nothing contrary to the Word of God. This is unreasonable, unprofitable, and unnecessary. It is unreasonable; for were it just and reasonable, it must sup­pose not only perfect verity throughout the whole, without any mixture of er­ror; but also either a spirit of infallibi­lity in the composers of those books, or the like measure of judgment and per­swasion in all Orthodox and pious Mini­sters, concerning all particulars in so large a volume, written by men subject to error. That there is not perfect Verity without mixture, or grounded suspition of error, there is real evidence. To as­sert a spirit of infallibility in the compo­sers thereof, is not consonant to Prote­stant [Page 107] principles. To suppose the like measure of faith and judgement in all Orthodox godly Ministers concerning fallible writings is absurd; and to rack men unto it, is an imitation of that Ty­rant, that would stretch miserable crea­tures unto the length of that bed of tor­ment upon which he laid them It is al­so unprofitable: For these forced large subscriptions are known to be no sure hold-fast of the multitude drawn into them, whereof many come hand over head, meerly as to an injoyned form; o­thers more considerate do it in their own sence. And indeed the best service which this Injunction doth, is to lye as a bar to exclude the more deliberate sort, or as a clog to oppress their consci­ences. If to remedy this evil you allow men to use their own limitations and ex­planations, the business it self is insignifi­cant. It to satisfie several parties, you pen the Doctrines and Forms in ambiguous tearms, the swaying part of the Church will draw them to their own peculiar sence, and establish their own opinions, [Page 108] to the crushing of dissenters; as by the potency of some Prelates, Arminianism was asserted for the Doctrine of the Church of England.

Lastly, it is unnecessary, for we sup­pose the benefits pretended by it are uni­ty in Doctrine & uniformity in Practice; both which may be as well attained and far more kindely, without this enforced Subscription, if no Minister be suffered to preach or write any thing contrary to the established Doctrine, Worship, and Discipline, nor ordinarily for the main to neglect the established Rule. But what inconvenience, if in things of lesser weight, a latitude were allowed? A lit­tle variety indulged in some particles, is no impeachment of Uniformity, but ra­ther an establishment thereof with con­tentment and tranquility. Contrariwise, as the wringing of the Nose draws forth blood; so over-straining and rigid injun­ctions distemper the mindes of men o­therwise peaceable, and stir up strife.

Section XXVII.

Moreover, the publick state of these differences is such, that the Prelatists may and ought to descend to the Presbyteri­ans in the proposed moderate way; but the Presbyterians cannot come up to the Prelatists in the height of their way. For the Prelates condescention stands only in omission or forbearance of certain things which seem to them lawful and laudable, but the subjection of the Presbyterians stands in subscribing and conforming to certain things which to them seem un­lawful: And common equity will soon pass its verdict, that the condescention of the one is far more easie then the subjecti­on of the other. Bishop Davenant in his Determinations resolves in one question, that a Protestant may not with a safe conscience be present at the Popish Mass, because he wounds his conscience by im­pious dissimulation, thereby making a shew of approving that pretended expia­tory sacrifice. In another Question he resolves, That Papists are bound to be present at the English Divine Service, [Page 110] because nothing occurs therein, that can be by themselves reproved. In applying this to our case, it is far from my thoughts to make the comparison between Presby­terians and Prelatists parallel with that between Protestants and Papists; but I make the reason of both cases parallel: for as Papists find nothing in the Prote­stant Liturgy (according to their own principles) impious or unsound; in like manner the Prelatists can find no positive thing in the propounded terms of accom­modation, contrary to divine right and primitive practice; only as the Papists find not so much as they would have in our Liturgy, so the Prelatists in the said proposals: Nay, the Papists have better colour of reason to separate from our publique Service, because, although they find nothing positively unsound, yet ac­cording to the Roman Faith they may pretend fundamental defects therein; as the want of the sacrifice of the Mass: but the Prelatists can here alledge no such thing; the supposed defects and omissi­ons being only in things remote from the [Page 111] foundation of Faith and Religion. For we trust the greater number of them do not hold, that there is no Church with­out a Prelate having sole jurisdiction o­ver the Clergy; That there is no Mini­stry but what is ordained by such a Pre­late; That there is no true divine Ser­vice, where the Common-Prayer Book is not used; and that there is no accepta­ble worship, without humane mystical Ceremonies. Let them that have taken up such opinions sadly consider whether they are led therein by conscience, or by humour and designe.

Section XXVIII.

The greatest shew of reason opposing this moderation is a pretended fixation in Religion; and indeed it is but a shew and colour. That Religion is a thing unmove­able, all that be truly religious do from the heart acknowledge; and for the im­mobility thereof, none contend more earnestly then the Presbyterians. But they fix its unmovable state in the Ca­nonical Scripture, and they continually cry to the Law and to the Testimony, a­gainst [Page 112] humane Traditions and Inventi­ons, in one Extream, and against Enthu­siasms in the other. Upon occasion of any aberration in Doctrine or practice they recall us to the primitive rule and pattern; and what is received from the Lord, that deliver they to the Churches. That sacred Rule they willingly suffer not to be captivated in its interpretation by the Churches infallibility, as do the Papists; nor by proud and arrogant rea­son, as the Socinians; nor by impulse and imagination, as the Euthusiasts: but they maintain it in its full authority to inter­pret it self, whose authentick interpreta­tion we are inabled to discern by ratio­nal inferences and deductions, wherein we make use of reason not as an argu­ment, but as instrument.

As for the Decrees and Canons of the Church, what rightful Authority doth make them as the Law of the Medes and Persians that altereth not? Must things be enacted by the Church once and for ever? And whether they be lit­tle or great, clear or doubtful, necessary [Page 113] or superfluous, must they be held unque­stionable and indisputable? Surely this is to Idolize humane Constitutions, and to equalize them with Divine; and to lead the people to a blind implicite faith, and a neglect of searching the Scriptures. And upon this ground those large Chur­ches, as the Roman, Grecian, Aethiopick, Armenian, Indian, and the rest, are ob­stinately divided for many ages from each other, and holding to this principle of unalterable Traditions and Constitu­tions, they will be divided to the end of the world. Had not all Ecclesiastical Ca­nons and Decrees a beginning, and that at sundry times, and in divers manners? And are not many of them as it were but of yesterday? And when they were brought in, where was the pretended fix­ation? Doubtless Religion may be alike altered by Addition as by Substraction. Nay, Hath there not been Substraction also? Are not divers Customs and Ce­remonies of great antiquity now quite abolished among us? If the Church of Rome may erre, why not the Church of [Page 114] England? Indeed the Papists that hold their Church infallible, may hold the Decrees thereof unalterable, but the Church of England claims no such privi­ledge. Was it necessary that our first Reformers should see all things at the first day-break out of the night of Pope­ry? Or if they saw all things requisite for their own times, could they foresee all future events, and provide remedies for inconveniencies which time might bring forth. It is a wise saying of a learned man, That time it self is the greatest Innovator; and again, That Phy­sick is an Innovation. Surely as the natu­rall, so the body politick, sometimes needs physick, and oftentimes moderate Reformations do prevent abolitions and extirpations. Besides, a great alteration in this kind hath continued in a stated po­sture for many years, which inferres a greater necessity of an accommodation. Nevertheless there is no attempt or que­stion made of changing any thing, that toucheth sound faith, and good life, or the substance of divine worship. Yet [Page 115] in the Doctrine of the Church somthing possibly may have been inserted as an Ar­ticle of Faith, which is but problemati­cal; and in a fundamental Article some inconvenient expression may be used, and this questionless may be altered without any imputation of uncertainty to the established Doctrine. Some change in the outward Form and Ceremonies, which are but a garb or dress, is no real change of the Worship: some change in the late external jurisdiction of the Church, which was not formally Eccle­siastical and spiritual, but temporal and coercive, invested in the Bishops by the Law of the Land, is no change in the true spiritual power, that is intrinsecal to their spiritual office. Nay, the refor­mation may be encompassed with little variation, as to the outward model and platform, the Kingdom being already squared for it, as hath been above shew­ed in the offers made by some Bishops. Only the power will be more diffused, being distributed among Bishops and Presbyters in due proportion. Is it ob­jected; [Page 116] once remove the ancient bounds, and we know not where to stop, we must serve every humour, and an inundation of errour and Schism will break in? Surely Papists have as much to say here­in against the Protestants, as the Prela­tists against the Presbyterians. For they say, that Protestantism is the womb of all Sects, and that we having forsa­ken the infallible Guide, the Church of Rome, have lost our selves in a Wilder­ness of errour: besides, who were they that removed the ancient bounds set in the first English Reformation, by intro­ducing many innovations? but to give a direct answer, are not the sacred Scri­ptures, and Christs holy Institutions, sufficient bounds and land-marks? Can­not prudent and faithful Church-guides keep the flock from wandring, unless they hedge them in by unchangeable Canons, even for meer formalities? In the late distempered times, the Sectaries and masked Jesuites had a free rainge, and all possible advantages, yet it is ma­nifest, that towards the later end, errour [Page 117] was rather in the wane then in the en­crease, which we are bold to attribute to the liberty of constant practical preaching. Wherefore settle discipline, incourage true Watchmen, restrain se­ducers, expel the Jesuites, and the Church through Gods blessing will be kept in peace and order.

Section XXIX.

If these things are so, whence proceeds the present vehemence and importunity of so many of the Episcopal party, to carry things to the height of their way, without the least abatement of the anci­ent rigour. Some of that way, as wise and learned, and pious, as many among them, did offer terms in the time of their distraction and distress; and in those times it was a common thing among the friends of Prelacy, to condemn the vi­olence of some of the late Prelates. Have present advantages made them of another minde? If they answer by retor­tion, Why did not the Presbyterians make a more early offer of agreement, and close, when time was, with the over­tures [Page 118] of some Bishops? Truely we are willing to argue the case, and have many things to reply. And first it is freely acknowledged, that we ought to have had a more tender respect to each other, to have better considered the state of England, and to have studied moderati­on. Yet let not one side bear all the blame, when both are faulty. Impetu­ous actings on both sides suddenly brought us to extremities, and a War brake forth, and then both Prelatists and Presbyterians were ingaged with such partakers, that the more moderate on both sides must needs be overacted. And as the War was prolonged, the breach was widened, Statesmen, and Swordmen, and particular subdividing interests having their peculiar and hid­den designs. Moreover, when the Re­gal Power, and the House of Peers were suppressed, and most of the House of Commons secluded, the Presbyterians had only an interest of liberty, but not of power, and authority, and favour. You cannot impute to them the want [Page 119] of unity, which was not possible for them to encompass. But they were heartily weary of those confusions, and longed for unity and order, and had much regard to Bishop Ushers reduction then reprinted, desiring to take it for a ground-work, or beginning of accom­modation among all sober Protestants, that we might not be spoiled of all Re­ligion, but what Papists and Sectaries would by their leaves allow us. So that not of constraint, but of choice and a ready mind, they pursue peace and con­cord. Howbeit, in those times some Prelatists of the higher strain would condescend in nothing, but gloried in calling themselves the unchangeable Sons of the Church of England, that is, in their sence, the unalterable Asserters of the Opinions and practices of the late English Hieratchy. There were also many more moderate Episcopal Di­vines, that were formerly reckoned half Puritans, and upon that account kept from preferment, till about the begin­ning of the Long Parliament, some of [Page 120] them were made Bishops for the support of Episcopacy. These being exaspera­ted by the late Wars, and the issue there­of violent changes in Government, and their own sufferings, which happened beyond our first expectations, were set at a greater distance from us. Let both sides acknowledge their errour in de­parting unto such a distance from one a­nother. The truth is, men ingaged in War aim at victory, and having peculiar interests, draw to extreams. But now we settle upon a common bottom; and prudence should guide us to aim at com­mon satisfaction. It is known that some Episcopal and Presbyterian Divines have joyned hand in hand, and why should not all those of either party do the like, that are both for Christ? In­deed a calamity may befall sound and good Christians, to refuse unity in Church-order, when the terms mutually required seem to one or both parties un­lawfull. But in the present case, when nothing is desired in contradiction to Divine Right, Primitive practice, order [Page 121] and decency, but a forbearance or indul­gence in things not of themselves neces­sary, yet scrupled as unlawful, and it will not be accepted, surely either secular in­terest, or the everlasting enmity, is the root of this dissention. And certainly, with those that bear so hard upon mens consciences, conformity to Church go­vernment, Rites and Ceremonies, is not sufficient to procure their amity. We well remember how heretofore the con­forming Puritanes were as great an eye­sore to some Prelates as the non-confor­mists. But in good earnest, shall such precious things as the peace and edifica­tion of the Church, the needful service of so many able and godly Ministers, and the quiet and comfort of so many sober-minded Christians, be all sacrifi­ced to the Hierarchy and Ceremonies? Will not Episcopal Protestant Divines regard the weakning of the Protestant Cause in Christendom, by treading the Presbyterians under foot? The more ancient Bishops in England were of ano­ther minde, as Bishop Robert Abbot by [Page 123] name, witness this passage of his Ser­mon preached, when he was Doctor of the Chair in Oxford [That men under pretence of truth, and preaching against the Puritans, strike at the heart and root of Faith and Religion now establisted a­mongst us; that this preaching against Puritans was but the practice of Parsons and Campians counsel when they came into England to seduce young Students: and when many of them were afraid to lose their places, if they should professedly be thus, the counsel they then gave them was, that they should speak freely against Puritans, and that should suffice.] Let our Episco­pal brethren as Divines, as Protestants, as Christians, consider these things. O let it not be said of this Generation in the time to come, that the way of peace we have not known.

From the Discourse aforegoing, I in­ferr this pacifick and healing conclusion, That the Party called Presbyterian may be protected and incouraged, and the Episcopal not deserted nor disobliged. [Page 122] His Majesties wisedom and authority will draw both Sides to submit to rea­son.

The third Inquiry having connexion with the two former, now follows to close up the whole matter.

Quest. III. Whether the upholding of both Parties by a just and equal accommodation, be not in it self more desirable, and more agreeable to the State of England, than the absolute exalting of one Party, and the total subversion of the other?

Section XXX.

That state of Prelacy which cannot stand without the subversion of the Pres­byterians, and that stands in opposition to regulated Episcopacy, will become a mystery of a meer carnal and worldly state, under a sacred title and venerable name of our Mother the Church. For in such opposition, of what will it be made up, but of Lordly revenue, digni­ty, [Page 124] splendor, and jurisdiction, with out­ward ease and pleasure? What will its design be from age to age, but to uphold and advance its own pomp and poten­cy? Read the Ecclesiastical Histories, and you shall finde the great business of the Hierarchy hath been to contest with Princes and Nobles, and all ranks and degrees, about their Immunities, Privi­ledges, Pre-eminencies, to multiply Constitutions and Ceremonies for props to their own Greatness, but not to pro­mote the Spiritual Kingdom of our Lord Jesus Christ in the hearts of peo­ple, according to the life and power of Christianity. The above-named Ve­netian Gentleman, in his Narrative of the Popes Nuncio, delivers this Maxime. [That the Court of Rome, in perpetual pursuance of its old pretences, is more sol­licitous and laborious to reverse and destroy the Oath of Allegiance, because it seems con­trary to its temporall grandeur, then to ex­tirpate such Heresies as the Realm of Eng­land is infected with.] Even so such an Hierarchy will be more industrious and [Page 125] careful to establish and enlarge their own Power & Dignity, then to maintain and propagate Christs true Religion. What are the weapons of the Warfare, by w^ch this Mystical State prevails? Not such as are mighty through God, working up­on the conscience, but pecuniary Mulcts; and greater temporal penalties; not to the wounding of the spirit, but to the breaking of the outward estate. By what wayes and methods must it be advan­ced? The constant and practical preach­ing of the Word must be discountenan­ced, Snares must be laid for the most zea­lous Ministers, Sports and pastimes on the Sabbath dayes must be held forth with allowance and approbation, Men of strict lives and serious in Religion must be reproached for Fanaticks. By these means a people being first enthral­led to ignorance, superstition and profa­ness, will be disposed unto blinde obe­dience and perfect spiritual bondage. For in very deed, the State here described will never stand safely among a people that are free, serious, searching and discer­ning [Page 126] in matters of Religion.

For this cause an Hierarchy of this nature hath a strong bias towards Pope­ry: Nay, it must for its own safety ap­proach as near it as the Nation can well bear. The Reformed Religion doth not glory in the vast riches, outward pomp and splendour of Ecclesiastical per­sons. Wherefore, when the grandeur of Prelates and pomp of Ceremonies is af­fected and admired, the Church of Rome is sure to finde favour in the eyes of the Clergy. The said Venetian reports [That the Universities, Bishops and Di­vines of this Realm dayly imbrace Catho­lick Opinions, though they profess them not with open mouth, for fear of the Puri­tans.] In this matter let them stand or fall by the evidence of their own wri­tings. Let it be well observed, that the designes of suppressing Puritans, and complying with Papists in this Nation, had their beginning both at once, and proceeded in equal paces. And it hath appeared, that the moderate Cassandrian Grotian Popery was no abomination to many Prelatists.

[Page 127] The Conciliators of our age have judged Papists and moderate Protestants (as they call them) very reconcileable, but have cast the Calvinists or Puritans without the limits of the pacification. Wherefore, we cannot conceive that the excessive height of Prelacy (I say not this of regulated Episcopacy) to be the strongest Bulwark against Popery, unless by Popery is meant no more then what the Trent Fathers (except the Italians) generally opposed, to wit, the stupendious exorbitant power of the Pope, who pretends to be not only Su­pream, but in effect, sole Bishop of the Universe, as reputing all other Bishops his meer subjects and delegates. We confess, Popery in this new and strict notion, might be controlled by the height of Prelacy. But, according to a vulgar sence, we take Popery in the height there­of for the Heresies and Idolatries; and in the lower degree thereof, for the gross errors and superstitions of the Church of Rome.

Section XXXII.

Moreover, pure necessity in that state will constrain the Hierarchy to negotiate with Rome, if they subvert and ruine the Presbyterians. If in such a case they intend to uphold a Protestant State, they understand not their own con­cernment The Bishops must either retreat to a moderate compliance with Presbyteriaus, or advance to a reconci­liation with Papists. If they had a de­sign to extirpate the Presbyterians, and could accomplish it, are they able after­wards alone and by themselves to bear up against the main force, and to with­stand all the wiles and methods of the popish Faction at home and abroad? They mistake themselves, if they think their unalterable adherents are so nume­rous and powerful, In case they dissi­pate that other party, which hath been always found most active, vigorous, and vigilant against Romish Encroachments, what remains, besides themselves and their zealots, but a common dronish multitude, that will do little for any re­ligion; [Page 129] or men of loose principles, that would easily embrace Popery as a flesh­pleasing Religion. When the common people are left to ignorance and propha­ness for servile ends and purposes, they are thoroughly prepared for Popery, which is a gross, sensual, formal, pom­pous way, agreeable to the multitude; whereas Fanaticism, the other extreme, takes but with a few in comparison, be­cause it hath something of pretended il­luminations, spiritual notions and ra­ptures, to which the common multitude is not propense. If you ask how hath Prelacy held it out hitherto against Po­pery, even from the first Reformation; take notice that the Episcopal Clergy did not go about to exterminate the Pu­ritans before their latter times, and then he that had half an eye could discern the notable advance, and the confident expe­ctations of the Popish faction.

Section XXXIII.

Do any persons conceive a Reconcili­ation with Rome hopeful or possible up­on moderate tearms (as they suppose) [Page 130] namely, the permission of the marriage of Priests, the Popes Dispensation for the Oaths of Allegiance and Supermacy, so far as it concerns the Kings temporal power, the administring of the Commu­nion in both kinds, and the Liturgy offi­ciated in the English Tongue? Let them observe that Panzani the Popes Nuncio in England declared privately to his inti­mate friend, that the Pope would never admit any man to govern here as Bi­shop (meaning over the Catholicks) that should favour the Oath of Allegiance. And the reason hereof is evident, because it is a thing contrary to the maxims of Rome. Moreover, in that little History of the said Nuncio there is a passage, which being well considered doth evince that the Courts of England and Rome are irreconcileable, unless England become intirely papal. That Author saith [That this Realm is so perversly addicted to main­tain its own resolute opinion of excluding the Popes authority, that this hath been the cause why the Catholicks, who for the first twelve years conformed themselves unto the [Page 131] Politie introduced into the Church of Eng­land, have since separated from it; and to testifie their uniting to the Pope, have refu­sed to frequent the Protestant Churches, and have therby framed one party in that State] Let a fair accord in the general be suppo­sed, yet the sole point of the Popes Su­premacy shal dash the whole agreement. We know that Jesuitism is the predomi­nant humour in the Papacy, and nothing can be done without their influence; and therefore we cannot be one with the Church of Rome, unless we be subject to the Court of Rome, and abandon all Pro­testantism.

Section XXXIV,

Whereupon all approaches and moti­ons towards Rome are dangerous. For popish Agents will easily over-act the Reconcilers, & peradventure lead them whither they would not. If we walk on the brink, we may soon fall into the pit. Although it stands not with Chri­stian Charity to disclaim agreement up­on reasonable tearms with any that are named Christians, yet it is not fit for a pu­rer [Page 132] Church to incorporate with a Church defiled with such abominations. Besides, as to reason of State, Enmity with Rome hath been reputed the Stability of Eng­land; concerning which the Duke of Rhoan hath delivered this Maxime, [That besides the Interest which the King of England hath common with all Princes, he hath yet one particular, which is, that he ought thoroughly to acquire the advancement of the Protestant Religion, even with as much zeal as the King of Spain appears Protector of the Catholick.] Indeed, that Scarlet-coloured Whore hath this be­witching ingredient in the cup of her Fornication, that she disposeth Subjects to security and blind obedience, and exalteth Princes unto absolute Domi­nion. But against this poison a sove­raign Antidote is given by a judicious Writer, that this proves that subjects are more miserable, not that Princes are more absolute among Papists; for­asmuch as where the Pope prevails, there is a co-domination and rivalty in rule, and this Protestant Princes are freed [Page 133] from: and whereas Popery hath been ever infamous for excommunicating, murthering, deposing Princes, the Pro­testant Religion aims at nothing but that the Kings Prerogative and popular Li­berty may be even balanced. If it be said, that this is true of Protestantism, but Puritanism leads to sedition, rebel­Iion, Anarchy; let the world know, that Puritanism (which is no other than sound Protestantism) doth abhor these crimes, and defie the charge thereof. The people that were called Puritans, and now Presbyterians, have had no fellow­ship with Polititians and Sectaries in those pernicious ways: but their principle is for subjection to Princes, though they were Hereticks or Infidels; and if they differ herein from the Prelatical Prote­stants, it is only that they plead for liber­ty setled by known Laws and fundamen­tal Constitutions.

Section XXXV.

From the reasons aforegoing we con­clude, That Protestantism will best consist in the middle way, by reducing [Page 134] Prelacy to the ancient synodical govern­ment or moderate Episcopacy. And this is a blessed work, worthy of a pacifick King, w^th respect to his honor & service, whose title is The Prince of Peace. Here­in his Majesty (with Gods help) may over-rule without difficulty or hazzard. He need not say of those that are averse (as David sometimes did of the sons of Zerviah) That they are too hard for him. Prelacy is not popular, but moderate Episcopacy is, and the more, because it is a healing expedient for our broken times. The Bishops depend intirely on the King, but he hath no dependance on them, no need of advantage from them. What if some interessed persons be dis­contented? The sober of the Nation (both Episcopal and Presbyterian) will have great contentment in the King's prudence and moderation. His Majesty is a Prince by Nature. He is our Native King, and the delight of the English Na­tion, and may govern as he please, with­out fear or hazard, by continuing to shew himself a common Father. For [Page 135] there is none other upon whom the In­rest of England can bottom it self, but our gracious dread Soveraign King Charles; whose House and Kingdom let the most High establish throughout all generations. He hath all hearts that are of sober principles earnestly waiting upon him, longing and panting after his mo­deration, and rejoycing in the begun ex­pressions thereof; and of which the Presbyterians have had so great expecta­tion, that they wished He were both King, Lords, and Commons, as to the setling of this grand Affair.

Section XXXVI.

The excessive dominion of the Hierar­chy, with the rigorous imposition of hu­mane Ceremonies, was accounted much of the malady of former times, which ended in those deadly Convulsions of Church and State. Do we here reproach our Mother the Church of England? In no wise.

This National Church consists of the Body of the Nation combined in the U­nity of Faith, and substance of Divine [Page 136] worship according to God's holy Word. But if the Church be taken in a more re­strained sence for the Clergy or Ministe­ry, yet so the Hierarchy is not the Church either formally or virtually. When as according to Camdens report, there are in England above nine thousand four hundred Ecclesiastical promotions, how comes all the Interest and virtue of such a numerous Clergy to be gathered up in six and twenty Bishops, with their respe­ctive Deans, and Chapters, and Arch­deacons?

And can the self-same state and frame of Ecclesiasticks be now revived after so great and long continued alterations, by which the anti-prelatical party is exceed­ingly encreased and strengthened?

Machiavel, whose reason in things political may challenge regard, gives these two directions to a Prince to be a­like observed for securing his hereditary Dominions: First, that he doth not transgress the institutions of his Ance­stors: Secondly, That he serve the time according to new occasions; by which [Page 137] if a Prince be inducd with ordinary di­ligence in action, he will preserve him­self in his principality. His Majesty re­turns to the exercise of his Kingly pow­er after a long interruption in Govern­ment, and great alteration in the State, Civil and Ecclesiastical. And he hath this happy advantage presenting it self to his hand, that he may give general satis­faction, by retaining the ancient Episco­pal Government, with some necessary variation conformable to these times, in abating the excess of former things, and qualifying the same with some tempe­rate ingredients. Certainly it concerns an hereditary Prince, as to maintain the ancient constitutions, so to redress anci­ent grievances, and to cure inveterate maladies. The party dissatisfied in for­mer things, were not a company of pre­cipitate Mutineers, but a Parliament of judicious and consciencious persons, and their adherents, who for the major part never intended to dissolve the Govern­ment, but have to their power endea­voured [Page 138] and contrived the setling of these Nations on their ancient basis.

Section XXXVII.

Moreover, this dissatisfaction in the old frame of the Ecclesiastical Govern­ment is not a novelty of these times, as appears by those prudent considerations touching the better pacification and edi­fication of the Church, presented to King James by that most learned Lord Verulam, sometimes Lord Chancellour of England, who was no Presbyterian, nor enemy to Episcopacy, in which are these passages.

There be two circumstances in the administration of Bishops, wherein I confess I could never be satisfied. The one, the sole Exercise of their Authority, the other, the Deputation of their Autho­rity. For the first, the Bishop giveth orders alone, excommunicateth alone, judgeth alone. This seems to be a thing almost without example in Go­vernment, and therefore not unlikely to have crept in in the degenerate and cor­rupt [Page 139] times. We see the greatest Kings and Monarchs have their Councels. There is no Temporal Councel in Eng­land, of the higher sort, where the Au­thority doth rest in one person. Again he saith, Bishops have their infirmities, and have no exception from that gene­ral malediction which is pronounced a­gainst all men living, Vaesoli, &c. Nay, we see the first warrant in spiritual causes is directed to a number, Dic Ecclesiae, which is not so in temporal matters. A­gain, we see that the Bishop of Rome (fas est & ab hoste doceri, and no question in that Church the first Institutions are ex­cellent) performeth all Ecclesiastical Jurisdiction as in Consistory; and where­of consisteth this Consistory, but of the Parish Priests of Rome, which term them­selves Cardinals, à Cardinibus Mundi, be­cause the Bishop thereof pretendeth to be universal over the whole world. Touching the second point, the deputa­tion of their Authority, he saith, the Bi­shop exerciseth his Jurisdiction by his Chancellor and Commissary official [Page 140] &c. We see in all Laws in the world, offices of confidence and skill cannot be put over, nor exercised by Deputy, ex­cept it be especially contained in the Original Grant, and then it becomes dutiful. There was never any Judge that made a Deputy. The Bishop is a Judge, and of an high nature: whence cometh it that he should depute, consi­dering all trust and confidence is per­sonal and inherent, and cannot, or ought not to be transposed? Surely in this a­gain, ab initio non fuit ita. But it is pro­bable that Bishops when they gave them­selves too much to the glory of the world, and became Grandees in King­domes, and great Councellors to Prin­ces, then did they deleague their proper Jurisdiction, as things of too inferiour a nature for their greatness; and then after the similitude of Kings and Count Pala­tines, they would have their Chancel­lours and Judges.

This and much more hath that great Scholar, Lawyer, and States-man obser­ved in that excellent discourse.

[Page 141] Yea, our late Soveraign in his dis­course, touching the differences between himself and the two Houses, in point of Church-Government, declares in these words, that he is not against the mana­ging of the Episcopal presidency in one man, by the joynt counsel and consent of many Presbyters, but that he had of­fered to restore it, as a fit means to avoid those errours, and corruptions, and par­tialities, which are incident to any one man; also to avoid Tyranny, which be­comes no Christians, least of all Church-men: besides, it will be a means to take away that odium and burden of affairs which may lye too heavy on one mans shoulders, as he thought it did formerly on the Bishops here.

Section XXXVIII.

By the desired reduction of Prelacy, to the coalition of Episcopacy and Presby­tery in a due temperament, His Majesty will be so far from giving up, or weak­ning that power and influence, which in right and reason he ought to have [Page 142] over Church and State, that he will thereby gain a surer and a larger interest. Bishops lessened in power, and encreased in number, and resident in the Chur­ches, and duly dispencing the Word and Sacraments, are not like to alienate the King from Parliaments, nor Parliaments and people from the King, but will be­come more popular, and able to fix the hearts of the people to obedience and loyalty. And this popularity of Bi­shops and Presbyters, being alone, with­out potency, is no rational ground of distrust or jealousie to the King. For their influence upon others will not be from greatness of power and command, but from venerable esteem and reputati­on, and that stands upon their prudent, pious, and peaceable behaviour. Be­sides, his Majesty can easily keep them in such dependence on himself, as that he shall not hold this interest at their courtesie. Do any suggest the Presby­terians may grow upon him? Surely there are and will be enough to balance them, Certainly they have seen so little good [Page 143] of changes, that a reasonable condition, with security, will be acceptable to them. Undoubtedly the union of both parties, by an equal accommodation, is the interest of Prince and people, the strength and stability of King and King­dom. Let neither side lay hold on pre­sent mutable advantages to press them too far; but let all consider what will stand with lasting tranquillity. And above all, let his Majesties wisdom, who hath the high concernment of three Kingdoms for himself and his Heirs for ever, lay a good and solid foundation for the time to come.

Section XXXIX.

Finally, this accomodation is the interest of Jesus Christ, the Redeemer and Head of the Church, in as much as it takes in and secures thousands of god­ly able Orthodox Ministers, thousands and ten thousands of godly peaceable Christians, who otherwise might be re­jected and oppressed. And it may well be acceptable to the whole Christian [Page 144] world, because it bears conformity to the whole State of Christendom, to the for­reign reformed Churches in Presbytery, to the rest of the Churches in Episcopacy, and to the ancient Church, next to the Primitive times, in the orderly conjun­ction of Episcopacy and Presbytery.

Section II.

It is a grave and weighty saying of the Duke of Rohan,—Princes com­mand the people; and Interest commands the Princes. The knowledge of this In­terest is as much more raised above that of Princes Actions, as they themselves are above the People. A Prince may de­ceive himself, the Councel may be corrupt, but the Interest alone never faileth: ac­cording as it is well or ill understood, it [Page 152] maketh States to live or dye.—Accord­ing to this saying it is matter of life and death political to the Kingdom of En­gland, as it doth well or ill understand its own Interest: In this deliberation two Interests exceeding great and pre­cious, offer themselves unto us. They are distinct, yet not divided; but they embrace each other, and they both ap­parently belong to us, and are undoubt­edly to be owned by us. The one is Religious, the other Civil. The for­mer is that of the Protestant Religion, and the latter is that of this Kingdom. Wherefore in this Inquiry, the main and fundamental point of knowledge lies in discerning the true state of both. Now the true state of any Society lies in the Universality, or the whole Body, not in any contracting or sub-dividing part thereof: And the Interest lies in the conversation and advancement of the Universality.

Section III.

Hereupon this question ariseth, [Page 153] which is the great Case and Question of the present times.

Whether we should assert the contracted and dividing Interest of one Party, before the general Interest of Protestantism, and of the whole Kingdom of England, in which the Episcopal and Presbyterian Parties may be happily United.

Be it here observed, That such is the joynt stock of both Parties in things of greatest moment, that by declining extreams on both hands, the Prote­stant Religion may be strengthened, with Unity in Doctrine, Worship and Discipline, among all its professors, and the Kingdom of England, by an inviolable Union between these com­prehensive Parties may flourish in peace and plenty: for those discords that divide the members and distract the whole body, will cease; and those common concernments which tend to uphold and encrease the Universality, will be acknowledged and pursued.

Section IV.

To turn aside from this common Interest of the whole body, to those inferiour partial ones, is to set up the trade of Monopolizers, which inevi­tably brings this mischief, that a few grow rich by impoverishing the Com­mon-wealth, and this inconvenience also to them that follow the trade, that they grow rich upon the sudden, but are not secure, because many are op­pressed, and more excluded from sha­ring in the benefit. In the present case, if the one Party be the only exalted Ones, and the other trodden under foot, the damage will redound to the Protestant cause, and to the Church and Kingdom of England. For what­soever some men think, this Church and Kingdom is concerned in the one, as well as in the other Party. In the same case, though one side should rise suddenly to a great height, yet their Estate would be more secure and last­ing, if they held the way open and se­cure to those of the other side, seeing [Page 155] they are willing to close upon terms just and reasonable.

Section V.

Moreover, those Kingdoms, and Common-wealths, and Societies of all kinds, which are of the largest Foun­dation, are of the greatest potency. Now a comprehensive Interest, that takes in vast multitudes, is indeed a large Foundation, and a Society that builds upon it shall become great and mighty; but a contracted Interest, that draws all to a fewer number, is a nar­row Foundation; and if it exclude many that should be taken in, it is too narrow for the Fabrick that should rest upon it. As a large house cannot be built upon a narrow foundation; so a great Kingdom, (such as is the King­dom of England,) and an ample Soci­ety, (such as is that of the Protestant Religion,) cannot be built upon a nar­row Interest.

Let it be considered, that the adverse Kingdom, to wit, the Papacy, is ample and powerfull: Should not the Prote­stant [Page 156] Religion, and the Church of En­gland aim at enlargement, and length­en their cords, to take within their line all those that are intirely affected to them? Then might they send forth much more numerous Forces of able Champions against the Armies of Antichrist: So should this National Church become terrible as an Army with Banners.

Section VI.

Besides those reasons for Unity, which concern all Kingdoms and Na­tions in the like case, there is one rea­son peculiar to this Kingdom, or rather to this Island of Great Brittain, which is a little world apart. It is a notable saying, which hath been taken up, That England is a mighty Animal, that cannot dye, except it destroy it self. God hath so seated and placed this I­sland, that nothing but division with­in it self can hurt it. If envie and fa­ction do not make us to forget our dear Country, and destroy our selves, the hope of Forreign Enemies will be for [Page 157] ever cut off. Wherefore it must needs be the wisdom of this State to smo­ther all dividing Factions, and to abo­lish all partial Interests, that the com­mon Interest of England may be alone exalted.

Section VII.

I am not ignorant that designs of Pacification between disagreeing Par­ties are liable to much suspition, mis­construction, and hard censure; that the attempts of Reconcilers have com­monly proved fruitless, and some­times matter of disreputation to them­selves: and no marvel that such cross effects should commonly follow such attempts; for sometimes they are made to reconcile light and darkness, the Temple of God and Idols. This was the way of a Great One, even a Prince in Learnings Empire, who would make an accord between the Augustine Con­fession and the Council of Trent; and also of a certain Romish Ecclesiastick, who would make the like accord be­tween the said Council, and the Arti­cles [Page 158] of the Church of England, than which nothing could be more absurd and vain; for it could be nothing else but a violent wresting of those De­crees and Articles to a forced sence, a­gainst the propriety of language, and the scope of the whole matter, and the apparent judgement of both Parties; and so it could never heal the breach; For if both Parties were drawn to sub­scribe the same forms of Confession, but with meanings so far distant from each other, as are the Doctrines of the Protestant, and Roman Churches, they would not really advance one step the nearer to peace and concord.

Section VIII.

Such designs as these sometimes proceed from lukewarmness or indif­ferency in Religion, and an underva­luing of main Truths, together with a contempt of godly Zeal, as a thing su­perfluous and impertinent. And sometimes they proceed from vastness of minde, whereby some through too great a sense of their vast abilities, as­sume [Page 159] to themselves a Dictatorship in Religion, to approve or condemn, ad­mit or reject, according to their own estimation of things; which is a dan­gerous kind of ambition, and (as a learned man speaks) is to take up the Office of an Umpire between God and men. But many times such a design is set on foot with much craftiness, for the undoing of one of the Parties, as it hath been undertaken by some Romish spirits, for the undermining of the Pro­testant Churches. A Divine of chief rank observes the arts and stratagems of some Popish Preachers, even of those Orders that have been held most implacable, whereby far otherwise than the accustomed manner, they ex­tenuate the controversies, and acknow­ledge that too much rigor hath been used in some points, and in others too little sincerity: yea, some Jesuits went about making fair promises, yet in the mean time abating no point of the chief foundations of Papal Authority, which standing firm, they knew that the o­ther [Page 160] Concessions granted for a time might easily be drawn back, and the opposite rigors imposed on those that had been taken in the snare by a pre­tended yielding to some reformation. Philip Melancthon (as the same Author observes) being a most Pious and Learned man, and zealous of the Chur­ches peace, at first whilst he conceived that some Reformation might be ho­ped for from a General Council, was free and forward in some points of yiel­ding to the Papists; but when he found that such a benefit was neither hopefull nor possible, he testified by his writings how far distant he was from the aim of the Conciliators.

Section IX.

But the Pacification here propound­ed is not by aggregating things incon­sistent, nor by devising mongrel ways and opinions, made up out of both ex­treams, which can satisfie the consci­ences of neither Party; but by taking out of the way such extreams on both sides, as both may well spare and part [Page 161] with, being such as are acknowledged no part of the Foundation, nor yet of divine Institution, but mutable ac­cording to times and occasions, and therefore cannot be of that importance as to break unity amongst brethren, that agree in the Doctrine of Faith, and the substance of Divine Worship. This desired Union is grounded upon the Apostles Commandement, and the pursuing thereof is no other then the urging of St. Pauls Doctrine through­out the whole fourteenth Chapter to the Romans, That none judge or de­spise another about things indifferent, or Ceremonious Observances, where­in as several men will abound in their own sense, so it is meet that every one be perswaded in his own minde concer­ning his particular practice, that no­thing be done with a doubting consci­ence. His MAJESTIES Wis­dom hath rightly comprehended this Matter in His Declaration touching Ecclesiastical Affairs, wherein He saith, —We are the rather induced to take [Page 162] this upon Us (that is, to give some deter­mination to the matters in difference) by finding upon a full Conference that We have had with the Learned men of severall perswasions, that the mischiefs under which both Church and State do at present suffer, do not result from any form­ed Doctrine or Conclusion which either Party maintains or avows, but from the passion, and appetite, and Interest of par­ticular persons, which contract greater prejudice to each other by those affections, then would naturally arise from their Opinions.—In old time there was a partition wall of legal Ceremonies and Ordinances raised up between Jews and Gentiles; but when the ful­ness of time was come, wherein God would make both Jews and Gentiles one in Christ, he was pleased to take down that partition wall which him­self had reared up. In these latter times there hath been a partition wal of mans building, namely, controverted muta­ble Rites and forms of Religion, which have kept asunder Christians of the [Page 163] same Nation, and of the same Refor­med Protestant Profession: Both rea­son and charity pleads for the removing of these offences, that brethren may dwell together in Unity. And to transgress this rule of Charity, is not only to lay a yoke upon the necks of Christians, but also to lay snares for their Consciences.

Section X.

Nor will any defect in the State Ec­clesiastical insue upon the removal of these matters in controversie: for the points of Doctrine, Worship, and Dis­cipline acknowledged by both Parties, are a sufficient and ample Foundation for the edification and peace of the Church to rest upon; for which we cannot have a fuller Testimony than what is given by His MAJESTY in His aforesaid Declaration,—We must for the Honour of all those of either Perswasion, with whom we have conferred, Declare, That the Professions and desires of all for the advancement of Piety and [Page 164] true Godliness are the same, their Pro­fessions of Zeal for the Peace of the Church the same, of affection and duty to Us the same; they all approve Episcopa­cy; they all approve a set Form of Li­turgy; and they all disapprove and dis­like the sin of Sacriledge, & the alienation of the revenue of the Church. And if up­on these excellent Foundations, in submis­sion to which there is such an Harmony of Affections, any Superstructure should be raised to the shaking of these Foundations, and to the contracting and lessening of the blessed gift of Charity, which is a vital part of Christian Religion, We shall think Our Self very unfortunate, and even suspect that We are defective in that administration of Government with which God hath entrusted Vs:—These His Majesties Words I receive with much veneration; for they are a Di­vine Sentence in the Mouth of the King, and they fathom the depth of this grand business.

It is therefore manifest, as from Rea­son, so from His Majesties Testimony, [Page 165] that those unhappy discords do not re­sult from any formed Doctrine or Conclusion, that either toucheth or borders upon the Foundation; and that excellent Foundations are contained in those points, in submission to which there is found such an Harmony of Affections; and consequently, that the laying aside of all the points in con­troversie, would not cause any defect in the State Ecclesiastical. What then is the root of these mischiefs of Divisi­on? Is it the perpetual hatred between the seed of the Woman, and the seed of the Serpent? or is it an uncharita­ble and froward spirit of opposition, by reason of irritated animosity, and deep suspition or jealousie? or is it some temporary carnal Design?

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

Section XI.

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 & 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 of Christ, and those that believed on him. Many do imbrace 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 [Page 167] 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 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 severe 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 [Page 168] 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 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 [Page 169] is, and shall be, to promote the power of Godliness, to encourage the exercises of Religion both publick and private, and to take care that the Lords Day may be applyed 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?

Section XII.

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 aggravate these differences, and to exasperate these pas­sions▪ [Page 170] 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 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 finde themselves brethren that had mistaken one another, and for­saken their common Interest.

Section XIII.

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 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 [Page 172] censures, alienations and separations, which will undo 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 infallibility; but where to place this pretended infallibility, they can by no means agree: for upon the matter one half of them place it in the 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 holdfast 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 [Page 173] 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 Wisdom from them, which is to take care that our different opini­ons do not brangle our Church-Com­munion and Ecclesiastical Polity. And in as much as Protestants have not that Popish way of quick dispatch for all controversies, which is to acquiesce in the Churches infallibility; but accord­ing to their Principles, they must seek their Warrant 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.

Section XIV.

Let us here take notice of another singular point of Wisdom, 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 Catho­licks; 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 Friers being therein passionate­ly addicted to their several opinions; but the Prelates, who alone had the de­cisive Voice, would always bring 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 Wisdom of the Serpent with his Dove-like Innocency, to wit, not to urge with severity things disputed amongst sound and sober Protestants. But it hath seemed good to some Protestants [Page 175] 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 com­plyed with them as far as he could do in Christian prudence, and with a safe conscience. 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.

[Page 176] 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 further Inquiry, Whether the foment­ing of these discords do not pro­ceed from a carnal design? And I shal argue even upon the case of a worldly Interest? Whe­ther the way of severe Imposing, or of moderate Condescending, be the more advisable?

Section XV.

If the settlement of the Churches Peace, by giving needful satisfaction and security to the Presbyterians, and the inlargement of the Churches In­terests, 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 Catholick Church, then declare it lawful for the English Papists to take the Oath of Allegiance. 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 [Page 178] 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 irreconcileable, that those Countries and People which continu­ed in obedience 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 Counsellors for the public weal.

Section XVI.

Now in as much as some particular carnal Interest is justly suspected in the [Page 179] 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 matter concerning them? Would they destroy them? I solemnly profess that I abhor to think so by the generallity [Page 180] 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 conferences of godly peaceable Chri­stians, for mutual edification, be held unlawful Conventicles? It hath [Page 181] 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 rauks, 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 in pious Conferences, whose occasional and Table Discourses will be a kind of Sermon.

[Page 182] 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.

Section XVII.

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 dispute or difficulty: The alteration [Page 183] was not sudden but gradual. Camden writes, That in the entrance of the Queens Reign, 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 kinds 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 fundameutal max­ime as agreeable to her Conscience and [Page 184] 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 Wife 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 hearts, 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 numbered 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, and fourteen Bishops that refused [Page 185] 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, and many of them eminently [Page 186] 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, till they remove the matters [Page 187] 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 whatever 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 liberry in their own judgements 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 great Atchievements, Hanno asked [Page 188] 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 laid these ground-works, to wit; That the breach is not kept open by any formed Doctrine or Conclusion of either Party, nor (as I trust) by the spirit of everla­sting [Page 189] enmity; but either by a humour of opposition, that may be qualified and subdued; or by some carnal design, 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.

Section XVIII.

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 [Page 190] again for speaking as a fool: I trust 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 acknowledge them to be sober in their judgements, 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, [Page 191] than a multitude of dissolute or vain and empty persons. One serious ra­tional man will carry more in fit op­portunities, than all 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. Neverthe­less, 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 servicable to the [Page 192] Church of God. Neither are they an 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 unexpected 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, and 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 [Page 193] thoughts be milder. A quick pas­sage of Count Olivares 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 [Page 194] conformable; The second, That the way 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.

Section XIX.

Much partiality and prejudice hath gotten the sway in those men that speak and act, as if there were cause to fear none, to curb 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.

[Page 195] A great States-man makes it one fun­damental maxime of Queen ELI­ZABETH to banish hence the ex­ercise of the Roman Religion, because it was the onely 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.

Section XX.

Moreover, a wise State is busie in finding out, but not in making Ene­mies. Who can produce one solid 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 [Page 197] them will work as happy effects to His satisfaction.

Section XXI.

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 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. Phanaticks would not destroy them­selves willingly. The several various Sects will wrangle with each other in [Page 198] 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 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: [Page 199] 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 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 necssary 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 dificient. 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 [Page 200] of particular partial Interests, and make a Union in the general Inte­rest of the Protestant Religion, and of Great Britain? 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 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 something 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 mntual 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 [Page 201] 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 Soveraign Lord. There is a necessity of meer compulsion that drives the unwilling, and there is a necessity of 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 joying of hearts. The Presbyterians enjoyning the same protection and benefit which 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 [Page 202] 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 publick peace do run in the same chan­nel.

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

Section XXII.

England hath indured conflicts of almost twenty years by Wars, Divisi­ons, Commotions, and manifold chan­ges; [Page 203] it was abased, enfeebled, and brought very low; all which do shew that some great distemper had taken hold of this Body Politick, 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 of discord lodge perpetually in this Land? I fear passions of bitterness are too ready to stir and provoke. Take away this fuel 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 [Page 204] without provocation and new quarrels. Where is our Charity and regard to publick tranquility, if we reject the sure and only means of Concord?

Section XXIII.

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 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 [Page 205] 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 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.

Section XXIV.

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 undrestand 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, 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 [Page 207] 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, balancing the former; and between these two there 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 [Page 208] 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 increased 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 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 [Page 209] 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, shall not engage 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 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.

Section XXV.

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 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, untill by violence they are forced [Page 211] 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 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.

Section XXVI.

We cannot gain say but the compo­sure of these differences hath much dif­ficulty, [Page 212] 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 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 [Page 213] 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.

Section XXVII.

We have the examples of Christian Princes, even of 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 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 [Page 214] 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 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 [Page 215] them out, then any Protestant State can have to extirpate the Presbyteri­ans. Likewise the Emperour Charles the fifth, 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 despairing 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 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 [Page 216] their broken people, by using a Tem­per and Accommodation, was the best way to keep their Estates intire.

Section XXVIII.

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 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 [Page 217] of the late Revolution will not incline mens heares 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 Vnion by these Arguments, I proceed to remove certain impediments.

Section XXIX.

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, it drawn out to any length, do drown the remem­berance of by-past evils; but he who discerns only things at hand, and not affar off, is purblind. I abhor to take [Page 218] upon me the defence of our late di­stracted times, the distempers whereof 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.

Section XXX.

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 would soon fall to the ground, if a few [Page 219] 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 judgment. It is also as much pride as [Page 220] 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 mindes: 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 inquires. They know likewise that there is no con­straining of all mindes to one perswasi­on, without imbasing their judgments to perfect slavery, which we see put in practice in the Antichristian Kingdom [Page 221] 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 politick Interests. Verily a judgment truly noble is truly Catholick; and true Catholicism is most contrary to that which is so called by pretended Ca­tholicks: For it is to maintain Christian Concord with all Christians, as far as they hold Christ the Head.

Section XXXI.

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 [Page 222] of the dominion of this passion, 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 frowardness 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 pub­lick 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-compliancs 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, [Page 223] or of order and decency in the Church. 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 [Page 224] some of the Presbyterians (be they few or many) do as yet forbear the using of some Forms, which they ap­prehend not simply unlawful; perhaps some reason of scandal may cause this forbearance; otherwise to the injudici­ous 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 onely 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 [Page 225] but that they have hitherto conscienci­ously 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 fro­wardness, 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 [Page 226] Rehoboam's 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 pernicions councels 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 averseness proceeds from rooted Principles, and a fixed Interest, inconsistent 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 [Page 227] without which his greatness may well 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 honest­minded be mollified and moulded; and [Page 228] towards the residue of obstinate per­sons, 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.

Section XXXII.

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 [Page 229] from heeding many important circum­stances of a business, that the judg­ment made concerning it is most im­perfect: 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 [Page 230] in the Church of England; that in ma­ny deliberations they may be able to put things to a stand, and in debates of 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 judgment. Besides, the judicious should consider not only the bulk and corps of a party, but what spirit doth quicken them, and with what vivacity and constancy their motions do proceed, and their Interest is pur­sued. 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 [Page 231] appear to affect a stated Order in the Church, nevertheless they may not serve the designs of the Hierarchy, nor yet be conscious thereof. Upon the late great revolution, the multitude do easily run from one extream to an other, thinking they cannot 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.

Section XXXIII.

Another obstacle in the way of this conjunction is an opinion of many, that [Page 232] 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 forms, which might well be spared, by exacting not only submission of pra­ctice, but assent of judgment declared by subscription to all particulars of Doctrine, Worship and Discipline, in every jot and tittle thereof. But in very deed this is the sure way of endless 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 several Churches from each other, and makes the rent incurable. It is the way of the Church of Rome, w^ch 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 [Page 233] and unnecessary, and for disturbing the Churches peace, and dividing Unity in such matters, is in an high degree presump­tuous and schismatical.—God is jea­lous for his worship, and consciences well informed and duly tender are like­wise jealous concerning it, lest they should provoke God to jealousie. Mindes truly religious do set an high price on matters of conscience, and will expose all to sale 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.

Section XXXIV.

Furthermore, a great prejudice is ta­ken [Page 234] up against Bishops ruling in conso­ [...]iation with Presbyters, and against Classical, or Presbyterian meetings, as inclining to Faction, and likely to pro­duce alterations, which evils are sup­posed to follow tbe distributing of the power among many. Whereupon the Government of a single Person, or a Bishop having sole Jurisdictson, 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 on­ly 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 con­test [Page 235] touching Religion, and particularly that exercise 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 Ministery is not rude and ignorant, but in a great part learned and conscienti­ous, where the common people in a great part try all things, that they may hold fast that which is good; the Ecclesi­astical jurisdiction cannot 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 with in certain limits will be much more [Page 236] 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 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 [Page 237] 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 po­litie lean neither towards Tyranny nor 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.

Section XXXV.

Unto this reasoning let the authori­ty of an Eminent pacifique 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 [Page 238] Church of Scotland for prevention of Errour and Heresie by a gradual pro­ceeding from the parochial meeting to the Presbytery, from thence to the pro­vincial Synod, and from thence to the general Assembly for determining any controversie, saying,—Thus bears the face of a very fair and laudable course, and such as deserves the approbation of 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 Min­sters 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 [Page 239] 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, 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.

Section XXXVI.

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 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, put perpetual stability is His In­rerest. His Majesty hath worthily gained the Reputation of a Wise and Gracious Prince, of an excellent spi­rit and temper for these times: And [Page 241] 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.

Section XXXVII.

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 Warres, 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 [Page 242] may turn it to a bad use, yet it yields un­speakable advantage to the wholesome Counsels 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 them with less regard, because they are willing to hug their own peace in any tolerable condition. The Soveraigns greatness, and the peoples freedom, are but one fabrick 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 [Page 243] tread in unrighteous ways: 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 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.

Section XXXVIII.

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 [Page 244] uphold division is the way to subdue a people, but not to hold them in firm obedience, when subbu'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 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 [Page 245] 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 judgement, 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 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 [Page 246] 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 differencies, 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.

Section XXXIX.

If it be obiected, that the King by 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 [Page 247] 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 wise­dom 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 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 judgments 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 [Page 248] 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.

Section XL.

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, 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 [Page 249] the prime leaders of the potent Faction will sway more then the Prince himself. They will become arrogant, unthank­full, and boundless in their ambitious designes. It is observed of Henry the Third of France, that he would be ta­ken into the League with the Princes of his own Kingdome 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 compel them to live in peace with one another. This is the po­tency of our Soveraign Lord this day. For he is alone, and there is none be­sides him, on whom the Nation can have any stable dependance. Where­fore let His Majesties high concern­ments be the primam mobile to carry [Page 250] about all the inferiour Orbs in our po­litical world.

Section XLI.

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 wait upon his in­dulgence, and are willing to close with uniformity, not in rigour, but in some convenient latitude and relaxation: There is an yielding 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 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 [Page 251] 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 shal dare to sleight his Government, whose interest and in­fluence is of so large extent?

XLII.

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 judgments who were the Au­thors of it. But upon the matter it self, I crave leave 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-substence, with­out leaning upon any Party, is a Prince his strength and glory. Also it makes that Party over-confident, and its op­posite too despondent. Such sayings as import a Princes necessary depen­dence [Page 252] on any particular Party, may in the mouths of subjects be too presump­tuous, and in the mouth of a Prince too unwary. But of this particular I dare not so speak, in as much as I know not its rise and reason. Only 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.

Section XLIII.

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 a general peace. It seems agreeable to their Nobleness, to affect a comely and venerable Order in the Church for the honour of Reli­gion. And let them judge whether the [Page 253] 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 kinde, 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 setled by limited Episcopacy, cannot attain to its due veneration without the Hierarchical dominion and splendor: The reduction of absolute Prelacy to Episcopal 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 and undervalued. On the other [Page 254] 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 Lawes of the Land, which can­not be made without consent of the Nobles and Commons in Parlia­ment.

Section XLIV.

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 [Page 255] Rule in things received in common, 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 Presbyterians 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 downe, but we will build with hewen stones; the Syco­mores are cut down, but we will change [Page 256] them into Cedars. Indeed their ad­vantage 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 hath 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 always 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 [Page 257] also in the splendid condition of sub­ordinate 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 [Page 258] Gospel the Bishops cannot magnifie 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, ann 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, [Page 259] melancholy, or phlegmatick; yet 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 it self within moderate bounds, will be always in this National Church the predomi­nant quality.

[Page 260] In the Conclusion of this Discourse let me offer these few Essayes concerning the pathes of peace.

Section XLV.

The glorifying and pleasing of the highest Potentate and universal Mo­narch, and the eternal happiness of im­mortal precious souls, are the most no­ble and blessed ends of Government. Let his Majesties Reign 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 [Page 261] and spiritual worship of the Gospel, to 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 civil 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 Laws and fundamental Constitutions, the main­taining whereof is the Princ's as much as the Peoples safety.

Section XLVI.

That being the happiest politie that is founded in true Religion, and most fully suited to mens everlasting con­cernments, 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 evil, and much observed and decryed by the present times. There is another evil no less injurious to the honour and estimation of Christian piety, to wit, Ceremonial strictness 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 [Page 263] 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 spiritual, according 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.

Section XLVII.

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, and leaving the sheep in the hands of one who is a meer mercinary, and careth not for them; whether [Page 264] 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 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 Clergy proud and covetous, and the inferior poor and vi­cious.

Section XLVIII.

A good Constitution or Frame of Ecclesiastical Politie is incomparably more available to produce good effects, then good Canons or good Governors 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, [Page 265] 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 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 Lawes 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 [Page 266] the Council, and affectually 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, 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. Beside, 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 [Page 267] how to help it. That Politie, whether Civil or Eccesiastical, 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 to any then to Ecclesiastical per­sons.

Section XLIX.

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 [Page 268] Lawes 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 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.

Section L.

The most renowned Polititian ob­serves, [Page 269] 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 be overgrown by corruption; and unless something happen to reduce it to the just mark, those Societies must needs be destroyed. And touching Religi­ons, 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, [Page 271] 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 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 Apostolical 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 [Page 270] 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, 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 Laicks, and in a formal unifor­mity [Page 272] 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, faith, 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 comely order with a grave and sober decency? Let all unprejudi­ced minds give judgement; which of these two different states 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 [Page 273] 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 wisedom 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 reigning and raging in them all. Wherefore let us mind the true way of restoring the Christian Religion to its primitive power and glory.

Section LI.

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 [Page 274] light upon the way that leads to this satisfaction, and to this stability. In religion the way of general 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 spirits would quick­ly be out of breath in their rash at­tempts. Likewise the way of stability, that none may succesfully project a change, is to prevent mens running in­to extreams on either hand. For when one extream prevaileth, a change easi­ly followeth. In this case it fares with the Church as with civil States. A principality heightened 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 [Page 275] which election a Prince doth not ap­pear as a Neuter, but as a moderator and true Governour, that hath the command of all interests.

Section LII.

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 of Government; but a modest and sober deliberation upon things open and manifest, and 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 [Page 276] 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 incenvenient, 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 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 Lawes have made some alteration in things of former use and practice, as the Act for abolishing the high Com­mission. [Page 277] 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. 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 general satisfaction to all those that ac­knowledge the Church of England to be a true Church, and are willing to abide in her Communion.