A 
 
 Second Difcourfe 
 
 OF T HE 
 
 RELIGION 
 
 O F 
 
 ENGLAND: 
 
 Further Aflerring 5 
 
 That Reformed Christianity, 
 
 Setled in its Due Latitude 5 is the Stability and 
 Advancement of this KINGDOM. 
 
 V/htrein is included 
 
 An A N S W E R to a late Book, * 
 
 E NTITV LED, 
 
 A Difcourfe of TO LE^AT ION 
 
 LONDON, Printed in the Year 1668. 
 
1 I ] 
 
 A Second 
 
 disc ou RSE 
 
 OF THE 
 
 RELIGION of ENGLAND. 
 
 SECT. t. 
 
 Of the Foundation of our Teace already laid in the Religion of 
 the Nation 5 *nd the Strutt urt there of ^ to beperfe3edbj> the 
 Vpity of that ProfeJJwn. 
 
 Concerning Religion in this Kingdom 5 there have 
 been, and ftill are great thoughts of heart, and the 
 troubled ftate thereof hath muchdifturbed the 
 Minds of Men, and the whole courfe of Human. 
 Affairs. Doubtlefs, Religion it felf is not in fault 5 which 
 in its right and found ftate, being an Tnftitution holy 5 jufi: 
 and good 5 muft needs be of great efficacy to compofe and 
 quiet our minds, and to heal and fettle the Nations. But that 
 which in it (elf is Excellent, is by the Errors and Corrupti- 
 ons of men 3 madefubjeft to much vanity. And the Adver- 
 
 A 2 fary 
 
[ 2 1 
 
 fary of Mankind being not able to raze out the deep impref- 
 fions thereof that are in our Nature, hath made it his Matter- 
 piece So to corrupt or difcompofe it, as to difbrder the Paffi- 
 ons of Men and the Affairs of the World about it. 
 
 Concerning the Cure of theSeDiflempers, and the Re- 
 drels of the Evils thence arifing, there is no caufc of DeSpair 
 or Dtfpondcncy , if Menceafe from their high Provocati- 
 ons , and God from his righteous Indignation. The moft 
 cffe&ual means of Reconciliation between the Disagree- 
 ing Parties , is 3 For all of them to be reconciled to God. 
 Then would that Spirit of Per verfnefs, which by the Divine 
 Difpleafure hath been mingled in themidft of us, becon- 
 troledand vanquished $ and Offences and Prejudices being 
 removed , we might diScern the Way of Peace. Godfor- 
 bid that Sentence fhould pafs upon this Generation, De- 
 Jiru&ion andmiftry k in their paths , and the way of peace they 
 have not known. 
 
 Next, under the Divine Favour and Bleffing , our Help 
 ftandeth in the Wifdom and Piety of our SOVEREIGN 
 and His PARLIAMENT. But this Grand Affair is ac- 
 knowledged to be full of difficulties, caufed by thePaffi- 
 ons , Prejudices and Interefts of the Several Parties. Ne- 
 vertheless, the Prudence and Patience ofcthoSe that fit at 
 the Helm of Government , is able to Matter it : For , the 
 Ground-work of Peace is laid to their hands, in the Religi- 
 on of the Nation $ and the Impartial may defcry the oppor- 
 tunityof fuch a Settlement as may accommodate allthoie 
 Parties in which the Nation's Peace is bound up. 
 
 Thetruelntereft of Sovcraignty , is the Self-Same with 
 that of the llniverfality, or whole Body of the Kingdom^ 
 and this is founded in fuch a Common-Good, as belongs to 
 all Sorts of men , by whom the Publike Weal confifts. And 
 where there are, andinevitably will be different Perfwafi- 
 ons among them, the Wifdom of the Government is to con- 
 trad 
 
C 3 1 
 
 tra&and lcfien their differences, as much as it is poffible; 
 but, howfoever , to prevent or heal divilions , and to ho!d 
 them united among themfelves 3 in the common Benefit 5 and 
 all of them neceflarily dependant upon the State, This is a 
 firmBafisof the perpetual ftability of Empire, asalfo of 
 the Subjefts Tranquility and Prosperity} and the prefent 
 Difcourfe reds upon this Principle as its fure Founda- 
 tion. 
 
 Now in this Realm, the joint Stock of thofe feveral Par- 
 ties 3 for matter of Religion , is REFORMED CHRISTIA- 
 NITY ^ for which they are all jealous, even unto difcompo- 
 fiire,upon any Encroachments of the Popifh Party. Where- 
 fore, it is the Wiiclom of this Government, to remove or 
 leflcn the Differences, and to cure the Divifions which 
 nowdHturband divide the Proteftants, and to hold them 
 united among themfelves, and all of them in firmdepend- 
 ance upon this State, and confequently , to give them all 
 their due encouragement, not indeed in loofe and irregular 
 wayes, but in a ruled Order , confident with ftable Polity, 
 and agreeable to the Government of this Kingdom. 
 
 The Ground-work being already laid in the Proteftant 
 Religion , which is the general and grand Intereft of this 
 Nation 5 the Strufture and Fabrick of the Unity and Peace 
 of this Realm 3 is more or lefs perfeftcd, as the Unity of this 
 Profeflion, and the Peace and Concord of its Profef ibrs , is 
 more or lefs acquired. And now this great Queftion lyes 
 before us. Whether the lenity of Religion be obtained byre- 
 quiring a Conformity of judgment and Praffice in matters of 
 perpetual difference from the beginning of the Reformation un- 
 to thk very day ^ or^ by permitting a latitude of Opinion and 
 Pra&ice in thofe points '? and that not infinite and inordin.ite 
 but limited by the Publikt Rule. 
 
 SECT. 
 
U3 
 
 SECT. II. 
 
 7 he Good of the fever al Parties is left fecund by common 
 Equity , and the good of the Vniverfality. 
 
 HOw happy might the difpofition of Human Affairs be, 
 if that were acknowledged in mensPradice , which 
 is moft clear and obvious to Human Underftanding , That 
 things of common Equity and regard to all forts , who are ne- 
 cejfarily included in the Publike State 3 be preferred by each 
 particular Party , before great Advantages to themfelves apart ^ 
 with difregard of ail others. For , all particular lnterefts 
 which are uncorrupt , and will hold firm , are imbarked in 
 the Intereft of the Univerfality , and muft fink or fwim 
 therewith : Whereupon , not onely the Commonwealth, 
 but the more appropriate Concernments of men, are better 
 fecured for continuance , by this Moderation and common 
 Equity. 
 
 There lye before us the Proteflant Religion, (which is 
 the true Primitive Chriftianity ) and the Ancient, Equal 
 and Happy Conftitution of the Government of this King- 
 dom. The Confervation and Advancement of: both Thefe, 
 are infinitely more valuable than the prevalence of Parties, 
 by all true Proteftatits, and true Englijh men. A publike 
 Spirit is that which is truly pious and generous. But , over 
 and above this Noble and Chriftian Confederation, this alio 
 fliould be very prevalent. That thofe Two great things 
 before named, in which all do (hare, and by which all 
 fubfift D are the Bafis even of the more private and contra- 
 cted Benefits of the feveral parties 5 and by difturbing thefc, 
 they weaken their own hold , and difturb their own (afety. 
 Thofethat hate Moderation , and follow Extremes on ci- 
 ther hand , confider not the true date of England. It is an 
 unhappy Error when divided Parties , who when all is 
 
 done. 
 
done, in their divided ftate, can be but Parties, and not 
 the Whole, (hall fo ace in their turns, as if they took 
 themfelvcs to be the whole Body of the Nation, or equi- 
 valent thereunto. And it is a calamitous averfnefs , when 
 fuch as muft live together either as Friends or Enemies, 
 fhall refufe lawful and fife terms of mutual agreement. 
 
 As for Conference , and its high Concernments, if it 
 be guided by that Wifdom which is from above , which is, 
 firji pure ^ then peaceable , it puts in no caution againft the 
 healing of this breach : For, Order and Peace may be ob- 
 tained upon terms not repugnant to the Principles of ei- 
 ther Party, His Majefty's Wifdom hath rightly compre- 
 hended this matter, in His Declaration concerning Eccle- 
 fiaftical Affairs, where He faith, iQ We are the rather indu- 
 C: cedtota^e this upon Vs , (that is, to give fomedrter- 
 cc minationto the matters in difference) by finding upon a 
 c; full Conference that roe have had with the Learned men of 
 " fever al Terfwafions , that the Mifchiefs under rchich both 
 "Church and State do at prefent fuffer , do not refult from 
 "any formed Doctrine or Conclufion which either Party 
 "maintains or avtws '■> but from the Pajjlon Appetite , and 
 C; Intereji of particular perfons , rchich contract greater pre- 
 "judiceto each other by thofe Affections , than would naiu- 
 " rally arife from their Opinions. It is apparent, that the 
 avowed Doctrines on either fide , could not fet the Parties 
 at this diftance, if their Spirits and Interefts were recon- 
 ciled. 
 
 SECT. III. 
 What may he esteemed a good Conflitution of the State Ec- 
 ckfiaftical. 
 
 AS concerning the publike Order, it imports exceed- 
 ingly to difcern and make a difference between 
 things defirable, but morally impoffible, or extrtanfiy 
 
 impro- 
 
163 „ 
 improbable 9 and things neceflary and attainable. Perfect 
 unanimity about matters of Religion , and a harmony of 
 Opinion in all Theological Truths , is very defirable 5 but 
 it was never yet found in any Age of the World, among 
 thole that owned the fame Religion, and confequently it 
 cannot be neceflary in all thole that ought to be compre- 
 hended in the fame Church, or Religious Communion. 
 For which caufe, a precife Uniformity in.matters of meer 
 Opinion, will hardly cverpafs with general fatisfaftion: 
 Neither is it of that importance, that fome make it to be, 
 for Peace and Edification. There is another thing not 
 onely defirable , but the indifpcnfable duty of all particu- 
 lar perfons , which is Brotherly Love among all that re- 
 ceive the common Faith once given to the Saints. This is of 
 far greater confequence than the former, and more large- 
 ly attainable, becaufe it is a Catholick Difpofition, and 
 the right Spirit of trueChriftianity} and indeed, the fail- 
 ing hereof is lamentable and reproachful. Howbeit, this 
 excellent ChrilHan Vertue is commonly much interrupted 
 and impaired in many, by prejudicate Opinions, and de- 
 praved Affections ;> and it muft not be expefted , but that 
 Animofities and Jealoufies may remain between men of dif- 
 ferent Perfwafions , by reafbn of the corruption of man's 
 nature, and the infirmities of the bell of men. Aud there- 
 fore the foundation of a lolid National Settlement , muft 
 not 4 ," and need not be laid in mens good difpofitions and 
 inclinations: For, although the diftemperof many minds 
 continue-, yet publike Order, andfteddy Government, is 
 in no wile impoffible. 
 
 Things are neceflary, either as the End, or the Means. 
 The things here confidered 3 that are neceflary as the End, 
 are, The Advancement of the Proteftant Religion, and 
 the Kingdom of England, the Tranquility of Church and 
 State, and the Security of all found Proteftants., and good 
 
 Subjects. 
 
c 7 ) 
 
 Subjects. That which is neceflary as the Means , is the 
 Publike Rule and Standard by Which thefe blefled Ends 
 may be obtained 5 that, notwithstanding the remainder 
 of mens Perverfnefs , the common high Concerns of Re- 
 formed Religion, and of this Kingdom, be not difturb- 
 ed, impaired, or caft back by the Altercations that may 
 chance to arife between men of different private Opinions, 
 and different partial Interefts, The high Importance and 
 Neceflity of a ftated Rule of fuch Force and Efficacy, 
 evinceth the poftibility thereof: For, fo Noble and Ne- 
 celTary Ends, cannot be deftitute of all poffible Means 
 leading thereunto. Evil Difporitions and Manners are the 
 rife of Good Laws: And Law-makers 5 that are fubjedt 
 to like paffions with other men , have the Wifdom to limit 
 themfelves and others, for the Univerfal Good , wherein 
 the good of every Individual is ftcured. 
 
 The Publike Rule being to be framed to the proportion 
 of the People that are to be fetled under it , the chief re- 
 gard muft be had to their fixed and unmovable Perfwafions 
 and Inclinations, left They fhould break the Rule, or the 
 Rule break them. In a Nation whofe Aftive Part is zealous 
 of Religion, and able to difcern, and addicted to difcourfe 
 the Grounds thereof , the Order of Things ought , in the 
 firft place, tobe directed to the fatisfyingof the Juft and 
 Reafonable Demands of Confcience , which being trou- 
 bled 5 is a reftlefs thing ^ and then to the outward Incou- 
 ragementsof Piety and Learning, and withall 3 to the brid- 
 ling of Ambition, Avarice, Faction, and all depraved 
 Appetite. It muft be expe&ed , That divers Obliquities 
 and Deficiencies may remain,and Troubles will arile: but if 
 that which is Wholelbm and Gocd, be fo predominant as to 
 Mafixr the Evils, though not to extinguish them, it is to be 
 efreemed a Good Constitution. 
 
 B SECT. 
 
C8 3 
 
 SECT. IV. 
 
 7 he Comprehenfivenefs of the Ejiabliflment , &nd the Allow- 
 ance of a jnfi Latitude of Dijfents , k the beji Remedy 
 againji Dijf'entions: 
 
 THere was lately pub] idled a Difcourfe for a due Lati- 
 tude in Religion, by Comprehenfion, Toleration and 
 Connivence, direfled to this End, That the occafions of 
 thofe Difcords which divide the Members , and diftraft the 
 whole Body of the Proteltant Profeflion, might ceafe 5 and 
 that the common Concernments 5 wherein the difegreeing 
 Parties have a large joint Stock in things of greateft mo- 
 ment , might bepurfued. Thisisencountred with an ad- 
 verfe Difcourfe, which is hereto be examined , and the 
 ftate and reafon of the aforefaid Latitude , is to be further 
 cleared. 
 
 Toleration being commonly underftoodof the permiffi- 
 on of different ways of Religion, wichout the Line of 
 the Approved Way, A Difcourfe of Toleration doth not 
 hit the Difcourfe of the Religion of England, in the main 
 thereof, whofe chief Defign is the Extenfionof the Efta- 
 blifhed Order, and the Moderation therein required } and 
 then Toleration is treated of analogically, with refpeft not 
 only to common Charity, but to the Safety of the fetled 
 Polity. It is no lefs befides the mark, to argue from the 
 Mifchiefs of a boundlefs and licentious Toleration, againft 
 that which is Limited and well Managed , and hath for the 
 Subjeft thereof, nothing that is intolerable. 
 
 But, if under this Name be comprehended alfo the Per- 
 miffion of diverfity of Opinion in the fame Eftabliftied 
 Order 5 let it be confidered. Whether any ample Polity 
 can confift without fuch Permiffion. For, it is a thing ut- 
 terly unknown, and feem6 morally impoffible, for any 
 
 numerous 
 
C 9 3 
 
 numerous Society of Inquiring men 9 to be of the fame 
 judgment in all points of Religion. And though the Sons 
 of the Churchy as they are called 3 agree in thofe points 
 wherein they all differ from the Nonconformists 3 yet they 
 differ among therafelves in far weightier Matters, andfuch 
 as have caufed great Schifins , and have been the fubje&s of 
 the Debates and Determinations of fome Synods in the 
 Reformed Churches. Now if Charity among themfelves, 
 and their appropriate Intereft , difpofe them to this mutu- 
 al forbearance , a more extenfive Charity, and the common 
 Intereft of Reformed Chriftianity , fhould incline them to 
 a forbearance in thofe other matters. 
 
 There is yet a greater Error committed about the Subjett 
 of Toleration^ which the Anfwerer 5 by miftake , will have 
 to be DiJJentions in Religion , but is nothing fo in the defign 
 of that Difeourfe to which he pretends an Anfwer. And 
 this hath brought forth a large Impertinency , which takes 
 up more than a third part of his Book: For, thofe whofe 
 Liberty He feeks to withftand , are not touched with that 
 which he writes at large of the nature of Diflentions, with 
 their Caufes and Conlequences , and the Magiftrates duty 
 concerning them, whether it be right or wrong, fetting 
 afide the injurious application thereof. And all that la- 
 bour had been fpared 9 if he had put a difference between 
 D/Jfention and Dijfent , words that are near ; in found , and 
 perhaps a (bmetimes , promifcuoufly ufed 5 but in their ftrifl: 
 and proper fenfe, far diftant^ For, Dijfention is no (boner 
 prefented to the mind , but it is apprehended as (bmething 
 either culpable and offenfive, or calamitous and unhappy: 
 But Dtjjent is of a better notion , and is not neceflarily on 
 both fides y either a Fault or a Grievance. But if this Au- 
 thor means by Diflentions , no mere then difients or dif- 
 ferences of Opinion, with. what truth and jufticecan he 
 charge'them all ("as he doth) with fuch execrable' Caufes 
 
 B 2 and 
 
Cio} 
 
 and Effects . DHTentions have been 9 and rrjay be remedied^ 
 and their fuel being taken away, thofe flames will beex- 
 tinguifhed : But diverfity of Opinion feems in this ftate of 
 Human Nature, to be irremediable. It is therefore hoped, 
 that the ftate of this Church and Kingdom is not fo deplo- 
 rable , as to want a Settlement while thefe Diflents remain. 
 Moreover, there are private diflents between particular 
 men, within the latitude of the Publike Rule 5 and there 
 are diflents that may be called Publike, as being from the 
 Publike Rule, or fome parts thereof. Now the broader 
 and more comprehenfive the Rule is , the fewer will be the 
 Diflenters from it. And the permiflion of private diver- 
 fitiesof Opinion, in a juft Latitude within the Rule, is 
 the means to leflen Publike Diflents, and confequently, 
 Diflentions much more. And this was the mainfeope of 
 the firfl: Difcourfe. 
 
 The great importance of Unity in the church &f Chriji^ 
 is acknowledged and contended for as much on this fide, as 
 on the other: Howbeit , we do not believe that Chrift 
 our Head hath laid the Confervation and Unity of His 
 Churchy upon unwritten and unneceffary Doftrines, and 
 little Opinions , and Sacred Rites and Ceremonies of meer 
 Human Tradition and Inftitution. But He hath fet out the 
 Rule and Meafure of Unity in fuch fort , as that upon Dif- 
 lents in thofe things, the Members of this Society might 
 not break into Schifms , to a mutual condemnation and ab- 
 horrency . The imposing of iuch things ( except in thofe 
 Ageswhofe Blindnefs and Barbarifm diipofed themtoftu- 
 pidity and grofs fecurity in their Religion ) hath been ever 
 found to break Unity , and to deftroy , or much impair 
 Charity, Goodnefs, Meeknefsand Patience, which are 
 Vital Parts, and chief Excellencies of Chriftianity. 
 
 SECT. 
 
SECT. V. 
 
 Whether the prefect Dijfcntions are but fo many Factions in 
 the State. 
 
 ONE grand Objection is 3 That the Dijjentions among //<f, 
 are but fo many fever al Factions in the State. But 5 meer 
 diflents in Religion , arenoState-Fadnonsst all, but pro- 
 ceed from a more Lifting Caufe, than particular Defign? 5 
 or any temporary Occalions , even from the incurable In- 
 firmity of our Nature. And if it were granted , That the 
 Diflentions were State-Fa&ions, yet, they are not fo ori- 
 ginally and radically 5 but by accident. Some may take ad- 
 vantage to raife and keep up Factions by them. For this 
 caufe., take out of the way the ftumbling-block of need- 
 lefs rigors, and then Diflentions will ceafe or languid) y and 
 confequently , the State Factions (if there be any fuch that 
 are kept up by them) will come to nothing. 
 
 It is fo evident 5 that Toleration , which came not in till 
 after the breach between the Late King and Parliament, 
 did not open the avenues to our Miseries , that one may won- 
 der any (tiould fay it did. But, meet Indulgence to all found 
 Proteftants, is the likelieft means of flopping fuch avenue?. 
 And 5 if it befor the Intereji of England to have no Factions, 
 the beft way is to remove thofe burdens , which, like a par- 
 tition-wall, hath kept afunder the Profeflcrs of the fame 
 Religion : Then the Mafiers of our Troubles ( whofoever 
 they be ) cannot h.ive that advantage by their Eminency m 
 their Parties 5 to drive on their Defigns in the State. Factious 
 Spirits are difappointed , when Honeft Minds are fatisfied 
 and fecured. 
 
 This Author relates the Aims of feveral Parties on this 
 manner : The Papijis are for the Supremacy of the Bifiop of 
 Rome 5 fome of the other Se3s are for a Commonwealth'? 
 
 others 
 
[12] 
 
 others are for the Fift Monarchy. But, if the true ftate of the 
 Nonconformrjis be well confidered 3 it will be found , that 
 in Them., as well as any others , the King and Kingdom is 
 concerned, and the good of Both promoted. It is not with 
 them, as with the Popifh Party, who have fuch a fevered 
 Intereft to themfefves , that the State is little concerned in 
 it , fave oncly to beware of its Incroachments. But the 
 Protectant Difienters , are fuch as do much of the Bufinefs 
 of the Nation , and have not their Intereft apart , but in 
 ftrift conjunction with the whole Body-Politick. Yea, 
 they have no poffible means of enfuring their Intereft, but 
 by Legal-Security obtained from the Higher Power,and by 
 comporting with the general tranquility both of theChurch 
 and State of England. They cannot flye to the Refuge of 
 any Foreign Prince or State, ( as the Papijis have. done fre- 
 quently J they acknowledg no Foreign JurifdidHon 5 (which 
 is a Principle of the PopiJ/j Faith ) but all their Stake lies at 
 home, and they can have nofiire Hold that isalienefrom 
 the Happinefs of the King and Kingdom. An Impartial 
 Obferver cannot but difcern this. If it be lawful to name 
 a thing fo much to be abhorred, as a Change of the Ancient 
 Laws and Government 3 they could not be happy , nor do 
 their Work by fuch ammhappy Change. Experience wit- 
 nefleth , That their Intereft is not for hafty and unliable 
 Viftory 3 or unfixed Liberty 5 but, for a ftate of firm Con- 
 fidence and Security 5 and that they cannot hold their 
 own , but by the common Safety both of Prince and 
 People. 
 
 The fumm of this Matter is 5 That a Party not onely 
 comporting with the good Eftate of this Realm , but even 
 fubfifting by it , and therefore firmly linked unto it, Should 
 not be caftoffi 
 
 SECT, 
 
[13] 
 SECT. vr. 
 
 Whether the NONCONFORMISTS Principles tend to 
 Seels and Schifms. 
 
 SOme Rcafbns were offered to (hew 5 That Indulgence 
 towards Diflenting Protectants 3 did much concern the 
 Peace and Happinefs of this Realm. And the Prudent 
 will judg Arguments of that fort to be of the greateft 
 weight in the Affairs of Government. There is no need to 
 reinforce the cogency of thofe Reafons : The Adverfary 
 hath wrefted them to an odious meaning ; contrary to their 
 manifeft true intent 5 but whether he hath indeed evinced 
 them to be of little or no moment $ or, whether they ftand 
 in full force., let judicious men confiden The whole reafbn- 
 ing in that particular, refts upon this Maxime, That it is the 
 SOVEREIGN'S true Intereft i to make his divided People 
 to be one among themfelves, and to keep them all in de- 
 pendance upon Himfelf 3 as the Procurer of their common 
 fafety. 
 
 The Prejudices that have been conceived , and the Ca- 
 lumnies that have been railed againft the Nonconformifts, 
 gaveoccafion of refolving this Queft ion , Whether they be 
 of a judgment and temper that makes them capable of being 
 brought under the Magijir ate s Paternal Care andConduff , to 
 fuch a fiated Order ai will comport with thh Church and King- 
 dom ? This, by the Anfwerer*, is termed a Dialed of Canting^ 
 and is wilfully wrefted into a Queftion of another nature. 
 Whether he had occafion given him to fpeak fo fcornfully, 
 let any judg that underftand fbber language. But, that 
 they might appear uncapable of a Comprehenfion , he 
 flicks not to affirm 5 That the Principles of Presbyterian Per- 
 fwafion , do not admit of any ft ability , but may be drawn out 
 to patronize the wildeft SeSs that are or have been. And his 
 
 main 
 
[6] 
 
 main proof is taken from the bare word of Two of their 
 Eminent Adverfaries. He might have remembred, That 
 the fame Reproach is caft upon the Principles of Trotefian- 
 tifa % Jby Romijh Writers. One may well ask , Where is 
 the Tr uth and Candor of thofe men that write after this 
 manner ? Confider the French, Dutch, Helvetian Churches, 
 how inure they keepthemfelves in Orthodox Unity , from 
 the Gangrene of Sefts and Schifins. The Church of Scot- 
 land^ whilft it was Presbyterian, was inferior to none in the 
 Unity of Doclrine and Church-Communion. Did Prelacy 
 ever effect the like Unity in the Church of England^ And 
 fliall the Sects that now are,or lately were in this Nation,be 
 charged upon Presbytery, that was never fetled among us 
 and againft which the Sectaries had the greateft indignati- 
 on ? Though that Way never obtained in England, nor was 
 favoured with the Magiftrates vigorous aid , yet it is very 
 untrue , that the firji admirers and friends thereof ', grew 
 fuk^of it, andhijjed for the other Seffs to affront, reproach 
 "andbaffleit. It is well known, that it received fhofe disgra- 
 ces from another fort of men. 
 
 The affcrting of this Government, is far from the defign 
 of this or the former Treatife 5 yet it may be lawful to vin- 
 dicate it from unjuft afperfions. The Anfwerer is pleafed to 
 ftileit, No other but a Sell. I hope he doth not intend to 
 make the Foreign Reformed Churches ,■ but fo many Com- 
 binations of Sectaries. If his meaning be, that is no better 
 than a Sc£t in England , becaufe another Government is ejla- 
 blifjedby Law , let him tell us. Whether Epifcopacy would 
 be a Seft, if it fhould appear in thofe Countries where Pref- 
 bytery is the Legal Government ? No lefs will follow, if the 
 Notion of Seft be extended fo far, as to fetch in whatfoever 
 diflents from the Order by Law eftablifhed. 
 
 SECT. 
 
Cisr] 
 
 sect. vii. 
 
 Of their Trinciples touching OBEDIENCE and GO- 
 FERNMENT. 
 
 A Nothcr great Prejudice taken upagainft the Noncon- 
 formijis^ is, That they are inconfiftent with any 
 Regular Government: And this Author reports, that 
 it is a common Maxime among the Diflenters, lhat 
 an Indifferent Thing becomes Unlawful by being Commanded. 
 But let the World hear them fpeak for themfelves out of 
 their Account to His Majefiy concerning the Review and Alte- 
 ration of the Liturgy. 
 
 u We humbly befeech Your Majefty to believe , That 
 cc we own no Principles of Faftion or Difobedience , nor 
 <c patronize the Errors or Obftinacy of any. It is granted 
 C: us by all , That nothing (hould be commanded us by man, 
 cc which is contrary to the Word of God : That, if it be, 
 cc and we know it, w 7 e are bound not to perform it, God 
 cc being the Abfolute llniverfal Sovereign : That we mull: 
 cc ufe all juft means to difcern the Will of God, and whe- 
 cc ther the Commands of Men be contrary to it : That , if 
 <c the Command be finful, and any through negle&of fuf- 
 "ficientfearch, fhouldjudg it LawfuL his culpable Error 
 cc excufeth not his doing it, from being fin: And there- 
 fore as a reafonable creature muft needs have a judg- 
 ement of decerning , that he may rationally obey it, 
 cc Co is he with the greateft care and diligence 3 to exercife it 
 cc in the greateft things , even the obeying of God, and the 
 "favingof his Soul : And that where a ftrong probability 
 i: of a great Sin and Danger lieth before us , we muft not 
 cc rafhly run on without fearch : And that to go on againfl 
 cc Conscience where it is miftaken, is fin and danger to him 
 cc thaterreth. And on the other fide, we are remembred, 
 
 C that 
 
Cc that in things no way againft the Law of God, the Com- 
 <c mands of our Governors rrluft be obeyed} but if they 
 *• command what God forbids 5 we muft patiently fubmit 
 Ci to fuffering , and every foul muft be fubjeft to the Higher 
 cc Powers for Confcience fake D and not refift : The Pub- 
 cc like Judgment 3 Civil or Ecclefiaftical 5 belongeth only 
 c - to publike perfbns, and not to any private man: That 
 cc no man muft be becauflefly or pragmatically inquifitive 
 C; into the reafbns of his Superiors .Commands 5 nor by 
 cc Pride and Self-conceitednefs 3 exalt his own underftand- 
 cc ing above its Worth and Office } but all to be modeftly 
 Ci and humbly felf-fufpicious : That none muft erroneoully 
 c< pretend to God's Law 3 againft the juft Command of bis 
 cc Superiors , nor pretend the doing of his duty to be a fin .* 
 e That he who fufpefteth his Superiors Commands to be 
 <c againft Gods Laws 3 muft ufe all means for full informa- 
 tion, before he fettle in a courfeof difobeying them : 
 #c And that he who indeed difcovereth any thing comman- 
 ded, to be a fin 5 though he muft not doit, muft manage 
 lc his Opinion with very great care and tendernefs of the 
 €C Publike Peace, and the honour of his Governors. Thefe 
 cc are our Principles : If we are otherwife reprefented to 
 cc Your Majefty, we are mif-reprefented : If we are accu- 
 cc fed of contradifting them, we humbly crave that we may 
 cc not be condemned before we be heard. 
 
 This is found fpeech that cannot be reproved. Where- 
 fore if the Clemency of their Superiors (hall remit thofe 
 Injunctions that may wellbe difpenfed with,and mato which 
 they cannot yeeld conformity for fear left they fin againft 
 God} their Principles will difpofe them with an humble 
 and thankful acquiefcence, to receive fo great a Be- 
 nefit. 
 
 SECT. 
 
l*7l 
 
 SECT. VIII. 
 
 Of placing them in the fame rank for Crime and Guilty Ah 
 the PAPISTS. 
 
 THE Anfwerer hath not feared to fet the P apiji s , and 
 the Protejiant Dijfenters , upon the fame level 3 in the 
 giailtof Rebellion, Cruelty and Turbulency. For a high 
 Charge having been made good againft Popery 5 That it di- 
 JpojethSubjeffs to Rebellion: That itperfecutes all other Re- 
 ligions within its reach : That wherefoever it finds encourage- 
 ment , it is refilefs , till it bear down all, or hath put all in 
 diforder : He comes and tells the World 5 That the Noncon- 
 formifis are no more innocent of the fame Crimes. Can men 
 of (bund minds and temperate fpirits , believe this ? Aad 
 what greater advantage can be given the Popifj Party , then 
 that a Protejiant Writer fliould declare and publifh , that fo 
 great a part of Protejlants are equally involved with them 
 in thofc heinous Crimes with which the Protejlants have al- 
 ways charged them? Andthatfuchaonelhouldtell them. 
 That it roillfeem unequal to deny a Toleration to them , and 
 grant it unto others that are here pleaded for %> which is in 
 effedtto fay. They have as good reafbn to expedt an In- 
 dulgence from this State, as others that maintain the Do- 
 ctrine of the Church of England 5 yea, luch as communicate 
 in her publike Worfhip. Is there no better way of exalt- 
 ing Prelacy^ and difgracing its (uppofed Adverfaries , then 
 by this Reproach and Damage done to the whole Protejiant 
 Profeffion ? Yea 3 he fo far extenuates the guilt of Papijls, 
 and brings it down fb low D as to make it common to all 
 other Sefts. In which one would think he (hould have 
 been more wary , who in one place ftretcheth the notion 
 of Sett fo far, as to make its reafon to lye in being different 
 from the Eftablifhed Form of Church Government. Now 
 
 C 2 for 
 
for matter of pra&ice, he imputes the fame guilt toall other 
 Seftss And if the Papijls (faith he) have any DoSrines 
 vpa^h countenance thofe VraUifcs , that h to be accounted as 
 the ijjue of their infolency in their oven great nefs. And he im- 
 plies 5 That it is onely the want of ftrength , that other 
 Se&sare not fo bad as they for fuchkind of Doftrine^as 
 well as Pra&ice. Such paflages falling from a Protejlants 
 Pen, may do the P^//?j better fervice than their late Apo- 
 logy. But why doth he fay. If the Papips have any fitch 
 DoQrines ? Doth he not know they have t The Church of 
 England was allured of it, when concerning theAdherents 
 of Rome D fhe ufed this expreffion in a publike form of 
 Prayer 3 Whofe Religion k Rebellion \ and whofe Faith k Fa- 
 &ion. We wifh their eyes were open D who cannot fee more 
 p^manent and effectual caufes of theaforefaid Crimes pe- 
 culiar to that Religion D and rooted in the Principles there- 
 of. The evidence hereof given in the former Difceurfe % 
 is not needful to be reherfed in this place. 
 
 This Author (as others that oppofe the wayes of Amity 
 and Peace) loves to grate upon a firing that founds harfh., 
 To renew the remembrance of the late Warr. Thofe di- 
 ftrnfted Times 3 are the great Storehoufe and Armory, out 
 of which fuchmen do fetch their Weapons of offence 5 
 and the great Strong-bold , unto which they al ways retreat 
 when they are vanquilhed by the force of Reafbn 3 and 
 then they think they are fafe , though therein they contra- 
 dift the true intent of the Aft of Oblivion. Some of thofe 
 that now fo importunately urge the Injury and Tyranny 
 of thofe Times 3 did then fufliciently comply with Ufiir- 
 pers , and left Epifcopac'y to fink or fwim} and did partake 
 of rhechiefeft Favours and Preferments that were then 
 conferred. And on the other hand 3 fuchas they upbraid, 
 and are now Sufferers 3 did as little comply with thofe that 
 fubverted the Government 3 and did as realoufly appear 
 
 for 
 
1*9} 
 for the refcue of our late Sovereign and for the reftitution 
 of His prefent Majefty 3 as any fort cf men in the Realm. 
 But to intermeddle in the Differences of thofe Times, and 
 to repeat Odious Matters, and toufe Recriminations that 
 will difturb the minds of men, and tend to a perpetual Mif- 
 chief 3 is aliene from, and oppofite unto my Pacifick Endea- 
 vours. As for his charging the Nonconformifts with certain 
 Doctrines and Pofitions by him there mentioned ( which I 
 know none that maintains ) and other Accufations and Re- 
 ports relating to the time of the Warr 5 the Truth or Falf- 
 hood, the Equity or Iniquity, the Candor or Difingenuity 
 of his Teftimony in thofe things, is left to the judgment of 
 the Righteous God, and of Impartial Men. 
 
 sect. rx. 
 
 Whether their Inconformity be Confcientious or Wilful. 
 
 ANother part of the Proceeding is very Unrighteous 
 and Prefumptuous. The Diflenting Minifters appeal 
 to God, That they dare not Conform for Confcience fake. 
 This Author hence inferrs , The force of the Argument *r. 
 There is a Necejfity of Toleration , becaufe they Will not con- 
 form. Is a Cannot for Confcience fake ^ of no more force than 
 a bare V/iUnot> But who beft knows their hearts,themfelves 
 or their Adverlaries ? He would make the world believe, 
 that not Conscience, but Obftinacy and Faction, is the 
 caufe of their holding out , and that tha greatcji part were 
 trapanndinto Nov conformity \ That trifling ftory of their 
 being trapamVd, is not worthy of ferious difcourfe. It is (b 
 evident, as not to be denied, That about the time the Aft of 
 Uniformity was to be put in praftice 5 there were motions 
 and overtures of Indulgence from the King and feme of the 
 great Officers of State, who were known to have high af- 
 fection and efteem for the Church of England , yet did ap- 
 prove 
 
C20] 
 
 prove and promote thofe Overtures as the beft Expedient 
 tor the letting of this Church and Kingdom, But to let 
 thatpafs. Can men of Underftanding .and Candor think, 
 that fo many ferious perfons, who as well as others, may be 
 thought to love themfelves, their Families and Relations 3 
 fhould continue fuch cgregioudy obftinate Fools , as to re- 
 fufe the Comforts of their Temporal Being , for a Humor, 
 and remain in a ftate of Deprivation , into which they had 
 beenmeerly trapann'd? As for the obje&ed unprofitable- 
 nefs of their returning^ how doth it appear ? What hinders 
 their Capacity of gaining Benefices, yea and Dignities y if 
 they could Conform ? Why fhould they not find as good 
 acceptation as others, in their Preaching and Converfation? 
 It may be they would enter too fafl: , for the good liking of 
 {bme, into thofe Preferments, who therefore would fet fuch 
 Barrs againft them, as they fhould not be able to break tho-. 
 rough. 
 
 SECT. X. 
 Of their peaceable Inclinations , and readinefs to be fa- 
 tkfied. 
 
 IN the late Times of Ufurpation , there were apparent 
 predifpofitions in this fort of men to Peace and Concord. 
 The longing defireand expectation that was in them, as 
 much as in any others, of a National Settlement, and ge- 
 neral Compofure, did accelerate His Ma jetty's Peaceable 
 Reftauration. Surely they were not fo ftupid astoima-» 
 gine that great Turn of Affairs, without the thoughts of 
 their own yeilding, and fuch as they hoped would be effe- 
 ctual with thofe of the other Perfwafion, Their early and 
 ready Overtures of Reconciliation 5 which are publikely 
 made known, will teftifie their Moderation 5 to the prefent 
 and future Ages. Their Offers of Acquiefcing in Epifcopacy 
 Regulated, and the Liturgy Reformed , was on their part, a 
 
 good 
 
[21] 
 
 good advance towards Union. His Ma jefty hath given this 
 Teftimonyof them in His Declaration: When We were in 
 Holland 3 We were attended by many Grave and Learned Mi- 
 nijiers from hence, who were lookgd upon as the mofi able and 
 principal Ajjcrtors of the Presbyterian Opinions , with 
 whom We had as much Conference as the multitude cf Af- 
 fairs which were then upon Vs, wouldpermit Vs to have } and 
 to Our great Satisfaction and Comfort y found them perforis 
 full of Affettion toVs 5 of Zeal for the Veace of the church 
 and State , andneither Enemies ( as they had been given out to 
 beyo Epilcopacy or Liturgy ,£?// modejlly to defire fuch altera- 
 tions as without flaking Foundations 3 might bejl allay the 
 prefent Dijlempers which the indifpofition of the Time , and 
 the tendernefs of fome mens Confciences had contract W. 
 
 I wonder at the confidence of that Aflertion in the An- 
 fwer , that it is fufficiently known , That none of the prefent 
 Nonconformijis did in the leaji meafure agree in the ufe of thofe 
 little things 5 and though deftred by the King to readfo much of 
 the Liturgy as themfelves had not exception againji , and Jo- 
 could have no pretencefrom Confcience. For it is well known, 
 that fome of them did in compliance with the Kings defire^ 
 read part of the Liturgy in their Churches. As for others 
 that did not, perhaps for the prevention of fcandal they 
 might ufe their liberty of forbearance till fome Reformati- 
 on were obtained. The truth is, the Conceffionson this 
 fide have been abufed , to the reproach and difadvantage 
 of the depreffed Party 5 and fromtheir readinefs to yeild 
 fo far as they can, for the common peace fake, aperverfe 
 inference is made 3 That they might yeild throughout, if 
 Humor and Fa&ion did not rule them. Is there any Juftice 
 or Charity in fuch dealing ? May not men of upright Con- 
 fciences. and peaceable Inclinations 5 forbear the infixing 
 upon fome things to thtm very defirable, and give place to 
 fome things not approved by them as the beft in that kind, 
 
 if 
 
if fo be they might obtain their Peace and Liberty , by In- 
 dulgence granted them in other thing?, wherein Confcience 
 binds them up that they cannot yeild? Moreover , fome 
 Conceffions made by particular men of very Catholick 
 fphits, intheearneftpurfuit of Peace, have been wrack'd 
 and wrefted to a fenfe beyond their true import 5 and then 
 they that fo handle them, triumph in their own conceit, 
 over them D as if they had given up the whole Caufe. Cer- 
 tasnly they are ill employed, who. from their Brethrens 
 yeelding offers, raife Oppofition againft them, and endea- 
 vour to let them further off, 
 
 SECT. XI. 
 
 7he propounded Latitude leaves out nothing necejjary to fe cure 
 the Church* sVeace* 
 
 TO fet forth the propounded Latitude in the particu- 
 lar Limits thereof, is not agreeable to a Difcourfe 
 of this nature: For it were prelumptuous both in refer- 
 ence to Superiors , and to the Party concerned in it. And 
 it is unneccflary 5 for Prejudices being removed , and the 
 Conveniency of a greater Latitude being acknowledged, 
 the particular Boundaries thereof will eafily be defcried : 
 And indeed, the generals that are exprefled 9 are a fufficient 
 indication thereunto. His Majefty's Declaration concern* 
 ing Ecclefiaftical Affairs, hath mentioned particular Con- 
 c.flions on both fides, and that Harmony of Affe&ions 
 therein. He calls excellent Foundations to build upon. The 
 Moderation and Indulgence there fpecified, would do the 
 work } I mean not fo as if all Diflenters would inft antly be 
 thereby brought in ; but that our wide breach would pre- 
 fently be healed in great part, and be in the fureft way for a 
 total and abfblute healing 5 and fo much would be gained 
 at prefcnt.as might be able to conquer the remaining Diffi- 
 culties. The 
 
The former Difcourfe had this pofition , That the Ends 
 of Church-Difcipline do not require a Conflitution of 
 narrower bounds , then things neceflary to Faith and Life, 
 and Godly Order in the Church. The Anfwerer faith. 
 That this Eft Mi foment i$ not enough for a Settlement^ becauji 
 it dot h not fecure the Peace. And to (hew the infufficiency 
 thereof 3 he giveth two inftances of Difcord between the 
 Parties 3 Firft , about the Perfons to rvhofe Care the great 
 things of chriftianity Jhould be intrufted to fee them conveyed 
 unto Pofterity , whether they fo all be a Single Perfon^ or a Con- 
 fiftory , or each Jingle Congregation. Secondly, About the 
 means of conveying thofe things 5 the Worfrip of God^ and the 
 Circumftances thereof \ From hence he draws thisConclufi- 
 on , 'Therefore to preferve Peace among her Members , tbe 
 Church had need to determine more then the great things of 
 Chriftianity 5 and to injoyn more then what k barely necejjary 
 to Faith and Order. Verily, it may much amufe one to think 
 what that thing fhould be in theEcclefiaftical Polity ,which 
 is not neceffary to Chriftian Faith and Life,a£d godlyOrder 
 in the Church , and yet neceflary to fecure the Church's 
 Peace. And if the aforelaid Inftances of difcord between the 
 Church of England and the Diffenters are not neceflary to 
 Faith or Order , what reafbn can be rendred of the inexo- 
 rable Impofition thereof , upon diflenting or doubting 
 Conferences ? Can it be neceflary to the Church's Peace^ 
 to exclude or deprive men for fuch Differences in which 
 neither Faith nor Order are concerned ? Or is this the An- 
 fwerers meaning , That the Church's Peace confifts in the 
 exclufion of the Nonconform ifts } and that the neceflary ufe 
 of fbme Injunctions, ftands in keeping them out 5 fo that 
 not their Conformity, but their Excluiion is the thing ther- 
 by intended? 
 
 The Comprehenfion doth not fuppofe(as it is mif-report- 
 ed) That Presbytery Jfjould be permitted or encouraged. All 
 
 D intermed- 
 
intermedling With the Form of Church-Government, was 
 declined $ only the prefcribed Uniformity was confidered. 
 Befidcs, for theexaft PresbyterialForm to be comprehend- 
 ed in Epifcopacy , is contradi&ory } yet 'that fomething of 
 Presbytery fhould be included in it, is not repugnant. And 
 fucha Comprchention is approved in His Majefty's afore- 
 faid Declaration. Likewife King CHARLES the Firfh, 
 in His Difcourfe touching the Differences between Himfelf 
 and the Two Houfes , in this point , declares that He k not 
 againji the managing of the Epif copal Trefidency in one man^ 
 by the joint Counjel and Consent of many Vresbyters'^but that He 
 had offered to reftore it as' a fit means to avoid thofe error s^ and 
 corruptions and partialities which are incident to any oneman^ 
 alfo to avoid Tyranny ^ which becomes no Chrijiians^ leaft of all 
 Church-men. But neither this nor the former Trcatife, inter- 
 polethin this Matter, but leaves it to the Wifdom of our 
 Superiors. 
 
 Thedefired Latitude leaves not the Concernments of 
 Church or State to the Ingenuity of Men> norcafts out any 
 Injun&ions that are means of Peace and Unity 5 yea, or of 
 that neceflary Decency which the Apoftle requires } only 
 of Rites and Opinions lone difputed, it would take in no 
 more then needs muft $ andnot meerly becaufe they have 
 been lone difputed y but becaufe they are alfo of little va- 
 lue, ( and here confefled not to be neceflary to Faith and 
 Order) yet are matters of endlefs Controverfie in this 
 Church 3 and occafions of great feparation from it. 
 
 It being aflerted , That the indifputable Truths of 
 Faith , and the indifpenfable Duties of Life , are the main 
 Obje&of Church-Difcipline, the Anfwerer demands, what 
 are thofe indifputable Truths , Jince there is fear ce any Truth 
 of Faith that hath not been difputed againji ? What manner 
 of arguing is this? Becaufe All Truths have been difputed 3 
 doth it follow, that there are no indifputable Truths? That 
 
 is 
 
is called Indifputable , that cannot reasonably or juftly be 
 difputed, though men of corrupt minds a and reprobate 
 concerning the Faith 5 will call thegreateft Truths in que- 
 ftion, and refift the cleared Evidence. When the Apoftle 
 mentions matters of doubtful difputations D he implies there 
 be matters that are indubitable. 
 
 SECT. XII. 
 
 Of acquiefcence in the Commands of Superiors 3 andthe pro- 
 per matter of their Injunctions. 
 
 IN the former Treatife this Argument was ufed. The 
 Church doth not claim an Infallibility 5 therefore fhe 
 cannot fettle the Conference by her fble Warrant , but ftill 
 leaves room for doubting. The Answerer makes this to be 
 either a piece of ignorance 9 or of portentous malice, and 
 an Aflertion that would dijiurb all Government both in Fami- 
 lies and in the State, that would confound all Society, and ex- 
 tirp ate Faith and Jujiice from among the Jons of nien. But 
 this his ftrange Inference rather is portentous. That the 
 Church cannot fettle the Conference by her fble Warranty 
 is it not a Principle maintained by all Protefiants in oppo- 
 fitiontothe Popijh implicit Faiths and blind Obedience > 
 But is this perfbn confident with himfelf? For after he hath 
 a while expatiated in his imaginary hideous Confequences, 
 he comes himfelf to deny that the Church bindeth the Con- 
 ference by her own Authority. And. yet it is a teller thing 
 to bind the Conference, than to fettle it 3 and leave no room 
 for doubting. For Conscience may be obliged , when it is 
 not fetled. And if the Church cannot oblige, doubtlefs fhe 
 cannot fettle the Conference by her fble Authority. How 
 then could a man of reafon draw fuch hideous Inferences 
 from that Pofition? If I may give way toconjeftures, Ifu- 
 fpedt that he might take check at the word Infallibility , by 
 
 D 2 which 
 
1263 
 which I intend no more then Infallible Dire&ion:, and I 
 fear not to own this Aflenion, That whofoever have not 
 Infallible Dirc&ion, or the certain afliftance of an Infalli- 
 ble Guide, fo as to be exempted from all error in what they 
 propound for Belief or Pra&ice, cannot fettle the Confci- 
 ence by their fole warrant. 
 
 I ftill aver 3 That in prefcribed Forms and Rites of Reli- 
 gion , the Coniciencethat doth its office, will interpofe 
 and concern it (elf. And it is matter of aftonidiment that 
 a Learned Proteftant (hould fay ,this Pofition mult needs be 
 falfe. For Confcience guided by the fear of God, will ule 
 all juft means to difcern his Will, and cannot refign it felf 
 to the dictates of men in the points of Divine VVorfhip. 
 ff the Judgment of Difcerning , which makes men differ 
 from Brutes, be to be exercifed in any cafe , it is chiefly re- 
 quifite in thefe matters wherein the Glory of God, and the 
 Saving of the Soul is fb much concerned. 
 
 It is granted , That to maintain Peace and Unity in the 
 Church, and to be obedient to the Higher Powers in thofe 
 things which are proper matter for their Commands, are 
 moft ftri&ly injoined Duties . But the Injunftions here con- 
 sidered (though to the Impofers they are but things Indiffer- 
 ent, that is, neither Commanded nor Forbidden of God)in 
 the Conferences of Diflenters, are Unlawful. To inftance 
 in fome controverted Ceremonies , They think that God 
 hath determined againft them , though not in particular, 
 yet in the general Prohibition of all uncommanded Wor- 
 fhip. And they reply , Whether it be right in the fight of God 
 to hearken unto men more then unto God, jndgye. To reftrain 
 that of the Apoftle, He that donbts is damned if he eat, only 
 to things wherein the Church hath not interpofed her Au- 
 thority, is a falfe glofs, and a begging of the Queftion, 
 What human Authority can warrant any one to put in pra- 
 ctice an unlawful or fufpected Aftion, or to make pro- 
 
 feffion 
 
[*7] 
 fefiion of a known or fiifpe&ed Falfhood ? As concern- 
 ing the Rights of Superiors , it is the Church's Duty and 
 Honour to teach and command her Children to do vvhatfo- 
 ever Chrifl: hath commanded. And it is the chiefeft Glory, 
 and moft proper Work of the Magiftrate, who is Gods Mi- 
 nifter and Vicegerent^ be cuftos & vindex utriufa TabuU, 
 To incourage and inforce Obedience to the Divine Laws, 
 whether written in the Bible, or imprinted in our Nature^ 
 and in fubferviency thereunto, to have power to deter- 
 mine fiich things as are requifite in the general, but in the 
 particulars are left undetermined of God, and are to be or- 
 dered by Human Prudence, according to the Light of Na- 
 ture, and the general Rules of Gods Word. But things in- 
 different in their nature, and either ofienfive in their ufe, or 
 needlefsand fuperfluous, are not worthy to be made the 
 proper matter of his Command*. It is a grave and weighty 
 laying of a Learned man ( of whatfoever Perfwafion he 
 were ) cc If the fpecial Guides and Paftors of the Church, 
 cc would be a little fparing of incumbring Churches with 
 cc fuperfiuities,or not over-rigid 5 either in reviving obfolete 
 C: Cuftoms D or impofing new,there would be far lefs caufe of 
 cc SchifmandSuperftition^ and all the inconvenience that 
 Cc were likely to enfue, would be but this. That in fo do- 
 ling they fhould yeeld a little to the imbecillity of their 
 cc Inferiors } a thing which St. Paul would never have refu- 
 « fed to do. 
 
 SECT. XIII. 
 
 Of the alledged Reafons of the Ecclefiaftical Injunctions in 
 the beginning of the Reformation. 
 
 THE Anfwerer relates at large the proceeding of this 
 Church in the beginning of the Reformation. The 
 fum of the Relation is , That there being Two forts of tnen^ 
 
 one- 
 
£ 2 8] 
 
 one that thought it a great matter of Confcience to depart from 
 the leaft Ceremony i they were Jo addi&ed to their old Cuftoms^ 
 the other fo new-fangled, that they would innovate all things^ 
 and nothing would fatkfie them but that which was new ••> It 
 was necejjary for the Church to intcrpofe for Paacejake, and 
 calling off neither party , to plea fe each to their edifications 
 and alfo to injoyn fome things to the common observance of all ^ 
 and there for e fte took^ away the excejjlve multitude of Cere- 
 monies^ as thofe that were darh^, ani abufed to Superfiition 
 and Covetoufnefs , but retainedthofe few that were for Decen- 
 cy ^ Difcipline^ and apt to ftir up the dull mind of man to the 
 remembrance of hk duty to God. We have good warrant to 
 call in queftion the truth of his Narration in things of the 
 greateft weight. Firft, It is not true that the Tarty that 
 were for Ceremonies , comprehended all thofe who ft aid at 
 home , and did not flye in the time of Queen Mary's Perfec- 
 tion. For fuch as diflented from the Ceremonies in the 
 time of that Perfecution, had their Aflemblies for the Wor- 
 fhip of God in this Land , and indured among others 3 in 
 that Fiery Trial. And we can find but little zeal in the 
 Martyrs of thofe days for this kind of Conformity. Like- 
 wife it is not true that the Party that were againft Ceremonies , 
 were but finally as being but fome few of thofe that fled beyond 
 Sea : There is clear evidence to the contrary. An Hiftori- 
 an zealous for Conformity, even unto bitternefs, reports 
 in his EcclefaReftaurata, That in the beginning of Queen 
 Elizabeth's Heign D many that were difaffedled to Epifcopacy 
 and Ceremonies, were raifed to great Preferments. Betides, 
 thofe that were in Eccleliaftical Dignities 3 he obferves^That 
 the Queens Profeflbr at Oxford, and the Margaret Profeflbr 
 in Cambridg , were among the Nonconformifts. For the 
 multitude of Diffenters in thofe dayes, there is a notable te- 
 ftimonyof a Friend of Prelacy , in his Letter to Mr. Ri- 
 chard Hooker, about the writing of his Ecclefi 'aft ical Polity, 
 
 in 
 
[29] 
 
 inthefe words: It may beremembred^ that at the firji the 
 greatest part of the Learned in the Land^ were either eagerly 
 affefted^ or favourably inclined to that way \ the Bwkj- then 
 written , favoured for the mofipart^ of the Difciphnaryjlile, 
 it founded every where in the Tuipits , and in the common 
 phrafe of mens fpeech^ and the contrary Fart began to fear 
 they had taken a wrong courfe. 
 
 There is as little Truth and Juftice in that report. That 
 the Party that were againfi Ceremonies , caufed the Troubles at 
 Frankford, and brought a Difwnor to the Reformation , and 
 Infamy upon our 'Nation. The Englifi Congregation at 
 Frankford , was fetled after the Difcipline of the Foreign 
 Reformed Churches, and enjoyed much Peace, till certain 
 eminent men , zealous of the Englijh Forms and Rites, 
 came among them, and by a high hand brought in the Li- 
 turgy, and brake them to pieces, and forced away the Mi- 
 nifters, and thofe Members that were in the firft forming 
 andfetlingof that Church. Afterward, they that remain- 
 ed and received the Liturgy, continued not long in unity, 
 but in a fhort time an incurable and fcandalous Schilrn 
 brake out between the Paftor, and almoft the whole Con- 
 gregation. 
 
 Laftly, There is a great miftake in the main bufinefs of 
 the Narrative, in reprefenting things as fetled by the 
 Church of England in the beginning of the Queen's Reign, 
 to pleafe each Party in the aboliftiing of fome, and the re- 
 taining of other Ceremonies : Whereas at the reviving 
 the Reformation at that time , the Ceremonies then abo- 
 lished were ofFenfive to all Proteftants,and nothing appears 
 to be done in favour of the Anticeremonial Party, about 
 the points in difference. But things were carried to a 
 greater height againft their Way, than in King Edward's 
 time, whofe Reformation was thought to incline more to 
 that which was afterwards called Fnritanifm. For which 
 
 caufe 
 
caufethe Hiflorian before mentioned , hath written , 7hat 
 that King being ill principled ^ lis Death was no infelicity to 
 the Church of England. The truth of the matter is, That 
 in the fiift Times of the Queen , vvhofe Reign was to be 
 founded in the Proteftant Religion , the Wifdcm of the 
 State intended chiefly the bringing over of the whole Body 
 of the People \ and to fettle them in that Profeffion, and 
 therefore thought fit to make no more alteration from their 
 old Form% then was neceflary to be made. Care was ta- 
 ken : that no part of the Liturgy might beoffenfive to the 
 Papijis , and they accordingly reforted to our Divine Ser- 
 vice for the firft Ten years. Alfo the retaining of the Ce- 
 remonies 3 was a matter of condefcention to the Popifj Par- 
 ty, the State thereby teftifying how far they would ftoop 
 to gain them, by yeelding as far as they might in their own 
 Way. Now long Experience hath (hewed , That what 
 was done with refpeft to the Peace of former Times, and 
 reconciling of Papijis to ProtejlarJs, is become anoccafion 
 of dividing Trotejtants from one another , without hope 
 of converting Papijis. 
 
 SECT. XIV* 
 
 The alledged Reafons , why the Ceremonies are not to be taken 
 away> Examined. 
 
 Divers Reafons are alledged to prove a continued ne- 
 ceflity for thefe Ceremonies , as , Becaufe they that 
 are for the Church , are unwilling to have them taken away : 
 To revoke them^ is to comply withthofe that will never befatif- 
 fied : Imputations have been laid upon the Things injoyned^ as 
 Antichriftian, Idolatrous, Superfluous : A Warr was under- 
 took^ to remove them: And it is a reproach to the Churchy 
 whofe Foundation is npon the Truth, to be various . Hereunto 
 we make anfwer : Whofoever delight in theufe of the 
 
 Cere- 
 
C3i] 
 
 Ceremonies, may enjoy, their liberty ^ but let it fuffice 
 them to ufeit, without Jpfing a ftumbling-block before 
 others, or intangling their Consciences > or hindringallof 
 a contrary Perfwafion from theMiniftry, from teaching 
 School, yea, and from taking any Academical Degree. 
 With what fobernefscanit be (aid, the DiJJenters will ne- 
 ver be fatisfied , when hitherto they were never tryed 
 with any Relaxation or Indulgence, although they have 
 given evident proofs of their unfeigned defires of Accom- 
 modation ? They do indeed efteem the Ceremonies an ex- 
 cefs in the Worfnip of God 5 but fuppofe that fome have 
 been immoderate in difparaging thofe Rituals $ on the other 
 hand , (hall their value be fo inhanfed , as to be thought 
 more worth then the Church's Unity , and the exercife of 
 mutual Charity among its Members? May not the Church 
 falvehcr Honour, by declaring. That in remitting thefe 
 Injunctions, fhemeerly yeelds to the infirmity of weak 
 Conferences i As St. Paul declared concerning abftaining 
 from meats , who had as much power to make a Canon, 
 as any fort or number of Ecclefiaftical perfons can now 
 pretend unto. As concerning the late Warr , it is eafier 
 (aid then proved s That it was undertaken to remove the 
 Ceremonies s and it was not fo declared by thofe that ma- 
 naged it. But if it were fo indeed^ as it* is here fuggefted, let 
 this Argument be well weighed , A dreadful Warr that 
 had a djfmal iflue, was undertaken to remove certain Ce- 
 remonies that at the beft are but indifferent , therefore let 
 them never be removed, but ftill inforced totheuttermoft 
 upon Conferences that difallow them. As for the ieproach 
 of the Church by the appearance of being various , we 
 conceive the controverted Ceremonies are no Foundation 
 of the Church of England, nor any fubftantial part of her 
 Religion, and do therefore hope, that fome Indulgence 
 therein will not fix upon her any brand of Inconfcancy, 
 
 E It 
 
It is ob jetted , That the Popiff Priefts would hereby take 
 advantage. It feems then, thatfpeater care muft betaken 
 that the Papifis, who are implacable Adverfaries, be not 
 offended, then that many thoufand honeftly minded Prote- 
 flants fhould be relieved. But the ftrangeft Reafbn comes 
 up lad, Diffintions about things -indifferent h,,venecejfitated 
 the Church to make thefe Injunctions \ That is, (ay the things 
 are but indifferent, yet great dilientions haverifin about 
 them, and are like tocontinue without end 5 therefore the 
 Church hath been neceffitated to impofethem with great 
 fe verity upon multitudes who efteem them unlawful, and 
 all for this lend 5 That diflcntions may be removed. We 
 are aftonifhed at this Argument from the Pen of a Learn- 
 ed man. The truth is, thefe alledged Reafbns have more 
 of Animofity in them, then of Equity., Charity, or good 
 Advice. Indeed the Apoftle faith , Mark, thofe that caufe 
 divijions and offences contrary to the Do&rine that ye have re- 
 ceived'-i but he doth not fo brand thofe that fcruple unwrit- 
 ten Traditions, and needlefs Ceremonies, but adhere to the 
 intire Doctrine of Chrift, and all Divine Inftitutions. 
 
 SECT. XV. 
 
 Of the diversity of Opinion and VraUice already permitted 
 in the Church of England. 
 
 THE Moderation of the Church of England .in the 
 Articles of Predejiination , Divine Grace 3 and Free- 
 J*/ #5 being urged againft the rigorous impofition of the 
 controverted Orders and Ceremonies, this Anfwer is made, 
 That the caje is not the fame , for that thofe points arc fo full of 
 difficulty, that they, and quejiions of that nature , have been 
 matter of dtfputein all Ages, andinall Religions ? but about 
 the Orders and Ceremonies, this is the only thing to be refolved> 
 Whether the Church hath power to injoin an indifferent Cere- 
 mony} 
 
C933 
 mony ? But there is no fiich difference in the cafe. The Que* 
 ftion of things Indifferent, hath been miftaken for the 
 Grand Cafe of the Nonconform ifts } for thole points which 
 are the main reafon and matter of their inconformity , are 
 by them accounted not indifferent,but unlawful, and there- 
 fore not to be admitted id their pra&ice, till their Confer- 
 ences be better fatisfied. And it is not irrational to think, 
 that ferious doubtings may arife in fober minds about fome 
 parts of the injoyned Uniformity, and particularly, about 
 thofe Ceremonies which feem to draw near to the lignifi- 
 cancy and moral efficacy of Sacraments, and thereupon 
 may appear to fbmenotasmeercircumftances,but as parts 
 of Divine Worfhip, and their Conferences maybe ftruck 
 with Terror by the fenfe of God's Jealoufie about any in- 
 ftituted Worfliip which Himfelf hath not prefcribed. 
 Moreover, thefe Orders and Ceremonies have been matters 
 of difpute in all times fince the beginning of Protejiant 
 Reformation. But under the degenerate ftate of the Chri- 
 ftian Churches, by the great Apoftacyof the later times, 
 there could be nooccafionof difputing theft things, when 
 Will- worfhip was generally exalted, and the grofleft Ido- 
 latries had prevailed. 
 
 Iqueftionthetruth of that Aflertion, lhat theDiffent- 
 ers cannot name one church befides ours ■, in which there was a 
 Schifm made for a Ceremony. For a great Rent was made 
 in theChriftian Church throughout the World, about a 
 Ceremony, or as (mall a matter , to wit , the time of cele- 
 brating the Feaft of Eajier. But whenfoever a Schifm is 
 made, let them that cauie it, look to it, and lay it to heart. 
 Wo to the world becaufe of offences , and wo to that man by 
 whom the offence cometh. But we f till infiftupon this Argu- 
 ment, That thefe Rites being at the beftbut indifferent in 
 the opinion of theImpo(ers,theobfervation of them can- 
 not in reafon be efteemed of fuch importance to the fub- 
 
 E 2 ftance 
 
C34l 
 
 fiance of Religion, as the different Opinions about the Ar- 
 ticles aforefaid are. And who knows not with what animo- 
 fity and vehemence the Parties that are called Armenian and 
 Antiarminian , have fought againft one another*, and what 
 dreadful and deftru&iveConfequences theypretend tc draw 
 from each others Opinions? Now put cafe the more preva- 
 lent Party in the Church of England fhould go about to de- 
 termine thofe Controveriies on the one fide, or the other, 
 (and truly they were fbmetimes determined by a Synod in 
 His Majefty's Dominions, namely by that of Dublin in the 
 year \6\ 5, alfo by the greateft Prelates , and mod eminent 
 Do&ors in England^ in the Lambeth-Articles 5 and what 
 hath been, may again come to pafs) would not that fide 
 againft whom the Decifion pafleth , be ready to cry out of 
 Oppreffifcn ? Yea, how great a Rent would be made by it 
 through the whole Fabrick of this Church? Furthermore, 
 in Ceremonies publikely ufed , and matters of open pra- 
 ctice, the Church of Englandhzth thought good to indulge 
 Djjjents^ as in that of bowing toward the Altar, or the Eaft, 
 unlefsit be required by the local Statutes of particular So- 
 cieties. And in this the Sons of the Church do bear with 
 one another, according to the direftion of the Canons made 
 in the year 1640. Unto which maybe added. That 
 the Mode of Worfhip in Cathedrals, is much different 
 from that in Parochial Churches. Likewife fbme Mini- 
 fters before their Sermon ufe a Prayer of their own con- 
 ceiving 5 others onely (as thephrafe is) bid Prayer. If 
 thefe and other Varieties , be no reproach to our Church, 
 will it reproach her tofufTer one to Officiate with a Sur- 
 plifs , and another without it ? 
 
 SECT. 
 
[35J 
 SECT. xvr. 
 
 Men differently perfvc acted in the prefent Controverts 3 may 
 live together in Peace* 
 
 IT is no vain fpeculation 3 to think, roe may have peace 5 if 
 men perfivaded in their Confciences that the controverted 
 Ceremonies are fuperfiitious^ or at the left but Trifles^ and that 
 the Liturgy and Ec clef aft ical Polity, need fome Reformation^ 
 ffould be joined with men far otherwife perfwaded. And the 
 preserving of Peace in that cafe 3 doth not fuppofe or re- 
 quire that all thefe differently perfwaded men, will be wife on 
 both fides to content themfelves with their ewn opinions : But 
 it fuppofeth the State, and the chief Guides'of the Church, 
 to be wife, (as it is always requifite they fhould be) and 
 that many of Reputation and Eminency on both fides, will 
 be prudent and temperate 5 and examples of Moderation to 
 others, (and not to fuppofe this is to difparage and debafe 
 'our prefent Age) but above all 3 it fuppofeth the Publike 
 Conftitution fo well ftated and fetled , as to be able to curb 
 the Imprudent and llnfober, and to encourage the Modeft 
 and Well-advifed, 
 
 Surely all Diilenters upon Confcience, ivillnot be avail- 
 ed wrth by the fame Confcience^ to endeavour the propagation 
 of their own way in thefe differences^ to the deprejfion of others. 
 If fome offer to difturb the Peace, can no Rule of Go- 
 vernment reftrain them ? It is a deplorable cafe indeed, if 
 there be no remedy but for thofe that are favoured by the 
 Higher Powers , utterly to exclude and reject thofe that 
 want the like favour and countenance. 
 
 At this day the Church of Englandby Her prefent La- 
 titude, or at leaft Conuivence, keeps peace among Her 
 Sons of fuch different Pei fwafions, as formerly furred up 
 great Diftentions in this Church. Who is ignorant of the 
 
 Con- 
 
Contentions raifcd about the Arminian Controverfies in 
 the feveral Reigns of Queen Elizabeth , King j^*\r, and 
 King Charles the Firft? But in the prefent Times, the mu- 
 tual forbearance on both fides, but chietiy the Church's 
 Prudence, hath lay'd afleep thofe Controverfies 5 whereas 
 if one fide prefnming upon its Power and Prevalence 
 ihould go about fas formerly ) to decry and depreft the 
 other, and to advance and magnifie themfelves, and ingrofi 
 the Preferments 3 doubtlefs the like flames would break 
 out again. For there is a great dillike and abhorrency 
 fetled at the Heart-root of both thefe Parties againft 
 each others Opinions $ and a futableoccafion would foon 
 c'raw it out to an open Conteftation. Now it the Church's 
 Peace and Unity be already maintained in fuch fcemingly 
 dangerous diversity of Opinion among her Members and 
 Officers, and. thole not of the meanefl: rank, why ihould 
 her Prudence and Polity be fufpecled as infafficient to 
 rra : ntain Unity and Peace in the indulging of the diffei* 
 ently perfwaded in the now dilputed Rites and Opi^' 
 nions ? 
 
 SECT. XVII. 
 
 Of DISSENTERS of Narrower Principles , and of 
 TOLERATION, j 
 
 THE Latitude difcourled in the for-mer Treatife, is un- 
 juftly impeached, as providing onely for the Presby- 
 terians , and relinq'uiihing all other Dillenters^ for it com- 
 prehends within the Eftablifliment, thofe of all forts that 
 are of Principles congruous to ftated Order in the Churchy 
 fothat no fort is excluded , whofe Principles make them 
 capable. And was this Capacity anywhere reftrained to 
 the Presbyterians^ Some Nonconformifis tire for Moderated 
 Epijcopacy^ after the form of the Ancient Churches } and 
 
 divers 
 
.[37] 
 divers others, as to particular forqps of Government , are 
 Latitudinarians^ and others there are belides thefe, who 
 would live peaceably under the prefent Hierarchy, might 
 they be fpared from the peribnal profeffion or practice of 
 fomethings which they think unlawful or doubtful. 
 
 Moreover, beyond the Eftabliftied Order , the Latitude 
 includes a Toleration for thofe that are of found Faith, 
 and good Life, but have taken up fome Principles of 
 Church-Government left congruous to National Settle- 
 ment. I cannot yeeld to that portion, That only Necefty 
 can give colour to Toleration , for that it is by the conflfion of 
 all) one of thofe things that are not good in their'nature. I 
 fupaoie that Chriftians bearing with one another in tole- 
 ray* differences , is a branch of Brotherly Love ^ and 
 th^rore Charity, as well as Neceffity 5 may plead for this 
 Way of Indulgence. 
 
 But it is objected , That vpe re ant an injiance of the fifty 
 of Toleration^ in any Nation where the Supreme Governcur 
 had not a Jianding Army to circumfcribe and confine the 
 Heats of DiJJenters in Religion 5 to their own breaks ^ a?;d 
 keep off the dejlrucJive EfjeSs of Schifm. 
 
 Let me reply, Thattnis Maxime , That no Toleration 
 of Diilenters, howfoever regulated, can be fafely granted 
 bv the Supreme Governour that hath not a itanding Army, 
 makes little for the Safety and Liberty of true Religion. 
 The Trotefiants that live under the Princes of the Roman 
 Faith, are little beholding to one that publifbethto the 
 World, That thofe Princes can with fafety tolerate them 
 no ledger then they keep up a ftanding Army to keep off 
 the deftruftive effects of that which they call Schifm. One 
 may fee by this and other inftances, what bias the Judg- 
 ment hath , by the Zeal of a Party , and how it is brought 
 to ailert fuch things as may expofe the true Religion to the 
 danger of Suppreflion or Extirpation in many Countries. 
 
 But 
 
C33]_ 
 But hath the French King lefs aflurance of the Loyalty of 
 Mis Troteftant Subjc&s , then of the Rom an- Catholicism 
 Would a Neceflity be laid upon Him to maintain conftant 
 Forces to keep the Trotefiants in obedience, when he could 
 rule the reft of his People without fuch Terror ? Or is To- 
 leration the reafbn of a (landing Army in the United Pro- 
 vinces of the Netherlands ) In this Latitude no other To- 
 leration is pleaded for, then what caivbe made fafe and fe- 
 cureby the ordinary ways of Legal Government, 
 
 Both Duty and Intereft obligeth all forts to proceed as 
 far as it is poffible in complying with their Superiors y and 
 if theuncontrolable Power of Conference inforce them 
 to lye without the Pale of the Eftablifhed Order 3 they 
 fhould deem that Exclufion their great Unhappincis^^it 
 (bit is, that Prudent and Pious men may be of exce^r^g 
 Narrow Principles about Church-Order and Fellowfhip. 
 Chriftian Charity pleadethfor Indulgence towards them$ 
 and we hope Political Prudence doth not gainfay it. For 
 although their Way may fall far fhort of fctling a Nation, 
 yet they may have Spirits and Principles very confident 
 with Publike Tranquility. Andtheir Indulgence may be 
 obtained by a good Underftanding and Confidence be- 
 tween Them and the Higher Powers, the Clemency of 
 the One (hewing Favour in that extent which the Pub- 
 like Order may iafely tolerate 5 and the Humility and Di- 
 (cretion of the Other , caufing them to priie the Favour 3 
 and to ufe it rightly. That fuch Condefcention and Cle- 
 mency fhould be u(ed on the One fide, and fuch Humility 
 and Modefty on the Other , why (hould it feem impoffi- 
 ble? For the One may fee, that by granting (bme Limit- 
 ed Liberty, the Protection of Chrifts Flock, and the 
 Satisfaction of well-minded Subjefts may become more 
 Univcrfal ; And the Other may likewife fee, that a 
 fmaller Party, and thofe of Narrow Principles, are of 
 
 them- 
 
C39l 
 
 themfelves in no wife proportionable to the State of this 
 Nation 5 and therefore that they cannot well fubfift, but 
 in conjunction with, and fubordinationuntoanEftablilh- 
 ment more commenfurate to the wholeBody of the People. 
 This neceflary Subordination 5 may beget a mutual Con- 
 fidence and Security. If it be {aid , The Tolerated Party 
 may become Dangerous or Sufpefted, it is always fuppo- 
 ftd that they (land by their Good Behaviour , and the 
 Rulers Favour. But they are not like to prove Danger- 
 ous 3 if the Eftabliftiment be large enough. For the Nar- 
 rownefs thereof makes the Dijfenters numerous , and frill 
 encrealeth their Number. 
 
 SECT. XVIII. 
 
 // k thelnterefi of the. NONC NF RMI STS to pre- 
 
 for Comprehension before Toleration 3 where Conference 
 doth not gain fay. 
 
 IF it can be made evident, That the Nonconformifis fbould 
 embrace a Comprehenfion as thefureft means of their 
 particular Good 3 it will conduce exceedingly to evince. 
 That the Favour of Rulers will not be in vain towards 
 them} and that their Petitions, Difcourfes, and other In- 
 ftances for Moderation, were not feigned, becaufe ground- 
 ed on their true Intereft that cannot lye. 
 
 Were they united among themfelves, and did the Times 
 highly favour them, even then it were their Wifdom not 
 to infift too far upon their own Perfwafions, but to comply 
 with fuch moderate Order as is mofl paflable in the Nati- 
 on, (their Confciences not gainfaying) much more doth 
 it now behove thera , by Moderation and Submiffion to 
 difpofe themfelves for the Favour of their Superiors. 
 
 TTiey fhould chufe rather ( if it be poffible for them ) to 
 be Comprehended in the Approved, then to be Tolerated 
 
 F in 
 
C4ol 
 
 in a Severed Way. For there is not fo much loft thereby in 
 point of Liberty, but as much or more is gained in point of 
 Safety. 
 
 Itisahappinefs to be iecured from dangerous wander- 
 ings, perplexities, breaches, and manifold inconveniences, 
 into which they may be led that are wholly left without 
 the Line of the Elhblifhed Order. Thofe perfons that 
 by their Wifdom and Learning can the better defend them- 
 felvcs from the afoiefaid Evils in a fevered State, cannot 
 be ignorant how precipitate and unadvifable many of their 
 Number may be, and not fo eafily to be governed by their 
 more prudent Guides. Men of difcerning and (table judg- 
 ments, would do their uttermoft toprefcrve the more in- 
 confiderate people from falling into a full and abfolute 
 Separation from all Ghriftian Societies that are not of their 
 Perfwafion, For they may eafily apprehend into how great 
 and dangerous Errors that Vertex may carry about thofe 
 that fall into it. 
 
 They that are beft able to govern themfelves, do fee 
 molt need of a Publike Government, andh©wneceflary 
 it is, that both People and Teachers be under the Regu- 
 lation and Influence of Authority, for the avoiding of 
 many and great Inconveniencies. And there are many and 
 great Benefits, by being comprehended in the Approved 
 Order, not otherwife to be obtained. Their Peace is bet- 
 ter infiired, their Influence is more diffufive, their Inftan- 
 ces and Motions for the Common Good, will be more re- 
 garded. They have a larger (cope for irnploy ing their Ma- 
 tters Talent in the Publike Service of the Gofpel , and 
 they may fpeak with more Authority, and better fuccels 
 among all ranks and forts of naen , who will look upon 
 them as theirs , when they hold their Publike Stations^ 
 
 Unto all this may be added. That the Ancient Noncon- 
 formijis earneftly oppofed the Separation of the Brovwifts, 
 
 and 
 
C4i] 
 
 and held communion with the Church of England in its 
 Publike Worfliip. 
 
 And doubtlefsit isthe Minifterslntereft, not to have 
 their Subfiftenceby the Arbitrary Benevolence of the peo- 
 ple, and ib to live in continual dependance upon their mu- 
 table difpofitions for a Maintenance that is poor and low 
 in companion of the Publike Encouragements. Hereby- 
 one may partly judg , whether Learned and Prudent men 
 be Nonconformijis by the pleafure of their own will, or the 
 conftraining-force of Conference. 
 
 Now their Conferences may be relieved , if they be not 
 made perfonally to profefs or practice any thing againfc 
 the dictates thereof. And retaining their own private judg- 
 ments, they may well hold to this Catholick Principle, 
 That in a Church acknowledged to be found in Dodhine 3 
 and in the Subftance or main Parts of Divine Worfliip, 
 and not defective in any vital part of Chriftian Religion, 
 they are bound to bear with much which they take to be 
 amifsin others Pra&ice, in which they do not perfonally 
 bear a part themfelves. 
 
 As concerning a Form of Church-Government, and 
 Rule of Difcipline, Men that underftand their ownlnte- 
 reft, cannot for felf-ends f as they have been upbraided) 
 court the Power of fuch a Difcipline as inevitably pro- 
 cures envy and ill-will, without any temporal profit or dig- 
 nity. And if the Higher Powers will not admit fuch a 
 Form, ( I deliver my own private judgment 5 without pre- 
 judice to other mens) this may tend to fatisfie the Subje&s 
 Confcience, That Ecclefiaftical Government is neceltari- 
 ly jnore directed and ordered in the exercife thereof, by 
 the Determinations of the Civil Magistrate, in places 
 where the true Religion is maintained , then where it is 
 per/ecuted or difregarded. And they that have recei- 
 ved the Power, muft anfwer to God for it : They that 
 
 F 2 are 
 
are difcharged from it , fhall never account for that where- 
 of they have been bereaved. 
 
 SECT. XIX. 
 
 It behoves both the Comprehended and the Tolerated^ to prefer 
 the common Inter eft of Religion^ and the fet ling of the 
 Nat/on, before their own particular Verfwafions. 
 
 AS thofe DiJJenters \ whofe Conferences will permit, 
 will beft comply with their own good, by entring 
 into the Eftablifhment, if a door be open for their accefs : 
 So they of Narrower Principles, that ca-nnot enter into it, 
 will befafeft within the Limits of fuch Indulgence as Au- 
 thority would vouchfafe to grant them, with refpe&to the 
 Common Good. Men of all Perfwafions fhould rather 
 chufe to be limited by Publike Rules, with mutual Confi- 
 dence between their Governors and Themfelves, then to 
 be left to the liberty of their own Affe&ions, upon terms 
 uncertain and unfecure. 
 
 Befidesthe Concernment of their own Peace, there is 
 this great PerfwafTve, That this Advice is a compliance 
 with that ftate of things which will beft fatisfie and fet- 
 tle the Nation , and maintain Reformed Religion againft 
 Popery, and Chriftianity againft Atheifm and Infidelity. 
 
 True Englifjmen , and Lovers of their dear Countrey 3 
 which is impaired and reproached by thefe breaches, fhould 
 yeeld as much to its Wealth and Honour, as their Confer- 
 ences can allo\V. Loyal Subje&s and good Patriots fhould 
 confider what the Kingdom will bear, and prefer fuch 
 bounded Liberty of Compieherxfion and Indulgence, as 
 tends to Union, before a loofe , though larger Liberty, 
 that will keep the Breaches open , and the Minds of Peo- 
 ple unquiet and unfetled. And it is not of little moment 
 to mind this , That the high Concerns of Confcience can- 
 not 
 
[4?] 
 not be better fecured then in the Peace and Safety of the 
 excellent Conftitutioa of this Kingdom. 
 
 For the Amplitude of Reformed Religion, all true 
 Proteftants fhould promote an ample Eftablifhment there- 
 of 3 bothfortheincompaffingof all that be found in that 
 Profeffion, as alfo for the more capacious reception of 
 thole thatmay become Converts thereunto. And not one- 
 ly the encreafe and glory thereof, but its ftability in thefe 
 Dominions, is promoted by fuch an ample Eftablifhment. 
 Witnefsour great Defence againft Topery ^ by the common 
 zeal of all Trotejlantsoi the ieveral Perfwafions , for Vro- 
 ttftancy in general. By this concurrent Zeal, the infolencies 
 of the Pdpifts have been reprefled, and their Confidences 
 defeated. Could the Trotejiant Conformijis or Noncenfor- 
 mifisy either of them upon their own fingle account, if one 
 fhould exterminate, or utterly difable the other,befo well 
 fecured againft Fopery , as now they are by their common 
 Intereft ? And to imagine by rigor to compel the deprefled 
 Party to incorporate with the Party advanced, lb that one 
 flhould acquire the Strength of both, would in the iflue be 
 found a great Error. By fuch proceeding, indeed, a Par- 
 ty maybe wounded and broken, and rendred unlervice- 
 abletothe common good, but (hall never be gained as an 
 addition of Strength to thole who have To ^handled them. 
 But an Accommodation would make both to be as'one. 
 And feeiog in their prefent divided ftate, the concurrent 
 Zeal of Both hath been fo formidable, as to dafh the hopes 
 of the PopiJ/j Party, how much more in a ftate of Union, 
 might their Strength mcreafe againft their common Adver- 
 saries! Wherefore^ the One fhould open the Way, and 
 the Other (hould readily come in upon juft Terms. This 
 fhould be the rather minded on both fides, becaufe the 
 Confiderate Nenconformi jis will never promote their own 
 Liberty by fnch ways and means as would bring in a To- 
 leration 
 
[44] 
 lerationof Popery? yea, they would rather help to bear 
 up the prefent Ecclehaftical ftate, then that ropery fhould 
 break in by Anarchy , or the Diliolution of all Church- 
 Government. 
 
 Moreover 5 an ample, fixed ftate Ecclefiaftical, is nccef- 
 pry to uphold and encreafetrueReligion 3 as well againft/#~ 
 fidelity^ as againft Popery, The loofe part of theWorld would 
 turn to a wearinefs and contempt of Divine Inftitutiotr^ 
 and Christianity it felf would be much endangered in a 
 ftate of Ataxy and unfixednefs. By what ordinary means 
 hath theDo&rineandlnftituticn of Chrift been propaga- 
 ted and perpetuated in large Kingdoms and Nations, and 
 in thellniverfe, but by incompaffing under its external 
 Rule and Order, great Multitudes that may fall fhort of 
 the Life and Power thereof. And it doth not root and 
 fpread in any fort confiderable, in a Region, where the ex- 
 ternal Order is fet by the Rigid and Narrow Principles of 
 a (mall Party, and the general Multitude lyes open as waft 
 ground , for any to invade or occupy . Let considerate 
 men judg how much the ample ftate of ameer Orthodox 
 Profeffion, is to be preferred before It, fidelity ^ or Popery , or 
 any other Sett of the Chriftian Name, that is Idolatrous or 
 Heretical. There be few Converts to the Power of God- 
 linefi , from Infidelity or Popery, or any Herefie, but they 
 are generally made out of the Mafs of People of an Or- 
 thodox Profeflion. 
 
 If it be the will of Gocj that one muft fuffer for the 
 Caufe of Religion, it is more for the Honour of Chriftia- 
 nity to fuffer from Infidels, then from Papifts? likewifeit 
 is more for the Honour of Reformed Religion , to fuffer 
 from PapiJtS) then from Proteftants. And if it were at ones 
 own choice , One fhould much rather ( ceteris paribus ) 
 fuffer in defence of the main Truths of Chriftianity , then 
 tor refufing a Ceremony, 01 for any other part of Incon- 
 
 formity. 
 
[45] 
 formity. For this caufe a Union is fb defirable , that thcfe 
 Bitternefles, Reproaches and Scandals , might ceafe from 
 among us. 
 
 Ldftly , Whatfoever Enlargement we have granted by 
 the Favour of our Lawful Superiors, we have it in the 
 beft way 3 and a Bleiting is in it. 
 
 SECT. XX. 
 
 EPISCOPACY will gain more by Moderation , then by 
 Severity in thefe Differences. 
 
 THE Anfcrerer enumerates many Reafons why a Form 
 of Church-Government ffould meet with tnany Diffi- 
 culties in its return after a profcription of Twenty years 5 
 and concludes it muff be a Generation or two , not Jeven 
 years?, that can wear out all thofe Difficulties. On the other 
 fide he faith. Presbytery languif/jedalnoji as foon as it had a, 
 being)&c I perceive Presbytery is a great Eye-fore. Per- 
 adventure I may be reckoned a Presbyterian^ and to fay 
 the truth , I am not afhamed of their company that are 
 commonly called by that Names yet I have no pleafure 
 infuch Names of diftin&ion. I am of a Perfwafion, but 
 not of a Party \ and whatsoever my Perfwajton'be , it is 
 Moderate, Catholick and Pacifick. Neither my Defign 
 nor my Principles engage me to maintain the Presbyterial 
 Government, Neverthelefs I cannot but take notice with 
 how little reafon the intrinfick Strength of Prelacy , or 
 Weaknefsof Presbytery 5 is argued from the duration of 
 the one and the other in this Kingdom. Had Presbytery the 
 Strength of the Civil Power ? Or was it ever formed in 
 England^ Was it not crufh'd while it was an Embryo^ by the 
 prevailing Potency of its Adveriaries? Look into thofe 
 States where it hath been Eftablifhed, if you would judg 
 aright concerning it. On the other hand, bath not Prelacy 
 
 had 
 
C4<n 
 
 had all the Strength of Law and Power engaged in its de- 
 fence, by the Encouragements of Worldly Crandure for its 
 Favourers, and by Severities infli&ed on its Impugners for 
 above Fourfcore years? In which (pace of time, none 
 could appear againft it without the hazard of utter undo- 
 ing, or great Suffering. And though it were thus born up 5 
 not for Seven years, but almofta Century, yet we do not 
 tfnd that it had worn out the Difficulties of thoie Times, 
 which were not fo Many and Great as this Author reports 
 i ts prcfent Difficulties to be, in its return after a proicripti- 
 on of Twenty years. But therein a more excellent and 
 finer Way, which, it is hoped, may attain to a happier End 
 in lefs time then a Generation or two. If the Diftemperof 
 Minds were healed , and Unchriftian Enmities laid afide, 
 trkn Moderation being fincerely begun, would hold on, 
 andmake the Dilagreeing Parties to be (till more yeeld- 
 ing, and mutually obliging 5 thofe Provocations and Pre- 
 judices would then ceafe , by which they have been mu- 
 tually alienated, and hurried into fuch Hoftilities, and 
 they would not be tempted in their own Defence (as they 
 think ) to ftrengthen themfelves by Evil Advantages. 
 
 If Epifcopacy yeeld to a Moderate Courie, why (hould 
 any prudent Dijfenters go about to moleft it? For in fo 
 doing they would but perpetuate their own trouble and 
 unquiet ftate , feeing that diverfities of Opinions, and oc- 
 cafions of Difcord are like to continue about Forms of 
 Church-Government, until Forms (hall be no more. On 
 the other fide, Why fhould the Epifcopal Clergy dread 
 that Moderation that would render Epifcopacy more gene- 
 rally inofiendve and acceptable, andputfome end to the 
 hitherto unceflant ftruglings againft it? Are they jealous 
 that theStrudtureof their Government may be weakned, 
 and at length diflolved? They might rather apprehend 
 it might gain Afliftance and Reputation from many that 
 
 now 
 
C47] 
 now either by conftraint and neceffity, or by provocation 
 and prejudice are made its Adverfarie?. Who fo fearch- 
 eth to the root of the matter, fhall find , That not fo much 
 the Species of Government nor the Forms that are ufed 
 as weightier matters, have been the chief (tumbling block, 
 and the occafions of the greateft difguft and averfation. 
 Neither the Epifcopa I Office nor Habit , doth affright this 
 fort of People from hearing a Biiliop preach to their E.- 
 dification. 
 
 The right and fure way to c&abYith Epijcopacy in a Land 
 where Reformed ckr/Jiianity is eftabliflied 5 is not to urge 
 precife Conformity in Opinions and Orders, and doubt- 
 ful things of meer human determination \ but to encou- 
 rage foundnefsin the Faith, Ability and Induftry in the 
 proper Work of the Miniftry, and a Conversion becom- 
 ing the GofpeU and to difcourage Pluralities, Nonrefiden- 
 cies, Licentioufnefs and Idlenefs in all forts, whofervenot 
 Chrift, but themfelves, in their Sacred Fun&ions, and 
 whofe End is onely to live in Pomp, Wealth and Pleafure. 
 Will the Church-Governors fay (as it hath been anfwer- 
 ed ) they are bound up by the Laws \ and if Patrons prefent 
 unworthy persons which have the Qualifications the Law re* 
 quires , the BiJIwps muji not rejedt them fj nor can they turn 
 them out at their pleajure , but muji give an account to the 
 Laws. To this I reply. If the Admiffion and Permiflion 
 of unworthy Minitters, comes to pafs not by theBifhops 
 Adminiftration,but by the defe&ivenefs of the Laws, why 
 hath not their Zeal excited them in the fpace of fo many 
 years, andfeveral Princes Reigns , to endeavour the ob- 
 taining of Laws effectual on that behalf, as it hath to pro- 
 cure and make, from time to time , ftricler andftricter In- 
 junctions about Conformity and Ceremonies? For we 
 know no reafonwhy as full and vigorous Laws may not 
 be made againft Ignorant, Negligent and Scandalous Mi- 
 
 G nifters. 
 
[483 
 
 n ifters, as againft Nonconformifts. Confcience, Honour and 
 Safety , obligeth the Epifcdpal Clergy to turn theedgof 
 their Difcipline the right way , and to fhew its energy 
 and vigor 5 not about Ceremonies , but the great and 
 weighty matters of ChriftiaaReligion. And I believe that 
 many worthy Minifters of the church of England , are fo 
 perfwaded. Wherefore, in the former Difcourfe Icaft no 
 evil refleftion upon the Latitudinarians^ or any moderate 
 perfbns 5 nor reprefented them as conforming not ftncerely^ 
 and as becomes the Minifters of Chrift. They may nncerely^ 
 according to their Principles 5 fubmit tothefe Impositions, 
 and yet not like the Impofing. The expreflion of their 
 lukgwarmnefs in Conformity , fignified no more but this. 
 That they fet a rate upon thefe Matters according to the 
 value, and that they bear but an indifferent refpeft to things 
 that at the beft are but indifferent. 
 
 It is objected againft me , That having provided a place 
 °f reft for my Jelf and my Party , in the ft ate d Order , I am 
 little foUicitous for others. I do here fblemnlyprofefs, That 
 I am chiefly follicitous for the Tranquility and Reft of a 
 troubled Nation. As for my own Concernment , my De- 
 privation is an Affii&ion to me 3 and I would do any thing 
 that were not fin to me , to recover the liberty of my pub- 
 like Service in the Church : But if it cannot be, I fubmit 
 to His good pleafure , by whofe determinate Counfel all 
 things are brought to pafs, and am contented to remain a 
 Silenced Sufferer for Confcience towards God. Yea, I (hould 
 much rejoice in fuch Enlargement of the Publike Rule, as 
 might give a fafe entrance to others, though I my (elf by 
 fbme invincible ftri&nefs of Apprehenfion, fhould remain 
 excluded 5 for 1 have no Faftion to uphold, and by others 
 Gain I am nothing leflened. A nd in my opinion,it will be no 
 dividing of the Nonconformifts, orweakning of their In- 
 tereft, if a part of them might clofe with the Approved 
 
 Order 
 
C49] 
 Order of the Nation , enlarged to the latitude of their 
 judgments 5 when others of {freighter judgments are left 
 without. Indeed, if they were a Faction, they might lofe 
 or leflen themfelves hereby : But Reformed Ghriftianity is 
 their Grand Intereft, and their main Caufe lyes not in any 
 avowed difference of Do&rines between them and the Epi- 
 fcopal ProtejiantS) nor in any Secular Advantages to hold to 
 themfelves in a divided ftate, but in the Advancement of 
 Gods Kingdom by the encreafc of true Chriftian Faith 
 and Piety. 
 
 The Anfwerer hath ufed many hard (peeches againft me, 
 and charged me with Malice in divers paflages, which I an- 
 fwer not in particular , becaufethe innocence and inoflen- 
 fivenefs of my words will clear it felf 3 and because I would 
 not make this Difcourfe tedious 3 by replying to things im- 
 pertinent to the main fcope. It (hall fuffice me to add, Thar 
 I have written thefe things, as knowing that the Judg ftand- 
 eth beftr&the Dore. 
 
 FINIS. 
 
The Contents. 
 
 SeA I. f*\F the Foundation of our 'Peace Already laid in the 'Rjligion 
 \Jof the Nation* and the Structure thereof , to be per ft tied by 
 the V'iity of that ProfejptM. 
 
 2. The Good of the fever al Parties is beft fecured by Common Equity, 
 and the Good cf the Vnivefality. 
 
 3. What maybe eft eemed a good Con ft it ut ion of the State Ecclejlaftical. 
 
 4. The Comprehenfivenefs of the Eftablifhment , and the allowance of A 
 j'ftfi Latitude of Dlffents, is the befl Remedy aga'mft Dlffentlons. 
 
 5. whether the prefent Dijfcntions are but fo many Factions m the State. 
 
 6. Whether the Nonconformifts P inciples tend to Setts and Schifms. 
 7J Of their Principles touching Obedience and Government. 
 
 8. Of placing them in the fame r ankJor-C rime and Guilt^with the Papifts. 
 
 9. Whether their Iricenforwity be Confcitntious or Wilful. 
 
 10. Of their peaceable Inclinations, and readinefsto be fatisfied. 
 
 11. The propounded Latitude leaves out nothing neceffa'j to fecure the 
 Churches Peace. . * ' 
 
 1 2. Of acejuiefcence in the Commands of Superiors, and the proper matter 
 of their Injunctions* 
 
 13.0/ the a/ledged Reafons of the Ecclcjiafiical Injunctions in the begin* 
 
 ning of the Reformation. 
 14. The alliJ?ed Reafvns why the Ceremonies are not to be taken a^ay % 
 
 Exam 
 15 Of the dive "fit y of Opinion and Practice aleadj permitted in the 
 
 Church of England. 
 \6. Men differently per f Waded in the prefent C ontr over pes ^ may live to- 
 gether in peace. 
 17. Of Diff enters of narrower Principles and of Toleration. 
 I 8. It is the^ Inter eft of the Nonconformifts to prefer Comprehenft on before 
 
 Toleration , where Confcicnce doth not gainfaj. 
 1 p. It behoves both the Comprehended. and the Tolerated to prefer the 
 common Inter eft of Religion, and the fet ling of the Natun t before 
 + ~ their own particular Perftyafions. 
 20. Epifcopacy ft ill gain n o?e by Moderation^ then by Severity in thefe 
 Differences, 
 
 ^im