I shall not draw the Parallel any further, but infer these following Ob­servations.

1. That those great and famous Men did see some necessity or reason for altering of many things in the Liturgy; and therefore the Presbyterian Divines, (most of whom were and are Non-Conformists) were not altoge­ther captious and quarrelsom, they maintain'd a Necessity of Reformation. On the other side, there were learned Men who maintained there was no necessity of Reformation. But you see, against the sense of those ad­mirable Divines that met in the Dean's House, 1641.

2. I observe, That the Proposals and Exceptions of the Commissioners in the Savoy, were not without great President; and insisted upon many things, which the most eminent Fathers of the Church of England would have yielded to them, and doubtless much more, if not all, for Peace and Union.

3. To speak a word for the reproached Brethren of the Non-conformists, (who are represented to have all the ill Humours of factious Persons, and discontented, that know not what to ask, nor what they would have) is but a piece of Justice and Christian Charity. Men think nothing but Presby­tery, and Covenants, and Directory, will please them; which is not just [Page 28]nor true. They desired that the Liturgy may consist of nothing doubtful or questioned amongst pious, Orthodox, Learned Men, &c. Dr. Allen of Huntingdon-shire, and Clerk in the Convocation, did earnestly labour with the then Bishop of London, (afterward Arch-Bishop) that they might so refine the Liturgy, that no sober Man might make Exception. He was wished to forbear, for what should be, was concluded on or resolved. They desired, the observation of Saints Days might be omitted, &c. The most Reverend Ʋsher, and the rest, begin their Considerations with this; Whether the Numes of some departed Saints, and others, should not be quite expunged the Kalender? They desired that there might be no such Imposi­tion of the Liturgy, as that the Exercise of the Gift of Prayer be thereby totally excluded, in any part of publick Worship. The most excellent Ʋsher, ( p. 5. [...].16.) and the rest, recllon it among the Innovations; ‘By prohibiting a direct Prayer before Sermon,’ and bidding of Prayer, (which is now the mode all over the Bishoprick of Duresm, as some that are no strangers in it say.)

They at the Savoy stood for a Reformation, and were not singular there­in; for without it, the Reverend Dr. Featly, (a worthy Man, and great Sufferer in our unhappy Warrs, which is like the Sword that makes no difference) printed this Challenge and Manifesto.

1. ‘The Articles of Religion need no Alteration at all, but only an Orthodox Explication in some ambiguous Phrases, and a vindication a­gainst false Aspersions.’

2. ‘That the Government by Bishops (removing all Innovations and A­buses in the execution thereof) is agreeable to God's Word, and a truly An­cient, and Apostolical Institution.’

3. ‘That the Book of Common Prayer (N. B. the Kalendar being refor­med, in point of Apocryphal Saints and Chapters; some Rubricks explain­ed, and some Expressions revised, and the whole correctly printed, with all the Psalms, Chapters, and Allegations out of the Old and New Te­ment, according to the last Translation) is the most compleat, perfect, and exact Liturgy in the Christian World.’ Dippers Dipt, p. 16, 22. and Gentle Lash, 1644.

And this is the same in effect with what the Divines at the Savoy hum­bly proposed; and without all these Exceptions, that Champion, Dr. Feat­ly, would not undertake his Vindication of them: by which it seems the first of the Church-Constitution and Discipline was not tenable as it stood at that time; but our great Church-men were resolved, that the World should know their Strength, as well as Reason, to regain with advantage in 1661, what they lost in 1641.

[Page 29] The Presbyterian Divines (as they were called) did urge, both ratio­nally, heartily, and humbly, that the Ceremonies might be omitted, be­ing doubtful whether the Church had power to enjoin mystical teaching Signs (which the Imposers confessed indifferent) of no real goodness, &c. which many of the Opposers accounted sinful, others inconvenient, and unsuitable to the simplicity of the Gospel; and had been, for a hundred Years, the Fountain of manifold Evils, &c. And herein they were not singular; for other Men, when disengaged, and Masters of their Liberty, have said as much, or enough to take off the edg, from Imposers to require them, or of wife Men to desire them. I shall here produce the Judgment of some learned and judicious Conforming Divines, concerning Ceremo­nies. The first shall be the most eminent Dr. Stillingfleet, in that excellent Irenicum, the first born of his most learned Youth, and mature Reason and Judgment; and had it been the Work of his Age, it had been a Birth at full growth, in respect of Piety, Gravity, sweetness of Temper, beauty of Complexion, wise Observations and Experience, that, and Author of the renicum, had filled up the Epitaph of the Dean of St. Pauls. This is the last Proposal of Accommodation; ‘That Religion be not clogg'd with Ceremonies.— Christian Religion is a plain, simple, easy thing.— By Ce­remonies I do not mean here Matters of meer Decency and Order, for Order-sake.—But Ceremonies properly taken for Actions fignisicative, their lawfulness may with better grounds be scrupled, pag. 67. And be­fore, pag. 66. We see the Primitive Church did not make so much of any uniformity in Rites and Ceremonies.’— I shall quote too much, if I give way to what is mature, and past his own mending, without disparagement to his more grown Reason be it spoken.

The second is a great Scholar and Divine, the late worthy Mr. G. Lawson, (Rector of Moor in Shropshire) in his Exposition of the Second Command­ment, Theopolitica, B. 2. c. 8. ‘As for significant Ceremonies, annexed to the Service of God, no ways conducing to the better performance thereof, I think they are better spared and omitted, than used and obser­ved. For tho considered in themselves, without any reference to God's Worship, they be indifferent, and so in general may be lawful; yet if we examine their Original, the first occasion of their Institution; the Per­sons who use, or rather abuse them, and understand withal how needless and unprofitable they be, and how offensive to some weak Brethren; and also besides these may be instituted many more of that kind, and may be imposed upon the same ground; and that in the Church of Rome they have been an occasion of Superstition: it must needs be included, by im­partial and judicious Men, that they are not expedient. To say, and publickly declare that they have no sanctifying Power, that they are [Page 30]neither Holy nor Unholy, will not serve the turn: for the same may be said of Images, at first, when they began to be used; and do what we can, many of the People do account them to be Holy, make them parts of God's Worship, and are more careful in the observation of them, than they are of the more weighty Duties of Religion. — [Doctrine in this case will not prevail, if the thing that they trusted to, be not taken from them. Calfhill of the Cross, again Martial, p.88.]’ ‘So it may be, bating the degrees of Offence, when Matters of Indifferency in them­selves, are, by the generality of People not looked on as such, but used as a necessary part of Divine Service.’ Dr. Stilling. Iren. p. 64. They who industriously labour to keep out Popery, can never cleanse a People from Superstitions, while they keep up Ceremonies, an observation of pre­sent use.

My third Testimony is, a Man of great Learning, and of long standing in the Church, Mr. John Lloyd B. D. now of North Tidworth in Wilts, Treat. of Epise. Liturg. Rites, &c. Lond. 1660. ‘Many have entertained a great fear, which hath alienated their Minds from all Episcopacy; name­ly, that innumerable company of unnecessary and burdensome Ceremo­nies be inseparable Concomitants of Episcopal Government. Indeed the fear is not vain, and without grounds, if we respect the degenerate Episcopacy, as it is, if we regard the Primitive, which hath been, and will be contented with a very few, if need be. — p. 32. S.15. (the whole Section gives a short and full account of Primitive Simplicity). One Rea­son why Ceremonies increased in the fourth Century, may be this, Be­cause the Church more flourished in prosperity than at any time before, and might be thought convenient, that the External Glory of the Church, should be proportioned to the Glory of the Empire. p. 38. We may err, as in defect, so in excess of Ceremonies, or in the choice, or in ac­counting and compelling others to own them for unchangeable Aposto­lick Institutes, or by too rigid pressing of every of them, especially upon People of weak Capacity, humble, peaceable, and scrupulous Consci­ence.—Antiquity is venerable, yet it may not, ought not continue a Rite or Ceremony in any Church, with whose Edification and Peace it is become inconsistent. There be but few Ordinances meerly Ecclesiastical, which have not in some Churches become noxious, or at least useless. And there is a vicissitude of Profit or Detriment growing from them in the same Churches, arising from notable changes in Persons and Circum­stances. — If it should seem good to the Church of England to mend their Liturgie, ☞ or compose a new one, (if need be) more agreeable to the present Time, they should do therein no more than the most famous Churches have done before; and which can be no dispa­ragement [Page 31]to the Wisdom and Piety of the Composers of it, which in­tended only to make it as fit as could be for the state of the Church in their time, and not to frame and impose an Unchangeable Form, which could never prove incongruous to any possible variety in the state of the Church; for this is not in the power of any persons or Churches.’ P. 54, 55. Thus far this great Student, modest, moderate good Man.

I will content my self with the Opinions of these three worthy Per­sons, when disengaged; and altho they conformed, they were and are no doubt of the same mind, free in their minds, when obliged in their pra­ctice to submit.

What more than what I have shewed, the Commissioners at the Savoy pleaded for, may be seen in the Account of their Proceedings: But what got they by those Debates besides satisfaction in their own Souls, that they debated and petitioned for Peace? A very little indeed! And what the Bishops gave with the one hand, they got with the other. It was strange and hard that they could not prevail so far as to get the Commandments in the Church-Catechism & Communion-Service to be after the last and best Translation in our Bibles; but our Children must be taught the 4th Com­mandment after the manner of the Judaizing Seventh-day-Sabbath Sect; for so they are taught, Wherefore he blessed the [Seventh day] and hallowed it; and our unwary People are taught to pray, that God would encline their hearts to keep this Law, that Law which enjoineth the Seventh-day as the Sabbath, which God blessed and hallowed: whereas the Law, Remember the Sabbath day, which extends to the First day, as well as the Seventh day, and makes the First day moral, when appointed by the Lord of the Sab­bath, (But this Doctrine was not consonant to the Opi­nions of Dr. Heylin, Mr. Thorndike, Hist. of the Sab­bath. Just Weights & Measures. Case of the Sabbath. nor (which I won­der at) to the judicious Bp. Sanderson) as much as the Seventh was from the Creation. What if an inqui­ring Child that is catechised, should ask his Parent, What day do we keep as Sabbath? the First hee'l say. But saith the Child, Why do we keep the First? what Commandment for that? or what Promise? for we are taught in the Catechism, God blessed the Seventh day. Is not this a temptation to keep the Seventh-day Sabbath? Had the Presbyterians pleaded for that Translation, they might have heard of their ignorance in the Hebrew: and demanding things not fit to be al­lowed, they would not grant them, lest they (as the Puritans have been misrepresented) should Judaize in keeping the Holy Sabbath.

The Doxologie, or conclusion of the Lord's Prayer, [for thine is the King­dom, &c.] to be used always.

[Page 32] Query. Whether they have not thereby taught us this Opinion, that tho Forms of Prayers are lawful, yet a variety is as lawful as a set form of words.

We prove the lawfulness by our Saviour's Prescription, When ye pray, say, &c. And may we not prove a liberty, or a variety of expressions, keep­ing still to the same matter, when we read a difference in the same Prayer as delivered by two Evangelists, inspired by the same Spirit? and when we see the practice of the Church is sometimes to use, and sometimes to omit the Doxologie and Conclusion? And why shall the Church so severe­ly enjoin the exact use of all her Forms, and they who omit, (when their Prudence and Conscience (as to some Prayers) tells them they should sometimes concerning some Petitions and Persons) are liable to censure, when a part of the Lord's Prayer, as delivered by St. Matthew, is constant­ly omitted? For ought I see, a liberty and variety of Prayers, strictly keep­ing to divine matter, with abbreviations and enlargements, is as lawful as a stinted invariable Form of words, and is a matter of Christian Liberty, to be used as shall best serve to the edification of the Church of Christ: and divers expressions are as much from the same Spirit (provided always they agree with the language of the Holy Ghost) as diversities of Gifts, and consistant with the Unity of the Spirit. And they who plead for a ne­cessity of Forms, must also yeeld to a variety upon the same subject, which we have for the King in the Service, and a few others.

A Reformation was thought absolutely necessary to Union. Hear what Mr. Herbert Thorndike, one of the Commissioners for the Church in the Sa­voy, wrote; ‘But now that Unity is not to be had, without setling agreement in matters of Difference; A due way of com­posing Differences; printed with his Weights and Mea­sures. pag. 236. Edit. 1662. to propose what may seem best for the Community of God's Church, in the Cure of our Breaches, is not to give offence, but to take it away. Nor do I know any Man professing the Reformation sincerely, that could not wish with all his heart, that the whole Or­der and Form to be setled, with the Circumstance of the same, might be according to the Primitive Simplicity, and naked plainness of the Ancient Church. p. 245.— The form of Service now in force by Law, may be acknowledged capable of Amendment without disparagement either to the Wisdom of the Church that prescribed it, or of the Nation that enacted it.’

Some promised much, but granted little; others begg'd more, & pleaded hard, but obtained not. And may not this justify the Nonconformists waiting for, and earnestly desiring a redress of material things, since they could ob­tain but very little then, and cannot in conscience subscribe and declare now? If they had been gratified then, and had now been discontented without [Page 33]more, there had been more reason for the prejudice that is propagated a­gainst them.

If it be objected, Why could not they have Conformed, as some of their Fellow-Commissioners did?

I Answer; 1. Some very worthy Persons did Conform, Dr. Wallis, Dr. Horton, Dr. Lightfoot; and after about seven Years silence, to the great loss of Exeter College, Oxford, and the Church of God, Dr. Conant conformed, and these were all.

2. The Reasons why these did not, is, because, as the same Spectacles will not serve all Mens sight, so because they could not, as they oft decla­red, both to the shaking off some, and the displeasure of others within the Pale.

My last Observation shall be upon the Persons that managed that De­bate. The Commissioners that pleaded for the Union as it was, without a Reformation, were the strongest and stiffest of any in the Church of Eng­land. Men of great Learning, long experience in the Ecclesiastical Go­vernment, and that had suffered much, and were much exasperated, as being (several of them next the Bishops) most obnoxious to the Parlia­ment, as most guilty of Innovations in Doctrine and Discipline, by the Informations and Complaint of as Learned, and as great Men as any of them in the Church of England, as may easily be produced out of the best account of those Times; all except Dr. Morley, Dr. Earle, Dr. Sanderson, (against whom I remember no Complaints) and a few beside. Their Con­stancy and Sufferings, did recommend them to the King's Favour; and the great Agreement in their Persuasions, held them to one another; and having the disposing of Preferments as they pleased, or at least the Recom­mendation of Candidates, Expectants complied with them, and were forward to walk according to their Measures. The moderating Bishop Hall was gone to Heaven; Prideaux, Brownrig, and others of another temper, and so it was easier for them to carry all their own way: and two things, as conducing to their designs, was necessary;

1. To frame a Convocation to their minds, and to that end, great care and pains were used to keep out, and to get in, by very undue Proceedings. Protestations were entred against all Incumbents not ordained by Bishops, though it was not through their faults; and to exclude others, that they feared had any inclination to Moderation indeed, under the name of Presbytery. And such an Election being made, as there was no great fear of calling any thing to free Debates, few leading Men being of another mind, so there were no Debates to speak of; the greatest that I could hear of, was between the Cambridg Professor Dr. Gunning, and the Oxford Pro­fessor Dr. Creed, about (a hard Point indeed) the Age of Children to be Con­firm'd.

[Page 34] 2. For all his Majesty's most gracious and excellent Declaration, con­cerning Ecclesiastical Affairs, they laboured, by all their Interest and En­deavours, to have a Parliament that would pass what they would contrive and prepare for them. And so they, instead of sending more Labourers into the Vineyard, hired (as some say) Labourers to turn out, or keep out Labourers from entring in. And the Labourers in Pension were not im­ployed only in State, but also in Church-Work. Their Interest was so great in that Parliament, as to enact what was reckoned an Innovation in some Colleges in both Universities (by the above-named Bishop Brownrig, and Prideaux, &c. in these words, ‘By in trodu­cing Latin Service in the Communion of late in Oxford, Copy of the Proceed­ings, &c. 1641. In­novation 17. and into some Colleges in Cambridg at Morning and Evening Prayer; so that some young Students and Servants in the Colleges do not understand their Prayers.’ But now the Latin Service may be used in any College, or Hall, in Oxford, Cambridg, Westminster, Winchester, and Eaton, and Convocation of Clerks.

The Commissioners on the other side, must be acknowledged Men of great and sound Learning, Dr. Tuckney, Dr. Wal­lis, Dr. Conant, Horton, Lightfoot, Mr. Baxter, Mr. Woodbridg, Dr. Seaman, Dr. Spurstow, Jacomb, Bates, &c. and Bishop Reynolds on this side. and of more experience in the Pastoral Office, and had conversed more with great Congregations than the others had, and so were more fit to Advise; as learned Practitioners in Physick are fitter to Advise, and more likely to hit the Temper of the Patient, than a Professor in the Theory. And the account of their Proceedings will to Posterity shew to the impartial and inquisitive, both their Parts and their Temper. When I read them, I do the less wonder at what I heard, Bp S. at Stony-Strat­ford in Bucks. that a great Bishop in his prime Vi­sitation, soon after, did teach his Clergy against reading that Book.

Thus was the Platform of the present Constitution drawn, and it stands leaning altogether to the one side, and what wonder, that many that seem wholly to lean upon it, do cry, It fulls, it falls, that was not laid upon a larger Foundation. But how did these Master-Builders proceed in the Go­vernment of their New-Reformed Church? It seemed to be built no lar­ger than to contain one Family, the genuine Sons of such Fathers; there was but one narrow Door of admission to it, a strong Lock upon it, and the sole Power of the Keys was in trusty Hands, and the Sword in the hand of a Friend, there was no outward Apartment in it to entertain Strangers, or belonging to it: But some got a false Key to the Door, as many call it, [Page 35]a Key of a larger sense; and when some got in, more crouded in; and so the Latitudinarian in Charity, came in with the Latitudinarian in Disci­pline, to the no little grief of some who do not like their company. The Fathers keep above Stairs, and now and then come down among us, and send their Officers to visit us, and have their Watch renewed every Year to tell Tales of us, and they that are without Doors, cry, If there be any Love in our Governors to Christ, and his divided Flock, that we would but widen the Door, and reform but ill Customs; but we say, we cannot help our selves or them, for the Law will have it so. The Law had a two-edged Sword of Penalties, and some of them who took Sword to guard and assist the Church, having spent their heat, grew for the most part cold and lazy; and more Dissenters were smitten with the Key, than the Sword: And so nothing almost went on currantly and vigorously, for more got into the Communion than some would have, and so many kept out, that there were too many to be dealt with. Several of the Bishops having made work for others, and having their Wills, grew very gentle. I begin within mine own Knowledg, or good Information. I shall not need to speak of Bishops, Monk and Gauden, nor of Reynolds, who carried the Wounds of the Church (in his Heart and Bowels) to his Grave with him, as is well known to many that knew him: but speak of the most rigorous at first hand. Doctor Laney, first Bishop of Peterborough; who had made a great bussle in the croud of aspiring Men in Cambridg, till he came up several Stories, as high as he desired to be, was very moderate in his Government. In his prime Visitation, (as I have heard one speak that was by) before Bartholomew, he in his Chamber told some of his Clergy what he came about; and as tho he would wipe his Hands, said, [...]; Not I, but the Law; and could (to use his own phrase to a scrupulous Person) look through his Fingers, and suffer a worthy Non-con­formist to preach publickly very near him, for some Years together, after his remove to another Bishoprick.

Bishop Saunderson was severe, and troubled long with a sharp Disease, which might exasperate his Mind, had a Roll of Ministers under his an­gry Eye, designed for Discipline; but when he drew nigh to his latter End, he commanded that Roll to be burnt, and said, He would die in Peace.

Dr. Earle Bishop of Salisbury, was a Man that could do Good against Evil; forgive much, and of a charitable Heart, and died, to the no great sorrow of them, who reckoned his Death was just, for labouring all his might against the Oxford Five-mile Act.

But most remarkable is that Passage in the last Testament, printed both in English and Latin, of the Learned Dr. Cosins Bishop of Duresm, printed [Page 36]with his Funeral Sermon and Life. He leaves a Mark upon the Presbyte­rian, to satisfy us that he was none, but tells the Church, That our great and main Work is, to Unite. The Passage deserves Transcribing, viz. pag. 126. ‘I take it to be my Duty, and of all my Brethren, especially the Bishops, and Ministers of the Church of God, to do our utmost endea­vours, according to the Measure of Grace which is given to every one of Us, that at last an End may be put to the Differences of Religion, or at least they may be lessened, &c.’

How others of their Order, that are dead, and alive, that managed that Affair, for the standing or shaking of this Church, have carried themselves in Debates, and great Trials, is better known to others than to me. Only I will crave leave to say, That one at that time but Doctor, hath not con­sulted the quiet of peaceable considering Men, by provoking Mr. Baxter to shew Reasons of his Nonconformity, which are too hard for many to answer, and unanswered yet. And it is to no purpose to set R. against B. and Baxter against Baxter, as if none could answer him till he turn Confor­mist and answer himself; and it will not do, to whisper, that the Man is rude and crack'd; for indeed, the more crack'd he is, the more Kernel­is seen.

The wise and good Bishop Wilkins, was a Man of another Spirit, and took comfort in his healing Endeavours upon his Death-bed. And the Lord of his infinite Mercy, move and engage their Right Reverend Survi­vors, and other eminent Divines of the Church, to lay to heart our dole­ful, broken, and declining State, and supplicate the King and Parliament to unite and strengthen the Protestant Interest. A far better Work, than to invite the Non-conformists to come in, as things do stand, or to provoke any of them to shew cause of their Nonconformity, which tends but to exasperate some, and to shake others out of their own Communion, if they prevent it not. I do not speak at all adventures. If some could have executed the Laws, or prevailed with Magistrates so to do, we should have had a Militant Church indeed. In the Year 1669, we had se­veral Articles sent down to the Clergy, with private Orders to some, to make the Conventiclers as few and small as might be;— The eighth and last was this, Whether you do think That is, The Dissenters. they might be easily supprest by the Assistance of the Civil Ma­gistrate? Some made bold to answer more than Ay, or No. Since, what encouragement had a sort of scandalous Persons to become Informers. But God took some of these into his own hand; some cut off, and some convinced; and through the gentleness of the Civil Magistrate, and shame of the Office, Meetings went on, and grew, as they are at this day.—Some of the Informers were struck into an [Page 37]Awe of the Preachers, and manner of their preaching; others baffled, and some, as Gibson of Leicester, died miserably. See the Life of Mr. John Tregoss.

I have been large in this Head; I will be shorter in the rest.

4. The fourth Consideration is, The Qualifications of their Persons. They have their Faults, no doubt: The Angels of the Churches, are not Angels of Heaven. They are better known to many Great Men in Church and State, than to me, who very rarely see or converse with any. But if they required my Testimony, I would give it, That for Loyalty to their King, I never knew any more. They cannot drink his Health, but they helpt to pray him to his Throne, pray that he may long sit upon it, and pray him towards Heaven. They break his Laws, say some, and sow Sedition? &c. Do they so? Then spare them not. They are grieved they cannot keep his Laws, that such Laws are made which they cannot keep. But have they resisted, when their Goods have been seised, or broken Prison, &c. What Conspiracy have they been in? Blessed be God, who hath kept them above the Slanders of their Adversaries, and convinced them (if any thing will) that they can Preach, and Pray, and not into a War; and neither Preach nor Pray us into a War, or a Plot.

Their Holiness and Morality is conspicuous, and they are useful many ways in the Common-Wealth; and for their Ministerial Abilities, allowing them but those Grains which no Man of Charity denies, and no Man of any Abilities can pass for currant without, they (are Men of different statures, it is true, but some) are eminent for variety of excellent and use­ful Learning, and known to the Church of God, by many rare pieces of Practical Divinity, and Controversal. Beside the many Tracts of particu­lar Men, that will be valued while Christianity hath any Name among Ages to come. See but a Specimen of their Dexterity in Practical Divinity, in those Lectures, called, The Morning Exercises at Cripplegate, and Supplement. For positive, in their Morning Exercises at St. Giles in the Fields, &c. And their Polemical, in their Morning Exercises against Popery. and there are very able Divines and Preachers up and down the Land, beside those that are known in London. What Service hath Mr. Pool's Nullity and Dialogues, Dr. Owen's Answer to Fiat Lux, Mr. Baxter's Key for Catho­licks, &c. and Mr. Clarkson's Moral Divinity of the Papists, and his Ob­servations upon the Jesuits Speeches, done? What a notable Book is Mr. Hughes's Man of Sin? I hope no Man will think, that I look upon them as the only Champions in this Cause, or extol them, to lessen or de­prive any of our Conforming Worthies of the, honour of their open and hazardous Engagements against that Daring Faction. No, but my Soul [Page 38]longs to see them all under the same Banner, and of the same Body, and the same Denomination. The Measures of these must not be taken from some Mens Books, who had magnified their Office more, if they had not exposed and vilified them. Are there any mean and weak among them? They may be useful if nourished and improved; but the best of them all, hath no more Liberty, besides what he ventures for, than the very meanest. I, would conclude, humbly proposing these Queries:

First; Whether it is thought that any of them, are enabled from above, with Ministerial Abilities; and instructed to the Kingdom of God?

I will not descend so low as our Legal Rule of Trial; Are they fitted for the Ministerial Office? Have they Understanding in the Scripture? Skill in Ori­ginal and other useful Learning? Are they Orthodox in Judgment, free from Heresie? Do they consent to the avowed Doctrines of the Church of England? Have they the Gift of Utterance? Are they willing, and desirous to serve in the Gospel of Christ? No doubt, but from the oldest to the youngest of them, they will submit to an Examination, if thought necessary to their Admission. Besides the full Proof that many of them have given, even to an Excellency, above most of our Brethren. What of all this? will be said unto me, They dissent from the Discipline, Go­vernment and Legal Worship. I ask again, are they for any essential, fundamental Parts of Apostolical, truly Primitive Church Government? Will they promise to administer all the Ordinances of the Gospel, as Christ enjoyned them; as the Apostles and their next Successors did celebrate them (as nearly as can be learned from undoubted and currant History) The chief of them say they can, and it is that they contend for. Lastly, I ask; Do we think that Christ would have sent them out to preach, or forbad them, the Apostles have given them the Right-hand of Fellowship, or not? Would St. Paul have rejoyced that the Gospel was preached by them or not?

Then, secondly, I query; Whether any that are intrusted by Jesus Christ in the Over-sight of his Church, and administration of Government and Discipline in it, can forbid such Men to minister in his Church?

Here seems to me, to be a Repugnancy between Christ and his Officers in his Church: He fits and qualifies Men with Gifts, and Furniture for his Churches Edification, and Good, who stand in need of them; makes them willing to spend and be spent; but the Governours of the Church will not admit them in, but cast them out; and by their Canon judg them excommunicate: so whom Christ sends, they refuse. Whose Will should sway the Master of the Family, Christ, or his Stewards? But it will be objected, they will not conform to the Church as established by Law; and better the Church should loose their Labours, than the Hedg of Go­vernment [Page 39]thrown down for them. Dr. Stilling fl. Irenic. p. 42. Says, the Magi­strate cannot forbid true Doctrine to be preached.

I humbly offer, 1. Whether any such Laws should be made, stand in force, or executed against Men sound in Doctrine, and enabled by Christ to serve him? 2. Whether this Form of Government to which they can­not conform, be that Form of Constitution to which they must submit, or else be deprived according to the mind of Christ? I go upon this Sup­position, That all particular Laws of the Church must agree with the Ge­neral Rules of Christ, and not be to the damage of the Church of Belie­vers. 3. Whether the Apostolical Church-Practice, be not rather a Rule to all succeeding Ages to follow, than the Fourth Age which waxed wanton in Ceremonies, and cast those Ceremonious Shadows from her Bo­dy, because the Sun of Imperial Favour, and Prosperity did shine upon her? 4. I humbly offer, that supposing that the present Church-Frame of Government, Discipline, Worship and Ceremonies, (which as it is with the scrupled Assents, and Additions, and Penalties, is no older than 1662.) be nearest of any in the World, as near as may be to the Prime Primitive Apostolical Church; for all this, whether there be no way to be used, or taken with the Non-conforming Brethren (suppose them all under an Error as to this particular of Church-Government and Ceremonies) but to silence them, to forbid them to preach, upon such penalties? Or, ought not the Governours of the Church, out of respect to their Master Jesus Christ, and to the Gifts and Graces which he hath given to them, and thereby commended them in his Name, to the Acceptation of his Flock, to find out some way to render them useful to the service of his People; I do sup­pose, that all, whom Christ hath qualified with Abilities, and made wil­ling, and that have dedicated themselves to his Service, ought to be received and imployed. (And may I speak and write it trembling) Is there not implyed a Wo to them that hinder, as well as to them that preach not the Gospel?

Objection, But they are disobedient to the Law of the Land, &c.

I answer, To the Temporal Laws, they submit to them. To the Temporal Laws requiring Conformity, I make bold to ask, are any for­bidden by that Law to preach, &c. whom Christ hath fitted for it? then, ought not that Law to be revised and repealed? Are there no Conditions or Terms required by that Law, but such as are strictly the Terms which Christ (by whom the Christian Magistrate bears Rule) hath directed them to make for all that shall enter into the Church? If so, then it must be a Law of the Medes and Persians; But there is no such thing pretended. This Law was not given in the Mount. And there are many among us that are for the Expiration and Non-obligation of the fourth Law, delivered by God [Page 40]himself. There is no temporal Law, but is nulled or amended when it appears detrimental to the Common-wealth; and why not, when the Church suffers by any Law, Ought not that to be looked into?

Object. But the Church needs them not, and there are more in the Ʋniversities, and Countries, and Cities, that will conform, than the Revenue of the Church will maintain.

Answ. 1. It is one thing to admit our Non-conforming Brethren to the Preferments of the Church, and another to the Service of the Church; admit them first, and God will provide for them in time: I believe they desire not that any Man should be displaced for them.

2. Put them into a Capacity for the discharge of the Ministerial Office, for which they are prepared, and many of them have Episcopal Ordina­tion.

3. He that saith there are too many Labourers for the Work of Christ in the Church, must hold, that Christ gives Gifts superfluous, and gives Talents to them that have no place to trade with them, or knows not the weight of the Pastoral Charge, or the great need of Souls, and of more help.

4. If there be such store of Ministers that there is no room, it would be acceptable to Christ to take care of Forreign Plantations; But alas! How many go astray for want of Shepheards! [ See Mr. Godwin 's Negroes Ad­vocate.]

Lastly; I doubt not, but it is in the Power of our Church Governors, to make a great Change for the great Advantage of the Church; some of them have a great influence upon the Legislation; many have interest in, if not, great freedom with the great Men in Power, Opportunities to speak for the Mourning Church, and to shew them what is good; which would more become the Ministers of Christ, than to expose the Infirmities of the Non-conformists, or misreport their Doings. If in the present Exigence and Dangers of the Church, (which they are sensible of, because of our Divisions, or else many would not invite them in, or condemn them for keeping out) Our great Men in the Church do not all that in them lies to procure our Peace, they are like to answer for it to the Prince of Peace. They that urge the Law against their Brethren, must either convince them of the goodness of the Law, which they can never do, as that to which they ought, upon peril of their Salvation to submit; or else declare their Grief, that with all their Importunities, Prayers, and favour with Men in Power, they cannot get the Law made easy; or else this lies against them, that many of the Church procured the Law, which was enacted upon their Advice, and to gratify them: and if so, then they but for a time conceal their own uncharitableness, under the Wing of a Law, which is pleasing [Page 41]to them. It is evident to all that have Eyes to see, and that have two Eyes to see withal, who hath gotten by this Uniformity. If it be said, that Popery hath got by Non-conformity, they will readily reply, Who made them Non-conformists? They gave them warning of the Danger, and did all that was in the power of loyal, peaceable, honest Men, for Unity and Peace. For my part, I cannot reply, nor confute their vindication. And so much for this Head.

5. Consider their Behaviour since their unhappy Ejection, under their many Sufferings. That their Sufferings have been great, is notorious to them that know them, I have spoken of their Sufferings once and a­gain, but not for the same Cause, nor the same Things. or have Christian Bowels in them. To what end shall I make a distribution of them, into Spirituals, into Temporals, into Personal, and Domestical? They are condemned for making a Separation; of all Men in the Land they have the greatest cause to be for Union, and against Separation. They have suffered many cutting Separations! such as, from the Magistrates Favour and good Opinion; from their beloved Congregations; from their Habitations and Mainte­nance; from their Libraries and Studies; from their own Friends, especial­ly the worldly-wise; from their former Familiars; from their Wives and Children. Abundance of them have been made of the Order of Mendi­cants, to eat other Mens Bread, to wear other Mens Cloaths, to procure their own Liberty, and to dispose of their Children to Callings with other Mens Mony and Charity. These things are nothing indeed to them that have no Sences! Have they suffered in their Names, in their Liberties, Im­prisonment, where they got their Deaths, as above-said? It hath been a dear Separation to them! The Nonconformity hath lost some Ministers many thousand pounds. And what have all these things been for? For their own Faults, Humours, factious Nature? &c. Have none of them any Wit, Reason, Policy, Religion, Conscience? Are all so naught, or so foolish, such Babes or Mad-men, that they hate Peace, hate their Wives and Children, and their own Flesh? Or, cannot chuse what's best, a good Living, or a nasty Prison, or be in peril of it? O that we would forbear to judg our Fellow-Servants! They declare plain­ly and truly, They that think them to be against a Church-Government, because they cannot conform to all particulars in this, are much mistaken. they cannot conform to the present Constitution; Who should best know that, They, or We? Will it follow we can, therefore they may? Or, that good Men have, therefore all good Men can? Two things have been declared by them.

• [Page 42]1. That they cannot forbear then Ministry; preach they must.
• 2. As dear as Preaching is to them, and the Magistrates favour, and a portion of the setled Maintenance, yet they cannot comply on the Legal Terms.

But have they attempted their Liberty by any treacherous Conspiracies? Have they preached Seditiously? or been Achans in the Camp, or Nadabs and Abihu's? They ask no Favour, fear no Accusations. They may say, as that excellent Mr. Joseph Allen, in his gallant Speech (wise, humble, and fully to the Judg, when sentenced to pay a hundred Mark, and lie in Prison till it was paid; ‘He was glad that it had appeared, before his Country, that whatsoever he was charged with, he was guilty of nothing but doing his Duty; and that all that did appear by the Evidence, was only, That he had sung a Psalm, and instructed his Family, others being there, and both in his own House; and that if nothing which had been urged, would satisfy, he should, with all chearfulness and thankfulness, accept whatsoever Sentence his Lordship should pronounce upon him, for so good and righteous a Cause.’ [ Life of Mr. Jof. Allen, pag. 59.]

Object. But some of them gather Churches, Preach in time of Publick Ser­vice, and are ill-tempered Men, &c.

A. I meddle not in this, as it is a Matter of Controversy, stated and agi­tated by different Persuasions: But as it is a Matter of Complaint; and so, I say, we ought to do all that good Men can do, for one Mind, one Way, to narrow Controversies, by enlarging Conditions of Commu­nion.

2. Many cannot help preaching in time of publick Service.

• 1. Because else they cannot preach at all, for the distance of their Au­ditors.
• 2. Against their Wills they are constrained, because many that re­fuse to hear the Publick Ministers, would be drawn to Meetings of Anabaptists: And this was one reason which good Dr. Staunton in particu­lar, gave for his preaching at St. Albans at such times. So; many of the Non-conformists are a second Sieve; if they preach not, much Corn would fall to the gathered heaps of other Dissenters.
• 3. Seeing they are under an Obligation of Preaching, in one sence, the more publick their preaching is, the better, for then they will be sure to preach nothing but what all may hear.
• 4. The Law makes no difference between Publick and their own Houses, if they exceed Five; if therefore they Judg themselves (and none can better judg than themselves) obliged to preach upon peril of the Law, they take the more publick Places, no greater Penalties being to be suffered for that, than a meer private Corner.

[Page 43] Lastly, Hath any of them suffered as an evil Doer? (taking evil doing in the common sence) or desarved to suffer these eighteen Years? Have they not asserted the Common Interest? sought the publick Welfare? op­posed Popery? and been as obedient Subjects to the King as any other, save only in this controverted Point? What pity is that, the Bosom of the Church were not as open and as large as the King's gracious Prote­ction is to them, as leading peaceable and quiet Lives, in all Godliness and Honesty!

What tho they complained! have they sease, or are they stupid! Have they stirred Sedition, and distracted the Government? taking the advan­tage of a horrid Plot to play their own Game; or laid a Counter-mine, (as it pleased one of our Moderators, or Plot-discoverers to entitle his Book)—If they are so gracious with the rich Tradesmen, and populace, it shall be to their Honour, and is to their Comfort, that they have made no other use of the goodness of the People, than to save their Souls. How glad should all true Protestants he, that the Presbyterian Plot, is fal­len together with their own Popish Plot, upon the same Pates! Or was the Separation of the Non-conformits the Door by which Popery was entering in? Then indeed the Door must be stopt up by all means. But by this time, it is but too apparent, and with grief be it written, that the Church of England had bred such Birds, as would have plucked out her Eyes. The Heifers always went in the Church-yard, with which the Papists plow'd; shameless Hypocrites that cried up the Church, to throw it down!

Not to multiply Objections and Answers. It is, or may be clear, that nothing but Conscience of Sin and Duty doth govern the Learned, Judi­cious, and honest Non-conformists. I suppose there are many of them that deserve these Characters: and because they are governed by their Judgments and Consciences; it is the great Duty of Governors to have respect to them, and to take away all Occasions of our Bleeding Divisions. It is in the Power of our Governors, to remove the Causes, and not in them. If the Judgment and Consciences of our Governours, be to walk strictly, ac­cording to the Rule and Measure of our Conformity, and cannot relax, nor remove any part of it; and the Judgment of the Non-conformists be, that they cannot come up to it: then the Divisions must remain as now they are, and the Decision be deferred to the last coming of Jesus Christ. But may it not be decided before that? for where hath Christ made the Governors Consciences the exact Measure of other Ministers? But our Laws declare most of the things in Controversy, to be in their own na­ture indifferent, to be mutable, and therefore it is in their Power to take away both the Things, and the Obligation to them; and to bind us only [Page 44]to the Observation of necessary things, and to leave things which they found indifferent, as they found them, without judging one another. And for this reason, Wisdom and Charity requires a relaxation upon their parts; and they have this to plead for them, that they have long tried to bring Ministers and People to an uniformity in these things, but could not; and therefore, for Peace, and Love, Unity, and Edification, they have taken away their Obligation.

That the Non-conformists cannot subscribe, and declare, and subject themselves to this Yoke (how easy soever it seems to many) because they cannot in their Judgment and Conscience approve and do them, needs no great labour to prove it, to any Man of Charity.

• 1. Because their Interest, as well as Duty, hath put them upon the seri­ous study of the Case. And being Men of Learn­ing, Light,
  Beside Mr. Baxter, Mr. Corbet, and o­thers; The Sacried Hi­erarchy, and the small Treatise of Scandal, and indifferent Things, give evidence of close and deep investigation of things.
  Labour, and of Years, they may be supposed as fit to find out their own part, as other Men to find it for them. And to any that hath but the desire to see, patience to read, and that thinks not to throw them off with a scornful Huff; they have written like Men of Parts, Judgment, and Temper. And they daily almost send abroad into the World, the Issues of serious Thoughts, and ripe Understandings, and Appearances of great Se­riousness and Resolution.
• 2. They do not follow the Dictates of a weak and erring Conscience, but fear to sin against a tender Conscience, upon the best information of their Judgments. There is a great difference between a weak Conscience, and a tender Conscience; a weak Conscience follows a weak Judgment, and the clearer and stronger the Judgment is, the more tender should tho Conscience be. It may therefore seem, that their dissent proceeds not from their Weakness, and that their obstinacy proceeds not from their Will, as opposing Light and Reason; but from the settlement and determination of their Judgment and their Sincerity, not daring to act against their Judg­ments. But if it were their Weakness, it must be indulged; if it were their Obstinacy against Reason, (which appears not) what will a wise Father do with a stomachful Child? Will he provoke and encrease his Sto­mach, by requiring of him needless things with great rigour, and not ra­ther qualify and win him?
• 3. If it be not Conscience of Sin that makes them dissent, it is either their Policy for some worldly Interest, or their Folly. If the first, then it cannot consist with worldly Policy, to take ways directly contrary to what they aim at. What honour is it for a Man to be railed upon, reviled, [Page 45]suspectd? &c. What Profit is it for a Man to quit a Certainty for an Uncer­tainty? and to live precariously? Where the Policy of Non-Conformity lies, doth not appear to me. Is it their Folly? Are there no wise Men among them? not one! They have had Experience by this time to make them wise, if nothing else. If they are Fools, it is for Christ. They come not behind their Neighbours for Wit, and Abilities.
• 4. What, but Conscience of Sin and Duty, could afford them that Peace and Joy, in Disgraces and Sufferings, in Hazards both living and dying! You'l say, Fanaticism may end in fancied Joys and Comforts. True, but these Men could as well distinguish between the Effects of Imagination, and Self-examination, between a Rock and Sand, and have taken as much pains to avoid a Cheat, as other Men. It must be granted, that many that have drawn Sufferings upon themselves deservedly, by their Imprudence, have flattered themselves in high Conceits, and conceited Comforts. But whether the Sufferings of Men of understand­ing, ripeness of Judgment, Inquisitiveness into their Case, their Reasons, Motives, and after Prayer and Diligence, have deliberately chosen a suffer­ing Part, and found Comfort from the Conscience of their Sincerity, be no more than the Comfort of a Hypocrite under the Power of Delusion, ought not rashly to be censured, and be rejected, as no Argument of their being conscientious?
• 5. If they are not conscientious in their Non-conformity, then they are disobedient to the King, and the Laws; they are Factious, Disturbers of the Churches Peace, Schismatical, and Enemies to the Churches Growth and Union; they are hypocritical, and in a word Atheistical; they are unrighteous, unkind, unmerciful to their own Flesh, to their Wives and Children, oppressive to those few that are liberal to them; yea many have destroyed themseves, and no less than this can be said of their Way, that it is the high-way of Sin and certain Damnation. And if they are such wicked Persons, such Hypocrites in Masks and Cloaks, they are but used too well; and better they should be out of the Church, than in it. But then to bring them off from these horrid Imputations; these things are considerable,

1. If they were not Men of Integrity and Consciences, they would not keep without, because there is more to be got within. Doubt­less they are not the only conscientious Men; for there are many thousands I hope, of sincere, good Men that conform, that have Peace and Comfort in a faithful discharge of their Duties. But, I say, if our Dissenting Brethren were not conscientious, and sincere, then they would swallow Oaths or Declarations, subscribe to Salt and Spittle, for the sake of the present World. He that acts not with respect to the World, [Page 46]to come, must needs act for the good things of this. Now 'tis clear, that the Conformists have the higher Honour, and Precedence, and the fattest Morsels.

2. Our Non-Conformists have a better Character, and are looked upon as Conscientious Men, and fit for the Churches Service; 1. Because of the due Respect, and Repute they have among Men of Parts, Estates and Temper. 2. Because of the many Invitations, and even Chidings to unite and come in: which supposeth them to be Men of Worth and Good­ness, or else the further off the better. 3. Because of the oft vanishing talk of an Indulgence in the first Years of their Non-Conformity, Compre­hension, since, and fair Promises often made. 4. Because that many Justices of the Peace angry enough for the Church, and not pleased with them, have forborn to act against them, and could not find in their Hearts to execute the Laws upon Conscientious Men, though of different Ap­prehensions. My Conclusion is, That they appear to be Men of Consci­ence, and if so, way should be made for their coming in. One thing is urged to prejudg their tenderness, that Conscientious Men should come as far they can, and as near a closure as may be. Ah! what though they can do much, yet as to actual Admission, It is not doing some or many things that will bring them in; for they must declare and subscribe to all and every thing. I knew a Man of Years and Parts, that could con­form to all things, save the Cross, and lost near 200 l. per Annum, for that. It is all or nothing in this case. If we would bring them in, take down the narrow Doors, and make them a Passage of just Dimension and Latitude upon these Premises, That the Case of the Dissenting Brethren is hard; that what they demanded, or proposed, upon the Kings Commission, to the Bishops and the Commissioners for the Church, were but what was thought fit to be considered of by Men, no doubt of as great Learning, and other Qualifications, as any other of the same Quality; That their Suf­ferings have been very great, their Demeanour peaceable, their Abilities valuable, and their Dissent conscientious. I do humbly conclude, and propose it to my Reverend Superiours, in any place of Power, Favour or Interest, that they would sincerely endeavour the qualifying of these wor­thy Persons, for a legal discharge of their Ministerial Duties: A thing so pleasing to God, agreeable to the Government and Condescention of Jesus Christ to the Christian Temper; so conducing to the Churches Union, Peace, Growth and establishment; to the silencing of many Controversies, and that fearful Clamour and Accusation of Schism, that I am not able to ex­press it. I cannot, it is acknowledged, judg what is another Man's par­ticular Duty; but I humbly conceive it is mine in my place (which is but low indeed) to provoke any Superiours to it. And if I were in their [Page 47]place (which is but a Supposition next to a Dream) I should neither eat, nor drink, not sleep with Satisfaction, till this were done, or endea­voured; nor think of appearing before Jesus the Chief Shepherd, with Joy or Acceptation. Hath he required this Uniformity at our hands, of this Extent, with these Sanctions, having for many Years seen no better Effects of them?

Hath not his Gracious Majesty by a late Proclamation for a great, and necessary Duty of fasting and Prayers, made this one end of that Solemn Duty, to unite the Hearts of his Protestant Subjects? Have we not in one Prayer representd bleeding Wounds from our Divisions, and in another prayed for Union? Have many taken Direction to wrestle with God, (Laugh and Scorn who dare at the Word) to grant us that Blessing? And what was the meaning of it? Was no more to be understood by it, than to bring the Dissenting Brethren on a sudden to see, what after many Years Study, Prayers and Sufferings they cannot see? On a sudden to convert them against their Reason? And to condemn themselves for their Dissent. Surely, I cannot think it: for what were this but to pray for an Impossibility or a Miracle, and to pray in vain, in our Solemn Humilia­tion! If Union be so desirable a Mercy, as certainly it is; what shall we do for Union? Are there no other Terms of Union but these? Without doubt it is their great Sin, not to come as near to a Closure as possibly they can; but doth all the Duty lye on their side; and no more upon us, than to call them in? And if not, let them be excommunicated from the Church, if not accursed of God! Or were they never meant? As be­ing no Protestants; or not Loyal Subjects? And what are they that say or think so? The Lord in Mercy grant, he may not see such a Trial, as I doubt not they would by the Grace of God, as forwardly engag'd in, as true Protestants, and as Loyal Subjects to the King and Government, to the Expence and Profusion of their dearest Blood.

I cannot think any thing more suitable to the Clemency of the King's Nature, who hath always been ready to gratify peaceble Designs. Can we think it is not suitable to the Constitution of the late Great, and Uni­ted Parliament, or to any other that shall be chosen by a free Election? This great Body hath as quick discerning Eyes as ever any other had, and have made as deep Discoveries of the Works of Darkness as any other, for their time: and see a necessity of uniting Protestants at home, and succouring Protestants abroad; and cannot they discern, by what Persons, whose Endeavours, to whose purposes our Constitutions have been screwed so high? They are not unsensible by whom they have been called a Presby­terian Paliament, and who are afraid of their undoing all: Perhaps in­deed they would think it hard Measure, that every Man in England should [Page 48]be turned out of Doors, that will not be content that his House shall be ex­actly Uniform. They may by Experience know that there may be Peace and Unity, and Charity in Houses, that are of different Figure and Form. There is a vast Difference between pulling down painted Glass, which keeps out Light, and making Doors wider, or taking down some Partiti­ons; and pulling down of Houses. Oh! let it never be said, that Church-Men are most morose, difficult, and stiff, and can grant nothing, but in a great Extremity.

And I pray God that he would move, and effectually work upon their Hearts, to take the Opportunities and Advantages God puts in­to their Hands, to supplicate and promote the great Work of Healing. It will be a Work most pleasing to all Conformists, that have the truest Principles of Christianity, that are not factious to keep what they have, or think the gain of Peace to the Church, will bring a loss to of them; or that are not Melancholy, and given to pore upon Shadows, and to think their Fancies to be the unalterable Frame of Antiquity. If we cannot distinguish between an Alteration and a Dissolution; between Reformation (of what hath been changed one way or other, in every Princes Reign, since the 2d of Edw. 6.) and an Extirpation, we are not Cathedral-men, that know the Note may be changed, and the In­strument unbroken, and that the same Psalm may be read and sung.

Many cry out upon Schism, that miss of the Notion; It is a very great Sin! Should we not therefore do what possibly we can, to remove the Causes, and to redeem Souls from the Sin and Guilt of it? To this end, let us take notice, that the Carnal Heart is the Seat of Schism. Are there no Schismatical Notions, or Passions and Lusts in us within the Pale? We know that Ʋniformity in Discipline and Modes of Worship, could not extinguish, or restrain Divisions in former days. How was the Church divided between those two, the prevailing and rising Arminian Innovators, and the Anti-Arminian Propugnators of the Doctrine and ancient Disci­pline of the Church? And the Feuds were greater between these in many Respects, than between the Conformist and Non-Conformist. And the straining of the Girdle of Ʋniformity burst the Buckles, and the Gar­ments hung loose, till by a new Act, the Girdle was made stronger, and less than it was before, and new Buckles made a purpose for it. —

There is an Unity, where there is not an Uniformity, and Vice versa. To what Church in London can a Man go, and find an Uniformity, exact­ly keeping with Rubricks and Orders? and yet there is a Conformity, and in general an Ʋnity. I might instance in Ministers, and People's deviating from the Rule, in Prayers. What Uniformity among the People? some standing, others kneeling, and others leaning, if not sitting; Some facing the [Page 49] East, others the West, and others the North and South; some use the Re­sponds, some low, and others loud, and others silent; and yet there may be an Unity in the Amen, either oral or mental. Ʋniformity will never be forced to Particulars, it must lie in Generals, as Unity in Essen­tials. God both in the works of Nature, Providence and Grace, is most glorious in Variety, in Multiformity. Uniformity as it is an outward ma­nifestation of Unity, and as a help to Unity and Edification, and Peace, is most desirable; but too rigorous pressing of it, is one cause of Schisms; and Contentions. To a clear stating of Schism, we must enquire into the Church as invisible, visible, as in its one Essential Nature, separate from Legal Establishment, and in its Legal Establishment; and accordingly distinguish of Schism, which is aggravated from Circumstances. In our days Non-Conformity and Schism are made convertible, whereas the internal Causes may be in Con­formists, as well as Non-Conformists. But what is the external Bond and Liga­ture of Conformity? what makes the Conformist, and what makes the Non-Con­formist? Take away the Mount and Pale, and the Inclosure and the Open­field is all one Field for the Flocks to feed together. Some have extolled the Act of Uniformity as a blessed Act; and some as the Bulwark of the Pro­testant Religion. It must be acknowledged that it is a Blessing to the Church, to have nursing Fathers, and to have our Religion established by Law. But he that is the Author and Founder of our Religion is the Bulwark also, and the King's Life and Constancy is a wonderful Mercy to us: But alas! what a Fence is the Act, if the Governours were changed? The Protestant Religion as Christian, as opposite to Popery, was before the Act was; and would be, if it were revised and changed. The most that can be made of the Separations, is, that they are illegal, and the aggrava­ted Schism illegal. The Differences are originally in the minds of Men, and forced out by an Act. From this the Conformist and Non-Conformist receive their Denominations. Before this, were Dr. Bates, Dr. Jacomb, Dr. Annesly, Mr. Gouge, and others, Schismaticks, any more than the learned Dr. Tillotson, or Mr. Nest? They could edify the Church together, carry on the Morning Exercise together, and converse as Brethren. But since a new Door and Partition hath been set up, they appear to be as two Fa­milies, and two Parties (I doubt not but the Dean's Catholick Head and Heart can take them in.) If they hear him not, perhaps they may in­cur the angry Mark of Separation; if he hear any of them, he may incur a Disfavour. Take away the Doors, and Partition-walls, and the House is one again. And there are great suspicions that the Surveyors made the Doors for Exclusion, and not a large Admission.

• 1. If you consider; that which was an offensive Innovation to a Brown­rig, Ward, Prideaux, &c. (quanti viri!) is now made Legal, viz. the [Page 50]service in Latin in the Universities, Westminster, Winchester, Eaton, when they please, as was noted before.
• 2. The Non-Conformists of old stuck at Subscriptions, ex animo, to the Canon; but by this they must subscribe and declare, &c. a sure way to win them!
• 3. Not only to Articles of Religion (which was enough for a Confor­mist. in Queen Elizabeth's days) but all and every thing, &c.
• 4. Did some think that Bishops and Presbyters were but one Order? Now to keep them out, the Bishop is consecrated in a new Form, to the Office of a Bishop, as a Superiour Order; at least as some conceive.
• 5. Many had taken the Covenant, which renounced not the Oaths of Allegiance and Supremacy, and by virtue of these conjunctly, did adhere to Kingly Government, under the Usurpation, and endeavoured to re­store the King. But now that must be renounced (still to help to bring in more) into Conformity, was it not the way? Will they for Peace and Union quit the Directory, and conform to a Liturgy? it shall not bring them in! Would they have the Liturgy amended? They shall not, but in as few things as may be. Can they use the Ceremonies rather than be deprived? they must declare openly as much. Can they practise the old Conformity? They shall renounce the Covenant, by which they were bound to endeavour a Reformation? Would they become Lecturers, as heretofore they might be? No, not except they declare Assent and Con­sent once a month. If one thing will not keep them out, another shall; if nothing at all will keep them out, then they are hardly trusted without great Evidences, if not Recantations. And who are most gratified and encouraged to come in, but a Man whose Conscience can reach many Miles to two several Diocesses, it may be, from Living to Living? He hath no more to do, but to come within his time, and declare according to Law, and read his Certificate of renouncing, &c. and the Law hath nothing more to require of him, save that where he is Resident, or Incum­bent, and hath no Impediment; then indeed he shall read the Service, &c. once a Month, or forfeit five Pound. If a Man loves his Ease or his Pro­fit, let him conform; all the difficulty is in getting in: If he will, he may do any thing per alium, except dye, and give up his Accounts.—When I consider these things, I do not wonder there are so many Non-Con­formists.—

That Honour of his Profession, and our Age, and either the Example, or the Shame of them that shall succeed, Sr. Matthew Hales, said (to Mr. Baxter, on whose word I take it) this Act of Uniformity will never unite and heal us; and did upon occasion draw up a new Bill of Uniformity. His Judgment might as soon be taken as any Mans; and because his Me­mory [Page 51]and Manuscripts, are in honour with our late, wise, and great Parlia­ment, I pray God that Bill may not be over-look'd, when that Honourable Assembly shall meet again to debate it.

Here I could stop without the decency of conclusion, my running thoughts being put to a stand, and ready to yeeld to a prevailing Impo­tency, and grief of Heart.

First, Because so few Heads and Hands were united, and at work, to repair the Breaches of a great Church, which should be every good Man's Prayer and Endeavour.

Secondly, Because the Result of the Debates, and Counsels of tho but few, yet great, wise, and good Men, should be rejected.

But why should we look for better from those Men, who saw not what they had done amiss, nor repented of other great Evils, which the whole Nation hath seen and felt, when Men's Principles are but as Wheels, moved by Interest, the Interest must be changed, before the Wheels turned backward? Souldiers of Fortune prolong a War, and Counsellors of For­tune prolong Distractions. The Troubles of Israel, that put the Horse­men into a disorder, and scotch'd the Wheels of many of our Chariots, were never for the drawing of them into one Body again, and making them serviceable. Some grave and good Men checked the progress of the rest, and at last the best over-awed the Guilty, and did gallantly bear up against daring Rome: But the Opposition had been the more successful and secure, if they had brought the differing Parties of Protestants into a mu­tual Trust and Assurance. Blessed be the Men, and blessed be their Me­mories, and blessed be their Counsels, who have laboured to heal the hurt of the Daughter of Sion! and happy they who first arrive at the Haven, tho upon the Planks of a torn and broken Church! The Men of a Mosaic Spirit, would have set the contending Israelites at one; but our wise Men would not believe a Bill of Union. They who had done the wrong, thrust the Reconcilers away, q. d. Who made you Judges? But our Time was not, and is not yet come, altho we have had a great Body, inspired with as great a Soul as ever breathed within those Walls, that saw a like neces­sity of including Protestants, as of excluding Papists. These see the Things of our Peace, but cannot overtake Peace. Perfidious Protestants (so called in the Humble Address, Nov. 29. 1680.) could not find the way of Peace in his Majesty's Restauration, it was as far above them, as Hea­ven is above the Earth, nor knew how to imploy the Sword & Treasure but against Protestants abroad; nor then Power, but upon Protestants at home, [Page 52]who helped to restore them to it; They may read their Character in his Ma­jesty's Proclamation a­gainst Debaucheries, 1660. printed, and to be read in Churches. nor their Peace, but in Effeminacy, Debaucheries, contempt of God, and the Power of that Religion, which they either contracted into an uneasy corner of a Facti­on, or else enlarged as far as Rome. They who reared too high a Wall about the Church, have not seen the influence of the Sun upon it, to impregnate it into a desired fruitfulness; the few Plants of a purer kind that spring up in it, look pale and yellow, faint and lan­guid: There is a great noise and sound of Religion, but little Life and Soul! What a brood of Atheists, Papists, Zealous Formalists and Con­tenders have grown up? Since a Bill of Divorce was issued out to separate able Ministers from their Congregations, an illegitimate Race sprung up, who cry up, Law, Law, and sin against the Confessions and Prayers im­posed upon us by it: And the Church, which was the most pregnant Mother of solid and holy Christians of any in the World, after many Years traveland pains, sees more of the shape and form, than of the lively Spi­rit and strength of true Piety. They who take themselves to be wronged, and the Divorce to be null in it self, have come together, (tho but now and then, and by stealth, for most part, till of late) are liable to the Courts for unlawful Society with their espoused People, have rather multiplied Sorrows, than multiplied Joys. Restore the Prophets their Wives; or if they are dead by Law, give them Licenses to marry where they can; mar­ry the unmarried, and they will, as they do, pray for you; and the Church that is now weak, and sickly, shall be the joyful Mother of Children, born and brought up for God. Take in more Labourers, there is Field­room enough, and the Harvest will be the greater, and so the Joy in Hea­ven.

To draw to a Conclusion; I will first point out the Obstructors of our Union.

2. Give my Opinion, that the Case of the Non-conformists, that are found in Faith, peaceable, and godly, is that which no Man need be a­shamed of, or to appear in as an Intercessor.

1. Indeed I am troubled, that there are any such to be found in a Re­formed Church, and of all other, in this Church, that oppose or hinder a Coaleseence. But all are not Israel, that are of Israel. Many of the Church are for it, and against it: are for it, in its present state of Con­finement, and not for it in an Enlargement, which will be really for its Glory and just Authority. What Multitudes are there of these, both High [Page 53]and Low? I will pray for them that are above me, and speak of them that are near upon a level with me. I might divide these into Clergy and Laity; I will keep me to the first, because they do influence many of the other. But by the way, I will take up a Remark: It is so come to pass, that our driving and compelling Clergy, have fewer Admirers and Friends than they once had. Many Men, of little or no Religion in Judgment and Heart, could not bear the plain and pressing Preaching of many able Ministers, reputed to be unlearned; because constant and popular Prea­chers, they could easily part with these, and give rest to their own Eats, by striking them dumb. They were tickled, if not captivated, by the flo­rid and gentile Preaching, and Writings of some (of a more Romantick, than true Majestick and Divine Stile) of the Sons of the Church, and therefore say, Let these preach, and the rest keep silence. Some of these kept up the Repute of the Church of England, under its Oppression, that lost it in its Exaltation. When their Feathers were grown, and covered with yellow Gold, they spared their Voices, fled from Preferment to Pre­ferment, to gather Gold, but spread not their Wings to sucker and cherish their Brood.

These were the Masters of the Religion of the Courtiers; and many being tired with the Usurpation, gave up their own Reason in comple­ment to Courtiers, for a time, did easily submit to what was determined by our Leaders. And who were they? Church-Papists, as well as Church-Protestants; some of whom were carried beyond their own temper of Moderation; first, to strain hard to practice, what really they adjudged of an evil Tendency, tho of an indifferent Nature, as they thought; and then they were to exact of others, what they could do themselves. The more discerning and obstinate, saw the Journeys end of these Charioteers; and were resolved on their own way: Others that were peaceable and fa­cile, complied, in hopes of the establishment of the King's Declaration; and were held in Parlee, till their Enemies ('tis a sad, but too true a word) got that Power, as to force them to yeeld or fly. The Gentleman, understanding the Mystery of the Church-Government was Power, and the Mystery of many Church-mens Zeal, was Church-Dignities, saw that he must Act and Vote, not for the pure Interest of Religion, but the temporal Interest of these Designing Men, began to recoil, and then to look to his own Ground. Many of these rode in Company, but seeing the Compa­ny were resolved for France, and Rome; when they had gone as far as Ganterbury and Dover, and kept pace with them, were resolved to go no further, but to turn back, and break from the Company. The rest of the Church-Conformists, were either the same, or like them that were in be­fore; [Page 54]and continued the same painful course in their Ministry, or took cold, became idle, hot, intemperate, and offensive: The first have some respect, the others, no more than they deserve. A new Generation come up with­in these eighteen or twenty Years; many of them take the rising Side, Cant some Scraps that fall from their Leaders Mouths; preach as much with their Teeth as with their Tongues; being neither studious, nor con­siderate, nor modest, but venturers in Censures; they are thought unfit to direct and oversee the Souls of Men. Upon some solemn Times, upon some solemn Days, they Discharge freely, but Aim with an evil Eye, scare away some Birds, but convince no Man of Sin, or Duty. The Judi­cious of all Degrees, spare not to declare their dislike of these Men. In a word, The growth of Popery, and the antipathy that is kindled against it, by the fiery Designs of Papists, and the Light of Truth; the Modera­tion of some eminent discerning Church-men, the good Behaviour of Dis­senters, the weakness of the Protestant Interest, by our needless Divisions, the sobriety of our Gentry, the unanimity both of them; and the able Country-men, and Citizens, and their Zeal, seeing all at Stake, doth seem to open a way to a desired Union, notwithstanding the aversation of such Opposers as I shall name.

1. A Party of Rigid Imposers, Imposers in Opinion, not yet in Power, that's the best of it; they mightily take the Yoke, Saddle, and Collar of Bells, and the Rack in which we must follow, as the only way. We being Subjects, must not judg, but submit; and they being Judges, weigh to every Man the same weight; the Weakest must bow down to as great a Load as the strongest, whether they can bear it or not; and measure to every Man his Omer, whether he can digest it, or not, (if it were all Manna, directly from Heaven, a weak Person must strive to swallow it) but yet God, that allowed an Omer to every one that could, did not require it of every one that could not, upon pain of turning out, and not coming within five miles of the Family. If Saul had been of these Mens Constitu­tion, David must not kill Goliah like a Non-conformist, but go forth with his Armour, his Helmet, and Coat of Male, and gird on his Sword; but he was so reasonable, that seeing David could not go with them, he should go without the Formalities of a Champion. There may be as great dis­proportions between the understandings of some young unstudied Confor­mists, and the understandings of great Doctors, as was between David's Head, and Saul's Head and Helmet; the things required for Assent, are much too big for their Capacities: But every I. A. B. that is but B. A. or a Deacon, must Assent and Consent, Declare, Abbor, as perfectly as any Pro­fessor of Divinity, as positively as if he were an Arch Bishop. They must [Page 55]see these things with other Mens Eyes, or must not take the Work upon them, and yet have not the help of a Licensed Comment, upon (as some think) a hard Lesson. I should think, Catechise the Novises well in our Articles, and when they Assent, let them Assent to what they understand, and no more; and if Consent to the use be the meaning of the thing, tell them plainly so. I am for a plain and easy way, and as light a Burden as may be laid, that so we may have the more and better Company, and the more comfortable Journey. (Pardon the hastiness of my Pen, in saying, what I am for; Who am I? and the Business is not come to my Voting.)—But these large and intricate Impositions, being equal upon all, Unlearned as well as Learned, do preserve a Notion somewhat like an Implicit Faith: and not toto Coelo, different from an Infallibility. — But, say they, it is ne­cessary to eradicate bad Principles out of the minds of Men which grew up in the late Times. I demand whether out of the minds of them that are planted with them? (But can my Declaration convert another, and root out ill Principles out of his mind? What if he doth not see the reason of my Opinion?) or out of the minds that never received those pernicious Principles? Yet still I only declare for my self, and if I was never infected with them, there is no danger of my propagating of them; let us propa­gate Godliness and Honesty, and these Principles will never grow up by them. The Principles had been buried in the Church, like Weeds in a new-digg'd Garden, had not our renouncing them kept them in me­mory.

2. Some poor, low, narrow spirited Men, superstitious and misled, are for this Way, as the only way of Entrance and Continuance in the Churches Service; Spirits so poor that they cannot afford one token of Charity to Dissenters, as if such a Spiritual Alms, would undo them; so low, that having never stood upon the Shoulders of Wisdom and Experience, they see not the Latitude of the way of Heaven; so narrow-hearted, that he thinks there is no room for any in Church-Communion, especially in the Ministry, that will not go into, and stand in a little Frame, like that in which he stands, like an Image. His Charity may extend to the Salvation of Hea­thens, (a Notion pretty rife) but not to the Toleration of Christians, especially of Preachers of the common Salvation, if they will not conform. Papists shall sooner enter into the Kingdom of God, than a Presbyterian. And who is the Presbyterian? He may be a Bishop, a Lord a Parliament-Man, yea a whole Parliament, a Lord Mayor, if but moderate, as well as a preaching moderate Conformist. The Moderate of all Qualities, is the Presbyterian; but the Presbyterians are not moderate: No, a Presbyteri­an, is an out-witted Jesuit, and a Jesuit is an overwitting Presbyterian. These new Character-makers are at this Wit: and seeing he would be a [Page 56]Wit that makes the Character, I doubt not, but he is for being of the greatest sort of Wits, that is, the over-witting Presbyterian. This piece of Formality makes himself and the Government all one, that must be over­thrown, thinks he, if any thing be abased that varies from his Concep­tions, Model, and Measure of his Assent. He is not a Papist, something keeps him off; but, good Man, he hath high thoughts of the old Way; every Ceremony is in his Eye, a kind of a hallowed thing; and the Trea­sure of the Church, is wrapped in the Rag of Antiquity, which never was a piece of a Garment in fashion in the Apostles days, or some Centuries af­ter: He contends for the gray Hairs which grow over the Eyes of the Church, and the Nails which have pinched and nipt many tender Skins, as for the Life and Soul of Religion. Many are misled by their Informers, not in Antiquity only, but in Modern Times, even in their own Days, or the days of their immediate Fathers. The Times of War and Usurpation, are the only ill Times in their Chronicles; which were ill indeed, in re­spect of Punishment and Sin; but have nothing but good to say of the ill Times of Provocation, of Peace proceeding. They do most partially and untruly charge the War upon the Presbyterians. Much more falsly upon Praying and Preaching; or the Divines that were in the Parliament Quarters, and City, many of which were forced thither. It was as truly a Popish Plot and War, and, at first, between Prerogative and Liberty, tho not so bare-faced as this horrid Plot. These Men are abused by some of our Deceiving Writers, and know as little of what they declaim against, as they do of the Dissenters of this present Age. But Addabatorum more pugnant; & clamores (quantos!) excitant.—It was a bloody Civil War, vi­sibly about Civil Matters; it was called Bellum Episopale, not by some Par­liament-Men only, but one Bishop, or more; to make the rising Clergy part with their Mony to maintain it; but it was Bellum Papale pro Rege, contra Regem, as well as against Parliament and Protestants.

3. Our persecuting Fire-brands, are against Protestant Peace and Union. They approve of persecuting Laws, if they might have a Parliament to make them; and it shall not be persecution against Dissenting Protestants, but Justice, because it is but the Execution of Laws: and Dissenters must be undone, to preserve the Law and Government. How freely do they exclaim against it, closly gird at our last Parliament? fly upon our Blessed Reformation from Popery; blemish it with Aspersions of Sedition and Rebellion (an Affront to Religion not to be endured.) [If they read no more than Dr. Du Moulin, Pr. of Canterbury's Answer to Philanax Anglieus, they will be more just to the Reformation.] These Men are so well prepa­red for a Popish Successor, that they can trust God with their Religion, tho in Popish Hands, (And cannot they trust themselves too?) but can­not [Page 57]trust a Non-conforming Protestant, with preaching a Sermon, or Praying, not in an open Pulpit. These blow up Controversies into unquenchable dissentions, into large Differences, into wide Chasms, and un­passable Gulfs. They condemn the Magistrate for Coldness, if he let a Dissenter preach, or leave him a Bed to lie upon. The Ejected are like Suburbs, without the Walls of Uniformity, burn the Suburbs to save the Church within; whereas one would think it were the safer way, to build a Wall about the Suburbs, and bring them within the Line. They hate House-preaching, and running into Corners, and would bring out the Non-conformists into the Sun-shine, but only in the Dog-days. Caniculum Persecutio tui video. Tertull. Parce Civibus Miles, is Heathen Latin; but Occide & manduca, is in the Original.

It was a severe word of King James; If this be all (quoth he) which they have to say, (meaning our famous Dr. Jo. Rainolds, and the other Divines, called Non-conformists) I shall make them Conform themselves, or I will hurry them out of this Land, or else do worse. [ Conference at Hamp­ton-Court. p. 85.] It is as likely that they know not what Spirit they are of, that are for hurrying good Men, as it was from a Spirit of Flat­tery, that a Lord said, He was persuaded the King spoke in that Confe­rence by the Holy Ghost. How well soever he spake in some parts of it, yet that saying might have been spared.

4. Idle and insufficient Ministers, that live at ease, and as the manner of speaking is, enjoy themselves, that are more Abroad than at Home, and as seldom in their Studies, as they are in their Pulpits, are indisposed to a Closure. These Conform perhaps above Conformity sometimes, whose Surplices are as Cloaks for their Faults; and their pretended Loyalty makes them impregnable against deserved Censures. Many of these consort with Companions of a Feather, inflame one another into a degree of madness. These drive away their People, and when they are gone, throw after them, and revile those that entertain them better. These, with all their Might, cry, the Church, the Church; declaim against much preaching, (and is not that a good way to save their pains, by calling it needless?) We are not now to convert Heathens, (they would rather confirm than convert them) much preaching hath spoiled the World; I hate these Presbyteri­ans, nothing will serve them but Preaching; cry out against Calvin, the Parliament, the Fanaticks, and run over their Railery, as Papists do their Beads. These are afraid of admission of more good Preachers, that their Manners will be inspected, and their Churches quite deserted; that they must take more and better pains, or else be exposed.

5. Ecclesiastical Merchants, Ecclesiae Possessivae Filii, are against admission of more to the exercise of the Sacred Function. The Trade hath been in [Page 58]some great Mens Hands, and the engrossing of the Commodities of the Church, hath enriched many, that never would have touched the Burden with one of their Fingers, but for double Wages. But if more Ministers are capacitated by Law, the Endowments of the Church will be distributed into more hands. These turn Prophets, that the Church will fall, when due Encouragements are taken away from Learned Men, in which Rank they place themselves; q. d. Take away Pluralities, you discourage Learning; whereas it is too well known to both our Universities, that they are a dis­couragement to Learning, that many are not rewarded with a Plurality, for their double Portion of Learning; and that the Learning of the Cu­rat, is as much the Ornament and Support of the Church as theirs, ma­ny of whose Absence is as profitable to their Parishes, (except to the Poor, who have no Alms at their Doors, nor relief from the Parsonage) as their Presence. These are potent in their Patrons, Friends, and Relations, and may obstruct the Work, when things come to the Vote, and Flesh and Blood pleads Reason against the true Interest of Religion, and the crying Necessity of Souls. But let them not fear, for there is no danger of put­ting them out, to bring others in; Nor do the Non-conformists desire their Liberty with the deprivation of any now in possession.

6. Some honest and good Men are afraid of an Alteration from a mista­ted Case. Many ran into Conformity to be out of Confusion, and are now tenacious of this Conformity, for fear of a Toleration of Popery, and Antichristian Sects. But there are Mediums between Extreams. The Non-conformists offered to Conform to Arch-Bishop Usher's Model.— They argue in their haste, from the Necessity of a Church-Government, a­gainst an abatement of Rigor, as if the sodering of Parties, would be a throwing of all into the Fire, and the running of the whole into a shapeless and formless Lump. Many are boldly imposed upon into an ill Opinion of our Parliament, and composing Minds, as if they designed a Dissolution of Government; and indeed do, by their causless Fears, discover the ill temper of our Cement, that if you do but touch our present Church Frame, it will be in danger of falling.

7. Some are warped from a Closure, by the influence of Self-love: They have Conformed, and are afraid of an after-condemnation for Con­formity, and that the Non-conformists will come in as Victors, and be puf­fed up into an ostentation of their Refusal and Sufferings upon better Grounds and Principles. But Brotherly-love and Self-denial, which are so essential to Christianity, must be our Exercise, carrying on the common Salvation with one Heart and Shoulder.—But these two last named, will not be grieved at our Union, when it appears to be good.

[Page 59] Lastly; Our many Breaches with God, is the great Gulf between. On the one hand, if Church-men would lay to Heart, and mourn for our Divisions, and clearly see whence they arise, and the great Loss to the Church at home, and Scandal to the Churches abroad, by the Ejection of so many able good Men, whom no other Nation could spare, and turn the Heat of Disputation into Love and Compassion, and spare themselves by not disgracing others, we might have more hopes. That Doctor (I conceal his Name, for he is fallen asleep) who saw London-fire, and was deeply affected with it, who after his return to his Place in the Country on the Fast following, reckoned this among the many Sins, and Judg­ments and Provocations of the Land, that many able Ministers were tur­ned out of the Ministry, was in a right temper for a Solemn Fast, but was chidden and rated into Tears for his melting Charity, by his angry Dio­cesan. On the other Hand, when dissenting Christians, or Auditors, bring forth more Fruit under the unwearied Labours of their Preachers, and obey the Gospel of Christ, and can bless God for the many able pub­lick Preachers, and receive the Faith and Word, without respect of Per­sons; and be sorry for their Anger and evil-speaking, we may come to an Union, and see the Partition-Wall thrown down.

But surely our Legislators are too wise, and more resolved upon the most necessary Work of composing Differences, than to endanger the whole by a division of Parts; to gratify these, I have named who are not of so much worth, as to compensate the loss of publick Church-Protestant-Peace for their sakes.—

2. The Case and Qualifications of the Non-conformists, is such, as no good Man of any Spirit should be afraid to own, by way of Intercession, or Solicitation for their readmission.

1. Those few that are yet alive, who were Men before the War, are as safe under the Healing Wings of the Act of Grace, as any other Men who needed that Protection as much as they, and have been placed as near the King and Court, as they have been driven from him. The greater is their Transgression, who peck at that Foundation of our Peace, and that tear that Covering from their Neighbours backs, in their Pulpits and Pam­phlets.

2. They need no more Clemency, nor Pardons, since, than other Men, except for their Preaching.

3. They are admitted into the private Converse of the most emi­nent of all Qualities in the Land, except a few. Who can say of any of them, with such an one, no not to Eat? Therefore they are admittable in­to a publick Station, where they can do more good, and less hurt, if do­ing hurt were their Design and Faculty, than in private. Me-thinks no [Page 60]Man should be permitted to preach to five, and from five to five, from House to House, that may not be permitted to preach publickly: For may they with Safety, and Edification to Souls, preach to five at a time, why not to five hundred at a time? Or if their preaching in publick be dange­rous to the State and Church, is it not much more in private? Our Priests and Jesuits have not perverted their boasted of Numbers in publick, but in private. Families are the Nurseries of Church and State; corrupt them, and the poison is dispersed. Me-thinks it should not be at all law­ful for Non-conformists, to preach to a number not exceeding five at once, or as lawful to preach in publick; where if they were a Depraving, Here­tical Sect of Men, (which they are not) but to be preferred before thou­sands that Officiate in the Land, they will be more wary and temperate, than to lose their Hearers, or hazard their Liberty, which they obtain with so much difficulty. Suppose twenty Non-conforming Ministers should keep strictly to their legal number of five; these twenty Ministers preach to a hundred Citizens; if these twenty should Lecture the hundred into Atheism, Blasphemy, Infidelity, Heresy, Sedition or Rebellion, would it be endured? would not the Pestilence spread? And that of the Mind is as quickly diffused, and as silently conveyed, as the Plague from Body to Body, and House to House. If they are Men of pernicious Principles, they are allowed too much; if not, they are allowed too little. It is true, they have taken Liberty contrary to Law, to preach to greater Num­bers, and have patiently born the Penalties, when inflicted. And by their adventuring, they have vindicated themselves, and testified to the Gospel which they believe, and stop'd the Mouths of many; besides much good done upon many thousand Souls, that had been else neglected; and decla­red to the World what manner of Men they are, what Doctrine they preach, and that they have not sowed Sedition, and ill Principles of Dis­loyalty and Treasons: And the many Years experience, and proof given of their Principles and Abilities, is not only an Apology for them, against them that judg them, vel prejudicio nominis, but furnish the Wise and Mo­derate with some Arguments to plead for reasonable Abatements for them.

4. They have done as much as any Men of their Degrees, to support and save the Nation, and the Protestant Profession, and as great a Terror to the Papists, as any of their number and quality in the Land: And I be­lieve, if they thought that either Popery, or any Antichristian Sects should enter in by them, though they cannot conform to keep them out, by that, they would ask leave to remove into other Nations, rather than be a Door to let in Miseries upon their own.

[Page 61] 5. They are Men of great Parts, Piety, and Prudence, sound Divines, good Preachers and Writers; no Man that knows their Persons, or their Labours, or their Writings, but ought to give them their due, without detraction from others. With what a sweet Spirit and Stile, Learning, Judgment, Argument, hath Mr. Polehill vindicated them, and the Do­ctrines of the Church, against Dr. Sherlock's Imputations?

6. Wise and great Men for Power, Place, Wisdom, and Experience in Affairs, both of Church and State, have endeavoured a Composition, though in vain: I should not be ashamed or afraid, to my best ability, to commend the Endeavours of but one Lord Keeper Bridgman; of but one Lord Chief Justice Hales (What would we have given for him since his Death?) of but one Bishop Wilkins, or either of the Deans of Canterbury and Pauls. But I have shewed how some of the sharpest Procurers of our Laws grew mild and gentle. But beside those venerable Persons, the Right Reverend Bishops, Reynolds, Gawden, were tenderly affected, as was Bishop Earle; and as the now most learned Bishop of Chester, as I have it from a good hand, the Bishop of Hereford, beside others, more than I can or will name, of eminent worth in the Church of England. And surely, rigor, and suppression of so sound a number of Ministers, doth neither become Men, as Wise, Experienced, Self-searchers, Chari­table; or to descend below a Christian, it is not humane nor genteel. The more wise, experienced, self-acquainted, Christian, or genteel any Man is, the more moderate in Ceremonies, different Rites, and Imposi­tions. [See the close of these Sheets.]

7. I never heard any Wise, Learned, good Man of the Church of Eng­land, justify their Ejection, nor approve of their Suppression; some have wished they would give way to the Wrath of angry Magistrates, either by abstaining from publick Preaching, or in time of Publick, that they might escape the edg of the Law.

8. It is no more to their prejudice that they are not all of the same mind, than that we are not all of a mind, no not in the point of Confor­mity it self.

9. To intercede for them, and their admission, is not to plead for tur­bulent, factious, schismatical Persons, that are insufferable. Make them one with us by a Law, and where is the Faction, and Schism? Suppose the King and Parliament for them, and against us; their way made legal, and ours as it is, only by a voluntary Profession, as tied up to it in Con­science, but without or against the Law; on whom would the charge of Schism fall? The Magistrates Favour and Law removes, or fastens the Crime. I know there is a Schism, and it is a great Sin, without respect to humane Laws; but he that endeavours to keep the Unity of [Page 62]the Spirit, in the Bond of Peace, is no Schismatick, although he cannot come up to the Terms of Conformity. I have a tenderness in imputing Schism to any good Men, who cannot live and die in Sin; but if this be a sin, many good Men have died in it, never declaring their Repentance for their Non-conformity, or Preaching against the Prohibition of the Law. I do verily believe they were not only seemingly, but sincerely good Men; 'tis too hard to judg them dead in Sin.

10. They are Protestants; if they come not to that Test, reject them; they are peaceable, they are loyal, are true to the King according to Law, they have born their burden with us. Do we pray for the King, so do they, and for all that are in Authority, that under them they may lead peaceable and quiet lives in all godliness and honesty? Do we Fast? they do the same, with great importunity. Who more abundant in La­bours than they? Who more Orthodox according to the Doctrines of the Church than they?—My Paper is almost at an end, and so am I.

Thus I have communicated my Thoughts with great plainness and truth. I shall say what was once spoken in Parliament. ‘Let us first fear God, then shall we honour the King the more, for I am afraid we have been less prosperous in Parliaments, because we have preferred other Matters before him. Let Religion be our Primum Quaerite, for all things else are but Et caetera's to it, &c.’ [Sir Ben. Rudyer.]

And whether Exclusion of Papists, or Inclusion of Protestants be first endeavoured, is left to the Wisdom of my Superiors.—God prosper both.

For my Brethren and Companion's sake, I will now pray; Peace be up­on Israel.

Violentis Consiliis, nec sanari mentes, nec tranquillitas Ecclesiae restitui unquam poterit. [Phil. Melanch. ad Hen. 2. Fran. Reg.]

Quod si squamnae Leviathan ità cohoereant, ut earum opere textili densato, quasi Loricatus incedat Satan & Cataphractus, quod de soedere Concordiae, quâ malignantis Ecclesiae Membra, se complexa, muniunt & circumvallent. Elegantissimè Lutherus & verè, cur immane quantum hient, obsecro, quasi ruinam Ʋniversae Fabricae minitantes, inhient (que) quasi vasto foedo (que) rictu se devoraturi, vivi Lapi­des in vero Templo Collocati, &c.— inquit Dr. Stoughton. Epistola Elegantiss. cui Titulus, Foelicitas ultimi Soeculi. p. 40.