be like Davids upon them that are faithful in the Land one of the great advantages that the Devil hath made of politick and jugling pretences to godliness hath been to render real godliness and godly men odious to the world The Lord give them repentance by whom the offence come and keep you from the woe of them that take the offence Remember it hath been a time of exquisite temptation the ingenuity of a Gentleman and much more the charity of a Christian may well suggest thoughts that some that belong to God and are dear to him have been sadly miscarried in the simplicity of their hearts by others more crafty then themselves shew all possible kindness to such that will consist with Peace and order in Church and State and I am confident to say That the God of heaven will take it kindly at your hands Remember what I have told ye concerning Religion that Magistrates by the Ordinance of God are appointed to the vinâ—ication and guardian-ship of it Let the concernments of it have the preheminence in your aimes and actions every person among us is made up of soul and body now though the Law of God and Nature obligeth to a care of both yet the excellency of the Soul requires the chief care and what will it advantage a man if he get the whole world and loose his soul Thus is the publick Interest of Nations that own Christianity compounded as it were of soul and body of religious and civil Interests A true publick spirit will have an eye at both but more especially at the Interest of the Gospel and Religion let him go like an Atheist as he is that thinks not this the life and soul of the body politick We may well say What wil it advantage us should we gain the Lordship of both the Judges and have the whole world at our command if we loose the Soul of our Nation the soul of our publick welfare Let it be seen Honoured Patriots that the precious concernments of Religion purity of Doctrine and purity of worship are truly precious in your eyes As for Government in the Church I am as far from presuming punctually to prescribe as such a presumption would be from becoming me thus much I say A tender regard to such a Government in the Church as will most conduce to purity of Doctrine in the encouragement of a learned and faithful Ministry and suppression of Heresie and to purity of worship in the prevention of superstition I could heartily afford to beg it of every Parliament-man upon my bended knees for the Lord's sake And let not second Table purity be left out do justly and love mercy or ye do nothing As for particular cases that may nearly concern the civil state of the Nation the mention of them will be fitter for a Parliament than a Pulpit This only I shall say as ye are intrusted for the whole Nation so it behooveth ye in all good and righteous wayes to take care for the body of it from head to foot how glad a people should we be to see judgment that hath sprung up as hemlock at length to return to righteousness and where ye find the vowes and oaths of God upon the Nation let the world see that ye are men that fear an oath In a word be pure and no great fear but ye will be peaceable did I know that any of ye would so much as offer to dream of Peace in contrary wayes and upon other tearms I should make bold as a messenger of God to say What have ye to do with Peace and to tell ye that my God saith there is no Peace to the wicked Unless the God of Heaven layes aside his pure nature or be shortned in the power of his wrath what Peace can be expected in impure wayes I have already hinted concerning sin that should the Lord leave it to it self and not follow it with any other punishment then what is the genuine off-spring and product of it we should find it as natural for sin to breed disturbance and trouble as for a Dunghill to breed Nettles and Vermine In the times of our late troubles whence came the Wars and strifes of the Nation but from the lusts of men whence came the beginning of latter separations but from former superstitions and whence came the zealous inclinations of many to old superstitions but from the miserable effects of late separations and should God punish us with a Parliament that would cherish these inclinations what could be expected but more separations and thus one extream by a most unhappy antiperistasis would beget another in infinitum And may I take the boldness to speak freely I cannot but tell ye that I find a great deal of liberty taken by some to suspect that this is the time in which we are like to return to our old extremities I hope better things things that accompany moderation and the peace of the Church I am not unsensible that worthy Gentlemen may meet with tempters and temptations enough to court them to a zealous love of Ceremonies by the plausible mention of the Fathers and the ancient Church so far am I from reflecting disparagement upon them that I really account the Histories we have of the ancient Church and the Writings of the Fathers one of the richest treasuries of the Christian World And a rare accomplishment it is not only for a Divine but for a Christian Gentleman to be well studied in them a great deal of excellent Instruction they afford not only in matters of Doctrine and Conversation but likewise concerning the prudent management of Church affairs witness that rare Tractate of Vedelius de prudentiâ veteris Ecclesiae But to take them up as a determining rule in matters of Doctrine or Worship this is plainly to set them as a check-mate to the Bible It is true the Fathers are ignorant of us but could they see us in such an action and speak to us from Heaven they would say as the Angels to John We are your fellow servants why do ye worship us And as I think it unreasonable in them that slight almost every thing in God's Worship that is not new so on the other hand I cannot assent to them that will take up any thing meerly because it is ancient if truth and error be compared I readily grant that truth is the most ancient But who can say that truth is of one whole dayes longer standing in the world than error and doth not St. Paul say of his time the mistery of iniquity doth already work Don't we read of several carriages of divers Churches even in the Apostles time that were far from being apostolical Had the carriage of the Church of Corinth about the Communion been brought to our knowledg any other way but by Scripture and without the rebuke of the Apostle some no doubt would have thought it a great impiety not to have imitated the practise of a Church so
by renouncing all Magistracy let them be ashamed to urge this parable against his Authority in the vindication of the first table I speak not this as if I thought that church-Church-government were swallow'd up in the Civil Magistrate I am not for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God by Gods appointment and ordinance hath its Government proper to it distinct from Civil Government And both of them have their work though different work about Religion And if duly discharged no great fear but peace will flourish That any should commend a full Toleration in Religion upon the account of peace and peacemaking 't is much such a riddle to me as if one should undertake to keep a house from burning by putting fire to it I know unbounded Toleration sub nomine libertatis prophetandi under the goodly name of liberty of prophesie hath been highly commended to the World as a rare expedient for peace This was done by the Remonstrants a sort of men that created sufficient trouble to the Church But they that will read Learned Vedelius de arcanis Arminianismi will find how effectually he deals with Princes and Magistrates to convince them of the destructiveness of such Toleration to the Peace of Church and State whereever it obtains Odia religionum sunt acerbissima 't was ever a truth and will be to the worlds end No hatred to compare with such as is founded in diversities of Religion What woful experience have we had of it as the miserable effect of our late Tolerations We have learn't that not libertas prophetandi according to the Remonstrants but libertas perditionis according to St. Austin is Latine for Toleration 3. Another Dictate of Wisdome from above in order to Peace is this What may be left at liberty without apparent prejudice to purity peace and order that ought to be so left for peace sake Rigorous impositions in these cases are unreasonable severities and if the forbearing of one another in love required in the 4th to the Ephes 2. v. may not take place here I cannot apprehend to what purpose that precept is in our Bible I have already intimated some circumstances necessary to be attended to as natural or civil helps to worship and 't is the duty of the Church as to take care for the observation of Christs Ordinances so to see this done with a due respect to due circumstances 'T is not my intention now to unsay what I have said but to confirm and clear it There are circumstances I say about Gods Worship which are commanded in general by God himself either in Scripture or Nature but pro hìc Nunc are left by him undetermined and committed to humane determination I shall give an instance or two And first for the circumstance of time where by the way I do not at all intend the Lords day or Christian Sabbath that I take to be of another nature but there are circumstances of time that are left to humane determination Such as are in authority by Gods command are to see that his publick worship be observ'd in due season But whether the publick Assemblies shall be at eight or nine or ten of the Clock c. the determination of this is left to the Wisdome of Authority And necessary it is that some time be determined for if all be left at liberty some to take one hour others an other what inevitable confusion would follow upon this Again the Lord hath given a general rule for dayes of Humiliation and Thanksgiving but for the determination of these services to this or that particular day is left to the Wisdome of Authority So for the circumstance of place when God requires his publick worship to be sure it must be in some place now if particular places be not determined by man what order can be expected in Gods Worship But now for such circumstances as may be left at liberty without wrong to Gods Worship and breach of order I humbly conceive 't will more then a little conduce to the peace of the Church if they be so left As for religious Ceremonies that depend meerly upon the arbitrary pleasure and institution of man these are matters of another nature Let us for this present suppose them to be meer indifferencies and thus much was acknowledged long ago by the Church of England in the 34th Article which begins thus It is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and changed according to the diversity of Countries Times and mens Manners c. The same Article ends thus Every particular or national Church hath authority to ordain change and abolish ceremonies or rites of the Church ordained only by mans authority so that all things be done to edifying By this 't is evident that Ceremonies long ago were lookt upon by the Church of England as meer indifferences that might be chang'd or abolished without sin For governors then that are thus perswaded of them to impose them with rigour upon such as think in conscience they are sinful it seems to me a harshness of carriage ill becoming the meekness of Wisdome But what do you talk of conscience will some say 'T is an easie matter to cover a peevish refractory humour with a pretence of conscience Let them lookt too 't say I that incur such a guilt But for those that are real put case that they be mistaken and that Ceremonies are indifferent things yet if they refuse them whilst in conscience they think them sinful I cannot imagine but their plea will be much better at Christs tribunal then their 's who rigorously impose them whilst they think them indifferent If it be pleaded upon supposition of the indifferency of Ceremonies in themselves that the injunctions of authority take away this indifferency and make the omission of them to become a sin according to this principle there still rests a power in authority to abolish them and withall I hope I may say without presumption it concerns authority to be very cautelous how they make injunctions that may occasion sins which would not be were it not for those injunctions can any be offended with me for this that considereth how manifold the precepts and institutions of Christ are and how much the world groans under the weight of that guilt that is contracted by not observing them And as for peace I cannot imagine that ever the Church got so much by Ceremonies as will pay for the peace it hath lost by them I must confess my self hard to be perswaded that England would have had so much cause to complain of division and seperation that have rent and torn the Church into many pieces had there not been so much ceremoniousness in former times Not that I justifie seperation upon this account as will appear by that that followeth 4. In the fourth place I take this to be another Dictate of Wisdome in
circumstances this to be sure is a due exercise of Church-authority aye and a great work to see this well done but that the Church hath power to contrive a decency of worship by mingling with it Religious Rites that Christ never instituted here I must confess my self unsatisfied Salmeron the Jesuite grants that every rite or ceremony used as religious in God's Worship must have a divine authority for it or it is unlawfull but withall affirms that the ceremonies of their Church are of divine authority being appointed by the authority of the Holy Ghost in the Church Concerning the latter assertion all Protestants will fall out with the Jesuite let us be but as honest as the Jesuite in the former and I hope we are all agreed in the matter of God's Worship And truly it cannot enter my thoughts that any Church or Church-members will fare ever the worse at last for keeping close to their Bibles in the Worship of God That sort of persons that formerly were called non-conformists such as had due loyalty to their Prince respect to Superiours and withall kept clear of seperation they are a sort of persons I shall for ever reverence and possibly their cause will be found as good as theirs who most despise them when causes shall be tryed in that Court where the Word of God shall be the rule of Judgment I have done with this though I am sensible I have been too short upon it it being a matter so much in controversy yet I wish I could have been shorter as I must be upon the rest 2. In the second place take this as another dictate of wisdome from above in order to purity The pure rule of Gods revealed Will is as much violated by substraction in matter of worship as by addition as much by impure Doctrine as by impure Worship Deutr. 4.2 The Spirit of God doth not say rather of the two substract then add no but ye shall not add to the Word which I Command you neither shall ye diminish from it And as inclinations to false worship is called a spirit of Whordom so the Apostle bid the Corinthians to beware of false Doctrine That he might present them to Christ as a chaste Virgine 2 Cor. 11. at the beginning Now look upon the carriage of many persons you shall find them very angry with the Papists for their seven Sacraments and in the mean time they are for none at all Some cannot endure one that useth the cross in Baptisme but can very contentedly bear another that useth no Baptisme Singing of Service how will they cry out of it But the not singing of Psalmes that 's so farr from being a fault that 't is rather a piece of Religion with them Should they hear one plead for Preaching in a Surplice they would think him little better then a heathen and can have no reserve of charity for him But let an other cry down all publick Preaching and Ministry yea possibly if into the bargaine he denieth the Deity and Satisfaction of Christ yet they think it fit he should have favour and be countenanced with Toleration Now with such men as these 't is worse to pin a bauble upon the sleeve of Religion then to cut off an arm of it yea it may be then to chop off the head of it Where is the wisdom of these Men Have they any from above If they have let them labour to awaken it and to use it better 3. The purest Worship and purest Doctrin are of no availe to impure Worshippers and impure Practisers that 's an other dictate of wisdom from above as pure To them that are defiled Saith the Appostle is nothing pure 1 Tit. 15. Gods pure institutions in Isaiah by means of impure worshipers were reckoned upon as vain oblations as swines bloud as the cutting off a dogs head There are many souls now in Hell amongst unclean Devils that went thither from under pure ordinances Nor is it meer outward purity that will salve the buisiness Jam. 4.8 the Apostle telling what must be done in order to drawing nigh to God Cleanse your hands ye sinners saith he that must be done but that 's not all Purifie your hearts ye double-minded that must not be forgotten Meer Formalities and outside sanctities come to no more then if men should say in complement doth God call for worship wee 'l wash our hands and waite uppon it but let us not think that God will be so put off Nor will pure doctrine avail any thing to an impure Practiser No real benefit by the Mystery of Faith unless it be kept in a pure Conscience Some are of this humour that if they conceit that their practise be good they don't much regard what their Opinions be Others againe if they apprehend that they are Orthodox in judgment they think themselve good Christians whatever their lives be But wisdome from above will teach us that a Heterodox conversation will carry an Orthodox judgment to hell Judas was once an Orthodox preacher and we don't find that ever he turn'd heretick If ye know these things saith Christ what then are ye happy Yes if ye do them but not upon other termes John 13.17 4. Pure Religion in its fullest latitude and strictest severities is to be taken up and embraced and that for Religions sake This is an other dictate of wisdome from above in order to purity Such wisdome taught David to have respect to all Gods Commandments Psal 119.6 And St. James to say he that offends in one point i. e. that lives in the wilful breach and neglect of any one Commandment he is guilty of all James 2.10 One part of Gods Law cometh from above as well as another and it would be strange if wisdome from above should not embrace all when Religion ends with the first table or begins with the second that man is a fool in his Religion When God delivered the Tables of the Law to Moses did he put one Table into one hand and the other into an other hand and bid him carry them unto the people that they might take their choise which of them they would keep No such thing I am sure Is Christ divided saith the Apostle And is the Law of God divided may I say The woman that was for the dividing the child was not the true mother of it And they that are for a mangled divided Law 't is a sign they never had any thing of Gods Law in their hearts Oh! how happy were it if the blustring zeal of this age for the tenent of universal redemption were turn'd into a Godly zeal for the practise of universal holiness I say a godly zeal for it t is not a complemental correspondency with all the parts of Religion that will serve the turn wisdome for above aimeth at the strictest severities of it what is it to walk as wise and not as fools but to walk circumspectly Ephes 5.15 The life of a Christian should not be
rule of it provides better for the peace of the world Throughout the old Testament whilest you meet with too great a store of ungodly Kings and Governers you find not one instance where Subjects were freed from allegiance upon that score The contrary is apparent enough what had become of Saul when he passed by David in the cave had David been infected with such a principle that a bad man can not be a lawfufull Magistrate Psal 82.1 God judgeth amongst the Gods The Gods that is the Magistrates Some would take it for granted that these were good men that were thus called Marke what follows immediatly v. 2. How long will ye judge unjustly and accept the Persons of the wicked In the new Testament let it be minded what severe charges the Apostles laid upon Christians for subjection and obedience to civil Magistrates and withall let it be considered what manner of Magistrates were then in the world 1 Tim. 2. at the beginning the Apostle exhorts that Prayers be made for Kings and such as be in Authority c. Suppose Kings and Governers be bad as generally they were when the Apostle wrote that Epistle yet his advice to Christians is not to take advantage to chop off their Heads or banish them their Dominions No but to pray that God would make them better 'T is true the unlawfull and sinfull commands of the most lawfull Magistrate must not be done but then lawfull Governors must be acknowledged by submission to suffering Otherwise what thinke we of Martyrdome 2. What thinke we of some of the primitive Christians as Mauritius a noble Captaine who together with a great band of Christian Souldiers upon the account of Christianity were put to death by the command of the Emperor and suffered it without resistance According to the principle of some in our times these were not so much Martyrs as fools and cowards 2. Another Dictate from above in order to peace is this Civil Magistracy is Gods ordinance and appointment for the Vindication and Guardianship of both tables of his Law A full discussion of this with the several cases that concerne it would be a long work and that must not be at this time Instances concerning Magistrates in their dealings about Religion for the safegard and vindication of it we have them in the old Testament so clear and plentifull that I may the more freely gain a little time by not naming them If any object that Magistrates then were types of Christ in such actions I see no reason why they should be look't upon as types of Christ in matters of Religion belonging to the first Table more then in matters of Justice belonging to the second Table And when the Jewish nation had Governors over them which imployed their Authority for the furtherance of Religion and laid restraint upon the promoters of false Worship and false Doctrine was it their priviledg and happiness or was it otherwise If it be clear that it was their great priviledg by what logick shall we conclude it a priviledge of gospel times to be freed from such an exercise of Authority Now for the new Testament it must be granted that it affordeth no instances of any Magistrates that used their authority in the behalf of Christian Religion and no wonder for where were there any Christian Magistrates in the world before the writings of the new Testament were finished But what saith the Apostle 1 Tim. 2.1,2 Let prayers be made for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty Godliness concerns the first Table Honesty the second They are both mentioned heer with respect had to the office of the civil Magistrate 'T is true may some say if any will be godly the Magistrate is to provide that they may live peaceably and quietly But is this all that concerns the Magistrate in respect had to godliness If any be of that mind I would have such consider that godliness and honesty are here coupled together in reference to the Magistrate And sure enough 't is not barely the Magistrates duty to provide that men may live quietly if they will be honest but likewise to make lawes about it and to see to the execution of them why then is he not to do the like about godliness which is the concernment of the first Table And that which comes yet closer to my purpose this care of the Magistrate about godliness and honesty is the means by which a People may come to live peaceably and quietly The Grand Scripture that is insisted on for binding up the Authority of the Civil Magistrate from laying restraint upon Hereticks is the parable of the Tares mingled with the good Seed Mat. 13. from the 24. to the 30th verse As far as I can apprehend the Patrons of unbounded Toleration are quite beside our Saviours purpose in the parable which was to quiet the hearts of real Christians in the providence of God laying out their lot and portion in this world amidst ungodly men This may give them occasion of much exercise and trouble but they must be content with it And should any in a froward discontent at this carriage of divine providence begin to meditate the extirpation of the wicked of the World that so the Saints may have it to themselves in possession and be the only Lords of it the scope of the whole parable will lye full in their way and particularly the admonition of the 30th verse Let both grow together until the Harvest The reason of which we have in the verse before least whilst ye gather up the Tares ye root up also the Wheat with them A reason that hath a world of reason in it for should men of such spirits and principles as the Germane Anabaptists were of whom Luther tearmed vesanes sanctos the mad Saints should such I say ever gain an opportunity for plucking up as they pretend the Tares sure enough 't would be a woful day for most of the Wheat that God hath in the World But if the parable be pleaded as an Argument against coercive power towards Hereticks in laying just restraints upon them I see no reason why the drunkards and the adulterers plea for liberty and exemption from the Magistrates Power should not upon the account of this parable be every whit as good I pray give Christ leave to expound his own parable and he will tell you that by the Tares he intends the children of the wicked one v. 18. All things that offend and do iniquity v. 41. The Tares and Wheat in this parable are they that shall divide the whole World at the last day The Tares are they that shall then be bound up in bundles and burnt Now doth not this concern drunkards and adulterers as much as Hereticks Unless then men will deny the power of the Magistrate in the concernment of the second Table which is in effect a beheading of the whole World
ancient Nor is it inconsiderable in this matter that we have so uncertain and imperfect notice of the customes and practises of the Church for the first 300 years after Christ and especially of the times that more immediately succeeded the Apostolical age As if the Lord foreseeing an abuse resolved by such a providence to admonish us that we cleave the closer to our Bibles And for the multitude of Ceremonies that were in St. Austin's time they that will please to read his 119 Epistle may find his thoughts of them and what complaint he makes of the burthen that lay upon the Church by that meanes That I may not be thought to wrong him I shall give you some of his words Omnia itaque talia quae neque sanctarum Scripturatum autoritatibus continentur nec in consiliis Episcoporum Statuta inveniuntur nec consuetudine Universae Ecclesiae roborata sunt sed diversorum locorum diversis moribus innumerabiliter variantur ita aut vix aut omnino nunquam inveniri possint causae quas in iis instituendis homines sequuti sunt ubi facultas tribuiter 〈◊〉 omni dubitatione resecanda existimo All such things as are neither authorised by holy Scripture nor found to be the injunctions of the Councils of the Bishops nor are confirmed by the custome and practice of the universal Church but are varied according to the divers manners of divers places so that the causes of their institution can scarcely be found out I am not at all doubtfull but that they are to be abolished by authority if there be opportunity for it By the Councils of the Bishops I humbly conceive the Father intends only such as were general and Oecumenical and not particular Councils convened upon the account of some particular Church or Churches This I collect from that which follows concerning the confirmation that he speaks of by the custome and practice of the Universal Church which comprises the whole body of the Christian Church in the several ages and places of its being Now whether there be any religious Rites thus enjoyned for Gods worship by the concurring votes of Oecumenical Councils and thus confirmed by the custome and practice of the Universal Church but what are likewise warranted by the authority of the holy Scripture I leave it to consideration The Church of England long since affirmed the negative in a passage before cited out of the 34 Article where it is plainly declared that Traditions and Ceremonies meerly Ecclesiastical have at all times been divers and changed according to the diversity of Countreys Times and Mens manners Now for ceremonies of this nature let but Austins judgment sine omni dubitatione resecanda existimo take place and the controversie is at an end But to follow the Father who concerning Ceremonies proceeds thus Quamvis enim neque hoc inveniri possit commodo contra fidem sint ipsam tamen religionem quam paucissimis manifestissimis celebrationum sacramentis miserecordia Dei esse liberam voluit servilibus oneribus premunt ut tolerabilior sit conditio Judaeorâ—m qui etiamfi tempus libertatis non agnoverint legalibus tamen sarcinis non humanis praesumptionibus subjiciuntur Though it cannot be found how they are contrary to the faith yet Beligion which the mercy of God would have at freedome with very few and very manifest religious Rites in the celebrations of it this they load with such servile burdens that the condition of the Jews may be lookt upon as more tolerable for though the Jews understood not the time of their liberty yet they are subjected to such heavy carriages as were of legal appointment and not to humane presumptions And here by the way Bellarmines evasion is to no purpose he would have us believe that Austin aimes at such Ceremonies as were practised by private persons and especially women without the warrant of Ecclesiastical Authority I marvail what coloured Spectacles Bellarmine used whilst he read Austins words to such a sense Is it not plain enough that the Father speakes of such Ceremonies as oppressed Religion and made it subject to humane presumptions and doth he not plainly compare these burdens with the heavy carriages that lay upon the back of the Jewish Church and were not these publick and not private Ceremonies As for what the Father saith concerning very few and very manifest Religious Rites or Ceremonies which God would have used in the Celebrations of Religion I freely assent to it What are the Sacramental elements and actions in Baptism and the Supper of the Lord but Sacred Ceremonies These are Christ's appointments and with all reverence to be attended and concerning these there hath ever been the harmonious concurrence of general Councils in the true Christian Church to provide for their due observation and the universal Church in all times and places hath commended them to us by its practise But Austin proceeds yet further in such words as these Sed Ecclesia Dei inter multam paleam multaque zizania constituta multa toleratâ— tamen quae sunt contra fidem vel bonam vitam non approbat nec tacet nec facit The Church of God among a great deal of chaff and cockle tolerateth many constitutions whilst it approves not of nor connives at any thing that overthroweth the faith 〈◊〉 is contrary to a good life If Ceremonies that were â—sed in the Church in Austins Time were not the things that he intends by chaffe and cockle I freely confess myself unable to understand him But to say no more in this matter if there be any meer humane ceremony contended for upon the account of the authority of any of the Fathers oâ— the practise of the ancient Church I humbly conceive I may without presumption undertake to produce some other thing every whit as ancient which I take for granted that all of us would be unwilling with but if any desired to be further resolved in the truth concerning the authority of the Ancients let them read the truly learned tractate of Daille a French Divine concerning the right use of the Fathers you will find that Author a true reverencer of them and throughly acquainted with their writings The proper intent of his work is to prove that the Authority of the Fathers is not decisive in points of controverted Doctrine but if we weigh his Arguments with reflections upon the matter of worship we shall find them for the most part not beside the purpose for which I mentioned him But no longer to presume upon your patience that which hath been spoken in order to the purity of Divine Worship my aime in it I hope hath been at the Honour of God and the peace of the Church England hath tried extreams already and hath felt to some purpose the mischiefs that have attended them 't is not a politick but if I mistake not a scriptural moderation that hath been pleaded for I am encouraged to hope that it will find acceptance as a word in season The Lord give us a right understanding in all things and teach our Senators such Wisdome as is first pure then peaceable FINIS