and give over in time when they have builded their own houses Many and perhaps the most if changes come may retreat and serve the Times for their own security but the King never descends from the Stage of publick Action and can never cease to be interessed in His people Others having much to get and little to lose may make themselves by present advantages but the King hath little to get but much to secure and not the present occasional and mutable advantage but perpetual stability is His Interest His Majesty hath worthily gained the Reputation of a Wise and Gracious Prince of an excellent spirit and temper for these times And truly a Prince as wise as Solomon hath no Wisedom to spare from the weight of these businesses Let the God of the spirits of all flesh and the Father of Lights continually give to His Majesty a large heart and comprehensive Understanding that may see far and near and fetch within its compass all circumstances consequents and moments that are requisite to the forming of a perfect judgment concerning these great Affairs After so long a War between King and Parliament and after all the changes in Government the King being at length restored to His full Power and Greatness and the people being satiated with Civil Wars tumults and changes it may be concluded that they will not easily run the hazard of abetting any Parties in contradiction to Him But this is happily or unhappily suggested as it is turned to a good or a bad use Though evil Counsels may turn it to a bad use yet it yields unspeakable advantage to the wholesome Couesels both of King and People for the good of both The people knowing that acquiescence in present things is their best security will not be given to change and the King knowing the peoples indisposition to abet a change will have little occasion of jealousie And their mutuall confidence which is the strongest bond of peace will lead them without rub or let into a setled mutuall happiness But it is not good advice to neglect a peoples interest or to use them with less regard because they are willing to hug their own peace in any tolerable condition The Soveraigns greatnesse and the peoples freedome are but one frabrick resting upon the same fundamental constitution If you shake the one you shake the other also I detest and abhorre the tumults and insurrections of the people and the resisting of the Soveraign power Let wickedness proceed from the wicked But let none that seek a righteous end tread in unrighteous wayes let no wel-minded person be drawn into such a snare of reproach and ruine I am perswaded that the generality of the Presbyterian denomination would indure extremities before they would revenge or defend themselves by unlawfull means as rebelling against their lawfull Soveraign As I finde my own heart so do I judge of others Nevertheless let a wise Prince consider that the divine providence can by ways without number change the face and state of things when a dissatisfied conscientious party shall not stir one foot to indeavour a change Wherefore let Counsels of safety and stability take place that a Princes interest may stand firm against all assaults of unexpected accidents It hath been judged a Maxime in Policy that to head faction is agreeable to one aspiring to soveraignty but not to one possessed of it Also that to uphold division is the way to subdue a people but not to hold them in firm obedience when subdu'd Machiavel shews the inconvenience that ariseth to a Prince by holding a people under his Government divided into factions because he will be inclined as all by nature are to take part in any thing that is divided and to be pleased more with this then with that party whereupon the other is discontented And he brings in a pertinent story That in the year 1501. a Gentleman sent by the King of France into Italy to cause restitution of certain lost Towns to the Florentines finding in every one of those Fortresses men who when they came to visit him said that they were of such a faction much blamed their division saying that in France if one of the Kings subjects should say he were of the Kings party he should be punished because such a speech would signifie no less then that there were in the Country people enemies to the King whereas the King willeth that all those Towns be his friends and united within themselves Let me rehearse the Counsell of our late Soveraign to His Majesty that now is Take heed of abetting any Faction or applying to any publick discriminations in matters of Religion contrary to what is in your own judgment and the Churches well settled Your partial adhering as head to any one side gains you not so great advantages in some mens hearts who are prone to be of their Kings Religion as it loseth you in others who think themselves and their profession first despised then persecuted by you Take such a course as may either with calmnesse and charity quite remove the seeming differences and offences by impartiality or so order affairs in point of power that you need not to fear or flatter any Faction Now if the case were such that one party were the Kings onely Confidents and that the other cannot be faithful to him upon immutable grounds and reasons then policy would advise him so to order things in point of power that he need not fear nor flatter the adverse party But it is evident that the Presbyterians love the King and Kingly Government and account themselves happy in His Majesties clemency allowing them a just and inoffensive liberty in certain matters of Conscience It is also evident to all impartial Judgements that his Majesties calmness and charity may remove the seeming differences and offences on their part They are ready to comply with Episcopacy regulated and Liturgy corrected and they preferre union by accommodation before Toleration with Division If it be objected that the King by carrying an even hand between both parties will insure neither for both will remain dissatisfied I reply this argument were of force if the differences must remain uncompounded and the parties publickly divided into two opposite societies but we lay this for a ground-work that these twain are to be made one as to publick communion in divine worship and to an agreement in one common interest relating both to the Protestant Religion and to this Kingdom which his Majesties wisedome may accomplish by a prudent disposing of those things which indifferently belong to both and wherein they both agree and in divers things that are peculiar to this or that side he may gratifie the one and the other with moderation as when the favours vouchsafed to the one are not injurious to the others peace In which case indeed here may remain men of different perswasions but not of divided parties and interests Besides if some on either hand should become turbulent
Worship and Discipline acknowledged by both Parties are a sufficient and ample Foundation for the edification and peace of the Church to rest upon for which we cannot have a fuller Testimony than what is given by His MAJESTY in His aforesaid Declaration VVe must for the Honour of all those of either Perswasion with whom we have confered Declare That the Professions and desires of all for the advancement of Piety and true Godliness are the same their Professions of zeal for the Peace of the Church the same of affection and duty to Us the same they all approve Episcopacy they all approve a set Form of Liturgy and they all disapprove and dislike the sin of Sacriledge the alienation of the revenue of the Church And if upon these excellent Foundations in submission to which there is such an Harmony of Affections any Superstructure should be raised to the shaking of these Foundations and to the contracting and lessening of the blessed gift of Charity which is a vital part of Christian Religion VVe shall think Our Self very unfortunate and even suspect that VVe are defective in that administration of Government with which God hath entrusted Us. These His Majesties Words I receive with much veneration for they are a Divine Sentence in the Mouth of the King and they fathom the depth of this grand business It is therefore manifest as from Reason so from His Majesties Testimony that those unhappy discords do not result from any formed Doctrine or Conclusion that either toucheth or borders upon the Foundation and that excellent Foundations are contained in those points in submission to which there is found such an Harmony of Affections and consequently that the laying aside of all the points in controversie would not cause any defect in the State Ecclesiastical What then is the root of these mischiefs of Division Is it the perpetual hatred between the seed of the Woman and the seed of the Serpent or is it an uncharitable and froward spirit of opposition by reason of irritated animosity and deep suspition or jealousie or is it some temporary carnal Design It is first inquired Whether the root hereof be the perpetual hatred between the seed of the Woman and the seed of the Serpent Nothing is more certain from Scripture and experience then that a form of the true Religion may be with a kind of Zeal embraced and the power thereof hated and impugned by the same persons The Scribes and Pharisees were zealous and exact in the outward forms of the law of Moses yet their hatred of the power of that Religion appeared by their obstinate rejecting and persecuting of Christ and those that believed on him Many do embrace a form of the Christian Verity in the general Doctrines and in some plausible yet superficial practice Nevertheless they cannot abide the genuine and spiritual explication and close application of the same Verity leading to the life and power thereof Now if this were the true state of the difference that those of the one perswasion only did urge the necessity of the New Birth and of a holy and circumspect walking in all Christians and to that end seek the advancement of such a Ministry as with blessed Paul travels in birth till Christ be formed in the Hearers and such as is quick and powerful entring to the dividing of the soul and spirit and discovers the secret rottenness and destroys the self-confidence of the deceitful heart and drives the soul out of self to draw it to Christ such a Ministry as is assiduous and instant in the dispensation of the word by instruction reproof and comfort and in all other parts of the Pastoral duty that as much as in it lies it may present every man perfect in Christ And if those of the other perswasion account the urging of these things sever foolishness peevishness pride hypocrisie affected singularity and suppose the way to heaven common and easie and accordingly seek the advancement of such a Ministry that is more smooth and plausible then searching and faithful more slack and cold in the publick dispensation of the Word and in private admonition indulging the peoples corruptions and generally temporizing with their carnal spirit I say if the case were so between them I could proceed no further for in such a case to propose ways of Accommodation were to make proposals of Peace to Parties divided by an everlasting enmity but God forbid that the state of the difference should be so deplorable We trust that neither the one nor the other have so learned Christ as to exalt a form of Godliness and deny the power thereof And that it is not or ought not to be so and that it is on all hands disavowed with detestation we take it for a principle or ground-work whereon to bottom our whole design The King Declares That the Professions and desires of all those of either perswasion with whom he hath conferred are the same for the advancement of Piety and true Godliness Let the joynt pursuance of these professions and desires set both Parties agreed especially since His Majesty hath thus Declared in these gracious words Our purpose and resolution is and shall be to promote the power of Godliness to encourage the exercises of Religion both publique and private and to take care that the Lords Day may be applied to holy exercises without unnecessary divertisements and that insufficient negligent and scandalous Ministers may not be promoted in the Church Is an uncharitable and froward spirit of opposition by reason of irritated animosity and deep suspition and jealousie the root of these discords We fear indeed that too much tartness if not bitterness of spirit keeps the Breach open Differences of long continuance and setled prejudices do choak the exercise of Charity And the truth is formerly the current of occasions ran along to aggravare these differences and to exasperate these passions Let us now at length take hold of the right means to stop this current of contention Remove the occasions lay aside controverted matters whereof there will be no miss in the Church of God Let forms of Worship and Government be so cut out that they may not pinch and gall the consciences of either Party as it may be done by men of sober and charitable judgments without any impeachment of such order and decency as agrees with the simplicity and spiritual Glory of Gospel Administrations so after a while the froward humor that worketh on both sides would spend and lose it self Yea I am perswaded that some spirits now exulcerated through these distempers would not prove incurable or implacable After a little experience of such proper healing remedies both sides will find themselves brethren that had mistaken one another and forsaken their common Interest Most serious thoughts of heart have often led me to contemplate and lament the peculiar calamity of the Church of God in these Dominions that from time to time it hath been afflicted with
be imposed Of these three ways let him conclude with respect to his own interest that the two former are good but the last very bad Much partiality and prejudice hath gotten the sway in those men that speak and act as if there were cause to fear none to curbe none to provide remedies against none but Presbyterians Was England acquainted with no troubles or infested with no intestine broyls before this kind of men arose Are these the proper Enemies of England Let them know that the true intestine Enemies of any State are those within it that depend upon Forreign Interests and on whom Forreign States have influence A great States-man makes it one fundamental maxime of Queen ELIZABETH to banish hence the exercise of the Roman Religion because it was the only means to break all the plots of the Spaniards who under this pretext did here foment Rebellion Upon the same ground the Law banisheth Popish Priests that Forreign influences might not distemper this Kingdom But the Presbyterians can have no temptation to tamper with Forreign Combinations for their Interest is precisely and perfectly Protestant and for their unreconcilableness to the Church of Rome their greatest adversaries will bear them witness And when ever this Land shall have need of help against its chiefest Enemies they will be found so true to the Interest of England as none more and consequently must and will be interessed in its defence Wherefore let England have regard to those that must be her fast friends not only for good will but also for perpetual necessity Moreover a wise State is busie in finding out but not in making Enemies Who can produce one solid reason that renders this Party Enemies to the Government or the Person Governing They are lovers of Monarchy and of the Royal Family From neither of these have they any cause of distrust or dis-satisfaction They have nothing to hold in derogation to His Majesties Authority safety or benefit and His Majesty hath nothing to hold that stands in opposition to their security There have been indeed unhappy differences but whence proceeding Not from any thing intrinsecal to His Majesties Government or to their condition but from things very remote from the Interest of Soveraignty The Kings Affairs do allow Him to extend Favour and Clemency to them as to any other of His Subjects and His Condescention towards them will work as happy effects to His satisfaction Some men resolving in all things to detract from the Presbyterians have said That they promoted the Kings Return not out of good will to His Majesty or a love of Order and Unity but out of fear of being destroyed by the Phanaticks Upon the occasion of this surmise and the evil design thereof I am willing to debate this Question Whether the Presbyterians closure with the King in all avowed subjection and service be sincere and solid that His Majesty may safely confide in them The pretended reason of their insincerity seems to me to add much to their reputation in that behalf For if the Phanaticks would destroy them it is manifest that they are none of them Panaticks would not destroy themselves willingly The several various Sects will wrangle with each other in verbal contests but they never knowingly plotted or banded against each other upon the account of their different Opinions but did all unite in one common Principle of pretended liberty of Conscience and in one common cause of Universal Toleration Be it also granted that self-preservation engaged the Presbyterians by any means to obviate and overturn the designs of the Sectaries it shews that the Sectarian Interest and theirs are inconsistent as also that they are not unreconcilable to the Episcopal part of Protestants and that they had pacifick inclinations willing to put a period to these contentions Let men surmise the worst they can of their intentions in declaring for the King yet in as much as they had a choice before them to turn this way or that way it is evident they would betake themselves to that way that had the lesser evil and the fairer shew of good And could any think that they would knowingly make a choice of that which should destroy their just liberty wherefore were it no more than this it might gain them some regard for that they hoped for some good in this way when they could hope for none at all from the wilde ways and fancies of Phanaticks But the truth is they turned not to a lesser evil but to a thing in it self desirable for it was a clear case to men of sound minds and sober Principles that there was no way to lead us out of that wilderness wherein we wandred but the uniting of all sound and sober Protestants in things wherein all agree and a mutual forbearance in things not necessary to peace and edification The Presbyterians knew their single Interest would not settle the Nation And the Episcopalians may know as well that their single Interest will prove deficient In such a case what well-minded persons affecting the peace of the Church and Kingdom would not promote the restitution of the Royal Family that the King in whom alone the whole Nation can settle may pare off the superfluities of particular partial Interests and make a Union in the general Interest of the Protestant Religion and of Great Brittain This was the scope of the Presbyterian design in that particular And as touching their cordial affection to His Majesties Person and Government we have their own more affectionate and solemn professions for it which are graciously owned by His Majesty And if any persist to gainsay those expressions seeing they are not searchers of hearts it lies upon them to prove this pretended disaffection by somthing discernable in the outward behaviour But suppose that a peoples Conscience and good inclination and disposition be called into question yet this is a maxime unquestionable That the main ground of sure and constant benevolence between Prince and People is a firm perswasion that they are the mutual Interest of each other His Majesties Royal Person and His Princely Virtues are amiable to us He is a Crown of Glory to the English Nation But that which got the mastery over all difficulties in restoring Him to His Dominions was an undoubted knowledge that the Nations Interest was bound up in Him our indubitable Sovereign Lord. There is a necessity of meer compulsion that drives the unwilling and there is a necessity of Interest that draws a willing people When this latter necessity doth bring a Prince and People together ingenuous minds will turn this necessity into a virtue and so the joyning of Interests draws after it the joyning of hearts The Presbyterians enjoying the same protection and benefit with other sober Protestants and Loyal Subjects will see no other probable nor possible way of repose and safety but under His Majesties happy Government It is not therefore a necessity of present force but of constant Interest
THE Second Part OF THE Interest of England In the Matter of Religion Unfolded in a Deliberative Discourse PROVING That it is not agreeable to sound Reason to prefer the Contracted and Dividing Interest of one Party before the general Interest of Protestantism and of the whole Kingdom of England in which the Episcopal and Presbyterian Parties may be happily United Written by J. C. LONDON Printed for G. T. and are to be sold at the Rose and Crown in St Pauls Church-yard 1660. I Intreat the Reader to take notice That in these Discourses I do not mention Parties to maintain Division but to procure Vnion That necessity compels me to use those names of difference which I heartily wish might be no more remembred But whilst disagreeing Parties last names of difference cannot cease and to forbear their use is to little purpose My business is to take things as I find them and to state the Case between the Dissenters and to shew how far they agree and how little they differ for this end That Parties both Name and Thing might cease for ever Moreover as I use not the name of Presbyterian in way of glorying so I use not the name of Prelate or Prelatist in way of reproach but meerly for distinction sake and I have warrant for it from the friends of Prelacy with whom it is not unusual to mention the name of Prelate in an honourable Sence The Second Part of the Interest of England in the Matter of Religion THe former Treatise of the Interest of England in the Matter of Religion makes known the way of peace in the reconciling of those two grand Parties the Episcopal and Presbyterian which if made one would take in and carry along the strength of almost the whole Nation The whole structure thereof rests upon these Positions as its adequate Foundation That whilst the two forenamed Parties remain divided both the Protestant Religion and the Kingdom of England is divided against it self That the Presbyterians cannot be rooted out nor their Interest swallowed up whilest the State of England remaineth Protestant That their subversion if it be possible to be accomplished will be very pernicious to the Protestant Religion and the Kingdom of England That the Coalition of both Parties into one may be effected by an equal accommodation without repugnancy to their conscientious Principles on either side in so much that nothing justifiable by Religion or sound Reason can put a bar to this desirable Union Now for as much as political matters are involved in difficulties and perplexities by variety of complicated concernments all which should be thorowly seen and diligently examined and compared and because the minds of men are commonly pre-ingaged or at least much byassed in these matters and thereupon are not easily removed from their pre-conceived opinions I could not rest satisfied as having done my part in this healing Work unless besides a firm and clear proof of things in general I endeavour a deeper impression and more effectual perswasion by searching on every side by pressing up close to those closest concernments and most obstinate prejudices that oppose themselves and by opening the passages and making the way plain to this desired Pacification It is a grave and weighty saying of the Duke of Rhoan Princes command the people and Interest commands the Princes The knowledge of this Interest is as much more raised above that of Princes Actions as they themselves are above the people A Prince may deceive himself the Councel may be corrupt but the Interest alone never faileth according as it is well or ill understood it maketh States to live or dye According to this saying it is matter of life and death political to the Kingdom of England as it doth well or ill understand its own Interest In this deliberation two Interests exceeding great and precious offer themselves unto us They are distinct yet not divided but they embrace each other and they both apparently belong to us and are undoubtedly to be owned by us The one is Religious the other Civil The former is that of the Protestant Religion and the latter is that of this Kingdom Wherefore in this Inquiry the main and fundamental point of knowledge lies in discerning the true state of both Now the true state of any Society lies in the Universality or the whole Body not in any contracting or sub-dividing part thereof And the Interest lies in the conservation and advancement of the Universality Hereupon this Question ariseth which is the great Case and Question of the present times Whether we should assert the contracted and dividing Interest of one Party before the general interest of Protestantism and of the whole Kingdom of England in which the Episcopal and Presbyterian Parties may be happily United Be it here observed That such is the joynt stock of both Parties in things of greatest moment that by declining extreams on both hands the Protestant Religion may be strengthened with Unity in Doctrine Worship and Discipline among all its professors and the Kingdom of England by an inviolable Union between these comprehensive Parties may flourish in peace and plenty for those discords that divide the members and distract the whole body will cease and those common concernments which tend to uphold and encrease the Universality will be acknowledged and pursued To turn aside from this common Interest of the whole body to those inferiour partial ones is to set up the trade of Monopolizers which inevitably brings this mischief that a few grow rich by impoverishing the Common-wealth and this inconvenience also to them that follow the trade that they grow rich upon the sudden but are not secure because many are oppressed and more excluded from sharing in the benefit In the present case if the one Party be the only exalted Ones and the other trodden under foot the damage will redound to the Protestant cause and to the Church and Kingdom of England For whatsoever some men think this Church and Kingdom is concerned in the one as well as in the other Party In the same case though one side should rise suddenly to a great height yet their Estate would be more secure and lasting if they held the way open and secure to those of the other side seeing they are willing to close upon terms just and reasonable Moreover those Kingdoms and Common-wealths and Societies of all kinds which are of the largest Foundation are of the greatest potency Now a comprehensive Interest that takes in vast multitudes is indeed a large Foundation and a Society that builds upon it shall become great and mighty but a contracted Interest that draws all to a fewer number is a narrow Foundation and if it exclude many that should be taken in it is too narrow for the Fabrick that should rest upon it As a large house cannot be built upon a narrow foundation so a great Kingdom such as is the Kingdom of England and an ample Society such as is that
of the Protestant Religion cannot be built upon a narrow Interest Let it be considered that the adverse Kingdom to wit the Papacy is ample and powerful Should not the Protestant Religion and the Church of England aim at enlargement and lengthen their cords to take within their line all those that are intirely affected to them Then might they send forth much more numerous Forces of able Champions against the Armies of Antichrist So should this National Church become terrible as an Army with Banners Besides those reasons for Unity which concern all Kingdoms and Nations in the like case there is one reason peculiar to this Kingdom or rather to this Island of 〈◊〉 Brâ—ttain which is a little world apart It is a â—â—â—able saying which hath been taken up That England is a mighty Arrival that cannot dye except it destroy it self God hath so seaâ—ed and placed 〈◊〉 Island that nothing but 〈◊〉 within it self can hurt it 〈…〉 section do not make 〈…〉 Country and destroy 〈…〉 the hope of Forrein Enemies 〈…〉 for ever cut off Wherefore 〈…〉 s be the wisedom of this 〈…〉 â—â—ther all dividing 〈…〉 â—â—lish all partial Interests 〈…〉 â—â—â—mon Interest of England may 〈…〉 exalted I am not ignorant that designs of Pacification between disagreeing Parties are liable to much suspition misconstruction and hard censure that the attempts of Reconcilers have commonly proved fruitless and sometimes matter of disreputation to themselves and no marvel that such cross effects should commonly follow such attempts for sometimes they are made to reconcile light and darkness the Temple of God and Idols This was the way of a Great One even a Prince in Learnings Empire who would make an accord between the Augustane Confession and the Council of Trent and also of a certain Romish Ecclesiastick who would make the like accord between the said Council and the Articles of the Church of England than which nothing could be more absurd and vain for it could be nothing else but a violent wresting of those Decrees and Articles to a forced sence against the propriety of language and the scope of the whole matter and the apparent judgment of both Parties and so it could never heal the breach For if both Parties were drawn to subscribe the same forms of Confession but with meanings so far distant from each other as are the Doctrines of the Protestant and Roman Churches they would not really advance one step the nearer to peace and concord Such designs as these sometimes proceed from lukewarmness or indifferency in Religion and an undervaluing of main Truths together with a contempt of godly Zeal as a thing superfluous and impertinent And sometimes they proceed from vastness of mind whereby some through too great a sence of their vast abilities assume to themselves a Dictatorship in Religion to approve or condemn admit or reject according to their own estimation of things which is a dangerous kind of ambition and as a learned man speaks is to take up the Office of an Umpire between God and men But many times such a design is set on foot with much craftiness for the undoing of one of the Parties as it hath been undertaken by some Romish spirits for the undermining of the Protestant Churches A Divine of chief rank observes the arts and stratagems of some Popish Preachers even of those Orders that have been held most implacable whereby far otherwise than the accustomed manner they extenuate the controversies and acknowledge that too much rigor hath been used in some points and in others too little sincerity yea some Jesuites went about making fair promises yet in the mean time abating no point of the chief foundations of Papal Authority which standing firm they knew that the other Concessions granted for a time might easily be drawn back and the opposite rigors imposed on those that had been taken in the snare by a pretended yielding to some reformation Philip Melancthon as the same Author observes being a most Pious and Learned man and zealous of the Churches peace at first whilst he conceived that some Reformation might be hoped for from a General Council was free and forward in some points of yielding to the Papists but when he found that such a benefit was neither hopeful nor possible he testified by his writings how far distant he was from the aim of the Conciliators But the Pacification here propounded is not by aggregating things inconsistent nor by devising mongrel ways and opinions made up out of both extreams which can satisfie the consciences of neither Party but by taking out of the way such extreams on both sides as both may well spare and part with being such as are acknowledged no part of the Foundation nor yet of divine Institution but mutable according to times and occasions and therefore cannot be of that importance as to break unity amongst brethren that agree in the Doctrine of Faith and the substance of Divine Worship This desired Union is grounded upon the Apostles Commandment and the pursuing thereof is no other then the urging of St Pauls Doctrine throughout the whole fourteenth Chapter to the Romans That none judge or despise another about things indifferent or Ceremonious Observances wherein as several men will abound in their own sence so it is meet that every one be perswaded in his own mind concerning his particular practice that nothing be done with a doubting conscience His MAJESTIES Wisedom hath rightly comprehended this Matter in His Declaration touching Ecclesiastical Affairs wherein He saith VVe are the rather induced to take this upon Us that is to give some determination to the matters in difference by finding upon a full Conference that VVe have had with the Learned men of several perswasions that the mischiefs under which both Church and State do at present suffer do not result from any formed Doctrine or Conclusion which either Party maintains or avows but from the passion and appetite and Interest of particular persons which contract greater prejudice to each other by those affections then would naturally arise from their Opinions In old time there was a partition wall of legal Ceremonies and Ordinances raised up between Jews and Gentiles but when the fulness of time was come wherein God would make both Jews and Gentiles one in Christ he was pleased to take down that partition wall which himself had reared up In these latter times there hath been a partition wall of mans building namely controverted mutable Rites and forms of Religion which have kept asunder Christians of the same Nation and of the same Reformed Protestant Profession Both reason and charity pleads for the removing of these offences that brethren may dwell together in Unity And to transgress this rule of Charity is not only to lay a yoke upon the necks of Christians but also to lay snares for their Consciences Nor will any defect in the State Ecclesiastical insue upon the removal of these matters in controversie for the points of Doctrine
judgment and not in passion are directed to a certain end set up as a mark and that end is not a business at rovers but some particular steddy issue of things certainly or probably apprehended and expected Wherefore let wise men consider the mark whereat they level and to what issue and state of things their actions tend Here is a numerous party not of the dreggs and refuse of the Nation but of the judicious and serious part thereof What will they do with them and how will they order the matter concerning them Would they destroy them I solemnly profess that I abhor to think so by the generallity of the Episcopal perswasion I would disdain to mention such an unreasonable impiety were it not to shew the inconsiderate and absurd proceedings of an unalterable opposition as that it cannot drive to any formed end and issue That Protestants should destroy Protestants for dissenting in the point of Ceremonies and sole jurisdiction of Bishops is so dreadful a violation of Charity and common honesty that it is a most uncharitable and dishonest thing to suppose it of them What then would they bear them down or keep them under hard Conditions Shall all persons that cannot yield exact obedience to Ecclesiastical injunctions concerning all the parts of the Liturgy and Ceremonies be suspended and deprived as formerly Shall Ministers of this Judgment be cast and kept out of Ecclesiastical preferment and imployment Shall all private conferences of godly peaceable Christians for mutual edification be held unlawful Conventicles It hath been thought by wise men to be against the Rules of Government to hold under a rigid yoke a free people of such a number and quality and intermingled in all estates and ranks and intimately conjoyned with all parts of the body Politique that it is almost impossible to exclude their Interest from a considerable share in publique actions Besides is it for the service of Christ and the encrease of his Kingdom the Church that so many able Divines should be debarred the use of their Lords Talents that so many laborious Ministers should sit still in silence that when Christ teacheth us to pray that the Lord would thrust forth Labourers into his Harvest those Labourers should be thrust out of his harvest Surely this would make a cry in the ears of the Lord of the Harvest Let me add this 'T is a hard matter to silence them that will preach virtually in pious Conferences whose occasional and table discourses will be a kind of Sermon Let me offer a third way Will they afford them liberty of Conscience and yet stave them off as a divided Party to stand alone in their Principles and Interest Verily I cannot think it is in their heart so to do What then remains but to prepare the way and to make the path straight for a solid and perfect closure by laying aside those unnecessary occasions of stumbling If the neglect of brotherly Pacification hold on and the Hierarchy resolve upon their own advancement to the highest pitch one may well conclude That they make a full reckoning to wear out the Presbyterians and to swallow up their Interest conceiving they are able to effect it by degrees and that greater changes then these have been wrought without much ado And we confess indeed that a great change in Religion was made by Qu. ELIZABETH without much dispute or difficulty The alteration was not sudden but gradual Camden writes that in the entrance of the Queens Raign for a whole moneth and more the Roman Religion stood as it did at the death of Queen MARY On the 27. of December the Epistles and Gospels the Lords Prayer Creed and Ten Commandements together with the Letany were read in the English Tongue On the 22. of March the intire use of the Sacrament in both kindes was restored by Parliament On the 24. of June the Sacrifice of the Mass was abolished and the whole Liturgy restored into English In July the Oath of Supremacy was given to the Bishops And in August Images were taken out of the Churches and broken or burnt Why may not the Hierarchical Interest swallow up the Presbyterian as easily as Protestantism prevailed over Popery Surely I take these several cases to be very different And first because Queen ELIZABETH had this fundamental maxime as agreeable to her Conscience and the Interest of Her State to banish hence the exercise of the Roman Religion But our Gracious King in His Christian Prudence and Compassion seeks the uniting of His Protestant Subjects and the healing of their breaches by His Wise and Gracious condescentions already Declared Besides in the beginning of the Queens Raign the inferiour Clergy of this Kingdom universally appeared to be but lukewarm Papists and many of them might be supposed to be Protestants in heart and the most of them very unlearned and indifferent men in Religion And a great part of the Hierarchy were not more Zealous than the rest For when at that time the Ecclesiastical Promotions in England were numbred above nine thousand four hundred in all there were not more then fourscore Rectors of Churches fifty Prebendaries fifteen Heads of Colledges twelve Arch-Deacons twelve Deans six Abbots and Abbesses and fourteen Bishops that refused the Oath of Supremacy Also the English Service was so prepared that it might be no abomination to the Papists no positive thing therein occurring repugnant to their Doctrine for which cause they frequented the same for the first ten years and the Pope did not in many years send forth his thunder lightning against the Queen And Popery being in substance a Religion contrary to what was publickly professed had no advantage for encrease by publick Preaching or Books publickly allowed All these accidents did help forward to an absolute settlement of the Protestant Religion But we may find the state of things far otherwise in point of disposition or inclination toward the Dominion of absolute Prelacy and the rigorous imposition of Ceremonies and the extirpation of the Dissenting Party For there are now in England thousands of Ministers dis-satisfied in the Hierarchy and Ceremonies who are all competently and many of them eminently learned They are not generally of light spirits but steddy and well resolved and tenderly affected touching their spiritual liberties The way which in scorn is called Puritanism is not another Religion in substance than Protestantism but the very same or one branch thereof distinguished from the other by an accidental difference Protestant and Puritane Doctrine and Worship all men may know to be the same for substance and Puritanism will grow up with Protestantism notwithstanding all opposition as I have manifested in the former discourse Commonly those people who try all Doctrines by Scripture and are swayed more by its Authority than by the Ordinances and Customs of men do much hesitate and stagger concerning the sole Jurisdiction of Bishops the pomp of the Hierarchy and sacred mystical Ceremonies of Humane Institution And
of themselves fall to the ground and men of different judgments will be less fond of their own opinions when they observe that the State doth not judge its happiness to rest upon any of them and that the welfare of the Church and Kingdom consists without them This Kingdom after the removing of foundations is by a marvellous turn re-established upon its ancient basis And verily that which hath wrought the change will settle it that which hath brought such things to pass will keep them where they are if we do not overlook and sleight it And what was it but the consent of the universality the Vote of all England This did produce an universal motion exceeding vehement but not violent For it was not against but according to nature All things having been out of place and held in a state preternatural when the force was taken off moved to their center and place of rest to wit the ancient fundamental constitution And for this cause the change was not terrible but calm kindly and unbloody Now as that natural inclination which carries things to their resting place will keep them there until by violence they are forced thence so this consent of the universality which produced a kindly motion of all things to settle in their own place and order upon the right foundation will keep them there until such external force shall come as can break and dissipate the universality Wherefore seeing this great revolution hath not happened by the prevailing force of one Party but by the unstrained motion of all England what reason is there that one Party should thrust the other out of its due place of rest upon the common Foundation When common consent hath laid this excellent Foundation of peace and quietness let not the Superstructure of particular unnecessary forms cast off some as a divided and rejected Party but let that which hath made peace keep peace which by Gods help it will surely do if timely observed and followed We cannot gainsay but the composure of these differences hath much difficulty and requires much prudence care and patience in those that are at the helm of Government Nevertheless it may be effected if the judicious on both sides will give consent and they will give consent if they have a single aim to procure the peace of Gods Church and the increase thereof and particularly the increase and stability of Protestant Religion Suppose the Roman Grecian Armenian Ethiopick together with all the Protestant Churches yea and the whole Christian world might be drawn into one Church-Communion and Order upon as easie tearms as English Prelatists and Presbyterians may if they have a heart to it were it not prodigious uncharitableness and fury of opposition to withstand it As all the Lovers of Christianism would pursue the Union of all Christian Churches upon such tearms so should all the Lovers of Protestantism pursue the Union of all Protestant Churches seeing the Doctrines wherein they harmoniously agree will enable them to keep the Unity of the Spirit in the Bond of Peace if the heart be not opposite to the power of those professed Doctrines To heal the wounds of the Protestant Cause how glorious is it But to refuse and withstand this healing how doth it cause the Popish faction to glory against us Let not our adversaries rejoyce nor the uncircumcised glory in our shame We have the examples of Christian Princes even those of the Roman Faith who would gladly have made up breaches in Religion among their people by yielding in things of greater moment in the Church of Rome then any of the points in question are among disagreeing Protestants In the Council of Trent Ferdinand the Emperour and Maximilian his son King of the Romans and the French King and the Duke of Bavaria made it their business by their Embassadors for quieting of their Dominions that the Communion of the Sacrament in both kinds the Marriage of Priests and Divine Service in the vulgar tongue might be allowed These things are of greater importance among the Papists then the things now in question are among the Protestants of either perswasion if we judge by their declared Opinions and not by some hidden design And those forenamed Princes would surely have taken that way for uniting their people had their power been independent in matter of Religion but having dependance upon the See of Rome they could do nothing without the Authority either of the Pope or the Council from either of which they perceived after much instance that such Reformation could not be hoped for Moreover those Princes being of the Roman Faith had a fairer pretence according to Popish Principles to crush the dissenting Part of their Subjects by laying Heresie to their charge and so in time to root them out then any Protestant State can have to extirpate the Presbyterians Likewise the Emperour Charles the V. after his great Atchievements designing to establish an intire Dominion in Germany conceived that his way was to unite the German Nation in point of Religion by a kind of reformation or Accommodation for which he laboured so much in procuring and upholding the Trent-Council until at length dispairing of his Sons succession in the Empire he laid aside all thoughts of restoring the ancient Religion in Germany and by consequence all care of the Council though he continued many years after in the Imperial Authority Now though all these Princes were deceived in expecting such a Union by means of that Council which by reason of divers and important Interests of Princes and Prelates could not possibly have such an end as was by some of them desired yet herein they took not their aim amiss that the re-uniting of their broken people by using a Temper and Accommodation was the best way to keep their Estates intire I am the more importunate in pressing home the motion of brotherly Agreement considering the time which may be the only time For the present condition of these Affairs seem like to the state of a sick body which Physitians call a Crisis when nature and the disease are in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conflict to carry it for life or death Peace and Concord in Religion seems now to approach to its Crisis whether it shall prevail and live or dye and fail for ever It may justly be feared that the time is now or never For if after so long and sad divisions and the calamitous effects thereof an implacable spirit shall be seen to bear sway in this time of restauration and expected union it may beget a despair of all future reconciliation If after such and so long calamities all the concurring circumstances of the late Revolution will not incline mens hearts to Peace what will do it This is a day of gracious Visitation Happy England if in this its day it knows the things that belong to its Peace Having pressed the Vnion by these Arguments I proceed to remove certain impediments One great impediment
is an erroneous judgment touching the times foregoing the late wars For as much as great and manifold distempers have happened and continued in this Land since the beginning of these troubles the defects of former times are quite forgotten as it commonly comes to pass that latter miseries if drawn out to any length do drown the rememberance of by-past evils but he who discerns only things at hand and not affar off is purblind I abhor to take upon me the defence of our late distracted times the distempers thereof I would not in any wise palliate Nevertheless let this be noted distempers have their times of breeding as well as of breaking forth Certainly that dismal Tempest which succeeded the long Calm in this Nation had its time of gathering in the Clouds To heal the symptomes of a disease its rooted cause being neglected is but a palliative cure To take away the irregularities of these latter times and not to inquire into the former causes is to hide but not to heal the maladies of this Kingdom Another errour which turns away mens eyes from beholding the true state of their own affairs is a contempt of the dissenting Party and of their Opinions as silly and irrational with which is joyned a vain conceit that the whole Party with their Opinions would soon fall to the ground if a few turbulent and factious spirits as they pretend were taken out of the way This makes men to bear down their opposites more with scorn and contumely then with any temperate and solid reasoning This makes men wilful precipitate unmerciful and puts them forward by rigid injunctions and severe inquisitions to suppress those with whom they might walk in one way if they themselves did walk in love But there is as little of Reason as Religion in this self-admiring humour It is the part of weak and selfish minds to contract Religion to certain modes and forms which stand not by Divine Right but by the wills of men and which are of little efficacy and very disputable and if supposed lawful ought to be governed by the rule of Charity To think that none is a good Christian a sound Protestant a fit minister that cannot subscribe to such modes and forms proceeds from a narrow and ignoble judgment It is also as much pride as weakness to contemn the setled way of a knowing and serious people steddy in their Principles and practices as if they were worthy of no regard because they dissent in some points which in themselves are of little moment This is for men to think that they only are the people and that wisdom shall dye with them Noble and high capacities and judgments of a large and deep reach do know they cannot square the world by the narrow compass of those conceived Principles that have possessed and seasoned their own minds But they look also without themselves rightly judging that as they have their own peculiar Notions so another sort have theirs and that divers men are carried divers ways as they are led by natural temper custom education or studious inquiries They know likewise that there is no constraining of all minds to one perswasion without imbasing their judgments to perfect slavery which we see put in practice in the Antichristian Kingdom of the Papacy Whereupon men of vastest parts and learning and of true nobleness of judgment have been ever favourable to those which dissented only in such opinions as amongst wise and sober men are not with one consent determined unless their peculiar Interest were bound up in those Opinions For this nobleness of judgment which naturally inclines to allow ones self and others this righteous liberty is sometimes driven back and streightned by politique Interests Verily a judgment truly noble is truly Catholique and true Catholicism is most contrary to that which is so called by pretended Catholiques For it is to maintain Christian Concord with all Christians as far as they hold Christ the Head It is incident to ruling men to cherish the passion of indignation against the dissenting Party Hence ariseth a great perturbation of judgment For by reason of the dominion of this passion when dissenters modestly assert their Principles and do not instantly comply as much as is expected it is taken for petulancy and peevishness When some degree of forwardness breaks forth it is encountred with that severity which hazards the undoing of the weak Part that should and might be healed And their dis-satisfaction is judged the effect of incurable pride and malice This perturbation of judgment begets a great distemper in publique Councils Wherefore let persons bearing Rule watch over this dangerous passion and dread its tyranny First let not perversness be always imputed to the non-compliances of the inferiour Party God hath put it into the Kings heart to extend compassion to multitudes of His Loyal Subjects in taking off the rigour of sundry impositions in matters Ecclesiastical and they think it good to make use of those His Majesties Concessions without the prejudice of any part of Religion or of order and decency in the Church Others that should have helped forwards His Majesties design of Peace are offended saying The Presbyterians yield in nothing the late indulgence hath made them more resolved against all points of Conformity But why should their eye be evil because His Majesties eye is good Have the Presbyterians abated nothing when for peace sake they have declared a readiness to part with the Presbyterian platform of Church-Government which is used in other Reformed Churches and to submit to a regulated Episcopacy as also to wave the Directory for Worship and to accept a Reformed Liturgy Indifferent men would judge that this is a good advance towards peace and that a closure is hereby really intended But what have the Prelatists done in testimony of their moderation Have they desisted from the use of any one of the former Ceremonies even such as be not injoyned by any Law or Canon Suppose some of the Presbyterians be they few or many do as yet forbear the us sing of some forms which they apprehend not simply unlawful perhapsome reason of scandal may cause this forbearance otherwise to the judicious they might seem to contradict their own Principles out of servile fear or for worldly ends and the malicious might take occasion though none were given to reproach them for temporizing Now it concerns Christs Ministers to prevent what in them lies not only a just but even an unjust and causeless contempt of their Ministry Besides they are not willing that some persons of good affections but weaker judgments should take offence at their early and easie compliance and so fall into down-right separation The Presbyterians attend a good Reformation and all necessary inlargement that may encompass and gather together in one all that are of sound belief and good life who have been so long scattered abroad Nothing therefore appears but that they have hitherto conscienciously and judiciously made
and cry we will have all or none yet the greater number yea the main body of either side may be found of calmer judgements and affections who together with a multitude of wise and well minded persons that are indifferent between both perswasions would cause the violent ones to keep within bounds And as many of those passionate men as have any judgment will discern that they are without hope of prevailing and disadvantage themselves by opposing the common interest and quiet of the Nation His Majesty is a great King he is King indeed and reigns in great power over a willing people He hath in his hands the joynt stock or common interest of the whole Nation Neither of these grand parties can subsist without him and this gives him assurance that they are and must be both his It is manifest that his interest hath gotten the preheminence over all partial interests as indeed it ought For if the Prince be not in this regard transscendent he is ready to be laid low Wise men inform us that a Prince by adhering to one Faction may in time lift it up above his own Imperial interest which will be forced to give way to it as the lesser to the greater And the prime leaders of the potent Faction will sway more then the Prince himself They will become arrogant unthankful and boundless in their ambitious designs It is observed by Henry the Third of France that he would be taken into the League with the Princes of his own Kingdom to root out the protestants and after awhile the same League was turned against him A Prince may be so intangled that he shall not know how to winde out of those wayes wherein he hath so far ingaged himself neither shall he be able to turn himself to the necessity of his own affairs as new accidents arise Then is a Prince truely potent when he hath all particular Factions lying at his feet and can compell them to live in peace with one another This is the potency of our soveraign Lord this day For he is alone and there is none besides him on whom the Nation can have any stable dependence Wherefore let His Majesties high concernments be the primum mobile to carry about all the inferiour Orbs in our political world His Majesty hath gained his peoples hearts and is glorious in their eyes and by his continued clemency he will not fail to hold them fast to himself He desires to govern well and they desire to be well governed and seek no greater liberty In some tender points of Conscience they waâ—â— upon his indulgence and are willing to close with uniformity not in rigour but in some convenient latitude and relaxation There is an yeelding that is no way abject but generous and advantageous a princely condescention whereby a King becomes more absolute and may have what he will from his loving subjects And they will no less fear him then love him as knowing both his goodness and his greatness For he is great indeed to whom the hearts of three Nations are linked and it is morally impossible that so vast a people should at once be lost to a King who continues to deserve well of them and to make them his favourites And then what person or party shaldare to sleight his Government whose interest and influence is of so large extent There is a saying which by many hath been taken up for a proverb No Bishop no King I do not well understand the rise of this saying and therefore dare not speak in derogation of their judgements who were the Authors it But upon the matter it self I crave to make this modest Animadversion And first it is some degrading to the transcendent interest of Soveraignty to affix unto it a necessity of any one partial interest for its support for independency and self-subsistence without leaning upon any Party is a Prince his strength and glory Also it makes that Party over confident and its opposite too despondent Such sayings as import a Princes necessary dependence on any particular Party may in the mouthes of subjects be too presumptuous and in the mouth a Prince too unwary But of this particular I dare not so speak in as much as I know not its rise and reason Onely this I humbly conceive that the coalition of Episcopacy and Presbytery sets forth a Bishop in conjunction with Presbyters of no less dependence on the soveraign and of more influence on the people then a Bishop having sole jurisdiction can have in the present age As concerning the Nobility and Gentry of this Kingdom who for the greater part are said to favour Prelacy They cannot in reason be offended at such a regulated Episcopacy when they shall behold its order and harmony and tendency to ageneral peace It seems agreeable to their Nobleness to affect a comely and venerable Order in the Church for the honour of Religion And let them judge whether the Worship of God be more holy and reverend for those many Gesticulations and various postures enterchangeably used in parts of divine Service that are of the same kind and require equall Reverence Whether a grave habit of civil decency for a Minister is less decent in sacred Administrations then certain other Vestments which some scruple as conceiving that holiness is placed in them Whether a Church settled by limited Episcopacy cannot attain to its due veneration without the Hierarchical dominion and splendor The reduction of absolute Prelacy to Episcopall presidency here desired may concern the Nobility and Gentry as well as others For as others may be oppressed so these may be overtopped Excessive power is commonly exercised beyond their intentions that are eager to set it up And they that thought onely of crushing a party offensive to them may at length finde themselves obnoxious or at least neglected and undervalued On the other side they have little cause to fear that which is commonly so much dreaded namely the excessive rigour of discipline from a president Bishop and grave Presbyters joyntly governing For it is supposed that no act of Discipline shall be exercised against or besides the Laws of the Land which cannot be made without consent of the Nobles and Commons in Parliament Let the Episcopal Clergy admit an address to themselves touching their own concernments Peradventure they either suspect or disdain the counsel of one that may seem an adversary but whatever they apprehend it is the counsel of one who with his whole heart desires that they may not miscarry who accounts them too precious to belost to their brethren if they will permit themselves upon any reasonable tearms to be gained who would gladly walk with them by the same Rule in things received in common which are sufficient for Christian concord and should be so acknowledged by all that mind the things of Christ more then their own things Were I a true hater of that Party or a right Phanatick I should wish for their violent
irruption upon the Prebyterians even as vehemently as now I pursue the design of peace and I verily think my reasoning however it takes with them will convince them of my good intention If they decline moderate counsels and resolve to run high they may attain to a lofty standing howbeit they will always stand on a pinacle In a little time they have greatly inlarged their borders and lengthened their cords it were good that now they should strengthen their stakes and make good their ground By moderation only can they be established Some may say in their hearts The bricks are fallen down but we will build with hewen stones the Sycomores are cut down but we will change them into Cedars Indeed their advantage is well known nevertheless let them consider their constant strength and accordingly limit their hopes for this is an high point of wisedom Let them that have gotten a victory use it wisely and take care that they lose it not in hope of a greater The issue of things oft times have proved unfortunate to those that have waxed insolent and unreasonable upon unexpected successes There is not a greater errour then to refuse tearms of Agreement that are profered by a Party which cannot be rooted out but will be alwaies considerable either as friends or enemies especially when those tearms do comprise some part of their victory that should accept them Let the Episcopal Clergy observe the spirit of the Nation and the condition of the Times that they may rightly comprehend the measure of their own hopes The English are a generous Nation and as they delight in the Majesty and Glory of their King so also in the splendid condition of subordinate Governours that their manner of living be in some sort conformable to the dignity and opulency of the Nation Accordingly they seem to take pleasure that the Ecclesiastical State be upheld by a fair Revenue and competent Dignity yet with moderation For if the Clergy do rise to Princely or Lordly wealth and power they may become the envy of the Nobility and Gentry Let them remember they stand by Grace not by their own strength but by their Prince His Favour The Nation in general may be taken with a grave and masculine decency in all Sacred things sutable to their spiritual Majesty but I make a Question whether in this noon-tide of the Gospel they will fall in love with excessive gaudiness pompous shews and various affected gestures in Sacred Administrations and not rather esteem them vanities too much detracting from the dignity and purity of Gospel Worship In this noon-tide of the Gospel the Bishops cannot magnifie their Office but by other courses then what were taken in former and darker times Meer formalities will no longer dazle our eyes We shall think they have work of an higher nature then to look only to the observation of outward Forms and Rites and Ceremonies they must make a nearer approach to the Presbyterian practice in the constant Preaching of the Word in the strict observation of the Lords Day in keeping a true watch over the Flock and in correcting the real scandals that break forth in mens conversations And if they walk in these paths the Prelatists and Presbyterians will not be far asunder Perhaps the friends of Prelacy may imagine that in this coalition Presbytery may at length undermine Episcopacy but reason shews that Episcopacy will stand more firm in conjunction with Presbytery then by it self alone In the body natural there is some predominant humour as sanguine cholerick melancholy or phlegmatick yet none of these do subsist alone without the mixture of the rest in a due temperament In like manner the Body Ecclesiastical may be of several complexions or constitutions as Episcopal or Presbyterial according to the predominant quality Now if the Presbyterian Churches would become more firm and stable by the superintendency of one grave President and the truth is in all Presbyteries there appeareth some Episcopacy either formal or vertual so an Episcopal Church may be judged more firm and stable by a Bishops superintendency in consociation with assistant Presbyters And to remove the fear of the incroachments of Presbytery it is easie to discern that Episcopacy if it contains its self within moderate bounds will be always in this National Church the predominant quality In the Conclusion of this Discourse let me offer these few Essayes concerning the pathes of peace The glorifying and pleasing of the highest Potentate and universall Monarch and the eternall happiness of immortal precious souls are the most noble and blessed ends of Government Let his Majesties Raign be happy and glorious in attaining these ends A Christian King esteems it the excellency of his regal Power to hold and manage it as the servant of Jesus Christ to be a Protector of the true Church the Body of Christ the Lambs wife for whose redemption Christ dyed and for whose gathering and perfecting the world is continued It is the Character of this true Church to make the holy Scriptures the perfect rule of their faith and life to worship God in spirit and in truth according to the power and spiritual worship of the Gospel to walk by the rule of the new Creature in spiritual mortification and crucifixion to the world to study holinesse in sincerity to strive to advance it in themselves and others and to have influence upon others unto sound knowledge faith humility godlinesse justice temperance charity The true Church lies in the middle between two extreams Formalists and Fanaticks They are of circumspect and regular walking no way forward in attempting or desiring alterations in a civill State A Prince doth hold them in obedience under a double bond For they know they must needs be subject not onely for wrath but for conscience sake Indeed we will not conceal that in lawful wayes they assert that liberty which is setled by the known Lawes and fundamentall Constitutions the maintaining whereof is the Prince's as much as the Peoples safety That being the happiest Politie that is founded in true Religion and most fully suited to mens everlasting concernments it greatly behoveth Governors to mark and avoid those things which bring Religion into contempt and tend to the increase of Atheism and infidelity The many various Sects and absurd opinions and fancies and pretended Revelations of these latter times have much lessened the reverence of Religion in England This is a great evill and much observed and decryed by the present times There is an other evill no less injurious to the honour and estimation of Christian piety to wit Ceremonial strictnesse with real prophaness or at the most but lukewarmness in the real part of Religion And this is the true state of the Papacy by occasion whereof Atheists have so abounded in Italy Machiavel observes in his time that Christianity was no where less honoured then in Rome which is the pretended Head thereof Let this evil be seen prevented and remedied that the