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
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
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
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
The primitive spirit of the Christian Church was a spirit of power and glory and the primitive order was most spiritual and powerful Let Christs holy Institutions let Apostolicall precept and practice be the pattern of our Reformation What sound Protestant will deny the holy Scriptures to be a perfect rule of all divine Institutions To them we appeal by them would we stand or fall and they mention no Ministers of the Gospel that were not Bishops ruling the flock But in pursuance of peace touching the matter of Episcopacy the moderate Presbyterians are willing to descend to the times lower by one degree and to come to the Ages next following the Scripture-times and to accept what they do present unto us to wit a President-Bishop ruling in consort with Presbyters and Officer not of an other Order then Presbyters but of an higher degree in the same Order We appeal to those times concerning this matter And they that admire and almost adore antiquity should not deny our just appeal And wherein stands the power and glory of the Church militant Doth it stand in the pompous shews of Ceremonious worship with the glistering furniture thereof in the secular dignities and jurisdictions of the higher rank of Ecclesiasticks in the implicite faith of the Laiks and in a formal uniformity in the outside of Religion Or in the powerful preaching of the Gospel by able Ministers of the New Testament in the lively and spiritual manner of prayer in the dispensation of Sacraments after a manner most effectual to the increase of knowledge saith and virtue in the exercise of discipline to correct all contumacious disobedience against the known laws of Christ our King and Law-giver and all performed in a comly order with a grave and sober decency Let all unprejudiced minds give judgment which of these two different stares of Religion doth most express the Gospel-ministration which is called the ministration of the Spirit and is incomparably more glorious and powerful then the Mosaical dispensation with all its outward and visible splendor Let them also judge which of these two is most conformable to the state of the primitive times wherein the Christian Church not by an arm of flesh and the wisdom of this world but by weapons mighty through God as the Evangelical doctrine and discipline the holiness of believers the constancy of Martyrs overturned the Kingdom of Satan and advanced the Kingdom of Christ where Satans throne was in opposition to the power of the Roman Empire the wisdom of the learned Heathens the counsels of Polititians the potency of ancient Customs the inveterate prejudice of all sorts of people and lastly in opposition to the Devil raigning and raging in them all Wherefore let us minde the true way of restoring the Christian Religion to its primitive power and glory It is a happy frame and order when things are setled for general satisfaction that none or very few of the serious people desire an alteration but all or most of them dread it as also when things are setled for stability that none who have a will to it can encompass an alteration It is a happy thing to light upon the way that leads to this satisfaction and to this stability In religion the general way of satisfaction is not to gratifie the humour and appetite of one or more parties but to secure the consciences of the judicious and sober-minded in general For such on all sides will sway most for continuance and if they be satisfied intemperate and unquiet spiriâ—s would quickly be out of breath in their rash attempts Likewise the way of stability that none may successfully project a change is to prevent mens running into extreams on either hand For when one extream prevaileth a change easily followeth In this case it fares with the Church as with civil States A principality heightned into Tyranny tumbles down into Anarchy and a Republick too much cherishing popular extravagancies lifts up a tyranny Now the way to prevent extreams is either to chuse moderate spirits or else a ballancing number of the opposite parties to the managing of publick affairs In which election a Prince doth not appear as a Neuter but as a moderator and true Governour that hath the command of all interests And now having pursued Peace to the utmost of my small ability in these pacifick Discourses I hope this diligent search after the knowledg of good and evil in this kind will not be judged an eating of the forbidden fruit an ambitious and bold inquiry into things not to be made known For it is not a curious or presumptuous intruding into the Counsels of Princes and secrets of Government but a modest and sober deliberation upon things open and manifest of publick inquisition and discourse Besides it is an extraordinary time wherein there are great thoughts yea great searchings of heart in men of all degrees and all perswasions It is true that this Nation is not erecting a new Kingdom nor laying new foundations of Government yet it is no less true that this restauration is as it were life from the dead and we are in some sort beginning the world anew It is a notable Epocha or period of time giving opportunity to cut off excesses to make up defects and to make crooked things straight before we be fixed and ingaged in particular wayes from which though never so inconvenient we may not be able to draw back or turn aside It is affirmed by one of piercing knowledge in affairs of this nature that it is a profitable order in a Commonwealth for any one to propose what is for the publick good Surely the Kingdom cannot suffer by the proposals of the meanest persons when they touch not upon the fundamental Constitution nor disturb publick peace and order This Discourse offers no disturbance to such Forms and Orders as have attained a quiet stated posture in these times The Laws have made some alteration in things of former use and practice as the Act for abolishing the High Commission The times have made more alterations in mens minds and wayes and his Majesty hath observed a necessity or at least expediency of some alterations whereby the minds of men may be composed and the peace of the Church established declaring That he hath not the least doubt but the present Bishops will think that the Concessions made by him to allay the present Distempers are very just and reasonable Lastly The scope of this Treatise doth justifie and defend it self whereof the bare narration is a full Vindication For the sum of the whole matter is to perswade a turning from the advancement of a partial Interest and a turning to the obvious and easie way of giving generall satisfaction to all those that acknowledge the Church of England to be a true Church and are willing to abide in her Communion FINIS An Advertisment to the Reader THere are lately Printed twenty two Sermons Preached upon severall occasions By Edward Reynolds D. in Divinity and Bishop of Norwich in quarto None of which are contained in his large Volume And are to be sold at the Rose and Crown in St. Pauls Church-yard 1661. ERRATA Page 78. line 5. read frowardness p. 80. l. 5. r. injudicious p. 18. l. 8. r. frowardness p. 89. l. 6. r. sale p. 90. l. 19. r. contest p. 119. l. 7. r. Clergy