Catholicon  
THE EXPEDIENCY OF AN EXPLICIT STIPULATION BETWIXT THE Parochial Ministers AND THEIR CONGREGATIONS.  
OR, An ESSAY to prove that the Intervention of Solemn Mutual Promises betwixt the Parochial Ministers and their people (Faithfully to discharge their Relative Duties to one another) would be useful and expedient for these ends:  

To promote in Clergymen Regularity of Life, and Diligence in their Ministerial Function.  
To increase in the Lay Parishioners, Christian Knowledge, Sincere Godliness, with a Free and Friendly Conversation.  
To give a Stop to Separation, and Reduce Dissenters to the Communion of the Church without using Secular Compulsion.  
To secure the Peace of the Nation.  
To enlarge Trade, and make Provision for the Poor.   
And that all this may be effected without the least Innovation, or alteration of the present Legal Establishment of the Church of England.  
Humbly tendered to the Consideration of all English Protestants, by a Parochial Minister.  
London, Printed. 1674.   

THE PREFACE.  
I Intent not in this Treatise to give Rules to any of my Brethren, much less to prescribe to Authority; But I presume that so far as the Holy Scriptures, and the Laws of the Land, and sound Prudence appear on the side of my undertaking, it will find peaceable reception with all, who adhere yet to the Protestant Church of England: and I desire no man to admit it further, than that warranty is annexed.  
And it being designed only to promote the good ends mentioned in the Title-page: I may expect that it will not find a bitter Adversary, if any, amongst the Dissenters from the Order of Worship and Discipline legally established amongst us.  
For no man hath just reason to be angry, if Consenters to that Order endeavour to promote amongst themselves Christian knowledge with an holy Conversation, by building upon the ancient Foundations; namely, the Holy Scriptures and Sound Antiquity, with their Primitive most prudent Reformation.  
I do not disown it, that my endeavours in this discourse are in part collined at the stopping the growth of rigid Separation: But the means I use is only such, as many consist with Sincere and Christian Charity to all Dissenting Brethren, and a real desire of their Peace:  
And that which put me upon this undertaking was, a firm persuasion, that keeping up the Parochial Assemblies of the Church of England (in that good Order and Unity, which the Gospel of Christ and the Laws of the Kingdom require,) is one of our strongest Fences and Securities against Profaneness, Strife, Uncharitableness, and other enemies of Sincere and Solid Christianity: and that the Dissipation and breaking of the Parochial Churches will prove the pulling down our walls, to bring in that Trojan Horse, which our Gates are not wide enough to admit.  
But yet I freely declare (if the declaration of so mean a person be worth taking notice of by any) that it was far from my intendment in this work to endeavour to obstruct any favours and relaxations, which may be thought to be intended by our Governors to Pious and Peaceable Dissenters, in order to their bringing them in (with fair salvoes to their Consciences) to help with us to do the work of our Great Master with one heart and in one way.  
And certainly the breaking in of the Floods of ungodliness upon the Age and Nation, calls aloud for the uniting their and our strengths, to bear up with arms and breasts against them.  
And I am confident that my Proposals in this Paper will not be found to enlarge the distances amongst Brethren: For the removal of which, by pouring out upon us all a Spirit of Meekness, Love, and mutual Forbearance, I daily pray to the God of Mercy and Peace, which I beseech him to grant, even in our days, if it be his blessed will, according to the unspeakable riches of his mercy towards Sinners in Christ Jesus our only Mediator and Saviour, Amen.   

CAP. I. An Account of the Nature of the Explicit Stipulation proposed.  
THE Laws of this Land as well as the Institutions of the Church, do suppose some Relation to intervene betwixt the Parochial Ministers and the people of their several Parishes committed to their Charge.  
By a [Parish] I mean, a compass of Ground, containing in it such a number of Christian Inhabitants, as may Ordinarily assemble at one place for public worship, and who are, if duly qualified, obliged by Law so to Assemble for the celebration of all parts of public worship.  
And not only by Law but by Scripture also, in which there is not one example to be found of a Christian, who did cohabit with and among Christians, and yet ordinarily at times of worship did separate from them, to go and assemble with other Christians elsewhere.  
So that all Gospel Assemblies for worship were Coetus Parochianorum, or Cohabitantium, who might be ready to observe and help one another, in relation both to temporal and spiritual wants and necessities.  
This Relation of the Ministers of such Parochial Congregations to their people, both obligeth and impowereth every such Minister to dispense the Word and Sacraments, and perform other Ministerial duties, to all the People of his Parish, who are willing and duly qualified to receive them.  
And the same Relation enableth such Parishioners to challenge at his hands the dispensation of the said Ordinances to them, and obligeth them ordinarily to receive the same from him.  
And it is far from me to intimate by these Papers, that all or the greatest part of the present Parish Ministers of the Church of England are unsuccessful in their work, assigned to them by the Word of God and the Laws of the Land.  
For there are multitudes of Christians who are ready to come forth and own it, That God made use of the Ministry of Conformists, to awaken them to a serious consideration of the spiritual and eternal concernments of their souls, and to bring them to a right understanding and practice of Repentance towards God, and Faith towards our Lord Jesus Christ, and to a constant exercise of Mortification both of carnal and worldly lusts, and to consecrate themselves entirely to live to the Glory of God their Maker and Saviour, and to devote themselves to do or suffer any thing that may promote in themselves or others the knowledge and acknowledgement, the fear, trust, and love of God, with delight in him (as our sufficient portion) and submission to him as our Sovereign, with Faith and Hope, in our Lord Jesus Christ; who of God is made unto us Wisdom, Righteousness, Sanctification and Redemption.  
And they will further testify, that, by the Preaching and Example of the Conforming Clergy, they were brought to embrace an universal Charity towards all men, even enemies, and to take up a more special Love and Delight in all those who own the fear of God, and adorn the Gospel of Christ, by an holy, humble and useful conversation, yea though such should descent from them in the present minute differences about things Indifferent, etc.  
If to be wrought up to this frame by the Spirit of God (who alone gives the increase, whoever endeavours to plant or water) be Conversion, Multitudes (to the praise of the Glory of the Grace of God) have been, and are daily Converted by the Ministry of the Church of England.  
But yet I apprehend, and shall endeavour to make it good in this present Essay, that not only the more immediate ends of the Ministry would (probably) be more effectually promoted by such an explicit Confeederation intervening betwixt the Parochial Ministers and their people, but many other appendent advantages would thence refult to the whole body of the Nation, as I have insinuated in my Title-page.  
I presume that all knowing Christians will grant, that the ends wherefore Christ by his Apostles did institute Ministers in the Churches (I mean amongst persons already converted to the faith) were at least these following, That they might watch over the souls of their flocks, that they might administer to them the Word and Sacraments, that they might in the name of their people assembled with them, and with the concurrence of their people's hearts and mouths also, (at least in saying Amen) offer up Confession of Sins, Prayers, Praises and Thanksgivings in the public Assemblies; That they might Instruct, Admonish, Reprove and Comfort their People, as their condition should require, and that not only in public Preaching and Catechising, but in Personal Conference, and by teaching from House to House; That they might visit the Sick, and promote the due relief and maintenance of the Poor of the Flock; That they might baptise the Children of Believers and Adult Persons duly qualified, and that they might receive to the full Communion of the Church in the Eucharist, such Minor Members, as being baptised in their Infancy, are grown up to a due measure of the knowledge of God, and Christ, and his Gospel, and are of unblameable lives, and do make solemn profession to stand to their vow made in Baptism.  
That all these are duties incumbent upon Ministers, even under the Parochial Form, I hope will be granted, and shall not trouble my Reader with a proof of them, till they are contradicted,  
And that no Law of the Land, or Ecclesiastical Constitution, restrains any Parochial Minister from the faithful discharge of all those duties, is undeniably evident, in that those Laws confirm to Ministers their settled Maintenance, for this very cause, that they might be encouraged to be faithful in the service of God and of his Church, in the premised duties.  
And it is evident also, that the most Reverend Fathers of the Church (the Bishops) would not only encourage Ministers to be faithful herein (as some of us have found by address to our pious and learned Diocesans) but that they would also rejoice over such diligent and faithful Ministers, and thank God for them, and make mention of them in their prayers without ceasing.  
So that upon an impartial search I believe it will be found, that one of the chiefest reasons why this work is not done more effectually, is to be laid to the charge of Parochial Ministers and their People.  
And the greatest hindrance of them in doing mutually their duties herein, will, I presume, be found to be this, Because Ministers enter upon their charge with so little of solemnity, and without such particular application to the people at their entrance, as might advantage them in their future work.  
For if we consult common experience, we shall find that when any Persons enter upon any Office of Trust for others benefit, the want of due solemnity at their entrance, doth not only render them less careful to consider and discharge their duty; but also those, for whose benefit Officers are entrusted, are both less inclined to submit to them in the discharge of their Office, and more prone contumaciously to oppose and discourage their Officers, when they attempt faithfully to do their duty.  
Now it is but a little engine, that I propose, as likely to remove this and other great weights and mischiefs with, Namely, that at every Minister's entrance upon his charge, there should pass a solemn Stipulation and Promise betwixt him and his People; and the same should also with all convenient speed be solemnly made betwixt those Ministers (who are already settled in Parishes) and their People.  
I shall not be so presumptuous as to impose upon any of my Brethren any forms of my own devising: But yet that my Reader may clearly understand, what I aim at, it is necessary that I set down some form of words, which might be suitable for the transaction of that solemnity: Though I know that abler persons will easily find more apt and more comprehensive terms, than mine are.  
I will therefore suppose that some such forms as these following may conveniently be devised for this business.  
I N. N. legally presented, instituted and inducted into the Rectory (or Vicarage) of N. in the Diocese of N. do solemnly promise in the presence of God to the Parishioners of the said Parish of N. That during my legal imcumbency and possession of the said Rectory (or Vicarage) I will through the Grace of God endeavour faithfully to discharge amongst them and for their benefit, the Ministry which I have received of the Lord: I will declare to them the Gospel of the Grace of God in Jesus Christ, and instruct them in the saving truths thereof, both by public Preaching and Catechising, and by private conference, as I have opportunity: I will labour to secure them, from those that would pervert them, to either sins or errors; I will endeavour to establish the weak, to comfort the disconsolate, and to reform the disorderly by admonition and reproof; or if any continue obstinate after my private reproof, I will proceed in my endeavours for their reformation in such effectual ways as the Gospel of Christ and the Laws of the Land do warrant me to pursue: I will visit their sick, and endeavour that due provision be made for the Poor of the Parish, I will constantly at due periods of time (unless hindered by sickness or other lawful impediments) administer amongst them the Sacraments, and other parts of public worship according to the authorized forms of the Church of England: I will prepare their Children by Catechising, that they may be confirmed by the Bishop of the Diocese (where such confirmation can with due solemnity and conveniency be obtained) or that they may be admitted to full communion with the Church in the Sacrament (commonly called the Lords Supper) upon their serious profession to stand to the Covenant, which they made in Baptism. And in my discharge of all this I shall submit myself to the oversight and guidance of the Lord Bishop of the Diocese.  
Witness my Hand.  
The Parishioners may subscribe some such form as this.  
I N. N. Inhabitant of the Parish of N. in the Diocese of N. do promise by the Grace of God to live as becomes the Gospel, in charity with all men, and unity of more special love with the visible Catholic Church, that is, with all that profess the faith of Christ crucified: And that I will hold constant communion with the Church of England; that is, with all those Christian Subjects of the Kings most excellent Majesty, who are united in the profession of those articles of Doctrine, and in the exercise of those Forms of public worship, and in submission to that Ecclesiastical discipline that are agreeable to the Scriptures and owned by the Laws of this Realm: And I will generally and ordinarily assemble with the rest of the Parishioners of N. aforesaid, at the Parish Church there, for the celebration of all parts of the established public worship by Mr. N. N. Rector or Vicar there, and that I will own the said Mr. N. N. as my immediate Guide in spiritual things, under the inspection of the Right Reverend Father in God the Lord Bishop of the Diocese: And that I will attend upon the Preaching of the Word, and Catechising, and Administration of the Sacraments by the said Mr. N. N. and submit to his admonitions, and give him all due honour for his work sake. And that I will readily and cheerfully do my duty (as a fellow member of the same body) to all the Parishioners of the said Parish of N. in labouring to build them up in the most holy Faith, and in provoking them to love, and to good works, and in communicating to those of them that shall need relief, according to that estate, which God hath or shall bless me with: And that I will mark those who cause divisions and avoid them: And that if I shall happen to remove my dwelling out of the Parish of N. aforesaid, I will desire and receive a Certificate from the Minister and Parishioners here, to the Minister and Parishioners of the Parish, to which I shall remove (That I have lived in communion with them, and with the Church of England) and I shall likewise desire Letters of Commendation from the Minister and Parishioners of this Parish, to the Minister and People of the Parish to which I shall remove, requesting them that they will receive me (with those of my family that are qualified for it) to Communion with them in Holy Worship: And I shall be ready to testify by like solemn promise my readiness to join in Communion with that Minister and Parochial Congregation to whom I shall remove, as I did before with the Minister and People of this Parish of N.  
Witness My Hand.  
These or the like solemn promises do not (as far as I am able to apprehend) so much as shake one Pin in the present Fabric of either Church or State: Nor in the Stipulation is there any thing promised by either the Ministers or the People, but what I judge they are obliged already to do and execure by the general precepts of the Gospel, or the Ecclesiastical Laws and Constitutions of this Realm, or Christian Prudence, though they should never make and subscribe such explicit promises as these are.  
I am sure that Ministers oblige themselves expressly to all this at their Ordination, before the Bishop, and Presbyters, and Congregation then assembled.  
And I easily grant that it is only matter of expedience and prudence (as Ecclesiastical affairs now stand in England) that this mutual covenanting should be so express and solemn (for the Minister and Peoples doing their mutual duties to one another as Offices of Relations, implies in both a Conscience, that they are under an Obligation to one another, which may not improperly be called an implicit Covenanting:)  
And therefore if any man shall rise up against these Papers, I request him to remember, That the Controversy betwixt us is likely to be only this, whether what he shall offer be in the balance of Christian prudence of more probability to promote those great ends of piety and peace, etc. than this which I propose.  
And if any can offer better Expedients, or shall evince that mine deserve not to be esteemed such, I resolve to be no Heretic in Politics or Prudentials, desiring in uprightness to be conformed to St. Paul's profession to do all things for the truth, and nothing against it.  
In the mean time I will labour to show how useful this Order would be to the ends proposed.   

CAP. II. The usefulness of the Parochial Stipulation, to promote regularity of life in the Ministers and their People, with Brotherly Love, and good Neighbourhood.  
IT is plain to every man's observation, that all the persuasives of men to any undertaking (whether by representing the attempt as necessary, or beneficial, or honourable, or under any other respects) have no longer force than they are kept present, and fixed in the mind and imagination of the Undertaker: So that when once those arguments are slipped out of the thoughts, the attempt goes on very dully, because promoted only by the habitual impression, yet remaining upon the Fancy.  
The Solemnity therefore of this promise would fix upon Ministers such a lasting and warm sense of their duty, and so frequently renew their thoughts of it, as would not probably permit them easily to grow remiss and inadvertent. For indeed the promise made to many, and before many witnesses, would be apt to awaken in Ministers a remembrance of their duty upon the very sight of any of those, to whom, and before whom they made their engagement.  
But why should I trouble my Reader with a more large proof of that, which I think no man can deny, who is but Master of so much judgement and fancy as to present to his own imagination (as it were in different Scenes) One Person hasting and posting to his Living as to a Preferment only, and another Person gravely and considerately entering upon his employment with such solemn Application to the People as this we speak of, Letting them know, he comes amongst them with a desire and purpose, through God's assistance, to serve to the Glory of God, and their edification in the truth, as it is in Jesus Christ.  
Which of these two in any man's judgement, is likeliest to pursue the work of his Office with the more vigorous diligence?  
Besides, this very solemnity of entrance would give the Minister such an esteem with the people, as would highly advantage his future discharges: For when themselves had thus by Covenant received him, they would look upon him with all affectionate respects as their Guide, yea they would entertain him as an Angel of God.  
Whereas now, the People, till they have trial of us, keep at a distance, and are shy and jealous of us; and if after some time they find, that we are not proud and contentious, or strict in looking after our deuce, many of them are not much further solicitous; intimating therein, that in the present state of Parishes, the care of many Parishioners is, rather to have a well-humoured and quiet Neighbour, than an able and faithful Minister.  
And there is no question to be made, but that the like Postnate Solemnity would strengthen the sense of duty in us, who are already entered upon our employments, as that which is Preliminary would do to them that enter with it.  
And that also it would make our Ministry more acceptable and successful for the future, is not to be doubted; Besides, that this would influence the whole body of the Ministers, to make them regular and exemplary in their conversation is a presumption so rational, that I need not stay to prove it. For no doubt Ministers thus solemnly obliging themselves to walk as Examples to their Flocks in all manner of holy Conversation, would both in Conscience and prudence set a strict guard both over their lives and languages, remembering the [woe] endue to them by whom offences do come.  
But I must further let my Reader know, that my projection is, not only, that this Stipulation should once be solemny made, and never after be publicly Recognized, so that the Subscriptions of Ministers and People being locked up in the Parish-Chest, should so remain till Worms and Moths had consumed the Parchment or Paper:  
But this I think, may prudently and piously be done, further, namely that on the Lord's day, before the day of the Celebration of the Communion (whether monthly, or quarterly, or after celebrated) the Minister should after Evening Prayers recount before the people the promises mutually given, exhorting them to remember, and faithfully to fulfil the same, both towards him and towards one another, and the whole Church of God, and that he should promise on his part with all fidelity, through the Grace of God to look to his discharge of his duty to them.  
Next, let us consider what are likely to be the effects of this Covenant amongst the people.  
First, That it would promote holiness of Conversation amongst them, is warrantably inferred, both because the Ministers oblige themselves to a more special and particular care of every single person of their Flock, and they of the Flock are obliged to a mutual care of one another, and every one by this Covenant, obligeth himself sincerely to endeavour to walk as becomes the Gospel; And this particularity of relation, by solemn promise interceding betwixt the Minister and them, would put the Minister on to personal and private applications by way of instruction or admonition, which have their effect ordinarily beyond the general declarations of the truths of the Gospel, in Catechising, or Preaching, or general reprehensions of vices in such public discourses.  
Besides, they would be under a constant expectance that upon their irregularity they should be dealt with after our Saviour's Method, Matth. 18.15. And that when they had been personally and privately admonished, and did not reform, they should be notified to the Congregation, and upon further obstinacy be presented to those public Ecclesiastical Officers, who are empowered by Law to take cognisance of the same. And that such Presentments would not end, only in paying the fees of the Court, and some Commutation money there: Nor could they imagine, that the Parochial Congregation to whom the Offence and Scandal was given, should never inquire what is done upon the presentment, or require satisfaction from the offending party, before they received them to Communion again; And we may reasonably presume that all the pious Fathers of the Church, the Bishops with the Ecclesiastical Officers under them, would take care that such satisfaction should be given by the Delinquent: And none of this would bring any 〈◊〉 innovation or alteration in Church affairs.  
And further that hereby the people would be spirited to a free and Christian Nieghbourhood amongst themselves is not at all to be 〈◊〉, seeing it is the Ordinary Consequence of Combinations to give to the Combined a mutual kindness and confidence to, and in, one another.  
Nay more, whereas all other combinations that are made on the principles of universal and Catholic recusancy of Communion with other Christians (and there are more Catholic Recusants in England than Papists) do narrow men's affections towards others, and cause them to malign, censure, damn and despise those (who are not of their own bran and leaven) it may justly be hoped that this coalition and combinement, founded on the truly Catholic Principles of the Church of England (which unchurcheth not nor reprobateth Christians of any form, that hold repentance towards God, and faith towards our Lord Jesus Christ) would give such an impression of humility and charity to all the Parishioners, as that the Dissenters themselves should find the blessed and benevolent warmth and influence of it, whilst we endeavour to live in the exercise of Charity and mutual good offices with all conscientious Dissenters, and follow peace both amongst ourselves and with all men.  
One thing more I hope I may mention without raising the scorn of any sorts of Readers, namely, That in process of time this procedure would not only reform scandalous Ministers, but scandalous Live also: I mean those poor Live (as they are called) upon which even a frugal person cannot live, and provide things honest in the sight of all men for himself and for his family.  
Which were not indeed so poorly endowed Originally, but first by the Pope's Appropriations of the great Tithes, to Orders of Monks and Nuns, and after by the Impropriations of the same by King Henry the 8th. to Laymen, and by other encroachments of the Laiety both in pretended Prescriptions and several other ways (not proper here to be reckoned up) many Parish-Church is (especially in Cities and Corporations) are d prived of a due maintenance for the Ministers: And Religion thereby receives as much damage, as by almost any one of Satan's later projects against the same. Against which I propose this Parochial Stipulation, as a Remedy very probable to be effectual; for undoubtedly the Combined Parishioners would by the permission of those in Authority, and by the assistance of pious Patrons either buy in Impropriated Tithes, or raise an honourable maintenance for their Minister some other way.  
I will add further, That whereas now upon the decay of strength in aged Ministers, the People are left too oft only to the guidance of a Curate, that is of small abilities and small allowance, because many Live will not afford better Salaries (if a competency be cantinued to them who have spent their time and strength amongst the People:) We may warrantably hope, that the people of the Parochial Combination, will neither be so ungrateful to him who hath faithfully laboured amongst them, as to urge a larger allowance from him than his income will bear, nor will they be so unconcerned for their own souls, as to forbear to raise by contribution a fit allowance for an able Assistant.  
I will add this further, That it cannot be feared that People thus engaged will permit that the Parish Clarks should be licentious Ale-drapers' or otherwise lose or vain persons. But they will require that they be of a prudent and inoffensive Conversation: The like care we may hope that the Parishioners and Ministers would take about the Election of persons prudent and conscientious, to discharge the Offices of Churchwardens and Sidesmen, and not suffer these Offices to go by House-row, and be laid upon the shoulders of those, who know neither the importance of their Office, nor the nature or sense of the Oaths they are required to take.   

CHAP. III. The Expediency of the Parochial Stipulation to reduce Dissenters to the Unity of the Church, and secure those, who at present do Conform, from falling away.  
IF there be any consolations in Christ, if any comfort of Love, if any fellowship of the Spirit, if any Bowels and mercies, Those Christians most taste of the sweetness thereof, who strive to preserve the Unity of the Spirit in the bond of peace, and rejoice over all impartially that own the fear of God, and the faith of the Lord Jesus Christ: and who can according to the dictates of Catholic Charity and Evangelical Love (truly so called) freely join in all acts of holy Communion, with any Christians amongst whom their lot is cast to be, where the Communion is not clogged with urged compliance to sinful things, and who do not obstruct others coming into Communion with themselves by any sinful or unnecessary requirements.  
And it is no difficulty to prove that this propensity to Catholic Communion is the healing temper under which alone the Christian world may hope to obtain again that peace and unit, the blessed warmth whereof made the Primitive Churches to flourish.  
And it is no less easily evinced that Catholic Recusancy of Communion with others, is that narrow engine wherewith the Devil hath cramped and tormented the Churches of Christ in these later ages; and that from thence came Fire and Faggot, Sequestrations, Proscriptions, civil broils, and the rest of the mischiefs which have made Christian Kingdoms miserable through the several Sects pursuance of their Religious differences, with more bitterness than they would have done Mahumetism itself.  
On which account we can justly arraign several amongst us for as very Catholic Recusants, or (which is all one) for as Universal Refusers of Communion with other Christians as any Papists, yea, or Russes.  
But it is evident to all impartially observant, that a more humble and charitable Spirit acted the Church of England at her Primitive Reformation.  
And I hope that this Explicit Combination in her Parochial Assemblies pleaded for, will not make any suspect that a less enlarged temper is hereby designed to be promoted, seeing the first part of promise is, of holding Communion with all Christians: And we all protest to take all for Brethren who hold Christ as the foundation, and walk by the rule of the New Creature, and we pray for peace on them, and on the Israel of God.  
But alas this Candour of ours is made ineffectual to keep even all our flocks in their folds through a late complotment of some, who, though not intentionally, yet will be found, I fear, eventually to play the Pioners, and plane the way for the reentrance of the most notorious sort of Catholic Recusancy.  
For it is easy to observe that the great allurement of our members to turn aside to the Tents of our Companions is, that such seem through their mutual engagements, to take those that unite to them under a more special care, for both their temporal and spiritual concernments.  
Will it then be imprudent to use some of the Viper in our Antidote, or to cleave the Wood with a Wedge of its own?  
When therefore it shall appear, that we with no less solemnity or sincerity, oblige ourselves so to take care for all of ours, yea and still to let our Fountain of Brotherly Love run over, and be dispersed in the streets to all others that are Christians, I am apt to think (and it may be most of my unprejudiced Readers will be of my mind) that it will be a more effectual course to reduce Dissenters than all disputes (though evincing with the clearest evidence the sinfulness of Separation) have been able to do; and as Moses' Rod eat up the Rods of the Magicians, the Combination of the Catholic members of the Church of England in the Parochial Assemblies thereof, would do little less to most other unwarranted Combinations amongst us.  
For when once the Sober and Conscientious Dissenters shall be convinced, that all prudent and saithful care is taken, to purge out all leaven of malice and wickedness out of our Parochial Congregations, and that they may in those Assemblies have green pastures and still waters also, and that Ministers are engaged and excited to pursue the edification of their people in faith and holiness, then, and not till then it may be hoped, that many pious and humble persons amongst them will in a small time fall in with public Order.  
But suppose that none of those who are departed from our Church should be reduced to the fold again, yet if this Parochial Covenant were settled, it would at least secure to us, those that at present do hold Communion with us, and bind them up so close and compact that no more could drop out.  
We are not ignorant, that when God hath so far prospered our Ministry and Labours in diligent Catechising and Preaching and other faithful endeavours, That any inconsiderate and ignorant persons have been awakened by us to search and try their hearts, and ways and turn unto the Lord; as soon I say as such are observed to be grown serious in the frame of their Spirits, and regular in their Coaversation, presently they are assaulted by some Seducer to make one turn further,  
And he suggests to them, that it is not enough that they have taken God for their God, and Christ for their Saviour by serious and resolved choice and purpose of heart, that they have an universal charity for all men, and special Brotherly-Love unto the Brethren (for all this they were brought to by our Ministry) but as if these were the primar and rudiments of Christianity, they are tempted to remove from under our Ministry, who called them into the grace of God, unto another Gospel.  
But the Parochial Stipulation would be an excellent fence against these Seducers: because our people then would let us know, that they are tempted, and would think themselves bound to do so, having taken us for their Guides by Explicit Contract.  
Whereas now (alas) many are turned Renegadoes from the Church beyond recovery, and the Minister, it may be, is the last man in the Parish that hears of it.  
Moreover, it is not to be doubted, but that some or other of their honest Neighbours, combined in the same Promises with them, would take the Alarm, and think themselves obliged to step in betimes, and endeavour to prevent their falling away, by applying the best arguments and counsel they could use, and would also timely inform the Minister and Congregation of the danger of one of the Flock.  
Besides our arguments, that then we should use for their confirmation in the Unity of the Church, would be seriously and impartially considered, whereas now, they either do not regard us, or soon admit the suspicion instilled by deceitful workers (that we seek theirs, not them.)  
But after this mutual contract hath made them secure, that it is our care of them only that calls us to their help, we may more easily persuade them impartially to consider both our arguments, and the discourses written by pious and learned men, in vindication of communion with us, and for the cure of Church Divisions.  
Add to this, that it is more than probable that all the Parishioners of the league, would be very careful to study how to defend their own Conformity to the Orders and Constitutions Ecclesiastical by Law established, and would stand more zealously for the Credit of the same, than now many of them think themselves obliged to do.  
For it is obvious to observe, that scarce a Separatist can be met with, but is taught (like one brought up in the School of War and Contention) to say more by way of cavilling against the public Settlement, and our Communion therein, than one in twenty of our Lay-Conformists can say for it, because indeed they do not concern themselves in the study of those truths by which our Communion in the settled Order is justified.  
But this explicit Covenant would make them think they are concerned in honour to be able to plead for their way.  
And besides it would urge Ministers to maintain both public and private conferences with their people about Church Order and other matters of Religion, and Conferences are but Catechising the Elder sort, as Catechising is conference with the Younger.  
In short, if either this or some other course be not taken to excite and quicken the Parochial Ministers and their Congregations jointly to endeavour either the reforming or else the putting away from among themselves the scandalous and notoriously vicious persons, and to unite those who do yet own the settled Order, and to fortify them in the truth and obedience to the same, we shall soon find that not only the Sectarian Catholic Recusant on the one side, and the Popish Catholic Recusant on the other will daily get upon us, and if our banks and shores be not better fortified, those two working Seas will eat our Island quite through, but also that profaneness will prevail and overspread us as a Leprosy, which is most of all to be dreaded.  
And whether of those two Catholic Recusants, I mean, whether the Romish or the complicated Sectarian will prevail against the other, and keep the field, if once the Church of England be diffolved (which hath always been terrible to the Romanists as an Army with Banners) is not difficult to foresee.  
For how can the several little bodies and sects, into which the other Dissenters, from the English Protestantism, will be crumbled by division upon division, be able long to bear up against that united interest, which the fine and subtle Romanists will obtain in this Nation, acting in part under the Vizor of other Sects, partly wearing their own profession openly.  
For it is easy to observe how their Emissaries (according to instructions) seek another manner of Quarry, & fly at another sort of Game, when they appear as Romanists, than that which some of the other sects do follow; They strive not so much to engage Meticulous Scrupulous Women and Mechanics, or narrow spirited Melancholists, or Opinionative Burghers and Traders, these the Romish Fishermen seek not after, but if any such come to their Net, they cast them not away.  
But their most taking Arts are laid out for the inveigling young and pregnant Wits in the Universities or elsewhere, who may be trained up to write polemics, and practise Politics, and to engage Persons of Honour and Interest amongst the Nobility and Gentry (not mattering what their Morals are) who are likely to be of great importance in the legal alteration or settlement of a Nation: and those whom they have gained in their concealed and by-trade as Undertakers and Brokers for other Sects, they will easily turn over into their great bank, when they find it seasonable to unmask themselves.  
And this Mystery of iniquity hath been, and is still working, only that which hath letted will let, till it is taken out of the way, namely, the legal establishment of the Church of England, owned by his sacred Majesty and the Laws.   

CAP. IU. The Expediency of the Explicit Promises to secure public Peace.  
THat the public Peace of Nations is the most valuable temporal blessing that men enjoy, is without dispute: And that the peace of England would be in a great measure secured by this Parochial Covenant may easily be evidenced.  
For first, the Doctrine of the Church of England doth so influence all that are Genuine Sons thereof, as renders them the best Subjects in the World, and makes them obey the King and the Laws for Conscience sake in all lawful things, and restrains from resistance on any account (civil or religious) lest they should receive to themselves damnation.  
Whether any of the Catholic Recusants, whether Romish or otherwise Sectarians be so disposed to Obedience to Authority, let their own Writings and Practices witness in the Gate, for it is not agreeable to the peaceable design of these Papers to question other men's Loyalty, who own Religion under any form.  
But the Sons of the Church of England have giune sufficient evidence, that in Conscience of their Allegiance by Law required, they will not only not resist, but if occasion be, they will fight for their Sovereign and the established Laws, and venture life and estate in that just Service.  
And if their own sins and the sins of the Nation render their arms successless, they will not only pray still for their Sovereign, but suffer with him, yea though they should know beforehand that Zibah (the false Informer) should keep half sequestered Mephibosheths estate, even after our Lord the King was returned in peace.  
So that his Majesty might be assured that this Parochial Combination would give the Royal Interest the strongest ●ooting in the hearts of his subjects.  
But besides this way of securing public peace, by right principling the Subjects, the Parochial Covenant would do much also towards prevention of rebellion.  
For it is no small advantage to Governors, in order to the preventing of seditions to know beforehand from what quarter they are most likely to rise and blow.  
And without all doubt, it a new Civil War should spring up in England in our days (which God in mercy prevent) his Majesty might have the Muster-roles of his Enemies, by requiring the Catalogues of them, who in the several Parishes because of their profaneness are refused, or through other pretences do refuse to combine in Conformity.  
But yet far be it from me, to design to intimate, that the Scrupulous Dissenters would make the main body and bulk of any Rebellious Army, or would be the head and contrivers of the War; there are amongst them unquestionably many who fear God and the King.  
But we have rather reason to suspect (that as it was in our late troubles) the main Contrivers of a War would be profane and ambitious Politicians; men of the Leviathan-faith (or rather Infidelity) who worship not God but Interest, and are men of this world only, and reckon nothing Sacred in Government, but the prevalency of Power, which Sacredness they know may be presently vacanted by the Prevalency of a greater opposite Power, if they can work themselves up to it.  
These are the men who use to contrive and begin troubles in all States and Kingdoms, and (to drive on their designs) use the furious zeal of persons Don-Quixotted in Religion, by raising in them fanciful fears and jealousies that their Diana is in danger.  
However I am sure that none of the Church of England could embark in a war against their Governor for the alteration of the Laws by force of Arms, without renouncing their Principles.  
And if Piety and Orderly Conversation with Loyalty and Conformity be happily promoted by this so probable means of the Parochial Stipulation, I hope many upright persons amongst them of the Separation will come in and join with us: And thereby I am sure they would silence the importunate calls of them, who require public testification of their Repentance, for being engaged in hostility formerly against their Sovereign and his Laws: Their return to the Church of England, and Conformity to the Established Worship, was a sufficiently signal declaration of their return to Loyalty.   

CAP. V The Expediency of the Parochial Stipulation, to make provision for the Poor, and increase Trade amongst us.  
NO rational person can think but that the infinitely wise and good God hath made distribution of the riches of this world (the Mammon of unrighteousness or inequality) to some men a greater, to some a lesser portion, for the exercise of his graces in all; that from every outward state there may be a passage to the eternal habitations; whilst the Brethren of high degree testify their gratitude to God, and their love to him and his Christ in his poor members by their bounty; And the Brethren of low degree testify their humility and submission to God and dependence upon him; and so the abundance of the Charitable rich, and indigency of the pious poor, conspire into one excellent harmony of many thanksgivings from both of them unto the infinitely good God, who filleth all with his plenty.  
But though our Lord hath declared, that it is more blessed to give than to receive, and God hath promised repayment in good measure, pressed down, shaken together, and running over, to the cheerful giver; yet we find that the spring of most men's Charity runs very slow and narrow, or else, through mistake, is derived into a wrong Channel.  
Here therefore I offer as an expedient in this case the Parochial Covenant; For every one of the combination would look upon himself as obliged, not only by duty (as God's Steward of what he had received) but by special relation also to contribute freely towards the relief of all the poor and indigent of the Society, which himself is a member of, yea and to the poor of other Christian Secieties, (as members with him of the Catholic Church of Christ) if there be need, and occasion be offered him.  
And besides, every member of the Society would employ his brain as well as his purse, for the service of the Brotherhood, in contriving how all the honest members of the body might be set on work, and learn (as St. Paul adviseth) to maintain good works for necessary uses: So that herery every Parish would become a kind of Corporation, wherein some useful manufacture or other would be set on foot. And all the little Trades and Ingenuities of the Hollanders would be transplanted into this Island, and improved (as usually the inventions of other Nations are by the English) to the great benefit of the Nation. And whereas now (to the detriment of the whole Kingdom) the traffic of some of the most important Trades, is in a manner engrossed by Dissenters (and it is a great temptation to men of Craf. and Ingenuity to turn Sectaries, whilst they see, that pretence foe Scruples gets an opinion of their honesty and brings in custom) than the Trade would become more diffused, and a fit and equal share therein would be put into the hands of Conscientious and Loyal Conformists, whose integrity (by this public Test of a whole Parish owning them as members) would be with good advantage represented to those they should deal with.  
And hereby also the Bishops, and the Parochial Ministry under them, would have the advantage to engage the Contribution of their richer Parishioners, for the education of Youths of pregnant and hopeful parts at School, and afterwards at the Universities (whose friends are not able to give them that breeding;) as also for disposing of other poor Children to honest Trades. And both the Ministers and the People combined would be engaged to look after every one of their Members, That they did bring up their Children in the fear and nurture of the Lord, and in some honest Calling, and that themselves walked before their Children as examples of Christian Conversation.  
Which without all peradvanture would be the most effectual course, that ever yet was taken, to cure England of that lousy disease, which at present it is infested with, I mean, a numerous Company of vagrant sturdy beggars; who throng so thick at the doors of the good Yeomen of the Nation, that they are certainly the greatest oppression which the Householders in the North and Northwest parts of the Nation do groan under.  
For I am confident to assert, as knowing that I speak the words of truth and soberness, that many Housekeepers in those parts do expend twice as much yearly in alms to those Vagrants (if that dole be worthy to be called alms) as they pay in all sort of ordinary Taxes, and Lays, and Duties to the King, to the Church, and to the Poor of their own Parish: Nay, it is not to be doubted, but that that which his Majesty's subjects give to sturdy Vagrants yearly, would Build, and Rigg, and furnish out at least ten gallant Ships of War in any one year, or rather would build sufficient Workhouses, and provide sufficient Stock to set all our poor on work in some manufactures about those commodities, that are of English growth, and may be exported to the great advantage of the Nation.  
But when once Parishioners are thus embodied by their Covenant, they will easily be convinced, that they have fit Objects for their Charity amongst themselves and other Christian Societies, than such slaves of lust and idleness as our Vagrants are, and by degrees that mistaken Charity of Relieving such will grow out of fashion, being swallowed up by that true and warrantable Charity to the poor members of their own and other Christian Congregations; And hereby the Erraticks would be forced to become fixed in their abode, and to endeavour to live like men, if not like Christians also.  
Object. But this design in some measure now manifested to be like to produce such a general benefit, may be objected against as impracticable, by reason of the weakness of the present Ministry of the Church of England, few of which are equal as to parts and prudence for the management of such a work as this is.  
Answ. My answer is very short and peremptory, if I only say, then let them be deprived of their places, and more able Persons put in their rooms.  
But I rather answer, that notwithstanding the slanderous insinuations of some profane Droles and other malignants, I am confident to assert, That there are not many of the Clergy of England (and indeed it is not fit there should be any) who are not able from the Scriptures of the New and Old Testament, to prove unto the People their misery both of guilt and impotency in their lapsed state: And that God hath sealed a New Covenant in the blood of Christ, wherein he hath promised through the propitiation of that blood, to forgive and blot out the sins of the penitent believer, and to give grace and power to resist corruption on those that are sincere and humble, and smother not, or stifle their convictions, and to increase Grace from Christ's fullness, to the sincere and diligent, and to secure by his Grace the humble and the watchful, that they shall not fall away; and that finally he will give to them (who by patiented continuance in well doing, seek for honour, and glory, and immortality) eternal life.  
I doubt not also but that they are able from the Scriptures to prove the contrary threaten, namely, That they who resist God's Spirit in its motions and convictions (sinning against their light) are in danger to be given over to a reprobate sense, and to be estranged wholly from the life of God through a blinded mind, and hardened heart, and that the Impenitent and Unbelievers, continuing such, shall perish in their sins, and that he who useth not his talents, is like to lose them, and that he who trusts to an old age repentance, or a deathbed change, is in danger to be cut off in his sins for combring the ground: And that there is unsupportable and everlasting indignation and wrath, tribulation and anguish certainly to come on all those who obey not the truth, but obey unrighteousness, and die in a state of impenitency and unbelief.  
I do not question also, but that most of the English Clergy are furnished with ability to prove the equity, beauty, and real pleasure, and benefit of all the holy precepts of the Gospel, and obedience to them, not only from the direct testimony and assertion of the Scriptures, but also by rational appeals to the light and experience of those of their Auditors, who have not lost that dignoscitive power of their souls, whereby their spiritual sense discerns betwixt good and evil: which power whoever hath lost, is not far from the condition of the damned spirits, for he also is reserved in the chains of darkness to the judgement of the great day, if God do not in a miracle of mercy break through that darkness, wherein the resolved sinner hath shut up himself.  
Such duties are these, to love God with all our heart, and to delight ourselves in the manifestation of his glory by Jesus Christ, and to love our Neighbour as ourselves, to forgive injuries, to compassionate and help them who are miserable, either by reason of sin, or outward affliction, to delight in those who are holy upon earth, and to mortify and crucify worldly and carnal lusts, and cheerfully to bear the Cross when we suffer for righteousness sake.  
I doubt not also but they can from Scripture, and from the like rational applications and appeals prove the real danger, unseemliness and unprofitableness of every sin, with the real damage that sinners suffer by sin, especially in their souls, being thereby estranged from the life of God and more indisposed than before the perpetration of it, to the reverence, love, and delight, and confidence in God, which is the life and happiness of all rational spirits. I doubt not, I say, but most Ministers can prove this also, to the conviction of them who will ponder and consider the sad influences of their own sins, and have not sinned away the ability of tasting the good word of God, and the powers of the world to come.  
I do not know that I have set down, either in the promises, precepts, or threaten, any, but what is necessary to be known by all who live under the means of grace, even by Laymen.  
And if a Parochial Minister hath a competent knowledge of these truths, and can make them out to the conviction and instruction of honest plain men, who desire to know what they must do to be saved, and if withal, the Teacher himself be of an holy, humble and sober conversation, he is not to be judged unfit for the Ministry, because he hath not studied the Mathematics, or Modern Politics, or cannot humour his Discourses to the pleasing of their Gusto, who go to the Theatre with greater devotion than they do to the Church, and prefer a modern and modish Play stuffed with that they call wit, namely, interlardings of profaneness and scurrility, far before a serious and seasonable, but plane Sermon.  
Object. If it be objected further, that every Minister that is able to Preach and instruct plain men, is not able to manage the guidance of a Parochial Congregation, wherein may be persons of great learning, and parts, and quality, the Nobility, Gentry, Lawyers and Physicians of the Nation, and can any imagine that these will subject themselves by explicit Promise, to the oversight of the Parochial Clergy, many of which want both experience and prudence to rule their own Houses well, how shall they then take care of the House of God?  
Answ. I Answer, that supposing those Persons of great abilities and qualities to be Christians and Protestants, they will think it agreeable to Scripture and reason, to put themselves into the society of those Christians, amongst whom they do cohabit for the celebration of public worship administered by some person set apart to that office according to the Order of the Gospel.  
If then they own themselves for members of the Church of England in their particular Parish Assemblies, their quality and abilities do not exempt them from owning the Parish Minister as their immediate Pastor.  
But on the contrary, their better abilities oblige them to give so much more assistance, and encouragement to him in his work. And so the Minister who was not equal to the guidance of a Parish in the single strength of his own prudence, will by the advice and countenance of such helps in Government be rendered more able and successful in his work.  
And an humble and modest Minister cannot want help sufficient from God, to make his work prosperous, if he be sincere in aiming at God's Glory, and the good of his people. And if through pride and self-willedness, any balk the advice of worthy and able Parishioners, let complaint be made to the Lord Bishop for his regulation: And indeed so little of Government is betrusted to the Parish Ministers, that they can hardly miscarry for want of political gifts, if they be worthy to be betrusted with the Preaching of the Word, and Administration of the Sacraments.  
Besides, amongst us all, the Parochial Assemblies are under the guidance and inspection of the most Reverend Fathers, the Bishops of the several Dioceses: to question whose equality to such a work, will ill become any Member of the Church of England.  
One consideration more I must take leave to add as a Motive to all the Laity, to wish well to this proposal of mine, namely, that hereby they shall be strongly secured of continual love and peace betwixt themselves and their Ministers.  
For after this Mutual Stipulation, the Generality of themselves will of course, and in all reason ought to be, both Arbitrators and Judges of most differences that can possibly arise betwixt any particular Persons of them and their Ministers about Legal deuce or otherways.  
And the Patrons, with others of the Nobility and Gentry, will have their just Esteem and Authority in their Parishes hereby enlarged, for whilst they as Stars of the first Magnitude by their eminent Quality and Prudence, have chiefest influence upon Ministers, both by way of Encouragement, Direction and Incitement of them to do their duty, they will raise a greater veneration of themselves, both with Ministers and Parishioners, and make all of them ready to exhibit on all occasions affectionate devotions to the service of such their Benefactors, and their Generous Families.  
If then (as I have endeavoured to make good) the natural Preductions of this Parochial Explicit Stipulation appear likely to be these, The advance of Honour and Authority to our Grandees, of Holiness and Diligence in our Ministers, of Love and Unity amongst the People, and of Loyalty towards our Gracious Sovereign in all his Subjects, I will promise myself, that neither the Obscurity of myself the Proposer, nor my mean way of managing this excellent Argument, will at all prejudice my Proposal with true English Protestants.   

The Conclusion.  
And now I certify my Reader, that I have provided answers to all the other material Objections that I was able to foresee might be made against this innocent and harmless Project, whether taken from the manner of Ministers legal entrance by the presentations of Patrons, or from the present Legally established Order of Public Worship, or the Minister's maintenance, etc. But considering the present Crisis of affairs, and that it may be part of the subject of the question in some of these Objections may either be taken away or altered, I thought it best to suppress them, that my Reader might be but little further troubled, than in a bare prospect of this proposal; which his own thoughts, I believe, will commend to his approbation, but only those in Authority can command to our practice.  
At whose feet I humbly lay down these my endeavours to serve God and my Country, and hope they will not reckon it presumption in me thus to propose, seeing in a general danger of an inundation every man runs with the best materials and instruments that he hath, to assist at strengthening the banks.  
And seeing also that I offer nothing to their consideration, but what doth every way comport with the good Laws already made, or to be made by them, and which my just fears of the prevailing of bold impieties, as well as of the attempts of the enemies of our Church, have drawn me to make this public.  
I shall promise myself therefore, that all the pious Members of the Church of England will not only make a favourable construction of my design but promote it by as advantageous a representation of it to those in Authority, as it is capable of in truth and reason. And I hope my Nonconforming Brethren will not think themselves obliged on any account, to endeavour to obstruct what I have represented thus useful and beneficial to us, and no way prejudicial to them: I never intended by making it manifest, that all this might be done, without violation of any part of the legal settlement, to upbraid them, who avouch that they cannot effectually promote faith and holiness, without moving excentrically to the Laws and Constitutions Ecclesiastical.  
For I believe, if they had the same apprehensions of Conformity, which I at present have, they would come in and build with us.  
Much less did I intent, (as I again protest in the presence of the Allseeing God) to fix the distance betwixt Conformists and Nonconformists by this proposal.  
For I shall be far from repining, if those in Authority think fit to remove any thing which may be laid aside without casting reproach on the Parochial Churches conforming to the present legal establishment, or hindering their edification, and without giving scandal to Foreign Churches, or prejudicing Catholic Communion with them.  
And as I question not, but that all Momentous Constitutions necessary to those good purposes, will be secured to us by the Piety and Prudence of the Kings most excellent Majesty, who is a true Nursing Father to the Church, and through the advice of his present Parliament (being a Constellation of as eminent Patriots as any Age of our Forefathers saw ever embodied on the account of the great trust laid upon them) so, if they see fit, to dispense in other things of meaner concernment, whereby Sober and Pious Dissenters may imbody with us, I shall not be wanting to appear amongst those, who will testify their joy for the healing of our breaches: nor shall I think my own shoe pincheth me because my Brother's steps are more enlarged.  
However, I hope that all amongst us, and amongst them also, who would rejoice over the Churches of Christ, beholding their Order and Steadfastness, will easily unite in this prayer to the great Shepherd of the Sheep, That he will continue and strengthen amongst us his staves of bands and of beauty, that if ever the Assyrian shall attempt to come into our Land, or tread in our Palaces, we may be able to raise up against him seven Shepherds, and eight Principal men. And let all the people say, Amen.  
Glory be to God on high, on earth peace, good will amongst men.  
FINIS.