CERTAIN CONSIDERATIONS Tending to promote PEACE AND GOOD WILL Amongst PROTESTANTS: Very useful for the present Times.  
LONDON, Printed for Thomas Parkhurst, at the Bible and Three Crowns at the lower end of Cheapside near Mercers-Chappel, 1674.   

Considerations tending to promote Peace.  

1 Cons. THat some of the most considerable ranks and orders of men, from the Reformation of Religion amongst us, have manifested a desire to have some Favour and Indulgence showed to Dissenters in point of Ceremonies, etc.  
2. That Dissenters or Non-conformists have often been misrepresented to the World.  
3. The late Civil Wars in England were not begun for the extirpation of Episcopacy and Liturgy, or to settle the Presbyterian Government here.  
4. That the Modern English Presbyterians as they are called, cannot be charged with divers of the Principles imputed to those called Presbyterians in England in the days of Queen Elizabeth, or to the Presbyterians in Scotland.  
5. That there have been since the first Reformation in England, men of Parts, Piety, and Learning, and of good esteem in the Church of God, who have boggled or scrupled at something in Subscription, or the Conformity enjoined or practised.  
6. That divers Dissenters in former times have found favour with the Bishops.  
7. That the Parliamentarians in the beginning of our Troubles declare to abhor and detest all designs of Deposing or Murdering His late Sacred Majesty.  
8. That the Nonconforming Presbyterians had both their hearts and hands in the Restauration of His present Majesty to His Royal Throne.  
9 Many Bishops, Clergymen, and Scholars, though Non-conformists to the late times, then enjoyed Places of Profit notwithstanding.  
10. That it is the declared Doctrine of the Church of England, in her 34th Article of Religion. That every Particular or National Church hath Authority to ordain, change, and abolish Ceremonies or Rites of the Church, ordained only by man's Authority, so that all things be done to Edification.  
11. That if the New Impositions and the Ceremonies should happen to be legally taken away, many Thousands who now stand aloof off would Join with our Church-Assemblies.  
12. That the use of force or violent coursoes for by Matters in Religion, aught by all lawful ways and means to be shunned and avoided.    

Certain Considerations tending to promote Peace and Good will amongst Protestants, useful for the present Times.  
INstead of Preface, and to prepare the minds of men for such Considerations as follow, I desire the Reader to read certain excellent say of the Reverend Dean of the Chapel, now Primate and Metropolitan of all England, in a Sermon of his Preached before the King June 28th. 1660. and after Printed, viz. I hat's the best the most Christian Memory, which as Caesar, forgets nothing but Injuries.— Again, Let's all seriously and sadly look back, consider and bemoan one another for what we have mutually done and suffered from each other, let's all be sorry for it, and all mend, perfectly forgiving what's past, and returning to as great a kindness as ever, and a greater than ever, that so by all mutual good Offices, we may make amends for former animosities. Shall God, saith he, so great, so glorious, after so high, so many Provocations, descend to be at peace with us, and shall we poor worms be at enmity among ourselves for tristes, and that to the hazard of all the comforts of this life, and hopes of a better? And further, shall we retain the memory of former unkindnesses, and make a public Act of Oblivion, which we expect, a Public Lie? without either fear of God or shame of the world. This is not to have peace or enjoy it, but with great ingratitude to throw it at him again; it is but to change one War into another, the open into secret, hostility into treachery; and by pretending peace and kindness, to smooth the way to supplantation, and injury, the most base Serpentine, and unmanly thing in the world.  
These Golden say premised, I humbly offer these Considerations,  

1 Consid. That some of the most considerable Ranks and Orders of men, since the Reformation of Religion amongst us have manifested a desire to have some favour, or Indulgence showed to Dissenters in point of Ceremonies, etc.  
King Edward the 6th. wrote a Letter to Archbishop Cranmer in behalf of Mr. Hooper elected Bishop of Gleucester.  
RIght Reverend Father, and Right trusty and Wellbeloved,  
Whereas We by the advice of our Council, have called and chosen Our right Wellbeloved, and well worthy Mr. John Hooper, to be Our Bishop of Gloucester; as well for his great Learning, due Judgement, and long study both in the Scriptures and other profound Learning; as also for his good discretion, ready utterance, and honest life, for that kind of Vocation, etc. from Consecrating of whom We understand you do stay, because he would have you omit certain Rites and Ceremonies offensive to his Conscience, whereby ye think you should fall in Praemunire of Laws: We have thought good by advice aforesaid, to dispense and discharge you of all manner of dangers, penalties, and forfeitures you should run into, and be in any manner of way, by omitting any of the same. And these Our Letters shall be your sufficient Warrant and Discharge therefore.  
Aug. 5th. Given under Our Signet at Our Castle of Windsor the fourth year of Our Reign.  
King James also wrote two Letters to Queen Elizabeth in favour of Non-conformists, one whereof you may read in D. Fuller's History of the Church; Book the 9th. Page 203.  
After these, King Charles the First, of blessed Memory, in His Answer to the Remonstrance of the House of Commons presented to Him at Hampton Court, December the first, 1641. saith as follows, In differences amongst Ourselves, for matters indifferent in their own Nature, concerning Religion, we shall in tenderness to any number of our Loving Subjects, very willingly comply with the Advice of Our Parliament, that some Law may be made for the exemption of tender Consciences from punishment, or prosecution for such Ceremonies, and in such Cases, which, by the judgement of most men, are held to be matters indifferent, and of some to be absolutely unlawful. And again in his Message of the 20th. of Jan. 1641. His Majesty proposeth to both Houses of Parliament, the security of the true Religion now professed in the Church of England, and the settling of Ceremonies in such a manner as may take away all just offence. In His Message of the 14th. of February following, His Majesty more fully expresseth himself, viz in these words. Because His Majesty observeth great and difficult troubles to arise in the hearts of his People concerning the Government and Liturgy of the Church, His Majesty is willing to declare, that he will refer that whole Consideration to the Wisdom of His Parliament, which he desires them to enter into speedily, that the present Distempers about the same may be composed— Since, His most Gracious Majesty that now is, and long and long may he continue our Sovereign Lord and King, hath often declared his willingness to Indulge tender Consciences, witness his Declaration from Breda. His Declaration afterward October 8th. 1660. in which His Majesty saith, Our present consideration and work is to gratify the private Consciences of those who are grieved with the use of some Ceremonies, by indulging to, and dispensing with the omitting of those Ceremonies. Which Indulgent Declaration so ravished the hearts of all Your Loving Subjects (saith a Member of the House of Commons, in an Epistle to His Majesty) that Your whole House of Commons, their Representatives, then Assembled in Parliament, immediately after the Publication, October the 9th. 1660. repaired in a Body to Whitehall, and there by their Speakers Oration in the Banqueting-house, expressed their extraordinary great joy, and presented their general thanks to Your Majesty, for this Your Majesty's most Gracious Declaration and Dispensation, and with their Consciences, in matters not being of the substance or essence of Religion; which gave abundant satisfaction to all peaceable sober-minded men, and such as are truly Religious, in which return of their thanks they were all unanimous, Nemine Contradicente. Then ordering a Bill in pursuance of Your Majesty's Declaration. Note; That this was that House of Commons, which together with the House of Lords, brought His Majesty to His Throne. And hence we may infer that those who are for indulgence to tender Consciences, may be Good and Loyal Subjects to His Majesty. I read, that in the days of King James, namely, in the Tenth year of His Reign, the Members of the House of Commons thus Petitioned His Majesty. Whereas divers painful and Learned Pastors that have long time travailed in the work of the Ministry, with good fruit and blessing of their Labours, have been removed from their Ecclesiastical Live, being their , and debarred from all means of maintenance, to the great grief of sundry Your Majesty's well-affected Subjects; We therefore humbly beseech Your Majesty would be graciously pleased, that such deprived and silenced Ministers, living quietly and peaceably, may be restored, etc. See Beams of former light, page 103. And in the Thirtieth year of the Reign of Queen Elizabeth, the House of Commons presented to the Lords Spiritual and Temporal a Petition containing divers particulars, for the redress whereof they desire, That no Oath or Subscription might be tendered to any at their entrance into the Ministry, but such as is expressly prescribed by the Statutes of this Realm, except the Oath against corrupt entering, That they may not be troubled for the Omission of some Rites or portions prescribed in the Book of Common Prayer; That such as had been suspended or deprived for no other offence, but only for not subscribing, might be restored, etc.  
In the next place I shall set before you to consider of the moderation of some of the Nobility. In the Reign of King Edward the Sixth, the great Duke of Northumberland wrote to the Archbishop of Canterbury for favour to Mr. Hooper then Lord Bishop Elect of Gloucester. The Letter we have recorded by Dr. Fuller to his Church History, in these words.  
AFter my most hearty Commendations to your Grace, these may be to desire the same that in such necessary things wherein this Bearer my Lord Elect of Gloucester craveth to be born withal at your hands, you would vouchsafe to show him your Grace's favour, the rather at this my Instance, which thing partly I have taken in hand by the King's Majesties own motion. The matter is weighed by his Highness, none other, but that your Grace may facilely condescend thereunto. The Principal cause is, that you would not charge this said Bearer with an Oath burdensome to his Conscience. And so for lack of time, I commit your Grace to the tuition of Almighty God,  
July 23. 1550. Your Grace's most assured Loving Friend John Warwick.  
'Tis thought by the Historian that the Oath scrupled at, was the Oath of Canonical Obedience to the Archbishop, which consequentially commanded such Ceremonies, which Hooper was willing to decline.  
In the 26th year of the Reign of Queen Elizabeth (if our Historian time it right) eight of the Privy Council wrote a large Letter to the Bishops of Canterbury and London; towards the close whereof there are these words.  
Now therefore we, for the discharge of our duties, being by our Vocation, under Her Majesty bound to be careful that the Universal Realm may be well Governed, to the Honour and Glory of God, and to the discharge of Her Majesty, being the Principal Governor over all Her Subjects under Almighty God, do most earnestly desire your Lordships to take some charitable consideration of these causes, that the People of this Realm may not be deprived of their Pastors, being diligent, Learned and zealous, though in some points Ceremonial, they may seem doubtful only in Conscience, and not of wilfulness, etc.  
Your Lordship's loving Friends 

Will. Burghley.  
George Shrewsbury.  
A. Warwick.  
R. Leicester.  
C. Howard.  
J. Croft.  
Cbr. Hatton.  
Frae. Walsingham.    
'Tis thought by Dr. Fuller, that Sir Francis Ruowles, Treasurer of the Queen's Household, and Knight of the Garter, Father in Law to the Earl of Leicester, was casually absent from the Council Board at this time, and that's the Reason he is missed here amongst the Privy Counsellors; for he was, saith he, a great Patron of the Non-conformists. Hereunto I shall add a passage at the Council Table concerning Mr. Paul Baines, a noted Nonconformist, he was called by Bishop Harsnet to the Council Table, and accused for keeping of Conventicles and when he was accused hereof before the Privy Council, one of the Noble men said, Speak, speak for yourself, whereupon he made such an Excellent Speech, that in the midst thereof a Nobleman stood up and said, He speaks more like an Angel than a Man, and I dare not stay here to have a hand in any Sentence against him; upon which Speech they dismissed him, and he never heard more from them.  
And now after Kings, the Commons in Parliament, and Lords of the Privy Council have appeared in this matter, give me leave to add the testimony of a Bishop in the next place. It was the Bishop of St. David's, and I think Bishop Rudd. Hear him speaking for Moderation and Condescension in his Speech to the rest of the Bishops in Convocation, May 23. 1604. and being dead, he yet speaketh. I put great difference, saith he, between quod liceat and quod expediat, and likewise between them that are Schismatical, or open disturbers of the State Ecclesiastical established, and them that are scrupulous only upon some Ceremonies, and other Circumstances, being otherwise Learned, Studious, Grave and Honest men, whose pains have been both painful in the Church, and profitable to their several Congregations; concerning these Preachers last mentioned, I suppose that if upon urging them to the use of Ceremonies and attire prescribed, they should stand out stiffly and choose rather to forego their Live and the exercise of their Ministry. And though I do not justify their do therein, yet surely their Service would be miss at such time us need shall require them, to give the right hand of fellowship one to another, and go arm in arm against the Common Adversary, that so there might be vis Unita fortior, in which case, want of their joint labours with ours, there might arise cause of some such doleful complaint as fallen out upon an accident of another nature in the Book of Judge's Chapter the 5.15, where it is said that for the divisions of Reuben, there were great thoughts of heart. Also remember that the Benjamites, though for their desert, in maintaining a bad cause, were all destroyed saving Six hundred, and the men of Israel swear in their fury that none of them would give his Daughter to Wife to the Benjamites, yet when their hot blood was over, they lamented, and said, there is one Tribe cut off from Israel this day; and they used all their wits to the uttermost of their policy to restore that Tribe again; In like sort if those our Brethren aforesaid should be deprived of their places, for the matters premised, I think we should find cause to bend our wits to the uttermost extent of our Skill, to provide some Cure of Souls for them where they may exercise their Talents. Besides this, forasmuch as in the life-time of the late Archbishop of Canterbury, these things were not so extremely urged, but that many Learned Preachers enjoyed their Liberty herein, conditionally that they did not by word or deed openly disturb, or disgrace the State established, ☞ I would know a Reason why it should now be so general and exceeding strictly called upon, especially seeing that these men are now the men necessary by so much we see the greater increase of Papists to be of late then were before. To conclude, I wish I wish, that if by Petition made to the King's Majesty there cannot be obtained a juite removal of the Premises, which seem so grievous to divers; nor yet a toleration for them which be of the more stayed and temperate carriage; yet at least there might be procured a mitigation of the penalty, if they cannot be drawn by other Reasons to a conformity with us. See B. of F. L. p. 205. And now to this Bishops excellent Speech, let me subjoin what I find in Print, by a Son of the Church, I may say by a great Champion and Pillar of the Protestant Church, in his Preface to the Reader before his Irenicum, What Charter (saith he) hath Christ given the Church to bind men up to more than himself hath done? or to exclude those from Society, who may be admitted into Heaven? It is not whether the things commanded and required be lawful or no; it is not how Christians are bound to submit to a restraint of their Christian Liberty which I now inquire after (of these things in the Treatise itself) but whether they do consult for the Church's peace, and unity, who suspend it upon such things; how far either the example of our Saviour or his Apostles do warrant such rigorous Impositions. We never read of the Apostles making Laws, but of things supposed necessary— It was not enough with them, that the things would be necessary when they had required them, but they looked on an Antecedent necessity, either absolute or for the presint State, which was the only ground of imposing those commands upon the Gentile Christians— would there ever be the less unity in a Church, if a diversity was allowed as to practices supposed Indifferent; yea, there would be so much the more, as there was a mutual forbearance and condescension as to such things. And a little after speaking of the Primitive Church; he adds, It was never thought worth the while to make any standing Law for Rites and Customs, that had no other Original but Tradition. Much less to suspend men her Communion for not observing them.— The first who broke this Order in the Church, were the Arrians, Donatists, and Circumcellians, whilst the true Church was still known by its pristine Moderation and sweetness of deportment towards all its Members. The same we hope may remain, and the most infallible evidence of the Conformity of our Church of England to the Primitive, not so much in using the same Rites as were in use then, as in not imposing them, but leaving men to be won, by the observing the true decency and order of Churches, whereby those who act upon a Principle of Christian Ingenuity, may be sooner drawn to a compliance in all lawful things, than by force and rigorous Impositions, which made men suspect the weight of the thing itself when such force is used to make it enter. In the mean time, what cause have we to rejoice that Almighty God hath been pleased to restore us a Prince of that Excellent Prudence and Moderation, who hath so lately given assurance to the world of his great Indulgence towards all, that have any pretence from Conscience to differ from their brethren. From the Premises it appears abundantly that Dissenters and Scruplers in by-matters have had some Friends as well as many Enemies, and the Reason they have had no more Friends, has certainly been a Misrepresentation of them to the world as Seditious and Turbulent persons, Enemies to Caesar and all good Government and Order in Church and State.   

And this ushers in our second Consideration; namely, That Dissenters or Non-conformists have been frequently falsely represented to the world. Of old the Jews not worshipping the same Gods that the egyptians and other Nations did, were accused to worship an Ass' head, and once a year to Sacrifice a Grecian according to their Rites and Ceremonies, and to taste and cat of his entrails, and in the Sacrificing of the Grecian, to Swear to be Enemies to the Greeks. v. losephus in his Second Book against Apion. Our blessed Saviour himself was accused to be an Enemy to Caesar, the Holy Apostles were charged to turn the world upside down. The Primitive Christians were Judged to be Atheists because they would not worship the Gods of the Heathens, on them was laid the blame of all the Plagues, and Droughts, and Famines, and Wars, and what ever else was hurtful to Mankind, as you may read in Arnobius his first Book adversus Gentes. Of later times the Papists have charged the Protestants as the Authors of Rebellion and Sedition.  
Mr. Gattaker had a Book which was given a Neighbour of his (when taken and carried to Dunkirk, to make him a good Catholic) the Title was Monarcho Machia, or Jerusalem and Babel; wherein the Author labours to maintain that the Protestant Religion, and the Presbyterian Discipline, were in all parts introduced and upheld by Sedition and Rebellion: To make this good, he chargeth Calvin with such Seditious Doctrine, as the Protestant Leaders built their Rebellion upon. To prove that Calvin by his Doctrine dischargeth men of Oaths made to their Sovereigns, he allegeth his Fourth Book, Chap. 13. Paragraph the 21, saying, a man illuminate with the truth, Simul vinculis omnibus obediendi legibus & Ecclesiae solutus est. He that once hath perfect knowledge of the Gospel, is absolved from Oaths, and all such Snares. Now turn to the place in Calvin's Institutions, and you shall soon descry palpable Knavery. For Calvin in all that whole Chapter hath not one word of such Oaths of Allegiance as Subjects take to their Sovereigns. He treateth only of Monastical or Monkish Vows, of these, not of those; his words are only these, Nunc postquam veritatis notitia sunt illuminati, simul Christi gratia liberos esse dico. That is, Now they, to wit, who formerly had made such unwarrantable Vows, and out of Error and Ignorance held themselves obliged therewith, after they are enlightened with notice of the truth, are, I say, free by the grace of God. To this, as Mr. Gattaker observes, the same Author adds another as gross and palpable as the former. These seditious and popular Consistories, saith he, the Presbyteries, he means, are condemned by their half-brethrens the Zwinglians. Hear, saith he, the voice of Gualterus a Minister of Zurich, how bitter a Sentence he pronounceth against them in his Commentary on 1 Corinth. Cap. 5th. Galli habent sua Seniorum Consistoria penes quos est omnis potestas & Jurisdictio Ecclesiastica; & in quibus omnium Bellorum contra Regem, & consilia acta, & subsidia collecta sunt. That is, The French- Ministers have their Consistories of Elders, in whom resteth the Supremacy of Jurisdiction in all causes Ecclesiastical; and by these all Counsels and Resolutions are taken, and all Impositions appointed to maintain the Wars against the King. Thus the aforesaid nameless Author, but saith Mr. Gattaker, let any man sedulously peruse, as myself have done, the whole Commentary of Gualther upon that Chapter consisting of, and concluded in four Sermons, and he shall find not one title there, either of the French King, or of the French Consistory, or of aught consulted or enacted, or acted in the one against the other. He speaks indeed in the second Sermon on that Chapter, of the Pope's Excommunications, wherewith, saith he, they cruelly vexed Kings and Emperors, and were Authors of Civil Wars and Seditions; deemeth the Presbyterial Government, not so needful under a Christian Magistrate; but leaveth every Church free, to that course of Discipline that they shall find to be for themselves most commodious, without censuring of others, who therein differ from them; And this is all he hath there of this Argument. But this obscure Fellow, for the further confirmation of these his fictions and falsehoods, sends us to Musculus his Common Places, Chap. 10. Title de Officiis Ministrorum; but Mr. Gattaker saith, that Musculus in his Common Places. Loc. 22. Title the 2d. De Officiis Ministrorum, hath much indeed of the pride formality, either no Preaching, or unprofitable Discourse of the Popish Prelates and Priests. Of the Presbytery not a word good or bad. See Mr. Gattaker his Vindication of the Annotations on Jeremiah the Tenth, 2d. v. pag. 15, 16. I cannot tell whether ever Dr. P. H. did meet with this Popish Author, or no; and whether he did Plough with his Heifer in the History of the Presbyterians; yet surely he may very well be yoked with him, for he chargeth the Churches reform and modelled after the Calvinian Mode of Government in the Low Countries, France and Scotland with Rebellion and Treason. But as good hap is, a most Learned Bishop of our own Church in his Treatise of Christian Subjection, pag. 521. excuseth the Germans, Flemings, and Scots from Rebellion. Why should the Germans, saith he, submitting themselves to the Emperor at his Election but on condition, not enjoy the same liberties and securities of their public State, which their Fathers did before them? Why should they be accounted Rebels for preserving their Polity, more than the Italians, who cut themselves utterly from the Empire, by no consent or allowance, but only force and disturbance. The same we say for the Flemings what Reason the King of Spain should alter their State, and avert their ancient Laws, his Style declaring him not to be King, but Earl of Flanders, and being admitted for a Protector, if he will needs become an Oppressor, why should they not defend the Freedom of their Country? The Scots, what have they done, besides placing the right Heir, and he an own Son, when the Mother fled and forsook the Realm? Be these those Furious Attempts and Rebellions you talk of? So Bishop Bilson against his Romish Adversary. And now that Bishop Bilson hath spoken. Let the Priest or Presbyter Dr. P. H. hold his tongue. And let one of his own Order be heard speak in the like case. 'Tis Doctor Peter Du Moulin, Canon of Christ-Church in Canterbury, and one of His Majesty's Chaplains. He vindicates the City of Geneva, and the Introduction of Reformation into that State from the Crime of Rebellion. It is utterly false, saith he in his Answer to Philanax Anglicus, pag. 28. that Calvin was one of the Planters of the Reformed Religion at Geneva; false also, that He, or the Reformers of Geneva turned their Bishop out of doors; and false also that the Bishop went away upon the quarrel of Religion. Farell, Fromont, and Viret, were they that wrought under God the Conversion of the City, by their Sermons, and by a public Conference with the Friars and Clergy of Geneva, there being then no Bishop in that Town, he was fled eight Months before, seeing his Conspiracy discovered to oppress the Liberties of the City, by the help of the Duke of Savoy, for which his Secretary was Hanged, after the Bishop was gone; the said Bishop being hated before for the Rape of a Virgin, and many Adulteries with Citizen's Wives: And 'tis most to be noted, that they who after his flight reform the civil Government, were strong Papists, and mainly opposed the Reformation of Religion. How the aforesaid Dr. Moulin vindicates the French Protestants from Treason and Rebellion may be seen at large in the Treatise before cited, p. 30 31, 32, etc. I shall here insert as to the French Protestant's Loyalty the Testimony of King James, who was a great Monarch, Jealous of the Royal Authority, cited by the aforesaid Author. Inever yet knew, saith King James, That the French Protestants took Arms against their King; In the first troubles they stood only upon their defence, before they took Arms, they were burnt and massacred every where; and the quarrel did not begin for Religion, but because when King Francis the Second was under Age, they had been the Refuge of the Princes of the blood expelled from Court, even of the Grandfather of this King now Reigning, and of that of the Prince of Conde, who knew not where to take Sanctuary: for which the present King hath reason to wish them well: It shall not be found that they made any other War. Nay, is it not true that King Henry the Third sent Armies against them to destroy them, and yet they came to his help as soon as they saw him in danger. Is it not true that they saved his life at Tours, and delivered him from an extreme peril? Is it not true that they never forsook him nor his Successors in the midst of the revolt and Rebellion, of most part of the Kingdom raised by the Pope, and the greatest part of the Clergy? Is it not true that they have assisted him in all his Battles, and helped much to raise the Crown again, which was ready to fall? Is it not true that they which persecuted the late King Henry the Fourth, enjoy this day the Fruits of the Services done by the Protestants? Such a Judgement, saith Dr. Du Moulin is of good weight, coming from a wise King, who was truly informed of the business of his Neighbours. And if so, then Dr. P. H. surely was misinformed himself, and hath misrepresented the Case of the French Protestants to the world in his late History of the Presbyterians, as he hath also done of the netherlands and Scots. For the Reformed Religion, saith Dr. P. Du Moulin was spread in the Netherlands over the Seventeen Provinces many years before there was any thought of making an Union against the Spaniards, and neither was that Union made upon the score of Religion; but of State for maintaining their Franchises, against the oppression of Spain: As it was sufficiently justified by their choosing Francis Duke of Alenson a Roman Catholic for their Prince. So here, for a farther clearing of the Netherlands from Rebellion. Mr. Cambden tells us, that after Reasons had been urged before Queen Elizabeth to prove them Rebels; Her Majesty resolved, that it was both Christian Piety to relieve the afflicted Netherlanders, embracers of the same Religion She professed, and Wisdom to provide for the safety of Her People. And again he tells us, that Anno 1587. the States in Parliament, (where were the Bishops also) congratulated Queen Elizabeth, as for good Laws, so for the French King and the Netherlands relieved. 'Tis worth the observation that Queen Elizabeth, and the Parliament of England looked on the Presbyterians in Holland, as of the same Religion with themselves, notwithstanding the difference in Church-Government and Ceremonies. Mr. Gattaker observes out of John Bodin an Ingenuous and Judicious Writer, and a Papist himself, an Author of good note amongst Papists and Protestants both, a notable commendation of Geneva. See Method. Histor. cap. 6. page 245 That of the Genevians, saith Bodin, is landable if aught in any Nation, and that which makes a Commonwealth to flourish, if not in Riches and Majestical Empire, yet sure in Piety and Virtue, to wit the Pontificial Censure, (so he calls the Ecclesiastical or Presbyterial Discipline)— In that City therefore no Harlotry, no Drunkenness, no Dance, no Beggars, no idle persons, are found. The aforesaid Mr. Gattaker to clear those of the Genevian way from Sedition, tells us a Story of Bishop Elmor, Bishop of London in Queen Elizabeth's Reign, viz. that when one Preaching at Paul's Cross had inveighed bitterly against the Puritans, as a crew of seditious and turbulent persons, and had affirmed the Puritans to be worse than the Papists; No, quoth the Bishop, he said not therein aright, for the Puritans if they had me amongst them would cut my Rochet only, but the Papists would cut my Throat. The same Author Mr. Gattaker tells us, that his Successor Bishop Vaughan, when another in the same place, was no less eager in the same Argument, the Bishop said to a Gentleman of his inward Acquaintance who Dined that day with him (as the Gentleman himself told Mr. Gattaker) I wish I could have had the Preachers Tongue to day for some space of time in my Pocket, The way is not to convert or convince that party by Invectives and untruths. It is true they affect not the present form of Government, they are for another; but they seek it by Petition, not by Insurrection or Sedition. And further to balance Dr. P. H's testimony against the Calvinians and Presbyterians, and to undeceive wellminded persons who read his History of Presbyterians, and believe him on that subject as much as they do his Comment on the Creed itself; It will not be amiss to cite here some passages out of Mr. Bedel, afterwards Bishop Bedel, in his Answer to Wadsworth, who objected against the Reformed Religion, what Dr. P. H. doth against the Calvinian Reformers, viz. That they were the cause of Sedition and Rebellion. You have wronged, saith Mr. Bedel, those you have named, and either lightly believed or unjustly surmised yourself touching Luther, Calvin, Knox, the French and the Hollanders: when you make them the raisers of Rebellion, and shedders of blood, whose blood hath been shed like water in all parts of those countries', against all Laws of God and Man, against the Edicts, and public Faith, till necessity enforced them to stand for their lives. Pag. 136. As for the War in Germany, saith the same Author, it began not till after Luther's death; neither was it a Rebellion of the Protestants; the truth is, they stood for their Lives. The Emperor with the help of the Popes both Money and Arms, intended to root them out, and although at the first the Emperor did not avow his raising Arms against them to be for Religion; yet the Pope in his Jubilee published upon this occasion, did not let to declare to the world, that himself and Caesar had concluded a League, to reduce the Heretics by force of Arms to the obedience of the Church, and therefore all should pray for the good success of the War. So the same Author pag. 124. As for Calvin, he saith, he did not by his unquietness and Ambition revolve the State of Geneva, unjustly expelling, and depriving the Bishop of Geneva, and other Temporal Lords of their due obedience, and ancient inheritance, for he came to Geneva 1536. but Bodin in his Second Book de Repub. Chap. 6. affirmed, and that in the same year Geneva was established a State Aristocratical, which was he saith 1528. Geneva changed from a Monarchy Pontifical, into an estate Popular, governed Aristocratically; although that long before the Town pretended to be free against the Earl and against the Bishop, etc. Further, whereas Mr. Wadsworth lays to the Hugonots and Ghenses of France and Holland, the raising of Civil Wars, shedding of Blood, occasioning Rebellions, Rapines, Desolations, principally for their new Religion, Mr. Bedel, afterwards Bishop Bedel, Answers, pag. 132. These poor people having endured such barbarous Cruelties, Massacres, and Martyrdoms, as scarce the like can be showed in all Stories, are now accused by you as the Authors of all they suffered. No, no, Mr. Wadsworth, they be the Laws of the Roman Religion that are written in blood; It is the bloody Inquisition, and the perfidious violating of the Edicts of Pacification, that have set France and Flanders in combustion. An evident Argument may be for Flanders, that those Ghenses which you mention were no Calvinists, as you are misinformed, the chief of them were Roman Catholics, as namely, Count Egmont and Horn, who both lost their Heads, for standing, and yet only by Petition, against the new Impositions, and the Inquisition, which was sought to be brought in upon those countries'. And after pag. 134. you would know, quo Juri, the Protestants Wars in France and Holland, are justified. First, saith Mr. Bedel, the Law of Nature, which not only alloweth, but enforceth every living thing to defend itself from violence. Secondly, that of Nations, which permitteth those that are in the Protection of others, to whom they own no more than an Honourable acknowledgement, in case they go about to make themselves absolute Sovereigns, and usurp their Liberty to stand for the same. And if a lawful Prince, which (saith he) is not yet Lord of his Subjects lives and goods) shall attempt to despoil them of the same, under colour of reducing them to his own Religion, after all humble Remonstrances, they may stand upon their own guard, and being assailed, may repel force with force, as did the Maccabees under Antiochus. In which case notwithstanding the person of the Prince himself ought always to be sacred and inviolable, as was saul's to David. And lastly, if the enraged Minister of a lawful Prince will abuse his Authority against the Fundamental Laws of the Country, it is no Rebellion to defend themselves against reserving still their obedience to their Sovereign inviolate. These are the rules of which the Protestants that have born Arms in France and Flanders; and the Papists also both there and elsewhere as in Naples, that have stood for the defence of their Liberties, have served themselves, how truly, I esteem it hard for you and me to determine, unless we were more throughly acquainted with the Laws and Customs of those countries', than I for my part am. Once for the Low Countries, the world knows that the Dukes of Burgundy, were not Kings or absolute Lords of them, which are holden partly of the Crown of France, and partly of the Empire, and of Holland in particular, they were but Earls. And whether that title carries with it such a Sovereignty, as to be able to give new Laws without their consents, to impose Tributes, to bring in Garrisons of Strangers, to build Forts assubject their Honours and Lives to the dangerous trial of a new Court, proceeding without form or figure of Justice, any reasonable man may well doubt; themselves do utterly deny it. So far Mr. Bedel, afterwards Bishop Bedel, Yea, Doctor Heylin speaking of the Seventeen Provinces in his History of the Presbyterians, pag 96. Grants that all of them were Privileged so far, as to secure them all without a manifest violation of their Rights and Liberties from the fear of Bondage. But none so amply privileged, saith he, as the Province of Brabant, to which it had been granted by some wellmeaning, but weak Prince amongst them, that if their Prince or Duke (by which name they called him) should by strong hand attempt the violation of their ancient Privileges, the Peers and People might proceed to a new Election, and put themselves under the Clientele or Patronage of some juster Governor. D. P. H. Hist. of the Presb. p. 96.  
As for the Stirs, Broils, Seditions and Murders in Scotland, which Mr. Wadsworth imputes to Knox, and the Geneva Gospelers, as he calls them, Mr. Bedel before cited, p. 128, 129. Answers, They might be occasioned perhaps by the Reformers there, as the broils which our Lord Jesus Christ, saith he, came to set in the world by the Gospel. Possible also, that good men out of inconsiderate Zeal should do something rashly. And like enough the multitude which followed them, as being fore-prepared with a just hatred of the Tyranny of their Prelates, and provoked by the opposition of the adverse Faction, and emboldened by success, ran a great deal farther, than either wisemen could foresee or tell how to restrain them; of all which distempers there is no reason to lay the blame upon the seekers of Reformation, more than upon the Physicians of such Accidents, as happen to the corrupted bodies which they have in Cure— as for the pursuing our King even before his birth, that which His Majesty speaks of some Puritans, is over boldly by you referred to Mr. Knox and the Ministers that were Authors of Reformation in Scotland. And Bishop Bilson, to his Antagonist saith thus, The Scots what have they done? Besides, placing the right Heir on the Throne, and he an own Son, when the Mother fled and forsook the Realm. Be these those furious Attempts and Rebellions you talk of? Dr. Rivet as he is quoted by Dr. Peter Du Moulin in his Answer to Philanax Anglicus, imputes not the troubles in Scotland, in the days of the Queen Regent, and her Daughter Mary to the Reformed Religion, but to the hot and audacious brains, or to the bold and stirring nature of the Scottish Nation, yea, it shall be found, as de Rivet observeth; and we find it now saith Dr. Du Moulin, that the light of Evangelical truth did very much mitigate the fierceness of that Nation, and that those disorders as turbulent as they were, are not comparable to those that were in former times in Scotland. And lastly, as to this particular, hear what Mr. Cambden saith, namely, that the Confederacy of the Nobility of Scotland was not to be branded with the note of Rebellion which was made to no other purpose than to preserve the Kingdom, as in Duty they ought, to the Queen and her lawful Successors, which they could not without injury to themselves and theirs, suffer to be undermined by the practices of the Guises, or so to be transferred to the French.   

3. Consid. The late Civil Wars in England were not begun for the Extirpation of Episcopacy and Liturgy, or the settlement of the Presbyterian Government.  
The House of Commons in the year 1640. had but few, I have heard not five Presbyterians in it. Besides Mr. Richard Watson cited by the Author of the Friendly Debate, 
* In the Appendix to the 3d. Part.  and no Friend I●le assure you to Presbytery, he saith in his History, That when the English Commissioners came into Scotland, after the War had been near a year in England; and brought a Letter to the Assembly there, from the Parliament of England; they received no other Answer but this, Gentlemen, we are sorry for your Case, but whereas your Letter saith you fight for the defence of the Protestant Religion, you must needs think us blind that we see not your fight to be for Civil disputes of the Law, which we are not acquainted withal; Go home and reconcile with the King, he is a Gracious Prince, and will receive you to his favour, etc. It seems by this passage that the War was not begun on the Account of Church Government or Liturgy. Again, Judge Jenkins in his Remonstrance tells the world the only quarrel was, and is, the Militia, for which so much blood hath been spent and treasure. 'Tis observable that the two Houses just before the breaking out of the War, viz. April 9th. 1642. published a Declaration, wherein are these words. The Lords and Commons do declare that they intent a due and Necessary Reformation, of the Government and Liturgy of the Church, and to take away nothing in the one or the other, but what shall be civil or justly offensive, or at least unnecessary and burdensome— This Declaration of the Lords and Commons was Printed and Ordered to be published by the Sheriffs in several Counties in all the Market Towns within the Kingdom of England, and Dominion of Wales.  
Moreover in the 8th. of the 19 Propositions sent by the Parliament to His Majesty, June 2. 1642. The Lords and Commons desire, that His Majesty would be pleased that such a Reformation be made of the Church Government, and Liturgy as both Houses of Parliament shall advise, wherein they intent to have Consultation with Divines. And His Majesty in his Answer to the 19 Propositions takes special notice, that they seem in their 8th. Proposition to desire but a Reformation, and not a destruction of the present Discipline and Liturgy. Hitherto then, viz. June 2. 1642. the two Houses of Parliament were for a Reformation only, and not for the abolition of Episcopacy and Liturgy. 'Tis acknowledged that afterwards there was a League and Covenant for the extirpation of Prelacy. But yet they who took the Covenant were bound only to endeavour it in their places and Callings, and so far as lawfully they might, and men were told in those days from the Press and Pulpit, that they might take the Covenant in a sense not exclusive of, or destructive to a Primitive Episcopacy. After this when the four Bills were sent to His Majesty to the Isle of Wight upon signing whereof, the Parliament offered to treat for all the rest in difference. The Bill for the Abolition of Arch-Bishops and Bishops was none of the four. In the year 1648. the House of Commons voted His Majesty's Concessions a Ground of Peace notwithstanding His Majesty had not consented to the extirpation of Episcopacy, only it was, 'tis said, agreed betwixt the King and the Commissioners, that Bishops should be laid aside for three years till the King and the Parliament should agree upon some settled Order for the Church, and upon a free debate had with the Assembly of Divines then sitting, and twenty more of His Majesty's nomination, they might 'tis said, have admitted of Episcopacy, if they found that Government most agreeable to the Word of God, and best Reformed Churches. Lastly, as to this Consideration His Majesty that now is, and long, and long may he continue to Reign over us, hath declared, that the Presbyterian Ministers he had discoursed withal, could submit to a Primitive Episcopacy and a Reformed Liturgy.   

4. Consid. That the Modern English Presbytcrians as they are called, cannot be charged with divers of the Principles imputed to those called Presbyterians in England, in the days of Q Elizabeth. And that the Presbytery, where it was voted by the Houses of Parliament to be settled, was far different from the Scottish Presbytery.  
Doctor P. Heylin tells us that Mr. T. C. and others, formerly renounced the Orders they had from the hands of the Bishops, and look a new Vocation from the Presbyters beyond Seas; that the Presbyterians in the Reign of Queen Elizabeth, erected their Discipline in England, without Authority from the Civil Magistrate; that they held the calling of Bishops unlawful, that 'tis not lawful to be ordained by them; that 'tis not lawful to appear in a Bishop's Court, but with a Protestation of their unlawfulness.— These are not the Principles and Practices of the present Presbyterian Non-conformists amongst us, they do not renounce their Episcopal Orders. Some of them have been ordained by Bishops since 1660. Yea, are willing to submit to the Government of the Church by Bishops, and to use the Liturgy. Only they bumbly desire that the new Impositions by the Act of Uniformity 1662. may be taken away, and some of them that they may be dispensed withal for the three Ceremonies which are of their own Nature Indifferent even in the Judgement of the Imposers; And which we are told were offered to have been abated in the Reign of Queen Elizabeth, if that would have given satisfaction.  
And as for the late Presbiterian Assembly at Westminster, if you will have it called so, they differed much from the Assemblies of the Church of Scotland. They at Westminster attribute power saith Dr. P. Heylin to the civil Magistrate, not only of calling Synods and Church-Assemblies, but also of being present at them, and to provide that whatsoever is therein concluded be done agreeably to the mind and will of God. As to the matter of Church Government, the divine right of their Presbyteries, the setting up of Christ upon his Throne, the Parity or Imparity of Ministers in the Church of Christ not a word delivered. And a little after he adds: It is to be observed that in the settling of the Presbyterian Government in England, as the Presbyteries were to be subordinate to the Classical Provincial and National Assemblies of the Church, so were they all, to be subordinate to the power of the Parliament, as appears plainly by the Ordinance of the 14th of March, which makes it quite another thing from the Scottish Presbiteries, and other Assemblies of that Kirk, which hold themselves to be Supreme and unaccountable in their actings, without respect to the King, the Parliament and the Courts of Justice: So the Historian pag. 475. of his History of the Presbyterians. And as for those of the Congregational way here, they do not pretend to exemption from all judgement or censure, from the civil Magistrate, or neighbouring Churches, if we may believe the Apologists in their Apologitical narration, p. 21. where they tell us that at a time when they had least dependency on this Kingdom, or so much as hopes ever to abide therein in peace, it was openly and publicly professed, That it was the most to be abhorred Maxim, that any Religion hath ever made profession of, and therefore of all other the most contradictory, and dishonourable to that of Christianity; that a singular and particular society of men, professing the name of Christ, and pretending to be endued with a power from Christ, to Judge them who are of the same body and society within themselves, should further arrogate unto themselves an exemption from giving an account, or being censurable by any other, either Christian Magistrate above them, or neighbour Churches about them.   

5. Consid. That there have been since the first Reformation, men of parts, Piety, Learning, and of good esteem in the Church of God, who have yet boggled or scrupled at something in subscription, or the conformity enjoined or practised.  
In King Edward the 6th his Reign, there were Bishop Hooper, Rogers, Philpot, and others, who disgusted the Ceremonies.  
In Queen Elizabeth's Reign, Coverdale, as Dr. Heylin tells us, waved the acceptation of the Bishopric of Oxon, or any other vacant, out of a disaffection to the Habit of that Order. He says further, That Alexander Nowell Dean of St. Paul's, spoke irreverently of the Sign of the Cross. Moreover he makes Mr. John Fox the the Martyrologist; Samson Dean of Christ-Church in Oxfod; Hardiman a Prebendary of Westminster, both the Professors of Divinity in the Universities; and Whittington Dean of Durham, all Non-Conformists, and relates that one Whitehead who had been Chaplain to Ann Bullen the Queen's Mother, was offered the Amh-Bishoprick of Canterbury, but refused it, because he was more inclined to the Presbyterians than the Episcopal form of Government. Besides, we are told that Peter Martyr never could be got to wear the Surplice all the time that he was in Christ-Church in Oxford, and Divinity Reader in that University. Dr. Heylin also tells us that Archbishop Usher dreaded bowing at the name of Jesus; and as we are informed, opposed the introduction of the English Ceremonies into the Church of Ireland. Not long before the Wars, Mr. Dod, Mr. Cleaver, Mr. Lancaster, and others of eminent worth, were silenced for Nonconformity, on which occasion, a Conformist of good note, in the life of Dr. Harris, thus expresses himself, Now was there a fearful Eclipse upon the Church, a Constellation of Ministers even at once darkened; amongst the rest, those three shining Stars, Mr. Dod, Mr. Cleaver, Mr. Lancaster. Mr. Dod was a very eloquent man, he saith, in English and Latin, so facetious and pithy, that Mr. Harris would often say, that if his Apothegms were collected, they would exceed all that Plutarch in Greek, and other in Latin, since have published. Mr. Cleaver was asolid Textman. Mr. Lancaster a most humble and self denying man; for whereas he was by birth a good Gentleman, and had been Fellow of King's College in Cambridge, where being called to sundry Lectures, and Speeches, he delivered himself in as pure Latin, to use the words of that Master of Speech Dr. Collins, as ever Tully himself uttered, having no Notes before him, but what he wrote on the Nail of his Fiugers: Yet this man thus accomplished contented himself with a Living under forty pounds per annum, and made no noise of any Learning at all. To these I might add, Mr. Hildersham, Mr. Baines, Mr. Perkins, Dr. Ames, Mr. Cotton and others, men famous in their generation, and yet in some things, some more some less dissatisfied.   

6. Consid. That divers dissenters in former times have notwithstanding found favour with the Bishops.  
Some of those before named were never deprived of their Benefices, for Nonconformity, as Peter Martyr, Mr. Fox the Martyrologist, and Mr. Perkins. Others were for a long time by connivance continued in their places and Employments although but half Conformists. Conformity was not rigorously pressed by Archbishop Grindall; nor were all Nonconformists thrust out of all employment in the days of Arch Bishop Whitgift, though himself a Champion for Conformity. When Mr. Cartwright himself, who had written against Conformity, and brandished pens with the Archbishop in the cause, yet was by him quietly suffered to enjoy an Hospital at Warwick. Mr. Brown, said to be the Father of the Brownists, did notwithstanding enjoy his Living of a Church in Northampton Shire (a Parsonage of good value) to his dying day. And Doctor Fuller informs us that Bishop Williams when he was Lord Keeper of the Great Seal of England procured a Licence from King James under the Great Seal of England for Mr. Cotton to Preach, notwithstanding his Inconformity as to some Ceremonies. And Bishop Rudd Bishop of St. David's, declares in his Speech to the Convocation, that those things, meaning Conformity to the Ceremonies, were not so extremely urged, but that many learned Preachers enjoyed their liberty herein in the days of the late Archbishop of Canterbury (which was Archbishop Whitgift) conditionally that they did not by word or deed openly disgrace or disturb the State established. Concerning Mr. Hildersham, I find in the History of his life, that he was frequently silenced, and yet frequenly by the favour or connivance of the Bishops, permitted to Preach publicly: He was silenced in June, 1590. and restored again in January 1591. Again he was deprived and silenced by Bishop Chaderton Bishop of Lincoln, April 24. 1605. for refusal of Subscription and Conformity: yet after some time by the connivance and favour of Bishop Overton, Bishop of Coventry and Litchfield, he Preached sometimes in that Diocefs, and was the main upholder of two famous Exercises, at Burton in Stafford-Shire, and at Repton in Derbyshire, for livers years. In January 1608. by the favour of Bishop Barlow Bishop of Lincoln, he was allowed to Preach again at Ashby, where he was formerly, and so continued from January 31, 1608. to November the 12th 1611. In Novemb. 1611. He was silenced by Bishop Neales' means, than Bishop of Coventry and Litehsield, who complained to the King of him, infomuch that the King commanded the Archbishop to write to the Bishop of Lincoln to send for Mr. Hildersham, and to silence him, which was done accordingly. April the 22. 1613. he was judicially admonished and enjoined in and by the High Commission, that saving the Catechising of his own family only, he should not any time hereafter, Preach, Catechise, or use any of the Offices or Function of a Minister publicly or privately, until he should be lawfully rostored and released of his said suspension. June 20. 1625. he was Licenced by Doctor Ridley then Vicar General to the Archbishop of Canterbury, to Preach in the Diocefs of Lincoln, London, and Coventry and Lichfield, under the Seal of that Office.  
March 25. 1630. he was silenced again, and so continued till August, 2. 1631. when he began to preach again, and continued till December 27. 1631. which was the last time he preached, soon after he sell sick and died.  
Concerning Mr. Dod. I find in his life, that he was suspended from his Ministry at Hanwill by Doctor Bridges Bishop of Oxford; that after he preached at Fenny Compton in , from thence he removed to Canons Ashby in Northamptonshire, where he lived quietly divers years, preached over the whole Prophecy of Dovitl, afterwards he was silenced from Preaching at Ashby upon a complain made against him by Bishop Neal to King James, who commanded Archbishop Abbot to silence him. After the death of King James, his liberty was procured for preaching again publicly by Mr. Knightly, and then he was settled at Fausley, where he preached twice every Lord's day. By these two last instances it appears, that every stroke of the Crosier formerly did not cause a perfect Apoplexy, and prove mortal, though it made Ministers speech less for a time, yet by the Keys of the Church, their Mouths were often times opened again, and they were able to speak and preach as formerly. And here I could name, if it were fit to do so, a great man of our own Church, who was one also of great Moderation towards dissenters, and who when he came to die, never, that I heard of, repent the great Latitude or comprehenfiveness of his Charity. May the Mantle of that Elijah fall on Elisha his Successor, as I hope it will, and on all the Fathers and Brethren of the Church of England, as I pray it may, that so there may be no complaining in our Streets, that so peace may be within our Walls, and Prosperity within our Palaces, that there may be glory to God in the Highest, and on earth peace to men and good will.   

7. Consid. That the Parliament in the beginning of the late War declared for the defence and safety of his Majesty's person, and their abhorreney to be thought to design either the deposition or death of his sacred Majesty:  
Or else it had been impossible for them to have gained the people as they did. Presently after the Battle at Edge-hill, in a declaration by them published, they express their congratulation for the safety of his Majesty's Person and his Children, and their sorrow that they had been in any danger there. In which Battle, 'tis credibly reported, that when Sir William Balfore who commanded a Brigade of Horse in that Battle, was ready to charge part of the Royal Army with his Horse, perceiving his Majesty to be amongst them in that Squadron, and fearing lest his Royal Person might have been otherwise endangered, wheeled off, without attempting to make any impression there; whereupon by some he was complained of, but acquitted from censure or blame by the Parliament. And I myself knew some since, Nonconformist Ministers, who made it their business to stir up some of the Commanders of the old Army to join with some of his Majesty's Commanders, and to have endeavoured the rescue of his Majesty's Person after he was scized on in the Isle of Wight. Sure it was the fear the Army had, that the Parliament would agree with his Majesty, which made them so garble the Parliament in December 1648. The London Presbyterian Ministers laboured to save his Majesty's Crown and Life. And the Ministers of some Lectures in the Country, framed and presented to the General and his Council of Officers, their humble advice, with all zeal and earnestness dissuading them with Scripture Reason, and the Conscience of Oaths, from deposing his Majesty, or embrewing their hands in his blood: It was no Protestant Minister, or Presbyter, but a Roman Priest and Confessor, we are told, that when he saw the fatal stroke given, flourished with his Sword, and said, Now the greatest Enemy we have in the world is gone. And how Dr. Peter Du Moulin, and upon what grounds, laid the Murder of his late Majesty on the Jesuits, the Reader may see in his Answer to Philanax Anglicus, pag. 58, 59 etc. And if the Testimony of the French may be accepted and why not, for Standards by often see more than Gamesters, we have the Letters of Monsieur Daille, of Monsieur Gache, and of the Marchioness of Turin, to clear the Presbyterians from this horrid Act. And some there are at home, who are so noble, though themselves fought under the Royal Standard, as yet acknowledge that the Presbyterians hated this Murder as much as themselves,   

8. Consid. That the Nou-conforming Presbyterians had both their hearts and hands in the Restauration of His Majesty to His Royal Throne.  
First, the English Presbyterians did concur with and assist the Scots; some in person, others with their Purses, most with their Prayers, in bringing His Majesty to His ancient Kingdom of Scotland in the year 1650. for which endeavours, Mr. Love and Mr. Gibbous lost their Heads by the Axe, and for which Zeal for His Majesty, many more were imprisoned and condemned, though not executed. Mr. Cawton was Indicted of High Treason for Praying for His Majesty that now is, as King of England in those days. Mr. George Firmin in Print tells us, that he and some others in those times Prayed even in their Congregations for the afflicted Royal Family: Mr. Kirby a Yorkshire Minister was brought up to London and imprisoned for Praying publicly for His Majesty by Name. Yea, so great and public was the London Ministers Zeal and Loyalty, that there was a Pamphlet Printed, entitled, A Mourning Lecture for our Morning Lecturers, calling them the cloudy Clergy, and Beadsmen for the King of Scotland. Most certain it is also, that our French Neighbours the Protestants there, looked on the Presbyterians of England, a little before His Majesty's Restauration, as possessed of the power, and sitting at the Him in England. That illustrious Assembly, i. e. the Parliament saith Monsieur Drelincourt, in his Letter from Paris, April 3. 1660. afterward Printed; who would have preserved to the King his life, and his Royalty, was without doubt very far from designing to rob his Children of that right which is conveyed to them by a continued Succession in their Royal Family for many Ages. And again in the same Letter he thus expresses himself. God entrusts at this day you Presbyterians, the Gentlemen now in Power, with the honour and Reputation of our Church; for if without the intervening of any Foreign Power they recall this Prince and seat Him in His Throne, they acquire to themselves and their posterity immortal Glory, and stop their Mouths for ever, who charge us falsely as enemies of Royalty, make appear that the Maxim of No Bishop, No King, is injuriously imputed to us. Now what was desired by this Letter, was done within a short time, and by the Power, Interests, and Endeavours of those here called Presbyterians. The Royalists at that time, not for want of Zeal or Loyalty, but through Policy and Prudence not appearing so publicly, lest thereby upon that account or occasion, the desigh should miscarry.   

9 Consid. Many Bishops, Clergymen and Scholars, though Nonconformists to the late times; yet enjoyed Places or Profit notwithstanding.  
The Bishops by Ordinance of Parliament were to have for their Lives 200 l per ann. each of them. Bishop Morton, that Learned Bishop of Durham, received a Thousand pound, which was given him by the Parliament, and with which he purchased (if I mistake not) an Annuity of 200 l per ann. for his life. The Archbishop of Armagh, Bishop Brownrig, Bishop Skinner, had places of Employment and Profit in those times. Dr. Saunderson afterwards Bishop of Lincoln, kept Boothby Pagnel Parsonage during the Troubles. Many in several Colleges in Cambridge kept their Places without ever taking the Covenant. Dr. Collins was suffered to keep his Place of Regius Professor without ever taking the Covenant. So did all the Fellows of Emmanuel College, except Dr. Soreby (who was Ejected on another account) continue in their Fellowships without taking the Covenant. Some Fellows were put into Trinity College by Ordinance of Parliament without having the Covenant imposed on them, as I have heard. Further in the Visitation of the University of Oxford; the Masters and Fellows there were not Ejected for the Refusal of the Covenant, but upon another score, namely Non-submission to the Visitation. Let me add to the Premises on this Consideration, that the two Houses by Ordinance of Parliament granted a fifth part for the maintenance of Ministers Wives and Children. Yea, that the Junto, after the Parliament was Garbled, made an Act as they called it, April 5th. 1660. enabling, and requiring their Trullees for Bishops, Deans and Chapters Lands, to dispose thereof for and towards the relief, maintenance and support of such Bishops, Deans, Prebendaries, Singing men, Choristers, and other Members, Officers, and persons destitute of Maintenance, distributing and apportioning the same adcording to the wants and necessities of such persons to whom the said disposition shall be made as aforesaid, and according to further ditections as they shall receive from the Parllament or Authority derived from it. And further may it be considered, that in King Josiah his Reformation, although the Priests of the High places were put from the Service, yet they were still permitted to eat of the portion belonging to the Priests, viz of the Unleavened bread amongst their Brethren, 2 Kings 23 9 they had some provision for their maintenance. As also what we read in our own Story viz. That in the days of King Henry the 8th. liberal Pensions were allowed by the King to Abbots, Priors, and Monks, etc. at the dissolution of Abbeys and Monasteries.   

10. Consid. It is declared to be the Doctrine of the Church of England in the 34 Article of our Religion. That every particular or National Church hath Authority to ordain, change and abolish Ceremonies, or Rites of the Church; ordained only by man's Authority, so that all things be done to Edification.  
'Tis the observation of a Learned Gentleman deceafect, late a Member of the Present Parliament, in an Epistle Dedicatory to His Majesty, That the Popes of Rome, alb it they hold themselves infallible in their Chair, and their Counsels inerrable. Yet they all accord that their public Missals and Liturgies, though made and confirmed by their Join advice, with greatest care and diligence, are amendable, alterable, upon just occasions— He instanceth in several amendments and alterations by Pope Pins the 5th. And he observes that the same Pope, did think fit to reform several things in the new Missal as to the Kingdom of Spain, and to alter and dispense with it in no less than 21 particulars, notwithstanding his former Bulls and Prohibitions, And after that, Pope Gregory the 13th. his Imthediate Successor, granted several other Dispensations and Amendments of this Missal in sundry particulars comprised in his Bull.— And that which ought to be of more Authority with us in England, is (what I shall subjoin to our Doctrine declared in a branch of the 34th. Article of Religion formerly cited (the agreement of our Bishops and Doctors convened at the Dean of Westminster's Lodgings in the beginning of the Parliament 1640. the Persons were the Bishops of Lincoln, Armagh, Durham, Exeter, Doctor Samuel Ward, Dr. Prideaux, Dr. Twisse, Dr. Siunderson, Dr. Featly, Dr. Brownrig, Dr. Holdsworth, Dr. Hacket, and others. The advice they gave, amongst many other things, was, that the Vestments required by the first Liturgy of King Edward the 6th should not be required, and the Rubric in that case to be altered. That the Cross in Baptism be either explained or quite disused. That a Rubric be inserted to declare that kneeling at the Communion is required only in Relation to the Prayer of distribution, Preserve thy Body and Soul unto everlastling life. See Dr. Heylin his Cyp. Angl. p. 444, 445. And now my hearty desire is, that the Prudence, Moderation, and Condescension of these great Scholars and good Men for the Peace of the Church, might turn the hearts of all in Place and Power, to incline them to Moderation and Indulgence at such a time as this.   

11. Consid. That if the new Impositions were removed, and that partition wall of Ceremonies pulled down, and this veil rend away by Legal Authority from the face of the Church, or reserved only for the case of the Mother Churches, I mean the Cathedrals. Many Thousands who now separate from our public Assemblies, would with one heart and voice join with us.  
We Protestant's justly blame the Bishop of Rome, for that having the Keys of Purgatory at his Girdle, notwithstanding suffers so many Thousand Souls to lie in Flames some Hundreds of years, where he can so easily grant a Goal-delivery, and set them at liberty. And if Sin, and particularly the Sin of Schism, be worse than Hell itself, as indeed all Sin is, than I would humbly recommend to the Father of our Country, to the Fathers of our Church, & to our worthy Patriots in the Parliament, the removal of those By-matters; that so they may thereby prevent so many Thousands from incurring either the fault, the blot, or the punishment of Schismatics.   

12. Consid. That the use of force or violent courses for By-matters in Religion ought by all lawful ways and means to be shunned and avoided.  
Dr. Heywood in his Answer to Doleman the personated Papist, Chap. 9 concerning violent courses in matters of Religion, writes thus, hereupon such cruel Calamities have ensued in most parts of Europe, and especially in Germany and France, with so little furtherance to that cause for whose supportance force was offered, that all the chief Writers of our Age, are now reduced to the former opinion, affirming with Arnobius, that Religion is of Power sufficient for itself, with Tertullian also, Lactantius, Cassiodorus, Josephus, St. Bernard, and others; that it must be persuaded, and not enforced. See Mr. Joh. Good. Answ. to the Antapol. p. 233, and 234. Conformable to which Doctrine was the Practice of Bishop Bramhal in Ireland. See his Replication to the Bishop of Chalcedon, p. 152, 153. where he saith, That the Earl of Strafford Lord Lieutenant of Ireland did commit much to my hands, the Political Regiment of that Church for the space of eight years. In all that time; let him name but one Roman Catholic, that suffered either Death or Imprisonment, or so much as a Pecuniary Mulct of Twelvepences for his Religion, upon any penal Statute, if he cannot, as I am sure he cannot, etc.  
I read that when the Spaniards drove the Indians to Baptism, as we do Sheep to washing, when the white Linen they gave them to be Baptised in, was foul, the Baptised Indians would straight renounce their Christianity, except they might have new white Garments given them. This instance may mind us, that Methods of force and compulsion are not the way to make good Christians, but Time-servers and Hypocrites, rather than real Converts.  
The Premises considered, and that by our Breaches, way be not made for Popery to enter. 'Tis hearty desired of Dissenters, that they would be earnest in their Prayers to God, and their Petitions to men that there may a healing of our breaches. And to this end, that none of them do any thing, or leave any thing undone, through humour, crossness, or peevishness; that none of them this matter or in reference to the Church, be like the Lawyers, in reference to the Kingdom of Heaven, of whom 'tis said, that they would not enter in themselves, and hindered those that were ready to enter, Luk. 11.52.  
Of the Fathers of the Church, 'tis humbly begged, that they would in relation to Dissenters imitate the Father of the Prodigal, who when his Son was yet afar off, ran to meet him, fell on his neck, and kissed him.  
Of His most excellent Majesty and the Two Houses of Parliament, 'tis most humbly Prayed, that they would please to remember, That there is as much Power exercised or exerted in abrogating a Law at the Humble desires of Subjects, as in making a Law at their Requests.    

A POSTSCRIPT to Conformist and Nonconformist Ministers.  
LEt all things be done with Charity: And often think of the Answer of pious Mr. Greenham to Secretary Cecil, when he asked him on which side the blame lay in the great Rent 'twixt the Bishops and Non-Conformists. The Fault, said Mr. Greenham, is on both sides, and on neither side; for, said he, the Godly wise on both sides, bear with each other, and concentre in the Main; but then there be selsish, peevish Spirits on both sides some, and these make the quarrel.  
FINIS.