Essays UPON SEVERAL subjects: Not unworthy consideration in these times.  
Communicated by LETTERS to private Friends, and at their request to the public.  
— Si quid novisti rectius istis,  
Candidus imperti.—  
LONDON, Printed by Richard Cotes for Edward Husband, at the Golden Dragon in Fleetstreet, 1651.   

ESSAY I.  
THe Disputes concerning jurisdiction in matters relating to the Church, have been so various, that they have much shaken the peace of the State; whilst many making it a great part of their Religion to contest for power, have almost altogether destroyed the power of Religion. The strife amongst the Disciples of our Saviour [Who should be the greatest] seems not yet to be ended; and though we all profess ourselves to be servants of that Master, whose kingdom is not of this world, yet those who in a more peculiar manner bear his cognizance, think it is not enough for them to reign with him hereafter, unless they may be admitted to exercise some jurisdiction for him here below; the way to keep the government upon his shoulder is (as they suppose) to put it into their hands. Yet since they seem to claim no power herein, but what they pretend to derive from Christ, who is confessed by all to be the head of the Church, the truest ground we can take to clear these Disputes, will be to examine the power which Christ attributeth solely to himself over his Church, and that wherein he useth the ministry of others, and how far the Magistrate is concerned therein.  
The actions then which Christ exerciseth solely and immediately over his Church, refer either to the beginning or end of his Kingly Office. To the beginning belongs his Legislative power, not only in the more plain promulgation of the Law, and the freeing of it from corrupt interpretations, but in the constitution of the Evangelical ministry and Sacraments, by the abolition of the Jewish rites. To the end relates that definitive Jurisdiction, whereby at the last day he shall condemn the wicked, and absolve the godly, and so deliver up the kingdom to his Father. These Christ executeth only by himself. Those actions wherein he useth the ministry of others, have relation (as I may so speak) either to the outward, or the inward man; To the inward man, when by the power of his Spirit accompanying his Word, he illuminates the understanding, &c. Hence it is, because the work of Ministers and others herein, is subservient to the actions of God, who is the principal cause, or rather his work in and by them, the effect which belongs to the chief agent is sometimes applied to the instrument, and so they are said to save men, to remit sins, &c. The actions which relate to the outward man, consist in the defending and protecting of his Church from Enemies and in the right ordering and ordaining of whatever may make for the better propagation and establishment hereof.  
And here begins the Dispute concerning the Discipline Christ hath left for the government of his Church, and by whom it is to be administered. To omit the several contests hereabouts, so full of passion and interest, that if God's love to his Church had not been greater to preserve it, than the devil's malice is, or can be by these divisions to destroy it, it had been long since torn in pieces, which yet remains but in a shattered condition. It will not be impertinent I conceive, after all these stirs, calmly to inquire, Whether Christ hath left such a particular Discipline or form of Government, as his Church in all ages and places is to observe. I presume the rather to propose this, because the Scripture seems to speak hereof in general terms only, as, Let all things be done decently and in order: and that we find some offices, as that of Widows in the Apostles times, which I know none that plead for now: and other customs, as saying Amen in Prayer with an audible voice: teaching or prophesying with the head uncovered, the contrary whereof is practised by the Ministers of the French Churches, with other things that might be instanced in, which seem of Apostolical institution, and yet the practice thereof continued not long in the Church. Besides, the Reformed Churches differ herein much amongst themselves. Though the Church of Geneva holds, that Christ hath instituted four Orders for the government of his Church, Pastors, Doctors, Elders and Deacons, yet they seem as the French Churches to confound the office of Elder and Deacon, amongst whom, and the Churches of Holland, there is that difference in Discipline, that those French Churches that are there, have their Consistories and Synods apart. Whence we may infer, there may be a unity in Doctrine, where there is not an uniformity in Discipline; though the garment of Christ be without rent or seam, yet that of the Church may be of divers colours. And if we should admit that Christ hath left a freedom and latitude to his Church herein, which we must do, or condemn all the Churches of God that have been hitherto, since they have in all ages differed herein more or less. What needs all this ado? Why do not we rather strive to keep the unity of the Spirit in the bond of peace, then endeavour an impossible uniformity of what we can never reasonably expect. It will more concern us by a true faith to assure ourselves that we are members of Christ, and consequently a part of the true Church, then to be entangled any longer in these Questions, wherein though most make such peremptory divisions, according to the interest they have espoused, whoever seeks impartially to be resolved, will find little satisfaction, but possibly conclude, that as to the rites, and most things relating to the outward government of the Church, God hath prescribed no such certain constitution, as many pretend, but hath left them to be ordered according to the rules of Christian prudence and charity. And this appears to me most consonant both to truth and reason; for as when God made choice of the Jews for his peculiar Church, he particularly prescribed the rites and Government to be observed by them, fitted no doubt to the Genius and nature of that people, so now, that he hath diffused his Church over all nations, and that his worship, the shadows being took away, consists only in Spirit and truth; the prescribing of outward forms and discipline seems not so much to be the intent of the Gospel, as those that are most interessed therein, after they have made them matters only of their own cognizance, would put into our Creed. Sure I am, most Christian States have understood it so, as will appear if we look upon the Histories of the times past, or the constitutions of their government at present, who have ever looked upon the Church as contained in the State, and therefore have ordered all ecclesiastical persons and functions according to the civil sanctions. Wherever then we find the Word of God faithfully preached, and the Sacraments duly administered, we need not doubt but Christ hath his Church, though we may imagine many defects otherwise in point of Discipline, which, whilst we amend whatever we know to be amiss in ourselves, we must leave to be reformed by those who have the power committed to them, and who they are is the next inquiry.  
The thirst of Power and Government where it once takes is unquenchable, Ambition is a disease which is rather heightened then cured by physic. What stronger preservative can be prescribed against this poison, than the example of our Saviour in his life and doctrine? and yet what high towers of Pride hath he that styles himself his Vicar built upon this humble foundation? Let us then take heed, lest by pretending to advance the sceptre of Christ, we put a Reed into his hand, and by pleading for our own power ruin his. Since therefore the Church of God amongst us consists of Christian Magistrates, as well as Ministers and People; let us in the first place consider the Magistrates power and office; whose function, unless he fail of his duty, either as a Magistrate, or a Christian, must needs extend to the care and well ordering of all things whereby we may lead as well a godly as a peaceable life. By the law of nature we know the same man might be, and often was both King and Priest, the office of Priesthood was still annexed to the Primogeniture in that most equal government of the Patriarchs over their families and descendents. And when by God's positive law the levitical Priesthood was instituted, some relics of the ancient custom still remained, the fathers of families were to slay the Paschall lamb, and any that was skilful therein might circumcise; the gift of prophecy, which might seem more peculiar to the Priesthood, was sometimes bestowed upon their Kings, and as often upon private persons as their Priests. And here it might be inquired, whether under the Gospel the office of supreme Magistracy, and a pastoral charge might be performed by the same person? which though we should deny, would nothing prejudice our assertion, Imperantis non est imperata facere, sed imperando jubere ut fiant. Magistrates may well enough take care that Ministers perform their duty, and that all things relating to Religion be duly administered, without undertaking the particular functions themselves. Hence it is, that they are called, Pastorum pastores, & custodes utriusque tabulae. Nor doth the lustre of supreme Authority ever appear more glorious than when it shines forth in the due care and ordering of religious matters, which either are or aught to be chiefly regarded. The Roman Emperors accounted the office of Pontifex Maximus too great to be imparted to others, and the best of Christian Princes have rather esteemed it their duty, than any intrusion, to take cognizance of things pertaining to Religion. If some have been more remiss therein then others, their neglect cannot prejudice the right of those that come after them. Those than are too uncivil with their superiors, that whilst they make their own functions to pass for such solemn and and sacred things, afford them only a civil title. What, not their office too of divine institution? may not those that are nursing Fathers of the Church see that the children have bread? If the Bishop of Rome under pretence only of being Christ's Vicar hath assumed so much power in the Church, may not they that are truly his vicegerents, see that all things be administered according to his direction? And as their authority is divine because they are Magistrates, so we must allow their Acts to be something more than Civil or profane (as they are usually styled) if we have but so much charity as to take them for Christians. All Rivers lose their name when they come once to be emptied into the sea, and whoever gives up his name unto Christ, must be content only to bear his image and superscription, his whole man and all his actions are, or aught to be then truly Christian and holy. And as the Magistrate cannot say this or that he may do, as a Magistrate, but not as a Christian, since the tie of his Religion being the highest, swallows up all other relations, and gives the denomination to all his actions, so ought not any ingenuous man by such poor shifts and distinctions, for the compassing of I know not what pretended authority, either teach the Magistrate to neglect his duty, or others to contemn his power. But is not the Magistrate within the Church, and doth not the pastor's office extend to him, as well by the preaching of the Gospel, as by the exercise of the power of the keys? 'Tis true, he is, but we must not then make the Church such a thing, and afterwards give it that power as many do, nor may the Pastors by the exercising of their ministerial function, thereby more pretend to advance their authority or office above his, than the physician by curing him as well as others, or the Chirurgeon, by lancing his wounds, or if need be, by cutting off some rotten member. Some object further, the inconveniences that would follow, if the Magistrates authority were thus far admitted, which yet by dividing the power, cannot but be far greater. And when all is said, the several pretenders hereunto are Men, not angels, from whom, as the Church may receive good, so it cannot be altogether secured from evil, because they are neither infallible in their judgements, nor unbiased in their affections. Nor ought the fitness and ability which some pretend for the Ministers managing of Church affairs divest the Magistrate of his right: 'tis fit, and 'twas a good wish of him, ut sapientes regnarent, aut regnantes saperent, and yet we must not expect, to have none statesmen but Lawyers, or Kings but Philosophers only. Neither may the difficulty or abstruseness to judge of points in Religion (as some would make us believe) dethrone the Magistrate from his office, or deter him from his duty. Every Christian is a competent Judge of these, and aught to pass sentence upon the profoundest Doctor, in trying his most subtle reasonings by the touchstone of God's Word, as far at least as concerns himself. If Paul when he was questioned concerning the Resurrection of the dead, appealed to Caesar's tribunal, before whom (he says) he ought to be judged; how can we be so disingenuous, as to refuse that to the Christian Magistrate, which the Apostle gives to a Heathen Emperor? And certainly if Magistrates would but consider, that Religion is the power of their Power, and that which ought to govern their Government, they would with David make God's law, their study, that they might thence learn to be wiser than their Teachers, and so avoid the imputation of incapacity or ignorance to perform that which ought to be their chief Art. And if conscience move them not hereunto (Methinks) Policy should; if we were strangers to our own times, other ages would tell us how dangerous it is for the supreme Magistrates to suffer the great things of Religion to pass out of their hands. Sacerdotum ea sunt ingenia, ut ni pareant, territent, & multitudo vana Religione capta melius vatibus quam ducibus paret. By this we may see, that the Magistrate is God's Minister too for our good, as well in spiritual as temporal matters, and that as he ought to see all things duly observed and performed that God hath prescribed in his Word, so 'tis his right to determine and ordain whatever may make for the advancement of Religion in relation either to Offices or Persons, civil or Sacred (as they are usually styled) in the administration of the whole policy or government of Christ's visible Church, within the circuit of his jurisdiction. The Ordinances of the Church of Geneva, where the ignorance of many in this point hath took sanctuary, will teach us thus much; for the Magistrates have stamped their authority upon them in these words, Nous Syndiques, petit, et grand Conseil de Geneve, &c. apres avoir en de Pasteurs et Ministres de cette Eglise advis, conform a la parole de Dieu, &c. avons ordonne et establi de suivre eu nostre ville et territoire la policy ecclesiastic qui s' ensuit. The whole constitution of their policy was from the Magistrate, all the Ministers had to do in it, was to give their advice only; so likewise if any difference arise among the Ministers in matters of doctrine, or that they be scandalous in their lives, the last Appeal is made to the Magistrate, who hath reserved to himself the final judgement and determination thereof. Their neighbours the Suissers are something more strict in the managing of their authority, even to the imposing upon their Ministers that respect to their Magistracy, that they are not so much as to take notice in the pulpit of any failings in the execution thereof, without acquainting them therewith first in private, as understanding well enough the strange effects that such discourses may produce, no less to the vilifying of the Magistracy, than the ministry too at last. If the Magistrates power then be of this extent, we that are Christians can do no less than pray, as the Heathens did for their Emperor, ut Deus ipsi intelligentem divini humaníque juris mentem det, and that God would enable him with all graces fitting so great a function, whose performing of the great duty God hath laid upon him herein, will more truly advance, then lessen the Ministers office, which is next to be inquired into.  
He that hath heaven for his throne, and the earth for his footstool, is pleased to call the Church his House, where for the better ordering of all things, he hath placed some as Stewards and Overseers of the rest. Not to speak of those who were endowed with more extraordinary gifts for the performance of their spiritual functions, as the Apostles, Prophets, Evangelists, those we find frequently mentioned in Scripture, as the ordinary Dispensers of the mysteries of God, are sometimes called Bishops, sometimes Elders, Pastors, or Teachers, and these seem to import one and the same office or charge, otherwise I do not rightly understand St. Luke in the 20 of the Acts 17. where St. Paul sends from Miletus, to call thither the Elders of the Church of Ephesus, whom in the 28. ver. he charges to take heed unto themselves, and to all the flock, over which the holy Ghost hath made them Bishops or Overseers: nor yet St. Paul, Tit. 1.5. where he speaks of leaving him in Crete to ordain Elders in every Church, and immediately infers, that a Bishop (the same that before he had called an Elder) must be blameless, &c. the distinctions which were made in after times, and upon what grounds, are too large to be mentioned here. In the Ministers charge we may consider, 

1. The institution of the office itself, and this derives only from Christ, from whom they receive their commission.  
2. The application of this office to a certain person, and this we usually call Ordination, which after due exmination both of life and doctrine, is wont to be performed with prayer and fasting by the Pastors themselves.  
3. The designation or election of a person to a certain place; and this we find diversely managed in several ages, according to the exigents of times & occasions, nor can there be any certain rule prescribed herein. Sometimes the Church itself claimed the right of electing their own Pastor, at other times the Pastors solely disposed of elections, and many times it so falls out, that to avoid popular confusion and faction, the Magistrate hath been constrained to assume this part only to himself, as it doth belong to him.    
Lastly, to confirm the Minister in the exercise of his pastoral cure, and to give all freedom and encouragement to the discharge thereof. Nor must that large commission which our Saviour hath given to the Dispensers of his Word and Sacraments, make them in the least manner to exceed their bounds. The Church cannot well enjoy hers, unless Caesar have his; all the power they can pretend to is for edification, not destruction, directive only and persuasive, no ways coactive. If Christianity were to be enforced, what Armies would be sufficient to make the world believe in a crucified God, and a self-denying Religion? If this were not set upon men's minds by the power and demonstration of the Spirit, the demonstration of all other power would be to little effect. The power of the keys in binding and losing so much insisted on, is no more than to declare, that heaven's gates are open to the penitent, and shut to the obdurate, they cannot bless those upon whom God will pour out his curses, nor curse those he is pleased to bless, they are ambassadors only for Christ, and have nothing to deliver but what he is pleased to command. Nor must Excommunication, and the delivering up of men unto Satan, which hath made such a terrible noise of late, make us to apprehend, that Ministers are armed with thunder and lightning, or that they can command fire from heaven to destroy all those they take for Samaritans. We care not many times what we say or do when we are a little angry, and that our own interest is concerned, otherwise we should not look upon delivering men up to Satan for so ordinary a business as many would make it. That which the Apostle did in this case seems to have had something of the miracle in it, and so is understood by most of the Ancients, and many learned Moderns too; and being so, ought neither to be made a rule or example. As for Excommunication, by whom, and how it is to be managed, would require a larger Discourse than this occasion will permit. That part of it which consists in the debarring of men from the assembly of the Saints, & participation of the Ordinances, hath nothing of force or coaction in it, those that will may contemn it, 'tis only a punishment to them that apprehend it so, and desire to be reconciled, the concomitants or consequence thereof, as depriving men of their civil interest, or liberty upon it, is merely politic. Nor is it conceived to be of that necessity or use, but in some cases it may and aught to be forborn. We may as well be too severe as too remiss, and by pleading too much for the exactness of discipline endanger the doctrine of the Church. If by our meekness we cannot gain those that are contrary minded, we ought with patience to endure them, & with fervency to pray for them, till it shall please God either to reform or remove them. Which we shall the more easily be persuaded to, if we consider that many are saints in God's calendar, that are not so in ours, many fall into enormous sins, that are as angry with themselves for it, as we can be, & whose virtues, though we observe nothing but their imperfections, do much preponderate their vices, and it may be our graces too. What though the tares grow in Christ's field, and impure vessels be seen in his Temple, let us endeavour to 〈◊〉 ourselves as pure as silver refined, and to 〈◊〉 as the wheat which he will gather into his Gar●e●. All things are pure to the pure, a pious conscience is not polluted by the impiety of others, nor are the holy mysteries defiled, because wicked men approach them with unwashen hands. He that eats and drinks unworthily, eats and drinks judgement to himself, not me. Thus we see the pastor's office in all its parts is only ministerial, it contains nothing of magisterial power or force, it governs only by serving, and commands by persuading. All the Jurisdiction it can claim is in the hearts and spirits of men, by that Word which is powerful and mighty through God for the breaking down of the strong holds of sin only, and for the bringing into captivity every proud and rebellious thought. And whilst Ministers shall make it their only duty to divide the Word aright, without seeking to divide the power any longer with the Magistrate, the people will more easily learn their duty and respect to both, and that threefold cord of mutual love betwixt the Christian Magistrate, Minister and people will be better twisted and a due Harmony amongst all the parts and members both of Church and State sweetly preserved; 
Which God Almighty grant!    

ESSAY II.  
SIR,  
SInce you are pleased to command my opinion concerning the lawfulness of entering into the present Engagement, and how far I have satisfied myself therein, I shall presume to impart to you my thoughts with all freedom. I must confess I have endeavoured (as I doubt not you have done) the best I could to inform myself from what I could recover in print upon this subject, but what I have yet met with, seems to contain so much of prejudice and preingadgment otherwise, that I am almost resolved to seek no further resolution thence, being loath in the least manner to subject my conscience to the passion or interest of others. And first I cannot but sadly reflect upon the condition of the times wherein we live, when the foundations are thus removed, who knows what he may righteously do? But since God hath reserved us for these times, we cannot do better than to inform our judgements, so as to prepare our minds to pass through them with the greatest content to ourselves, and advantage to others that we can, and to take heed lest avoiding the plausible compliance of most in application to the present powers, let their commands be what they will, we be not too passionate on the other hand in forestalling our judgements from that impartial deliberate debate we ought to make within our selves in things of such consequence. We are not in the place of God to dispose of the events of affairs, and since things are fallen out so contrary to our expectation, and possibly endeavours too, we ought to consider rather what may concern us in this present juncture of affairs▪ then what may seem to be required of us as to former relations, which possibly upon due examination may seem expired. At the beginning of our troubles we know what appeals were made by King and Parliament, both to God and the People, and the sword being laid hold on to decide the controversy, many good men were at a stand what to do, who certainly if they had been left to themselves, being not convinced of the necessity the Parliament than had to defend themselves by force, would have desired (what many now do) to have sat still, but the dispute grew so high, that all of considerable interests were involved with the one party or the other, and the principles of government being divided amongst themselves (for so they appeared to all, unless to such as would have, or endeavoured to make the Monarchy absolute) every man seemed let loose to follow that side which he conceived to be most just. And when it was expected (the King's party having lost all their force, but little of their affections to maintain their cause) that an accommodation should be made with the King, we know what was first attempted against the Army, who whether they might think their service too great to be requited by the Parliament, I know not; sure I am, the Parliament than seemed more willing to be rid of their Benefactors, then to acknowledge the great benefit they had done them; and in a short time the jealousies grew so high, and the apprehensions of the Army so strong, that the end of their disbanding, was to be the beginning of their ruin, and with them (as they imagined) if not of the greatest, yet of the best part of the Nation, and possibly of those too who were the forwardest to effect it, that they resolved to make use of that power God had put into their hands, and that the present necessity wherein they and their friends were involved, did call upon them to join themselves with those of the Parliament whom they accounted truest to their trust, though the major part opposed them, that they might thereby hinder the conjunction intended with the King, & consequently with his party, which was laid hold on by many, in hope thereby to make way for their own honour and preferment, and the ruin of the Army and their Abetters. This consideration seemed then so important, that to preserve the form and being of the commonwealth, there was need of stronger physic than the usual formalities observed in other cases would admit, and that if the Elements did change their place to avoid vacuity, which would cause a destruction in nature, they thought the Laws of civil affairs might admit of some dispensation; and though the attempting what they did, might seem to cross some particular constitutions, yet 'twas hoped it would be looked upon by all indifferent wise men as corresponding to the general and ultimate end of all forms and constitutions of Policy and government, the preservation of Justice, and good men that should be protected thereby. And looking upon the King as having forfeited all his interest by his carrying on the War to the utmost of his power, in his continued application to those persons and counsels which have been so destructive to the Nation, and that he was so far from giving any satisfaction to God or them for those Rivers of blood which had overflowed the three kingdoms, (which must either be put upon His, or the Parliaments account) that they could not perceive any reasonable security for the future, but that the restoring of him to his power, would be the reducing of the Nation to us former or worse miseries, they thought it just having him in their power to proceed against him as they did, and to exclude his posterity for that forfeiture he had made: And because neither they nor others could subsist, or hope to be protected in their lives and properties, without the benefit of the Laws, and an established government submitted unto by all that hope for protection thereby, they declare for such a constitution as they conceive the times most capable of. I cannot but admire the providence of God in the whole progress of our affairs, in crossing the designs and expectation of the most wise and politic, and though we are told that miracles are ceased, yet sure he does wonders every day. No doubt but the courses that have been took to avoid ruin and destruction, seemed the only way to incur it to those that thought themselves the quickest sighted in State affairs both at home and abroad. The opposition was not small which was threatened here at home, but the difficulties that were to be encountered with in Ireland, and in all probability in Scotland, seemed insuperable, though other Nations would be persuaded to look on, which yet in reason could not be expected. And to speak truly, I should rather desire to spend my thoughts in contemplation of those great changes God hath wrought amongst us, and in the acknowledgement of his great mercies that we are not consumed by them, than adventure to justify all that hath been done in order thereunto▪ however, I am not to condemn all that I cannot justify, nor dare I presume to intrude upon the censure of those things that are above my sphere. If I had contributed my endeavours to this great change God hath wrought amongst us, I would produce my reasons for my acting therein, but seeing it hath been carried on by others, notwithstanding all the opposition to the contrary hitherto; I had rather calmly debate with myself, how I might conscientiously enter into the Engagement, then by my own forwardness give occasion to others to destroy me. Not to insist therefore upon that which some object, viz. former oaths and Engagements, wherein they seem not so serious as they ought to be in such pretences, the interest of those they allege them for, requiring more of the hand then tongue at this time, since their power and kingdom is of this world, those that would be thought to be so much their servants, ought now, if ever, in all likelihood to fight for them; that which you seem most to desire is, that you might be forbore for being called upon to act with the present power (which you conceive the Engagement implies) though you seem to promise to act nothing against it. It were to be wished that all acts of policy were so tempered with piety, that they might command obedience from good men rather by their equity then penalty, and that the necessity of this change might appear so evident, and the equality and justice of the government such, that there might be no place left for gainsaying. But we seem to be fallen so far into the dregs of vice, that we are not capable of the best constitution; we must not expect to be governed by angels in this world, though we were better men than we are. What if things be not so well as we could wish, we cannot make them better by doing nothing, it may be they had been worse if most had had their desires. If the prima mobilia of government be so violently whirled about, the inferior orbs can have little rest. Nor can we expect, unless we prepare to live in some hermitage, but as we are sharers in the public interest less or more, so to act likewise some part therein. Those that are possessed of the power will tell us, that if we are not for them we are, or intend to be against them, and we are able to tell ourselves, that we cannot be Members of any civil association, but we must needs acknowledge a head. If we judge the power that is now claimed by those that are over us to be usurped and unjust, why do not we endeavour to reinstate those we conceive to be the right owners? but if that be beyond our power, sure no one can judge himself obliged to an impossibility, nor can any one think those subjects disloyal, who having made all posble resistance, yield at last to the stronger. That power seems to be ceased, and consequently all Engagements to it, that hath no ability to protect those it claims allegiance from, nor they any means left to defend it, they are the powers in being we are commanded to obey. Nor do those that do the most willingly comply with the present power allege any thing more rationally for their engagement to it, than their protection by it. I have not time strictly to examine what the more angry sort of men object against the matter of the Engagement, their chiefest strength seems to lie in this, that they suppose the acquisition thereof to be unjust, and consequently they that engage to it own that injustice, and are guilty of the wrongs thereby done to others. If that before hinted be not sufficient to answer this objection, let us consider, that upon this ground it will be hard to submit to any power whatever, since seldom any enter into power but by the dispossessing of others, and the losers will still have some cause to complain. Besides, we are not competent Judges herein, nor are there any Courts erected to try such titles▪ if we have a mind to dispute this, it must be rather with arms them arguments, we can expect to receive no other answer to such objections, then to be made sensible they do not bear the sword in vain. 'Tis the exercise of the government, not the title of the Governors, that most concerns us that are Subjects, they are to answer this to a higher power, not to those that are below them. Briefly, though the Government be not such as we could desire, or as we have promised to make it; yet since the Kingdoms of the earth are the Lords, and he giveth them to whom he pleaseth, and that our vows or Engagements cannot prescribe to the almighty's providence, let us submit to his overruling hand; and unless we desire to live alone in the world, or in continual war, resolve that we must acknowledge some power, from which upon our allegiance we may expect protection, wherein the end and essence of all government seems to consist. I am afraid lest I have given you more trouble than satisfaction by this Discourse, which yet I hope you will favourably interpret, the rather because my particular obligations to you have put me upon this task, and that my private condition hath hitherto suffered me to remain more disengaged than you can be, however I have endeavoured to inform myself the best I could, that I might either upon just grounds altogether decline the Engagement, or when I should be called upon, as freely take it, as I now subscribe myself  
Your— Decemb. 5. 1649.   

ESSAY III.  
SIR,  
IF these times abounded as much in acts of piety, as they do in discourse of Religion, if the Reformation which hath dwelled so long in men's mouths, had but sunk into their hearts, and appeared in their lives, we should then truly feel that happiness, which we have but for the most part all this while fancied, and quitting the cloud embrace that goddess, whose native beauty cannot but ravish, since so many have been enamoured with her picture only. Holiness is so attractive that her very Enemies desire to shroud themselves under her wings, and to cover the ulcers of their vicious lives with her garment. The Scribes & Pharisees loved to sit in Moses chair, and Machiavilians think they never put off their politics better than in Christ's School; if they can but counterfeit Jacobs' voice, they hope to pass well enough with Esau's hands. Hence it is that may have made Religion a temporal interest only, and under the specious title of godliness drive on those wicked designs which might make a modest heathen to blush, giving us in stead of the real demonstrations of true piety, outward forms only, or else a company of packed words and canting language, more becoming a charm then true devotion. That we may not therefore either deceive ourselves or others, or think we come to act our parts in this world as Mountebanks upon a stage, where the most mimical babblers pass for the most sufficient men; we must know that Religion is not a common place of terms and notions, it dwells not in the clouds of airy fancy, and sublime speculations. If it swim only in the head, without taking root in the heart, it may send forth leaves, but it bears no fruit, or if any, like those apples which were fair to look upon, but being touched, fell to powder. The life of holiness is most conspicuous in the holiness of men's lives. No sooner does God's Spirit move upon our souls, but we bring forth abundantly all good works. The least sparkle of divine light that kindles in our minds, burns as well as shines; if it do not warm our affections as well as enlighten our notions, we may justly suspect it is some ignis fatuus, no ray that is darted from the Sun of righteousness, or the Father of lights. And irreligious holiness will profit us nothing, they are really wicked that are but virtuous in words and show only. It will not therefore be impertinent briefly to consider the influence that Religion ought to have upon all our actions, and how we may rather live, then talk devoutly.  
Religion then, if it be true, as it believes all that God reveals, so it obeys in all that he commands [his commandments are exceeding broad, and we shall not be ashamed, when we have respect unto them all]. There is a concatenation of virtues and graces as well in Divinity as Morality, he that pretends but to some few of them has none at all. The two Tables make but one law, and though they be first and second in regard of the object of which they treat, the worship of God, and love of our Neighbour, yet they ought to be one and the same in our observation. Nor must we think that this Law published on Mount Sinai is any other than the Law of Nature, which the Scripture calls the Law written in our hearts, and which every one might read, were not the characters so defaced by sin and corruption. This, as it is most agreeable to right reason, so we find lively impressions thereof in many actions of the Heathens, which, because they seemed to fail, either in the principle which set them a-work, or in the end which they aimed at, some pass over only with the title of splendida peccata, but how rightly, I intend not here to examine. Sure I am, this is the divine unalterable law which Christ came to fulfil, & which by the finger of his Spirit he writes afresh in the hearts of all those that belong to him. The Gospel itself is nothing but this law illustrated, and this law nothing else but the Gospel obscured. The Religion of the Jews was the same with that of Adam, Noah, & the other Patriarchs, and ours with both, the difference only this, that we enjoy a clearer light of that day which Abraham rejoiced so much to see; the various rites and ceremonies with the different manner of God's manifestation of himself to us and them, though it may seem to argue a difference of Religion to those, whose Religion is nothing but fashion and ceremony, or a form of words, it cannot to any, who shall consider that Christ was the lamb slain from the beginning of the world, (by faith in whom they are saved as well as we) and that the same law was a rule to all, and must be unto the end of the world. And this as it is sometimes called the Law of Nature, so more usually with us the moral Law, because it is the rule of our actions and manners, and that part thereof which teacheth us the duties we owe each to other, goes mostly under the name of universal justice, a virtue so comprehensive, that it includes all the rest, so diffusive, that it extends to all the actions that concern either ourselves or others. And though many self-seekers please themselves only with the name of godly, as if it were a silly and dangerous thing to be just withal; yet we shall find at last, if justice be wanting, our feigned godliness will stand us in little stead, though it may gain us applause with men, it will but add to our further condemnation with God. The greatest Saints have been mostly by themselves, and too often by others accounted the greatest sinners. Since those that are wicked are loath to give to good men the title of godly, they must be careful how they attribute it too much to themselves, lest they be conceived to have something of the Pharisee. Humility is the truest character of a Christian, it contends not about words, nor is ambitious of great names. Though it be all one to be just as holy, yet we find the Just-man more often mentioned in scripture then the godly, to show us that 'tis but a vain pretence to be pious unto God, unless we be just unto all. And since Justice is that virtue, whereby we render unto every one what belongs to him, let us consider all the relations we have, whether private or public, all the duties we owe to our superiors, equals or inferiors. And if we acquit ourselves herein as good and just men, we shall thereby more truly advance the work of Reformation, and add a greater lustre to Religion, then by all the devices that either ignorant, or politic hypocritical men have invented hitherto, which that we may all perform is, and ever shall be the earnest prayer of  
SIR Your—   

ESSAY IV.  
SIR,  
MAny sad complaints there are abroad in the world of the diseases both of our Church and State, and though both have lain a long time almost bedrid, yet it hath been their fate hitherto to meet oftener with empirics than physicians, with such who understand better to gain advantage by their distempers, than honour by a seasonable and skilful cure. This seems to invite every one to contribute as well the best of their thoughts as prayers to find out some means (if possible) for a recovery; and though our disease be like a hectic fever (Easy at first to be cured, though hard to be found out, but afterwards more easily discerned, then remedied) yet sure there is a balsam for every wound, which though we cannot always be so happy as to recover, we must endeavour at least to attain, unless we have a mind to perish as well by our own folly as weakness. To omit the several oppressions in civil and sacred things, which seem to have occasioned our troubles at first, together with the causeless complaint of the present burdens, which no one can rationally expect to be removed, till our own distempers, and the implacable Enemies of this State both at home and abroad be better quieted, there is nothing at present which seems more worthy of the serious consideration of all that are truly pious and discreet, then to find out some effectual means how to unite the several factions in matter of Religion at home, and then how to secure our Religion from those that would destroy it from abroad.  
Every natural body desires as much its unity as entity. She was the true Mother of the Child that would not have it divided. We depart as much in effect from Christ and his doctrine, as we separate each from other. Those Members that have not a communion amongst themselves, have no union at all with the head. Since therefore all division in matters of Religion is very irreligious, it will concern us, as much as our souls are worth, which we may as well lose for want of charity as faith, to endeavour the making up of these breaches, which might possibly be effected, if setting aside matters of less moment and circumstance, we would intend those things that are really fundamental, and essentially required of every Christian; which as they are few, so are they clear and obvious to all that desire to know the truth. Those things which are necessary to eternal life as well as our temporal livelihood, are near at hand, if we delight only in curiosities they will cost us dearer. 'Twas well said of one, that he liked the world as God made it, but not as men have made it: If we behold Religion in that native simplicity and beauty wherewith God hath attired her, we cannot but fall in love with her, but if we look upon the dress which the passions and interests of men have put upon her, all her comeliness is gone, we shall then have much ado to know her face through the painting, and be forced to acknowledge herself to be the least part of that which she seems to be. How many do still take the glistering shows of human inventions for true piety, and cry up the ideas of their own brain for patterns in the Mount. And it were well if they might pass for such with themselves only, and that they would not be angry with others, who have not so easy a faith, as to take all for Gospel that they fancy. It hath been a great policy in the Church of Rome, first to invent what might make for their temporal interest, and afterwards to set their Doctors a work how to make it a part of their Creed: it were well if we had kept a great distance from Rome in this, as we pretend to do in other things, and that we had not endeavoured more to serve ourselves then God in many late undertakings for Reformation. We pray daily that God's kingdom may come, but in stead of that dominion and Empire he ought to exercise in our hearts and lives, we erect other thrones, and endeavour to make his sceptre rather externally politic, then inwardly powerful. If we would then have Christ to reign, and the government to be rightly settled on his shoulder, let us at last ingenuously confess what we cannot conscientiously conceal, That the Kingdom of God is only righteousness, and peace, and joy in the Holy Ghost; it consists in the inward man of the heart, in the subduing of our corruptions, and the conforming of our lives to that humility and self-denial that shines in the life and doctrine of our Saviour. The external rites and discipline so much insisted upon, are rather the garments then either body or soul (any essential part) of Religion, which upon diligent enquiry we shall find in all ages to be shaped according to the infancy and growth of several Churches, and still conforming less or more to the civil constitutions. And this being once acknowledged, as it needs must be by all, who love the truth in sincerity, and that have not pawned their wits and conscience to maintain some by-interest; what hinders but that this envious wall of Partition being broken down, all that take Christ for their head, may unite together as members of the same body, and pursue the unity of the Spirit in the bond of peace? Let the Machiavilians of this world study how to divide and reign, Christians ought to practise how they may unite and obey, the discipline of mutual love will more advance their cause, than all the love they have hitherto showed for Discipline. And this being once concluded, the next task will be calmly to debate and agree amongst ourselves what the fundamentals of Religion are, which might be brought sure into a narrow compass, and so clearly expressed that all might understand them. Certa semper sunt in paucis, & quicquid ad salutem Christianorum necessarium est, quicquid nos meliores beatiorésque facit, in aperto ponitur. And these being assented unto, Why should we too curiously search after those things which we may more safely be ignorant of▪ Why should we be angry with all those, who though they agree with us in the principles, differ sometimes in the conclusions and superstructures? All have not the same means or measure of understanding. Some men's errors accompanied with meekness of Spirit, deserve a better censure than the truth which others utter in proud and contemptuous language. At least let us avoid all names of faction, especially that odious name of heretic, which seems to declare an open war to those we fix that brand upon, and alarms all their force to retort that dart upon the face of those that first cast it. Thus pursuing the truth in love, we shall more easily convince the gainsayers, then by all the anathemas and fulminations that are usually darted out upon them; and if we cannot be so happy as hereby to convince the Papists, and other declared enemies of our Church and State, we shall at least by this our union prevent their designs, and obtain that peace which we have so long expected, and is most earnestly desired by  
SIR, Your—   

ESSAY V.  
SIR,  
IT is no unusual thing for those to complain of the times, of whom the times have most just occasion to complain. We cry out against those distempers which we ourselves have caused, and do much wonder that the times are so bad, when we see men daily grow worse. If this present age had brought forth no new monsters of iniquity (of which it is too fruitful) the acting over anew the transgressions of the former (though under better names but many times in a worse manner) might justly cause us to apprehend, that the dregs of that cup of vengeance, which hath already been poured out upon us, are yet behind. Amongst other synptoms of future calamity, there is none seems to pretend more disaster, than that emulation and hatred which yet reigns amongst all parties; whilst many account their private envy part of the public good, and think they never prosecute God's cause better, than when they persecute each other. So full are most of themselves, that they are empty of all charity to others, and think they never approach God nearer, than when they keep their Brethren at the greatest distance. Many are like him that would measure all his guests by himself, and if they exceeded in stature, would cut them shorter, if they were less, would stretch them upon the Tenters. We are no less tyrannical to men's opinions than he was to their persons, we arreign them all at the bar of our own judgements, and pass a final condemnation upon them, according to the bare verdict of our own fancies. All is terra incognita, that lies beyond the line of our discovery, and whoever lives not in all points as we do, must be accounted no less than a Barbarian. If others virtues seem to outshine ours, we endeavour by all means to obscure them, and if their candle burns dimmer, we are not content till we have quite put out their light. What the Heathens were wont to say heretofore of the Christians, See how they love each other! most that pass for Christians may now more truly say of many of the Heathens in comparison of themselves, How sweet is revenge to some men's taste! how ingenuously wicked are they! appearing then well-affected, even when they are most malicious, and thinking their particular condition too mean to repay their private grudges, adventure to put them upon the public score. The diseases of this kind that reign among us, we may rather suspect to have been caused, than ever hope to be cured by the receipts of Machiavel; his Divide & impera (as if the Kingdoms of this world were to be maintained as the devil doth his, by strife and division) seems to weigh more in our practice, then that of our Lord and Master (which he makes the badge of his Disciples) to love one another. If we desire then truly to approve ourselves to be Christians (and we should be very angry at any that would censure us for other) let us divest ourselves of malice and detraction, and put on the garment of charity, which will cover the nakedness of our former actions, and make us comely in the eyes of God and man. What can we see in ourselves, that we should so much admire, or in others, that we should so much blame? the best of men, if we look upon the worst of their actions, will appear something menstruous, and the worst of men for aught we know are not so bad, but they are still capable of God's grace, and may be better by our loving assistance. Where the Spirit of God reigns, there is love and peace, he descends in the shape of the Dove, not of the Vulture; and where his grace dwells, it is most diffusive; if it be not like that stone which converts all to gold, we may be assured nothing shall be defiled by its touch. True Religion makes men more charitable, not more censorious, it confines not the free grace of God to any particular persons or factions, nor endeavours to impale that Spirit in any one orb or circuit, that blows where it listeth. If we are commanded to love our enemies, I know not any that we are permitted to hate. And certainly love is the most noble revenge we can take even of our enemies. By retaliation of wrongs we can but be their equals, in this we are still their superiors, and may hope not only to conquer, but to endear them to us at last. Nor is there any way so safe as this, we have the security of heaven engaged for our protection, and if we can but bring our spirits to this temper, may be assured that God's angels will pitch their tents about us. And thus passing an Act of oblivion in our own breasts for all the injuries we have received from others, and overcoming of evil with good, we shall make both ourselves and others much better, and with our own peace procure (at least as much as in us lies) the general peace of the nation, the establishment whereof he most zealously affects, that is  
Sir, Your—   

ESSAY VI.  
SIR,  
IF custom did not pass for a law, the laws against many abused customs would more easily pass. Those errors which can plead prescription are hardly reformed, nor must we think a short time sufficient to remove the vices which have continued for many ages. I do not so much wonder at those who contend for the observation of Christmas (as we commonly call it) and other usual festivals) as at their quickness that would blow them away with one breath. Nature never introduceth the form, but she first prepares the matter. If the minds of men were sufficiently moulded for better impressions, it would be more easy to take away the old leaven, but we must expect to have that done by degrees, when it shall please God by the gentle breathings of his Spirit to blow away that animosity and bitterness which yet reigns in men's minds. When the Athenian lawgiver was asked whether he had given them the best laws, he answered, the best of those they were capable of. And it was objected to Cato himself, that he did many times more hurt then good by speaking in the Senate, as if he had been rather in an imaginary Platonic commonwealth, than such a corrupt vicious one, as theirs than was. He is the best Artist that applies his work to the matter, not he that pretends to make the most curious statues of the crookedest timber. The crookedness of men's minds in this age is such, that he must be a God that would bring in an universal Reformation all at once. It will be then requisite to consider the temper of the people, and what they are susceptible of, as well as the nature of that we desire to introduce or take away. There hath been enough (if not too much) already hinted concerning the former: as to the latter, we shall find the civil as well as the religious part (if I may so speak) of these festivals much insisted on. The first is a strong advocate for the second, the entertainments and recreations wherewith they are usually accompanied, have made them more gracious; and we need not wonder since so many make their gain to be godliness, if some would have their pleasure also to pass for such. The best way to convince those of the errors of their judgement, that plead so strictly for the observation of these Holy times (as they are pleased to call them) were to find out some means how to reform the errors of their lives; but that being so difficult, where men generally are fallen into the dregs of vice, let us briefly consider what is commonly said for the religious part of them. And here the long continuance of some of them at least, amongst Christians of all ages, is much pleaded for, and the famous contests about their punctual observation (especially that of Easter, between the Eastern and Western Churches) not a little insisted on. What was judged lawful for the Christians of those times, they conceive ought not to be condemned as superstitious now; and the many abuses that later times have brought upon them, which were not of the original institution, might (as they suppose) more easily be removed, than the thing itself utterly, and at once abolished. There was the Freewill offering, as well as the Daily sacrifice in the Temple; and they presume there may be a liberty for Christians, to set apart some days for a more particular memorial of Christ's Incarnation, &c. though there be no express command for it in scripture, if there be none against it. They instance further, that they are so far from attributing any sanctity to these times as such, that they think no day amongst Christians ought to be accounted holy of itself, otherwise then in relation to those exercises of piety that are performed therein. And they much wonder (which is not slightly to be past over) that all observation of these times is strictly forbidden as superstitious, when a kind of Judaical observation of the Sabbath seems to be enjoined as sanctimonious. It would be tedious to repeat what may be said in these contests, if we desire our own or others' satisfaction herein, let us be careful how we impose a necessity, where God hath left us in an indifferency. The Apostle tells us, That he that regards a day, regards it unto the Lord, and he that regards not a day unto the Lord he doth not regard it, and why we should be more severe than he, I know not. If we look upon the observation of days as part of the ceremonial law, which is now abolished, why do we attribute a sanctity to the Lord's day more than to any other, further than as it is designed for our meeting together to hear God's Word, and perform other acts of devotion? If we understood rightly the body and substance of our Religion, which is Christ, we should not dwell any longer in these shadows, nor would we neglect the greater things of the law, which are Justice and Judgement, whilst we spend so much time about tithing of Mint and Cummin, in pursuance of small matters, which would follow of themselves, if we could once be so happy as rightly to establish things of moment. I shall trouble you no further at present, but only to crave pardon for entrenching too much on your time, in presenting you with this slight Discourse of the times, ever remaining.  
SIR, Your—  
FINIS.