An Expedient for Peace amongst Christians.  
The SECOND PART.  
GROUNDED On the Impossibility of their Agreement in Matters of Religion.  
And further Enlarged in a DISCOURSE OF Church and State.  
WHEREIN A New Ecclesiastical Administration is Exhibited  Behold I will bring it Health and Cure, and I will Cure them, and I will Reveal unto them the abundance of PEACE and TRUTH. And I will cause the Captivity of Judah, and the Captivity of Israel to return, and I will build them as at the first. Jer, 33. v. 6.7. 
LONDON: Printed and Sold by George Larkin at the Two Swans without Bishopsgate, and R. Janeway in Queens-Head-Alley in Pater-noster-Row. 1689.   

EPISTOLA DEDICATORIA.  
TEmpus refrigerationis è conspectu Domini dequo Locutus est Deus pér os omnium Sanctorum Prophetarum adventum est. Judaeis ergò Gentilibusque; cunctis Pacis & Justitiae Cultoribus, Nec non omnibus Hujus mundi faelicem Statum, Gloriam Dei, aut Regnum Christi, ex corde cupientibus, Author hoc opusculum primariò Dedicat, horum omnium cupientissimus. Deindè Anglicanae Conventioni Augustissimae.  
Coetus Honorabilis! Naufragium Ecclesiae accidisse, Partes laceratae in mudani oceani faciem usquequaquè diffluentes satìs demonstrant, & divinâ Providentiâ est penès vos reparare, & irrefragabilem reddere in aeternum. Est igitur inquirendum quâ rupe, queis scopulis frangebatur. Tum ad istam partem, quae ad vos (Patres Conscripti!) spectat, datâ veniâ, ego absolvam, viz: Sancire leges in Religione, non est sancire Religionem, sed perdere; est dare Veniam peccantibus, & Sectas & Divisiones creare, ut hodiè planè constat. De quibus tunc versabitur Lex? Dicam, Leges in favorem Societatum, Artium, mutuorum Foederum, & Commercij ferendae sunto. Religio est Dei Provincia Peculiaris, de illâ ad ferendas Leges misit filium, & exhibuit Sacras Literas, & de his Legibus ipse solus est Judex & Veritas sola Regula, quam Lex creare nullo modo potest. Quid igitur vobis agendum est? Obsequendum Christi praecepto, qui Dixit Ite & Docete, etc. I'll hìc principto primas exhibuit lineas, & Primum Eclesia Saxum posuit quod respuebant Aedificatores fatui, sed vos penès est anguli Capitale redere. Oh Gloria! Quae laudes, qui honores Vestras circumstant sedes? Quàm honorabile erit in Secula Seculorum, inter omnes Gentes & Terrarum orbis incolas, Pacis & Justitia Fundatores, & Ecclesiae tum Judaeis tum Gentilibus Restauratores appellari? Pergite igitur sub Beatis Auspicijs Regis Pacis & Veritatis, Domini nostri Jesu Christi.  
Vale.   

TO THE READER.  
I Will not Affront thee so much, as to suppose thee ignorant of the great Stir and Noise made in the World about Religion; For this would suppose thee to want thy Senses: But if thou contributest to raise the Dust, if thou art one of those Bigots, those tenacious Animals, that will not part with their very Excrements, the cuttings of thy Hair, or the paring of thy Nails, for the Public Peace, I charge thee to lay down my Book (Excuse my Courtship) for I had rather thou wouldst tear, than read it.  
'Tis to free and ingenuous Minds, divested of their Prejudices, who are willing to entertain Truth, promote Peace, and as ready to receive, as to give their Reasons, I say 'tis to such, I address the ensuing Discourse: But alas! their Number is but few, and 'tis sad and deplorable to observe, how fierce and zealous the most are in maintaining the Side and Party, which Chance, Education, Prejudice, Interest or Constitution has engaged them in. And the Generality of Christians being so preingaged and retained by their respective Parties, there's few can be prevailed upon to look into the State of the Whole; so that amongst so many struggling and contending Parties, the Historians Observation is made good; Dum singuli pugnant universi vincuntur; Christianity is ruined, and must pay all their Reconing. And how sad and deplorable is the Victory, whose Triumph cannot be made, but by the Spoils of Christianity!— Give thy Son the Heathen for his Inheritance, and the utmost parts of the Earth for his Possession, is the Prayer of many of us, and yet at the same time, we are ready to pull his Gospel up by the Roots, if we find it growing any where but in our own little Garden. We have taken an effectual Course to prevent our Prayers, and to put a Perfect Stop to its Propagations: For with what Face can we allure or invite any Heathen Nation, or any particular Man, to Espouse our Religion, when we have such Scenes of Misery and Distraction amongst us, when we can give no Security either to their Souls or Bodies, Amidst our fatal Contests, the one being liable to Destruction, the other to Damnation? But is there no Balm in Gilead? No Remedy for these things? I have (moved at so sad a Spectacle) amidst great Avocations, made one poor Essay: But, Quis tam foelici Sydere natus est, ut in his rebus arduis, in ipsissimam ubique veritatem, incidat primo Tentamine, saith St. Jerom; What Man is so happy, amidst so great Difficulties, as to hit the Mark at the first Shot? And yet it has had no cold Entertainment, which has encouraged me to venture another Shaft, I here therefore present thee with a Second Part, begging no Favour or Approbation, having had it already, from a better hand, viz. from our Saviour himself; who has said Beati Pacifici, that the Peacemakers are Blessed. The Attempt is great for one single Homuncio to undertake; But the God of Peace and Truth needs neither Strength nor Number to bring his Designs to pass. And whatever the mad World may say, or the Issue be, it must be said of the Author, as of another Great Undertaker, Magnis tamen excidit ausis.   

An Expedient for PEACE amongst Christians, etc.  
THE SECOND PART.  
CHRISTENDOM makes up a good part of the Habitable World, consisting of several Nations and Kingdoms, Professing but One Religion, and that the best in the World; but the Inhabitants have so mixed the Government of this Religion (which purely relates to Another World) with the Temporalities and Affairs of This, that they are become the Scorn and Derision of the more Intelligent parts of Mankind: For whereas they all believe in the Eternal and only True God, and in Jesus Christ his Ever Blessed Son: They have such bitter Contentions about Forms, and the True way of Worship, about right Interpretation of Books, about Ceremonies, Vestments, Places, Times and Persons, their Power and Offices, etc. That they make their most fruitful Land, an Aceldama or Field of Blood: Every little Sect, Way and Opinion, is called a Religion; and a Law is made to Establish it, and God Almighty entitled to the Truth of it; and when He is concerned, than their Opposition cannot be too much, but the Powers of the Earth must be Pulled down, their Dissenting Neighbours Destroyed, and themselves undone for the maintaining of it; so that there is Kingdom against Kingdom, and Nation against Nation; There is Papists and Protestants, Calvinists, Lutherans; Dissenters, Churchmen, and an endless number of new names of Distinction, the cursed motives to mischief and Disturbance, as is but too manifest at this Day. 'Tis of sad Consideration, that Christian Princes must have no Allegiance paid them, if of a differing Opinion from their Subjects; That when a Protestant Rules, the Pope must discharge his Subjects from their Allegiance; and when a Popish Prince Reigns, his Protestant Subjects discharge themselves— It highly concerns them therefore to think of some Remedy and Expedient; for all their Power, their Titles and Crowns, are become Precarious things, and ever and anon subject to be laid aside by the Insolent Power of the Church, and ill Administration of the Affairs of another World: But time will be ill spent in Mustering up a black list of Grievances, when they are so Notorious, and so much (I will not say seen but,) felt by all Sides and Parties of Christians of what Quality soever, even from the King on his Throne, to the Beggar on the Dunghill; it will be much better spent in Contriving of Expedients. And it may justly be expected, that any performance of this nature, will rather meet with a favourable acceptance than dicouragement, since a thing so universally wanted by all sorts of Men.  
The Dove has been once sent out, but has returned again, finding no place to rest the Sole of her Foot; The Waters of Confusion covering the Land: I shall presume to send her once more, hoping she will find them assuaged, and return with an Olive Leaf.  
Then gently laying Infallibility aside, I shall resume my former Argument of Impossibility of Agreement, and put it in its place, not only as the more certain and undoubted Truth, but because when a foundation for Peace is laid, it may be expected, it should be a Proposition universally acknowledged and agreed to by all; And this we all know and agree in, That we can Not Agree: To this the whole Christian World may safely Subscribe; but if they will not, they cannot convince me to the contrary by any other thing than their Agreement. Let them Agree then, and I have done. But I shall take it for granted, they will not convince me after such a manner, and therefore will go on and say, That this Proposition must be one of the chief Stones of the Foundation we must Build our Peace upon; we must have our Agreement one way, from the Impossibility of our Agreement another way; we must have Light out of this thick Darkness; and order out of Confusion. And herein we are instructed by the Methods of our alwise God and Creator, in a case of a Parallel Nature.  
For in the Beginning, after he had Created all things out of Nothing, and Spoke things into their Existence, from a formless Mass of Matter, by a wonderful and strange sort of Chemistry; He brought Light out of Darkness, and Order out of Confusion, and set all things in that most exquisite and incomparable frame and model we see them: And all this, not by altering or changing the nature of things differing (for as necessary He had Created them so) but by bringing things of a like Nature together, or qualifying things of a different Nature, so as to make them Agree, and be Harmonious— But for the present, waving this Observation, it will be necessary I Speak something of Differences and Agreements; especially of the Nature of This Agreement, which I say is Impossible.  
Learned Men have employed their Parts, and been over and above Curious and Critical in vain and unnecessary Distinctions; in such sort, that they embroiled the World, and have too much contributed to bring it into the present misery and distraction: I should be hearty glad now at last to see them employ their Talents otherwise, and as they have distinguished men into Misery and Confusion, so now they would try their Skill to distiguish them out again, and bring the World into Peace and Order: 'Tis but high time they should do so, and would they but distinguish a little and truly inform the world of the Nature of Unity and Dissension, Discord and Concord, Agreement and Difference (for Men have been miserably mistaken about these things) 'tis my Opinion they would not be ill employed.  
It ought to be observed, that amongst Christians there are several sorts and kinds of Agreements, and several sorts of Differences.  
First, They Agree in the most principal things, and in what they ought to Agree, and this Agreement they call their Difference, though nothing so; for they all Agree in their endeavours to please God; and their various Lines, however differing in the Circumference, do unite in the Centre. 'Tis a Maxim, That things which Agree in a Third, Agree together; this being well followed, will Metamorphose most of our Differences into Agreements. Our belief in the Supreme God, and his Son Jesus Christ, pronounce and declare an Universal Agreement: Now what are all our various ways and Modes of Worship, but so many several Essays and Attempts to please This God, and Testifications of our Agreement; and ought rather to be called parts thereof, than Differences: We all endeavour to Worship God after the best manner we can, and must this way and this manner, and our endeavours herein, be called Differences? Indeed the World has branded them along time with that odious appellation, but very improperly, for herein we show nothing more than our Agreement. But to speak the Truth, this is not the Agreement I contend for, 'tis indeed a sort of Agreement we have, and think not of; 'Tis mixed, Partial and Relative, but not productive of Public Peace. One Man keeps a Festival thinking to Please God thereby, another is afraid and scrupulous, and will not keep it, thinking to please him too. Here they both Agree, and both Disagree. They both agree to Please God; he that observes, and he that observes not, observes to the Lord, which ought to be a motive of Charity: But then they disagree and differ one from another, which though they may innocently enough, ye too frequently is made Criminal by exerting their Passions to that height, that Charity and their Honest Intentions are consumed in the Flame.  
Secondly, They Agree in what they ought not to Agree, viz, They Conspire, Cabal and Agree, to Plague, Vex, and Disturb one another; and this ought not to be called an Agreement, but a Difference: And of this Nature was the Agreement of Herod and Pilate, and of late but too frequently practised by Two Parties of Christians, in order to ruin the Third.  
Thirdly, When Men cease to Molest and Disturb one another, they are said to Agree; and when they have made Stipulations, and Contracts, we call the Transaction an Agreement.  
But the last sort of Agreement (I principally contend against, and in my former Discourse have showed to be impossible) is that of Men being all of One Mind, One Judgement, One Apprehension in the matters of Religion, or otherwise; and whenever I say Agreement is impossible, I mean, this sort of Agreement, which really is so, and no other.  
Christian Men have indeed taken indefatigable Pains to bring this Agreement to pass, and cannot as yet be brought to leave off, although opposed by God, Nature, and all things Visible and Invisible.  
Let us turn our Eyes wherever we Please, we shall see nothing but Diversity and infinite Variety in things; if we look up to Heaven, what shall we see there, but an innumerable company of Stars, not ranged and in order, but promisciously placed, hic et ubique? Indeed if the Sons of Men had been to have placed them, no doubt but they would have put them in Rows and in Order; I mean such a position which they call Order: But what they call Order, Unity, and Agreement; The Alwise God esteems not so; He knows and can see Beauty; Order, and Agreement in different Natures and infinite variety of Things, though They cannot; and methinks He plainly speaks from Heaven and tells them so; having Confronted them with such a glorious appearance of infinitely differing but most beautiful Instructors, which they cannot miss of seeing, if they will but look upward: I say, one would think they should learn their Lesson out of this glorious Book of Heaven, wrote in such fair and legible Characters, and cease their vain attempts about an universal Order and Agreement. Further, if the Almighty hath not only placed these Heavenly Bodies for Ornament, but also hath empowered them to influence the Bodies and Minds of Men (as 'tis possible he hath, and many suppose and contend for) Then this will aggravate their vanity, in endeavouring to be more in Order, and more Methodised, than their Principals. And they may contend and endeavour to Eternity, but all to no purpose; for when they shall have Power, or be able to remove the Stars from place to place, or form them into what Figures they please, discharge their Influences, or regulate their Promiscuousness: Then, and not till then, shall they be able to bring their Motly Agreement to pass. But as 'tis impossible to do the one, so not more possible to perform the other.  
Then again if we cast down our Eyes upon Earth, what shall we see to agree there? 'Tis nothing but a Composition of things of different qualties and natures, a pregnant Mass of Matter, productive of infinite Variety of Forms and Shapes. And this is not its Deformity, but Beauty, and it would be but an unpleasing Heap without it. But after all, we (like Men as we are,) will needs have all to Agree. We would have no Differences, we would have all Men to have One Mind, the Same Opinion, the Same Thought and Apprehension of things, and perform Actions after the Same Manner and Method; Notwithstanding all the discouragement, and constant and successive defeats, we have met with in the Prosecution thereof.  
For first our Maker defeated Nimrod and his Accomplices, the old Babylonian Builders, who were contriving and forming to themselves strange universal things, under One Form, One way, and One Government; as also of late, in the Reformation, the New Babylonian Butlders, who were carrying on the same work, but in an Ecclesiastical manner. And most of the great Invaders of the Earth have met with the same misfortune; for some of their large Dominions and Empires, have at this day scarce any being but in Records, and that with great difficulty Preserved. By God Almighty's proceeding and deal with the sons of Men in the things of this Nature, he seems plainly to tell them, That he is not pleased with such their universal Proceed. He never yet prospered or established universal Kings, or universal Churches (excepting for some little time to punish others) but has always pulled down their Buildings, and reduced them to their primitive Condition and station: And whatever esteem or value they may put upon universal Agreements, universal Empire or Churches, it doth plainly appear He has not the same. For he has divided the Globe of the Earth by Seas, and Rivers, and Mountains, and allotted each Nation its Limits: And this Division is both Ornamental and Necessary, and no Division with him at all, for he beholds all the Kingdoms of the Earth, as one Undivided Mass and Spot of Ground, and all the Generations of Men, as one Stock and Family in one House, but several Apartments; and though we cry out of Division and Separation, yet he beholds all Christian Assemblis together, and as in one place, and all to be in the Communion of one Church, as so many Figures in one Sum. and all their several Opinions to be parts of One Agreement. So that we need not be so fierce to attempt impossibilities, to fill up the Sea, choke up the Rivers, or levelly the Mountains, to make all a Terra Firma; nor take all that pains which some Men do to reconcile Differences and make all men of One Mind, which is equally impossible: Which brings me again to my first Assertion, which ought a little further to be insisted on.  
'Tis impossible that Christians should Agree in the way and nature they would Agree, not only for the reasons mentioned in my former Discourse, but because there is no common Standard fixed and agreed to by all, by which all Parties may take their measures, and square and decide their Pretences. Some will have the Pope to be head of the Church, and to be Infallible, and the sole Judge of all Controversies and Differences; others will have a General Council; some will have both in Conjunction, others neither of them, either apart, or in Conjunction: Some again will have the Scriptures to be Judge, others Tradition; some, Scriptures and Tradition together; others neither Scriptures nor Tradition, but every private Person; Some again will have the Church, others the Fathers, some neither Church nor Fathers. And what a noise have we perpetually sounding in our Ears about Church, Fathers, Councils, and Scriptures, which are true, and which are spurious? The Objections at this time of Day, lie almost equally alike against all. But if they agree, which are the True, they fall out about the Interpretation, and every Party say their own Comment is right, and nothing as yet on Earth has been found sufficient and competent to make a dicision. 'Tis not fit that the less number should judge for the greater; a single Man for a whole company, nor a whole company for a single Man, where the matter is Salvation: The Scriptures indeed are the best Rule, and the best Judge we have, but this only to private and Particular Persons for themselves but not for others, not for public Communities; and Societies against one another. For the Question, Who shall interpret them, will never be answered; a private Person may judge for himself, but not for himself against another; when another is concerned. he is a party, and therefore cannot be Judge: But all the several Sects and Societies of Christians are Parties, therefore cannot be Judges, neither can Reason, Scripture, Tradition, Fathers, Councils, etc. be Judges, being interpreted by Parties; neither is there a Judge on Earth, but is a Party; Our Agreement therefore must be concluded to be impossible, and our Differences left to be judged by the God of Heaven, who is only sufficient and competent for Judgement. From this Impossibility therefore of a material Agreement, proved from the infinite variety of humane Understandings as men, and from the infinite difficulty of things, as Christians, I would lay a Foundation for a formal Agreement, integral and complete in all its parts, towards God and towards Man; but a further  I shall reserve to the foot of my Discourse, and make Answer to a very necessary Question which may be asked me, viz. Amidst so great Indeterminations and Irresolutions of men, amidst so many Plausibilities and Probabilities, and infinite Pretensions to Truth, what Measures must Men take, or what Rule must they walk by? To which I answer,  
That's a Reason which convinces, and that's an Argument which persuades, and that's a good Sermon which makes men better; besides those which are the best in their kind, and in their own nature really so; and he has understood Councils, and Fathers, and Scriptures right, who understands them in a sense which assists him to mortify a Lust, crush an evil Affection, or make him a better Man, although he understand them wrong and differing from the original Intent; and 'tis possible for a man to understand wrong, yet live right; to be convinced by a slender Reason, a weak Argument and edified by an ordinary Sermon Every one of these, though not the best in their kind, yet are equivalent to the best, if they produce the Effect of the best; And this will put a Check to a great Evil there is in the World, viz▪ the extravagant Commendation of Preachers Books and Discourses, raised often to that height, that Charity is infringed and the Peace endangered. Why must the greatest and most sublime Reasons be pressed upon me, when one of a lesser magnitude doth convince me? And I be forced to hear and may be vilified for not commending such a Brave Preacher, when one of another stile and another Method doth more operate upon me and give me better Satisfaction? There is a necessity that Truth should be served no and addressed to men in various and differing Ways and Methods, because there are Men of various and differing Understandings to be wrought upon; and hereby all Books, Comments and Discourses, infinitely differing one from another, according to the differing Capacities and Apprehensions of their Authors, become useful and profitable. And this in a great measure may serve for answer to the Question; but that which must make it complete, is an honest Heart and sincere Endeavours of finding out the Truth, and a ready and willing Disposition to comply with it when found: And when men have done their best to please God, and find out the Truth, (as every Party of Christians say they do) if they mistake, they mistake like Men, and God will never punish them for it, for that would be to punish them for doing their best which ought to be far from the thoughts of every good Christian, so that 〈◊〉 they be not 〈◊〉, yet they may be safe, safe I say from the Displeasure and Punishment of their Maker thought not of their Fellow-Creatures. For when men have been diligent; honest and sincere, and used their utmost Endeavours to find out the Truth, please God, and save their Souls, in comes an armed Band of humane Sanctions, Laws, Penalties and Compulsion, to drive them out of this way, which they have judged and pitched upon to be the only true way to Salvation; which brings me to the second Head to be discoursed of in order to the Peace of Christendom, and that is Law; which I shall publicly and solemnly arrest, as the grand Enemy and Disturber thereof.  
For in the name of the King of Peace, what has Law to do in Religion? Religion ought to be the most free, most (voluntary and) unconstrained thing in the World; he that ministers in it, aught to do it freely and willingly, I and he that performs any Action in it, aught to choose it, and be fully convinced and satisfied in his Mind; and no Method ought to be used either in the Administration or Propagation, but Argument, Reason and Discourse; and it must be acknowledged as a most certain Truth, That if the whole World join together to make a Law, this Law cannot make a Reason a good Reason, or an Argument a good Argument, or make any Proposition either true or false; and if we ask any party of Christians why they use such a Method or such a way in Religion? Their Answer is, Because they think it true: Since Truth than is and aught to be the Standard and Measure by which men ought to determine their Choice, and since it is most certain, that Law cannot make or determine Truth, Law by a plain and necessary consequence must be judged useless in Religion. Again, If Actions are not voluntary, and Religion be not chosen, there will be no Grounds lest for either Rewards or Punishments, Nil ardet in Inferno nisi propria voluntas, nothing burns in Hell but a Man's Will: 'Tis the Will that makes men criminal, and subject to be rewarded or punished; but when there is a Law, there is no Room lest either to will or to choose, but it comes with a must, with Authority and Power, and puts both Religion our Will and Choice out of doors. And here one may easily discover the Paw of the Grand Imposter and Enemy of Mankind, who when he foresaw what great Advantages the Religion of the Holy Jesus would bring to the Sons of Men, by a sly and crafty Device spirited away the True Babe, and left us a Changeling in his room; he stole away Religion and left us a Law, and so effectually brought about his cursed Designs and ruined us. But further, amongst Protestant Christian's Law is the most absurd and vain thing in the world, for they do (and that truly) acknowledge the Books of the Old and New Testament to be the Only Rule of Faith, containing full and ample Instructions how to Worship God, and perform all necessary Actions in Religion; also that men in common are able to understand, interpret and judge of these Books.  
Now if these be their Rule and only Rule, what have they to do with Law, which is another Rule Our Saviour faith, His Took is easy, his Burden light; But Law is a Tyrant and Usurper of Christian Privileges, and lays on heavy Burdens, contrary to the sweet and gentle Methods of the Gospel; it neither is nor aught to be a Rule to Christians in their Religion, and in things relating 〈◊〉 another World, though it may in their secular Concerns, and in what may relate to this. But some will say that Law is not another Rule, but the same, and that it is consonant to the Seriptures: But who must be Judge of all this? If one Party usurp the Power of Judges, 'tis an injury done to all the rest, and all Protestants have been allowed the Privilege of judging for themselves, being to be punished themselves: therefore whatever party usurps Judgement, makes a Law, or affixes a Penalty, are to be looked on as Tyrants, and as those who bring in a foreign Power, and invade the Privileges of their Brethren. But suppose it agreeable to Scriptures, what then? Why then it will be agreeable to Scriptures, and so the Point is gained; it will have no Penalty, because Scriptures enjoin no Penalty, and so by consequence will be no Law, but will dwindle away into another thing. and must have another name, a Scripture Inference, or a Deolaration what is Truth and agreeable to Scripture, such are all humane Sanctions in relation to Religion; Men think they have done something and that they are Parents, and that they have made Laws, when alas! they have done nothing, they give their Children Names before they are Born. It must be acknowledged in all Human and Secular Affairs; that in any Kingdom or State Majority of Consent can make a Sanction which may take the Appellation of a Law, and pass an Obligation of Obedience, and charge a Penalty on the Breach. But in Religion and divine Matters, and things of Eternity, the Scene is changed. These are things aliened Provinciae & alien Fori, of another Nature and another Jurisdiction. The Powers of the Earth have nothing to do here, being neither competent for Cognizance, nor sufficient to give Judgement in such Matters. Their making Laws and meddling in such Mutters as these, have set the World in a Flame, and when rightly considered, it cannot be expected it should be otherwise. For Temporal things hold no proportion with Eternal, nor the Laws of God with the Laws of Man: That God has given some more particular and special Laws to Mankind is most certain, because he knew the best Contrivances, and most refined Inventions of Men would be insufficient, and fall short of reaching all Emergencies: Therefore he has reserved the Cognizance of such, special Laws as a particular Prerogative to himself, and that in the Court of Heaven, and not in any humane Judicature. These Laws I mean are the Laws in men's Consciences, the Laws of Truth and Revelation, which neither a greater number for a less, nor a less for a greater, nor any one Man for another, is to judge of but every single and individual Mann for himself, and this because every single Man must answer for himself, and be punished for himself and not for another. Further, the Eternal God has fixed Eternal Rewards and Eternal Punishments to the performance or non performance of his Laws: And it is the highest Reason imaginable, that Men should not in the least be honoured, but have all the Freedom which the World is able to afford them in a disquisition of so great and infinite Importance, as the Salvation of their Souls, and obtaining Eternal Happiness, or shunning Eternal Misery. 〈◊〉 however plausibly interested Men and the Politicians of the World may discourse for Coercion, their Reasons are vain and foolish. For 'tis a most certain Truth, That no Christian Prince can be long safe on his Throne, nor any State long in Peace, where there is any Let or Hindrance in these 〈◊〉. For what is able to counterbalance or stand in Competition with Eternity? What will not Christian Men, really believing in another World, do to obtain Eternal Happiness or shun Eternal Misery? All humane S●nctions though contrived with never so great Art and Subtilty, have hitherto been Baffled, and snapped asunder like Simplon's Cords, when these Mighty Philistines have come upon them. When the God of Heaven speaks, where shall Mortal Man appear? What can humane Sanctions do when a 〈◊〉 Law appears? When Eternity speaks what can Temporal Punishments prevail? Hitherto they have not prevailed, and I think I may safely affirm they never will.  
Laws in Religion therefore must be granted me to have no other Tend●●cy but to disturb Men, and to be a most effectual 〈…〉 keep on foot all the Plots and Contrivances which Perplex the Christian World. Every Side and Party do really believe, that the Way and Method they have those to Worship then Maker, is the Best, the Truest, and most conducive to make them Eternally Happy, and what can be supposed to be the Consequence of a Hindrance and a coercive Law to Men so thinking, than what we see daily practised by all of them, viz. Plotting and Contriving the during one another? Can it be supposed that a Man should be easy when he is put out of that way which he really believes the only way that leads to Eternal Life? But if it be supposed he may be easy in such a Case to yet it cannot be supposed that he should be casse (if he be in his Senses) when he is put into the ready way to Damnation, and consigned to Eternal Burn, which every Side and Party think they are, when by a Law they are forced out of their way? Who then will appear an Advocate for Law in Religion, which has such a Natural Propensity to pull down Monarches, unhinge Governments, dishonour God and ruin Men; I wish I was at a loss for Instances; but alas: they are too ready at hand our own unhappy Nation has too long been a Scene of Troubles on this Account. For whereas we have all done our best (as all sides will say) to please our Maker, and every one strove who should come nearest the Mark: yet some has had The good Fortune to be Esteemed and Rewarded, others to be reproached and punished, and all for doing and endeavouring the same things, and all this by a discriminating and intervening Law, which can make none of our ways either true or false, good or bad. And it must be acknowledged that the word Dissent is a Relative Term, and implies one we descent from, and if I descent from another, another dissents from me. So we are both Dissenters, and Law cannot turn the Scale (being no Judge) so that it is a most unreasonable thing, since all Arrows are taken out of the same Quiver, and equal Probabilities and Plausibilities brought by all Parties from Scriptures, Fathers, etc. that one should be respected above another 〈…〉 Religion, or rather Opinion Establi●●d 〈…〉 and Hic pret … sceleris 〈…〉 hic D …: Alexander for Robbing is called a Conqueror, but another a Banditti; one gets a Crown, the other a Gibbet; one for dissenting is rewarded, and another for dissenting is punished, though both have a like Pretention to Truth.  
'Tis Law therefore in Religion which I impeach as a Dissturber of the Peace of Christendom, an Occasion of Plots, a Fomenter of Sedition, Faction and Rebellion▪ and of most of the 〈…〉 ●mongst us, which being taken away, innumerable Advantages of Peace would ensue. (But of those in the Conclusion) What for the present I shall further add, is (with their leave) the Templars Motto, with some Variation (leaving out the Sword as a strange Instrument) and 〈◊〉 〈◊〉  
Let the Truth Live.  
And the Law give  
(〈…〉)  
〈…〉  
As also what the Prophet speaks, Isa. 56. and 16. The time being now come saith the Lord, That he who blesseth himself 〈…〉 himself in the God of Truth; 〈…〉 by the God of 〈…〉 are forgotten, and because they are hid from mine E●es▪ Which brings me to the third Thing 〈…〉 discourse of in order to 〈…〉 Government, 〈…〉 be 〈…〉 be 〈…〉 although 〈…〉 ensue thereby 〈…〉 saith he by his Prophet Haggai, It is a little while and I will shake the Heavens and the Earth, and the Sea and the dry Land, and I will shake all Nations, and the Desire of all Nations shall come, and I will fill this House (meaning the Temple) with Glory, saith the Lord of Hosts. The Silver is mine, and the Gold is mine, saith the Lord of Hosts; The Glory of this latter House shall be greater than of the former, saith the Lord of Hosts: And in this Place will I give Peace, saith the Lord of Hosts. Here let me make my Paraphrase: By shaking the Heavens and the Earth, etc. is not meant a literal Sense, as some would have, nor are the Material Heavens to be so shaken, but hereby is meant all the Kingdoms, Constitutions and Governments of the World; and that the Prophet means so, is plain by verse 21 and 22. where he saith, Speak to Zerubbabel Governor of Judah, saying, I will shake the Heavens and the Earth, and I will overthrow the Throne of the Kingdoms, and destroy the Strength of the Kingdoms of the Heathen, and I will overthrow the Chariots, etc. And what is meant by the Desire of all Nations? 'Tis Halcyon days, a peaceable Time, the flourishing of the Gospel, the calling of the Jews, and what our Saviour Prayed for, Thy Kingdom come, thy Will be done in Earth as it is in Heaven: The Silver is mine, and the Gold is mine; that is, I can Adorn and make this Temple as Rich and as Beautiful as I please: I want nothing which may Embellish it, for the Silver and the Gold is mine, and so are the Cattle of a thousand Hills, as he told David; but 'tis not my Desire that should be Adorned with Silver or Gold, and yet the Glory of it shall be greater than the former, for in this Place will I give Peace. Here by this Temple cannot be meant a Material Temple, either formerly built or to be built, neither of the two Former, because it must Exceed them in Glory, and the Glory must not consist in a glittering show of Silver or Gold, but of Peace: Where let me note, that God doth plainly intimate little Peace has hitherto been in the World, and therefore as a special Blessing doth promise, that Peace shall be the peculiar Ornament of this Latter Temple; and that we may depend upon his Word and Promise, four Times saith the Lord of Ho●ts, is mentioned in these four Verses, sufficient Asseverations to Engage the Faith of a mortal Man. But I cannot leave off my Comment here, but for the Sake and Consolation of the scattered Tribes, shall bring the Prophet's Words again to the File. Yet once, etc. by which the Living God plainly intimates, That he had often shaken the Heavens and the Earth before, that is, the Governments and Kingdoms of the World, for the Material Heavens and Earth were so far from being shaken often, that since the Creation, they were never shaken once; for that of the Deluge, was not a shaking the Earth or the Heavens, but only a Permission of one Element some time to be Predominant, and to return again to its Duty. But not to Expound it by Parts, The Eternal God, the Lord of Hosts, doth seem plainly to say thus: Ye Sons of Jacob mine Heritage, my Chosen, Weep not, but be Comforted; though your latter House falls short of the Glory of the former, though you cannot Adorn it with so much Silver and Gold, weep not, I have Silver and Gold enough, I accept your Will and good Endeavours; and know ye, That Heaven is my Throne, and Earth is my Footstool, What Temple can you make for me? I value not Houses or Temples, for the Substance of these things have mine Hand made; but him I value who is Poor, and of a Contrite Spirit, and Trembleth at my Word; but cease your Lamentations and Weeping, though the Glory of the former Temple does far Exceed the Glory of this your latter Temple, yet once, it is a little while, and I will shake the Heavens and the Earth, and will build you a Temple (not a Material One) whose Glory shall far Exceed the Glory of the former, and in this Place will I give Peace saith the Lord of Hosts.  
The Lord of Hosts is now about to build this Glorious Temple of Peace, he is Faithful who hath Promised, he is beginning to shake the Nations; and to perform his Covenant to his People; Yet a little while and the Gentiles shall bring his Heritage and his Chosen for an Offering to the Lord out of all Nations, upon Horses, and in Chariots, and in Litters, and upon Mules, and upon swift Beasts, to his Holy Mountain at Jerusalem, as he has spoken by the Mouth of his Prophet; Rejoice ye therefore with Jerusalem, and be glad with her, all ye that Love her; Rejoice for Joy with her, all ye that Mourn for her.  
But here I must note that this Promise is made to all Nations, but particularly to the Jews and to the Christians; when to the Jews, it is called a Temple; when to Christians, a Church: The first, long since have had their Temple, their Highpriest and Hierarchy, abolished. The latter; have theirs still in being, which Symbolizes much with the Former, and must Symbolise with their Fate, for they must now be pulled down.  

Of CHURCH and STATE.  
HERE is a very great Error, and we form to out selves very hurtful and foolish Notions of things, we suppose the Church and State to be Two Things, and in all our Discourses name them at Twice, whereas they really are but One: for the Church is in the State, or rather is the State; for when the Nations of the World at first became Christian, and received the Faith of Jesus, they became better Nations, and the Inhabitants better People, having received better Maxims and Principles, but still the same People; and they stood in Statu quo, as to all Power or Administration of their Affairs. The Religion which came amongst them, made no alteration of Things, but for the better, gently infusing itself with as little noise as Rain on a Fleece of Wool: its Ministry was of Grace and Godliness, and not of Empire and Dominion; it claimed no Power, being it wanted none; its whole Design and Drift relating to things of another World, or tending to promote Peace and Godliness in this; and happy had it been for Christendom had its Nations and States only been called Christian, and its Princes looked on this Religion only as good Qualities in their Subjects, tending to promote Obedience and Peace in their Kingdoms, and gave it an Establishment on this Account: And the so much celebrated Name of Church, had never been heard of in the Nature it has been used. Also when they sent Judges to minister Justice to their Subjects, had they with them sent Ministers to Preach the Gospel, and continued it in such a sort of way to this Time, I am persuaded the Author would never had occasion to write Expedients for Peace at this day. But here lay their Mistake, seeing its Ministry was of Grace and Godliness, and not of Empire and Dominion, they looked on the thing in them, as divided from them; and would needs give it a new Name, and invest it with Power, which though little at first, by degrees rivalled their own, and since has jostled many of them out of their Thrones: And now they have Leisure to Repent themselves of their bad Logic, in dividing the Accidents from their Subjects and setting up Non entities. For the Church is nothing at all, a mere Metaphysical Term; and when Christian Princes Govern their People well, they Govern the Church well: for the Church is in the People, or rather the People are the Church. But if they set up a Regiment or a Government in their Kingdoms distinct from their own, they do but Nurse a Viper in their own Bosoms, and they cannot in Reason expect their Crowns should ever sit easy on their Heads amidst the unavoidable Emulation of two distinct Governments. The Church and State are a Christian State, and but one, and so at first appointed by the God of Heaven, and what God hath joined, no man ought to put asunder. And I humbly conceive, that Men professing Christianity, aught to have no distinct Government from the State, I am sure they were much better Christians when they had none. The Apostles propagated the Faith of Jesus in the Gentile World, and the Ecclesiae, or Assemblies, congreated to perform Acts of Devotion in the way which they had Taught, are called Churches; and when we read of the Churches of Asia, or of this or that Church, nothing else is to be understood but the Congregation of Believers met to pay Homage and Worship to their Maker in the Name of Jesus; which was done in a plain and simple Manner, never interfering with, or disturbing the Government of the Place. Neither Power, nor Policy or Skill, can be needful for a few honest and innocent Men, to meet together in a peaceable manner to Worship God, all the Requisites in such a Case, are only a Sincere Heart, and a Willing Mind: What need we then so much Ecclesiastical Policy and Church-Government? Or if we must have it, why must such Frames and Machine's be called the Church? This is to call the Scaffold, the Building. But after all, 'tis most certain, that only True Believers and good Livers are the Stones which make up that Heavenly Building, and are the only True Church of Christ, against which the Gates of Hell shall be never able to prevail.  
But we talk of setting up or pulling down Churches, in as material a Sense, as when we Erect or pull down Houses; and one laments the pulling down such a rare Established Church, and mightily opposes the Building of another, and we all think our own Cottages, Palaces; and are always commending our own Church, and discommending another's; and such a stir we make about our Churches, that makes us Ridiculous to all the World; and no wonder Christendom has been so long Embroiled, since we have had so many Churches, that is, so many Occasions and Causes of Disturbance.  
There is but One God, one Christ, one Faith, one Baptism, one Religion, and but one Church; and the several Persuasions, make but one Religion; and several ways of Worship and distinct Congregations but one Church: But we call the Parts the whole, and a single House a Town, and are in a continual Alarm in Defence of our little Respective Citadels. And to that height of Abuse is the Name of Church now Grown; that to be of This or That Church, is to compound for a good Life; and Men think if they belong to such or such a Communion, all will go well with them; and having so many Parties amongst us, and so many Interests to be served, the necessity of proselyting Men to their side, rather than to Goodness or Truth, doth but too much contribute to it; and some Guides are but too willing to indulge Men in their Vice, so they will but be of their Party: But hour we may value ourselves, one for being of this Church, and another for being of that; I am afraid if we live not good Lives, we shall be found at last to be of no Church at all. Our Saviour tells us, he that doth Righteousness, is Righteous; and that the Tree is known by its Fruit; if we Live well, we shall be of God's Church, and if we Live ill, we shall certainly be out of the Church: however we may be admitted by Men with the greatest Solemnity and Ceremony into that Society we call by that Name. Templum Domini, Templum Domini, was the Cry of the Jews, and now is the Cry of the Christians, and sufficiently abused by both. We all know the Fate of theirs, and the Reasons; and in knowing this, we may easily Calculate the Fate of our own: For their Temple and our Church exactly answer one another, I mean our Political Hierarchical Church; The Constitution of which, is fixed in a Diametrical Opposition to Public Peace, and we can never expect Peace to flourish in Christendom, so long as one Stone of this ill-built Fabric doth lie upon another. Then in order to the Pulling down this Mystical Babel,  
I here most solemnly declare and protest against all the Present Constitutions and Ecclesiastical Corporations of Christendom, as injurious to Public Peace and Tranquillity, and very much disserving all Temporal Government, thwarting and crossing the just Designs of Princes, and on all Occasions ministering to Faction, Sedition and Rebellion, and against all differing Sects and Divisions of Christians whatsoever, which are any way endowed with Immunities, Privileges, or any Temporal Power, Preferment or Benefices, independent of the State. And since all the Princes and States of Christendom are in a Fermentation and Motion, 'tis my Opinion, that if they would (after an Act Passed for the Relief of the Present Incumbents) seize all Temporal Endowments and Benefices appropriated to Religion or Churches, and dissolve and make Null all Ecclesiastical Decrees, Canons, Charters and Constitutions, They would do the greatest Service to Christianity, Public Peace, and Themselves, as ever has happened to the World, since the first Propagation of so Holy a Religion. Ouc agathon polycoironie, etc. saith the old Poet; which with deference, I interpret, One Government, and one Power in a Nation, is enough. But if Ecclesiastical Government must go down, some like Saul, will be for saving Amaleck and the best of the Cattle, their Wealth and Riches: To which I answer, these must not be saved, for Dominion and Power are inseparable to Wealth and Riches; therefore these must be sacrificed, before God's Wrath can be appeased, or Peace be settled in our Israel. But in Answer, methinks I hear a great noise of Profaneness, Sacrilege, and the Ruin of of all Religion, but I shall be deaf to the Objection, since in plain truth, the English of it is no more Than Great is Diana of the Ephesians. For Religion would not at all be in hazard or concerned in so great a Change, but would be purified and cleansed, and appear much more amiable and Eligible, it would but divest her of her sordid Rags, knock off her Fetters, and leading her out of the Squalid Prison of Terrene and Temporal Mixtures, cloth her with Royal Robes, and restore her to her Throne and Dignity.  
The Religion of the Holy Jesus is (God be thanked, at this time of the Day) so well propagated, that there is no danger of its being lost, if Honours, and Preferments, and all Secular Advantages be discharged her Retinue, and secluded her Family: For they make no Constituent or Essential Parts of her, but are things which her mistaken but wellmeaning Votaries have given her, to Adorn and Bedeck her, but really have disguised and deformed her. For her Government and Empire is over, nay in the Hearts and Consciences of Men; teaching them to live good Lives, and to follow the Example and Precepts of the most Holy Author, whose Life and Doctrine was a of spiritual Nature, abstracted and separate from all Vain Glory, Pomp and Splendour, who did utterly Renounce the dividing of Inheritances, and publicly declare his Kingdom was not of this World.  
His Religion therefore ministering in the Affairs of his own Kingdom, viz. of Heaven, Grace and Glory, aught to be kept separate and pure, and not mixed with the Things and Powers of this World. The English of Mille per Ann. is not taking up the Cross, nor does Grace and Godliness echo right to Honours and Revenues. Faith, Hope and Charity are Fundamentum, Paries & Tectum; The Foundation, Walls and Roof of Christ's True Church upon Earth; other Structures which we call Churches, are nothing at all, and if we can procure Means, or get Builders to rear this Heavenly Fabric, implant these Essential Qualifications in the Hearts of Men, our Work is done. The old Building must come down, and the old Builders must be rejected, who have built with untempered Mortar; have mixed Temporals with Spirituals; instead of Humility and Charity, have put Pride and Ambition; and in the room of Mortification and Self-denial, have placed Wealth and Honours, and have fenced all about with a High Wall of an usurped Power and Authority. Other Measures therefore must be taken, and a new Administration exhibited, since most of what hitherto have been taken, must be acknowledged to be mistaken, and not calculated for public Peace.  
Christ has been Preached indeed, Grace Administered, and Souls Saved; but the Manner and Method of Administration has been irregular and unhappy, Ministering rather Matter of Disturbance, than ●ny Advantages to the Affairs of Princes and Governme … of the World. The many unhappy Monarches disturbed in their Measures of Government, by struggling Parties, and contending Churches, abused by Ambitious and Discontented Bishops; especially by him who is so notorious, and has so often Signalised himself by Affronting Crowned Heads, and perplexing their Affairs, are sad Instances, and but too easily Verify the Charge.  
And for the several Forms and Ways of Discipline and Administration, however all Parties and Sects of Christians pretend they find them in the Scriptures; They are no more able to find them there, than they are able to find the several Figures of Birds, Beasts and Fishes in the Heavens, which the Astrologers tell us are there. They may find faint Resemblances indeed, but no Plain and self-evident Schemes: The Reason is, because none is of Absolute Necessity to Salvation, and we must entertain very mean and low Thoughts of the Goodness of the: Alwise Being, to let poor Mortals ramble in the Dark for so many Ages, and subject them to an Eternal Search and wrangling about Schemes and Forms of Government of his Church. If any at all had been absolutely necessary, his Blessed Son, who came to Reveal all his Will, would have fixed it as plain as the Sun in the Firmament, that it should not be in our Power to mistake: And if no Church-Government at all be necessary, than it follows of Course, that no particular Way or Model is necessary; and indeed if we consider things narrowly, a Coat may as well be made for the Moon, as any particular Way be prescribed. The Flux and Reflux, and infinite uncertainty of humane Affairs, will not admit of it; as long and as often as Men sin, they must be Punished, but this cannot be done, unless there be Disturbances, and setting up and pulling down Kingdoms, Nations and Families; and since it is necessary there should be so great Changes, what particular Scheme can be drawn to fit all Circumstances? But some will send me to the Apostles and to the Primitive Times: But to this I answer, That what they might then prescribe, ought not to be drawn down for a Precedent to these Times. The Church then was under Heathens and Persecutors, and but in its Infancy, and if we take their Measures, we put a Child's Coat on a Man's Back, which is but an ill sight; but yet it is done by us, and is a Folly we are so fond of, that neither the Inconveniences we labour under, nor the just Derision we incur thereby, can make us forego. We find indeed in the Scriptures, Episcopi, Presbiteri, Diaconi, but not exhibited to us in such commanding and indispensible Terms, as to pass an Obligation and Necessity on all Ages of the Church, and all Mankind, to have the same. But if Men useful, serving the Same Purposes and Ends, and more Conducive to Public Tranquillity in these latter Ages of the World, after so great a Change of Circumstances and Corruption of Manners, by the Supreme Power of any Nation shall be thought fit to be chosen, no matter whether they have the same Names or no, or any Names at all, so they serve the same Ends; for the Business of Christianity is not a thing of Names and Titles, but a Substantial Thing, productive of Holiness, Piety, and Charity: And whatsoever Person or Thing which may be thought Fit and Convenient to promote her Interest, and Minister to her Necessity, may without Scruple be adopted into her Family. And all Present Methods of Government and Ways of Administration, if found disserving the Ends of Public Peace and True Religion, may be innocently dissolved, and new ones Chosen, according to the Wisdom and Discretion of the Supreme Power. And the Reason is, because all Offices and Functions Ecclesiastical, and all Methods and Ways of Administration in the Religion of the Holy Jesus, make no parts of it, but are  to the Nature of the thing, therefore may be changed or altered on the forementioned Account.  
The greatest Opposition to this will be made by those who pretend to their Functions by a Commission from Heaven, and by a Divine Right; but these are of two sorts. The first I believe will quickly lay down their Pretensions, when the Grandeur of the Church is Diminished, and her Power, her Law, and Riches, are taken away; The latter, who may be innocently Abused, and think themselves under an indispensable Obligation of Preaching the Gospel, must be let alone, there is no Remedy for them but Time, which 'tis possible by degrees may let them see their Error, and lessen their High Thoughts of their Fitness, and sufficiency of undertaking so great a Charge. But however it may happen, the Predication of no Pretenders can affect the Public Peace, when both Law and Power to do hurt, are taken from them, and the Matter and Subject of their Discourses are purely spiritual, and relating to the things of another World.  
But by way of Recapitulation, & in order to a Conclusion. The Foundations to be laid for a New Settlement, are, First,  
The Impossibility of Agreement, and Innocency of Differences.  
Secondly, That the Church be converted into a Christian State, that she needs no Law, no Power, or Revenues.  
Thirdly, That whatever Forms or Ways of Administration in Religion, or the Church, hath hitherto been used, may innocently and lawfully be changed. Then the Plain and necessary Consequences will be these:  
When Agreement is Impossible, Men will cease to attempt it; and when Differences are made Innocent, the infinite variety of Understandings and Apprehensions of Men will be no more hurtful or offensive, than their different Faces: When there is no Government, all Contentions which is the right, will cease; and where there is no Law, there will be no Transgression, and by consequence no Delinquents to be punished; and when there is no Power, there will be no danger of abusing it; And how soon shall we see the the flames of Contention cease, when the combustible Fuel of Wealth, and Power, and Honours, are taken away? But further, At the very sound of impossibility of Agreement, a cessation of all Controversies must necessarily ensue, and this Doctrine doth presently summon all the most skilful and learned in the Art of Wrangling, to lay down their Arms and live Peaceably; and how happy must the Christian World be, when rid of such Seditious Captains, that so long have disturbed her Peace? Then the Doctrine of no Government, is not less Advantageous and Beneficial; for at one breathe it tumbles down all Ecclesiastical Hierarchies, and gives ease to the groaning and miserable Potentates of the Earth; it answers all the Prayers of the Saints for many Ages; and like a voice from Heaven, or the Trump of God, Tumbles down the mighty Man of Sin, or Whore of Babylon, from her Throne: And methinks I see the Princes of the Earth already in Council against her, to pull down her Pride, and divest her of her Power, which so long has been used against them: Then for Law, that being banished, Christian Men would then begin to look Innocently, and the great Machine of Persecution and Rapine would fall to the Ground; Wicked Men would have no pretence to exercise their Cruelties, and the Earth would no more Groan and Cry out for Vengeance for the Blood of Saints, Martyrs, and Professors, that has been spilt upon her: 'Tis these Laws that are the sharp Teeth with which Christians devour one another; they might Dispute and Argue with Innocence and Safety, were but these Weapons laid out of their way, which they too often snatched to complete the Victory, and to the ruin of each other.  
But by this time men will say my design tends to unhinge all Governments, to destroy all Laws, and to make nothing but Confusion in the World: To this I answer, That there was Darkness before Light, Confusion before Order, and whoever will have a new House, must have some trouble in the building, and endure the Inconveniencies of puling down the old One: But this is not sufficient, but in further answer to the Objection, I desire to have it observed, That the Christian World is in Confusion already, that I make no disturbance, but find it; that I cannot Confound them more than they are already Confounded; that Governments are unhinged, and Laws broke, and Princes in Arms, ready to destroy one another, and one of the principal occasions is Religion; therefore some great thing is the matter; 'Tis either in the Religion itself, or in the Managery and Administration of it; the first I acquit; the latter I lay my Accusation against, and charge the Administrators with assuming Power and making Laws, and Erecting a Mock Government, which has Ruined and Confounded the State, and all True Laws and True Governments: I therefore shall take the Liberty to move and suggest some Considerations for a New and Better way of Administration; and I hope my undertaking will find a Favourable Acceptance amongst all good Men.  
Then the Administration of the Religion of the Holy Jesus, may be divided into two parts, Ordinary and Extraordinary; the Ordinary, which consists of Prayers and Praises, and Dispensations of Charity, to be Performed by ordinary Men; I hope it will not be denied me, but that Men in Common are capable of performing such things, after some few Lessons taught them of the nature and attributes of the Being they are to Petition and Adore; other Requisites are only a Sense of their Wants, and Mercies received, which almost naturally will make them both Eloquent and Grateful. As to their meeting together, this will require no great Art or Subtilty, nor will the Time and Place meet with greater Difficulty: Wherever Two or Three are gathered together in my Name, saith our Saviour, I will be in the midst of them; there is neither Time and Place mentioned, nor the Quality or Capacities of the Persons to meet, but all runs in an indefinite Manner. By two or three, either may be meant so many, in a literal Sense, or a certain Number for an uncertain, but however a posse to congregate, or gather together, must necessarily be employed and allowed to Men in common, from this indefinite Text. And notwithstanding all the great noise of Disagreement, Dissenters and Schismatics, if Men can agree so to meet together to pay Homage to the great God in the Name of Jesus, their Agreement is sufficient, and here is a Blessing promised them from this plain Text, which I hope will be sufficient to discharge me from the Reproach of an Innorator. As for their Matter and Way, etc. God must be Judge of it, and not Men. Let there therefore be given to Men a Power to Congregate, and in their Respective Congregations, let them choose what Men they think fit to dispense their Charity, and to be Judges of the Lives of their Fellows, so as to Expel them their Congregations if Occasion require. Let them call these men by what Names they please. But let there be no Laws amongst them, but those of Reverence and Respect, of Shame and Fear, which are the best and only Laws which Christians ought to have in their Oeconomy. But if they break these gentle Bonds, Then Currat Lex, let the Secular Power take Place. This for the ordinary part of the Administration to be performed by ordinary men, or men in Common. As for the Extraordinary, which is the Administration of the Word and Sacraments, to be performed by Men separated, and of better Capacities, let it be thus:  
When the Supreme Power of each Christian Nation, have set themselves in Statu quo, dissolved all Ecclesiastical Governments, and resumed from the Church her usurped and destructive Power and Revenues, (the first must be never given her again, the last put to better Uses.) Then I say let them build and Erect in the midst of each Respective Nation, Magnum Collegium Christianum, a large Christian College, and Endow it with such Privileges and Conveniences, as may be thought fit and Proper, etc. Then let the Wisdom of each Nation, (after having asked their Willingness) choose a considerable number of Youth, of the hopefullest Constitution of Body and Mind; and after public Addresses made to the Living God, by Fasting and Prayer, for an auspicious Election, let Lots be Cast, and on whom the Lots do fall, let them receive an Order from the State, to Enter into the said College, to Fit and Qualify themselves to be Preachers and Ministers of the Gospel; and after such a Term of years' continuance, as shall be thought fit, let a certain number be brought forth; and the question of Willingness being asked, and Addresses made to Heaven, as aforesaid, let Lots proportioned to the National Wants be cast, and on whom the Lots do fall, let a convenient and honourable Allowance be settled, and let them receive their Commission from the State, to Preach the Kingdom of Heaven, and Jesus Christ Crucified, and Minister the Word and Sacraments in a plain, decent, and orderly manner, as near as possible they can to the first Institution: And when the Judges set out in the King or States Name, to distribute Justice, and determine Law, let them also per Order of the King or State, Preach the Kingdom of Heaven and the Gospel, in the same Itinerant and Circular manner, through all the Cities and Towns of each Respective Kingdom, instructing the People in the most pure Doctrine and Belief of the Holy Jesus, and in all the most Necessary and Fundamental Points of his Religion (a definition of which, 'tis possible, Volente Deo, may be the Subject of another Discourse) and let their Subjects be leveled against Sedition and Rebellion, Exhibit Peace in its best Apparel, Extol Justice, Mercy and Charity, and whatever may tend to the Glory of God, or Peace and  of Mankind, and not at all to meddle with Law, the State, or Government; always remembering they are not appointed Ministers of State, but of the Gospel. And if a distinct performance was allotted for such and such a Circuit, it would not do amiss, viz. Instructing and Proselyting for one, Baptising for another, and giving the Sacrament for a Third, or varying these, as may be thought most fit and convenient, doubling the first, or intermitting the last: Or if from the said College, having Twelve Gates, they should go out every Month and Heal the Nations (which Scripture indigitates) nothing can be thought of more convenient. This way and method, I hope, will easily be allowed me to be sufficient for the Salvation of Souls; and would but the Princes and States of Christendom consent to settle such an oeconomy, the plain Consequences thereof would be,  
Popery, that wicked thing, so much hated and abominated by Protestants, not only for its own innate Evils, but also its Collateral and Accidental ones; being the common Tool which all Parties use to set up, or pull down one another, would in a moment be buried in Oblivion; and Heresy, its Twin and Brother in Iniquity, would be buried in the same Grave. A new Heaven and a new Earth would suddenly appear; all the Disturbing Names of Papists and Protestants, Schismatic and Heretic, would speedily cease; we should have no Sides nor Parties of Christians; no bitter Contentions which is the True Church; the Indefatigable Pains of compassing Sea and Land to make Proselytes, would be at an end, and all the mischievous Consequences attending thereon: Now all Sides and Parties are Industrious to make Converts, and give their Reasons and Arguments, and yet at the same time Interpretatively would not have them taken, for none meets with greater Shame and Ignominy than Converts, who if they obey their own, or are convinced by others Reasons, are said to change their Religion (as they call it) and are hated and abhorred; so that men in a great measure, are under an obligation to stick to their Principles, whether they be good or bad, because of the Reproach they of necessity must meet with if they change them. And alas! These which they call their Principles and Religion, are nothing but some fond and unnecessary Opinion, which may be changed and no hurt at all done. But than men would have no Temptation to change, having no Party to go to, no Sect to maintain, and no particular Church to defend; which are the common Themes of Christian men, and at this time make but too great Part of their Religion, and too frequently ministers matter of their Mutual Ruin. Again, Now most of our time is spent in commending ourselves and our way, and discommending others, & their way; and Three parts of our Religion, is made up of nothing but Vapour and Smoke, of mere Talk and finding of Faults; if we can charge and accuse, and make others Guilty, and ourselves Innocent, 'tis Religion enough: And amongst so many contending Parties of Christians, 'tis almost impossible any Justice should be done, the Spirit of Partiality so reigneth amongst us: But Terras Astraea Revisit. Then Justice would run down our Streets like a mighty Stream, and all the Parts, the Piety, and Learning, at least wise Honesty, which is certainly amongst most Parties of Christians, would have their due Effects, and appear in their own proper Colours, when cleared from the Fogs and Mists of Contentious Disputes, which confines them to their proper Orbs, and will not suffer them to be Communicative, or disperse their Rays, but give a dim and partial Light. Further, Now no Oath can bind, no Benefits oblige, no Prince Reign, but all the most Sacred Bonds of Gratitude, Honour and Obedience, and every other thing which may make men wish to Live, are violated and broken asunder, if Religion, or that which men call by that Name, stand in Competition, or Mother-Church is to be served; and men pull down Houses, tumble down Monarches, and ruin Kingdoms for her sake. Sure then those must be happy days, when no particular Religion or Church is to be set up, nor any to be pulled down, no Party to be pleased, and none to be offended, but every Nation will be all of one Side, one Party, and the same Religion: And of how great Refreshment and Consolation is it, to think that that hot and fiery Zeal which has burnt so many Martyrs, and consumed so many Pious and Good men, nay, destroyed the Lord of Life himself, shall be absolutely and for ever quenched in the Springs of this most Charitable and Refreshing Fountain, which from the Heart of each Respective Kingdom shall be constantly running, and refreshing the dry and barren Corners of the same; and like so many Rivulets of Oil, shall pass through the great Ocean of the World, and Heal, and Cleanse, and Purify, but not mix with the same: But what should I say?  
Vltima Cumaei Venit jam carminis aetas,  
Magnus ab integro Seclorum nascitur ordo;  
Jam redit & Virgo, redeunt Saturnia Regna.  
The Happiness which this Administration will most certainly bring into the World, cannot be well expressed, it will bring back the Golden Age, and presently put a new Face on all Affairs; it will join Justice and Mercy, Truth and Peace together, in such an inseparable Bond, that all the Malice and Subtlety of the Grand Impostor (who is now going to his Prison) shall not be able to unloose.  
First, The Man of Sin will be pulled down, and we shall hear no more of the Bloody Machinations of Rome, the Cruelty of the Spanish Inquisition, the Barbarity of French or Irish Massacres, nor of the Unnaturalness of English and Scotch Rebellions, no Holy Leagues or Solemn Leagues and Covenants, or Associations, will be heard of amongst us; but Christendom from an Aceldama, will be made like the Garden of Eden, or Paradise of God; and every Nation have its Tree of Life, or Fountain of Living Water in the middle, which by its constans Irrignous Streams, will cool all Heart and Animosities, and bring all in Subjection to the Gentle Laws of the Holy Jesus: But further, We shall hear of no Plots or Contrivances, or Black and Bloody Charges and Misrepresentations, all Noise of Persecution or flying for Religion, the Prorestants from France, or Papists from England, will cease; no Heretic to be Burned, or Schismatic to be Ruined; and the reason is, because all Law, and Power, and Parties, Names of Distinctions, and all other Causes and Cursed Motives of Mischief and Distraction will be utterly Abolished, and cast into the same Dungeon with the great Criminal and Deviser of them. But my Contemplation still carries me further, in Congratulation of the Princes of Christendom on this Alteration; How easy must be their Government, and how happy their Days, when the heavy Ecclesiastical Yoke is taken from their Shoulders? When they may be served by all their Subjects, when they may punish single Offenders, and not offend whole Parties, when there are no Parties to be pleased or displeased, and none to be Inflamed against the Government by discontented Statesmen? And since some will be Lords, keep the Power to oppress, and give no Toleration to men of differing Thoughts and Apprehensions, This method will set them on a level with their Brethren, and there will be no need that Toleration should be either given or taken; and Then they may reckon their Crowns to set much surer on their Heads, when none have a privilege or pretence to offend on the Score of a Tender Conscience: But in a more particular manner, as to our own Nation and present Circumstances, a considerable body of us are for a Church of England, a Religion Established by a Law, for Bishops, for Ecclesiastical Government, Conformity, and a National Church; others we have who are a no less considerable body, which we call Dissenters (though indeed all are Dissenters one from another) and these would have no Bishops, no Ecclesiastical Government, or Lordships, or Temporal Dignities conferred on Spiritual Men, and no Superiority of Functions in the Ministry of the Gospel, but would have Pastors, and Elders, and Deacons; and in short, another differing way of Administration. Again, The first, which we call Churchmen, and the others which we call Dissenters, are divided and subdivided, and have several Denominations and Classes, and Distinctions amongst themselves; one are for Moderation and Condescension; another for Strictness, and the Bigoted to their Law and Establishment, etc. Some again are for a National, some for a Synodical, and others an Independent Church; some draw one way, and some another, and all would have their own little. Way and Method prevail, so that we are perfectly Distracted and Confounded, and can come to no Settlement or Agreement, only we all agree in this, to call ourselves by one general Name; and that is not Christian, but Protestant. We all protest against Popery, a Name for another sort of Christians, which possess several Kingdoms and Nations, which we call our common Enemies. Now  
Was but these Angeli Evangelizantes, these Gospel Angels or Ministers of the Gospel, instituted and appointed in each Nation as aforesaid, to go their Stages and Circuits:  
First, As I said before, we should have no Popery, and by consequence no Protestants too Protest against it; and all our Names of Distinction so destructive to ourselves, when cast into such an Avarage, would be perfectly lost; we should have no Contentions for Offices, Dignities, or Superiority, the Lot would give an equal Title and Privilege to all. Hitherto the Ministers of the Gospel has been appointed by Men, so has been corrupted and forced to serve the ends of Princes, of several Parties; and ill-designing Politicians, Has been mixed with all our Governments, and clogged with Humane Inventions and Traditions; but by This Method God Himself would choose his Ministers: and then from Humane and Earthly, it would presently become Heavenly and Divine; all the Sinister Arts to get Church Preferment (so destructive to public Peace and Truth) would fall to the Ground; the Doctors would cease to Flatter the Court to get Bishoprics; and Lecturers, their Parishioners or Patrons to advance their Stipend; it would be put out of the Power of Ignorant Patrons to prefer Ignorant Novices to the Ministry, or Ignorant Parents a weak and unfit Boy for the University; Nay, it would be put out of the Power of Princes and States themselves to give Preferment, or make Ministers, and so by consequence (as they have but too much done) to make what Gospel they please. And we may reasonably hope, that Truth will then be a Virgin, and appear in her Native Beauty, when Honours, Lordships, and great Revenues, the common Temptations to Deflower and Disguise her, are taken away, and it will not a little contribute to public Peace, when all Denials, the common Parent of Discontent are removed; But what may be as great an Inducement as any to move a Compliance hereto by all our Sides and Parties, is, That whereas they would all have their own ways to be preferred, This Method will make no Party either upper or under, but will pull all in general down, and set none in particular up, so will prevent all Emulation, and give none of them reason to Complain.  
From what hath been said, it may reasonably be expected, that the perplexed Nations of Christendom should hearken to so excellent an Occonomy, especially the settleing Patriots of our own distracted Nations; and in harkening to it, they will but hearken to the plain Precept and Advice of their Blessed Lord and great Legislator. For his Words are these, All Power is given me in Heaven and Earth, go ye therefore and Teach all Nations, Baptising them in the Name of the Father, of the Son, and of the Holy Chost; Teaching them to Observe all things whatsoever I have commanded you; and lo I am with you always even to the END of the World. As if he had said, May be some may question your Power and Authority to Preach my Golpel; or 'tis possible you yourselves may think my Commission not sufficient, but expect to receive your Power and Commission from the Princes of the Earth; But I tell you it is sufficient, and that I have Received all Power, both in Heaven and Earth, Go ye therefore and Teach all Nations, etc. In which Words our Blessed Lord doth seem plainly to Dictate to the whole World, how he would have his Gospel dispensed; and that in every minute Circumstance, viz. First, The manner, they must go and Teach, which doth plainly imply an Itineration; than whom, they must Teach all Nations. Secondly, The Duty of these Predicants in the matter, what they must do, Baptise and Teach them to Observe all the Things he has Commanded. And lo I am with you always even to the End of the World. This plainly implies the Continuation, how long he would have this Method continue, viz. for ever, to the End of the World; and is confirmed by a promise of a Blessing on the due performance thereof. But here let me Note, that the Princes of the Earth, though Idolatrous and Pagan, had all the right and legal Power in ordinary; and that both our Saviour acknowledged, and the Apostles well knew, but not being Proselyted to his Doctrine, would grant no Commissions, or Authorize such Preachers; therefore he himself, as well as they, had Power on Earth (yea all Power in an Extraordinary manner) was fain to use it, and issue out the first Commissions; but the Nature and Intent of these Commissions was not to convey a Power to a sort of men distinct from the State, but was an Act of Necessity; and he had not used any Power, or given his Commissions at all, if the High Priest or Jewish Sanhedrim would have done it. The Princes and States of Christendom therefore since sufficiently Proselyted to the Faith of Jesus; may justly issue out their Queen Warrantoes against all Ecclesiastical Power, and all Persons whatsoever, who claim any Power, Privilege, or Jurisdiction jure divino, distinct from theirs, for it peculiarly belongs to them as Nursing Fathers of the Church, to issue out their Commissions, and to say, Go and Teach, etc. 'Tis true, if they send none, or send those that are contrary to Christ's Institutions, which instead of giving the Children Bread, will give them Stones; then the Power Lapses, and returns to its Fountain, and Men must Act by virtue of Christ's Extraordinary Commission, and have recourse to his special Power, For Christ must be Preached. Prince's ought to have the Preference; but if they neglect their Duty, Renounce their Power, or are so far from commanding it, that they forbidden it; Then God must be Obeyed, rather than Man; as has been the Plea (and a just one too) of all hitherto that have entered on the Function. But further, I desire to take notice of one thing more, and that is of the last Clause of our Saviour's Precept, viz. And lo I am with you always, even to the end of the World. Christ said, his Words were Spirit and Life; but some there are who too much incline to the Letter, and like the old Jews, think the Kingdom of Heaven should come with Observation. They expect a new Material Heaven and a new Earth; and that Christ will come again on Earth personally, and Reign a Thousand Years in great Glory: Those are but Fancies, for the Text seems to be plain, And lo I am with you always, even to the End of the World. First, this plainly implies, the World shall have an end, and then his Willingness, that this way of Administration should continue so long; and he mentions not the least word of his coming again in the Interim, or that the world shall have Two Ends; which now leaving the world we may reasonably suppose he would have made some mention of, if such things should have come to pass. It seems plainly to me therefore, that there will be no New Material Heaven or Earth, or that Christ will come Personally again to Reign amongst Men, and my Reason is, his own Words, Lo I am with you always, even to the End of the World; not I will be, but I am with you; and what he promised them, was not a Personal, but a Ministerial Presence: A Presence by his Spirit; as if he had said, If you will go and continue to Preach my Gospel amongst all Nations. I promise to Aid you in your Administration, and Assist you by the Influence of my Spirit, and that not for a little Time, but to the end of the World; which Promise he performed, and and that in a special Manner; so long as they continued to observe his Words and Institution. But when Men began to make Merchandise of his Gospel, to Monopolise and to Closet up the Sunbeams, and to put their Candle under a Bushel; no wonder they fell into such Darkness and Confusion, and no wonder he withdrew himself and the presence of his Spirit from them. If therefore, we expect his coming again, or his more particular Presence in the large Effusions of his Spirit, We must send forth his Light and his Truth, and cease to Sell and parcel out his Gospel: we must draw it out of the Garrisons in which particular Parties have imprisoned it, and set it on a Candlestick, on a Mountain, that it may be as free as the Air or the Sunbeams: It has been long Enslaved and Enthralled; and if we a little view the present State of Christendom, and consider what Canons, Constitutions and Decretals, what differing Customs, Educations and Prejudices there are, how many differing Opinions, and differing Interests; the multitude of Ceremonies and Traditions, the various Forms of Worship, and Scenes of Government; and how fond every Nation and Party; nay, every individual Man, is of his own Way: It will seem a very difficult Thing, to Extricate and free it from so great a Bondage; but the greater the Work, the more worthy the Author, and more Glory to God. Pharaoh kept the Israelites long in Bondage, and was loath to let them go, reaping great Advantages by them, as some do by the Gospel: But when the God of Heaven called for, and demanded them, he was forced to restore him his Heritage and his Chosen. Christ is now calling for his Gospel and his Saints; and God for his Jews, his ancient People and Inheritance; and They will shake the Heavens and Earth, but they will have them. For by Fire and by Sword will they plead with all Flesh, and the Slain of the Lord shall be many. The God of Pleaven has already begun to shake the Nations and is about to fulfil all his Promises made to the Jews and Gentiles by the Mouth of all his Prophets. Behold, saith he, Isa. 66 and the 12. I will extend Peace to her like a River, and the Glory of the Gentiles like a flowing Stream. Now what can be liker to a flowing Stream, than these Angeli Evangelizantes? These Gospel Angels, which by a constant Flux and Reflux from the Heart of each Nation, will fill the Earth full of the Knowledge of the Lord, as the Waters cover the Sea; No dry or barren Corners shall escape watering from these Fountains, and no dark Recesses the Rays of their Light. But Poor Homuncio, I fall under the Weight, being not able to describe the Advantages of this Oeconomie; I must again call the Prophet to my Assistance in that Pathetic Description of this Temple of Peace, this new Jerusalem, cap. 65. ver. 17. For behold, I create a New Heavens, and a New Earth, and the former shall not be remembered, or come into mind; But be you glad and rejoice for ever in that which I Create: For behold, I create. Jerusalem a Rejoicing, and her People a Joy; And I will rejoice in Jerusalem, and Joy in my People; and the Voice of Weeping, shall be no more heard in her nor the Voice of crying. There shall be no more thence an Infant of Days, nor an old Man that hath not filled his Days: For the Child shall die an hundred Years old, but the Sinner being an hundred Years old, shall be Accursed: And they shall build Houses, and inhabit them; and they shall plant Vineyards, and eat the Fruit of them. They shall not Build, and another Inhabit; they shall not Plant, and another Eat. For as the days of a Tree are the days of my People, and mine Elect shall long enjoy the Work of their Hands: They shall not labour in Vain, nor bring forth for Trouble: For they are the Seed of the Blessed of the Lord, and their Offspring with them. And it shall come to pass, that before they call, I will answer; and whilst they are yet speaking, I will hear. The Wolf and the Lamb shall feed together, and the Lion shall eat Straw like the Bullock; and Dust shall be the Serpent 's Meat. They shall not hurt, or destroy in all my Holy Mountain, saith the Lord. It shall come to pass so and so, say the Prophets; but as yet such things have not come to pass: But this Administration of the Religion of the holy Jesus, not my own, but founded on Holy Writ, will bring such things to pass. it will by its sweet and gentle Influences, soften and mollify the Ruggedness of the World, appease the Heavens, and transform the Earth, and render it a Paradise, it will set Justice, Truth and Peace, on an unmoveable Foundation; and turn the World in a manner into a Theocracy. For 'tis more than probable, that by degrees it will vacate and supersede all humane Sanctions, and make them of little Effect, by its prevailing Energy and pacific Nature; making Love, and Charity, and Christian Condescension, the Principal Rulers of the Universe. Then will the God of Love, or Truth, and Peace, visit us, and make his abode with us, and rain down his Blessing and Graces upon us, as at the Beginning; and we shall become a Royal Priecthood, a Peculiar People, zealous (not of destroying one another, as at this Day) but zealous of good Works. Ephraim shall no more vex Judah, nor Judah Ephraim Every Prince and Nation shall be content with their own Territory and Borders: The noise of War shall no more be heard of amongst us, our Swords shall be turned into Blow Shares, and our Spears into Pruning Hooks. Zech. 2 vers. 10. Sing and Rejoice, O Daughter or Zion, for lo I come and will dwell in the midst of thee, saith the Lord; And many Nations shall be joined to the Lord in that day, and shall be my People; and I will dwell in the midst of thee; and thou shalt know that the Lord of Hosts hath sent me unto thee; and the Lord shall inherit Judah, his Portion in the Holy Land, and choose Jerusalem again. Be silent O all Flesh before the Lord, for he is raised up out of his Holy Habitation. And it shall be in that day, that Living Waters shall go out from Jerusalem; half of them, (viz. Preachers) towards the former Sea, and half of them towards the hinder Sea; in Summer and in Winter shall it be. And the Lord shall be King over all the Earth; In that day shall there be One Lord, and his Name One: The Jews and the Gentiles shall use the same Method and Way of Administration, and send out their Preachers from the midst of their Habitations. But the Question will be asked, how all the present Difficulties will be surmounted? In answer to which, let the same Prophet speak, Who art thou, O great Mountain? Before Zerubbabel (Christ) Thou shalt become a Plain; and he shall bring forth the Head Stone thereof with shouting, crying, Grace, Grace. The Hands of Zerubbabel have laid the Foundation of this House, his Hands shall also finish it. And thou shalt know, that the Lord of Hosts hath sent me unto you. Christ is Alpha and Omega, the first and the last, the Consideration of which, brings me to my Conclusion; in which I shall vindicate myself from the Charge of Innovation, and say,  
The way which I propose, is not a new Way, but the Renovation of an old One: For 'tis the way by which Christianity Entered the World; and therefore the most likely to preserve it; 'tis the way which the Apostles used, which our Saviour practised; he went up and down doing Good, he sent out the Twelve, and the seventy Disciples; who Preached his Gospel through the Towns and Villages, and then returned to him again. When he was leaving the Earth, by a plain Indigitation, he Recommended this way. 'Tis a way pregnant with all the Felicities can be imagined; 'tis advantageous to all Governments, and friendly to all Societies; 'twill bring Glory to God on High, restore Peace on Earth, and good Will amongst Men.  How Beautiful upon the Mountains are the Feet of him that bringeth good Tidings, that publisheth Peace, that bringeth good Tidings of good, that publisheth Salvation, that saith unto Zion, Thy God Reigneth! Isa. 52. Verse 7.  

Haec cùm fiunt, & Statu hoc, Harmonium & Pacem adferente, inter Gentiles in Terris Christianis posito, mirabuntur Judaei, Christoque Authori Auspicatissimo tum demùm credent. Nec non, pacato Deo, vocante, Christiano adjuvante, magno cum gaudio & Triumpho, post tam longum ob malitiam & incredulitatem exulatum, ad suas Terras Hierosolymitanas, ex omnibus plagis & Terrarum Regionibus redibunt: Nec futilia aut inania Antiquorum Prophetarum Vaticinia de faelici Judaeorum aut Gentilium Statut, diutiùs habebuntur. Nam omnia ista Grandiloquia, de Pace, Justitiâ, & Veritate, plenam Solutionem hoc Ministerio Theocratico habebunt; & exiguo Temporis Spatio, Diversas Mundi Regiones, quasi diversas unius gentis Civitates, mutuo foedere irrefragabilis amiciticae conjunctas, Spectabimus. Et Preces illa tum frequent in ore Sacerdotum, viz. Revoca ad Sedes antiquam Gentem Judaeorum, & gloriam Gentilium redde completam, habebit responsum.   
FINIS.