〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: OR SOME CONSIDERATIONS UPON THE Act of Uniformity;  
WITH AN Expedient for the Satisfaction of the CLERGY within the Province of CANTERBURY.  
By a Servant of the God of Peace.  
London Printed for Edward Thomas, and Henry Marsh, 1662.   

Some Serious CONSIDERATIONS UPON THE Act of UNIFORMITY: WITH AN Expedient for the Satisfaction of the CLERGY, within the Province of CANTERBURY.  K. CHARLES I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 161. Neither do I desire any man should be further subject to me, than all of us may be subject to God. 

SECT. I.  
ALthough frail nature below, Heavenly grace above, 
§. 1.  and the common float of all things round about me, (the lively Emblems of Mortality) summoned me to die daily; the misery of late time giving leisure enough, their injustice allowing occasion more then enough, to those Contemplations of Mortality, which are never unseasonable, because this is always uncertain: Death being an Eclipse which often happeneth as well in a clear, as in a cloudy day.  
Although the common burden of Mortality, that lieth upon me as a man; the clear apprehensions of another world, that I am endued with as a Christian; and the serious observation of the successive Revolutions of nature, that I am capable of as an inhabitant of the world, have put me most of the days of my appointed time to wait when my change should come: when I should say, I shall not see the Lord, even the Lord in the land of the living; I shall behold man no more with the Inhabitants of the world: the keepers of the house trembling, the strong men bowing themselves, the grinders ceasing, because they are few, and those that look out at the Windows, being darkened: this dust of mine expected that it should return to the dust from whence it came, and this spirit of mine should return to God that gave it: I was willing that God should hide me in the Grave, and that he should keep me secret until his wrath and our calamity was overpast. Although I was thus willing to retire to another world, while that darkness covered the face of this.  
Yet when by a wonderful Revolution of Providence, managed by nothing less than an Omnipotence, that perplexed Chaos of affairs, and confused heap, was admirably disposed to a sweet order and beauty, and a new frame of another world, viz. a new Heaven, and a new Earth, wherein dwelleth Righteousness: I was in a straight betwixt two, having a desire to depart, and to be with Christ, which is far better; nevertheless to abide in the flesh I thought might be more needful for the Church, whose sad breaches I hoped should now be carefully repaired, whose sacred order, peace, honour, unity, and happiness, I hoped should now be recovered to a glory becoming so ancient, so holy, so true, so venerable, so divine a Religion as ours, in its nature, author, end, centre and circumference; so one; so deserving to be most united, and uniform in the Catholic truth, which is according to holiness, justice, order and charity, after the Primitive pattern, and constant practice of all true Churches, Preachers, and Professors, founded upon Verity, fortified with Charity, edified in Unity, Reverend for Antiquity, permanent in their Constancy, according to the particular Constitutions of every Church, which still kept the great and Catholic Communion as to the main, every Christian Catechumene, Penitent, Communicant, Deacon, and Presbyter, keeping the peculiar place wherein God, Nature, and the Church hath set them; every Member keeping to its Congregation, every Congregation to their lawful Minister set over them, to watch over their Souls, every Minister to his own Bishop, obeying them that have the rule over them, and submitting themselves; every Bishop to his Metropolitan, upon whom is the care of all the Churches, and the Metropolitan to his Sovereign, as Supreme, and he to God, over all blessed for ever.  
The Faith delivered to the Saints I thought might have been solemnly established; the worship in spirit and truth decent and in order legally settled; the Primitive Discipline orderly restored; and our ancient Church recovered to that beauty, order, glory, and majesty, for which it was spoken of throughout the Reformed world, that rejoiced to behold our Faith and Order; and therefore I was contented, if it stood with the good pleasure and will of God, to be absent a while from that Church, which Christ presented to himself, that glorious Church, not having spot or wrinkle, or any such thing, (that it should be holy, and without blemish) that City of the living God, that Heavenly Jerusalem, from an innumerable company of Angels, from the general Assembly and Church of the first born, which are written in Heaven, and from God the Judge of all, and from the spirits of just men made perfect, which I well hoped to enjoy, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Heaven upon Earth, the Church in rest and peace round about, with the beauty of holiness without, as well as all-glorious within; in its Doctrine Apostolical, in its Government Primitive, in its Order Venerable, in its Members Holy and Devout, in its Worship Heavenly, in its Laws Exact and Prudent, which preserved every Christian, every Family, every City, every Country, every Province, not only in a Church way, Communion, and Correspondence, as to their particular bounds, and nearer Relations in every Parish, Congregation, City, or Country, but as to that general bond of charity, that Catholic unity of an universal spirit in a bond of peace, which binds all Christians in one fellowship, of one body, whose head is Christ, to whom every true believer, and visible professor in the whole Latitude of the Church, being by the word of God, and spirit of Christ fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, doth both edify and increase itself and others in truth and love.  
1. Instead of the immediate presence of God, (whom blessed are the eyes who see) which I hope to enjoy with these eyes face to face: One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple; for I have loved the habitation of his house, and the place where his honour dwelleth, ever since I have gone with the multitude, ever since I have gone with them into the house of God, with the voice of joy and praise, with a multitude that kept Holy day.  
How amiable are thy Tabernacles, O Lord God of Hosts! my soul longeth, yea even fainteth for the Courts of the Lord; my heart and my flesh cryeth out for the living God, blessed are they that dwell in thine house, for they will be still praising thee.  
2. Instead of that perfection of Soul, Nature, Faculty, Gifts and Graces which I hope for, I am contented to stay here a while, growing in grace, and in the knowledge of God, perfecting holiness in the fear of the Lord, and withal in my place to contribute towards the work of the Ministry, and the edifying of the body of Christ, till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, by promoting a powerful Preaching, by erecting a severe Discipline, by exercising an impartial Authority, by showing an exemplary Conversation, in order to the restoring of that purity, decency, order, and Uniformity of Christian Religion, which becomes the wisdom and honour of this Nation, by the exactest Conformity with the Catholic Church, in its purest and Primitive Constitution, a happiness to be effected and enjoyed by the pious Councils, devout Prayers, potent Preaching, and Learned Writings of good and great men, owned by all Churches, loved by all people, supported by all Princes, according to all right reason, all due order, all politic honour, all scriptural patterns and Divine precedents, besides the Laws and ancient Customs of this Church and State, which had always a due regard to the greatness of their Learning, the soundness of their Judgement, the gravity of their Ages, the sanctity of their Lives, and the dignity of their Calling.  
3. Instead of the excellent society of Saints and Angels, which I hoped for in Heaven: I was content to be with the Excellent that are in the Earth, who content themselves with that plain and pristine holynesle, which is taught in the Scripture, deposited in the Church, preserved by an holy Ministry, expressed in Christian lives; Most eminently manifested in Jesus Christ: and his Apostles, the great and famous teachers and examples of holy truth, holy duties, holy Sacraments, holy Orders, and holy Ministry in the Church to this time: that holiness by which we obey the command, embrace the truth, fear the threatenings, observe the duties, preserve the Institutions, continue the Orders, reverence the Ambassadors, joy in the Graces, hope in the promises, and in all things are conformable to Christ by his blessed Spirit, who transforms us from glory to glory: I mean those holy men, 1. that hear the word with trembling; 2. that pray with understanding; constancy, fervency, reverence, and comlinesle; 3. that receive the pledges of God's love in Christ, from the hands of Reverend men, called of God by the Church with care, preparedness, and thankfulness. 4. those holy men who love in sincerity, give with chieerfulness, rejoice in well doing, suffer with patience, live by faith, act by charity: And live in order, contentedness and humility, a communion of these Saints is part of the glory to be revealed: O happy those who enjoy the benefit of their comprehensive abilities, their astonishing accomplishments, their powerful discourses, their obliging conversations, their inflamed devotion, their exact piety, their remarkable integrity, their innocent and large prudence, their servant zeal, and their public Spirit: O it is good for us to be here.  
4. Even the High-prayses of God, which we hope shall be in our mouths with Angels, and archangels: We may enjoy in the Holy Church, which throughout all the World doth acknowledge God with heavenly praises, they on Earth answering one another as they in Heaven; Holy, holy, holy, Lord God of Sabbath: Not without those Excellencies, to which the Ingenuous industry of Christians, hath attained for singing, and the use of Music, Orall and Organical, in consort or solitary, whereby God is glorified both in private and in public, either by the skilful or attentive Christians, whose hearts are turned and framed after Gods own heart; who are by this Heavenly way, pleased into a Spiritual, Holy, Humble, and calm Frame of Spirit, and sweet meditations, which are the usual effects of good and grave Music on sober and devout souls, who in hearing, or reading, Psalms, Hymns, and Spiritual Songs, in which the divine truth of the matter affects the enlightened judgement, and the quieted Conscience by a close, pleasant, and heavenly virtue, with the nearest Conformity to the holy minds and Spirits of those Sacred Writs, inspired of God, for the Composures of those holy Psalmodies.  
5. Neither was it the least recompense for the delay of that perfect state where Sin is quite removed, Sorrow cast away, Tears wiped from men's eyes, to hope for that state of the Church, wherein we might be kept regularly to mortify the deeds of the body, where we might have learned to swallow up our Sorrow, with the graces of Patience and Joy, our Fears with a Blessed Hope, our wants with a foreseeing Faith, our shame with a conquest over the World; In a word, enjoying by a gracious Gonverse, a Heaven of happiness in this vale of misery, and an Eternal life in this shadow of Death.  
6. These and the like particulars, made up that happiness, in the hope whereof, I flattered myself, to some comfort in my few days full of trouble: The happiness that we should all have to rejoice with Jerusalem, and be glad with her; All we that loved her, and to rejoice for joy, with all we that mourned for her.  
A happiness we thought unquestionable, when our God who seemed to be angry but for a moment returned to embrace us with everlasting kindness; When 1. assisted by his grace and blessing, 2. countenanced with the presence and authority of a gracious Sovereign, 3. furnished with an Incomparably Pious, Prudent and Learned Clergy, 4. befriended by Persons of true piety, honour, and prudence, who excelled in virtue; 5. provided for by just, equal, and exact Laws: 6. supported with the effectual fervent Prayer of devout Sons. The Church in all probability was likely to recover her ancient life, vigour, beauty and glory; 1. by the Spirit of God, allaying animosities, and softening the hearts of men to a peaceable and quiet frame: 2. by the Prudence of man reconciling interests, closing differences, and filling up distances; 3. by severe Laws, rooting up those principles, testraining and condemning those practiles that ruined us, those Abominations that made desolate: 4. by that cheerful submission for Conscience sake, which all men promised to his Majesty's Government, upon his miraculous Restauration, with that General Applause and Joy (when the Providence and hand of God restored Him, whom they thought by the Providence and Hand of God excluded) what could we have answered the Messengers of the Nations, but that the Lord hath founded Zion, and that the poor of his People should trust therein?   

SECT. II.  
BUt that we may be satisfied (as nature informs, 
§. 2.  reason dictates, and our Faith instructs us) in the vanity and vexation of Spirit, that is written upon all things under the Snn; That there is that disproportion in the worth, that weakness in the nature, that uncertainty in the being, that shortness in the duration, that deceitfulness as to all expectations from all things under Heaven, that make them unworthy worthy of our hope, unfit for our confidence, and below our trust, being subject to an uncertainty below, and a Providence above: And so not capable of giving that final Security, we may rest in both, because they are weak, and because they are mutable, that we may learn not out of weak grounds, and out of too high conceit of those means we use to build ourselves peremptory imaginations of future events, which the least Circumstance neglected, or misplaced, may disappoint, 1. The not timing or placing our actions right. 2. The not accommodating our means to the variety of occasions. 3. The miscarrying in one circumstance. 4. 
☞  Having our minds too light or voluble, or too fixed and constant. 5. Too large and wandering, too narrow and contracted. 6. Too credulous and facile, or too diffident and suspicious. 7. Too peremptory, resolute, and hasty, too slow, anxious, and discursive. 8. Too witty and facetious, too serious and morose: with many other emergencies, may endanger our endeavours and success, that we may depend wholly upon God, with patience and humility. These uncertainties are but further essays which God would have us make of the world's vanity, the more to fix us on himself, who never faileth us that trust in him: God's providence commands us to retire from all to himself, that in him we may enjoy ourselves, which we lose while we let out our hopes to others; though the reeds of Egypt broke under the hands of him that leans on them, yet the rock of Egypt will be an everlasting stay and defence.  
2. That we may learn that all people are so unconstant in their minds, so uncertain in their fancies, so balanced with their interest, so mutable in their humour, so depending upon the changeable things of this world, so swayed by the private concern of some public guides, that the life and soul of Government is that real power and resolution, which is in the hand of one or more wise and potent, who are all ways intent to deserve well of the people, yet always able to curb and repress their insolency and inconstancy; it's indeed a point of wisdom and true honour to deserve well of the good people, to gain their love, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd.  but the highest and safest principle of policy, is to command them by power to that just fear, which is the surest ground of their love: No condition of Government ever pleased all Subjects, most are unsatisfied with the present, a change always promising them a better; the true temperament is when just and indisputable power is so wisely managed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Muson.  as may render the Governors rather august then dreadful, rather venerable then formidable, setting bounds to men's activity and unquietness, to the raging of the waters, and the madness of the people.  
3. That we may learn that this capacity of the people of all impressions, 1. To relapse to profaneness; 2. To rest in Hypocrisy; 3. To run out to Extravagancies; 4. To persist in Errors, 
Anglorum in genia voria & mobilia: Bodinapud Ep. Worces. Hierasp Scaliger apud Greg. Not.  for want of Discipline to cure, of Principles to establish, Ingenuity to restrain their unsettled natures, is a peculiar temper of the English, who being of quick and high spirits, of various and vehement fancies, inclined to find out many inventions, given to change, to admire novelties, and with most inconsiderate violence to pursue them: whom God bring to Christ a safe way, where with holy and just restraints, (becoming order, justice, and Religion) there are also the most ingenious Liberties, and the most liberal fruitions.  
I pray God that neither the cares of this world, 
☞ s  nor their dullness and incapacity, nor their want and weaknesses, nor their lusts and passions, nor their prejudice and misunderstanding, may keep the way of true Religion before God, wherein they may have rest for their souls.  
4. And lastly, That we may know that personal and private sins, may oftentimes balance the justice and hopefulness of public designs, and so walk humbly with God; for these and other reasons it pleaseth God, That  
1. Notwithstanding his Majesty's great condescension and care for public good and peace, by impartial calmness and charity, endeavouring to remove all differences and offences in ways agreeable to the true principles of Government, raised to its full stature and perfection, as also to the Primitive Apostolical pattern, and the practice of the Universal Church conform thereunto: so that he might say with his Royal Father, I have offered all for Reformation and Safety, that in reason, honour, or conscience I can, reserving only what I cannot consent to without an irreparable injury to my own Soul, the Church, and my people, and also to the next and undoubted Heir of my Kingdoms.  
2. Notwithstanding the endeavours of learned, grave, and godly men, who were ablest for gifts, most eminent for their labours, and the highest for their place to reconcile differences, to satisfy scruples and doubts, and so heal our divisions by their prudent Counsels, by their rational Arguments, by their powerful Persuasions; notwithstanding that his Sacred Majesty, knowing that in multitude of Counsellors there is wisdom, honour and safety, called those sober persons of both ways and persuasions, hoping by an healing Conference (after a toleration of mutual converse and correspondence) to have satisfied all reasonable men, when that which seemed good to these men assembled together, might have been communicated to the Kingdom, and as Act. 16. 5. so the Church might be established in the Faith, and increase in number daily.  
3. Notwithstanding the many Acts of grace and favour, for the Persons, Liberties, & Estates, of those that had forfeited all by a general Rebellion and guilt: Vigorously interposing between them and the justice of an exasperated Kingdom, and using all Princely art, and clemency, to heal the wounds, to repair the Breaches, by an unparalleled Act of Indemnity, that included all that could but suspect themselves to be any way obnoxious to the Laws, which might have excluded all future jealousies and insecurities; Rationally hoping that none would be more Loyal and Faithful to him, than those who sensible of their errors, and his favour, would feel in their own Souls most vehement motives to repentance, and earnest desires to make some Restaurations for former defects: The more conscious he was to his own merits upon his people, the more prone he was to expect all Love and Loyalty from them; Charitably expecting that Christian Ingenuity in all his Subjects, that When much was forgiven, would have loved much.  
Yet behold instead of that general submission and compliance, that might have hushed all things into an universal calm and quiet, God (in whose hearts are the hearts of all men) bowing their hearts as one man, to the Fear of God, and the Obedience due to their King; Behold a general discontent, fear, sorrow, and sullen sadness upon the face of the Kingdom! Behold a Catholic murmur, and complaint whispered throughout the Nation! A contempt of dominion, a speaking evil of dignities, a cursing the King in their hearts, a carrying of Tales to shed blood; So that if his Majesty had not his own Innocence, and God's Protection, it were hard for him to stand out against these stratagems and conflicts of malice, which by falsities seeks to oppress the truth, and by jealousies to supply the defect of real causes, which might seem to justify a New Engagement against him.  
O those foul and false Aspersions, those secret Engines, employed against the People's love: That undermining there opinion, and just value of his Majesty's Enemies and theirs too, might blow up their Affection and their Loyalty; O the sin and danger of poor People's souls, whose eyes once blinded with mists of suspicions and fears, they are soon misled into the most desperate precipices of action!  
Alas! for that loose, licentious, and languishing posture, whereunto (notwithstanding all means of settlement) some men's distempers and indifferences, already have, and farther seek to reduce this Nation, as to any settled doctrine, uniform professions, Catholic order, and national Communion.  
O what dividings, shatterings, schisms, separatings, sidings, strifes, envies, animosities, and contempts, whence grow Confusion, & every evil work! O that loose and indifferent way of Christian Administration and Profession, that is insisted upon by some for themselves and posterity, according to every man's private fancy, choice and humour, without such solemn establishment, and public union as hath in all Ages and Nations best edified and fortified, counselled and corrected, excited and increased both gifts and graces in a most comely and most Christian order, with such harmony, unity, majesty, and authority, as best becomes the Servants, Religion, and Church of Christ!  
O what beauty, what order, what harmony, what unity, what gravity, what solidity, what candour, what charity, what sobriety, what correspondence is offered, is endeavoured by the judicious affections, tender compassions, prudent councils, conscientious care, attended with discreet zeal, fervent prayers, and unfeigned tears of good men, whose aim is to promote sound knowledge, fruitful faith, hearty love, discreet zeal, severe repenting, fervent prayer, just fears, unspeakable comforts, well grounded hope, spiritual joy, heavenly meditation, holy conversation, tender compassions, meekness of obedience, and conscientious submission; In a word, a frame of Christian carriage to God and to others, in order to men's own souls, and their neighbours good.  
O the excellent ways proposed, that Learning might flourish, Knowledge multiply, Graces abound, excellent Preaching thrive, Sacraments be duly administered, and devoutly received, the fruits of God's spirit mightily diffused in common honesty, hospitable kindness, christian charity, plainhearted sincerity,  
O the crafts and policies, the frauds and factions, the jealousies and distances, the malice and animosities, the rudeness and disorders, the insolences and hypocrisy, the rashness and uncharitableness, the envies and emnities, the rapes and outrages still pleaded for and upheld! by Prophets that prophesy falsely, that the Priests might bear rule by their means, and the people will have it so: What will they do in the end thereof?   

SECT. III.  
NOw it pleased God, 
§. 3.  by the public Counsels of King, Lords, and Commons, to give all just satisfaction to modest and sober desires, to prevent all misunderstandings and miscarriages by the Act of Uniformity, composed with that gravity, and discretion of Pious, Moderate, and Wise men: As might allay, and fix the People to a due temperament, guiding their well meaning zeal, by such rules of moderetion, as might best preserve and restore the happiness of Church and State; a neglect of due obedience to this Act, (in such way as shall hereafter be expressed) a contempt of its Authority, a discontent under it restraints, evil thoughts and discourses of the Authors and Imposers, and a general opposition to its blessed design of peace and settlement, I appeal to the tender Consciences of sober men, who live within sight of the great day of the Revelation of the righteous Judgement of God, whether they be not, 1. Exceeding sinful: 2. Desperately mischievous: 3. Very dangerous.  
1. They seem to be very sinful, because they seem against the Consciences of good men, which are guided, 1. by the word of God, which says expressly (O consider it ye tender-conscienced men) Submit yourselves to every Ordinance of man for the Lords sake, 1 Pet. 2. 13. Ye must needs be subject not only for wrath, but for conscience sake, Rom. 13. 5. though not for conscience of the thing commanded, yet for conscience of the power commanding: the thing itself may be indifferent, yet your obedience necessary; obey them that are over you in the Lord, & submit yourselves. It was a holy man's advice, 
Mr. Brinsley.  that we should take heed how we beforehand take up resolutions, whether of opposing, or not obeying; Certainly, however quiet & conscientious not obeying, both may and aught to have a very favourable and indulgent interpretation, yet presumptuous disobedience justly subjects a man to the highest censure: Express for this purpose is that Judicial Law (which hath a great deal of morality couched in it) Deut. 17. 12. The man that will do presumptuously, and will not hearken to the Priest, or to the Judge, even that man shall die, and thou shalt put away the evil from Israel. Take we heed then how we entertain any thoughts that way, but rather prepare our ears and hearts to hear what the Lord will say unto us; or see what message he will send by the hands of these his servants, who have been so long time enquiring after his pleasure, which being made known unto us, resolve (in what we may) to submit and obey: so did the Churches to whom Paul and Silas delivered their decrees, they delivered them to be kept by them, and so they were: and so were the Churches established: Now I praise you brethren, (saith St. Paul) that you remember all things, and keep the Ordinances delivered unto you, 1 Cor. 11. 2. be obedient as to Christ; that is, by the same necessity, for the same reason, to avoid the same punishment, to have the same reward, by the same religion: that you may not prevaricate the Laws of God, or do violence to your own consciences: Nothing can add light to these so clear words, they are bright as the Sun, clear as an Article of Faith, easy and Intelligible, according to the nature of universal divine Commandments.  
2. This opposition to the Act of Uniformity, is against the Oath of Supremacy, which is this, That we declare the King's Highness Supreme Governor of this Realm, and swear to assist and obey him and all authorities united or annexed to the Imperial Crown of this Realm. A Religious attestation, which most that oppose this Act have made before God the searcher of hearts, with an imprecation of his heavy wrath upon them if they break it or abuse his name in it, That they owned his Majesty's authority in Ecclesiastical affairs. Which Oath I hope they took in truth, righteousness, and judgement: Do not they fear an Oath? Do not they know, that for Oaths the Land mourned? I hope I speak to men fearing God, that walk uprightly, work righteousness, and speak the truth in their heart, and though they swear to their hurt yet change not: Now alas! you deny the Supremacy you have sworn to, if you allow not his Majesty power to impose a Ceremony, to settle a Discipline, to establish an Ecclesiastical Law, alas he cannot show his authority in things necessary, for his Subjects are tied to them already, nor in things sinful, for they are forbidden already, nor in things indifferent, for there all men must be at Liberty: Wherein have you sworn to him as Supreme? O be not deceived, God will not be mocked: Shall the Laws of one solemnly acknowledged supreme Magistrate, which are 1. Scriptural as to the main ground, rule, and end of them; 2. Rational, as to the Order, decency & gravity of them; 3. Primitive and Catholic, be disowned, repined at and complained of, by men sworn to observe those Laws: O men fearing God, when you have vowed a view defer not to pay it, for he hath no pleasure in fools: Suffer not thy mouth to cause thy flesh to sin; neither say thou before the Angel it is an Error, wherefore should God be angry at thy voice and destroy the works of thine hands: for in many words which may be alleged to excuse the violation of this Oath there is vanity: But fear thou God.  
3. This opposition to his Majesty's Authority in matters Ecclesiastical, is against their own Conscience, (and unhappy are they that condemn themselves in others, in those things which they allow) you that disown Authority in matters of Religion, did not you exercise it? you that repine at the imposing of the Liturgy, did not you impose the Directory? you that are troubled for deprivation upon Non-subscription, did not you turn out holy, pious, painful Ministers, because they durst not take the Covenant, or subscribe the Engagement? Only the same measure that you measured out to others, shall be measured to you, you shall suffer but what you have done: Neither is his Majesty more severe in supporting his Government by Laws, than the Parliament was to support theirs by an Ordinance: Thus I see (saith the Royal Martyr) those who were the most rigorous exactors upon others to conform to their illegal novelties, are least disposed to the due obedience of lawful Constitutions, so that I know not whether they sinned more against their own Consciences, by violently opposing our established order, or by violently imposing their own: O suffer others to deal with you, as you have dealt with others, this is the Law, this is the Prophets.  
4. This discontent of yours to the present establishment, is very partial, (for men that know they should have no respect of Persons, and that nothing should be done through partiality) you who could call an Usurping Tyranny a Liberty; who could be contented with that variety of Governments and Factions, that exercised the Nations patience, can discern nothing in a lawful Prince but Jealousies, in a settled Church but Superstition, nothing in ancient Laws but Persecution, nothing in an established Religion but Popery; are ye not (Brethren) partial in yourselves, and become Judges of evil thoughts: Jac. 2. 4. if ye fulfil the Royal Law according to the Scripture, you do well; but if ye have respect to persons, ye commit sin, and are convinced of the Law for transgressors.  
5. This unexpected discontent seems to be a great scandal and offence to his Majesty, the defender of our Faith, and all other Kings and Governors, who will now look upon Protestants as unpatient of Government, Enemies of Orders, and disturbers of Peace: When they are thus unquiet under an innocent Government, how will they behave themselves under a severer Tyranny? if they are thus impatient of their good and gentle, how impatient will they be of their morose and austere Masters? It's an offence to the Church to see its laudable Customs decried, its venerable Laws neglected, its ancient Canons despised, its great Example despised; and that he is now the best Christian, who was formerly the worst Infidel, that did not hear the Church: It's a grief to good men that have many sad thoughts of heart for the divisions of Reuben; and a joy to the bad, who cry, Aha, so would we have it.— O woe to the world because of offences; woe to those men by whom offences come; Brethren, you are called to Liberty, but it is a great sin to use your Liberty for an occasion to the flesh, but by love serve one another: It's not good to do any thing whereby thy Brother, much less whereby the whole Church stumbleth, or is offended; if the Primitive Christians, when it was at their own choice, whether they should use some indifferent thing, or whether they would not use them, complied in their practice with their Brethren, determining their Liberty, so as to give no offence: What shall they answer to the God of Peace, whose Liberty though determined by Superiors, is used by them to the disobedience of those Superiors, and the offence of their Brethren?  
6. The present distemper seems to be ungrateful, in regard of other favours of his Majesty; his Majesty hath saved our lives, and now do we stand upon our Liberty? now we had been many days without a King, without a Prince, and without a Sacrifice, and newly return to seek the Lord and David our King; shall we so far sin against the Lord, as to run back again to our former method of sin and misery? God forbid! Are we newly pardoned and saved to return with the Dog to his vomit, and with the Sow to her wallowing in uncle annesse, do live by his mercy, and shall we not make him that natural, equal, and easic return to live in his obedience.  
2. This Nonconformity is not only sinful in its nature, but as mischievous in its apparent effects: which are,  
1. A needless breach of the Communion of Saints; O sad, that men professing one Religion, acknowledging one God, partaking of one Faith, initiated by one Baptism, joined together with one Spirit, redeemed with one precious blood, called to one hope, looking for one Common salvation, should for things Confessed indifferent keep up divisions, foment distances, and refuse to be of one heart, one mind, and one way, that the Lord may be one, and his Name one.  
2. A dishonour to the Gospel, whose design is peace, whose Author is a Prince of Peace, whose Preachers are Ambassadors of Peace, whose Spirit is a Spirit of Peace, whose highest honour was meekness and peace: but alas! is become now the great makebate of the world, the enemy of Government, the subverter of Laws, the pretence of Faction, that which turns the world upside down. Woe is us when our excellent Religion is ill-spoken of, by reason of our unworthy Conversation; the Heathen whom we should Convert, will be jealous of us; the Turk whom we should Convince, will keep at distance from us; the Papist whom we should Reform, will persecute, when we cannot live under Lawful, mild, and just Governments, but are disobedient, unthankful, unholy, truce-breakers, traitors, heady, highminded, having a form of godliness, and denying the power thereof.  
3. This Nonconformity will continue those distractions which endangered the first Reformers at Francford: disturbed the State in Queen Elizabeth's time, disquieted the Church in King James his days, and ruined the Church and State in King Charles his time, that time of the best temper, and the health fullest Constitution, made up of sincere truth, unfeigned charity, liberal piety, unaffected decency with just authority and uninterrupted succession: Entertained with holy moderation and humble prosperity. Come not thou my Soul into their secret, unto their assemblies mine honour be not thou united, who maintain a perpetual dissension, and cherish the grounds of an endless Schism, as serves to give both occasion and confidence to different parties, both to excite their private ambitions, and in time ●o exert them in ways of open hostility, whensoever opportunity is given by any negligence, offence, or distemper in Government or Governors.  
4. This nonconformity, will obstruct the promotion of true Piety, while men are to much engaged in the Circumstances they neglect, the substance of Religion, while by a sullen separation, they withdraw from one another, to an incapacity of exhorting one Another while it is called to Day, lest any be hardened through the deceitfulness of Sin; Of Provoking one another to love, and to good works: And of following after the things that make for Peace, and things wherewith one may edify another.  
This public disagreement will be a great obstruction to the progress of the Gospel, which will never be received by others, until we are agreed in the profession of it ourselves: while we thus unhappily engaged one against another, we cannot all end that public Service of making the way of God to be known upon Earth, his saving health among all Nations.  
It's too great an advantage to the common Enemy, who making use of Parties reasons and passions, against other, thereby overthrows all. It was the advice of Cardinal Allen to the Persons that undertook to reduce Ireland back again to Popery, That they should apply themselves to the Nonconformist, and possess them with the Covetousness, ambition, and superstition of the Conformists on the one hand: 
☞  and on the other they should apply themselves to the Conformists, and possess them with the factiousness, disobedience, and disorders of the Nonconformists; that so they might be provoked to spend their fury upon each other, to their mutual ruin. I speak as to wise men, judge you what I say.  
7. This rupture is dangerous to our Native Country, for besides the Roman advantage, which is greatest and Last, the private passions and various interests of Factions and parts will hazard the Civil peace by endeavours to promote their several opinions and pretences under any specious name whatsoever; alas! if these Separations continue, men knowing there is but one Religion, as there is but one God, and his holy Will but one, every one is prone to presume that he is in the right. Next he grows so partial to his own persuasions, to imagine this above all others best, and only pleasing to God; then he concludes all other ways of Religion as displeasing to God as to himself: hence zeal and impotent Impulses to propagate his own way, and overthrow all others, as an acceptable service and sacrifice to God: which is done, first by words, disputing, writing, railing, and reviling; if that will not serve to reform the obstinate world, than he first wisheth, afterwards useth the sword, as soon as he and his party can get number and power sufficient to act with probable safety: such an opportunity he counts a Call of God, an hand of Providence inviting and directing what to do to establish his own way against all others, never so approved of good men, and prospered by God's grace and blessing: yea, therefore we may observe that they are unwilling to grant that freedom to others their inferiors in number and power, which they once desired of their superiors upon a reason of State, that dictates to all men thus much: That public Differings in matter of Religion are very dangerous to the civil Peace of those that enjoy Power, and are quiet under it; which every party secretly envieth, repines at, and endeavours to obtain for itself: and therefore make no more conscience of any Civil or Ecclesiastical Subjection, or Christian patience and submission, longer than they are so balanced by the power and prudence of Superiors, that they cannot subdue all things under their feet: Oh, its pity that those more minute Opinions and Persuasions (when Religion which should restrain, stirs up men's passions) should have more power to divide, than all the Agreements in other main matters, hath to preserve love and unity, as men, Countrymen, and Christians: in so much that the Church of England which was grown to that height of Beauty, Piety, Order, Moderation, and Honour, as became the glory of God, the majesty of Christian Religion, and the Wisdom of this Nation, hath often in H. 8. Ed. 6. Q. Eliz and King James time been endangered by these struggle in Religion (which the public Power, policy, and vigilancy of those times repressed) and at last was undone by such breaches that are unparallelled in former, and will be scarce credible in after Ages.  
8. This reluctancy of some against the present Establishment, threatens all Government which consists in a full power to establish and maintain Laws, Equity, Justice, and Religion: on the one hand, that we may lead peaceable and quiet lives, in all godliness and honesty: and on the other hand, in due obedience for Conscience sake, to those Laws and Methods of Government, every one studying to be quiet, and to follow his own business.  
If you now refuse the seasonable and well-advised Law, Order, and Decency proposed by the Church, under pretence of Liberty of Conscience, you will teach others to refuse Laws of the same nature from you: with the same Arguments that you oppose the directions of the Liturgy, others did arise who oppose the Rubric of the Directory; and there is no stop in setting up private Opinions against public determinations; but in confusion, disorder, & ruin to your private judgement: you cannot allow present Laws, others private judgement cannot allow your Ordinances: It's your thoughts that you are above forms, its others thoughts they are above ordinances: you dislike a Surplice, they dislike a Gown: you cannot approve the Bishop's double honour of reverence and revenue, and they cannot approve yours of reverence and tithe: you cannot use the Cross in Baptism, they cannot use Baptism itself: you cannot admit some innocent circumstances in the Lord's Supper, they cast off the Lord's Supper itself: you cannot away with Music, nor they with Psalms: what end would there be of Dissensions, unless the Magistrate did interpose for outward peace and order? men surely would grow worse and worse, deceiving and being deceived, till their folly be made manifest to all men. What dissolution of order? what novelties of opinions? what undecencies of administration? what sacrilegious invasions of the Church? what contempt of the Clergy? what overthrows of Magistrates, and all Government, have been managed by the Principles now contended for, all sober men have beheld with sorrow of heart, and can bear witness to with their sighs, tears, and ruin? O tell it not in Gath, publish it not in Askelon! I pray God give us all moderation and impartiality, the best tempers in religion, unpassionately to consider from whence we are fallen by humane policies, and to what we are transported by popular zeal, that all distempers may be laid aside by free converse, and a Christian correspondence, whereby those sad principles of everlasting schism might be removed: by which on our side men think, because in many things they are right, therefore they can err in nothing: and on the other side, because in some things men have mistaken and erred, therefore they can be in nothing right, without regard so that Truth and Charity which is the life and quintessence of Christian Religion.  
9 It's of very dangerous consequence, that you, who should promote the joy and thankfulness of His Majesty's loving subjects for His happy Restauration, should now occasion these fears, jealousies, and public sorrow: that when all rejoice to see things grow up to a public order and symmetry, you should be discontent, (as when all the people cried Hosanna, the Pharisees murmured) is a sin against that, Deut 28. where it is said, Because thou servest not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things, therefore (which is the danger) shalt thou serve thine enemy in hunger, in thirst, in nakedness, and in want of all things, and he shall put a yoke of iron upon thee, till he have destroyed thee.  

These are the dangerous Conseqences of Nonconformity, viz.  
1. Hiding your talents in a napkin, and putting your light under a bushel, and becoming unserviceable in your Generations.  
2. The grief of many good people who value high your persons and gifts, who thought you would have died for them under persecutors, and therefore you would much more obey for their sakes, under a lawful Prince.  
3. The disadvantage of the Church, which by your unexpected revolt, will miss your gifts, and services which were devoted to it.  
4. The disparagement of your brethren, who are censured as unworthy, for practising those things, which rather than you will do, you will resist unto blood, whereby their labour is rendered unserviceable for those souls, from whom your labour is withdrawn.  
5. The undoing of your families for whom ye are to provide, unless ye will be worse than infidels: O your wives and children, what have they done? That while you are disputing whether you should wear a Gown, or whether you should stand or kneel: whether you had best use these sorts of words, or those, to God Almighty? In a word, whether you shall obey or Rebel? these should perish. If you should go out (which God forbid) it's you that will be thought to turn out yourselves, for men judge that the Law intends only obedience and peace, and that the offenders cause the punishment: the Parliament would have you live orderly, and obediently in your places, you will not, who is to be blamed? But you cannot believe the orders of the Church to be lawful and obliging, and the whole Kingdom in Parliament cannot believe that Nonconformity is lawful.  
You cannot submit, and the whole Kingdom in Parliament, cannot think you fit to be encouraged with Ecclesiastical Livings, unless you submit: whether it is more fitting the whole Kingdom, should submit to you, or you to the whole Kingdom, judge ye. In a word, if you do reject the moderate impositions the Church lays upon you, I humbly crave leave to offer it to your consideration, what judgement the Protestant Churches are likely to make of your proceedings? And how your cause, and the Churches, will stand represented to them, and to all future Ages?   

The present danger is this.  
As in disaffected bodies, the humours fall to the weakest part: so in a distempered Kingdom, the ill disposed persons, fall in with the discontented part  
1. Upon this falling off of your party, there are persons exasperated by just punishment on themselves and relations.  
2. There are thousands purchasers of Delinquents, Deans, Chapters, Bishops, King and Queen, and Princes Lands, unsatisfied.  
3. There are thousands of Cavaliers, notwithstanding all care to provide for them, dejected.  
4. There are abundance of Atheists and Neuters, expecting some trouble and alteration, and persons of desperate fortunes, wishes they may once more fish in troubled waters.  
5. There are several persons turned out of Livings by the proper owners thereof, and notwithstanding they are willing to submit, are not likely to be admitted to so good again.  
6. There are many of the old Army, that want employment.  
7. There are thousands of disobliged Sectaries.  
8. There are too many that for want of Trading, are not able in this dead time to provide for themselves and families, who would be all willing to hazard themselves, in the engagement of 41. they are in their method already, Popery preached against, Ceremonies and Liturgies are cried down, the Reverend Clergy afftonted, Non-conformists are pitied, the silencing of them is resented: trading is dead, taxes are complained of, meetings are appointed, plots discovered, and all things by your dissent tend to a confusion. These thoughts I leave to your cooler and more moderate intervals, to meditate upon between yourselves, and the great searcher of hearts.   

The Expedient.  
But my business is not so much to exasperate, as to accommodate dissenters, and therefore I shall entreat those reverend persons concerned, seriously to consider the following Propositions, (which if assented to, will bring them up to the design of the Act of Uniformity) agreed upon by all sober Protestants.  
Prop. 1. That since the first plantation of true Religion, which is a judicious and sincere devoting of the whole soul to God, as the Supreme good offered us in Jesus Christ, and the right performance of that duty we owe to that God, upon such grounds, to such ends, and after such manner, as he requires it of us: there have been an holy Company called by his word, to the knowledge of God in Christ who in all holy ways, and orderly institutions, publicly profess their inward sense of duty and devotion, which they owe to God, by believing and obeying his word, and also that Charity which they owe to all men, especially to that household of the faith that holds communion with Christ's body, the Catholic Church.  
Prop. 2. It's agreed, That this outward profession of Religion, as it is held forth in the word, in its truth, zeals, duties, and Ministry, makes one Church Catholic of all Christians, joined in a mysterious, inward, and religious Communion with God, and one another in Christ, by the word and spirit, in the inward part of Religion, 
Rutherford's Church-governmen.  and in obedience, charity, and comely order as to the outward part of that Religion, and that any part of this Church distinct by civil limits and relations from others, 
Eaxter of Church Government.  may own and establish such a Church power, relation, and association in matters of Religion, as may best perserve themselves, 
Hudson, of the Church.  in true Doctrine, holy Order, Christian peace, and good manners, by joint counsel, and more vigorous power, and mutual charity: (such a Church at Corinth, 1 Cor. 1. 2. Act. 13. 1. Antioch, Act. 4. 23. Tit. seven Churches of Asia.)  
Prop. 3. It's agreed upon, 
Reyn. Peace of the Church.  that in the outward profession of Religion, there are many circumstantial Ceremonies of order and decency to be determined by the Church, according to the general rule of the Scripture, and the primitive practice of the Church, and that all members of the Church are to rest satisfied with that determination: 
Baxter, Church-Government. Calvin Instit. de Ecclesia.  If any be contentious, we have no such Custom, nor the Churches of God.  
Prop. 4. We are agreed, That besides the spiritual power of the Church, 
Mr. Jenkins Sermon before the Parliament on Psal. 2.  over her particular members, there is a coercive power belonging to the Magistrate under Christ, by whom King's Reign, to regulate men's lives and conversations, according to the faith professed, the worship established, and the order observed in that Church, as a nursing father to the Church: it's the duty and happiness of Kings to make their Subjects fear God, 
Ward on Rom. 1●. 12. Bishop Reynolds Peace of Church  that they may be blessed of God, and under them, as under the good Kings of the old Testament, lead peaceable, and quiet lives in all godliness, and honesty. These keepers of both tables are to be a terror to all evil doers, and an encouragement to them that do well, having the Law of God before their eyes: Religion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being the first care of Princes.  
Prop. 5. The Magistrate (whom the people are to pray for, that God would direct his heart, show him the way wherein he should go, and make his paths plain before) is to make use of his Conscience in Enacting Laws according to his judgement well advised, 
Mr. Edward's of Toleration.  as well as His Subjects make use of their Consciences in obeying them according to their opinion: 
Mr. Rutherford of Toleration.  they that would not be blamed because they cannot in conscience submit to an Uniformity imposed, must not blame His Majesty, 
Mr. Jackson of Toleration.  if He could not in conscience but impose an Uniformity.  
Prop. 6. We are all agreed, That as we should convince those meekly that oppose themselves so. 1. The Church by a wise, grave charitable, 
Mr. Vines Sermon of Heresies.  and solemn Discipline dispensed by worthy men. 2. The Magistrate, 
Mr. Marshal of Toleration.  by just Laws and Penalties should restrain men from saying, or doing any thing publicly scandalous to, or derogating from the honour, peace, and order of that Religion which is esteemed, and therefore settled, as the best and truest. 
Mr. Caryl's Sermon before the Parliament.  To charge that they teach no other doctrine. 1 Tim. 1. 3. To charge men not to strive about words to no profit, but the subverting of the hearers, 
Mr. Crofton of Liberty.  2 Tim. 3. 14. To stop their mouths who subvert whole houses: to restrain any man that teacheth otherwise, 
Mr. Baxters Saints Rest. Part. 2.  and consenteth not to wholesome words, who are proud, not knowing nothing, but doting about questions, and strifes of words, whereof cometh envy, strife, raylings, evil surmisings, 1 Tim. 6. Not suffering them who call themselves prophets, to teach and seduce God's servants, Rev 2. 20. Jure Deorum majestas vindicatur ab eo qui solo Deo minor, saith Nature, Cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jos. Cont Ap. 2. nes alio more, aut novo colat: Leg. 12. Zab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was the grave▪ Advice to Augustus, and the care of Heathen and Jewish Government.  
Prop. 7. We are all agreed, That these restraints ought to be by such penalties, as may be a terror to evil doers: and the King sitting in the Throne of Judgement, 
Mr. Case's Sermon of Cov●nant breaking.  may scatter away all evil with his eyes, especially when an Uniformity is pressed, not upon the conscience upon pain of damnation, 
Mr. Nalton.  but upon their outward practice, 
Mr. Cheynell.  upon pain of the loss of some privilege, which a public Society can allow to none but those that are true to its interest, and sure to its peace and order enjoined by God, who is not the Author of confusion, but of order, as in all the Churches of the Saints: To which penalties we are to submit with meekness, possessing our souls with patience, taking care we be not murmurers, or complainers: and though the spirit of the Governor be stirred against us, yet let us, not stir out of our place, but by a modest courage pacify wrath. Magnum mundo documentum datum est, Parrere.  
Prop. 8. We are agreed, That as God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, owing no rule or measure of his actions, but his own good pleasure; so all his creatures depending upon him, as greater, wiser, and juster than themselves, have their holy limits and bounds set them by God; 
Mr. Leyford.  which the more they observe, the more rational and divine Liberty they enjoy The true and eternal Liberty consisting in this, 
Boltons' Extent of Christian Liberty.  viz. in being freed from chains of darkness and sin: 1. Ignorance of mind. 2. Error of understanding. 3. Perverseness of will. 4 Excess of passion. 5. Violence of temptation. 6. Depravedness of custom, prevalency of interest, or delusion of examples wherewith the soul is enthralled, 
Mr. Manton on James.  and by the wisdom of the word and power of Christ, in being willing to that which we know God would have us, and in doing willingly what ever we so will and know, as most conformable to his will. 
cradock's Liberty.  True liberty is to guide us privately and publicly alone, and with others to guide our thoughts, opinions, judgement, conscience, speech and action, as sober men, by the ingenuous restraints of Reason and Religion, of modesty, humanity, honour, civility, charity and society: and as sober Christians, by the Law of God, the established Order, good Laws, just Power and Government in things civil and sacred: 
Mr. Gurnal's Complete Army Part 1.  Its fa● from Christian liberty to think, speak, act, write, and dispute what he pleases privately and publicly, according as his private persuasions, his prevailing lust, interest and temptations, which other men's importunities may guide him, without regard to right, reason, common order, public peace, reverence of men, or fear of God, as if they had no yoke of Christ upon them, no care of the duties of patience, self denial, mortification, meekness, charity, modesty, sobriety, together with that comeliness that beseems Religion and a Christian spirit; 
Mr. Marshal's Se●mon before th' H. Peers. 1 46.  as if it were Christian liberty to be led captive to all impudencies and violences, by the devil at his will: and to have that sad misery of doing what we will, by following vain, erroneous, and blasphemous thoughts, raw, undigested and rash fancies and opinions, with irregular, disorderly and unwarrantable ways, whereby men are servants to their lusts, 2 Pet. 2. 17 and are in danger of making it a cloak of maliciousness, to the dissolution of humane societies, with the mutual relations of superiors and inferiors that uphold them, whereas true Liberty, that glorious Liberty of the Sons of God is, 1. To do such things constantly, cheerfully, and without sinful impediment, which are most proper, and advantageous to the excellent nature of man towards God, in devout piety. 2. To do those things charitably, orderly, and gravely, and soberly, which are duties of obedience public or private, which God hath commanded every one, 
Downham Christ: Liberty  not only in general, but in particular places, and callings as God hath set them in as free from that malice, uncharitableness, those envies, discontents, and worldly disorders in any kind, as they may have dominion over mere natural, and sinful man: To be free out of a principle of love to obey God and Man for the Lords sake, in order to God's glory, the p●ace, good example, and benefit of others, in any humane, or Christian society.  
Prop. 9 We are agreed, That there is a Liberty of wisdom, piety and charity, which ought to be exercised by Governors in Church and State, according to their consciences, 
Beza de Magistrate.  making such Laws and Restraints as they in conscience think fit for the public welfare, 
Zwing. lib. & Obed.  although those Laws and Restraints are against the private opinions and liberties of singular men. 
Calvin Oposs.  Public men thoughts and conscience, and not private, 
Gelespysrod.  are to be the rule of public Laws and good: it were as unreasonable as it is impossible, for Magistrates to frame Laws according to their Subjects consciences, and not their own: and so when they do not regard the Pleas of private Liberty, to overthrow public order, they are not to be spoken against as persecuting men, when they only keep them from those exorbitances that may undo them; or as oppressing other men's consciences, when they are only discharging their own duty and consciences which they bear to God's glory and the public good, for which they must be accountable to God. According to the Magistrates conscience, Christians truly blessed with tender consciences and meekness of wisdom, are most willing to be kept within christian bounds, and most unwilling to take any liberty either in opinion or manners, beyond what in the truth of the word, or in charity unto the public peace is permitted, and most thankful for all just restraints.  
Prop 10. We are agreed, That it is net enough for us to please ourselves, Rom. 15. 1. and satisfy our own consciences, that we do but what we lawfully may, but we ought also to bear one another's burden, and do for o hers sake what we may otherwise, and are willing to leave undone, and so fulfil the Law of Christ, and by love serving one another: Omnia libera per fidem, omnia serva per charitatem, 
Bishop ●eyn▪ Unity cum verba.  In indifferent things (and that there are some things indifferent we all agree) we should know and be fully persuaded that all things are lawful: and to purpose and fully resolve for charity and peace; to use, or forbear the use of those things, as we find them expedient or inexpedient▪ He that will have his own way in every thing whatsoever, though others will take offence at it, maketh his Liberty but a cloak of maliciousness, by using it uncharitably: we may retain our judgement concerning things indifferent with christian liberty, but we m●st conform our practise for christian charity. I am free ●● my judgement for anyhabit, gesture, &c I will submit in my practice to that which is publicly imposed: I am free in my conscience and opinion by the law of man, concerning things commanded, I may think of them what I please, I am bound in my conscience to submission, active or passive, by the Law of God: and I must not do what I please, when orderly Ceremonies are enjoined, not as the party, but as the decencies and becoming circumstances of worship, (which all allow) a man may be free to think that there might be more decent Ceremonies pitched upon by himself or others, if they were in place or power, and in the mean time submit to the wisdom of those in authority that imposed.  
Prop. 11. We are agreed, That as the public Constitutions enjoining Orders, Decency, and Uniformity, tending to edification, restrain not the Liberty of conscience, whereby men are free to do, or leave undone some things: so the suggestions of men against those Constitutions, 
Mr. Cranford, Mr. Gataker Jus Divin. Regim. Ecclesiast.  do restrain men's liberty, exercise dominion over their minds, by forbidding them that which we say they are free to: as it is in superstition, to enjoin that as necessary which is indifferent; so its superstition to forbid that as sinful, which is in truth indifferent, and therefore lawful; so making that sin which God never made, and ensnaring men's consciences, and teaching for doctrines the commandments of men; and therefore we should stand fast in the Liberty wherewith Christ hath made us free.  
Prop. 12. We are agreed, That they who can submit some impositions about things, may submit to all which are imposed by the same Authority, in the same manner, to the same end.  
Prop. 13. We are agreed, That no Authority can in conscience, or with safety, allow men Liberty in ways of Worship different from the public profession and conscience. 1. Not in conscience, because as the good Kings of Judah, he is to allow no known evil. 2 Not in safety, because differences in Religion are dangerous to the State, (when that which should restrain, 
2 Chron. 29.  stirs up men's passions) therefore Josiah, and the King in the Gospel, 
2 Chron. 34.  compelled them to come in, 
Rev. 2. 14.  to serve the God of their fathers: Ind furor vulgo. Indeed for men furnished with just power in Church or State, to leave men in a full liberty of seducing and being seduced, 
Mr. Love.  is to concur with the malice of the devil, and the folly, 
Mr. Jenkin.  vanity, and madness of men's hearts to the ruin of multitudes. 
Mr. Case.  I leave it your own consciences, whether it would not be thought safe, and conscientious by them, if power were in their own hands, and Church-affairs left to their ordering, to forbid those things they now mislike, with as much rigour, and necessity of imposition, as the Church now enjoineth them.  
Prop. 14. We are agreed, 
Jus Divinum.  That though many godly men should refuse to conform, 
Minist. Evang.  yet should we submit to order, peace, reason and Law, not suffering ourselves to be carried away with the high estimation of any men, as to subject ourselves to their judgement and wits, without questioning the truth of what they teach, or the lawfulness of what they enjoin, having not men's persons in admiration, knowing that they are subject to such infirmities as we are.  
Prop 15. We are agreed, That it is lawful for the Magistrate to impose severe punishments upon the small faults of dangerous men of dangerous principles knowing that men of such dispositions who disobey in this, are prepared to disturb in all: so it's not lawful for the people upon the least offence▪ to cast off necessary duty, as knowing that they are at liberty to pray, preach, etc. with what gesture or garment they will, yet refusing to pray kneeling, or preach in a Surplice.  
O When our Clergy at the dreadful Day,  
Shall make their audit; when the Judge shall say  
Give your accounts: what, have my lambs been fed,  
Say, do they all stand found? Is there none dead  
By your defaults? Come Shepherds bring them forth  
That I may crown your labours in their worth,  
O what an answer will be given by some!  
We have been silenced: Canons strucuks dumb;  
The Great ones would not let us feed thy flock,  
Unless we played the fools and wore a Frock:  
We were forbid unless we'd yield to sign  
And cross their brows, they say, a mark of thine.  
To say the truth, great Judge, they were not said,  
Lord, here they be; but, Lord, they be all dead,  
Ah cruel Shepherds! Could your conscience serve  
Not to be fools, and yet to let them starve?  
What if your Fiery spirits had been bound  
To Antic habits, or your heads been crowned  
With Peacock's Plumes; had yet been forced to feed  
Your Saviors dear-bought Flock in a fools weed;  
He that was scorned, reviled, endur'll the Curse  
Of a base death, in your behalves; nay worse;  
Swallowed the cup of wrath charged up to th' brim;  
Durst ye not stoop to play the fools for him?  
Prop. 16. Where it is said, That it is wonderful to see so many men rational and sober, to hazard all they have, and refuse the way to rise, which they know as well as others. We are agreed, that this is not the first time that men have sacrificed their present happiness to the honour of their way, living by faith in hope of better times. It was as hazardous to oppose public Authority 1640. as it is now, yet men ventured it with too good success. Alas! they that have so much wisdom a, to control their Superiors, may have so much wisdom too as to cast off some present advantage, for a future hope.  
Prop. 17. Whereas men say, that a general conformity of the Ministers, would be general scandal to the people. We are agreed, That we are to please the people only for their good, while things are in agitation, its lawful for private men to offer their thoughts, with the reasons thereof, modesty and meekly, but after things are once established, as the people must submit, so the Ministers should take more care, not to disobey a Public Governor, than not to offend a private people, lest while we fear to offend one or two private men, we really offend a hundred, affront the Magistrate, and despise Authority, we must rather offend others, than sin ourselves, we must pay depts of Justice, before debts of Charity, debts of Justice in obeying, the Magistrate before debts of Charity, in pleasing our brethren.  
Prop. 18. Whereas some say, that they could submit to the things, that are established, but that they fear the impositions of more. We are agreed, That we should obey us, for as we may, for peace, and quiet, and leave it to God, what may be further imposed, and let us not suffer our obedience to be superseded by our fears.  
Prop. 19 Whereas it's commonly discoursed, that if the thiugs now imposed were necessary, why were not they constantly practised, if not why were they now so rigorously imposed. We are agreed, 
Dr. sanderson's Preface.  That when for decency order, and Uniformities-sake, any Laws are made there, is the same necessity of obeying them, as their is, of obeying any other Laws made for the good of the Commonwealth, that such necessity either in the one or the other, ariseth not immediately from the authority of the Lawgiver, but from the Ordinance of God, who hath commanded us to obey, the ordinances of man for his sake, as long as there is an ordinance of man concerning them is in being.  
Prop. 20. Whereas it offends some men, that they think that Laws in matters of Religion derogate from the sufficiency of Scripture, and the wisdom of God, who have, they think, without such Constitutions, sufficiently provided for the Church of God, we are agreed, that in actions of common life, 
Ames. Fresh Suit against Ceremonies. Mr. Jeaneys Scholast. Divinity. Part 2.  as eating, drinking, etc. and in the circumstances of religious actions, we are left to private or public reason and discretion, guided by the general rule of the Scripture: that all things should be done decently, and in order: as good men before the Word was written, 
Mr. Baxter's sheet against the Quakers. Stillingfleet Irenicum.  did by nature the things contained in the Law. It was the wisdom of God that appointed us to submit to the wisdom of our Superiors in the use of indifferent things, and they derogate from the authority of the Scripture, who will not obey them that are to set in order the things that are wanting, according to the customs of the Churches of God.  
Prop. 21. Whereas the great offence is, that whatsoever is not of faith, is sin: and that men doubt of the lawfulness of some things, therefore they cannot use them, 
Mr. Dyke of Conscience. Dr. Harris Look, To thy conscience.  we are agreed: That ordinarily there is no need of any more warrant for what we do, than this only, that there is not to our knowledge any Law, either of nature or Scripture, against them: we are to believe all things indifferent lawful for us to do which are not by good evidence of Scripture and reason, declared unlawful: and men whose Livelihood depends upon it, would do well to satisfy their scruples about things imposed, with the solemn Consideration of this Question: Where is this, and this in forbidden? provided that we have not neglected to inform our judgements the best we could for the time past, and that we are ever ready withal to yield ourselves to better information for the time to come: and we are strongly to suspect the Principles and Grounds that Conscience goeth upon, when it putteth us upon the necessity, either of disobeying Authority, or of sinning against our judgement. He that resteth his conscience upon this persuasion, that so long as he is unfeignedly desirous to do for the best, and hath not been negligent to use all requisite diligence to inform himself a●ight, God will accept of his good intention therein, and pardon his error if he shall be mistaken in his choice: Let him do what he will, he sinnoth not, 1 Cor. 7. 36. This we are persuaded of, that our own doubts must give place to our Superiors commands, which must be obeyed in all things, not manifestly contrary to the revealed Will of God: A good conscience feareth not only to use this, or that Ceremony, but feareth also to disobey.  

Sect. Particular Expedients, in reference to what is enjoined in the Act of Uniformity.  
Prop 1 Whereas we are required to assent and subscribe, we are agreed that we must consent 1. with the heart believing, Rom. 10. 10. 2. with the mouth professing. 3. with the hand subscribing, Es. 44. ●. Josh. 24, 2. 2 Kings 23. 3.) to the wholesome words of our Lord Jesus Christ, 
Theodor. Eccl. Hist. l. 1. cap. 2.  and to the doctrine which is according to godliness. Of which kind, are the three things to be subscribed to in the aforesaid Act, whereof the first is:  
ay A. B. do here unfeignedly declare my unfeigned consent to all, and every thing contained and prescribed in a Book, Entitled, The Book of Common Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church of England, according to the use of the Church of England; 
Mr. Ball against Cann.  together with the Psalter or Psalms of David, pointed as they are to be said or sung in Churches, and the form and mauner of making Priests and Deacons.  
Prop. 2. We are agreed, That a Form of Prayer is lawful, 1. grounded upon the word, Numb. 6.16. Hos. 14. 1. Math. 6 2. agreeable to the general custom of the Church which useth Liturgies, Liturgy, James, Basil, Chrysostom; Liturgy of the Church of Scotland, Liturgy of Geneva; the Liturgies of the French Churches for the instruction of the ignorant, the maintenance of truth, unity and peace; yea, according to the opinion of the Non-conformists Liturgies are lawful; for they composed no less than three in Queen Elizabeth's time, and one since the King came in.  
Prop. 3. We are agreed, 1 That upon search our Lyturgy, comes nearest the primitive ones of any established, beginning with Sentences and exhortations according to the Scripture, 2. that the confession is Orthodox, that the Absolution, the Lords Prayers, the Hymns, the Psalms, the Chapters, Creed, with all the Prayers, 
Mr. Baxter.  are such as may be allowed by any that judge charitably.  
We are agreed, That the people may as well repeat the words of the Prayer after the Ministers, as say Amen after them, to stir up their affections, to declare their consort, to keep up their fervency, suis quisque verbis resipiscentium profiteatur, 
Basil, Ep. 60.  & preces repetat, and repeat the Psalms as Moses and Mirian, Exod. 15.1. and as the Angels answer one another, saying, Holy, holy, holy, Lord God of Sabbath.  
Prop. 4. We are agreed, That the gestures of standing in confession, of kneeling, are our reasonable service, and that the vestures imposed may be used decently according to the rules in St. Jerome, 
Hierom. Ezek. 44. advers. Pel. 1. 9 Chrys. ad pop. Antioch. To. 5 Irsom. Gr. Naz.  divine Religion hath one kind of habit, wherein to Minister before the Lord, and another for ordinary uses belonging to common life, in this we approve St. Basils' Counsel, Let him that approveth not his Governor's Ordinances, plainly yet privately show his dislike, if he have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the true will of God, and meaning of the Scripture, or else let him quietly with silence, do that which is enjoined.  
Prop. 5. We are agreed, 1. That we may safely say those words, When thou didst overcome the sharpness of death, virtually at the beginning of the world: and actually in the fullness of time, thou didst open the Kingdom of heaven to all believers.  
2. That we may safely say, God deliver us from sudden death; that death when it cometh may give us time with David, Moses, etc. leisurely to end our lives in peace, praying for posterity, confirming, comforting, and instructing our relutions, dying the death of the righteous, and having our latter ends like his, or if death come suddenly we may prepar for it in our lives.  
3. That we may say, that for our unworthiness we cannot ask, what for the merits of Christ we do ask, looking inward we are silencedby our sins, looking upward we speak and prevail.  
4. That we may say, O Lord deliver us from all adversity; if it be possible yet resolving, that not our will, but the will of God be done, in earth as it is in heaven.  
5. That we may safely pray, that God would have mercy upon all men, when the Apostle would have supplication to be made for all men, because God was willing that all men should come to the knowledge of the truth and be saved, 1 Tim. 2. 3. and our Charity hopeth all things, 1 Cor. 13. 7. Rom. 9 3. 10. 1. Math. 10, 11, 12. Jer. 15. 1.  
6. That we may say, the child hath all things, that its capable of which are necessary to salvation, when he is Baptised.  
7. That we may say according to the Scripture, John 3. that the Baptised is regenerated of water, and we hope of the holy Ghost, if it die before the Commission of Actual sin: Rom. 5.12. etc.  
8. That we may say, of any particular person, dying in the faith that we bury him in hope of Resurrection unto life, by that charity that hopeth all things.  
Prop. 6. We are agreed, To use the cross and other innocent Ceremonies, and ancient as signal marks of Faith, Humility, Purity, Courage, and constancy in some parts of the worship and service of the Church, as not conferring grace, but as reverential in the solemn calling upon God's name, as decent in Gods public worship, and as instances of our obedience to superiors in Church and State, commanding things not contrary to God's word in faith, 
Mr. Sanders Church-Government.  mysteries, and manners, and thereby reducing the uncertainty of necessary circumstances, (as time, place, vesture, gesture, measure, and manner, to that fixed unity and comeliness as seems to the Church most decent, for the nature of the Duty, the conveniency of the people, and the beauty of holiness. In a word, we are agreed to submit to the established Liturgy, as agreeable to the word of God, Joel. 2. 11. Eccl. 5. 30. as agreeable to the custom of the Ancient Churches, as agreeable to the custom of Modern Churches, who retain Liturgies to this day, as exact as any of theirs, if compared; and allowed by the foreign Churches, by learned Doctors, and holy Martyrs, who sealed it with their blood; especially considering that we shall not be so strictly tied to the Liturgy, but that we may use our own Gifts before and after Sermon.  
2. Whereas we are obliged in the next place to declare, That it is not lawful upon any pretence whatsoever, to take Arms against the King; And that we do abhor that traitorous of taking Arms by his authority against his Person, or against those that are Commissionated by Him.  
Prop. 1. We are agreed, 
See Mr. Jenkins on Judas, ver. 6.  That its scandalous to our Religion, whose doctrine is Obedience.  
2. That its dangerous to our Profession, 
Mr. Manton, Judas.  (such positions provoking Rulers to root us out of the earth.)  
3. That it is contrary to the profession and practice of good men in all Ages, whose way was prayer and patience. 
Mr. Baxter's Church-Government.   
4. That it is contrary to the Scripture to resist, and that whosoever resisteth, 'tis his own damnation: 
Mr. Brinsley of Subjection.  If any kill with the sword, he shall be killed with the sword: here is the patience of the Saints.  
5. That it's originally Jesuitical for Subjects to raise War against their King.  
Prop. 2. We are agreed, That the Scripture provides not only for the safety of the Royal Government, but of the Royal Person, when we are forbid to despise Dominion, to speak evil of Dignities, not to resist the Powers ordamed of God: O its absurd to follow the King's person with arms in one place, and to preserve his Authority in another: miserable is that Power that cannot protect the Person in whom it is.  
3. Whereas we are obliged in the third place to Renounce the Covenant:  
Prop. 1. We are agreed, 
Amesius Case of Conscience. Mr. Downham of Oaths. Dr. Saunderson de Juramento. Bishop Gaudens Analysis. Bishop Tailor Conscience. Baldwin, de Conscientia.  That an unlawful Oath cannot tie us to the performances of it, (because nothing can tie us to sin) but rather to a repentance for it: as a double sin, 1. the one, the intention of an evil: 2 the other, swearing of it so intended.  
Prop. 2. We are agreed, That the solemn League and Covenant was unlawful, 1 because it was imposed contrary to the Liberty the Subject had sworn in the Protestation to defend; to which Liberty, the Imposition of a new Oath, other than is established by Act of Parliament, King, Lords and Commons, is said in the Petition of Right, and in the Declaration of the Lords and Commons, to be contrary.  
2. It was against the consent of the supreme Magistrate, without whom no public Resolution can be taken contrary to his Government, no more than we must allow a child or servant, to resolve any thing contrary to the welfare of the family where they are, without the father or master's consent.  
3. Because it was in the manner of it violent, wherein men had vot power over their own will.  
4. Because it was in the matter of it sinful; as 1. obliging us to things disorderly beyond our measure, to meddle with things too high for us: 2. As obliging us to cast out Episcopacy as tyrannical, and the Liturgy as superstitious: 1 to the scandal of the Papist, to whom the Cause is hereby yielded, which our Learned Writers have maintained against them. 2. To the justifying them in the scorn and reproach of our Religion. 3. To a confession that the Laws and Punishments made and inflicted against Papists here, are unjust. 4. To the violation of our own Consciences, 1. who approved both, as agreeable to the word of God in our subscriptions at our Ordination, and otherwise: 2 who swore to both in our Protestation, to defend the true Protestant Religion expressed in the doctrine of the Church of England, and in the Oath of Supremacy. 3. who know both to be of Apostolical institution, and of ancient practice, and so owned by us, in our subscription to the 39 Articles. 4. as obliging men to extirpate that, which the Parliament declared they would not abolish Rem. 15. Dec. 1641. Decl. 9 Apr. 1642. 5. Unlawful, because obliging us to what is impossible. 6 Because, limiting our care of his Majesty, to the defence of true Religion, whereas we must be loyal to him, let him profess what Religion he please. 7. It was unlawful in the end of it, which was war, turmult, and sedition, and the ruin of the kingdom, because of that oath the land mourned, and we did many sad things with Herod, because of the oath.  
Prop. We are agreed, That as if a woman vowed a vow to the Lord, which her father dissalloweth in the day that he heareth of it, not any of her bonds, or vows shall stand, Num. 30. so now we have vowed a vow, and the father of our country disalloweth it, the vow wherewith we have bound ourselves should not stand.  
Prop. 4. We agree all herein, viz. That the Dangerous position abovesaid, and the Covenant are of such desperate tendences that if we abjure them not, as we may be deprived by the statute of Conformity so we may be proceeded against as dangerous persons, 
See at for defence of his Majesty person.  by the statutes of treason, the Kingdom will think that he that hath a Covenant in his heart hath a war there too, and so must not only lose his employment but his protection too, as a person not only to be silenced but confined too.  
Thus at a Conference it was agreed how far we ought to submit to a Christian Magistrates Authority, in matters of Religion, upon such Principles as are owned by Mr. Baxter, Mr. Calamy, Mr. Jenkins, Mr. Manton, Mr. Crofton, Mr. Edward's, Mr. Case, Mr. Caryl, and many others, in print before the world.  Blessed is he that condemneth not himself in that which he alloweth. Rom. 14. 22. 
FINIS.