ΕΙΡΗΝΙΚΟΝ: OR, A TREATISE OF PEACE BETWEEN The two visible divided PARTIES.  
Wherein is enquired, 

1. What Peace is here intended.  
2. Who the Parties are that differ.  
3. Wherein the Difference consists.  
4. How they fell out.  
5. Wherein they ought to agree.  
6. How they may be persuaded unto peace.  
7. By what means Reconciliation may be made between them.    
How beautiful are the feet of them that preach the Gospel of Peace, and bring glad tidings of good things, Rom. 10.15.  
Blessed are the Peacemakers; for they shall be called the Sons of God, Math. 5.9.  
And, Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God, 1 John 3.1.  
By Irenaeus Philadelphus Philanthropus, Presbyter and Professor of the more ancient Doctrine.  
LONDON, Printed by T. J. for Nath, Brooks at the Angel in Cornhill. 1660.   

A PREFACE TO THE Godly Learned READER.  
IT is not the duty of a genuine child to be still and silent, when he hears his Parents chiding; much less to be so disobedient as to provoke them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O well done Socrates! O well said Xantippe! When the dumb Son of Croesus, saw one ready to kill his Father, the indignity of the fact made him speak, and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kill not Croesus. And indeed what ingenuous son of the Church can see the Reverend fathers of it, and the Presbyters, whose love should be as conjugal, to maintain not only a domestical and friendly chiding, but even open enmity and strife, so that they break out into sides, and parties, and are even at daggers drawing, (as we say) what child can see this misbeseeming contention, but he must step in and part the fray, he must speak a word of pacification and reconciliation between them? For although Solon would not that any should be Neuters, when the City is rend by schism, yet he forbids not endeavour of any to make peace.  
Or if he or any other should so envy the blessing of peace unto a divided people, sure I am, a wiser than he, hath said, Blessed are the peacemakers; for they shall be called the Sons of God.  
When therefore I saw two parties who ought to be most dear one to other, standing at defiance one against the other, and no intercessor, no mediator of their tribe between them, I was constrained to undertake this Task; Which indeed is a business worthy the labour of one far more able than myself. Yet hath no man imposed this work upon me; nor had I any other motive, but the love of the God of peace and love, who is the love itself; the common love to mankind, the love to my country too lately rend and torn by civil wars, upon the same occasion, my love unto my dear Mother the Church of God. So that it is purely a work and labour of love, which accordingly I desire, may be lovingly accepted.  
I know, it will be questioned, who hath made this bold attempt to interpose himself as an umpire between two so potent adversaries? I was ware of that, as well knowing, that he who parts a fray, oftentimes bears blows from both sides. And what account do partial men make of such? They esteem them as neuters and lukewarm persons. And therefore such have great need to be supported and encouraged by the God of peace and love.  
Moses had experience of this when he went about to make peace between his brethren, Exod 2.13. who made thee a Prince and a Judge over us? And what aspersions suffered the Apostles and Ambassadors of peace, and, how contrary to their profession and practise? That they were disturbers of the common peace, deceivers, enemies to Government, and many like slanders.  
When St. Peter went about to break down the Partition-wall of Jewish ceremonies, and so to make peace between Jews and Gentiles, he was accused of it as a great crime, and put to his apology, Acts 11. And when St. Paul went about to promote the same business, what opposition found he both from Jews and Gentiles: Scourged, stoned, imprisoned, buffeted, reviled, persecuted, accounted unworthy to live upon the earth. Yea, Christ himself the peace itself and true peacemaker, what contradiction of sinners did he suffer against himself, for the very same work in the eminency of it? Wherefore it is enough for the disciple that he be as his master, and the servant as his Lord. Nor do I fear to spend or to be spent for the advancement of so great a work.  
Howbeit that mine endeavours might the rather prosper, I have concealed my name; as well knowing, that men are wont to make a God or a devil of a man's name. If such or such a precious man speak this or that, it's received as an oracle from God; if the same thing be spoken by one decried as supposed heterodox and erroneous, it's esteemed by the same men a damnable error.  
I desire therefore, that the judicious Reader, will rather have regard to the subject and matter before him, then trouble himself with enquiring whence it comes.  
But truly there is so much the less hope of prevailing with men, in this business, because we see how loosely the bond of perfectness is tied, how weak, how bri●●●● is even among Professors of Religion, how loving, how dear, how familiar soever they seem to be, if a little honour or gain accrue to some one or other, whereof all were capable, presently envy and strife ariseth, detraction and evil speaking. As you have seen a company of dogs playing together, (it's a resemblance befitted such currish friendship,) you would think they loved one another extremely; cast but a bone among them, they are presently together by the ears.  
And because most men are of Themistocles mind, they love to hear themselves well spoken of, and of saul's popularity, they would be honoured before the multitude, therefore they make a  Covenant among themselves, no way to disquiet or molest one another in their sins; As if the angry man should agree with the drunkard, upbraid not me with my peevishness, and I'll not trouble thee with thy rippling. Spare me, saith the covetous man to the proud, meddle not with my covetousness, and I'll take no notice of thy pride. Say nothing of my revengfulness, saith the vindicative man, and I'll not molest thee with thine incontinency, etc. such Covenants as these seldom or never come above board, but are contracted by mutual and  consent; because most men extremely love themselves, their ease and security in the flesh; And while these contracts last, all the devil's goods are in peace, his wrath, his intemperancy, his pride his covetousness, his uncleaness, his revengefulness, and all the rest.  
So that what ever pretence of religious ties there may be among these men, these are no other than the bonds of iniquity. For the true love and peace is founded ●●●urity, as St. James teacheth, chap. 3. And if so, ●●ere would not be such mutual connivance at one another's sins, but a rebuking of our brother; otherwise, all this pretence of love is indeed no other than hatred, according to the Lords own reasoning, Levit. 19  
Yea, among those who seem to hold the bond of perfectness, more inviolably, how remissly and negligently is peace maintained? A cross word, a little disrespect, some small detriment and loss it ravels all that love and peace, which had long time been knitting together: But an Opinion that like Samsons foxes, it sets all on fire, and scatters them like Babel. And a little breach ma●es a perpetual rapture, and division; Solomon tells us, that the beginning of strife is as the letting forth of waters, Pro. 17.14. but he saith not what the end will be. Whereas indeed the people of God who are firmly bound in the bond of perfectness, are like the more subtle and purer creatures, like the more spiritual natures; as when the Sunbeams are divided, they immediately unite themselves together again; so doth the air and water, saith the wise man: much more do the saints of God, who are of a spiritual and heavenly nature; if there fall out any unhappy division among them, they unite themselves presently together again in the perfect bond.  
And this people of God invite all men to partake with them, and to be joined with them in the same bond, as St. Jo●●, in the name of them all, saith, That which we have seen and heard, declare we unto you, that you also may have fellowship with us; And truly our fellowship is with the Father and with his Son Jesus Christ, 1 John 1.3.  
But such is the bewitching of unrighteousness, saith Solomon, and such a jealousy upon every motion made that way, though the most excellent way, that it is very hardly entertained by any, unless they know well the person whence it comes, and that he is of their own side.  
Howbeit, in other matters men are not so partial and curious; As were you in danger of wrack at sea, or your house were on fire (which God forbidden) and some one came out of good will to help you, would you refuse his help, unless you knew of what Religion he were? Or suppose some person of great quality were dangerously sick, and the College of Physicians were advised withal, would a sovereign remedy be rejected, because offered by the hand of a plain simple man, unless you knew of whose Church he were, and what his judgement was concerning predestination, election and reprobation? Certainly that very tender of love in your distress might prove him a good man, at least to you, what ever his Religion were: 'tis possible a man may be a very good Christian, yet of none of the visible Religions in the world. Nor are you wont to neglect a good commodity at a small price, though proffered by a Jew or a Mahometan. Now, are there not many at this day who concerning faith have suffered shipwreck, making a naked belief all their Religion? whence it comes to pass, that iniquity burns like a fire, Isaiah 9 Yea, do not many instead of the fear and love of God, and keeping his commandments, continue doting (or rather sick or mad, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) about questions and contentions about words, whereof cometh envy, strife, rail, [or blasphemies] evil surmises, [or suspicions] perverse dispute of men of corrupt minds, and destitute of the truth, supposing that gain is godliness? And although the precious truths of God be manifestly revealed unto them, yet do they utterly refuse to be helped, except by some of their own party. I thought it therefore most safe for myself, and more conducing unto these men's information to appear to them under a disguise, that I might deceive them into a better mind.  
But since His Majesty in His most moderate Declaration hath now condescended so low as may consist with His Authority and Prerogative, and used all real inducements unto peace and unity, what farther means is left for the restoring of this Church and Kingdom, disjointed, yea, broken and scattered like the dry bones which Ezekiel saw, Ezek. 37. what means is left for the bringing them to life again, but the endeavours of wise, pious, and moderate men, their examples, counsels, and prayers: By such moderate men the Kingdom stands, and the Church also.  
And what means did the Lord command Ezekiel to use, but prophesying to the dry bones, and prophesying to the winds for a breath upon them? There is some hope therefore of restauration left, since the Lord commands Ezekiel to prophesy to the dry bones, and say unto them, Hear the word of the Lord.  
O that the wise, pious, and moderate men according to the strength of God in them (that's Ezekiel) would drop their word upon these dry bones! O that they would pray to the father of spirits, that he would vouchsafe them the spirit of life, and the spirit of moderation, that every bone may know its place, and come unto its bone, that there may be a mutual yielding according to the due measure of every part, that so all may become one body, as the elements cannot become one body, while their qualities are in their intense, but in their remiss degrees, and tempered one by other.  
Until this be done, what anguish, what dolour and pain disquiets and torments the whole body! But when every one knows his place and moves in it, as he ought, with delight, what a change will then follow? What less than even life from the dead? Then shall the whole Church rise up, tanquam acies ordinata, as an army with banners, 
Cant. 1.4.6.4.  and the great banner over all shall be love. Then shall judgement, righteousness and peace be set up in the earth; judgement shall run down like water, and righteousness like a mighty stream, and abundance of peace so long as the moon endureth. Then shall there be no more strife who should be the greatest, or who should rule others, but all shall yield unto the Lord his Kingdom in righteousness, peace and joy in the holy ghost. O that this were come to pass in every one of our souls.   

ΕΙΡΗΝΙΚΟΝ: Or, A Treatise of PEACE BETWEEN The two visible divided PARTIES.  
WHen a Scare-fire is once broken forth, and spreads itself, wastes and devours, and endangers all the Neighbourhood, it is not then due time to inquire how it began, or who kindled it; but it concerns every one then to put to his hand and help to quench it: Nor will I now inquire how our fire of dissension was kindled among us, or who was the Bontefeu and Author of our Combustions. For beside that, such inquisition would be unseasonable, should we stir the Embers wherein the Coals of burning Zeal lie glowing, there might be danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of provoking and blowing up the like flames of contention. Only thus much we may say in general with the Wise Solomon, that only from pride, comes contention. And scornful proud men burn up the City, but wise men turn away wrath (as the LXX turn Proverbs 29.8.) Saul persecuting David, troubled the Land, 1 Sam. 14.29. And another Saul like him, persecuted Christ, Acts 9 They both figure the arrogancy of self-seeking men (that's Saul) who envy the reign of the true David, the love of God and our Neighbour. Every  fool can blow the coals of Dissension, but moderate and understanding men only, men of an excellent spirit, or (as it is in the Hebrew, Prov. 17.27.) men of a cool spirit, can quench that fire.  
And this I shall endeavour by the help of God, at this time; And 'tis high time, when the sparks of this fools-fire flee abroad in the dark among the ignorant people, in Pamphlets and scurrilous Libels, in Tavern and Alehouse meetings, in pot-valor, in siding and encouraging either other his respective party, in deriding and jeering, in detracting and slandering, in railing and inveighing, it concerns thee, and me, and every one who profess obedience to the Gospel of Peace, to put to his helping hand, and to pluck his brother out of the fire.  
That this may be done, and Peace and Reconciliation made between Parties at so great a distance, we must inquire, 

1. What Peace is here intended.  
2. Who the Parties are that differ.  
3. Wherein the Difference between them, consists.  
4. How they fell out.  
5. Wherein they ought to agree.  
6. How they may be persuaded unto Peace.  
7. By what means Reconciliation may be made.    

1. What Peace is here intended? Surely not all that is called by that name. That name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from knitting together in one: so that Peace in general is an Union or Agreement. But there is a bastard kind of Peace, which may consist with sin and iniquity, such as ungodly men maintain among themselves, who mean while are enemies to the true Peace. Such is that whereof Jeremy speaks, Jer. 6.14. where the Prophet deciphers such a condition as we shall find ordinarily in the world; a mutual humouring and pleasing one another, and procuring one to other ease and quietness in the flesh; A Peace endeavoured and pursued by all men, and with all men. And for the greater confirmation of that Peace, the Priests and Prophets of that time had learned to sing Placebo, (and would God they sung not to the same tune in our time) they complied with carnal men for the promoting of their own and others temporal advantages, for the obtaining their corrupt interests, gaining for themselves and others ease, pleasure, profit, credit and reputation in the world; whereas indeed this is no true peace, but a more fleshly security. For so the Prophet describes it, From the least of them, even to the greatest of them, every one is given to covetousness; from the Prophet even to the Priest, every one dealeth falsely: They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace. Christ came not to send such a Peace upon the earth: Nihil boni est in unitate, nisi unitas sit in bone. There is no good in Unity, unless unity be in Goodness. The true Christian peace, the peace we would promote, is joined with Righteousness, Psal. 85 14. with Holiness, Hebr. 12.14. with Truth, Zach. 8.16. with Joy in the Holy Ghost, Rom. 14.17. Such a Peace may be described Tranquillitas Ordinis, a Tranquillity of Order; or, Ordinata concordia, an Orderly Agreement of men one with other. For where there's no order, there's confusion, where there's confusion, there's disturbance and breach of peace. Where there is strife and contention (which is opposite unto peace) there is confusion and every evil work, saith the Apostle, James 3.16. Therefore confusion and peace are opposite one to other, 1 Cor. 14.33. God is not the God of confusion, but of peace, as in all the Churches of the Saints.  
Peace therefore consisting in Order, it involves a relation to another, and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Relative, and in reference unto another, whether that other be our own conscience, when the war of our affections and lusts fight against the soul, is ended; for so the effect of righteousness is peace, Esay 32.17. Or (which differs not really, but only formally from the former) whether that other be God himself; for so being made righteous by faith, we have peace with God, Rom. 5.1. Or, whether that other, be all other men besides ourselves. And this is the peace especially which we should all endeavour to follow; which yet supposeth the two former, peace of Conscience, and peace with God, which is the foundation of all true peace with men. For so the Saints are filled with this peace by believing, Romans 15.13.  
That we may the better understand this our duty, we must know, that this Peace, Union, and Agreement, hath Love for the Root of it. Which being twofold, either Complacentiae, or Benevolentiae, either that whereby we love and affect another, quia bonus, because he is already good, and so we love his virtues and lovely qualities; or else that love when ewith we affect another, ut sit bonus, though he be bad for the present, that he may be good, and so we love his person, not his ill qualities and conditions. And to these two we may add a third kind of Love, Complacentiae & Benevolentiae simul, as when we love one who hath some good beginnings of good wrought in him. According to the first kind of Love, holy men of God love their like, such as are Saints and holy men. Thus the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, friends, 3 John v. 14. And their love is such a bond of perfectness, or such a perfect bond, as the Apostle calls it, Col. 3.14. that it knits all the holy ones of God together all the world over. According to the second kind of love, a good man may love his ill neighbour, and by his love, win upon him and make him lovely. According to the third, a good father loves his towardly child, that he may grow in grace, and the laudable beauty of an holy life, and so become in person and qualities every way lovely.  
Answerable hereunto, Peace which proceeds from Love, must be proportioned and extended unto men: whereof, because some are good, holy, gracious and virtuous, and may be truly called Christians; Others evil, unholy, unrighteous, and untoward, and though called, yet indeed falsely called Christians, because they have not that life which should make them truly such. Others there are in a middle way between both: with all these we must maintain an outward peace, but differently; through and perfect with the first sort; with those we must maintain entire peace, which proceeds from the first kind of love, the Love of complacency. With the second we must exercise entire peace also, but not so thorough, so perfect, and intimate as with the first, but such only as they are capable of, because this peace proceeds only from the second kind of love, the love of Benevolence or bounty. With the third also we must maintain peace, such as they are capable of, a mixed kind of peace, tempered with that which they call nor lis, but urgiun, a friendly and loving strife and contention, that they may be thorough-lovely, and capable of entire and thorough peace.  
As for the first kind of Peace with good and Godly men, it may be easily preserved and maintained, because there is the same best ground of Love, and from hence a mutual affection, and reciprocal compliance, and sweet harmony of souls and spirits intimately maintained on both sides, whether the parties so agreeing be otherwise personally known or unknown unto us, near unto us, or further off from us; Yet peace peace to him that is afar off, and to him that is near, Esa. 57.19. as in a musical instrument the greater and less strings, though far off one from the other, yet have an harmonical agreement, and are consonant one with the other, whether in Diapason, or Disdiapason, the distance hinders not the agreement. And the reason is, Quae conveniunt in uno tertio, inter se quoque conveniunt. They which agree in one third, agree also among themselves. Now the God of Love and Peace, is the God of all the world; and therefore the people of God being every where dispersed in every Nation all the world over, agreeing in God, and working all their works in God, agree also among themselves. And this is that peace, which all good men desire to advance with all men. O that the Lord would enlarge all our hearts to the enterrainment of so large, so general, so necessary, so truly a Christian Peace!   

2. Who the Parties are, who are at difference.  
THe parties at disterence have some things common among themselves; And it is a sad thing to name it: They are both by profession Ministers of the Gospel of Peace, whose common Office it is to be Ambassadors of Peace: These are the Parties at difference. The Apostle describes them according to their common Function, That they are Ministers of Christ, and Stewards of the mysteries of God, 1 Cor. 4.1.  
Howbeit, though the parties at difference have one common Name and Office, and are both called Ministers of the Gospel of Peace, and Stewards of the Divine mysteries, yet are they distinguished one from another in place and dignity. And so there are three degrees of Ministers, Bishops, Presbyters, and Deacons.  
It is not my business or principal intention to decide the Questions, whether a Bishop and a Presbyter be one and the same; or whether a Bishop, a Presbyter, and a Deacon be distinct Orders and Degrees; or whether a Bishop be of Divine Ordination, or only Ecclesiastical Constitution. These and other Questions emergent, have been judiciously handled by divers Learned men of the Church of England, as Doctor Field, Mr. Hooker, Hadrian, Saravia, and others; howbeit I shall not wholly decline the Controversies as I meet with them, but show my judgement, and the ground of it.  
Thus much we may generally observe, that although every one of these Names importeth a proper and distinct Function, yet is every one of them equivocally taken in Scripture; as the name Bishop, Acts 20.28 Presbyter, 1 Pet. 5.1. Deacon, 2 Cor. 3.6. besides other places. I shall speak of them as they import their proper and distinct Function.  
As to the first of these, the Bishops. The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopatus, Episcopacy, or Bishopric, is an Office which imports inspection and oversight of others; An Office of great care and labour, pains and industry: He who desires it, desires a good work, 1 Tim. 3.1.  
This Office of Episcopacy, or Inspection, proceeds from proficiency and growth, according to the increase of God in the obedient man, as I shall show more anon.  
The Bishop's Office is the same with the Apostles, and is distinctly so named as one and the same with the Apostleship, Acts 1.20. Let another take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Bishopric. And he who desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bishopric, etc. Nor is there any doubt but the Office under that name is by Apostolical tradition, being so universal in all Churches where the Gospel was preached; which therefore must be of Divine Institution, unless we should think that the Apostles delivered any thing to the Church without Divine Authority.  
And because there may be greater degrees of proficiency and growth, according to the increase of God; As also because there may be need even to the Overseers themselves, of one or more who may oversee them; qui custodiat ipsos Custodes—; as David though a Prophet, yet had he his Seer; besides the Bishops themselves, there have been Archbishops and Overseers of the Bishops themselves.  
Such degrees of Proficiency and Orders there were, or at least the ground of them, among the Apostles themselves. So St. Paul saith, he was not behind the very chiefest Apostles, 2 Cor. 11.5. such therefore there were; And these were Pillars to support the Church, Gal. 1. And of how great extent St. Peter's Diocese was, I know not, but St. Paul's was as Oecumunical and universal, as large as the Church itself. For so he tells us, That the care of all the Churches came upon him daily, 2 Cor. 11.28. Nor is the like testimony to confirm St. Peter's universal Archiepiscopacy, as this is. And therefore if St. Peter were an Archbishop and Primate of the Church, St. Paul was an Archbishop and Primate of all the Churches; and the exercise of that Function proves him to be an Archbishop; for since Timothy and Titus must be Bishops who ordained Elders, surely St. Paul must be an Archbishop who ordained Timothy and Titus Bishops.  
Next to the Bishops are the Presbyters in order and degree, though according to the time of institution and ordination, the Deacons were made before them, as appears Acts 6. compared with Acts 14.23.  
Presbyter is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies old, or an old man; yea, honourable in regard of old age, which is or aught to be grave, and venerable, and experienced in many things, whence persons so qualified are honourable, Ezra 6.8.  
Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbyter hath his name, which may be Englished Elder. We may describe such an one according to his Office, a Minister of the Church, who teacheth the Word of God, and administereth the Sacraments, according to Acts 14.23. 1 Tim. 5.17.19. Titus 1.5. James 5.14.  
A Presbyter considered according to his proper degree and rank, is inferior to a Bishop, because a Bishop is Precedent and Overseer of the Presbyters. For although every Bishop be a Presbyter, yet every Presbyter is not a Bishop. Thus every Bishop is a Minister, as hath been before shown, but every Minister is not a Bishop, which he observed not, who therefore proves that Timothy was no Bishop, because St. Paul calls him a Minister, 1 Tim. 4.6.  
There is yet a third Ministry which hath properly that name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deaconship, and indeed there is little left of this Office, but a name. Their Office we learn out of the express Scripture, Acts 6. where we read of the first institution of it, and the reason of it, that they might take off part of the Apostles burden, the daily ministering unto the poor, that the Apostles might be wholly vacant, & attend the ministry of the word and prayer. Yet were not the Deacons so wholly employed in serving tables, but that also they preached the Word, as appears in the examples of Stephen, Acts 6. and Philip, Acts 8. who were two of those seven first chosen to that Office.  
But whereas some will not allow them any other employment then ministering to the poor, the after practise of the Church best interprets their Office. And whose Authority can we sooner follow, than St. Ignatius Bishop of Antioch, and Martyr, one who immediately succeeded the Apostles? He on the way to his Martyrdom wrote unto Here his Deacon, to take care of the poor, widows, and fatherless; also that he should know the Laws himself, and explain them unto others. He mentions also in the same Epistle, a third part of the Deacons Office, That he should do nothing without the Bishops; For they, saith he, are the Priests, and thou art the Minister unto the Priests, as at Jerusalem St. Stephen ministered to James and the Elders, etc. So that the care of the whole Church belongs to the Bishops and Priests. To whose help the Deacons were given by Divine Ordination; and we find their pattern in the Jewish Church; as we often read of the Nethinims given as Anxiliaries to the Priests and Levites.  
Whence it appears, that the Deacons Office was sacred, and thought worthy to be administered by the Apostles themselves; and when they would impart it unto others, see what manner of men they require, men of honest report, full of the Holy Ghost and wisdom, Acts 6.3.  
By all which a great defect is discovered among us, especially in these last times. We have known how to make numberless numbers of poor, widows, and orphans; but how to make choice of widows indeed, such as St. Paul describes 1 Tim. 5. if such be to be found, I fear we know not, or regard not. And that high Office heretofore Apostolical and Ecclesiastical, is now become Laical, and administered by persons of very mean quality; yea, in divers places they are entrusted with taking care of the poor, who are very poor men themselves, and need others to take care of them. It is an Office now become so poor, so contemptible, that no Episcopal man, nor Presbyterian will strive for it.  
I have described as briefly as I could, these three Degrees of Ministers in the Christian Church, which answer to their pattern prefigured in the Church of the Jews; wherein we find three like Orders of Ecclesiastical persons, High Priests, Priests, and Levites, which typified in the Christian Church, Bishops, Presbyters, and Deacons.  
And that these degrees may not be slighted, or thought arbitrary, or of man's device and invention, the Ministry of the Jewish Church had their Idea and Example in heaven, which Moses was commanded to copy out; See thou do all things, saith the Lord, according to the pattern which was shown thee in the mount. And that pattern the Apostle discovers when he tells us, that the Angels are all ministering spirits.  
Accordingly Dionysius observes three Hierarchies of Angels, and disposes three sorts of Angels in every Hierarchy; and in the highest, Seraphim, Cherubin, and Thrones. In the next, Dominions, Virtues, and Powers. In the third and lowest, Principalities, Archangels and Angels; which distribution is followed by some of the Fathers and Schoolmen, who from hence have taken their three Hierarchies of Angels. Lucifer was an Hierarch, and had his Regiment in the place of this world, if he would have kept it, whereof Jud v. 6. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angels that kept not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hierarchy, or Principality. Yea, he hath yet a Regiment in the evil world, ruling in the sons of disobedience, until he be cast out by a stronger than he, and hence did his envy against our first Father Adam principally spring, because he saw, man was created to be an Hierarch in his place and stead.  
But this is evidently enough to be proved out of the holy Scriptures, that some among the Holy Angels are Superior, some Inferior. So much the very names of Angels and Archangels import, which yet is strengthened by the exercise of their Functions: See Zach. 2.2, 3, 4. where one Angel meets another, and sends him with a message to the Prophet, commanding him not only to go, but also to make haste and run. St. Gregory from hence learnedly and judiciously collects thus much; When one Angel saith to another, run, there is no doubt, but they who send, are the greater, they who are sent, are the less.  
Which collection is far more rational than that of a certain Gentleman, who, because all the Angels are ministering spirits, from thence concludes, that all the Angels are equal. Without doubt the man who so reasoned, was out of his element. Should one thus argue, All the creatures are serviceable unto man; therefore they are all equal among themselves, who would not deny that consequence out of common sense and observation? And shall we think, that the only wise God, who hath created so various and different degrees of creatures in due subordination in this inferior world, He hath not also ordained and constituted the services of all Angels in a wonderful order in the inferior world? Is the God of order more pleased with order in the earth, than he is with order in heaven? Or shall we rather more truly affirm, that they who have endeavoured to drive all order out of the Church, and to bring in an Ecclesiastical policy like that of the Cyclops on earth, the same Titans are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God, and endeavour to rout and disorder the host of heaven.  
Christian religion requires not a parity neither among the people, nor among their Governors. They are not equal, for it cannot be that any Common-weal or society of men should long continue, as the Christian church must do, if it consists of an Arithmetical equality: But as by the contrary qualities of the elements, and the opposite motions of the Sun, Moon and Stars, those Ordinances of heaven, the world is disposed and tempered for eternity, 
Jer. 31.35 6, 7.  so of necessity must the world of men consist of divers degrees, ranks and orders; like the strings of an Instrument, if they make melody, they must be tuned in due Symmetry and proportion, some higher, some lower; so among men some must be high, others low; some in authority, others under authority; they must not be equal, not all in unison: He is but a ridiculous Minstrel, Chordâ qui semper oberrat eâdem, that's always harping upon one string. What they allege, That he who is greatest among you, 
Matth. 23.11.  shall be your servant, proves a greater and a less. And though you be brethren, yet there is a firstborn who rules over his brethren. Yea, this they themselves admit who most dispute against it, when they constitute a Yearly Moderator over the Presbyters; For although their Annual Officer hath no warrant from Antiquity, yet in that they make a Precedent over the Elders, they acknowledge a necessity of precedency and order. For were they all equal, all would command, and none would obey; Every man would rule, and no man would be ruled; Every man would contemn, and be contemned by every man; No respect would be had by one to the virtue and merit of another. So that from this jarring dis-harmony and discord, there must needs follow a dissolution of the Common-weal; and the greatest equality would molder away into the greatest confusion and inequality, as Pla●o reasons in his 6th de Legibus.  
Hence it appears that there are different Orders, and due subordination of them in the Church, and among the Ministers of it.   

3. Wherein do the Parties differ?  
I Will not name all the Controversies between the Episcopael men and Presbyterians, lest while I go about to make up the gap, I make it wider. I shall name those wherein principally the Parties differ, and they are either concerning the Essence of Eviscopacy, or what is annexed thereunto.  
The Controversy between the Episcopal men and men of Presbyterian persuasion concerning the Essence of Episcopacy, is either whether it be all one with Presbytery; or if it appear not so to be, whether it be taken away by the Covenant. Touching the former, the Presbyterians affirm, that a Bishop and a Presbyter are one and the same. And for proof, they bring divers Scriptures, as Acts 20. Tit. 1. where the same who are Presbyters are called Bishops. And Phil. 1. where the Apostle salutes the Bishops and Deacons; where by Bishops, Presbyters must be understood, otherwise this inconvenience would follow, that the●e should be many Bishops of one Sea. These Scriptures are brought by Hierom, and Aerius was of the same judgement.  
The Episcopals answer to these Scriptures, affirming, That the word Episcopus is equivocally attributed to the two superior Orders of Ministers. And that an Argument founded upon an ambiguous term, cannot be solid and firm. And for Aerius, Epiphanius hath sufficiently answered his Cavils, and put him among the Heretics. And, since Hierom upon the same ground defends the same erroneous Tenent, if Aerius were an Heretic, Hierom herein cannot be Orthodox. The Stories of both evidently prove, that Aerius magnified Presbytery, because he could not be a Bishop, Hierom because he would not.  
And although the Presbyterians foundation be so weak, yet almost all the Reformed Churches are built upon it, against the practice of all the Christian Churches in all Ages, from the Apostles times downward. Zanchy a Learned man no way engaged in this controversy, saith thus, Quid certius ex Historiis, etc. what is more certain out of Histories, out of Councils, and out of all the Father's Writings, than that those Orders (Bishops and Presbyters) have been constituted and received in the Church, by the common consent of the whole Christian Commonwealth.  
But the Opposition against Episcopacy is of greater Antiquity, than it's commonly conceived. For whereas most what it's referred unto the time of Aerius, we find exception against that name soon after the Apostles times, as appears by that excellent Epistle of Clemens to the Corinthians, which Cyril Patriarch of Constantinople sent in the Year 1632▪ to King charles's of blessed memory, bound up with a Copy of the LXX. as an acceptable Present by way of thankfulness to his then Majesty, for enlargement and favour which by his Letters he obtained for the Christians, of the Grand Signior. That Epistle was publicly read in the Church in divers places, saith St. Hierom, in Catal. Script. Eccles. A very rare Monument of Antiquity, which this latter Age owes to that glorious King's mercy.  
This Clemens is mentioned by St. Paul in his Epistle to the Philippians, chap. 4.3. Whom Ignatius in his Epistle ad Trallenses calls a Deacon to St. Peter, whose disciple he was, saith Origen; contemporary to Peter and Paul, saith Epiphanius: who was Bishop of Rome and Martyr after the Apostles, saith Ruffinus. Others also of the Greek and Latin Fathers, make honourable mention of him, as Justin Martyr, Irenaeus, Clemens Alexandrinus, Eusebius, Basil, Athanasius, Optatus, Milvirtanus, Augustine, Eucherius, and others, cited by that Learned Gentleman Master Patrick Young, who published this and another Epistle of Clemens ad Corinthus, printed at Oxford Anno 1633. The first Epistle is genuine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, undoubtedly true, as appears by Testimonies taken out of it by the forementioned Fathers. This by divine providence most seasonably was brought to light, after it had lain hid so many hundred years; and if it had been thankfully received from the good hand of God, it might have prevented that Bellum Episcopale which broke out seven years after this Epistle was published. In like manner the good God forewarned the whole Nation by a book found, and ripped out of the Maw of a Codfish in Cambridge-market, on Midsummer Eve 1626. a few days before the Commencement. It bare Title, A preparation to the Cross; unto which, two other Treatises of divine argument were joined in the same volume written by John Frith, who suffered as a Martyr in Queen Mary's days: this volume was published by Doctor Goad, under the name of Vox piscis, or The Bookfish. So seasonably was the Epistle of Clemens set forth, and upon an Argument importing a like state of things to that unhappy time of 1640. and to these present times.  
The Church of Corinth was factious, as appears by St. Paul's Epistle to them, 1 Cor. 3.4. Which yet afterwards returned to their former sobriety, moderation and piety, as Clemens testifies.  
And among their Commendations, he minds them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye walked in the Laws of God, being subject to your Leaders, and giving due honour to the Presbyters or Elders among you. And afterward he exhorts them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us reverence those who are ●ver us, let us honour our Elders, etc.  
Whom does Clemens here understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Bishops? After whom he names the Presbyters or Elders, as a distinct order and degree under the Bishop. And to make it appear that the degrees of Bishop, Presbyter, and Deacon, answer to the like Order in the Jews Hierarchy, as hath been shown, page 53. Clemens transfers the same degrees Ecclesiastical among the Jews, to the Christian Ecclesiastical Policy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To the chief Priest is attributed his proper ministeries. To the Priests are ordered their proper place. On the Levites are imposed their proper services. The Laik is bound by Laical precepts. Let every one of you, brethren, in his own order and station, give thanks to God with a good conscience in gravity, not transgressing the desinite rule of his ministry.  
And page 54. he refers the first Ordination of Bishops to the Apostles themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Apostles preached the Gospel to us from the Lord Jesus Christ, Jesus Christ from God. For Christ was sent from God, and the Apostles from Christ. Both these were done decently, and from his will. For (the Apostles) receiving commands, and being fully ascertained by the Resurrection of the Lord Jesus Christ, and confirmed by the Word of God, with a certain assurance of the Holy Spirit, they went forth preaching that the Kingdom of God should come. Wherefore preaching thorough the Countries and Cities, they appointed the first fruits of them, having tried them by the Spirit, for the Bishops and Deacons of them who should believe; nor was this done newly, for it was written many Ages before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esay 60. I will appoint their Bishops in righteousness, and their Deacons in faithfulness.  
And what marvel (saith he) is it, if they to whom this business was entrusted by Christ, ordained the fore mentioned (Bishops?) since also blessed Moses a faithful servant in all God's house, noted all things in the holy books which were commanded; whom the other prophets followed with one consent, giving testimony to them which were by him established for Laws.  
Then for a terror to the seditious persons, he allegeth the Lord's decision and determination touching the Priesthood, against the Rebels, Num. 16. When page 57 he infers, by like reason, a determination of the Question touching Episcopacy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And our Apostles, saith he kn●w by our Lord Jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there would be contention about the name of Episcopacy; And for that cause, having received perfect foreknowledge, they ordained the  (Bishops) and gave a course how afterward, if they died, other approved men should succeed and exercise their Offices.  
Much more might be added out of that excellent Epistle of Clemens, very pertinent to our purpose, which I commend unto the judicious Reader. Upon the whole matter, we may say thus much: That since the Epistle is unquestionably genuine and true, and of Apostolical style and argument, the Testimonies taken from thence aught to be of more weight with us, than mere humane Authority; yea, and meeting with sober and moderate spirits, they may put an end unto this Controversy, touching the Essence and being of Episcopacy, and the difference of it from Presbytery, according to Divine and Apostolical constitution. But let us further inquire, whether Episcopacy be taken away by taking the National Covenant Many of the Presbyterians affirm it; many Episcopal men deny it. The Presbyterians allege the second Article of the Covenant, wherein the Covenanter vows the Extirpation of Popery, Prelacy, that is, Church-government by Archbishops, Bishops, etc. And this supposed Miss government being removed, he vows in the first Article (somewhat immethodically) to endeavour Reformation according to the Word of God, and the example of the best Reformed Churches.  
Many Episcopal men allege for themselves, That whereas two Articles of the Covenant are mainly urged, 1. The extirpation of Episcopacy and Bishops, a fruitful Tree which bore even those who would root it up. 2. And the planting of Elders and Presbyters in the place of it.  
In the first Article of the Covenant, as it first came out of Scotland, after these words, [according to the Word of God] was added this sentence, which we would have understood throughout this Covenant, or words to the same effect. It was put in a parenthesis, and accordingly was thought fit by some afterward to be left out. But what ever their reason might be such a clause was necessary to the taking of the Covenant. For it is a necessary qualification of the object of a Vow and Covenant, that it be de rebus licitis, of things lawful: Because a Vow differs only formally from a Promissory Oath; Now Juramentum non est vinculum iniquitatis, an Oath is not a bond of iniquity. Since therefore the holy Scripture is the measure and rule of things lawful, a Vow and Covenant to extirpate Episcopacy, could not be lawful, since it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expressly commended in the word of God, 1 Tim. 3, 1.  
2. Besides, the Covenant was intended against tyraunicum imperium Episcoporum, the tyrannical imperiousness and domineering of Bishops, as Dr. Arrowsmith interpreted that part of the Covenant, in his Epistle to the Foreign Reformed Churches. It aimed not therefore at the extirpation of Episcopacy itself, much less was it intended to introduce a greater and more tyrannical domination to be set up among the Presbyterians, as most men complain who have felt it, or feared it. The slovenly Cynic who trod upon Plato's neat Bed with his dirty feet, saying he trod down Plato's pride, he was not ware of Plato's true answer, That he trod down his pride indeed, ac superbia majori, with greater pride. Hence it appears, that the taking of the Covenant doth not tend to the extirpation of Episcopacy itself, which is an Office lawful, and according to the Word of God, and the ancient Laws of this R●●●●, but at the removing the tyranny exercised by some persons who have administered that Office.  
Thus Episcopal men acquit themselves of the second Article of the Covenant. As for the first, wherein the Covenanter vows to endeavour Reformation according to the word of God, and the example of the best Reformed Churches. Here are two patterns of Reformation: 1. The word of God. And 2. The example of the best Reformed Churches. 1. It is best to say nothing of the former, how suitable the endeavour of Reformation hath been to the rule of God's Word. As for the example of the best Reformed Churches, it was not without an overruling hand of Providence, that no certain and definite Church, whether of this divided judgement, or that, is specified or named in the Covenant; but it is left to the consideration and conscience of every one who takes the Covenant, which Churches, and which of all the Churches is the best Reformed. That we may the better understand this, we must inquire,  
1. What a Church is: And 2. what the Reformation of a Church is, whence it will appear which are the best Reformed Churches, and which of them is the best reform.  
1. A Church may be described a Congregation of men fearing God, believing in him and Jesus Christ, loving him, and obeying him.  
When I call it a Congregation, it is not only to be understood an union, or gathering of men together in some certain place, as an house, or town, or city only, as examples may be found in Scripture of all these; But this gathering is more generally to be understood, as that which is wrought by the spirit of God, gathering all the people unto Shilo, Gen 49 10. 2 Thes. 2.1. Otherwise how unreasonable were it (which yet hath been practised) that men for their worldly ends, living in some town or city, should be enforced to the Religion of the predominant party in it? When it's added, that this congregation is of men fearing God, believing in him and Jesus Christ, loving and obeying him, this description comprehends all who can be said to be of the Church of God.  
What then is Reformation?  
2. Reformation is the renewing of the mind and heart acc●●ing to the shape, form, and image of God. For whereas God made every man upright, (the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not proper, but appellative) Eccles. 7.29. They had sought out many inventions, it is necessary, that they be not conformed unto this world, but be transformed by the Renewing of their mind, that they may prove what is that good, that acceptable, and perfect will of God; which, while they are conformed unto this world, they cannot prove.  
Hence it's evident, that Reformation of the Church, is not only according to the judgement or opinion, (which is rather information than reformation) but mainly and principally according to the will, affections, actions, and whole conversation, Eph. 4.22, 23, 24. Both outward and inward, yea, 2 Peter 3.11. In all holy Conversations and Godlinesses, as the Greek words signify, being plural. For we cannot know what is the true Doctrine, unless we first have been obedient unto the will of God, Joh. 7.17. So that their glory is vain, who vaunt themselves to be the best reformed Church, because they say, they are Orthodox, which is only of a right opinion. For if their Doctrine and Life be examined according to the Lydius lapis, and Canon of the Scriptures, they will be found to have less whereof to glory, in respect of both, than many others whom they account hetorodox and erroneous. Whence it will sollow, that since the best Reformed Church is to be esteemed according to Doctrine, the Presbyterian Church cannot be the best reform, because it teacheth that the perfect life and life of God, is impossible. Also,  
Hence it appears, that since Reformation is according to the life of God, and Christian conversation and manners worthy of God, the Church called Presbyterian, cannot be the best Reformed Church, because they profess that their sanctification and holiness is only in part, which the Apostle saith, must be perfect, 2 Cor. 7.1.  
From all this which hath been said, Episcopal men collect thus much: That since the taking of the Covenant doth not take away Episcopacy, neither the Reformation according to the word of God, and the example of the best Reformed Churches, doth establish the Presbyterian Government; it followeth, that Episcopacy, or the Government by Bishops may stand, notwithstanding the Covenant: And the Presbyterian Government cannot stand according to the Covenant.  
2. The Difference between these two Parties, is in regard of those things which are annexed unto Episcopacy, and they are either Titles or Forms. 1. Titles of dignified persons, as Bishops, Archbishops, Primates, Metropolitans, Arch-deacons, etc. which, say some, make men proud and insolent.  
Episcopales, ut huic respondeant calumniae Presbyterianorum ne vulgi opprobrio ipsos exponant, ipsorum famae consulunt atque idiemate Latino ipsis aurem secretam ita personant. Quod nonnulli autumant, Episcoporum, Archiepiscoporum, Primatum, Metropolitanorum, reliquisque titulis homines honorates insolescere, ambitiose gerere se se, tyrannos evadere, populum opprimere, etc. non graduum ista titulorumve sunt, at hominum vitiaqui sine dubio indigne ad eminentes hasce dignitates evecti, rectius haec ad montis radicem, apud servulos bestiasque reliquissent.  
Atqui sperandum non est una cum titulorum contemptu, avaritiam, superbiam, ambitionem ac tyrannidem contemni: Fuerunt qui magnificis jam seculi nominibus relictis, in claustra se se abdentes, appellari se minores, imo minimos omnium voluerunt. At numquid hoc modo temperarunt sibi ab his animi morbis? Absit! Refert alicubi Rhabanus Maurus Moguntinus Abbas Monachos aliquos in caenobio suo ampla patrimonia cum honoribus mundi renuntiasse; at invidiam tamen, superbiam, ambitionem, avaritiam, aemulationem ita non abdicasse, uti de uno quadrante acerrime ac superbissime vitilitigarent. At ista longo sunt intervallo dissita. Verum ita reformata forte religio nostros omnino subegit animos Evangelio, uti nullae sint apud nos ejusmodi vel avaritiae, vel invidiae, vel superbiae pestes inveniendae. Nimirum ex quo Primates, Metropolitanis, Archiepisco●i, Episcopi, Decani, Archidiacont, reliquique titulis ornati Ecclesiae Ministri rejecti sunt explosique, omnia cum modestia humilitate insigni, summaque cum aequitate ac animi moderatione gesta sunt. Scilicet!  
Recordemur itaque (res enim recentis memoriae sunt) quaenuper ante paucos annos excluso titulorum, nominumque magnificorum tumore, ab hominibus novis & nullius nominis apud nos acta sunt, eaque sine legibus notis (quae visae forsitan reformatae parum, parum Christianae) praetextu religionis reformatae facta sunt.  
Forum  primum disqu ramus.  
Ubi Leguleius pro cliente suo uti par erat, (rem gestam expertus loquor) municipales leges, easque secundum aequum & bo●um regulas observandas aliquoties insti●isset, non nemo ex judicibus Aulae petivendulorum (vulgo Haberdashers-Hall) ita respondit; Nos non uxta leges communes, non secundum Cancellariae regulas hic judicamus, at prout e● conscientiae suae dictamine cuique visum est. Vestram fidem Lectores! Quae futura tandem reformatio, quae etiam in rebus civilibus judicandis, neque lege comnouni, nique aequitate dirigetur! Al●erum autem forum five Consistorium adeamus, quod voeant Ecclesiasticum illiusque paulisper scrinia rimemur. Id ex primariis omnium judiciorum divisorum hominibus constitit, at prae caeteris ex Presbyterianis, qui vocantur, atque Independentibus. Illi vero vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examinatores, appellati, qui quaestionem in Ecclesiasticorum beneficiorum cand datos exercuerunt. Famosum potius quam inclytum genus hominum, qui strenue admodum Tortorum officium praestiterunt; adeo ut exper●us non nemo dixerit, Diabolum plane stultum fuisse, qui sancto Jobo scabiem affricuisset, exquisitius multo atque omni equuleo longe trucufentius atrociusque fulsse tormentum, si ad Phalaridas illos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingenui viri amandarentur examinandi, si quis e clero Episcopali ad illos accedat cum advocatione patroni ad pingue & opulentum beneficium Ecclesiasticum post quam long a ●am dilatiore, moraque diuturmore fatigatus, introitum tandem ad Inquisitores obtinuit, Deus bone! quam insulsas, quam ridiculas (quis enim alias ab illiteratis zelotis expectaverit?) quaestiones andire satisque facere necesse habuit, indignus, insufficiens, ignarus, scandalosus reputabitur.  
Quid in causa est? mal●gnus est: heterodoxus est, uno verho; non est noster: Benefic●um tanti per annum valoris Orthodoxum aliquem conostris non dedecebit. At super hac●re aliiisque pluribus Tilenus adeundus. Unum autem exemplum addam quo tandem finiam. Quidam haud ita pridem vir doctu, & partium Episcopalium venit in hanc ●u iam examinandus. Illum inquisitorum antesignanus adoritur; Inter alia consimilis farinae problemiata, proposuit istud; Quo sensu Deus author peccati dici potest! Cui alter, quo, ait, sensu?  nullo, nisi non-sensu. Hominem praefidum! impudentem! perfrictae frontis! Eo ventum audasiae, uti quis Inquisitori eique primario ica responset!  
R●icitur homo, & merito scilicet; quip qui Gra●ia destitutus (nempe, non Dei, sed Inquisitorum) qualis ille Johan. 9 a Phariseis pro responsatione haud absimili excommunicatus. Quid ille? Ad Patronum rem defert. Quid Patronus? Dicam impegit Inquifitori, [Quare impedit vocant.] Quid Inquisitor, quid ille? Ad Protectorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinat, asylum iniquitatis. Queritur apud ipsum, contemni Commissionem examinatorum. Nihil illam deinceps valituram, si legi communi sub●iciatur.  
Hanc adveertite vos expostulationens (Anglicanae libertatis reique publicae Assertores) Quanta olim cura cautum est nequando Episcopi vim legibus inferrent? Eccos Presbyteros eccoes Indepentes (superbum nomen!) qui a nulla omnino lege pendent, exemptos volunt a communi lege se suosque. Quod utique documento est fore, uti, si quando ipsirerum potiantur, abrogaturos communilege suamque disciplinam pro lege, secundum conscientiae sue dictamon, imposituros.  
Quod autem sititulis ac nominibus honorificis homines intumescant, at an Metropol●●●●orum, Primatum, Archiepiscoporum, Episcoporum, etc. an alienereipublicae consimilibus: Illi sunt Diocesani Presbyteri, Archidiocesani, etc. qui sunt ad illum modum? At high conficti olim a Presbyteris asque in illorum locum sufficiendi. Hoc ego certissime novi statutum a primariis Presbyterianarum partium neu quid ex immutata forma regiminis honorum titulorunave deperderetur. Caeterum ex his quae conmemorata sunt, haud arduum est consicere, homunciones, etiam sine titulis honorumque decoramentis, opprimere allies, ambitiose gerere se posse, insolescere ac superbire.  
As the Presbyters except against Titles of honour, so likewise against Forms of Godliness, and those of two sorts, either Forms of Prayer, or forms and modes of ceremonies, which consist either in gesture or vesture. As for the form of Prayer, let us first inquire what that is, against which their exceptions lie, and then we shall endeavour to satisfy those exceptions.  
The Liturgy or Common prayer, so called, is a System of select Scriptures, Prayers, and Praises proportioned according to the necessaries, and spiritual proficiencies of all God's people.  
1. To those under the fear of God, in the entrance of the Liturgy, certain sentences out of Scripture are premised, showing the necessity of Confessing our sins, and raising our hope of pardon, and forgiveness of them.  
Then follows a Form of Confession, and after it, Absolution from sins, and the Lords-Prayer in special for the Remission of sins. And because confession is either of sins or of praise, after the confession of sins, follows the confession of praise. Which yet cannot rightly be performed, unless the Lord enable us so to do. And therefore we pray, that the Lord would open our lips, etc. Accordingly we give glory to the holy and blessed Trinity; And we exhort one another to sing unto the Lord, and hearty to rejoice in the strength of our salvation, etc. Psalm 95. In which Psalm, after the declaration of God's power, David prevents an objection suitable to their state under fear, and like unto those in Kadesh-barnea [in the mutable, and unsettled holiness of the childhood:] The objection may be framed thus, we are not able through the power of God, to subdue our sins, and to perform acceptable service unto God, and therefore we shall perish in our sins, and never enter into the Heavenly rest. The Psalmist therefore dehorts us from hardening our hearts, lest we should be like those farthers of the Hebrews, whose carcases fell in the Wilderness, etc. To which purpose the Apostle applies that part of the Psalm to the Hebrews in the same spiritual estate, Heb. 3. and 4.  
2. To those under faith in Christ, Christ is propounded in the Psalms, (as some of the Ancients have interpreted all the Psalms of Christ; and our Lord points us unto them, as giving testimony of himself, Luke 24.) also as foreshown in types, and figures of the Law, and storied of, and prophesied of in others books of the Old Testament; In regard of all which, Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday, Heb. 13. When these have some way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discovered Christ unto us, we break out into the praise of God, saying or singing, We praise thee, O God, etc.  
After that Christ is discovered in types, histories, and prophecies more obscurely, He is more clearly manifested in the flesh, and expressed in one or other of the Evanglists or Acts of the Apostles. After which, the Church acknowledges, and blesseth the Lord for exhibiting His Son, according to the promises, and his forerunner John the Baptist. Or which concerns all Nations, Psalm 100 Oberoyful in the Lord all ye lands.  
Then follows the confession of Faith in the Father, Son and Spirit. Out of this faith, the Minister and People pray mutually one for other. Which done, the Minister prays for those things which the Epistle or Gospel holds forth, in the Collect gathered out of them; then prays for Peace, and thirdly for Grace, That we may fall into no sin, nor run into any kind of danger, but that all our do may be ordered by his Governance, to do always that which is righteous in his sight, through Jesus Christ our Lord.  
In these prayers, the Petitions are more general, therefore the Litany is added, containing more particular Petitions according to the several temporal or spiritual wants of God's people. Wherein and afterward prayers are made for the King, the Royal issue, and spiritual Governors, according to 1 Tim. 2.  
3. To those under the love of God and their neighbour, is propounded a prayer out of largeness of heart unto God, Unto whom all hearts are open, all desires known, unto whom no secrets are h●d, that he will cleanse the thoughts of our hearts, by the inspiration of his holy spirit, that we may perfectly love him, and worthily magnify His holy name through Christ our Lord.  
This cannot be done unless the Lord be pleased to write his laws in our heart, which we pray for; which done, we return to our prayer, in special for the King and the royal issue, etc.  
Then such Scriptures are propounded for Epistles and Gospels as befit that eminent estate.  
And because they who are in such a condition, have a more explicit knowledge of God the Father, Son and Spirit, and other Articles of the Faith, the Nicene Creed is added.  
And because prayer is to be accompanied with , certain sentences are then propounded stirring us up thereunto. And so that Service concludes with a prayer for the whole state of Christ's Church, etc.  
The like reason there is of Evening-prayer.  
The explication of these and other particular services would require a just Tractate.  
Against this form of prayer the Presbyters except: For why should any form of prayer be imposed upon the people of God? Or if any, why so long? Why that which is clogged with so many repetitions? Why not a prayer more spiritual? Must one and the same fit all ages of the Church? Why are Godly men thereby hindered from the exercise of their gifts? Why must they use such a form of prayer, as is taken out of the Mass-book? Yea, why are many Canonical Scriptures left out of the Calendar, and Apocryphal placed in the room?  
Episcopal men allege for themselves, that there is no Church in the world, no not that which the Presbyters account the best reform, but it hath a form of prayer; Because not only they who are grown up in religion, but the young ones also, who are not able to pray of themselves, may thereby be instructed and taught how to pray; such were John's disciples, and such were Christ's, whom therefore they both taught to pray. But if exception be against a form, because a form, every conceived prayer is a form unto those who hear it; which is well to be considered by them, who except against a form of prayer, because a form.  
But if a form of prayer be needful, they ask, why so long a form of prayer? Why hath it so many repetitions? It's true the Liturgy hath repetitions in it. Yet are not all repetitions vain or Heathenish, such as our Lord forbiddeth, nor for that end; but to express the fervency and ardour of affection. And therefore we read many iterations of the same petition or thanksgiving (which will amount to the same exception) used by David, as else where; so especially Psalms 136. For his mercy endures for ever, twenty six times used in that one psalm. Yea, and our Lord himself is said in his prayer, to have used the same words. But although this blame were justly laid upon the Common-prayer, yet do not many of them who except against it, much mend the matter in their conceived prayers; wherein they use most what many repetitions, especially when they are at a loss, and know not what else to say; which is not seldom. And as for length of prayer. The whole Liturgy, Litany, and all, is not so long as many of their conceived prayers. And if their prayers be so long, surely it is their own fault, if all that time they do not exercise their gifts. What they say of spiritual prayers, are there any more spiritual in all the Latin or Greek Liturgies? How much less in these men's conceived prayers? And if there b● some of all Dispensations in all Ages of the Church, why may not this form of prayer composed as I have shown, fit all Ages of the Church? Nor do Episcopal men deny but that many of the Church-prayers are extant in the Mass-book. And is it not for the credit of the Roman Missal, that so excellent prayers are found in it? What though all the Epistles and Gospels, or the most of them may be read in that Book? Are they therefore one jote the worse? Or is the Scripture any whit the less true, because it hath been cited by the father of lies? Feign the Mass as abominable as any man can make it, will any reasonable man refuse what is unquestionably good, because it hath been ill used? May not the Sun shine upon a dunghill, and yet lose nothing of its purity? It is true, that some Canonical Scriptures are omitted in the Calendar, and Apocryphal set in their place, as the two Books of Chronicles, the Book of Canticles, the latter part of Ezekiel's prophecy, much of the Revelation, and some others. And why not? For although all Scriptures were written for our edifying, yet all Scriptures do not edify alike. As for those Canonical omitted, the Episcopal man dares appeal to the Presbyter, whether Adam, Seth, Enosh, and the rest of the Genealogy, edify so much as the Scripture Canonical or Apocryphal appointed to be read in place of it. Yea, whether the History of Judith may not edify as well as the History of Jael. Yea, why he, though with much study he hath hardly attained to the true meaning of the latter chapter of Ezekiel, and the Book of Canticles, and the Revelation, yet should desire that the same Scriptures should be propounded to the understanding of the rude multitude ex tempore, and hope that thereby they should be edified.  
The Learned Jews were not thought to envy the people the Holy Scriptures, when they forbade the novices the reading of the three first chapters of Genesis, and some other Scriptures, lest they should frame ill interpretations of them.  
Many other exceptions are taken by the Presbyterians and others, against the Book of Common-prayer; which are so frivolous, that its apparent their Palmarium, their main Reason against it, is,— Stat pro ratione voluntas, They would not have it.  
But the Presbyterians take great exceptions against the Forms of Godliness expressed in Ceremonies in Gesture, as Bowing, Standing, Kneeling, enjoined at the performance of divers parts of the Divine Service, with which the Church of God should not be burdened.  
Concerning such Ceremonies, Episcopal men say, That a reason may be given of them, according to the different parts of the Service where they are commanded to be used. Divers of Episcopal persuasion have written particularly of these; and therefore I refer the Reader to them for satisfaction. I shall only add a Rule out of Ticonius, cited by St. Austin.  
When any thing in Scripture is prescribed to be done, without the circumstances when, where, how, etc. it should be done, which yet cannot be done without such circumstances, that duty to be done must be circumstantiated out of the word elsewhere mentioned, or according to the ancient custom of the Church.  
As when the Apostle saith, Preach the word, yet adds not when, or where, or how, a due circumstance of place and manner, may be taken from the practice of Ezra, Nehem. 8.4. or of Solomon, 2 Chr. 6.13. where the word turned a Scaffold, signifies rather a Pulpit. So when our Lord saith, Baptise all Nations: And touching that other Sacrament, Do this as often as ye do it in remembrance of me. The mode or way of administering and receiving these Sacraments, is not where commanded, and therefore it's left to be directed by the Fathers of the Church.  
But whereas Forms of Godliness are either in gesture or vesture: 1. In vesture, as the Surplice. At this some take most offence, because it is of humane invention, yet is it used in God's Worship; and certain parts of the Ministers Office may not be performed without it, as the administration of Baptism, etc. 2. Besides we ought not to conform ourselves unto the Antichristian Papists who use that vestment with very great reverence. A ground of great suspicion, that it is a Babylonish garment, because it is one of those merchandizes wherein Babylo● traded, Revel. 18.14. 3. Lastly, all things ought to be done to edifying. But what edifying can there be in wearing of a Surplice?  
The Episcopal man must satisfy these doubts, otherwise he must leave off his Surplice. But that he may keep it on, he answers thus to the first scruple, That the Priest must use some garment or other in his ministration; and since no certain desinite vesture is enjoined him in the Gospel, the Governors of the Christian Church have thought meet some way to imitate the Jewish Priests, who in their service, according to God's ordinance, wore a Linen Ephod, so that they borrowed not this garment from the Papists. What they suspect of the Babylonian ware, that by the fine linen was prefigured the Surplice, is groundless; For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they answer either to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be doubted whether they signify linen or lilk, as our Translators render the latter word in the margin, Exodus 25.4. And if so, the Presbyters (say they) make us finer than we are; we wear no silk Surplices.  
But what if one should question the Presbyterians Genevagown, as the Presbyters question the Episcopals supposed R●man Surplice? This is not without precedent. A man learned and eminent in his way, one of the late Assembly, being a Nonconformist, he refused to wear a Surplice. He had a son, a pregnant young man, who not only scrupled the wearing of the Surplice, but the Master of Arts Gown also; from which scrupulosity his father much dissuaded him. To whom his son returned this answer, Father, if you shall be pleased to give me your reasons, why you forbear the use of the Surplice, I shall tell you mine, why I wear not a Gown. Nor was this young man alone of the opinion. A good woman once told me, she had no exception against my Doctrine, only she was scandalised at my Gown, being a Relic of Rome. I told her the fashion of my Gown was not taken from Rome, but that it is indeed the fashion of the Burgomasters of Geneva; which gave her much satisfaction. woe to the Teachers, and these who are taught by them! How have they neglected that talon of God's grace in them, and are cast into outward darkness, even the darkness of outward things.  
To the third scruple, which only hath a show of reason, they say, The Surplice edifies not, as all things ought to do in the worship of God. Surely it doth edify, but because flesh and blood would always be tampering in the Worship of God, it's here to be excluded, when we say, that the white garment doth edify ex naturarei, non exhumana impositione: The Surplice edifies out of its own nature, not by invention or imposition of men. For whereas the Priest ought in righteousness and holiness to exceed at least the common sort of people, the Surplice is a distinctive Character between them; And hath in it the signification of inward righteousness, which the people in their Response, pray, That the Priests may be clothed withal, out of Psal. 132.9. Let the Priests be clothed with righteousness; For the fine linen is the righteousness of the Saints, Rev. 19.8. which we purchase of the Lord Jesus by Faith and Prayer, Revel. 3.18. whence ariseth spiritual joy and cheerfulness in the service of God, Eccles. 9.8. whereby we become like unto the holy Angels, Acts 10.30. and begin to do the will of God in earth, as it is done in heaven. So that the Episcopal men reason thus: If the fine linen be the righteousnesses of the Saints, according to Revel. 19.8. the Babylonian sine linen will prove the false righteousness, whereof the Presbyterians have no small share, when they imagine themselves clothed with the righteousness of Christ, and renounce all inward inherent righteousness, which is to be fulfilled in us who walk not after the flesh, but after the spirit, Rom. 8.  
So that maugre all that hath been objected, Episcopal men may wear their Surplices.  
But the Presbyterians will not be satisfied; but what they want in reason against the Ceremonies, whether in gesture or vesture, they make up in passion, and call the Ceremonies Popish; and say, that because they are used by the Papists, therefore it is not safe for the Reformed Churches to use them. Why? Because the Papists are Idolaters, they are Antichristian.  
Nor will I make Apology for them, saith the Episcopal man, no, nor for ourselves. When men are charged to be Idolaters, is it in regard of the outward Idol only, or the inward also? We read Ezek. 14.3. of idols in the heart. Does not the Apostle say, that covetousness is idolatry? And that some there are who make their belly their god? Yea, what if these latter be the worse Idolaters? Surely since God's eyes are upon the heart, an Idol there is most abominable. Are they Antichristian? Does not the Apostle say, there are many Antichrists? 1 John 2. and are there none of them in us? As for multiplicity of Ceremonies, or no Ceremonies at all, if any Church can be without all Ceremonies, which I much doubt, (for they who most oppose all Ceremonies, if well looked into, have their Ceremonies.) But if one Church have multitudes of Ceremonies, and another none at all, whether shall we justify of the two?  
Two women fell out, the one called the other where, the other called her slut. They are both naught.  
The multitude of Ceremonies or gay ornaments, may render the Church of Rome suspected to be a strumpet. Yet the want of all Ceremonies, (as decent distinctive garments) as they do not prove the Protestants Church to be chaste or honest, so neither doth it render her comely.  
Surely a principal regard ought to be had of Peace, even with the Papists, and how can that be advanced better, than by complying with them in what is orderly?  
For whereas we are bound as much as lies in us, to live peaceably with all men, are the Papists, yea are the Turks or Infidel's excluded from this peace? And whereas it's enjoined, that as much as lies in us, we should live peaceably with all men, surely we ought to seek peace with them in all such actions, gestures, postures, ceremonies, as are not forbidden in the holy Scriptures. And whereas the Romish Church is held by divers Protestants to be a true Church, though much corrupted, as a man though diseased, yea full of sores and putrefactions, is yet a man; we may, yea we ought according to the Rule named, in all things that are true, honest just, pure, lovely, of good report, etc. Phil. 4.8, 9 seek peace with them; and with an holy Spagirik purge out whatever is corrupt among them.  
Alas! both they and we are as a company of men fallen into a deep pit, and we quarrel one with other in the dark, like the Andabata who fought with their eyes shut.  
How much more safe is it that we all endeavour to get out of the pit of corruption, and become guides to others of so doing?  
We have heard some principal differences between the parties; But   

4. How fell these parties out?  
THere are different reports, and it is but reasonable, that we hear both.  
The Episcopal man tells us, that the faction of Aerius, observing how many Ecclesiastical Dignities were wisely conferred, and worthily bestowed on persons pious and learned, they envied the flourishing estate of the Church under Episcopal Government; and being ambitious of those honours, whereof they were conscious to themselves they were most unworthy, and despairing that ever they should pass thorough the Temple of Virtue, into that of Honour, they resolved, Flectere cum nequeant superes, Acherenta movere. And therefore for the satisfaction of their envy and ambition, by their pretence of piety, and zeal for the truth (that is, their own chosen tenants) and feigned fear of Popery, they stole into an interest much stronger than their own, whereby they thought, they might command all the world. Under the  pretences, they engaged the mutable populacy already weary and surfeiting of a long peace, unto their party, by whose help what could they not do? Some would change the Civil Government, others the Ecclesiastical. And all presumed, that the sword could effect all this. And therefore the young men must be cursed into the war, and the Pulpits must sound with Curse ye Merez, etc. And they did it bitterly. Yea, Merez hath been cursed on both sides; and the young men terrified out of doors, conscientiously to kill and slay, and the most have been thought to go forth in their simplicity. O how many thousands have been slain in this and the neighbour Nations! And many of those who returned with broken Legs and Arms, and elsewhere wounded in their bodies, are dead in Hospitals, cursing those who cursed them out. Then the lean kine came forth, and eat up the fat ones; men of decayed and desperate fortunes, repaired their estates with the ruins of those who were peaceable in the land.  
Then was a man made an offender for a word; and a snare was laid for him who reproved in the gate, and the just was turned aside for a thing of nought. And have we not known notorious whoremasters, reeling drunkards, profane swearers and cursers, abominable liars, incarnate, envy, hatred, malice and all uncharitableness, have we not known those, and a thousand such masked under the visor of the godly party? For the cover of all this wickedness, was that damnable art of seeming Hypocrisy, Hypocrisy that might be felt, it was so palpable. The Episcopal man will draw a vail over all the rest which might be added.  
Let us hear the Presbyter. He lays all the blame upon the Episcopal clergy and tells us, that their ambition and tyranny hath ruined all; That this begun to work in the time of St. John, who notes both in Dioirephes, than Bishop, before Aerius the Presbyter appeared in the Church, that Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3 John 9 10. Diotrephes was notable for his ambition. He might not doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have had the place of a Primate. It's necessary in every convention of men that there be one chief and first, and others after him. But Diotrephes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he loved priority and primacy. St. John blames his ill affection. At all feasts and all meetings of men, there are places of superiority; nor doth our Lord disallow it, where he saith, lest a more honourable man come, etc. Our Saviour blames ambition in them, who love the upper most rooms at feasts, and the chief seats in the Synagogues. Nor doth he disapprove salutations, Math. 5.47. but chap. 23.7. He reproves the Rabbis affectation, who loved greetings in the markets, and to be called of men Rabbi, Rabbi. Nor was this ambition of Diotrephes discovered in some one act or other, but it was habitual in him, the Apostle saith nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which notes continuance in that affectation and ambition. And yet the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds to his habitual ambition, he was notriously loving high place and primacy.  
And have there not been such Diotrephes among us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who have loved to be lording it over their brethren? yea, above their superiors? what a shameful ambition was that, when one Primate sat in the others lap? our English Story records it. How much greater ambition to advance himself above the King, who is supreme, saith St. Peter. (Let his pretended Successor note that) Ego, & Rex meus. I and my King.  
The King's heart, though he be supreme, must not be lifted up above his brethren; And should the Priest's heart be lifted up above his brethren? yea above his Sovereign?  
Does this proceed from knowledge? that puffs up, 1 Cor. 8. or indeed rather from want of knowledge? A little knowledge puffs up; but a great deal makes men lowly. A few Pease or Beans make a great noise in an empty bladder blown up; but a full sack makes none at all. An empty Hogshead sounds more than a full Butt.  
Or does this ambition arise from power? Surgit animus cum potentia, The mind commonly exalts itself with power. And then most what abuseth that power to oppression and tyranny over others under them. So that it is not safe to entrust so much power in one man's hand. It hath been observed, that they who have power in their own hand, unless they be awed by the Omnipotent God, are seldom just, according to Mich 2.1. They practise iniquity, etc. because it is in the power of their hand; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men most of all do injury when they have power. Therefore Diotrephes the Primate was a Tyrant, domineered over, and was in urious to the flock of Christ. He cast the brethren out of the Church, 3 John v. 10. And what have our Bishops done less? which is quite contrary to our Saviors precept. It is the speech of our Lord, and the Bishop of our souls to his Apostles, Math. 20.25. The Rulers of the Gentiles exercise dominion over them, and the great ones exercise authority over them; but it shall not be so among you.  
The Episcopal man answers the Presbyter, and tells him, That some of his party framed a false Translation, and he takes advantage of it for his cause. For had the Lord given his Apostles power, it was then lawful, no doubt, to have power: And if they had power and authority, might not they exercise it? Otherwise to what end had they it, if they might not use it? Quid mihi divitiae, and so why have I power, si non conceditur uti? if I may not use it? And if the Rulers of the Gentiles might use their power, why might not the Rulers of the Church use that power also which the Lord hath given them? But the words are not well translated; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies word for word, to lord it, to domineer, to be imperious, and that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to abuse authority, according to the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition. Thus did the Rulers of the Gentiles, and their great ones; but it must not be so among Christ's Apostles, nor the Bishops their Successors, they must not domineer, they must not abuse their power over God's heritage, 2 Cor. 1.24. the Apostle having testified his authority and coercive power, he limits it of himself, Not, saith he, that we have dominion over your faith, but are helpers of your joy; for by faith ye have stood.  
We take notice hence, and let the Presbyters observe it, Diotrephes was a Bishop in the Apostles time, and St. John was an Archbishop, who threatened Diotrephes an Ecclesiastical Censure, for his tyrannical abuse of his authority.  
Nor do men of Episcopal persuasion go about wholly to excuse the Hierarchy from all blame. Howbeit, they are not of Hams race, that they should discover their father's nakedness. Only thus much they acknowledge, That great men have great faults; nor ought we to marvel at the matter, saith Solomon, Eccles. 5.8. But among those faults, certainly this was not the least, That, whether through indulgence or connivance, or downright negligence, they suffered a foreign government to grow up under them, even to the extirpation of themselves, and with them, of the Kingly Power which protected them. A most grievous, lamentable, and deplorable ruin!  
At neutratamen authoritas pessundata simul potest & semeluno nisu restaurari. Etiam licita, post abusum, potestas haud potest facile redintegrari. Pientissimus ac prudentissimus Rex regimini suo rectam init viam, subditos bonis moribus atque homine Christiano dignis instrnit, & monita de regno Dei praestruit regno suo: atque adeo authomitate Dei in ani●●is hominum author it atem confirmat suam; Et sic justitia stabilit sollum suum? An non & hoc firmissinaum Ecclesiasticae Hierarchiae fulumentum. An non hoc & ipsi maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? An alias unquam populo persuadebiturjus esse divinum ●piscopatus?  
Reverendi Patres Ecclesiae siliorum suorum querelas audire ne dediguentur. Severius olim justo atque haud paterne actum, ubi aures amputatae illis qui Episcopis obedire detrectarunt: Quamvis eni●● illi hac contumelia dignissimi, at high cert● indigni qui facerent tamen. Fest is etiam diebus, utut precibus communibus interfuerint, suae cuique vocationi, per Apparitores, haud licitum vacare, cum tamen sox diebus hebdomatim Dominus labor●e jusserit. Curias Ecclesiasticas aliquoties reculis nullius momenti turbari. Levibus eas alicubi personis, non Dei timentibus administrari unde Officiales ab officiend●, non ab officie fortiri nomen. In rebus Ecclesiasticis dijudicandis idoneos esse magis Episcopo Presbyteros, eosque pro veteri more, quam laitos, (ut factum aliquando perperam) Assessores. Excommunicationum fulmina pro causis nihil saepius emitti, cum tamen haud vacet exignis rebus adesse Jovi; nec de minimis curet lex. Caeremonias cortice● religionis curari magis quam medullam ejus, pietatem morumque probitatem. Genuflexiones ad mensam sacram sine Canore omnino fieri. Nimirum his induci facillime opinionem scandalosissimam ac periculosissimam transubstantiationis; atque adeo persecutionem qualis olim temporibus Marianis. Imo & horrendum illud nuperum civile bellum utut etiam aliae causae procrearint, potissema tamen ea fuisse creditur, quod religiosuli (non dico quam religiose, quam licite, quam pie) turbas ideo moverint, ne res eo in loco essent quo dudum fuerant.  
Superpellicum & caetera ornamenta Ecclesiae ac caeremonias haud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac vehementer urgenda; verum illa seusini rectius ac peditentim inducenda. Siquidem licet illa longa sint antiquitate veneranda, novae tamen hominum generation nova plane atque noviter inventa existimantur, ideo quod aliquandiu desuetudino interciderint: iique rebus jam novis studere videntur, qui laudabiles tantum Ecclesiae mores conantur antiques instaurare. Caeremonias Ecclesiae passim exercere, nullam tamen expositionem extare, nullum Rationale divinorum, quo rerum in Ecclesia ita vel secus gestarum ratio reddatur.  
Desinam jam tandem plurium. Prodiit libellus ante pauoos dies, cui pro titulo est Non-conformista, de precibus communibus & caeremoniis in quo, si qua vel Topica, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contra Leitugriam Anglicanam, omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corraduntur. Totus totus ille libellus ect recocta cram.  
Optabile tamen est uti reverendi Patres illa quae vere sunt offendicula e medio mature tollant, omnemque scrupulum si fieri possit, examinant ex anin●is dubitantium. Nimirum utut in illo libello haud pauca sint quae vel ex ignorantia, vel e partium studio profecta, quae contr●●ilitant argumenta, tamen haud dubie nonnulla sunt qua solidam responsionem postulant. Quale illud est in sepeliendi formula: Ubi cadaver (fort nebulonis improbi) humo committitur firma certaque spe resurrectionis ad vitam aeternam. Quam nemo quisquam sanus concipit. At Presbyter it a dieat, opertet. Hoc atque alia certe quandiu prostant omnium oculis, nec iisdem satis aperte fiat, omnino vera esse sal●em rudibus & illiteratis atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videbuntur. Unde suspiciones ac susurri, odia mutua, & invidiae, animositates atque aemulationes, & quid mali non inde oborietur?  
Neque par est ut ista sola prudentissimi pretissimique Regis urgeantur authoritate, alias plurimum valitura; siquidem in rebus ad religionem intime spectantibus, ubi cum Deo ummediate agitur, necesse est uti mandata sua veritate ratione, insitoque suo pondere convincant animos hominum; Caeteroqui humana sola authoritate mixa & suffulta, dempta authoritate illa (quid enina ni demere possit pro suo Re● arbitrio ●sires exigat,) sua levitate spreta & contempta evanescent.  
But while the Episcopal man acknowledgeth some miscarriages by some persons under the Government of Bishops, he inquires, Were there none committed by the Presbyterians, in that very time when they were Probationers for their New Government, and when Policy might have inclined them to more plausible and gentle demeanour, whereby they might have won upon the affections of the people? However, was it reasonable or equal, that the faults of some one or few, should redound to the blame, yea extirpation of the whole Community? Judge righteous judgement. Is it just, that because some Aldermen have been faulty in the Transactions of these late times, therefore the whole rank and order of them should be taken away? Or, because some Presbyterians have been zealous and pragmatical in many unwarrantable actions, is it therefore just or reasonable, that the whole order of Presbyters should be extirpated?  
O that these divided Parties would leave off the blaming one another, and would inquire,   

5. Wherein they ought to agree.  
THe endeavours of most men towards pacification, have been spent in presenting certain Tenants and Principles wherein they would that all men should agree. Hence the formula concordiae was framed, and many other Confessions and Articles of Religion, as those of the Church of England.  
But its worth the enquiry, whether all these pretences of Agreement tend not rather to division and disagreement than union amongst men; that in some particular Opinions some might accord, and in others oppose all other men. To this purpose pains have been lately taken.  
But the issue hath been rend and division: Because they have endeavoured such an Union as should be made by equivocal and amphibological Phrases, which may be understood and taken divers ways, which could hold men no longer together than that Artifice was unridled. And if men agreed in these Tenants, than they were on this side, or that, which gloried by increase of their party.  
Thus the Pharisees compassed Sea and Land to make Proselytes. And many like them, have laboured to make men Orthodox, as they speak, that is, to bring men to their opinions, to think as they think, while mean time little or no regard hath been had of the Christian life; nor do men consider, that it matters not much of what Religion or Opinion any man is, if he be a knave.  
The holy Scripture directs us not so much to Principles of Speculation, as to good affection, life, and practise. If thou do well, etc. Gen. 4. Cease to do evil, learn to do well, etc. Esay 1. He hath shown thee, O man, what is good, etc. Micah 6. Repent, for the kingdom of heaven is at hand. Bring forth fruits worthy amendment of life, Math. 3. In every Nation they that fear God and work righteousness are accepted of him. Otherwise, to dogmatise, to know, and believe, and hold this or that principle, without the life, affection, and action, cui bono? to what what purpose is it? See what account the Spirit of God makes of such Theory and Faith, see Romans 2. and James 2.  
What then is it wherein we should agree?  
That wherein they who differ, and we all ought to agree, is the wisdom and life of God in righteousness and holiness of truth.  
This wisdom is begun in the fear of God: The progress of it, is in faith and hope: The consummation of it, is in the love of God and our neighbour.  
The life of God is that, from which we have been all alienated, and unto which we are again lovingly called. The archetypon of this is God himself, who is our life; and the Son of God who is our life, and the Spirit of God, which also is the Spirit of life.  
This life is explicated in righteousuess, which comprehends all graces and virtues; of which that Poet, whose verses were accounted Oracles, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which Tully turned, Justitia in se se virtutes continet o●nes. And we may English it, In righteousness all virtues are contained.  
The effect of this righteousness is peace; whence another of the old Poets in his Genealogy of Virtues and Graces, which he calls Gods, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peace is the daughter of Justice and Equity.  
This divine life came forth from the Lord in all purity. This was prefigured by Eve taken out of Adam, that is the life (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) taken out of Christ, of whom then to come, Adam was a figure, Rom. 5. This Eve is the mother of all those who truly live, as Jerusalem is said to be the mother of us all.  
As this life came spotless and pure out of God's hands, so it must return unto him. And therefore Christ loved his Church, and gave himself for it, that he might sanctify it, and cleanse it with washing of water by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, Ephesians 5.25, 26, 27. Hitherto we are to be gathered, Gen. 49.10. 2 Thes. 2.1. Hither tend all the labours of the Bishops and Presbyters. Herein we all ought to meet, Ephes. 4.13.  
This divine life hath been much obscured and counterfeited by all sorts of Philosophers and false Christians, and is said for that reason, to be taken from he earth. The Lord Jesus therefore appeared to make discovery of this divine life, John 17. This is life eternal to know thee, and whom thou hast sent, Josus Christ. And therefore the Apostle saith, that he hath conquered death, and doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enlighten or illustrate the life which was darkened and obscured before, 2 Tim. 1.10. And it is more and more discovered in the growth of it.  
For as there are different ages in the natural life, so likewise are there in the spiritual life. And the wisdom of God enters into the holy souls according to the ages, Wild. 7.27. To which purpose, the Apostle is to be understood, Ephes. 4 7. Unto every one of us is given grace, according to the measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the gift Christ, that is, of Christ himself who is that gift, as our Lord calls Himself the gift of God, John 4. For as the visible sun, by few or many and often revolutions, makes a like number of natural days or years in the outward and visible world; after the same proportion, in the invisible and spiritual world, the sun of Righteousness lifts up the light of his countenance on the souls of those who fear him, on whom he ariseth, Malach. 4.2. And accordingly make some younger, some elder, some old aged men. For if in truth and in God's computation, they were elder or younger, whom the world accounts such, who should be more full of days than Adam and Methusalem? Who yet are never, in all the Scripture said to be old men. But Abraham the father of the faithful, who had soon Christ's days, is said to die in a good old age, and Joshua, Job, David, Jehoida, with some others, all children in respect of those two, are yet styled old men and full of days; when yet the eldest of them all, if we regard their natural life, in this outward world, came short of Adam and Methusalem, many hundred years.  
The Wise man speaks home to this, Wisdom 4.8, 9 That honourable old age is not that which standeth in length of time, nor that is measured by number of years, but wisdom is the grey hair unto men, and the unspotted life is old age. And speaking of Enoch the youngest of all those Patriarches, in regard of natural life, and the father of Methusalem the eldest; he being made perfect in a short time, fulfilled a long time. They who are grown up in this divine wisdom and life of God, are said to be old men and Senators. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are Ambassadors, such as are employed in that honourable Function, 2 Cor. 5. So they were called Apostles, because they were sent by the Lord, what ever their natural age was.  
They who were further grown up in the divine wisdom and life of righteousness, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Presbyters or Elders; And from the name Presbyter, otherwise Priester, Priests have their name by a contraction.  
Which is an honourable title, and such as was common with princes; as the Priest of On., Gen. 41. may be as well rendered, the Prince of On. David's sons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes, 2 Sam. 8.18. Jer. 5.31. They who were the most aged and eldest in this divine life, were the Apostles or the Bishops their Successors; whence Clemens Alexandrinus Lib. 6. Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proficiencies of the Church of Bishops, Presbyters, Deacons. So that neither Bishops nor Presbyters are of their own, or any other man's making; not of men, nor by men, Gal. 1.1. Paul planteth, and Apollo watereth, but the Lord himself giveth the increase. For as in natural aggeneration, the man may eat and drink, but the increase is not in his choice, he cannot add one cubit to his stature; even so a man may partake of spiritual nourishments, and feed on faith, but his increase and proficiency is not in his one choice, but the Lord gives it. And St. Peter shows wherein his Presbytery consisted, viz. in the participation of the death and life of Christ, 1 Peter 5.1. A w●●ness of the sufferings of Christ, and also a partaker of the glory that shall be revealed.  
And St. Paul proves his Apostleship by his sight of the Lord, and he tells the Elders of Ephesus, that the holy Ghost had made them overse●rs●or Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 20.  
But these were made immediately of God, we read of those also who were made by men. Tit. 1.5. However that be true, yet man's constitution of Elders, presupposeth Gods preceding work in them. Thus the Lord commands Moses to look out such Elders as he knew to be such, Num. 11. And in our ordination, the persons to be ordained, are required to give an account what motions and inclination of God's spirit they have had disposing them to that holy function. And in this regard the Apostles, and other Ministers of the Church are called Gods gifts unto men, Eph. 4. Nor doth our Lord any where say, that he will put an end unto, or change that dispensation: so that we may always expect those gifts from God unto his Church, until the ●●nction or spirit of God so teach some men, that they shall not need that any man teach them. Such a state there is, whereunto some had attained, unto whom St. John wrote, 1 John 2.27. The anointing which ye have received of him, abideth in you; And ye need not that any man teach you, but as the same anointing teacheth you of all things, etc.  
Whereas therefore some at this day dispute against an immediate call from God, they go about to take away Gods preventing work, when he gives his gifts unto men; and take the whole work of making Ministers unto themselves; so that such are not Ministers of God, but man's only; because they have not Gods immediate call to the Ministry, nor his preventing work in them.  
I am ware of a doubt, which this assertion leaves behind it; For if the Ministers of the Church be of Gods making in such a sense as I have shown, how then doth the King make Archbishops, and Bishops, and other Ministers of that Hierarchy?  
I answer: Both may consist. For as the God of order hath made man according to his image, which especially consists in his dominion over the creatures; so he hath made Kings and Potentates and generally the higher Powers in a more peculiar manner after his image, which consists in dominion over men; whence it is that he hath distinguished mankind, into superiors and inferiors, and stamped his character and mark of distinction upon both. On Kings, Potentates and the higher Powers, no hath imprinted multum Dei, saith Aquinas, much of God, 
Exod. 22.28. Psalm 82. Joh. 10 35  and so makes them like himself, Gods, as the Scripture calls them; and our Lord acknowledgeth them such, and gives the reason, he calls them Gods, to whom the word, viz. the essential word of God came, by whom King's reign (so Irevaeus understood it) to whom the word and image of God came, and that gives them now hearts, 
1 Sam. 10 & 12.6.  and turns them into other men, and so makes them as the Lord is said to have made Moses and Aaron, that is, advanced them, as our Translators render the word.  
For besides those personal endowments of the higher powers, no doubt other Gratiae gratis data the●e are attending on those high Functions. Wet ye not, saith Joseph, that such a man as I can divine? And Caiaphas spoke not that of himself, but being the high Briest that year, he prophesied, saith St. John. When a multitude of men stood about that fiery furnace, whereinto the three captives were cast, Nabuchadnezzar alone saw the fourth who was like the Son of God. Curio tibi soli innotuit? saith Hippolytus, How camest thou alone to see this? He gives reason; The heart of the King is in the hand of God.  
Now as the God of Order inwardly enables the higher powers, by the impression of his image, so he makes them outwardly to be acknowledged such by imprinting on them that excellency of dignity and honour which we call Majesty, which is originally in God himself, from whom it is derived to Kings and Governors, his images on earth, as even the Philosopher could say. A Character so indelible, that even in the wracks and downfalls of Princes, it might yet be discerned. For so we read, that the Roman Lictor an able young man and armed, being sent to kill Marius the Consul, now proscribed, decrepit, unarmed, alone, imprisoned, yet he durst not strike him, being himself first strike with the Majesty of Marius. And when the news was brought to Vespasian, that Vitellius was overthrown, there suddenly appeared in his countenance, a lustre of Majesty never observed before. Such was that which appeared in the face of Moses, 
Eccles. 8.1. Num. 11. Judg. 6 1 King. 10.26.  so that the people could not behold him. The wisdom of a man maketh his face to shine, saith Solomon. The like may be argued in the seventy Elders, in Gideon, in Saul, in David, in Solomon.  
For as the God of Order makes this impression of Majesty in superiors, so he imprinteth an agnition of it in inferiors. There went a band of men after Saul, whose hearts God had touched, 1 Sam. 10. And he it is, saith David, who subdues the people under me. He it is who toucheth the hearts with love or fear, or hope, or some other way best known to himself, and so wins them to submission. For indeed who can conceive it other then divine ordination that so many multitudes of men of so various, so contrary natures, tempers, dispositions, judgements, etc. should all submit and yield subjection to one or few of the same mould and like affections? Surely it is no other than the Lords doing, and it is wonderful in our eyes.  
This generally and necessarily premised, we may add some what more particularly concerning the Kings of this Land, That our Common Laws acknowledge them to be certain Gods upon earth, and ascribe unto them a kind of ommipresence, and ubiquity, perfection, and immortality, and other excellencies like those of the divine nature.  
And if our Laws and Lawyers acknowledge those, and ascribe them generally to their Kings, how much more should the Divines own in their good Kings, not only those which the Schoolmen call gratiae gratis datae, but much more the gratiae gratum faciextes, as the divine wisdom and piety, goodness and mercy, and compassion, etc. Such as, without flattery, all impartial men own in our present Sovereign, even in their eminency, together with a spirit of discerning.  
Whereby he is enabled to discover the several proficiencies and growths of God's graces in good men, according to the increase of God in them. When therefore he confers dignities on persons duly qualified, he owns the gifts of God in them. Which because it is difficult, the wise man refers the King's detemination unto an higher principle no other than divine, Prov 16.10. where he saith, that a divination, divine sentence, or oracle is in the lips of the King; his mou●h transgresseth not in judgement. And although there are who would restrain this to civil affairs, and the decision of them; yet according to that presence of God with Kings, wise and good Kings, Solo●oon may be understood to speak of ●●ine matters, and the disposing, and ordering of them also. 〈◊〉, whereas Ejusdem potestatis est tollere & ponere, it belongs to the same power to put out of place, and put in place, to dishonour and dignify; the King hath a precedent for both in the wise Solomon, who thrust out Abiathar from being Priest unto the Lord, 1 King 2.27. And Verse 35. he put Zadok the Priest in the room of Abiathar. And although Bellarmin would not have Solomon do this ut Rex but ut Propheta, not as a King, but as a Prophet, what is that distinction worth, if the King be guided with the same good spirit of God? as hath been shown.  
Would God these ungrateful nations did not too much verify what is prophesied of these last times, 2 Esdr. 15, 16. They shall not regard their King nor Princes! O that the character which Gildas Sapiens gave of the Britain's before the Conquest, and their unthankfulness to their best Kings, were not too true of many in this present generation! Si quis Regum mitior & veritati aliquatenus proprior, in hunc quasi Britanniae subversorem, omnium odia telaque sine respectu, contorquebantur. If any of their Kings were more mild or meek, and somewhat nearer to the truth, all their hatreds and darts were cast against him without respect, as the subverter of Britain. How true of those is that which was long since said of the King of England, that he was Rex diabolorum? O that we all knew, and duly considered, what a season, what a divine leaven of life and righteousness, what a cement of love and unity, what a binding chord reconciling of all jarring dissonancies and differences, our good God hath sent among us, (as appears by all his Proclamations, and especially his late Declaration concerning Ecclesiastical Affairs, in all which breathes a spirit of life and righteousness, love, unity, and peace,) that we might walk worthy of him! Then would the divided Parties the better know,   

6. How they may be persuaded unto peace.  
WE have our gracious Kings eminent example, who himself umpires these very differences between the divided parties; which is the property ●●●wise and good prince. It is true that Tyrants and Usurpers in all Ages have been wont either to find, or make and nourish Differences among the people, that their emulations and animosities being spent upon their opposite respective Factions, they might have no leisure to look into, or disturb the security of their Oppressors; as a certain Player at Rome, when the Praetor asked him of what profession he was, told him, That he was one of them, who whyled the populacy, that they might not have time to consider, prevent, and hinder his knavery. Upon this ground Machiavelli taught his Scholars this Lesson, Divide, & impera; Divide, and rule: He had learned this Maxim of his Tutor the great Abadden and Apollyon.  
Quite contrary hath been the practice of all good Kings, Princes, and Governors, and our Sovereigns, one of the best of them, to assimilate their people, and render them like unto themselves in virtuous and holy life, and so to rule them in unity, peace and concord. And what enmity they cherish among their Subjects, it's no other than what they learned of their Sovereign, the King of kings, who put enmity between the seed of the woman, and the seed of the serpent, even the Law of Commandments, Ephes. 2. whereby they may become enemies to sin and iniquity. And this enmity drives out the sin, that Davus qui turbat omnia, which breaks all peace with God and man. Happy, thrice happy they who enure themselves unto such contention, as is wholly exercised upon the enemies of their own house! Such reflex actions guided by divine wisdom, rend to the subduing of our brutish affections. Such enmity is safe, while it is employed at home; but when it breaks forth of doors, and becomes directed by the earthly, sensual, devilish wisdom, what ever the pretence may be, it tends to confusion and every evil work; as he who aimed at a beast, but slew a man. Such fire is safe and serviceable on the hearth, but what is more unsafe, more destructive, what devours and consumes more, when it comes abroad?  
We have heard how exemplary the King is in this very business. And how powerful such a royal leader is, may appear by that almost proverbial verse,  
Regis ad exemplum totus componitur orbis.  
Th' whole world's composed to th' pattern of a King.  
How much more prevalent aught his precept and example to be with us, where the King of kings, whom our King and all other good Kings own as their Sovereign? He it is who is the Author of Peace and Lover of Concord, the God of peace, Phil. 4.9. The Son of God is the Prince of peace, Esay 9.6. His principal type of Kings, is Jedidiah the beloved of the Lord, Solomon the peaceable, as his names speak him, and such was his reign. His principal type of Priests, was the peaceable Melchisedec, the priest of peace, yea the King of it, King of Salem, which is King of peace, Hebr 7.2. His Prophets are the Messengers of peace, Esay 25. His Argels first proclaimed peace, Luke 2. His Apostles and Ministers are the preachers of peace. His Gospel which they preached, is the Gospel of peace, Ephes. 6.15. His way is the way of peace, Luke 1.79. He himself is the preacher of peace, Ephes. 2. the peacemaker, yea the very essential peace itself, Eph. 2.14. Thus God the Father by his Son, his Argels, his Prophets, his Apostles, his Ministers promote this Common peace among men. And his design and end is the very highest, Union and Communion with himself in his divine nature; For which the Son of God ●rayes in behalt both of his Apostles, John 17.2.19. and of all those who shall believe on him through their word, that they may be one even as the Father and Son are one, 20, 21, 22. This is that glorious end whereat God himself aims in his precepts of pea●e, that we may be partakers of Christ, Heb. 3.14. That we may be partakers and communicants in the divine nature itself, 2 Pet. 14. That our fellowship may be with the Father and his Son Jesus Christ, 1 John. 1.3. That God may be all in all.  
If so high aims are at the advancement of our peace and unity, should we be wanting to ourselves in the endeavouring after so great a Blessing as the Blessing of Peace? It is the first good testimony wherewith we find the Sons of Jacob honoured, that they were peaceable. These men are peaceable among us, Gen. 34.21. And the Primitive spiritual Sons of Jacob were wondered at, See how the Christians love one another. Nor is there any thing so much wanting to the felicity of this church the Israel of God in this nation, as the true inheriting these two testimonies of Love and Peace, which invite and draw down the Blessing of everlasting Life, Love, and Peace. For where brethren dwell together in unity, there the Lord commanded that his Blessing and Life for evermore. Nor is there any doubt, but were we united in love and peace, the Spirit of life, love, and peace would be upon us. For the promise is made to those who were then afar off, as we are, Acts 2. Phil. 4.  
Consider this Idea, this Image of life, love, and peace, and look inwardly into thyself who ever thou art, Episcopal or Presbyterian, whether thou find it living in thee. Consider the pattern, and be ashamed of thy pride and ambition, thy strife and contention. And remember it's required in that mystical Ordinance touching the Gospel-Priesthood, Ezek. 44.14. That all the Priests of the Lord be the sons of Zadoc, not such sons of Zadoc who were Sadduces, who deny the resurrection, and the reward of the Just in the life to come, but just and righteous persons; such as the sons of Zadoc, humble and lowly, not proud, not ambitious, not contending who should seem to be the greatest. The sons of Zadoc are faithful and true in what ever they speak. They are merciful and compassionate, liberal and bountiful, full of alms-deeds, lovers of hospitality, lovers of good things and good men, sober, just, holy, temperate. Such must the sons of Zadoc be, that they may be like unto that true Zadoc, that Just One, Acts 22.14. that humble, faithful, merciful High Priest, Heb. 2.17.  
For indeed why (my brethren of the Presbytery) should we above all other Parties, and divided Judgements, be the most ambitious of ruling over others? Is it our learning that puffs us up? There are, no doubt, many Learned men among us in our way: yet are there also many, whom we oppose, not inferior to us in the knowledge of the Scriptures, to say no more. Or is it our obedience to what we know, that makes us seem to ourselves better than other men, and worthy to govern them? (For pride is a worm that sometime breeds even in the trees of righteousness, Esay 61.3.) Surely some of those, whom many of us most despise, have more understanding of spiritual things, and are more humble, more selfdenying, more patiented, more obedient unto the Truth, than the most of us are. And in r●●son they must be so: For they who aim at the perfect life, and believe it possible to be obtained, they must have the life mere abundantly, than they who believe it to be impossible, as the most of us do. Because belief grasps and lays hold on the power, Esay 27. and hope is the ground of all endeavour: where therefore there is no such belief or hope of the perfect life, there can be no earnest endeavour to obtain the same. The greater endeavour, the greater is the attainment; as he who aims at the Sun, shoots higher than he who aims at the Moon.  
Or is it your wealth, or strength, or confidence in the joynt-Commonwealth-interest, which you inveigled long since into your party, which raiseth your ambition? They have found, that should you compass your grand design, it would not countervail the blood and treasure which hath been already spent in vain. They rest satisfied that your misplaced zeal hath undeceived them; so that they judge it much more safe to expiate that error, whereinto you lead them, then to engage in a new, lest the latter prove worse than the former.  
Besides, are you not ware, how little warrant you have from the holy Scriptures for any such enterprise? Doth not that oracle fly in your faces, which at other times is much in your mouths, not by might, nor by power, but by my spirit? saith the Lord of hosts.  
Do you not perceive that so doing, you should not trust in the true God, but in your Mammon? You cannot serve both together. Nay, should you not forsake the Lord of hosts, and honour the God of forces? Dan. 11.38.  
Or have you such power, think you, with the rude multitude, that ye can by them promise yourselves advancement of your cause? Or can you hope for like prosperous success (if it can be called prosperous, which is founded on Ataxy, Anarchy and Confusion,) that a prime Reformer of yours boasted of, when he, by insinuations with the populacy, had changed the Government of a certain City, Hac faece hom num evicimus? By these dregs of men, saith he, we obtained our purpose. Believe it, they are become so wise by costly and bloody experience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, as by a stratagem in war, they will not be deceived a second time. For although there may be some ignorant Zealots; who are lead by your purse-strings, or example, or counsel, or entreaty, and others who know no better thing, may follow you in their simplicity; Yet the generality of the people being sensible only of an outward austerity and formal pretention of Godliness without any conviction of inward power and efficacy, they will not hazard a cut finger for the advancement of your Government. Yea, some wise men conceive, that you would not so eagerly oppose the ancient Government of the Church with your novelty, but that you fear your former bold erterprises would not be safe, without attempting somewhat that's worse— Brevibus Gyaris aut carcere dignum. Or, that by indulgence and favour, you may come off, among those of your party, with the reputation of resolute and conscientious men. Or, that some principal sticklers and leaders among you may have their conscience better informed with a Deanary or Bishopric. Or, because there are some unquiet and unpeaceable spirits among you, who conceive that Atheism, profaneness, impiety, and all irreligion would violently break into the Church, unless they stood in the gap to keep it out. Alas, Good men! They are like those little wooden statues which are set under the main beams of an house, with very piteous faces, as if they bore up the whole building, whereas indeed, were they taken away, the house would stand very well without them.  
But what is their pretence? They conceive the Christian faith is in hazard, and would be lost, if they stood not up in defence of it. And therefore they allege scripture for warrant of their contention, that they may sin by the Book. For why? They ought, as they say, to contend for the faith that once was given to the Saints, Judas verse 3. That is (saith the Gloss of the Quarto Bible,) against the assaults of Satan and Heretics. Whence some gather, that they should strive with others for the Apostolical faith. But in reason; men ought first to contend for the faith once given to the Saints, that it might be in themselves, viz. faith in Christ the wisdom of God, and power of God, 1 Cor. 1, That faith, that is, the obedience of faith, as Rom. 1. and 16. That victorious faith which overcomes the world. 1 John 5.4. Whereas therefore some then, as at this day, had brought in a lazy kind of imagination, which they called faith, that Christ had done, and suffered all things for them; and so became ungodly, and turned the grace of God into wantonness, and so sinned, that grace might abound; And so they denied the Lord Jesus Christ the only Lord, when they obeyed other Lords, as Esay 26. And pretended impotency, weakness, and inability to do the will of our only Lord and Saviour Jesus Christ. These Judas exhorted to contend for the true faith once delivered to the Saints. For had we the true faith, which was once given to the Saints, it would no doubt empower us against all ungodliness, and all wantonness, yea all the lust of the flesh, lust of the eyes, and the pride of life; which are all that is in the world. 1 John 2.16. And the true faith is the victory that overcomes that world, 1. John 5.4. Which faith, were it in us, it would overcome that pride of life, whence comes this contention, who should seem to be the greatest.  
But they will have no Peace, they say, without Truth. This is an old juggle, whereby the credulous and ignorant multitude were seduced into the late War, and so persuaded to believe a lie. Not but that peace is, and aught to be joined with truth, as Zech. 8 16.19. and elsewhere. But is not peace also found coupled with righteousness? Esay 32.17. and with holiness, Heb 12.14. and love, Psalm 119.165. and purity, James 3.17. And what Truth is that which is joined with Peace? Is it not notoriously known, that they are wont to call their Principles and Opinions which they have chosen to hold, by the glorious name of Truth, according to which they account themselves, and would be accounted by others, Orthodox?  
But doth not our Lord Jesus call himself The Truth? John 14.6. Now mark what kind of Truth the Lord Jesus is, Ephesians 4.20. Ye have not so learned Christ, if at least ye have heard him, and have been taught in him, as the Truth is in Jesus, that ye put off according to the former conversation, the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and holiness of Truth. Whence follows truth in speech, wherefore putting away the lie, speak ye every one truth to his neighbour, etc. This truth they had learned, to whom St. John wrote, 1 John 2.21. I have not written unto you, because ye know not the truth, but because ye know it, and that no l●e is of the truth. This is the Truth unto which the true Peace is soyned, and without which there is no Peace.  
Wherefore, beloved Brethren, let us beware, lest under what pretence soever, we break the peace of the Church, or the peace of the Nation; either of which ought to be more dear unto us than our own lives. Let us take heed, O let us advisedly, seriously, and timely take heed, brethren, lest contrary to the practice of Christ, and the holy Apostles, according to the custom of the unbelieving Jews and Heathens, and some Zealors of our own, we go about to reform the world. It was said of the Lord Jesus, that he perverted the Nation, when he converted it; and of the Apostles, that they turned the world upside down; when, by the weapons of their spiritual warfare, they cast down imaginations, and every high thing that exalted itself against the knowledge of God, and exalted the humility and meekness of Jesus Christ. They never went about to reform a people, by raising Riots, Routs, and Tumults. They were not the Apostles, but the unbelieving Jews, who moved with envy, took unto them certain lewd fellows of the base sort, and gathered a company, and set all the City in an uproar, Acts 17.5.  
Let us beware, beloved Brethren, lest we go about to reform the Church, as the woman did when she sought her groat, according to an old false reading of the vulgar Translation, Luke 15.8. evertit domum, she overturned the house, when she should have only swept it, according to the true reading everrit domum. For surely the wise woman, the Church, seeking the Lord's image lost in his Coin [Man,] by the light of the Lords Candle, which is his Spirit, Prov. 20.27. she sweeps and cleanses the house from all filthiness of flesh and spirit, until she find her Lord's image in righteousness and holiness of Truth, and so becomes reform and renewed in the spirit of her mind.  
This, this is the true Reformation of the Church, not overturning it; as Bertius saith we do, when we go about to reform it. O let us prove him a false prophet, who hath these words in his Breviarum totius Orbis terrarum, page 7. Habent hoc pr●prium Calvanistae, ut statum in quem irrepserunt, evertant, neque ante conquiescant quam ipsi rerum potiantur. Irrisores, turbulenti, factiosi, disputaces, ingrati, arrogantes supra quam dici aut credi potest, hosts Catholicorum juratissimi, quique non tantum ipsi nihil conferunt ad repellendam imminentem Christianorum cervicibus Turcarum vim; sed etiam motis intestinis dissidiis bellisque impediu●t alios Reges id conantes, quin & opes viresque ipsorum à communi hoste aversas in mutuam Christiano●um perniciem concitant. Atque hoc ipsis est reformare Ecclesiam.  
I shall leave this upon your spirits sadly to be thought upon; and speak a word unto my Brethren of Episcopal persuasion.  
I know many of you, beloved Brethren, and I believe here are far many more in this and our neighbour Nation of Ireland, eminent in wisdom and piety, men of profound learning, sober, grave, just, prudent, etc. who have been refined and purified in the furnace of humiliation, and are come forth as vessels of honour fit for their Master's use. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persons who hae far transcended the envy of their persecuters. And having been turned into strange Countries, have declared evidently what difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one unlearned and learned. Unto these I say only, Macti estote, proceed and shine forth as lights of the Church.  
To you I speak, who have been Sufferers also, but, if report not only of your enemies, but even of your friends also wrong you not, some of you have not improved your sufferings to the advantage of your own souls, or the Church of God, so that you cannot truly and experimentally say, It is good for us that we have been afflicted.  
Are not many of you returned the very same men you were, only worse, as being more heightened with pride, more embittered with envy, more inflamed with wrath, more enlarged with desire of revenge?  
Atqui cum peccata carnalia plus habeant infamiae, spiritualia plus de natura peccati, (quod sanctus Gregorius ait) Ut fama vestrae parcam, Latin vos pacciis alloquar. Aiunt è vobis esse, (at spero eos admodum paucos esse) qui ventri nimium indulgent, mutuo se poculis provecant, invitant se plusculum, etc. An non hoc idem ipsum vitium est, quod pientissimus Rex haud feret in eajulo, haud feret in tressi agasone? Anidem ipsum tulerit in Ministro Dei? An non etiam vos illi feciales, qui contra haec flagitia moresque vitioses, prudentissimi Regis inimicitias indicitis? Qua fronte utcunque caperata inhibetis illud, quod vita licentiori comprobatis? Pudet haec opprobria vobis, Et dici potuisse & non potuisse refelli.  
Are ye they who are come out of that great tribulation? Rev. 7.14. should not then your garments be made white in the blood of the Lamb? Should not you be planted in the likeness of his death, and so be made also like unto him in his pure, innocent, and spotless life and resurrection? So should you be fit to say in way of thankfulness, with that Heavenly Choir, Blessing and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever! Amen. This is an heaventy Doxology when the heavenly life speaks it. Otherwise an unholy, debauched, and vicious life is the greatest ingratitude, especially in a Priest.  
For what honour, what glory can be to God, what profit is it unto you or to the Church of God, that holy hands have been laid upon you and that you be made Priests, if by a sinful life you dishonour ●od and that holy function, and render yourselves unfit for the discharge of it? Flatter not yourselves, not please yourselves in that honourable name of Priests; and that thereby you have power to bind and lose, so that whose sins ye remit, they are remitted unto them, and whose sins ye retain, they are retained. Do you consider what that worthy name imports? Is not a Priest such an one as is grown up unto the old age of Christ? Ephes. 4. And dare you in your nonage, while yet you are subject to the sins incident unto the spiritual childhood, and before you are so strong as to overcome the evil one, dare you assume to yourselves the power of binding and losing, even while you yourselves are bound with the chains of your own sins? Can you think that such great works as are binding and losing, are annexed to your persons, or to the due qualifications of the Priesthood, and such as ought to be in you? There is no doubt, but, as the Priest under the law, had skill to put difference between holy and unholy, and clean and unclean, which he could not do, if he drank wine or strong drink, before he went into the Tabernacle of the congregation, Leu. 10. so neither can the Gospel Priest discern between holy and unholy, righteousness and unrighteousness, pure and unpure, so as to bind or lose, if he be drunk with wine wherein is excess, or drunk, and not with wine, Esay 29.9. as with the spirit of opinion.  
O my beloved brethren, the Gospel Priest must well understand the nature of sin and corruption, and temptation unto sin, and the devices of Satan, and means and ways how to escape them; He is the spiritual man who judgeth all things, 1 Cor. 2.15. Who knows the mind of the Lord, Rom. 11.34. Who hath the mind of Christ, 1 Cor. 2. ult. Such a Priest is able and fit to bind and lose, as having received the spirit of God, and been endued with power from above. Otherwise its great boldness, and presumption for any man to assume such power unto himself. And what, my Brethren, emboldens you here unto? Because, you say, you are made Priests: And therefore you presume to take the Apostles authority for your pattern, to whom the Lord Jesus said, Those sins ye remit, they are remitted unto them, and whose sins ye retain, they are retained. John 20.23. O when shall we deal sincerely and impartially with the holy Scriptures! How often do men cite the divine testimonies, as the devil alleged part of Psalm 91.11, 12. to our Saviour, Math. 4.6. Where he leaves out what was most necessary to be understood? And in this case of great moment, men do the very same; For where our Lord saith, whose sins ye remit, they are remitted, etc. he premiseth those words, Receive the Holy Chost. And then immediately follow chose other, whose sins ye remit, they are remitted unto them, and whose sins ye retain, they are retained. They therefore who have received the Holy Spirit of God, are the fit men for the discharge of the Gospel-Priesthood.  
Wherefore, my Brethren, boast not of your power, but rather pray unto the Lord for his Holy Spirit, whereby you may be impowered; For our Heavenly Father will not fail to give his Holy Spirit unto those his children who ask him, Luke 11.13. and are obedient unto him, Acts 5.32.  
Nor can the Book of Common-prayer, though full fraught with Divine Petitions and Praises of God, nor your daily reading of it, render you divine, or, as ye are called, Divines, unless yourselves have a share of what you pray for. Do ye not pray, that we may hereafter (that is, after the Confession of sins) live a godly, righteous, and sober life, to the glory of God's holy Name? And in the Communion-service, do not you put up unto God this large Petition? That we may ever hereafter serve and please him in newness of life, to the honour and glory of his Name, through Jesus Christ our Lord. Yea, do you not pray every day, that we may fall into no sin, nor run into any kind of danger, but that all our do may be ordered by his governance, to do always that which is righteous in his sight, through Jesus Christ our Lord? Is your charity more fervent toward others, than toward yourselves, Brethren? Or is your endeavour less in behalf of yourselves, than in behalf of others? Do you pray, that they may live a godly, righteous, and sober life; that they may ever serve and please God in newness of life; that they may fall into no sin; that they may do always that which is righteous in the Lord's sight, etc. and do you not pray for all these things in behalf of yourselves? If so, whence is the complaint that these things are not found in you? that you have but a small part of them? For if you prayed for them so, that yourselves might be partakers of them, there is no doubt but our good God would grant your requests, because they are according to his will; Now this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions which we desired of him, 1 John 5.14, 15.  
Yea, and because you pray not for yourselves, it is much to be feared, that your Prayers are not heard for others. For in this sense the Proverb is good and true, That Charity gins at home.  
And this is the ground of another Complaint, That the Common-prayer is resorted unto by many lose and debauched persons, (and I believe it is as true, that many close hypocrites resort unto conceived prayers.) And hence ariseth one of the Presbyterians Invectives against the Book of Common-prayer, that (like as St. Paul reasons against the weakness of the Ceremonial Law, Heb. 10.1.) it cannot make the comers thereunto perfect. Not that they think it possible, that any one should be perfect in this life, by what ever power God gives a man (their own words in their large Catechism) though Christ and his Apostles enjoin us to be perfect; and Epaphras prayeth for the Colossians, that they might stand perfect and complete in all the will of God, Colos. 4.12. But this is the Presbyterians argumentum ad hominem.  
Howbeit this cannot be imputed unto the Book of Common-prayer, that it cannot render men perfect: For the defect is not in the prayers, which are in commensuration even to the highest perfection, as elsewhere, so especially where the Church prayeth, that we may perfectly love God, and worthily magnify his holy name. But indeed the great defect is in the Comers thereunto; or many of them, who, without due consideration of either prayers or praises, turn them over their tongues carelessly, and negligently, as if the very hearing and reciting of these prayers were the only true and perfect service of God, and think, he is pleased with such a performance of it, and so they rest in it tanquam in opere operato. Yea, I have heard it alleged, that the Common-prayer is that pure offering whereof the Lord speaks, as to be fulfilled among the Gentiles, Mal. 1.11. In every place incense shall be offered unto my name, and a pure offering.  
Surely by Incense, Prayer is understood, according to Psalus 141.2. But the pure offering is little understood, and less practised, even the daily sacrifice of mortification which is taken away according to daniel's Prophecy, Dan. 8.11, 12, 13. & 11.31.  
Truly what is generally spoken, may be applied more properly to the Book of Common-prayer, Quaeneglecta vilescunt, eadem si considerentur, habentur admiratione. The method of the Liturgy, the Prayers and Praises of God in it, because neglected by Presbyters, yea, and by many Episcopals themselves, they are not esteemed; but if, according to their weight and moment, they were duly considered (some offences being removed) they would provoke pious men of both parties even to admire them.  
So that the principal thing that's wanting to the Honour of God, the good of his Church, and the due estimation of the Book of Common-prayer, is the Christian life which is required out of it. This, my brethren, procures authority to your Priesthood, veneration to your outward Divine Service, and due respect unto your Persons. Without which, neither a Long Cassock, nor a Broad Girdle, nor affected Gravity of Deportment will avail any thing at all, among wise and good men. Ad populum phaleras—  
Not that these are despicable, as some vain and ignorant men have thought them, but indeed venerable, if we consider what they import; as we shall understand, if we remember our vow in our Baptism, which I fear, the most of us forget, viz. an abremutation of Satan and all his works, etc. which in the ancient Church was expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I renounce Satan. And belief of the Gospel, and all the articles of the Christian faith, and the keeping of God's commandments; all which were comprised in the opposite phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I enrol myself in Christ's Matricula, or Military Roll. So that the Christian Profession is a kind of warfare; and the person baptised promiseth to continue Christ's faithful Soldier and servant unto his lives end. And this is that which the Priest holds forth in his Sagum or Cassock, which was Vestimentum militare, a military Garment, and so used by the Germans, saith Tacitus; and it is the same which is in use among most Soldiers at this day. Plutarch calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Soldiers garment, which, saith Nomius, he wore above all his other apparel; a figure of Charity which must be put on above other, Col. 3.14. And because love must be sincere, Rom. 12.9. the Christian Soldier must be girded with the girdle of Truth, Eph. 4.15. & 6.14. For the Girdle was a part of the Roman Soldiers armour, Cingulum militare, the Soldiers Belt, a quo arma dependent, saith Isidor, whereon his other weapons hung. Yea, when the Israelites came out of Egypt, it's said, Exodus 13.18. they went up harnessed; the wo●d is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is properly accincti, girded, importing thus much, That the Israel of God going up out of the Spiritual Egypt, must be armed with the whole armour of God, especially with the Girdle of truth, faithfulness, and sincerity; as also with strength, Psal. 18.39. and with chastity, wherewith the Lord implies his Spouse should be girded, Jer 13.11.  
O my Brethren, both of Episcopal and of Presbyterian persuasion! consider, and be hearily ashamed of your common error, that ye have both been so grossly mistaken, that ye have neglected the common enemy, even the Devil, against whom we are all engaged by our Vow in Baptism, and deserted the common Cause of Christianity, the crucifying of the old man, and are fallen foul one upon another. Do you know no better the devices of Satan? Are you so little known to yourselves, that you take no notice of your lusts that war in your members? Do you no more regard them who are without? What opinion, think you, hath the religious, and irreligious world of you? Remember, the Cause you are engaged in, is the Cause of God: you have entered covenant with him upon these terms, that you should fight against the world, the flesh, and the devil. The Cause is God's Cause, and must needs be good. The Apostle calls it so. Fight the good fight of Faith, 1 Tim. 6.12. It's a Cause wherein all the people of God have been engaged from the beginning, even since the Lord put enmity between the seed of the woman, and the seed of the serpent, and promised, that the holy seed Christ should break the serpent's head.  
It is the Good Old Cause. Let not the old subtle Serpent any longer beguile you, who deceives the Nations. Quit yourselves like men. Lay down your Enmity one against another, and join all your forces, and all your courage against the common enemy: and so the God of Peace shall bruise Satan under your feet quickly.  
Mean time let us inquire into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things which make for Peace, and   

7. By what means Reconciliation may be made between the divided Parties.  
THe Divine Life, the effect whereof is Peace, is discovered to St. John, Revel. 21. and every one who is willing, is invited thereunto. But it's vain labour to discover the life, which is above to the wise, saith Solomon, Pro. 15.24. unless we have a jacob's Ladder, whereby we may ascend thereunto. This we may do by divers steps or means; which are either such as remove obstructions out of the way of peace, or such as positively direct our feet into that way.  
For as the godly life is a necessary means for the obtaining the eternal life and peace, which is homogeneal, and of the same nature with it; so is the death unto sin a necessary means of obtaining the godly life, as the Apostle reasons, Col. 3.4. when Christ, which is our life, shall appear, then shall we appear with him in glory; mortify therefore your earthly members, whence it is that sinful men are said not to know the way of peace, Rom. 3.17. And who can direct us better into this way, than he who is the Prince of Life, Acts 5. And prince of peace, Esay 9 who appeared the Dayspring from on high to visit us, to give light to them that sit in darkness, and the shadow of death, and to guide our feet into the way of peace.  
Into this way he leads us by precept and example. By precept of humility, and lowliness of mind, by self denial, and taking up the cross daily.  
Humility is the first step toward Mortification, and that extreme necessary, because pride the contrary hereunto obstructs the way of Peace, Pro. 13.10. For only by pride cometh contention. And if only by pride, whence, I beseech you, proceed the present contentions among us? Is it not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one would be greatest?  
Truly a very strange thing it is, that men eminent for learning, and profession of Christianity should so openly spend their zeal and heat about that old dispute, who should be the greatest, Luke 22. 'Tis true, this Controversy was among the Apostles; but they had not yet received the holy spirit, which I desire both parties advisedly to consider. Why should they not rather endeavour after the fairest object of emulation, the only lawful contention, who should be the best? The Lacedæmonians herein condemn too many of us Christians, who were wont to exercise their Children in such questions as these, who in all Sparta was the most sober, most just, most prudent, most valiant man, etc. And it was one of them who say, Nemo me major nisi qui me melior; No man is greater than I, unless he be better than I am. Yea, although I doubt not, but the main design of the Covenant was outing of the Bishops, and Inning of the Presbyters in their room, yet in the close of the Covenant, by an overruling hand, the Covenanters vow, That our true and unfeigned purpose, desire and endeavour, for ourselves, and all under our power and charge, both in public and private, in all duties we own to God and man, to amend our lives, and each one to go before another in the example of real Reformation.  
This close of the Covenant which is most consonant unto the word of God, hath been, I fear, quite forgotten, and the main endeavour hath been to go one before another in wealth and honour; as for the endeavour, and strife to exceed one another, in performance of our duties toward God and man, O how modest most men are! O how easily doth every man yield to another to go before him!  
Yet if any man, according to the Covenant, endeavour to exceed others in goodness, (who have bound up themselves by their principles, which they resolve not to exceed) if he endeavour to be perfect as our heavenly Father is perfect, he is accounted at least erroneous in his judgement, if he can escape the Gardiner's shears of Discipline, and cutting off, for presuming to grow in grace above his neighbours.  
The contention is not who should be the best man, but who should be the greatest. And only from pride comes this contention. And this is a great part of self which is to be denied. That's the second step.  
Self-denial. There are in man since the fall, the abridgements of three selves! One whereby he agrees with the beast, and lives according to the principles of brutish man.  
2. Another whereby he agrees with the old fubtil scrpent, which deceiveth all the world with false principles of corrupt reason, Revel. 12.  
3. The third, whereby he agrees with God, and the heavenly man, 1 Cor. 15. This last we must deny to be ours; not I, but the grace of God which was with me. The fear of God and keeping his Commandment, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the man, saith Solomon, Eccle. 12. what ever else is in the man, it's either the beast or the devil: Both which make up the corrupt self, which the true man must deny. The Grace of God which is able to save all men hath appeared, saith St. Paul, teaching us to deny ungodliness and worldly lusts, Tit. 2. Such as fight against the soul, they are the sensual and brutish self.  
And the same Grace of God arms the believer with weapons mightly hrough God, for the casting down imaginations or reasonings, and every high thing that exal●eth itself against the knowledge of God, and bringing into captivity every thought unto the obedience of Christ, 2 Cor. 10.4, 5. That's the denial of the diabolical self. What store of matter doth this juncture of time afford for self-denial! Such as the Apostle feared he should find among his factious Corinthians, such we may be sure is to be found among us, 2 Cor. 12.20. Debates, envyings, wraths, strifes, backbitings, whispering, swell, tumules. This is the ●econd step, which whosoever ascends, he must expect assaults from the beast and the devil, which he hath denied, and renounced. And therefore it will be necessary, that he ascend also the third.  
3. The Cross; which he must take up daily. But what is the Cross? Or rather what is it not? He who undertook to write a Clavis Scripturae, a key wherewith to open the Scripture, saith the Cross is, Omnis generis Calamitates, piorum presertim veritatis causa toleratas. Calamities of every kind of the godly born, especially for the truth's sake.  
But if affliction, or persecution, or calamity, such as he understands, were the Cross, then must we take them up and bore them, as we are commanded to take up the cross; But we are warranted to flee persecutions, Math. 10.23. when they persecute you in one City, flee to another; but verse 38 of that chapter, he tells them, that he who taketh not up his cross and followeth him, is not worthy of him. Besides, its possible that the Christian Church may for some time be without persecution; For Acts 9.31. then had the Church's rest throughout all Judea and Galilee, and Samaria, and were edified, and walking in the fear of God, and comfort of the Holy Ghost, were multiplied. But shall we think that the Christians then laid aside the cross, which our Lord commands those who will be his disciples, to take up daily and follow him?  
Add hereunto, that if afflictions were the cross which must be taken up, then should only poor and miserable men, who could not avoid afflictions, they should bear the cross; but our Lord enjoins this duty unto all who will be his Disciples, Luke 9.23.  
Nor do I doubt but the reason why men incline rather to this Gloss, that affliction is the cross, because all manner of afflictions and tribulations may be born, and yet sin may remain and live; which generally men love better than their estates, their honours, yea their lives.  
I have written of the Cross more largely, because the bearing of it is a duty most necessary, yet almost generally mistaken. What then is it to bear the Cross?  
The bearing of the Cross is the Christian patience, Revel. 1.9. It consists in bearing and suffering all assaults and temptations unto sin, from all sorts of causes inward and outward, without our yielding thereunto. And because this, of all other Christian duties, is most contrary to the garb and fashion of the world, which lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the evilone, exposed to the obedience of his lusts, and is most opposed and spoken against; hence it is that the bearing of the Cross, consists also in suffering ignominy, shame, reproach, cursing, and evil speaking.  
So that we see wherein consists our conformity unto Christ crucified, viz. in bearing all assaults and temptations unto sin, with out yielding our consent thereunto; as also in bearing shame and reproach, & ignominy which follows thereupon, from the evil world. Of the former, the Apostles eaks, Gal. 2. ●0. I am crucified with Christ, c. 5. They who are Christ's, have crucified the flesh, with the affections and lusts. Of the latter, Heb. 12.1, 2, 3. Let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despising the shame, etc. consider him who endured such contradiction of sinners, against himself. Where we have Christ's example, and our imitation of it expressed in those words; Let us run with patience that race which is set before us: and Hebr. 13.12. Jesus, that he might sanctify the people with his own blood, suffered without the gate. There's Christ's example; our imitation follows, verse 13. Let us go forth therefore unto him without the camp, bearing his reproach. When our old man is now crucified with Christ, that the body of sin is destroyed, that henceforth we may not serve sin, than all the heavenly minded ones, all the quicksighted Eagles meet at the dead Body; And Christ being lifted up, will draw all men unto him.  
Then, and not till then, appears Equity, so that whatsoever we would that men should do to us, even so we should do to them. For while our iniquittes separate between us and our God, while our hands are defiled with blood, and our fingers with iniquity; while our lips speak lies, and our tongue mutters perverseness, etc. while our feet run to evil, and make haste to shed innocent blood; while our thoughts are thoughts of iniquity, while wasting and destruction are in our paths, we cannot know the way of Peace; nor is there any judgement in our go: For having made ourselves crooked paths, whosoever goeth therein shall not find peace.  
Whence follows a spirwal blindness of mind, desperation, guilty conscience, apostasy, and revolting from God. And therefore terras Astrea reliquit. Judgement is turned away backward, and ustice standeth a far off, for truth is fallen in the street, and trodden under foot, because we depart not from iniquity, Dan. 9.13. By reason of these obstructions in the way of righteousness and Peace, it comes to pass, that equity cannot enter, Esay 59  
But when as by Humility, Self-denial, and taking up the Cross, these impediments are removed, and they who are Christ's have crucified the flesh with the affections and lusts, they meet in the way of righteousness, judgement and equity, Prov. 2.9. Then the way of Peace is opened and made known.  
For whereas the universal righteousness consists in privative and positive duties, departing from evil, and doing good, as the Prophet's advice i●, cease to do evil, learn to do well, putting off the old man, and putting on the new, mortifying sin, and living unto God, the effect of both, is Peace; depart from evil and do good, seek peace, and pursue it, Psalm 34.14. And the work of righteousness is peace, and the effect of righteousness is quietness and assurance for ever. Which is a demonstration of peace, quietness and assurance from the cause of them, which is righteousness; and, to confirm it to us, as most certain, the Prophet repeats the cause, righteousness, Esay 32.17.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ratio causandi, or causality will appear from hence, Peace is the compendium and abridgement of all temporal and eternal happiness. And righteousness and holiness, which sometime are taken for the same, are the image of God. Heb. 12.12. as Plato with the scripture, affirms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby we are enabled to enjoy that happiness, that Eyesalve whereby we see God; for God cannot be approached unto but by somewhat of himself. The eye cannot see the sun, but by being informed by the light of the sun; In thy light shall we see light. Since therefore righteousness and holiness is of God, it's necessary for the obtaining and enjoying the peace, rest, quietness and assurance for ever, as the Scripture often testifies, Deut. 16.20. Righteousness, righteousness shalt thou follow, that thou mayest live and inherit the Land. Righteousness and peace have kissed each other. Psal. 85.10. which the Apostle figuratively understood, Heb. 7.2. Melchisedec is first by interpretation King of righteousness, and after that King of Salem, which is King of peace.  
Nor let it seem strange that I seem to have gone so far about to seek the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The things that make for peace, and means to advance it. It is a true, solid, and durable peace, which I propounded to myself to inquire after, and to commend to the two divided parties. Such a peace cannot consist with iniquity. There is no peace to the wicked, saith my God. Yet how many at this day promise themselves peace without the things which make for peace? Against such, the Lord denounceth most heavy judgements, Deut. 29 19 Yet do not many resolve to walk in their old corrupt ways, wherein they walked before, and thereby brought the wrath of God upon themselves, and the whole land? And yet they hope for peace, and cry and call upon God to come unto them in their evil ways and walk with them; but they will not stir out of their own evil ways to walk with God in his way of righteousness and peace. Yea, and do they not think to be accourted righteous, because Christ is righteous? But does not our Lord say expressly the contrary, Shall I count them pure with the wicked balances, and the bag of decitful weights? Mich. 6.  
Yea, many there are who promise themselves peace, yet practise not righteousness, which is the immediate, adequate, and propor cause of it. It's an heavy complaint, and I am afraid it's too true, that many who profess themselves the righteous people, are yet no just dealers, that they will lie, cheat, overreach their brethren in bargaining, etc. and all under a form of godliness and pretence of righteousness. They remember not, that he is righteous who doth righteous things, 1 John 3.7.  
Besides, many there are even of those who profess religion, and know that the effect of Righteousness is Peace, who single out some certain duties and parts of righteousness, and lay on them the stress of all religion; as keeping the sabbath, as one of the greatest Commandments, if not the very greatest of all; which yet the Jews accounted one of the least. When, in regard of many other duties, that was dispensed withal, as, in periculo vitae cessat sabbatum, when life is in danger, the sabbath ceaseth. Nor does our Lord blame them, but justifies them who lead their Ox or their Ass to the water on the sabbath day; their mercy to their beast excused the breach of the sabbath. Yea, the Priests broke the sabbath, and were guiltless. Besides this duty of the sabbath, they urge abstinence from cursing and swearing, and drunkenness; All which, though parts of righteousness, yet, upon the matter they tend rather to make men good husbands then good Christians. Mean time other great things of the Law, and main parts of Righteousness are forgotten, as having God for our God, to love him with all our heart, all our soul, all our might, and with all our understanding, and to love our neighbour as ourselves, ●o fear God and honour the King. To be subject to principalities and powers and that not only for fear, but also for conscience sake. Not to kill, not to commit adultery, not to steal, not to lie, but every one to speak truth to his neighbour, not to bear false witness, not to go beyond our brother in bargaining, not to covet. To do, udgement, love mercy, and to walk humbly with our God. To deny our se●ves, and take up our cross daily, and follow the Lord Jesus, etc. unto which our Lord Jesus directs us as the more weighty things of the law, and gospel, and wherein the righteousness, whose effect is peace, consists; of these Altum silentium, few or no words of these, or, if words, but words. Christ hath done these things for them.  
But I must not omit certain other services, which are of high estimation, and indeed of far greater account than those now recited. Such are days of humiliation and prayer, hearing the word, receiving the Sacrament; which, for their greater honour, are called Gods Ordinances, which are more venerable among some, than the Commandments of God, which are called his Ordinances, Levit. 18.4. and elsewhere, with these and such like Temple-worships the hypocritical people of old deceived themselves, which were most-what ineffectual, as Zech. 7. they kept a fast threescore and ten years; the Lord owned it not, as done to himself, so that a man may perform such service unto God his whole life time (for that's the age of a man, saith David) yet all that time not please God, which I much fear, may be said of our like kind of Worships. We had our monthly fasts for many years, when we smote with the fist of wickedness; at which very time was the inundation of all unrighte ousness, and all abomination in the land, and blood touched blood, and the hand of God, was stretched out against us. The Lord instructed Solomon, how to award national judgements, and upon what terms, he will give peace to the land. 2 Chron. 7.4. If my people who are called by my name, do humble themselves, and pray and seek my face, and turn from their evil ways, then will I hear from heaven, and forgive their sin, and heal the land. Many of us seem to exercise the three former, humble themselves, and pray and seek God's face, and glory much that they are a praying people. And if the Lord vouchsafe any good success to them, presently they ascribe it unto their prayers, as the effect of them. Mean time little care is taken of turning 〈…〉 their evil ways, little exhortation thereunto, whereas ●●●ed therein lies the principal stress of the Lords direction. And commonly men have three reasons especially why the turning from their evil ways, is not so much urged. 1. They think it impossible wholly so to do. Yea, 2. herein they are the more remiss, lest they should fall into that new heresy (found out by P●scator, as I take it) of the Perfectists. And 3. lest they should seem to merit by so doing. And for these reasons some, I fear, conscientiously abstain from doing good.  
But unless there be an universal turning from all and every one of our evil ways, all our humbling, all our praying, all our pretence of seeking God's face, will be utterly in vain and to no purpose, although the best men on earth should pray for us. When the people had desired Samuel to pray for them, he promised so to do, but unless they turned from their evil ways, he assures them, his prayer would be ineffectual; as indeed afterward it proved, 1 Sam. 12.23.  
Hence it is that notwithstanding all the pageantry, all the ostentation of Religion, all the partial and false righteousness, the envy, the pride, the covereousness, the wrath, the gluttony, the chambering and wantonness, the slothfulness in all spiritual duties, generally the sin remains, and consequently no peace can be hoped for, which is the proper effect of righteousness. For what peace, saith Jehu, so long as the whoredoms of Jezebel and her witchcrafts are so many? There is an inconsistency, and incompossibility of peace with the whoredoms and witchcrafts of Jezebel. Jezebel hath a divers Etymon, either Insula habitaculi, an Island of habitation and dwelling, as the Island wherein we dwell; or Insula sterquilinii, an Island of a dunghill. And this latter, the Scripture itself warrants, 2 King 9.38. The carcase of Jezebel shall be like dung upon the face of the field. So Jer. 9.22. O how unhappily is this Etymon this Notation fulfilled in this Island! Jezebel spiritually understood, Revel. 2. and her whoredoms and witchcrafts. Whoredom is spiritually idolatry, a most known metaphor. Disobedience is understood by witchcraft, Gal. 3.1. By these and all open sin, and false righteousness, this Island (which, the h●●●man told King Edward the Confessor, was God's kingdom by these, this Island is made a dunghill, & therefore what peace can be unto it?  
Since therefore, my beloved Brethren, of both persuasions, such abundance of iniquity and false righteousness such as the Apostle calls dung, Phil. 3. hath overspread this Kingdom and the Church in it, and hidden the way of peace from us; and since the partial false righteousness hath proved useless, and ineffectual for the discovery and finding out that way, let us all and every one of us, prose quisque, inquire and seek for peace and pursue it in those narrow and untrodden paths, and follow the example of our Lord Jesus Christ, who hath gone the same way before us, that we should follow his steps; And let the same mind be in us, and every one of us, which was also in Christ Jesus, who humbled himself, and became obedient unto the death, even the death of the Cross.  
Let us seek peace in these ways infallibly and unquestionably leading thereunto. Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle exhorts, pursue peace as eagerly as a man would pursue his enemy, and follow hard after it; yet let us not use it as an enemy, but as a dear friend, and such as we would make an umpire of our differences: and so let every one of us entertain peace in himself, as St. Paul persuades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let the Peace of God arbitrate and rule in your hearts, Col. 3.15. as when we are injured, commonly mutinous and seditious thoughts arise in our hearts, whereof some stir us up to revenge; suffer this, and suffer all, etc. but others coming most what after the former, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundae cogitationes sapientiores,) these second thoughts persuade us to humility, self-denial, taking up the cross, long-suffering, rendering good for evil, and overcoming evil with goodness, etc. what's therefore now to be done? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the peace of God rule in your hearts, and that will guide our thoughts, wills, and affections into the way of peace: Let that peace of God umpire our differences. Let that peace moderate, arbitrate, and rule in our hearts, whereunto we are called in one body. Will one member contend with, or do injury to another? O no; but every member is compassionate and helpful, and bears the infirmity and we ●●●●ss of another. The holy Apostle labours for this peace and 〈◊〉 of the Church, by the same Allegory of the members mutu●●●erviceableness one to other, and to the body the Church, that there should be no schism in the body, but that the members should have the same care one of another, and whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.  
Those last words contain an hard lesson in them. For it is much to be feared, that our envy at our fellow members honours, and our ambitious desires of them for ourselves, hath made this schism and preach of peace in the body; which the Apostle endeavours to prevent, when he tells us, Ye are the body of Christ, and members in particular. And how unseemly is the tumour or swelling of ambition, or the Marasmus or Consumption of envy in the body of Christ? Especially since the honours of Christ's members arise with their proficiencies, as was shown before; and their variety is ordered of God: And therefore the Apostle adds; that God hath set some in the Church, first Apostles, secondly Prophets, thirdly Teachers, etc. implying forcibly, that if men duly considered that this subordination of divine honours, is by divine institution, the evil spirits of ambition and envy would soon be laid, especially in the members of Christ's body: And therefore the same Apostle exhorting the Ephesians to this unity, he gins at the lowest step of Jac●bs ladder, Humility; walk with all lowliness and meekness, wtth long-suffering, forbearing one another in love; endeavouring to keep the unity of the spirit in the bond of peace. There is one body and one spirit, even as you are called in one hope of our calling, one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace, according to the measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the gift Christ. And lest this different measure of grace might raise the evil spirits of ambition and envy, he calls those dignified persons, Gods gifts unto men which he gave, some Apostles, some Prophets, etc. which gifts he gives for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, until we all come into the unity of the faith and knowledge of the Son of God unto a perfect man, unto the 〈…〉 of the stature of the fullness of Christ.  
O my brethren! let this umprage, and arbitation of peace be wrought first in every one of our souls; For until this peace be promoted at home in every man's own heart, especially in every one of yours, my brethren, who are of the Ministry, how can it be hoped, that you should advance it abroad among the people? Nihil dat quod non habet. How can you impart to them the spiritual gift of peace, if you have it not yourselves? Yea, how can it be but that you must embitter them with the spirit of contention, while yourselves are acted by the same bitter spirit?  
The people have a kind of natural equity among them, and, especially since the long civil Wars in the Nation, and are of themselves disposed to peace. And who are they who indispose them, and disqulet them but the Ministers? As the long Wars in Germany (to come no nearer home) too evidently have proved. St. John Revelation 17.15. tells us, that the people are Waters: And the resemblance between them may especially be this: The Sea of itself, though it be the greatest gathering together of many waters, yet would it be quiet and calm as a river, did not the winds raise the waves, and make it rage, and cast up mire and dirt. And who raised the waves of the waters [the populacy] in all these Wars in Christendom, but the evil spirits acting the Ministers? And what mischief will not they do, if they meet together? If Lovi and Than, the priest and the dragon be joined together, they make Leviathan, little less than the devil incarnate; because corruptie optimi est pessima, the corruption of the best is the worst of all. Therefore St. John, Revel. 16.13. saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false Prophet; which he interprets the spirits of devils working miracles, which go forth unto the Kings of the earth, and of the whole world, to gather them together to the battle of the great day of God Almighty. O what an hideous degeneration is this, that the Ambassadors of peace should become the heralds of war! But Cynthius aurem vellit, and bids m● Respice titulum. I must remember my time, and not too much weary my Reader, and remember him of my method. I am engaged in the enquiry after expedients and means how to compose the differences between the two divided parties. I have hitherto mentioned those necessary inward means without which the solid peace, and reconciliation will never be obtained. For what ever means may be used without these, they will only skin over the festered sore, which will break out again. It is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the healing Doctrine which will cure all putrified ulcers, and distempers of the soul. This had not been made use of when the Lord complained, that the Prophets had healed the hreach of the daughter of his people slightly, saying, Peace, peace, when there was no peace, Jer. 6.14. we shall therefore in good order, after the use of inward means, call in the help of outward.  
And first it will be an hard task, to persuade the people to forbear the choice of the Minister. They have nor precept nor example for it, in holy Scripture, nor practise of the ancient Church to countenance it; But such a pestilent custom hath crept in among us of late, by the activity of some fiery zealots, that thereby they might engage the Ministers to compliance with the Government of some foreign Church, and undermine their own; that they might teach the Minister what he should teach them; that they might fore-season him, who should be their salt, and as the Philosopher saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make their rule crooked, because they themselves are so. That hereby they might disaffect him to the Doctrine and Rites of the Church, and foment a party against the Government of it. And for this end they have created a new officer in the Church, who must be levened with the same sour leven of the Pharisees. This Office they have made out of the name of Lector, who was only a public Reader of Scripture, and no preacher in the ancient Church. And great care is taken that he be the people's creature, as his Office is, that he may unteach in the afternoon what the Parson delivers in the forenoon, and, if possible, work him out; from this corrupt fountain have issued those many streams of blood in the three Nations. So great mischiefs have proceeded from the people's choice of their Minister; for which they have no warrant in the Scripture as hath been said, except that which I hope they will not follow, and so it will be null to them, the example of the idolatrous tribe of Dan, who chose Micha's idolatrous chaplain for their Priest. Add hereunto, that as the people have no right, so neither have they skill to make choice of the Minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every man judges well of what he knows, were it not much more safe to commit that choice to the Fathers of the Church who watch for the people's souls, and must give an account? Heb. 13.17.  
But as hard a thing it will be to dissuade the Minister from submitting to the people's choice. Yet all ingenuous men will consider, what hath been said, and what ungodliness it is to mancipate the truth of God to the judgement of ignorant men, and how unhansom it is to be taken by the mouth, and lead like an horse or an ass.  
It is true, the people most what love none but their own creatures, and look upon others as enemies, and hearty endeavour their ruin, as proof hath been made by thousands of examples in these late deplorable times. Whence ariseth a case which extremely disturbs the peace of the Church, and that avoidable, while men follow the suggestions of flesh and blood, & use not the means before mentioned: the party esecting the Minister commonly retains the old hatred. (That kind of people like the God whom they imagine to themselves, hate and love whom ever they hate and love unchangeably and perpetually.) The Minister ejected retains also his desire of revenge. When therefore restitution is made, as in the Jubilee, and every one returns to his own possession, what an irreconcilable jarring must there needs be? It's a common complaint all the Nation over. What hope can there be that the Minister, in this case, should edify the people?  
When the old hatred remains on the one part, and desire of revenge on the other, what peace can be made? How shall the people be edified?  
I shall propound an Expedient; But as when the Poets had entangled themselves in their plots so that they could by no means extricate themselves, they brought down their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God to disentangle them; there is no other way to unravel this otherwise inextricable entanglement, but by imploring the Sovereign power who alone can make this expedient effectual. What if an exchange of Live were made? by that means the dissenting parties would be at greater distance one from other; and as affections and all other faculties of the soul work powerfully in the presence of their object; So on the contrary, it might be hoped, that the hatred and desire of revenge would by absence and distance be more remiss, and at length vanish. If this means be not sufficient, or not possible, or feasible to remove this Offence out of the way of peace (as indeed none outward can be without those inward before mentioned,) I shall leave it to others of better judgement as a problem, and call in to our help the Patrons of live who present their Clarks to the Bishops to be sent as Ministers unto the people.  
Nimirum vitio vertitur iis qui jus patronatus habent, quod filias suas docent Ecclesiae patrimonio; quod beneficia conferant ecclesiastica in clericos suos sub conditione non-decimandi, quod vol praesenti mercede, vel certa lucri spe, vel favore indebito, vel ali● quaepiam causa (siquidem plurima sunt mysteria iniquitatis) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inducti, non Dei-metuentes & vere Presbyteres, at homines male moratos, neophytos, juvenes imperitos rerum ●ui Jereclu●●tina prophetarum schola non 〈◊〉 manserunt usque dum barbae creverint, non Theologos, at Grammaticos, Rhetoras, an't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modica scientia non modeste inflatos Episcope present averint ordinandes; quos audire tamen solos neque alios alibi, vi constitutenium Ecclesiasticarum neesse habent parochiani.  
We must also implore the aid and assistance of both the universities, with those of the Neighbo Nations.  
Neque ferant aegre venerabiles in utraque Academia, Praefecti sociisque Collegiorum si memorem quod passim queraentur homines, Aristotelem & Philosophos apud vos legi, negligi Mosem & Prophetas. Adolescentes in utr●mque partem disputandi scientiam calluisse, at recte vivendi artem non didicisse. Ignaros parumque proficientes cosdemque nequam homines ac nebulones non gradibus tantum titulisque literaturae humanioris oruari, verum etiam testimonio virtutis, pietatis & gratiae deceramento cohenestari. Praeter etiam quam quod hoc planissime mendacium sit in perpetuam rei memoriam duraturum, imponit ita insuper ejusmodi falsum Testimonium Reverendissimis Ecclesiae Patribus Episcopis, uti virtute illius (aut vitio potius) high nefaris homines Presbyteri ordinentur; animaeque populorum larvatis istis hypocritis concreditae magis & magis, uts Beatus Gregorius ait, aedisicentur in Gehennam.  
Siquidem hujusmodi homunciones ex Academia non-tanquam personae singulares exeunt & soli sibi solis improbi, at Radices omnes Communitatis (ut Aquinas ait) vel Judices; vel Advocati, vel Procuratores, vel cujus illi cumque nominis in utroque foro Legulaei; vel Irenarchae in Republica, vel Ecclesiae Ministri, vel Curatores, Ludive Magistri ut plurimum evadunt, unaque secum ab Academia nequitiam literis, gradibus ac titulis armatam in regnum devehunt universum. Haec ego saepius opprobriae in utramque Academiam à Sectariis & factiosis hominibus cum gemitu audivi; atque utinam haec omnia essent per quam falsisfima!  
Caeterum in magnam spem veni, ex anno jam redeunte Jubilae, antiquam, cum venerandis Praefectis, redituram disciplinam, moresque Academia, into etiam Deo dignos; quo fiet uti qua apud vos enutritia primitus atque educata partium dissidia, prudentia vestra & authoritate sopiantur.  
But above all others we must call the Schoolmaster to our help, who if such as h●●ught to be, he is the most serviceable instrument of all men of faculties in the Nation, to promote ●his work; though it be most true even of him who is Optimus Maximus, the most great and good God, and of all good men, and good things, Optima & maxima minimi astimantur, the best and greatest are least esteemed. Happy man who hath his lot among these! as no doubt the good Schoolmaster hath, who, above all other, serves God and man in this affair. And well he may, for he hath absolute power: as the Tyrant Dionysius being elected out of his Kingdom, chose to be a School master, saying Regnabo tamen, yet I will reign. 2. He hath the most capable subject to work upon, Udum & molle lutum, matter soft and pliable to his hand. His work will prosper, if he be so happy as to receive it out of a good hand, from parents who fear GOD, honour the KING, and are discreet and peaceable; and be further so successful as to deliver his work into a goo● hand, which may finish it, a fatherlike Tutor in the University. These two men of faculties if encouraged, may render this Church and Nation, the best and happiest in the world. But I despair of finding many such men or favour toward them: though some few I know (I cannot but think honourably of Westminster-school,) and his Majesty gives countenance to all learned and pious men.  
But neither God nor men will help us, unless we help ourselves. I shall therefore commend to both parties the consideration of their former and present estate; and deal with them first apart, then jointly. And first consider ye my Brethren of the Presbytery; Are not ye the men who many years since complained and groaned under the tyrannical imperiousness and domineering of the Bishops (know your own words.) And ought not ye being then delivered from that yoke, to have dealt favourably with your oppressors, since ye knew the heart of the oppressed (its the Lords argument to his people, Exod. 23.9.) ought ye not to have returned good for evil? Should you not have endeavoured to overcome evil with goodness? I say not how non-Christianè (to say no more,) ye ruled over them. And since the Lord hath returned their captivity, and inclined the King's heart to make you sharer with them in their dignities and honours, and afforded you greater indulgence than ever any of your party ever had in this Church, ought you not to study to be quiet and do your own business, and leave the Government of the Church and Kingdom to those to whom it belongs?  
Consider also advisedly what Overtures ye have had, and what opportunities have been put into your hand, of raising that Government which ye so much long for; Have ye not cut your way toward it, with the sword? Hath it not been established by civil sanctions? Yet you cannot but see that, by reason of your ambition of more power, and still more power, and of being established jure divino, how the hand of God hath been so signally against you all along, that ye could never exercise that power you had, except only so far and so short a time as to render it odious, and to make the Nation weary of it. Ought you not, my brethren, from these considerations, herein to acquiese and rest in God's determination? Or, since all power is of God, which, by his many providential acts, appears that he denies to you, will ye weary yourselves, contend with your brethren, and weary them, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fighters against God, weary our God also, and all in vain?  
Consider also you my brethren of Episcopal persuasion; and remember the time of your great tribulation, whereinto ye were brought, not without your own sins, by what hand soever you were brought into it. Acknowledge that God is just, and own his good hand in bringing you out of that great tribulation. Leave vengeance to him to whom it belongeth. Put on Charity above all, which is the bond of perfectness, and let the peace of God umpire all differences in your hearts, to which also you are called in one body; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And be ye thankful (that's a good sense: but it's a better, and more fit for that place,) gratrosi estote (according to Hierom) be ye gracious, amiable, and lovely, according to that proverbial precept, which it were to be wished that we all obeyed,— Ut ameris amabilis esto, that thou mayest be beloved, be lovely. Show this love and kindness of God to your brethren of the Presbytery. You know the heart of oppressed men, (its God's argument to his people, why they should love the Egyptians) and it is the kindness of God to overcome evil with goodness, and to love our enemies.  
Let these considerations prevail with you above your ambition, above your revenge. For consider advisedly and in the sight of God, and deal truly with your own heart; what moves thee to desire a Bishopric, a Deanary, a Prebend? the Bishops, Deans and Chapters lands, or the land of the living? The Honour annexed to that high place Digi● monstrari ac dicier, hic est; to be called Rabbi, Rabbi; Or that highest Honour that cometh of God only; whether the ease hoped for, or the good work? Whether thou rather desire the Corpse and body of a Prebend, or rather the duty of it, Hospitality, almsgiving, the training up of novices and young men, and fitting them for the work of the Lord, that they may grow up and become Presbyters, Priests, or Elders; all which is the soul and spirit of these dignities, and I doubt not but it was the end at which the Founders and Donors aimed.  
And if thou attain to these Honours, consider, the the greatest is servant of all. That the Bishaps are Fathers and Shepherds; and such an Office as infers and requires suitable acts to the relations; as that the Fathers deal fatherly with their children, though they too often stubborn children; as Moses did Num. 11. Deut. 1. that they rule the flock pedo non gladio, rather with the spirit of meekness, then with the rod; rather with the rod then with the sword. That they are Bishops, that is, Overseers of the Church, and like the Lord the great Bishop of our souls, they oversee many things, and wink at small faults, as the Lord doth Acts 17. That, as they oversee all, so all see them; and such as they see their overseers, such they think it's lawful for them to be; therefore St. Peter would, that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Peter 5. patterns to the flock; And if they see them spotted, they will bring forth a spotted issue of evil work.  
Therefore as the Lord commanded Micha, chap. 6.1, 2. so let me the meanest of you in both your and mine own esteem, (that's Micha) speak unto these Mountains, the two swollen parties, who, as they say of Mountains, cannot meet nor touch one another, but in punto: Ye are too high, too lofty. Remember the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low, Esay 2.12. which must come to pass before we can see the salvation of God, Luke 3.5, 6. The Sovereign Majesty, the King who is supreme, he hath exceedingly condescended and stooped to the moderation of your differences, pardoned many insolences, even before pardon was desired. Declared and resolved to promote the power of Godliness, and to encourage the exercises of Religion public and private, etc. granted and confirmed a liberty to tender consciences, and that no man shall be disquieted, or called in question for difference of opinions in matter of Religion, which doth not disturb the peace of the Kingdom. All which, according to the divine wisdom and goodness in him, he hath manifested in that beyond all precedents of former favours, his most prudent and moderate Declaration concerning Ecclesiastical affairs.  
Shall his Majesty, my brethren, make your Peace and Unity, your mutual Love and Reconciliation his study, and should not you much more study the things which make for your own peace and unity, and the peace of the Church and kingdom?  
I know well, there are many very learned men, and great Students among you of both persuasions. And I acknowledge myself much inferior to many of you; Yet, since Micah must speak to the Mountains, let me be bold to tell you, that there is one main point of learning, wherein many of you have declared your nonproficiency; many of you have not studied to be quiet, and to do your own busmesses; which was the counsel of learned St. Paul to his Thessalonians, 1 Thess. 4.11. I know well, that many of you who cannot endure Episcopacy, have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, busy Bishops in other men's dioceses; and intermeddled with the temporal affairs of the City and Nation, under what pretence? viz. in ordine ad spiritualia, in order to spiritual things, which is the same whereof yourselves accuse the Bishop of Rome. Yea, there have not been wanting non-proficients in this study, on both sides, who have vigorously disquieted and disturbed the Church and Kingdom, and indeed were the most notable troublers of our Israel. Some of these, to humour the people, would tell them what the King's Office and duty was toward his people, and to prove it out of the Common-prayer-book, viz. to preserve the people committed to his charge, in wealth, peace, and Godliness. And would remember the people what their liberties and properties were, which the King ought to preserve and maintain. And by this craft they had their wealth, as Demetrius told his fellow-tradesmen; and many a good morsel they got by it; for they had read and were perfect in that rule— cave ne majorum tibi forte Limina frigescant, that otherwise they should have cold entertainment at the great men's tables.  
On the other side, the King was taught, what his prerogative was, ●nd what the people's duty was to him; To give unto Caesar the things that are Caesar's: that every soul should be subject to the higher powers, etc. Mean time the King was not told, what his duty was toward his people; Nor the people what their duty was toward their King. So that both heard what the others duty was, not what their own was; and hence both parties were embittered one against the other, by the evil spirit in the mouth of the Prophets. Did these men do their own business? Surely no. For though they preached the word, yet were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absurd men, and illogical, they did it out of due place, unlearned men who had not studied to be quiet, and do their own business.  
But let it be your ambition, my brethren, as the Apostle exhorts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ambitiously to study to be quiet, and do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things proper to your own calling. Provoke not one another to wrath: But if you be of a wrathful disposition, turn your wrath upon yourselves; Be angry and sin not, be angry with your froward heart that you may not sin. Envy not one another; or because there is an Emulation in us that would be satisfied, set it upon the right object, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emulate the very best gifts, but most of all that most excellent way of charity. And if you must needs be provoking one another, let us provoke one another to love and good works, Hebr. 10.24. Let all bitterness and wrath, and anger, and clamer, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tender hearted forgiving one another, even as God for Christ's sake hath forgiven you. And put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy and beloved, bowels of mercies, goodness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye: And all this is to be done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the elect of God; A quatenus ad omne, all the elect of God are such.  
That wherein all the Churches most differ, is the service of God, by abuse of which, the Jews pleased not God, and were contrary to all men. 1. Thess. 2. Wherefore my brethren, Episcopal, glory not in your service, but endeavour to live that life which it points unto. Nor despise you your brethren, wh● are my brethren of Presbyterian persuasion, in regard of their service of God, as superstitious, but look well into your own, whether much of it be not a will-worship.  
The Lord persuade both your hearts into such a service of God, that therein ye may please God and Men! And what service is that, but Righteousness, whose effect is peace, and the work of both, Joy in the holy Ghost? Joy unspeakable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glorified Joy, 1 Pet. 1.8. and that your Joy will be the Joy of us all. He who in these is serving Christ, is acceptable unto God and approved of men. And this is the Kingdom of God, Rom. 14.17, 18. for the coming of which, we daily pray. Now whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any pruise, think on these things, and do them, and the God of peace shall be with you.  
Finally, my brethren, farewell; Be perfect; be of good comfort; be of one mind; live in peace, and the God of love and peace shall be with you. The grace of our Lord Jesus Christ, and the love of God, and the communion of the holy ghost be with you all. Amen!  
FINIS.    

The Reader may be pleased to correct these more gross faults escaped in Printing.  
PAge 15. line 17. Milevitanus. l. 20. Corinthios. p. 16. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 23. are. l. 24. is. l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 17. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 19 l. 2. at. p. 29. l. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. l. 36. righteousnesses. p. 35. l. 6. abuse. p. 36. l. 26. justitia. l. 27. fulcimentum? l. 29. Episcopatus. l. 36. hebdomatim. p. 37. l. 6. nihili. l. 27. superpellicium. l. 30. liturgiam. l. 34 eximant. p. 43, l. 3. inclinations. p. 46. l. 15. propior. p. 48. l. 3. who is King of kings. p. 55. l. 3. paucis. li. 7. bajulo. p. 56. l. 27. whose. p. 59 l. 23. abrenuntiation. l. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 63. l. 37. born, especially. p. 64. l. 2. bear. p. 69. l. 2. 2 Chorn. 7.14. p. 70. l. 6. Jezebel is. p. 93. l. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 95. l. 19 objects. l. 32. docent. p. 96. l. 3. constitutionum, ibid. necesse. l. 33. fiet. p. 98. l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.