INDULGENCE Not to be Refused.  
COMPREHENSION Humbly Desired.  
THE CHURCH'S PEACE Earnestly Endeavoured.  
By PHILATHESEIRENES.  Let my Sentence come forth from thy Presence; let thine Eyes behold the things that are equal, Ps. 17.3. 
LONDON, Printed in the Year 1672.   

SInce His Majesty's Happy Restauration (wherein the Welfare and Unity of the Church of England was and is still much concerned) it hath been thought reason of State, and so Resolved upon, that such Ministers as would not subscribe the Declaration, and declare as in the Act of Uniformity in 1662. is required; should not be capable of holding any Ecclesiastical Benefice, nor permitted to preach. Many Ministers thereupon have since that time laid aside the Exercise of their Ministry, as not being clear in some disputable Points therein contained and prescribed; yet very well resolved, and in Conscience satisfied in all things necessary to the true Protestant Religion, and their Allegiance and Obedience to His Majesty, their most Rightful and Dread Sovereign, and to the Being, Peace and Order of the Church of England, in whose Communion they intent to live and die.  
And it doth very much refresh them, in this ten years' last silence and obscurity of theirs, that they neither harbour any principles of Disloyalty or Schism; much less favoured any practice of Disunion or Disobedience; but intent to be found in the way of their Duty to God and the King all their days.  
And it doth not a little add to their contentment and comfort in their Afflictions, That His Sacred Majesty hath not only Declared them Loyal and Peaceable, but also endeavoured in His Speeches and Actions, a Legal and Fitting Indulgence for them; and now done something preparatory hereunto in His late Declaration.  
For indeed the Act of Uniformity (although by the Subscriptions and Appointments thereof, it hath taken in many Grave, Learned and Worthy Persons) yet others also are such taken in by it, who are not so well conditioned in their Minds, Morals and Affections to the true Interest of the Church of England, as others that are now laid aside: nor have they ever declared so much for Her in Her straits and Obscurity, as they have done, who are not therein comprehended. So that it hath not been an adequate and sufficient Test, and Standard of all men's integrity and peaceableness, nor wrought any great cure upon our Divisions, so as was expected; but we are broken still, to the great gratification of those that would invade or undermine the Church itself, by their extreme Opinions and Animosities.  
And it may be, upon these, or such like Considerations, some worthy Patriots in Parliament, and some reverend Fathers have not been unwilling to allow the Non conformists such relaxations; and that by Law, as may be consistent with the Essentials of the Doctrine and Discipline of the Church of England; thanks to them for their respects and good remembrance of us.  
But I must confess there have not been wanting also some Ecclesiastical Incendiaries and Boutefews, who have endeavoured by their preaching and writing, and otherwise, to keep the Flame aloft, and the Wounds still fresh and bleeding, to the ruin of many poor Ministers and their Families for ever: and not without some inconvenience also to the Church and People of God; to whose misguided zeal, and hectical heat, I shall offer nothing for the guiding of their actions and passions, but the Church's present condition; and refer them to their own Natural and Evangelical Affections; if there be any bowels of Love, Ingenuity or Charity to the Church and their Brethren, who think themselves as good Subjects, and as true Ministers and Members of Christ, and as peaceable in their principles and practices as themselves.  
And as for His Majesty's Gracions Declaration, March 1671. which many men according to their fears and hopes, their interests and tempers, their ill or good natures, make various constructions of (for Prince's actions pass no more without animadversions than other men's) what others say or think, it seems to be a genuine, and natural effect of that antipathy and enmity, which is in His Majesty's Disposition and Nature to all violent proceed against those that have truly tender Consciences: And if it reach further to others, whose principles are not modest, nor honest; but grate upon the foundation, and tend not to peace nor solid piety, it is but a pleonasme or overflow of that great kindness which He always intended and expressed about matters of Religion; wherein He had rather overdo in things so agreeable to His own good temper, than seem to leave any out of the compass and umbrage of His Favour and Indulgence; the fault being theirs, that know not how to govern themselves; not His, that knows wisely to attemper severity and sweetness, and fitly to join them together in the Government of His People.  
Since which Declaration, there hath lately come forth a busy Paper, the Title whereof is, Toleration not to be abused; Or, A Serious Question debated and resolved, Whether it be advisable, especially for the Presbyterians, either in Conscience, or Prudence, to take advantage from His Majesty's late Declaration, to deny or rebate their Communion with our Parochial Congregations, and to gather themselves into distinct and separate Churches?  
Which Question I suppose the Presbyterians will resolve in the Negative, as well as the Proposer; and I must also acquaint him that there hath been scarcely any thing that looks like an Argument in his whole Debate, but hath been considered and ventilated with all respect and tenderness to the Church of England.  
Nor indeed can it be in reason and duty imagined, That His Sacred Majesty intending by this Declaration, an Indulgence to tender Consciences, should intent to leave out the greatest part of His Loyal and Obedient Subjects, who are Dissenters; much less entangle them in any way of Separation or Schism contrary to their Consciences and the Church's peace; which the Debater seems to intimate.  
So that if this Book be intended in kindness to direct the Presbyterians in their way at present in things they could not else possibly have foreseen without the Debaters help, or as a Mediator to move them to hold off a while till the Bishops make their way more clear by some Episcopal Licence for public places, in subservience to the King's Declaration; or till some Comprehension can be legally procured by Act of Parliament to make them stand recti in foro Regni, Ecclesiae & Conscientiae, as well as other men.  
Or if his end be really to advance the true Church of England, and not to weaken it; to declare the sobriety of the Presbyterian principles and practices, and not to blazon their infirmities, which they acknowledge to be many as well as other men's; they have reason to thank him for his good intentions.  
But not for stating the Question for them; for it is in effect, to inquire whether the Presbyterians may go according to their principles or not? whether they may turn Independents or not? whether they may leave their relation to and communion with the Church of England or not? which indeed is ridiculous and contradictious. For the truth is, they seem (such as I am acquainted with) to be so far from desiring to know whether they may go against their principles or not, that they would not, though they might have a particular dispensation for it; but desire to comport themselves as they have hitherto done towards their Mother the Church of England, with all duty and good manners; and to have their actions at the offers of their duty pass without offence or misrepresentation.   

CHAP. II. THerefore the Question in my opinion, aught to be this;  
Whether the Presbyterians considering their great endeavours, and desires to enjoy a Legal Indulgence and Comprehension by the Law of the Land, as to some Scholastic and disputable points betwixt them and their Superiors, Fathers and Brethren, which are not essential to the government of Church and State; the government whereof many of them upon their Oaths, have obliged themselves not to alter; and not being yet able to proeure it, and having given sufficient testimony of their Sobriety and Peaceableness these ten years last passed, may not at this time accept of His Majesty's Indulgence in His Declaration without offence or self-contradiction?  
For the clearing whereof it is necessary to premise these things,  
1. That the interest of the Church of England, both as to the being and well-being of it, aught to be promoted and encouraged by all the Members and Ministers thereof; and all safe means and ways as speedily and as effectually undertaken as may be, for the advancement thereof; considering her danger from Papists and fanatics, which offer to swallow up all, the one by an Infallible Supremacy, the other by an Infallible Spirit; and both vain and counterfeit.  
2. Those persons which you call Presbyterians, which have been secluded from their Ministry these years past, by the Act of Uniformity, are not conscious to themselves of any inward principle of Opinion, or Disaffection contrary to the Church of England; and that many of them in all Counties have so behaved themselves, by attending upon the worship of God, as it is now established, in public, that the Ministers of their several parishes may and will testify with them of the decency and inoffensiveness of their carriage and attendance hitherto: though it may be, some others, where there have been no Churches, or Ministers scandalous and unprofitable, may have adventured sometimes to have preached in private for the Service of such a destitute people, and for some maintenance too, happily for themselves and Families, which otherwise might have starved; the manner of their Education unfitting them for manual Labour: and all this without any affront to the Laws, or enervation of the strength and Doctrine of the Churches to which they severally belong: therefore are not altogether unfit to be comprehended in any Act, Statute, Licence, or Indulgence, which may further the settlement and tranquillity of the Church.  
3. And if so, it is not unsafe but profitable at all times to strengthen its interest, and multiply and encourage such Ministers and Members as are ready in their Consciences, and by their study, diligence, and peaceableness, to do as much good as they can; since Turks, Papists, and they of the separation, are all for the increase of their number; and the Church in the primitive times looked upon it as its Glory, that there were added to it daily such as should be saved; and Jews, Gentiles, and discontented persons were then converted, and after their Conversion, Ordination and Usefulness in the Church, were encouraged; notwithstanding some minute differences in Disposition and Opinion. And methinks the Church of England should not at any time look upon it, for her honour and peace, to narrow her own Interest, and perplex her Followers with unnecessary Subscriptions, Impositions, or Altercations; especially considering these Presbyterians are still so ready to stick by her, living and dying, notwithstanding all their discouragements and disappointments; when as others fall in with her more for her Dividends, than her Doctrine: and if a man may see any thing in its causes, will make it appear so, if ever she should be in danger.  
4. Small and little considerations ought not for ever to keep the breach and wound open; considering how these smaller matters were dispensed with, not only in the Apostles times, and by persons and superiors who were divinely inspired; but also in after-Ages, when differences arose about these little things, and were very hot and high at the beginning; yet were very fairly and prudently taken up when both sides had spent their heats; as particularly in the business of Easter: which Irenaeus, though of Victor's mind, did endeavour to compose, by a fair and fraternal Indulgence; & non molliter Victorem ipsum reprehendebat, as Eusebius tells us, for being so fierce and imperious in a Custom of that nature.  
And it is likely the Papists would allow many things which they peremptorily enough insisted upon in the beginning of the Reformation; as Priest's Marriages, and the Sacrament in both kinds, could they have the Church of England theirs, as it was before.  
And why our men should not do the like to their Brethren, of whose peaceableness and soundness in the Faith, they have had so good experience, for the Church's increase and glory: especially in minutioribus hisce, I understand not why they should not be as tender of all her Members and Ministers, and endeavour with as much prudence and indulgence, to keep them together in a true Church, as her ancient predecessors did, and her Enemies and Underminers still do.  
Yea considering withal that with some persons they do it daily, and such things are connived at, and indulged even amongst Conformists themselves: one way they have in Cathedrals, another in Parochial Churches: some pray towards the East, others do not so; some bow, others bow not: why then should there not upon the same ground, be the same dispensations in other reputed Indifferences? That which hath been done may be done again in cadem materia.  
Considering withal, that the substantial peace and unity which this brings along with it, and is now obstructed, is really better than the external decency and order which the strict imposing of these ●nn●o●ssaries may promote.  
And besides, it is also said that even some of the very Doctrinal Articles of the Church of England themselves are so cautiously and temperately warded (for peace sake) that even they that have different sentiments and apprehensions thereof, may and do subscribe them: And if this Liberty may be given in Doctrine, wherein the Subscribers dispute pro and con; why may it not also in Ceremonies and Mods of Worship, especially if the peace of the Church so require it; I shall leave to my Betters to consider and determine.  
5. Though great expectations have been, that more might have come in in all this time; that the Church of England might have been more glorious in her Numbers, Discipline, Uniformity and Ceremonies, yet because all men have not the command of their own understandings, it hath not fallen out accordingly: And the King's Sacred Majesty well declares it, That He hath found little fruit of these ways of Coertim for these twelve years past. So that it hath not only pleased some Worthy Persons to move for a Comprehension in several Sessions of Parliament, in order to the cure of our Divisions; which have hitherto been obstructed, or laid aside: But it hath pleased the King's Majesty to give out His own Gracious Declaration for Indulgence; which, whether it ought now to be accepted by the Presbyterians, as the Case, or as their Principles lie, is the Question.  
It cannot be denied but that all the Presbyterians wishes and desires are to enjoy their Liberties in public places, and to be restored to the exercise of their Ministry again by the same Full and Legal Authority which thought fit to lay them aside; that they may not seem to abet or espouse any unwarrantable Separation, or be entangled in any real or reputed Schism, or offensive distance or distinction, either in place or practice, from the Church of England; to whom be all peace and prosperity.  
Nor would they seem to neglect the discharge of their duty when called to it, nor slight His Majesty's Kindness, so freely and graciously offered; especially when He, in deep reason of State thinks it may be an Expedient to procure that Unity and Reconciliation which all other forcible course could not hitherto effect. Some think this the way for unity, others that it tends to Schism and Faction: Whose Judgements should be followed? If we proceed, we offend our Fathers and Brethren; if we refuse, we give occasion to our Sovereign to think us a company of sour and ungovernable men, whom neither kindness nor severity will soften: when as God Almighty, who knows our hearts, sees and knows otherwise; and that we are ready, as far as we can, to obey; and where we cannot, to suffer in all humble silence and submission.  
Now the Question, as I said before, is, Whether the Presbyterians may not according to their Principles accept of His Majesty's Indulgence without offence or self-contradiction?   

CHAP. III.  
THe Affirmative I prove thus;  
1. From the Nature of this Acceptance, which is a thankful Acceptance of His Majesty's Grace and Favour; and an inward willingness signified in this outward acceptance of His Majesty's Kindness, to be at the employment which they are appointed and ordained to: Now inward thankfulness and sense of duty, and outward preaching of the Gospel, with an earnest endeavour to promote God's Glory, the King's Honour, the Kingdom's Happiness, the Church's Peace, and to discharge their own duty in the several capacities and relations which the Providence of God, and the Prudence of a Christian and Protestant Prince shall cast us into, is not simply evil, which seems to be their Case, and to have no  or formal evil in it.  
For Consequences which may fall out, or Offences which may be taken accidentally, or invidious reflections, while a man is doing his duty, these are things incident and adherent to the most warrantable and just actions: and are not to be taken any cognizance of where the agent is right in his intentions, and the action in its substantial ingredients, as it is abstracted from the Agent's infirmities and indiscretions, and the bystanders active and passive miss-representations and ill constructions.  
2. Such an Acceptance of a Favour from their Prince is not contrary to the principles and practices of Presbyterians quatenas Presbyterians; for the Notion and Principle that denominateth them such, is, that a Bishop is not an higher Order or Degree of Ministry in the Church than the Priesthood: in other things they agree with the established Doctrine and Faith of the Church of England, and are willing to submit to the Discipline thereof as it is by Law established.  
And how such a point should make all this great difference, or be inconsistent with the acceptance of a kindness offered them by His Majesty, is a thing not to be conceived: it may be as well said, if the King should offer them a Living, with their liberty, or public places to preach in, or a maintenance for themselves and their Families, it is against their principles to take it. But for my part, I neither take them to be such a company of fools as to do so; nor do I believe doth the Debater think so; nor do I believe would he himself do so, if he had their Sentiments, or were in their Circumstances.  
Nor is it against the Presbyterians practices, for they all along, together with their Episcopal Brethren, accepted of the Liberty then offered and indulged to them in the late times of Usurpation: and why they should not do it now, in the Reign, and from the Hands of their most Rightful Sovereign, I see not.  
The Primitive Christians fell to their work, and blessed God when they had any respite from the Tyranny and Oppression of Heathenish and cruel Princes: And why they should either with scorn or fullenness reject any kindness from a Christian, Protestant and Gracious Prince, is not to be apprehended.  
Withal considering that there are as severe & resolved Presbyterians in France, and other places, as we have here in England; and no body upbraids them, that I can hear of, for going against their Principles and Consciences; in accepting and improving the Liberty therein granted, to the Honour of God and the peace of the Church.  
Obj. But in France they have another Religion uppermost: and they are bound to preach the Gospel, as it lies in their way in opposition to it: Here, there is the same Religion which the Presbyterians profess, and the same Church which they are Members and Ministers of, and they ought not to set up Altar against Altar.  
Answ. This is no setting up Altar against Altar, nor any undermining of the Doctrine or Church of England on the Presbyterians part; but a subservient Duty, tending to the Unity and Peace thereof, in such a capacity as His Majesty hath thought fit to place them. Some are appointed to rule as Bishops; others to assist in Rule and Government as Deans and Chapters; others to preach the Gospel in public Churches and Chapels: And if His Majesty give way to such as you call Presbyters, to pursue the same ends in public Halls, or private Houses, who can think much, since the work goes on in the lowest as well as the highest Officers and places?  
Obj. But the Presbyterians in former times preached and wrote against Toleration and Indulgence; and if they do now fall in with it, they contradict themselves.  
Answ. Some did and some did not; but however in those days when Errors and Heresies first appeared, there was greater need and reason of a severe declaring against them and a toleration of them than afterwards, when they had so generally spread themselves all the Kingdom over; that if it had been possible, they might have been prevented and crushed in the beginning: but since they have grown now so far, other means must be used, and not the same Methods followed with springing and overgrown Diseases.  
Besides many of those that declared against such a Toleration, if not all of them, are dead and gone; and there are others now who are postrati to those times, who now suffer, who were not capable of saying or doing any thing about public matters.  
To all which I add, that our Episcopal Brethren, if it should ever be possible, that they should live under the same discouragement and disadvantage, now from His Majesty, or any of His Successors, or the Law; which the Presbyterians now do lie under, and had a grant of their Liberty offered them in common with others, if they would please to let us know what they would then do, notwithstanding all their Declarations and Reasons against Toleration, Indulgence and Comprehension at this time: it is verily thought that the Presbyterians are 〈◊〉 so fully of their mind and principles therein, that they would do accordingly.   

CHAP IU.  
THe third Reason arises from the Nature of their Ordination, and the necessity that lies upon such as are Ordained to preach the Gospel, together with the solemn promise, made by every Minister, to preach according to his Duty, notwithstanding all difficulties whatsoever.  
Which Argument, to my knowledge, hath so far prevailed with many pious and peaceable men, that they have thought it their duty to preach as they had opportunity, notwithstanding all the Severities that have been enacted and exercised to the contrary.  
Though it may be others out of the great reverence and respect they had to Laws and public Authority, and the great affection they bore to the Church itself, and her peace and unity, thought it more meet and reasonable, for Orders sake, to submit to their Censure, and to suspend the exercise of their Ministry, till it should please God to prepare their way to their work, without misprisions or offences; judging withal that the Woe before mentioned belongs to them that either through slothfulness neglect and slight their Duty, when they have opportunity to preach or study; or through treachery and cowardice run away from it, for fear of Jews, Heathens or Heretics, and doth not concern the Censures that are made in a Christian Church and State upon any of her Officers, which, for order and peace sake, aught to be submitted to, though they should be inflicted and denounced cum errante clavae: and this made many Ministers, especially, if not only, of the Presbyterians, to hold off in silence all this time; which is some evidence of the Affection and Reverence which they bear to the Church of England,  
But being now the censure and penalty is taken off, and the way to their Duty opened, and in a good measure cleared, and the King's Majesty, who is in all Causes Ecclesiastical and Civil, Supreme Governor, not only suspending the penal Statutes, but also willing to approve and allow persons to preach the Gospel, and places to preach in: Considering their Ordination and Separation to the Work of the Ministry, and the Obligation that lies upon them to their Duty, from God's precept, promise and threatening, I shall leave to consideration whether the Presbyterians that accept of such Licences, go with or against their Consciences.  
4. Considering the Exigence and Necessity of the Church, her affairs and straits require all the help and assistance that can be got or made, for refuting Errors, propagating of Truth, and edifying all good men in the Faith and Knowledge of the Gospel: And if the King's Majesty at Sea or Land have occasion for Commanders or Soldiers in a present necessity, he will not refuse even such as are disbanded; nor ought they to cast off or deny their Duty, when called to it, for the Honour and Safety of their King and Country.  
And therefore the Presbyterians make account, in such a case as this is, and in such naughty times and days as we live in, when all kind of Vice, Errors and Heresies do abound, that they ought not to neglect their Duty; but preach the Gospel, licet non sit omnino secundum formam Statuti: In a time of public calamity all men can lay on their hands, and employ their heads, and aught so to do to prevent a common danger; especially when they are encouraged to it, and indulged in it, by him that next to God Almighty, hath the highest authority here on earth.  
And for any one in such a case to say, that men go against their principles if they proceed, I wish such private and ill-laid principles were considered of, if there be any such; and how far they are obliging that seem to be so repugnant to, and destructive of a common and public good.   

CHAP. V.  
NOw though these and many more Arguments of this Nature are and may be brought for the Presbyterians preaching of the Gospel, though the Door be but half open: considering also many of their pressing necessities, and the straits which they and their Families are brought into by their long enforced silence.  
Yet I must confess, that notwithstanding all this, great care and caution, wisdom and prudence ought to be used in the use and improvement of this Liberty which His Majesty hath been pleased graciously to grant; As that those that are of the same Church may not seem by any means to fall from it, by an unjustifiable separation, or bear their people in hand that they begin, and intent to proceed upon a new Church-State; or that they were Ministers that had received another Ordination in specie than the Ministers of the Church of England now have; and also for the prevention of mistakes, conceits, misrepresentations, and new offences, if they that are Licenced, or frequent Licenced Meetings, would have a reverence for, and attend upon God's public Worship in Churches and Chapels, at the usual times, or as often as conveniently they may, it would be a full answer to many unprofitable and illnatured Scribble, a great evidence of the Presbyterians integrity, of the tenderness of their Consciences, and the constancy and consistency of their principles, and of the great care which they have and all good men ought to have of the Honour and tranquillity both of Church and State.  
Or if considering the bitter and sore divisions that are amongst Fathers and Sons, Brethren and Fellow-Labourers of the same Church and Ministry, which tend very much to the endamaging, if not the endangering thereof, if the Reverend Bishops and others would but please to use what interest themselves or friends have or can make in this next approaching Session of Parliament, that such Ministers as are loyal and sober, pious and peaceable, may come to their work again, by some Act of Comprehension, which hath been often moved, and as often openly obstructed and secretly undermined; that so there may be mutual condescensions on both sides in order to Charity and Unity; I doubt not yet but to see happy days; and the Congregations and Consciences of God's people will reap the happy fruits thereof; men's exulcerated minds and spirits will in a short time be healed; the common adversaries and underminers of our Church and the glory of it will be fully disappointed; Governors and Governed in their several stations and places well contented and rejoiced; the Church's interests of Doctrine, Discipline, Unity and Peace well strengthened and secured; and the mouths of all true Protestants, both abroad and at home, filled with acclamations of joy and gladness, and praises also to God for such an happy reconciliation; with their constant prayers to Heaven (not forgetting the Instruments thereof) for its prolongation and continuance, till Christ the Head of his Church come to Judgement.   

CHAP. VI  
Obj. NOw if any should object and answer, this would be a good way if matters could be thus brought about; but it is sooner said than done.  
Answ. It will be so in Heaven; and why some offers should not be made towards making us more happy in the Blessing of Reconciliation and peace, as well as more holy in the Acts and Duties of Sanctification, I see not. Holiness will not be perfect till we come to heaven; and yet means are used to make persons better and more mortified to the world, by preaching, praying, good Examples, Education and Endeavours: and why may not the same means be used in relation to Christian Concord and Charity? And though we cannot be perfect in this world, yet we should be perfecting Holiness, Peace, Mortification and Reconciliation in the fear of God.  
Secondly, Neither is such a thing impossible to be done here in this world quoad naturam rei; though I must confess while every party retain their prejudice, passions, unkind remembrances of wrongs, and thoughts of revenge, it is utterly impossible: it would therefore do well that every one in their places, Superiors and Inferiors, would study and endeavour after those things that make for peace, which is most certainly jure divino, whatsoever things be or be not.  
Where there are commands given, and promises made upon the observance of such commands, there is no impossibility implied or included: It is a vain thing to oppose against any of the Ten Commandments, an impossibility in them to be observed: now peace and living in peace and charity one with another is commanded, Re. 14.19. Let us therefore follow the things that make for peace, and things wherewith one may edify another. 2 Cor. 13.11. Finally, Brethren, be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. Heb. 12.14. Fellow peace with all men, and holiness, without which no man shall see the Lord.  
And that it is practicable we see it daily; men can possess their souls in peace, keep their Families and Corporations in peace; and other Churches live in peace, and why may not ours do so too? Considering the great contentment and comfort we shall all reap by it another day, it is no great wisdom for any of us that have much and great work to do, and but a little time to live, that have Sickness, Death, Judgement, Eternity, upon the matter all at hand, to ruffle and discompose ourselves and others by our heats and unkindness, to make our own passage rough and stormy out of this world into another, and leave all in anger, heats, and disorder behind us, when we are gone: all which might have been happily prevented by our innocent and amicable condescensions one unto another.  
Let us not by any means leave the Family of God, the Church of Christ, and the Household of Faith, in strife and contention, if we can any way help it, either by deed or will before we die.  
Sat infelicibus armis pugnatum: Sat communibus adversariis occasionis & commoditatis ad nostrum exitium exhibitum: sat imo nimis affectibus indultum malis: It is high time to be wise and good natured one unto another, to forgive what God hath forgiven, to dispense with such things as are dispensable, for the attainment of such sure and staple blessings as are indispensably necessary and essential to the life and being of our Church and Religion.  
This, and much more may be said, but that such an one as I am must not prescribe rules of Government and Jurisdiction to my Superiors and Betters.  
Obj. But must the Laws of the Land vail to every schismatical, factious, and private man's opinion?  
Answ. No, by no means! But I pray let us not in fury and spleen nickmine such for being so, as are upright in their hearts and consciences, and plain and open in their outward actions for Truth and peace; and do as perfectly abhor Schism and Faction, and any thing of that complexion, and more too than any of their violent and virulent accusers; and dare say further, that they should neither sleep nor die peaceably, if they were not as good Subjects to the King, and it may be better, and as true in their principles and Consciences to the Doctrine and Interests of the Church of England, as any or most of those that make the loudest declamations against Schism and Faction, and the most uncharitable and unchristian reflections upon their poor Brethren.  
But it may do well that the true notion of Schism and Faction were truly stated, and such as were truly such, were admonished, corrected and restrained; and not the nocent and innocent, loyal and disloyal, hand overhead punished and branded together promiscuously, and without any discrimination. Scarce any one would suffer such work to be in their own Families (that upon the surmises and whispers of a company of pickthanks and bad men, that are not content with the places they are in, but have a mind to rise by slanders and murdering other men's reputations) and give way that such children as are in reality respective and dutiful to their Fathers and Superiors, should be suspected, suspended, ejected and disinherited, because they had neither parts, nor wit, nor strength, nor faces alike.  
And if it would please our Superiors to make trial, and if they find not those who are accounted little less than guilty of Heresy and Sedition, both loyal and peaceable, and also sound in the Faith, according to the Doctrine of the Church of England, then let them bring the wheel over them again, and doom them to perpetual silence and obscurity as persons invincibly obstinate, and incapable either of encouragement or entertainment.  
And if the courteous Reader please, let us a little consider what Learned men say of Schism.  
Schismatici dicuntur (inquit Aquinas) quia propria sponte & intention ab unitate Ecclesiae se separant. Aquin. 22.2. qu. 39 Now how this can be said of them who take their censure and seclusion from the Ministry, with all meekness and mansuetude, and intent to live and die in communion with the Church of England, either as Ministers or Members, let the world judge.  
As S. Jerome tells us, ep. 62. Nos nec Ecclesiam scindimus, neque à Patrum Communione dividimur, sed ab ipsis (ut ita dicam in cunabilis) Catholico sumus lacte nutriti.  
Schisma est contra pacem, quae est bonum participatum (says the same Aquinas) Now how they can be guilty of Schism that pray for peace, petition for peace, and by all good means pursue and promote peace, and are willing to undergo any good test whatsoever which is essential to truth and peace, let all men see and say their minds.  
Schisma (inquit Camero) est secessio in Religionis negotio vel temeraria, vel injusta, sive facta, sive continuata: Now that there is no secession is plain, in such persons as I am speaking of, for they continue their Communion with the Church of England, and do earnestly desire their service to preach the Gospel may be accepted: And as for their rashness and unrighteousness in laying down their Ministry, if it be done without either consideration or conscience, let God Almighty judge and determine, to whom they appeal; as it is, Psal. 17.2. They desire their sentence may come from before him, and that his eyes would behold the things that are equal.  
Not every Separation (as Chillingworth tells us) but a causeless separation from the external communion of any Church, is Schism: Now they do so far deny any causeless separation, that they acknowledge no separation at all; but the suspension of their subscription to some disputable points, for which they are meekly and mixedly willing; though not (without some little regret, considering their Ordinations and Duty) to be suspended from their Office till they either see reason to subscribe, or their Superiors (to whom they humbly refer themselves think meet) to give them some relaxation.  
Chillingworth (also tells us) that not separation only, but unnecessary and unlawful conditions of Communion, make a Schism, and that there, may be fugati as well as fugitivi from the Church. And these people do imagine that this in no wise belongs to them, because they impose nothing at all, but desire some ease and releasement from the present Impositions.  
Obj. But why should the Churches best friends be bound up to such hard terms, and others that are not all out so, be dispensed with?  
Answ. 1. It is not universally true that the Church of England's best friends are all those and only those that have subscribed the Declaration in the Act of Uniformity; for many think there are as good Subjects and as peaceable Ministers out as in: however I dare say, some there are out that will not veil to many others, that are now legally settled in their employments and Churches in either peaceableness, or plain obedience.  
Answ. 2. It is not usual for Children and Brethren of the same Family, and of different constitutions, in point of health and weakness, except such as are unnatural and envious, to think much with Parent's tenderness to one Child more than another; but on the contrary. Love and Fraternal Affection leads rather to self denial and condescensions; the strong to the weak, the healthful to them that are sickly, in order to mutual peace and preservation.  
I never heard of any but one that having subscribed himself, being desired if it were possible to get some fair interpretation or relaxation for his Brother that was then in Limine, answered, No: but rather, if it was in his power, he would endeavour to get his Bonds made heavier, who when time was, pretended as much moderation as others of his Brethren.  
3. I think, and all men see it, that there have been very great privileges indulged in these ten years past, and continued to those dutiful Sons of the Church who have been so fully satisfied in their subscriptions; and discouragements answerable, upon them that have not: so that the one have been rewarded sufficiently, and the other punished severely; and there the wisdom of State hath made a very great and remarkable discrimination.  
And then the Case is, whether after all these great privileges and dignities enjoyed by some, and the discouragements that have been upon others, and the Church itself not being altogether free from danger, and from enemies on the right hand and the left, whether it may not be advisable to take in all her real friends, to strengthen her interest? and admit them again into the Ministry, and allow them for themselves and Families such outward encouragements for their service, as may be procured, or they presented to (which remain but as glean ofter the Vintage, now that the other are served and satisfied) which I shall humbly leave to the consideration of my Betters, if the exigents of our Religion and Church, viz, the increasing of sin and the decay of piety do require it.  
4. But if all this were not so, there is no more reason that any should complain now that posterity should come into their Ministry upon easier conditions; that then all their predecessors before these times had easier conditions than they. If a man will take occasion to think himself grieved at every thing, he will never give over creating trouble to himself and all others that are about him.  
Obj. But why should the Laws be altered?  
Answ. Those Laws that are moral and necessary, ought not to be altered, but those that are alterable in their own nature, or temporary and expired, or in time grown inconvenient, may be altered; si adsit as Aquinas speaks, evidens necessitas, aut maxima reip. utilitas.  
Laws and Ordinances (saith Sr. W. Raleigh) made when men are good, do oftentimes prove unprofitable, when they are become evil; and therefore are some Laws made and abrogated according unto Accidents and Circumstances which do happen.  
Also new Laws which are made for a temporary trial of men's Loyalty and Obedience when they have had their time and end; and when the utmost effects are produced by them which they can do, may be abrogated and relaxed, as well as made, without any reflection upon the Lawgivers themselves. God took down his own Ceremonial Law after a certain time for the clearer advancement of his Grace and Gospel; and so may earthly Princes do theirs too, or leave them as they are in themselves indifferent, and also other incognoscible School-points to which Assent and Consent is required, undetermined; when it appears to be more convenient and happy for themselves and their people. So that no body (that I know of) desires the Alteraton of any Law, but such as is temporary and alterable: and where the alteration thereof is convenient and profitable for Church and Commonwealth.  
Obj. But the Presbyterians know not what they would have; if the Parliament should make a Law for their satisfaction, they would never be satisfied, nor can they agree amongst themselves what to desire: some are for one thing, some for another; and whatsoever is granted, it is impossible that all the Non-conformists should be pleased.  
Answ. This Objection, when I heard it at first, seemed to me so inconsiderable, that I verily thought it had never been objected in earnest; but to have more of scorn and disdain in it, to make the Presbyterians ridiculous, than of strength and reason to keep them as they are.  
Yet since this Objection obtains some belief, and moves some well-tempered men that are ready to do them a kindness, when it lies in their way.  
I answer, That it is well known by their Principles and Papers what they would have; and they are so far from being ill to please, that what the Bishops have offered themselves before; or upon the King's Restauration, would please them, or His Gracious Declaration concerning Ecclesiastical affairs, in the year 1661.  
Yea, and I might almost further add, what the Reverend Bishops think fit to grant, if they intent a kindness to them whose Principles they themselves understand; or to the Church itself in this great decay of Piety, and mighty overflow of Atheism, Heresy and all manner of Debauchery, for want of Preachers, would be very thankfully acknowledged & accepted.  
Obj. If it be said what will please one party, will not content another.  
Answ. There are two principal Reasons and Ends for making abatements in some things which are now imposed: First, to keep the Ministers and Members of the Church of England (that differ in smaller matters) together united against the common Enemies, Errors, Heresies, and Schisms that threaten either to invade or undermine the Church itself; and this may be done by a Comprehension.  
Secondly, To prevent Sedition, and keep us in peace; and this may be secured by such a Toleration as the wisdom of the Parliament shall think fit; they being best able to give such Antidotes as may preserve the Church's Vitals, and to cure and cherish such Members as are weak or corrupted, without amputation.  
Comprehension is for strengthening the Church's Interest; and Toleration (if our Rulers think fit to grant it) of such things as are tolerable; this is for the Kingdom's peace.  
Now the things which the Presbyterians desire to be comprehended in, are not many nor great, nor in the least entrenching upon the Essentials of the Church, her Doctrine or Discipline.  
But some Circumstantials which our Church before they be commanded, acknowledge indifferent, and some other Imposi●ions, temporary, which in a few years according to the Act for Uniformity, do expire: these things we humbly desire Dispensation for, are such as are dispensed with in other Churches; and may be (I trust in our own) without any hazard to her Doctrine, Discipline or Glory.  
And as for the Toleration before mentioned, those that are called Presbyterians, humbly account that it is no more a part of the Comprehension which they desire for themselves, and would be content with, than Separation and Faction, which this should cure, is part of their principles or practices; or the persons that hope for it, are Presbyterians; or the Doctrines they hold, the Doctrines of the Church of England; and therefore should be no more put together with them by right, than the Church of England; with whom the Papists do as indistinctly join them, as our Episcopal Brethren do with the Presbyterians, from whom they have been pleas ' to make a secession as well as from themselves.  
Yet notwithstanding, some even of them that are accounted of the Separation, acknowledge the Being, Ordinances and Officers of the Church of England; and are very grave, pious and learned men, who have done, and may yet further do Her and Religion great Service by their Pens and Parts, whose Cases and Liberties the wisdom of the Parliament (no doubt) but will take care of (when these things come into consideration) according to the quality of their persons, and the modesty of their Principles as well as others.  
In the mean time, If I were to Petition, I should humbly beg it upon my knees, that it would please our Gracious Sovereign, together with His Two Houses in Parliament, in whose hands the relaxation and making of Laws are; that according to the Loyalty and Integrity of their Hearts, Principles and Actions, and no otherwise; that they would grant those who are reputed Presbyterians, a liberty to preach the Gospel, with such Encouragements in their Ministry, by an Act for Comprehension, or otherwise, as they in their grave Wisdom shall think most convenient; that so all heats and animosities, on all sides, may be quieted and quenched; and they that have been dead, in Law, for these ten years past, may be revived; which may possibly also give decayed Piety, Peace and Charity, an happy resurrection. Which God of his great Mercy grant for Jesus Christ sake, Amen.  
FINIS.