A PROPOSITION FOR The Safety & Happiness of the King and Kingdom both in Church and State, and prevention of the Common Enemy.  
Tendered to the Consideration of his Majesty and the Parliament against their next Session.  
By a lover of Sincerity & Peace.  
The Interest of England lies in holding a firm Union in itself, and the advancement of the Protestant Religion. For England is a mighty Animal, which can never die, except it kill itself. The Duke of Rouen in his Treatise of the Interest of the Princes and States in Christendom.  
London, Printed in the Year, 1667.   

A PROPOSITION for the safety and happiness of the King and Kingdom.  
IT hath pleased Heaven to visit us of late with his heavy and astonishing Judgements. The year before he swept away our Citizens from their houses; The last year he swept away our houses from the Inhabitants; And this year who knows what and who may be swept away by that divastation which accompanieth the Sword? If there be not a spark, as there is not a Sparrow, lights on the House, or the Mast top without the Divine Will, methinks it will neither be unseasonable to lay his Providences to heart, nor unsuitable to make use of them, unto acts of mercy and commiseration of others.  
I am a person that am not very careful how I appear to you, and if it were a light matter I had to speak about, you might turn away your ear from it, and regard me as little: But if it be a business of the greatest consequence (as I am persuaded it is) that can be tendered at this present for a healing of the Nation, I hope you will both spare me a reasonable hearing, and a candid interpretation.  
There hath passed of late some Acts, whereby you have been very severe against many innocent persons that fear God, and do you no harm. I am loath to declare my resentments in particular, unless I have further necessity: But I will pursue in the general those ends I have in my purpose, which are the happiness of our State, the peace of the Church, the safety of the King, and preservation of the Nation, not in that way which hath been trodden hitherto in late proceed, but in the paths of moderation, which some have not known, and some will not know, who have already perhaps imposed too much, and would not (I hope) be imposing more on us.  
It shall be an Argument good enough for me from this late calamity on the City and upon our Ships, to alarm you to the quenching those Flames which we have helped to enkindle by the over-rigour of such Acts in the hearts of the Nation. God Almighty's righteous deal towards us, may bring our own toward others into remembrance, and his severity teach us indulgence. It can neither be an unchristian or unwise admonition, when our Churches, with other buildings, are laid in heaps, to look after our Religion, & to prevent the ruin, which therein also doth threaten us, by beginning our repentance in those ashes.  
I shall be clear and plain. I desire to be faithful to my Country, to my King, and to my God I hope, though I know not how I shall approve myself in the delivery. In magnis, pejus est illud, non voluisse, quam quomodo facias, non intelligere. We are at this time involved in Wars abroad with our neighbours, and we are encompassed, as our Island is, with a Sea of intestine dangers amidst ourselves in the divisions of our people. There is the subtlety of the Jesuit, with those many, too much to be feared advantages of that party; and there is on the other side, the wildness of the Sectary, with their multitudes, and high exasperations. Both these are, as it were, the upper and nether jaw of destruction opening her mouth upon us: If we do not find out a way to reconcile the sober Protestant, that we may have their combined strength to oppose these extremes in case of inundation, I know not how soon these jaws may shut upon us, and overwhelm us in our confusion.  
The Motion therefore I have to make is for moderation in the business of Religion, first seriously debated, and then prudently concluded, in an Act of Accommodation between the Conformist and Nonconformist that are sober in their principles, and Indulgence toward others who are so in their lives: So far I mean as ever it will stand with the Rules, both of Civil and Religious Prudence, and the good Order of the Land.  
I am sensible of what a pause there will be on some men's spirits at this Motion. I am with Caesar at the flood of Rubicon, and the die is cast.  
I will confess ingenuously, I know not how it fares with others, but there is a company of people about us in the Country of different persuasions, who meet sometimes many hundreds together, that our Justices have been in perplexity what to do. The most of them for aught I perceive are certainly inoffensive persons; and they have really no more against them than Pliny against the Christians of old when he sent to Trajan about them, that is, only that they meet, and preach, and pray together. And if that excellent Prince was ashamed after this report he gave him of them in his Epistle, to have these good men sought out any more unto punishment, I cannot but favour those inclinations, which are averse from the like inquisition. I profess to God it is such an ungentleman-like thing methinks to trouble one's Neighbours, that I should be glad to rid modest men of that work. It were better all these Acts suffered at once a due and Christian Regulation, than we should be still put upon this untoward dragging innocent folks thus to prison, for doing nothing in earnest but endeavouring to save their souls. In the name of God take you your Psalter, and let them say their prayers as they will.  
I have made my Proposition, I shall now offer you my Arguments. Visa est enim mihi (with the forementioned Author) res digna consultatione, maximè propter periclitantium numerum; Multi enim omnis aetatis, omnis ordinis, utriusque sexus etiam vocantur in periculum, & vocabuntur. Neque enim Civitates tantùm, sed viros etiam atque agros superstitionis istius contagi● pervagata est, quae videtur sisti, & corrigi posse.  
My Arguments may be reduced to these heads. The course you have taken in your former Acts, will not reach the End you have designed in them. The way I propose in this Act is liker to do it. The present consideration and exigency of affairs requires the same of us. One more, The present juncture of affairs, and conscience toward our Brethren requires it. These heads I will wrap together in my discourse, and leave the Analysis to your acuter Judgements.  
If it were not a time to speak now, we might lay our hands upon our lips, and our mouths in the dust. I said, Days should speak, and years teach wisdom. But there is a spirit in man. Great men are not always wise, neither do the Aged always understand Judgement. I am sorry to understand such a reverend silence to have been on the spirits of both Houses at the present prevailing Counsels of some great Persons, which if I may speak it with lowliness to them, as with zeal unto God and my Prince, are not good at this season, nor will answer their entendments. I wonder really in whose Shops they have bought their Spectacles (not of Menante I believe or Tacitus) that they can see this great thing Unity (of folk's spirits) in Uniformity, and the establishment of old Foundations in new Impositions.  
It is a principle of the serious tender Christian, which he lays as a Rule to himself for practice, That he will not do any thing for fear, which he would not out of conscience; And it is a deadly temptation against present Injunctions, that they have a penalty annexed to them. For besides that the sense of the unreasonableness and cruelty of such Acts are effectual wires upon the affectious, There is a spirit in man, and resolution of integrity, Not to do evil that good may come of it, as forestalls the mind with a steeling against it, instead of submission. If therefore in lieu of proposing such a piece of Banishment to fright the Non-conformists into the late Oath, enjoined in the Act at Oxford, there had been offered a Liberty of the Ministry on that condition, without any penalty, the Act had been perhaps to purpose. Conscience upon Conscience would do something, when Force upon Conscience will do nothing.  
Have we never read the Ecclesiastical Story, or heard at least of the ten Persecutions, how the Church grew in those times, and what was the Seed of it? I will tell you a way that a Politic Prince took in ill doing, that you may take in doing better: The great Julian, that wise Apostate and cursed brave man, when he saw that all the cruelties of predecessors did but increase the vigour and life of Christianity, The more they afflicted them, the more they multiplied and grew, and they were grieved because of the Children of Israel; He took this course, he would not let any Christian have Dignity or State-preferment, no not so much as to be one of his Soldiers, unless they came over to his Religion; they might have their liberty to use their Consciences to themselves without persecution, but they should have none of his Favour or Countenance. By this means he did so starve any brave attempt of Christian Sufferings, and kept them so low and out of heart in their Profession, that it is judged he made more waste upon Christianity in a few years, than all the Sword, Fire and Torments could before in two or three Ages. Lo here a line of Chalk, after which your Timber must be cut that goes to the building the Ecclesiastical State in this Nation. If there be any can cut it better by aim of his own head, I am mistaken.  
Vis Concilii expers, mole ruit su●.  
Vim temperatam, Dii provehunt 〈◊〉 majus.  
There are but two ways, resolve upon it. In the Kingdom of Japan I heard lately there was some Jesuits had crept in and planted the Christian Religion. Their King hearing this, sends a present terrible Persecution, whatsoever man is found Christian, they execute him presently: This not serving the turn, they do not execute the man only, but all the house where he was found to be harboured: This not rooting them quite out neither, the King commands that both that house and the next two houses on both sides of it, should be all put to execution: The terrible dread hereof seizing upon all, there is not a man can escape the discovery, and the Sect is immediately extirpate. Can your hearts now endure to do this? or could your hands serve you? Lay that right-hand on your breasts, weigh what I say; You must either come to this, if you see to the end, or you must come to an Accommodation.  
And what are those things I● pray, you would have of them, or destroy them? It is not the● Dignity of the Bishops, their Lordships and Revenues; It is not their Cathedrals, Organs, and their Divine Service in what state and magnificence they please; I● is not Comman-Prayer, no no● any Ceremony of the Church whatsoever for all its significancy if it be but a circumstance of worship and no more, that could hinder most of the judicious and sober Non-conformists to come over to you; but it is these Declarations, Subscriptions, and Oaths which you impose on them in your Acts, as for which I will show you they are one of the worst ways that could be devised ●o take or hold any. I will convince you. There is nothing under the Sun makes such a bruit and stir in the hearts of People ●s these Declarations and Oaths, when it is no less than the Conscience of a Lie, before the face of God and men, in a case too of Confession, and the fear of Perjury with it, that makes them leave their Live and Ministry, rather than keep them on such conditions: and yet when all is done, be they taken or be they not taken, it signifies nothing. I will make this appear, And that not only because there is no hole whereout a man can creep that has taken a former Oath, but he can get out of the same, or find another like it, in any new Oath you put upon him: but because there is nothing that is a man's duty, or unlawful, before he hath taken the Oath, but it remains a● it was, after he hath taken it; and he will be obliged neither more nor less, (I speak as to the thing ● not degree) whether he take i● or not take it. Let a man be convinced in his conscience that Episcopacy is Antichristian, and tha● it is much for the Glory of God, and his Duty, to extirpate it root and branch, let him take a thousand Oaths, yet so long as he retains his Principles, and he accounts his Conscience stands bound by a former Obligation, ●he latter Obligation can hold him nothing. What is the Covenant to an Episcopal judgement that hath taken it? and what will be the late new Oath to a contra●y judgement? What, but a few new Withs on Sampson's hands, that broke like Tow, when the Philistine comes upon him?  
Again, there is another thing ●pon this, that is a dreadful thing, ●nd that is, When a man hath cozened the reins of his Conscience a little too slack, in swallowing a forced Oath, there is nothing so like to embitter his sou● as this, against those that impose it: Like a Lion in a chain, which not only holds no longer than he can break it, but Woe be to the● he meets next, when it is broken.  
A certain plain honest Neigh● bour of mine, coming to Church constantly as others did, it cam● to his turn to be chosen Church● warden; He goes to the Court a● long with others; when he come there, they tender him the Church wardens Oath; he knowing n● well what to make of it, nor ho● to avoid it, takes it as the rest do● when he comes home, the Oa● lies in his stomach, and he can fin● no rest until he leaves both h● Church wardenship, Church a● all, and goes to the Anabaptists, and never since came there more. Do not think those persons that take this Oath, do love you or the Oath ever the better for it. I will appeal to the bosom of an honest-hearted person, who stands at as great an Elongation from the ●hing Hypocrite, as the most of ●en alive I am persuaded, whatsever else he be, whether his being caught into that Oath once, as ●e was, makes him love the Co●enant, the takers and imposers, ●e dearer since, yea or nay? I ●ould to God there had never ●ath, besides the Assertory Oath, which is for the end of all strife, ●een known amongst men; for ●is counter-swearing, the Cove●nt, and the new Oath, and the like, doth make such debauchery work amongst honest minds, that we shall rue the time that eve● they were born into the World.  
It is not long since when many a worthy Gentleman of the Parliament have bitterly complaine● of the injury of that late Cove●nant and Engagements forced o● them, who for their Conscience sake would hazard their Estate rather than take them: And ho● shall these conscientious person then, as Christians, be content t● have opposite Oaths and Subscriptions new coined in our Acts, an● imposed upon others? Therefore art thou inexcusable, O man, w● dost the same things, which tho● hast condemned? You may b● easily s●re to find Daniel a Transgressor if the great Ones will contrive a Law on purpose; and that too in the matter of his God, when otherwise, there is nothing ●o be found but innocency in him.  
Do ye forget, O ye Right Reverend! how the Oath of Et ●aetera made more wrinkles in ●he brows of men, than is in that character itself? It cost Philip ●e Valois dear, that he made our Edward the Third swear him fealty. Indeed an Oath in civil ●hings that is taken with a good ●ill, is of moment, but an Oath ●pon constraint we abhor. Ruit ●manum genus per Vestitum. To command a thing wherein be●●re we were left free, is enough 〈◊〉 whet our humane nature unto opposition. To prohibit it, wil● make it coveted, and we can● have no desires for that which is easy of access. If these few sheets which I writ do get, and may come with an Imprimatur● out of the Press, they will hardly be read; but if they be seized on as dangerous, they will be sought. If many of the ejected Ministers who are flocked to now when they venture to preach had liberty to say on, till they had wearied themselves and Auditors out, we should see how the rolling Snowballs would melt, and, excepting a few o● the eminent of them, their Congregations quickly would b● thin enough. If any of ou● Episcopal men would be followed, let them get those lose. It is true, we are indeed mad already in Schism and Faction, but it is this Restraint, like the fetters of Bedlam, makes us madder.  
And alas Sirs! if there were only wilfulness in it, it were another matter. But it is men's Brains are infected; and after that way you call Heresy, they worship the God of their Fathers. Their judgements, their consciences and hearts are convinced and engaged. I remember in Sfetigrade a Town of Epi●us, in Scanderbeg's time, which was situate strongly on a rock, ●nd in which he placed much ●rust; when the Turks came into ●is Country and besieged it, a ●ertain Villain who had compacted Treason, throws in a dead Dog into the Common-Well, which one was all the City had. The Soldiers came in the morning for Water, and find the Carrion; upon this sight there is not one of them will drink one drop: Their Captain comes and beseeches them; He takes of the Water and drinks first himself; but do all he could by threats and entreaties, nothing would serve, but through a more than Jewish Superstition, that i● was polluted to Christians, the Town must be delivered up and all lost, rather than any of them can be got to do it. The remembrance of this Story make● me pity the imagination of th● Sectary, and reflect on my ow● spirit. I do verily hope in the Lord, that there is nothing in these fears & dreadful abodings of many good men's hearts, about the Discipline and Way of Worship in our Church, but a Conceit. The Lord knows, I do not know, but this I am sure, it is not these Laws and Penalties from without, have any tendency to the cure of them. Can you remember when you were Children, and had heard some ●ale of Sprights and Ghosts over●ight, and then waking about ●welve, how you have lain sweeting with your fears at something ●ou knew not what? There are ●s certainly such impressions of ●read and superstition on many ●ens consciences, no less strong, but more lasting and waking, that are as  and hard to be helped. And you may as well expect the most fearful Child should go and abide in the dark by itself, as that such should do those things that are enjoined, until these imaginations get off. It is Time and Liberty and Custom must prevail with these, as the Candle, and Day and growing to be men will with the other.  
It is the common opinion of our Protestants that the Pope is Antichrist and the Beast in the Revelations, whereof such terrible things are spoken. For my own part I know not that the Pope is that Beast any more tha● Wat Tyler or Jack Cade was; Ye● when I see our Divines so ordinarily say and believe so, it hath begot in me such apprehensions, that I think I durst not take upon me the profession of Popery and the practice, which I must accordingly fancy to be the mark in the forehead and in the right-hand, in the Text, out of that fear only, if there were nothing to offend me in their tenants else, that it is possible it may be so. There are many serious men living and dead, that have joined Prelacy and Popery together in the same rank, and if there be a dread upon the hearts of many that fear God in sincerity, lest this be Antichristian and the Beast, as well as that, and Conformity to each, the character of either, who can help such sick thoughts? and how shall Acts and Punishments do any thing here, when the rankling of the wound is within and hid from any? unless you could tender them something more dreadful than that fire and brimstone in the presence of the Lamb, wherein that man and woman shall be tormented for ever and ever, and have no rest day nor night, who worship the Beast and his Image, and whosover receiveth the mark of his name, you can do nothing at all this way. Lo here what you are to do if you go on thus.  
I tell you, what perhaps you may have thought too mean for your notice; You will not by Violence under present circumstances, bring People to Uniformity. The great thing that keeps these fanatics from the Church and Common-Prayer, lies in such private odd impressions on their thick beliefs and dark minds. I tell it you, and it were well if none of the most serious and learned are not touched after a soberer fashion, with the same malady. Find out a way now to root out such principles, such fearful conceits, and superstitious jealousies of you; To meddle with their persons is but to torment the body, not heal their conceptions. You must take another course than quite, that you may do this. For what ●s that, which can make these men with any appearance of Truth, think our Government Antichristian, unless it be the persecuting them by your Acts which they lay all upon the Prelate, and look upon it as the spirit of Antichrist, and our Church as Babylon, opposing the Powe● of Religion? That you persecute is Faction, and the factious spirit; but they take that Spir● to be the Power and Life o● Christianity. The natural way it follows; to convince them t● the contrary, is, a Cessation 〈◊〉 these Acts (that when there 〈◊〉 no rage or persecuting, the may believe there is no Bea● nor Antichrist;) a conjunction with the sober of them (that the may see you advance, and n● hate true Piety;) and overcoming the rest in their weakness, with forbearance, long-suffering and gentleness.  
There are none ignorant of one piece of advice that was given by an honourable Lawyer among the Jews, where the holy Apostles, those Fishermen-Preachers disturbed the World. There was one Theudus risen up and boasted himself (saith he) and one Judas, and these came to nothing: wherefore I say to you, Refrain from these men, and let them alone; for if this counsel or work be of men, it will come to nought, as others did: but if it be of God, ye cannot overthrew it, lest happily ye be found even to fight against God. I wish to the Lord, the great Ministers of our State would be content to be no wiser men than Gamaliel: If these Sects and Sectaries in their union against Prelacy, how contemptible soever in their dispersion, are indeed of God, or a Counsel of his, then shall not Prelacy stand before them: But if they be all nothing but the imaginations of divided mortals, without the power of Religion as their centre, Then refrain from these men, and let them alone, (according to the advice of that time) and you shall see how much more easily they will break all to pieces of themselves, than by your keeping a stir with them.  
Let me offer you one precedent to your conviction. When Vespasian and Titus came to the last Destruction of Jerusalem, there was three factions of the Seditious, called the Zealous; the one held the City, the other two divided the Temple. At the Roman Army drawing up before the Walls, all these factions agree unanimously, & withstood them with equal courage and bravery. The General hereupon takes this advice, he withdraws his Army from their Territories for a season, leaving them to themselves purposely; They presently upon his removal, fall together into their former discords, till they had almost wasted and ruin'd one another; and then comes he with his Army back, and after a cruel siege, takes the City. There are more than three Factions among us, who are zealously united against Prelacy; If you could find a way to divide them and break them, you must withdraw these Acts against them. It is your Laws combine their interest, that otherwise was divided. A strange piece of Policy that proposes safety to Episcopacy in the union of the Adversary, and Peace to the Nation in their highest exasperations.  
A little before Archbishop laud's time the Puritans had got a fashion of wearing their hair so short, as above their ears. They placed matter of Conscience in it, and there was few but were careful observers of it. It pleased God that Dr. Laud took a humour to approve short hair for the Ministry, which he requiring more than ordinary strictly as Canonical, This presently has a contrary effect on our zealous Brethren, who plead for their liberty by their practice, and none of late were seen to wear their hair more long than those who were for a Gathered-People. If I know any thing of the spirits of men, it is Rarity and Difficulty that whets the appetite, and it is Satiety and Liberty assuageth them. And if some such way as this, could it be hit upon did not prevail more toward Uniformity, than the flat severity of direct Injunctions for it, I will shut up my Table-Books, and take no more reckoning of Experience.  
It may be there are some please themselves in the thought, that the new Oxford Oath hath divided the Non-conformists, seeing part of them do take it, and par● do not. But what is the division of men, into some taking the Oath, and some not taking it any more than some of the● Presbyterians, some Anabaptists so long as they retain the sam● heart and principles as to thei● common concerns? While thei● combined Interest is all one, th● dividing them in their single Interests, and little angers, is bu● multiplying parties against you● and playing with their disturbance.  
I know some Politics ma● direct you, that when there is 〈◊〉 growing Party or Faction unde● any State, to keep a severe hand ●ver them for their suppression: ●ut this must be understood be●ore those parties be grown, and ●ou be sure that they are the ●●sser number. If such Factions ●e considerable and equal, a neutral kind of unconcernment ●●d indifferency, makes the chief magistrate strong, while he keeps ●s interest in all of them; where 〈◊〉 an espousing of one, doth ●oth bandy the others against it, ●d makes his Horses to be but ●●eir Horses, and his Chariot's ●●eir Chariots. It is not a few ●considerable Ministers only, ●e engagement of whose souls ●e against these late Acts, but ●ere are many worthy Gentlemen, and grave Citizens, and sober Persons, besides the multitude of multitudes of such tha● are mixed with the Sectaries. 〈◊〉 wish hearty that our Sovereign Lord the King could but mak● one equal trial of the gener●● inclination: Suppose he shoul● give Commission to the Sheri● of any County pitched upon i● differently, granting leave to th● people promiscuously to me● together, and give their Vot● freely, whether they would hav● an Indulgence and Liberty 〈◊〉 Conscience or no? Let us hav● but fair play for it, and if we 〈◊〉 not carry it in the Heart's an● Votes of the good Subject, 〈◊〉 will neither move the wing, n● open the mouth, nor peep more 〈◊〉 this business.  
It hath pleased God at this ●eason to bring us into that con●ition, that an Agreement of all person's, to the strengthening of ●ur hearts and our hands for his Majesty, would be seasonable. And were I asked, what means were most likely to do this? I ●o think verily there is nothing ●nder the cope of Heaven comparable to such a passing a really ●ee and ingenuous Act of Grace ●●r Indulgeance in matters of Religion; The King would see, and ●●e Nation would feel another spirit running in their Blood, ●●d what a difference there is between a Man whose heart is ●ld at the thoughts that when ●e hath fought for his King, and ●eaten his Enemies, he must come home (as it were) again to his bonds; and of his, whose spirit is flush with assurance that after Victory abroad, he shall return to the enjoyment of that thing that is dearer to him than his Life, the Liberty of his Conscience.  
O Sirs! Is there never a drop of English Blood in the Veins of the Sectary? How shall that thing you call Obstinacy and Faction, when they suffer the violence of your Laws, and are unmoved, appear to be the most undaunted Courage of the English Spirit, when it shall show itself in the Field? Are there no sober men amongst all the Malcontents, whose advice, assistance and prayers would do you no harm, to take them with you? It was not the Cause, but the Party, and this thing, Liberty of Conscience, that got the better of the King in our late Insurrections. It was Laberty of Conscience got into the House, and pulled down the Bishops; that went with the Parliaments Army and won all. It was Liberty of Conscience came back and pulled up the Parliament, and then sat down and reigned with Cromwell. It is this piece of single policy, the raising up such a Principle in base and mean fellows, to mate the Bravery and Spirit of the Gentry, shall eternallize that Mortal. It was Liberty of Conscience, when our Religion was at stake in those Confusions, that tacked about and restored the King. And if his Majesty wil● hearken to the counsel of a mean person, rather than to the person of mean counsel, let him keep this wild thing, Liberty of Conscience, on his side. This Liberty of Conscience, let me say against is that mad Earl of Warwick i● the time of Edward the forth and Henry the sixth, called Make King, that the gain or loss o● him on either side, was the gai● or loss of the Kingdom with him▪  
It may be there is some grea● Prelate or eminent Statesman a the Helm are too hard for you● inclinations, which steer & by 〈◊〉 them unseen, into other Counsels; I will therefore humb●● argue with them. Behold I w●● be to them in your stead; I am framed also out of the clay. Let me ●ot, I pray you, accept any man's ●erson, neither let me give flattering titles unto Man: for I know ●ot to give flattering titles, in so ●oing my Maker might soon take ●●e away. Ye have said, We are ●●e men, we have found out wisdom. I will reprove them. Great ●en are not always wise.  
Was it, in the first place, con●lted wisely, when we restored episcopacy in this Nation, to re●eive a company of men as low 〈◊〉 their interests as in their conation, unto such vast Emolu●ents which never were, and are ever like to be again, being ●e fruits of twenty years together in one, unto which (excepting a very few of them) they had no relation in the Earth to challenge the least penny before actual possession? How wel● might such persons have been contented to have entered th● present Revenues & Honours and left the Arrears for public accounts, or good works? Thi● possibly was not wise (Sirs), no● only for the improvidence, bu● for that envy and just kind o● disdain, that so excessive Riche● (thrown upon men so undese● vedly) hath raised in the stomaches of others (to the Function itself for the Covetousness o● the Persons) especially of tho● whose high merits for the Kin● and his Cause did require som● other gratification, than a languishing looking-on, and repining at their fortunes. Great ●en are not always wise.  
Was it, in the next place, wisely consulted (wherein yet, above ●ll, you would seem most wise) 〈◊〉 making such a stir with the Covenant, as hath been done in ●ur late Impositions? It was the Visdom of the Ancient Church, ●●stead of contention about the Jewish Ceremonies, to take a special care that they might have ●n honourable burial, and thereby have they been all hushed without trouble for many Ages. Methinks, if the wisdom of these ●●eat and wise men, were not ●iser than the ancient Wisdom, ●●ey might, at least for his Maje●es sake, have dealt accordingly with the Covenant. The might have laid it in a state of silence, without light, and without words, evermore to be forgotten, and never would it have done them further hurt. But now have they raised it twice or thrice up (in a former Subscription & the late Oath) as a dreadful Ghost out of his Grave, to do what mischief, or raise what troubles for the future I cannot tell, but to little end at present for aught I see, only to terrify men's Consciences, and keep alive the memory of it, which were fit to die, & be thought on no more. Great men are not always wise.  
Once more: There was a time when these wise and great men might have compounded for Episcopacy with the pious and learned of her Adversaries, upon as high advantage and a sure foundation, for themselves and the peace of the Nation, as could be well wished or desired in any reason; But they outstood their market, and slipped the opportunity. Great men are not always wise.  
They have slipped it, yet may we redeem one lock of it; to wit, It is better the Parliament compounded them, than that a foreign Enemy, or the Papists should do it. We know when it was our Ridley & Hooper were agreed. I draw up this: If the greatest Seers may fail in their Politics and err in Vision, in some things, when there is no man doubts of their integrity otherwise than of their ability, why may they not possibly have been out here, in their advising us to these Acts about Religion?  
Come then, and let us set the Sun and Wind to strive again for mastery. You see what the cold boisterous blasts of these late Acts have done on the Traveller, that they have made the most but hold their Cloaks the faster about them. Now let us have some gentle rays and warm beams from his gracious Majesty and his loving Parliament, in an Act of Indulgence and Concord that shall please his People, and you shall see them all, not only to throw down their Cloaks and Estates, but their Hearts and Lives at his feet, saying with Amasa in holy Story, Thine are we, O David, and on thy side, thou Son of Jesse; Peace, peace be unto him, and peace to those that help him.  
I will here turn, and look back on the way I have come. You have my Motion and my Arguments under the three first heads mainly, at first named; I must explain myself a little upon the Motion, and offer the other. Namquid facimus, id nisi utile sit, stultae omnis atque inanis inde est gloria.  
To eke out then this Proposition. I will take breath, and not be afraid to show you also my Opinion. There are the learned and sober Godly amongst us, which are to be compounded with as your Brethren: And there are the Zealous and Giddy in lesser Fractions, which are to be born withal in mercy, & won over with patience & gentleness.  
For the former. There was a Declaration of his Majesties about these Ecclesiastical Affairs before black Bartholomew, wherein a composition is drawn up to our hands, well and wisely: and there are Laws in our Statute-Books against Pluralities. If that Declaration were passed into a Law, with as little canvasing and alteration as may be, though with no less than is necessary to calm the withholding party, we need no more to do our business. And if those Statutes were refreshed into a new Act, that no mortal breathing should hold more than one Living and one Dignity; that is, one Cure of Souls (upon which also he should ordinarily be resident) with one Canonship, Prebend, or the like, which is a sine-Cure (as a reward of special merit or favour): then should you not, only do God right, and render the Hire to the Labourer, which cries for justice, but you would make an Act of Grace or Accommodation significant, while you put the means into his Majesty's hands to gratify his Restored, and make him bountiful with their leave. I know who will be ready to stamp here, and fling dirt in the Air. This is a kind of Clergy-Treason. But it is no matter, I will leave it upon Record for his Majesty's service, that if there be occasion or exigence for it, what is prepared may be used.  
For the latter. Let us suppose a Liberty granted to these persons for their Assembling according to their Consciences, provided by Law, that for security to the State, and upon account of that Rule, Not a Novice, (which modesty should teach those who are without learning, to hold themselves to be so much longer than others) lest being lifted up with pride, he fall into the condemnation of the Devil, they do not permit any to be their Pastors, or to speak in their Churches, but such as are of gravity and years as is fitting; and that, lest they should meddle about State-matters, their Meeting-places (as they would have them) should be open for any that will to hear them, and implead them if guilty; I humbly conceive, without any policy more, that when the present Zeal of this Generation had beat ●t self out a little season, and ●here be none of the heat of the Young man (which runs out in ●ese persons unto the itch of reaching, as it doth unto amo●es and the like in others) to keep alive the strange fire, which ●eaking against Government sually enkindles: Before these men that are so hot upon it unto four or five & twenty shall come to have forty years' hairs upon their beards (or thirty five, if they will be content at least but to stay so long) they will get, it is likely that discretion to see how contemptible is their stuff in comparison of the grave studied Minister; and being cold moreover to applauses by that time, They will be so ashamed and flat to such an insolence, that as soon as ever a few of those that are now living shall give up their Churches and Ghosts together, there shall not hardly in a little time be any found more to succeed them.  
I heard, to strengthen this, i● fared so with one of their Churches of great resort in London, that was a fierce Revelation-mans', one Mr. Strange, who being taken away by the Mortality, they having not his Peer left to take his Bishopric, dissolved immediately, and their place knew them no more: Had that person, as he was often sought, chanced to have been taken, and put up in Newgate, it is like they would have been provided of a Substitute. It is not therefore your haling these men and women to Goal that will disperse them; for when you have them in Prison, they will Conventicle there, and the rest be at the next Meeting: but if you refrain from these men, and let them alone, (as that grave Gentleman before in Scripture advised) till a few of the more staunch and considerable do die, they will come to dissolution of their own accord.  
One thing yet I will tell you further, which you perhaps think not of. Suppose this Freedom in the Worship and Service of God according to men's inclinations: Those that are for the Congregational way shall draw the most considerate and moderate from the Sectary; and those that are the Presbyterian Preachers shall drain the Gathered Congregations; And then the most eminent and judicious of the Presbyterian coming over to the Liturgy upon a little condescension to them in a few of their most material exceptions, This thing, Liberty of Prophecy, which you so mortally dread, as the enemy of Conformity, shall happily become one of the most politic, apt, and kindliest means, that can be thought upon at this season to bring up the people to it.  
There is a block after this, which I foresee will be laid in the way, and pretended to enervate this discourse. It cannot stand with ingenuity for any that plead in general for Indulgence in regard of their own Consciences to put in any bar against others that are conscientious; and consequently the door hereby will be opened for the Papist to under-set and overrun the Protestant Religion. But this is a Cloud that need not be feared by a Wind that blows so opposite to it. For besides that the Act moved for, is an Act for Concord and Indulgence in the Reformed Causes, and this Liberty of Conscience must necessarily include that of the Magistrate, aswel as the Subject, which cannot allow of Idolatry, or any thing of that nature by Public Sanction, when it may condescend much in matters of indifferency: The thing we know is to pass the debate and deliberation of both Houses, who will provide well enough beyond doubt in that matter. Neither am I much moved if you say, that the Arguments I use for the Non-conformists may be applied ●o the Papists; for though some of them indeed may, many of ●hem may not, nor the main heads of them. These are not like to be reduced this way. The interest of State consists not with the Jesuit, as the King's Supremacy does not with the Pope. Otherwise, were there no more danger to men's souls and lives ●n prevailing Popery than in Presbytery or the Sectary, I am not the man that could find in my heart to persecute any harmless peaceable person, for doing his devotions another way than I do.  
I know there will be this, and twenty things perhaps more said to traduce and choke this Motion: But I oppose the same buckler, to wit, The Motion as it was at first stated, and the Debate of Parliament. There is no● Act of Grace can pass the two Houses, but it will prevent the inconveniences, and answer for itself against Exceptions. A legal stated Toleration will not undermine, but uphold Religion; and be no friend, either of Superstition or Confusion.  
To return from this pursuit. It hath been I see the policy of late transactions, to endeavour to root out those Principles from men's minds whereby they have maintained the lawfulness of former Sedition and Rebellion, and hereupon hath the renunciation of the Covenant been so pressed in our Oaths and Subscriptions: But if the Policy of those first Wheels that move others, had been rather to root out the Causes from us, which make men willing to entertain such Principles, I do humbly suppose that Policy to have been the deeper. The way to establish the King's Throne in the hearts of his People, and to do it for ever, is this; to make it appear that all that Good (to wit, substantial Good) which they ever expected (or can expect) from a change of the Government, or a Commonwealth, may be had from Him (or from a Prince) in the Acts of his Parliament. This saying I will leave upon file as digested; and I will add something (though more rawly) hereunto; that those Good things mainly which secretly have been and lie on the hearts of the Commons, may be reduced to these: An Enfranchisment of Servile Tenors. A● commutation of Tithes (suppose by a Law enjoining every man to buy out his own, and the money be laid out in Glebe.) A Register of Estates. A Tenderness towards men's Consciences in matters of Religion.  
Where there are no hopes from Inovation, no body will go about to make it. But when a People have all can be had, all that can come to a settlement with Judgement and Righteousness by the present Government already then will there be no hopes from ●novation. Ergo, When those ●ings are taken into consideration by the Parliament (or Par●aments) and after mature de●ate and consultation, come to ●e concluded upon ingenuously ●nd sincerely, wisely and righteously, which have been on the heart's, and in the design of the ●ore  in these ●te times rudely and wildly: ●en shall our Government of Monarchy in this Land (leaving ●e persons of our successive Sovereign's unto Providence and ●heir chances) be out of danger ●r future Generations.  
I descend to what remains, ●at is the last head unto which reduced my Arguments.  
Hitherto than I have spoken to you as Men, I will speak to you now as Christians and Believers of the World to come; and if I differ something in my stile upon that account, I hope you will bear with it. O you Governors and Rulers, let me address you as fellow-mortal-men, who must appear before the great Tribunal one day to give an account of your Stewardships unto Jesus Christ your Prince and Lord, as myself must, who am not able ever to stand there but by infinite exceeding mercy in the blood of the Lamb, who was slain for the remission of ou● sins. I know not any kinder office can be done you than this in all humility to advise you to let none prevent you, but be yourselves the Authors of that Grace and Benignity which is ●o absolutely necessary to the Nation.  
It will make the dignity of ●our high places, and the face ●f your lives past look more cheerful to you, when Death ●all bring his Leaden Mace to ●change with your Golden●itles, if you shall have the Testimony of your Consciences, that ●ou have been content to deny ●ur selves in this thing, and ●splease some men for the sake ● our Lord, who was so mer●full and good to every body, at he exercised Indulgence all ●s life long, and then died that 〈◊〉 might obtain more, for you, ●d me, and such as could not receive any of him while he wa● here.  
There is a Person I hope you would do a kindness for with a● your heart, and you have reason, it is for your dear Lord tha● bought you, and there is no● thing in the World you can d● I am persuaded that he will tak● so kindly from you at this time as to be pitiful to his Servant who are distressed about you Acts in point of Conscience and who the more despised the are and like unto their Lord the fit subjects they are fo● your compassion. Neither w●● it hurt you in another piece 〈◊〉 tenderness towards the People to prevent Insurrection, and 〈◊〉 tifie against Invasion; securing hereby both the Bad from punishment, and the Good from danger.  
It were better certainly for any one man's own part, that there never had been Bishops, than that he should be one condemned hereafter for taking that course in establishing of them, as thereby to have sinned without repentance, against the souls of many whom Jesus Christ ●s not ashamed to call his Brothers, and so against him, who ●hall be our Judge, and will take whatsoever we do unto them, ●s if we did it unto Himself. ●f you had no need of mercy ●rom God, it were tolerable then ●or you to be extreme towards others, But if you are ready to indulge yourselves too often in many things that are not allowed by him, when permitted by you: methinks the way to en● gauge the Lord unto pardon should be in bearing with them in these things which are disallowed only by you, and permitted by him. If you forgive no● your Brethren their trespasses neither will your heavenly Father forgive you your trespasses He shall have judgement without mercy, that hath showed no mercy.  
Do you know that many o● these things which are imposed are really against men's Consciences, and would you indeed have any such to do them though they be so? Do you conside this, and what it is? If it b● better to be drowned in the Sea with a Millstone, than to offend ●ne of God's little ones, what is it ●o offend multitudes, that is, so ●ffend them as to enforce them ●o sin against their Consciences, which is to wound them and to ●uine them? Why Sirs! if one ●f these men on the sudden, to ●void the penalty, shall do what 〈◊〉 enjoined unsatisfiedly, his soul when he reflects on it is smitten, ●nd he can hardly again ever reover it perhaps all his life. I profess to you, it is better in this ●ase really you had taken a Poniard and stabbed him to the ●eart, it had been less pain, and ●e stroke of less deadly consequence to him. If you sin against ●e Brethren, and wound their weak Consciences, you sin against Christ. Do you believe the Gospel, or that there is such a thing as sin? what then is stealing, and drinking, and lying with women, i● such damnable untenderness as this is, be nothing? Is it a sin to kill a man, and no sin to dam● him everlastingly? On my conscience, you would be grieve● all your life if you had murdered any man; and shall you really b● the occasion of murdering the souls of many, and not once consider what have we done? I hop● and am persuaded that many o● these things at which some good men are stumbled, are nothing yet to him that esteemeth any thing to be unclean, it is unclean. And what if upon a man's yielding to one thing that is against his conscience, being put upon distress, he shall make shipwreck of his present Faith, & departing from it now, never be regardful of it more, & so become irrefragably damned? Is there no pity and turning of your bowels at the thought to have such a one crying out eternally upon you, that if it had not been for your Acts, ●he had never come into that place of torments?  
Give me leave then, for anticipation of this cry and guilt, in the behalf of many, of thoulands, of many thousands of innocent people, men and women ●n the Land, to beg Quarter of you for their Consciences. They are not able to yield to the things you impose upon them. Though they be lawful or indifferent in themselves, yet so long as they are against their consciences, He that eaveth and doubteth, is damned if he eat. O do not force their souls upon damnation. You may be perhaps of a strong Mind and hardy Conscience, and others weakness and fear of Sin may be but a Romance to you. We might instance in some, who little thought at the Kings Return, of their after-experience, that they should fall down slain at Conformity, who might expect some other fruit from thence, & were not able to reap it. I profess to you, the most, I believe, are not capable indeed to judge in this matter. You have not been wounded or lain under those terrors, to know what Tenderness in this kind is; yet have you sinned against the Lord Almighty, as well as others, and have need of his indulgence.  
It was the determination of Mirandula, that no man can make himself believe what he will. It is not consequently the severity of Laws that can do any thing with the Mind, though it may with the Outward-man. Force may make men Hypocrites, not Converts to a Faith which is enjoined. Neither is the penalty indeed of our Acts, as it relates to the Minister who conforms not to them (which lies mainly in the deprivation of their Ministry and their serviceableness to God in their place) such, as is fit to have been promoted on some of them, or like to have effect on others.  
I know not how well those may like of themselves in their Sacerdotal Function, who can be a Bishop here, and a Dignitary there; a Dean in one Church, a Canon in another, a Prebendary in a third; the Rector of such a Parish, and Parson of such; who can shovel-up their Preferments together in heaps, as if the Cure of Souls were indeed nothing else but the Care of Money, or the raising of their Families: But as for those men that expect none of these things, but are intent on their work, their business & account, which makes them groan under the weight, I cannot conceive any temptation so shrewdly grateful to flesh and blood as what you have been offering them by your Acts. And will you indeed conspire with Satan, and with the flesh of sinful men, to rob the people, who are innocent and have not offended, of that serious, faithful, painful Preaching of many of these Men, for want of which you know not how many of their souls may perish, and how much sin may abound, the guilt whereof may be laid to your charge; and in the mean while only pleasure these whom ye account the Offenders themselves so extreme highly, as to set them at perfect ease; free them from their care and study, and give them the most voluptuous enjoyment of perpetual leisure? A very little whereof, without our Acts, their busy Consciences would perhaps let them have.  
They may thank you. But I will tell you a better course to punish a good Preacher for his Nonconformity than to pleasure the flesh, & discharge him for it. Only I must plead with you a little from the Argument I am upon (that is, Conscience) in the way. Have there not been some, nay many of those Ministers, whom you have ejected by your Acts, serious Persons, faithful Labourers, and worthy of the Vineyard? And why have you imposed such conditions to the entrance, or continuance of their Ministry, as they cannot yield unto without going against their Consciences? Can you say that in these conditions you have really condescended to them as far as possibly you could without sinning against yours? And that you have done moreover all that you are able for their Restitution? Why then is your Peace with these men laid upon the approbation & use of those things which in their nature are disputable and unnecessary? The Church is a company of persons professing the belief and practice of those things which Christ hath appointed to Salvation, & when no more can indeed be required unto union than a joining in the owning and practising all things that are such, why is there any thing that is not necessary to Eternal life made the condition to a man (after trial of his sufficiency and allowance by Orders of performing his Ministry, any more than of his Communion with the Congregation?  
Let a man then, once ordained, any way, be still held, and retained for a Labourer in the Harvest. Let not the Master be offended who hath employed him, nor his Talon be wrapped up: But let him be made a Gibeonite to the sons of the Church, that they may use him as an Assistant for their burden, while Institution and Induction is conferred only according to Law. This will satisfy the sincere Nonconformist, who will obtain hereby his main end, the glorifying God in his Calling: and this is the best way to fetch in others, who certainly will grow weary at the long-run, when they shall have Work provided them as Ministers, but no Benefice until they conform.  
When the Persians had made a Bridge over the Hellespont, and the Grecian Commanders were consulting to break it down, it was Themestocles' advice, by all means to let it stand; which when he perceived they were not like to entertain, he sends privately word to the Enemy, what they were consulting to do: They fearing thereupon lest they should be prevented, march back suddenly in those numbers which (if they had not had the means of returning) must have swallowed up the whole Country. The Counsel of this Athenian shall be a Precedent to me in what I have been offering at this season. There was a Bridge at his Majesty's return, in a treaty between the Bishops and their fellow-endeavourers of his happy Restauration, that was on building; a Bridge, not for any to departed Enemies from us, but for those who are Brethren (of the same Religion, differing only in some circumstances) to come over to You into Union and Concord with You. I know not by whose advice it was broken down; It may be, really, not by his Majesties any more than by mine, who do study thus (if possible) to set it afoot, and would be content to have it rebuilt any way, rather than not at all. Let me hear that gracious word, Thus saith Cyrus, Arise and Build; and when 'tis builded I would have that Motto on it, as my Lo. Bacon hath on his House (now the worthy Master of the rolls) of Goram, being a modest but fair structure, In the front of it there is this written, Mediocria firma.  
If the Bishops will not, yet may they at least hear a little of his Majesties, or the Nation's mind about it; That they may write down in the Book of what hereafter shall befall them, Moniti meltora.  
There are, I perceive, many fears and hopes upon the minds of people, and the presages of their hearts are many. I do not know whether there be any dark Notices from some Spirits that preside over us, of some great Events sometimes when they are near us: But methinks the minds of some have of late aboded us some very great Evil, or great Good, not to be far from us. For my own part as I am a Christian, and born under the constitution of this State, I must profess and declare, that it is unlawful for any to expect Deliverance (I speak it as to the Oppressed in the chiefest of their possessions, their Consciences) from any hands whatsoever, but his only, in whose are the heart of the King to turn it as the Rivers of Water. The Supreme Authority lies in his breast, and if we go any way that is not in order to the attaining the stamp of his Will, a le Roy●e Veult, we go out of the way of our Constitution, and consequently against the Ordinance of God in our Nation. Let every soul be subject to the higher Powers; for there is no Power but of God; and the Powers that be, are ordained of God. Whosoever therefore resisteth the Power, resisteth the Ordinance of God; and they that resist, shall receive to themselves Damnation. But now, if it shall please Almighty God to touch that Heart he hath in his hands, the Heart of his Sacred Majesty, our Lord and King, with the prevalent sentiments of Clemency and Mercy, of Nobleness and Pity, of Righteousness and Peace, so as he shall come to see, that this narrow uncatholick spirit, that would have the minds of all persons, of every sect and condition, to be of the size of theirs only, is unbeseeming his Royal Grace and Influence, who is not the Father only of the Circumcised, but of the Uncircumcised also: Then shall the Salvation of God come out of Zion, and the Captivity of his People be turned back. Then may those blessed Seeds that were sown in his Majesty's wise and gracious Declaration so long since, revive, take root and spring up. Then may the Ejected Ministers, and other Civil Officers worthy of trust, that, like the Witnesses in the Revelation, have lain dead for these three days (a day for a year) and half (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a half, but half three days more) by their Civil death (insomuch as others have come into their places, as dead by the Act) in a Street (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a certain Street) of the great City, (The great City, says Mr. Mede, is Rome with her ten Tributary Kingdoms, whereof Britain was one) have a Spirit of Life enter and set them on their feet (that is, raise them from this condition) and they ascend up in a cloud to Heaven (that is, with remark, to preferment) by the call of a Voice from thence (which can be no other than that of the Supreme Magistrate) saying, Come up hither.  
Pardon the Allusion, which seeing others are, or have been too apt to make use of, to the entertaining such hopes and thoughts that are perhaps of dangerous consequence, I would direct unto a Hope that is lawful, if at all there be any: while so many distressed Consciences lie bleeding, and know not whither they are to have recourse for succour. May it therefore please his most excellent Majesty, with the Lords and Gentlemen of both Houses, to take this Motion at their Session into consideration, that the matter being first duly weighed, debated, digested, for the agreement of things ●hat seem to differ, the difficulties may be cleared, inconveniences prevented, none displeased: and so the Proposer may have pardon, and the Proposition a soit fait comme il e desirè.  
Give Indulgence (stated consultedly) and you remove Discontent. You put an end for ever to Sedition and Rebellion; You root out the seeds and foment of them; You take away the very pretence. You prevent the Evil, you encourage the Well-meaning and Good. You will establish the Church. Do all good, No hurt. You will win our hearts; You will unite us at home; and for our Enemies abroad, if they dare, let them come. Ecce quam bonum & amaenum est, habitare Fratre● etiàm unà.  
When Popilius came from Rome to Antiochus he declares his message, that the Senate required of him to withdraw his Armies from Egypt, for Ptolemy was their Friend and Confederate. The King answers, he will take respite and consider of it. Popilius with the end of his Rod draws a Circle round about him upon the ground, Before you pass this Circle (says he) resolve, that I may declare you Friend or Enemy to the Romans. Antiochus, whether daunted at their known Power, or affected with the Bravery; or whether (as is not unlikely) out of the Native goodness that accompanies Princes, which makes them receive such unexpected Actions with grace, candour and generosity, he seeing indeed it was best for him; answered immediately, He would do as the Romans would have him.  
Great Sirs! I am come to You this day from an Authority more mighty than the Senate of Rome, in the Name of the Lord of Hosts, the God of Israel. There are a People you prosecute in your Acts, that make conscience of their ways, and live peaceably. Withdraw this Hostility of yours; for they serve God, and are his Confederates, as well as you, or others; and he will bless those that bless such, and be an Enemy to their Enemies. Thus saith the Lord, Be merciful as your Father in heaven is merciful. Before you pass over these few Lines that are left, Resolve, whether you will be like him, or like him not? Resolve, that I may declare you to be his Sons; and him no Enemy, but a Friend, to our Sovereign, and to his People. And it came to pass as he was speaking, Amaziah said unto him, Art thou made of the King's Counsel? Forbear, why shouldest thou be smitten? Then the Prophet forbore.  
June the 18th. 1667.  
FINIS.   

Reader, By reason of the Author's absence from the Press, these faults have escaped, which thou art desired thus to amend with thy Pen.  
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