VOX REGIS & REGNI: OR A PROTEST AGAINST VOX CLERI; AND A persuasive( thereby occasioned) to make such Alterations as may give ease TO OUR DISSENTING BRETHREN.  
Recedunt a me, & vobis, qui dicunt, nolumus esse meliores, quàm Patres Nostri.  Bernard. ad abbots Suessione congregatos Epist. 91. 
LONDON, Printed for G. C. and are to be sold by Richard Baldwin in the Old-Bayly. MDCXC.   

VOX REGIS & REGNI.  
AS one of the Clergy, however amongst the meanest, who have a title to that style, I cannot but be concerned to red, what I am made to speak in Vox Cleri; and, as a Clergy-man, I utterly disown it for myself, and I question not, but there are thousands of us who do the same: It is neither my sense nor language what is imposed on us under that style, and I cannot therefore, but with the greatest abhorrence, publish my protest against it. For what is it the Author thereof would have the World to judge of us, but that we are a Set of men who have very little tenderness for our weaker Brethren; very little zeal for his Service, who hath called us to our high employment; very little concern for the public peace of Church and State; if having such an opportunity put into our hands, as is now before us, and, as 'twere, the previons assurance of the concurrence of the whole Nation( as now assembled in Parliament) to confirm what we do; shall think fit to do nothing at all at such a time, as this is?  
For my part, I tremble to consider, what in all likelihood will be the issue of such a Laodicean Temper; I tremble to think, what 'tis for God to spew a Church out of his mouth, and what 'tis( the very temper certainly, that with respect to these things, seems to be too much among some of us,) that will provoke him to give up a people to such a judgement! for so 'tis expressed, Revel. 3.15, 16, 17. I know thy works that thou art neither hot nor could: So then because thou art Lukewarm, and neither could nor hot, I will spew thee out of my mouth: because thou sayest I am rich and increased with goods and have need of nothing, and knowest not that thou art wretched, and miserable, poor and blind, and naked.  
For may not this be our case, as we consider our constitution and compare it, with what other Churches may come short of it, that by a false way of reasoning from the pference we thus assume, we thence conclude, that there is nothing wanting to us, to need upon every Capricio to submit to change and alteration. For 'tis not as we compare ourselves with one another, but as we come up to the Rule; that's common to all: 'Tis not our being the best constituted Church in the world, not our thinking so of ourselves, or others thinking, or speaking so of us, if there be still a greater purity and simplicity of the Gospel, than we can hitherto pretend to: Is the holiest man on the earth in such an happy State, that with St. Paul, he should have no need to declare, that he hath not already attained, nor were already perfect, but that he it still to follow after if that he may apprehended that, for which he also is apprehended of Christ Jesus: that forgetting those things which are behind, and reaching forth unto those things which are before, he may press toward the mark for the price of the high calling of God in Christ Jesus. Or whatever is human, be it in persons or public bodies, can it pretend to be beyond any amendment.  
I would not detract from our Constitution, but why must we give it more, than the Authors of it( the first Reformers I mean) themselves thought to belong to it. For do not they speak of it? as what upon just causes, may be altered, and changed.  
And to speak truth, what was itself in its first Establishment, but an alteration? a great and happy change from what was so full of Corruptions, as the Romish Church, and all its Offices are. We need go no farther to be satisfied herein, than to what themselves have so fully declared under those two Heads, viz. concerning the Service of the Church, and of Ceremonies why some be abolished and some retained, in which 'tis manifest that they have so justified what themselves have herein done, as to leave the same Rule for others to proceed by in like cases, according as they shall think best to the setting forth of Gods honour and glory, and to the reducing the people to a most perfect, and godly living without error, and Superstition; Nor do our late Reformers, those I mean, who in 1661 made the Alterations in the liturgy, speak otherwise in their Preface to it, their words are these, viz. It is but reasonable, that upon weighty and important Considerations, according to the various exigency of times and occasions, such changes and alterations should be made therein, as to those that are in place of Authority should from time to time seem either Necessary or Expedient. And if Necessity, or Expedience now require it, and to those in place of Authority it seems so, why there should not be a farther alteration, let any man give the Reason.  
But no reason can be given against it; None First, from the word of God, for that requires that we still press on towards the mark of our high calling. None Secondly, From the rubric, for that supposes, and even dictates it. None Thirdly, From the Constitution of the Church, as now 'tis established, for that is founded on it. None Fourthly, From the Laws of the Nation, for they are human, and may be altered or changed, it is one of the great fundamentals of our Government; the End, and business of our Parliaments to deliberate hereon. And Fifthly, For the dictates of mens private Consciences herein, their being bound by, or to the former Constitution, their Oaths or Subscriptions therein required, or given, 'tis very weak to argue from thence. All these falling of themselves, if the Constitution be alterable, and it hath spoken itself to be such, for so 'tis declared in the Preface to the Liturgy, that the particular Forms of Divine worship, and the Rites and Ceremonies appointed to be used therein, being in their own nature indifferent, and alterable, and so acknowledged, it is but reasonable; that upon weighty and importunt Considerations, according to the various exigency of times and occasions, such changes and alterations should be made therein, as to those that are in place of Authority should from time to time seem either Necessary, or Expedient: And if so, then can no assent or consent, or whatever other tie we are under, obtain any longer, than whilst 'tis in Force; it being only to the use of those things, as things that are in their own nature indifferent and alterable, and so acknowledged, we are thereby obliged; the consequence whereof is, that whenever they shall be lawfully altered, they may be as lawfully laid aside, and for the stinging Conclusion, as the Author imagines with which he hath taken his farewell of the two Authors of those Letters for Alterations, on which he makes his Remark, as being men whom he would not believe, should they swear to what they have said, because by what is matter of fact, such men have acted contrary to their Oaths, and Solemn Subscriptions, I doubt when it shall be seriously considered, He will be found to fight as much like Don Quixot, with windmills disturbing his brain, but much more to act like the Fur Predestinatus under a fatal necessity, the quaint Comparison under which he expresses his contempt of those he reflects on, as either of them; For were it not too much favouring of his own Levity, his Comparison might be a little further improved, and instead of Fur Predistinatus, lunatic, be supplied, and would exactly express this Case: For as there is nothing more usual than to see those poor wretches, after they are once mastered, bound, or chained by their Keepers, never after to resist them again, tho but seemingly bound with the weakest threads and straws: So because one under the powerful Bonds of Oaths and Subscriptions, tho the binding force be taken away; And those who have the power to set free, shall take off the restraint, and infranchise the Conscience, as to any farther Obligation; yet the distempered fancy shall still hold the man in bondage, and make him think himself as much bound, as when those were in greatest force.  
That 'tis farther declared in the preface to the Liturgy, by them who made the Alterations in 1661: We are fully persuaded in our judgments, that the book as it stood before established by Law, doth not contain any thing contrary to the word of God, or to sound Doctrine, or which a godly man may not with a good Conscience use and submit unto or which is not fairly defensible against any that shall oppose the same; This is as high a Testimony, as can well be given of any thing that is human, and Supposes the Obligations under which men were to use it, as reasonable, as what have been since in force; And yet they doubted not to make Alterations in it, And who of the Church ever hath blamed them for so doing? Had it not been agreeable to the Oaths and Subscriptions before made, how came they to yield to such a change, how came they willingly, and of their own accord, they use their own words, to assent to such Alterations? Nor did they consider by what Persons, what the pretence, or to what purpose they might be tendered to them, but only the Necessity, and Expedience of what they did: Whatever the End of others was, their aim was to do that which in their best understandings they conceived might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence, and exciting of Piety, and Devotion in the public worship of God; and the cutting off occasion from them that seek occasion of Cavil, or quarrel against the Liturgy of the Church.  
And if the same Ends may be still any farther advanced, what is it should hinder the happy progress.  
And as with respect to those who made the Alterations, so with respect to others; How come so many of them, who were then living, and had given their approbation to the Former book, nay in the times of truth had many of them been little less then Confessors and Martyrs for it, and called themselves in distinction from others, the Church of England, as comforming to it, to Receive, subtract, and give their assent, and consent to this? Or how came so many worthy men afterwards, Men, who were able enough to have considered, what was Lawful, what unlawful, what consistent with a good Conscience, what could not be done but with a bad one, to submit to it.  
And why now upon the same grounds, If necessity or Expedience call for it, and those in place of Authority see good, may not it bear a new and more correct Edition still.  
Pudet haec opprobria vobis, which the Author lays so great stress on, as if thereby we confessed the manner of our public worship were so corrupt, that we were ashamed of it, and were convinced of a Necessity to purge, is the most trifling thing a Man of Sense, much more a Man of Conscience, should be affrighted at. For 'tis not whether we are ashamed of it, or no: No we think we justly magnify it, as the best Constitution any established Church enjoys: But 'tis whether any thing that is better, may be yet thought on; and if so, then I am sure, Pudet haec opprobria vobis, &c. will too nearly concern us; and 'twill be the highest shane, and reproach to reason, and Conscience too, if we show not our zeal for it: To be Divines is to be persons, who profess themselves given up to those studies which should accomplish them in the Service of both, and 'twill be not a little derogatory to our Function, if knowing what is more excellent, we shall still hold fast what is less so:  
But 'twill be asked.  

1. Why must we do, what none as yet hath required of us.  
2. Why must we do, what we are persuaded, will be but lost Labour, when it is done!   
That if it should not have the desired Success in bringing in the present Dissenters, yet it would be highly useful to the Church, and greatly for the advancing that Union and accord, which is aimed at if it should but prevent men, hereafter from going off from us; If the present dissenting Brethren may not so easily be prevailed on, though I cannot be so uncharitable; as to imagine it; yet may not those who shall be born hereafter, and grow up among us, Or who have not yet been tempted to withdraw from our Communion be taken off from their indifferency and worse, to embrace the profession of the Church, which shall have so faithfully endeavoured to remove all stumbling blooks and occasions of Offence: 'Tis a consideration certainly worth our minding.  
But have none required it from us! Then 

1. What means the Commissions to act by!  
2. What mean the Directions how to proceed!  
3. What means the voice of the Nation, and of the whole Protestant Church, that look for it from us!  
4. What means the Scruples of our particular Flocks, which would hereby be eased?  
5. What mean, I dare appeal to many of our own breasts, the Scruples, we ourselves could ask ease in? and what we have so long sacrificed to Decency and Order? to Peace and Unity? what for these ends we have used and Submitted unto( as 'tis so wisely expressed, In the Preface to the Liturgy,) rather than chosen, or preferred before what is still capable of farther Amendments.    
My Brethren these are things, that do require something from us; these are things that have a voice and will be heard one time, or other, either at Mans, or Gods Tribunal.  
To say none requires it, when the Nation hath been so long in a Ferment about these things:  
When a Civil war hath already been kindled for is at least this made one of the great Pretences of mens dissatisfaction:  
I could say more, the Expectation of those glorious times, which are still behind for the Church of Christ, when the Earth shall be full of the knowledge of the Lord, as the waters cover the Sea, Isaiah 11.9. For then as it is in the next preceding words, they shall not hurt, nor destroy in all my holy mountain: There will be then no more Schisms or Divisions, no quarrels certainly about things, that on all sides are owned to be alterable, no breach of Peace and Union to led on to that ruin and Destruction, which only the want of the knowledge of the Lord can bring upon a Church or People:  
Besides, things in the world being as they are upon the Wheel, and all tending to some great change, and Alteration in Religion as well as in the several states of men, have these no voice?  
Is it not worth our while to consider a little, what God is doing in the world, and bethink ourselves whether there be not something in which it imports us yet further to purge ourselves before he who hath his Fan in his hand do it so, as to leave us among that Chafe, which shall be burnt up with unquenchable fire, Matth. 3.11. Who can tell, as 'tis in the foregoing verse, whether the Ax be not laid to the root of the three, 'Tis what those, who are most zealous against alteration, seem most to fear. And is there no fruit, we are upon such a warning to bring forth, that it may not be hewn down, and cast into the fire.  
ut teipsum Serves, non expergiscere? can we imagine 'tis for nothing that God hath so long had a controversy with us; that we would so slightly heal the hurt of the daughter of our people. Let us, O sons of Levi, betake ourselves to our Urim, and Thummim, and inquire of the Lord, what that accursed thing is, that is among us; We cannot want a full direction if we take this method; For the Book that was put into our hands, when we entred into Holy Orders, is that Urim and Thummim; there's the clearest light, there the Rule of Perfection, by which whilst we guid ourselves, we cannot err: Our Bible that will tell us, that no judgement ever came upon a Church or People but for some sin; that there is no judgement but may be removed by Repentance, and Reformation; I would not put too great a stress upon the matter, but is it not likely that the want of tenderness, and compassion for our weaker Brethren,( if that should chance to be at the bottom) the want of any thing of that love which our good Lord hath made, the distinguishing character of his Disciples, John 13.35. In those, whose work 'tis in every sense to be the Ministers of Reconciliation, in those too, whose great Argument for their Constitution hath been always drawn from the Peace and Union, that Order and Decency they thought themselves so much concerned to contend for; I say, is it not likely, is it not possible, that this may have some influence in the calling for those Judgements, we have already been under, and have too much reason to fear are still impending over us? Especially, where 'tis the same Peace, and Union, the same Order and Decency which now call for a change, which have hitherto,( whilst things were under a legal Establishment, and no legal call there was to alter them) been so highly urged against it?  
Only herein I must not be so undutiful, so unnatural to my Mother the Church of England, as to charge all the blame at her door, I dare not so much as insinuate that, only 'twill become her, when she sees the danger her Children are in with her, to be so natural to consider what in all probability may be the occasion of it, and what she can do to remove it.  
And here I would apply to those, who have been still too ready to overtake her between the straits, Lament. 1.3. A little to sound their own bowels, and see whether these to may not be some defect of that Brotherly pity, and Compassion they ought to have in the common distress? whether there may not be some degrees of that Love and Charity wanting there, which might tend to heal the wound? If judgement begin at the house of God, it as much concerns others to reflect, where it may end, 1 Peter 4.17.  
Do they expect any ease from others, let them be as ready to give, as to receive; a Christian condescension is as necessary on one side as the other; And I hope to God, after so much experience, as we have all had of the adventage the common enemy hath, and is still ready to take by our divisions, we shall at least so far reform on all hands, as, should we be so unhappy as not to come to the Temper which is so much hoped, yet to let Brotherly love continue, Hebr. 1●. 1. remembering what the Apostle of the Lord, and our Apostle, the Apostle of the Gentiles, hath left as a fit Rule for us all, Phil. 3.15. Let us therefore as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this to you.  
I would not pretend to be over curious in the secrets of those Providences, under which at present, and of late the Nation hath been; but is it not( my Brethren) a matter worthy your learning, your Piety? worthy your profession, whose business 'tis, let me so express it, to attend the Ark of God in all its motions, worthy those places you fill, as Representatives of the Clergy, to search out, what may be the cause of Gods dealing thus with us?  
The taking off the wheels of our Chariots, when with Pharaoh we thought, we had been driving on for Victory and Triumph.  
The stop put to our hopes, which were scarce big enough to answer the success that came tumbling in upon us.  
The miscarriages ever since we know not from whence( yes we of the Clergy should know, 'tis our business to study, and follow Providence) of all things among us, have these no voice?  
The many Judgments, that have been upon the Nation, Plague, Fire, Sword, our Heaven made as Iron, and our Earth as Brass, as 'tis expressed, Levit. 26.19. The emptying us from Vessel to Vessel, the great danger Church and State have been in, of being at once utterly overthrown, the holy reformed Religion, I mean with all our properties and liberties, which have been so near to their grave, have all these no voice?  
The rescuing us out of the Jaws of death, and giving us a further time to consider, why all these things have befallen us, hath this no voice?  
The Alarm God hath so lately given us, in that dreadful tempestuous Wind, that was so terrible at Land and Sea, doth it not tell us, that he that suffered it to make but some slight impressions on our Houses, could as easily have overturned all, and butted us in the ruins, he that scattered only some of our Ships, and as we hope( for the full account of the loss is not yet known) suffered only some of them to founder, can when he please, break them all, as he did Jehosaphats Ezion-geber, 2 Chron. 20.36, 37.  
And, I would to God, it could not after all this be said, the little Efficacy Gods walking thus contrary to us, hath had upon us all to make us think seriously of a thorough, and due Reformation; that though God hath been so signally avenging the quarrel of his Covenant, as 'tis expressed, Levit. 26.25.( For flatter we ourselves with what we will, 'tis this, and this only, I mean the neglect of returning to him with the solemn professions, and practise of better Obedience, can be the cause of Gods dealing thus with a people,) yet we have not return'd unto him; and hath this no voice? doth all this require nothing from us, in such a day, as this is? Is there nothing these and such like Considerations call for from us?  
Let me proceed yet farther, have we not reason, O Sons of Levi, to bethink ourselves, what 'tis hath made God so long to have had as 'twere a particular controversy with us? For I must say it, and to Clergy-men methinks it should be nothing out of their ordinary Observation, that if God be with us, none can be against us: There is something that hath retarded the Wheels too of our Chariot, for otherwise what success might have been expected,( let me express it in the phrase of Elisha, 2 Kings, 2.12.) from the Chariot of Israel and the Horse men thereof, from the labours of so many worthy and learned men, it may be spoken,( let us give God the Glory, and not take it to ourselves, to the Envy of other Churches, and Ages that may be found among us? And yet we see the Schisms, and divisions of the Nation are not healed; the Schisms too, and divisions( we must take shane to ourselves, and give God his Glory,) among ourselves are not so well cured, yet as to make us of on mind, as to what resolution we are to take for our own, and others peace; and have these no voice? if they had not, we had had no Vox Cleri so hastily published, nor any need of replying to it. But let the fault be in Priest, or People, in us, or others; 'tis not the shifting it off from one, or other party, will make the Judgments, which still farther threaten us, ever the less National; when the common Inundation is let in, 'tis not our saying, that we did not put up the sluice, will save us from drowning any more then others.  
Shall I say eandem omnes conscendimus navem, or in eâdem omnes navigamus Ecclesià, we are all in the same Ship, and the same Sipwrack, if it once come, will concern us all; or we all are in the same Protestant Church, and the Enemy once let in, will equally strike at all; Or is not our case,( I speak to those who should consider such things, and see the mischiefs of still continuing our divisions,) that of Acts, 27.31. Except these abide in the Ship, ye cannot be saved, are we not all in the greatest danger of perishing, if we still separate: And now my Brethren, what should we do but as St. Paul and those with him did in their Extremity, commit ourselves together to the Sea, ver. 40. to him that Governs it in the most tempestuous seasons, and who is able to bring us all to Shore, Let us give thanks to God, and break our bread together, ver. 35. 'tis the only way not to have an hair fall from the head of any of us, ver. 34. If it, be possible, let us keep up all civil and Religicus Communion among us, the Priests lips should keep knowledge, and they should seek the Law at his mouth, Mal. 2.7. Seek it, O my Brethren for your great Masters, for his Churches, for the Nations, for your own sakes: If there be any thing, wherein you can accommodate in this great Affair, let not small frivolous things rob you of having the honour of being the Repairers of our breaches: Remember the zeal of our Lord, when he driven the buyers and sellers out of the Temple, John, 2.15, 16, 17. and what he said upon that occasion, Mark, 15.17. viz. Is it not written, my house shall be called of all Nations, the house of prayer, the place where this is written, is Isaiah, 56.7. For mine house shall be called an house of prayer for all people: Let us do all we can, to make it such; nothing can give such efficacy to our prayers as when they are thus indeed made Common; i.e. such, as far as is possible, that all may join it, let our Temples, if it be the will of God, become such houses of prayer that all people may unite in this pure offering to him, who hath said his name shall be great among the Heathen, Mal. 1.11. Remember( my Brethren) 'tis worthy your piety, your zeal to consider it, Mal. 1.14. but cursed be the Deceiver, which hath in his Flock a male, and voweth and sacrificeth unto the Lord a corrupt thing; For I am a great King saith the Lord of Hests, and my name is dreadful among the heathen. And before, ver. 3. If ye offer the blind for Sacrifice, is it not evil? and if ye offer the lame, and sick, is it not evil? offer it now unto thy governor, will he be pleased with it, or accept thy person saith the Lord of Hosts? And again, ver. 11. For from the rising of the Sun, to the going down of the same, my name shall be great among the Gentiles, and in every place Incense shall be offered unto my name, and a pure offering: It is of the Gospel worship this seems to be spoken, and the use, which that imports us to make of it, is, that if any thing be purer, than other, we should bring that as our offering to the great God.  
For 'tis not sufficient to content ourselves, that we have the best of Liturgies, if there may be a better had, especially, when we shall consider, we are manumitted from the former, and have no longer to say for what was before indifferent, that 'tis now made necessary by the Obedience we owe to those, who are over us: No, the Argument turns on the other hinge, and in a degree we are Disobedient to our superiors, if we do not make some change, and to be Disphedient not only in lawful things, and for the Glory of God, what is, and must be acknowleledg'd by ourselves to be such,( for so 'tis to change for what is in any degree better, what is more Holy and Pure, what is for Peace and Union,) is to add the highest aggravation of profaneness to it: 'Tis to fight against God, and make his offering to be abhorred, and ourselves to stink in the Nastrils of the People.  
Remember we, what St. Peter said upon another Occasion, Acts 11.17. What was I, that I could withstand God? So here, when so fair an Occasion is offered for the easing ourselves and others, and removing the Scandals, whether given or taken( I distinguish not) what are we, that we should withstand such a Providence, which looks so like the Voice and Call of God? 'Twas in the case of Peters going in to the Gentiles, and being the Instrument thereby to enlarge the Borders of the Church, which is our Case, that he makes that his Defence; And methinks 'tis the same Vision he had, with reference to those, we are to hope hereby to bring in, that presents itself to us: Viz. That we would account nothing Common or Unclean, which God hath cleansed; that we would not doubt to do all we can to take in those, that hitherto we have looked upon as such, that seeing the Common Title of all Believers to the privileges of the Church, we would do all that in us lies, that there might be no distinction of Clean or Unclean among us; but that we might all be Holy to the Lord, as 'tis in that forementioned place of Malachi, the same Incense, the same peace Offering might in all places be offered up unto his Name, who hath said he will be great among the Gentiles.  
And is there any thing can make him so great, as when all his Saints shall join in the same Worship? When from the rising of the Sun to the going down thereof,( and there's nothing like Accord and Unity among Christians to promote this) that General Harmony shall run through the services of his people, whereby will be fulfilled, what is said in Zecha. 14.9. And the Lord shall be King over all the Earth; in that day there shall be one Lord, and his Name one. It is, I doubt not, of the glorious state of the Gospel, that shall be in the latter days, that this is spoken: And can there be any thing more for the Honour of the Church of which we are, than to begin that state.  
They are our divisions in our Worship, that are the great stumbling block to Jew, and gentle, to all that are without, but who in due time, shall be brought in within the Pale of the Church, let us no longer shut the door against them.  
We shall be ill Shepherds, if we lessen our own Flock; very unfit to bear Office, under him, so glorious a part of whose Character it is, to feed the Flock like a Shepherd, to gather the Lambs with his Arm, and carry them in his Bosom, and gently led those that are with young,( as 'tis Isaiah 40.11.) if we have so little tenderness for those who belong to our charge, so little tenderness for mankind, for the whole Flock and charge of Christ, as by excluding them our Communion to expose them, and ourselves to the Wolves; to those, who will be ready enough not only to gather up the stragglers, to prey upon, and devour those, whom we have not so much Charity to invite into the Fold, but will be ready to break in upon us too, and make little distinction of what Flock the Sheep are, when they have once tasted the sweetness of their Blood.  
But how are we sure that all we shall do in what is here pleaded for, will not be lost Labour?  
How are we sure by opening the door so wide, that we shall not even thus let in the Wolves too?  
How are we sure, that we shall not ourselves be a Prey to the Wolves? That all this, as 'tis in the Fable, is not the craft of those, who like the Fox would persuade the Cock to come down out of the three, because there was a general Peace proclaimed among the Beasts; when in the mean time they were within the Cry of the Dogs, that were ready to seize them both, when out of their fast holds? Is it not the design of ill men, to have the sluices pulled up, before there is any due care taken to stop the inundation, that will necessary follow? Or in the usual Allusion to pull down the Old House, before care is taken to lay the Foundation for a New one? Which instead of repairing, is but to make the greater Ruin; instead of raising a New fabric, is but to make our dwelling a place, as 'tis expressed Lament. 5.18. for the Foxes to walk on, &c. to tread down, and insult over us, when we shall have laid open our own weakness, and instead of inviting others to shelter themselves with us, have put ourselves out of a Capacity to defend either them, or ourselves? Or how are we sure, that what we shall do herein, will engage those, to whom we pretend this great Tenderness, to join with us? How can we tell, whether one Concession may not only make way for another? and that at last all must be given up to quiet them, who neither, should we do that, can we assure ourselves, they should be contented?  
I confess thus Carnal interest would argue, thus those, who live by sense, and not by faith will press us with their reasonings. And had we an Eye that looked no farther than sense; this might be too apt to prevail. But do we but considen what we ought to do as Christians, as men of Faith, more than Reason, and all this will vanish.  
For who is it, to whom we profess to have devoted ourselves? Whose work is it, we are upon? For whose sake is it, we shall do, what is expected? Is it not the Glory of God, the Honour of Christ, and the good of his Church, we have in prospect? And are we afraid, He will not defend us, whilst we act in his Cause? Are we afraid of the Policies of Crafty men, whilst 'tis this wonderful counselor, whose dictates we are desirous to attend? Are we afraid,( we must renounce our profession, and disclaim ourselves to be his Clergy, his Lot, and inheritance, if we entertain so mean a thought) he will not be true to himself, and his promises to his Church? Can the Gates of Hell prevail against it, whilst the Rock of Ages, is he, on whom we depend? Be we but satisfied, that what we do, is with Integrity, is with submission to the guidance of his Holy Spirit, is with that self denial as to resign up all to his Will; and can we question, whether He can, or will herein defend us?  
Remember my Brethren, what is said Exod. 34.24. Neither shall any man desire thy Land, when thou shalt go up to appear before the Lord thy God thrice in the year. Enemies enough lay about the Jews, all the world were in a manner such to them; And what a Temptation must it be to them, when the Land was left Naked, to make their inroads into it? But see what was their bulwark, what the Walls of their Salvation; 'twas the assurance of Gods Providence watching over them.  
For their Sins, their Neighbours often desired their Land, and brought them under; lead them into Captivity, and destroyed their City, and Temple itself; But their going up to it, and Worshipping God as they ought there, never gave their Enemies an advantage against them: No, Gods Service, whilst they continued true to it, as it is in our Liturgy, was perfect freedom; that which would always have kept them in the full enjoyment of their Liberties; had they not enslaved themselves to, and by their Transgressions.  
Nor can we Christians doubt the same security, if we do our Duty. I could show how in all the Revolutions of that Nation, when they put their trust in men, made the Arm of Flesh then Confidence, they were still Defeated; whereas when they made God their Refuge, as in the Case of their Judges, of David, of Jehosaphat, of Hezekiah, &c. always Success, always Prosperity went along with them; and with respect to mens acting their Faith on God, whilst in his ways, 'tis laid down as a standing Reason of the Churches confidence Mulachi. 3.6. for I am the Lord, I change not, therefore ye Sons of Jacob are nor consumed, therefore none can be consumed, who trust in him  
If he wrought Miracles for the Isrealites, were we sure to be reduced to the same Extremities, cannot he do the same for us? If not, why hath our Lord left it upon record, that if our Faith be but as a grain of Mustard-Seed, we shall say to this mountain be thou removed hence to yonder place, and it shall be removed, and nothing shall be unpossible to us, Matth. 17.20.  
Be our enemies ever so watchful, ever so powerful, have we not a good Security against them. Prov. 16.7. When a mans ways please the Lord he maketh even his Enemies to be at Peace with him?  
Who can tell, but the candour, and Ingenuity, the Honesty, and Sincerity, with which we act, may so far prevail with those, who wait for our halting that as 'tis 1 Cor. 14.25. They may fall down, and worship God with us, and say God is in you of a Truth? there's no such way to persuade men, as this, to let them see, how entirely we follow God; How willing we are to sacrifice all we can to Peace.  
It is worth our considering, what inprobability, ever since we have been a Church, I mean a national, Protestant Church, hath been the reason, we have had Enemies on hoth hands, from Rome, and at home? And whether the Comment on it be not that of Revel. 3.18. I counsel thee to buy of me Gold tried in the fire that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shane of thy nakedness do not appear; and anoint thine Eyes with Eye salue, that thou mayest see?  
May not it be to open our eyes at length, that we have had so many trials from God?  
What were the many Controversies, that upon the Refermation presently succeeded among ourselves, but to mind us still of a further Reformation; and if after the disputes with those zealous Brethren( I defend not their mistakes, I only observe their Pretences) things grew still worse and worse, till a civil war was brought into our Bowels, the Head of our Church, and the first Pillar of it Sacrificed in the cause, and the Church itself devested of all its outward Advantages, and only a remnant left, that were driven into Corners, what can this signify, but some lesson, that God was teaching us by such a rod? I pray God, we may at length take it out as we ought; and if the same Providence, which had thus exercised the Nation, brought back our Captivity, settled the Son of that Marcyr'd Prince, upon his Fathers throne, brought him in with that Glory, those acclamations that never Prince before appeared with in this Nation, restored the Hierarchy, and raised the Church to its former glory, Is it not worth our considering, that as the great trial of King and People, those, who had been punished for their sins, there were new offers of a Reformation, and in Part that was made? Whether it proceeded as far, as it should, God best knows, and under him, that is, what is now offered to your Enquiry; And 'tis upon a Revolution extraordinary and Miraculous, as that of the return of Charles the Second was, that this is again proposed.  
Reject it not my Brethren, reject it not, as you yourselves would not be rejected of God: For I persuade myself we are under the Crisis, and if we put from us this day of Salvation; If when the Kingdom of Heaven is so nigb at hand, we refuse to repent, Mat. 3.2. 〈◇〉 to change our minds as to those rigorous impositions( so some will call them) that we would still retain, we have reason to fear, as it is, v. 10. That the Ax is laid to the root of the three,( I would not be an ill Prophet, but if this should be, men will then severely enough reflect on what they have been Warned of, but have neglected) and that every three, that bringeth not forth good Fruit, shall be hewn down, and cast into the Fire.  
Consider 'twas the doom of the best Church, that ever was in the World, upon their refusing to reform, you have it Matth. 21.43. Therefore I say unto you, the Kingdom of God shall be taken from you, and given to a Nation bringing forth the Fruit thereof.  
We of the Gentiles, who enjoy the Gospel, reap the benefit of their doom.  
We of this Nation, above all the world, let it not be our doom to have the Kingdom of God likewise taken from us, and given to others bringing forth the fruits thereof.  
But this is an Exhortation, might be heard, were we sure those whom we are willing to open the doors of the Church to, would come in: But alas, what we can give them will only expose the Church, and not reclaim them: Why then should we not rest, where we are? why not defend the spot, that they have so envious an eye upon.  
Pardon me, my Brethren, if I say 'tis weak, and unworthy of Divines thus to argue: Those who are men of Conscience, will not seek new occasions of quarrel, where, what is Christian-like is done by us; those who are men of no Conscience, would be glad to ruin them, and us.  
But are we sure our labour is lost? I say, morally speaking, we are sure of the contrary; there's none of us, who live in Parishes, and are acquainted with our respective Flocks, but we know, that there are some, who would be contented, and think it a great Blessing to be eased in those things, which I persuade myself, with a good Conscience may be yielded to them: And he that converteth a Sinner from the Error of his way, shall save a Soul from death, and shall hid a multitude of sins, James, 5.20.  
Were they but single Souls we should hereby gain, 'tis worth our Condiscension, 'tis what will increase our glory, and make us shine as brighter Stars for ever, and ever, Dan. 12.3.  
But certainly we have reason to hope, the success will be greater; nay we have no reason to doubt it; for what is it, will win upon men, if not that real concern, they shall find we have for their Souls, when we shall preserve their peace before any temporal interest of our own? For me-thinks, I would not have that have any ingrediency in this matter; you very well know, what Schisms, their being carnal, and acting as men, made in the Church of Corinth, 1 Corinth. 3.3. Ye very well know, how 'tis this, that hath carried on all the corruptions of Rome; ye very well know, 'tis to deny yourselves to be Christ's Disciples,( were even that the case) not to take up your across, and follow him.  
But what did I say the across? Is it not to follow him, that will make, as 'tis Isaiah, 58.8, 9. Our light to break forth as the morning, our health to spring forth speedily, our Righteousness shall go before us, and the Glory of the Lord shall be our reward: Then shall we call, and the Lord shall answer, we shall cry, and he shall say here I am; if we take away from the midst of us the Yoke, the putting forth of the finger, and the speaking Vanity, ver. 10. And if we draw out our Soul to the hungry, and satisfy the afflicted Soul, then shall our light rise in Obscurity, and our darkness be as the noon day, ver. 11. And the Lord shall guide us continually, and satisfy our Soul in drought, and make full our bones, and we shall be like a Water-garden, and like a spring of Water, whose waters fail not, v. 12. And they that be of us shall build the old waste places, we shall raise up the foundations of many Generations, and we shall be called the repairers of the breach, the restorers of Paths to dwell in.  
And what now can be the result of all, but that considering these and those other Reasons you are able to suggest to yourselves for the Alterations, that are here pleaded for, you take the same course in your debatings, which the Apostles did in the first solemn Council at Jerusalem. And that is to be sure to preface all you shall determine with it seemed good to the Holy Ghost, and to us Acts 15.22. and in the resolution of what ye shall decree to lay upon jour selves, and your Brethren no more than necessary things, v. 28. And if that be the measure of what ye shall do, ye will have reason to hope, it will be received as their decree was, i. e. so as to end in their rejoicing for the Consolation, v. 31.  
'Twill be a very unhappy Omen upon your proceedings,( and therefore in the Name of God, the God of peace and comfort, take heed above all things of those Heats and Animosities, which some will be ant enough to provoke you to) if ye, who are met upon such weighty things, as what concerns the purity of our Religion, the very simplicity of the Gospel, shall at your very entrance on the great Work, chase away that good spirit, by whom alone ye can expect to be rightly directed in it.  
I would not reflect on any thing, which hath been said by any of that Venerable Assembly you make; only I cannot but observe the great mistake of that applauded saying, Nolumus leges Angliae mutare, the highest contradiction imaginable to our Constitution; for he who saith so, hath at once dissolved the Fundamentals of Church and State; for why else do Parliaments meet? Why are Convocations Assembled, if the Rule be every where so perfect, that it can admit no change?  
'Twas certainly well resolved pro tempore, when that was agreed to be the present sense of the Barons, with respect to what was then, viz. proposed in the Legitimation of Bastardy to have past into a Law: But 'tis the same that is resolved in every thing in Parliament, to which either House doth not consent, and which is not continued by the Royal Authority: 'Tis Nolumus mutane leges Angliae, they see no present Reason to change what is proposed, but you applying this to Religious Affairs, and that when the Honour of God, and the Peace of his Church are concerned in the Change, is to forget how much more proper 'twould have been in the Mouth of a Clergy man, Nolumus mutare leges Evangelii, Nolumus mutare leges Christi, Nolumus mutare legei Dei: Charity is the standing Law of all, the bearing with our weaker Brethren, the denying ourselves, where Truth is in debate,( the Principle on which we were made Christians,) the only Proof we can give of our being of our great Masters Religion.  
Is there any thing offered, that is not so agreeable to the Will of God, to the Rules of our Lord, to the Gospel we preach, and are we still fond to retain it: No, let us do as in the first Councils set the Holy Gospels in the Throne; let us revere those, as if Christ were present with us, and let us say only with respect to what is there delivered, Nolumus mu●are has leges: We are Christians, we pretend to nothing, we will retain nothing, that interferes with what great Legislator hath enacted.  
This is that, that above all things will establish us, if we make our Communion such( and the Gospel, that Charity therein prescribed will teach us how to do it,) against which none can reasonably object; hath the Church of England been already so great a bulwark against the Romanists, what will it be when strengthened with those Accessions, we are not to fear, but we shall hereby bring in? I would hope that that God, who maketh men to be of one mind in a house were then indeed among us, and if God be for us, who can be against us?  
I have no more to say but the God of Peace, of Order, of Love and Comfort be among us all. Amen.  
FINIS.