A Seasonable Corrective TO THE ONE PROJECT FOR THE GOOD OF ENGLAND.  
INTENDED For God's Glory and the Good of Souls: AND Dedicated to the KING and his Great Council.  Psal. 119.85. 
Narraverunt mihi superbi fabulationes, sed non ut Lex tua.  
LONDON: Printed by A. G. and J. P. for Robert Clavel at the Peacock in S. Paul's Churchyard. 1680.   

A Seasonable Corrective TO THE One Project For the GOOD of ENGLAND.  
AFter so many Contrivances as have been on foot to ruin us, I am glad to see One Project come forth that pretends to the Good of England. But what is't? Our Civil Union (this Projector saith) is our Civil Safety. A plausible Assertion, I confess, but like the Prophet's slight wall, 'tis daubed with untempered mortar. 
Ezek. 13.10.  For as it stands naked (in this design) without Religion or Divine Assistance, it comes very short of solid Truth: For, 
Prov. 16.5.  though hand join in hand, the arrogant in heart shall not go unpunished.  
Were we exempt from the Jurisdiction of Heaven, I might have some inclination to believe his Proposition: But when God is supposed to preside over a Society, Irreligion and Profaneness (maugre Civil Union) will violate that People's Sanctuary, and provoke Divine Justice first to chastise, and without Repentance to proceed at last with them to extirpation.  
This Projector therefore observes very well at the entrance upon his Design, that Religion is the noblest end of man's life, and the best bond of human society; which a man would think should therefore be our greatest Interest. But the mischief of it is he says, Men do err in the meaning of that excellent Word; and therefore he will have nothing to do with it in his Project. And yet (to put it off rather than settle it) he tells us the Scripture interprets it to be loving God above all, and our Neighbours as ourselves. But this Projector should have looked a little further upon the Text, and then he would have found it added, that on these two hang all the Law and the Prophets. And these without all question will bring in a Church Interest. And the Lord both of the Law and the Prophets (from whom this Projector borrowed that Periphrasis of Religion) gives his Disciples in charge, to render unto Caesar the things that are Caesar's, and to God the things that are God's. And this certainly provides for our Religion, as well as for our Civil Interest.  
But whatever is said by Christ and his Apostles, this grand Projector is to seek for his Religion, and would have us to be so too. For as yet (he says) 'tis too early in the day to fix such a Religion, upon which mankind will readily agree, as a common Basis for Civil Society. With this Projector we see Religion is made nothing else but Reason of State, which Christianity has no alliance to, nor was it understood by Christ and his Apostles.  
And even at this time a day this Projector can resolve it into nothing but Opinion and Form, whereby Human Society comes to be shaken, and Civil Government to suffer a Revolution. But, 
Quis tulerit Graccos—  Does not this Projector herein deliver his own practice, and the practice of his dissenting Brethren, whom no Model or Moderation, no Reformation or Settlement, can satisfy: but having abandoned the Communion of that Church, into which they were baptised, (upon a Fantasy to new Opinions, without form or solid ground) they project to unhinge the State, and to undermine the Government, that they may have the more liberty to seek a new Religion (if they could tell what) in the rubbish of the old? Insomuch as when we reflect upon the unbridled Rage about the name of Religion; without the power and practice, we cannot but conclude, that really they have none at all.  
This therefore is no Concern of this Projector. Whatever becomes of God's glory, and the state of immortal souls, the sacred Institutions of the Gospel, and the Ordinances of Divine Worship, this Gallio cares for none of these things. He can love God invisibly; and if His Divine Majesty please to have no command in force, but what may stand with his good liking, he may perhaps do him the civility to obey it. For all the Interest he pleads for, is only a pursuit of his own fancy, under pretence of Civil Safety; but without any regard to Religion or God's glory, and that is (in reference to God) without any regard to truth and justice.  
He treats of Government in abstraction, for he tells us nothing of the subject wherein 'tis vested; that he leaves perhaps to the hazard of catch as catch may. But to make amends for this he tells us, 
Pag. 2.  his Government must have a Supreme Authority in itself to determine, and not to be superseded or controlled by any other Powers; for than it would not be a Government but a Subjection, which is a plain contradiction.  
But if there be such a Government among us, though he does not actually supersede, yet he does vigorously attempt to control it; and so in practice he contradicts his own Principle.  
The good of the whole (he says, meaning all the parts and members of Society) is the Civil Interest of the whole, and that Civil Interest is the foundation and rise, the reason and end of Civil Government. But if by the good of the whole he means nothing else but the quiet possession of Civil Rights, I must deny that to be the first original and sole end of Civil Government.  
Government, as it derives from Heaven, so doubtless it is obliged to make Heaven its last and highest end, from whence it has its first rise and authoritative foundation. So it was in all Governments which owned God for their Author, and amongst all People who believe the Immortality of the Soul, and the being of another world. And if this Projector reckons Souls to be any part of that whole he speaks of, than the good of Souls must be a part of that Interest, which the Government is concerned to take care of. And if so, I shall conclude with him, that the maintenance of this Interest entire, is the preservation of Government. And if men take themselves to be so much obliged, when they are secured in their Civil Rights; sure they must be mad men if they be not hugely more endeared, when they are secured in their Interest for Salvation and Life Eternal.  
'Tis granted to this Projector, that the Government is not obliged to protect such as are enemies to its constitution and safety, nor to protect such as have a veneration for any other Jurisdiction or Power as superior to itself, whether Foreign or Domestic, makes no difference in the case but this, that there is the more danger to be feared from an Enemy that is lodged in our own bowels. For it is not enough to disclaim the Pope's Supremacy, if they have a project in reserve to set up a Supremacy of their own; and instead of being Protestants in opposition to the Popish Edicts of Charles the Fifth of Germany, they take the name and title of Protestant in opposition to the wholesome Laws of Charles the Second of England.  
'Tis granted likewise to be the Interest of all Protestants to unite against the foreign Authority of the Pope: but a Negative Union will signify little to our security against the Power of it. For such an Union we have with Turks, Jews, and Heathens, who have an equal aversion to Popery with ourselves. But with this negative Union we see there may be, and is, a positive division; and that Aphorism of our Saviour is still in force, in spite of all such pretended negative Unions, A Kingdom divided against itself cannot stand. To keep up ours therefore there is a necessity of a compliance towards a firmer Union. And if such as are thoroughly addicted to this Church, take fire at your aversions to it, 'tis out of a pious design to melt you into so much Christian Charity, as may dispose you to run into one Communion, that their Forces and yours united may be the stronger, and the more effectual to oppose the common Enemy.  
But that men, who are espoused to the Church of England should, at the same time, be devoted to the Church of Rome, or act a part for it. Nothing but a stupid and affected Ignorance or a spiteful Malice could suggest. For before they can do this, they must be abandoned of their Reason and Common Sense too: and yet thinking men cannot but look upon them as the most (if I may not say the only) invincible Champions of this Orthodox Church, against all Attempts of the Foreign Power of Rome; and this they find themselves obliged unto upon grounds irrefragable, that is their certain knowledge, that in giving way to the Popish Faction they should betray their Conscience, and all their Interests together.  
That the Church of Rome aims at the restauration of her Empire over us, is no news to us. To this end 'tis visible she bestirs herself to inflame the Reckoning amongst Protestants. But if it be her Artifice to personate the Dissenter (as we see it is) and not the true Conformist, as the best Expedient she has left to compass her tyrannous and ambitious ends, it must needs be of great importance with all Dissenters, (if conscientious) to let fall their private Animosities against us, and close with the Interest of this Church, to frustrate the designs of Rome, which their division helps to carry on; 
Pag. 6.  whereas their uniting in the common Interest would secure the Government from all danger of Subversion, by rendering it too formidable for the Attempt.  
This being the Case, let us turn the Tables, and take leave to ask the precise Dissenters of this Kingdom some few such Questions as this Projector puts to the Clergy of the Church of England, (mutatis mutandis) Is Nonconformity to the Government and solemn Worsbip of God here established amongst us, dearer to them than England 's Interest, and the common cause of Protestancy? Is their love to Church-division greater than to the Church itself, and her Religion? than to their native Country, her Laws and Liberties? Or lastly, Whether in case they are sincere in their sorry Allegations for their Dissent, (which I confess ingenuously I am apt to suspect) it is to be supposed, that the present Non-conformists are better able of themselves to secure Protestancy, and our Civil Interest against the Attempts of Rome, than in conjunction with the Interest of the Church of England? If they say Yes, I would have them at the same time, for the same reason, give it under their hands, that 'tis a standing Rule in Arithmetic, that one is more than six, and that hitherto we have been all mistaken in the Art of Numbers. Being brought to this pinch, I conceive whatever they say, they resolve to run the hazard of falling under the power and designs of Popery, rather than suffer the present English Church to stand.  
This is such a desperate piece of Bigotry, (to pay this Projector back in his own coin) as the Civil Government is highly concerned to discountenance; for this dissipates the People, impairs Trade, foments' Jealousies, and endangers the Peace and Welfare of the whole. And what should a Prince be more tender of, than suffering the Civil Interest of a great People to be disturbed and narrowed for the humour of a dissenting peevish Party.  
I might follow this great Projector through his whole Harangue, and turn his whole Train of Artillery upon himself, and beat off at least, if not quite batter down, all the Pretensions of the dissenting Brethren with it. But I'll spare them; only I cannot forbear to tell him, that he does not carry himself so ingenuously as he should do, towards that Sovereign Authority which he declares should not be superseded or controlled in what it does determine: for when he has sharpened his Weapon, and made it keen enough for Execution, he turns the edge of it directly and purposely against the established Law of that Sovereign Authority. Whereas if he had dealt honestly like a good Subject (according to his own Principles) the Arguments which he draws from the danger of our divisions, should have been pressed not upon the Church, but the Non-conformists. For 'tis clear they are Dissenters to the Law, or at least offer to supersede and control the Government, before they do actually divide themselves from our Communion.  
And here I must tell this Confident Projector, they do control the Civil Government, whose Act, Will, and Determination that Law is. And to go a little further with him, I shall grant him that the difference betwixt the Papist and the Protestant is not precisely Religious, nor chief such; 'tis a Civil Empire, and a Secular Interest consequent thereto, which the Church of Rome aims at; though they are cunning enough to palliate their Pretences with the specious but frivolous distinction of In ordine ad spiritualia. And I think there are very few discerning persons guilty of that mistake, which this Projector would seem to rectify in that case.  
But before he pretends to remove the other Mistake (as he calls it) let him attempt to do a miracle, that is, to remove mountains. Betwixt Protestants (we must understand those of the Church of England) and their Dissenters, there is no civil difference (if we may take his word for it.) Those Dissenters are at a Ne plus ultra on the behalf of the English Government as well as themselves. They neither acknowledge nor submit to any other Authority. They hold the one common Civil Head, and not only acquiesce in the distribution of Justice by Law, but embrace it as the best part of their Patrimony. And I pray how long is't since this Hercules has become so tame or weary, as to set up his pillars with this Inscription, Is King CHARLES that common Head? and is he so In all Causes and over all Persons? Do not some of the Dissenters complain of rigour and severity, (though they have little reason) when they are punished for their Nonconformity? If these Inflictions (what e'er they be) were not according to Law and Justice, we should hear of them with a witness, not by way of Complaint, but Indictment. But sure this Projector is a very young man, or he has a very short memory, or else he designs to impose upon his Reader. That they are for a Plus ultra as to Reformation, they have declared in Print by a Pamphlet that bears that Title: and is it not per force that they sit down under the Negative as to Civil Government? Is it not their fate rather than their choice and satisfaction, that they are fain to be subject to our common Head? Do they not long for a change? Do not some of the Party aim and endeavour at it? This Projector tells us, David could not wear Saul's Armour, and true Protestants (he should have said of the Church of England) cannot use Popish Weapons, Imposition and Persecution. But will he vouch for the Presbyterians? Let us send him into Scotland to take Recognizance of those Brethren, and when he has done that, let him come home and read over Mr. Hobbs his History of the Civil Wars; and bring us in good Bail to secure us of the good Behaviour of that Party, which is here in so great vogue with him. And will he give Security for the rest of the Church and State fanatics? Perhaps he never read of the Pranks that were played in Germany by John of Leyden, Phifer, and Knipperdoling; but has he forgot the Impulse and Effort of Venner in the City of London? 
Jan. 9, 1660.  or the Insurrection of the Brethren of Scotland this last Summer? Men may be true to their civil Interest in cool blood, but they grow mad and rage for what their frenzy calls Religion.  
And when men begin to kick against Church Government, though they may be tame and modest for a season, 'tis not their virtue, but the sense of their weakness, that makes them. Like the Serpent newly taken out of the Snow, 'tis their unactive cold and numbness that keeps you safe, while you have them in your bosom: do but let them grow warm and vigorous, you'll find they have a sting and venom too. And if we take our measures from the spirit of this Projector, when we find how bold and restless he is in his scribbling against a standing Law, and the determinations of the Supreme Authority, (which he confesses aught to be incontrollable) to propagate his new Opinions, (which look too much like a design to advance Irreligion and Atheism) what an emphasis would he set upon his Doctrine, if he could strike all Laws dumb, and put Authority to silence? Whereas we see now only the scratch of the Pen, we might then feel the force of his Pistols, and the edge of his Toledo; and he may come to a confidence of dogmatizing so sharply, that nothing but the force of a stronger Arm will be able to resist him. And he is little versed in story, who understands not that they of the Concision all Sectarians are of a sanguinary Constitution. And is it not great pity but our Code of wholesome Laws should be pulled in pieces, and that the Church Government, which can prescribe for the same date with Christianity, should be taken down, and the decent Forms of God's solemn Worship abolished; though all these have been abundantly justified by learned Pens and holy Martyrs, yet is it not pity (I say) but they should be all cancelled and utterly cashiered to gratify such a godly Party as affect Empire, and are ambitious to be uppermost, as soon as they can gain a safe and handsome opportunity to effect it. For let them look never so demurely, and carry themselves with as much meekness and humility, as that familiar Spirit which governs them can suggest, yet have they malice and pride enough to bind their Kings in chains, and their Nobles with links of Iron. Such Honour without all doubt this Set of Saints aspires unto. And this strikes both at our Rights Civil and Sacred, our Law, Religion, and Conscience, to have any Rome-bred Usurpation as well as Foreign Jurisdiction imposed (here) upon us. So that these men drawing into question and danger the Constitution and Government, to which (as this Projector well observes) Scripture, and Nature, 
Pag. 7.  and Civil Pact oblige their fidelity and obedience, there seems a discharge upon the Civil Government from any further care of their Protection, who make it a piece of conscience to seek its ruin, and which is worse, who govern themselves by this stubborn Principle, not to be informed of better things; for here not Reason or Law, but the Phanatic will be his own Judge.  
In the mean while they make it their business to pay off the conformable Clergy, who (as this Projector wickedly, and without all shame or charity, suggesteth) valuing themselves by their respects to the Church, and tenderness of her Independent Honour, have the opportunity with the less suspicion of letting in Popery at the back door. And why this malicious Insinuation? Only because (seeing by our new Lights every day more Reason than heretofore to be out of love with Innovations) they keep up close to their old measures of Religion and Loyalty.  
For this our Projector upbraids them as persons that are misguided by stiff and rigid Principles, that walk in masquerade, and wear the guise of Friends, and yet still play the gaudy but empty name of Church against the Civil Interest and Religion of the Nation. As if forsooth the Religion of the Nation were not within but without the Church, and the Supreme Authority had set up a Church against its own Civil Interest. But hereby this Projector tells his Reader, the great Churchmen show themselves deserted of God, whose Providence Experience tells us hath hitherto preserved them by little less than Miracle. But thus the blaspheming Adversary said of our late Sovereign and our blessed Saviour, when they had a mind to murder them.  
Good God Whither will not Pride and Faction carry us? Why, what evil have these great Churchmen done? Men so eminent for their parts and virtue, that the World grows mad it can find no matter of Accusation against them, no ground to quarrel with them, but such as the Precedents and Princes had against the Prophet Daniel, 
Dan. 6.4, 5.  'twas concerning the Law of his God; though the truth is, their envy sprung up at the King's favour toward him, for his wisdom and faithful service.  
And really he that shall duly observe the Character and Practice of these men, cannot but conclude, that had they lived in those days, and under that Jurisdiction of Moses and Aaron, (who were obliged to be very strict in Discipline, as well as in matters of Form and Ceremony) they would most certainly have been in the crowd, and cry with Corah and his Accomplices, Ye take too much upon you,— All the Congregation are holy. Or had they been in any vogue, when the Saviour of the World came with perfect Innocency, attended with a miraculous power to beat down Satan's Kingdom, they would have said as the Chief Priests and Pharisees did, If we let him thus alone, 
They showed their malice in his Condemnation, and the Romans came to avenge his Innocency.  all men will believe on him, and the Romans shall come, and take away both our place and nation. But wisdom is justified of her children; and to use this Projector's own words, No Ignorance can excuse such Zeal, nor can wise men believe it to be the product of either Ignorance or Zeal, but a trick to take down the Throne, and weaken Sovereignty, that themselves may with the less hazard gain possession of the Chair.  
To this purpose he projects a Civil Government, fit only for an Utopia or an Isle of Pines, where Religion is of no concern, nor supposed to be any part of the People's Interest. And if we can imagine a Society of men, brought forth into the world without the help of Parents, or the nursery of common Education, a people without hope and without God in the world, where there is no belief of Heaven or Hell, but a persuasion that the Soul evaporates with the breath, and is quite extinguished at the dissolution of the Body; there haply the Civil Interest this Projector pleads for, may stand alone upon its own bottom. And yet at this time a day 'tis very hard for us to believe it; for we are taught, 'tis God that makes men to be of one mind, whether in a House or in a Kingdom. That God is in the midst of it, therefore the holy city shall not be moved with Tumults; 
Psal. 48.3.  because God is known in her Palaces for a refuge. But unless the Lord doth first build, and then watch it, man's pains are to little purpose to secure it.  
But this Projector is for a civil Union without the cement of Divine Providence, and for a civil Safety without the guard of a Divine Protection. Insomuch that when a man reflects seriously upon his Invectives against the Loyal Clergy, and his making the Church not the pillar and ground of truth, 
1 Tim. 3.15.  but an empty name; he must needs find himself under a great temptation to believe, that this Projector was designed to pull down the Church, and advance Atheism. But God is so great an Enemy to Atheism and Irreligion, that if men will not know him otherwise, he will make himself known to them by the execution of his Judgements. And so great a Lover he is of such as are sincerely religious, that S. Austin imputes the long prosperity of the Roman Empire to the sincerity of their Zeal, though their Religion was erroneous. And some have made the like Observation upon the Turkish Empire.  
'Tis time for us therefore to be awakened, when we are alarmed by such Projectors, and to inquire a little more strictly into our own belief. Did the Son of God come down from Heaven, and really suffer death upon the Cross, to purchase himself a Church? When he had done this with so much sweat and torments, did he leave that Church exposed and an Orphan? Did he not promise that Kings should be nursing fathers, and Queens nursing mothers to it? Did he not promise also, that they should bring their glory and their honour into the Church with them? 
Isa. 60.  and that the Nations should walk in the light thereof? 'Tis true, 
Apoc. 21.  Christ's Kingdom is not of this world, but 'tis in this world for all that. And if the Church be in the Empire, 'tis as well the interest as the duty of that Empire to take care of it. And if the Church be Christ's Kingdom, (as without all doubt it is) to suffer that Kingdom to have no share in our Affairs, no influence into the Conduct of our Conversation, will certainly draw upon us the guilt of a Nolumus hunc regnare, and make us to be looked upon as Christ's enemies, and then what will become of our Civil Safety?  
But if God be taken into the Constitution as the Author of it; if his Sovereign Power be acknowledged the foundation of our Government; if his Wisdom and Providence be concerned in the support of it: then the Holy Oracle without doubt is to be confuted, and we are to consider, that in all reason we are obliged to serve him, if we expect he should preserve us; and we should consult his Honour, that he may establish ours.  
Does the honour then of the Civil Governor consist in the multitude of his People? So does God's. Does the safety of the Government consist in the Union, Unanimity, and Regularity of that Multitude? The preservation of God's solemn Worship and Service does so too. If therefore we are so zealous for a Civil Union for the Honour of our Prince and Country, why not as zealous for a Church Union for the Honour of our blessed God? And if their Union only in a Civil Interest makes a People so formidable and secure against the Attempts of a common enemy, will not the addition of another Interest be a further addition to their strength and grandeur? Doubtless their Union in a Religious Interest will much more endear them, rivet them the closer, and make them stand more firm and steady against all Foreign Opposition. 'Tis this will make our Jerusalem impregnable. And this caused the Psalmist to celebrate the concord and communion of that Church and People with so much Ecstasy; 
Psal. 133.1. Joh. 17.24.  Behold how good and how pleasant it is for brethren to dwell together in unity! 'Tis this occasioned that ardent Prayer of our Saviour, that his Disciples may be one, and be made perfect in one. This was the ground of the Apostle's Gratulation and Rejoicing for the Colossians, 
c. 2.5.  Their order and the steadfastness of their faith in Christ.  
Yet our bold Projector does not so much as dream of such a Church Union as if it were impossible. But is not such an Union and Unity in a National Church possible? I say, in a National Church; 
De Consecrat. d. 4. cap. de trina mersione.  for of the Catholic Church that of Gregory is most certain, In una fide nihil afficit sanctae Ecclesiae consuetudo diversa: But for a particular Church of one denomination, such Union and Unity is under command and duty, and therefore possible. What saith the Apostle to the Ephesians? 
Eph. 4.1, 4.  I the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called, endeavouring to keep the unity of the spirit in the bond of peace. And what says he to the Corinthians? Now I beseech you, brethren, by the name of our Lord Jesus Christ, 
2 Cor. 1.10.  that ye all speak the same thing, and that there be no schisms amongst you; but that ye be perfectly joined together in the same mind, and in the same judgement. And what says he to the Romans? Now the God of patience and consolation grant, 
Rom. 15.5, 6.  that ye be  one towards another, after the example of Christ Jesus, that ye may with one mind and one mouth glorify God, even the father of our Lord Jesus Christ. And so it was from the beginning, from the very first plantation of the Church, they were of one heart and of one soul, and united in one communion in all sacred Offices, 
Acts 2.42.  they continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers. They held a strict communion with the Guides and Governors of the Church, in the profession of the same Faith, in the use of the same Sacraments, and all other sacred Offices.  
'Tis true, the Apostle did foretell of false Apostles, deceitful workers, that would stir up schisms, 
Acts 20.30.  and bring in damnable heresies: Also of your own selves shall men arise, speaking perverse things to draw Disciples after them. But he does inveigh against them bitterly; 
1 Cor. 3.3, 4.  For ye are yet carnal; for whereas there is among you envying, and strife, and factions, are ye not carnal and walk as men; for while one saith I am of Paul, and another, I am of Apollo, are ye not carnal? As the Apostle does condemn them, so he prescribes an Antidote against them; 
Rom. 16.17.  Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have received, and avoid them. Here we have our own sad malady, divisions and offences, and here we may find out certain cure, (if we will apply the remedy) attentively to mark, and carefully to avoid them.  
But this goodly Projector tells us, these Dissenters have some Grounds for their difference, and 'twere hard if they could find nothing to say for themselves: but what is it? 
Pag. 7.  Mostly (he says) about Church Government and some Forms of Worship, apprehended to be not so pure and Apostolical as could be desired. And yet (if we may give any credit to Church History) this Government is at least as ancient as the plantation of Churches by the Apostles; and these Forms of Worship having passed the test of sundry Disputes, Debates, and Conferences, they are apprehended very pure and Apostolical, by the most Pious, Learned, and Judicious, and as such have received a Civil Sanction for their Establishment from the Supreme Authority, whose Determinations (if the Projector be to be believed) are not to be superseded or controlled. 
Pag. 2.   
But we have a more sure word of Prophecy, whereto we should do well to take heed. Let every soul be subject to the higher Powers. And, Submit yourselves to every Ordinance of man for the Lord's sake. And again, Obey them that are your guides, and have the rule over you, and submit yourselves. Here is Apostolical, and that is Divine Authority for it, and that to be sure is uncontrollable.  
And are there not Authentic Rules and Canons to direct this Authority? Let us examine the Sacred Text. Amongst those Rules two are in effect Negative; whereof the one seems more especially to concern such as are in Authority, and the other such as are under the command of that Authority. The Apostles and Pastors under the Gospel, as well as the Prophets under that ancienter Dispensation, were subject to like passions as other men. And passion in some might be apt to sway them to rigour and severity; and possibly they might be precipitant, and impose something less convenient out of stifness and contention. And on the other side Ambition might warp others to popularity, and incline them to study how to gratify the humour of the people, to the prejudice of the Church, for their own applause. Hereupon the Holy Ghost by the Apostle lays down this Rule, 
Phil. 2.3.  Let nothing be done through strife or vain glory.  
Again, among such as are or should be under Obedience, some are knowing, brisk, and witty, apt to be full of objection or scruple; men of this temper will be ready (as this Projector is) to dispute their duty when they should perform it. Others more phlegmatic and dull of apprehension, though not active and subtle enough to dispute, yet may be froward and stubborn enough to murmur. Hence the Holy Ghost by the hand of the same Apostle lays down another Rule, 
Ib. ver. 14.  Do all things without murmur or dispute.  
And two other Rules this Apostle gives that are more positive, and determine the business more directly; 
1 Cor. 10.31.  Let all things be done to the glory of God: this is the first and great Canon, 
1 Cor. 14.49.  and the second is like unto it, Let all things be done decently and in order. Decently, to procure Reverence; and according to order, to promote edification. And on these two hang all the matter of Forms, Rites, and Ceremonies, which relate to God's Worship. And whether these Rules and Canons Apostolical be observed with due care, prudence, and moderation in our Establishment, let the Reader consult Dr. Puller and Mr. Falkner.  
Seeing then (as was said by the honest Town-clerk of Ephesus) that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. This Projector will have nothing else to do, but either to evict the iniquity of those Rules and this Establishment, (which though oft attempted was never yet done to any degree of Conviction or Evidence) or else to show himself an humble Christian by his due conformity, and to call upon such as he has misled, to follow his good Example. And then we shall have no more marks no more names or titles of division; but being perfectly joined together in the same mind, and in the same judgement, we shall peaceably accord in the same practice; and then every man shall sit down quietly under his own Vine, and follow his own Employment. There will be no more noise of Sequestrations or Suspensions, no more leading into prison, no more Church Censures, no more complaining in our streets. The King will receive his full due of Customs and Contributions, you and I shall not stand in need of the Charity of a Foreign Hand; we shall become good Samaritans to one another. And as many as walk according to this rule, peace be on them and mercy, and on the Israel of God.  
To draw to a Conclusion, When the Royal Prophet describes an Insurrection and Conspiracy against the King of Saints, exalted unto his Throne upon the holy Hill of Zion, which is the Church; after he has checked the insolency of the Adversaries by a chiding Expostulation, he descends to a gentle Admonition, directed to such as wear and manage the Supreme Authority; Be wise now therefore, O ye Kings, be instructed ye that are Judges of the earth. Serve the Lord with fear, and rejoice unto him with reverence. Kiss the Son lest he be angry, and so ye perish from the right way. For of him as Head, and in conjunction with his mystical Body the Church, the Lord saith by his great Prophet, 
Isa. 60.12.  The Nation and Kingdom that will not serve thee shall perish; yea those Nations shall be utterly wasted. Their Civil Union (which this Projector so much relies on) shall not be their Civil Safety.  
To come then to the last Scene of this Project, is not the Religious taking of an Oath a serious part of God's solemn Worship and Service? Let's consult the Law and the Prophets, and then the Gospel.  
God says by his great Lawgiver Moses, Thou shalt fear the Lord thy God, 
Deut. 6.13.  and serve him, and shalt swear by his Name, (as a part of his Service.) Is it not then a most prodigious Superstition, to be afraid of offending God, in doing that which he himself does so expressly command and practise? For this is his Practice as well as his command. He swore unto Abraham, unto Isaac, and unto Jacob. 
Psal. 110.4. Heb. 6.13. Ezek. 18.3. Psal. 89.35.  He swore unto David, and took an oath to establish an everlasting Priesthood upon the Saviour of the World.  
Nor did he scruple at the Form at all; for sometimes he swore by Himself, sometimes by his Life, sometimes by his Holiness. And if we consult the Prophets, we find an Oath not only lawful and practicable, but so highly useful, that Rules and directions are carefully prescribed to regulate the circumstances and manner of it, Thou shalt swear, The Lord liveth in truth, in righteousness, 
Jer. 4.2.  and in judgement.  
And can any man be so senseless as to think, such a solemn part of God's Worship and Service should be abolished or superseded? And yet they say it is; and that (if we believe them) by great Authority, viz. that of our Blessed Lord, I say unto you, 
Mat. 5.34.  swear not at all. But 'tis observable, that our Saviour has not one word touching the Office of the Magistrate in all that discourse. And that Prohibition of Swearing is expressly restrained to our private and familiar Converse; 
Ver. 37.  'tis determined to that by our Lord himself, Let your communication be yea yea, and nay nay. 
James 5.12.  And Saint James, who derived his Doctrine from this Fountain, must be understood according to this Interpretation. And the Psalmist has declared in the Name of God, that all they that swear by him shall be commended. 
Psal. 63.11.  For to take an Oath (if it be duly circumstantiated) is not a moral fault, but a religious duty.  
And so it was many hundreds of years before the Law, and amongst more Nations than one. It was a part of natural Religion, which Christ came not to abolish: and therefore when he was required to take an Oath before the Magistrate, he did not at all boggle at it. He held his peace indeed at a frivolous and trifling Accusation, but when the Chief Priest said solemnly to him, I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God; he did submit to the Imposition, and spoke the truth without any equivocation or reserve whatsoever; 
Mat. 26.63, 64  he gave a positive and intelligible Answer, Thou hast said.  
Besides, there is still the same reason, the same use, the same end of Swearing as ever was. The Gentleman in his Letter against the Bishops being Judges in Causes Capital (pag. 72.) tells us, That an Oath is the greatest Obligation that mankind is capable of, making even God a party to it, to see it obeyed, and punish the transgressors. 'Tis such a confirmation therefore, 
Heb. 6.16.  as presently puts an end to all dispute and doubtfulness.  
And does Paradise or the third Heaven afford any different Revelation? Let's hear how S. Paul understands the point, 
Rom. 9.1. & 1.9.  and we may learn it by his practice, I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost. And, God is my Witness. And to ascend to the highest Pitch of Asseveration, he saith, 
2 Cor. 1.23.  I call God to record upon my soul. And no Oath could with any modesty be expressed in higher terms; but we find the duty performed with more solemnity by some of those heavenly Officers, 
Rev. 10.1, 6.  an Angel of special note and dignity, With his hand lifted up to heaven, swore by him that liveth for ever and ever.  
But we have gotten a new Project, which (were it practised universally, as the Projector doubtless would have it) would make God himself (which cannot be thought on without horror) in some danger to be forsworn; for he has taken an oath, 
Isa. 45.23.  that first or last every man shall do so too: I have sworn by myself; the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. And if we allow St. Paul to be a good Interpreter, this is a kind of Oath Ex Officio at the Supreme Court of Judicature, Rom. 14.10, 11.  

Eccles. 7.16.  But our Arrogant Projector and his Party (let the Preacher give what advice he please to the contrary) are grown so over-wise, and so much over-righteous, that they must needs be more holy than their Maker, and a great deal wiser too.  
To swear in truth, and in judgement, and in righteousness, (though to find out the most useful, or the most needful Secret, and to give the most necessary assurance of our Fidelity; the Omniscience, the Veracity, and Justice of God being solemnly asserted and invoked to this effect, yet) this to them is a profane custom; wherefore all sorts of Oaths, Assertory, Promissory, Arbitrary, or imposed by a just Authority, they will have abolished; and their sacred Office must be supplied by a Substitute, a doughty Declaration of this Projector's own coining.  
Is not this a pretty piece of Innovation taken up in opposition to a Practice approved and appointed by God himself for so many thousand years together among all Nations? A rare Invention sure, to fish out Truth, and secure Sovereign Authority of the Fealty of the Subject, by an Expedient which came as little into the mind of Almighty God as the Worship of Molech. 
Jer. 32.35.  Does not our Arrogant Projector by this device make an Idol of his own Right-worshipful Imagination? But the Apostle tells us of a sort of great Philosophers, who professing themselves to be wise became fools.  

Psal. 63.11.  But the King shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.  
In short, we are taught by all sorts of Laws, Human and Divine, of Nature and of Nations, by the declaration and practice of holy men and of God himself, that a just and solemn Oath is the best security. And to anticipate all Objection, if any man be so profligately wicked, that a solemn Oath cannot hold him, a pillory 'tis likely may, but certainly a Halter will; and when all comes to all we may observe, that this is the last resort of our Projector's Declaration. 
Pag. 9  This I confess may possibly ensnare some good man under an ill Government, but 'twill seldom fail to catch a noted Knave under a very good one.  
To conclude, we are somewhat in the dark, overcast with a thick Cloud of Confusion; and for the divisions of England there are great thoughts of heart. And we have reason to fear God will adjourn the day of our deliverance to that of our repentance. But however the personal sins that reign amongst us are great and many, yet I think there are none that do so much threaten our safety, as those that are more rise and national, Hypocrisy, Schism, and Irreligion, from which good Lord deliver us. Amen.  
FINIS.