The Way of Peace: OR, A DISCOURSE OF THE Dangerous Principles and Practices OF SOME PRETENDED PROTESTANTS Tendered to the Consideration of all sober and ingenious Persons.  
BEING Certain Brief Collections  
Out of the late Writings of several Learned Protestant Authors. With divers Additions persuasive to PEACE.  
By the Author, a Protestant of the Church of England.  Nec mendacii utilitas est diuturna, nec veritatis damnum diu nocet. 
LONDON: Printed for Henry Brome at the West End of S. Paul's. 1680.   

A Letter of the Authors to a Gentleman in London, upon occasion of his sending unto him the following Discourse.  
SIR,  
THE ardent affections I bear to my Religion, Prince, and Country, have importuned me in order to Public Peace, to present the enclosed Papers to your judicious view, hoping your Candour and Ingenuity will so far prevail with you, as not to reject this bold address from an unknown hand. I leave them freely to your perusal, and correction also; and if you correct them as it is said Philoxenus in Plutarch, did the Book that was sent him to amend, with one great great blot from the beginning to the end, I shall not be offended with you, for probably they may deserve it. But if you shall think them, or any part of them, may be useful for the public good, to commit them to the Press; or if not, to the Fire. I see or hear of daily what mean and unworthy, yea, seditious and wicked Pamphlets come abroad to abuse the Government, to corrupt and debauch the Nation, and increase those flames, we ought all studiously to endeavour to quench. I hope if mine shall happen to see the light, although very mean and unworthy, Country-like, will not be hurtful to any, and will give offence to none, but such as are certainly bad. I hope I may with modesty say thus much of the main substance and matter of the Discourse; If it were (as it is nothing but solid Truth) impressed upon all our hearts in this Nation, it would certainly not only make his Sacred Majesty's Government more easy and portable to him, but this Church and Nation happy. I hope Sir you will pardon.  
Feb. the 4th. 1679. Your very humble Servant.   

The way of PEACE: OR, A DISCOURSE OF THE Dangerous Principles and Practices OF SOME Pretended Protestants, etc.  
THere is nothing casts so indelible a blemish upon Religion (as a late worthy Author hath it) as when the Professors of it are turbulent, impersuadable, ungovernable; when that which should strengthen the hands of the Magistrate shall weaken them; when that which should ease his care, and save the labour of his animadversions, shall itself awaken and raise his jealousy; when that which should enact his Laws in the very Consciences of men, shall pretend to abrogate or dispense with them; when men shall smite the two Tables one against the other, 
An inquiry into the cause of the present separation from the Church of England, Printed, 1674.  and put other limitations and conditions upon Princes than God hath— Wheresoever this is done, That Prince or Magistrate need be a very devout man indeed, that casts a benign aspect upon that profession which hath so malignant an influence upon his Government. And all considering men will with great reason doubt, whether that Religion be of God, that gives such trouble to his Vicegerent, and whether that will carry men to Heaven hereafter, that makes Tumults, Confusions, and a Hell upon Earth.  
The more raised and elevated any Religion pretends to be, the more it professeth a contempt of the World, the more it speaks of Patience, Contentation, Humility, and the more it glories in the hopes of another world, still the more horribly absurd, and contradictious will it be, that they that profess it, should give countenance to disobedience and disturbance of Government, Tertullian gives ample testimony, Apol. c. 37. We want (saith he) neither numbers nor Leaders, nor spirit to enable us for any attempt, but that we have learned to suffer ill, and not to do it; to obey and submit, not to contend with our Rulers. And Ammianus Marcellinus a Pagan Soldier in julian's Army, gives this short description of the Christian Religion. 
Aut hoc non est evangelium, aut no, non sumus Christiani.  Nil nisi justum suader & lean. It's faith is compounded of nothing but mildness and innocency; it makes men just and honest; it fills men's hearts with virtuous principles— it teacheth men not to be troublers of the world, but to go quietly and inoffensively through it, with as little noise and provocation as is possible, and so to arrive at eternal rest and peace in Heaven.  
And as this is the known glory of Christianity in general, so it was peculiarly of the English Reformation; it was established orderly by Law, and did not force its way by popular Tumult— and its pity it's glory afterwards should be stained by the insolence and impatience of those that pretend to it.  
It's a great blot in the Writings of Mr. Calvin, that after he had discoursed rarely well of the power of Princes, and the duty of Subjects, he undoes all again with an unhappy exception in these words, De privatis hominibus semper loquor, a passage of that ill aspect upon Government, that it is suspected by some. and not altogether without cause, that most of the Confusions of Kingdoms which have happened since, and especially the troubles of these Nations, have received encouragement, if not taken rise from thence: But whether that be so or no, it is certain that it hath furnished the Papists with a recrimination upon the Protestant Doctrine.— If it can be objected against us that our Churches are always infested with divisions; and the States under which we live, imbroiled in troubles, we have reason to be concerned; for it cannot be, but either the seed must be very bad that brings forth such fruits, or the soil very corrupt that makes good seed so degenerate; and whethersoever of these two things be concluded on (as it is certain one must, and both may) we ill consult, either for ourselves or our profession, that by our Divisions, Disputes, Turbuleneys, and Disobediences, make the aforesaid Dilemma inevitable. And all the wit and courage we show in defending our private opinions, and maintaining our several parties, when the common cause and interest is by this means rendered odious and contemptible, is but like the foolish solicitude of him that shall be adorning his private Cabin when the Ship is sinking. If neither the consideration of the sin of Schism, nor the dishonour to our Religion, by our divisions, will prevail to unite us, yet perhaps the apprehension of danger may. It was observed of old, that the Conquest of this Island by the Romans was facilitated by the intestine divisions of the Inhabitants. Dum singuli pugnant universi vincuntur. And we have too great cause to fear the Religious interests of this Nation now may be endangered upon the same point that the Civil were lost then; I mean, that while we contest with one another, and with our Rulers about little things, we lose the main, and by the opportunity of our divisions and sub-divisions, a common Enemy break in upon us.— And therefore, unless we could be so fond as to persuade ourselves we have no Enemies; or so mad as to think them as supine as ourselves, it must be unreasonable presumption to think ourselves safe in this distracted condition.  
Now further to illustrate the dangerous principles of the Presbyterians, and other Dissenters from the Church of England, let us consider what King James in the Conference at Hampton Court did first declare. That of all the Translations of the Bible into the English tongue, that of Geneva was the worst, and that the Notes upon it were partial, untrue, seditious, and savouring too much of dangerous and tra●●erous conceits, 
Dr. Heylin his Animadversions on the Church-History of Britain, pag. 178.  his Majesty instanced in two places, the one in Exod. 1.19. when disobedience to Kings is allowed of. The other, 2 Chron. 15.16. Where Asa is taxed for deposing his Mother, and not killing her; a Note whereof (as the Author of the said relation speaks) the Scottish▪ Presbyterians made special use of, not only deposing Mary their lawful Queen, but persecuting her openly and under hand, till they had taken away her life. Again, the Geneva notes upon Matth. 2.12. promise ought not to be kept, where God's honour and preaching of his Truth is hindered, or else it ought not to be broken. Now what a wide gap (as the said Author further observes) doth this open to the breach of all Promises, Oaths, Covenants, Contracts and Agreements; not only betwixt man and man, but between Kings and their Subjects; what Tumults, Rebellions have been raised in all parts of Christendom, in England, Scotland, Ireland, France, the Netherlands, Germany, under colour that God's honour and the preaching of the Truth is hindered. If this once pass for good Doctrine, neither the King, nor any of his good Subjects, in whatsoever Realm, can live in safety.  
And as to dangerous practices, it is set out by Mr. James Howel in the Life of Lewis the 13th. K. of France. There were thirteen Rebellions that King suppressed; most, if not all by the Presbyterian Protestants of that Kingdom: They being Enemies within doors; were made use of by discontented Princes upon all occasions. 
In the 4th. lustre of his said book.  And to testify what their principles were, the said Historian further relates the speech of the Duke of Rohan, the Head and Leader of them all, to an Assembly of the chiefest of them: Saying, Gentlemen, I pray do not ye think that since our cause is conjoined with that of God, but that I continue as strong a zeal and inclination as ever towards it— Can we doubt but our defence, though ☞ lawful, as being for Religion and liberty of Conscience— For although our Parsons cry out daily in their Chairs, that we ought not to despair of Heavenly succour, yet receiving every day proofs of the Wrath of the Eternal, there is more appearance to expect punishment for our sins, than miracles for the re-establishment of our affairs— If your wisdoms find it to purpose that it be more expedient to seek our Conservation with the exercise of our Religion and liberty of Consciences within the obedience which we own to our lawful Prince than in Resistance; which though just in itself, is held by the Enemies of our faith no other than Rebellion and High ☞ Treason.  
To which may be added the Testimony of the famous Grotius, who saith, If we inquire into the causes of the Wars which have so long wasted Europe, we shall find the flame to have been kindled principally by them that should have been the Preachers of Peace. That the Civil Wars of France, most of them, were raised by them that stile themselves Ministers of the Gospel, needs no stronger witnesses than the fresh memory of Kings, Peers, and People, together with very many Letters both of the Duke of Bovillon and Plessis complaining thereof: And also the very Commentaries which the Duke of Rohan hath written of the last Wars. Yet I except Camero, who was ever of another mind, and fared much the worse for it; if there were any more like him, I would not deprive them of their due praise. We have seen a prodigious thing, Troops and Companies mustered, Arms and Ammunition gathered under the name of the Reformed Churches: Whence is this power, 
Grotius his Vote for the Church's Peace.  from Heaven or from Earth? For my part, being one who do not only dissuade Subjects from taking Arms, but entreat Kings also to make a sparing use of their Prerogatives, who think them to be less miserable that are Condemned to the Galleys, than such as are devoted to an everlasting War. And the said Author in another place, treating of some dangerous opinions, speaketh thus, Some opinions there be, that will not permit any State longer to be safe than force is wanting. Many think that there is every where a certain Contract or Covenant between God, the King, and the People upon such terms; that if the King departed from God, the people also may desert the King. And the said Author instanceth in divers particulars. Those first, as they imagine departed from God, that acknowledge the Pope's primacy in the Church; for in all reason they must lose that power which they have delivered up unto the Beast. Those next, who attempt any Reconcilement with that Church that coheres to the Roman Church, that is, with the synagogue of Satan, as they please to speak. Lastly, those who retain any of the Rites and Ceremonies ☜ used in the Roman Church, such as are retained not in England only, but in the Northern Kingdoms, they are all Papistical, and therefore Idolatrous— And the same Author concludes thus, These are in truth things somewhat ridiculous, but of a very sad consequence.  
And further speaking of obedience to Governors— I inculcate into Subject's obedience towards them all according to the precept of Christ and his Apostles: Let them desire the best, give God thanks for the middle sort, bear with the worst for the doctrine and example of Christ; let them suffer even crafty Foxes, such as Herod, cruel Lions, such as Nero. And when I speak of Subjects, under that name I comprehend also inferior Magistrates, ☜ who in respect of the highest power are but Subjects, sent by the King as St. Peter saith: I preach not Evangelium armatum, an armed Gospel— not Obedience only, but Honour also, and Reverence are due unto them, even to the froward; what else saith Sophocles, they are Princes: But St. Paul with Apostolical gravity, They are Gods Ministers: And if the doubtful actions, even of private men, are according to the rule of Charity to be interpreted on the better part; how much more of Kings, who are not bound to render an account of their actions to any, nor can they sometimes do it without peril of the Commonwealth. Also as a worthy Divine heretofore of the Church of England, speaking of the duty of Subjects, saith thus, We must look to our place, where God hath set us; 
Dr. Sibs in Souls conflict.  if we be in subjection to others, their Authority ought to sway with us; neither is it the calling of those that are Subjects to inquire over-curiously into the mysteries of Government, ☞ for that both in Peace and War, breeds much disturbance, and would trouble all designs. And the late Learned and Judicious Doctor Hamond delivers himself thus: 
Practical Catechism.  You may discern (saith he) how far from the practice and Gospel of Christ are those doctrines of Ambitious men, which have made Christian Religion a ground or excuse of moving and disquieting of States, and shaking, if not dissolving of Kingdoms: All that will be useful to learn from thence, saith that worthy Author, is the Vnchristianness of those actions in Subjects, which are built on such Antichristian principles as these; such are Rebellions, Treasons, Sedition, attempting the Commotion of States on colour of Religion. I shall put you in ☞ mind of this great Truth, That Christ and his Disciples were of all the Doctors that ever were in the world, the most careful to preserve the doctrine and practice of Allegiance, even when Emperors were the greatest opposers of the Christian Religion: And if we mean to be accounted followers of them, we must go and do likewise.  
In the Primitive times (as Lactantius speaks) believing was not an excuse for disobedience, or a commutation for a holy life, but a foundation of obedience to all the Laws of God and man; then all the professors of Christianity had one heart and one lip. Defendenda Religio est, non occidendo, sed moriendo, non saevitia, sed patientia, non scelere sed fide, illa enim bonorum sunt, haec malorum. Lactantius his Admonition. And further (as a late Author speaks) It is by God's special appointment and designation that Kings are his Vicegerents in the world: It is by his peculiar care and protection that their Authority is preserved, and that their persons are at any time fenced from the malicious designs, or the outrageous violences of wicked and unreasonable men. The nature of Government in the world is such, that it requires a divine wisdom, and an  power to sustain it, and to maintain its interests.  
To the same purpose the worthy Grotius  speaks, in his excellent discourse of God and his Providence. That God permitteth not the effects of malice to range whither they would, but restrains them so, that Government might never be overthrown, nor the knowledge of divine Laws utterly extinguished.  
And 'tis a known wise saying of Tacitus (as a late Author also hath it) Bonos Principes expe●ere debemus qualescunque pati; Et quomodo sterilitatem, aut nimios imbres, & caetera. naturae mala, sic luxum & avaritiam dominantium tolerare. The world must be governed as it may be, not by Angels, but by men— And there never was any lawful Magistrate so bad, whose Laws and Government were not more conducive to the preservation of the common good, than his oppression was to subver it. And 'tis wise to suffer a less evil, rather than lose a greater good.  
Now how dangerous and destructive the Presbyterian and Fanatic Principles and Practices before mentioned are? How subversive of all Government, Order, and Peace in the world? And how contrary to the Doctrine of the true Protestant Church of England, I leave to all wise, sober, and ingenious Christians to consider? more fit to be abominated and detested, and exploded out of the Christian world, than cherished and countenanced. What more mischievous and wicked principles in the world than these two Antichristian Doctrines? First, that nothing ought to be practised in and about the worship of God, but what we must have an express rule or warrant for out of the Scriptures. Secondly, that we may do wickedly, rebel against our lawful Prince, break our Oaths and Promises for the sake of Religion. The first of which, at one stroke, cuts the throat of all Ecclesiastical Government, and thereby lays waste the Church. The second turns the world into a Shambles, brings in nothing but War, Blood, and Confusion, and thereby lays waste the State.  
And when we shall consider, as Dr. Stillingfleet hath observed, 
Of the Idolatry practised in the Church of Rome, p. 372.  that the Jesuits furnished the Enemies to Episcopacy, and the Church of England, with so many Arguments to their hands, to manage their bad cause with; this way of proceeding makes men wonder at them and ask the question and say, What other reason can be imagined, why these men of such intolerable and insolent spirits and principles are now so earnest in prosecution of the Romanists, from the worst of whom (viz. the Jesuits) they take their principles and practices; but only this, That certainly they are emulous of of having the Papists to have a hand in doing that, which as the cause of God, a noble and worthy achievement, they are resolved to do themselves; that is to say, to ruinated and destroy the once famous and flourishing Protestant Church of England, the Bulwark of the Protestant Religion; being resolved she shall fall by no other hand but theirs, which in the end will assuredly prove no other than the resolution of Samson, to pull that excellent Fabric down to the ground, although they themselves perish also in the ruins thereof.  
As for all such howsoever, who have been in integrity of their hearts formerly engaged against their lawful Prince and Sovereign, and the Church of England, upon Religious pretences; that have since manifested their abhorrence of so great a Crime (Et nullus pudor est ad meliora transire) so they deserve to be respected by all good Protestants: But as for such pretended Protestants (for I cannot call all Dissenters from Rome, Protestants, for then John of Leyden, and his Religiously mad Crew were such, which I cannot agree to) I say therefore, as for such pretended Protestants as shall still persist in their said wicked and destructive principles and practices, and are ready once more to involve these Nations of England, Scotland, and Ireland in War and Blood, upon the account of Religion: I shall say no more but this, Quos Jupiter vult perdere dementat prius. Let them beware, and that whenever they shall appear in action, as they will be then certainly doing the works of darkness, so the Prince of darkness will assuredly be their General, the innocent Blood of the Martyred Charles the First, of blessed memory, will attend them, and the Lord of Hosts will be against them, and the issue must needs be accordingly assured destruction; for Pertinaciae nullum remedium posuit Deus. And they whose wickednesses are winked at for a time, are wont to pay dearly for the forbearance of their punishment, and must suffer what God shall command, because what he commands they would not do, as Grotius speaks.  
Now dear Country men, Truth hath a Cognation with the soul (as one speaks) so Lies and Impostors are no more able to make resistance against the power of Truth breaking forth, then darkness is able to dispute with light. Yea, Truth is the Offspring of God, and mother of Peace. Let us from the considerations aforesaid be exhorted to abhor that which is evil, and cleave to that which is good: Let us weigh things well in the balance of reason; for shall it be said of us English men, that we are the greated Fools or Madmen in the world; that when Nature hath by our situation made us as it were impregnable as against foreign Enemies; that when they have not been able to hurt us; that we have destroyed ourselves by our ungovernable and tumultuous tempers, by our Disobediences, Rebellions, and Contempts of lawful Authority. Is not Order, Rule, and Government the sinews of the Universe? Is it not that which upholds Kingdoms and Nations, yea, the whole world? And can there be any such thing as Government without due, orderly, and peaceable subjection of Subjects to their Prince? the Prince to command according to his Laws, and his Subjects to obey. And doubtless the just Prerogatives of the Crown, and the Subject's Liberties are consistent one with another; and when there is no encroachments made on either part, the Prince and People are very happy. Protectio trabit subjectionem, & subjectio protectionem.  
But alas! are we not become Fools or Children in understanding, and are not able to call to mind the actions of the other day? Cannot we call to mind the years Forty-one and Forty-two, with the mad and tumultuous proceed of those times, together with the sad and doleful effects thereof, what then was the consequence of the loud clamours against Popery and Prelacy, and of the seditious Petitioning, the factious supporting and countenancing of that Factious and Disloyal Cabal, that Pest and Plague of the Nation, which involved us in War, Blood, and Confusion, till at the last we had lost our Religion Laws, and Liberties, and were reduced to a perfect condition of Slavery, to a company of Red-coats, a Mercenary Army, and in that sad condition must have lain to eternity, had not the Almighty miraculously delivered us, by the happy Restoration of his Gracious Majesty that now is. And can we now hate the effects, and yet be in love with the cause? And are we so void of reason, as not to consider that now the same causes will (in all probability) produce the like, or as bad effects, especially when there seems to be a Transmigration of souls, when the same souls now seem to animate other bodies? Or rather that there are the like ill spirits raised and conjured up from the bottomless pit by some Diabolical and Schismatical Conjurers of our times, who make use of the names of God and Religion, as charms to that purpose. Are we not yet sensible that there are Jugglers and Cheats in Religion among us, that the piae frauds are not only to be found at Rome? But I beseech you consider, that the power of Truth (as one speaks) is victorious in sober men, and will not suffer us to be cheated with false shows. Oh what Religious and glorious pretences have been made use of in our late times of Confusion, for the effecting the horridest and foulest facts? And can we be so senseless not to perceive that there are some among us begin the same dance again, by clamoring against Popery and Prelacy, and prosecuting lately Petitions, and thereby (as it may be justly thought) counting their numbers as formerly? But let all truehearted Protestants not fear their thousands or ten thousands, so long as they cannot make God of their number. And whereas to palliate, if not justify the proceed of those times of Usurpation, they would endeavour to make the King one of the three Estates. To say no more, they may find their vain fanfie and opinion disowned even by Calvin himself, in his Institutes, who there maketh the Prince distinct from the three Estates.  
I beseech you, dear Countrymen, to consider, That true divine zeal (as one observes) is no Coribantick fury, but a calm and regular beat, guided and managed by light and prudence, always acknowledging a due subordination to that Authority, Civil and Ecclesiastical, that is over us. And shall we be nevertheless so infatuated and transported by our passions and humours upon the discovery of a late Popish Plot, as to be Seditious, Tumultuous, and Ungovernable, and not to be able to recover our reason again, and consult soberly our own safety? and will we not be governed and ruled by our Prince and Governor? Shall we rather like a company of mad men, with flambeaux and firebrands in our hands, set all on fire about us? And may not the Papists triumph at our follies, and say among themselves, what unwise people are we to trouble our heads with Plots, and lose our Lives, Liberties, and Estates, when we need run none of these hazards, but only sit still and have a little patience, and the pretended Protestants in England will do our work for us; that is to say, ruin and destroy the Church of England, the chiefest strength of the Protestant Religion; yea, they will sooner effect it themselves, than we can by all our plots and designs; 
Mark three 25.  For a House divided against itself cannot stand.  
And how can the Fanatic party in reason reproach and hate the Papists for those Crimes and Villainies, of which they are so grossly guilty themselves? For did the Papists plot and design the destruction of the King and State by the Gunpowder Plot? And did not the Presbyterian and the rest of the Fanatic party also afterward, by Gunpowder and Guns, Swords, Pistols, and Bullets, and a cruel and wicked Rebellion, not only design, but effect and accomplish the destruction of the King and State? There was this only difference between them, The Papists were always unprosperous and unsuccessful in their wickedness; but the fanatics were most prosperous and successful in theirs Now let all impartial and sober men judge which of these two wicked Adversaries is most to be feared and provided against, either the wicked Papist that hath been disappointed in all attempts, or the industriously successful and fortunately wicked Fanatic; the first being not a fortieth part of the Nation; and the latter (it is much to be feared) bearing the same proportion in number to true Protestants in England, as the Mahometans bears to the Christians at this day in the world. The Plots also of the one, viz. the Papists, being fully discovered, and thereby prevented: But the designs and subtle Contrivances of the other (although in malice little inferior to that of the Papist) lying still under ground undiscovered, saving what was manifest by the Scottish Rebellion last year. And further, they are least under suspicion of any such design of Subverting the Protestant Church of England, being Enemies within doors, Pretended Protestants. It very nearly concerns us Protestant's therefore, I humbly conceive, to have a great care, that in avoiding Scylla, we be not swallowed up in Charybdis.  
And one would think that the said fanatics, although they are so zealously bend to the Rigorous prosecution of the Papists, upon the account of the late Plot, do not certainly believe there was really any such Plot, or that the Papists were carrying on such grand designs against the Protestant Religion: For if they did, surely they would not take that as an opporty to plot mischief also against the Protestant Interest, as the Scottish Presbyterians did last Summer; who upon discovering of the said Popish Plot, most wickedly Murdered the Innocent, and after broke forth into open Rebellion: For could there be such a Rebellion, and yet no Presbyterian Plot in Scotland? And did there not at the same time, a Party among us here in England, so sympathize with them, as to make loud clamours against our worthy Bishops, branding some of them as Popish, yet could not endure to have the Scots styled Rebels, but would take their parts? And therefore may it not be thought that the said Rebel Scots had many Presbyterian Friends in England? And were they not formerly like Simeon and Levi, or rather like Samsons, Foxes, tied together with firebrands in their tails? And in that posture did they not set all the three Kingdoms of England, Scotland, and Ireland, in such a flame as could not in many years be quenched, which was as bad (if not worse) as the Firing of London? And must the Papists be only guilty, and these innocent, when as great wickedness, and from as bad principles are acted by the one, as by the other? As if the fanatics had a Dispensation from the Almighty to break his Laws, and that they might be at once both Saints and Devils. Oh horrible! And shall that absurd and wicked Doctrine and Principle still find entertainment in the world among Christians, yea, among the Protestants; that we may do wickedly for God's cause, 
Rom. iil. 8.  that we may do evil that good may come; as if his honour might be advanced by our transgression of his Laws? Do not these men miserably debauch and blaspheme the holy Christian Religion, and make it resemble the Religion of Mahomet, that tolerates the deposing and Murdering of their Princes; and that was born in Arms, and breathes nothing but Arms, and by Arms is propagated? And do not their tenants seem to be very much tinctured with that wicked Heresy? That Dominio fundatur in Gratia, that Princes and Magistrates lose their dignity by great sins, and no longer ought to be obeyed? But doubtless these cannot be the principles and practices of good men, good Christians, how then can we give them that appellation, except we will make ourselves liable to that Curse, for calling evil good? Isa. 3.20. But say we what we will, these must be the Godly party; for let them do what they will, they are of the number of Gods elect and chosen people, and that they are sure of, because they apprehend that benefit by faith: These in truth are sad delusions, and of the number of those opinions, which although they are ridiculous, yet are of a very sad consequence, as the excellent Grotius hath observed. But I would not be misunderstood: I speak not this to disparage true Piety and Virtue, which I highly honour and respect; but nothing is more hateful to me (and I think to all good men) than Ahabs Fasts, when it was for the destruction of Naboth, for doubtless, Simulata sanctitas est duplex iniquitas. They will nevertheless say of me, that I am of a bitter persecuting spirit, and cruel towards them: But I shall say this for myself, Those that have to do with stubborn and inveterate maladies, it is cruelty in such to use Lenitives, and not Corrosives. To which I may further add (in the words, as I remember of Zuinglius) In aliis mansuetus ero, in blasphemiis in Christum non ità. I dare appeal to the Almighty, that I have no ill will against their persons, but only their wicked principles. I think I could be willing to sacrifice my Life to rescue them all from their sad delusions, and my Nation from ruin. But however, let them go on to style themselves the Godly party, etc. or what they please; this will prove most certain, That when this Church and Nation is brought to desolation and destruction, they will be as innocent of procuring the same, as Nero was of the Firing of Rome, when he actually set it on fire. And what is more unjust than for single acts of Murder and wickedness to be punished with death, and the destruction of whole Nations to be gloryed in as an honourable Achievement and a Righteous cause. But to my purpose, to persuade us all, if it be possible, to Unity and Peace, I shall insert a notable story, I think it is related in Mr. Stow's Chronicle, as followeth,  
That upon occasion of a great Inundation and overflowing of the Country near the Severn, there was a little Hill compassed about by the waters, whither had resorted for safety, many Beasts of several kinds and several natures, as Horses, Cows, Sheep, Foxes, etc. who being all encompassed with a common danger, laid aside, or rather forgot their Antipathies, and abode there quietly together, not any one offering to prey upon, or molest the others and when the waters were gone, so parted in peace. May we not; dear Countrymen, hence learn of Brutes? And shall we not by reason do what they did only by instinct, and out of apprehension of danger; that is to say, lay aside our Prejudices, Passions, and Animosities; in tendency to secure ourselves from danger. I say again: If our disaffected parties did really believe there were such a horrid and destructive Plot, would they not follow the common dictates of reason, and ingeniously confess and say, Alas! we now see by experience that our sad divisions have encouraged our Enemies to Plot the ruin of all Protestants; but we will for peace and safety sake, now lay aside our Animosities and stubborn wills, we will come to Church, Baptise our Children, receive the Sacrament, and Conform in all things to our Mother the Church of England, at least as far as we can. Laws we know must not submit to us, but we to them; we will do any thing that is required of us, if it be not as clearly and plainly forbidden by God's Word, as our obedience is there clearly and fully enjoined, we are willing to do almost any thing for the securing the Protestant interest: We now see our Adversaries are Vigilant and Industrious for to procure our destruction; but we will be as Vigilant and Industrious for our Union and Preservation. But alas, all the noise of the horridness of the late Plot, hath not awakened us to take one sober and wise stop towards the securing the Protestant Cause, but like men in the water ready to be drowned, who lay about them for life, being filled with the apprehensions of danger, yet take not one wise stroke to swim or save their lives, but all their actions tend, to hasten their destruction and ruin. Just thus it is with us.  
It is true, there are a sort of people that are mighty zealous for prosecuting Papists, the innocent as well as the nocent, and thereby to enrage and exasperate them more against us. And will scarce suffer our wise Governors to take sober and just measures in that grand Affair. But in the mean time take no thought for Union among Protestants, in which consists principally our safety, which is just as if a Captain of a Ship being engaged in a Sea Fight, who is very eager to assault and mischief his Enemy, yet takes no care to suppress the Mutinies in his Ship, or to stop her Leaks; And who sees not the speedy fatal end of his Valour: It is Enemies within doors that by the universal suffrage of mankind are always accounted worse than those without, hino illae lachrymae!  
And may we not be fully convinced by experience of the sad Consequence of unsound and wicked Doctrines and Principles, especially meeting with Men of active Spirits, which makes them industriously wicked: happy were it, if it might be said of them, Operòse nihil agunt, but of these men it must be truly said, Operòse multum mali agunt. 
Dr. Sibs, in his Sermon on Cant. 1.2.  But as a worthy Protestant Divine heretofore taught in our Church. If we desire assurance of Christ's Love, get a chaste Judgement, free from Error, Heresy and Schism— Christ is wonderful jealous of our Judgements— Whosoever is corrupt in Faith is corrupt in Obedience in that degree, evil Opinions breed evil Life. To which I may add that saying Animus ager semper errat, And Ex uno absurdo dato, consequuntur mille. Now although in other respects they may be accounted sober men, yet it may be said truly of them, Quid prodest vinum non bibere & ira inebriari? And do not these men place the main, if not the all, of their Religion in endless scrupulosities about indifferent things, neglecting in the mean time the more weighty things of Christianity? Is it not incorporated into the very Principles of these men's Piety and Religion, to be always murmuring and clamoring against Government and Governors both in Church and State, to be creating and raising jealousies and fears in the hearts of the People against their Prince, to aggravate his personal failings, when there is any, to be dividing, separating and rending the Church and State into pieces? And alas! to do thus wickedly is the way now adays to be accounted a godly Man, a good Christian, a good Protestant. And those that are good and sound Protestants, that love their Prince, make Conscience of observing the good Laws, Orders and Constitutions of both Church and State, they are reputed and represented presently as Papists, or popishly affected, Et si satis est accusare, quis innocens? although by this imputation, how highly do they tacitly and by Consequence, commend the Papists whom they so hate and persecute. And except in our forsaking Rome, we will run along with them to Munster, we must of necessity be all Papists, although they cannot but acknowledge, that in medio consistit virtus. May it not therefore in reason be thought, that if it were possible to raise Cranmer, Ridley and Latimer, and the rest of the famous Martyrs out of their ashes, and that they were conversant among us as heretofore, that assuredly they would be cried out on for Papists, by these pretended Protestants of our times, and as such be put to a second Persecution and Martyrdom also, especially if they should take a Journey into Scotland. And what can this tend to in the end? Indeed as formerly; so still, do these men consult that wicked Rule or Maxim, Audacter columniare, semper aliquid haerebit. And here it may not I think be impertinent to mention a passage of the before mentioned Historian, 
In the Life of Lewis the 13.  Mr. James Howel speaking of a fearful Combustion and Revolt of Catalonia from the Spaniard, occasioned much by the preaching Friars and Monks, whence faith he. This Aphorism may be collected, That the best Instruments being misapplied do greatest mischief, and prove most dangerous, And as of the sweetest Wines is made the sharpest Vinegar, so Church men who by their holy Function, and white ☞ Robes of Innocence should be the sweetest of all Professions, who should breathe nothing but Peace, Unity, Allegiance and Love, if they misapply their Talon, and abandon themselves to the Spirit of Faction, they become the bitterest enemies, the most corroding cankers, and worst vipers in any Commonwealth, and most pernicious to the Prince, in regard that they having the sway over the Conscience, which is the Rudder that steers the actions, words and thoughts of the rational Creature, they transport and snatch it away whither they will; making the Beast with many beads conceive according to the Colour of those Rods they use to cast before them.  
Let us, I beseech you, dear Countrymen, call to mind former things and learn wisdom. How hath this poor Nation suffered many times heretofore by our intestine broils, as the Records of former times will inform us, And will we not suffer the experience of these things to instruct us, are we resolved not to consider? Doth not Wisdom and Prudence direct us not to look only at the surface or first appearance of things, but to view and consider them in their true and natural Consequences, according to that saying, Quicquid agas prudenter agas & respice finem? When we are in a Storm, is it time them to be murmuring and mutining against our Pilot? Have we any reason to suspect his wisdom or faithfulness? may we not in all reason presume that he that is at the helm best understands the condition of his Ship both its course and working, and therefore best knows how to steer her? And can we be so maliciously absurd as to imagine that our excellent Prince and Pilot hath not a very great and intense Care for the safety of that Vessel in which he himself is embarked? Will not Caesar take special Care of the security of the Ship that carries Caesar and all his fortunes, Caesar and all his Subjects? Can it be otherwise, but that the interest of the King and his Subjects must be both one and the same? And for ever let them be accursed, may I say, that go about to divide them. Is not the King and his Subjects as Hypocrates his Twins, that mourn or rejoice together? When did ever diffidence and distrust, fears and jealousies in Subjects of their Prince make them happy? Fears and jealousies in the People must needs cause fears and jealousies in their Prince, and his fears increase theirs, and so run round in this diabolical and dismal circle without end to the ruin of both. And when was this Nation ever more happy than in Queen Elizabeth's Reign, when where was so great affection in her People towards her, and confidence in her good Government, that there was no place left for fears and jealousies; although as Sir Robert Naunton observes in his Fragmenta Regalia, she left more Debts unpaid taken upon the credit of her Privy Seals, than her Progenitors did or could have taken up in an hundred years before her. Yet (saith ☜ he) we are naturally prone to applaud the times behind us, and to vilify the present. It is certain when her Parliaments met, they never did capitulate or prefer their private concerns to the public, viz. the Queen's necessities, but waited their times, and in the first place gave their supplies, and according to the exigency of her affairs, yet failed not at last to obtain what they desired, so that the Queen and her Parliaments had ever the good fortune to departed in Love, and on reciprocal terms, although afterwards in her Successors Reign that happiness did not continue, by reason of some few popular discontented persons, such (as with the fellow that burned the Temple at Ephesus) would be talked of, though for the doing of mischief. Thus speaks the said Author. And doubtless 'tis not a Contesting but Compliance with the Prince that tends to the honour and happiness of a Nation or People. If there were (may I say) none other to give their Votes at Election of Parliament-men now in our times, then was in queen Elizabeth's Reign; that is to say, none but good and sound Protestants, who had a zeal for their Mother, the Church of England, than we might expect the same good agreement in that great and illustrious Assembly as She met with; but when there is so many men of desperate seditious and Fanatic spirits, bitter Enemies to the Church of England, that give their Voices at Elections, and use so many arts to put by Worthy men, I humbly conceive so great good can hardly be expected, with any constancy or continuance at least. Now as Cicero speaks, Nulla res vehementius Rempublicam continet, quam fides. So I may say, if there was but affection towards, and confidence in our gracious Sovereign, and his wise Conduct: And it is a true saying, Qui diligit Legem diligit Regem: If we that are Subjects, would love and honour our Prince (as I am sure we ought in duty to do) our Gracious Prince could not but cast a favourable Aspect upon his loving Subjects, and what could there then follow but a continual interchanging of affections with each other; that blessed circulation of love and kindness, like the circulation of the blood in the natural body: And what blessed fruits and effects might we enjoy from this excellent Athletic and healthy temper of our body politic? And there would be no fears and jealousies of the meeting and Assembling of Parliaments, and no need of presenting one Petition for their sitting. But doubtless, it is a lesser evil not to meet, than to meet and not accord. And therefore dear Friends and Countrymen, methinks when Religion, Laws, Allegiance, our own Peace and Safety, calls aloud to this duty of Love, how can we withstand it? Disorder and Confusion also is so great an evil, and Government so absolutely necessary to the subsistence of the world, and happiness of mankind, and disturbance and subversion thereof so hateful to me upon any pretence whatsoever: That if I were satisfied that my Religion did enjoin or allow of any such doctrines and practices, I should for that very cause forthwith renounce my Christianity, it being impossible for such a Religion to proceed from God.  
Oh! How can I but pity Caesar? What a vast burden now lies upon his shoulders? He had need be an Atlas to sustain it. How have we his Subjects, vile Wretches, taken a surfeit already of our peace and plenty, under his mild and gentle Government? Have we had any cause justly to complain thereof? Have we not sat under our own Vines, and eat the fruit of our own Fig trees in peace and safety? Hath not Religion and Property been secured to us? Whose Ox hath he taken? Whom of the meanest of his Subjects hath he oppressed or injured? And therefore what can hinder our happiness, if we will ourselves? And shall we suffer our own fancies to raise chimaeras and delusions, fears and jealousies, and then torment ourselves with them? Will we be offended with our Gracious Prince, because he is but a man? However (I am sure) he is Pater Patriae, the common Father of his People. I beseech you therefore (if it be but for shame) let us show ourselves related to Shem and Japhet, and not to be of the Offspring of cursed Cham. And if we apprehend any faults to happen in Government or Governors, are we competent Judges in the case? When as Dr. Stilling fleet observes in his Origines Sacrae, That a falsehood may frequently seem truer to common understandings than truth itself. And doubtless this is never more true, than in matters of Government. And if there be any fault in Governors, are we that are governed faultless ourselves? And are not the miscarriages of Governors very often ordered and disposed by God as a scourge, procured by the sins of the people (if our Bible's speak true) and when that therefore shall happen to us, it may (I think) in reason, very 
2 Sam. 4.1:  very much silence our complaints.  
If Proroguing of Parliaments be an offence to us, is that any new or strange thing under the Sun? Hath it not been often done, even in tranquil and peaceable times, and by the wisest of Princes? And although it must be acknowledged that Parliaments are an excellent constitution, and of excellent use, when they are not tainted by Prejudices, Animosities, and Faction, and do not degenerate from their right ends and use, may they not be reputed as the Physic to the body politic; and (if so made use of, and not as its constant food) be of great benefit and advantage to the Nation. And here I shall insert the words of one of the greatest Statesmen that the world ever had; the Cardinal de Richelien, to the Assembly of the Notables in France, in the time of Lewis the Thirteenth; he speaks thus, The Sick sometimes die by too many Remedies, as well as none at all. I am bound to tell you by the by, that to re-establish this Nation or State in its first splendour, there's no need of many Ordinances, but real executions, few words and many deeds will testify both the good intentions and judgements of them whereof she is composed. But though Parliaments are an excellent Constitution, are they not like other sublunary things, subject to corruption and abuse, and we know Optima vitiata sunt pessima. The best things when corrupted, prove the worst, which I think our own experience hath not long since, taught us in Characters of blood: For if a General Council may err, can a Parliament be infallible. And what hath happened to that excellent Constitution, may it not happen again? But here by the by it may be observed, That it is not so much a Parliament ☞ is desired by some among us, as such a Parliament as might serve their designs; for those very persons, some of them that not long since were altogether for dissolving of Parliaments, viz. that blessed healing Parliament first called after his Majesty's Restoration, are now the principal sticklers for a Parliament.  
In the next place, if the decay of our Trade be an offence to us, may it not be justly thought that our own fears, our own distractions are the greatest cause thereof: And then do we deserve to be pitied, that suffer when we may cure our own maladies? Let us confide and acquiesce in the wise conduct of our excellent Prince, and his wise Council, and be satisfied, and our Trade will return.  
What shall I say? We in this Nation are a mass of Confusion, how miserably divided in our minds, unanimous in nothing but in murmuring and complaining. Yet God who is truth itself, is one, and unity, certainly is the fruit and consequent of verity. Now what a strong Argument do we furnish our Adversaries the Romanists with against us, when they shall argue and say unto us, Where is that verity you so much boast of, when there is no unity but discord, strife, and enmity among you. And as St. James speaks; If ye have bitter envying and strife in your hearts; glory not, and lie not against the truth; this wisdom descendeth not from above, but is earthly, 
Jam. 14.15.  sensual, devilish.  
What should I say? What mortal can please us? What mortal Prince is able to govern us? How readily disposed and bend are many among us, if it were possible, to be pulling down as formerly what is established by Law? And yet alas! If ever God should suffer such a great and fearful judgement again to fall upon us, and that we should be able to lay all things wast as heretofore; will we not (as heretofore) be like the Builders of Babel, Confounded, although not in our language, yet in our different ends and designs, and never be able to agree what to establish. I may further add, How is it possible for God Almighty himself to please that people, of whom some will have fair weather, and some foul, at one and the same time and place? Is it not just thus with us? What one faction or party would have, the other nauseats and loathes. And what can our gracious Sovereign do with us; and yet what showers of murmur, clamours, bitter invectives and reproaches have our Governors suffered patiently? But let us consider, God is not in the storms, earthquakes, and flames of murmuring and rebellious Subjects, but in the small still voice of humility and obedience: All Murmurers and Rebels are and ever were the Children of Pride; and we know God resisteth the proud, but vouchsafeth his grace and blessing only to the humble. How contrary are these things to our Allegiance to our Sovereign Lord? Our Law saith, Ligeantia est vinculum fidei, ligeantia est legis essentia It is the bond of our faithfulness, the very essence of the Law. And again, Ligeantia Domino Regi debita est Lex. It is the Law due to our Sovereign Lord the King.  
And it is worthy our observation, what hath usually been the dismal effects of Rebellion and defection from a lawful Prince. In that great defection of the ten Tribes from the House of David, God did not vouchsafe them after it so much as one good King to govern them, they were all stark naught, and at last were carried away Captive, and totally destroyed, there remaining no memory of them at this day. Yea, to omit other instances, hath not our own late experience also taught us the same, after our wicked Rebellion against our lawful Prince, and imbruing our hands in his Innocent blood? How did God Plague us by our own divisions and confusions, and raised up a cruel Tyrant, Cromwell, to rule over us with a rod of Iron, and at once to cut the throat of our Religion, Laws, and Liberties, and made our very Nobles to stoop and lackey ☞ after his Major Generals, and reduced us all into a perfect condition of slavery. And can we forget this sad Calamity we so lately suffered?  
How hath he, whose Person and Authority ought to have been Sacred among us, suffered from his Subjects, not to be mentioned without abhorrence? Those that are unfit to govern, yet will not be governed. So that I may say, what hath been spared to his Sacred Majesty but his Cown? what bold daring Petitions of late promoted, and some presented to his Royal Hand, contrary to his express Royal will and pleasure, which have signified no more but to let him know, that the Petitioners were dissatisfied in his Majesty's Wisdom and Fidelity; that they better knew how to direct and guide State-affairs than himself. Have we not by our unworthy carriage towards him, as heretofore towards his Royal Father, given credit to that bitter Invective against our Nation, that Rex Angliae est Rex daemonum. Are we not ashamed at these things, to be thus increasing our Prince's burden of Government, vexing and torturing his Royal heart? How monstrously absurd are we herein? We all pretend to be very tender of his Majesty, to be mightily concerned for his safety, and cry out Vivat Rex, let the King live; and seem to be much incensed against the Papists, because in their late Plot they designed his destruction; and yet we are increasing the burden he undergoes by our discontents, murmur, and complain, our untractable, ungovernable tempers; as if we had a mind to take the work and design of the Papists out of their hands; for can these horrid actions be the way to prolong his days? But it is my hopes, and I think I have reason to induce me to believe, that the late shake of the Royal Oak, will cause it to take deeper root, and thereby stand the stronger.  
When I consider the state of things and persons among us at present, I am ready to be filled with horror, and cannot but deeply resent his Sacred Majesty's condition, the only support of my hopes is him, by whom King's Reign: When I consider the innumerable train of Atheists, not only those in practice, but the bold daring professed Atheistical spirits, the smoke of the bottomless pit, the reproach of human nature: Who dare be so wickedly absurd, as to contradict the universal sense of all mankind from the beginning of the world until this day, and say they were all fools but themselves; who daily make it their sport and pastime to drol and jest at all Religion, blaspheme and defy that God by whom they subsist, and Idolise and adore only themselves, who own no other rule to walk by, but their interest, their pleasure, profit, and honour. Now what good Subjects these are like to prove, I leave to all wise and sober persons to consider? He that only for his interest will be Loyal, when it is his interest and advantage will be a Rebel: He that defies and blasphemes his God, can he honour and respect his Prince? Can he that is guilty of Deicidium be offended with Regis cidium, especially when it shall be for his present secular advantage. Animus meminisse horret!  
And on the other hand, when I recollect the numerous Troops of fanatics and disaffected of all sorts, where a man may sooner find (according to Samsons Riddle) honey in a rotten carcase, than Loyalty to their Prince, further than what tends to advance the interest of their several parties; for according to the Standard of the Covenant, they will be true and faithful to their Prince, but with this limitation and restriction, In defence of the Protestant Religion, and the Liberties of the Subject: So that whenever they are disposed to entertain fears and jealousies of their lawful Sovereign, and cry out Popery and Tyranny; and take the confidence to say their Prince favours Papists, and intends to introduce an Arbitrary Government, as that party falsely and wickedly suggested against Charles the First, of blessed memory, then alas all their Loyalty passeth away as the morning dew.  
Where shall I after this search, find good and loyal Subjects, that will stick to their Prince in time of need? Even all the good and sound Protestants of the Church of England, even so many, and no more good Christians may be reckoned true and loyal Subjects. For he that is a true Son of the Church of England, a true Protestant, will say, be my Prince what he will (if God so please to permit it) so long as he is my lawful Sovereign, I dare not perjure myself, and forsake my Allegiance; I must be just and loyal, 
Matth. 22.21. Rom. 13.2.  I must give Caesar his due; I must sacrifice my life at his command, in his defence; I must not, I dare not resist in any case, for they that resist shall receive to themselves damnation, Et mori non metuo sed, damnari metuo. If a Prince hath a just and undoubted legal Title to a Crown by the Laws of God and Nature, and the Fundamental Constitutions of the Kingdom, I would willingly know by what Law he can be deprived thereof? For can any power on Earth nullify or make void the Laws of God, and make that just which God Almighty, the great Lawgiver hath made unjust. Is it not one of the maxims of our Laws of England, That where contrary Laws come in question, man's Laws must give place to God's Laws. And further, how far our Oaths of Allegiance bind us to our Prince and his Heirs, and lawful Successors, we are to be informed thereof by our Prince, and present Governor, and his Council. For as the excellent Grotius speaks concerning the force and obligation of an Oath, whereby Subjects are obliged to the Magistrates, I conceive (saith he) the Interpretation belongs to Statesmen and Lawyers, not to Divines. This is unquestionably true, we must not do or consent to any sinful act to save ourselves from the greatest sufferings; and I would have any one to show me any piece of Christianity to justify me in doing otherwise. If I were sure that the next lawful and undoubted Heir to my present Prince and Governor were of another Religion, differing from mine; and knew certainly that he would persecute me, nay burn me for an Heretic, I am bound in Conscience, nevertheless, and must of necessity own and be faithful to his interest and just right; for to be disloyal, unjust, to perjure myself knowingly, and with deliberation, would be assured damnation to me: But to run the utmost hazard, to keep a good Conscience, and to suffer Persecution, to lose my life for the best Religion in the world (for such mine must be to me) would be the greatest comfort, happiness, and glory that I am capable of in this life.  
May I now also wish all health and happiness to that great and populous City of London, of which I am an unworthy Member; and may I humbly represent these few things to her worthy Citizens, their serious consideration, That they would not be forgetful of those late heavy Divine Visitations, the dreadful Pestilence; and more especially that horrid Conflagration, in which, whatever hands of men were instrumental, doubtless there was much of God's hand: For that hand needs must be directed by more than an ordinary Providence, that shall with a pair of Dice throw Siz-Cinque a hundred times together. May I also present before them, that nunquam prospere succedunt res humanae ubi negliguntur Divinae: As also what a Heathen observed,  
— Sic prophanatis sacris,  
Peritura Troja perdidit primum Deos.  
They lost their Gods before they lost their City Troy. And if Heathens esteemed it an Infamy not to be pious, what a shame will it be if Christians think not so also. Next therefore to their piety towards God, may I recommend that which is inseparable to it, Loyalty to their Prince; as also the preservation of the order and good Government of their City, under that prudent and worthy Person that now Governs them; in all which undoubtedly consists their safety, splendour, & prosperity. And that as they are very vigilant to prevent Firing their Houses, so more especially that they would have a care of such wicked persons, as by false rumours of firing of Houses, and the like, drive on (it is much to be feared) a design to fill the people's minds with fears and discontent, thereby to inflame them into Sedition and Rebellion; which if it should ever take effect, might prove the dreadfulest and most fatal fire that ever befell that City. I make no doubt of the care therefore of all those that are concerned in her preservation, as to prevent burning of their Houses, so more especially of such misguided Zealots that disdain such peddling wickedness of setting single Houses on fire; but are most intently bend to the firing of whole Kingdoms, and that with the greatest vigour and industry possible, as the cause of God, and advancement of his honour, and of the Kingdom and Sceptre of his Son Jesus Christ, to bind their King in Chains, and Nobles in Fetters of Iron; and dare be so ridiculously impudent to keep Fasts, and then beg of God to prosper the transgression of his Laws. And alas! how many thousands of these Fire-balls are to be found both in City and Country, and very little consideration had of the danger of them; although by the experience of the whole world, they have been ever found fatal to the Cities and Countries where they have prospered and prevailed. And therefore it hath been said truly, That some men's Profaneness and Debaucheries may be with less danger tolerated by the Magistrate, than some men's Religion, the very principles whereof are many times subvertive of all Government, Order, and Peace. And those Subjects who will not be satisfied without a general toleration of all Religions (although it hath been found by experience that such persons will not give (when they have power) that to others which they now crave.) If their Prince and Governor comply with their desires, I humbly conceive it will oblige him to have a good standing Army to keep them at peace among themselves; and to support his Government, and preserve himself in safety; for every Sectary will take the Bible into his hand, and as readily will interpret it, as read it, and say, here is the Infallible rule, and I have the spirit to interpret it: And the consequence is, They make their own fancies and conceits as the Oracles of God, either in opposition one towards another, or against their lawful Prince and Governor. Something to this purpose the worthy Grotius speaks, Some Protestants say, they are led by the public authority of the spirit, in his word common to all Christians. As much was said by Socinus, Brown, and so many others. See into what perplexities the hearer's minds are on every side involved. Here (saith every Sect) is the Word of God pure and sincere, according to the sense of the holy spirit: They know not whither to turn themselves, but must abide there where their Birth or Education, or hope of profie and preferment hath placed them, and applaud their own men, speaking loud and confident: Can any one free men out of this Labyrinth, were it not a happy work, and worthy of all acceptation? Which question he elsewhere resolves thus, Consuetudo veterum Christianorum est optima Scripturarum interpres. The custom or practice of the Ancient Christians is the best Interpreter of the Scriptures. For as the said Author further adds, Those Primitive Christians best understood the sense and meaning of the Scriptures, and did best practise the Christian Doctrine contained in the Scriptures. For doubtless, if we will search for the Christian verity in its greatest lustre and purity, we must have recourse to the purest streams flowing nearest to the fountain, even the Primitive times. But how can we but grossly mistake, if we will wrest the Sacred Scriptures, and expressly in contradiction to St. Peter, Acts 2.17. apply the promises of the spirits guidance to our times, which were intended for those first times of the Gospel.  
I shall conclude my discourse with an excellent and wise caution given to Protestants by a Learned Divine of the Church of England, 
D. Cudworth his Sermon at Lincoln-Inn, 1664.  which deserves to be imprinted upon all our minds that wish well to the Protestant interest. That unless there be a due and timely regard had to the commands of lawful Authority in indifferent things, and to order, peace, and unity in the Church. It may be easily foreseen that the Reformed part of Christendom will at length be brought first to Confusion by crumbling into infinite sects and divisions, and then to utter ruin.  
Now dear Countrymen, what can I do more, but bewail and lament our follies, absurdities, and confusions? Oh! how great need have we of an Amphion with his Lute, with his Charming melody to mollify and soften our rugged and stony hearts: Or rather of the great Hermostes (as the aforesaid Author calls him) that tunes the whole world, to put us in tune, to reduce us to the use of our reason again, and cause us to live together in unity and peace? Oh that we were wise, that we would consider; and that we might know in this our day the things belonging to our peace, and that they might not be hid from our eyes. And let it be all our Prayers, that we may be freed from all Pride, Error, Prejudice, and Partiality, and understand and obey the truth, that at the great day of reckoning, when we shall all be called to give an account of our deportment in this weak and imperfect state, we all may be found not in the number of them who have despised Dominions, speak evil of Dignities. But of those whose lives have been answerable to the holy Christian Religion, which is pure and peaceable.  
That which once moved Croesus his dumb Son to speak, when his Enemies were about to kill him (my affection to my Religion, Prince, and Country) hath extorted from me this mean and unworthy Essay in tendency to quench those flames I fear are breaking forth among us. And let us beware, and be advised, for if we persist in our wickedness, the very stones in our Streets shortly will (it is to be feared) cry out in judgement against us, to our confusion and destruction. Farewell.  
From all thy wrath, and from all our sins, Good Lord deliver us.  
FINIS.