not with a safe conscience be present at the Popish Mass because he wounds his conscience by impious dissimulation thereby making a shew of approving that pretended expiatory sacrifice In another Question he resolves That Papists are bound to be present at the English Divine Service because nothing occurs therein that can be by themselves reproved In applying this to our case it is far from my thoughts to make the comparison between Presbyterians and Prelatists parallel with that between Protestants and Papists but I make the reason of both cases parallel for as Papists find nothing in the Protestant Liturgy according to their own principles impious or unsound in like manner the Prelatists can find no positive thing in the propounded terms of accommodation contrary to divine right and primitive practice only as the Papists find not so much as they would have in our Liturgy so the Prelatists in the said proposals Nay the Papists have better colour of reason to separate from our publique Service because although they find nothing positively unsound yet according to the Roman Faith they may pretend fundamental defects therein as the want of the sacrifice of the Mass but the Prelatists can here alledge no such thing the supposed defects and omissions being only in things remote from the foundation of Faith and Religion For we trust the greater number of them do not hold that there is no Church without a Prelate having sole jurisdiction over the Clergy That there is no Ministry but what is ordained by such a Prelate That there is no true divine Service where the Common-Prayer Book is not used and that there is no acceptable worship without humane mystical Ceremonies Let them that have taken up such opinions sadly consider whether they are led therein by conscience or by humour and designe Section XXVIII The greatest shew of reason opposing this moderation is a pretended fixation in Religion and indeed it is but a shew and colour That Religion is a thing unmoveable all that be truly religious do from the heart acknowledge and for the immobility thereof none contend more earnestly then the Presbyterians But they fix its unmovable state in the Canonical Scripture and they continually cry to the Law and to the Testimony against humane Traditions and Inventions in one Extream and against Enthusiasms in the other Upon occasion of any aberration in Doctrine or practice they recall us to the primitive rule and pattern and what is received from the Lord that deliver they to the Churches That sacred Rule they willingly suffer not to be captivated in its interpretation by the Churches infallibility as do the Papists nor by proud and arrogant reason as the Socinians nor by impulse and imagination as the Euthusiasts but they maintain it in its full authority to interpret it self whose authentick interpretation we are inabled to discern by rational inferences and deductions wherein we make use of reason not as an argument but as instrument As for the Decrees and Canons of the Church what rightful Authority doth make them as the Law of the Medes and Persians that altereth not Must things be enacted by the Church once and for ever And whether they be little or great clear or doubtful necessary or superfluous must they be held unquestionable and indisputable Surely this is to Idolize humane Constitutions and to equalize them with Divine and to lead the people to a blind implicite faith and a neglect of searching the Scriptures And upon this ground those large Churches as the Roman Grecian Aethiopick Armenian Indian and the rest are obstinately divided for many ages from each other and holding to this principle of unalterable Traditions and Constitutions they will be divided to the end of the world Had not all Ecclesiastical Canons and Decrees a beginning and that at sundry times and in divers manners And are not many of them as it were but of yesterday And when they were brought in where was the pretended fixation Doubtless Religion may be alike altered by Addition as by Substraction Nay Hath there not been Substraction also Are not divers Customs and Ceremonies of great antiquity now quite abolished among us If the Church of Rome may erre why not the Church of England Indeed the Papists that hold their Church infallible may hold the Decrees thereof unalterable but the Church of England claims no such priviledge Was it necessary that our first Reformers should see all things at the first day-break out of the night of Popery Or if they saw all things requisite for their own times could they foresee all future events and provide remedies for inconveniencies which time might bring forth It is a wise saying of a learned man That time it self is the greatest Innovator and again That Physick is an Innovation Surely as the naturall so the body politick sometimes needs physick and oftentimes moderate Reformations do prevent abolitions and extirpations Besides a great alteration in this kind hath continued in a stated posture for many years which inferres a greater necessity of an accommodation Nevertheless there is no attempt or question made of changing any thing that toucheth sound faith and good life or the substance of divine worship Yet in the Doctrine of the Church somthing possibly may have been inserted as an Article of Faith which is but problematical and in a fundamental Article some inconvenient expression may be used and this questionless may be altered without any imputation of uncertainty to the established Doctrine Some change in the outward Form and Ceremonies which are but a garb or dress is no real change of the Worship some change in the late external jurisdiction of the Church which was not formally Ecclesiastical and spiritual but temporal and coercive invested in the Bishops by the Law of the Land is no change in the true spiritual power that is intrinsecal to their spiritual office Nay the reformation may be encompassed with little variation as to the outward model and platform the Kingdom being already squared for it as hath been above shewed in the offers made by some Bishops Only the power will be more diffused being distributed among Bishops and Presbyters in due proportion Is it objected once remove the ancient bounds and we know not where to stop we must serve every humour and an inundation of errour and Schism will break in Surely Papists have as much to say herein against the Protestants as the Prelatists against the Presbyterians For they say that Protestantism is the womb of all Sects and that we having forsaken the infallible Guide the Church of Rome have lost our selves in a Wilderness of errour besides who were they that removed the ancient bounds set in the first English Reformation by introducing many innovations but to give a direct answer are not the sacred Scriptures and Christs holy Institutions sufficient bounds and land-marks Cannot prudent and faithful Church-guides keep the flock from wandring unless they hedge them in by unchangeable Canons
beholds his undoubted Interest set forth to his hand and made plain before him which is no other then a well tempered and composed state of Affairs both Religious and Civil in all his Dominions by the abolishing of former differences and the reconciling of all reconcileable Parties and especially of those grand Parties which if made one do upon the matter carry the whole Nation And this His Majesties Wisdom hath already observed in that excellent Proclamation against vitious debauched and profane persons in these words That the Reconciliation and Union of hearts and affections can only with Gods blessing make us rejoyce in each other and keep our Enemies from rejoycing And this is the earnest expectation and hope of the Religious and well affected to publick Tranquility That the King our Supream Head and Governour whose gracious Disposition doth not suffer him to cleave to any divided part of his Subjects and to reject others that are alike Loyal will as a Common Father protect and cherish all those that are found capable and worthy and become our great Moderator by his Authority and Wisdom to lessen differencies and allay Animosities between dissenting brethren which already agree in the main Points of Religion What was it that brought home His Majesty with such impetuous affection impatience of delay even in those as well as others who must needs know that an abatement of their particular interest would follow What was it I say but a clear knowledge and foresight that all would run to rack and ruin unless the Publike State did settle speedily upon a national bottom which could not be any other then the ancient Royal Family Wherefore let our hearts reioyce that our Dread Soveraign proceeds to build his Designs not upon the interest of any one Party though numerous and powerfull but upon the common Tranquility and Security of the Nation So by the blessing of God he will continue a happy and mighty King over a happy and contented people who will esteem him their Wealth and Strength and Stability because they know that none but He under God can make them happy and that they can Center and Bottom on none but Him Section IV. Among the various dis-agreeing Parties within this Kingdom which seem to render it an indigested Masse of people two main ones appear above the rest of so large an interest that if by any means they might become no more twain but one they would take in and carry along the whole stream strength of the Nation And these two are the Episcopal and Presbyterian Parties each of them highly laying claim to the Protestant Religion And undoubtedly whilest these two remain divided the Kingdom of England and the Protestant Religion is divided against it self This dis-union is removed either by the Abolition of one Party or by the Coalition of both into one The former if supposed possible cannot be accomplished but by violent and perillous ways and means The latter is brought to pass by Accommodation or mutual yielding Moreover there is a third way imaginable Toleration indulged to the weaker side In which of these waies lies the true Interest of the King and Kingdom is the great Case of the time and the Subject of this Discourse which presumes not to informe his Majesty but in subordination unto his declared moderation and condescention endeavours by shewing things as they are to convince and perswade Interessed persons that the Pacification begun for this Interim may be intire and perfect and fully setled for perpetual unity The whole matter rests upon three main Enquiries I Qu. Whether in Justice or reason of State the Presbyterian Party should be Rejected and Depressed or Protected and Incouraged II Qu. Whether the Presbyterian Party may be Protected and Incouraged and the Episcopal not Deserted nor Dis-obliged III Q. Whether the Upholding of both Parties by a just and equal accommodation be not in it self more desirable and more agreeable to the State of England than the absolute Exalting of the one Party and the total Subversion of the other And here let none prejudge the matter by reason of the name Presbyterian which with some is rendred odious but let the Character hereafter given be heedfully observed Let none take offence at the name of Prelate or Prelatist which is not used for envy but for distinctions sake Moreover the reasons why the first Inquiry is propounded on the Presbyterians behalf are because Episcopacy now stands on the rising ground and seems to have no need of an Advocate Also the Presbyterians aim not at an ample splendid and potent State but at Liberty and Security in their lower Orbe and chiefly because they are by some mis-represented and by many mis-apprehended and pre-condemned as inconsistent with publick tranquility in Church or State Section V. As concerning their true Character the Notation of the name whereby they are called is both too shallow and too narrow for it The word Presbyterian hath not sufficient depth to go to the root of the matter nor breadth sufficient to comprehend this sort of men That Form of Ecclesiastical Government by Parochial and Classical Presbyteries Provincial and National Assemblies is remote enough from their main Cause and those firm bonds that make them eternally one in respect whereof many that approve a regulated Episcopacy will be found of their number For there is a vast difference between the ancient Episcopacy and the height of Prelacy or Hierarchy of the latter times This later only is the true opposite of Presbytery And so they may not abhor to be named in several respects both Presbyterian and Episcopal yet not Prelatical Some of them commend and I think most of them here in England allow in order to peace Episcopum Praesilem non Principem Wherefore as concerning their main and rooted principles they admire and magnifie the holy Scriptures and take them for the absolute perfect Rule of Faith and Life without the supplement of Ecclesiastical Tradition yet they deny not due respect and reverence to venerable Antiquity They assert the study and knowledge of the Scriptures to be the duty and priviledge of all Christians that according to their several capacities being skilfull in the word of Righteousness they may discern between good and evill and being filled with all goodness may be able to exhort and admonish one another Yet they acknowledge the necessity of a standing Gospel Ministery and receive the directive authority of the Church not with implicite Faith but the Judgement of discretion They hold the teaching of the Spirit necessary to the saving knowledge of Christ Yet they do not hold that the Spirit bringeth new Revelations but that he opens the eyes of the Understanding to discern what is of old revealed in the written Word They exalt divine Ordinances but debase humane Inventions in Gods Worship particularly Ceremonies properly Religious and of Instituted Mystical signification Yet they allow the natural expressions of Reverence and Devotion as
the wearing of the best apparel upon solemn sacred times all which are recommended in the general Rule Let all things be done decently and in order Which Rule properly is of the Law of nature and would oblige Christians though it had not been written in the holy Scripture In the things before mentioned we perceive a good accord but here lies the difference The Presbyterians stick at Ceremonies properly sacred and significant by humane institution which they conceive to be more than meer circumstances even parts of Worship and whatsoever instituted Worship is not ordained of God they hold unlawful To the making up of the Ceremonies now in question they observe these things Humane Institution mystical and instituted not natural signification and appropriation to divine Worship And it alters not the case that they are by nature apt to signifie for so are all Sacraments if they do not actually signifie without institution That such Ceremonies are parts of divine Worship they prove from the nature of Worship in general which requires no more then that it hath the honour of God for its direct and immediate end it is something not reductively but directly sacred and religious and an immediate expression of our observance of God and obligation to him And such is the nature of the controverted Ceremonies much differing from matters of order and decency which properly and immediately respect men that use them as the Church or Temple is immediately and directly for the assembling of people a Communion Cup for drinking a Table cloth for covering Decency is no part of Worship but a circumstance thereof not proper to it but common with grave civil actions and doth no more become sacred when applyed to sacred uses than a sacred thing as prayer becomes civil when applyed to civil uses Time considered as a meer circumstance of a sacred action belongs to it not precisely as sacred but as an action because without time no action can be performed And being a meer circumstance it needs not be determined of God but is left to humane prudence according to occasion whether for private or publick Worship which is the case of time for private devotion and dayes of publick Humiliation and Thanksgiving But they that scruple our mystical significant Ceremonies conceive that they are properly and meerly sacred as having the honour of God for their direct and immediate end That the Surplice is not for gravity nor meerly for decent distinction but a religious mystical habit the character or badge of a sacred Office or Service conformable to the linen Ephod under the Law The signing with the signe of the Cross they conceive is more evidently sacred than the former As Baptism consecrates the Child so doth the Cross. It is used as a sealing sign of our Obligation to Christ as the words used in the application thereof do manifest and the book of Canons doth declare expresly which saith That it is an honourable hadge whereby the Infant is dedicated to the service of him that died on the Cross as by the words used in the Book of Common Prayer it may appear And therefore it is in that respect Sacramental Besides if it were not a sealing sign but only for mystical teaching it hath the same nature with divers Levitical Ceremonies which were not typical but doctrinal teaching some Moral Duty A holy day or time properly sacred whether by divine institution as the Lords day or humane as other sacred Festivals is not a meer circumstance but a part of Worship For it is not only belonging to a sacred action as an action but precisely as a sacred action on that day to be performed yea it is of it self sacred and is not only sanctified by the Service but also sanctifieth the Service The truth is sacred Ceremonies may in some respect be called circumstances as being inferiour things subservient to Moral Worship which is the main yet they are also parts of Worship in general for Worship is either Moral or Ceremonial and that Ceremonial Worship which is commanded of God is lawful and good but that which is not commanded by him is neither good nor lawful nevertheless it is Worship On this manner the Non-Conformists and Presbyterians have debated this Controversie and argue further That humane discretion is the rule of Order and Method Nature and civil Custom is the rule of Decency but only Scripture is the rule of instituted Worship wherein both addition and diminution is alike forbidden It the English Ceremonies be warrantably used what hinders the use of divers other Ceremonies used in the Roman Church Is it said their multitude will become burthensom and inconvenient But who can determine the convenient number And however an exchange of one Ceremony for another were not unlawful For what reason may not some other Romish Rites in Baptism be used as well as the Cross seeing they are nothing less significant or inoffensive nay peradventure much more inoffensive because the Papists by giving divine Worship to the Cross have abused it to gross Idolatry We take this to be sound speech or discourse that cannot be gain-said And surely those of temperate spirits that are otherwise minded might well conceive that it hath such probable appearance as might possibly take with learned and pious men And seeing the one Side allow and commend all natural external Worship and all matters of Decency and Order and desire to be spared in mystical Ceremonies of humane institution the other Side should not in reason or charity insist on the said Ceremonies as the terms of Church communion and priviledges and or Christian unity and amity Section XXV As concerning the Liturgy the Presbyterians do not gain-say the lawfulness of a stinted form of Prayer in as much as the observing either of a Form or a Directory is not of the substance of prayer but an accident or circumstance belonging to it and left to humane determination It is further granted by them that in some parts of publick worship a form is ordinarily necessary as in the Sacramental actions in the act of Baptizing and of consecrating and delivering the Lords Supper And herein will be no dis-harmony because they are Scripture forms Likewise in such parts of Divine Service where it is not necessary they can submit unto it for the Churches peace Nevertheless they are not satisfied in the present Liturgy but desire it may be laid aside or much reformed And what solid reason withstands the equity of this desire Moderate Prelatists have acknowledged considerable imperfections in the Book of Common-Prayer and Bishop Usher hath collected sundry particulars in his direction concerning the same presented to the House of Commons upon their request Let sober judgments consider whether this or that form of prayer be of the substance of that sacred exercise or only its outward shape and dress If it were of the substance of Religious Worship it would require Divine Institution to make it lawful as do other
parts of instituted Worship If it be only an outward shape and dress left to humane prudence it is variable according to the difference of times Whosoever observes impartially shall find that Political Prudence was joyned with Christian Piety in composing the English Service Book In the beginning of Reformation the wisdom of the State so ordered that so great a change might be made with as little noise as was possible and with regard to what the Nation would bear Accordingly when a Rebellion was raised in Coruwal and Devonshire about the change of Religion King Edward to appease the matter told the people That it was no other then the old Service in the English Tongue Likewise when this form was revived by Queen Elizabeth one might conjecture that care was taken that no passage offensive even to the Papists might remain therein for we find an alteration in the Letany very material Whereas King Edwards books ran thus From all sedition and privy conspiracy from the tyranny of the Bishop of Rome and all his detestable enormities from all false Doctrine and Heresie These words From the tyranny of the Bishop of Rome and all his detestable enormities were left out in Queen Elizabeths time and ever since Whereupon the Papists throughout this Kingdom resorted to our Divine Service for the first ten years of that Queens Reign And this came to pass also by the Popes connivance who was not then in despaire of reducing England by fair means But sithence Papists have been Recusants Wherefore if forms be variable according to the difference of times and the present Liturgy was compiled with respect to the peace of former times and the reconciling of Papists to Protestants but is now become by change of times an occasion of dividing Protestants from each other without hope of regaining Papists Can Religion or Reason plead for the rigorous imposing of it especially without very much emendation upon godly peaceable Ministers and people that daie not use it throughout Doth the Life and Soul of Religion lye in the Common-Prayer Is it as ancient as Christianity yea or of equal extent with the Protestant Reformation Whence is it then that many will have no communion with those that do not use it or would cast out of the Church those that cannot use it throughout who nevertheless in all necessary parts of worship are conformable to Protestant Doctrine and practice Is that efficacy or excellency in it that the laying it aside would much impair and weaken Religion and darken its glory Let it be then examined whether it hath made the comers thereunto more perfect then others more knowing in Religion more pious and blameless in their conversation then those that frequent it not Let experience come forth and witness which if constant and universal is the best proof of the efficacy or imbecillity of any institution Suppose a Liturgy were framed of Confessions Petitions and Thanksgivings wholly collected out of Sacred Scripture both for matter and expressions would it be inferiour to that which is now in question Doubtless such a form would be a happy expedient to put an end to this controversie Section XXVI Canonical subscription lately imposed is a yoke of bondage to be considered by all those that have a true regard to such liberty in Religion as equity and necessity pleads for Blessed be God who hath put it into the Kings heart to extend compassion to a multitude of his faithful Subjects and to remove this yoke let not this or the like be laid on their necks any more The Canon requires a subscribing to the thirty nine Articles to the Common-Prayer Book to the book of ordering Bishops Priests and Deacons that all these contain in them nothing contrary to the Word of God This is unreasonable unprofitable and unnecessary It is unreasonable for were it just and reasonable it must suppose not only perfect verity throughout the whole without any mixture of error but also either a spirit of infallibility in the composers of those books or the like measure of judgment and perswasion in all Orthodox and pious Ministers concerning all particulars in so large a volume written by men subject to error That there is not perfect Verity without mixture or grounded suspition of error there is real evidence To assert a spirit of infallibility in the composers thereof is not consonant to Protestant principles To suppose the like measure of faith and judgement in all Orthodox godly Ministers concerning fallible writings is absurd and to rack men unto it is an imitation of that Tyrant that would stretch miserable creatures unto the length of that bed of torment upon which he laid them It is also unprofitable For these forced large subscriptions are known to be no sure hold-fast of the multitude drawn into them whereof many come hand over head meerly as to an injoyned form others more considerate do it in their own sence And indeed the best service which this Injunction doth is to lye as a bar to exclude the more deliberate sort or as a clog to oppress their consciences If to remedy this evil you allow men to use their own limitations and explanations the business it self is insignificant It to satisfie several parties you pen the Doctrines and Forms in ambiguous tearms the swaying part of the Church will draw them to their own peculiar sence and establish their own opinions to the crushing of dissenters as by the potency of some Prelates Arminianism was asserted for the Doctrine of the Church of England Lastly it is unnecessary for we suppose the benefits pretended by it are unity in Doctrine uniformity in Practice both which may be as well attained and far more kindely without this enforced Subscription if no Minister be suffered to preach or write any thing contrary to the established Doctrine Worship and Discipline nor ordinarily for the main to neglect the established Rule But what inconvenience if in things of lesser weight a latitude were allowed A little variety indulged in some particles is no impeachment of Uniformity but rather an establishment thereof with contentment and tranquility Contrariwise as the wringing of the Nose draws forth blood so over-straining and rigid injunctions distemper the mindes of men otherwise peaceable and stir up strife Section XXVII Moreover the publick state of these differences is such that the Prelatists may and ought to descend to the Presbyterians in the proposed moderate way but the Presbyterians cannot come up to the Prelatists in the height of their way For the Prelates condescention stands only in omission or forbearance of certain things which seem to them lawful and laudable but the subjection of the Presbyterians stands in subscribing and conforming to certain things which to them seem unlawful And common equity will soon pass its verdict that the condescention of the one is far more easie then the subjection of the other Bishop Davenant in his Determinations resolves in one question that a Protestant may
hath not happened by the prevailing force of one Party but by the unstrained motion of all England what reason is there that one Party should thrust the other out of its due place of rest upon the common Foundation When common consent hath laid this excellent Foundation of peace and quietness let not the Superstructure of particular unnecessary forms cast off some as a divided and rejected Party but let that which hath made peace keep peace which by Gods help it will surely do if timely observed and followed Section XXVI We cannot gain say but the composure of these differences hath much difficulty and requires much prudence care and patience in those that are at the helm of Government Nevertheless it may be effected if the judicious on both sides will give consent and they will give consent if they have a single aim to procure the peace of Gods Church and the increase thereof and particularly the increase and stability of Protestant Religion Suppose the Roman Grecian Armenian Ethiopick together with all the Protestant Churches yea and the whole Christian world might be drawn into one Church-Communion and Order upon as easie tearms as English Prelatists and Presbyterians may if they have a heart to it were it not prodigious uncharitableness and fury of opposition to withstand it As all the Lovers of Christianism would pursue the Union of all Christian Churches upon such tearms so should all the Lovers of Protestantism pursue the Union of all Protestant Churches seeing the Doctrines wherein they harmoniously agree will enable them to keep the Unity of the Spirit in the Bond of Peace if the heart be not opposite to the power of those professed Doctrines To heal the wounds of the Protestant Cause how glorious is it But to refuse and withstand this healing how doth it cause the Popish faction to glory against us Let not our adversaries rejoyce nor the uncircumcised glory in our shame Section XXVII We have the examples of Christian Princes even of those of the Roman Faith who would gladly have made up breaches in Religion among their people by yielding in things of greater moment in the Church of Rome then any of the points in question are among disagreeing Protestants In the Council of Trent Ferdinand the Emperour and Maximilian his son King of the Romans and the French King and the Duke of Bavaria made it their business by their Embassadors for quieting of their Dominions that the Communion of the Sacrament in both kinds the Marriage of Priests and Divine Service in the vulgar tongue might be allowed These things are of greater importance among the Papists then the things now in question are among the Protestants of either perswasion if we judge by their declared Opinions and not by some hidden design And those forenamed Princes would surely have taken that way for uniting their people had their power been independent in matter of Religion but having dependance upon the See of Rome they could do nothing without the Authority either of the Pope or the Council from either of which they perceived after much instance that such Reformation could not be hoped for Moreover those Princes being of the Roman Faith had a fairer pretence according to Popish Principles to crush the dissenting Part of their Subjects by laying Heresie to their charge and so in time to root them out then any Protestant State can have to extirpate the Presbyterians Likewise the Emperour Charles the fifth after his great Atchievements designing to establish an intire Dominion in Germany conceived that his way was to unite the German Nation in point of Religion by a kind of reformation or Accommodation for which he laboured so much in procuring and upholding the Trent-Council until at length despairing of his Sons succession in the Empire he laid aside all thoughts of restoring the ancient Religion in Germany and by consequence all care of the Council though he continued many years after in the Imperial Authority Now though all these Princes were deceived in expecting such a Union by means of that Council which by reason of divers and important Interests of Princes and Prelates could not possibly have such an end as was by some of them desired yet herein they took not their aim amiss that the re-uniting of their broken people by using a Temper and Accommodation was the best way to keep their Estates intire Section XXVIII I am the more importunate in pressing home the motion of brotherly Agreement considering the time which may be the only time For the present condition of these Affairs seem like to the state of a sick body which Physitians call a Crisis when nature and the disease are in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conflict to carry it for life or death Peace and Concord in Religion seems now to approach to its Crisis whether it shall prevail and live or dye and fail for ever It may justly be feared that the time is now or never For if after so long and sad divisions and the calamitous effects thereof an implacable spirit shall be seen to bear sway in this time of restauration and expected union it may beget a despair of all future reconciliation If after such and so long calamities all the concurring circumstances of the late Revolution will not incline mens heares to Peace what will do it This is a day of gracious Visitation Happy England if in this its day it knows the things that belong to its Peace Having pressed the Vnion by these Arguments I proceed to remove certain impediments Section XXIX One great impediment is an erroneous judgment touching the times foregoing the late Wars For as much as great and manifold distempers have happened and continued in this Land since the beginning of these troubles the defects of former times are quite forgotten as it commonly comes to pass that latter miseries it drawn out to any length do drown the rememberance of by-past evils but he who discerns only things at hand and not affar off is purblind I abhor to take upon me the defence of our late distracted times the distempers whereof I would not in any wise palliate Nevertheless let this be noted distempers have their times of breeding as well as of breaking forth Certainly that dismal Tempest which succeeded the long Calm in this Nation had its time of gathering in the Clouds To heal the symptomes of a disease its rooted cause being neglected is but a palliative cure To take away the irregularities of these latter times and not to inquire into the former causes is to hide but not to heal the maladies of this Kingdom Section XXX Another errour which turns away mens eyes from beholding the true state of their own affairs is a contempt of the dissenting Party and of their Opinions as silly and irrational with which is joyned a vain conceit that the whole Party with their Opinions would soon fall to the ground if a few turbulent and factious spirits as