A second discourse of the religion of England further asserting, that reformed Christianity, setled [sic] in its due latitude, is the stability and advancement of this kingdom : wherein is included, an answer to a late book, entitled, A discourse of toleration.

SECT. XI.

The propounded Latitude leaves out nothing necessary to secure the Church's Peace.

TO set forth the propounded Latitude in the particu∣lar Limits thereof, is not agreeable to a Discourse of this nature: For it were presumptuous both in refer∣ence to Superiors, and to the Party concerned in it. And it is unnecessary; for Prejudices being removed, and the Conveniency of a greater Latitude being acknowledged, the particular Boundaries thereof will easily be descried: And indeed, the generals that are expressed, are a sufficient indication thereunto. His Majesty's Declaration concern∣ing Ecclesiastical Affairs, hath mentioned particular Con∣cessions on both sides, and that Harmony of Affections therein, He calls excellent Foundations to build upon. The Moderation and Indulgence there specified, would do the work; I mean not so as if all Dissenters would instantly be thereby brought in; but that our wide breach would pre∣sently be healed in great part, and be in the surest way for a total and absolute healing; and so much would be gained at present, as might be able to conquer the remaining Diffi∣culties.

The former Discourse had this position, That the Ends of Church-Discipline do not require a Constitution of narrower bounds, then things necessary to Faith and Life, and Godly Order in the Church. The Answerer saith, That this Establishment is not enough for a Settlement, because it doth not secure the Peace. And to shew the insufficiency thereof, he giveth two instances of Discord between the Parties; First, about the Persons to whose care the great things of Christianity should be intrusted to see them conveyed unto Posterity, whether they shall be a Single Person, or a Con∣sistory, or each single Congregation. Secondly, About the means of conveying those things, the Worship of God, and the Circumstances thereof. From hence he draws this Conclusi∣on, Therefore to preserve Peace among her Members, the Church had need to determine more then the great things of Christianity; and to injoyn more then what is barely necessary to Faith and Order. Verily, it may much amuse one to think what that thing should be in the Ecclesiastical Polity, which is not necessary to Christian Faith and Life, and godly Order in the Church, and yet necessary to secure the Church's Peace. And if the aforesaid Instances of discord between the Church of England and the Dissenters are not necessary to Faith or Order, what reason can be rendred of the inexo∣rable Imposition thereof, upon dissenting or doubting Consciences? Can it be necessary to the Church's Peace, to exclude or deprive men for such Differences in which neither Faith nor Order are concerned? Or is this the An∣swerer's meaning, That the Church's Peace consists in the exclusion of the Nonconformists; and that the necessary use of some Injunctions, stands in keeping them out; so that not their Conformity, but their Exclusion is the thing ther∣by intended?

The Comprehension doth not suppose (as it is mis-report∣ed) That Presbytery should be permitted or encouraged. All

intermedling with the Form of Church-Government, was declined; only the prescribed Uniformity was considered. Besides, for the exact Presbyterial Form to be comprehend∣ed in Episcopacy, is contradictory; yet that something of Presbytery should be included in it, is not repugnant. And such a Comprehension is approved in His Majesty's afore∣said Declaration. Likewise King CHARLES the First, in His Discourse touching the Differences between Himself and the Two Houses, in this point, declares that He is not against the managing of the Episcopal Presidency in one man, by the joint Counsel and Consent of many Presbyters; but that He had offered to restore it as a fit means to avoid those errors, and corruptions and partialities which are incident to any one man; also to avoid Tyranny, which becomes no Christians, least of all Church-men. But neither this nor the former Treatise, inter∣poseth in this Matter, but leaves it to the Wisdom of our Superiors.

The desired Latitude leaves not the Concernments of Church or State to the Ingenuity of Men, nor casts out any Injunctions that are means of Peace and Unity; yea, or of that necessary Decency which the Apostle requires; only of Rites and Opinions long disputed, it would take in no more then needs must; and not meerly because they have been long disputed, but because they are also of little va∣lue, (and here confessed not to be necessary to Faith and Order) yet are matters of endless Controversie in this Church, and occasions of great separation from it.

It being asserted, That the indisputable Truths of Faith, and the indispensable Duties of Life, are the main Object of Church-Discipline, the Answerer demands, What are those indisputable Truths, since there is scarce any Truth of Faith that hath not been disputed against? What manner of arguing is this? Because All Truths have been disputed, doth it follow, that there are no indisputable Truths? That

is called Indisputable, that cannot reasonably or justly be disputed, though men of corrupt minds, and reprobate concerning the Faith, will call the greatest Truths in que∣stion, and resist the clearest Evidence. When the Apostle mentions matters of doubtful disputations, he implies there be matters that are indubitable.