most pregnant instance to show, that great designs may be effected and brought about at last, after many former trials and disappointments, contrary to most men's expectations. The higher powers, we are told, had laboured at this work for a whole century together, but all in vain, till her Majesty, who now fills the throne, and seems to be set there for great and surprising enterprises, made it appear, that Providence had reserved for her auspicious reign the effecting many things, which her predecessors had attempted, but who had been always defeated in their designs. And why should we think it a more difficult or impracticable thing to compass an ecclesiastical union than a civil one, when the way lies so plain and open, and the method so fairly chalked out for the attainment of it? And there seems to be but this one thing wanting to make us the completest and most primitive Church on earth, and the happiest people under heaven; which blessing, if it can be once attained, will add to the victories and glories of the present reign; when it shall be said in future ages, that the same auspicious government and conduct, which vanquished our enemies. abroad and restored the peace and liberties of Europe, subdued also our inveterate prejudices at home, and gently charmed those fierce disputes, which have been, so frequently and fatally, disturbers of the peace of former reigns. An ecclesiastical union, added to the civil, will be the strongest support and cement of what is already established; and whilst it unites us firmly in one common interest, it will be our best security both against the designs of evil men at home, who always labour to keep up divisions in the Church, that they may serve their own ends by them, and also render us more formidable to our enemies abroad, “yea, terrible as an army with banners." If any shall be so weak or ill-disposed as to suggest, that this union cannot be Queen Anne. effected without breaking in upon the union already established, they may be pleased to inform themselves better, by considering, that the union now proposed to the Church of Scotland is not to be made matter of force, but to be their own voluntary act; not to commence by any law to require their compliance against their will, but to be matter of free choice, upon consideration of the benefits which will hereby accrue to both Churches and the whole nation. And we have now no reason to think, but that if men of piety and learning, and sober principles, and orthodoxy and charity, and men of a peaceable temper are commissioned by our superiors, to confer and treat of the means of union on both sides, they may be directed and influenced by God's Holy Spirit to fix upon such measures, as will give satisfaction to both parties, and unite us upon this ancient Catholic model into one communion. For it is not now the name of episcopacy or bishops, that is so frightful, as it was heretofore among them; since a late Scottish writer' has published a book to show, that the Scotch ministers are not presbyters, but properly bishops: nor is it the real power and authority of bishops they are absolutely averse to; for a classis and a moderator assume the very same power, as anciently a bishop and his presbytery did, only under different names, and upon unwarrantable grounds, making the office desultory, which was anciently fixed and perpetual in one person, and given to him by ordination or imposition of hands and prayer, which were always the sacred and solemn rites of consecration to the episcopal office in the Catholic Church. Now with how little alteration may the ancient episcopacy and primitive rules and practice be restored, and every thing made to run in its proper channel, if men are disposed to be peaceable, and to unite upon Catholic principles, which are reasonable terms 1 Lander. of accommodation. I shall not need to urge arguments to persuade to this unity; the necessity of it to secure our affairs both in Church and State against the attempts of the common enemy seems sufficient to induce all reasonable men to embrace it; that, when we have conquered our enemies, we may not destroy ourselves, which has too often been the fate of this unhappy nation. I pray God grant us all the spirit of wisdom and understanding, the spirit of council and knowledge, and of the fear of the Lord, that being endued with wisdom from above, the wisdom, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy, we may all see in this our day the things that belong unto our peace, before they be hid from our eyes! CONTENTS. Of the Difference between the first Ascetics and Monks, and of the first Original of the Monastic Life. SECT. 1. Ascetics always in the Church; Monks, not so.-2. This Difference acknowledged by some ingenuous Writers in the Romish Church.—3. What the Primitive Ascetics were.-4. When the Monastic Life first began. 5. In what the Ascetics differed from Monks.-6. What other SECT. 1. Several Sorts of Monks distinguished by their different Ways of Living.-2. The first, called Anchorets, 'Avaxwpnrai.-3. The second, Coenobitæ, or Synoditæ.-4. The third, Sarabaita.-5. Of the Stylite or Pillarists.-6. Of Secular Monks.-7. All Monks originally no more than Laymen.-8. In what cases the Clerical and Monastic Life might be conjoined.-9. The Original of Canons Regular.-10. Of the Monks called Acœmetæ, or Watchers.-11. Of those called Bookoì, or Grazers. -12. Of the Benedictins, and Gyrovagi, in Italy.-13. Of the Aposto- lics in Britain and Ireland.-14. Of some uncommon Names of Monks in An Account of such Ancient Laws and Rules, as relate to the Monastic Life, chiefly that of the Cœnobites. SECT. I. The Curiales not allowed to turn Monks.-2. Nor Servants without their Master's Consent.-3, Nor Husbands and Wives without mutual Consent of each other.-4. Nor Children without the Consent of their Parents.-5. Children, though offered by their Parents, not to be retained against their own Consent.-6. Of the Tonsure and Habit of Monks.- 7. No solemn Vow or Profession required of them.-8. What meant by VOL. II. their Renunciation of the World.-9. Of the Difference between the Re- nouncing and the Communicative Life.-10. All Monks anciently main- tained by their own Labour.-11. Proper Officers appointed in Monas- teries for this purpose; viz. Decani, Centenarii, Patres, &c.-12. The Power of the Fathers or Abbats very great in Point of Discipline over the rest.-13. Allowed also some peculiar Privileges in the Church.-14. Yet always subordinate to the Power of Bishops.-15. The Spiritual Exercises of Monks: First, Perpetual Repentance.-16. Secondly, Ex- traordinary Fasting.-17. Thirdly, Extraordinary Devotions.-18. Of Laws excluding Monks from Offices, both Ecclesiastical and Civil.-19. No Monks anciently encroaching on the Duties or Rights of the Secular Clergy.-20. Not allowed at first to dwell in Cities, but confined to the Wilderness.-21. What Exceptions that Rule admitted of.-22. Whether Monks might betake themselves to a Secular Life again.-23. Marriage of Monks anciently not annulled.-24. What Punishments ordinarily in- SECT. 1. Of the Distinction between Ecclesiastical and Monastical Virgins. 2. Whether they were under any Profession of perpetual Virginity.-3. When first made liable to the Censures of the Church for Marrying against their Profession.-4. The Marriage of Professed Virgins never declared null.-5. Liberty granted by some Laws to marry, if they were consecrated before the Age of Forty.-6. Of their Habit, and Form, and Manner of Consecration.-7. Of some Privileges bestowed them.-8. Of the Name, Novic, and Nonna, and its Signification.-9. Some particular SECT. 1. Of the Name Ecclesia, and 'Ekkλnoiasnрiov.-2. Of the Names, |