A DISSUASIVE FROM Contention. BEING A SERMON Preached and Designed for the last Itineration of the King's Preachers in the County Palatine of Lancaster. By Zachary Taylor. A. M. Vicar of Ormskirk, and one of the King's Preachers in that County. St. James ch. 3. v. 14.16. If you have bitter Zeal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Strife in your Hearts, glory not, and lie not against the Truth. For where Zeal (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and Strife is, there is Sedition, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and every Evil Work. LONDON, Printed by John Gain, for William Cadman, at the Pope's Head in the New-Exchange, 1683. To the Right Honourable Laurence, Earl of Rochester. Sir John Ernle, Chancellor, and Under Treasurer of the Exchequer. Sir Edward Dearing. Sidney Godolphin, Esq; Sir Stephen Fox. The Lords, Commissioners of his Majesty's Treasury. My Lords, IT is an Aspersion cast peculiarly on our County, by a Diotrephes of the Faction, That the Growth of Popery among us, is for want of an able Ministry to Instruct and Settle the People. A Suggestion, truly Fanatical, (i.e.) it wants both Charity and Truth. The first: for who learned the Detractor to blemish the Reputation of Persons, whose Abilities he is altogether unacquainted with. And for the latter, there hath more Converts been gained to the Church, within these last five Years, than the Key for Catholics hath opened the Heart of. But the Solicitations which your Honour, we hope, will favourably admit, in behalf of some Convict Recusants, who having Legally joined our Communion, labour to be discharged from the Exchequer, will be a more ample Confutation of so Infamous a Scandal, than any thing I can expect to Offer. And for this my present Essay, I foresee it will be construed rather an encouraging, than weakening of the Papists. For though there would be no such Fatal Stroke unto the Triple Crown, as our uniting in the Bond of Peace; which is my Prayer as well as Province. Yet, when ever we design to reduce these wand'ring Sheep unto their Folds, they exclaim, as if we were giving Indulgence for Beasts of Prey to Forage. Reputing it the Property of a good Shepherd, to be always in pursuit of Wolves, not considering, that in his absence the ninety nine may go astray, and perish in the Wilderness. And never more need to project this Union, than at this Season, when the Sheep have exchanged with the Wolf, their Clothing, for his Ravenage, and we are exposed to as much danger from the Sword of the Lord, in the hand of the Saints, as that of Peter's in his degenerated Successors. The just Apprehension of these Fears (which by Virtue of my Cure, I take myself obliged as much to obviate, as any other) together with a prospect of that Advantage which their Adherene would afford against the Common Enemy, gave Being to this Dissuasive from Contention. Which I entreat the Dissenters, who shall be pleased to read it, to peruse with something more Coolness, than their Brethren Auditors who heard it. For the Calumnies they spread, and the Mischief they designed me for it (as if they meant to let us understand, they were so little edified by our Correptions, that, If the Righteous should smite them, they would not take it for a Kindness, nor allow of his Reproof to be healing, as an excellent Oil; but the rather grievous, as what doth break their Head. This constrained me in my own Vindication, as well as for the Benefit of others; who by their supercilious Censures, were prejudged in their Opinions about it, and by that means prevented from the hearing of it, to send these Papers on the Itineration, in the Room of their Master. And I humbly beseech your Lordships to favour it with a Protection; for then, though it may chance to feel, it will not fear their Obloquys. In Duty, no less than Prudence, was I bound to seek a Sanctuary under the umbrage of your Honour, from whose Influence these our Labours are quickened, and our Industry animated. For we duly value ourselves as those happy Instances, by the Countenancing of whom, your Lordships do resolve to convince the World, how falsely and unjustly our Dissenting Brethren Prophecy of the Regress of Popery. My Lords, this Provident Establishment, of which, your Honours be the Guardians, founded by the late Queen Elizabeth, of happy Memory, is the only Relic of that mature Deliberation, which by our firct Reformers was found the best Expedient to propagate the Gospel. I mean, the Commanding their Majesty's Chaplains to Itinerate the Kingdom, and in their respective Divisions, to Preach the Reformation. Which, how successful it was, the Event demonstrated. Though we confess ourselves much their Inferiors for Ability, we are unwilling, to be thought behind them in our Duty. And therefore, in all due Gratitude acknowledge your Lordship's Generous Candour on so Charitable a Settlement, and so good a Work: Whom to Revere as our Patrons, is the Ambition of, My Lords, Your Honours most Humble Client, and obsequious Servant Zachary Taylor. A Dissuasive FROM Contention, etc. PROV. 17. V 14. The beginning of Strife is as when one letteth out Water: therefore leave off Contention before it be meddled with. THAT there are Divisions among us needs our Lamentation more than Proof: and a Rupture so visible, requires a Healing Hand, more than a Weeping Eye. My Design therefore is, to invite all those, that are the Sons of Peace, to Peace and Unity, Uniformity and Charity, by exposing the Dreadful Consequences of Animosities and Divisions: and by admonishing them of some Wasting Impieties, which are the Inseparable Adjuncts of their Separation. For when they apprehend the Gild, we may hope they will be wise enough to avoid the Danger. Our Saviour gives us this Characteristic to distinguish of False Prophets; You shall know them by their Fruits, Mat. 7.16. i e. by such Emergencies as are the natural Effects of their Principles, or unreproved Practices. The common Effects, I say, for I acknowledge it (and I wish our Brethren would do so to) an injustice to charge Impiety upon a Party, which neither favour it by their Positions, nor connive at it in the Execution. But where the Fruit is Evil, the Tree must be Corrupt, Mat. 12.33. And what the Gild of our Dissensions are, unto that Faction that foment them, will appear in the Discussing of this Aphorism. The beginning of strife, etc. The Words are a Dissuasive from Dissension, and by representing the Original, Progress and Effect thereof, advise us to leave off Contention before it grow Tumultuous, which is the Importance of our Translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hithp. antequam immisceatses. Jun. & Trem. Before it be meddled with; For it is not properly Contention, till the adverse Party meddels or joineth Issue, till there be, what the Original implies, A reciprocation of the Quarrel; that it Ferment and grow Impetuous. For, 1. Tho the Original be, But as the letting out of Water, which in itself is a small and trivial thing, and may be done by Unwariness and Imprudence; yet in the close, it may become no less pernicious, than if it were wilful and advised; For, 2. In the Progress, passage being made, it spreads alike; The Sluice cut, or the Flood gates drawn, on what occasion soever, gives equal Liberty to the Violence of the Current; which, 3. In the Event is fatal, may overflow, and Deluge the Country; and so Theodotion renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The beginning of Strife is an Inundation of Waters. I shall not insist upon the Propriety of the Holy Spirits resembling Sects and Parties unto a Confluence of Waters; nor the Madness of the People, to the Raging of the Sea. Psal. 89.9. but apply myself, 1. To inquire into the Original of our Divisions, which being like the Letting out of Water, a trival, and inconsiderate Action (for I would have the Charity to believe, that our Difference was no design of Malice) implies the matto be light and small of little moment, or importance. And so indeed it is. Vterum horum. We are agreed as to the Substance of Religion, and our Brethren Glory, Adam on the Short Cat. that they can prove their Doctrine by the Authority of our Articles and Homilies. They come nearer yet; and acknowledge, That they may Communicate with our Churches, Mr. Nye. without sin; and as God said of his People so we, Oh that there was such an heart in them! Deut. 5.29. Indeed occasionally they can join our Communion, but is not this an evidence against them; or doth not the Peace of Christ's Church oblige us constantly to adhere, to what occasionaly we can comply with. Whence then come our Divisions. Dear my God that Christ body should be rend and torn upon such poor pretence. The Quarrel is De lana Caprina, even in the literal sense about Habits and Vestments, Whether a Cloak be not more Decent in the worship of God than a Gown, or Surplice.? Whether it be not greater scandal to kneel at the Communion with the Papist, then sit, or lean as doth their Head the Pope? Whether Set Forms of Prayer composed to the mind of Holy Scripture have not as fair a Claim unto the Spirit as unpremeditated Extemporary Effusions? Whether a Liturgy in which the People bear a part (whence it is called the Common Prayer, being performed in Common, by the Flock, and Pastor) be not a Worship, full as Edifying, as that which may betray men to the surreption of Wand'ring thoughts, having no Office to recall their Roving mind, but what concludes the last, Amen. Whether it be a Super-erogation of Devotion, to set apart and consecrate some Common Days to the Worship of God, in which we may Commemorate what was therein transacted, the more Eminent instances of the Mystery of our Redemption? Whether the Religious Education of Infants, may not be prudently secured, by requiring Parents to provide Sponsors; either to Rebuke their negligence, if themselves should be slack, or supply their Office, because they are Mortal? Whether Confirmation, the Laying on of Hands, or the Blessing of the Bishop, upon the Confession of a Novices Faith, be not an Advantageous Expedient for the Grounding Youth, in the Princeples of the True Religion? Whether the Signing Infants with the Cross in Baptism, can make us more Superstitious than others, whose Aversion looks, as though they were ashamed of the Cross of Christ? In short, Whether the Communicating with the Primitive Christians, in such Rites, and Ceremonies, as they duly practised before the See of Rome usurped upon the Western Church: can be a Symbolising with the present Papacy? Or if you please, Whether the abuse of things in themselves most Significant, be a sufficient reason to reject their Use? These, and such as these are the things, which make men shun our Communion, Flock into Conventicles, and Divide into Factions. These were the beginnings of that Breach, now grown into an open, and a dreadful Schism. And is the Peace of Christ Church so mere a cipher that men may be excused, who are less tender of it, then tenacious of their own Opinions. One of the last Legacies that Christ bequeathed unto his Church was Peace, my Peace I leave with you, my Peace I give unto you Joh. 14.27. One of the last Prayers, that he offered to his Father was for Unity, Holy Father keep them, That they may be one as we are one, Joh. 11. The first descripttion, that you meet with of the Church; is taken from her Uniformity, and her Disciples Unaminity Act. 2.42. & c. 4.32. Such Inclinations hath the Religion, Christ came to settle unto Peace and Unity, that it is most Emphatically styled, The Gospel of Peace; Ephe. 6.16. The Title that he bears, is, The Prince of Peace, Isai. 9.6. The Majesty we Worship is the God, the Lord, 2 Thes. 3.16. Rom. 15.13. Heb. 7.2. Luke 10.6. Prov. 12.20. Isai. 33.7. the King of Peace. Disciples, the Sons of Peace. Apostles and Ministers, the Ambassadors, the Counsellors of Peace. In a word, so important, this Duty, that God doth seem, as if he need to promise to his Church no more, than to make her Officers Peace, Isai. 60.17. Nor did the Apostles know to pray for more, than the Peace of God; so large a Blessing, that it doth pass all Understanding, Phil. 4.7. And can there be a Zealot that would unravel all this, frustrate God's Promise, and dispense with this Christian Duty; for the Sake of a few Rites, and little Ceremonies. I am sorry, that we have occasion to lament there should be such: But rather, then reflect on their Infirmity; I shall entreat their Devotion, to join with us, in Praying for the Peace of Jerusalem, Psal. 122.6. For alas! though we have discoursed it long enough; we have had no better Success, than what the Psalmist complains off; For when we laboured for Peace, and spoke unto them thereof, they made themselves ready for Battle, Psal. 120.7. which, how they have promoted comes to be considered under. 2. The Progress of these Divisions, Quae veris addere falsa gandet, et é minimo sua per Vestigia crescit. which Spread like Water, speedily, and dangerously. What that may be, the common Noise will tell you, that gives false Rumours, Wings, to fly abroad, and spread her Poison. I know, I shall incur the Censure of a Discontented Party: For some there be, whose Actions are so bad; that Truth is a Scandal; and the Relation no better than a Libel. All the Favour that I expect, is this: That where their Conscience tells them, that I speak the Truth; they would receive the Admonition peacably, and consider it seriously: and to requite this Candour, if in any thing, I chance to mistake them; I do promise to make them Satisfaction, as public as the Injury. And on the Hopes of their Ingenuity, either admitting the Truth, or informing my Ignorance; I take the Freedom to tell them, that Misrepresentations, and Mistakes, Falsities, and Fictions were the Incentives of these Divisions. for, 1. They seek to justify their Nonconformity by venting False; at least, dubious, and unsound Positions. Such are these, That our Ceremonies are Parts of Divine Worship. But where do they find this, or do we teach any such thing? No surely; for are Parts of Divine Worship alterable according to the difference of Time, and Place? Art: of the Church of England, 24. May they be ordained, changed, or abolished by Authority of Particular Churches, as we assert of these. They might be ashamed of such a Calumny: And I desire, they would advise with Casuists, of their own Denomination, Latae á Deo Ceremoniae sunt Cultus Dei: ab omnibus institutae non sunt Cultus Dei; sed si bonae sunt, cultui divino serviunt. Urs. Cat. par. 3: Q. 92. Ab Ecclesia Institutae Ceremoniae non sunt Cultus Dei. 16. Q 103. and these will tell them, That Ceremonies which God establisheth, are indeed the Worship of God; but what men institute, are not the Worship of God. Though if they be good, they are Subserviceable to the Worship of God. And again, Ceremontes' instituted by the Church, are not the Worship of God. And I wish this may satisfy them. But they pretend the same Reason to separate from us, that we had to forsake the Church of Rome. How implacable is Malice! Were bare Ceremonies the cause of our Desertion? or what do you mean by these Notorious Falsities? Do we frame New Articles of Faith, or equalise Tradition unto Scripture? Do we subject the Sceptre to the Crosier, or arrogate Infallibility unto our Church? Do we offer Sacrifice for the Quick and Dead? or do Transubstantiation, Purgatory, and he like, come out off our Mint? Or do you meet any of our Church, that will justify Rome, as you do us; and confess, that she is sound in Doctrine, and Morrality. So gross the Untruth, so apparent the Envy; that I admire that any one, can have, either so great Impudence, for to aver it, or so little Sense to be deceived by it. Yet, the Imposers you will say were Culpable, and the Gild, if there be any, lies at their Door. By the same Example, Malefactors may cry out upon the Law: Traitors at the Prince: and Sinners against their God. But let us scan it seriously: And though you would mischieveously insinuate, as though, our Governors should have designedly contrived these, for so many Snares, and Gins upon the Conscience. Be informed my Brethren; for all they did was this. When other Rites were abolished, they reserved these, unabrogated. They made no Positive Act, whereby they did create, or Originally enact them; but only suffered them for to continue: and that, at a season (as you shall hear anon) when no man scrupled, but all had used them. So far were they from a thought of Burdening Men's Consciences thereby. And have we not now Reason to complain, as Bishop Bilson doth. Epist. to the Reader, before the Gou. of Christ's Church. This is an endless Quarrel of theirs, declaring they either do not, or will not understand the matter, for which, we chief contend. But their Conformity would make them guilty of betraying that Liberty, wherewith Christ made them free. God forbidden, that you should be again entangled in the Yoke of Bondage, Gal. 5.1. But mistake not Submission unto Governors as inconsistent with your Christian Liberty To withdraw is Extravagancy: it is Licentiousness, and not Liberty. That very useing of it for a Cloak of Maliciousness, which the Apostle reproveth, 1. Pet. 2.16. Christian Liberty, is an Exemption from the Jewish Pedagogy; a Manumission from that Yoke, that our Fathers could not bear, Gal. 4.5. And beside this, I know no Liberty appositely appropriated to the Christian: for as it implies our Freedom from the Slavary of Sin, and Satan; it is Judaical, as much Christian. A Branch of that Oath, which God swore to Abraham, That we being delivered from the hands of our Enemies might serve him, in Holiness, and Righteousness all the days of our Life, Luk. 1.74.75. And so far is our Submitting unto Rites, and Ceremonies; from trespassing upon our Christian Liberty: that each one of these, is an Instance of that Freedom, which, Christ purchased for us. For whereas it was the Jewish Yoke, that they were so determined in their Modes, and Forms, that they could not alter, nor dispense with Proselytes, in such Rites, and Ceremonies; as with Men of disserent Climates, meet with as divers a Construction. Christ, to obviate that Infelicity, which, had been an unremovable Impediment unto the Gospel; hath wholly delegated this Authority to the Pleasure of his Church; requiring no more, then that all things be done Decently, and according to an Order, 1 Cor. 14.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a Canon, or Injuncton; for so the word, without the least Impropriety of Signification, doth import: Whence they to whom this Language was Vulgar, term their Rules of Discipline, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And so the English that follows Beza's Traslation, renders the Text; Let all things be done Honestly, and By Order: which cannot but respect some Rule established by Authority. So far is our Christian Liberty from Interfering with Authority, that whosoever extends it beyond these Limits, is no other than the Advocate of Confusion. But their Conscience will not suffer them to comply. I might churlishly return, and with a sting of Truth, What is that to us? See you to that. But, is it your Conscience? Be not mistaken. Perhaps, it is but some over-weeldy Opinion; or, if it be Conscience, show me the Rule, on which it doth proceed: for Conscience, as your own Guides will tell you, doth not Accuse, or Excuse, but according to some Rule, Jus. Diu. Roy. Ecc. Principle, or Law of God, that is above the Conscience. Now, the Work is short; produce any thing above the Conscience, to justify your Pretensions, and we are silent for ever. But I would gladly ask, Did your Conscience, of itself, frame these Scruples; or, were they instilled by Education, Converse, Interest, Affection? etc. If the former, is not your Conscience defiled, and erroneous? Tit. 1.15. For, if it be, you cannot expect, that out of Christian Sympathy, we should defile ourselves, and err too. Besides, some of your own Casuists resolve, Errans Conscientia liganda, rather than ligat. Lightfoot's Ser. to Comm. That such a Conscience is so far from binding, that it ought itself the rather to be bound. If the latter, Woe be to them, by whom the Scandal cometh, Mat. 18.7. For this is that very Case, to which that Woe is threatened. The Scandal there, is not an aversion, or dislike of something that we see, is practised; but, the being ensnared thereby, Consul. Ames. de Cons. into an occasion of Sin. Which is the misery of our Dissenting Brethren. If they Conform, they act against an Opining Conscience, and they conclude that Sinful. If they refuse, they become Disobedient, in not submitting to the Ordinance of Man, for the Lord's Sake, 1 Pet. 2.13. And how a Contracted Error should excuse our Non-performance of a Necessary Duty, is beyond my Divinity, to apprehend. In short, if this Plea of Conscience would justify, there's not a Sect in Christendom, but hath a plausible Evasion. It remains therefore, that you get your Conscience informed; and if you come with that Indifference which Epictetus requires in all that seek for Truth, even the same that is in Travellers, who matter not, whether their way be to the Right, or Left, or Forward, so that it leads them to their Journy-End. You have this Promise, That wherein you be otherwise minded, God shall reveal even that unto you, Phil. 3.15. But if the prospect of Interest, or Ambition, or such By-Considerations, incline your Will, 'tis possible, from desiring that an Opinion might be true, you may believe it is true; your Well-wishes may overcome your Reason. For 'tis no such uncouth thing, for Affection to advance into Assurance; and the Passion for a Problem, to grow as strong as Demonstration; and than you are lost for ever. These are the common Topics, which the Dissenters use; how successfully, I must refer to your own Judgement: only I observe, that our Divisions do gradually advance; for as yet, they do but justify themselves, and apologise for their own Dissensions. Let us take cognizance of their next Artifice, which is somewhat more ; for, when Arguments fail, 2. They endeavour to succeed, by creating Jealousies, and conjuring up Suspicions. A Fright may drive men past their Wits, and Dreams have more Influence on Superstitious Souls, than the most Feeling Verities of Sense and Reason. Just so it sares with us; Men cry out of Popery, Popery, Pelagianism, Superstition. For it is neither Miracle, nor Monster with them, that a Churchman should carry a Pope in his Belly. But, pray what do you mean by Popery? Nay, to this day, they never yet would tell us: and is it not a shrewd Suspicion, that there is no Truth in their meaning, when there is no Light in their Words; for, He that hateth the Light, is a doing Evil, and dare not come to the Light, lest his Deeds should be reproved, Joh. 3.20. But where's the Danger, that you storm so loudly? Have we Innovated in our Articles? Are our Homilies disowned? Or our Liturgy rejected? No, this would be joyful News unto the Brotherhood. But do not these accord with Popery? As much as Light with Darkness; or Christ with Belial. And be awaked, my Brethren; Is it we, that refuse to subscribe the Ordinances of the Reformation? Or, do we withdraw from the Oath of Supremacy, the Hannibal of Antichristian Usurpation? Where then is the Charity, to represent us such Prostituted Wretches, as value neither Promises, nor Protestations; Oaths nor Subscriptions: whilst others, that decline such Tests, as these, must pass for Godly Men. Have we not Cause to speak, when we cannot but hear a Celeusma, Hue and Cry sent after us, as Renegadoes of the Reformation? When we meet with Remonstances of the Growth of Popery, one Part after another: as if nothing was wanting in our Reunion to that See, but only the Formality of a Reconciliation. For God's Sake, remember, these groundless Fears brought one Prince to the Block (whose Innocent Blood is perhaps now visited upon that Party; God in his just Judgement, upon their Impenitency, giving them up to return to their Old Treasons, and in his Infinite Mercy towards our Loyalty, defeating their Conspiracy, and punishing their Rebellion) and, unless Men had designed to make the Son succeed his Father, to the Block, as well as Crown, they stand in Duty obliged, to check these false Surmises, to cast out the Scorner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Calumniator, that Contention may go out; yea, Strife and Reproach cease, Prov. 22.10. And I cannot but observe, that their Exclamations against his late Majesty, and the Clergy, By Andrea's ab Haberfield. was in that very Juncto, when a Plot of the Papists, against his Sacred Person was discovered: an unanswerable Sign, that they dispaired of what the fanatics dissembled, that they feared; his Inclination unto Popery. I dare scarce run the Parallel. Were the Papists Plotting against his Present Majesty, an Evidence, what cool Affections he carried for their Superstition? and can there be another Faction, that would obtrude themselves into their Gild, and wrest the Infamy out of their hands! It troubles me to believe, there was. The same Decoy, the more Jealous Privilegionists, by dreading an Invasion of their Liberty and Property. And though no Assurance is equal to Experience; not the many Solemn Declarations published, nor the Experience of more than twenty Years (in which, not so many Arbitrary Inadvertences have passed, as Violations of the Prerogative been endured) is sufficient to balance the conceited Omens of a Restless Faction. Indeed, amidst that multitude of Business, which they that hold the Stern of Government, do manage, it is not possible, but Inconveniences will happen; and there is not wanting Cursed Chams, who are pleased with the Discovery of their Father's Nakedness; Men, who improve and magnify all their Mistakes; and because the Oracles have said, That Magistrates are Gods, Psal. 82.6. they will not suffer them for to slip as Men. Now, where lies the Christianity of this Censorious Humour? Charity, that Bond of Peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covers all things, 1 Cor. 13.7. Inclines men to conceal the Weakness of their Brethren; much more, of their Fathers; and is officious to hid a multitude of Sins, unsanctified Reason, that cries out, Humanum est errare, will become their Advocate. And how can you, that are not without Sin yourselves, dare to throw a Stone at the Head of Majesty. Thus having calumniated both Church and State, Desinant tandem maledicere, ne malefacta exaudiant sua. Ter. they show how little they are pleased with the one, by the Coolness of their Affections to the other. For, whereas at first, they did but justify their selves, in not advancing to the height of Conformity. Now they begin to gather into Conventicles, to hear Doctrine, and exercise a Discipline more Pure; that is, more Arbitrary (whence they are named Puritan) But neither as yet, do they forsake our Communion, but Halt betwixt God and Baal, 1 King. 18.21. Press a necessity of Fellowship with us, though among themselves, they afterwards (as a Bigot of their own, with as great Rudeness as Ignorance expressed it) would Serve God BETTER. Yet, they stop not here, The Water that hath got a Passage, spreads. And, 3. They proceed to Burlesque, Fortiter calumniare & aliquid adhaerebit. and Libel. It is a sure, but devilish Maxim, Fling Dirt enough, and some will stick. And how dutifully they have Scanned this Directory: how diligently they have profited in this Science, examine with a little Patience, and you may be satisfied. From their first Appearance to this present Age, they never wanted a Succession of Scurrility. There always have been Scorners that have filled the Chair, Psal. 1.1. from Martin Marprelate, unto Andrew Marvel. Nor, was there Man, of what Eminence soever, that did appear against them, but under this Correction, from Bishop Jewel, down to Dr. Stillingfleet, Church and State, Prince and Prelate, have been wounded by these Arrows, their Bitter Words. It is an Accusation that needs little Proof; the Proclamations of our Kings, and the Writings of our Bishops, are full of these Complaints. With these Men 'tis nothing but a Rara Show, to Ridicule Sovereignty; and by their Measures of Paying Reverence to the Lord's Anointed, one would be apt to guests, that under the Gospel, God had reversed the Methods of Obedience, Acts 23.5. And commanded us only to speak Evil of the Rulers of our People: Caesar's gracious Connivance, being grown to be a Privilege of the People, In Civitate libera mentem, & linguam liberas esse debere. no less than Parliament: all Men assuming as great Freedom to their Tongue as Thought. What Indulgence, their Guides may give them, that I cannot tell: but never did I meet with a Divine of that Clann, that reproved this Vice; and what escapes without Correction, hath the Countenance of Connivance, or tacit Approbation. Yet, in pity, I shall tell them, what a Learned Prelate hath observed on this Piece of Profaneness; There were Times, saith he, when Persecutions were great in the Church, even to exceed Barbarity itself. Did any Martyr, or Confessor in those Times, Bp. Laud's Speech in Star Chamber. Libel their Governors? Surely, no, not one of them, to the best of my Remembrance. Yet these complain of Persecutions, without all show of Cause; and in the mean time, Libel and Rail without measure: so little akin are they to those, who suffer for Christ, or the least Part of Christian Religion. Nor is he alone in this his Judgement, for the Apostles be of the same Mind, who give this Character of Temporising Christians, That they despise Dominion, & speak evil of Dignities, Ju. 8.9. 2 Pet. 2.10. A Policy so Suspicious: the Blessed Angels feared to make use of it, when they truly might. For Michael the Archangel durst not bring against the very Devil (who questionless deserved it) a Railing Accusation; but meekly begged of God, that he would be pleased to rebuke him. And how his Temper suits unto the Gospel, which commands us, To pray for our Enemies, to bless them, which curse us; when we are reviled, not to revile again; when we suffer, not to threaten; 1, Pet. 2.23. or how it doth transcribe our Saviour's Example, who, as the Lamb was dumb before the Shearers, and opened not his mouth; is not my Province to enlarge upon. Only I concieve, it might be some Mitigation unto David's Affliction, that they were Drunkards, that made Songs upon him, Psal. 96.12. But that men, who are sober, and conscientious (if we may believe them) that they should suffer either Head, or Hand; their Tongue, or Pen to touch the Lords Anointed, and do his Prophet's Harm, Psal. 105.15. is such a Device of Religion, as I dare avouch the Gospel is a Stranger to. But no Wonder, if their Proselytes forsake the Communion of such lewd men, as they Decipher us, and betake themselves to some more powerful means. And this brings the Difference unto a Formal Schism. They depart from us, and set up Altar against Altar, and Pulpit against Pulpit; Doctrine against Doctrine, and Worship against Worship. What is wanting to the Purity of their cause? they supply by the Impurity of their Lips, and impute the weaknesses of men's Persons, to the Disadvantage of their Principles. Like the Stoic in Lucian, who, reduced to a Nonplus, cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So they deal with us, Base words, and Popery, are an Ample Confutation. And when, by these Artifices, they have rendered the Government uneasy, and the Governors odious. 4. They incite, and instigate unto Tumults by Turbulent Positions, and Seditious Doctrines. Such are these, See the Judgement of the Uniu. of Oxf. That Kings are but the People's trusties; That they are accountable for the Miscarriages of the Government, with many more. And how directly these tend to Sedition and Rebellion. I may be excused the Comment. For when a Prince is Dethroned in the Conscience, what can follow, but an Arbitrary Obedience. Subjection as long, and in what Instances they please; if he be the People's Creature, there needs no more to the full Process of a Deposition, than the Declaration; We will not have this man to reign over us, Luk. 19.14. St. Paul was ware of this, and therefore, requires you to be subject, not only for Wrath, but also for Conscience sake, Rom. 13.5. Divinity they have no mind to be concerned with. What can now remain, but that the Populacy, thus provoked, in a transport of Zeal, do arise to destroy all the that are in the Land; that they may root out the Evil doers from the City of the Lord, Psal. 101.11. Force and Violence, Bloodshed and Murder, Plots and Conspiracies, Insurrections and Rebellions are the End of these Divisions. To this height hath the Quarrel about Modes and Habits, Gestures and Ceremonies risen. Dear God Is the life of man right, Dear in your Sight (Psal. 116.15.) in their Eyes so cheap? Do we become obnoxious to Bloodshed, for enjoining a few Innocent Rites, and Primitive Ceremonies? All that I shall say, is this. The men that do these things, have either no Religion; or what is next to none, a Bad one. And what Temptation can you find in them, that you Caress them as your countries' Patriots. Were the late times of Confusion, so pleasant; that we should be laborious to relapse into the same? Survey the misery; Fines, Confiscations, Plunders, are but the Beginning of Sorrows. Banishment, Imprisonment, and Death succeed. Or if you do survive: What David of old Age may with more Dolefulness he affirmed of that, your life can be but Labour and Sorrow, Psal. 90.10. when your Person is impoverished, your Souls enslaved, your Churches profaned your Religion gone. God alone, who, foresees all things, saw the Calamities that they were bringing on us, and in Mercy and Compassion, was pleased to prevent it. Before I pass this Topick, I must desire you to remark, how they have aggravated their Opinions in the Causes of our Difference. What at first, were no worse than Tolerabiles ineptiae, Calv. Ep. ad Protect. Levitieses that might be tolerated (the which was also spoken of Chrism, and Extreme Unction, Rites that are now disused) are now grown to be Antichristian Impositions, and Prelatical Tyranny. Our Liturgy, which some of the Fraternity did verily believe, FOX. to be composed by the Assistance of the Holy Ghost, is now reproached as the Rags of Popery. Our Bishops, whom Beza prays for a perpetual Succession of; Bez. de div. grad. min. cont. Sar. and the Repulsion of whom, was Corah's Sin under the Law, and Aerius under the Gospel, are justled out with Ignominy, as Ithacian Priests, and Persecuting Prelates; as Men that hold the Stirrup for Popery to mount the Saddle. And our Kings, whom Calvin, Artic. 37. Calv. in Am. c. 7. v. 13. by a Mistake of the meaning of that Title, which our Reformers gave them, The Supreme Head of the Church, next under Christ, imagining what is not dreamt of; some Spirituality included in it, did chance to censure: are looked upon, as either Enemies of, or Inconvenient to the Privileges of the Kirk. Of which, you have an Instance in the Scotch Commissioners, Refor. of Ch. Gou. in Scot by Com. pag. 10. who taking notice of this Objection against the Presbyterial Government, That 'twas incompatible with Monarchy. Confess the Accusation, in not pleading to it; or rather, reflect on the Institution, by what they afterwards assert, That it is complyable with every Lawful Kind of Humane Policy. Maliciously suggesting, as if Monarchy was unlawful. You see, how the Floodgate being opened, the Waters do prevail, and Strife increaseth. What our Dissenting Brethren did at first with Modesty, or by Mistake, scruple, is now improved past all the hopes of Composition. The Pen is exchanged for the Sword; and a Combat of the Press, into a Battle of the Field. There is one thing behind, which as long as 'tis indulged, will both perpetuate our Difference, and amplify their Gild: And that is, 5. Their Incredulity. They will believe no Evidence against their Affections: let it be written with the Beams of the Sun, it is obscure and dark to their Optics. These are Men, Gifted, either to deny the Truth, or extenuate the Fact. A few Instances of fresh Memory, may give you Satisfaction. The Murder of an Archbishop, must by no means be imputed to the Bandying of the Party. And an Head of the Faction, though he may have the Spirit above Measure, cannot well be supposed to have Strength enough to be his own Executioner. Innocent Men! that cannot find Spots in their own Children, but admire their Blemishes for Perfections, and their Moles for Beauties. Men of a strong Faith, that can believe their Plots the Fiction of their Enemies, and our Thanksgivings an Illusion upon Heaven. Now, Persons of this Obstinacy, are irreclamable, and desperate, past the ordinary Means of Recovery: what God may do, is not for us to resolve. But methinks, they lie under a necessity of maintaining the Irresistency of Grace: for that is all the Hopes they can have of Renovation. My Brethren, you accuse the Papists for this very Crime. Thou therefore that teachest another, teachest thou not thyself? Or, art not thou inexcusable, O Man! whosoever thou art, that Judgest; for wherein thou judgest another, thou condemnest thyself; for thou that Judgest, dost the same things, Rom. 2.1. The Papists disown the Tenets we allege against them, because they hear them not delivered in their Sermons: and is not this your own Apology? Now, though we give a Reason for this Silence, That they be Doctrines, which the Apostle's Cannon is not to be applied to, for they may unadvisedly be preached out of Season. Yet, are they not recorded in their Writings? 2 Tim. 4.2. And the Pen leaves behind it, a more lasting Monument, and durable Character than that of the Tongue. And to do all men Justice, The Papist hath the more plausible ground for Scruple; their Opinions being for the most expressed in a Foreign Language; and the Liberty of the Press (as they pretend) denied unto their Advocates. Whereas these engross the Press with their Seditious Pamphlets, and scatter the Poison in their Mother-Language. Not that I can excuse either of them from the Pharisaical, Wilful, and Designed Calamity of those, Who having Eyes, will not see; having Ears, will not hear; lest, seeking, they should find, be converted, and healed, Mat. 13.15. And this Incredulity of Men, sided into Faction, is very much owing to the Nature of Contention; Nubibus atris Condita nullum Fundere possunt Sydera Lumen. Boet. which darkens the Understanding, disturbs the Judgement, and infatuates the Reason: though I dare not exclude the Immediate Hand of God; who, in a just Judgement upon their Unchristian Divisions, may perhaps have given them over unto a Reprohate Mind. Rom. 1.28. These are the Consequences of our Dissensions, which, are the more to be lamented, in that otherwise they seem to be Good Men; that have a Zeal of God, though not according to Knowledge: Men that are kind to their Friends, and charitable to their Brethren. To whom, I may duly apply that of my Ld. Verulam's, of another Sect, Tales cum sint, utinam et nostri essent. And if this be the Condition of our Dissenting Brethren (which I leave to God, and their own Conscience to determine, hoping they will be so just to their Soul's Interest, to ponder it throughly) if this be their Condition? I must needs Query, If it be not time to lay aside Animosities, and leave off Contention, because it hath been already too long meddled with? Which is the remaining Part of my Task. And to persuade them to it; I shall return by the same Stages I advanced, and desire them to consider. 1. The Heinousness of those Sins, in which these small differences have engaged them. Sins of no Lighter a die, than Massacres, and Murders, Insurrections, and Rebellion. And what Sentence these must look for at the General Assizes; allow them but the Benefit of their Clergy, and they may read, though not escape thereby. Rebellion is a Sin, no place whatever will endure, or connive at. Heaven cast down the Rebellious Angels into Chains of Darkness: Paradise banished the Traitor Man, and keeps a Guard of Cherubins and a Flaming-Sword against him. The very Earth admonished, opens her mouth to demand Justice against Corah, and his accursed Accomplices. Nor dare Hell itself pretend to Patronise an Insurrection, For if Satan be divided against Satan, How should his Kingdom stand. But this Sedition, which our Dissensions, at present, have fomented, hath some Peculiarities in it, that do aggravate the Gild. For besides the Hypocrisy of the Pretence, Religion; which, never meant to kill the Body, out of mercy to the Soul; nor murder God's Image, to advance his Glory. It was carried on with Deliberation, they meet, advise, debate, consult; which speaks their Fixedness and Resolution. Had it been perpetrated in an Heat of Passion, the Excess would have been some small (though sorry Apology) for so base a Villainy. But their Design was to sin with Caution; they scorned to be numbered amongst the lower Class, of unwary, inadvertent Sinners, but will butcher Men deliberately, and in the Cool of their Blood. And is not this a hopeless, irrecoverable Temper? An Instance of a seared, (more than tender) Conscience. This is what those Divines make no mean Ingredient into the Sin against the Holy Ghost. For we cannot but imagine the Ingenuity of the Education, (which some glory in) could not but inform them what Rebellion was: and the whole Party, who suppose the Scriptures to be plain, clear, and full, unto the very Modes of Worship, cannot, surely misconstrue so Legible a Text, They that resist, shall receive to themselves Damnation, Rom. 13.2. It was also against Signal Favours and Personal Obligations: and Ingratitude is an Inhuman Sin. The very Savages are obliged by Kindness, and the Lions of the Forest too generous to be undmindful of Beneficence. Seneca. Ingratum si dixeris, omnia dixeris. Shaftsbury, Lord Chanc. Essex, Ld. Lieut. of Irel. Russel of the Pri. Coun. An hundred old Cap. Declar. Yet many of these were Men that owed their Lives and Fortunes to his Majesty's Clemency. And what a Barbarous Requital this? So Siren's charm the Ears that lend them Audience: so Vipers eat the Womb that gives them Being. But the Party will say, And what's all this to us? Are we responsible for other Men's Excesses? Must we be chargeable for their Extravagancy? God forbidden, that I should believe all the Faction privy (much less consenting) to such horrid Villainy; although the Confederacy was very numerous. 2000 in London Declaration. Yet, my Brethren, it concerns you to inquire, how ye may become Partakers of other Men's Sins. Had the Conspiracy taken Effect; which, (for ever praised be the Name of God) it did not. To whom would you have adhered? They presumed upon your Assistance. And may we not suspect, that Men of the same Communication, without the Spirit of Prophecy, may have an Insight into each others Mind. We see how Birds of a Feather flock. And whilst they observe you so eagerly to imbibe their Principles, credit their Jealousies, pleased with their Libels, is it possible that they should believe, that you would ever boggle, or desert their Interest. No, the Remonstrance which they were preparing, is an undeniable Argument of their Assurance. Would not you, (though exclaiming of the Treason) have protected and strengthened the Regicides? Should we not have heard some old Maxim assumed, to accommodate your Associations? Fieri non debet, factum valet. And are not these Professions of Loyalty owing to such a Consideration, as to that of the Rebellious Israelites on their bad Success: This Absolom whom we Anointed over us, is dead in Battle; now therefore why speak ye not a word of bringing back the King? 2 Sam. 19.10. I accuse no one, by their own Conscience let them stand or fall. But to dismiss this. As far as your Separation and Conventicles gave them Encouragement; as far as the Hopes of your Aid (though we should favourably believe, they might have been deceived in it) did animate and instigate them; so far must your Schism bear the Gild of their Presumption: and could you have the Impudence to wipe your mouth? you cannot truly say, You have done no Wickedness. The most easy Construction that can be fixed upon it, is, That in the Simplicity of your Souls; and knowing nothing, you should have been ensnared into their Sedition, 2 Sam. 15.11. One would think, that the sad Effect of such specious Pretexts in the late War, would make Men Jealous of the same Events. For what a multitude was there, that would have laid down their Lives in exchange for his Majesty, who being decoyed into the Cause, by that same Artifice, are not able to wash their Hands, and say with Pilate, I am Innocent of the Blood of this Just Person; See ye to it. Mat. 27.24. The Cause which hath inveigled you in so much Gild, is small, about things of little Moment, and mere Indifferency: and the Lightness of the Cause aggravates the Blackness of the Sin. Moses inquires, Why do ye Wrong one to another, seeing that ye are Brethren, Act. 7.26. The nearness of the Relation in his Opinion, being sufficient to remove all the Grounds of Contention. What would he have said, if it had not been a Matter of Wrong or Injustice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Indifferency, that they quarrelled about? They certainly have little Regard to the Peace of Christ's Church, that can disturb it on such small Accounts. I know indeed, they deny the Indifferency of these Things: but a common Distinction would afford them Satisfaction, if they intended that, Viz. That in their Nature they remain Indifferent, though not in the Use; for, being enjoined, they become necessary unto Decency and Order. The nature of Indifferency, Quod neque contra Fidem, neque contra bonos Mores injungitur, Indifferenter est habendum. St. Aug. his Rule will teach you, ' That which neither contradicts Faith nor Morality, is a thing Indifferent. And according to this Measure, we dare stand to your Verdict for the Indifferency of their Nature. But the necessity of the Use, the same Father doth impress from the Resolution of St. Ambrose, which he Celebrated as the Response of an Oracle; Ad quamcunque Ecclesiam veneris, etc. Very oft in his Writings. which is, To conform yourselves unto the Rites and Customs of whatsoever Church you come to, whilst they do not contradict the Rules of Faith and Morality (i. e.) in things indifferent. And agreeable to this, is the Derivation that some produce of the word Ceremony, Card. Bona. de reb. Lit. from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Anathematise or Excommunicate; as if we might infer, the Nonconformity thereto, to be a Gild sufficient to incur that Censure. And that our Brethren may entertain more even thoughts, of these few, and easy (as they call them) Impositions. I would entreat them to inspect. 1. The Necessity of admitting Ceremonies to the Worship of God. There never yet ' was that Religion in the World, that did appear without them, Judaical, as well as Heathen, in what it was distinguished from the Natural, was nothing else but a System of Ceremonies; although their Institution was Divine. Whence St. August affirms positively, That there is no Religion whether true or false, Aug. L. 19 cont. Faust. C. 11. that can subsist without Ceremonies. And Vrsin as dogmatically (who being no Episcopal Divine, I hope may have your Ear) That the Church may; Potest, ac debet Ecclesiâ quasdam Ceremonias instituere. Urs Cat. Q. 103. par. 3. yes, and must institute some Ceremonies. And since men are taught by the Eye, as well as the Ear; and the more lasting Impressions issue thence. I would gladly understand, why we may not be edified by the Gestures of the Body, in some measures as well, as by the Labour of the Lips. Or, why the Erection of my Person, may not advise the Beholders of the Elevation of the Mind, as much as if the Deacon did admonish them with his Sursum Corda. Happy is the Man that condemneth not himself in the Things that he alloweth, Rom. 14.22. For pray tell me, What are these Ecclesiastical Ordinances passed and ordained by the Small and Great Councils of the the City of Geneva, Laws of Geneva. which the Ministers thereof promise, and swear to keep? Had they, for Ordinances, substituted Injunctions, or Cannons, which is all the same; the Church of England will be no more chargeable with Impositions (unless the difference of words make the Grievance) than other Societies Ecclesiastical. Why then such Exclamations against her, when these are passed by in Silence? Or, how comes She to be more Prelatically than others, Presbyterially Tyrannical. 2. Examine the Reason why these Ceremonies were retained. Which, (after communicating therein with the Primitive Church) was a Motion of Charity, a Design thereby, to win upon the Papists: to give as little Scandal and Offence as possible. To convince them, that it was not Humour and Caprich, but Religion; not the Love of Innovation, but the Necessity of a Reformation, that made us withdraw: that it was not such small Things as Ceremonies that we differed about (of which, this was an Evidence, that we enjoined some) but Matters of Faith, and Articles of Salvation. We therefore are not ashamed to own what some, with more Malice than Judgement, do retort, That our Liturgy is composed out of the Breviary and Missal. Is it Disparagement to Gold, that it was mixed with Lumber in the Oar? Is it Infamy unto Moses' Seat, that Scribes and Pharisees did fill it? Mat. 23.2. No, by this we satisfy the World, that we emoved no further from the Western Patriarch, than he had wandered from his Predecessors and the Truth. And hereby the Church of England (and she alone) gained such an Ascendant on the Papacy, as they never can be able to remove; who by communicating with us for several Years, In Q. Eliz. Reign. plainly did confess the Necessity of a Reformation; and as highly commend the Prudence of our Moderation. And I wish that our Dissenting Brethren, would calmly remember, that the Papists were the only Faction, that at first were to be invited into our Communion. The Name of Puritan (unless amongst those of the Novatian Schism, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is no great Credit to the ambitious Title) was not so much as heard of, till Aftertimes, when Men had crossed the Seas, and gone a Pilgimage unto Geneva, Hooper and Cartwright, etc. Heyl. Hist. Ref. Edw. 6. they returned infected with that Leaven, and set up for Gospelers, and afterwards Puritan. What can be more charitable in this Case, than to recede no further than was necessary? That we might assure them, that our Proceed were for the Honour of God, more than the Pleasure of Man. Reformation hath only Reference unto Error: so that what may be retained without Error, cannot well be rejected without Censure. On which ground 'twas thought convenient, in Q. Elizabeth's Reign, to omit that Declaration in the Rubric, Common-Prayer. concerning Kneeling at the Sacrament; that no Adoration was intended to it; (which both before and since, hath been inserted) and you have heard how successful it was. And the want of this Moderation, was no mean Obstacle to the Reformation in our Neighbouring Kingdoms. I know Calvin doth inveigh against it, Mediis Conciliis vel autorem esse vel approbatorem. Calv. Ep. ad Prot. and reproacheth it as an old Fault in Bucer. But though he might deserve the Title of, Judicious, Bernardus non videt omnia. And it had been a happy Composition, if we could have won the Papists to have Reform the Doctrines of Faith, upon the Terms of admitting more Circumstantials of Worship; which the Lutherans Adopt, and some Divines of Note were willing to comply with, in the Business of the Interim, which pressed a Restitution of the old Popish Ceremonies; whose Judgement was this, (which I entreat our Brethren to ruminate, for it deserves to be written in Letters of Gold) That it is Lawful, yea, Necessary, Hist. Conc. Trent. l. 3. an. 1548. to tolerate some Servitude in the Worship of God, when no Impiety is joined with it. And amongst their number, I find the Learned Melancthon, Dr. Burnet H. Ref. l. 2. an. 1648. recorded by the Author of the late History of the Reformation; whose Solid Judgement this doth seem to relish. This is the Reason of our retaining these Ceremonies: and since the Conversion of the Papist, is as much, or more to be desired (their Errors being greater, and their Gild the deeper) deeper than the Dissenting Protestants, that we ought to have an Eye as tender unto them, in the maintaining, as to the others in the abrogating of these Ceremonies. I dare with Confidence aver, our Adversaries themselves being Judges; it is a Maxim delivered by their Leaders; That in things of this nature, Ref. of Ch. Gou. in Scot p. 5.6. when the Change is not to the better, it is both without, and against Reason, to make a Change. And I appeal to any sober, moderate Dissenter, if admitting a Change in these Things Indifferent, we could have so solid and plausible an Argument to prevail upon the Romanist. 3. Let us entreat you to inquire, by whom the Differences, that you so vigorously maintain, began: and when you see the Truth, we hope you may abate of the Heat. Extemporary Prayer, which you attribute to the Spirit, Fox's and Forebr. Dr. Stillingf. Ep. to Hist. Sep. was a Device invented by a Wolf, that had got on Sheep's Clothing, and practised by a Romish Priest in Presbyterian Weeds. Kneeling at the Eucharist, was traduced by John a Lasco, from the Polonian Arrians, who robbing Christ of his Divinity, and believing him no more than Man, Heyl. Hist. Ref. Edw. 6. to express the Coequality of their Natures, presumed to sit with him at his Table. The Identity of the Orders of Episcopacy, and Presbytery, is a Novel of the School-Divines; who supposing it the highest Ministerial Office (as if true, it must needs be) to make Christ a Body out of Bread; Conficere corpus Domini. unite the Priest and Bishop in one Order, whence both the Papist and Presbyterian derive it. Conc. Trent. The Exclusion of the People, from bearing Part in the Worship of God, by their Suffrages and Voices, Scrivener, Course of Divinity. is an Injury which hath, prevailed ever since the Prayers were in an unknown Tongue; and for want of a Liturgy, is by them unreformed. Sponsors in Baptism, and what is subsequent thereto, the Benefit of Confirmation comes to be neglected, after the Example of the Anabaptist. And Divines Presbytertal, as well as Prelatical, commend, though they do not practise it. This is the true Rise, and just Account of the things you scruple. Anabaptists, Arrians, and Papists, were the men that broached them: and you, not barely Symbolise, but Communicate with them in Stickling for these. I dare not, as I ought, animadvert upon the looseness of these Contracted Scruples, for fear I should exasperate your too Fiery Zeal. But in Charity, I must commend them to your Christian Consideration. Thus, I have touched the Wounds of our Friends, with as soft an hand, as the Affections, that I bear their Persons; or the Obligations, I have received from the Party, can in Justice expect from me. To conclude, You see how little Christianity there is in the Methods you contrive for to foment the Difference. You must be answerable for those Heart-Burnings, and Uncharitable Jealousies that you have of us: Those Scurrilous Libels in which you do abuse us: and those Seditious Practices whereby you have unsettled us. If you can believe such men as these to belong unto Christ's Flock, you have a Strange Faith. Or if you do not see, these things to be the Profession of such men, you have a bad Eyesight, Gal. 5.20. Hatred, Variance, Wrath, Strife, Sedition, Heresies are catalogued with those Works of the Flesh, that do Exclude us from the Kingdom of God. And though you may retort, that Adultery, Fornication, uncleaness, Drunkenness, Revellings (which I know not, by what kind of Propriety, are charged upon us, as the Church of England's Peculiars; when, Alas, they are too common to both Parties) lie under the same Condemnation. I believe your own Conscience may be our Compurgatrix, that such things pass neither unreproved, nor unlamented. Or if those, who value themselves, as the more Sober Party, would be pleased by joining our Communion to discourage them by their Example. We would call upon them to rejoice at your Conversion, and not stick to propose you for their Imitation. Consider the Levity of these things that you dispute, together with the necessity of enjoining some Ceremonies, and the Charity of retaining these. Inquire into the Original, and Growth of your Scruples; whence they came, and whither 'tis they tend, and as Abraham entreated Lot, Let there be no Difference, I pray thee, betwixt me and thee, for we be Brethren, Gen. 13.8. I know that you will offer an Accommodation, That both the Parties may move until they meet. But Alas! my Brethren we are under the Law, and will you tempt us to disobey? or because you live without Law, will you invite us to transgress? This is such a Strain of Impiety, as none but he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tempter Exegetically, by your Officiousness would seduce us to. And he that hath any Light of Conscience, with Indignation must reject the Suggestion, as Christ did St. Peter's, Get thee behind me Siatan, for thou savourest not the things that be of God, but the th●ngs that be of men. Matt. 16.23. Nor is this an Expedient, if it were Practicable: for there may be a Schism in a Church, as well as from a Church. And should we admit them, we might be justly censured, as Betrayers of the Unity of that little Flock, that Christ hath yet miraculously preserved amongst us: for whilst one should cry, I am of Paul, and another I am of Apollo's, 1 Cor. 3.4. in the Close, we all might come deservedly to be reproved, as Carnal. But to satisfy our Brethren the Experiment hath been made, Heyl. ' Hist. Ref. Edw. 6. that Party hath been benefited, and promoted in the Church: but were sound so Turbulent, that Authority was constrained to Silence, and remove them. In Brief, Ponder the many wonderful Interpositions of the Almighty God, in the behalf of this distressed Church and People. How oft have the snares been broken, and we de●…vered, Psal. 124.7. How hath the Lord turned again the Cap●…vity of Zion, that our Enemy's Confession, The Lord hath ●one great things for them, hath put into our mouths the Anti●hon, Yea the Lord hath donede great things for us, whereof we rejoice. Psal. 126.2, 3. Providence is a Book, and though the Characters be so mystical, that none but God can teach ●s how to read them; the Language often such, that we must go to Heaven for to learn it. Yet where the Providence quadrates with the Promise, we may conclude, The ●ord hath spoken, and he hath fulfilled it. And when I re●…ect on the Purity of our Doctrines, the Loyalty and peaceableness of our Principles, I am ready to infer, ' He hath not beheld Iniquity in our Church, neither hath he seen Perverseness in our State: the Lord our God is with us, and the Shout of a King is amongst us. Surely, there ●s no Enchantment against the Church; neither is there any Divination against the State, According to this time, ●t shall be said of Church and State, What hath God wrought? ●umb. 23. v. 21, 23. And let us pray God, that under the Shadow of his ●ings, we may still continue a Monument of that Pro●…ise which he hath made unto his Church, That the Gates 〈◊〉 Hell shall not prevail against Her, Mat. 16.18. FINIS.