IMPRIMATUR,  
G. Sradling S. T. P. Rev. in Christo Pat. D. Gilb. Episc. Lond, à Sac. Domest. Ex Aed. Sab. 29 Aug. 1663..   

A SERMON AGAINST Neutrality; Whether as to the main Substantials of Religion, or matters of Enjoined Order.  
Preached at the Visitation of the Reverend, Doctor Cary,  of Exon, at St Mary's Exon, on Friday in Easter-Week. 1663.  
By E. W. A. M.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes. Epist. 105. Ad Fratrem. 
LONDON, Printed by J. M. for J. Martin, & J. Allestry, and are to be sold at the sign of the Bell in St Paul's Churchyard. 1663.   

THE DEDICATION.  
I Would not that any man's name should be questioned, or judgement suspected, for my faults: much less, that the least spot of that dirt which those who are petulantly averse from what I persuade may haply think fit to cast upon me, should glance or reflect upon another face than mine own.  
This Sermon therefore, however published upon the importunity (and truly to my modesty almost constraint) of some Reverend Friends, whose patronage therefore it might have presumed upon, and not without the permission of a Right Reverend and Honourable Person, who having received the Author under his wing would not (I hope) have turned away his Labours, shall, notwithstanding the Malignity of some, from which it might seem to need a Protection, come forth Dedicated to no other than those who, amongst the multitude, whether of Neutral or Separating Brethren, are of Nobler and more Ingenuous Spirits than the rest, and dare resolve with patience to read, and impartially to weigh that which good will, with a Charitable and Passionate hand, tenders, to convict them of what (according to its best judgement and clearest reason) it esteems their (at least) neglected duty, viz. Unity and through Conformity.  
Were I not, after diligent endeavours to inform myself, and upon as mature consideration as I can take, fully persuaded of what I say, I should not have spoken so boldly: Notwithstanding, this my assurance as to the cause extends not itself to my management of it: Here I am not so confident but that I desire a candid Reader; nor, on the contrary, am I conscious to myself of any thing so raw, that I fear a malevolous censurer. Most candidly shall I think myself to be dealt with, if received with an unprejudiced mind; and most unkind is he, not so much to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. Hieros'. Cat. Illum. 15.  me, as to truth and himself, who doth otherwise.  
Be entreated then, who readest this, to lay aside thine own opinion while thou art a reading, to practise an harmless Neutrality for an hour, that thou mayst ever after hate the sinful, to be of no party so long, as while thou canst fairly weigh what is said, and having done so, thou hast fully gratified the Authors desire; for let thy sentence be never so hard, he will embrace it as his desert,  
Edw. Wetenhall.   

A SERMON Against Neutrality; whether as to the main Substantials of Religion, or matters of Enjoined Order.  The Text. 1 Kings 18. 21. How long halt ye between two opinions? If the LORD be God, follow him; but if Baal, then follow him. 
WHile as yet that fresh and morning light, the Image of the Creators' Omniscience, shone in man's mind, as heaven from whence it came for brightness, and his Virgin soul had not consented to receive that poison of nature which the Serpent endeavoured to instill, all his life and actions were but one continued emanation of Divine love and innocence, the harmonious result and concord of sweetly conspiring powers; his affections and will readily following Reason, and all being happily subject unto Faith, or that knowledge of the Divine Will, which was then an ingredient of his nature: And while the memory of their late departed Lord, and his so often inculcated, Love one another, was as yet hot in the Christian Church, and nothing so much took up their thoughts, as how they might be surest to follow him, the multitude of them believed were together of one mind and of one accord. 
Acts 2.   
But, when man not acquiescing in allowed intelligibles, and the innocent experience which he might gain thereby, must be knowing good and evil, at once came in blindness upon his mind, and unruliness upon his other faculties: And when amongst the thousands of Baptised proselytes some had stolen in, who undertook their Christianity chief out of a design of secular interest and fame, there quickly sprung up divisions amongst them, one crying I am of Paul, another I am of Apollo's, a third I am of Cephas, and another haply, I am for none of 
1 Cor. 1.  these underling Teachers, I am of Christ. And though it be true what Church story tells us, that while the Apostles were yet alive, no heresy 
Euseh. Eccles. Hist. lib. 3. c. 26.  could much spread itself, yet the foundations as well of heresy as schism, being through the corruptness of some in their days already laid, when these Master-builders were by death put aside, miserable rents soon happened in the house: Ever since which time, that aforesaid natural irregularity interposing itself in the feued, men's affections and interests (which of right aught to follow the sincere and genuine dictates of their consciences) have (contrarily) formed their opinions, and many have espoused this or that party, not because justest, but because most suitable with their present design and fancy; most, by far, have seemed to swim with the stream, and be of that side which took, but have truly been of none.  
To reduce men from this either their halting between two opinions, or for their private ends from following Baal to follow God, there can be no expedient, that I know, more effectual, than the recalling of them to the clear and natural sense of their unprejudiced minds, touching every thing in question, the naked reason of each being freely, as it ought, considered: which if the Christian world would but be brought unto, the persuasion which men have of every matter would be only proportionable to the nature of the evidence which enforceth it, and so that blind zeal would soon fall to the ground, from whence men grow commonly most hot for, and 
* Observed by Bishop Tailor in his Ep. Ded. to his Great Exemplar, that men are commonly most confident of those things, etc.  confident of those things which they can so little prove that they never made questions of.  
If we search to the bottom this the Prophets reasoning with the uncertain and wavering multitude, of this nature shall we find to be the way he takes; First, indeed, reprehending them, not so directly for their being idolaters, as nothing, in those words, How long halt ye between two opinions? but then immediately calling them to a clear weighing the state of the matter in that his most pertinent and rational dilemma framed thereof, If the Lord be God follow him; but if Baal, then follow him.  
We must begin with the Prophet's reprehension 
Part I.  of the People divided, not so much all amongst themselves, as each against himself, having more than half a mind for Baal, and yet somewhat loath quite to abandon the ancienter worship of their true God; and hereof it will be necessary to consider, First the form, and then the matter.  
It's form is by way of an expostulatory increpation, somewhat round rough and biting; the Prophet not judging this, either case, or People, to be lightly touched with a tender and wary admonition, but sharply to be exagitated. Some crimes, and some offenders too, admit not a soft reprover, but would tempt a very Stoic to be passionate. When the people, to whom the lively Oracles of God were first committed, are grown so miserably pendulous, and indifferent, as to question which is to be followed, God or Baal, it is truly  Difficile Satyram non scribere; nam quis iniquae Tam patiens urbis, tam ferreus, ut teneat se? 
Even Elijah's very first salutation of them is a kind of Sarcasm.  
I must profess myself, though sometimes in an haste as prone to aculeate language as any man, yet upon consideration to be naturally no friend unto Invectives, nor apt much to applaud their authors; it being an easy thing for any one almost to be eloquent against men, whose either vices cross his Genius, or party thwarts his interest, and easiest of all things to some, who have wits after a sort framed thereto; of which kind I have known many, that can never for their hearts compose any thing excellent, unless they have somewhat that they may throughly lash at. Such persons we may observe to be commonly full of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, humoursome, and much in love with themselves and their own. The contemplation of their humour crossed, or commodity prejudiced, is 
* The words of Mr. Hooker in another like case. Pref. to Eccl. Pol.  a Fan to inflame that love, which being set on fire naturally sharpeneth the wit to declaim; and in conclusion, this Oratory either meets with such Hearers against whom it was intended, and them it further exasperates; or with persons in the same mood with the declamitant, and these it nestles up in their morose humour, strangely contented with their own displeasure;  [Hoc videre meum, tam nil, nullà tibi vendam 
Pers. Sat. 1.  Iliad.] 
So that the effect of these Satirical discourses is usually as mischievous as their framing is always easy: Commonly soft words and hard arguments would do better. But though these be the originals and consequences of ordinary invectives, yet cannot they but unjustly be applied as objections against either the lawfulness or seasonableness (sometimes) of sharp reproofs; there being as wide a difference betwixt reprehending and inveighing, as there is betwixt a design of charitable justice and an act of spleen, the one aiming at others reformation, the other seeking chief to vent itself, and punish rather than amend.  
Now concerning the justifiableness of reproofs, as sharp for their nature as this of the Prophet's, we find St. Paul when instructing Titus how to deal with his Cretians, amongst other Rules prescribing this, that he should rebuke them sharply; and the same to Timothy 
Tit. 1. 13. & 2. 15.  as to his Ephesians, Them that sin rebuke before 
1 Tim. 5. 20.  all; and so rebuke, that others may fear rebukes of that nature. Now sure we are, these Precepts are not where by St. Paul retracted; nor is it any piece of difficulty to trace them, as here in the Prophets; so abroad in our Saviour's and his Apostles practices. Every reprehensive discourse then, which falls from God's Ministers, though haply tart and seemingly passionate, is not forthwith to be accounted a fit of railing, or the out-breaking pet of an impotent spirit, seeing corrosives themselves (in due cases) are necessary; and not to apply them when need requires, is by sparing to kill, and to ruin for mere pity.  
But he who useth such reproofs had need both of innocence and wisdom: Of innocence, I say, at least as to the crime by him reproved; who else would think him serious in his reprehensions, or believe that the dictates of his  judgement condemn that which his practice approves? And of wisdom, as well to discern the Tempora fandi, the season of reproof, as to proportionate the measure and manner of the reproof to the desert of the crime and temper of the offender. But as to the form of this the Prophet's reprehension enough; now as to the matter and charge itself.  
Jeroboam's Calves were now come almost to the same pass amongst the Israelites, that Esculapius Julian's fictitious Saviour was in later Ages, no one much believed them to be gods, and they that would have made them so least of all. But this pair of golden deities being neglected, though not as yet quite down, Non deficit aureus alter; for to keep on foot the Trade of Idolatry, the Worship of Baal is introduced: and though the people did not much acquiesce in either, yet both together had made a shift to justle out the Worship of God, till such a famine invaded Israel, that had these divine Calves been living, as they were molten ones, they would scarce have been able to have defended their godships from their worshippers sharper appetite; or if they had, they must with King Ahab their Patron have come to seek out Elijah to pray for some Rain and Grass to keep alive them as well as the other . Elijah, having now got Ahab in a manner his suppliant, improves the opportunity to the destroying of Baal's worship; and before he will do any thing, will needs have the Godhead of the Lord and Baal tried upon this issue, Which could answer his invoking Servants with fire from Heaven; to which trial all Israel being come, the Prophet salutes them with this reprehensive expostulation, How long halt ye between two opinions? neither acquiescing in the idolatrous, nor yet returning to the true worship.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered here by halting hath an homonymy or two, and signifies first to leap, as in the twenty sixth Verse of this Chapter, [And they leapt upon the Altar] then to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  halt, because they who halt seem to leap as they go; and lastly, to pass over, whence come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words which first signify the Jewish Passover: so that what we render, How long halt ye between two opinions? might with no less probability and consonancy to the place be rendered, How long pass ye over between, or to two opinions? that is, from one to another, being steadfast to none; which being so, there seems to be a twofold Neutrality, wherewith the Prophet here chargeth the People; the one a desultorious kind of transition or passing over from one mind to another, and haply to a third, a being ubique, and therefore nusquam, as fast as they could on every side, and all the while on none; the other an halting between two sides, so as to go lamely on this, and lamely on that, but uprightly on neither; of which that consisteth in a constant changeableness, this in an obsequious indifferency; (two evils which who so hath observed in our age, & can tell me, which hath been more ordinary, or which is worse, [Erit mihi magnus Apollo] shall ever by me be accounted an Oracle.  
And first, as to the unsettled, variable, or true Changelings, whom I reckon as one species of Neuters, relying upon the undoubted verity of this observation, that he who upon occasion will be any thing is truly nothing; whosoever will to day cry up this or that characteristical opinion of a party as the great way of God, a leading Truth, the main Preservative of the power of godliness, and within a while having deserted that, upon new light, say as much for a second, and upon a providential call, that is, a Change in State, serve his second Tenets as he did his first, and decrying them cry up others newly adopted, and so on; such an one, I say, we may be sure, is no more real, than he is constant to any. A piece of Neutrality which ran much in the blood of the Jewish Nation, as appears under all forms of their Government, in their making a molten Calf under Moses his conduct, in their serving Moloch, Ashtaroth, and Baal, etc. under their Judges, the Calves under their Kings, and any thing as the whim took them.  
But why speak I of the Jews? Were all the Generations of them to be lived over again in one, it were possible to find in our Nation particular persons that should out change them all; and I wish we had never had any such Brethren of the Clergy, (I had said of the Cown, but that many, who pretended to be of the Ministry, had made a change in this case, which the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tria haec in Egypto non mutârunt Israelitae, nomina sua habitúmque & linguam. Elias Levit▪ in praefat. Lex. Chald.  * old Jews in Egypt itself would not, and changed their Habit too, (me thinks also some who would not seem to be of them continue their mode still) as if none could be of the Gens togata, who must not by being so necessarily own Rome) I say, I wish there had never been any such Changers that had set up in the Temple. But are there not those who have taken the same Orders, Oaths, and made, for the main, the same Subscriptions too, with us, yea and accordingly done all that we do, who yet, after all this, could take contrariant Covenants (which we should not have mentioned but that they still justify) Vows and Protestations, and then swallow down Solemn Addresses equivalent in a manner to Oaths, but contrary to all the former, till at length having changed their minds so often, that they knew not how to show their faces to their seduced Flocks, who looked upon these mischiefs, into which they had preached them, as the only way of God; and therefore would have been sure to have plagued them with Censures, (and somewhat else it may be) should they have changed their minds again, they resolved on another but a worse Change than ever, and changed their Calling too. And yet (maugre both the sense of the World and Truth itself) notwithstanding all this halting, these are the only upright men: So impossible is it to fall from Grace, or for them to be otherwise who have once been the godly party. I have only noted their Crime, the Lord grant them repentance, which when I see, they shall never hear more hereof from me, nor in the mean time have cause to charge me with inveighing against them: I come therefore to others, who, likewiser and honester men, considering that in case a man have taken successively two contrary Oaths; the first, if in matters lawful, cannot be voided by the second, but retains still its obligation, (it being, first, my sin to make, and then still my sin to observe that Oath which makes me perjured) forthwith returned to their duty: yet for as much as the common people who have not Senses exercised accurately to discern a difference betwixt things that seem the same, will be apt to judge these men's return (and others conversion) to peace and unity to be a changing too, all such persons, to wipe off this opprobrious appearance of Neutrality, will do well to study all means whereby they may either approve their universal fidelity to the Church, or manifest to the world that they came in upon sound and sober principles: otherwise though the Church may use them, I leave it to them to consider, how far she deserves to trust them, as having reason to suspect, that if in any thing they halt still, they will no longer be true to her interest, than it can promote or secure their own.  
As to the second sort of Neuters, who so halt between two opinions as to partake somewhat of one and somewhat of another, yet not wholly to espouse either, I dare not pronounce them absolutely herein sinners, but say, their thus doing is sinful, or not according to the nature of the causes betwixt which they stand indifferent; for since all questions in Divinity have been disputed even to the needless cleaving of an hair, and differences touching many Theological apices have given denomination to several Sects, as I believe there are many which I never heard of, so numerously more to which I acknowledge myself neuter. And it being true 
Certa semper sunt in paucis. In lib. de anim.  what is noted by Tertullian, that those things which are certain are always but few, and none absolutely necessary either to be known or believed, but those which are certain, it is not only a modest, but a safe course, in many causes, to suspend our assent, to believe nothing touching either question, but that both are doubtful, to be content to be ignorant where we cannot be certain. We must therefore so limit that culpable Neutrality, which we define to consist in an indifferency, as not under the notion of Neutrality to condemn also modesty and moderation.  
First then, to be indifferent as to any thing absolutely necessary either to be believed or done in order to Salvation is a damnable piece of Neutrality: For in this case we use to say there is no Neuter, because even to be Neuter is to be an unbeliever, in that to be Neuter is not to believe. And this is that lukewarmness for which our Saviour threatened to spew out the Laodicean Church, she in matters of faith 
Revel. 3. 16. Heb. 1●.  and holiness (without which it is impossible to see God) waning well nigh an indifferency.  
Secondly, to be indifferent in any adiaphorous matter of practice, which the lawful Magistrate or Laws of the place do enjoin, is a sinful piece of Neutrality, because it is a part of disobedience; which is from hence manifest, for that passive obedience (or submitting one's self to punishment, rather than to do what is commanded) is never to take place, but where active obedience (or doing what is commanded) may not by the Law of God: so that for me no otherwise to obey the Magistrate Commanding an indifferent matter, than by submitting to the punishment to be inflicted upon default, is for me to refuse that obedience which by the Law of God I may perform, and therefore own unto him; and in case I suffer, to be, according to the nature of my suffering, mine own spoiler or murderer.  
Thus far touching the form and matter of 
Part II.  the Prophet's reprehension, which was our first part: we come now to the second, wherein he states the matter in question, and secretly insinuates the evidence that must sway, in a Dilemma, or compound argument, which takes in both the terms, to which they stood indifferent; and so places them, that which part soever they grant (and one they must necessarily) they stand convict; to which kind of argument, as Rhetoricians speak, if we subjoin an assumption, it will conclude, as a perfect Ratiocination, thus, If the LORD be God, he is to be followed; If Baal, he: But either the LORD, or Baal, is God, Therefore the one is to be followed, nor is by any means halting between these two to be admitted: whereby we see how pertinent the whole argument is; let us now examine how rational its parts.  
It's first member is, If the LORD be God 
‛ Memb. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  follow him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Jehovah be the God; This the more emphatical, the other else the same. The foundation, indeed, of both members, is, Whosoever is God is to be followed; upon which it is argued, If the Lord be God he is, etc. Now this foundation, as it is taken for granted by the Prophet, so it is not by the People gainsaid; it being one of the first principles of that natural Religion which is to be found in the hearts, not only of all nations, but of all men; That there is a God, and this God such a Being, to whom the most Sacred Honour is due: as we see in the case of the heathenish Lystrians, whom we find no sooner 
Acts 14.  possessed with an imagination, that S. Paul and S. Barnabas were Gods in the likeness of men, than preparing to do them the homage of sacrifice. And indeed as this matter needs not, so (like other first principles) it scarce admits any other proof than what the reason of the thing carries in it, which is alone and in itself sufficient: For the common notion of a God, (or that which we all conceive in our minds when we hear this name, God) being A certain most glorious Majesty, Maker & Lord of all, whom we all ought therefore to adore, acknowledging that whatever honour we either do or can to him perform, is less than we own or he deserves; this, I say, being that which all mean by this word, God, when we have said there is a God, we have said also there is such an one whom we ought all to follow and obey, and consequently that whosoever is such, is to be followed: so that to have understood this, is to have proved it.  
This the consequence of the Prophet's argument being thus clear, and there being no question, but that either the Lord or Baal was God, they stood already convict of the sinfulness of their Neutrality, and there needed that only thing to be proved, that the Lord was God, and those of them, that of the two were rather followers of Baal, would stand convict of Idolatry also; which matter, not so much the Prophet, as the Lord himself making good by a miracle, the history whereof is without the Text, I shall not meddle with; especially, because dealing with professed Christians, it would be as unnecessary for me to prove, as it was needful for him who dealt with Idolatrous, at least Neutral, Jews. The application therefore of this part of his argument remains, which shall be by deducing from this general such particular consectaries, which may be seasonable in several cases, wherein many of this present age are miserably halting.  
And First, If the Lord being God is to be followed, then will follow hence, that whatsoever Science delivers to us the knowledge of this God is above all others to be embraced and looked into, as instructing us of that God who above all, and necessarily, (if we intent our own happiness) is to be followed: and so, there will not be found any study or speculation in the world which must not veil to the Christian Faith, and before this light acknowledge it's own ignoble obscurity; of the knowledge hereof therefore no one ought, under colour of any other his main study or employment, to be wholly unacquainted, much less negligent, or Sceptically contemplative. There is no Science, whose whole body consists of nothing but unquestionable Axioms; or if there were, I am sure Divinity would come as nigh being such, as any, if we admit, (what it is most rational to admit) That he who is God is neither so ill natured as to envy the knowledge of himself to his reasonable creature, nor so tyrannical as to expect obedience therefrom, he in the mean time not discovering his will which is to be obeyed, and (what is as equitable;) That, there being extant not other pretended discoveries of this will, which can plead to have come from God, when compared with Holy Scripture, this therefore must be that sure word of prophecy, by which whatsoever 
2 Pet. 1. 18.  came from God, that is necessary either to be believed of him, or done in obedience to him, may be plainly found and clearly discerned. Some have not doubted to affirm, that there are not impossibilities enough in Christian Doctrine, for an active and noble faith to receive: if that be not too boldly said, this cannot, that there are not uncertainties enough in it, for charity and peaceableness to determine, or else to silence, at least, the uncertainty of many questions therein, which later ages have raised (and any now a days, that please, may safely overlook) should not so much deter men from applying themselves to the knowledge of Christianity, as the excellency of those things, which therein are certain and amongst all undoubted, should inflame them thereto; which excellency I may confidently aver to be such, that (in this very point of intellectuals) there is no Science under heaven, that ennobleth the soul and raiseth it to so high a pitch, as Divinity doth: It is Zion which alone sends forth the Eagles, in comparison whereof Athens best are but Owls. For had I left none of the Maeanders and intricacies of nature either unsearched or unseen, had I rifled Earth and Sea, had I scaled the Heavens, and traced the Stars through all their Orbs, so that I knew their least Epicycles and Declensions, as well as themselves, and could tell the Laws of their motions as infallibly as they observe them, did I at once comprehend all the most refined precepts of Philosophic morality, the best rules of prudence, the mysteries of States and Governments, could I distinguish as thin as an Angel, and speak as sweetly as the imaginary Suada; in a word and with reverence to the Almighty's wisdom, had I, if possible, the Omniscience of God himself, that knowledge alone being excepted by which he knows himself, so that it might be supposed that though I knew all things else, I knew not him, I see not how such an Omnisciency itself could truly denominate me wise. For if Wisdom be, what it was ever defined, the knowledge of the best and most sublime matters, and there be none better than the first and chiefest good, none higher than the most High, than whatsoever knowledge sticks at any thing below him falls so much short of Wisdom, and may no more truly be called so, than an Heap of Rubbish may a Treasure.  
Wherefore, my Brethren, whatever the particular issue of things may here below ever prove, let us never repent ourselves of our espoused study, nor at any time slacken our diligence herein: The LORD being God let us follow him; the Science in which we labour delivering to us the knowledge of him, let it have our utmost pains, our best hours, our chiefest thoughts. Meditate upon these things, give thyself wholly to them. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be 
1 Tim. 4. 15.  dwelling in them] if thou intendest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proficiency, you know whose counsel it is. When Eccentrical studies for the main take up a Divine, it is a thousand to one but he proves corrupt in Doctrine, remiss in practice, one or both; but it will assuredly follow, that he shall grow negligent and dull in his Office, and hear ill amongst the people. (You will pardon the confidence of the Assertion, for its Truth.)  
What we have said of matters of Christian 
II.  faith, we will say also of the Precepts of Christian life: If the Law or Rules of Living, which the Scripture delivers are the Law of this God, then ought they, and that above all other Precepts, to be observed. This holds still due analogy to the ground of the Prophet's argument, that whosoever is God is to be followed. It is most divinely observed by Plato, that of the 
Ph●●done.  gods counsel or will nothing can be known without an Oracle: and I will not fear to gratify the Enemies of Scripture, so far as to grant what I am sure the Christian Church will not refuse, that if there be any Oracle in the world which can be proved to contain a Revelation of the divine will by so good Arguments as the Scripture may, it shall be esteemed by us of equal, nay of greater authority. But the best Morals ever extant in the world, besides what we read in Scripture, bear their Authors in their faces, with whose frailties every page of them is intersperst; and whatsoever of virtue they teach, we shall finde the same to be either some of the lower rudiments of Christianity, or at least to be had more purely from these sacred Fountains.  
It is indeed reported of Julian that he preferred Pindar's Odes before David's Psalms, and Phocylides before Solomon's Proverbs; yet as he could not pretend that either of those his admired Authors were inspired by God; so whosoever shall consider them together, (which is not the Work of a Sermon) shall find a greater disparity than of that in the Adage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
Of all the pretences in this case, that which hath most taken in the World since our Saviour's 
Turcarum gens pugnacissima— facile suscepit suscepit religionem moribus suis congru ntem. Hug. Grot. de ver. Christ. Rel. l. 6.  coming, is the Alcoran, which the Turks and their Dominions easily received, as delivering a Religion suitable to the Genius and manners of the People. But besides that Histories, which give us its rise, easily discover its imposture, it most manifestly betrays itself, in owning our Jesus the Saviour of the World, and yet not only denying his Death, contrarily to the Relations of Heathen Writers themselves, but obtruding a Rhapsody of Precepts for his, which even Nature herself, with that half dye she yet hath, can discern to be vicious, and the whole World knows to contradict the Body of that Doctrine which was divulged and received in the World as his, long before Mahomet breathed.  
About the Year 1200. came forth at Paris a 
Nichol. Eymeric director. Inquisit p●rt. 2. quest. 9 sect. 4. Idem, & Ma●. Paris. ad An. Dom. 1256.  Book under the name of the Eternal Gospel, or the Gospel of the Holy Ghost, which pretended to be Melius perfectius & dignius, than the Gospel of Christ, and did pronounce that upon its coming and promulgation, Evacuaretur Evangelium Christi, written by one Johannes de Parma an Italian Monk, and then of the Order of the Mendicant Friars, whose Order this Gospel endeavouring above all other to establish was by them, for about 56. years' space, endeavoured to be introduced: but it excelled the Gospel of Christ only for such absurd Blasphemies as these, that granting both the Son and Holy Ghost to be God, yet it did assert, Quòd Spiritus Sanctus accepit aliquid ab Ecclesià, sicut Christus in quantum homo accepit aliquid à Spiritu Sancto; Quòd Christus & Apostoli non fuerunt perfecti in vitâ contemplantium; Quòd vita activa jam fructuosa non est, sed vita contemplativa; Quòd nullus simpliciter est idoneus ad instruendum homines de spiritualibus & aeternis, nisi qui nudis pedibus incedunt, with much more such and worse stuff. Now these being the accursed and vain Doctrines of the Pretenders to another Gospel or Rule of Christian li●e, what do they but in effect confirm the Gospel of our Lord in the possession of its long and justly obtained authority? It being then of God, let us closely follow it, and think ourselves no otherwise Christians than as we walk, as well as speak and believe, according to this Rule.  
And then further, If we receive that the Lord 
III.  being God is to be followed, we must also receive that the Unity of the Church of this God, being this God's Ordinance, is to be observed, at least not to be forsaken. When the Scripture terms the Church Christ's Body, the House of the Living God, the Mother of us all, it is most clear to me, that whosoever forsakes the Church cannot conclude himself to be a Member of Christ's Body, or Child of God's Family. And for men to content themselves with the conceit of holding union with the Invisible Church, when they must needs acknowledge they desert the unity of the Visible, is for them to resolve to be of no other Church but the Church of Heaven (for that's the Invisible Church) though they themselves are yet in an earthly state. But on the contrary, That that part of the Church which is on earth is visible, and that as far forth as it is visible so far forth its unity is visible, cannot I think be gainsaid; Which being granted, and what hath been just before proved being considered together, I cannot see how it can be rationally thought, that they who are out of the visible union and fellowship of the Church are not also 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. in Ep. ad Philadelph.  out of all visible way and likelihood of salvation: All which as it cannot but manifest how dangerous, and, before God, how damnable the sin of Schism is; so it ought to be an Argument to all that are guilty of Departure to make a speedy Return.  
If it be demanded, How then can we expect Salvation, having departed from Rome? which we cannot deny still to retain the Essentials of a Church, and once to have been the Mother of these Western Churches. The Answer is, What it ever was, that we are no farther departed from Rome, than she is departed from herself, that is, from the Apostolic and primitive purity. And here, in case any man reply, that they no farther departed from us than we with Rome have departed from the Primitive Church; I challenge the whole party that say so, to instance in one Ceremony now enjoined by our Church, which may not be proved to have been in use in the Church (some centuries of years) before ever such a thing as a Pope or Universal Bishop was heard of in the World: Which if it be so, what injurious, peevish, and uncharitable dealing with us is it, to the end that they may cast an Odium upon us before the common people, to charge us with the borrowing of those things from the Papists, which, if they will search Antiquity, they will find to have been in the Church long before a Pope.  
But put the case we had taken from Rome some things which we judge decent, and all must needs acknowledge in themselves indifferent, were this a justifiable ground of their departure? They say they will do nothing without a written Rule: Provocamus ad Scripturas: Let them show what Rule they have in holy Writ, upon account of indifferencies to abandon necessaries, and rather than submit to a few Ceremonies (which they haply of late have too rashly and furiously impugned) to break Communion with the Church, and endeavour the disturbance of peace. Ad populum phaleras! Those easy and popular pretences of tenderness of conscience may serve to blind the eyes of the ignorant multitude, upon whom they have thus much advantage, that many of them stand seduced already by such fair shows formerly made: To those that know what Conscience means, and consider that where it acts besides or against its Rule, where the judgement determines without a rational evidence, it is no longer Conscience, but corrupt humour or espoused interest, or somewhat worse; they signify nothing at all but the pretenders obstinacy. In short, If God be God follow him; If Unity in his Church be a Law of his, cleave to it, and think not thou canst one day answer the violation of a manifest Law, by pleading thine own being dissatisfied touching such punctilios as thou must needs acknowledge (at the least) very disputable, and therefore as uncertain; which dissatisfaction either is by thee made greater than it is, or would not be at all if thou wouldst do thy duty, weigh things nakedly as they are, submit thy judgement upon due cause, and be no farther persuaded of any thing, than thou canst really make it out to thyself and others.  
From the Unity of the Catholic Church we will come to the Government of our particular Church, and applying the Prophet's Argument hereto, say, By the same reason that the Lord being God is to be followed; by the same also that Government of the Church which can be best proved to be from God must obtain. Now as to the divine right of Episcopacy, if our Adversaries ingenuity will serve them to acknowledge that to be a divine right when acknowledged for one thing, which they avouch to be so alleging it for another, I shall promise them in tabulà (as I may at present) the proof thereof.  
That the Lord's day is of divine right and institution is not by me questioned, any more than by them against whom my Discourse proceeds: now of every particular which can be brought for the divine right of the Lord's day may (pari jure) be said for the Divine Right of Episcopacy; I hope they will acknowledge the one, as well as they avouch the other, to be of Divine Institution.  
And that I may more clearly proceed herein, it will be necessary to remove one hindrance, which through the Common misunderstanding of People lies in my way, by mentioning the Apostles words to the Colossians touching the Sabbath, which are, Let no 
Colos. 2. 16, 17.  man judge you in meat, or in drink, or in respect of an Holy day, or of the new Moon, or of the Sabbath days, which are a shadow of things to come, but the body is Christ: Where the Apostle at once asserts the Command for the observation of the Sabbath to be a part of the shadows or Ceremonial Law (as much Ceremonial, for aught there expressed to the contrary, as the difference of meats and drink, the Institution of the new Moon, or other Jewish Feasts) and assures us of the abrogating the shadows, the Body and Substance of all, Jesus Christ, being come. So that it cannot with any more truth be said, that by the fourth Commandment we are enjoined to keep Holy (strictly) the first day of the week or the Lord's day, than the fourth or sixth; the face of which Commandment is also acknowledged upon this account to be 
* Peculiarem & Divisam à reliquis considerationem babes hoc praeceptum.— Umbratile veteres nuncupare solent. And as to the sense of it, saith he, Finis praeceptiest, ut propriis affectibus emortui regnum Dei medite●tur. Id non uno die contentum. sed toto vita nostrae cursu. etc. Just. lib. 2. cap. 8. Sect. 28. & 31. ● Sect. 34.  Ceremonial, not only by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cyril. Hierosol. Catech. Illum. 4. Sub sinem.  the Ancients, but by that judicious person Master Calvin also, and the sense of it declared to be the same as our Church Catechism gives of it, viz. That we should serve God truly all the days of our life, with this further * caution, that to say, that the Moral part of this Commandment is, that we should observe a seventh day, or one day in the week (though not the Jewish Sabbath) is, [Judaicâ opinione populum imbuere,— in Judaeorum contumeliam diem mutare, diei sanctitatem animo eandem retinere,] Either Judaisme, or a contumelious depravation of it. But it hath been the unhappy fate of our adversaries to have followed this great Divine in whatsoever he departed from the Church, and to forsake him in others wherein he agrees. This obstacle being removed (not out of any design of lifting out the Lords day or its observation, (which let him be accursed that shall do) but of discovering its true grounds;) I shall briefly lay down that parallel which a most skilful hand drew in this case, contracting or adding according to present occasion.  
There was (saith my Author) this ground in nature for the Lords day, that a certain part of our time should be set apart for the special worship of God in public; and the like ground is there for Episcopacy, that to the celebration of that worship, certain persons by way of Office should be assigned, who for their labours herein should be worthily rewarded. Now I add, that whereas in nature there was no more particular ground for one day in seven, than for one in eight, or one in ten (for that reason in the Commandment, the Lord rested the seventh day, is not intrinsecal to the nature of the thing, but proceeded only from the Will of the Lawgiver, prescribing his own example as an incentive to the observation of this his Law;) Whereas, I say, there was no more particular ground for that, there is in this case a particular ground in the nature of the thing, that betwixt all such consecrated persons there should not be a parity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is this, That they are not all of equal ability, nor of equal integrity; and the State of all Churches here on earth ever was, and will be such, that they must depute those to teach, and watch over others, who have need themselves, in many cases of their work, to walk by the light of others eyes, whose Counsels (every man naturally prising his own) would have little sway, if their Authors had no Authority over them; which Authority is also otherwise necessary, to keep all in their duty, or else punish and remove them: so that the People may as well cast off their Ministers, as the Ministers their Bishops; and we see, when the one had happened the other had very near succeeded. But to return, Of the Lord's day there was amongst the Jews a pattern, one day in seven to be sanctified to God, and the like pattern was there of Episcopacy, the Government, by Chief Priests, Priests and Levites, Ordained by God himself. The Institution of the Lords day came not immediately from Christ himself on earth, but from his Apostles, whom he left invested with a like Authority to his own, after his departure. A like institution was there of this also from the same Apostles, guided as well in one as in the other, by an infallible spirit; Which Apostolic Institution, give me leave to say, may be proved by as good testimonies, and authorities, as any thing of this nature can be, yea by the very same By which we prove the Canon of the Scripture to be the Canon of the Scripture, that is, these Books, no more and no less, to be Scripture: and if there be any credit to be given to Ancients (and he must leave 
Qui au●toritatem omnem majoribus suits ad●mit▪ sibi nullam relinquit. Dr. Pria●aus Fassic. Controu. ob. 4.  himself none who will deny all to them, and be besides most miserably guilty of dishonouring his Father and Mother,) the order came not only from the Apostles, but was honoured 
Percurre Ecclesias Apostolicas apud qua● ipsae adhuc Cathedrae Apostolorum suis locis president (aliis praesidentur.)  by their being of it. Tertullian, one of the most Ancient Writers, after a challenge made to the Heretics 
He had a little before said of the Heretics; Edant origines Ecclesiarum suarum: cvolvant ordinem Episcoporum ita per successiones ab initio decurrentem, etc. Hoc enim modo Ecclesiae Apostolica census suos deferunt: sicut Smyrnaeorum Ecclesia habens Polycarpum, ab Johanne collocatum refert: sicut Romanorum Clementem à Petro ordiratum edit; proinde utique & caterae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent De prescript. adversus haeret. Cap. 32.  to show their succession from the Apostles, affirms that as to the true Church, the Sees wherein the Apostles themselves had ruled were not only then in being, but had respectively a kind of pre-eminence, and not only so, but could produce Bishops placed in them, some by the Apostles, some by Apostolic men, that had long lived with the Apostles. But we must again return to our Author, and say further, The Observation of the Lords day was occasioned by that Solemn Action of Christ's rising again thereupon. And this was occasioned by those several Orders, which were in the Church under Christ, viz. that in which Christ himself was that of his Apostles inferior to him, that of the seventy Disciples inferior unquestionably to them all. The mention of that under the name of the Lords day we meet with 
Revel. 1.  once in the Revelation, and under the equipollent 
Acts 20. 7.  term of the first day of the week, twice or thrice 
1 Cor. 16. 2.  elsewhere. And no whit less obscure is the mention of the Order of Bishops under a like Apocalyptical expression of the Angel of the 
Revel. 2, & 3. Chapte●s.  Church of Ephesus, etc. (which by undoubted proofs hath been manifested to belong to this cause) and under the name of the Ruling Elder, (which how contrarily to its intent, of 
1 Tim. 5. 17, 18.  late, it was interpreted of Lay-Elders, by those who notwithstanding they thus interpreted would not thus fulfil the Text in their own interpretation, by allowing those their ruling Elders the double honour, especially (that which the next words, [thou shalt not muzzle the mouth of the Ox that treadeth out the corn,] enforce) a share with them in the Church-maintenance, I leave to the judgement of those very expositors, proceeding with my Author, to what Saint Paul saith to Timothy and Titus, that he left the one at Ephesus to see that some taught no other Doctrine, 
1 Tim. 13.  Which is manifestly to have inspection over the teaching Ministry, and the other at Crete to set in Order things that were wanting, and to 
Tit. 1. 5.  Ordain Elders in every Church. To all which we may add the oftener mention of Bishops, Presbyters (or if we will give it a French-English word, Priests) and Deacons any where of the Lords day. The obscure mention of the Lords day in Scripture was explained in the writings of the first age, and particularly in Ignatius his Epistles. In the like manner the obscurity of the Holy Text in this case was, as by others, so by the same Ignatius, in all his Epistles, and particularly in each of those six first, which were of such Authority of old that Saint Jerome witnesseth they used, even in his days, publicly to be read in the Churches, and have of late, after a Fiery trial made of them, received as well an ample Vindication from a famous Prelate, 
Bishop Usher.  against whom the adverse party cannot except, in that they have owned (I should have said, slandered) him for their friend, as an acknowledgement from Vedelius himself that they are genuine. To conclude this parallel, The observation of the Lords day hath (ever since the Apostles times) continued in the Catholic Church (though not so universally till the Jewish Sabbath was laid asleep) and in every particular Church that we read of. And in the same Catholic Church, as it contains under it as well the Eastern as the Western Churches, hath this Order held from the same Apostles times till this very day unquestioned that I know of (except by Aerius, who for his questioning of it, was Excommunicated,) in every particular Church, till about the last Century, and in this Church, ever from its very first plantation, till the late interruption, as well in England and Wales, as 
* This ancient Order, [viz. of Episcopacy] was embraced (in the Scotish Church, for of that he speaks) at the Reformation, Ann. 1560 a●● continued in ●h● persons of Superintendents, and Bishop, till the year 15●1, after that time it was born down, till ●598, when it b●gan to be restored▪ Doctor Lyndsay in his Narrat▪ of the proceed in the Assemb. at Perth.  Scotland itself, as is manifest, for any Ancient times, in Bedes History of these Churches. After all which (the same, as to the substance of the heads, with what Doctor Hammond of famous memory writ in this cause about the beginning of the troubles) I remember the Author professeth he knew no more to be said in the behalf of the Lords day; and as I believe it is abundantly more than could be said by them, whose main allegation for it is the fourth Commandment, so I think that none after him will be able ever to find more in the case: which having said, I presume it is now seasonable to desire that the same plea may be entered for both, and that seeing there is the same reason for one as for the other, the one being already granted to be of such Divine Right that it would be a most horrid innovation, and impudent wickedness, for any particular Church, either to attempt its alteration, or not submit to its observation, to demand also that it may be reputed as horrid to desire the Change, and as unchristian not to submit to the Government of Episcopacy.  
If any one seek to ward off all this with that old Smectymnuan Buckler, the chief of those Cavils, which that party meant for Arguments against our Government, and say, Our Bishops are not what the ancient & primitive ones were, I confess it, their state is different, and so (God be thanked) is the case of the rest of the Clergy, they having a settled and (commonly) not an illiberal maintenance: Now if the others could be content to enjoy the amplest Parsonages of these Ages, it is surely unjust in them to envy the Bishops their scarcely proportionable Revenues; and much more unjust, for that their Club of Divines having (if they hold with their Brethren) a Beam in their own eyes, and claiming no small power over 
a The Ecclesiastical Assemblies have power to abrogate and abolish all Statutes and Ordinances concerning Ecclesiastical matters that are found noisome and unprofitable and agree not with the time, or are abused by the People. II. Book of D●scip. chap. 7.  Laws and 
b To discipline must all estates within this Realm be subject, as well the Rulers as the Ruled. I. Book of Discip. Head 7. As the Ministers and others of the Ecclesiastical state are subject to the Civil Magistrate, so ought the person of the Magistrate to be subject to the Ki●k in Ecclesiastical Government. II. Book, Disc. ch. 1. And again just after, As Ministers are subject to the judgement of the Magistrates in external things if they offend, so ought the Magistrates if they transgress in matters of conscience and Religion. (Ibid.) And that, without any Reclamation or appeal to any Judge Civil or Ecclesiastical in the Realm. II. Book▪ of Disc. ch. 12. And lest charity should construe all this of some lower and subordinate Magistrates, the XIII. ch. saith, The Princes and Magistrates themselves nor being▪ exempted.  Princes themselves to meddle with the Mote in others, and upbraid those of any usurped either Power or Titles, who assume nothing of either, but what the indulgent piety of the nursing Fathers and Mothers of the Church, that is, Christian Princes, hath so long thought fit (by divine permission, if not instinct) to devolve upon them.  
As to those other objected degeneracies of innovated Elections and sole jurisdiction, they are for the most part false, and where they are not, justifiable; at least that small experience which this Church hath, in these few years of Misrule, had of Presbytery, (though curbed by its own Patrons, as fearing haply its lash themselves) will force from all indifferent persons this Confession, That the little finger thereof is heavier than the whole loins of the Bishops, Consistories, and all the rest against which they pleaded offence, and that neither Clergy nor People can enjoy under any Government more liberty (and yet no more than Christian) than they do under the Prelatical. For my further Answer hereunto I remit them to a sober Authors judgement no less in their esteem than ours, If so be (saith he) you will bring again the 
Si revocas illorum temporum mores, etiam & statu revoca. Wolfg. Muscul.  usages of those primitive times in every thing; you must bring again the same state of the Church; which if you do, the Office itself will continue still: There being then for the Office that which in other cases is acknowledged a divine institution, submit thereto, and if the Lord be God follow him.  
I shall only touch upon the last member of 
Memb. 2.  the Prophet's Argument, to gratify the respective Adversaries of all which I have said already by a liberal concession of what he granted his, If Baal be God follow him. Baal I take to be the same with Belus in profane Authors, relying (besides the affinity of the names) upon Lactantius his computing Belus, out of one 
Instit. lib. 1. ●. ult.  Thalus, to have been ancienter than the Trojan War, which is commonly said to have happened 
Judges 2 & 3● chap.  about the time of the Judges; now in their days we find the Jews serving Baal, the Worship of whom (they receiving it from the Sidonians, or other Nations, which were left to prove them) must needs have been ancienter than that Age; so that as well the time of the original, as name of both agreeing, we may in all likelihood conclude them to have been the same. Now (saith the Prophet) if this so general Idol Baal, or (as in the Apocrypha Bel, or) Belus, can by any means prove himself to be God, I give you leave to follow him, and desert the God of your Fathers.  
Would it not have exceeded the bounds of a Sermon, we should have applied this to the forenamed particulars, and have said, If there be any nobler and more divine knowledge than what the Christian Faith delivereth, follow it: If there be any better Precepts of life than what the Gospel enjoins, practise them. But on the contrary, If the knowledge of an infinite Majesty, Creator of all things, his Nature and Works, of another Life after this, and an Eternity of Happiness, if faithful, of Misery if vicious, to be enjoyed by the immortal Soul and raised Body united, of blessed Angels our Companions and Ministers; If also these Precepts of Holiness, Justice, Temperance, Love, Peaceableness, and Unity, be all of them so good, so much the best, that they have and daily do extort from their unwilling Adversaries (whose practices tend to destroy them) the praise of them [Fas est ab hoste doceri] believe then, and follow these. And as to the last of the aforementioned Heads, If the Builders of any of those Ecclesiastical Babel's (for our Age hath been more fertile of Confusion than to afford only one) can show such a divine Authority for their intentionally erected Frame of Government, as hath been produced for this, let them take all. But if their way of asserting their be by wresting some more dubious Texts from their natural intent and the received sense which the constant Tradition of the Church (the best Interpreter of Scripture but Scripture) hath ever since the Apostles their very Author's days, given of them, and then by picking out some uncertain passages or broken Sentences of Fathers and Councils to contradict the manifest current of all their joint Suffrages, then though they prophesy at this rate with Baal's Prophets, till the time of the evening sacrifice, and cut (not themselves but) three Nations with their zealous Steel, till Rivers of Blood gushing forth from each unite their overflowing streams into one common Deluge, then, I say, remember, that as this was never the custom of the Church of God by such means to propagate its Doctrine, so that neither the one expedient of putting force upon Writings, nor the other of sanguinary compulsion of King and Kingdom, hath any encouragement from the God of Truth and Peace; and therefore be constant and obedient to that which hath.  
Having done with the Premises of the Prophet's Argument, it remains that I should conclude against Neutrality, which I had intended by applying all that I have said in reproof thereof, and so to have resumed the Prophet's How long halt ye? It was a Law either amongst the Athenians or Lacedæmonians (my memory will not at present recover whether) that in case a Civil War happened, and therein any sat at hoee quiet, neutral to both Factions, the 
Apud Suetonium etiam Consultante ●●. Pompeio de med●● & neutram partem sequentibus, ●n. Domitius censuit hostium nu●●●ro habendos. Sue●. Nero. Sect. 2.  War being ended, both should come and pull down his House to the ground, and his Goods become confiscate. Certainly, Beloved, as to those who in the main of Christianity have been neutral, God will deal with them worse than so at the consummation of all things. I have already said, that Neutrality in the Substantials of Religion differs not from Atheism, and then, let such judge what retribution that day of recompense will bring them.  
And as to those who stand neutral in things determined by lawful Authority, we have said, (and as far as I can see evinced) that halting herein is the same in effect with disobedience: 
Rom. 13.  now the Apostle saith, They that resist (and little difference betwixt resisting and refusal of due obedience) shall receive damnation, at least they do incur it.  
I shall not apply this more particularly to my Brethren of the Ministry than by taking up Salvian's words, Quicquid de aliis omnibus dictum 
Ad Eccles. Cathol. l. 2.  est, magis absque dubio ad eos pertinet, qui exemplo esse omnibus debeni, & quos utique tanto antistare caeteris oportet devotione, quanto antistant omnibus dignitate. And elsewhere, Magis 
De Gubernat. Dei. l. 4.  damnabilis est malitia, quam titulus bonitatis accusat, & reatus impii est pium nomen. If Neutrality be a sin in others, 'tis doubly so in us, especially seeing our Lives teach as much as our Doctrine (not only the common sort, but 
* The French Philosopher, whose Principle it was to doubt of all things, though he professes he meant not that in matters of practice, yet elsewhere makes imitation of the wisest men the rule of manners, at least saith it was of his, Ut certè intelligerem quid●am sapientissimi reverà optimum censer ●●t ad ea q●● agebant potiùs quàm ad ea qua loquebantur, attendebam. Des Cartes, in dissert. de methodo.  many other now adays, whose wisdom may pass current for a degree above vulgar, in matters of Morality, walking more by Example than they do by Precept). Shall I deal plainly? May not the Neutrality of the People both as to Substantials and matters of enjoined order derive itself from ours in each case? 'Tis well if we can excuse ourselves in both. Matthew of Paris in his History ad Annum Dom. 1072. relates, that about that time, Literas ab inferno missas commenti sunt quidam, in quibus Satanas & omne contubernium inferorum omni Ecclesiastico coetui & gradui gratias emisit, quòd cùm in nullo voluptatibus suis deessent, tantum numerum subditarum sibi animarum vitae & praedicationis suae incuriâ paterentur ad infernum descendere, quantum saecula anteacta nunquam viderint. God be thanked, the contumely cannot without the greatest injury be applied to this Age; (But we must take care that no particular persons of us give occasion of such Calumnies to those who are already apt to give us more in such cases than our due) yet if the Devil should have occasion at the last day to thank any of us, but for one accursed Proselyte which our negligence or corruptness had sent him, it would surely much embitter, if possible, Heaven itself.  
The Levitical Law, we know, admitted no 
Levit. 21. 17, 18, etc.  Priests that were lame; And I am much deceived if I may not say of the Laws of our Church the same in some sense: For that she never intended either the reception or fostering of such Halters as we have spoken of, we may see; in that she neither admits any Minister till according to the XXXVI. Canon of 1603. he have simply subscribed lubens & ex animo, nor intends that Subscription as a formal Ceremony, but as a binding Engagement, as appears by Canon the XXXVIII. which is, If any Minister after he hath once subscribed, shall omit to use the Form of Prayer, or any of the Orders or Ceremonies prescribed in the Communion Book, let him be suspended; and if after a month he reform not and submit himself, let him be excommunicated; and if not within another month, let him be deposed. Wherefore I humbly our halting brethren, that, while they curteil the prayers, lay aside their Surplices in favour of some men's humours, put them on only for fear of others, and such like things many, they will be pleased to consider, if they wrong not hereby, First, th●ir own consciences, with the guilt of breaking this solemn subscription (which sure comes but little short of an Oath) made to the Church, and Secondly, their security, in making themselves liable by every such Act to Suspension and further punishment as they proceed: Sure I am they wrong their honest brethren, who think themselves (albeit they have sworn and subscribed to no more than they) obliged (thereby) to a total Conformity; and doing their duty herein are, for their sakes who neglect theirs, traduced by the male-contented party (who brook every man the better by how much less obedient) for persons more Superstitious, as they call it, than they need.  
If such will not consider their engagements, I hope the respective Churchwardens will look to their Oath, and make a true answer to every proposed Article. But if neither will hold touch, and both conspire to be unfaithful to God, by whom, and the Church, to whom they have sworn fidelity, I doubt not but that at long run, they will meet with some honest Neighbour who will do them both the justice of a presentment; and then I presume, though in the mean time they should think my words fit for nothing but to pass away with the breath which utters them, they will be taught effectually what it is to betray their trust, to halt between two opinions, when they are most justly engaged by all that's Sacred to follow one only.  
Now the God of peace that brought again from 
Heb. 13. 23, 21.  the dead our Lord Jesus Christ, the great shepherd of the sheep, through the Eternal Spirit, perfect his Church in every 
Psa. 13●. 9 16.  good work, cloth his Priests with righteousness, and cause his people to shout for joy, make the one able, faithful and successful in their work, and edify and keep constant the other in their most holy Faith, and in the end bring both with Angels and all the hosts of Heaven to sing unto himself, the one Lord, yet Father Son and Holy Ghost, most Triumphan Praises and Thanksgivings, world without end, Amen.  
FINIS.