Peace, and No Peace: Or, A Pleasant Dialogue Between Phil-eirenus, A Protestant, A lover of Peace. And Philo Polemus, A Separatist, An Incendiary of War, Suitable to the times.  By R●chard Williams. Master in Arts of the famous University of Cambridge, and Preacher in London at Saint Martin's Vintrey. Psal 123 6,7. 
Oh pray for the ●eace of jerusalem, they shall prosper that love thee. Peace be with●n thy wa●● and plenteousness within thy Palaces, saith Phil-eirenus.  Psal. 48.22. 
No peace saith my God to the wicked, saith Philo-Polemus  Phil-eirenus gins. 
WEll met good brother Philo-Polemus, you are very early here this morning, you look very cheerfully! Me thinks the alacrity of your countenance divines some sudden Accommodation between the King and His Parliament. What news at Westminster, Is it Peace?  Phil-Pol. 
I saw indeed a pretended Petition for Peace (this day) with great acclamations presented to the High Court of Parliament by the City Cavaliero … deceiving and deluding many Orthodox Schismatics, fostered & countenanced by a company of upstart malignants, that never contributed any thing to the Parliament, but have been averse to all proceed: And because the wisdom of the Parliament had agreed upon an Order for the sessing of the twentieth part of every man's estate towards the charge of this war, these malignants therefore (having no resolution to ruin themselves) have raised a party within the City among themselves, that so they might save their estates, and contribute nothing to the public weal: that although there may be something comprised in the petition, hat (in these distracted times) may be tolerable; yet in that it proceeded from the Academic malignants at Oxford, even that alone is sufficient to make it contemptible.  Phil-eirenus. 
Thou seemest to me [Brother Philo-Polemus] to be too censorious and prejudicated of the actions and intentions of other men. What though the religious, loyal, and truehearted Protestants, in and about the Cities of London and West minster (in these deplorable times) have petitioned for an accommodation of peace, does it follow therefore that they are malignants? Nothing less: For if you rightly understand the term [Malignant] you shall easily find that it fetches its derivation from malus and ignis, an evil fire; so that Malignant and Incendiary seem to co-incide in one, as twins borne at one conception, speaking one and the self same thing: it must of necessity therefore be granted, that the God of peace having descended into our hearts, which moved us to carry the petition for peace in our hands hoping ere long (by the propitiousness of Heaven) to bring the Olive-branch of peace in our mouths [the long wished for accommodation between our gracious King and his grave Senate] that we are cleate from that scandalous and malicious aspersion of Malignants or sncendiaries, broached by those who wish ill to Zion, that are professed enemies to the peace and tranquillity of our Jerusalem, that aim at nothing more than the overture and subversion of the wholesome Doctrine and discipline of the Church, and the final extermination of a quiet and peaceable government from the very bounds and borders of the kingdom, sailing from the calm Ocean, the still waters, the Crystal streams of the sacred and eternal Word of God, so long professed and maintained by the Protestant Tenets, exposing themselves to the dangerous shelves of schism and sedition, dashing upon the rock of their own pride and presumption, being tossed up and down with the variable wind of every airy doctrine, and delighting to plunge themselves in the troubled waters of schismatical perturbations. Let such perverters and disturbers of the peace as these, be branded on their foreheads with the ignominious name of [Malignants] to posterity; may the distempers that they are hatching in the public weal be retaliated in a perpetual distraction upon themselves; may the mischief they contrive against the Lord and his Anointed fall upon their own pates; may they be Vagabonds upon the face of the earth, and let God scatter the people that delight in war.  Philo-Pol. 
Patience a while [Good brother Phil-eirenus] you seem to tax me of too much censoriousness (I suddenly giving up my verdict upon the actions of other men) and you yourself fall to execrations; the remedy proves worse than the disease, your admonitions are turned into anathemas; you seem to reprove me of one error, being guilty of a greater: But (waving those cursed execrations, as not having any reference to us, or any of the brethren, (who are the only elect and chosen people of God) I must tell you (brother) you have overslipt the main force and binge whereupon the strength of the Argument turns, viz. The petitioners for peace must of necessity be very malignant, because their factious and seditious Petition was first drawn up at Oxford, the contagion of whose malignancy is spread five miles about the University, where ere the Cavalieroes foam out their infection breath, this Petition was sent hither to breed distraction in the City, and fostered by a company of malignants that never contributed any thing to the Parliament for the maintenance of the Cause, but have been averse to all proceed.  Phil-eir. 
Not too hasty [Good brother Philo-Polemus] let no rash or unadvised imputation be cast upon that famous University; it is not the place that makes the thing malignant, but the thing the place; for there is no place so good, but it may participate of evil, and there is no place so evil, but some good may proceed from it. Shall I contemn a resplendent Diadem, because happily it may be cast upon the ground? Shall I scorn a transparent Diamond, because I find it in a contemptible dunghill? Shall I make no estimat of most precious and Oriental Gold, because it was raked out of a miry and loathsome channel? we'll grant, the fountains may be corrupted, the Universities themselves stained with Arminianism, and other erroneous Principles (being fallen from their Original Purity) yet shall there no good thing come out of Nazareth? Or shall that which is the ravishing joy of Angels, the sweet consociation of men, the inseparable glue that settles and unites States and Kingdoms in the firm conjunction and bond of peace, be counted contemptible, because it fetches its Original from an University? Nothing more ridiculous! I have observed the Bees gathering honey from Hemlock, Hellebore, most venomous and poisonous herbs. I have known an Alchemist extract some precious distillation from the basest minerals: And it is the observation of Philosophers, that the purest gold is most abundant, that grows in a barren and unfruitful soil: For my part, I am so far from conceiving, that the greatest good may not be extracted from the greatest evil, that I would willingly embrace wholesome admonition, though it were fetched from the bottomless pit of hell; But I know (brother) what makes your rancour swell, 'tis the very name of an University then which nothing amongst the vulgar is more contemptible; as the saying goes, Scientia non habet inimicum, nisi ignorantem, Knowledge hath no greater enemy than ignorance, there seems to be a mortal enmity, a secret antipathy, between the sublime knowledge of a well grounded Academian, and the incomparable ignorance of a mechanic Divine: so than were there nothing more distasteful in the petition of peace, then that it proceeded from the University, I perceive you would like it well, it were dangerous to foster it here in the City, away with it, 'tis infected with learning.  Philo-Pol. 
Truly [Brother Phil-eirenus] 'tis confessed what you have a leadged is very material: For we having such an illumination of the spirit, and that in an abundant manner, have we any reason then (except it be in the society of women) to descend to carnal knowledge? Being carried by the spirit into the wilderness of Prayer, is there any sense we should confine ourselves to an University Petition? Besides, what congruity or agreement can there be between light and darkness, between Christ and Belial, between a constant Separatist, and a backsliding Protestant? What peace (alas) can be expected, whilst the whoredom of the Romish Church is yet dispensed withal amongst us?  
The profane Lyturgy still babbled out by the P. of Baal?  
The conjuration of the Litany, by the Magic of infernal Doctors, still tormenting us?  
The abominable Idolatry of the Cross in Baptism, still afflicting us?  
Nay, the Lords Prayer itself (notwithstanding the extemporary supplications that are composed by the help of the spirit) frequently used (by the Canturburian Masspriests) in most Assemblies.  Phillip eir. 
Wherein (Brother Philo-Polemus) dost thou conceive the whoredom of the Romish Church principally consists, which you say is as yet dispensed withal amongst us.  Philo-Pol. 
In this especially, that the Prelatical party (notwithstanding these times of through Reformation) still retain in their Synagogues that profane custom of wearing surplices, which (indeed) are nothing else but the remnants of Idolatry, the rags of superstition; and (as my wife very learnedly and zealously opened the case unto me the last night) they may justly be called the contaminated smocks of the Romish whore.  Phil-eir. 
Herein thou art mistaken (Sweet Brother) For our Ministers wear them not as the rags of Idolatry, but as the Robes of Sanctification; and if you rightly understand that place of the Revelations, that the Saints are said to be clothed in white garments, you must of necessity conclude, that it is very commendable for the Clergy to wear the white vestments of purity in the Church Militant here, that they may be invested with the shining robes of glory in the Church triumphant hereafter.  Philo-Pol. 
You speak so much out of reason (Good Brother Phil-eierenus) that I have neither sense nor reason to believe what you say; for we work by faith, not by sight; Away then with all Academic Divines, those Mercurials of Religion, that stand condemned of the high Treason of Learning, that stand upon Philosophical observations, Logical conclusions, reason, sense, and I know not what; As if the Dictates of Reason the Demonstration of sense, or such like distractions, were surable to piety and divine Illuminations. We are bound in conscience (in an holy zeal) to speak in outrageous spleen against the Lyturgy of the Church, which is generally condemned, even by our most perspicuous, sage and Orthodox Corch-men, feeling Pelt-makers, and upright Chimney-sweepers: Nay, it is grown contemptible to our feminine Divines, whose squinting eyes are scornfully turned another way, as not daring to look upon such profaneness. It is a Papanish and Miscrean term, I would sooner endure the Alcoron amongst the Turks, than the Liturgy amongst Christians, it is a difficult word, and in my shallow apprehension, either Greek, or Latin, or both: you are a good linguist (brother) let us hear your opinion.  Phil-eire. 
It is a word composed of both, and if you rightly understood it (dear Brother Philo-Polemus) you would a atedomething of your censure, the Liturgy is a word compounded of Li● a Latin word, which signifieth strife, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Greek word, which signifieth a work, put them together, and you shall find Liturgy to be nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lit●●, A work of strife or contextion.  Philo-Pol. 
Wretched man! that have been brought up in ignorance all my time; had I known the Liturgy had been interpreted, A work of strife and divisior, I should willingly have embraced it long before; for I (with the rest of my Brethren of Amsterdam) love, like the 〈◊〉 called Scolopendra, to swim up and down in troubled waters and Salamander-like delight to live in the fire of contention: well (Liturgy) for thy works sake) I shall have the better opinion of thee hereafter. Go and prosper.  Phil-eire. 
Well then, avoiding this Liturgy, as a thing whereof we are absolutely ignorant, uncapable, and undeferving; Let the Litany speak for itself, me thinks you seem to lay an imputation upon that, whilst you call it, The conjuration of the Litany, by the magic of infernal Doctors still tormenting us? What distractions there? What disturbance of the public Peace?  Phil-Pol. 
Me thinks (Brother Phil-eirenus) I hear some hideous noise in the air, the violence whereof offendeth my chaste ears, like a clap of thunder that breaks through the clouds, or that dreadful roaring of Lions from their dens, or rather the bellowing of the Bulls of Basan, when I hear them roaring aloud in Westminster, and other Cathedrals (though Paul's by the wisdom of the now Lord Maior is shut up for fear of further infection) in those conjuring terms, By thine agony and bloody sweat, By thy Cr●sse and Passion, By thy precious death and burial, By thy glorious Resurrection, and Ascension, etc. It would make patience itself impatient, and admiration itself stand amazed to hear such horrid profaneness? Can there be a greater disturbance of the peace and unity of the Church than this?  Phil-eirer. 
I think thou art beside thyself, (brother Phllo-polemus) much ignorance hath made thee mad: Can the violence of Prayer, wherewith we pierce heaven gates, and approach near the Pavilion and throne of glory, be without execrable profaneness termed conjuration? or can the fervency of our supplication, intimated here by the often repetition thereof, By thine agony as bloody sweat, by thy cross and passion, etc. (without the grossest injury offered to that sacred performance) be termed the disturbance of the Church's peace?  Philo-pol. 
Truly (brother) you have given me good satisfaction in this point, such as I could never receive from my brethren of Amsterdam; enough of that: But there is one thing more that plunders my brains, wherewith I'll torment your patience, and crave your resolution upon the question.  Phil-eiren. 
Let me pry into the secret crannies of your conscience, let me know the scruple that so much perplexeth your pericranium; and I will resolve you with as much discretion as I have done the former.  Philo-pol. 
That which most distempers my zeal, and gives an ill farewell to my devotion (which is very small) is that clause at the last gasp of the Litany, Give peace in our time O Lord, with which I well hoped the Litany would have expired, but contrary to expectation it is revived.  Phil-eiren. 
I see what strain you are of now (Philo-polemus) you appear in the right colours, you are of your father the Devil, that bloodthirsty fiend; an heretical Schismatic, a Jesuited Anabaptist, a chip of that old blockhead Browne your ghostly Father, whose fashion is faction, 
Mr Will. ●rowne an Essex Gentleman, the Author of this Sect, from whom ever since they were called Browaists.  whose Religion is Rebellion, whose Patrimony is Parricide, your Sanctuaries are turned into places of Butchery, your Academies into Aceldamas, setting your pious resolutions upon impious and bloody designs! Away with such bloody incendiaries and fomenters of war, these fire brands of hell, My soul sit not thou in their Council; Peace be in our time O Lord: Peace, the sweetest monosyllable in the world, the breath of our nostrils, the joy and Crown of our lives, the sweet solacing haven of all perturbations.  Philo-pol. 
The day is yours, I am forced to yield you have the better of it, my Phil-eirenus, I see it is as possible sometimes to prevail by strength of argument, as by the assistance of the Spirit; for this trick alone I shall have the better opinion of humane learning while I breath; the first thing I undertake shall be to make myself capable of Reason and Common sense. But there is one scruple more that crosses my mind, which is, The abominable idolatry of the Cross in Baptism still afflicting us, which is nothing else (as I conceive) but a Rellick of Romish Superstition, the Mark of the Beast, the sign and character of the Purple Whore.  Phil-eiren. 
It is confessed (brother Philo-polemus) that this Ceremony, in signing the children with the sign of the Cross, fetches its original from the Church of Rome: for in the reign of Constantine the Great, who had the renown to be called the first Christian Emperor, the General Council concluded, that in defiance of Pagans, Turks, and Infidels, the Children of Christians and believing Parents should be signed with the sign of the Cross; which Cross was their Banner, that put courage and magnanimity into their hearts, when they marched against their enemies: hence it came to pass, that in process of time this laudable custom was translated from the Romans to the Britan's, when children are baptised to sign them with the sign of the Cross; which (though opposed by the schismatical faction) is still continued amongst the orthodox Divines, not savouring of any Romish superstition, but only as an outward sign of their inward Profession: 
Aug. l. 3. the Baptif.  which made an holy Father cry out in ecstasy and admiration of this laudable Ceremony, Non occulte loquor, sed fronte gero, I speak not privately, or secretly, as though I were ashamed of myself or my Profession but I have something to show for it, I carry it in my forehead, as the banner of my Lord and Master, where with I will fight manfully against the Flesh, the World, and the Devil. I confess the Cross in Baptism makes nothing to the essentiality of the Sacrament, indifferent in itself, but being imposed by authority of the Church, I cannot tell how I should excuse the necessary use thereof. Now because such is the frontless impudence of the Anabaptistical party that they dare affirm there is no pregnant proof in Scripture of this commendable Ceremony, to their eternal shame let them look upon that place in the Revelations, Hurt not the earth, nor the sea, nor the trees, until we have sealed the servants of our God in their foreheads, Rev. 7.3. which though it be principally meant of the spiritual and mystical, viz. an inseparable union and knitting of our hearts to Christ by faith, yet the allusion is made (according to the most learned Expositors) to the sealing of infants in holy baptism with the sign of the Cross. Now to those that have in their infancy been signed with the sign of the Cross, and humbly acknowledge it to be a Badge of Christianity, it is the seal of the everliving God; but to those that have been signed there with, and term it the idolatrous Cross, to such it is the mark of the Beast: which I rather believe, because it proceeds from bestial and sensual ignorance. Therefore (dear Brother) be not ashamed of that Cross, which is the renown of Christians, but if thou gloriest in any thing, let it be in the Cross of Christ lesus.  Philo-Pol. 
Well (Brother Phil eirenus) thou hast almost persuaded me to be a Christian.  Phil-eire. 
I would not only you (My Brother) but all the Separatists likewise that ignorantly oppose the Doctrine and discipline of the Church of England, were not almost, but altogether converted (as thou art) from their anabaptistical and Atheistical Tenets: But me thinks I read some other doubt in thy forehead as yet unresolved, tell me what it is.  Philo-Pol. 
Truly you have convinced me of such manifest absurdities, and alpable contradictions already, that what I supposed to be the greatest, is now the least, and scarce worth any scruple at all; but that I may be fully resolved of a Quaere's before, It is this: Why is the Lords Prayer so frequently used among us, since every one cannot say; Forgive us our trespasses, as we forgive them the trespass against us.  Phil-eire. 
To this I answer, because it is an express command of our Saviour, When ye pray, pray thus, from which no man can be privileged or exempted; so that he which comes into the Sanctuary with a malicious intent against his neighbour, is not fit to pray at all; but if any Prayer, let him use the Prayer of Prayers, that lively pattern of all Celestial Contemplations.  Philo-Pol. 
Is it not lawful to use any other form of Prayer besides the Lord's Prayer?  Phil-eir. 
Yes, you may according to your several occurrences and necessities, so the sense be not dislonant from it, & that (avoiding prolixity, and long Pharisaical Prayers) you come as near the conciseness of our Lord's Prayer as you can, in breathing out your soul (as the custom was in the Primitive times) in short Ejaculations to Heaven.  Philo-Pol. 
No better time than now: Since none of these things which I have mentioned, can be any Obstruction to Peace, and Prayer is the only means to obtain it, since we are so sweetly reconciled each to other, let us pray for the peace of jerusalem.  Philo-Polemus, and Phil-ei●enus conclude in Prayer. 
OH thou that are the God of Peace, and makest wars to cease in all the world: First, (we beseech there) send down into our hearts that Peace which passeth all Understanding, and then (sweet jesus) work an happy union between our Gracious King, and His Loyal Parliament, that under him we may live a quiet and peaceable life here, and this life ended, we may be entertained into that soul-ravishing peace and eternal security in the highest Heavens. Amen.   

january 2. 1643.  
I Have perused this DIALOGUE, entitled Peace and no Peaece, and find nothing therein contrary to faith or good manners, and think it fitting to be printed and published.  
john Sidenham.   
FINIS.