I Have passed a double score of years in a Station that afforded me some opportunity to discern, and with inclinations that suffer'd me not to be unconcern'd, for what befell the Church of God in this Nation. There hath nothing been (all along) my business more, than to understand, both the positions and demeanure of the Old Puritan; betwixt whom, and the Hierarchie, the differences were then conspicuous; but not as I conceiv'd of much scandal; for during the first fourth part of that time, there was scarce, either the Denomination of Non-Conformity, or the practice. Their Doctrinal Tenets were never arrain'd as discrepant from our Establish't Articles, whatever their private Notions (as to Ceremonies and Forms) were, they exhibited thereto more than passive Obedience; and an utter abhorrence of Common-Prayer they were so far from; that (on the ordinary Holy­dayes) when there was no more enjoyn'd but the using of it, and calling the people to together for that end) they thought it not out of season to be instant with their Au­ditors in other parts of the Ministerial Office, and added [Page 2]Sermons to the Service. They were content (though perhaps they would not have chosen them) to put on the enjoyned sorts of Habit, and Dress, rather then not preach the Gospel of Christ. 'Tis true, when that Book which gave the Rein to the Vulgar (who are too apt to take Head of themselves) and some Liberty (yet no Com­mand) for Recreations, on the Lords-day was to be pub­lished; sundry of them quitted their present charge, quietly withdrawing to beyond the Seas: but I remem­ber not, that they gathered Churches, or maintain'd (publickly) any worship (within the bowels of this King­dome) by Law prohibited: Others of them (who were no less tenderly conscientious than the former) weather'd out that storm, kept their stations, and by the humility of their deportment, or candidness of their Address, found means not to come under the wrath of the Magi­strate; except, some three or four, that (for certain im­moderate, and ill-tim'd publications) were somewhat roughly dealt withall. I am fully perswaded (in the ge­neral) they only lifted up their hands with Prayers and Tears (the Christians best weapons) to the God of Hea­ven, for the removal of such things, as (they judged) were burthensome: And, that they had never lifted up an Arm of Flesh, in opposition to the power set over them by Heaven; if a fatal co-incidence of temporal, no less than spiritual concerns, had not melted down the Reso­lutions of those Times, so as there came out (beyond ex­pectation) a Parliament, Exod. 32.24. a Parliament, which claim'd (even at first dash) a right of dividing (at least) the Empire with our Caesar: And indeed, those praetensions (supported by a jealousie, which a con­nivance towards all, and the activity of some Romanists had occasion'd) were so managed, as might lessen the wonder, if some persons, even of sincere intentions, were [Page 3]Conscientiously led into a mistake of Duty. I speak it knowingly many of you would have parted with your right-eyes (when the dismal consequences of that breach were within view) to have obviated the mischief; And when the appointed time was drawing on, wherein God had determined to bring home our King, you were not behind with you seasonable and vigorous Assistances: Though you could peradventure have been well pleased, to have understood the length and breadth of that Uni­versal regard held forth towards tender Consciences; yet when you did not find it praeviously ascertain'd, you would not leave the main work at a stand for all that, but helpt it forward by all possible and proper means: Notwithstanding the many Invectives which have been thrown (at randome) against you, I cannot think that Hacket and Cartwright (in remoter dayes, or Peters and Calamy in our own) acted upon the same principles; nor that the Original of those woful dissentions (differing sentiments I would rather term them) took birth meerly from obstinacy; for our Reformed Religion was but lately planted here, and the Law for Uniformity (how­ever fit) could not have spread its root so far and deep, as that (like the Laws of God) it should oblige all (Eng­lish) men, at all times and in all places; nor was it yet be­come (like those of the Medes and Persians unalterable; when Doctor Coxe, who could have no Jurisdiction over his poor exil'd Countrey-men (taken in at Franck ford about a year before, under a condition that they should not vary from the French Church for fear of divisions) would needs rule alone there, and force the English Li­turgie upon them; a thing, that Dr. Storie (though him­self a Bishop) thought not fit to attempt; hence animo­sities and heats, which in more then the lapse of an hun­dred years cannot be allay'd or cool'd: I find Doctor Coxe [Page 4]every where [...] character'd, as a vessel well fraught with Learning; and Piety, but, a little over-hung with the sayles of an high-rustling Spirit, which rendred him obnoxious to the violent gusts of his own passion; and probably the intemperance of his actings, drew from Calvin, those Diminutions, he put upon the Common-Prayer-Book, which had else never been heard of: yet note we here in passing, that most of the passages in it, whereon he thought sit to fasten the term of Inept (only ('tis likely) because he apprehended them unapt) have since, upon review, been taken off to so good a degree, as his successour Beza found nothing in the sub­stance of it, or the Dependent Rites; whereto the inter­vention of the Magistrates Command, ought not to ob­lige (even the conscience) by actual obedience. It was a truly Christian frame the Geneva-English put upon themselves, when they observed, God (by drying up the Red Sea of blood, which had flowed here) to be open­ing a way for them towards their own land, by Letters to their Brethren dispersed throughout Germany, they sued for reconciliation, and ensued peace, even with those who had supplanted them at, and drove them from Frankford; Nay, I can (me thinks) easily pardon the im­portunities wherewith after their return, they sollicited our Governours, whil'st the things in controversie might seem to be (yet) sub Judice, and under Debate: But, now, the case is so much alter'd, That there is,

• 1. No reason but to Obey:
• 2. No necessity of Disobedience.

Consider (I beseech you) whether, All you have said, or writ to justifie your separation, can signifie any thing, unless what you take offence at, were proposed, either [Page 5]

• 1. As, Essential parts of worship, or,
• 2. As, Conferring Grace.

Truly, I have all-a-long (without prejudice, nay, with inclinations tending toward you) consulted some of your persons, and most of your Books, yet am altogether of this mind, that the falling-short herein hath unpointed all your Arguments; The very Imposers themselves hav­ing made (a thousand times) as ample and as clear De­claration (in reference to both) as can possibly come from the mouth of man, That,

• 1. To Ordain such a multitude of Ceremonies, as would employ most or our thoughts or care, in time of Divine Service, how to do them aright (which seems to have been the very state and posture of the dayes St. Au­gustine lived in, yet he brake down no gap, nor leap't out from the fold) deserves really the name of supersti­stion.
• 2. To make any of them an essential part of Worship, or attribute to them the power of obtaining pardon for Us, or working Grace in Us, were direct Irreligion.
• 3. To make the Apostolical, or in themselves neces­sary commands, that bind the Conscience so, as all the Laws of God do, were down-right presumption.

They readily grant, that to Constituted a new object of worship (suppose, by invocation of Saints or Angels;) That to institute a new part of worship (suppose by ad­dition to the number of Sacraments) is not in the Churches prerogative. All they affirm of Rites or Ceremonies, is, but that they may be occasional motives, or remembran­cers of Devotion; and what can remain (after such Con­cessions) worthy so fatal an opposition? If others find [Page 6]them so, why may not I (if a Minister) use them? (If a Lay-man be present at them? though I find not, they have that tendency upon my Spirit. Nay, I will go one step further, and affirm; 'Tis possible that the Governours of the Church may be culpable in the Season, Manner, Mea­sures, or nature of their injunctions, and yet the members of that Church indispensibly bound to a compliance. Se­riously, I would not bespeak (for this sort of things) in any bodies apprehension a room beyond their due value; but to me 'tis very clear, that there is no less (yea more) of superstition, in saying, They may not be used (upon the account of Conscience) then in saying; They shall be used (meerly upon the account of Order, Decency, and Obedience.) In their own nature they are (by Calvin's judgement) tolerable; in Beza's (being stampt with Au­thority) Obligatory; and since own'd no otherwise, than as Ordinances of men, they may seem to be the direct aime of those two Texts, Rom. 13.5. and 1 Pet. 2.13. Doubtless, the Spouse of Christ would be no less lovely, if some abatements (according to your deire) were made; but, will you scratch and wound her face, because they who have the care of her Attire, esteem those as beauty-spots; which you think only black patches? or because, they judge those well-suited ornaments, which cannot (in your opinion) pass for better than gaudie, will you make an irreparable rent, in that garment which should have [...]o seam? Certainly, if (in some cases) we ought to part with much for peace-sake, we may (in this) retain much [...]oo, especially, since our Duty is apparently super-added to conveniencie. And he hath taken upon him that Honourable Function (to which a wo is fixed, if he preach not) quits not himself like a man (nay comes not off like a good and faithful servant) if he get into the Cellar, when he should be on his watch at the house top; or [Page 7]whisper in some corner, when he should lift up his voice like a trumpet. I know many of you, whom I dare not but think to be men of Holy sincere intentions, and yet I am (verily) perswaded, sin lies at your doors upon this very account: If it be true (which I do not say not think) That the most part of the Conforming Clergy are remiss, negligent, dry, perfunctorie in their offices; whey, then (by the mercies of God, by the bowells of Christ) be in­treated (nay take heed how you do it not) to put in your sickles into the harvest; and suffer not the Lords people to perish for want of food; which you cannot (in the po­sture you have chosen) dispense unto them without dis­advantage, without scandal, without crime: Thus you will disappoint all those (many) that have evil will to Zion; Thus you will frustrate the expectation of all such, as could find in their heart, that your voyces should ne­ver (more) be heard in this land; And, whereas (now) they speak evil of you as of evil-doers, they will (then) be ashamed that falsly accuse your good Conversation in Christ; doubt not but in whatsoever (necessary things) the present settlement hath come short; the great and wise disposer (above) will find means (when we are ready for so great a mercy) to perfect all that concerns his own, or peoples interest, without engaging any of them to do evil (or what hath the appearance of evil) That Good may come thereof.

I wish my Pen were enabled (before I conclude) to re­lease you from an infirmity (under which, some of you have been bowed down, for almost Thirty years;) I mean, the Covenant: And (verily) I have heard great Casuists affirm, That, if the matter of the Oath be unlawful, not within our own (just) Power, or imposed by an Unjust Authority; There needs nothing, but the suppleing waters of Repentance, to dissolve its bands.

It is not (I suppose) of any importance, whether this Address be at all Subscrib'd or no; yet (being not willing to impose upon the Reader a fictitious Name, and al­together indifferent, whether mine be known) I shall leave him to his choice, whether he will give himself the trouble of unfolding, what a Reverend Minister (now with God) took the pains to lap-up in an ANAGRAM,
Our Christ will helpe.