SECT. I.

ALthough fraile nature below, Heaven­ly grace above,§. 1. and the common float of all things round about me, (the lively Emblems of Mortality) summoned me to dye dayly; the mi­sery of late time giving leisure e­nough, their injustice allowing occasion more then enough, to those Contemplations of Mortality, which are never unseasonable, because this is alwaies [Page 2] uncertain: ‘Death being an Eclipse which often happeneth as well in a clear, as in a cloudy day.’

Although the common burden of Mortality, that lyeth upon me as a man; the clear apprehensions of another world, that I am indued with as a Christian; and the serious observation of the successive Revolu­tions of nature, that I am capable of as an inhabitant of the world, have put me most of the dayes of my ap­pointed time to wait when my change should come: when I should say, I shall not see the Lord, even the Lord in the land of the living; I shall behold man no more with the Inhabitants of the world: ‘the keepers of the house trembling, the strong men bowing themselves, the grinders ceasing, because they are few, and those that look out at the Windows, being darkened: this dust of mine expected that it should return to the dust from whence it came, and this spirit of mine should return to God that gave it: I was willing that God should hide me in the Grave, and that he should keep me secret untill his wrath and our calamity was overpast.’ Although I was thus willing to retire to another world, while that dark­nesse covered the face of this.

Yet when by a wonderfull Revolution of Provi­dence, managed by nothing lesse then an Omnipo­tence, that perplexed Chaos of affairs, and confused heap, was admirably disposed to a sweet order and beauty, and a new frame of another world, viz. a new Heaven, and a new Earth, wherein dwelleth Righteousnesse: I was in a strait betwixt two, ha­ving a desire to depart, and to be with Christ, which is far better; neverthelesse to abide in the flesh I thought might be more needfull for the Church, [Page 3] whose sad breaches I hoped should now be carefully repaired, whose sacred order, peace, honour, unity, and happinesse, I hoped should now be recovered to a glory becoming so antient, so holy, so true, so ve­nerable, so divine a Religion as ours, in its nature, author, end, center and circumference; so one; so de­serving to be most united, and uniform in the Catho­lick truth, which is according to holinesse, justice, order and charity, after the Primitive pattern, and constant practice of all true Churches, Preachers, and Professors, founded upon Verity, fortified with Charity, edified in Unity, Reverend for Antiquity, per­manent in their Constancy, according to the particu­lar Constitutions of every Church, which still kept the great and Catholick Communion as to the main, every Christian Catechumene, Penitent, Communicant, Deacon, and Presbyter, keeping the peculiar place wherein God, Nature, and the Church hath set them; every Member keeping to its Congregation, every Congregation to their lawfull Minister set over them, to watch over their Souls, every Minister to his own Bishop, obeying them that have the rule over them, and submitting themselves; every Bishop to his Metropolitan, upon whom is the care of all the Churches, and the Metropolitan to his Soveraign, as Supreme, and he to God, over all blessed for ever.

The Faith delivered to the Saints I thought might have been solemnly established; the worship in spirit and truth decent and in order legally settled; the Pri­mitive Discipline orderly restored; and our antient Church recovered to that beauty, order, glory, and majesty, for which it was spoken of throughout the Reformed world, that rejoyced to behold our Faith [Page 4] and Order; and therefore I was contented, if it stood with the good pleasure and will of God, to be absent a while from that Church, which ‘Christ presented to himself, that glorious Church, not having spot or wrinkle, or any such thing, (that it should be holy, and without blemish) that City of the living God, that Heavenly Jeru­salem, from an innumerable company of Angels, from the generall Assembly and Church of the first born, which are written in Heaven, and from God the Judge of all, and from the spirits of just men made perfect, which I well hoped to enjoy, that [...], that Heaven upon Earth,’ the Church in rest and peace round about, with the beauty of holinesse without, as well as all-glorious within; in its Doctrine Apostolical, in its Govern­ment Primitive, in its Order Venerable, in its Mem­bers Holy and Devout, in its Worship Heavenly, in its Laws Exact and Prudent, which preserved every Christian, every Family, every City, every Coun­try, every Province, not only in a Church way, Communion, and Correspondence, as to their parti­cular bounds, and nearer Relations in every Parish, Congregation, City, or Country, but as to that ge­nerall bond of charity, that Catholick unity of an universal spirit in a bond of peace, which binds all Christians in one fellowship, of one body, whose head is Christ, to whom every true believer, and vi­sible professor in the whole Latitude of the Church, being by the word of God, and spirit of Christ fitly joyned together, and compacted by that which eve­ry joynt supplieth, according to the effectual work­ing in the measure of every part, doth both edifie [Page 5] and increase it self and others in truth and love.

1. Instead of the immediate presence of God, (whom blessed are the eyes who see) which I hope to enjoy with these eyes face to face: One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his temple; for I have loved the habitation of his house, and the place where his honour dwelleth, ever since I have gone with the multitude, ever since I have gone with them into the house of God, with the voyce of joy and praise, with a multitude that kept Holy day.

How amiable are thy Tabernacles, O Lord God of Hosts! my soul longeth, yea even fainteth for the Courts of the Lord; my heart and my flesh cryeth out for the li­ving God, blessed are they that dwell in thine house, for they will be still praising thee.

2. Instead of that perfection of Soul, Nature, Fa­culty, Gifts and Graces which I hope for, I am con­tented to stay here a while, growing in grace, and in the knowledge of God, perfecting holinesse in the fear of the Lord, and withall in my place to contri­bute towards the work of the Ministry, and the edify­ing of the body of Christ, till we all come in the uni­ty of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullnesse of Christ, by promoting a powerfull Preaching, by erecting a severe Discipline, by exercising an impartiall Authority, by shewing an exemplary Conversation, in order to the restoring of that purity, decency, order, and Uniformity of Christian Religion, which becomes the wisedom and honour of this Nation, by the exactest Confor­mity [Page 6] with the Catholick Church, in its purest and Primitive Constitution, a happinesse to be effected and enjoyed by the pious Councils, devout Prayers, potent Preaching, and Learned Writings of good and great men, owned by all Churches, loved by all people, supported by all Princes, according to all right reason, all due order, all politick honour, all Scripturall patterns and Divine presidents, besides the Laws and antient Customs of this Church and State, which had allwaies a due regard to the great­nesse of their Learning, the soundness of their Judge­ment, the gravity of their Ages, the sanctity of their Lives, and the dignity of their Calling.

3. Instead of the excellent society of Saints and Angells, which I hoped for in Heaven: I was con­tent to be with the Excellent that are in the Earth, who content themselves with that plain and pristine holynesle, which is taught in the Scripture, deposited in the Church, preserved by an holy Ministry, ex­pressed in Christian lives; Most eminently mani­fested in Jesus Christ: and his Apostles, the great and famous teachers and examples of holy truth, holy duties, holy Sacraments, holy Orders, and ho­ly Ministry in the Church to this time: that holi­nesse by which we obey the command, embrace the truth, fear the threatnings, observe the duties, pre­serve the Institutions, continue the Orders, reverence the Embassadours, joy in the Graces, hope in the promises, and in all things are conformable to Christ by his blessed Spirit, who transforms us from glory to glory: I mean those holy men, 1. that hear the word with trembling; 2. that pray with understanding; constancy, fervency, reverence, and comlinesle; [Page 7] 3. that receive the pledges of Gods love in Christ, from the hands of Reverend men, called of God by the Church with care, preparednesse, and thankfull­nesse. 4. those holy men who love in sincerity, give with cheerfullnesse, rejoyce in well doing, suffer with patience, live by faith, act by charity: And live in or­der, contentednesse and humility, a communion of these Saints is part of the glory to be revealed: O happy those who enjoy the benefit of their compre­hensive abilities, their astonishing accomplishments, their powerfull discourses, their obliging conversati­ons, their enflamed devotion, their exact piety, their remarkable integrity, their innocent and large pru­dence, their servent zeal, and their publick Spirit: O it is good for us to be here.

4. Even the High-prayses of God, which we hope shall be in our mouthes with Angels, and Arch-Angells: We may enjoy in the Holy Church, which throughout all the World doth acknowledge God with heavenly prayses, they on Earth answer­ing one another as they in Heaven; Holy, holy, holy, Lord God of Sabbath: Not without those Excellencies, to which the Ingenuous industry of Christians, hath attained for singing, and the use of Musick, Orall and Organicall, in consort or solitary, whereby God is glorified both in private and in publick, either by the skillfull or attentive Christians, whose hearts are tur­ned and framed after Gods own heart; who are by this Heavenly way, pleased into a Spirituall, Holy, Humble, and calm Frame of Spirit, and sweet medi­tations, which are the usuall effects of good and grave Musick on sober and devout soules, who in hearing, or reading, Psalmes, Hymnes, and Spirituall Songs, [Page 8] in which the divine truth of the matter affects the en­lightned judgement, and the quieted Conscience by a close, pleasant, and heavenly virtue, with the neer­est Conformity to the holy minds and Spirits of those Sacred Writs, inspired of God, for the Com­posures of those holy Psalmodies.

5. Neither was it the least recompence for the delay of that perfect state where Sin is quite remo­ved, Sorrow cast away, Teares wiped from mens eyes, to hope for that state of the Church, wherein we might be kept regularly to mortifie the deeds of the body, where we might have learned to swallow up our Sorrow, with the graces of Patience and Joy, our Fears with a Blessed Hope, our wants with a foreseeing Faith, our shame with a conquest over the World; In a word, enjoying by a gratious Gon­verse, a Heaven of happinesse in this vale of misery, and an Eternall life in this shadow of Death.

6. These and the like particulars, made up that happinesse, in the hope whereof, I flattered my self, to some comfort in my few dayes full of trouble: The happinesse that we should all have to rejoyce with Jerusalem, and be glad with her; All we that lo­ved her, and to rejoyce for joy, with all we that mourned for her.

A happinesse we thought unquestionable, when our God who seemed to be angry but for a moment returned to embrace us with everlasting kindnesse; When 1. assisted by his grace and blessing, 2. coun­tenanced with the presence and authority of a grati­ous Soveraign, 3. furnished with an Incompara­bly Pious, Prudent and Learned Clergy, 4. be­friended by Persons of true piety, honour, and pru­dence, [Page 9] who excelled in virtue; 5. provided for by just, equal, and exact Laws: 6. supported with the effectuall fervent Prayer of devout Sons. The Church in all probability was likely to recover her ancient life, vigour, beauty and glory; 1. by the Spirit of God, allaying animosities, and softning the hearts of men to a peaceable and quiet frame: 2. by the Prudence of man reconciling interests, closing differences, and filling up distances; 3. by severe Laws, rooting up those principles, testraining and condemning those practiles that ruined us, those Abo­minations that made desolate: 4. by that cheerfull sub­mission for Conscience sake, which all men promi­sed to his Majesties Government, upon his miracu­lous Restauration, with that Generall Applause and Joy (when the Providence and hand of God resto­red Him, whom they thought by the Providence and Hand of God excluded) what could we have an­swered the Messengers of the Nations, but that the Lord hath founded Sion, and that the poor of his Peo­ple should trust therein?

SECT. II.

BUt that we may be satisfied (as nature informes,§. 2. reason dictates, and our Faith instructs us) in the vanity and vexation of Spirit, that is written upon all things under the Snn; That there is that dispro­portion in the worth, that weaknesse in the nature, that uncertainty in the being, that shortnesse in the duration, that deceitfullnesse as to all expectations from all things under Heaven, that make them un­worthy [Page 10] worthy of our hope, unfit for our confidence, and below our trust, being subject to an uncertainty be­low, and a Providence above: And so not capa­ble of giving that finall Security, we may rest in both, because they are weak, and because they are mutable, that we may learn not out of weak grounds, and out of too high conceit of those means we use to build our selves peremptory imaginations of future events, which the least Circumstance neglected, or misplaced, may disappoint, 1. The not timing or placing our actions right. 2. The not accomoda­ting our meanes to the variety of occasions. 3. The miscarrying in one circumstance. 4.☞ Having our minds too light or voluble, or too fixed and con­stant. 5. Too large and wandering, too narrow and contracted. 6. Too credulous and facile, or too diffident and suspicious. 7. Too peremptory, reso­lute, and hasty, too slow, anxious, and discoursive. 8. Too witty and facetious, too serious and morose: with many other emergencies, may endanger our endeavours and successe, that we may depend whol­ly upon God, with patience and humility. ‘These uncertainties are but further essayes which God would have us make of the worlds vanity, the more to fix us on himself, who never faileth us that trust in him: Gods providence commands us to retire from all to himself, that in him we may en­joy our selves, which we lose while we let out our hopes to others; though the reeds of Aegypt brake under the hands of him that leans on them, yet the rock of Aegypt will be an everlasting stay and defence.’

2. That we may learn that all people are so un­constant [Page 11] in their minds, so uncertain in their fancies, so ballanced with their interest, so mutable in their humour, so depending upon the changeable things of this world, so swayed by the private concern of some publick guides, that the life and soul of Go­vernment is that real power and resolution, which is in the hand of one or more wise and potent, who are all waies intent to deserve well of the people, yet allwaies able to curbe and represse their insolency and inconstancy; its indeed a point of wisdome and true honour to deserve well of the good people, to gain their love, [...]. Thucyd. but the highest and safest principle of policy, is to command them by power to that just fear, which is the surest ground of their love: No condition of Government ever pleased all Subjects, most are unsatisfied with the present, a change all­waies promising them a better; the true tempera­ment is when just and indisputable power is so wise­ly managed, [...]. Muson. as may render the Governors rather august then dreadfull, rather venerable then formi­dable, setting bounds to mens activity and unquiet­nesse, to the raging of the waters, and the madnesse of the people.

3. That we may learn that this capacity of the people of all impressions, 1. To relapse to Pro­phanesse; 2. To rest in Hypocrisie; 3. To run out to Extravagancies; 4. To persist in Errours,Anglorum in ge­nia voria & mo­bilia: Bodin­apud Ep. Wor­ces. Hierasp Sca­liger apud Greg. Not. for want of Discipline to cure, of Principles to esta­blish, Ingenuity to restrain their unsettled natures, is a peculiar temper of the English, who being of quick and high spirits, of various and vehement fancies, inclined to find out many inventions, given to change, to admire novelties, and with most inconsi­derate [Page 12] violence to persue them: whom God bring to Christ a safe way, where with holy and just re­straints, (becoming order, justice, and Religion) there are also the most ingenious Liberties, and the most liberall fruitions.

I pray God that neither the cares of this world,☞s nor their dullnesse and incapacity, nor their want and weaknesses, nor their lusts and passions, nor their pre­judice and misunderstanding, may keep the way of true Religion before God, wherein they may have rest for their souls.

4. And lastly, That we may know that personal and private sins, may oftentimes ballance the justice and hopefulnesse of publick designes, and so walk humbly with God; for these and other reasons it pleaseth God, That

1. Notwithstanding his Majesties great conde­scention and care for publike good and peace, by impartial calmnesse and charity, endeavouring to re­move all differences and offences in wayes agreeable to the true principles of Government, raised to its full stature and perfection, as also to the Primitive Apostolical pattern, and the practise of the Universal Church conform thereunto: so that he might say with his Royal Father, I have offered all for Reforma­tion and Safety, that in reason, honour, or conscience I can, reserving only what I cannot consent to with­out an irrepairable injury to my own Soul, the Church, and my people, and also to the next and undoubted Heir of my Kingdoms.

2. Notwithstanding the endeavours of learned, grave, and godly men, who were ablest for gifts, most eminent for their labours, and the highest for [Page 13] their place to reconcile differences, to satisfie scru­ples and doubts, and so heal our divisions by their prudent Counsells, by their rational Arguments, by their powerfull Perswasions; notwithstanding that his Sacred Majestie, knowing that in multitude of Counsellors there is wisdome, honour and safety, called those sober persons of both wayes and perswa­sions, hoping by an healing Conference (after a tolleration of mutual converse and correspondence) to have satisfied all reasonable men, when that which seemed good to these men assembled toge­ther, might have been communicated to the King­dome, and as Act. 16. 5. so the Church might be established in the Faith, and increase in number daily.

3. Notwithstanding the many Acts of grace and favour, for the Persons, Liberties, & Estates, of those that had forfeited all by a generall Rebellion and guilt: Vigorously interposing between them and the justice of an exasperated Kingdome, and using all Princely art, and clemency, to heal the wounds, to repair the Breaches, by an unparalel'd Act of Indemp­nity, that included all that could but suspect them­selves to be any way obnoxious to the Laws, which might have excluded all future jealousies and insecu­rities; Rationally hoping that none would be more Loyall and Faithfull to him, then those who sensible ‘of their errors, and his favour, would feel in their own Soules most vehement motives to repentance, and earnest desires to make some Restaurations for former defects: The more conscious he was to his own merits upon his people, the more prone he was to expect all Love and Loyalty from them;’ Charitably expecting that Christian Ingenuity in all [Page 14] his Subjects, that When much was forgiven, would have loved much.

Yet behold instead of that generall submission and compliance, that might have hushed all things into an universall calme and quiet, God (in whose hearts are the hearts of all men) bowing their hearts as one man, to the Fear of God, and the Obedience due to their King; Behold a generall discontent, fear, sorrow, and sullen sadnesse upon the face of the Kingdome! Behold a Catholique murmur, and complaint whispered throughout the Nation! A contempt of dominion, a speaking evil of dignities, a cursing the King in their hearts, a carrying of Tales to shed blood; So that if his Majesty had not his own Innocence, and Gods Protection, it were hard for ‘him to stand out against these stratagems and con­flicts of malice, which by falsities seeks to op­presse the truth, and by jealousies to supply the de­fect of reall causes, which might seem to justifie a New Engagement against him.’

O those foul and false Aspersions, those secret Engines, employed against the Peoples love: That undermining there opinion, and just value of his Ma­jesties Enemies and theirs too, might blow up their Affection and their Loyalty; O the sin and danger ‘of poor Peoples soules, whose eyes once blinded with mists of suspitions and fears, they are soon misled into the most desperat precipices of action!’

Alas! for that loose, licentious, and languishing posture, whereunto (notwithstanding all means of settlement) some mens distempers and indifferences, allready have, and farther seek to reduce this Nation, as to any setled doctrine, uniforme professions, Ca­tholique [Page 15] order, and nationall Communion.

O what dividings, shatterings, schisms, separa­tings, sidings, strifes, envies, animosities, and con­tempts, whence grow Confusion, & every evil work! O that loose and indifferent way of Christian Admi­nistration and Profession, that is insisted upon by some for themselves and posterity, according to eve­ry mans private fancy, choice and humour, without such solemn establishment, and publick union as hath in all Ages and Nations best edified and fortified, counselled and corrected, excited and increased both gifts and graces in a most comely and most Christi­an order, with such harmony, unity, majesty, and authority, as best becomes the Servants, Religion, and Church of Christ!

O what beauty, what order, what harmony, what unity, what gravity, what solidity, what candor, what charity, what sobriety, what correspondence is offered, is endeavoured by the judicious affections, tender compassions, prudent councils, conscientious care, attended with discreet zeal, fervent prayers, and unfeigned tears of good men, whose aim is to promote sound knowledge, fruitfull faith, hearty love, discreet zeal, severe repenting, fervent prayer, just fears, unspeakable comforts, well grounded hope, spiritual joy, heavenly meditation, holy conversation, tender compassions, meekness of obedience, and con­scientious submission; In a word, a frame of Chri­stian carriage to God and to others, in order to mens own souls, and their neighbours good.

O the excellent wayes proposed, that Learning might flourish, Knowledge multiply, Graces abound, excellent Preaching thrive, Sacraments be duly ad­ministred, [Page 16] and devoutly received, the fruits of Gods spirit mightily diffused in common honesty, hospita­ble kindness, christian charity, plain-hearted sincerity,

O the crafts and policies, the frauds and factions, the jealousies and distances, the malice and animosi­ties, the rudeness and disorders, the insolencies and hypocrisie, the rashness and uncharitableness, the en­vies and emnities, the rapes and out-rages still plead­ed for and upheld! by Prophets that prophesie fals­ly, that the Priests might bear rule by their means, and the people will have it so: What will they do in the end therof?

SECT. III.

NOw it pleased God,§. 3. by the publick Counsells of King, Lords, and Commons, to give all just satisfaction to modest and sober desires, to prevent all misunderstandings and miscarriages by the Act of Uniformity, composed with that gravity, and discre­tion of Pious, Moderate, and Wise men: As might allay, and fix the People to a due temperament, gui­ding their well meaning zeal, by such rules of mode­retion, as might best preserve and restore the happi­ness of Church and State; a neglect of due obedi­ence to this Act, (in such way as shall hereafter be expressed) a contempt of its Authority, a discontent under it restraints, evil thoughts and discourses of the Authors and Imposers, and a generall opposition to its blessed design of peace and settlement, I ap­peal to the tender Consciences of sober men, who live within sight of the great day of the Revelation [Page 17] of the righteous Judgement of God, whether they be not, 1. Exceeding sinfull: 2. Desperately mis­chievous: 3. Very dangerous.

1. They seem to be very sinfull, because they seem against the Consciences of good men, which are guided, 1. by the word of God, which sayes expresly (O consider it ye tender-conscienced men) Submit your selves to every Ordinance of man for the Lords sake, 1 Pet. 2. 13. Ye must needs be subject not only for wrath, but for conscience sake, Rom. 13. 5. though not for conscience of the thing commanded, yet for conscience of the power commanding: the thing it self may be indifferent, yet your obedience necessary; obey them that are over you in the Lord, & submit your selves. It was a holy mans advice,Mr. Brinsley. that we should take heed how we before-hand take up resoluti­ons, whether of opposing, or not obeying; Certainly, however quiet & conscientious not obeying, both may and ought to have a very favourable and indulgent interpre­tation, yet presumptuous disobedience justly subjects a man to the highest censure: Expresse for this purpose is that Judicial Law (which hath a great deal of morality couched in it) Deut. 17. 12. The man that will doe presumptuously, and will not hearken to the Priest, or to the Judge, even that man shall die, and thou shalt put away the evil from Israel. Take we heed then how we entertain any thoughts that way, but ra­ther prepare our ears and hearts to hear what the Lord will say unto us; or see what message he will send by the hands of these his servants, who have been so long time enquiring after his pleasure, which being made known unto us, resolve (in what we may) to submit and obey: so did the Churches to whom [Page 18] Paul and Silas delivered their decrees, they deliver­ed them to be kept by them, and so they were: and so were the Churches established: Now I praise you breth­ren, (saith St. Paul) that you remember all things, and keep the Ordinances delivered unto you, 1 Cor. 11. 2. be obedient as to Christ; that is, by the same necessity, for the same reason, to avoid the same punishment, to have the same reward, by the same religion: that you may not prevaricate the Lawes of God, or do violence to your own consciences: Nothing can adde light to these so clear words, they are bright as the Sunne, clear as an Article of Faith, easy and Intelligible, ac­cording to the nature of universal divine Comman­dements.

2. This opposition to the Act of Uniformity, is against the Oath of Supremacy, which is this, That we declare the Kings Highnesse Supreme Go­vernor of this Realm, and swear to assist and obey him and all authorities united or annexed to the Imperial Crown of this Realm. A Religious attestation, which most that oppose this Act have made before God the searcher of hearts, with an imprecation of his heavy wrath upon them if they break it or abuse his name in it, That they owned his Majesties authority in Ec­clesiastical affairs. Which Oath I hope they took in truth, righteousness, and judgement: Do not they fear an Oath? Do not they know, that for Oathes the Land mourned? I hope I speak to men fearing God, that walk uprightly, work righteousness, and speak the truth in their heart, and though they swear to their hurt yet change not: Now alas! you deny the Supremacy you have sworn to, if you allow not his Majesty power to impose a Ceremony, to settle a [Page 19] Discipline, to establish an Ecclesiastical Law, alas he cannot shew his authority in things necessary, for his Subjects are tyed to them already, nor in things sinfull, for they are forbidden already, nor in things indifferent, for there all men must be at Liberty: Wherein have you sworn to him as Supream? O be not deceived, God will not be mocked: Shall the Laws of one solemnly acknowledged supream Magi­strate, which are 1. Scriptural as to the main ground, rule, and end of them; 2. Rational, as to the Order, decency & gravity of them; 3. Primitive and Catho­lick, be disowned, repined at and complained of, by men sworn to observe those Laws: O men fearing God, when you have vowed a vew deferr not to pay it, for he hath no pleasure in fools: Suffer not thy mouth to cause thy flesh to sin; neither say thou before the Angel it is an Error, wherefore should God be angry at thy voice and destroy the works of thine hands: for in many words which may be alleged to excuse the violation of this Oath there is vanity: But fear thou God.

3. This opposition to his Majesties Authority in matters Ecclesiastical, is against their own Consci­ence, (and unhappy are they that condemn them­selves in others, in those things which they allow) you that disown Authority in matters of Religion, did not you exercise it? you that repine at the im­posing of the Liturgy, did not you impose the Di­rectory? you that are troubled for deprivation up­on Non-subscription, did not you turn out holy, pi­ous, painfull Ministers, because they durst not take the Covenant, or subscribe the Engagement? Only the same measure that you measured out to others, [Page 20] shall be measured to you, you shall suffer but what you have done: Neither is his Majesty more severe in supporting his Government by Laws, then the Parliament was to support theirs by an Ordinance: Thus I see (saith the Royal Martyr) those who were the most rigorous exactors upon others to con­form to their illegal novelties, are least disposed to the due obedience of lawfull Constitutions, so that I know not whether they sinned more against their own Consciences, by violently opposing our estab­lished order, or by violently imposing their own: O suffer others to deal with you, as you have dealt with others, this is the Law, this is the Prophets.

4. This discontent of yours to the present estab­lishment, is very partiall, (for men that know they should have no respect of Persons, and that nothing should be done through partiality) you who could call an Usurping Tyranny a Liberty; who could be contented with that variety of Governments and Factions, that exercised the Nations patience, can discern nothing in a lawfull Prince but Jealousies, in a settled Church but Superstition, nothing in an­tient Laws but Persecution, nothing in an establish­ed Religion but Popery; are ye not (Brethren) partiall in your selves, and become Judges of evil thoughts: Jac. 2. 4. if ye fulfill the Royal Law ac­cording to the Scripture, you do well; but if ye have respect to persons, ye commit sin, and are convinced of the Law for transgressors.

5. This unexpected discontent seems to be a great scandall and offence to his Majesty, the defen­der of our Faith, and all other Kings and Govern­ours, [Page 21] who will now look upon Protestants as un­patient of Government, Enemies of Orders, and disturbers of Peace: When they are thus unquiet under an innocent Government, how will they be­have themselves under a severer Tyranny? if they are thus impatient of their good and gentle, how impatient will they be of their morose and austere Masters? Its an offence to the Church to see its lau­dable Customs decryed, its venerable Laws neglect­ed, its antient Canons despised, its great Example despised; and that he is now the best Christian, who was formerly the worst Infidell, that did not hear the Church: Its a grief to good men that have many sad thoughts of heart for the divisions of Reuben; and a joy to the bad, who cry, Aha, so would we have it.—O woe to the world because of offences; woe to those men by whom offences come; Bre­thren, you are called to Liberty, but it is a great sin to use your Liberty for an occasion to the flesh, but by love serve one another: Its not good to do any thing whereby thy Brother, much lesse whereby the whole Church stumbleth, or is offen­ded; if the Primitive Christians, when it was at their own choice, whether they should use some in­different thing, or whether they would not use them, complyed in their practise with their Brethren, de­termining their Liberty, so as to give no offence: What shall they answer to the God of Peace, whose Liberty though determined by Superiors, is used by them to the disobedience of those Superiours, and the offence of their Brethren?

6. The present distemper seems to be ungratefull, in regard of other favours of his Majesty; his Maje­sty [Page 22] hath saved our lives, and now do we stand upon our Liberty? now we had been many dayes with­out a King, without a Prince, and without a Sacri­fice, and newly return to seek the Lord and David our King; shall we so far sin against the Lord, as to run back again to our former method of sin and misery? God forbid! Are we newly pardoned and saved to return with the Dog to his vomit, and with the Sow to her wallowing in uncle annesse, do live by his mercy, and shall we not make him that natural, equal, and easic return to live in his obe­dience.

2. This Non-Conformity is not only sinfull in its nature, but as mischievous in its apparent effects: which are,

1. A needless breach of the Communion of Saints; O sad, that men professing one Religion, acknowledging one God, partaking of one Faith, initiated by one Baptism, joyned together with one Spirit, redeemed with one precious bloud, called to one hope, looking for one Common salvation, should for things Confessed indifferent keep up divisions, foment distances, and refuse to be of one heart, one mind, and one way, that the Lord may be one, and his Name one.

2. A dishonor to the Gospel, whose design is peace, whose Author is a Prince of Peace, whose Preach­ers are Embassadors of Peace, whose Spirit is a Spirit of Peace, whose highest honour was meek­nesse and peace: but alas! is become now the great make-bate of the world, the enemy of Govern­ment, the subverter of Laws, the pretence of Facti­on, that which turnes the world upside down. Wo is [Page 23] us when our excellent Religion is ill-spoken of, by reason of our unworthy Conversation; the Heathen whom we should Convert, will be jealous of us; the Turk whom we should Convince, will keep at dis­tance from us; the Papist whom we should Reform, will persecute, when we cannot live under Law­full, mild, and just Governments, but are disobedi­ent, unthankfull, unholy, truce-breakers, traytors, heady, high-minded, having a form of godliness, and denying the power thereof.

3. This Non-Conformity will continue those di­stractions which endangered the first Reformers at Francford: disturbed the State in Queen Elizabeths time, disquieted the Church in King James his dayes, and ruined the Church and State in King Charles his time, that time of the best temper, and the health fullest Constitution, made up of sincere truth, unfeigned charity, liberal piety, unaffected de­cency with just authority and uninterrupted successi­on: Entertained with holy moderation and humble prosperity. Come not thou my Soul into their se­cret, unto their assemblies mine honour be not thou united, who maintain a perpetual dissention, and cherish the grounds of an endless Schism, as serves to give both occasion and confidence to different parties, both to excite their private ambitions, and in time [...]o exert them in wayes of open hostility, when­soever opportunity is given by any negligence, of­fence, or distemper in Government or Governors.

4. This non-Conformity, will obstruct the pro­motion of true Piety, while men are to much enga­ged in the Circumstances they neglect, the substance of Religion, while by a sullen separation, they with­draw [Page 24] from one another, to an incapacity of exhorting one Another while it is called to Day, least any be hard­ned through the deceitfullness of Sin; Of Provoking one another to love, and to good works: And of following after the things that make for Peace, and things wherewith one may edifie another.

This publick disagreement will be a great obstruc­tion to the progresse of the Gospel, which will ne­ver be received by others, untill we are agreed in the profession of it our selves: while we thus unhap­pily engaged one against another, we cannot all end that publick Service of making the way of God to be known upon Earth, his saving health among all Nations.

Its too great an advantage to the common Enemy, who making use of Parties reasons and passions, a­gainst other, thereby overthrows all. It was the ad­vice of Cardinall Allen to the Persons that undertook to reduce Ireland back again to Popery, That they should apply themselves to the Nonconformist, and pos­sesse them with the Covetousnesse, ambition, and supersti­tion of the Conformists on the one hand: ☞ and on the other they should apply themselves to the Conformists, and pos­sesse them with the Factiousnesse, disobedience, and dis­orders of the Nonconformists; that so they might be provoked to spend their fury upon each other, to their mutual ruine. I speak as to wise men, judge you what I say.

7. This rupture is dangerous to our Native Coun­try, for besides the Roman advantage, which is grea­test and Last, the private passions and various inte­rests of Factions and parts will hazard the Civil peace by endeavours to promote their several opinions and pretences under any specious name whatsoever; [Page 25] alas! if these Separations continue, men know­ing there is but one Religion, as there is but one God, and his holy Will but one, every one is prone to presume that he is in the right. Next hee growes so partial to his own perswasions, to imagine this above all others best, and onely plea­sing to God; then he concludes all other wayes of Religion as displeasing to God as to himself: hence zeal and impotent Impulses to propagate his own way, and overthrow all others, as an acceptable ser­vice and sacrifice to God: which is done, first by words, disputing, writing, rayling, and reviling; if that will not serve to reform the obstinate world, then he first wisheth, afterwards useth the sword, as soon as he and his party can get number and power suffi­cient to act with probable safety: such an opportu­nity he counts a Call of God, an hand of Providence inviting and directing what to do to establish his own way against all others, never so approved of good men, and prospered by Gods grace and blessing: yea, therefore we may observe that they are unwilling to grant that freedom to others their inferiors in number and power, which they once desired of their superiors upon a reason of State, that dictates to all men thus much: That publick Differings in matter of Religion are very dangerous to the civil Peace of those that enjoy Power, and are quiet under it; which every party secretly envieth, repines at, and endeavors to obtain for it self: and therefore make no more con­science of any Civil or Ecclesiastical Subjection, or Christian patience and submission, longer then they are so ballanced by the power and prudence of Su­periors, that they cannot subdue all things under their feet: Oh, its pity that those more minute Opinions [Page 26] and Perswasions (when Religion which should re­strain, stirs up mens passions) should have more pow­er to divide, than all the Agreements in other main matters, hath to preserve love and unity, as men, Countrey-men, and Christians: in so much that the Church of England which was grown to that height of Beauty, Piety, Order, Moderation, and Honor, as became the glory of God, the majesty of Christian Religion, and the Wisdom of this Nation, hath of­ten in H. 8. Ed. 6. Q. Eliz and King James time bin endangered by these struglings in Religion (which the publick Power, policy, and vigilancy of those times repressed) and at last was undone by such breaches that are unparalleled in former, and will be scarce credible in after Ages.

8. This reluctancy of some against the present Establishment, threatens all Government which con­sists in a full power to establish and maintain Laws, Equity, Justice, and Religion: on the one hand, that we may lead peaceable and quiet lives, in all godli­ness and honesty: and on the other hand, in due obe­dience for Conscience sake, to those Laws and Me­thods of Government, every one studying to be quiet, and to follow his own business.

If you now refuse the seasonable and well-advis'd Law, Order, and Decency proposed by the Church, under pretence of Liberty of Conscience, you will teach others to refuse Laws of the same nature from you: with the same Arguments that you oppose the directions of the Liturgy, others did arise who oppose the Rubrick of the Directory; and there is no stop in setting up private Opinions against publick deter­minations; but in confusion, disorder, & ruine to your private judgement: you cannot allow present Laws, [Page 27] others private judgement cannot allow your Ordi­nances: Its your thoughts that you are above forms, its others thoughts they are above ordinances: you dislike a Surplice, they dislike a Gown: you cannot approve the Bishops double honor of reverence and revenue, and they cannot approve yours of reverence and tythe: you cannot use the Cross in Baptism, they cannot use Baptism it self: you cannot admit some innocent circumstances in the Lords Supper, they cast off the Lords Supper it self: you cannot away with Musick, nor they with Psalms: what end would there be of Dissensions, unless the Magistrate did interpose for outward peace and order? men sure­ly would grow worse and worse, deceiving and be­ing deceived, till their folly be made manifest to all men. What dissolution of order? what novelties of opinions? what undecencies of administration? what sacrilegious invasions of the Church? what contempt of the Clergy? what overthrows of Magistrates, and all Government, have been managed by the Princi­ples now contended for, all sober men have beheld with sorrow of heart, and can bear witness to with their sighs, teares, and ruine? O tell it not in Gath, publish it not in Askelon! I pray God give us all moderation and impartiality, the best tempers in religion, unpassionately to consider from whence we are fallen by humane policies, and to what we are transported by popular zeal, that all distempers may be laid aside by free converse, and a Christian correspondence, whereby those sad principles of ever­lasting schism might be removed: by which on our side men think, because in many things they are right, therefore they can erre in nothing: and on the other side, because in some things men have mistaken and [Page 28] erred, therefore they can be in nothing right, with­out regard so that Truth and Charity which is the life and quintessence of Christian Religion.

9. Its of very dangerous consequence, that you, who should promote the joy and thankfulness of His Majesties loving subjects for His happy Restauration, should now occasion these fears, jealousies, and pub­lick sorrow: that when all rejoyce to see things grow up to a publick order and symmetry, you should be discontent, (as when all the people cryed Hosanna, the Pharisees murmured) is a sin against that, Deut 28. where it is said, Because thou servest not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things, therefore (which is the danger) shalt thou serve thine enemy in hunger, in thirst, in nakedness, and in want of all things, and he shall put a yoke of iron upon thee, till he have de­stroyed thee.