A disswasive from contention being a sermon preached and designed for the last itineration of the King's preachers in the county Palatine of Lancaster / by Zachary Taylor ...

A Diſſwaſive FROM Contention, &c. PROV. 17. V. 14.

The beginning of Strife is as when one letteth out Water: therefore leave off Contention before it be meddled with.

THAT there are Diviſions among us needs our Lamentation more than Proof: and a Rupture ſo viſible, requires a Healing Hand, more than a Weeping Eye.

My Deſign therefore is, to invite all thoſe, that are the Sons of Peace, to Peace and Ʋnity, Ʋniformity and Charity, by expoſing the Dreadful Conſequences of Animoſities and Diviſions: and by admoniſhing them of ſome Waſting Impieties, which are the Inſeparable Adjuncts of their Separation. For when they apprehend the Guilt, we may hope they will be wiſe enough to avoid the Danger.

Our Saviour gives us this Characteriſtick to diſtinguiſh of Falſe Prophets; You ſhall know them by their Fruits, Mat. 7.16. i. e. by ſuch Emergencies as are the natural Effects of their Principles, or unreproved Practices. The common Effects, I ſay, for I acknowledge it (and I wiſh our Brethren would do ſo to) an injuſtice to charge Impiety upon a Party, which neither favour it by their Poſitions, nor connive at it in the Execution. But where the Fruit is Evil, the Tree muſt be Corrupt, Mat. 12.33. And what the Guilt of our Diſſentions are, unto that Faction that foment them, will appear in the Diſcuſſing of this Aphoriſme. The beginning of ſtrife, &c.

The Words are a Diſſwaſive from Diſſention, and by repreſenting the Original, Progreſs and Effect thereof, adviſe us to leave off Contention before it grow Tumultuous, which is the Importance of our Tranſlation, 〈 in non-Latin alphabet 〉 In Hithp. antequam immiſceatſe. Jun. & Trem. Before it be meddled with; For it is not properly Contention, till the adverſe Party meddels or joyneth Iſſue, till there be, what the Original implies, A reciprocation of the Quarrel; that it Ferment and grow Impetuous. For,

1. Tho the Original be, But as the letting out of Water, which in it ſelf is a ſmall and trivial thing, and may be done by Unwarineſs and Imprudence; yet in the cloſe, it may become no leſs pernitious, than if it were willful and adviſed; For,

2. In the Progreſs, paſſage being made, it ſpreads alike; The Sluce cut, or the Flood gates drawn, on what occaſion ſoever, gives equal Liberty to the Violence of the Current; which,

3. In the Event is fatal, may overflow, and Deluge the Country; and ſo Theodotion renders it, 〈 in non-Latin alphabet 〉 , The beginning of Strife is an Inundation of Waters.

I ſhall not inſiſt upon the Propriety of the Holy Spirits reſembling Sects and Parties unto a Confluence of Waters; nor the Madneſs of the People, to the Raging of the Sea. Pſal. 89.9. but apply my ſelf,

1. To enquire into the Original of our Diviſions, which being like the Letting out of Water, a trival, and inconſiderate Action (for I would have the Charity to believe, that our Difference was no deſign of Malice) implies the matto be light and ſmall of little moment, or importance. And ſo indeed it is. Ʋterum horum. We are agreed as to the Subſtance of Religion, and our Brethren Glory, Adam on the Short Cat. that they can prove their Doctrine by the Authority of our Articles and Homilies. They come nearer yet; and acknowledge, That they may Communicate with our Churches, Mr. Nye. without ſin; and as God ſaid of his People ſo we, Oh that there was ſuch an heart in them! Deut. 5.29. Indeed occaſionally they can joyn our Communion, but is not this an evidence againſt them; or doth not the Peace of Chriſt's Church oblige us conſtantly to adhere, to what occaſionaly we can comply with.

Whence then come our Diviſions. Dear my God! that Chriſt body ſhould be rent and torn upon ſuch poore pretence. The Quarrel is De lana Caprina, even in the literal ſenſe about Habits and Veſtments, Whether a Cloke be not more Decent in the worſhip of God then a Gown, or Surplice.?

Whether it be not greater ſcandal to kneel at the Communion with the Papiſt, then ſit, or lean as doth their Head the Pope?

Whether Set Forms of Prayer compoſed to the mind of Holy Scripture have not as fair a Claim unto the Spirit as unpremeditated Extemporary Effuſions?

Whether a Liturgy in which the People bear a part (whence it is call'd the Common Prayer, being performed in Common, by the Flock, and Paſtor) be not a Worſhip, full as Edifying, as that which may betray men to the ſurreption of Wandring thoughts, having no Office to recall their Roving mind, but what concludes the laſt, Amen.

Whether it be a Super-erogation of Devotion, to ſet apart and conſecrate ſome Common Dayes to the Worſhip of God, in which we may Commemorate what was therin tranſacted, the more Eminent inſtances of the Myſtery of our Redemption?

Whether the Religious Education of Infants, may not be prudently ſecured, by requiring Parents to provide Sponſors; either to Rebuke their negligence, if themſelves ſhould be ſlack, or ſupply their Office, becauſe they are Mortal?

Whether Confirmation, the Laying on of Hands, or the Bleſſing of the Biſhop, upon the Confeſſion of a Novices Faith, be not an Advantagious Expedient for the Grounding Youth, in the Princeples of the True Religion?

Whether the Signing Infants with the Croſs in Baptiſm, can make us more Superſtitious than others, whoſe Averſion looks, as tho they were aſhamed of the Croſs of Chriſt?

In ſhort, Whether the Communicating with the Primitive Chriſtians, in ſuch Rites, and Ceremonies, as they duly practiſed before the See of Rome uſurped upon the Weſtern Church: can be a Symbolizing with the preſent Papacy? Or if you pleaſe,

Whether the abuſe of things in themſelves moſt Significant, be a ſufficient reaſon to reject their Uſe?

Theſe, and ſuch as theſe are the things, which make men ſhun our Communion, Flock into Conventicles, and Divide into Factions. Theſe were the beginings of that Breach, now grown into an open, and a dreadful Schiſm. And is the Peace of Chriſt Church ſo meer a Cypher that men may be excuſed, who are leſs tender of it, then tenacious of their own Opinions. One of the laſt Legacies that Chriſt bequeathed unto his Church was Peace, my Peace I leave with you, my Peace I give unto you Joh. 14.27. One of the laſt Prayers, that he offered to his Father was for Unity, Holy Father keep them, That they may be one as we are one, Joh. 11. The firſt deſcriptcion, that you meet with of the Church; is taken from her Uniformity, and her Diſciples Unaminity Act. 2.42. & c. 4.32. Such Inclinations hath the Religion, Chriſt came to ſettle unto Peace and Ʋnity, that it is moſt Emphatically ſtiled, The Goſpel of Peace; Ephe. 6.16. The Title that he bears, is, The Prince of Peace, Iſai. 9.6. The Majeſty we Worſhip is the God, the Lord, 2 Theſ. 3.16. Rom. 15.13. Heb. 7.2. Luke 10.6. Prov. 12.20. Iſai. 33.7. the King of Peace. Diſciples, the Sons of Peace. Apoſtles and Miniſters, the Ambaſſadors, the Counſellors of Peace. In a word, ſo important, this Duty, that God doth ſeem, as if he need to promiſe to his Church no more, than to make her Officers Peace, Iſai. 60.17. Nor did the Apoſtles know to pray for more, then the Peace of God; ſo large a Bleſsing, that it doth paſs all Ʋnderſtanding, Phil. 4.7. And can there be a Zealot that would unravel all this, fruſtrate God's Promiſe, and diſpence with this Chriſtian Duty; for the Sake of a few Rites, and little Ceremonies. I am ſorry, that we have occaſion to lament there ſhould be ſuch: But rather, then reflect on their Infirmity; I ſhall intreat their Devotion, to joyn with us, in Praying for the Peace of Jeruſalem, Pſal. 122.6. For alas! though we have diſcourſt it long enough; we have had no better Succeſs, then what the Pſalmiſt complaines off; For when we laboured for Peace, and ſpoke unto them thereof, they made themſelves ready for Battle, Pſal. 120.7. which, how they have promoted comes to be conſidered under.

2. The Progreſs of theſe Diviſions, Quae veris addere falſa gandet, et é minimo ſua per Veſtigia creſcit. which Spread like Water, ſpeedily, and dangerouſly. What that may be, the common Noiſe will tell you, that gives falſe Rumors, Wings, to fly abroad, and ſpread her Poiſon.

I know, I ſhall incur the Cenſure of a Diſcontented Party: For ſome there be, whoſe Actions are ſo bad; that Truth is a Scandal; and the Relation no better than a Libel. All the Favour that I expect, is this: That where their Conſcience tells them, that I ſpeak the Truth; they would receive the Admonition peacably, and conſider it ſeriouſly: and to requite this Candor, if in any thing, I chance to miſtake them; I do promiſe to make them Satisfaction, as publick as the Injury. And on the Hopes of their Ingenuity, either admitting the Truth, or informing my Ignorance; I take the Freedom to tell them, that Miſrepreſentations, and Miſtakes, Falſities, and Fictions were the Incentives of theſe Diviſions. for,

1. They ſeek to juſtify their Non-conformity by venting Falſe; at leaſt, dubious, and unſound Poſitions. Such are theſe,

That our Ceremonies are Parts of Divine Worſhip. But where do they find this, or do we teach any ſuch thing? No ſurely; for are Parts of Divine Worſhip alterable according to the difference of Time, and Place? Art: of the Church of England, 24. May they be ordained, changed, or aboliſhed by Authority of Particular Churches, as we aſſert of theſe. They might be aſhamed of ſuch a Calumny: And I deſire, they would adviſe with Caſuiſts, of their own Denomination, Latae á Deo Ceremoniae ſunt Cultus Dei: ab omnibus inſtitutae non ſunt Cultus Dei; ſed ſi bonae ſunt, cultui divino ſerviunt. Vrſ. Cat. par. 3: Q. 92. Ab Eccleſia Inſtitutae Ceremoniae non ſunt Cultus Dei. 16. Q 103. and theſe will tell them, That Ceremonies which God eſtabliſheth, are indeed the Worſhip of God; but what men inſtitute, are not the Worſhip of God. Though if they be good, they are Subſerviceable to the Worſhip of God. And again, Ceremontes inſtituted by the Church, are not the Worſhip of God. And I wiſh this may ſatisfy them.

But they pretend the ſame Reaſon to ſeparate from us, that we had to forſake the Church of Rome. How implacable is Malice! Were bare Ceremonies the cauſe of our Deſertion? or what do you mean by theſe Notorious Falſities? Do we frame New Articles of Faith, or equallize Tradition unto Scripture? Do we ſubject the Scepter to the Croſier, or arrogate Infallibility unto our Church? Do we offer Sacrafice for the Quick and Dead? or do Tranſubſtantiation, Purgatory, and he like, come out off our Mint? Or do you meet any of our Church, that will juſtifie Rome, as you do us; and confeſs, that ſhe is ſound in Doctrine, and Morrality. So groſs the Untruth, ſo apparent the Envy; that I admire that any one, can have, either ſo great Impudence, for to averr it, or ſo little Senſe to be deceived by it.

Yet, the Impoſers you will ſay were Culpable, and the Guilt, if there be any, lies at their Door. By the ſame Example, Malefactors may cry out upon the Law: Traitors at the Prince: and Sinners againſt their God. But let us ſcan it ſeriouſly: And though you would miſchieveouſly inſinuate, as though, our Governors ſhould have deſignedly contrived theſe, for ſo many Snares, and Gins upon the Conſcience. Be informed my Brethren; for all they did was this. When other Rites were aboliſhed, they reſerved theſe, unabrogated. They made no Poſitive Act, whereby they did create, or Originally enact them; but only ſuffered them for to continue: and that, at a ſeaſon (as you ſhall hear anon) when no man ſcrupled, but all had uſed them. So far were they from a thought of Burdening Men's Conſciences thereby. And have we not now Reaſon to complaine, as Biſhop Bilſon doth. Epiſt. to the Reader, before the Gov. of Chriſt's Church. This is an endles Quarrel of theirs, declaring they either do not, or will not underſtand the matter, for which, we chiefly contend.

But their Conformity would make them guilty of betraying that Liberty, wherewith Chriſt made them free. God forbid, that you ſhould be again intangled in the Yoke of Bondage, Gal. 5.1. But miſtake not Submiſsion unto Governors as inconſiſtent with your Chriſtian Liberty To withdraw is Extravagancy: it is Licentiouſneſs, and not Liberty. That very uſeing of it for a Cloak of Maliciouſneſs, which the Apoſtle reproveth, 1. Pet. 2.16. Chriſtian Liberty, is an Exemption from the Jewiſh Paedagogy; a Manumiſsion from that Yoak, that our Fathers could not bear, Gal. 4.5. And beſide this, I know no Liberty appoſitely appropriated to the Chriſtian: for as it implies our Freedom from the Slavary of Sin, and Satan; it is Judaical, as much Chriſtian. A Branch of that Oath, which God ſware to Abraham, That we being delivered from the hands of our Enemies might ſerve him, in Holineſs, and Righteouſneſs all the days of our Life, Luk. 1.74.75. And ſo far is our Submitting unto Rites, and Ceremonies; from treſpaſsing upon our Chriſtian Liberty: that each one of theſe, is an Inſtance of that Freedom, which, Chriſt purchaſed for us. For whereas it was the Jewiſh Yoke, that they were ſo determined in their Modes, and Forms, that they could not alter, nor diſpence with Proſelites, in ſuch Rites, and Ceremonies; as with Men of diſſerent Climates, meet with as diverſe a Conſtruction. Chriſt, to obviate that Infelicity, which, had been an unremoveable Impediment unto the Goſpel; hath wholly delegated this Authority to the Pleaſure of his Church; requiring no more, then that all things be done Decently, and according to an Order, 1 Cor. 14.40. 〈 in non-Latin alphabet 〉 , by a Canon, or Injuncton; for ſo the word, without the leaſt Impropriety of Signification, doth import: Whence they to whom this Language was Vulgar, term their Rules of Diſcipline, 〈 in non-Latin alphabet 〉 , And ſo the Engliſh that follows Beza's Traſlation, renders the Text; Let all things be done Honeſtly, and By Order: which cannot but reſpect ſome Rule eſtabliſhed by Authority. So far is our Chriſtian Liberty from Interfering with Authority, that whoſoever extends it beyond theſe Limits, is no other than the Advocate of Confuſion.

But their Conſcience will not ſuffer them to comply. I might churliſhly return, and with a ſting of Truth, What is that to us? See you to that. But, is it your Conſcience? Be not miſtaken. Perhaps, it is but ſome over-weeldy Opinion; or, if it be Conſcience, ſhew me the Rule, on which it doth proceed: for Conſcience, as your own Guides will tell you, doth not Accuſe, or Excuſe, but according to ſome Rule, Jus. Div. Roy. Ecc. Principle, or Law of God, that is above the Conſcience. Now, the Work is ſhort; produce any thing above the Conſcience, to juſtifie your Pretenſions, and we are ſilent for ever. But I would gladly ask, Did your Conſcience, of it ſelf, frame theſe Scruples; or, were they inſtill'd by Education, Converſe, Intereſt, Affection? &c. If the former, is not your Conſcience defiled, and erronious? Tit. 1.15. For, if it be, you cannot expect, that out of Chriſtian Sympathy, we ſhould defile our ſelves, and err too. Beſides, ſome of your own Caſuiſts reſolve, Errans Conſcientia liganda, rather than ligat. Lightfoot's Ser. to Comm. That ſuch a Conſcience is ſo far from binding, that it ought it ſelf the rather to be bound. If the latter, Wo be to them, by whom the Scandal cometh, Mat. 18.7. For this is that very Caſe, to which that Wo is threatned. The Scandal there, is not an averſion, or diſlike of ſomething that we ſee, is practiſed; but, the being enſnared thereby, Conſul. Ameſ. de Conſ. into an occaſion of Sin. Which is the miſery of our Diſſenting Brethren. If they Conform, they act againſt an Opining Conſcience, and they conclude that Sinful. If they refuſe, they become Diſobedient, in not ſubmitting to the Ordinance of Man, for the Lord's Sake, 1 Pet. 2.13. And how a Contracted Errour ſhould excuſe our Non-performance of a Neceſſary Duty, is beyond my Divinity, to apprehend. In ſhort, if this Plea of Conſcience would juſtifie, there's not a Sect in Chriſtendom, but hath a plauſible Evaſion. It remains therefore, that you get your Conſcience inform'd; and if you come with that Indifference which Epictetus requires in all that ſeek for Truth, even the ſame that is in Travellers, who matter not, whether their way be to the Right, or Left, or Forward, ſo that it leads them to their Journy-End. You have this Promiſe, That wherein you be otherwiſe minded, God ſhall reveal even that unto you, Phil. 3.15. But if the proſpect of Intereſt, or Ambition, or ſuch By-Conſiderations, incline your Will, 'tis poſſible, from deſiring that an Opinion might be true, you may believe it is true; your Well-wiſhes may overcome your Reaſon. For 'tis no ſuch uncouth thing, for Affection to advance into Aſſurance; and the Paſſion for a Problem, to grow as ſtrong as Demonſtration; and then you are loſt for ever.

Theſe are the common Topicks, which the Diſſenters uſe; how ſucceſsfully, I muſt refer to your own Judgment: only I obſerve, that our Diviſions do gradually advance; for as yet, they do but juſtifie themſelves, and apologize for their own Diſſentions. Let us take cognizance of their next Artifice, which is ſomewhat more Ʋnchriſtian; for, when Arguments fail,

2. They endeavour to ſucceed, by creating Jealouſies, and conjuring up Suſpitions. A Fright may drive men paſt their Wits, and Dreams have more Influence on Superſtitious Souls, than the moſt Feeling Verities of Senſe and Reaſon. Juſt ſo it ſares with us; Men cry out of Popery, Popery, Pelagianiſm, Superſtition. For it is neither Miracle, nor Monſter with them, that a Church-man ſhould carry a Pope in his Belly. But, pray what do you mean by Popery? Nay, to this day, they never yet would tell us: and is it not a ſhrewd Suſpition, that there is no Truth in their meaning, when there is no Light in their Words; for, He that hateth the Light, is a doing Evil, and dare not come to the Light, leaſt his Deeds ſhould be reproved, Joh. 3.20.

But where's the Danger, that you ſtorm ſo loudly? Have we Innovated in our Articles? Are our Homilies diſown'd? Or our Liturgy rejected? No, this would be joyful News unto the Brotherhood. But do not theſe accord with Popery? As much as Light with Darkneſs; or Chriſt with Belial. And be awaked, my Brethren; Is it we, that refuſe to ſubſcribe the Ordinances of the Reformation? Or, do we withdraw from the Oath of Supremacy, the Hanniball of Antichriſtian Ʋſurpation? Where then is the Charity, to repreſent us ſuch Prostituted Wretches, as value neither Promiſes, nor Proteſtations; Oaths nor Subſcriptions: whil'ſt others, that decline ſuch Teſts, as theſe, muſt paſs for Godly Men. Have we not Cauſe to ſpeak, when we cannot but hear a Celeuſma, Hue and Cry ſent after us, as Renegadoes of the Reformation? When we meet with Remonſtances of the Growth of Popery, one Part after another: as if nothing was wanting in our Reunion to that See, but only the Formality of a Reconciliation. For God's Sake, remember, theſe groundleſs Fears brought one Prince to the Block (whoſe Innocent Blood is perhaps now viſited upon that Party; God in his juſt Judgment, upon their Impenitency, giving them up to return to their Old Treaſons, and in his Infinite Mercy towards our Loyalty, defeating their Conſpiracy, and puniſhing their Rebellion) and, unleſs Men had deſigned to make the Son ſucceed his Father, to the Block, as well as Crown, they ſtand in Duty obliged, to check theſe falſe Surmiſes, to caſt out the Scorner, 〈 in non-Latin alphabet 〉 the Calumniator, that Contention may go out; yea, Strife and Reproach ceaſe, Prov. 22.10. And I cannot but obſerve, that their Exclamations againſt his late Majeſty, and the Clergy, By Andreas ab Haberfield. was in that very Juncto, when a Plot of the Papiſts, againſt his Sacred Perſon was diſcovered: an unanſwerable Sign, that they diſpaired of what the Phanaticks diſſembled, that they feared; his Inclination unto Popery. I dare ſcarce run the Parallel.

Were the Papiſts Plotting againſt his Preſent Majeſty, an Evidence, what cool Affections he carried for their Superſtition? and can there be another Faction, that would obtrude themſelves into their Guilt, and wreſt the Infamy out of their hands! It troubles me to believe, there was.

The ſame Decoy, the more Jealous Privilegioniſts, by dreading an Invaſion of their Liberty and Property. And though no Aſſurance is equal to Experience; not the many Solemn Declarations publiſhed, nor the Experience of more than twenty Years (in which, not ſo many Arbitrary Inadvertences have paſſed, as Violations of the Prerogative been endured) is ſufficient to ballance the conceited Omens of a Reſtleſs Faction. Indeed, amidſt that multitude of Buſineſs, which they that hold the Stern of Government, do manage, it is not poſſible, but Inconveniences will happen; and there is not wanting Curſed Chams, who are pleaſed with the Diſcovery of their Father's Nakedneſs; Men, who improve and magnifie all their Miſtakes; and becauſe the Oracles have ſaid, That Magiſtrates are Gods, Pſal. 82.6. they will not ſuffer them for to ſlip as Men.

Now, where lies the Chriſtianity of this Cenſorious Humour? Charity, that Bond of Peace, 〈 in non-Latin alphabet 〉 , covers all things, 1 Cor. 13.7. Inclines men to conceal the Weakneſs of their Brethren; much more, of their Fathers; and is officious to hide a multitude of Sins, unſanctified Reaſon, that cries out, Humanum eſt errare, will become their Advocate. And how can you, that are not without Sin your ſelves, dare to throw a Stone at the Head of Majeſty.

Thus having calumniated both Church and State, Deſinant tandem maledicere, ne malefacta exaudiant ſua. Ter. they ſhew how little they are pleaſed with the one, by the Coolneſs of their Affections to the other. For, whereas at firſt, they did but juſtifie their ſelves, in not advancing to the height of Conformity. Now they begin to gather into Conventicles, to hear Doctrine, and exerciſe a Diſcipline more Pure; that is, more Arbitrary (whence they are named Puritans) But neither as yet, do they forſake our Communion, but Halt betwixt God and Baal, 1 King. 18.21. Preſs a neceſſity of Fellowſhip with us, though among themſelves, they afterwards (as a Bigot of their own, with as great Rudeneſs as Ignorance expreſſed it) would Serve God BETTER. Yet, they ſtop not here, The Water that hath got a Paſſage, ſpreads. And,

3. They proceed to Burleſque, Fortiter calumniare & aliquid adhaerebit. and Libel. It is a ſure, but diviliſh Maxim, Fling Dirt enough, and ſome will ſtick. And how dutifully they have Scan'd this Directory: how diligently they have profited in this Science, examine with a little Patience, and you may be ſatisfied. From their firſt Appearance to this preſent Age, they never wanted a Succeſſion of Scurrility. There always have been Scorners that have fill'd the Chair, Pſal. 1.1. from Martin Marprelate, unto Andrew Marvel. Nor, was there Man, of what Eminence ſoever, that did appear againſt them, but under this Correction, from Biſhop Jewel, down to Dr. Stillingfleet, Church and State, Prince and Prelate, have been wounded by theſe Arrows, their Bitter Words. It is an Accuſation that needs little Proof; the Proclamations of our Kings, and the Writings of our Biſhops, are full of theſe Complaints. With theſe Men 'tis nothing but a Rara Show, to Ridicule Soverainty; and by their Meaſures of Paying Reverence to the Lord's Anointed, one would be apt to gueſs, that under the Goſpel, God had revers'd the Methods of Obedience, Acts 23.5. And commanded us only to ſpeak Evil of the Rulers of our People: Caeſars gracious Connivance, being grown to be a Priviledge of the People, In Civitate libera mentem, & linguam liberas eſſe debere. no leſs than Parliament: all Men aſſuming as great Freedom to their Tongue as Thought. What Indulgence, their Guides may give them, that I cannot tell: but never did I meet with a Divine of that Clann, that reprov'd this Vice; and what eſcapes without Correction, hath the Countenance of Connivance, or tacit Approbation. Yet, in pity, I ſhall tell them, what a Learned Prelate hath obſerved on this Piece of Prophaneneſs; There were Times, ſaith he, when Perſecutions were great in the Church, even to exceed Barbarity it ſelf. Did any Martyr, or Confeſſor in thoſe Times, Bp. Laud's Speech in Star Chamber. Libel their Governours? Surely, no, not one of them, to the beſt of my Remembrance. Yet theſe complain of Perſecutions, without all ſhew of Cauſe; and in the mean time, Libel and Rail without meaſure: ſo little akin are they to thoſe, who ſuffer for Chriſt, or the leaſt Part of Chriſtian Religion. Nor is he alone in this his Judgment, for the Apoſtles be of the ſame Mind, who give this Character of Temporizing Chriſtians, That they deſpiſe Dominion, & ſpeak evil of Dignities, Ju. 8.9. 2 Pet. 2.10. A Policy ſo Suſpicious: the Bleſſed Angels feared to make uſe of it, when they truly might. For Michael the Arch-Angel durſt not bring againſt the very Devil (who queſtionleſs deſerved it) a Railing Accuſation; but meekly begg'd of God, that he would be pleaſed to rebuke him. And how his Temper ſuits unto the Goſpel, which commands us, To pray for our Enemies, to bleſs them, which curſe us; when we are reviled, not to revile again; when we ſuffer, not to threaten; 1, Pet. 2.23. or how it doth tranſcribe our Saviours Example, who, as the Lamb was dumb before the Shearers, and opened not his mouth; is not my Province to enlarge upon. Only I concieve, it might be ſome Mitigation unto Davids Affliction, that they were Drunkards, that made Songs upon him, Pſal. 96.12. But that men, who are ſober, and conſcientious (if we may believe them) that they ſhould ſuffer either Head, or Hand; their Tounge, or Pen to touch the Lords Anointed, and do his Prophets Harm, Pſal. 105.15. is ſuch a Device of Religion, as I dare avouch the Goſpel is a Stranger to.

But no Wonder, if their Proſelites forſake the Communion of ſuch lewd men, as they Decypher us, and betake themſelves to ſome more powerful meanes. And this brings the Difference unto a Formal Schiſm. They depart from us, and ſet up Altar againſt Altar, and Pulpit againſt Pulpit; Doctrine againſt Doctrine, and Worſhip againſt Worſhip. What is wanting to the Purity of their cauſe? they ſupply by the Impurity of their Lips, and impute the weakneſses of mens Perſons, to the Diſadvantage of their Principles. Like the Stoick in Lucian, who, reduced to a Non-plus, cries out 〈 in non-Latin alphabet 〉 , So they deal with us, Baſe words, and Popery, are an Ample Confutation. And when, by theſe Artifices, they have rendered the Government uneaſy, and the Governors odious.

4. They incite, and inſtigate unto Tumults by Turbulent Poſitions, and Seditious Doctrines. Such are theſe, See the Judgment of the Univ. of Oxf. That Kings are but the Peoples Truſtees; That they are accountable for the Miſcarriages of the Government, with many more. And how directly theſe tend to Sedition and Rebellion. I may be excus'd the Comment. For when a Prince is Dethroned in the Conſcience, what can follow, but an Arbitrary Obedience. Subjection as long, and in what Inſtances they pleaſe; if he be the Peoples Creature, there needs no more to the full Proceſs of a Depoſition, then the Declaration; We will not have this man to reign over us, Luk. 19.14. St. Paul was aware of this, and therefore, requires you to be ſubject, not only for Wrath, but alſo for Conſcience ſake, Rom. 13.5. Divinity they have no mind to be concerned with.

What can now remain, but that the Populacy, thus provok'd, in a tranſport of Zeal, do ariſe to deſtroy all the Ʋngodly that are in the Land; that they may root out the Evil doers from the City of the Lord, Pſal. 101.11. Force and Violence, Blood-ſhed and Murder, Plots and Conſpiracies, Inſurrections and Rebellions are the End of theſe Diviſions. To this height hath the Quarrel about Modes and Habits, Geſtures and Ceremonies riſen. Dear God! Is the life of man right, Dear in your Sight (Pſal. 116.15.) in their Eyes ſo cheap? Do we become obnoxious to Blood-ſhed, for enjoyning a few Innocent Rites, and Primitive Ceremonies? All that I ſhall ſay, is this. The men that do theſe things, have either no Religion; or what is next to none, a Bad one. And what Temptation can you find in them, that you Careſs them as your Countreys Patriots.

Were the late times of Confuſion, ſo pleaſant; that we ſhould be laborious to relapſe into the ſame? Survey the miſery; Fines, Confiſcations, Plunders, are but the Beginning of Sorrows. Baniſhment, Impriſonment, and Death ſucceed. Or if you do ſurvive: What David of old Age may with more Dolefulneſs he affirm'd of that, your life can be but Labour and Sorrow, Pſal. 90.10. when your Perſon is impoveriſh'd, your Souls inſlav'd, your Churches prophan'd your Religion gone. God alone, who, foreſees all things, ſaw the Calamities that they were bringing on us, and in Mercy and Compaſſion, was pleaſed to prevent it.

Before I paſs this Topick, I muſt deſire you to remark, how they have aggravated their Opinions in the Cauſes of our Difference. What at firſt, were no worſe than Tolerabiles ineptiae, Calv. Ep. ad Protect. Levities that might be tolerated (the which was alſo ſpoken of Chriſm, and Extream Unction, Rites that are now diſuſed) are now grown to be Antichriſtian Impoſitions, and Prelatical Tyranny. Our Liturgy, which ſome of the Fraternity did verily believe, FOX. to be compoſed by the Aſſiſtance of the Holy Ghoſt, is now reproached as the Rags of Popery. Our Biſhops, whom Beza prays for a perpetual Succeſſion of; Bez. de div. grad. min. cont. Sar. and the Repulſion of whom, was Corah's Sin under the Law, and Aerius under the Goſpel, are juſtled out with Ignominy, as Ithacian Prieſts, and Perſecuting Prelates; as Men that hold the Stirrop for Popery to mount the Saddle. And our Kings, whom Calvin, Artic. 37. Calv. in Am. c. 7. v. 13. by a Miſtake of the meaning of that Title, which our Reformers gave them, The Supream Head of the Church, next under Chriſt, imagining what is not dream't of; ſome Spirituality included in it, did chance to cenſure: are look't upon, as either Enemies of, or Inconvenient to the Priviledges of the Kirk. Of which, you have an Inſtance in the Scotch Commiſſioners, Refor. of Ch. Gov. in Scot. by Com. pag. 10. who taking notice of this Objection againſt the Presbyterial Government, That 'twas incompatible with Monarchy. Confeſs the Accuſation, in not pleading to it; or rather, reflect on the Inſtitution, by what they afterwards aſſert, That it is complyable with every Lawful Kind of Humane Policy. Maliciouſly ſuggeſting, as if Monarchy was unlawful. You ſee, how the Floodgate being opened, the Waters do prevail, and Strife increaſeth.

What our Diſſenting Brethren did at firſt with Modeſty, or by Miſtake, ſcruple, is now improved paſt all the hopes of Compoſition. The Pen is exchanged for the Sword; and a Combat of the Preſs, into a Battle of the Field. There is one thing behind, which as long as 'tis indulg'd, will both perpetuate our Difference, and amplify their Guilt: And that is,

5. Their Incredulity. They will believe no Evidence againſt their Affections: let it be written with the Beams of the Sun, it is obſcure and dark to their Opticks. Theſe are Men, Gifted, either to deny the Truth, or extenuate the Fact. A few Inſtances of freſh Memory, may give you Satisfaction. The Murder of an Archbiſhop, muſt by no means be imputed to the Bandying of the Party. And an Head of the Faction, though he may have the Spirit above Meaſure, cannot well be ſuppoſed to have Strength enough to be his own Executioner. Innocent Men! that cannot find Spots in their own Children, but admire their Blemiſhes for Perfections, and their Moles for Beauties. Men of a ſtrong Faith, that can believe their Plots the Fiction of their Enemies, and our Thankſgivings an Illuſion upon Heaven.

Now, Perſons of this Obſtinacy, are irreclamable, and deſperate, paſt the ordinary Means of Recovery: what God may do, is not for us to reſolve. But methinks, they lie under a neceſſity of maintaining the Irreſiſtency of Grace: for that is all the Hopes they can have of Renovation.

My Brethren, you accuſe the Papiſts for this very Crime. Thou therefore that teacheſt another, teacheſt thou not thy ſelf? Or, art not thou inexcuſable, O Man! whoſoever thou art, that Judgeſt; for wherein thou judgeſt another, thou condemneſt thy ſelf; for thou that Judgeſt, doſt the ſame things, Rom. 2.1. The Papiſts diſown the Tenets we alledge againſt them, becauſe they hear them not delivered in their Sermons: and is not this your own Apology? Now, though we give a Reaſon for this Silence, That they be Doctrines, which the Apoſtle's Cannon is not to be applied to, for they may unadviſedly be preached out of Seaſon. Yet, are they not recorded in their Writings? 2 Tim. 4.2. And the Pen leaves behind it, a more laſting Monument, and durable Character than that of the Tongue. And to do all men Juſtice, The Papiſt hath the more plauſible ground for Scruple; their Opinions being for the moſt expreſſed in a Forreign Language; and the Liberty of the Preſs (as they pretend) denied unto their Advocates. Whereas theſe ingroſs the Preſs with their Seditious Pamphlets, and ſcatter the Poiſon in their Mother-Language. Not that I can excuſe either of them from the Phariſaical, Wilful, and Deſigned Calamity of thoſe, Who having Eyes, will not ſee; having Ears, will not hear; leaſt, ſeeking, they ſhould find, be converted, and healed, Mat. 13.15.

And this Incredulity of Men, ſided into Faction, is very much owing to the Nature of Contention; Nubibus atris Condita nullum Fundere poſſunt Sydera Lumen. Boet. which darkens the Underſtanding, diſturbs the Judgment, and infatuates the Reaſon: though I dare not exclude the Immediate Hand of God; who, in a juſt Judgment upon their Unchriſtian Diviſions, may perhaps have given them over unto a Reprohate Mind. Rom. 1.28.

Theſe are the Conſequences of our Diſſentions, which, are the more to be lamented, in that othewiſe they ſeem to be Good Men; that have a Zeal of God, though not according to Knowledge: Men that are kind to their Friends, and charitable to their Brethren. To whom, I may duly apply that of my Ld. Verulams, of another Sect, Tales cum ſint, utinam et noſtri eſſent.

And if this be the Condition of our Diſſenting Brethren (which I leave to God, and their own Conſcience to determine, hoping they will be ſo juſt to their Souls Intereſt, to ponder it throughly) if this be their Condition? I muſt needs Query, If it be not time to lay aſide Animoſities, and leave off Contention, becauſe it hath been already too long meddled with? Which is the remaining Part of my Task. And to perſwade them to it; I ſhall return by the ſame Stages I advanced, and deſire them to conſider.

1. The Heinouſneſs of thoſe Sins, in which theſe ſmall differences have engag'd them. Sins of no Lighter a Dye, then Maſſacres, and Murders, Inſurrections, and Rebellion. And what Sentence theſe muſt look for at the General Aſſizes; allow them but the Benefit of their Clergy, and they may read, though not eſcape thereby. Rebellion is a Sin, no place whatever will endure, or connive at. Heaven caſt down the Rebellious Angels into Chains of Darkneſs: Paradiſe baniſhed the Traitor Man, and keeps a Guard of Cherubins and a Flaming-Sword againſt him. The very Earth admoniſh'd, opens her mouth to demand Juſtice againſt Corah, and his accurſed Accomplices. Nor dare Hell it ſelf pretend to Patroniſe an Inſurrection, For if Satan be divided againſt Satan, How ſhould his Kingdom ſtand.

But this Sedition, which our Diſſentions, at preſent, have fomented, hath ſome Peculiarities in it, that do aggravate the Guilt. For beſides the Hypocriſy of the Pretence, Religion; which, never meant to kill the Body, out of mercy to the Soul; nor murder Gods Image, to advance his Glory.

It was carried on with Deliberation, they meet, adviſe, debate, conſult; which ſpeaks their Fixedneſs and Reſolution. Had it been perpetrated in an Heat of Paſſion, the Exceſs would hove been ſome ſmall (though ſorry Apology) for ſo baſe a Villany. But their Deſign was to ſin with Caution; they ſcorn'd to be numbred amongſt the lower Claſs, of unwary, inadvertent Sinners, but will butcher Men deliberately, and in the Cool of their Blood. And is not this a hopeleſs, irrecoverable Temper? An Inſtance of a ſeared, (more than tender) Conſcience. This is what thoſe Divines make no mean Ingredient into the Sin againſt the Holy Ghoſt. For we cannot but imagine the Ingenuity of the Education, (which ſome glory in) could not but inform them what Rebellion was: and the whole Party, who ſuppoſe the Scriptures to be plain, clear, and full, unto the very Modes of Worſhip, cannot, ſurely miſconſtrue ſo Legible a Text, They that reſiſt, ſhall receive to themſelves Damnation, Rom. 13.2.

It was alſo againſt Signal Favours and Perſonal Obligations: and Ingratitude is an Inhumane Sin. The very Savages are obliged by Kindneſs, and the Lyons of the Forreſt too generous to be undmindful of Beneficence. Seneca. Ingratum ſi dixeris, omnia dixeris. Shaftsbury, Lord Chanc. Eſſex, Ld. Lieut. of Irel. Ruſſel of the Pri. Coun. An hundred old Cap. Declar. Yet many of theſe were Men that owed their Lives and Fortunes to his Majeſty's Clemency. And what a Barbarous Requital this? So Syrens charm the Ears that lend them Audience: ſo Vipers eat the Womb that gives them Being.

But the Party will ſay, And what's all this to us? Are we reſponſible for other Men's Exceſſes? Muſt we be chargable for their Extravagancy? God forbid, that I ſhould believe all the Faction privy (much leſs conſenting) to ſuch horrid Villany; although the Confederacy was very numerous. 2000 in London Declaration. Yet, my Brethren, it concerns you to enquire, how ye may become Partakers of other Men's Sins. Had the Conſpiracy taken Effect; which, (for ever praiſed be the Name of God) it did not. To whom would you have adhered? They preſumed upon your Aſſiſtance. And may we not ſuſpect, that Men of the ſame Communication, without the Spirit of Propheſy, may have an Inſight into each others Mind. We ſee how Birds of a Feather flock. And whil'ſt they obſerve you ſo eagerly to imbibe their Principles, credit their Jealouſies, pleaſed with their Libels, is it poſſible that they ſhould believe, that you would ever boggle, or deſert their Intereſt. No, the Remonſtrance which they were preparing, is an undeniable Argument of their Aſſurance. Would not you, (though exclaiming of the Treaſon) have protected and ſtrengthened the Regicides? Should we not have heard ſome old Maxim aſſum'd, to accomodate your Aſſociacions? Fieri non debet, factum valet. And are not theſe Profeſſions of Loyalty owing to ſuch a Conſideration, as to that of the Rebellious Iſraelites on their bad Succeſs: This Abſolom whom we Anointed over us, is dead in Battle; now therefore why ſpeak ye not a word of bringing back the King? 2 Sam. 19.10. I accuſe no one, by their own Conſcience let them ſtand or fall. But to diſmiſs this.

As far as your Separation and Conventicles gave them Incouragement; as far as the Hopes of your Aid (though we ſhould favourably believe, they might have been deceived in it) did animate and inſtigate them; ſo far muſt your Schiſm bear the Guilt of their Preſumption: and could you have the Impudence to wipe your mouth? you cannot truly ſay, You have done no Wickedneſs. The moſt eaſie Conſtruction that can be fixed upon it, is, That in the Simplicity of your Souls; and knowing nothing, you ſhould have been inſnared into their Sedition, 2 Sam. 15.11. One would think, that the ſad Effect of ſuch ſpecious Pretexts in the late War, would make Men Jealous of the ſame Events. For what a multitude was there, that would have laid down their Lives in exchange for his Majeſty, who being decoy'd into the Cauſe, by that ſame Artifice, are not able to waſh their Hands, and ſay with Pilate, I am Innocent of the Blood of this Juſt Perſon; See yee to it. Mat. 27.24.

The Cauſe which hath inveigled you in ſo much Guilt, is ſmall, about things of little Moment, and meer Indifferency: and the Lightneſs of the Cauſe aggravates the Blackneſs of the Sin. Moſes enquires, Why do ye Wrong one to another, ſeeing that ye are Brethren, Act. 7.26. The nearneſs of the Relation in his Opinion, being ſufficient to remove all the Grounds of Contention. What would he have ſaid, if it had not been a Matter of Wrong or Injustice, 〈 in non-Latin alphabet 〉 but Indifferency, that they quarrelled about? They certainly have little Regard to the Peace of Chriſt's Church, that can diſturb it on ſuch ſmall Accounts.

I know indeed, they deny the Indifferency of theſe Things: but a common Diſtinction would afford them Satisfaction, if they intended that, Viz. That in their Nature they remain Indifferent, though not in the Uſe; for, being enjoyned, they become neceſſary unto Decency and Order.

The nature of Indifferency, Quod neque contra Fidem, neque contra bonos Mores injungitur, Indifferenter eſt habendum. St. Aug. his Rule will teach you, 'That which neither contradicts Faith nor Morality, is a thing Indifferent. And according to this Meaſure, we dare ſtand to your Verdict for the Indifferency of their Nature. But the neceſſity of the Ʋſe, the ſame Father doth impreſs from the Reſolution of St. Ambroſe, which he Celebrated as the Reſponſe of an Oracle; Ad quamcun que Eccleſiam veneris, &c. Very oft in his Writings. which is, To conform your ſelves unto the Rites and Cuſtoms of whatſoever Church you come to, whil'ſt they do not contradict the Rules of Faith and Morality (i. e.) in things indifferent. And agreeable to this, is the Derivation that ſome produce of the word Ceremony, Card. Bona. de reb. Lit. from the Hebrew 〈 in non-Latin alphabet 〉 to Anathematize or Excommunicate; as if we might infer, the Nonconformity thereto, to be a Guilt ſufficient to incur that Cenſure.

And that our Brethren may entertain more even thoughts, of theſe few, and eaſy (as they call them) Impoſitions. I would intreat them to inſpect.

1. The Neceſſity of admitting Ceremonies to the Worſhip of God.

There never yet' was that Religion in the World, that did appear without them, Judaical, as well as Heathen, in what it was diſtinguiſhed from the Natural, was nothing elſe but a Syſtem of Ceremonies; although their Inſtitution was Divine. Whence St. Auguſt affirms poſitively, That there is no Religion whether true or falſe, Aug. L. 19. cont. Fauſt. C. 11. that can ſubſiſt without Ceremonies. And Ʋrſin as dogmatically (who being no Epiſcopal Divine, I hope may have your Ear) That the Church may; Poteſt, ac debet Eccleſiâ quaſdam Ceremonias instituere. Ʋrſ Cat. Q. 103. par. 3. yes, and muſt inſtitute ſome Ceremonies. And ſince men are taught by the Eye, as well as the Ear; and the more laſting Impreſſions iſſue thence. I would gladly underſtand, why we may not be edified by the Geſtures of the Body, in ſome meaſures as well, as by the Labour of the Lips. Or, why the Erection of my Perſon, may not adviſe the Beholders of the Elevation of the Mind, as much as if the Deacon did admoniſh them with his Surſum Corda.

Happy is the Man that condemneth not himſelf in the Things that he alloweth, Rom. 14.22. For pray tell me, What are theſe Eccleſiaſtical Ordinances paſſed and ordained by the Small and Great Councils of the the City of Geneva, Laws of Geneva. which the Miniſters thereof promiſe, and ſwear to keep? Had they, for Ordinances, ſubſtituted Injunctions, or Cannons, which is all the ſame; the Church of England will be no more chargable with Impoſitions (unleſs the difference of words make the Grievance) than other Societies Eccleſiaſtical. Why then ſuch Exclamations againſt her, when theſe are paſſed by in Silence? Or, how comes She to be more Prelatically than others, Presbyterially Tyrannical.

2. Examine the Reaſon why theſe Ceremonies were retained. Which, (after communicating therein with the Primitive Church) was a Motion of Charity, a Deſign thereby, to win upon the Papiſts: to give as little Scandal and Offence as poſſible. To convince them, that it was not Humour and Caprich, but Religion; not the Love of Innovation, but the Neceſſity of a Reformation, that made us withdraw: that it was not ſuch ſmall Things as Ceremonies that we differed about (of which, this was an Evidence, that we enjoyned ſome) but Matters of Faith, and Articles of Salvation. We therefore are not aſhamed to own what ſome, with more Malice than Judgment, do retort, That our Liturgy is compoſed out of the Breviary and Miſſal. Is it Diſparagement to Gold, that it was mix'd with Lumber in the Oar? Is it Infamy unto Moſes's Seat, that Scribes and Phariſees did fill it? Mat. 23.2. No, by this we ſatisfie the World, that we emov'd no further from the Weſtern Patriarch, than he had wandred from his Predeceſſors and the Truth. And hereby the Church of England (and ſhe alone) gain'd ſuch an Aſcendant on the Papacy, as they never can be able to remove; who by communicating with us for ſeveral Years, In Q. Eliz. Reign. plainly did confeſs the Neceſſity of a Reformation; and as highly commend the Prudence of our Moderation.

And I wiſh that our Diſſenting Brethren, would calmly remember, that the Papiſts were the only Faction, that at firſt were to be invited into our Communion. The Name of Puritan (unleſs amongſt thoſe of the Novatian Schiſm, the 〈 in non-Latin alphabet 〉 which is no great Credit to the ambitious Title) was not ſo much as heard of, till After-Times, when Men had croſſed the Seas, and gone a Pilgimage unto Geneva, Hooper and Cartwright, &c. Heyl. Hiſt. Ref. Edw. 6. they return'd infected with that Leaven, and ſet up for Goſpellers, and afterwards Puritans.

What can be more charitable in this Caſe, than to recede no further than was neceſſary? That we might aſſure them, that our Proceedings were for the Honour of God, more than the Pleaſure of Man. Reformation hath only Reference unto Errour: ſo that what may be retained without Errour, cannot well be rejected without Cenſure. On which ground 'twas thought convenient, in Q. Elizabeth's Reign, to omit that Declaration in the Rubrick, Common-Prayer. concerning Kneeling at the Sacrament; that no Adoration was intended to it; (which both before and ſince, hath been inſerted) and you have heard how ſucceſsful it was. And the want of this Moderation, was no mean Obſtacle to the Reformation in our Neighbouring Kingdoms. I know Calvin doth inveigh againſt it, Mediis Conciliis vel autorem eſſe vel approbatorem. Calv. Ep. ad Prot. and reproacheth it as an old Fault in Bucer. But though he might deſerve the Title of, Judicious, Bernardus non videt omnia. And it had been a happy Compoſition, if we could have won the Papiſts to have Reformed the Doctrines of Faith, upon the Terms of admitting more Circumſtantials of Worſhip; which the Lutherans Adopt, and ſome Divines of Note were willing to comply with, in the Buſineſs of the Interim, which preſs'd a Reſtitution of the old Popiſh Ceremonies; whoſe Judgment was this, (which I intreat our Brethren to ruminate, for it deſerves to be written in Letters of Gold) That it is Lawful, yea, Neceſſary, Hiſt. Conc. Trent. l. 3. an. 1548. to tolerate ſome Servitude in the Worſhip of God, when no Impiety is joyned with it. And amongſt their number, I find the Learned Melancthon, Dr. Burnet H. Ref. l. 2. an. 1648. recorded by the Author of the late Hiſtory of the Reformation; whoſe Solid Judgment this doth ſeem to reliſh.

This is the Reaſon of our retaining theſe Ceremonies: and ſince the Converſion of the Papiſt, is as much, or more to be deſired (their Errours being greater, and their Guilt the deeper) deeper than the Diſſenting Proteſtants, that we ought to have an Eye as tender unto them, in the maintaining, as to the others in the abrogating of theſe Ceremonies. I dare with Confidence averr, our Adverſaries themſelves being Judges; it is a Maxim delivered by their Leaders; That in things of this nature, Ref. of Ch. Gov. in Scot. p. 5.6. when the Change is not to the better, it is both without, and againſt Reaſon, to make a Change. And I appeal to any ſober, moderate Diſſenter, if admitting a Change in theſe Things Indifferent, we could have ſo ſolid and plauſible an Argument to prevail upon the Romaniſt.

3. Let us entreat you to enquire, by whom the Differences, that you ſo vigorouſly maintain, began: and when you ſee the Truth, we hope you may abate of the Heat.

Extemporary Prayer, which you attribute to the Spirit, Fox's and Forebr. Dr. Stillingf. Ep. to Hiſt. Sep. was a Device invented by a Wolf, that had got on Sheep's Cloa • hing, and practiſed by a Romiſh Prieſt in Presbyterian Weeds.

Kneeling at the Euchariſt, was traduc'd by John a Laſco, from the Polonian Arrians, who robbing Chriſt of his Divinity, and believing him no more than Man, Heyl. Hiſt. Ref. Edw. 6. to expreſs the Coequality of their Natures, preſum'd to ſit with him at his Table.

The Identity of the Orders of Epiſcopacy, and Presbytery, is a Novel of the School-Divines; who ſuppoſing it the higheſt Miniſterial Office (as if true, it muſt needs be) to make Chriſt a Body out of Bread; Conficere corpus Domini. unite the Prieſt and Biſhop in one Order, whence both the Papiſt and Presbyterian derive it. Conc. Trent.

The Excluſion of the People, from bearing Part in the Worſhip of God, by their Suffrages and Voices, Scrivener, Courſe of Divinity. is an Injury which hath, prevailed ever ſince the Prayers were in an unknown Tongue; and for want of a Liturgy, is by them unreformed.

Sponſers in Baptiſm, and what is ſubſequent thereto, the Benefit of Confirmation comes to be neglected, after the Example of the Anabaptiſt. And Divines Presbytertal, as well as Prelatical, commend, though they do not practiſe it.

This is the true Riſe, and juſt Account of the things you ſcruple. Anabaptiſts, Arrians, and Papiſts, were the men that broach'd them: and you, not barely Symbolize, but Communicate with them in Stickling for theſe. I dare not, as I ought, animadvert upon the looſneſs of theſe Contracted Scruples, for fear I ſhould exaſperate your too Fiery Zeal. But in Charity, I muſt commend them to your Chriſtian Conſideration.

Thus, I have touch'd the Wounds of our Friends, with as ſoft an hand, as the Affections, that I bear their Perſons; or the Obligations, I have received from the Party, can in Juſtice expect from me.

To conclude, You ſee how little Chriſtianity there is in the Methods you contrive for to foment the Difference. You muſt be anſwerable for thoſe Heart-Burnings, and Uncharitable Jealouſies that you have of us: Thoſe Scurrilous Libels in which you do abuſe us: and thoſe Seditious Practices whereby you have unſettled us. If you can believe ſuch men as theſe to belong unto Chriſt's Flock, you have a Strange Faith. Or if you do not ſee, theſe things to be the Profeſſion of ſuch men, you have a bad Eye-Sight, Gal. 5.20. Hatred, Ʋariance, Wrath, Strife, Sedition, Hereſies are catalogu'd with thoſe Works of the Fleſh, that do Exclude us from the Kingdom of God. And though you may retort, that Adultery, Fornication, Ʋncleaneſs, Drunkenneſs, Revellings (which I know not, by what kind of Propriety, are charged upon us, as the Church of England's Peculiars; when, Alas, they are too common to both Parties) ly under the ſame Condemnation. I believe your own Conſcience may be our Compurgatrix, that ſuch things paſs neither unreproved, nor unlamented. Or if thoſe, who value themſelves, as the more Sober Party, would be pleaſed by joyning our Communion to diſcourage them by their Example. We would call upon them to rejoyce at your Converſion, and not ſtick to propoſe you for their Imitation.

Conſider the Levity of theſe things that you diſpute, together with the neceſſity of injoyning ſome Ceremonies, and the Charity of retaining theſe. Inquire into the Original, and Growth of your Scruples; whence they came, and whither 'tis they tend, and as Abraham intreated Lot, Let there be no Difference, I pray thee, betwixt me and thee, for we be Brethren, Gen. 13.8. I know that you will offer an Accommodation, That both the Parties may move untill they meet. But Alas! my Brethren we are under the Law, and will you tempt us to diſobey? or becauſe you live without Law, will you invite us to tranſgreſs? This is ſuch a Strain of Impiety, as none but he that is 〈 in non-Latin alphabet 〉 , the Tempter Exegetically, by your Officiouſneſs would ſeduce us to. And he that hath any Light of Conſcience, with Indignation muſt reject the Suggeſtion, as Chriſt did St. Peters, Get thee behind me Siatan, for thou ſavoureſt not the things that be of God, but the th • ngs that be of men. Matt. 16.23. Nor is this an Expedient, if it were Practicable: for there may be a Schiſm in a Church, as well as from a Church. And ſhould we admit them, we might be juſtly cenſured, as Betrayers of the Ʋnity of that little Flock, that Chriſt hath yet miraculouſly preſerved amongſt us: for whilſt one ſhould cry, I am of Paul, and another I am of Apollos, 1 Cor. 3.4. in the Cloſe, we all might come deſervedly to be reproved, as Carnal. But to ſatisfy our Brethren the Experiment hath been made, Heyl. 'Hiſt. Ref. Edw. 6. that Party hath been benefited, and promoted in the Church: but were ſound ſo Turbulent, that Authority was conſtrain'd to Silence, and remove them.

In Brief, Ponder the many wonderful Interpoſitions of the Almighty God, in the behalf of this diſtreſsed Church and People. How oft have the ſnares been broken, and we de •… vered, Pſal. 124.7. How hath the Lord turned again the Cap •… vity of Sion, that our Enemies Confeſſion, The Lord hath • one great things for them, hath put into our mouths the Anti • hon, Yea the Lord hath donede great things for us, whereof we • ejoyce. Pſal. 126.2, 3. Providence is a Book, and though the Characters be ſo miſtical, that none but God can teach • s how to read them; the Language often ſuch, that we muſt go to Heaven for to learn it. Yet where the Provi • ence quadrates with the Promiſe, we may conclude, The • ord hath ſpoken, and he hath fulfilled it. And when I re •… ect on the Purity of our Doctrines, the Loyalty and • eaceableneſs of our Principles, I am ready to infer, 'He hath not beheld Iniquity in our Church, neither hath he ſeen Perverſneſs in our State: the Lord our God is with us, and the Shout of a King is amongſt us. Surely, there • s no Inchantment againſt the Church; neither is there any Divination againſt the State, According to this time, • t ſhall be ſaid of Church and State, What hath God wrought? • umb. 23. v. 21, 23.

And let us pray God, that under the Shadow of his • ings, we may ſtill continue a Monument of that Pro •… iſe which he hath made unto his Church, That the Gates 〈◊〉 Hell ſhall not prevail againſt Her, Mat. 16.18.

FINIS.