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 [Page 2]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 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, [...], 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; [Page 3]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 [Page 4]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. [Page 5]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, [Page 6]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, [Page 8]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. [...], 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, [...], 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 [Page 9]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 [Page 10]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 [Page 11]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, [...] the Calumniator, that Contention may go out; yea, Strife and Reproach cease, Prov. 22.10. And I cannot but observe, that their Ex­clamations [Page 12]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, [...], 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 [Page 13]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. [Page 14]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 [Page 15]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 [...], 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. [Page 16]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 [Page 18]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 [Page 19]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 [Page 22]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 [Page 23]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, [...] 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 [Page 24]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 [...] 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 [Page 25]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 [Page 26]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 [...] 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 [Page 27]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, [Page 28]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, [Page 29]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 [Page 30]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 [...], 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 [Page 31]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.