HAving iust now read over these Two Ser­mons which I have transcribed since I preached, I am not a little thereby con­firmed in the belief of an Observation I have long ago made (or taken up I can­not say whether) That a man may with less danger of exposing himself preach many Sermons than print one: Those Defects and Crudities, which the speed and (with some more happy persons) the Grace of Pronunciation covers, are easily perceived by the ma­ture attention of the Peruser. That this will be the Fate of divers Passages in these foregoing Discourses, I am sensible enough, and perhaps see the Particulars: But the Design I pursue in them is so necessary to be promoted by more Advocates than it has in good earnest, that I could not prevail with my self, through any fear of Censures, to suppress my poor, however cordial, endeavours therein. Nor did I think it fit in the Copy for the Press, to make any such Supplies or Changes, as in themselves I might think but requisite, lest it should be objected by any, I preach­ed not what I print. Wherefore I am content that all [Page 68] pass in the form it is. I will only admonish, that the same Arguments, which I have used in the Second Sermon to prove our present Divisions destructive to Holiness, will also prove that other part (which I have too lightly touch't) That the Union we perswade, would certainly produce more Holiness or Reforma­tion of the Publick Manners, than any other Expedi­ent we can easily imagine: Only I had not time to apply them distinctly to both parts; and to those, who will read this, 'tis amply enough to have suggest­ed thus much.

There may possibly occur divers Passages in both Sermons, which same may say want Truth; nay, the Contradictions to which I have read in print not many days ago: I can only say, I spoke them not with a design of contradiction; and I both did, and still do judge them real Truths. For instance, (Serm. 1. pag. 22.) I say, We [Conformists] doubt not but in this our o­bedience we please God, and are not unserviceable unto men. Mr. Baxter on the contrary, in his Apolo­gy for the Non-conformists Ministry (which Book I shall much cite in what follows) applies to us, more than once, as I remember, that passage of the Apostle touching the unbelieving Jews, (1 Thessal. II. 15.) That we please not God, and are contrary to all Pag 235. &c. men. I believe in my Conscience he is mistaken, and that what I said is true. Nay further I will tell him, and all the World, and God is my Witness herein, I at first o­beyed with a design to serve God; and I bless my God, I do both serve him, with a pure Conscience, in the way of Conformity, and have the comfort and joy thereof in my own brest daily; nor do I trouble my self, or can I help it, if prejudicate men are of another mind. [Page 69] Again, pag. 30. of the same Sermon, I said, Pres­byterians and Independents could not agree among themselves; no not, when they had an Assembly packt mostly of themselves. Yet many have lately magni­fied their Agreement, and some have told us, that Assembly was almost all of Episcopal conformable Mr. Baxt. Apol. N. C. p. 90, 204. &c. men. Were it worth the labour, I could prove the truth of what I said; nay, I could prove much more. First, as to their great concord, I say they were so far from agreeing then, that they are not agreed yet: For whereas some could come in to our Church, upon such terms as they are pleased to insinuate under the name of a Comprehension (namely the Moderate Pres­byterians) They of the Congregational way cannot, according to their Judgments, allow of our Parochi­al Bill for Ac­commodation. pag. penult. Churches, nor a Book of Liturgy; but do choose to worship God in the way of their Gathered or Sepa­rate Congregations, and so need an Indulgence. Then as to Mr. Baxter's demand, Were not almost all the Westminster-Assembly Episcopal Conformable men when they came thither? I could say, No, not in their hearts, as appear'd by their fruits: (Those four of five that were, had no comfort to be amongst them.) Hear part of the Preamble of that Ordi­nance, by which this conformable Assembly was cal­led, Whereas it has been declared and resolved by Jun. 12. 1643. Scob. Coll p. 42. the Lords and Commons assembled in Parliament, that the present Church Government by Archbishops, Bishops, their Chancellors, Commissaries, Deans, Deans and Chapters, Archdeacons, and other Eccle­siastical Officers, depending upon the Hierarchy, is justly offensive and burthensome to the Kingdom, a great impediment to Reformation and growth of Re­ligion, and very prejudicial to the State and Go­vernment [Page 70] of this Kingdom; and that therefore they are resolved that the same shall be taken away; and that such a Government shall be settled in the Church, as may be agreeable to God's Holy Word, [Episcopacy then in these mens judgments was not] and most apt to procure and preserve the peace of the Church at home, and nearer agreement with the Church of Scotland, &c. What Episcopal men would have an­swered this call, or these ends, any otherwise than by protesting against them? Did these things tend to peace? I could and would give a further answer. I could tell him too, who it is, that through habitual prejudice, self-flattery, and unhappy errour, is a falsi­fier of History, and that in the very memory of them, in whose times these things were acted; and particu­larly in fixing the war upon an Erastian party in Par­liament (when all the World knows, a People ever known to be of more bloody Principles, and whom I will not name, for peace-sake, both scattered and blew the Coals, whence arose those Combustions:) but that, I say, I conceive, my Answer would no more conduce to peace, than his reminding the Nation of those things, which at other times he would have forgotten: I would have set forth all this. In short, he and all his Abettors must know, the Catalogues of that Parliament, of that Assembly, are in our hands; the Copies of their Speeches, the Journals of their Votes, Transactions, &c. are all to be produced: and, to say nothing of the Covenanters, the Commissio­ners (both of Ministry and Laiety) named in the Form of Church Government (which the Assembly had been so long a hammering) to be used in the Church of England and Ireland, all these mens names, qualities, principles, and procedure, are notorious in [Page 71] print. Such publick, and (as I may justly call them) Authentick Records, as these, must and will be cre­dited, when private persons, whose interest and un­happiness it is to tax others with their own faults, will scarce find belief. But I forget my self: how­ever I followed another; and sad it is, when one who pretends for peace, in his very pleas for it leads us out of the way to it. I have done with this kind of Dis­course, when I have besought my Reader not to ac­count any thing said in my Sermons false, because some have been pleased to contradict and hector the Truth.

I did not at first intend even thus much of Reflexi­on: for I proposed not to my self in this Postscript, to Apologize for my Sermons, nor to answer other mens Imputations on us and our Church; but to pro­ceed to such Particulars in order to my Pacificatory design, as were less fit for a Sermon, and so still to drive the same Nail further home. To this purpose therefore I shall take the boldness (which the Cha­rity of my intentions I hope may obtain pardon for) to observe to the Dissenters, where in some of their Writings, which I have seen, while they plead for peace, they openly blast it; and wherein otherwise, not­withstanding all their pleas, their own practices are evidently wanting to the design of Ʋnion. And herein I desire to be hear'd only with so much candour and calmness as I shall use.

He that appears in the Front of the Dissenters, for Peace, is Mr. Baxter: He says in his Epistle Dedi­catory of his Apology for the Nonconformists Mini­stry, he has been begging in vain these Twenty years for Peace and Concord, of the Order of the Bishops; nay (pag. 1.) he has tried in vain too, what silence [Page 72] in this kind would do: yet after all, before the expi­ring of his gasping hopes, he resolved once more to re­sist dispair, and make another effort. It is really to be lamented that both his and other good mens endea­vours to this purpose, have been no more successful: but being we all, who either speak or write on this Subject, ought not to be thought any other than se­rious and in good earnest, let us be content to consider each of us in what Particular our endeavours are de­ficient or peccant. The discovery of this may haply help us a little into the way of Peace. And let not Mr. Baxter be displeased with me, if, being to exa­mine some writings of his of this kind, I first, with intire good will, both to him and mankind, deliver freely my thoughts of him; I will assure him I ex­pect one day to answer for all I say: and now let his and all mens Charity judge of my Veracity.

I really believe him at the bottom a very good man, truly loving and fearing God, and passionately zealous for the Conversion, Edification, and Salvati­on of Souls: When ever he treats of the things that belong to another life, the sense and concernment he has for them appears in his very language; Videtur ipsius oratio non in labiis nasci, sed in pectore: Those who are not strangers to Holy Affections, must needs feel a kind of sympathy, which, beyond all suspici­on, and above all other Arguments, will demonstrate thus much to them: I will also add, that 'tis most sure he is excessively studious and laborious, and as great an Instance as many Ages will shew, what Industry and Parts may do, without the Aids of Regular and Academical Education: But I do not look upon him, any more than other mortal men, to be without his Infirmities; and of what nature his chiefly may be, a [Page 73] man may not improbably conjecture, from the mortified state of his Body, and that Opinion, which he is said to have asserted, that A man might live Bishop Morleys Letter, p. 13. without any Actual Sin: Sure it is, it has been his great unhappiness, to have been long in the top of a Faction of his own making; which Faction, being ve­ry Heterogeneous (neither Episcopal, Presbyterian, Apolog. p. 73. Independent or Erastian, as himself seems to confess, but a Composition or Temper, I will not say, an Am­sterdam of all) and besides very Numerous, he has past too much without brotherly reproof; and perhaps is not now so capable of it: Most have censured him, too many perhaps expos'd him; others on the contra­ry admired and extoll'd him; few or none have dealt, together faithfully and candidly, with him or with his Writings: I have done so hitherto, and shall all a­long to my poor ability.

But lest any should suspect me, being a Person of different perswasion and interest from him (as may be conceived) to speak out of prejudice, I will take the liberty, as he does some times, in his forementioned Apology, to tell him a story or two: I had seen him but twice, once en passant, and another time in the Pulpit (nor did I ever see him since) when being cho­sen out of Westminster School to Cambridge, I waited on a good man, who had shewn me diverse never to be forgotten kindnesses, and especially by whose Mi­nistry I had made some proficiency in Godliness, (though I must say, the grounds of it I had had else­where) I waited, I say, on such a reverend Person, to pay my thanks and take my leave; and at my parting, amongst other very good advices, he cau­tion'd me not to leave the University too soon, as the manner of those, who went ripe thither, was: For [Page 74] they, said he, that do so, are never able to wade in­to that depth of Learning, which they might easily have done; and besides that, for want of having gone through the whole Circle of Arts and Sciences regu­larly, they too often become opinionative, furious, unable to bear liberal conference or opposition, though it be by way only of Dispute or Brotherly Admoniti­on: As, said he, we have now experience in a very godly, but strangely fierce man, Mr. Baxter by name, who though he will speak very well, yet is not able to endure being gainsaid in any thing. (If the Gentle­man be alive, and read this, I am sure he will acknow­ledge many of his own Expressions; and say, if I have erred from them, it is rather in partem faventiorem.) He added, There is a great deal of truth in that Ex­ample of old Lilies using;

Had Mr. Baxter been bred at Disputations, or in the Schools, he would manage himself with more tem­per. This Gentleman, if alive, I am sure is a Non­conformist. This was all I had ever heard of Mr. Baxter, till from Cambridge making some Excursi­ons into my own Country, I there found him cried up as the Apostle of those parts; and his Books flying there much abroad, I met with his Gildas Salvianus, which I read with great concernment, again and a­gain; in short, such was the impression it made on me, that I ever after believed, whatever infirmities Mr. Baxter might have, he was certainly a man most faithful in his Ministry. Coming down again in the Year 1658. as I remember, I met with his Holy Com­monwealth, and read a great part of it, much start­led thereat, and with great concernment pitying him, [Page 75] as to my apprehension, out of his Element; yet I can truly say, loving and reverencing him for that I had before read in him. From that time till 1663. I remember my self to have heard or read little or no­thing of him: And then I was told by a Reverend Pre­late, that at the Conference of the Savoy, Mr. Bax­ter being demanded what would satisfie him? should reply, All or Nothing; or words to that effect. Up, on this, I reflected on what that Grave Divine, be­fore-mentioned, told me, when I went to the Ʋni­versity: And since that time I have only occasionally, and as by accident they have faln into my hands, read any thing of his Works, till now this piece of his, which I am about to censure, came in my way: And from hence the World may estimate, how far I am acquainted with, or prejudiced against Mr. Baxter.

Truly Peace is so amiable thing, that it would re­commend any man to me who comes with offers to­wards it; much more Mr. Baxter, whom I have so long looked upon as a Conscientious man: It is not easie to assign greater Advantages to the Person of a Peace-maker, than what flow from Mortification, In­dustry, Age, Experience, Holiness and Zeal for Peace: Mr. Baxter, to any one that knows so much as, and no more of him than, I do, would not seem, with the Multitude, to want any repute for these. When there­fore I saw this Book, inscribed, The third Part of his Plea for Peace, I was very sorry the other two had escaped me, and expected much from this: But, to my great grief, have found my self only much dis­appointed. Now because I know, Mr. Baxter is a­ble to do much with his Followers towards Peace, and because further, I am well assured he will be writing as long as he is able, I have resolved to adventure the [Page 76] detecting how vastly, in what he has writ, at least in what I have seen of his, on this Subject, he comes short, perhaps errs, from his pretended Mark; to the end, that both he and his Partners, in their future at­tempts, may take the better aim: For certainly were there never so much Humility, Meekness, Charity, and Patience in the World, were all our men of the most for bearing and most for giving Spirits imaginable, (which God knows is on all hands wanting) yet the way he takes is not the way to Peace.

First, I complain, Mr. Baxter's manner of mana­ging his Plea, is mightily deficient, I may say culpa­ble: He must bear with me, if, as I promised, I am faithful to him; and tell him, he pleads for Peace in a most unpeaceable and provoking sort: The Apology before-mentioned, (after the Epistle Dedicatory (the design of which also seems to be, to insinuate a kind of Schism, even amongst our very English Bishops) after that Epistle, I say, and a few of the initial Pa­ges) swarms all along with the strangest Suggestions, Accusations, Aggravations, with the most biting Sar­casms and Reproaches, which could well be stuff't in­to so much Paper: I would not be mistaken; I am not at all incensed by them; only I really mourn before God, to see the Symptomes of such a Spirit in such a man: Good God! that men, in whom other­wise appears so much of the life and power of God­liness, should thus expose it, themselves, and their Christian Brethren to the Laughter and Scorn of the Common Adversaries, Papists and Atheists. I pro­test faithfully, I am more concern'd for the credit of Religion in general, amidst these bitter Aspersions, than for any disgrace, our Church, or her Friends can suffer from all charged on us: I am sorry to say it, His [Page 77] whole vein of Writing, in this Piece, betraies the want of that Singleness of Heart, that Candour, Hu­mility, Charity, Sweetness and Aequanimity, which not only the Design of Peace and Union, but the ve­ry Essence and Constitution of a Christian Spirit in­dispensably requires: God forbid, any should take their Measures hence, of what temper Godly men are, and what is the language they use: It cannot be expected, but I should give a few Instances to make good this Charge.

1. Then, I cannot but confess, it is true, there were many more of the Dissenters silenced, than we could have wisht; and God grant there be not one day found much of their own fault herein (some Peo­ple have talked of a Combination or Pact amongst themselves, that except they might have their own will throughout, they would make the World know, what a breach they could make, and how considerable they were). But yet it is not fair to over-reckon, knowingly and in ordinary course, two hundred in the Sum, as Mr. Baxter and others do, [pag. 155. 210. and in the very Title Page, &c.] thereby to swel the accompt to the greater Odium, by complaining roundly Two thousand. This I must conclude to be done knowingly, for sometimes he only says One thousand eight hundred; as pag. 151. &c.

2. Where the Execution has been so vastly milder than the Law, where so much Mercy and Connivance has been shewn, that I am confident, there is not the most rigorous Bishop in the three Kingdoms, but could give many more Instances of his Clemency and For­bearance, than the Law will justifie, there not only never to acknowledge this kindness, but to be oftner than the Sheets occur in his Book (I will justifie the ac­compt) [Page 78] sometimes twice or thrice in a Page, He is not content to do this in English so oft, but in Latin too. In Praefat. Metho­di Christian. Theolog. incul­cating or upbraiding to us their Imprisonments, seems to have some other Design than Supplicating for Peace: Such ingeminated and undue Accusations of those whom we Petition, are strange Arguments from Petitioners.

3. The same must I say much more of the posses­sing the World, The Bishops and Church-men are like­ly to promote, or would be glad of those Severities to be executed upon them, which their Souls abhor to think of, and which the pretended Sufferers, by no Laws, nor so much as by the inclination of the Law-makers (as far as ever yet could appear) were at all in danger of. Thus pag. 197. Blood was never yet of a light Digestion. [I pray God it have not been to some.] Nebuchadnezzars Furnace devoured the Executioners, &c. Who would not think from hence, That the Laws had made Nonconformity as Capital, as what was called Heresy in Queen Mary's days? Or that the Statute De Haeretico Comburendo were by the Bishops reinforc't, which contrarily has been late­ly repeal'd. Again, pag. 200. And you must consider also, that if Blood and Destruction be the means you trust to, you must set up a Shambles or Trade of Butchery, and make it the Profession of your Lives. Pag. 202. And then the whole Country will take no­tice, how many worse men you leave alive, which will encrease the Odium. I am confident Mr. Baxter does not believe any of us are guilty of such Inclinations, and therefore whether he acts like a Christian, in such suggestions as these, let him ask himself: Yet he goes on, again and again, in the same strain, Pag. 203. But especially forget not that the number of Noncon­formists in England, is so great, that it will weary [Page 79] the Hangman to dispatch them; or Executioners will scarce be found: For what if you hang a Thousand, or Eighteen hundred Ministers, &c. Pag. 209. Be­lieve it, Hanging or Banishing Hundreds or Thou­sands will not do your Business, but make it worse.—And if you banish or kill all that are against you, Land will be very cheap, and Houses cheaper; and others will call that Solitude, which you call Concord, Ʋniformity, Peace, &c. I am weary of transcribing such Language, and sorry to find men, who would take it very ill not to be thought Consci­entious, against their Consciences to impute that to their Brethren, which themselves do not believe they would ever attempt, nay, which they abhor in the least to desire: Good Lord forgive!

4. I must needs look upon his aggravating his own and the Dissenters sufferings, beyond truth, I am sure beyond Probabilities, to have proceeded from the same want of temper. Pag. 142. He tells us, Some of the ejected Ministers are so reduced, and find so little succour, that they live upon brown bread and water. I will only, in Answer hereunto make, and I do hereby make, a solemn and serious Invitation of all those Protestant Ministers in my Diocese, nay, of all of them in the whole Province, who are thus low, I invite them, I say, hereby to my Table every day in the year; They shall freely eat as I do, and Well­come in God's Name. But it is yet an higher strain which we have, pag. 153. Some have died through the effects of want. I have heard so indeed of di­vers of our own Churches Clergy, ejected in the days of Ʋsurpation; and I have reason, from some I knew. to believe it: But Mr. Baxter must pardon me, if I tell him, I am very sure there is more Liberality and [Page 80] Charity amongst the Brethren, than that any such things could come to pass; except men were resolved wilfully to conceal their own Conditions, and throw themselves away in some discontented Humour: But this I take only for a Figure which he uses, beyond the Rule in Oratory, & usque ad nauseam. We have it again, pag. 210. Having told us after his use of the Two thousand silenced Ministers of late, he adds to that Sum, and the many that have died in and by Im­prisonment, (which we are told of again, pag. 180.) as if, besides that vast number silenced, there were many others that fared much worse. We must pro­fess all these things are new to us, never heard of be­fore; and, as Mr. Baxter says well, upon a like in­definite Accusation (pag. 145.) All proof (in such cases) must be of individuals; so, till such proof be brought, he must excuse our Faith, as we are content herein to excuse his Charity. Again, pag. 194. We will be thankful to be under no severer usage than Colliers and Bargemen and Seamen, than begging Rogues and Vagabonds have.

5. Of the same nature are his Altitudes touching the Conformity by Law required. Pag. 189. Sub­scribe, That we have not mistaken a word in all the [...]e three Books, &c. [We will suppose by the three Books he means the Liturgy, Canons, and Homilies: but what by the, &c. in which we pretend to be infallible as he insinuates, we know not; unless it be a litt [...] Art to make ignorant People furmise more than he durst affirm.] Or else you shall not preach the Gospe [...] of Salvation, nor labour to save Peoples Souls, n [...] perswade them to think on another life. Yes, in pravate [Page 81] as much of this as you please; or not to above five at a time, that are not of the Family. The same in sense we have again, pag. 219. We cannot subscribe that your three Books are inf [...]llible to a word, &c. I doubt not but Mr. Baxer knows a man may sub­scribe, with good Conscience, to that, which he does not know infallibly to be true: There are many things, which both he and I verily believe, yet we are not infallibly sure we are not mistaken: If I have a fair and clear perswasion or satisfaction grounded hereon, That, though there be Arguments on the contrary side, yet they are such which I judge honestly answer­ed, but on the side I take, the Arguments are far the stronger, and not satisfactorily answerable as I see; I say, I may subscribe, with very good Conscience, that I receive such Doctrine, Lubens & ex animo (for I do so) though perhaps I receive it not as of strictness necessary to Salvation, or as an Article of Faith: But neither is that assent required in the Subscription: We subscribe only with a design of Peace and Union: The very Articles are intitled, Articles agreed upon—for the avoiding of diversities of Opinions. I could tell Mr. Baxter, that somewhere in this his Book, if my memory mistake not, he says he durst not reject such an one, who should not subscribe he believed every Book of the Old Testament (as perhaps a Chapter of Ecclesiastes, or the Book of Canticles) or some other like piece, to be infallibly Canonical: yet I doubt not but he subscribed, and can in Conscience sub­cribe the sixth amongst the 39 Articles. Nay, pag. 167. The Nonconformists offer to subscribe (I fear with some exception) the same Doctrine of the Church of England, as the Conformists do in the 39 Articles and the Book of Homilies. Yet neither do the [Page 82] Conformists, nor Nonconformists, believe every word in those Books to be infallible; but they judge them a wholsome mean of Peace, and by their subscription are bound not to teach contrary: What needed then those terms, subscribe, we have not mistaken a word, (Did any one ever say so?) that these three Books are infallible to a word, &c. These heights serve on­ly to conciliate hatred, and the reputation of cruelty to us, and so to blast Peace.

6. I will only ask Mr. Baxter himself, whether he thinks, that imputing to men gross ignorance of their Office, unbelief of Religion, obdurateness beyond Examples, and the like, are apt terms to gain mens hearts, and unite us and them? Yet all these, and worse than these, as far as worse can be, we have a­bundantly from his hand. Pag. 2. He accuses the Clergy at the Savoy, that is, those Bishops, Doctors and diverse the Learnedest men in the three King­doms (perhaps in Europe) with whom he there trea­ted, of having spoiled the work at that season, for want of skill. But this is Modesty in Mr. Baxter yet. Pag. 89. Alas! that England must suffer so much, while the Bishops are learning to rule and do their Office, yea, learning what weaker persons (i. e. him­self, lin. 15.) easily perceive. Alas! that so many thousand souls must pay so dear for a few mens ex­perience. Pag. 195. I shall give you reasons that will make you know it, if you have but the under­standing of ordinary men. This as to the ignorance and sottishness, yea even of those of our Party, who are ablest, such, I say, as were those at the Savoy: Poor Dr. Sanderson, Dr. Morley, Dr. Gunning, Dr. Pier­son, &c. that had not the understanding of Ordinary men. Then as to our Atheistical, Irreligious Tem­per, [Page 83] pag. 190. O! what a plague it is to the Church and World, to have Ministers, that when they read of the necessity of Knowledge, Holiness and Salvation, do neither believe Christ, nor themselve! Lastly, as to Obdurateness, pag. 235. Neither the Wars, nor lasting Plagues, nor dreadful Flames which follow­ed, move you, says he, to see so great and grievous sins.—No nor the instances of the Obduration of Pharaoh, and the Pharisees, with the Consequents, make you afraid, lest wrath should come upon you to the uttermost.

7. It would be indeed endless, to set down those several Passages he has, which (in humane appear­ance) could have no other design than to expose our Church and Clergy: To this purpose, the corrupt Manners, not unjustly taxed in the Romish Clergy, both by Ancient and more Modern Censors of them, are carefully summed up, and a charitable suggestion made, that our Lives are the Commentary with which they are to be read, pag. 172, 173, 174, 175. And because many Readers haply understand not Latin, the same or worse Characters of us are scattered and insinuated up and down throughout the Book in Eng­lish. Pag. 50. According to this rule, which we dissent from, all the World should be suffered to be hanged and damned for ever, rather than a Conformist should lose a game at Chess, or a cup of Sack, or abate a Ceremony. And again, at the bottom of the same Page; Were I of this opinion, I should not stick to make merchandise of Souls, and to sell an hundred for a Benefice, and twenty thousand for a Bishop­rick, nor to give over preaching, &c. Then as to our Labours, and what we do in discharge of our Mi­nistry, hear how vile all that is, as well as our Lives [Page 84] and Hearts. Pag. 203. If these Preachers, speak­ing of the Nonconformists, would have talked a lit­tle half-sense (as they do often, and print it too) and have read a cold Oration, and lived like those that have little sense of God and Heaven, and would save men by a charm of words and shews, without seri­ous Godliness and Christianity, they might have had Maintenance, and as much Honour as such men as these can put upon them. But judicious, serious, hear­ty godliness is intolerable to all the fleshly Tribe, whose Mind neither is nor can be subject to the Law of God, to which their interest and disposition hath an Enmity. I again will return nothing hereto, but only ask whe­ther these things tend to Peace? Nay, do they not e­vidently infer, That no Peace ought to be with us? For if Holiness be the Condition and Measure of Peace; with such men, as he makes us, what Peace can genu­ine Christians enter or maintain? Or finally, is this agreeable to his own Principles expressed, pag. 8? That we ought not to vilifie our Brethren, and re­present them as Odious and Intolerable, and over­look that of Christ which is amiable in them.

8. But as to some of our particular Persons, we would have borne more silently such Calumnies (though there are enough of us, that could never play a Game at Chess in our lives (the doing of which, in season, notwithstanding, we take not to be a sin) nor ever made merchandise of Souls, nor have left off preaching, &c.) we would have borne this, I say, without complaint, were he not pleased to deal as unkindly, to say no worse, with the very Constitution it self. It is small, perhaps, that he says our Articles, to which we require subscription, are not intelligible, or have contrary meanings to fit [Page 85] the use of every Subscriber, pag. 122. (of which im­putation perhaps I may speak anon.) Yet that is not so easily to be passed by, that in order to the fixing Looseness upon our Principles and Cause (to use his terms) i. e. in plain English, on our Laws and Church, he accuses the Laws and Practice of the Church of loosness, in seven Particulars; and of those seven Pro­posi [...]ions he brings, five are notoriously false, whe­ther he knew it or no, I will not say; viz. 1, 3, 4, 5, 7: The Second is impertinent (for it pronouncing only touching baptizing Infants dying before actual sin, can be no incouragement to loosness of life; and the damning of Children for the Vices of their im­mediate Parents, is a Doctrine which I believe Mr. Baxter would be loath to be put upon to make good) and the Sixth is an uncertain Inference of his own from the words of the Liturgy taken in nequiorem sensum: Too tedious would it be to speak severally to each: In short, to them all I say; No person, by the present Law of the Church, is to be Confirmed till he understand in some good measure, as well as be able to repeat the words of the Catechism, being presented (and therefore approved) as such, by the Minister: This is plain enough from the Rubricks, and from the Preface to the Office of Confirmation. Next, No person is to Communicate till Confirm'd, or, in case of necessity, be desirous of Confirmation, which de­sire thereof in probability imports an Understanding and some sense of Religion; at least, herein the Mi­nister is Judge, and the Admission of such will be the fault of the Minister, not of the Law: Ignorance there­fore is provided against (especially if gross) by the Order of Confirmation. And as to Scandal, the Ru­brick is severe enough: The Minister (alone) is not [Page 86] only to suspend the scandalous person from the Com­munion, but to signifie it within fourteen days to the Ordinary, that such scandalous Members of the Church may be proceeded against according to her Laws. Further, the Minister is to admit no Child to Baptism without God fathers and Godmothers; nor any to undertake that trust, but such who have re­ceived the Communion. Now what Communicants, that is (it is to be hoped) what understanding, con­scientious, serious persons, will become Sureties and Sponsors for the Christian breeding up of the Children of Atheists, Infidels and Scorners of Religion, Christ, and the Holy Scripture, except they be well assured the Children shall be under their power, as to the di­rection of their Education, that is to say, retrived out of the hands of such wicked Parents, to be bred in a Christian sort? And if any such persons will be­come Godfathers and Godmothers to such Children, and will so promise, why such Child may not be bap­tized, and that without any detriment to serious Re­ligion, I must profess I see no reason: To insist on the Faith of the Parents, may, I confess, do some Parents good (though he who will not be vertuous for the sake of his own Soul, will scarce become such for his Childs): but the want of Parents Faith, ought not with the Church to prejudice, in this case, the Chil­dren of such Parents.

But a more manifest prevarication scarce can be, than what he delivers as to the Visitation of the sick. Pag. 167. When they are sick, says he, if they will but say they repent, and desire it, they must be absol­ved in absolute terms; though they give the Minister no satisfaction that they are truly Penitent, and have lived till then, a most ungodly life, and perhaps by [Page 87] cursing, swearing and railing at an holy Life on their Sick-bed. It is plain by the Office of the Visi­tation of the Sick, that much in that Particular is re­ferred to the discretion of the Minister: Then shall the Minister exhort the sick person, after this form, or other like, says the Rubrick: He is not then tied up, but may vary; and I scarce ever knew, but, in ordi­nary practice, we do so. Again, Then shall the Mi­nister examine whether he repent him truly of his sins, and be in Charity with all the World; exhorting him, &c. viz. to forgiveness, satisfaction to men for wrongs done, disposal of his goods, Charity to the Poor, all which, says the Rubrick, may be done, before the Minister begin his Prayer, as he shall sée cause. And for all this there is no form at all prescribed: con­sequently then, it being left to the Ministers prudence, he he may put what Interrogatories, and make as narrow a search, as he shall think fir, and he is re­quired plainly to judge, because to exhort and admo­nish, as there appears cause. Now it is to be consi­dered, these Exhortations and Admonitions may, and most frequently do, take up divers Visits: However, all this being supposed to be done, Then (and not till then) Here shall the sick person be moved to make a special Confession of his sins, if he féel his Conscience burdened with any weighty matter. After which Con­fession the Priest shall absolve him (if he humbly and heartily desire it) after this sort. Rubr. Where, to be short, I only desire two things may be no­ted.

1. That after all this, the Minister is not command­ed to absolve him [They must be absolved, in Mr. Bax­ter, is then false.] but if he see fit to absolve him, he is to absove him after this sort. It is very well known, [Page 88] divers of us have refused, and daily do, to absolve such persons, touching whose Penitence we are not sati [...]fied.

2. Those words, if he humbly and heartily desire it, do import the discovery of such a sense of sin to to the Confessour (at least suppose him in Consc [...]ence judge) as may well be conceived to bear him out in giving Absolution; certainly, they do exclude Cur­sing and Swearing, and railing at an holy Life at that time. Which things being so apparently thus, it would almost tempt a man in charity to think, Mr. Baxter writes against the Laturgy, without having du­ly read or considered it; otherwise he would not so falsly accuse it, or traduce our Church for it. His last imputation is but little better than this which we have now dispatched; Namely, that the Discipline of the Church is managed by one Lay Chancell [...]r and his Court, with some small Assistance. The Arch­deacons (of which in most Dioceses there are divers, in that of Exon, from whence I came, four) through­out England generally have their Courts; and nei­ther are they Lay-men, nor for the most part do they Act mainly by Lay-Officials; and their Courts in many places are weekly: Besides these, in Every Deauery (i. e. ten Parishes, or thereabouts) there are Archypresbyters or Deans Rural, whose Duty and Oath binds them to enquire into the Conversati­on, as well of the Clergy, as of the People, within their Precincts. So that if Ministers and Church­wardens will but do their Duty, the Provision of Dis­cipline is sufficient (in Mr. Baxter's language) for the keeping clean the Church. I will be still so cha­ritable to him, as to believe, he is not verst in our Exercise of Discipline; but I could also have wish't, [Page 89] that he had no more censured it: Only I will con­clude this Particular by appealing to his own Sense, and the sense of Mankind, if such undue and prevari­cant Charges, as these, be the way to peace.

9. And now I am speaking of Prevarication, his reckoning Hooper, Latimer, and Cranmer, pag. 228. amongst the Nonconformists, to conciliate thence credit to their Cause, and detract from us, is a kind of Art, which Ingenuity, and much more Christian Veracity, would blush to own: I will allude in this regard to the words of the great Apostle, I wish not only Mr. Baxter, but all the Dissenters, were alto­gether such as they, excepting their Bonds and Suffer­ings.

10ly, and Lastly, (For, I will not run the number up to Mr. Baxter's beloved number of 20, or up­wards, though I might) There appears to me in him a great Inconstancy to himself; and that not only in smaller points and lapses of memory or attention (as may seem that, pag. 10. I never came near them, [that is, the People of Kidderminster] nor, except very rarely, sent them one line; yet within five lines after, I sent them, says he, all the Books which I wrote;) but even in his Resolutions and Matters of great moment, is there with him Yea and Nay? Sometimes he seems against all Subscribing, as pag. 60, 113, &c. At another time, he is for Subscribing to the Doctrine of the Church in the 39 Articles and Books of Homi­lies, (pag. 12, 167, &c.) and other terms of Peace­ableness. Again, pag. 128. The 39 Articles are a wholsome Doctrine; yet pag. 122. They are not in­telligible, they have contrary meanings to fit the use of every Subscriber; they are hot to one, and cold to the other. [By the way, sometimes it is no fault in [Page 90] the Books to be subscribed, that they are so worded as to allow men to abound in their own sense: And we are sure our Articles are in this no more guilty, than most Confessions, which have been penn'd for Concord, as the Augustan it self, witness therein the Article and Clause touching the Presence of Christ's Body in the Sacrament. In sum, when a Proposition evidently admits of two or three senses, and each of them is known, famous, and held by divers Doctors of the same Church, and that Church framing a Rule or Mean of Concord for her Sons, shall in that Rule set a Proposition which takes in the several Opinions of these Doctors, in such sort, as to tye them up, as far as is necessary, and to leave them otherwise at their liberty, is this Proposition justly to be called un­intelligible, or have Mr. Baxter and the Dissenters any cause, if they will be constant to themselves, to say 'tis Unreasonable? For my own part, I wish sin­cerely, for their sakes, some more of the Articles, and perhaps Rubricks too, were penned with ampler Latitude.] But to the Point again: That is a very unkind inconstancy (unkind not only to us, but to the Design of Peace) that so often in pag. 16, 17, 18, &c. he says, They take it to be their Duty, in the Exer­cise of their Ministry, to take heed of any thing that tendeth to the Division of the peoples minds, or the hinderance of the lawful publick Ministry, or to their just Discouragement;—Again, to take heed lest any dishonour, or murmuring against their Rulers, arise or be cherished by reason of their sufferings;—or, to subvert or perplex the hearers by aggravating the faults of others, or other mens worshipping of God or breeding in them distast of the Publick Worship: (for all which Expressions I could not but inwardly [Page 91] thank and love him.) And again, that after he had said, pag. 143. We take Conformity to be so far from indifferent, that we forbear to tell the World the greatness of the sin, lest men cannot bear it, and lest it should disaffect the People to the Ministry of the Conformists; That, I say, after all this so fairly pro­fest and promised, he should spend three or four whole Pages continuedly (besides what he does inter­sperst) in a most unjust aggravating what he calls the sinfulness of Conformity, styling Conformity, in their sense and estimation of it, Aggravate Perjury, Deli­berate Lying, Rebellious Profession of Disobedience to God, owning great and publick sins, corrupting holy Worship, and to all these (when his wearied in­vention supplied him with no more hateful terms of variation) adding after his manner, an &c. pag. 219. Again, says he on the same Subject, The sins we fear being guilty of (namely by Conformity) are as great as almost any we shall ever preach against.—We fear we shall do much to make our hearers infi­del, impenitent, and utterly debauch't. Pag. 220. Yet higher: The sins which we fear (still by this dreadful Bugbear, Conformity) being of the greatest sort Hell suggesteth, Perjury and owning the Perju­ry The very same strain, and al­most word, he has again, pag. 218 and 219. and I know not indeed how often. of thousands, and doing what is equipollent to the preaching Impenitence, and saying, Repent not, ma­king a publick Ministerial Profession of Ʋsurpation and Church Corruption, and of our Resolution never to obey God in doing any Duty of ours in order to Re­formation (pag. 221.) Offering God lying Perjury, &c. for a Sacrifi [...]e, and so blaspheming him; pag. 222. If Mr. Baxter have these fears, certainly he would have done very well to have kept his word, and for­born telling the world of them, except he would [Page 92] have all the Conformable Ministry silenced (which would be fivefold the objected 2000) or which is worse, except he designed by this publication of his fears not only the hinderance, but the blasting for e­ver their Ministry, both Publick and Private. O the strange Partiality and Irresolution that is in Man! To lead, draw, or encourage thousands into Arms a­gainst their Soveraign, contrary to a man's own, and all their Oaths of Allegiance, as well as contrary to the Laws of God and Man, when some men search their hearts they cannot find to be Perjury, nor own­ing Perjury: Nay, they cannot see in so doing they were mistaken in the Cause, nor dare repent of it, nor forbear doing the same, if it were to be done a­gain, in the same state of things: nay, they cannot be convinced by others that they sinned in this mat­ter: (Holy Commonw. pag. 486.) Yet to Subscribe and declare, That it is not lawful, upon any pretence whatsoever, to take Arms against the King, or that an unlawful Oath cannot bind men to unlawful Acti­ons is Perjury, some of the grossest that Hell sug­gesteth. I temper my self. Good Lord deliver mens Consciences from these delusive Snares, and make us constant to thee and our selves! Without even this latter, as well as former, no possibility of Peace. I break off my Instances here, not for want of many more, but because I promised so; and because I con­ceive I have said enough to demonstrate to Mr. Bax­ter, and all the World, what I am content to call the first Defect in his Writings for Peace; they want, as I may call it, the Stamp or Character of Peace, they seem not writ with a Peaceable Temper.

The second Defect I shall tax, in his Writings on this Subject, is in part grounded on the former; and it is, want of that Credit and Authority, even with good men, which he m [...]ght easily conciliate, at least might have easily conciliated to his Writings, would he avoid, or had he avoided, what he must needs ac­knowledge to be as real blemishes, as perhaps any can be assigned: If he would put less Gall in his Ink, if he would write with more Gentleness, Softness, Compliance and Yielding, as far as in Conscience he can, his Books would take and perswade a thousand times more. It is a Rule which he himself presses, and which I remember my self first to have read in his Gildas Silvianus four and twenty years ago, Di­lige & dic quod voles: I do not prevaricate, if I say, 'tis not the tenth part of our men, which are Readers, that will read his Books on these Subjects, by reason of these his Severities: His Fierceness blasts the good he might do. But this I have said enough of already, as also of his inconstancy to himself. There are two other Points, which, out of the Faithfulness I pro­mised, I must not pass unobserved; And the first of them is (to give it the fittest name) The never ac­knowledging an Errour, especially, where it cannot well be, but he must be convinc't of it: I have read somewhere, that when Luther lay on his Death-bed (or towards his end) he confest to Melancthon, that he had writ too violently, and more than to him then seemed truth, in the Controversie of the Sacrament, and the Presence of Christ's Body therein. Melancthon perswaded him to something of a Retractation; No, says Luther, should I retract any thing I have writ­ten, the Papists will say I retracted all, and so no­thing I have written may be credited: I cannot tell [Page 94] whether Mr. Baxter may not have something of this vein; but I think his Case and Luther's widely diffe­rent. In a word, it would redound to his immortal credit, would he publickly revoke and recant those things, which, in his Conscience, he judges he has writ amiss in justification of the late Wars, and the alterations of Government that insued thereon: Di­ver Passages of this nature I could transcribe out of Notes from that unhappy and miscalled Book, his Holy Commonwealth: But there is more collected and copied out of it in the bishop o [...] Worcester's Letter, and some other sharper Pieces against him, than I could wish for his sake were extant. I remember my self to have read about the year 1663. in some Pre­face or Epistle before his Call to the Ʋnconverted, that he himself takes notice of this prejudice lying a­gainst him and his Writings, (the Book I have not by me) and that he there professes to this purpose, That, did he either know of any Seditious or Treasonable Matters which he had any where delivered or main­tained, or would any shew him of such, he would im­mediately retract them. He and I, and all the World, except men of evil Principles, or no Principles, must say, There is a great deal of Mischievous and Sed [...]ti­ous Pol [...]ticks (not to call a Spade a Spade) in the Book mentioned: Nor will I be so unkind to him, I say, as that any more of it shall be by me recorded against him. But I intreat him not to resent it as written out of ill will, if I tell him, many do (I assure him I do not) believe he is of the same Principles still, because he is so far from having retracted, or made satisfacti­on for the Scandal of that Book (as far as is generally known) that in the Passage above-cited, even after all these things were pardoned by the King, he says, [Page 95] If he had writ any such thing, he would have re­tracted: which seems to the World an Argument, he did not look upon that Book, which yet goes under his name, as containing in it any Treasonable or Se­ditious Matter: To which, that I may be still faith­ful, I must add; That his going about to maintain such Paradoxes, as some before taxed, touching the beginning of the War, &c. confirm mens jealousies, and encrease their admiration and prejudice in this re­gard: He would not have us to rub on these sores; let him be prevail'd with, not to tempt such thereto, by strange defiances, who perhaps want temper to resist so daring Provocations.

Another real Blemish (to use again my former terms) and which Mr. Baxter must needs acknow­ledge such, if he acknowledges any Blemishes inci­dent to his Works, is, his assuming so much unto himself, and looking, if not upon all men as below him, yet upon all, that will not learn of him, as young, raw, unskilful, without experience, sometimes too without conscience and sense of spiritual things. Ve­rily I have divers times pitied him, when I have read the Contempt he has in ordinary course exprest of m [...]n, who have studied, if not quite as long, yet, ac­cording to the Opinion and Suffrage of the Learned World, more legitimately, and to much better pur­pose, than himself: Such a person I take the Authour of the Friendly Debate to be, if I mistake not (as I think I do not) the man; whom Mr. Baxter scorn­fully has nam'd the Debate Maker (we know what kind of men, that term in one sense, belongs to) but is a man known above twenty years ago, to have had more Learning of all sorts, than it appears to me Mr. Baxter has of any; and who has given the World [Page 96] proof of no less Piety and Integrity; yet what a Child and Novice does Mr. Baxter make of him, pag. 116. However; this we will easily excuse, as a Cen­sure only upon a single Adversary. That I do not know how to Apologize for, which according to In­formation (for I have not my self seen the Bock) he has in his First Part of the Plea for Peace, (p. 172. N. 12.) animadverting upon the first Rubrick after the Office of Publick Baptism, touching the Salvation of Baptized Infants, who dye before Actual Sin; When, says he, young unstudied men have in this Point attained to an undoubted certainty which their wiser Seniors cannot attain, it behoveth them to con­vince us of the truth of their Inspiration or special Indowments, either by a proportionable excellency above us in other things, or by some Miracles or Testimonies from Heaven. It is not easie for young unstudied men to get into the House of Convocation (by whom this Rubrick was approved, if not framed) but that the Representative Body of the English Cler­gy (a small part whereof have, before Mr. Baxter's time, been look't upon and pronounced the Admira­tion of the World) should by a single person, whose own * Education was very defective, be styled such, Apolog. pag. 58, 59. and himself too plainly enough profess himself as mongst their Wiser Seniors, bespeaks such a Confi­dence, which I will not give a name to. Other Pas­sages, which are pertinent to this place also, I have had occasion otherwise to mention out of his Third Part already. —Nec bis repetita place bunt: Yet perhaps there is one following, exceeds all: Me­thodus Theologiae Christianae, 1. Naturae rerum, 2. Sa­crae Scripturae, 3. Praxi Congrua, conformis adapta­ta, Plerumque (corrigenda tamen & persicienda) [Page 97] Non 1. Ignavis, festinantibus, delassatis. 2. Stolidis, Indocilibus, Sectariis (ex homine & fuco judicantibus.) 3. Superbis, mundanis, malignis: Ergo, non pluri­mis, Sed Juventutis Academicae & Pastorum junio­rum parti, 1 Studiosae, sedulae, indefessae. 2. Inge­niosae, Docili, veritatem & ordinem sitienti. 3. Hu­mili, Candidae, Deo devotae. Quippe ad 1. Veri­tatis indagationem, custodiam, propagationem. 2. San­ctitatis Cultum, incrementum, Liudem. 3. Ecclesiae salutem, p [...]cem, Decus. Supra omnes natae, disposi­tae, consecratae: Dicata per Richardum Baxterum Philotheologum. (And after follows a Sentence out of Cicer. pro Roscio, almost as humbly affixt) When I first read this Title in the Term-Catalogues, I thought it some Character or Summary of the Con­tents of the Book, which the Stationer had procured, there inserted to recommend the Book to better Sale: but having since got the Book, I find it is the Genuin Title given it by the Authour himself, and as much his own, for ought appears, as the rest of the Book; and, in truth, it has the peculiar signature of his way of writing. Does he, or any man in the World, think it is a fit invitation or preparatory to a man to read a Book with patience, and without prejudice, that the Book in its front, indirectly and slily, calls him Slothful, rash, foolish, unteachable, proud, world­ly, malign, &c. If not this affront, yet the other in­discretion of so voluminous and imboss't a Title (as one phrases such) certainly will deter most Readers,

[...]s a Rule, which, if he had had his School Books so much about him, as he would possess us, had done [Page 98] him much more service, than all the fetches in by the head and shoulders out of Juvenal (Third Part of Plea for Peace, pag. 199, 200, 201, 202, 203, 204, 206, 209.) with as much ornament as pertinence.

But to return from this Infection of repeating old ends, though never so apposite; Could any thing easily be said with more (appearance of) Arrogance, in the very Title Page too, than that his Book is above all others of the same Subject (I know not how otherwise to interpret his Supra omnes [viz. Methodus Theolo­giae Christianae] &c.) framed, disposed and hallowed amongst other ends to the Propagation and growth of Holiness, to the Peace and Honour of the Church? I will now for ever joyn with Mr. Baxter in acquitting him of a fault, which he saith he dares not be guilty of, styled by himself Hypocritical Modesty. (Third Part of Plea: pag. 247.)

These are the chief Blots I have observed in Mr. Baxters Works, which render them so much unser­viceable to the Design of Peace: He writes so pee­vishly, so variously or inconstantly to himself, so blind­ly (as if wilfully blind, or not penitent) of his own guilt, and so arrogantly and disdainfully, that many are discouraged from reading his Books, others only take thence further pet; though I faithfully promise to do neither.

Lastly, Were his pacificatory Writings obnoxious by none of the afore-recited defects or inconvenien­ces, yet the Materials, in my poor judgment, are ve­ry [Page 99] defective, and (without very considerable advan­ces) never like to take. I no whit at all doubt but Mr. Baxter was the main Authour of the Petition for Peace, and the Reformation of the Liturgy, said to have been tender'd about the same time, and publisht A. D. 1661. The style and whole tenor of them abun­dantly bespeaks so much to me: Now, if out of these, and his later Pieces, we view what he offers or propo­ses towards Union, it will appear to be such as might tempt men to think, he treats like those who never intend to come nearer to an agreement. 1. A Litur­gy indeed he would possess us he is for; but when he comes to particularize, Not one Office, no, not one Pray­er of the Old Liturgy (except the Lords Prayer) nor so much as the Ancient Face, Order and Structure thereof must be left. And it is observeable, what the Petition for Peace styles Alterations and Additions to the Liturgy, when it comes to be presented, is in­titled A Reformation of the Liturgy (and indeed bears proportion perfectly to the Reformation they made of the Church, which destroy'd its identity and visibility) and is clearly and intirely a new Frame, and even that so proposed, or designed, that it would have been little more than a Direction; this being generally the style of the Rubricks (if without of­fence I may so call them) [Prayer] to be performed in these, or the like words, pag. 25. Then shall the Minister use this or the like Prayer, pag. 51. In the very Office of Consecration of the Elements in the Sacrament of the Lord's Supper, Let the Minister bless them in these, or the like words, pag. 52. Let the Minister pray thus, or to this sense, pag. 56. and conclude with this or the like blessing, pag. 58. In the Burial of the Dead, pag. 72. His power shall be suited [Page 100] to the occasion: No Form of Prayer being there so much as directed. So too upon Days of Publick Hu­miliation, Thanksgiving, Anniversary Festivals, No form at all, pag. 73. Besides so great variety of pra­ctice, in the Order of Consecrating and Distributing the Elements, is permitted in this Draught to the Discretion of the Minister, as must necessarily have bred great d [...]sorder and discontent: In a word, so u­niversal innovation, and such unlimited liberty, they could never expect would be admitted. This had been to confess the old Liturgy obnoxious beyond all reason and conscience; and our selves guilty of all the M [...]schiefs which arose by the opposing it, and by the methods used for the abolishing it. I no whit doubt but divers parts of it (as elsewhere I conceive my self to have manifestly proved) were in use even in the Apostles days, I mean, taken up from their mouths, as having been frequently, and in ordinary course used by them, and that they have been continued in the Church ever since: Now Prayers of such Antiquity, such Primitive simplicity and fervour, I may add of such Purity too, were it not for no other reason, but some mens (perhaps unreasonable) dislikes to be thrown out: I could speak much here touching their intrinsick real excellency and perfection, not only as to particulars, but as to the main body: And I find something, as to this Point, confest ingenuously by Mr. Baxter himself, Third Part of Plea, pag. 9. Having, saith he, perused all the Forreign and An­cient Liturgies extant in the Bibliotheca Patrum, I doubt not but our own is incomparably better than any that is there. Yet, pag. 219. he complains of such failings in it, that it is a Worship which we (i. e. he and his Nonconforming Brethren) cannot in Faith be assured God accepteth.

That there was never any thing purely of Humane Composure, but had some failing or defects in it, we readily acknowledge: neither did our Church e­ver require (whatsoever he in the Page last cited, and other of his Party scrupulously pretend) such a Sub­scription to any of her Books (no not to the Correct­est Translation of the Bible it self) which was to be taken in any other sense. This is a common Temper understood in all such Subscriptions: But that our Liturgy has more failings or faults in it, than either their Extemporary Conceptions, or the stated Forms, which they presented, I must crave their pardon if I peremptorily deny: I have, not undiligently, compa­red those Forms of theirs with our own; and whe­ther it be the daily use of our own for many years (according to that wholsome Rubrick to all in Holy Orders) which has naturalized them to my spirit, or whether by so frequent reading, hearing and minding them, I see more intimately into their Sense and Em­phases, than I do into those which I have read but twice or thrice, or for some such reason, I know not, but this I profess, God bearing we witness, that it is the sense of my soul, I can find nothing in theirs which comes so naturally near unto my heart, as our own Prayers do. What have they so humble, easie, comprehensive and emphatical in every part, as our General Confession, Almighty and most merciful Fa­ther? So Pathetical as well as comprehensive also as our Litany? And to pass over other parts, the Com­munion Service is in my poor sense of Devotions, most incomparable: What could the Wit of Men or An­gels devise fitrer to introduce the Celebration of that Holy Ordinance, than the distinct Rehearsal of the Commandments, each Communicant, in the hearing [Page 102] of every Commandment, having occasion given him to examine, or reflect upon his examinations of Con­science, touching his sins against that Commandment, and, betwixt God and his own heart, in his thoughts to confess them; and in conclusion, after every one with his own mouth to beg distinct pardon for the sins, which occur to his mind against that Commandment, and for Grace, as distinctly, against such and such sins for the future: And all this usher'd in too with a Prayer, which would raise any Soul that were not sensless, as well to a strict enquiry into his Consci­ence, [Almighty God, to whom all hearts be open, &c. 'tis in vain therefore to flatter our selves with an half-scrutiny or Confession] as to the impartial cleansing his Soul from all reserves of sin. And (waving other parts) to proceed to the Prayer for the State of Christs Church Militant, and the Commemoration of, and prai­sing God for the Triumphant, or those who are departed this life in his faith and fear; (without which com­memoration it appears not that the Ancient Church did ever Communicate) To proceed, I say, to the General Confession in behalf of all the Communicants, and that most comfortable Absolution annext, and then to the Sursum Corda, the [...], the Gloria in Ex­celsis (which three last will certainly reach home, for Antiquity, to the Apostles days) what more Seraphick than these? And how mean is, what they would have substituted in the room hereof, at least comparatively? Again, besides the Materials of our Prayers, the very Form and Expression is admirable, and infinitely above that they would have obtruded. It is not every kind of style, or Character of Speech, which is fit for Pub­lick Prayers; There is something in this respect, ‘Quod nequeo monstrare, at sentio tantùm,’ [Page 103] not so well expressible to all mens Apprehension, which makes those Prayers of theirs more non-natural. More expresly; such Heterogenous Pieces, such bold Narrative or telling God of divers Matters, such ab­ruptness of Transitions, such confused synonymous Petitions, such long-winded Continuations, with­out any Responds at all (which yet I have heard Mr. Baxter has declared his Approbation of) yea, with­out any obliging the People so much as to a Vocal A­men (the frequent use whereof, as it is very ancient, so must I commend as most serviceable to engage the Peoples hearts ever and anon afresh in Prayer, and to keep them to the Publick Devotions) these, I say, and divers more very uncouth Incidents concurring in them, render them very unsavoury to us in compa­rison of our own; and as unmeet to be received, much more to be prescribed. Wherefore I wonder not that their whole frame was rejected; but I must confess I do wonder at the Humoursomness of their Authours Devotion, who ever thought of rejecting all ours, or admitting theirs into equal Authority, so that it should have been at the Ministers choice which to have used? Would they have had us had two Liturgies, or to have received one which had little to recommend it but ut­ter Novelty, and to have laid aside another, whose Antiquity, Simplicity, Purity and Persection has ex­torted Commendations from its very Adversaries? These things they could not expect would be agreed unto, nor may yet: wherefore such Terms of Peace or Accommodation they ought not to think of. Thus as to what Mr. Baxter, and some of his Brethren have proposed touching the Liturgy.

2. As to the C [...]remonies, as far as I can see, Mr. Baxter would have therein only such a Reformation, which

Take all away, and the Quarrel is at an end, we are all one, pag. 218. Sometimes indeed he speaks, as if he would have these left to all mens choice, so that they who have a mind of them, might use them, and they who have not, might let them alone; as pag. 60, 113. &c. But this (especially if extended to all) would be of far worse Consequence than the present Injunction can be justly charged with.

3. Episcopacy he expresses sometimes a content to submit to; yet at other times, both brings such Char­ges against it, and makes such Demands, as at once destroy the order, and all regard to be paid to it. U­surpation and Church Corruption are ordinary terms for it; pag. 218, 221, &c. (He has much Church Ty­ranny, p. 241. Destroying thousand, of Churches. p. 243. &c. worse, but I cannot stay to look them). And he demands, That an Ʋniversal Confirmation be granted of those who have been ordained otherwise than by Bishops, they being still responsible for any personal Insufficien­cy or Crime, and that Reordination, whether Ab­solute or Hypothetical, be not made necessary to the Exercise of their (that is, such mens) Ministry. Peti­tion for Peace, pag. 2. Take away from the Bishop this Peculiar, and farewel Episcopacy, St. Hierom himself being Judge. Quid enim facit, exceptâ Or­dinatione, Episcopus, quod Presbyter non facit? E­pist. ad Euagr. This for that reason was not to be ex­pected, because inconsistent with retaining the Or­der: Besides, that in the judgm [...]nt of the generality of the Church of England, such practice can never be admitted in our own Church (I profess I meddle [Page 105] not with Forreigners) without Schisin and abomina­ble Scandal; even the Laity would be no less scanda­lized at it, than the Clergy.

4. Another strange Demand or Proposal of Mr. Baxter's, and divers of his Brethrens, is, that the Exercise of Discipline, even to to the putting each scandalous Offender to open Penance, and in case such person submit not after Admonitions, the Power of Excommunication should be vested in every single Pa­rochial Minister: provided indeed there be place for due Appeals to Superiour Powers. Reform. of Liturg. pag. 79, 80, 87, 88. &c. Yet is it not determined there, what Crimes they are which are scandalous, but ra­ther tacitly supposed that all men know them, or that every Minister will judge aright. How far the very Parliament themselves were from permitting this to the Parochial Presbyteries, and what Debates there were upon this single Point, what should be a scanda­lous sin, or a cause sufficient to have men suspended from the Lord's Supper, I list not to speak at present: Yet then it was demanded only for the Pastor and El­dership, now to the Pastor singly: This Demand at once cuts off from the Bishops the taking cognizance of any scandalous Offence in primâ instantiâ, as we speak: Before their Power of Ordination had its wound, now their Jurisdiction; Yet we must sup­pose them Bishops still. However let it be consider'd whether this Proposal would have been swallowed, in case it had past the Bishops, by either People or Par­liament: A few Ecclesiastical Courts in a Diocese, that is in some hundreds of Parishes, though all of them govern'd by Canons, which the Ecclesiastical Judge dare not swerve from, are now looked upon by a great many as a strange burthen; Would then the People [Page 106] ever submit to, or our Lawgivers go about to Erect and Authorize, a severer Tribunal, regulated chiefly by a single persons discretion in every Parish? What intolerable Confusion, Strife or Oppression must arise from hence? I can think of none that this project would be good for, unless the Officers in the Bishops Courts; for they undoubtedly would have so much work by Appeals, that they would not be able to turn themselves to it. If any say this last Head is no de­fect, but rather an exorbitancy; I answer, as to the Discipline propounded, there is a defect of Laws and Canons: but, to give an answer once for all, which may serve too in other cases, whether Mr. Baxter's Proposals in general are peccant in Defect or Excess of what is fit, I am not concern'd to be Critical: I modestly styled them defects, and I am sure they come much short of being any likely Mean of Peace. Witness,

5. That he divers times insinuates more a great deal would be done by himself and brethren towards Conformity, were not Subscriptions, Declarations, Swearing and Penalties imposed: and so seems to desire Conformity only might be injoyn'd, but none of these stipulations or obligations thereto required: Thus, Third Part of Plea. pag. 60. Let the Agenda of Religion remain only Agenda, and the doing of them serve the turn, and you would have much fewer Scruplers and Nonconformists. And to the same purpose again (for he seems to think us very forget­ful) pag. 113, 156. &c. First, as to the point of bare Church-Conformity, there is only required Subscrip­tion and Declaration. The Oaths of Allegiance and Supremacy are of another consideration, and I sup­pose not excepted against, And the Oath of Canonical [Page 107] Obedience (which binding expresly only In licitis & honestis, I wonder men make such a clamour of) and the Oath against Simony are administred only to such who are instituted into Livings: So that upon the whole a man would think the business of Swearing should never hinder any Loyal Subj [...]ct from Confor­mity, being that Swearing properly so called is not required to Conformity. And then, Secondly, as to Subscribing and Declaring, those who pretend, they more scruple these, than they do the performing the things they thereby engage to, would either without them perform those things (that is, observe the Li­turgy and Ceremonies) constantly, or only when they saw fit, and as they pleased. If the Later, this would be much worse than plain Nonconformity.

If the former, when they shall have proved that it is much more to declare a thing lawful, and promise either to do it, or submit to the Penalty for not doing it, than it is without any such promise ordinarily to practice it; when, I say, they shall have proved this, by any consent, they shall be accounted Conformists upon such practice without any Subscription or Decla­ration: Nay, further I dare engage, let any of them come into our Churches, put on the Surplice, read Prayers orderly, go up and Preach, they shall have leave so to do, though they never Subscribe or De­clare; and for their so doing they shall suffer no Pe­nalty: And till they will prove the one, or do the o­ther, I must conceive Subscribing and Declaring is reasonable: For seeing they have to do these things, how shall we know they will do them, except they [Page 108] tell us so beforehand, and that's Declaring; or else write so, and that's Subscribing. This abatement therefore was not to be expected, and so not to be proposed.

6. I add hereto, Mr. Baxter does not propound to do, what yet he says he can in Conscience do, and what he judges lawful; no, neither does he or his Brethren ordinarily practice so much, as far as I can hear. 1. He very honestly tells us (pag. 8, 9.) he can Communicate with our Parish Churches in the Churches Prayers, and hear the Ministers where he lives, if they be but tolerable in the Sacred Of­fice. Nay, he is exceedingly moved against the Se­paration, as well by the Arguments of many of the famous old Nonconformists, as by four excellent Con­siderations he there subjoins. 2. It appears by what he discourses at large from pag. 14. to 20. and pag. 139. sub fin. 240. and in divers other places, that he does not at all judge it unlawful, but many times ve­ry expedient to forbear their preaching in the time of the Publick Prayers and Sermons of the Church, on Lords days: Whether these two be his and their practice, we leave it to themselves, we hope it is; only I do not find he propounds to do this, as a Mean of Peace. 3. He says, he himself never scrupled Kneeling at the receiving the Lords Supper. pag. 155. 4. I have heard also that in his Five Dis­putations, pag. 409. he hath these words, (speaking upon a Supposal that one certain habit were enjoyned Ministers in their Ministration) The thing in it self being therefore lawful, I would obey him [i. e. The Magistrate] and use that Garment if I could not be dispensed with; yea, though secondarily the White­ness be to signifie Purity, and so it be made a Teach­ing [Page 109] Sign, yet would I obey. Now it would appear hence, that he does not think the Surplice unlawful: Yet do I not expect, he should propound either of these two last in general (whatever himself in parti­cular might think good to do for reconciling himself to our Church) because he intimates Better men than himself scruple them. However, this very matter I may justly mention as the

Seventh and Last Defect I will take notice of, in his Proposals, that we can build upon little or nothing in them, as Conclusive to the Body of the Dissenters; Because What are his thoughts to Two thousand that are Absent, or not consulted: Third Part of Plea: pag. 195.

I have thus dealt very faithfully with Mr. Baxter and his Writings, as to the matter of Peace: and I hope he will approve himself so wise and good a man as not to take with the left, what is given him with the right hand; but if he think fit to write more on this Subject, that he will study rather the closing Wounds, than making or widening them: He com­plains himself, he has had but bad success in solliciting the Cause of Peace: I will therefore adventure to take my leave of him, in recommending to him what I am of the mind he may do to much better purpose, and what, were I in his Circumstances, I should, if not judge my self bound unto, yet accept as the best Works, with which I could close my Labours.

First, Whereas he intimates (pag. 71.) that he has wrote above Seventy Books, wherein his Doctrine and Religion are visible; were I their Author, lest People should take all that to be my Doctrine and Re­ligion, which is visible in them, I would immediate­ly [Page 110] with what care I could run them over, and consci­entiously retract (either under some general heads, or in particular, as the case and my leisure would permit) whatever I should judge had been said amiss or less sound. Mr. Baxter well knows how great a mans Works, in the Usual Editions, begin with his Books of Retractations and Confessions.

Secondly, Whereas it is apparent, Mr. Baxter has been intangled miserably in the Calamities of the times, and perhaps contracted thence such Circum­stances, as render it highly unexpedient for him, as he conceives, to speak in his present Condition, as he would or might have done, if never so intangled; I would, were I as he, at least in conceipt disembarass my self, and sit down, and considering the present state of the Church, what is imposed, what are the pretences of those who oppose, what a fair Gaim these oppositions put into the hands of the Common Ene­my; considering, I say, and comprehending, as near as I could, the whole, I would freely present to the World my calm and uninteressed thoughts, and give a candid and impartial Account, what I could in Con­science do, and what in prudence I would do, were I to begin the World again, in order to the fair and successful Exercise of any Ministry. I humbly beg his pardon, if I think, he never can do the Christian Church and himself a greater Service than two such Works of these would amount to: and so from my heart I commend him to the Grace of God.

I should now reflect on some others upon the same Subject: and I am sorry that I can truly say, I have met with some, who taking up Mr. Baxter's Princi­ples, out-going him, acting only like those who cast [Page 111] abroad Firebrands and Arrows and Death. I will not name them, nor their Books; for neither does it conduce to Peace: No more will I take notice of some Insignificants, one of whom, in his Title Page, has inserted Celeuseuca as a Book of a Pacificatory Design (so is the Father of Lies a Peacemaker) It would seem that Author was as well verst in the Contents of the Book he Commends, as in the import of its Title Ce­leusuca.

But I am very weary of these People, and will therefore, that I may not be wanting to my Design, pass over to such who seem to me to run on the contra­ry Extream.

Such are they that would have nothing at all yield­ed on our side: And these, as far as I have met with, I may reduce to two sorts (at least their vein of Wri­ting, let their Professions be what they shall, suggests to me this distribution of them into) Politicians and Divines.

The Politicians look upon the Dissenters as Easie to be brought in by other, surer, and (as they conceive) more Honourable means, than any Concessions from us. Their Leaders, say they, are but few, (about a Dozen persons, who are sick of their Separation, and stand in need of a plausible pretence, under which to return to the Church: About an hundred men, say others; though surely all vilely out in their Accounts.) Their Followers contemptible, and most of them of that Body, which we call the Mobile: A little time, they suppose, will wear off these old stubborn head [...]; and mean while a brisk and impartial Execution of Laws will fetch off most of the People, and hinder a new Growth or Succession; and thus the Faction in less than an Age become extinct. But to gratifie the [Page 112] Pride of a few men would be endless (for they would still be at new Demands) and besides very dangerous in encouraging for the present, and propagating for the future, the numerous Dissensions and their Inter­ests. Thus some; Others (though much the fewer, but perhaps the wiser, yet I fear it will be no wisdom to leave it to the Event to determine which part is wisest) Others I say, bid us take no notice of them; go on quietly in our way; Opposition, by a kind of Antiperastisis, embodies, strengthens, and so multi­plies them. To such purposes as these are the Dis­courses of our men who pretend to an insight into Po­liticks.

The Divines seem to judge, they are to be disputed and reasoned out of their Dissension: and I must con­fess, they have used such variety and strength of Ar­guments, as if the thing were thus to be done, in all probability, would not have failed of effecting it. But I know not whether I may say of the Arguments on both sides, what Solomon does of all Events, There is nothing new under the Sun. The New Conformity, as some are pleased to style it (that is, The New Sub­scription, Declaration, Reordination, &c.) might perhaps, at its first Commencement, admit of some new Argument: But as to Conformity, as it stood by the old Act of Ʋniformity and Canons, the Question has been so long agitated and sifted so near, that at least it is very hard to press any thing, which has not been said before in one form or other; and by this time (that is, after near Twenty years debate) I may pretty safely say as much of the other; so far am I from being of Mr. Baxter's mind, That, as the Presbyterians may say, their Cause was never yet publickly pleaded; so may those on the other side, who [Page 113] could have yielded to the Old Conformity, but cannot to the New. Third part, p. 6. A strange kind of Pleaders these! who think they are never heard, ex­cept they have their will. Alas! how little of new was there in Smectymnuus it self? And afterwards, when the Reasons for Reformation came forth, what had they of moment, which had not been pleaded by their famous Cartwright, my Names-sake, Dr. Ames, and others, Ʋsque ad Cramben, long before? The Argumenta ad homines, which, of all sorts of Argu­mentation, are still likelyest to be new, we see signi­fie now not at all with them; they will not be con­cluded by the judgment or practice of their Ancestors, no nor of their present Brethren; some of them not by their own at all times.

So that I must profess I utterly despair of ever see­ing the Nonconformists disputed into the Church; not through any Diffidence to our own Cause, or through any Insufficiency or Suspicion of our own Arguments, which, I say again, I can perceive no defect in, either, as to weight or number; but there is such an incura­ble Tetter in the World as a Disputandi pruritus, and a Non persuadebis, etiamsi persuaseris. Nor have I any more hopes as to the success of the Politick Me­thods. These People have been tried long enough, and glory in that Motto, which one made the Title of a Pamphlet against them, Semper Iidem. Hear what Mr. Baxter tells us, amongst many other things to the same purpose, in that so oft cited Piece, pag. 195. Experience telleth you, and all the World, that you are mistaken [viz. in thinking to reduce us by Violence] We read the same Books in the Prison, if there we may have them, as out of it. And what abundance of Ministers within these Ten years have come out of [Page 114] long imprisonment in the same mind as they went in, yea much confirmed? But whom can you name that came out convinced? How long have they suffer'd not only poverty and reproach, but that silencing which they account a greater evil? And again, pag. 196. In a word, I know, not only my self, but so many of the Nonconformable Ministers of England so well, that I utterly despair that ever silencing or imprisonment should change their judgments. Much more he has to the same purpose, and what some would call more Resolute Bravado's. Then, as to the Extinction of the Faction by the death of these Leaders, see pag. 203. They will choose to themselves Teachers and Pa­stors out of the best qualified of the People that sur­vive (for as to our Orders, they value them not, they have a new Notion of Ordination, fitted for their pur­pose; Ordination is nothing but a solemn Declarati­on to the Church, that such a Person is qualified for the Ministry, and so called thereto by Jesus Christ: nay, 'tis but a Confirmation and Complement of the Peoples choice, says Ames, De Conscient. l. 4. c. 25. q. 6. A publick approving a man as fit to be a Mini­ster, A solemn allowance of his Call. J. H. p. 8. Mr. Question of Reordinat. Baxter himself too is of the same mind, Disput. pag. 147. so that the People, or their Elders, hereby may lawfully ordein) They will choose, says he, such, and will not lay down worshipping God according to their Consciences, though they were used for it as Daniel was, contrary to Law. And these new Pastors per­haps will have less Moderation than the old: And thus you will be troubled with a succession of Dissen­ters. But I could have furnisht Mr. Baxter and the World, with another Confutation of this vain hope of the Extinction of the Faction by the death of their [Page 115] Leaders: We shall never want a new Succession of them, and those violent too to the purpose, out of the same Nurseries whence divers of the Preachers in the Field Conventicles lately in Scotland came: Those Seminaries have been long enough so well sto­red, that they can afford us at any time Sholes of Teachers, Presbyterian Pastors, Independent Pastors, Anabaptist Pastors, Millenaries, Quaking Holders-forth (men or women, choice without doubt). Kind Neighbours they are, and will at any time, and at all times, as long as they can keep up, bring forth out of these their Treasures, able Leaders to the Factions new and old, and Teachers full of Zeal too, for each to their own hearts content, as we have too long had woful Experience, however slow of belief we have been.

But it will be returned upon me, To what end will it be then to seek to gain in to our selves the present Dissenters? I answer; It is not to be thought that all of them will come in upon any terms whatsoever, but it may be hoped, the honest men will be pickt out of them, and strengthen us by their Union; and the rest of them will be discovered to be what they are; and no good men will p [...]ty such incorrigible persons, if they fall under the lash of severe Laws.

Now to this purpose I must still insist upon the Ex­pedient propounded, as the only probable one, name­ly Mutual Concessions and Approaches: At the Con­ference at the Savoy, that Reverend and Great Man, Bishop Morley, tells us, the Generality of the Non­conforming In his Letter p. 13. Divines shewed themselves unwilling to enter upon Dispute, and seemed to like much better a­nother way tending to an amicable and fair comply­ance, which was wholely frustrated by—a cer­tain [Page 116] persons furious eagerness to ingage in a Disputa­tion. This was it seems the sense of both sides at that time: Now if compliance be likelyest to do the busi­ness, let us Relax a little on both hands, in the fear of God, and fall upon it. Let us candidly consult, what good Conscience, what Prudence will bear towards an Accommodation.

I am not so vain, as to take upon me to determine, nor scarcely so much as to point our, what is fit to be yielded: nor is there any thing of what is at present injoyned, which, I bless God, grates on me: There are some, who have told us, that had the Cathedral way of performing the daily Service been injoyned, as only the Parochial is, we had had many more Non­conformists: I seriously and cordially, on the contra­ry profess, That though by reason of my Age, the Cathedral Service was very strange to me at first, I never having known any such way of Worship till his Majesties happy Restauration, yet having immediate­ly thereupon the advantage to understand it, and be conversant in it, I have since, a thousand and a thou­sand times, worshipped God therein with my Soul and all that is within me: I speak this not out of va­nity, but in the fear of that God who knows my thoughts and heart, who shall judge me one day, and for his glory, and for the benefit of others who may be undeceived, or a little temperated in their Preju­dices, by this my so solemn Profession and Protestati­on. To condemn without trial, we say, is unjust, but it is too usual; The holy Joy and Ravishment of Soul, which are truly to be found in this way of Wor­ship, when voice and heart together sweetly ascend to God on high, the transports of Divine Love, and longings for that blessed Estate, wherein some such [Page 117] employment of praising God, and singing to him will be at once the work and felicity of our Lives, the Con­tempt of the Sensual Life and Pleasures, and the tri­umph Faith conceives over all things here below; These, I say, and the like emotions of Soul towards God and Heaven, are with me Arguments for our grave Cathedral Musick, never to be forgotten, never to be confuted. While I write these thing, I am rea­dy to fall out into my

Oh! that some of the Nonconformists did but hear that Anthymn sweetly sung: I am very confident there are no serious sober men amongst them, who would be long Nonconformists to such duly regulate Musick'; and that they are so now, I cannot but impute it to prejudice of Education, want of Experience and of Exercise herein, and the like. The very Order in these Assemblies, to serious unprejudiced men, is a goodly sight, and a little image of Heaven.

And, in the same Divine Poets language, as to the Mu­sick it self, when a devout Mind strikes in with it, 'tis to such the

I do not deny but that there may be faults in some [Page 118] peoples vanity, loosness, want of serious, heavenly minds: But are there not these kind of people under all sorts of Worship whatsoever? And do we not both teach and endeavour the Reformation hereof? I will not here recapitulate, what I have writ elsewhere, touching the serviceableness of Quires, as well to pri­vate Devotion, as to the holy Education of such for the Ministry, who from their Infancy, through their whole Age, may serve God zealously in divers stati­ons & capacities. I will, therefore, only add, That what­soever is to be reduced, I can never think of consent­ing to the abolishing (what some possibly will call Conformity in Alt) I mean the Cathedral Service. Nor do I find that it is desired by the soberest of the Nonconformists themselves; witness the following Passage. For the Ceremonies—I wish they might be left to the Consciences and Prudence of Ministers and People every where, So too, the Bill for Ac­commodation excepting the Cathedrals, to use them or forbear them, as they judge it most meet for one anothers Edification, says the Author of the Healing Paper, pag. 30. And I question not but ma­ny of his Brethren had approved this, as well as most of his other Proposals, because they were design'd to Chalk out the way to the Parliament to open the Church door for sober Nonconformists. Anno 1678. Ep. to the Reader.

But notwithstanding what I have said of the Ex­cellency both of the Common Prayers themselves, and of the Cathedral performances, I do not conceive the Alteration of an Expression, or perhaps here and there, of a whole Prayer, or two, by Law, or the dispensing (still by Law) with some Ceremony, in loco, for the sake of some unsatisfied, but otherwise regular Christians (who are not supposed of the Ca­thedral [Page 119] Body) I say, I do not conceive, such Conces­sion or Relaxation as this, would break the Harmony and Beauty of our Worship, or disturb the Union and Peace of our Church: I will therefore freely publish my thoughts to be, That whether we consider the nature of the thing it self, or with regard to the A­postles Rule (Rom. 15. 1, 2.) Not to please our selves, but every one of us to please his Neighbour, for his good, to Edification: In either regard, I say, there are some Collects, and perhaps Rubricks too, which, with all duty and submission, I humbly conceive might be altered for the better. And further, That in some seasons and in some private places, where Ceremonies want that Augustness which the advantage of Publick and great Congregations gives them (and in which kind of Assemblies they are chiefly requisite) if the Obligation to a Ceremony or two were taken off, the Benefit which might hence redound to the Church would be very considerable, both in respect of Prose­lytes and strength thereby, as also perhaps in other Points. And I seem to my self herein to follow the sense and guidance of our Church; for even at pre­sent, the Injunction of the Ceremonies does not ap­pear to me to extend it self to all places and seasons: As for instance; A Minister baptizes a Child in case of real Necessity in private, and he neither habits him­self in his Surplice, &c. nor signs the Child with the sign of the Cross, and the Baptism is by the Rubrick declared Lawful and Sufficient: nor did the Minister offend in the Omission of those Ceremonies, because no Law required them. In this particular then the Sense and Spirit of our Church, touching the Places and Occasions, which require Ceremonies, is sufficient­ly apparent.

There are also divers other Points, which, when once the Design of a fair and complaint Accommoda­tion shall be on foot, will be fit to be mentioned; and indeed will both of course offer themselves, and be, I judge, as easily granted; such are, the Liberty (which the Preface to the Second Book of Homilies al­lows) of exchanging Apocryphal Lessons for Canoni­cal ones, any Amendment of such defects as can be proved (for all that is said cannot be proved) in the Calendar, The use of the most correct Translation of the Psalms, A better Metrical Version also, and per­haps some like matters; which, though we may ac­count small, some Dissenters do not.

Without doubt, some such Mitigations proportio­nable might have been obtained, when that Way tend­ing to a fair and amicable composure spoken of by the Right Reverend Bishop Morley, was not yet preclu­ded: But now, as to the Dissenters (who perhaps expected another Game than they have found) it may be truly lamented, to use Caesars words in a like case, Accidisse his, quod plerumque hominibus De Bell. Civil. Com. 1. nimiâ pertinaciâ atque arrogantiâ accidere solet, uti eò recurrant & id cupidissimè petant, quod paulò ante contempserint; nor is it at present (though pos­sibly they think, as they daily complain it is) in the Bishops power to help them: Id possumus, quod jure possumus. They who know any thing of our Consti­tution, know the Bishops are as much tyed, by the Laws, to the Observation of the Laws, as any Order of men whatsoever: And though some may say the Penalties upon us in this regard are small or rarely inflicted; yet, what Penalties operate in others, Con­science ought to do in us: And I see not how in Con­science we can dispense, when the Law allows no [Page 121] such thing: for we know not the Mischiefs, which may arise from such our Laxness; and it would be a very unjustifiable presumption, and besides inconsi­stence with that mans self, who pretends to obedience and submission to the Wisdom of the Constitution, for him upon his single judgment to over-rule the Di­ctates of that Wisdom, that is, the Laws of the Na­tion. In plain English, when every one bears his own burthen, the hardship or rigour of the Laws, if any there be, is to be laid first at their doors, who by their Combinations had made it necessary for the Go­vernment, in its own defence, to break the knot; and then at theirs, who through refractoriness, when they were asked what would satisfie them, replied and stood to it, All or Nothing (some men may under­stand this Language if they please). Nor are the Law-makers to be charged with severity: Such ag­grieved persons, as I speak to, can only thank them­selves, they have one Member of their fore-menti­oned choice; though perhaps many of them, whom they take for their Enemies, are sorry for it, besides themselves; and yet, I say again, not able to help them. For Laws neither can nor may be altered, (and Liturgies varied) as oft as men could wish: then perchance Government, as well as Laws, would be of very short life.

Being then such Alterations cannot be made in the Liturgy for the present, as might effect the de­sign of Ʋnion, we must turn our selves in the next place to think what can be done. And here, first, it offers it self, that one main Branch of the Sub­scription and Declaration prescribed in the Statue [Page 122] for Uniformity, which stuck much with divers, re­lating to the Covenant, by the very Letter o [...] the Statute, ceases within half a year: I trust this may give ease, and p [...]rhaps open the door to some. And whether the same inducements, which swayed the Wisdom of the Nation to prefix such term for the expiration of that Clause, might not be as forcible towards the taking off another clause or two, which are scrupled by some, (Possibly it is as necessary o­ther things should be forgotten as the Covenant) whether also the Old Oath of Allegiance might not be so worded or explained as to serve in the room, not only of this Declaration, but of another new Oath too, I shall not adventure to propose: But this I will say, that the Clause touching the Covenant ceasing of it self, as beforesaid, I do not see what is left in this Declaration or Subscription, (call it as you please) which he, who is resolved faithfully to keep the Oath of Allegiance, according to its true intent, need at all to scruple, except only that Branch of Conforming to the Liturgy as it is now by Law e­stablisht. Yet this Observation, though it remove a suggestion which might afterwards have been ob­jected, leaves us nevertheless where we were, stick­ing (as some may account it) upon the Rock of Ple­nary Conformity to the Liturgy. This would seem now the only stop. For relief then herein, we must consider whether there be no Mitigations or Lenitives to be found, without Repeal, or too dishonourable Change of Laws, which we cannot expect.

And I know no fitter Clue in the Entrance of this Labyrinth, than the examining what has been offer'd [Page 123] hereto by any of the Dissenters themselves: for from them only, under God, we can tell what will please them. Amongst all that have writ upon the Design of Accommodation, there is only one come to my Hand, that seems to me to offer any thing of Rea­son (more there may be whose Books reach not me here) I mean the Author of The Peaceable Resolu­tion of Conscience. His Work speaks him a man of Real Learning and Temper; and I wish his Brethren, who value themselves above him, would learn of him. Now the sum, as to the point in hand, which he proposes, is; They cannot, he says, give their unfeigned assent and consent to every thing contain­ed in the Liturgy and Appendages, as the Statute requires; but they can consent to the Ʋse of the Book in the Constant Lords-day Service. And as to what Exceptions they have against some things in the By-offices, the Occasional Service, the Rubrick, and otherwise, they who scruple the performance them­selves, shall be ready to permit others to perform such Offices to those, who desire them. I do re­ally believe him sincere in this, and that he would not disswade or discourage People from the use and love of the Regular Offices, but let them injoy their freedom, being content with his own, could he en­joy it; though perhaps some will be apt to think, it would soon be otherwise generally, did this their Pro­posal take. But notwithstanding this my Charity, I must confess, I do not judge what he propounds sufficient to qualifie men, (otherwise meet) for a Parochial Charge. My meaning is, this is no ways a tolerable measure of Conformity: For all they are thus supposed to consent to, (and consequently to [Page 124] promise) being the use of the Constant Lords-days Service, they are not tyed (that I mention not yet occasional Week day Prayers, Festival Services, even upon the Great Festivals, &c.) they are not tyed, I say, to, nor have we any Security they will observe; the very Forms of Administration of the Lords Sup­per, or of Baptism; and by this means we may have both Sacraments administred according to mens pri­vate pleasure, which I think no one will judge suffera­able. Either then they must offer more Conformity to the Liturgy, than this mentioned amounts to, or not expect (as it is desired in the Bill for Accommo­dation) to be admitted to any Ecclesiastical Prefer­ment, and injoy the use of their Ministry without Molestation. This is a great defect, which I could not but note in that Writers Proposals, as much as I like him otherwise. I know indeed he is for sub­scribing the 39 Articles, &c. but that is Conformity to Doctrine; I speak now meerly of Con [...]rmity to the use of the Liturgy, and, I say, his Proposals herein are very short of the great Design, Union: For if we be not united in Sacraments, how equivocal is the Union we pretend to?

I confess he has laid his Design with much more Modesty, as to the Repeal and Change of Laws, than any I have seen: for an Explanatory Act (at least what may be called fitly enough an Explanatory Act) of the Statute of Uniformity salves all: Let it but be allowed, by a favourable Interpretation from the Legislative Power, that such a qualified or miti­gated (indeed in our esteem a very partial) Confor­mity to the Liturgy, shall be judged sufficient for some purposes, and then naturally enough the Pro­fession [Page 125] of Assent and Consent may be also interpre­ted with proportion thereunto.

But there is yet another Defect, which I must challenge in the Petition or Demand made upon supposal of such Conformity allowed by Authority, and performed by the D [...]ssenters: They desire here­upon that they may be admitted to any Ecclesiasti­cal Preferment. I say, here is one Limitation wanting to make it consistent with what this Au­thor himself propounded before; and after that a­nother, or two perhaps, to make it consistent with Reason and Equity. He had above propounded, That the Ceremonies should be left to the Consci­ence and Prudence of Ministers and People every where, excepting Cathedrals: In these then, ac­cording to his own Proposals, a Plenary Confor­mity is to be observed inviolable: But in his Petiti­on or Postulatory part, he would have this new sort of Conformists to be admitted, upon such their Conformity, to any Ecclesiastical Preferment: To be consistent with himself, he ought here to add, Ex­cept in Cathedrals; otherwise, by this Explanato­ry Act designed, we should have Members, (at least might have them) in Cathedrals, which can­not fully conform, and consequently an Half-Conformity, or not that, would ensue there al­so.

Yet admit even this Limitation were put in, and then Any Ecclesiastical Preferment, will sig­nifie Any Rectory, Vicarage, or as we use to speak, Any Cure of Souls: I say still, as before [Page 126] intimated, it is very unreasonable and unfit there should be any Incumbents, to whom the Charge of Souls is immediately, according to Law, com­mitted by the Bishop, who should not be bound to Administer the Sacraments, to Bury the Dead, to Catechise the Youth according to the Church-Catechism (and prepare them thereby for Confir­mation) to observe and celebrate, according to Order, the Great Festivals, as of our Lord's Nati­vity, Circumcision, Passion, Resurrection, Ascen­sion, &c. all which Offices are evidently here ex­cepted under the term of by-Offices. And the un­reasonableness hereof will further appear, if we consider, that there are divers Parishes, wherein no small part are disaffected to Conformity: These shall stickle hard for such Ministers, which when they have got, they shall only by their Practice (and possibly Doctrine too) be confirmed in their disaffection; and these shall become Nurseries of Nonconformity, and a provision thus made for the propagating Male-content against the Church: Now however, we would be willing to allow all favour to such who unhappily already do in Con­science dissent, yet we can never agree to such Methods, which will be sure to perpetuate Dissen­tion: So that, except they throughly Conform, I think they ought not to desire to be admitted to Parochial Cures, but only to Preach publickly as Assistants to such Incumbents, who would im­ploy or accept them, or where otherwise there were want: And even herein also methinks there is need of another Limitation, viz. that whereas such Preachers are supposed by Law indulg'd, or [Page 127] dispenst with, as to their own Scruples, they give good Caution never to Preach against such Usages of the Church, which they Scruple, or to which they Conform not.

All then I can reasonably say in this Case is, That if it could be obtained that the Subscribing the Thirty nine Articles, the promising to read Orderly Morning or Evening Prayer respectively before Sermon, and receiving the Lord's Supper, at least three times a year, according to the Or­der of our Church, might by Authority be inter­preted a sufficient Conformity to the Liturgy of the Church, to capacitate Persons, otherwise fit and in Episcopal Orders, to preach publickly in such and such places (caution being first given to the Bishop for the peaceableness of their Doctrine) I do not see but our Church doors will stand as open to the Nonconformists, as in Equity or Rea­son they can desire; at least as in safety the Church can allow. I must beg their pardon for saying no more (I cannot, with justice to my own sense); and I shall scarce obtein pardon from some, for saying so much: but I thought it for the Pub­lick Good, to say what I have; to which Pub­lick Good we are all of us in duty bound to con­tribute all we can, whatever diminution we suffer in some mens esteem.

I know it will be demanded of me, What need of letting these men in? Are there not Ministers enow already, and more than are Honourably provided for? I answer, We shall have never the [Page 128] more for this Relaxation: These men, in behalf of whom I have spoken, are in being already, and will preach some where or other; and 'tis better we had them in Publick than in Corners, that so the Church either had security for their peace­able doctrine, which I verily believe we may have as to most of them, or opportunities to convict them of their Sedition. But I have other-guess Arguments than these, that move me:

1. To those who ask, What need of more U­nion? I return, What need of Holiness? What need of Godliness, Charity, Justice? Are these Christian Duties, and is not Union and Peace as much so?

2. I am and must be in the mind, that the strength of the Protestant Cause, both here at home and throughout Christendom, lies in the U­nion of Protestants; and the Glory, Purity and Power of Christianity, in this World, stand or falls with Protestantism.

3. I must be so ingenuous as to acknowledge, That though perhaps the City, and divers parti­cular Places, flourish with such Preachers as ne­ver they had before, yet the way of Preaching in many parts of the Countrey, and in some no obscure places too, might be much improved, and needs supply: And it can never be made out to the World, but it were better we had too many good Preachers, than too few.

I could tell some men in their ear, They also have strangely multiplied Curacies, which are too often vacant: The Lord forgive them, and redress this great Evil in his Church. If I thought not these Arguments sufficient, I would add more, which occur plentifully; but my Postscript is too much swo [...]n already.

I am not unsensible, how difficult it will be, to gain even this Point, which I have pleaded for, as small as it seems to some: That it neither can, nor ought to be attempted, without the Legisla­tive Power, I have said often enough: And I con­ceive, the Dissenters would do well by perform­ing so much Obedience to the Laws, as they can to encourage and invite Authority to savour them, by a Relaxation in what they cannot. I will there­fore, by way of Conclusion, make one Proposal, which, above all yet done or said, is the likeliest means, in my opinion, to bring on an Accommoda­tion. Mr. Baxter says (Part. 3. p. 8.) Where he li­ved, he came to the beginning of the Churches Prayers, when he could, and staid to the end. And that peaceable worthy man above-commend­ed (whom I know not, but whose name I found out, by comparing one Book with another) Mr. John Humphrey, the Author of both Pieces, touching Reordination, of the Healing Paper, and of the Peaceable Resolution, &c. seems to offer for himself, and divers of his Brethren, not only to use, but to subscribe to the use of, the Liturgy, as to the Ordinary Lords-day Service. It is plain then, that several of the Nonconfor­mist [Page 130] Preachers, can in Conscience use thus much of the Liturgy: yet I never heard, either that Mr. Baxter, when he preached publickly Occasional Sermons (as he calls them, and to which, if I mistake him not, he conceives his old Licence might authorise him still) I say, I never heard, either he, or any other of his Brethren, did read any part of the Liturgy before any of their Preach­ings: That they still frequently preach, I no whit question: Now my Proposal is, That before all such Sermons, at least before their more Solemn Ones, on the Lord's days, they would respectively use the Morning and the Evening Prayer, which they thus acknowledge they could use, and subscribe to the use of; and by their practice thus teach the People the lawfulness of so much Conformity. I should not doubt but such frequent, reverent and serious use of it, would soon recommend it to their Consciences, and to the Consciences of all so­ber persons among them; and this practice would not only be an Argument, that they talk about Accommodation in good earnest, but certainly prevail with the Bishops to use their interest, and address to his Majesty in Parliament, for some such Relaxation or Explanatory Act as is desired. This would be something of a coming nearer to us, and is but reasonable in them, for that they expect we should be moving towards them. But if they will still totally hold off, and only tell us They can do thus and thus much, towards Peace, yet really do nothing, it is a very shrew'd sing, either that there is not in them that Cordial de­sire of Union they pretend to, or that their Non­conformity [Page 131] is more the Act and Resolution of their Will, than of their Conscience; which if it shall ap­pear, they will for the future find less belief and fewer Favourers.