THE Diſſenters Anſwer TO THE High-Church Challenge.

AS it is the Character of the Devil to bring a Railing Accuſation, ſo no Man of Sence or Manners cares to imitate him; all Men of Learning, that ever I met with, will allow that People may Differ, Debate and Diſpute, without Bil⯑lingſgate Language; that Invidious Names, and Indecent Reproaches, ſerve to gratifie the Spleen, and flow from a Redundancy of Gall in the Author, but add no manner of Force to his Argument; good Words are as ſtrenu⯑ous as bad; and the Satyr lyes in the Truth, not the ill Language, of the Book.

From this Principle, the Author of a late Pamphlet, with a Title as long as a Book, and call'd, The Wolf Stript, muſt not expect a Return of Dirt for Dirt; and while he calls every Man by his Name, and yet is aſham'd of [4] his own, calls moſt Men out of their Names, and fills his Book with the Exuberance of his Hypochondriack Vapours, he ought to be look'd upon as an Author not worth while to med⯑dle with; if a Gentleman ſhould fight with a Chimney-ſweeper, he may beat the Man, but he will daub himſelf ſo much, will ſtink of the Soot, and foul his Cloaths, that the Victory is not worth the Diſorder 'twill put him into.

In like manner, he that will deal with this Author in his own Way, muſt foul his Mouth with ſo much Bear-Garden Language, ſuch rude, unmannerly, and unſcholar-like, Beha⯑viour, that he muſt be tainted with the un⯑grateful Savour of his Enemy's Malignancy, and look like the Man he meddles with as not worth any Man's while.

Upon this Account I ſhall not meddle with his Voluminous Tract it ſelf; but as he has made a fair Challenge in the Eighth Page of his Book to all the Diſſenters, I am willing to en⯑ter a little in the Caſe; not ſo much expect⯑ing to ſilence a Tongue pointed with Raillery, but to let the World know that the Diſſenters are not unprovided with ſtrong Arguments to defend a juſt Cauſe.

The Challenge that this Gentleman has made to the World, and of which he ſeems ſo very confident, is as follows.

[5] The Diſſenters make a Heavy Noiſe, That the Church will not Purchaſe a Reconciliation, with the giving up only of a few Indifferent Things, which Offend their Tender Conſciences.

And the Low-Church lay the Blame upon the High-Church, (with very ſevere Reflections) That they are Obſtructers of this Bleſſed Union.

Now let none of theſe be Judges in their own Cauſe. Therefore let the Diſſenters give in to the Preſent Convocation a Liſt of ſuch Indifferent Things, which, if Granted, they will Promiſe to Conform, and Heal the Schiſm. The Scruples are Theirs. Therefore they muſt make the Propoſal. None others can tell what will Satisfie them.

If they will not do this, Let them ſtop their Cla⯑mours, and Never more ſay, That nothing will be Granted them! And that the Church of England has no mind to Heal the Schiſm!

But if they will do this, then it will appear, Whe⯑ther the High or the Low-Church will go Fartheſt to Purchaſe this Deſir'd Reconciliation; and which of them do, in good Earneſt, Wiſh it, and not rather to keep open the Breach, to ſerve other Deſigns!

Next, let thoſe of the Convocation, who were for⯑merly Imploy'd in this Grand Project of Reconcilia⯑tion, (of which they have made ſuch Boaſts) lay before the Houſe the Grounds and the Terms of it; that it may appear they were none but Indifferent Things, which were to be Given up to the Diſſenters! Otherwiſe, let Them too Ceaſe their Railing at the [6] High-Church, as Men of Violent Spirits, &c. for Obſtructing their Deſigns! Or, for Suſpect⯑ing what-they were!

The High-Church Deſire, That they, and the Low-Church, and the Diſſenters too, may be Try'd by their Actions, and not by the Clamours on either Side. And that they may be Heard Pub⯑lickly, in the Face of the World, by the Method Propos'd.

And Whoever Refuſe this, and cannot Propoſe a more Rational and Convincing Way, for the Clearing of Themſelves, let Them be Guilty.

Had this been a new Challenge, this Author might have had ſome Reaſon to have expected it ſhould have been accepted and replied to.

But ſince I find his Reading as ſhort as his Cenſure is haſty, I think the propereſt Me⯑thod is to reviſe what of this Kind has been already done, and to put him in Mind that all he has ſaid only ends in this Abſurdity of arguing, viz. The Diſſenters have alrea⯑dy been challeng'd to this, have accepted the Challenge, undertaken the Defence of their Doctrine, and of their Diſſenting, have effectually vindicated themſelves from the Charge of Schiſm, given Reaſons for their Scruples, and made Propoſals for Con⯑formity; they have challeng'd the Church to Union and Peace, they have defended them⯑ſelves [7] from the Charge of Diſloyalty and Re⯑bellion, and offered the Church to bring their Loyalty to the Teſt with them; and none of theſe things have ever been Anſwer'd, or ſome of them not ſo much as Reply'd to.

Now as this Gentleman ſupplies Matter of Fact with Indecency and Railery, I ſhall not need to follow him there; he begins the very firſt Page of his Book with Three poſitive Falſities, neither of which he can in the leaſt tollerable manner make out.

Firſt, That they have a Society of Writers.

Secondly, That the Diſſenters find them⯑ſelves worſted in Argument.

In the ſame Page he tells us, Tis the Method of the Diſſenters not to mind any Anſwer, but to repeat and repeat their own Objections IN INFI⯑NITUM.

'Tis far from my Deſign to Reply to a Book as full of Abſurdities and Contradictions as it is Verboſe and Malignant, and therefore I ſhall content my ſelf with theſe Three Inſtan⯑ces.

1. As to the Diſſenters having a Society of Writers, I am ſo well ſatisfied of its being a Forgery of his own, that I Challenge him to [8] make appear that there is ſo much as a Cor⯑reſpondence among them of any Two toge⯑ther that have ever Wrote in the Behalf of the Diſſenters; and as he is mighty forward to print Names, and to abuſe them by Name too, he is welcome to ſet down their Names if he can: In which, if he purſue his uſual Method of preſuming things are ſo, and then affirming it as poſitively as if he cou'd prove it, he will certainly Enſnare and Expoſe him⯑ſelf as much in the Particulars as he has done now in the General.

Had the Diſſenters ſo much Unanimity among themſelves, as he pretends they have, they would have too great a ſhare in the Pub⯑lick Regard, to let ſuch a hard-mouth'd Author Treat them in ſo Scurrilous a Manner as he does; the Government would ſuppreſs the Spirit of Railery in the Mouths of theſe Enflamers, that they ſhould not have ſuch a full Liberty of Traducing and Abu⯑ſing their Bretheren, in order to keep open the Breach, which 'tis every True Engliſh Pro⯑teſtant's Deſire and Intereſt to ſee heal'd.

No, Sir, the Diſſenters have no ſuch So⯑cieties; the Spirit of Union, the more Ʋn⯑happy for them, is not ſo much among them; they are all forward enough to have any Bo⯑dy ſerve them, but it muſt be at their own Hazard, and at their own Expence, which a [9] late unhappy Author of theirs very lately had Experience of enough to warn any Man from venturing to ſerve them again.

But therefore, Sir, is it plain that this Book is far from being Wrote as a Deſign of the Par⯑ty, but with the Sence of Truth, which eve⯑ry Honeſt Man has a Right to Vindicate.

At the ſame time, Sir, I affirm your Party has, and ever had, a Society of Writers; and whenever you deſire it, I am ready to gratifie you with ſome of their Names; tho' I am not forward of printing Names, as a piece of Rude⯑neſs unbecoming an Author: But a certain Weekly Paper now in Courſe is Publickly own'd to be ſo wrote; and I know Perſonal⯑ly, that the wretched Performance has occa⯑ſion'd ſome Conſiderations among People of greater Capacities, to provide a Set of Men to do it better, and to gratifie them for the Service.

But, Sir, I ſhall not enter upon the tedi⯑ous Work of Recrimination, as a thing in which there is ſo much room for launching out, that the compaſs of this ſmall Tract would be too ſtraight for it.

2. You tell us, The Faction, which is your Civil Term for the Diſſenters, find themſelves worſted in Argument.

It had been time enough to have boaſted thus when you had put your Armour off, and [10] when the many Tracts wrote by the Diſſen⯑ters in their own juſt Vindication have been Anſwer'd.

But this Gentleman has the Misfortune ſo to be blinded by his Paſſion, as to cry Victoria before the Battle is ended; and not to trouble you, Sir, with many Negatives, I wiſh you would let us ſee one Time whenever by any thing but Railery you worſted the Diſſen⯑ters.

We confeſs, Sir, that at ill Language you have the better of us; whether you have any Profeſſors of the Scolding Talent among your Students we know not, for you will not ſuffer us to be Taught in your Univerſities; but we aſſure you, that in thoſe Schools where we are fain to bring up our Youth, we Teach no ſuch Science.

But as if all you had laid down on that Head were true, and you were very cer⯑tain that you had worſted the Diſſenters in Argument, you give them a home Charge.

3. That 'tis their Method not to mind Anſwers, but to Repeat and Repeat their own Objections In Infinitum.

Now, Sir, This may or may not be true, according as you can or cannot give a Ge⯑nuine Anſwer to the following Account of Anſwers given, and Books written; by Diſ⯑ſenters in their own Vindication, which you, [11] nor any of your Church, have ever yet thought fit to venture an Anſwer to, and when you can you may defend your Church from unfair Treatment of the Diſſenters in point of Argument on this Head.

And not to go too far beyond the Memory of thoſe we are talking to, I think there ſtands Two Books of the Learned Mr. Clarkſon yet unanſwered, the one Entituled, No Scrip⯑ture Evidence for Dioceſian Biſhops; and the other, A Diſcourſe of Liturgies. 'Tis true, there is a long and learned Diſcourſe of Dr. Comber's then Precentor of York, wherein with ſome of our Author's Spirit, Treating the Memory of Mr. Clarkſon neither like a Gentleman nor a Scholar, tho' all Men know he was as much of both as ever the Nation bred; and tho' a Diſſenter, had the Honour to be Tutor to the Learned and moſt Excellent Dr. Tillotſon, late Archbiſhop of Canterbury.

After this Author has pleaſed himſelf with ſufficiently reproaching his Deceaſed Antago⯑niſt, he goes on to rummage Antiquity to prove that Liturgies were in uſe in the Primi⯑tive Church. This was no part of the Diſ⯑pute; and had not the Doctor overlook'd it in his haſte, Mr. Clarkſon had Anticipated his whole Diſcourſe in p. [...]. ‘'Whether Liturgies, or Forms of Worſhip and Adminiſtration, [12] were in uſe in the Primitive Church or not, is no part of the preſent Diſpute.'’

‘'But whether theſe Liturgies were pre⯑ſcrib'd and Impos'd as Terms of Communion this is the Queſtion.'’

Now to this Queſtion the Dr. is not pleas'd to ſay one Word, as I can obſerve, in his whole Book, but goes on to prove that to be true which Mr. Clarkſon granted, and lets that a⯑lone which he deny'd.

Nay, ſo Ridiculous was this Anſwerer in the Management of himſelf, both in the Search of Antiquity, and in rendring thoſe Authors he Quotes, that a Learned Miniſter of the Church of England, meerly with a re⯑ſpect to Juſtice and Learning, Reply'd to him, and made it appear that the Doctor did not ſo much as underſtand the Language of the Quotations. This was Mr. Samuel Bold, Rector of Steeples in Dorſetſhire.

This, I ſuppoſe, is ſome Peoples Way of Anſwering the Diſſenters; and if this may paſs for Anſwering, they are Anſwer'd in⯑deed: But I muſt take the Freedom to ſay, It has yet remain'd unprov'd, that ever a ſtrict Literal Compliance to any Preſcrib'd Form of Worſhip and Adminiſtration of Sacraments was Impos'd as the Term or Condition of Communion in any Branch of the Chriſtian Church, for above 400 Years after our Sa⯑viour's [13] time; nay, 'twould be hard to prove it ever done in any Church in the World but ours to this Day; and they are ſtill welcome to make it out if they can; and till they do, the World may judge whether the Diſſenters are worſted in Argument, or no.

That there were Biſhops in the Primitive Church has alſo been defended with a great deal of Skill; but as to their Dioceſan Royal⯑ty and Juridiction, they have always, in Pru⯑dence, thought fit to let the Diſpute of it a⯑lone; and I would adviſe them to do ſo ſtill, for they muſt find ſome other Book to defend it from than the Scripture, and ſome other Ages of the World to ſearch for the Practice in than that of the Primitive Church

But I muſt confeſs the Diſſenters were worſted another Way, in the Caſe of Dr. Calamy and Mr. Delaun; of which remarkable Story this is the ſhort Abſtract.

Dr. Calamy preaching a Sermon at Alderman⯑bury Church, Entituled, A Diſcourſe about Scru⯑pulous Conſciences, makes the Diſſenters this fair Challenge, as by his printed Sermon, P. [...]. appears in theſe Words: Could we but prevail with the People diligently to examine the Merits of the Cauſe our Church would every Day gain Ground amongſt all wiſe Men; for we care not how much Knowledge and Ʋnderſtanding our People have, ſo they be but Humble and Modeſt with it: Nor do we deſire [14] Men to become our Proſelites any farther than we give them Scripture for it. And in another Place he goes on; All we deſire of the Diſſenters is, that they would equally hear both Sides; that they would weigh and conſider the Arguments that may be propound⯑ed to them; and being indifferent to either Part of the Queſtion, would think it no Shame to change their Mind when they ſee good Reaſon for it.

Mr. Delaun, a Man whoſe Learning and Temper were Conſpicuous to all the Learn⯑ed World, and particularly in the Book he wrote, accepts this Challenge, and writes down his Reaſons for Nonconformity; and as the Doctor had printed his Sermon, and thereby appeal'd to the World, all Peoples Mouths were fill'd with the Fairneſs of the Propoſal, and every Body cry'd out, the Diſ⯑ſenters were worſted, Mr. Delaun therefore thought himſelf oblig'd to print his Reply.

But as the Victory conſiſted, as it does ſtill, in Boaſts and Rhodomontades, ſo they were as loth to be overcome, as ſenſible that they ſhould be ſo, and took immediate Care to ſuppreſs the Book, by ſeizing the Copy at the Printer's; and this was follow'd, by ſeizing the Author for writing a Seditious Libel, put him in Priſon, fin'd him Ʋltra Tenementum, and were hardly prevail'd upon to vouchſafe him the Favour to excuſe him the Pillory, which [15] they at laſt told him in Court was only re⯑mitted in reſpect to his Learning.

Here was a true Church-Conqueſt; and this Gentleman was perſecuted with ſo much true Church Zeal, that he lay in Newgate for his Fine, till he, his Wife and Children, died there, to the Eternal Scandal both of the Church-man and the Diſſenters; the one, that he ſhould firſt challenge a Diſpute, and then ſo baſely Treat the Man that accepted it; and the o⯑ther, that they ſhould not contribute 75 l. to ſave a Life ſacrific'd for their Defence; and ſuch a Life, as, for real Merit, deſerv'd infi⯑nitely more Regard in a Nation of Humanity and Religion, as we fancy our ſelves to be.

The Book for which this Gentleman was thus handl'd remains to this Day unanſwer'd by theſe People, that boaſt ſo much of worſt⯑ing the Diſſenters, and they would do well to look back upon that Book, and make ſome rational Reply to it before they tell us we can ſhew no Reaſons for our Diſſenting.

In like manner they proceed ſtill with the Diſſenters upon other Points of arguing, as particularly by Repealing and Repeating In Infini⯑tum the Charge of Rebellion and Faction, whereas they have been over and over Chal⯑leng'd make out their own Loyalty of Principles or Practice to exceed the Loyalty of the Diſſenters.

[16] And De Foe's Teſt of the Church of England's Loyalty has receiv'd yet no other Anſwer than his Shorteſt Way, by a Fine Ʋltra Tenement [...]m, and the reproachful Anſwer of the Pillory. If this be your Way of anſwering Arguments, Gentlemen, 'tis no wonder you can worſt the Diſſenters.

To proceed in their uſual Method, a worthy Member of the Houſe of Commons has pub⯑liſh'd a Book to vindicate the Occaſional Bill; and, like thoſe who take Things upon Truſt, has affirm'd, that all wiſe Nations in the World have thought it neceſſary to entruſt the Ad⯑miniſtration of Publick Affairs in the Hands of ſuch Perſons only as are of one and the ſame Perſuaſion in Matters of Religion.

A very handſome Way of calling all the Chriſtian World Fools: For I defie him to ſhew me one of thoſe wiſe Nations, and to prove it by one Inſtance, unleſs where there has not been any Toleration of other Perſua⯑ſions, the Turks only Excepted.

Thus, Gentlemen, we are worſted by For⯑geries and Falſities, not by Arguments; we are challeng'd to Diſpute, and then ruin'd for Diſputing; ask'd Queſtions, and then fetch'd up for Anſwering them. But ſince this Gen⯑tleman has found an Adverſary capable to deal with him, Power and P—ts excepted, I leave [17] him to ſay the Diſſenters are worſted, when he proves it by a ſufficient Reply.

We are now challeng'd to prove that we diſſent from the Church in Points ſo far from being eſſential, as that the Chnrch cannot be juſtified in Refuſing to abate them; and we are deſir'd to give in the Objections to the Convocation.

What Authority their Author has from the Convocation to make this Offer, I know not, and do not ſee how I ſhall know it; or whe⯑ther the Convocation will receive ſuch a Liſt of the indifferent things, or no; but ſince this bold Challenger would be anſwered, and will not be ſatisfied with a General Reply, but this muſt be ſpoken to by it ſelf, I crave leave to accept his Challenge as far as the fol⯑lowing Particulars reach.

Firſt, I do affirm this has been done alrea⯑dy by the whole Body of the Diſſenting Mi⯑niſters in ſuch a Manner, and with ſuch mo⯑deſt Reaſons, as ſeveral of the Epiſcopal Cler⯑gy were ſo ſatisfied with, and did ſo repre⯑ſent to King Charles the Second, that their Conceſſions were a ſufficient Ground of a U⯑nion: VVhat, and who, hindred a Union when the Diſſenters made ſuch Conceſſions, I leave to this Gentleman to tell us, if he cares to expoſe his Friends ſo much.

[18] Secondly, I do affirm, that if the Church of England would think fit ſo far to ſtoop to their Diſſenting Brethren, as to abate ſuch things only, and all ſuch, as are acknowledg'd by themſelves to be Indifferent; if it would not reduce us all to ſuch a perfect Union as to Comprehend all Parties, it would yet Em⯑brace ſo many in the Arms of the Church: 'Twould cauſe ſo many to return to the Church among the Diſſenters, as would render the Remainder leſs conſiderable.

I am to ſuppoſe the Challenger in this Matter does not expect I ſhould give in ſuch a Liſt of Alterations as would Reconcile the Quakers, or perhaps not all other Societies; or to tell him what Sorts would Conform, and what would not: But I anſwer him in Reaſon, if I ſay for my ſelf, that upon ſuch Conceſſions I would Conform with all my Heart, and Thouſands more, I believe, would do the like.

Since then he has made ſuch an Offer, let us Examine what it is we deſire of the Church, what are the Indifferent Things we differ about, and I join Iſſue with him if the Convocation thinks fit to make theſe Abate⯑ments and Amendments, and we refuſe to Conform, then I am content we ſhall paſs [19] for a People who are willing to keep open the Breach to ſerve other Deſigns.

Before I deſcend to the Particulars, 'tis neceſſary to make ſome Enquiry into what I call Indifferent.

1. I call thoſe Things Indifferent which are not Eſſential Points of Doctrine, with⯑out the Belief or Practice whereof a Man cannot obtain Salvation.

2. All things introduc'd into the Church of England, either in Worſhip or in Diſci⯑pline, by Humane Inſtitution, which are not to be found either by Command or by Preſident in the Holy Scriptures, which are the Rule of our Faith.

On this Head of Indifferent Things there⯑fore I join Iſſue with our Author; and if he thinks fit to preſent our Humble Addreſs to the Convocation, that they will be pleas'd to make ſuch Abatement in the Indifferent Things following, I am perſuaded ſuch Multitudes of Diſſenters will come into the Church as may very well deſerve the Name of a Union, tho' not of an Univerſal Con⯑formity, and the Number of Remaining Diſ⯑centers would be much the ſmaller.

[20] Firſt of all as to Liturgies, we deſire, ſince it is all Originally Humane, and made by Men Fallible, and of like Paſſions with our ſelves, they may ſuffer ſuch Amendment as are Reaſonable and Juſtifiable from Scrip⯑ture, and the Practice of the Primitive Church.

Secondly, We deſire that after ſuch Amend⯑ment, the Miniſter may not in all Caſes be Ti'd up and Preſcrib'd by the Letter of the Book, but may have Liberty to Expreſs himſelf at large in Prayer, as the preſent Exi⯑gence of the Caſe may require, and his own Abilities may ſupply.

Thirdly, We deſire the Ordination of Mi⯑niſters by Presbyters may be allow'd, being Juſtifiable by Scripture; and that our Mini⯑ſters may be admitted into Holy Orders with⯑out the Re-ordination, and Impoſing of Unrea⯑ſonable Oaths.

Fourthly, We deſire the Kneeling at the Sacrament, Bowing at the Name of Jeſus, the Croſs in Baptiſm, the Uſe of the Surplice, and all thoſe Things own'd by the Greateſt Maſters of the Diſpute to be Indifferent, may either be wholly left out, or ſo left at the Diſcretion of the People, as that they may not be impos'd upon them without their Conſent.

[21] Fifthly, We deſire the Epiſcopal Hierarchy to be Reduc'd to ſuch a Pitch of Authority as may be juſtified by the Scripture, and to no other; and we are ready to enter into an Ex⯑amination with them, what that Particu⯑lar of Power amounts to, and how far it ex⯑tends.

I do not ſay theſe are all the Heads which I ſuppoſe the Diſſenters require, but I ſay theſe are ſome of them, and the moſt Conſi⯑derable; and if the Church would give ſuch Conceſſions as were Reaſonable on theſe Heads, the Controverſie would ſoon be de⯑cided, Whether the Diſſenters Separated from the Eſtabliſhed Church on frivolous Grounds, or no.

Firſt, As to Alterations in the Liturgy, 'tis the Avow'd Opinion of the Church of England, that no Church in the World is in⯑fallible; and above all, our Church does not pretend to the Title. If then we are not In⯑fallible, but ſubject to Err and Miſtake, why ſhould ſhe refuſe to Enter into the Cauſe, whether it is convenient to make any farther or more perfect Reformation or no; but tho' the Conſideration were not on a farther Refor⯑mation, yet if it were only giving up ſome [22] ſmaller Matter for the ſake of Chriſtian Peace, it were not Commendable only, but a Due Requiſite Temper in a Chriſtian Church.

As to them that blame the Diſſenters for Separating, let us enquire of them if they are uncapable of greater Light, and conſequently of knowing better what they ought to do, than they did before? If then they will ſup⯑preſs this Light, and refuſe to Amend Things, tho' the Light of their own Conſci⯑ence directs them to it, where lyes the Charge of Schiſm? Surely not at their Door, who would only purſue a perfect Reformati⯑on, and think it their Duty to ſerve God in the VVay moſt agreeable to his Revealed VVill in the Scriptures; but at theirs, who would oblige them to worſhip him according to the Inventions of Men, by Forms and Methods, for which they have neither Warrant, Com⯑mand, of Example, either in the Scripture, or the Primitive Practice of the Church; I Appeal to all the World, that as well now as before it is not our Faults that they bring the Liturgy upon the Stage of Diſpute, but the bold Challengers of Men that can never make good their Arguments: And they ought firſt to have Anſwered what has been ſaid already, before they had Challeng'd us to ſhow New Reaſons.

[23] Wherefore in the Senſe firſt of the Irreſiſtable Force of what has been ſaid alrea⯑dy, and ſecondly of my Incapacity of ſaying more to the Purpoſe, at leaſt in ſo ſhort a time, I make the Propoſers this fair Offer, and they are at Liberty to carry it to the Convocation, for 'tis their Buſineſs, not ours.

1. When they will pleaſe to Anſwer Mr. De Laun's Plea for the Non-conformiſts, and the Subſtantial, yet Unanſwerable, Reaſons there given for our Diſſenting.

2. When they will pleaſe to Reply to the Conceſſions of the Diſſenters in the Confe⯑rence at the Savoy, and prove they were not ſufficient Grounds of an Union.

3. When they will Confute the Scriptural Authority of Biſhop Ʋſher's Model of Church-Government, which was much the ſame with the Scheme the Diſſenters preſented to King Charles the Second, and give the Reaſons why the Biſhops refuſed it, Baxt. Life, cap. 8.

4. If they pleaſe to Reply (a little more to the Purpoſe than Mr. Osfley and Mr. Hoadly has done) to the Grounds and Reaſons of Non-con⯑formity in the 10th Chapter of Baxter's Life, Abridg'd by Mr. Calamy, and to ſome yet Un⯑anſwered Things in Mr. Calamy's Reply to Mr. Hoadly.

[24] 5. If they pleaſe to give a Rational An⯑ſwer to the firſt, Second and Third, Vol. of the Conformiſts Plea for the Non-conformiſts, wrote by a Member of their own Church, and to Gilleſpy's View of Engliſh Popiſh Ceremonies.

Whenever theſe things are Soberly and Ju⯑diciouſly Anſwered, and as Dr. Calamy pro⯑poſed good Scripture and Reaſon brought for it, aſſure your ſelf, Sir, when theſe Things are Anſwered, there ſhall be no manner of need to bring an Occaſional Bill to prevent the Alternate Conformity of Diſſenters; 'tis moſt certain, that the far greater Number of them will come in, and become your Chri⯑ſtian United Brethren; and till you do theſe Things, Gentlemen, we Appeal to all the World, who are the Cauſers of the Schiſm you ſpeak of, thoſe that all along offered to come in upon Reaſonable Conditions, or thoſe that have perſecuted us for not complying with Humane Inſtitutions, which are no where to be found in Scripture, which is the only Rule of Faith.

And thus now the World may ſee with what Truth theſe Gentlemen blacken the Diſ⯑ſenters with their Repeating Objections, but taking no notice of Anſwers, which I here fairly return upon them, and aſſure them, that whenever [25] they will Anſwer the Objections in Mr. De Laun's Book againſt the Liturgy and Canon of the Church of England, and prove the ſame to be neceſſary from Scripture and Reaſon, I will certainly Conform, for I believe and own it my Duty to Conform to them if I can, and I can never reſiſt Conforming to any thing which is prov'd to be my Duty from Reaſon and Scripture.

I think 'tis needleſs to ſay much of my own, after ſuch Men as theſe have appear'd and gone off the Stage with no Reply; nei⯑ther can I ſatisfie my ſelf to attempt any thing by way of Addition to Men of ſuch exalted Learning, till I can ſee ſomething New offered upon theſe Heads, and unleſs theſe Gentlemen have ſomething to ſay more than has been ſaid before them by Men ſu⯑perior in Learning to themſelves: What they now advance ſavours of an Arrogance pecu⯑liar to themſelves, and which I like ſo ill, that I care not to imitate.

I ſhall therefore think it more than ſuf⯑ficient thus to tell them what has been ſaid already; and if they have any thing to ſay by way of Reply, that demands an Anſwer, they may not want what is needful to juſtifie the Practice and Principles of the Diſſenters, to be ſuch as neither the Charge of Faction or Rebellion can be laid at their Doors, and it [18] ſeems by this Challenge he would let the World believe that the Church of England would not ſtand with the Diſſenters for ſmall Matters; and I cannot but wonder with what Face he can Publiſh to the World theſe fol⯑lowing Words, which I am perſuaded he has no Authority for from his Superiors.

We ſhould have little Quarrel with the Diſſenters about all the Objections they make as to Habits, Ce⯑remonies, Liturgy, and even the Grand Point of Or⯑dination by Presbyters in Caſes of Neceſſity; if it were not for that Fulſome Word Schiſm, if they did not gather Separate Congregations, and ſet them up in Oppoſition to the Church, and ſo form a Schiſm, they would be no Diſſenters, notwithſtanding their diffe⯑rent Sentiments as to the Points before mentioned. All theſe are his own Words, P. 3.

Thou Hypocrite, out of thine own Mouth ſhalt thou be condemned; If you had not Quarrell'd with us about Habits, Ceremonies, Liturgy, and Ordination, there had been no Schiſm; no Separate Congregations gathered, no breaking off from the Church, no ſuch thing as Diſſenters, at leaſt but few among us; and to impoſe this upon the World after ſuch plain Evidence as has been given to the con⯑trary, deſerves a courſer Title than I care to foul my Paper with, and evidently ſhows the Method of the Party who run down the Diſ⯑ſenters by Falſities and Forgeries.

[19] And that I may do what theſe People ſel⯑dom concern themſelves about; I lay it down as a Truth, that when King Charles the Se⯑cond was Reſtor'd to the Crown, the pre⯑ſent Diſſenters being then deſir'd to Conform to the Church of England, and their Miniſters having very good Inducement ſo to do, viz. the Poſſeſſion of their Livings and Benefices, they were Commanded by the King to give in their Propoſals upon which they would Con⯑form.

And 'tis needful to give a ſhort Abſtract of the Proceedings in that Caſe, in Order to let the World ſee what occaſion'd the Schiſm theſe People cry ſo much out of, and to place the Guilt of it where it really lyes; for as the Morality, ſo the Immorality, of every Action conſiſts in the Principle from whence it pro⯑ceeds, and the End to which it is deſign'd.

At the Reſtoration of King Charles II. to put the Diſſenters in Hopes that a Reconcilia⯑tion was intended, Ten or Twelve of the Principal of them were made His Majeſties Chaplains; and theſe deſigning to improve that Opportunity, waited upon him, intro⯑duc'd by the Earl of Mancheſter, and humbly recommended to His Majeſty the Happineſs, and the Opportunity of a Union among his Proteſtant Subjects in Matters of Religion, [28] and begging of him that ONLY NECESSARY THINGS might be the Terms of Ʋnion.

The King declar'd himſelf very favourably on this Head, profeſs'd that the Propoſal was exceeding agreeable to him, and promis'd them to do his utmoſt to bring it to paſs. Telling them withal, That this Agreement cou'd not be expected but by abating ſomething on both Sides, and meeting one another in the Mid-way; and that if they were willing to do their Parts, if it was not effected, it ſhould be their own Faults, and not his.

Here it may very well be obſerv'd that the Schiſm lyes directly at the Door of the Church, if the King's Words are true. For the Diſſenters did make Offers of meeting half Way, and more than half Way, as ſhall pre⯑ſently be made out; and if our Brethren of the Church can make out one Step offer'd by them in the moſt indifferent Circumſtance, then ours is the Schiſm, and not theirs. If not, Vae vobis Hypocritae. Job 15. 6. Thine own Mouth condemneth thee, and not I; yea, thine own Lips teſtifie againſt thee.

The King after this directed, That they ſhould bring in Propoſals of the utmoſt they could yield to; and they in return beſought His Majeſty, That at the ſame time that they offer'd their Conceſſi⯑on to His Majeſty, the Brethren on the other ſide might alſo bring in theirs, containing the utmoſt they would abate and yield to in order to Concord; and the King [29] promis'd them it ſhould be ſo. Cal. Ab. Bax⯑ter's Life, p. 144

According to this Direction of the King they met and agreed upon a Paper, with a moſt Humble Addreſs to His Majeſty, they make Four Preliminary Requeſts to the King, and then offer'd their Propoſals, an Abſtract of which you have in Mr. Calamy's Abridgment a⯑foreſaid, p. 145. and for the Faithfulneſs of the Quotation the Reader is referr'd to the Original, which is to be ſeen in Print.

Firſt, They requeſt, That ſerious Godlineſs might be countenanced; a Learned and Pious Miniſter in each Pariſh encouraged; that a Perſonal, Publick, owning the Baptiſmal Covenant might precede an Admiſſion to the Lord's Table; and that the Lord's Day might be ſtrictly ſanctified. They offer to allow of the true, ancient, Primitive Precedency in the Church, with a due Mixture of Presbyters, in order to the avoiding the Corruptions, Partiality, Tyranny, and other Evils, which are incident to the Adminiſtration of a ſingle Perſon; the Things which they principally blamed in the Engliſh Frame were the great Ex⯑tent of the Biſhops Dioceſs: Their deputing Commiſſa⯑ries, Chancellors, and Officials, to act in their Stead: Their aſſuming their ſole Power of Ordination and Ju⯑riſdiction, and acting ſo arbitrarily in Viſitation Ar⯑ticles; bringing in new Ceremonies, and ſu⯑ſpending Miniſters at Pleaſure: And for re⯑forming [22] theſe Evils, they propoſed, that Bi⯑ſhop Uſher's Reduction of Epiſcopacy unto the Form of Synodical Government received in the ancient Church ſhould be the Ground-work of an Accommo⯑dation; and that Suffragans ſhould be choſen by the reſpective Synods: The Aſſociations be of a moderate Extent; the Miniſters to be under no Oaths, or Promiſes of Obedience to the Biſhops, as being reſponſible for any Tranſgreſſion of the Law; and that the Bi⯑ſhops govern not by Will and Pleaſure, but according to Rules, Canons and Conſtitutions, that ſhould be ratified and eſtabliſh'd by Act of Parliament. As to the Liturgy, they own⯑ed the Lawfulneſs of a preſcribed Form of Publick Worſhip, but deſired that ſome Learn⯑ed, and Pious, and Moderate Divines of both ſorts might be employed either to compile a new Liturgy, or to reform the old, adding ſome other varying Forms in Scripture Phraſe, to be uſed at the Miniſter's Choice. As to the Ceremonies they humbly repreſented, that the Worſhip of God was perfect without them; that God hath declared himſelf in Matters of Worſhip a jealous God; that the Reformed Churches abroad, moſt of them rejected the Ceremonies that were reclaimed here; that here in England they had ever ſince the Re⯑formation been Matters of Contention and Diſpute; that they had occaſioned the ſilen⯑cing [23] of many Pious and Uſeful Miniſters, and given Riſe to many Separations from the Church: That they were at beſt but indif⯑ferent, and in there own Nature mutable; and therefore they begg'd that kneeling at the Sacrament might not be impoſed, and that the Surplice and the Croſs in Baptiſm, and the bowing at the Name of Jeſus, rather than Chriſt, or Emanuel, might be aboliſhed, and that Care might be taken to prevent future Innovations, contrary to Law; that ſo the Publick Worſhip might be free, not only from Blame, but Suſpicion.

Does this look like a Propoſal from Men that did not diſſent, but upon Factious and Politick Principles? 'Tis hard there ſhou'd be any Occaſion to revive the Diſcourſe of theſe Things at a Time when we wiſh for that Peace and Ʋnion which Her Majeſty has ſo ear⯑neſtly invited us to. But theſe Men of Storms and Heat, who are wilfully ignorant them⯑ſelves, are willing other Men ſhould be blind⯑ly ſo; and therefore 'tis neceſſary a little to refreſh their Memory, and to ſhew to the World that this Schiſm and Separation of the Diſſenters was wholly occaſion'd by the Church refuſing to give up indifferent Things, and impoſing thoſe indifferent Things as Terms of Communion upon the Conſciences of all the People.

[32] The King upon the Miniſters delivering in the Propoſals and Addreſs Treated them very re⯑ſpectfully, ſays the ſame Author, renew'd his Pro⯑feſſions of his earneſt Deſires of an Accommodation of the Differences; told them he was well pleas'd that they agreed to a Liturgy, and yielded to the Eſſence of Epiſcopacy.

Here is an Acknowledgment from the Head of the Church, that the Diſſenters were for an Accommodation, agreed to a Liturgy, and to the Eſſence of Epiſcopacy, and yet our Modern Men of Peace will throw all the Breach upon the Diſſenters.

Now, Gentlemen, let us examine your Chriſtian High-Church Temper theſe yield⯑ing, complying, Diſſenters met with, that we may ſee whether they were out, or were driven out from the Church.

The Diſſenters that were to be for Yet they were not ſo expected, according to their Requeſt, and His Majeſty's Promiſe, to be met with by the Divines on the other Side, and to ſee their Propoſals, but none appear'd; and after long expecting their Condeſcentions and Compli⯑ances, at laſt they receiv'd a Satyrical Anſwer by way of Reflection to their Propoſals, but not one Word of Condeſcention and Compli⯑ance.

[33] ‘'As to Church-Covernment, they declare for the former Hierarchy without any Alteration; and inviduouſly inſinuate, that their Refle⯑ctions on the Conſequences of a ſingle Per⯑ſon's Adminiſtration in the Church, was as applicable to the Civil State. The Extent of Dioceſſes they declare ſuitable enough to the Biſhops Office; and the Adminiſtration of Eccleſi⯑aſtical Juriſdiction by Chancellors, &c. Regular in the Main. Biſhop Ʋſher's Reduction they reject as inconſiſtent with Two other of his Diſcour⯑ſes, as being at beſt but a heap of Private Con⯑ceptions The Liturgy they applaud as unex⯑ceptionable, and think it can't be ſaid to be too Rigorouſly impoſed, when Miniſters are not denied the Exerciſe of their Gifts, in Praying before and after Sermon; which Sort of Praying, they declare however, is but the continuance of a Cuſtom of no great Autho⯑rity, and grown into Common uſe by Suffe⯑rance only, without any other Foundation in the Laws and Canons. The Reviſing the Liturgy nevertheleſs they yield to, if his Ma⯑jeſty thinks fit. As for the Ceremonies, they could not part with one; not being able to think that the Satisfaction of ſome Private Perſons was to be laid in Ballance againſt the Publick Peace, and Uniformity of the Church. Nay, were any Abatements made, they are ſatisfied unquiet Spirits would be [34] thereby encouraged to make further De⯑mands.'’

Ecce ſignum, here's the Foundation of the Diſſenters Schiſm in Three Heads.

Epiſcopal Hierarchy without Alteration.

Liturgy Ʋnexceptionable, and impoſſible to be too Rigorouſly Impos'd.

Ceremonies, not one to be parted with.

Pray, Gentlemen, how long have ye alter'd your Minds, that you can now ſay you won't quarrel with us for Habits, Ceremonies, or Ordina⯑tion; and when we offer'd to agree with you in every thing elſe, you would have your Ordi⯑nation without Alteration, you would not part with one of the Ceremonies; and thought your Litur⯑gy Ʋnexceptionable, and that it cou'd not be too Rigo⯑rouſly Impoſed? How long is it ſince theſe Gen⯑tlemen have been of a better Opinion? And when all is done, how ſhall we be ſure their Propoſal is Genuine, while we have expe⯑rienc'd ſo much Falſity and ill-grounded Paſ⯑ſion, as before?

Here now is the Picture of a High-Church Challenge, to which we may very well An⯑ſwer, we are the ſame that we were when we made the Propoſals to King Charles the Se⯑cond, and we have a great deal of Reaſon to believe you are the ſame too. Ill Nature ſeldom turns Changling. 'Tis true, you did promiſe us [35] fine things, you promiſed to come to a Tem⯑per with the Diſſenters, and declar'd 'twas your Principle to give an Eaſe to Conſciences truly Scrupulous; and upon this Foot you obtain'd upon us to join with you in the Re⯑volution: Now you talk of Honeſty, pray, Gentlemen, do us the Favour to let us know in what you ever perform'd that Promiſe, and when we are to expect it?

Now you ſhall be put to Trial of your Ho⯑neſty and Juſtice, what Commiſſion you had from the Convocation to tell us you would not Differ about Habits, Ceremonies, Liturgy and Ordination, I know not, and believe you will be puzzled to produce it: But I venture to ſay to you from abundance of the Diſſenters, that then you ſhall differ with us for nothing; Remit us theſe and we will Conform to you, and be all One Church and One People.

'Tis about theſe Things Chiefly you Differ with us; you have no Pretences but theſe upon us: The Articles of Rebellion Forty One; the Rye-Houſe Plot, Caſtares's Evidences, and more: We can allow you all theſe, and many more than is true, and yet prove that your Principles are as Diſloyal, and your Practices have been as full of Rebellion, as ours; you have made as many Inſurrections againſt the Eſtabliſh'd Governors of the Na⯑tion as we; you have made as many Factions [36] againſt the Princes and the Laws, took up Arms as often, kill'd as many Kings, or en⯑deavour'd it, as we; and how often have you been Challeng'd to come to a Teſt of your Loyalty with us? But you are Proof againſt Argument; and without taking notice of theſe things, or of any thing elſe that ſtands againſt you, you Repeat and Repeat your Railings, and ſuffer your Tongues to Launch out in a ſenſleſs and inſignificant manner, In Inſinitum.

And to help load the Diſſenters with In⯑famy, you Charge them with all that has been done in Scotland, where the Arbitrary Tyran⯑ny of State Miniſters oftentimes made the People Deſperate: No wonder if from ſuch Principles you can Charge them with Burn⯑ing the City of London. One would think theſe Gentlemens Paſſions ſhould not make them forget their Reaſon ſo much as to expoſe their Proceedings to their own Friends.

Did not the Committee of Parliament fix the Firing of the City upon the Roman Catho⯑licks, by the irreſiſtable Teſtimony of the Perſons concern'd; and why muſt the Diſſen⯑ters do it? Had you brought them by Perſe⯑cution to ſuch deſperate Fortunes, to ſuch De⯑ſpair, as to ſet Fire to their own Houſes? Were there not almoſt as many of them Burnt out as of the Church?

[37] The ridiculous Fury of theſe Men is an Anſwer to themſelves; and upon the whole, I offer to make out, That the Diſſenters have, on all Occaſions, behav'd themſelves with as much Zeal for the Government, as much Sincerity to the Soveraign, and as much Loyalty, as the Church has done, let them begin the Debate when they pleaſe.

On the other Hand, I'll prove, That the High Church Party has tyranniz'd over them by all the Illegal, Unchriſtian, Methods poſſible, en⯑deavouring to drive them to the Extremities of Deſpair and Rebellion.

I'll prove by the Preachings, Printings, and declar'd Judgment, of ſeveral of the moſt zea⯑lous, High, Party, that however the Practice was diſown'd by the Party, upon the unſeaſon⯑able expoſing it, by the Book, call'd, The Shorteſt Way; yet that it has all along been their De⯑ſire, and very often in their Deſign; and I ap⯑peal for the Truth of it, among many Inſtan⯑ces, to a Letter of a known Church-man, whoſe Original I have by me, being wrote to a Perſon who ſent him the Book for a Pre⯑ſent.

SIR,

I Received yours, and encloſed the Book, call'd, The Shorteſt Way with the Diſſenters, for which I thank you; and, next to the Holy Bible, and [38] Sacred Comments, I place it as the most Valuable Thing I can have. I look upon it as the only Method, and I pray God to put it into the Heart of our most Graci⯑ous Queen to put what is there propos'd in Execution.

Here is the Character of a High-Church⯑man drawn to the Life; but when in a Poſt or Two this Gentleman underſtood it was wrote by a Diſſenter, in his next he ſends up an Invidious Character of a Whig, and what in his Opinion ſuch a one deſerv'd.

And now, Gentlemen, would Reaſon and Arguments ſerve for a Reply to you, I ſhould go on with your voluminous Rapſody of Scan⯑dal; but really it is ſo full of Rudeneſs, and Want of Manners, as well as Want of Truth, that I chuſe to let it go, and return to your Challenge about our Conformity; and this you direct us to lay before the Convocation, which I cannot but make ſome juſt Excepti⯑ons to.

1. I ſee no Reaſon to believe the Convo⯑cation has given you any Authority to make the Propoſal; I cannot but believe that the Convocation knows too well what, and how often, the Diſſenters have offer'd the very Thing theſe Gentlemen propoſe; the Con⯑vocation cannot be ignorant that all Propoſals of Amendment and Abatement are Ungrate⯑ful and Diſagreeable to the Temper of theſe [39] High-Churchmen; and the Convocation could not be guilty of ſo much Imprudence to offer that to us now, which we have ſo often offer⯑ed them to no Purpoſe.

2. I ſee no Reaſon to believe the Convoca⯑tion will perform the Conditions theſe Gen⯑tlemen propoſe, viz. to abate the Habits, Ce⯑remonies, Liturgies, and Ordination; and therefore, Gentlemen, you are deſired to take back your own Words with this fair Propoſal.

Whenever the Church of England ceaſes to quarrel with us about Habits, Ceremonies, Li⯑turgies, and Ordination, we are content that thoſe Diſſenters which ſhall after that refuſe to Conform, may be taxed with being unwil⯑ling to have the Breach healed, with being obſtinate Diſſenters, or what you pleaſe.

'Tis an unaccountable Aſſurance in any Au⯑thor to advance ſuch a Notion to the World; in which, had they Power but of Reflection on themſelves, they muſt of Neceſſity ſee they were in the Wrong.

Pray, Gentlemen, what do you think we differ with you for? We hope you are Prote⯑ſtants; we have own'd you a true Church, and that we differ from you in nothing Doctrinal, or abſolutely Neceſſary for Salvation? Will ye keep your Words with us? Then here is your Challenge anſwer'd.

[40] Get the Convocation to paſs it into an Act, that the Church will not quarrel with us a⯑bout Habits, Ceremonies, Liturgies and Ordination, the Schiſm be upon us if we do not Conform.

If you can't do this, then make us no more Challenges, never write to us to tell you upon what Terms we will Conform; we are ready to Conform upon your own Terms; we take you at your own Words; do but perform what you have voluntarily propos'd, we are your own.

Not but that we have great Reaſon to ſay, we know very well that this Offer is neither in your Power, nor in your Nature; not in your Power, as private Men; not in the Na⯑ture of your High Church, as a Party.

Nor is it any Breach of Charity to ſay ſo, becauſe we have had ſo much Experience of your Temper on all Occaſions in this Matter; and in particular, in the Conferences at the Savoy, where the Diſſenters made all the Con⯑ceſſions of Charity and Obedience that they were able to do with any Safety to their Con⯑ſciences; they went through the Common-Prayer-Book, and propos'd only ſuch Amend⯑ment as they found abſolutely neceſſary to make it tolerable to them and their Hearers; they offer'd to diſpute upon the Amendments they had made, and to juſtifie all their Obje⯑ctions by the Scriptures.

[41] In a Word, they offer'd to Conform ſo far as they were able to anſwer it to God, their Conſciences, and the World; and he that re⯑quires Men to offer more, or elſe rejects them, and ſhuts them out of their Communion, wou'd do well to tell us who are the Authors of the Schiſm.

But after all, theſe Gentlemen, by what I can perceive, are as ignorant in the thing they call Schiſm, as they ſeem to be in other Things; and we have the Teſtimony of the Houſe of Lords, in which there concurr'd moſt of the Biſhops of the Church of England, that the Diſ⯑ſenters are not Schiſmaticks. See the Reaſons of the Lords againſt the Bill to prevent Occaſional Conformity.

And had theſe Gentlemen bethought them⯑ſelves when they charge us with this Schiſm, for ſeparating from the Church, they would have reflected a little on Mr. Hales, of Eaton, a Sober and Judicious Divine of the Church of England, who in his Treatiſe of Schiſm lets them know, that ſeparating in Communion from any Particular Church is not a Schiſm, if the Perſons are not ſeparated from the whole Body of Chriſtians; but he that holds the Head, holds faſt the Faith, and does not di⯑vide in Faith and Doctrine, cannot be ſaid to be guilty of Schiſm for his refuſing to join in Communion with this or that Particular [42] Church. The Church of Chriſt is that whole Body of Chriſtians, however diſpers'd all o⯑ver the World, who are united to him by Faith, and are the Members compoſing and join'd to his Myſtical Body, profeſſing the ſame Doctrine and Faith, tho' divided into never ſo many ſeveral Communities, Socie⯑ties, and other Parts.

If this be to be Schiſmaticks, 'tis plain the Diſſenters are not no Schiſmaticks; and thus we have the Teſtimony of the Church Miniſters, we have the Vote of the Church of England Biſhops, and a Majority of the Houſe of Peers, that the Diſſenters are no Schiſmaticks.

What ſhall we ſay now? If the Diſſenters are allow'd by the Church not to be Schiſmaticks; and if the Houſe of Lords concur in the Vote; and if you will not will not quarrel with us for Habit, Ceremonies, Liturgy or Ordination; Pray let theſe Authors tell us what is the Difference among us? The People may ſoon be united, for here is lit⯑tle left to diſpute of.

What then is it we are treated for in ſuch a Scandalous Manner? For what is it we are call'd by Sir H. M. a People unſafe to be truſt⯑ed with any Part of the Adminiſtration? In what are we dangerous to the Government? In what is it unſafe to truſt us? Why, Ye are Enemies to Monarchy, and always plotting [43] againſt the Government, ſays theſe Learned and Paſſionate Authors.

Say you ſo, Sirs? We will come to an Ac⯑count of Plots againſt Monarchy and Govern⯑ment when you will; and whenever we do, you will be found guilty of more than we.

But you have given us a long Liſt of Diſſen⯑ters Plots, as you call them, and of People exe⯑cuted for them. Firſt of all, I believe 'twould be hard to prove the Diſſenters were in a Plot every time ſome of them were hang'd for it: And we have ſeen ſome Church of England Parliaments Ʋnhang them again, as far as they could, to do Juſtice to their Poſterity: But I ſhall not ravel into the Liſt of Diſſenters Plots at this time; only I cannot avoid telling this Author that he has not given a fair Account of them; the Diſſenters, Sir, have been guilty of more Plots againſt the Government than you charge them with, and more have been executed for it than you tell us of; for I aſ⯑ſure you the Author of this wears a Mourning Ring on his Finger, given at the Funeral of Mr. Chriſtopher Love, a Presbyterian Miniſter, Beheaded Anno 1653. for the horrid Phanatick Plot, contriv'd for the bringing in, as they then call'd him, Charles Stuart, and the reſtoring of Monarchy.

And now we come to examine a little this Author's prepoſterous Motion, that we ſhould [44] give in our Grievances to the Convocation. Why truly, Gentlemen, we have Grievances which the Convocation might redreſs, but we don't expect they will; and ſome of them are as follow.

I. 'Tis our Grievance to be falſly accus'd, as Miſmanagers of the late Reign, when we had little or nothing to do in it; as unſafe to the Government, when we have all along en⯑deavoured to uphold it; as Enemies to Peace, when we challenge all our Enemies to teſtifie who has the greateſt Zeal for the Publick Concord, the Diſſenters, or the Church.

2. 'Tis our Grievance to be challeng'd to ſhow on what Terms we can Conform, and large Conceſſions offer'd us in the Name of the Convocation by Men who are ſo far from having any Authority from the Con⯑vocation, that the Gentlemen of that Aſſem⯑bly do not think it worth while to own what they ſay, or perform what they promiſe, in their Names, as it certainly is in this Caſe.

3. It is a Grievance to us, and to the whole Nation, that we ſhould at firſt, to gratifie a Party, and to fortifie the State Policy of Trick⯑ing and Deſigning Men, be driven out, and caſt off, from the Church-Communion, and the So⯑ciety of Fellow-Chriſtians, for Trifles, and Things Indifferent.

[45] Perhaps I am not of ſo free an Opinion as to the Indifferency of all the Things in which we Differ as the Church themſelves; but they are allow'd by the Church them⯑ſelves to be Indifferent, and they are particu⯑larly Indifferent in the Senſe of Indifferency explain'd as before; and therefore, ad hominem, they are really Indifferent: Even the whole of Church Diſcipline is ſo far Indifferent, that whether this or that Model be ſettled, either Party are allow'd to be capable of Sal⯑vation without prejudice to their Belief in that Head; or to ſpeak plain, a Man may go to heaven in the Practice of either of them, but yet as Conſcience directs, ought to have Liberty to Chuſe for himſelf.

But to be caſt out of Chriſtian Communion for Trifles, for ſuch are all the Indifferent Things compar'd to the more Eſſential Points of Religion, this is a Grievance; and this is indeed the Original Grievance, and the firſt Cauſe of all their Speparation, which our Author calls Schiſm, to impoſe what they own the Scrip⯑ture does not impoſe.

'Tis my Opinion, generally ſpeaking, that no Church can juſtifie keeping out any Per⯑ſon from their Communion for any thing that will not in its own Nature and Circum⯑ſtances keep him out of Heaven: To keep us out of the Communion of the Church for [46] things which you own we may be ſaved with⯑out, will find but ſlender Authority in the Scripture to Juſtifie.

But after all, ſuppoſe our Grievances were laid before the Convocation, will this Author aſſure us of Relief this Way? Will he undertake to tell us any thing the Con⯑vocation has done that Way for any Body? Nay, will he be pleaſed to tell us, whether that Body, who have now Set above Fifteen Years Annually, have done one Act or Thing for the Benefit of the Church they Repreſent? Will he pleaſe to give the World a Hiſtory of their Actions, and engage to make out they have done any thing but Wrangle among themſelves for ſo long time? Theſe Men of Uniformity, have they had any Uniform Proceedings? Have they, in ſhort, done any thing worthy of themſelves, or the Church they Repreſent? If they have, we would be glad to hear it; if they have not, to what Purpoſe ſhould we apply to them for the Heal⯑ing our Breaches.

Beſides this, let us ask him another Que⯑ſtion, Do the Convocation agree among them⯑ſelves? Have not ſome Gentlemen fill'd the World with Volumes and learned Tracts on little Matters, relating to Adjournings and Re⯑ceſſes of that Aſſembly; and that one Difficul⯑ty ſeems not yet Maſter'd, and how can we [47] expect that Spirit of Candor, that Temper and Peaceable Mind, which is abſolutely ne⯑ceſſary to bring to paſs ſo great a Bleſſing as this of a Proteſtant Union? How can we look for it from an Aſſembly that cannot Decide their own Controverſies, nor Heal their own Breaches.

Upon the whole, it ſeems to me this Man of Gall has overſhot himſelf, has gone be⯑yond his Commiſſion, and has made a Propo⯑ſal he had no Authority for, and promiſed for People that will not perform for him.

Wherefore upon the whole Matter, as we have ſmall Reaſon to hope for a Reconcilia⯑tion of Principles, I think the preſent Buſi⯑neſs of the Nation is to arrive at a Reconcilia⯑tion of Parties, a Conjunction of Intereſts, a General Union of Affection, where there cannot be a Union of Opinions; that the Strife of Parties and Factions may ceaſe, and that Clamour and Contention may be at an end.

Could this be brought to paſs, it would really be the greateſt Step towards Conjun⯑ction in Religious Matters.

Firſt, This would make our Charity ex⯑tenſive, and we ſhould not make it our con⯑ſtant buſineſs to Accuſe, but Excuſe, One Another; Reproachful Terms and Marks of Diſtinction would die of courſe; Proteſtant [48] would be the Common Name of all Opinions.

God be prais'd, we are all of One Religion in England, tho' we Differ about Methods: We pretend to be all Travelling to Heaven, tho' we fall out by the Way; and we fall out about the Way too: But if every man diſturb'd himſelf leſs about the Courſe his Neighbour Steers, and concern'd himſelf more about his own, there would more find the right Way thither, as far as Humane Conduct is concern'd in the Voyage to Heaven.

As to the Diſſenters in England, they are Miſrepreſented to the Nation, that they are for Tumults and Rebellions, Inſurrections, and pulling down Monarchy, and Governments; enough has been ſaid here and elſewhere to Invite the Accuſers to a fair Debate; but the preſent Caſe chiefly reſpects their Intereſt. They are not a Small, nor a Poor Sort in the Nation: The old Proverb of, Intreſt won't lye, is on their ſide; Men of Eſtates are never for pulling down Houſes, Burning Towns, and Ruining Nations; 'tis Natural for Trading Men to be Wiſe for themſelves; 'tis Men of Deſperate Fortunes are for Embroiling Kingdoms, and ſetting States and Governments into a Flame.

The Diſſenters in England, generally ſpeak⯑ing, are the Men of Trade and Induſtry; and what Eſtates they have, lye principally in Stock of Goods, Houſes, and Credit. No [49] Publick Diſaſter can befal the Nation, but what affects their Eſtates more than other Mens; Banks Stocks, Trade Foreign and Do⯑meſtick, Theſe are the firſt Things that ſuffer on any Publick Diſorder; and none of thoſe People who are thus Embark'd in Trade, can be properly thought to deſire Diſaſters and Revolutions, becauſe they are generally the firſt that feel it.

There may indeed be ſome Men among them that want Principles, and may Act ill, but theſe are few, and not Remarkable; the ge⯑nerality of the Diſſenters muſt be blind to their own Intereſts, as well as Enemies to the Government and their Neighbours, when they promote Factions and Diviſions in the State.

It may not be amiſs to obſerve in this Caſe what I Appeal to any Man's Judgment in, be⯑ſides my own, in the particular Article of Stocks in the City, when the People are un⯑eaſie at any Publick Matters, and the Pro⯑ſpect of Affairs looks with an ill Aſpect, the Stocks fall; again, on the contrary, when they are eaſie, the Stocks riſe, and the Stock-Jobbers frequently Manage ſuch Occaſions; and on this Head 'tis obſerv'd, That in the Caſe of a certain Bill depending in the Houſe, when the People thought it would be paſs'd, Stocks fell; again, when the talk of it began [50] to be laid aſide, as it really was for ſome time, all Stocks roſe in Price; and when it came to a Period, they ſtill advanc'd again.

Not that I Argue from hence that the Diſſenters are the Chief Parties Intereſſed in the Stocks, for 'tis plain they are not; but from hence may be ſeen by any Man who does not put out his own Eyes, the great Benefit of Peace and Union, the Effect it has on Trade, Credit, and the Value of Eſtates.

Beſides, the Author of this Book diſcovers a Spirit of too much Rancor and Malice, to make it fit to talk with him. I am told he is not an Engliſh-man; and indeed he ſeems not to be an Engliſh-man, by his furious way of Treating the Engliſh Nation at a time when they are all inclin'd to peace with one ano⯑ther; the leaſt thing can be ſaid of him in this Caſe is, that he diſcovers Impotent Rage at a People, who, God be prais'd, are out of his Reach; and the Remnant of his Railing Talent may lye either againſt the Lords who have rejected the Occaſional Bill, on whom, with⯑out doubt, he will plentifully beſtow the uſual Titles of a Faction, a Party, Low-Church Men, and the like.

Or elſe he may give himſelf a Looſe at the Queen, who ſeveral of his Habit, for we underſtand he is a Brother of the Gown, have left off to pray for, except at Church, where [51] they cannot help it; and as Mr.—of High-Wickham has entirely left Her Majeſty out of his Grace after Meat, ever ſince Her Speech to the Houſes of Parliament for Peace and Union; ſo theſe Gentlemen may be expected with him to give Her Majeſty a Caſt of their Foul Language as ſoon as they dare do it.

But one Word with this Gentleman, and then I conclude, and that is about Plotting, for the Diſſenters have been his Plotters and his Rebels all along, and have on all Occa⯑ſions been very roughly handled by him, as to Aſſociations, Treaſons, Rebellions, and the like.

Now I would fain deſire this Gentleman to tell us a little News about a Plot in Scotland; Her Majeſty has given Her Parliament an Ac⯑count that She has Unqueſtion'd Informa⯑tion of a Plot in Scotland; for our parts we ex⯑pected it from the Malignancy of the Party there; but now a Declaration of its Unque⯑ſtion'd reality from the Throne, has put the Matter of Fact out of Queſtion.

Now as this Gentleman keeps a very good Correſpondence there, which appears by his own Writing, I could moſt earneſtly recom⯑mend to him to inform the World how many Diſſenters, or Presbyterians, there are con⯑cerned in it.

[52] Without doubt he can make it appear there are no High-Churchmen in it; for they, Good Men, are of ſuch untainted Principles, as to Loyal⯑ty, they are ſo true to the Doctrine of Paſ⯑ſive Obedience, and Non-Reſiſtance, that 'tis impoſſible they can ever be concern'd in any ſuch thing; no, no, it muſt all go upon the poor Papiſts; thoſe Roman Catholicks are ſad Fellows; they are always plotting, and theſe Whigs and Diſſenters they muſt have a Hand in it; juſt as this Author ſays they had in the Fire of London; the Diſſenters were in⯑deed very eager to ſet the Nation in a Flame, when they ſet Fire to their own Houſes to begin it.

But alas for us! What ſhall we ſay now, if it may be prov'd that here are a great many High-flying Churchmen in this Plot? Then the Wolf will be ſtript indeed. What if here ſhould be Depos'd Biſhops, Non-Jurant Parſons, and High-Church Epiſcoparian Scots-men, in this Plot againſt the Queen and Her Goverment? What ſhall we ſay then? Why, I'll tell you what they will ſay; they'll ſay that Presbyterian Tyranny has drove them to ſuch Extremities, that Fleſh and Blood could bear no longer. To which I ſhall anſwer, Not at all, granting the Truth of Fact, that juſt as much had the Rebels at—and Bothwell-Bridge, to ſay, That Epiſcopal, Prelatick, Tyranny drove [53] them to ſuch Extremities, that Fleſh and Blood could bear no longer.

From whence I draw this ſhort Inference, That whether they are Churchmen or Diſ⯑ſenters, one Religion or another; when Men think themſelves oppreſs'd, let their Princi⯑ples and Pretence be what they will, they will always forget thoſe Pretences; Nature will prevail; they will attempt their Free⯑dom, and ſeek by Force to reſiſt Force.

Church of England, Church of Rome, Church of Scotland, Church of France, any Church in the World, ‘Whene'er they are Oppreſs'd, they will Rebel.’

But one thing, we muſt tell theſe Gentle⯑men, they differ from their Brother Rebels in; that they have plotted and rebell'd with half the Oppreſſions and Tyranny as others have done before them.

And if ever theſe Gentlemen pleaſe to com⯑pare the Sad and Doleful Sufferings of the Epiſco⯑pal Diſſenters in Scotland, of which they have made ſo much Noiſe, with the Miſeries, Mur⯑thers, Plunders, and Barbarous Uſage of the Diſſenters in Scotland for 30 Years before, it will be eaſily ſeen which had the moſt Cauſe to cry out of, Fleſh and Blood being able to bear no longer; and whenever they pleaſe to en⯑ter [54] into the Detail of theſe Things, we are rea⯑dy to join Iſſue with them on this Head.

The Author or Authors of this Wolfiſh Book would have done well to have taken Advice from a Gentleman of their own Par⯑ty, and who writes on the ſame Subject, who has ſaid much more to the Purpoſe, and in Language much more ſuitable to common Civility, and good Manners; I mean the Au⯑thor of a Book, Entituled, Ʋnion to the Church of England Freely Offer'd, and Earnestly Recommend⯑ed, to the Diſſenters from it, of all Perſwaſions; but particularly to the Occaſional Conformiſts.

Now tho' I am of the Opinion that the Arguments that Gentleman makes uſe of may be anſwer'd, yet I muſt acknowledge to his Honour, that while on the one Hand he diſ⯑covers himſelf to be of High-Church Prin⯑ciples, yet he ſhew himſelf a Man of Tem⯑per, a Scholar, and a Gentleman; and if ever he is replied to, ought to be treated according⯑ly; the Candor with which he treats the Par⯑ty he writes againſt, at leaſt deſerves this Acknowledgment, that he is the firſt of that Side that has uſed them civilly, and is thereby juſt ſo much the harder to be confuted, for railing is much larger anſwer'd than Argu⯑ment.

I leave Dr. Davenant and to anſwer thoſe Parts of the Scurrilous Invectives rela⯑ting [55] to them, which 'tis not ſo much a Que⯑ſtion whether they can, as whether 'tis worth while for them, or any Body elſe, to reply to ſo much Railery.

Nor indeed had this been wrote, but to re⯑peat to the World how willing the Diſſenters are at all times to enter into the Merits of the Cauſe, to let the World ſee the Reaſons of their Diſſent, and how willing they are up⯑on ſuch Conceſſions as Reaſon and Conſci⯑ence calls for to come to a general Union with their Proteſtant Brethren, notwith⯑ſtanding all the Miſrepreſentation of High-Church Malice to the contrary.