be thought to be just and not rash To which I answer that as Judges who in too great passion do condemn a Malefactor that is really guilty may be unjust because they are acted rather by a certain ferity of mind than by the love of Justice so that separation which proceeds from hatred though it may have just causes yet is unjust Again the rashness of separation appears à posteriori when it is made on a light occasion that is where there is not a great and intolerable Persecution nor Heresie nor Idolatry For First If the Persecution be tolerable that is if it do not concern our Lives or things necessary thereunto we may not catch at an opportunity of departing for as they that delight in a Civil War though they have the better cause and just occasions yet because they are glad of such occasions they are Murtherers and Enemies of their Country 2ly Separation is rash if the Error in the Church from which he departs be neither Heresie nor Superstition for if the Error be tolerable as a Superstitious Rite may be we may not separate as a sick Man is not to be forsaken unless his Disease be deadly and contagious and then not without grief Lastly Separation is rash when it is made because of corruption of manners to which purpose our Saviour said they sit in Moses Chair therefore do whatever they say unto you This is the meaning of our Saviour Where-ever the Purity of Doctrine doth remain there God hath a Church though over-spread with many scandals Now an unjust Schisme is that which is made where there is no Persecution or Heresie no Error Superstition or Idolatry none or but few scandals such was the Schisme of the Donatists And this is the greatest degree of Schisme and it is either negative which is a bare departure onely without gathering of new Congregations or positive when another Church is erected which doth separately use Ecclesiastical Laws and the administration of the Word of God and Sacraments which the Scripture calls setting up of Altar against Altar for though a peaceable departure from the Church may be lawful and just yet if new associations be entred into it is unjust for this cannot be done unless there be real hatred between Brethren contrary to Christianity for the end of the Commandment is charity It must therefore be considered again and again whether the cause of this separation be of so great moment as that the glory of God and Salvation depends upon it so Cameron I shall add to these that saying of Bishop Davenant I boldly affirm De pace p. 24. that such as are in an Error and yet are prepared to entertain Brotherly Communion are more excusable before God than they that do maintain true Opinions in Controversies not fundamental but refuse Communion with such true Churches as do desire it And therefore when they that separate do plead that they agree with us in the fundamentals of Faith they do not excuse but aggravate their Schism in violating the unity of that Church which is sound in the Faith St. Aug. contra Faustum l. 20. c. 2. For 't is not diversity of Faith but the breach of Unity that makes a Schismatick Yea suppose saith Mr. Ball c. 10. p. 197. They hold many of the same Ordinances as Prayers and Preaching Tercul of Jovinian Quaedam probat quaedam improbat i Omnia improbat dum quaedam probat but come not to the Communion this makes them Separatists for they account none to be of their Communion who joyn not with them in the Lord's Supper Sacramentorum communione sociamur saith St. Aug. contra Donat. Now all these circumstances considered viz. that our Church is sound in the Faith not guilty of intolerable Persecution or Idolatrous Superstition nor notoriously scandalous I say for Persons not only to separate from us but contrary to the Apostles practice on greater occasions contrary to the judgment of all ancient and modern Divines contrary to their own paeinciples and the common rule of justice of doing that to others which we would have done to our selves contrary to the publick Oaths and protestation of * Such as were ordained by Bishops many that practise it and which if it be admitted will be the ruine of their own Churches as well as ours to raise new Churches distinct in Ordinances and Communion from ours Bucer on Zephany says it doth more hurt than drinking whoring is the greatest degree of Schisme A sin which no pretence of greater purity of Ordinances or more powerful preaching nor a life that is Angelical nor Martyrdome it self can warrant or expiate It may make both the Ears of those that are guilty to tingle when they shall hear how the Ancients aggravate this sin and what judgments they denounce against it That it is a work of the flesh contrary to the Law of Charity and the mother of confusion we learn from the Scripture that it puts us out of the Communion of the Church and so of the promises and priviledges thereunto belonging that it is a greater scandal than corruption in manners and in divers respects worse than Heresie These are common themes wherein Men of all Perswasions do agree and yet few do observe them S. Chrysost The contentious are worse than they that pierced the Body of Christ for he gave his Natural Body for the preservation of his Mystical Body which they rent and wound And as our Saviour told the Pharisees I dare confidently say a private murderer shall make an easier answer than a publick disturber Bishop Hall in his mischief of Schisme the Publicans and Harlots should enter into the Kingdom of Heaven rather than they who were so filled with prejudice and resolved upon their lusts that they were averse from all good counsels which he offered to them And if the severity of the punishment doth argue the greatness of the sin the Woes which our Apostle threatneth to such v. 11. and the blackness of darkness which is reserved for them for ever v. 13. may convince us how hainous the sin is Be not deceived saith Ignatius if any one follow him that maketh a Schisme Ad Philad he shall not inherit the Kingdome of God and he adds a Reason if any one walk about in a strange Opinion he is an Enemy to the Passion that is he is a carnal Man By this only sin saith St. Augustine that a man is separated from the unity of Christ's Church contra Donat he shall not obtain eternal life Though they be consumed in the Flames or devoured by Beasts this will not be the crowning of their Faith but a punishment of their perfidiousness saith St. Cyprian De Simpl. elericorum And St. Paul saith as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of contention God will render indignation and wrath Rom. 2.8 tribulation and anguish But it is very preposterous to condemn any
THE CHARACTER OF A SEPARATIST OR Sensuality the Ground OF SEPARATION To which is Added THE PHARISEES LESSON On Matth. IX xiii AND AN EXAMINATION OF Mr. HALES TREATISE of SCHISME By THOMAS LONG B. D. and Prebendary of St. PETER'S EXON I differ from my Brethren in many things of considerable moment yet if I should zealously press my judgment on others so as to disturb the Peace of the Church and separate from my Brethren I should fear I should prove a Fire-brand in Hell for being a Fire brand in the Church I charge you if God should give me up to any factious Church-rending course that you forsake me and follow me not a step Mr. Baxter's Epistle Dedicatory to the Saints Rest LONDON Printed for Walter Kettilby at the Bishops Head in St. Paul's Church-Yard 1677. To the Worshipful Sir THOMAS CARY Kt. RECORDER of the CITY OF EXETER AND JUDGE of the SESSIONS FOR THE COVNTY of DEVON THE Design of this Treatise being to prove that Schisme is a work of the flesh it cannot be improper to submit it to the cognizance of a Magistrate the Peace of the State being equally violated thereby as the unity of the Church and when the Veil of the Temple is rent there usually followeth an Earth-quake through the whole Land Turn tua res agitur the same persons that despise Aaron do affront Moses And indeed in a Church and Kingdom so knit and consolidated as ours are Where the King is through God's good providence a Nursing-father to the Church and not only professeth himself to be of its communion but hath graciously obliged himself by Oath to defend the rights and priviledges thereof and to that end hath established many good Laws not only by Statute but by Canons Ecclesiastical which are also the King's Laws and where the Church on her part as to external peace and order intirely acknowledgeth her dependance on the King as Defender of the faith which she professeth and in all causes and over all persons as well Ecclesiastical as Civil supreme Moderator and Governor and by the indispensable Laws of God is so obliged to the duty of Allegiance that neither she nor any of her children ever did nor can deny that without denying their own Doctrine and Profession and long and certain experience hath taught us that whoever retained themselves in the communion of the Church did yield due obedience to the King and contrariwise as many as withdrew from the communion of the Church were professed enemies to the King It is impossible I say to conceive how a Schisme should be maintained in such a Church without actual Sedition in the State In this Tertullus the Orator was right when he called the Authors of a new Sect Ring-leaders of Sedition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very pest for Schisme like the Plague of Leprosie eats into the Walls and Timber of the House and as Optatus observes of the Schisme of the Donatists what Family is there where either the Wife is not withdrawn from her Husband or Children from their Parents or Servants from their Masters And the Divisions of private Families produce publick mischiefs for as a Family which consists of divers persons being divided cannot stand so a Kingdom which consists of divers Families being divided will come to ruine as when the several twists of a Cable which holds the Ship at Anchor is by little Vermin eaten through the ship is exposed to the violence of every wind and storm When the Church loseth a Member the King doth not only lose a subject but gaineth an enemy when either Lay-men make use of schismatical Meetings or Religious men of seditiòus tumults the peace of the Church and State are equally indangered Secondly It cannot be denied that the very act of separation is a bidding * Pertinaciae Schismatis non est alia ratio quam odium fraternum S. August contr Parm. l. 1. c. 4. farewell to all charitable Opinions and amicable conversation towards those from whom the separation is made And when they who first separated from the Church of England did on the very same grounds dissent from the brethren of that separation and withdrew into new Sects they were professed enemies unto all but that Faction to which they adhered For no separation is held justifiable but from such in whose communion the dissenters do apprehend at least that they cannot serve God as they ought but that they should sin in doing as the rules of that communion do require And if so how should they scruple to disobey the King's Laws when they think them contrary to God's Laws or how should they care to be at peace with them who are in their apprehensions enemies to truth Their hatred will rather increase and become implacable and they will call it Zeal how bitter and fierce soever it be For when Men think their opinions and passions warranted by Religion they also think themselves bound by their greatest hopes and fears to prosecute them to the utmost of their power and as the mistaken Disciples did to call for fire from Heaven on all those that dissent from them and that they should do God good service in slaying of them The differences that have been raised among us about things indifferent have caused the loss of more of the bloud and spirits of this Nation as well as of true piety than the persecution of all its professed enemies Long have we languished under that issue of bloud which was opened by punctilio's of Religion for our controversies did not concern the fundamentals of Religion but only the dress and garments of external worship and yet how great a matter did a little fire kindle when it was blown from a coal taken from the Altar for they who as the Priests of God should weep between the Porch and the Altar Joel 2.17 and not only by their tears but by their bloud too endeavour to extinguish the flame did as the Priests of Mars scatter fire in every corner of the Temple and warmed themselves at the flames which they had kindled What if the matters contended for were vile and inconsiderable they had the Art to set them off by glorious Names The Cause and Covenant of God the Kingdome and Scepter of Christ and in such a cause they are bound as they think not only to leave but in a literal sense to hate Father and Mother All moderation is lukewarmness and they will be cruel that they may not be accounted cold as the Royal Martyr foretold p. 69. of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many persons do at this day look upon The Covenant as a holy and harmless Instrument for Reformation but who among all the Covenanters was there that did not think himself bound to oppose the King in reforming the Church But I am sure says that Royal Person The right method of reforming the Church cannot consist with that of disturbing the State nor can Religion be justly advanced by depressing
pray against their Governors and Brethren instead of praying for their Enemies and use less reverence to the God of Heaven than to mortal Men it is as clear as any demonstration in Euclide that they have not the spirit of God to assist them in that duty wherein they are most confident of it that for the reason given in the 2d part of the Text because they are sensual The second part of the Character That sensuality is the ground of separation notwithstanding the pretences of the spirit will be no difficult task to prove and therefore I shall not take into the personal impurities of some deluded Sectaries and thence reflect upon the whole Party which is their own practice but a pitiful one for Si insectari personas sit causae deploratae indicium eorum causa est deploratissima but shall only consider the principles on which they act the means which they use and the ends which in all Ages they have designed all which will prove them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be sensual The signification of which word will best appear by the Antithesis in the Text for if they have not the spirit of God to authorize or act them in what they do it must be from some lower principle and that is either corrupt and carnal reason for right reason is from God or from meer sensuality that is such sentiments and motions as are common to the Beasts with us In this sense Tertullian being yet a Montanist who called themselves Spirituales used the word against the Catholicks whom he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Jude more plainly expresseth by walking after their own lusts for in such Men v. 18. both Reason and Religion are made subservient to the sensual faculties of the Soul to promote worldly and carnal interest There is in the will and affections of such Men a vicious inclination to make provision for the flesh to fulsil the lusts thereof Now the lusts of Men are by St. John distinguished into three sorts the lusts of the flesh the lusts of the eyes and the pride of life the three Idols of the worldlings under the names of Pleasure Prosit and Honor which though every one cannot pursue severally at once yet as opportunity serves they are well-willers to them all And certain it is as both the Scripture and Philosophy observes our Lusts do make us degenerate into Beasts and as the Beasts differ in their dispositions according to their several kinds so do sinners according to their several lusts resemble some beasts more than others Quem non vincit gula vicit philautia some are like Swine for their filthy conversation others like Goats and Satyres for uncleanness others like Foxes and Wolves for subtilty and cruelty and in uno homine mille ferae When Reason it self as well as the irascible and concupiscible faculties of the Soul are acted by the sensual and fleshly appetite no Beast is more hurtful and brutish than a Man And now I have but one supposition to be granted and I hope our greatest Enemies will be so charitable as not to deny it That in the Church of England we do profess a sound Faith and may lead a godly life This I will not take pains to prove now having spoken to it at large I only add this That I believe as many Learned and Pious Men have both by their Lives and Deaths their Pious Works and Writings as much honoured and defended the Church of God Militant and are now added to the Church Triumphant from the Church of England since the Reformation as from any National Church of the like extent ever since the Apostles days nor did any of the noble army of Martyrs and Confessors now in Heaven hold Communion with a better established Church while they were Militant here below We want nothing but humble devout and thankful hearts to make us an happy People To which end I recommend to you the advice of St. Augustine to Dioscorus disswading him from curious questions If any saith he shall propose to you questions of subtilty tell them It is not your study if they ask What then is it that you do study Answer them thus I have learnt how without the knowledge of such things a Man may be happy Now if we may not only communicate with this Church without sin but have all things necessary to a holy and happy life administred it must be levity and inconstancy some carnal sensual or worse designs that hurry us to a Separation I wish they that have been chief actors would examine their Consciences what they have added to their own inward peace and spiritual comforts by all the troubles and distractions which they have occasioned to their Brethren and where they think the account of all the rapine bloudshed and confusion besides the present hatred and fierce animosities that have so long overflown us and now threaten another Deluge will be charged at the last day But to my purpose which is to prove Sensuality to be the ground of Separation De unitate Ecclesia S. 8. Let no Man think saith St. Cyprian that good Men can be drawn from the bosome of the Church the Wind cannot dissipate the solid Wheat to which St. Augustine adds that by the very act of separating we shew our selves to be Chaff and no Wheat But that I may as much as is possible remove all prejudice against my discourse I shall first acquaint you with what the Scripture says concerning Separatists The first were the Pharisees whose Motto was Stand off I am holier than thou who challenged not only the Keys of Knowledge but of Heaven also to let in and shut out whom they pleased insomuch as they said that if but two Men of all the World were to be saved one of them must be a Pharisee what painted Sepulchres doth our Saviour discover them to be proving them to be guilty of greater sins denouncing against them greater judgments Matth. 23. and representing them at a greater distance from the Kingdom of Heaven than Harlots and Publicans St. Paul gives the like description of some in the Church of Rome Rom. 16.17 18. Mark them that cause divisions among you Why what of them they are Gnosticks Men of more than ordinary Knowledge and Piety No says the Apostle if you do inspect them narrowly you shall find that though they pretend the Kingdome and Scepter of Christ they do not serve the Lord Jesus Christ but their own bellies and that by vile arts too for with good words and fair speeches they deceive the hearts of the simple The like Persons we find in the Church of Corinth 1 Cor. 3.3 whom St. Paul chargeth with carnality and proves it too There are among you envying and strife and divisions and can you deny that you are carnal No conclusion can result more naturally from proper premises than this of being carnal where envy
were as expresly set down in the Gospel to be used or for born in the publick worship of God as the rites and circumstances concerning Sacrifices were in the ceremonial law yet as the Sacrifices themselves much more the modes of preparing and offering them might be used or omitted for the performance of moral duties so doubtless if things of an external ceremonial nature had been commanded or forbidden in express terms they might yet be observed or omitted as the substantial service of God and obedience to his greater commands for charity and peace might be best performed But these things being not determined particularly by the Gospel but left under general rules for decency and order may doubtless be determined by a lawful authority such as that of our Church under our Gracious Soveraign is and being so determined and imposed there is an advantage on the side of Authority against a scrupulous conscience which ought to over-rule the practice of such who are members of that Church It remains only that I endeavour to remove an objection or two against what is here said Object 1. If the ceremonies be things of such indifferency Why do not they who are in authority dispense with the use of them or totally lay them aside for the sake of peace and unity Answ 1. The Magistrate doth but his duty in providing for the solemnity of Divine worship according to those general rules for decency and order prescribed by the Apostles 2ly What the Magistrate doth is not only agreeable to his private discretion and conscience for he practiseth the same things that he prescribes but according to the deliberate determinations of the most wise and pious persons of the Nation in their solemn Assemblies and doubtless as St. Ambrose wrote to St. Augustine if they had known any thing better they would have practised that 3ly It will very much impair the authority and reputation of Magistrates so to comply with the importune clamours of scrupulous persons as to alter or abrogate their laws and constitutions as oft as discontented or seduced persons shall demand it And though it be very uncertain that the craving party will be satisfied when they are indulged in all that they desire yet it is certain that others will be incouraged to make new supplications and so create perpetual disturbances And the gratifying of a few weaklings or male-contents may give just cause of offence to a greater and better party who are desirous to worship God in the beauty of holiness and are really grieved at the irreverence and disorders which are and have been too observable in the Meetings of dissenting parties 4ly Hereby the Magistrate should tacitly confess himself guilty of all those accusations that have been charged upon him and his predecessors of imposing unlawful superstitious and Popish ceremonies and persecuting the godly and conscientious people that could not conform to them And 5ly It would greatly defame those worthy Martyrs who not only thought fit to retain them and gave cogent arguments for the lawful use of them but sealed the established worship and discipline with their bloud not only in the Marian days but under the late Usurpation also 6ly It is an unreasonable thing to demand that which they themselves would deny if they were in the Magistrates place for let me ask them whether they being well perswaded of their discipline and order viz. that it is agreeable to the Word of God to antiquity and reason would comply with the desires of dissenting parties to make such alterations as should from time to time be required by others contrary to their own judgments and consciences and to this we need no other answer than the practice of the Objectors when they were in Authority And who can doubt but that they who being subjects do assume to themselves a power of directing and prescribing to the Magistrate if they were in the Magistrates place would take it very ill to be directed by their Subjects 7ly If the established ceremonies were removed others of a like nature would succeed as unscriptural and symbolical as they such as sitting at the Sacrament and lifting up the hands to Heaven it being impossible almost to perform divine service with any decency without such and seeing that for many centuries of the Primitive Church wherein other ceremonies have been complained of by Saint Augustine and others no man ever objected against the ceremonies which are used in our Church and which were by those famous Reformers and Martyrs retained in our Liturgy it is no argument of a meek or quiet spirit to make objections and cause divisions upon pretence of Superstition in the Liturgy and ceremonies and to expect that the Church to salve their reputation should betray her own and by abrogating her sanctions give the world more reason than yet hath been given to believe that the Church of England even from the first Reformation hath been in a dangerous error and the Factions that opposed her have had truth and justice on their side In the second Objection Papists and Sectaries joyntly say That other dissenters may as well justifie their separation from us on pretence of the Ceremonies retained by our Church as we can justifie our separation from the Church of Rome by reason of the Ceremonies injoyned by her To which I shall not need to make any other answer than a short appeal to the Consciences of all unprejudiced persons Whether the Church of England requiring the use of three Ceremonies declared by her self to be indifferent and acknowledged by her enemies not to be unlawful can be thought by any sober person to give as great and just a cause of Separation from her as all that load of Superstition in the Church of Rome of which St. Augustine complained in his days that the Jewish yoke was less heavy To require Prayers in an unknown Tongue and to Saints and Angels is doubtless more offensive than to use a solemn plain form of words taken either from the Scripture or the ancient Liturgies of the Church What is the Surplice Cross in Baptism and kneeling at the Sacrament for devotion if compared to their Adoration of the transubstantiated Host worshipping of Images invocation of Saints their doctrines of the Popes Supremacy and Infallibility of Purgatory and Indulgences besides the innumerable ceremonies daily practised by them And as the Sectaries will not condemn the Church of England for receding from these extreams so neither can the Romanists blame her for want of moderation in retaining both purity of Doctrine and decency of Worship and abhorring those other extreams of Sacriledge and profanation of holy things of Rebellion and Bloud shed though under pretence of Religion wherewith with both they and the Sectaries have defiled themselves It was the pious care of the Pilots of our Church to conduct their Successors between the two rocks of Superstition and Idolatry on one hand and irreverence and irreligion on the other in the same course
unity and rent the Body of Christ is the judgment of all sober Christians Our Saviour did not withdraw himself and his Disciples from the Jewish Synagogues because there was a High-Priest and the Scribes and Pharisees sate in Moses Chair A tolerable Sore is better than a dangerous remedy Mr. Hooker Nor did the Apostle perswade the Christians to forsake the Church of Corinth wherein were many profane Persons and great abuses but he disswaded them from their divisions which had given occasion to those scandals And if the Church in imitation of her Master do retain some sinful persons in her Communion in hope to reform them it is no charitable course to seduce her Disciples as here the Pharisees did Why eateth your Master with Publicans and Sinners If the Church did impose such Sacrifices as the Church of Rome doth for the Living and the Dead a few Pence at the Pope's shrine for Sins past present and to come if it did require that daily Mock-sacrifice of the Body and Bloud of Christ in the Mass of which they themselves can have no great esteem seeing they order it to give place to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worship of the Cross on a certain day set apart for that end on which saith Durand Rationale l. 6. c. 77. Horâ nonâ convenit ad adorandam crucem vacare they must be wholly intent upon the Worshipping of the Cross as if that were indeed the Altar that did Sanctifie the Sacrifice or if they did impose such gaudy and numerous Ceremonies as should quite hide and obscure the substance of Worship and Devotion that it might be said of the Church as the Poet says of his gaudy Girl Pars minima est ipsa puella sui Then we might have cause not only to recede but to resist as the Martyrs did but to contend as Hugh Broughton and Mr. Ainsworth did to Separation and enmity upon a needless controversie whether Aarons Ephod were of a Blew colour or Sea-water-green and Tragoedias agere in nugis to act Tragedies upon no other ground than our own fears or jealousies and to use our Christian Brethren as the Heathen did their Predecessors wrap them up in the skins of Wolves or Bears by defaming slandering and condemning them as Profane and Antichristian persons and then bait and devour them this is to deal worse with them than the Pharisees did with Christ Suppose there were a better Government and discipline revealed than ever yet was known or practised in the Church suppose the Presbytery were agreeable to the pattern in the Mount as some phrase it and if they had said to the pattern of the air it had been alike intelligible yet if it could not be erected without Rebellion and Rapine without the effusion of Christian bloud and rasing the foundations of Churches and Kingdoms that were well established in the truth and peace of Christ the Text doth warrant the rejection of it I will have mercy and not Sacrifice But wherein I pray doth the Discipline opposed by Presbyterians c. to the Peace and Unity of the Church exceed or parallel that which is already established or is it as venerable for antiquity as the Jewish Sacrifices were is there any thing of such beauty as the Temple and the several Orders of the Priesthood is it such a prop to the Royal Tribe as the Priesthood was or doth it serve the Ends of Religion as the Sacrifices did Alas very little of all this will appear it is but an invention of yesterday that like Jonah's gourd sprung up in a night and hath a worm alwayes gnawing at the root and yet men think they do well to be angry and to contend for it even to the death of their Brethren Hath not God said I hate robbery though it be for burnt-offerings will God be well-pleased with such as sacrifice their Loyalty and Charity and all moral virtues to a pretended Reformation of Ceremonies This Mask is so worn out that a Pharisee would be ashamed of it and yet a late Gentleman hath taken it up and though his business was to cast fire into the several parts of the Nation especially into the Churches yet makes himself very merry and tells us in his Rehearsal that the good Old Cause was not only good enough but too good to be fought for but God forbid that others should be of his mind to think only so well of it as to fight for it again for it is so impossible that any Cause fought for with such horrid circumstances as that was should be good that if an Angel from Heaven Gal. 1.8 much less when only one transformed into an Angel of light should assert it I have warrant enough not to believe him The Sacrifices and Discipline of the Law were termed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.7 the ministration of death because without shedding of bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no remission Heb. 9.22 And if in this the Discipline contended for do resemble the Jewish Sacrifices in the shedding the bloud not of Beasts but of Christians and cutting and dividing the very body of Christ in fire and smoke and making whole Kingdoms burnt-offerings we may be assured the God of Mercy cannot be well-pleased with such Sacrifices The Honour of God the Success of the Gospel and Salvation of Souls is not concerned in the erecting of such a Discipline nor in contending about Ceremonies which are not otherwise hurtful to those great ends but by our needless contentions about them If we could order our Conversations according to the Doctrine of the Church we need not fear of displeasing God by Conforming our Devotions to the Liturgy of the Church for the Kingdom of God is not meat and drink but Righteousness and Peace and Joy in the Holy Ghost he that in these things serveth Christ is acceptable to God and approved of men There is no Reason we should be thus disjoyned and mutually branded By. Hall in a Serm. of the mischief of Faction p. 83. This man is right ye say that man is not right this sound that rotten and how so dear Christians what for Ceremonies and circumstances for Rotchets or Rounds or Squares Let me tell you he is right that hath a right heart to his God what Form soever he is for The Kingdom of God doth not stand in meats or drinks in stuffs or colours or fashions in noises or gestures it stands in Holiness and Righteousness in Godliness and Charity in Peace and Obedience and if we have happily attained unto these God doth not stand upon trifles and niceties of indifferency and why should we Away then with all false jealousies and uncharitable glosses of each others actions and estates Let us all in the fear of God be intreated in the bowels of our Dear Redeemer as we Love our Selves our Land our Church the Gospel to combine our counsels and endeavours to the holding