The vanity of the dissenters plea for their separation from the Church of England a sermon preached before the King at Windsor, September the 10th. 1682 / by Robert Creyghton ... Creighton, Robert, 1593-1672. 1682 Approx. 30 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A34955 Wing C6876 ESTC R34843 14871934 ocm 14871934 102775 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34955) Transcribed from: (Early English Books Online ; image set 102775) Images scanned from microfilm: (Early English books, 1641-1700 ; 1567:18) The vanity of the dissenters plea for their separation from the Church of England a sermon preached before the King at Windsor, September the 10th. 1682 / by Robert Creyghton ... Creighton, Robert, 1593-1672. [2], 26 p. Printed by J. Wallis for Benj. Tooke ..., London : 1682. "Published by His Majesties command." Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Corinthians, 1st, I, 10 -- Sermons. Sermons, English -- 17th century. Dissenters, Religious. 2006-10 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-01 Celeste Ng Sampled and proofread 2007-01 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A SERMON Preached before the KING AT WINDSOR , September the 10th . 1682. By ROBERT CREYGHTON , D. D. Chaplain in Ordinary to his Majesty . Published by his Majesties Command . LONDON , Printed by J. Wallis , for Benj. Tooke , at the Ship in St. Pauls Church-yard , 1682. 1 COR. 1. 10. Now I beseech you brethren by the Name of our Lord Jesus Christ , that ye all spake the same thing , and that there be no divisions among you : but that ye be perfectly joyned together in the same mind , and in the same judgement . WHAT ! the great Apostle stoop so low as to beseech ! and so passionately too , by the Name of our Lord and Saviour Christ . Be the People never so impatient , boyl and toss and roar like a raging Sea , sure here 's Charm enough to strike the World immediately into a Calm . Beseech ! 't is tantamount to a Command : he beseeches by a Name that cannot but prevail , a Name whom Storm and Tempest it self must Obey . But beseech or command , 't is all one : the World is deaf to all such Charms , to all such Commands . Be joyn'd together in the same and in the same judgement ! and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , united in a beautiful Order and Symmetry of parts ? alass when will this be ? Epicurus his Atoms will as soon by cross interfering motions , weave themselves into a beautiful System of a World , as mens thoughts , variously cross and running counter , unite in one Discipline , one Doctrine , one Church . We shall never see Peace , so long as there are rough uneven tempers in the World , as unfit for Societies , as some rough unhew'n Stones , or knotty crooked pieces of Timber , unfit for Building . There are certain tempers naturally sour enough to break through Mountains and Rocks like Hanibal's vinegar , and to dissolve the firmest Foundations of Government and Order . And there is especially a Pharisaical Leven sour enough , to put whole Societies and Kingdoms into a perfect fermentation . We shall never be all alike , till the different humors of our several constitutions be quite spent , and we are mouldred away in our Graves to rotten Bones and Skulls ; then and not till then exactly all alike with half noses , hollow-ey'd , and grinning , as Lucian describes Skulls of Wise-men , Mad-men , Fools , Cynicks , Politicians , Hero's , Beggers , blended together in Charnel Houses . But especially in Religion , men never yet wanted pretences to disagree : Cain and Abel , though Brothers , agree not in the same kinds of Sacrifices . Contention once intruded into Heaven amongst the Gods , that 's Romance ; but 't is too true , she hath more than once intruded into the Church , a bold and troublesome Guest . What ? and will Religion then , Religion , which is or should be the very Bond and Cement of Societies , will that also crumble us to pieces ? Nay then there 's little hope of Unity in this World. Our Corinthians divide upon pretences specious enough , even of honouring some Apollos , others Paul , others Cephas . The least pretence of dividing will serve the turn , when men are resolved to be quarrelsome : especially in Citties of great Trade , such as Corinth was , the Metropolis of Achaia , Rich , Populous , and Proud : where , as they Traffick'd with Forreigners , Goods for Goods ; So they seem to have barter'd Religion for Religion too , the Seller basely prostituting his judgement to the Buyers , either Heresie or Schism , to set off Goods the better , and to advance Trade . Our Apostle St. Paul , though by degrees he deals very plainly with these Corinthians , yet at the beginning of his persuasive to Unity , he deals with them with all the tenderness immaginable . But what shall we do now ? our modern Shismaticks are grown so stiff and stubborn , that 't is to little purpose to Entreat them . Begg or Command , Weep or Thunder , 't is all one ; they are inexorable , they are inflexible . If the Mercy of God in settling Religion here upon so good grounds , by so legal and warrantable methods , according to the model of the Primimitive Church ; if the Bloud of our Late Dread Sovereign , the Church of Englands Martyr ; if this King 's incomparable Clemency can prevail nothing ; all the Passion of our Sacred Oratour St. Paul , is utterly cast away . They have been gently dealt with these many years , and they are but the more hardned in the Schism . The warm Sunbeams will sometimes but harden that Clay , which heavier Storms may soften and make pliable to the Government . But I must remember the Apostles condescension , I must remember his pitty , and his good nature , and with all the moderation I can , endeavour to remove some of the prejudices they have taken up against this Church . And I must be so far free with them as to charge them with the following Mistakes , three especially , the ground of all the rest ; A false Notion of Christian Liberty : A false Notion of Tender Conscience : A false Notion of the Nature and Measures of a Due Reformation . First , A false Notion of Christian Liberty . The Church , we apprehend , hath a Liberty infeoffed in Her to determine this way or that in matters of Decency and Order . If this be the Churches Prerogative , conveyed to her by Scripture , particularly that of the Apostle , Let all things be done Decently and in Order ; it is certainly my Christian Liberty to Obey , warranted and secured to me virtually by the same Scripture . When I am satisfied in Conscience that the Church maintains the Faith , sound in all the Doctrines she professes ( which to say truth are the proper Objects about which Conscience acts ) 't is my Priviledge to be govern'd by her in other matters of less moment , which do not directly and immediately concern Conscience farther then as a general Rule of Charity obliges me to obey . For as the Apostles leaving out particulars , there is a general Warrant for the Church to Prescribe ; so is it a Warrant to me , who am a member of an Orthodox , Visible Church-branch of Christs Holy Catholick Church , to submit to that which makes it a Visible Church , I mean Government and Order . So that the Schismatick is so far wide in his Notion of Liberty , that if I refuse to obey , I in a manner fell away my Christian birth-right , and basely betray my own Liberty . For tho' we have often heard much talk to little purpose of Christian Liberty , yet as the Apostle uses the word Liberty , we are able to understand no morethan this , that Christians under the Gospel are redeemed from the bondage of the Law. So that I am at perfect Liberty to be Govern'd by a Christian Church , the Obligation to the Mosaick Law being cancell'd . Else there would be a Visible Church-Government in general Terms , settled upon the Apostles Successors , without Obedience to that Government , which is an absurd Chimera . Now then if the Schismatick tell us , his Conscience will not suffer him to submit ; where then is his Liberty of Conscience ? who put those Fetters upon his Conscience , but himself ; what Cyclops made those Fetters ? where were they forged ? in what Vulcans Shop ? in what Aetna ; but in his own zealous over-heated brain ? Does the Scripture fetter his Conscience ? shew where ? if it be truly Conscience he pretends , he is bound to shew , either that to obey or not to obey , is made by some positive Rule of Scripture indifferent , as Marrying , or not Marrying is ; or that the thing he boggles at , is either morally ill , or ill because forbidden by a Law. Shew the Law , or I shall without breach of Charity tell him , 'T is Humour not Conscience . If he would have things of Decency and Order , left as indifferent as Marrying , or not Marrying ; he roves ex-travegantly wide from the Case . For in the one case the thing is by a Law indifferent , and so is what it is necessarily , indispensably , and unalterably indifferent ; in the other , 't is left to the Churches Prudence to determine : there the indifferency being the immediate effect of that Law ; here , the Churches determination , the immediate effect of this Law. And therefore the Apostles General Rule is a warrant to Conscience , to secure it from all superstitious fear of being defiled when the Church is obeyed , in things not repugnant to any particular express Rule of Scripture . Secondly , A false Notion of Tender Conscience . If the Conscience be tender , 't is because there appears at least some ill . But unless some Law or other convince me that a thing is sinful , in truth I count I am in some danger of incurring a Sin , if I make that Evil which is not Evil. For who gave me Authority to call that Evil which God Almighty hath not by some Law or other declared to be so ? 't is a piece of Pride and Presumption in me to call that Evil which is not , and I extort from God a part of his Sovereignty in doing so . There is as black a Woe denounced by the Prophet against him that calls Good , Evil , as against him that calls Evil , Good. And therefore , whatever the Schismatick apprehends of Tender Conscience startling at the appearance of Evil , Conscience is as much in danger of being defiled by calling that Evil which is not Evil , as by calling that not Evil which is really Evil. Liberty of Conscience , and tenderness of Conscience , and I fear God , and I am afraid of Sin , and I confess my weakness , my Conscience will not allow it ! These are the words , sweet as honey , whereby the Ringleaders of our Schismaticks do insinuate their Poyson : by so sweet a breath do they convey a holy contagion through a whole Conventicle presently , as they say pestilential distempers are spread the farther by sweet perfumes . Tender Conscience ! Who can withstand the Charm ? And , Acknowledge my weakness ! Who can resist the power of the invincible Argument ? The Tender Conscience 't is confessed , naturally moves pity : but then it must be the Tender Conscience of such , who make it a Case of Conscience to hearken to Reason : who will withal be tender , least they have a Conscience too tender in punctilio's that really concern not Conscience immediately . For otherwise , there is a Tenderness of Conscience which is caused by a certain sour , fretting , grating humor , that corrodes , that sours like the Leven of the Pharisee , I mean perfect Ill Nature ; which mixed with a few unlucky grains of intemperate Zeal , frets and galls the very heart of the man , and so he easily mistakes in truth his Sore for the tenderness of his Conscience . May not their weakness deserve some Pitty too ? Yes : Charity may cover my Brother's failings : but that weakness will not be covered , which resolves to break out into Rebellion the next opportunity . Truth now , and never till now , do I passionately and heartily deprecate . None can more wish to be undeceived , than we to be deceived in what we say of those , whose hands were they as strong as their heads weak , would quickly satisfie the world what Principles they are of : then you should see that same weak Conscience all in Armour , strong enough to manage a Sword against their King , in an Army of Rebells . Some of their late Scribling Champions flourishing a little in Print , to give their own Party satisfaction , not us ; after some sine harangues of inconveniency , burdens and remitting ; being by us pressed to come to the main point to tell us downright , what in our Church is in it self unlawful , and then prove it ; not a word : they are not bound to give Reasons , they are above the low dispensation . Is this weakness ? 'T is Pride and inflexible stubborness : To them , Scotus and Aquinas are Sots , Cardinals veil your Caps : a Conventicle can furnish you with Doctors more Seraphick , more Irrefragable . The Phanatick that they say went to Convert the Pope , doubtless outfaced the Old Chair at Rome , with much more Infallibility than ever pretended to sit there . For most of those that dissent from us , are Infallibly sure they are in the right : and by the way , it may be noted , that ever since the Church of England renounced the Popes Infallibility , they have lest us , and resolve to keep us company no longer . These are the men whose uncontroulable Conscience is above all Law : or but for one Law ; and that is , that it should be passed into a Law , that their Conscience shall be bound up by no Law. shall Mahomet go to the Mountain , or the Mountain come to Mahomet ? shall these Mens Conscience come to the Law , or the Law to these Mens Conscience ? a Garment may be as soon sitted to the Moon , as such a system of Laws fram'd as shall fit every Man's Conscience . It Pinches here , widen the Law : now it Pinches as much there , widen that too ; till at last the Laws grown so much too wide , as that the man's Conscience having got noom enough to turn it self with freedome , wholly shakes off all Law , and that which at first pretended only to Liberty , shall very fairly end in Licentiousness . Thirdly , A false Notion of the Nature and Measure of a Due Reformation . There is such a thing certainly as an obligation lying upon all Churches , in all Ages since the first Preaching of the Gospel , to maintain a Unity in some measure with the Primitive Church , and to regulate all our Reformations by the General Ruled and Laws of the most Ancient Church , if we are in earnest when we profess We Believe one Catholick and Apostolick Church . Now if the new models of the pretended Reformers of our Reformation should take place , they would so pare away from the Church of England , every thing almost that ever the Primitive Church used , that being reduced to a thing so utterly unlike what the Christian Church was at first , we should seem totally to have broken the Unity . The not weighing this , hath made us run so headlong from the Church of Rome , that we scarce own that to be a Reformation , which rejects not almost every thing that ever was in use in that Church , right or wrong . We retain no not one thing but what was before that Churches Apostacy , either exactly the same , or very near it in the most Ancient Church : and to reform otherwise then this , ( I crave leave to say ) is to break Charity with the good Primitive Church . These men may possibly mean well , but they seem only to consider how to go far enough from Rome , never consider to what we are in Charity bound to reduce our selves , I mean to that State whence by degrees Rome fell away . In truth our Controversies with the Romanists move most upon this hinge , that we reject their Novelties , which against them is one of our best Pleas. So that should we frame against them Arguments from such Topicks as our Schismaticks , some of them , would suggest , we must tamely give up the Cause . For if we maintain not our ground , if we keep not to the first Ages , and the four first General Councils , if we secure not as far as may be , our Conformity with the most Ancient Church ; we give them the greatest Advantage immaginable . At our Reformation , had we ( I condemn not other Churches ) had we I say , renounced Episcopacy , the Ancient model of Church-Government , that bears date long before Infallibility , Supremacy , Transubstantiation , &c. were thought of ; what would the Romanists have said ? how could we have avoided the just imputation of a most Uncharitable Separation from the Ancient Church ? But now our Reformation may be an Object of the Romanists Envy , because we did thereby as it were reconcile our selves to the most Ancient Church : and our return is in truth to upbrayd them with Schism , and the most honourable way to justisie our departure from them , in points wherein we and they had so long departed from the Ancient Church : which we should never be able to effect , were not our constituted as now it is . For let the model be any other , not known to the Ancient Christians , men of such Principles may rayl at Popery , but the Arguments they must be forced to use , will be such , as will be scorn'd , and make the Roman Catholicks but the more obstinate . And therefore , if under pretence of flying farther from Rome , we Ruin this Church of England ; we shall have neither Arguments enough left us to defend our selves against Romes Novelties , nor Loyalty enough left us I am sure , to secure any Prince in his Throne , Defender of the Faith. But what do we talk of a Primitive Church ? away with this dull Old Way ; tell us Schismaticks something Brisk and New : these Sons of the Church of England can tell us nothing new ; they say no more than Old Ignatius and Polycarp , Ireneus , Clement of Alexandria , Tertullian and Cyprian : they can Fight with nothing but old rusty Weapons of Antiquity : we have Swords new burnished at Geneva , and Francford : nay , we have Antiquity too on our side , we have Donatists and Novatians , and there we gain a point . Yet Old Schismaticks were dull heavy phlegmatick Sots , to ours : They never durst attempt a Schism , but they would set up a Bishop of their own making , and remain in the state of their Separation , right Episcopal however , as to the Government of the Church : never hoping to gain any Proselytes , should they not pretend at least to Episcopacy . But ours run down Episcopacy , and then cry they have discovered new wonders to the world , and found out better methods of Church-Government , than their idle Predecessors , Donatists and Novatians , could ever dream of . Indeed Epiphanius mentions a dear Friend of our Schismaticks , one Aerius of precious memory , who turn'd Leveller because he could not get a Bishoprick . But I must tell them for his Credit , he had but few Proselytes , and they hooted at as the Owl , by the more ingenious of his winged Brethren , when he appears with his Gravity among the Airy Witts . I am sorry for the sake of some of our Schismaticks , who would fain be nibbling at this Story , that Aerius was not a Leveller out of pure Conscience , because then the Presbyterian Parity might claim some kindred with Antiquity . Thus I have briefly discoursed of Liberty , Tender Conscience , Reformation , the three fairest pretences of Schism . Now if this one single Text prevail nothing , if neither our great Apostles Frowns nor Charms , nor his Excommunications , nor his Embraces , nor his Apostolical Authority , nor the Passion of his Oratorie prevail with the Schismatick , but he will tear the Church to pieces , ungratefully rend the very Bowels of that Church that gave him Life , whose Breasts he suck'd ; What Expedients for Unity further to propose , I cannot imagine . 'T is the Temper's Policy too , to Divide that he may Rule , to break the Churches Ranks and Files , that he may Enter and Conquer with Ease . Our Quarrels are his Conquests , the Ruins of our Churches are his Trophies , 't is only our Peace that he dreads , Pax vestra bellum est illi , said Tertullian . In all the Apostles Writings there are not more Cautions against any one thing than against Schism . For though Schism in it self consider'd does not directly destroy any one Article of the Faith , yet by destroying the Churches Unity , it will in time destroy the Faith : Because 't is a false Phantastick Light hovering in the Air , that will lead thousands after it into Errors , over Bogs and Precipices : and will have in time so fatal an influence upon the whole Body of the Catholick Church , as not only to weaken that , by drawing off great numbers from it ; but also put the Schismaticks themselves out of a Capacity of being at least Confirmed in the Truths they have received ; and so they will lie open to all the Temptations immaginable , of being debauched in the very Principles of their Christian Faith. For this seems one design at least , of the first Plantations of Churches under such a model of Episcopacy , as might unite Christians in larger Bodies , and prevent the breaking of their numbers into little Junto's and Conventicles ; that so they might like great Armies United in Government and Order , both secure their own Faith by their greater Union , and also make more effectual Conquests upon the Unconverted Parts of the World , to whom it must needs be one great motive to come in , when they should see Christians so strongly knit together , in so large Societies , with so much Charity , Order and Harmony . Why then do our Schismaticks by going off from our Church , from the common safe Path , ( to say no more ) expose themselves to so great dangers ? did they not forsake us , we might hope one day by calm reasoning to reform their judgement . Why do they thus fight with us disengeniously and basely , like Parthians , who turning their backs , scatter'd their Arrows from behind them ? Why do they thus scatter their envenom'd Arrows , even bitter Words , and never turn their faces , either to survey our Strength , or stay to hear what we can say for our seIves ? Why do they amuse us with Accusations of Popery , like Atalantas Ball , with Accusations back upon us , that they might get the start in the Race , and get to Rome first ? Is it Superstition they dread ? but have not they themselves some Tincture of that too , at least while they ( I may venture to say ) superstitiously avoid it ? have we not known the time , when they honour'd their Factious Preachers even to Superstition ? when they honour'd the double lin'd Cap , equal to the Triple Crown ; when they payed honours to the handerchef about his Neck , as to the Holy Rag of some Legend Saint ; and took the short Cloak hanging on one fide of the Pulpit , while the warm Orator was Transported with Zeal , and Enthusiastick Fire , for the Mantle of Elijah just dropping down from the Fiery Chariot ? Do they depart from us that they may Worship God more in Spirit and in Truth ? But with all their most glorious Zeal , they will never be able to expiate for their Pride and their Uncharitableness . The strictest Life of a Shismatick could never in the judgement of sober men , especially St. Austin , make Apology for the Scandal of being a Schismatick , did he lead the Life of an Angel. Do they depart from us , because they cannot joyn in our Publick Prayers , with Devotion enough ? Shall I be first guilty of Sin , a remisness at my Prayers ; and then make my Sin an Apology for my Schism ? Do they disobey because the thing is indifferent ? or because commanded ? if the latter ; you see where the Shoe pinches , 't is not the Ceremony their Conscience boggles at , but the imposition of that Ceremony , for ( by the way ) they abhor Obedience as bad as Idolatry : then must the methods of Government be revers'd , and the quite contrary must be commanded , to make these Antipodes proselytes : If the former , the more unpardonable still their disobedience , one of the greatest trials of our obedience to Government being the indifferency of the thing commanded : for if we may not obey a Governour in things otherwise indifferent , and if a Governour may not command what is not forbidden by Gods Law ; there will be nothing left for Gods Vicegerent on Earth to command , and there will be no such thing in the world as Obedience to a Prince . Let such men have a care that they place not too much Religion in meer Notions . For 't is possible men of such Factious Principles may talk and think too of Practical Religion it self in a meer Notional way . For when men can neither talk nor think of their Christian Duties abstractedly from this or that mode of Worship that accompanies them , the duties run out into certain excrescencies bigger than themselves , and such as will in time destroy the life thereof , while these men would level the Clergy , change the Churches Ornaments into rudeness and nastiness , and would seem great Patrons of humility , but how , by bringing us down to the dust ; let them ask themselves this question , Whether it be not some fond conceit of their extraordinary either knowledge or holiness , or both , that makes them scorn to stoop to the Government . If they depart from us because they know better things than we ; if they cannot convince us , let them confess their weakness ; if they will not convince us , let them own their ill nature . If they depart from us because they are holier than we ; let them evidence to the world that they are better Christians , at least by being more Loyal Subjects than we . If their Talent be extraordinary above other mens , let them fairly shew us that the first four or five Ages after Christ and his Apostles , were all in an Error : for they must not think their Malice is levell'd at us alone , it wounds the Primitive Church : it pretends to strike at Popery , but the poyson'd Arrows fly over the Papists heads , over all those Ages between , and wound far beyond , at the distance of fourteen , fifteen , or sixteen Ages : the Ashes of the Holy Primitive Martyrs are disturb'd , the Noble Constantine's Ghost summon'd to appear before their sour Tribunal , the Acts of the four first General Councils reseinded , the Fathers Writings all defaced , cancell'd and burnt , and they , good men , condemn'd to suffer now a second Martyrdom . If these men have new illuminations , and will make it appear to the world that the most Ancient Christian Churches , long , long before the date of a corrupted one at Rome , were all mistaken ; let 's e'ne blot out of the Churches Records , four or five hundred years , and let them pass for nothing , and begin Christianity anew : down with our Universities , set fire to all our Libraries , with Triumphant Bonfires in Solemnity to welcome into the World these New Lights . Must we be thus Angry with the Primitive Church , because we find too much Loyalty there ? if that be the Crime ; 't is the Primitive Churches unhappiness , but our honour , that they in us their humble imitators , must at this great distance of so many Ages , suffer as it were in Effigie . In short , if they are resolved to quarrel , they may be pleased , as becomes all good Christians , to divert their Anger upon what far more deserves it , their own Sins . If immoderate Zeal must raise in their hearts and heads turbulent exhalations , and make them Sons of Thunder , ever fall Tempests heaviest at home : strike here , here 's a Mountain , here 's a Rock , here 's a proud thought , and here 's an unrelenting heart : here lodge undervaluing thoughts of the King and the Government , here lurks Spiritual Pride under the colour of Self-denyal , and Mortification , something of the Publican , more of the Pharisee ; and ( if they have Humility to own but common Human Infirmities ) Sins of all sorts , whereby Gods Holy Spirit is grieved , and his Infinite Love abused . Here are Objects indeed , that call aloud for their just indignation : here if they Employ their Zeal at home against their own Sins , they will have but little either inclination or leisure to quarrel with any man , much less with the Constitutions of an Excellent Well-Govern'd Church . We and they , all of us hope to attain the same End of our Faith , a Heavenly Canaan is all our journeys end , We are Brethren , why should we fall out by the way ? Why all this Noise ? it will not , it cannot be long , e're we all lye quiet in our Graves : thence we hope all to pass to such a State , where there will be nothing but Unity , Uniformity and Harmony : where a full Choir of Saints , in a Beautiful Church Triumphant , and a Noble Hierarchy of Angels shall sing Alelujah's and Worship God in the Beauties of Holiness , for Ever and Ever . Amen . To thee O Holy , &c. be all &c. THE END .