The CARE of the PEACE OF THE CHURCH, The DUTY of Every Christian.  
In a Discourse upon Psalm 122.6. Wherein the Main Pleas, for Separation are Examined, and the true Causes thereof showed. Being very seasonable for these Times, and seriously recommended to all, especially to the Nonconforming Preachers.  
By Tho. Adderley A. B. sometimes of St. John's Coll. Oxon.  
To which is annexed a Letter, Briefly showing the great danger and sinfulness of Popery, Written to a Young Gentleman (a Roman Catholic) in .  
LONDON, Printed by J. R. for John Williams at the sign of the Crown in St. Paul's Churchyard, 1679.   

To the Right worshipful Sir Edward Boughton Baronet one of his Majesty's Justices of the Peace, and a Deputy-lieutenant for the County of Warwick, and now a member of the honourable house of Commons.  
Honoured Sir.  
THis small thing, that is now venturing abroad into the world, doth in a more especial manner belong unto you. It was born under your roof, and that little strength it hath since gathered, was in the same place. But alas! it is still weak, and I fear, may not meet with that kindness and tenderness of compassion, which an innocent Infant might in reason expect. The parent of it doth therefore humbly crave your patronage and protection; and he doth the less scruple a grant of it, the request being made to a person that hath been ever hospitable and charitable. And for this, Sir, you are so eminent in your own Country, that when (through the importunity of the whole Gentry of the County of Warwick) you did at length appear in the field as a competitor for a Knight of the Shire, I myself heard divers say, that it was pity, that a Gentleman of so much Charity to the Poor, should be taken out of the Country. Nay! some did say, that they would give their votes against you merely upon this score, to keep a Gentleman of such liberality to the poor and hospitality to all others, still amongst them. Now Sir, the God of mercy and compassion reward you for it, by continuing his temporal blessings to you here, and with a Crown of glory hereafter. And this shall be the constant prayer of  
Your Worship's móst humble and most obliged Servant Tho. Adderley.   

To the Charitable, Christian, and peaceably disposed Reader.  
A Preface, which at first I looked upon as useless, upon second thoughts seemed little less than necessary. Not so much to importune favour, as equity and justice from the Reader. I am not ignorant that most things of the same nature with the ensuing tract, though written with never so good intentions and meaning, are apt enough to be misconstrued by some ill disposed persons; and the Authors of them, though earnestly industrious for peace and unity, are sure to be branded for the only disturbers. Those that go about to lay open the sin and folly of some men, shall be sure to find censurers enough; and if they cannot find any thing more to say, yet this they will be sure to insinuate, that we writ not so much out of zeal to the truth or love to dissenters, as out of design of advancing ourselves, and of Eclipsing the repute and fame of others. This, I know, hath been the common reward of persons, who for their excellent parts and pains have merited better things of them. And therefore I cannot much expect any other return. If they have called the Master of the Family Beelzebub, how much more will they call the Servant so? But I protest, that my main design, in publishing these papers, was merely to mind our dissenters of the folly and sinfulness of keeping up a Schism in the Church, and widening its breaches, since it is apparent, that it makes way for the entrance of the common Enemy. And if any one doth yet question the truth of this, let him but seriously peruse Doctor Oats his Narrative of the horrid Plot, and Conspiracy of the Popish party, and that will plainly evince it, and show that these persons are but the Instruments of the Papists to bring about their designs. What dangers we have been in (at least) if we are not so still, of the Romans coming and taking away our place and Nation, surely they cannot but see. But would to God that their eyes were once opened to discern, that their persistance in their separation from us, makes their passage to it the more easy. Sure enough, our differences and dissensions are more than a little pleasing to our adversaries of Rome, who very much delight to look on and see our scuffles, and clap their hands at the sport, saying, Aha, so would we have it. The very manner of relating the contention betwixt Abraham's and Lot's Servants is very observable. Gen. 13.7. And there was a strife between Abraham's Herdsmen, and the Herdsmen of Lot's ; and the Canaanite and Perizzite then dwelled in the Land. Which surely was inserted by the Spirit of God, as no small aggravation of the unseasonableness of the strife. But it is much to be thought, that the Canaanite and the Perizzite, or, that which is as bad, the Friar and the Jesuit, are not merely lookers on, but they have a very near interest in our strifes, by strong and secret influences, causing and fomenting differences and contentions, and kindling sparks into a flame. Surely the hand of Joab is in this matter.  
This then being so apparent, what Christian, much more, what Protestant Minister, could forbear a little sharpness against our blind, or, that which is worse, obstinate dissenters, who are the undoubted promoters of their own, and of the Church's ruin? I am not to be told, that the least tartness against our Nonconforming Teachers, is enough to give any man the name of a wellwisher to the Romanists, if not of a downright Papist, amongst their favourers and followers. And therefore here I w uld crave so much Charity from my Reader, as not to fauster any such thoughts of me, and if for no other reason, yet for the sake of the Letter annexed to the ensuing discourse▪ And let me tell him this, that had it not been for the prevention of that calumny, I had not published it, and that because I could not think it any ways worthy of the Press. Having thus craved so much Charity of the Reader, I shall readily admit his perusal of the ensuing pages of this Book, and by that let him judge, whether or no I may deserve it.   
Psalm 122. Verse 6. 
Pray for the Peace of Jerusalem.  
THat the Psalms of David were Penned at several times, and designed for several occasions, is most unquestionably true. And let the condition of Christians, either in their public or private capacities, be almost what it will, they may easily find out some Psalm very proper and seasonable for their relief and comfort; and suitable enough to that their present condition. As men infested with several Diseases and Distempers of Body, may find some Drugs and Medicines in the Apothecaries Shop, to Purge out those different humours that do most infest their Bodies. So may Christians find out some Portion of the Psalms of David, that may Administer some ease and comfort to them, under all or most of those many troubles that are incident to Humane Life. And hence it is, as I suppose, that our Church hath so wisely proportioned the Psalms of David, that they may be read through once at least in every Month of the year, by the constant frequenters and attenders of her Service, that so, by our frequent reading and observing the same, we might readily find out some Psalm, either in the whole, or at least in the greater part of it, applicable to that our present condition.  
That this Psalm, wherein my Text is, was Penned by Holy David, is agreed upon by most Expositors. And if you would know the time and occasion of his Writing it, it is likewise concluded by most to have been composed by him at such time, when the Ark of God was most happily restored, and brought back by him to Jerusalem. If you look into the 2 Sam. 6.2. you will there find, that the Ark of God was in the House of Abinadab in Gibeah, a High place in the City Baalah of Judah; and from thence it was removed and carried by David into the House of Obed Edom the Gittite, who received a Blessing from God, together with all his Household, by reason of the presence of it, v. 10.11. of that Chapter. But as Noah's Dove, when he sent her out of the Ark, could find no resting place for the sole of her Feet, until the Waters were so abated that the dry ground appeared: So neither could the Ark of God find any rest, either in the House of Abinadab in Gibeah, or in the House of Obed Edom the Gittite, or any where else, until it was brought into Jerusalem, the City of David, and there placed. Thither it was at length brought by Israel with joy and great gladness, with shouting, and with the noise of a Trumpet, v. 15. of the same Chapter. And it is (as I told you before) the opinion of most Expositors, that David composed this Psalm, and delivered it to be sung at this solemnity. This was a time of gladness and great joy amongst them; the people, at its approach, do (as it were) unanimously run to bid it welcome. And it was no sooner settled amongst them, but they do as unanimously desire to enter therein to pay their Thanks, and to perform their Devotions. They stay not to be invited thither by the Prophet, neither was there any need of his Exhortation to them to go, for they came on purpose to invite and exhort him to it. At which readiness and willingness of theirs, the Holy Prophet was so well pleased, that he tells us, v. 1. of this Psalm, that he was glad, I was glad (says he) when they said unto me, let us go into the House of the Lord. And now that the Holy Prophet might not fear their weariness and inconstancy in the performance of their Devotions, that he might not think that this their great zeal would prove like the Morning Dew, quickly scattered and soon gone; that he might be fully assured and persuaded of their perseverance and constancy in it, they presently make this firm resolution, v. 2. Our feet shall stand in thy Gates, O Jerusalem. This indeed was a very good way to keep the Ark of God's Covenant amongst them, and to secure it from being again carried away Captive from them. For when any Nation or People do once begin to grow negligent and weary in the performance of Religious Duties, when once they become so backward and slack, as to be indifferent whether they come or not at all unto them; though they do not hear that very voice that was heard a little before the Destruction of Jerusalem, a voice (as some think) uttered by the Angels out of the Clouds, abeamus hinc, let us flit and be gone, yet may they very justly fear the dreadful effects and sad consequences of it; that God will departed, and that he will stay no longer with them; that he will take away his Word and his Gospel, his Worship and his Service, (so much slighted and abused) and all sense of Religion, and bestow it upon a people that will bring forth the Fruits thereof. This the Holy Prophet very well understood, and therefore how greatly does he rejoice to hear their resolutions of being constant in their Devotions. He could never forget the miseries and troubles, the fears and distractions they were constantly in, while the Ark of God was under Captivity. And therefore, seeing that it was now once again most happily restored and settled amongst them, so that they might for ever after as happily enjoy the presence of it; he puts them in mind, that in their Prayers and Devotions, they should Pray for the peace of Jerusalem, or that they should put up their Petitions unto God, for the prosperity and safety of it.  
The words of my Text then in the whole are (as you see) an Exhortation of Holy David to the people, to Pray for the Peace of Jerusalem.  
In which Exhortation you may observe these Three particulars.  
First, Here is a plain specification of the thing for which he importunes their care, and that is Jerusalem.  
Secondly, Here is an indication of the action, by which they may evidence their love to it, and their care of it, and that is by Prayer. And  
Thirdly, ult. Here is the Blessing which in their Prayers and Petitions they should beg and request of God for it, and that is peace. Pray for the peace of Jerusalem.  
Before I come to treat of any particular point, it will be needful to speak briefly of a very great mistake, that is crept into the minds of many ignorant people, in reference to duties of this nature. Some there are that will tell us, that because there is mention made of Jerusalem, and of the Ark of God's covenant, and of a Temple and the like, being things long since demolished and gone, that this Exhortation therefore is of no obligation at all unto them, that they are no ways concerned in it, and that it reached no further than just to those to whom it was at first made. But the Apostle St. Paul hath told us, that whatsoever things were written aforetime, were written for our learning, Rom. 15.4. And again, in the 2. Tim. 3.16. That all Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, and instruction in righteousness. So that although we are not concerned as to the literal meaning of the words, yet as to the inward import of them, we are, and so far we may conclude, that whatsoever was thus spoken unto them was spoken unto us, also, even to all Christian people that ever were before us, or that shall ever come after us, that they should pray for the peace, and unity, and safety of the holy Catholic Church, even to the end of the World. There is no question to be made (said a Reverend Prelate and Martyr of our Church) but that the eye of the Prophet was so clear, that he looked quite through the Temple of Jerusalem, which was but a Figure or Shadow of that which was to come, and saw Christ, his Church and Kingdom at the end of it. So that this Psalm hath a great reach, and it is of a very large extent; it reaches not only to the Jew but also to the Christian, not only to the Temple, but also to the Church. So that we now, as well as they then, may and must and aught to pray for the peace of our Jerusalem.  
By Jerusalem here is indeed meant, as well the State or body of the Kingdom, as the body of the Church. For after the Ark of God was placed there, it became not only the house of Religion or the House of God, verse the 1. But also the house of the State or Kingdom, because there also is the Seat of Judgement, verse the 5. And therefore it is our duty to pray for the peace of both, not only for the peace of the Church, but also for the peace of the Kingdom. But how rare a thing is it to meet with any, but what are ready, and willing enough to consult the good of the State, and the peace and safety of the Kingdom, because the estates and lively hood both of them and theirs, doth very much depend upon it. But alas! The thing which most men are most extremely forgetful of, is the peace of the Church, they are but little concerned at the rents and breaches that are made in it; never considering that if the Church be disquieted and disturbed, the State or Kingdom can never be at peace.  
The word here rendered, pray, is in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to ask and inquire after, to labour and endeavour the good of any thing. Some would have it read quaerite, seek it and follow hard after it. And then the sense of the exhortation, will be much agreeable with that of the holy Apostle St. Paul, Rom. 14.19. Fellow after, or most zealously attend to those things, that make for the peace of Jerusalem or the Church. By the word, peace, is here meant all kind of blessings, all manner of prosperity. Pacis nomen generaliter accipitur pro loeto & foelici statu (says Molle●●s in his exposition of this Psalm) the word peace is generally taken for a joyful and most happy State, because, this is that which Crowns all other blessings, and is above all others the most to be desired by us.  
And now having thus laid open to you the meaning of these three terms here used in the Text, and thereby showed you what is the import of praying for the peace of Jerusalem, I shall lay down, and prosecute this following observation, which is altogether agreeable with it (viz.)  
Obs. That is a duty, highly concerning and much incumbent upon all Christians, to endeavour the safety, and to pray for the peace of the Church. I might here give you a large discourse of peace, and of the several benefits of it. I might show you at large, that peace is absolutely the greatest temporal blessing, that any people or nation can possibly partake of. It is a thing so good, that without it nothing can be good, with it (says Solomon) an handful of herbs, without it an house full of Sacrifices is not good, Pro. 17.1. These things (which I shall anon lightly touch at) I might insist upon at large, and thereby engage, and persuade you all to this great and important duty, of praying for the peace of Jerusalem, or for the prosperity and safety of the Church. But I question not, but that I shall effectually engage you to it, and convince you all of the great necessity of endeavouring the safety, and of praying for the peace of the Church, from these following reasons and considerations. As  
1st, It will appear to be a duty highly concerning, and much incumbent upon all Christians, to endeavour the safety, and to pray for the peace of the Church, because of those many enemies which continually lay siege against it, endeavouring to disturb its peace, and, as much as in them lies, utterly to overthrow it. In the 16 Chap. of St. Matthews Gospel and the 18. verse. When our Saviour Christ (upon St. Peter's acknowledgement, and confession of his being the true Messiah, and the son of the living God) told him, thou art Peter, and upon this Rock (i. e.) upon this confession, which thou, whose name signifies a Rock or Stone, hast made, I will build my Church; and withal made that promise, that the Gates of Hell (i.e.) all the power and strength, wisdom and policy, authority and empire in the world, no, not the grave or Satan himself, which proverbially are said to be , should ever prevail against it, or destroy it. By this promise, I say, he does insinuate and inform us thus much, that those open Gates, and Gates of Hell, gape not wider for any thing than for it. Though the Ark of God was settled in Jerusalem, and though the people (as you have heard) were so resolvedly constant in the performance of their devotions; yet the holy Prophet knew, that the Philistines, those enemies of God and of his Church, waited only for an opportunity of taking it again Captive: And therefore upon this account, or more especially for this reason, pray (says he) for the peace of Jerusalem. No sooner had the Apostles planted the Christian Church, but the Gnostics, the followers of Simon Magus, that first Priests of the Church, presently sowed their Tares of discord and dissension in it, and raised up the unbelieving Jews in every City, and in every place, where they might be suffered for to come, to disquiet and disturb it. And hence were all those pathetic exhortations laid down by the Apostles, in their several Epistles to the several Churches, of following the things that make for peace, of having peace amongst themselves, of keeping the unity of the spirit in the bond of peace, and the like. That they should by no means, harken to any of those Sowers of discord and sedition, though they made never so fair a show, and specious pretence of piety and holiness. Who came indeed (according to our Saviour's prediction) in Sheep's clothing, as the true Prophets of old used to do, thereby pretending the greatest innocency and meekness that could be, but inwardly they are ravenous Wolves, they design nothing in the conclusion but devouring and rapacity. Saint Paul, at that visitation of his Brethren held at Miletum, and recorded in the 20. Chap. of the Acts of the Apostles, after he had told them of his going up to Jerusalem, and of the bonds and afflictions, which, by the testimony of the holy Ghost, in every City, should attend him there; he commits to them the care of his flock, charges them to feed the Church of God, which he had purchased with his own blood, and to be the more careful and watchful over it, for this reason, because that after his departure, grievous Wolves would enter in amongst them, not sparing the flock; and men would arise, speaking perverse things to draw away Disciples after them (i. e.) because they would soon be solicited with false Teachers, seducing the faithful, and doing great mischief amongst them. The Christian Church, by reason of that false Doctrine of Simon Magus and the Gnostics, which spread like leaven, or, like the Leprosy quickly overrun the whole body of the Church; and by reason of those grievious persecutions of it by the heathen Emperors, soon after the first plantation of it, may not unfitly be compared, to that Manchild of which the Woman Traveled, Revel. 12.4. Which was ready to be devoured as soon as ever it was born. Had it not been for the extraordinary assistance of Divine Providence, the Church of Christ could never have been planted; and when it was planted, it could never have been preserved, had not God himself most miraculously upheld it. For on the one hand, the heathen Emperors, Nero and Domitian, Maxentius and Dioclesian, and the rest of those that make up that decuplum flagellum Dei, that Ten-stringed Scourge of God, sought to batter it down by violence, and to suppress it. And on the other hand, Simon Magus and his followers, by sowing their Weeds and Tares sought to choke it, or at least, to stop the growth of that Vine planted by Gods own right hand, and by their secret workings to undermine it. The former, like the Wild Boar out of the Wood, sought to root it up; the latter, like the little but cunning Foxes, sought for to devour her Grapes. And therefore the Church of God, may again be very well compared to that house (in the parable) that was built upon the Rock, Matth. 7.25. It has hitherto, and it shall for ever stand firm and unshaken, though the rain still descends, the Floods come, and the winds do still blow and beat upon it. It's true indeed, the Church of God has ever since the time of Constantine the great, the first of all the Roman Emperors, that publicly owned and embraced Christianity, enjoyed some haltionian days, days of peace, and of some freedom from those former bloody persecutions. But still the Devil hath other Instruments and Engines at work, either by violence to batter it down, or else by Heresy, and Schism, and Division, and other politic contrivances, secretly to undermine it. As Saint Paul, at his first being at Athens, was encountered by two different Sects of Philosophers, the Stoics on the one hand, and the Epicureans on the other: So is the Church of God at this time, most miserably infested by two differing enemies, the Papists on the one hand, and the dissenting Sectaries amongst us on the other. And as it was heretofore, Ephraim against Manasses, and Manasses against Ephraim, but both against Judah; So the Papists make a great clamour and outcry against our Sectaries, and our Sectaries cry out as eagerly against the Papists, when as they are both of them really and truly against the true Church of God. And by this means, alas! they do contribute too much towards the growth and increase of each other, and indeed (as might easily be made out) to the growth and increase of Atheism, and of all manner of wickedness and profaneness. So that for this reason, I say, it will appear to be a duty highly concerning, and much incumbent upon all Christians, to endeavour the safety, and to pray for the peace of the Church, because of those many enemies, which continually lay feige against it, endeavouring to disturb its peace and utterly to overthrow it.  
2ly. It will appear to be a duty highly concerning &c. because the peace and safety of the State and Kingdom, does very much depend upon it. Here I may ask St. James his question; whence come wars and fightings among you? Whence have all those Wars and Broils and Bloody Massacres, which have happened within less than one Century of years, in several of our neighbour nations, proceeded, but only from diversity of opinion in Religion? Whence proceeded our own late civil, yet most uncivil and unnatural Wars, wherein some Hundreds of Thousands lost their lives, when Brother fought against Brother, Father against Son, and Son against Father, but only from the same diversity of opinion in Religion, and about the Worship and Service of God? From whence springs, that inveterate and implacable malice of the Papists at this present, even to the endeavouring of the utter destruction of our King and Kingdom, but only from a (false) supposal of our being Heretics in religion, and schismatics in the Church? Ut fratrum odia sint acerrima, sic e●rum ferè qui consortes aliquando ejusdem religionis, says the learned Lypsius: As the hatred of Brothers, if once they fall out, is the most inveterate and irreconcilable, so none do more envy and hate one another then persons that have been, but now are not of the same opinion in matters of Religion. This indeed ought not to be, especially amongst Christians, whose Religion enjoins them, not only to bear with one another, and to be ready to do all acts of kindness one for another, but also to love their very enemies, to do good to them that hate them, and to pray for them that do despitefully use them. But alas! this is too too little observed; and the other (viz) envy and hatred, despite and malice, evil speaking and slandering, and the like, are the most usual and ordinary effects and consequences of difference in Religion. If you look but into the 9 Chap. of St. Luke's Gospel, and compare it with the 4. Chap. of St. John's, you will find all that I now speak of to be true. The Jews and the Samaritans, were of a different opinion as to the place of God's Worship. The one thought Jerusalem to be the only place for it, the other Mount Gerisin. And therefore our Saviour Christ coming to a Village of the Samaritans, because he did but seem to them to be going towards Jerusalem, they would not so much as give him the least kind reception, and entertainment amongst them. Did any but seem to them to be Jew's, or to be going towards Jerusalem, they shall neither have meat, nor drink, nor lodging, they may starve for any relief they are like to find from them. How is it, that thou, being a Jew, (says the Samaritan Woman to our Saviour Christ) askest drink of me, who am a Woman of Samaria? For the Jews have no deal, no communication or familiarity with the Samaritans. And as the Samaritans dealt thus unkindly with the Jews, merely because of their dissenting from them in Religion; so the Jews, even James and John, two of our Saviour's immediate Disciples and Attendants, shown as great, or rather greater malice against the Samaritans, and that too upon the same account, because of their dissenting from them in matters of Religion: What! will they not give entertainment to the Saviour of the world, to the Lord of Life, and to the Prince of Glory? Let us call for fire to come down from Heaven to consume them. Are they Jews? let them then starve, says the one; are they Samaritans? Burn them, says the other. This is the fruit, and sour fruit indeed of dissension in Religion; and this is the spirit, the Diabolical spirit indeed, it makes men commonly of. And now ye yourselves shall judge, whether it's possible, for that State or Kingdom to continue long in peace and safety, where there is great difference in Religion. Certainly there can be but little peace, since it renders men thus malicious and inveterate one against another. If some of the Bells of Aaron be rung backwards, and made to jangle, it portends no less than a combustion in the Kingdom. Turbata religio politiam turbat, is another saying of the learned Lypsius; a saying which I am confident the Papists make great reckoning of; do but divide them in their opinions about Religion, and then the Kingdom must needs fall into disorder and confusion. If there be no peace in the Church, there is but little to be hoped for in the State. And therefore for this reason also, it will highly concern us all, to endeavour the safety, and to pray for the peace of the Church, because the peace and safety of the State or Kingdom doth very much depend upon it. Again  
3ly and ult. It will appear to be a duty highly concerning, and much incumbent upon etc. because of the blessed and happy effects and fruits of it. Had we but peace and unity and an amicable agreement amongst ourselves, we need not then so much fear all the cunningest plots of the Jesuits, that are hatched in the conclave of Rome, and acted by their Emissaries here; who, as our Saviour Christ says of the Scribes and Pharisees, do compass Sea and Land to make a Proselyte, and afterwards make him seven fold more the Child of the Devil than he was before. And as we need not then fear the Plots of the Jesuits, had we but unity amongst ourselves; so should we most readily and willingly, and without the least compulsion and constraint, lay aside all private meetings and unlawful assemblies. We should all go to the house of God as friends, Psal. 55.5. and meet as the Apostles did at the descent of the holy Ghost upon them, Acts 2. with one accord in one place. Behold, how good and pleasant a thing it is (says holy David) Brethren to dwell together in unity! Certainly, were but the blessed effects of peace, and the pleasant fruits of unity, once tasted, and throughly relished by us, it would prove effectual to the provoking of all men, to lay aside all those little picks and quarrels, and indeed most unreasonable complaints, which they make against our Church, and to unite against that common enemy, who so vigorously endeavours the ruin of it, but knows withal that there is no speedier way, whereby this can possibly be effected, then by fomenting those little differences that are amongst us, and by blowing up those little sparks into a flame, which we alas! of ourselves are too too apt to kindle. As the concurrence of multitude of Heresies, and mutability in Religion (as a late Learned and judicious writer observes) was a means to bring in Antichrist; so the present differences and animosities amongst ourselves, fomented by the Factors of Rome, will have no small tendency to bring back the infallible Chair. For people (as he very well goes on to prove it) will accept of a quiet harbour, though upon hard conditions, rather than be afflicted with continual toss in Stormy Seas. 'Tis natural to man to covet any quiet Land, rather than to dwell with the terror of a continual Earthquake. How mightily that party hath increased upon us of late years, I think I need not, because the former and the very late endeavours of the higher powers to suppress them, do sufficiently tell us. And from whence, the increase of that party doth undoubtedly proceed, I have (according to the judgement of all our late writers) now showed you. And if God Almighty should again suffer that common enemy, to enter in at the breaches we have made amongst ourselves (as a just and deserved punishment upon us for it) then (to use the words of the Learned Doctor Stillingfleet,) should we begin to wish, that we had soon known the difference, between the reasonable commands of our own Church, and the intolerable Tyranny of a foreign and usurped power, between the soft and gentle hands of a mother, and the iron sinews of an Executioner, betwixt the utmost rigour of our Laws, and the least and mildest of an inquisition. None can ever be sufficiently sensible of the blessed effects of the peace of the Church, as those that are deprived of it. Peace indeed is better known by want than use, and is thought most worthy the having by them, who have it not. Let but your fancy therefore lead you for a while, from the consideration of your own present peace, into some Kingdom rolling in Blood, and into some Church infested with Persecution. Ask them who are divided by the Sword, which are roasting at the flames, torturing upon the Rack; such as the Apostle St. Paul speaks of in the 11. Chap. of his Epistle to the Hebrews, As are forced to wander about, in Sheepskins and goatskins, to hid themselves in Dens and Caves of the Earth, being destitute, afflicted and tormented. Ask such as those, I say, what a blessed and happy a State it is, to live in the Fellowship and Communion of such a Church as ours is, wherein the word of God is truly and sincerely, not rashly and unpremeditately Preached, the Sacraments rightly and duly, and not irreverently given and received, where there is nothing enjoined or commanded, but what is altogether agreeable with the prescribed rule, and canon of holy Scripture. If you should ask them this question, I am persuaded, that they would be ready to return you an answer in those words of holy David, Psalm. 144.15. Happy are the People that are in such a case; or else in those words of our Saviour Christ, Luke 19.42. That you did but know in this your day, the things that do belong unto your peace before it be too late, before they are hid from your eyes. And thus you see the several reasons, why it doth so highly concern us all to endeavour the safety, and to pray for the peace of the Church. 1. because of those many enemies, which lay siege against it, endeavouring to disturb its peace and utterly to overthrow it. 2ly. because the peace and safety of the State and Kingdom doth very much depend upon it. And lastly, because of the blessed effects and happy fruits of peace.  
Let us now see what uses may be made of this point.  
Use 1. First then, Is it so that it is a duty of so great concernment to us all, to endeavour the safety and to pray for the peace of the Church? How cautious and careful should we all then be, in avoiding all such who endeavour to break the peace of it, and to sow division and dissension in it? Look upon that exhortation of the Apostle St. Paul, which I shall make use of at this time unto you all, in the 16. Chap. of his Epistle to the Romans and the 17. verse, I beseech you, Brethren, mark them which cause divisions and offences, contrary to the Doctrine ye have learned, and avoid them. For verse the 18. They that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. And much like unto this, is, that warning given us by our Saviour Christ, Matth. 7.15. Beware of false Prophets, which come to you in Sheeps-clothing, but inwardly they are ravenous Wolves; ye shall know them by their fruits, (i. e.) if you do but observe and weigh the Doctrines, which they will endeavour to infuse into you (not suddenly but by degrees, and as soon as ever they are got into some power and authority with you) you may easily discover what they are. If they endeavour to infuse into you, higher degrees of all kind of piety towards God, and charity towards your neighbour, you may then resolve that they are sent from God; but if their design be to infuse into their followers and seeds of impiety, injustice, uncleanness, uncharitableness, sedition, rebellion, disobedience to Governors, and the like, be sure then that they are false Prophets, such as seek to disturb the peace of the Church, and to embroil the Kingdom in trouble. And therefore beware of such as these, and avoid them. And let us not only avoid them, but also pray against them, as against those that have evil will at our Zion, that they may never succeed, or prosper in their intended design of breaking and disturbing the peace of our Jerusalem.  
2. Secondly, A second use which we may make of this point may be this, is it so, that it is a duty so highly concerning, and incumbent upon all Christians, to endeavour the safety and to pray for the peace of the Church? How justly  then, nay? how wretchedly sinful is it in any to be disturbers of its Peace and Unity, and to make it their main business, to make the rents and breaches of it wider? This Church of ours (like the poor Traveller, in the Parable, that was going down from Jerusalem to Jericho) hath had the hard fortune, to fall amongst merciless Thiefs and Robbers, who have not only stripped her of her Raiment, and left her too naked, but they have wounded her too, and left her (in a manner) half dead. And too many there are, who, though professedly her sons, are yet so indifferent, and cool in their affections towards her, that (like the Priest and the Levite) if they happen to Travel that way where she lies, they may perchance vouchsafe to cast a look at her, but then they presently pass by on the other side. Though these can never be reckoned amongst her friends; for can any man persuade me, that that person is my friend, who when he either sees or hears me grossly wronged and abused, will only stand and look on, as altogether unconcerned for me? So that, I say, although these persons can never be reckoned amongst her friends, yet they are not her worst enemies neither, for others there are that are far more unmerciful to her still, who instead of having compassion on her, instead of coming to her (like the good Samaritan in the forenamed parable) to bind up her wounds, and to pour in Oil and Wine, the most healing and comfortable Medicines, seek rather for salt and vinegar, the most corroding and fretting ingredients, and all on purpose to keep the wound still open, and to make the cure the harder. That there are too too many such amongst us, we find by sad and woeful experience. But would to God, that not only those, who pass her by so unconcerned and indifferent, would consider how unacceptable and unpleasing such a lukewarm, treacherous temper is to God, and whether this be any better than to be ashamed of him before men; but also those, and those especially, who do thus endeavour to keep open at least, if not to widen her differences also, would timely consider, not only the manifest folly, but also the extreme sinfulness and the inexcusable impiety of it. As for the folly of it, that has been already evinced, in that they make way by these breaches, for the common enemy to enter in amongst us, whom yet they seem the most zealously to hate and fear. And then as for the sinfulness of it, there is nothing sure that can more easily be made appear. For if our Saviour Christ hath promised the greatest blessing to those that are Peacemakers, even to be called the sons of God, surely than we may from hence most reasonably infer and conclude, that no less than the greatest punishment and curse, shall be the reward and portion of all such, as do promote and encourage discord and dissension; And sure I am, that there is no punishment for any thing but what is sinful. But in regard, this is a thing which many men are not so fully convinced of, or at least, do not so well consider, as they should and ought, I shall beg leave to enlarge a little further upon it. That this sin of dividing the Church, is a sin of a very deep dye, and of no little guilt cannot well be doubted by any man. For why should our Saviour Christ have taken so much care to prevent it, had it been but a small matter? Why should he have took so much pains (as he did) with his Apostles, to instruct them throughly, that so they might not disagree or thwart one another in any thing, when they should come to deliver his mind unto the world, if it had not been of a dangerous and sinful consequence for them, to have fallen out, and to have divided one from another? He that considers, how ardently he prayed for them, not long before he left the world, that they might be at Unity and Peace amongst themselves, will never doubt but that it had been sinful, and dangerous for them to have jarred and fallen out, John 17.11. Holy Father, keep through thine own name, those whom thou hast given me, that they may be one, as we are. And as our Saviour Christ used the greatest care, so the Apostles after him shown no less diligence and circumspection to prevent it. They were earnestly industrious, to stop all beginnings of Schism in the Church, to heal all breaches, and to take away all occasion of Division from amongst their Disciples and followers. When the Apostle St. Paul heard of the divisions that were risen in the Church of Corinth, he sends a very sharp reproof for it. Now in this that I declare unto you, I praise you not (i. e.) I very much blame and reprove you for it; for the phrase there used is a Meiosis, and hath more in the meaning than is expressed. And what is that which he so highly reproved them for? Why it is for this, when ye come together in the Church, I hear that there be divisions among you, 1. Cor. 11.18. And if the Apostles were thus careful and circumspect to prevent it, and so sharply reproved those that were guilty of it; we can never imagine, but that they looked upon those as very ill men, who fomented a Schism and Division in the Church. But this is not all neither. Let us consider a little further, what odious names and appellations they have bestowed upon schism and division. They call it carnality, they call it the work of the Flesh, nay! They call it the very work of the Devil. Whereas there is among you envying, and strife, and divisions, are ye not carnal? 1. Cor. 3.3. And again verse 4. While one saith, I am of Paul, and another, I am of Apollo's, are ye not carnal? And if that rule be true, noscitur ex socio— we may nearly guests what a man is, by the company he usually keeps; then we may also guests of the evil of this sin, of causing variance and seditions, by those, and those no Peccadilloes, with which the Apostle hath conjoined them. Now the works of the flesh (says St Paul) are manifest, which are these, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, and so on, in the 5. Chap. of his Epistle to the Galathians 19.20. verses. And then verse the 21. he tells us what will be the punishment of this sin, of causing variance and seditions, as well as of the rest, no less than an utter deprivation of the Kingdom of Heaven; of the which (says he) I tell you, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God. One of the main things which we lay to the charge of the Church of Rome, and of which I do verily believe they are guilty, is Idolatry. But I would to God, that all that lay that sin to their charge, would consider, that this sin of making a schism and divisions in the Church, is reckoned up by the Apostle in the same Catalogue. And therefore though they may not receive that punishment, of not inheriting the Kingdom of God, as Idolaters, yet as Schismatics and dividers of the Church, they may. And so to, though they renounce all communion and fellowship with them here, yet they cannot fail, if they persist in it, of being made their companions in that pit of darkness hereafter: Though they seem to hate and abhor one another so much, as to grate their teeth one against another in despite and anger; yet let them take heed, that they meet not one another in those Everlasting Burn, where they shall weep and wail, and gnash their teeth too; the one for his Idolatry, the other for fomenting schism and division in the Church. Thus we see what an ill Character the Writings of holy men, that were inspired from above, have given us of schism. And if we should trace the sense of the church a little further, we should find that the primitive Fathers, held this sin in no less abhorrence and detestation, and that they thought it equal with the most notorious sins, even such as were reckoned up by the Apostle forenamed. But I shall forbear, and only remember you how evident and apparent it is, that to make a Schism in the Church of God, and to promote and encourage divisions in it, is a sin of a very deep dye; which appears both from our Saviour's care, and the diligence and circumspection of the Apostles to prevent it; from the odious names and appellations they have bestowed upon it, and the punishment which they have threatened for it. And therefore we may (with the greatest seriousness) say unto those who do promote and encourage division, and do all they can to widen the differences in the Church, to those we may say, as St. Paul and Barnabas said to the men of Lystra in another case, Acts 14.15. Sirs? why do you these things? why will ye thus make, and still foment and carry on a schism and division in the Church? But here they think to wipe of all that is thus said against them, by telling us that their departure or separation from our Church, is altogether involuntary, and that they cannot hold communion with us without sin; so that, when we say to them, why do ye these things? They are presently ready to reply, in those words of David to Eliab, 1. Sam. 17.29. What have we done? What evil is there in what we do? Is there not a cause? Have we not sufficient reason for it? Here therefore we have an occasion given, to examine their pleas and pretences for their separation, and to see, if they can in the least justify or excuse themselves in it. I shall not waste so much time, or, trouble your patience so far, as to speak particularly, to every little exception they make against our Church, for they are generally so weak and senseless, that they themselves are become almost ashamed to insist any longer upon them. I shall therefore pass all such by, I shall not stay so long as to tithe their mint and cummin, for it will scarce be worth the while; but come directly to the weightier matters, which (they themselves say) they have to object against us. And because they are so well known to take all occasions and opportunities, to infuse such things into the heads of their Disciples and followers, not only in their meetings and conventicles; but to creep into private families, and to infect them also; it will be more necessary to speak somewhat to them, by way of prevention to such as are not yet infected, and by way of cure (if possible) to such as are.  
The very strength of all their objections against our Church, and their greatest pleas for their separating and dividing from it, may briefly be drawn up under two heads, which I shall first lay down, and then return as brief an answer as the subject is capable of.  
First, they say, that this Church doth too nearly comply with the Church of Rome, and is not wholly cleansed from its superstitions. And  
Secondly, that this Church commands and enjoins those ceremonies in its worship and service, which are not where commanded by God, and therefore it is merely will worship, which is condemned by the Apostle, and therefore cannot be complied with without sin.  
First then, they say, that this Church doth too nearly comply with the Church of Rome, and is not wholly cleansed from its superstitions. The charge indeed is great, and were it as true, as it is utterly false and malicious, it would not only justify their separation from it, but also most justly exasperate the minds of all men against it. But it is most certain that all is not popery, that is in use and practice in the Roman Church; and if we should once resolve, to follow nothing that is used and practised there, we must then resolve not only to for bear to say our prayers, and to lift up our eyes to Heaven, but also to lay aside the very profession of Christianity its self, as (I remember I have read) that Renowned and Learned Prince, King James, long since observed somewhat to this purpose. And therefore so long as there are no other things used in our Church, but such as were generally received by all Christian Churches, and by the Romans too, but long before she left her first love, and so became vitiated and corrupted; this charge of Popery is very unjust and utterly unreasonable. But not to dwell overlong in answering this objection; let but any person seriously consider these two things, and then he will most readily acquit her from this charge, and save both myself and all others any further trouble. 1st. Let him consider, that if this Church were any ways affianced to that of Rome, I mean as to any thing that is truly superstitious and sinful, certainly there had not been a man of all those pious, Learned and conscientious Divines, in Queen Mary's days, that would have Sacrificed their estates and lives, in testimony of the purity and uncorruptness of it. The Devil, though he was a liar from the beginning, yet in this he spoke truth, skin for skin, and all that a man hath will he give for his life, Job. 2.4. And the Apostle St. Paul, speaking of the extraordinary love of Christ, in laying down his life for us sinners, tells us, Rom. 5.7. That scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die, intimating thereby that none will go so far, as to lay down their lives, for any thing but what they are strongly opinionated to be good and holy. If therefore this Church, in its first reformation, and from whence she hath never deviated, save only in some few things, in mere condescension to our weak Brethren, and I hope they will easily forgive her that wrong; I say, if this Church had then retained any thing sinful, Surely we can never imagine that Cranmer, Ridley, and Latimer, and divers others should have been so prodigal of their blood, as to pour it out in testimony of the goodness and purity of it. To say that we have greater light now, and that we do espy those deformities in it, which they, at that time, were not ware of, is to charge those holy men with ignorance and blindness (which is but an ill requital) who were as quicksighted, as holy and conscientious as any of our greatest zealots and pretenders now. But Secondly, if there be any person that entertains any such suspicion of our Church, as that it complyes too nearly with that of Rome, let him tell me, in the next place, why those of the Romish Church should not only withdraw themselves from ours, as any one that doth not wilfully shut his eyes may plainly see they do, but also bear the most implacable spite and spleen against it; greater indeed, far greater, then against any sect or party whatsoever. If ye were of the world (says our Saviour Christ to his Disciples) the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, John 15.19. And so may we argue much after the same manner here, if this Church was any ways of the Church of Rome, the Church of Rome would rather love then hate it, but because this Church is not of the Church of Rome, therefore doth the Church of Rome so greatly hate it. This very consideration, I say, together with the former, will most clearly vindicate and acquit it, in the judgement of every honest and unprejudiced person, from that first objection which is so commonly made against it, (viz) it's too near compliance with the Church of Rome, and its superstitions. Again  
Secondly, their second objection is this, That this Church commands, and enjoins those ceremonies in her worship and service, which are not where commanded by God, and therefore it is merely will-worship, which is condemned by the Apostle, and cannot be complied with without sin.  
Before I can return any answer to this objection, I must take it in pieces, and show what it is we own, and what we utterly disown and deny. That this Church doth enjoin some ceremonies in her service, which God hath no where particularly and precisely commanded, that we own, but that she is therefore guilty of that will-worship, which is condemned by the Apostle, that we deny. But why, I wonder, should they lay so great stress upon this objection, as they commonly do? What can be more easily answered? What though God hath not particularly and precisely commanded such ceremonies? What is all this to their purpose, since he hath commanded by his Apostle, in the 1. Cor. 14. ult. That all things should be done decently and in order? And therefore so long as the Church enjoins, no other than such as tend merely to the preservation of decency and order, What fault can any man justly find with her for it? It is altogether impossible to perform any worship to God without some ceremonies. He that goes to his devotions, though but in his closet, must use the ceremony either of sitting, or standing, or kneeling; and one of these is as much a ceremony as the other. He that stands as stiff as the Pharisee is as ceremonious, as he that knelt with the Apostle, or, lies prostrate with our Saviour. And therefore these persons that exclaim so much, against a ceremony must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only accusers but condemners of themselves too, if ever they say their prayers. Seeing therefore that the worship of God cannot be performed without some ceremonies, and since any of them is in itsself as lawful as the other, the superior surely may appoint, which he in reason and conscience thinks most fitting, and in so doing he commands nothing unlawful; And he that doth disobey any of these things, after it is so commanded and appointed, can never excuse himself from that sin of disobedience to Governors. And if he be punished for it, he hath no reason to think that he suffers for doing well, for he is but buffeted for his faults, and what glory is it (says the Apostle) though he takes it patiently? 1. Pet. 2.20. But to make short of the business; Let us but take the same course with these people as Nathan did with David, 2. Sam. 12. or, as our Saviour did with the Priests and Elders, in the 21. Chap. of St. Matth. Gospel (i.e.) Let us but state the case to them under a disguise, and I am persuaded, that they will readily enough acquit their governors from all faults, in enjoining some harmless and indifferent ceremonies, and condemn themselves for not obeying the same. Let us (when ever opportunity serves) put the case thus unto them. Suppose that you, that are masters of families, should command your children and household, to appear before you at such a time, and at such a place, and there to join with you to worship God in such a posture, and by the use of such a prayer, which you have composed in consideration of their weakness, and that they might all speak the same things. This you have given sufficient notice of, and none can pretend ignorance of it. Suppose now that some of them should come and tell you, that you exceed your bounds, that you take too much upon you, in restraining them thus of their liberty, and in tying them up so strictly to the use of such things, as God has no where commanded, but hath left them altogether free. Suppose one, that is a little more saucy and confident than the rest, should venture to tell you, that if you intent to have his company at your prayers, they shall then be at such an hour, and not at that time which you have appointed. A second, encouraged by the example of the other, tells you that your Prayers shall be in such a Room, and not where you have ordered. Another comes and asks you, what you have to do to appoint the posture or the habit, in which their Prayers shall be performed; he is resolved to come in what dress he pleases, and there either to sit, or stand, or loll at his pleasure; not so much for his ease, as merely to cross you, and to show that he will not do, as you order and prescribe. What, I pray, would you now think of these people? What would you, their Masters and Governors, do to such servants? Would you think that you yourselves had done any thing amiss herein, or that you had done more than you could justify, and so beg their pardon; or, would you not rather look upon them as a company of unmannerly servants, would you not handle them a little ruffly for such sauciness, and put them out of your houses, as persons unfit to live in any civilised families? sure enough they would. And then we may presently come upon them with a, ye are the men; you are these very saucy, refractory servants. For a kingdom is but a larger family, over which the Prince is the Governor and master. And therefore when he hath by his Laws enjoined such and such ceremonies, as are no ways contrary to the commands of God, you that disobey your Prince in these things, do justify your own children and servants in their disobedience to yourselves. But come, and let us reason together a little further; why may not Christian Kings use the same authority, as the Kings of Israel and Judah did? Produce your cause, bring forth your strongest reasons. Show us when and where, and how they lost such authority. This seems to be no less a right than what is founded in nature, and approved of by God himself. Abraham shall become a great and mighty Nation (says God) and then it follows, I know that he will command his children and his household after him, to keep the way of the Lord, Gen. 18.18.19. There is nothing more plain, then that the Governors and Princes of Judah did exercise such power, and that it did of right belong unto them. And this is a thing that hath been often proved beyond all contradiction; especially in a late piece called, the modern pleas for comprehension, toleration etc. To which I shall refer my reader. Thus you see, that this objection against our Church, of enjoining some ceremonies, which are not where particularly and precisely commanded by God, is of no validity at all. And that in regard the worship of God cannot be performed without some ceremony, and who so fit (in order to the avoiding of confusion) to determine in this case as our Governors, to whom God hath enjoined obedience, and told us that we must submit to every ordinance of man for his sake? In regard, the Church doth no more than what every Master of a family doth expect, from his children and servants. And in regard too, that it is no more than what hath been done by Kings and Princes in the Old Testament. And I am sure, that they can never prove, that they have been divested of this power in the new. And that we may not pass the least part of the objection unanswered, I shall, in a few words, show you, that this is not that will-worship which is condemned by St. Paul, and therefore they cannot have the least shadow of reason, to separate from our Church upon this account, and so disturb the peace of our Jerusalem. If you look into the 2. Chap. of St. Paul's Epistle to the Colos. you will find, verse 18. That the Apostle forbids the worshipping of Angels, as a bold invention of men, for which there was no revelation. From thence he proceeds to speak against such superstitious people, as did forbid marriage, and the eating of some sorts of meat, as in themselves utterly unlawful. And those that were of this humour, he directly charges (verse 23) with will-worship. So that it is very plain, that those persons whom he charges with will-worship, are such as do enjoin or command any thing to be done or not done, as if it were the will and command of God, he should be so served, when it is but a mere constitution of the will of man, and enjoined for some prudent considerations. Now all the world must needs acquit our Church from this, when she hath plainly declared (as it is in the preface to the Common Prayer-Book) that none of these ceremonies are imposed, under the notion of necessary or religious, but are of an indifferent nature, and only used, as decent and comely in the judgement of the present Governors, who may alter these things, and constitute others in their stead when they see fit, which they could not do, did they look upon them as things in themselves necessary. And thus have we fully answered the main objections, which are commonly made against our Church; and shown, that it hath no affiance at all with the Church of Rome, in any thing that is sinful. And that the enjoining some ceremonies, which God hath not particularly and precisely commanded, is not that will-worship which is condemned by the Apostle; and therefore we may reassume what we did at first lay down, and say, that to separate and divide from this Church, upon such accounts, is highly  in any, nay! Extremely sinful.  
But what, if after all this, we should undertake to show that these are but mere pretences, and that the great maintainers of a separation from our Church, have not really any such thoughts of her; but yet, lest the people should suspect their separation from her to be causeless, they are willing that they should think so of her. Alas! how commonly hath the world been deluded by specious pretences? When Mary anointed our Saviour's feet with a pound of Spikenard, which (says the Text) was very costly; Judas cries out of a waist, tells them that the Ointment might have been sold for an hundred pence, and given to the poor. Here indeed was a fair pretence (viz) charity to the Poor. But St. John the Evangelist tells us, that this was but a mere outside, a mere pretence, and that covetousness was the true cause of his muttering against it; for this he said (says St. John) not that he cared for the poor; but because he was a Thief, and had the bag, and bare what was put therein, John 12.6. And so too, we have a great deal of reason to think, that the real causes of the separation from our Church, and of the clamour that is made against it, are quite otherwise then what is commonly pretended. It will be worth a while therefore, to search a little into the true causes of our divisions, because we shall thereby discover the true images of things, through those dark mists, which cunning but ungodly men, have endeavoured to cast before the eyes of the vulgar; we shall hereby discern how sadly the ignorant, but well-meaning, vulgar, are deluded with mere pretences, and that while their teachers cry, conscience, conscience; it is merely their own lusts that promote and carry on divisions in the Church.  
But because those that separate and divide from our Church, are commonly distinguished into a twofold rank and order, the teaching and leading men, and the silly and deluded vulgar; we shall therefore reckon up the causes under a twofold head, and show, that some of them are to be appropriated to the one, and some to the other. And lest those leading men, who think themselves some body in their own conceit, should take it in great dudgeon, if they should be put off to the last, and that we may not offend them in this, we shall therefore speak to them in the first place.  
1. First then, the first cause or reason of these persons separating from the Church, and consequently disturbing the peace and unity of it, may be an ambitious and aspiring spirit: There is no question to be made, but that there have been, and are still many such men in the world, who, viewing themselves in a false glass, do (Pygmalion like) fall in love with their own parts; and from an overweening conceit of them, they will not only adore them themselves, but expect that all the world should adore them too; and those that do not see as much in them as they do in themselves, they conclude that all such are blinded by emulation and envy. From this overweening conceit of themselves comes a fancy, that none are so worthily deserving of the more honourable places in the Church, as they. And when they come to make suit and claim for such places, if they happen to be put by, and others (perhaps more deserving) to be preferred before them. This very thing shall presently put them into a rage, they will forthwith bethink themselves of a revenge, they will hereupon study, how to make themselves considerable at the cost of those, who, they judged, did consider them too little. And hereupon they will contrive some fair pretence to draw a party after them, and make a faction. Thus we are told, how that Arrius missing of a prelation to the order and dignity of a Bishop (Alexander being preferred before him) he broatched, and troubled the Church with an heretical opinion, whereby he denied the Divinity of our Saviour Christ. And some conceive, that the occasion of Tertullian's defection from the true Faith, and of his fall to Montanism was, because that after the death of Agrippinus, he suffered a repulse, and was put by the Bishopric of Carthage. I could produce divers instances of the like kind, were it at all needful. But it is much to be thought, that our present age will afford too many; that it would turn us out too many persons, who have chose to set up a party against the Church, and to be leaders of a faction, merely because they might not be Governors of it, and could not satisfy or content themselves with what their Governors thought them deserving. But what a sad thing is it, and how unchristian too, for men (who pretend to be holier and more conscientious than others) to abuse and delude the world so grossly, as to pretend that their separating from the Church, is upon the account of conscience; when it is merely from an overweening conceit of their abilities, that they are wiser and better than others, and will therefore disturb the peace of the Church, if they are not preferred before others. Is this humour in the least answerable to our Saviour's Command, of Learning of him, who was lowly in heart? Matth. 11.29. Or doth it any ways answer his Apostles charge, that in lowliness of mind we esteem others better than ourselves? Phillip. 2.3. Certainly had they not quite laid aside, and forgotten some of the weightier precepts of the Gospel, they would quickly lay aside that vain fondness they have for themselves, they would cast an eye upon their deformities, as well as upon their excellencies; and then they would begin a little to contract their plumes, and think others as good, if not better than themselves; and no longer disturb the peace of the Church, upon this account, because they have not those honourable places in it, which they vainly and groundlessly think they do deserve.  
Secondly, a second cause or reason of these persons separating from the Church, and consequently disturbing the peace and unity of it, is interest, or, the desire of gaining riches and money, what sin is there indeed that the charming force of these will not persuade some men to? Judas betrayed his Master for Thirty Pieces of Silver; and the Husbandmen (in the parable) instigate and prompt each other to murder, and to kill the heir, to get the inheritance to themselves. The love of money (says the Apostle) is the root of all evil, 1. Tim. 6.10. And therefore, why may it not be supposed to be the root of this evil we are now speaking of (viz) of the disturbance of the peace of the Church? Nay! he that reads but the next words following, in the Text forenamed, will find that the Apostle hath asserted as much himself. The love of money (says he) is the root of all evil; which while some have coveted after, they have erred from the Faith. And the same Apostle, St. Paul, hath left an instance of it upon record, 2. Tim. 4.10. Demas hath forsaken me, having loved this present world. There is no question, but that some of those Doctrines, which make the partition wall betwixt us and the Church of Rome somewhat higher, and which they are so zealous to maintain, are oweing merely to interest, and to the profit they get by them. As I could instance in their Doctrines about purgatory, about pardons and indulgences, their Praying for the Dead, and such like; which would certainly fall to the ground, were it not for their interest and profit to uphold them. And there is as little question to be made, but that most of the zealous Preachers in the separated congregations, would soon return to that Church, which they have causelessly left and forsaken, were it not for the profit and advantage they reap by it. They find a more fruitful crop, as to temporal advantage, by sowing in those by-fields and unlawful enclosures, than they could expect by labouring in God's Vineyard, where alone they ought to have been true Laborers and workmen. Though I will not say, that the Disciples and followers of these men do so highly affect them, as to pluck out their eyes for their sakes, as St. Paul tells us the Galathians, once would have done for his; yet it is easy to be observed, by any that will but a little inquire into it, that their liberality and bounty is so great towards them, that many of them will almost starve themselves and their families, to feed and to clothe their admired teachers; they will leave themselves neither scrip, nor shoes, nor purse, rather than not be contributers towards filling the purses of those, whom they look upon to be the only soulsaving teachers. They make but little conscience to rob their Parish Ministers of their Deuce, to bestow them upon these House Preachers. Like the wicked sons of Athaliah the usurper, they take away the dedicated things from the house of God, to bestow them upon Baalim, 2. Chro. 24.7. And while they find their admirers so bountiful to them, it's no wonder if they continue their separation from the Church, and use their utmost endeavours to keep up a faction, which (its well known) affords more profit to the greater part of them, than those live which the best of them held, during the sad times of confusion. So long as they can, by this craft, get such a plentiful livelihood, it's no wonder; if (like the Silversmiths at Ephesus) they decry Apostolical Doctrine and Government its self, and cry up their own fancies, as the only Diana's to be worshipped. But would to God these persons would timely consider, what is like to be the issue of this; whether this be any better than to make gain their godliness, and what it can profit, though they should gain the whole world, and lose their own souls at least, if not the souls of others too thereby at the last. Would they would consider how much alike they are, to the Priests and Prophets of Israel, spoken of by the Prophet Micah, Chap. 3.11. Who did teach for hire, and Divine for money (i. e.) they taught such Doctrines as they knew to be most pleasing to their hearers, not regarding the truth, and that too merely for the sake of profit. And yet will these too (as well as they) lean upon the Lord and say, is not the Lord amongst us? None evil can come upon us. But let them read the next verse, and see what is like to be the issue and event of this: Therefore shall Zion for your sakes be ploughed like a field, and Jerusalem shall become heaps. But  
3ly. ult. A third cause or reason of these persons separating from our Church, and consequently disturbing the peace and unity of it, is a fond and unjustifiable desire of preserving their reputation and credit. I do not design hereby to blame any man, for using his utmost care to keep a good name, because it is a thing so tender, that (like a glass that is broken and shattered in pieces) if it be once lost, it is very hardly recovered. A good name is rather to be chosen then great riches, says Solomon. It is a pearl of such inestimable value, that there is no man that truly weighs it, but would (with the Merchant in the parable) part with all he hath rather than go without it. It is not this, I say, that I do in the least design to speak against. But there are a sort of persons in the world that are much to be blamed, who having once espoused an opinion, having once been patrons of a cause, and abettors of a faction, and having thereby procured the name of zealous and holy men, we may as soon remove mountains as persuade them to renounce that cause, though never so much convinced of the unjustifiableness of it; and all because (as they phrase it) they shall thereby give scandal to the world, but, in plain terms, it is because they shall for ever lose that name, and reputation they have gotten for it. That this is the plain English of the business, whatever is pretended to the contrary, will most evidently appear, if we may but look a little back to what hath heretofore passed. Time was, when most of our dissenting teachers, might have kept their live upon their conformity. This favour was offerred to them (though but little deserving it) by our gracious Prince upon his return to his undoubted rights. Upon this, how notorious is it, that they met together to consult and debate upon it. They persuaded the people, that they spent their time in fasting and seeking God to direct their consciences, but we have more reason to think, that they were consulting their own credit, and whether, upon their conformity, the people would not only deride them but hate them too, for setting up those things upon deliberation, which they before had rashly and unadvisedly pulled down. We can never imagine that they could be strangers to the Government and Discipline of the Church, unless we will make them of the number of those, who spoke evil of those things they understood not. We can never imagine, that they could be ignorant of what would be required of them, before they could be admitted into it. And therefore, if it was so plain a business that there consciences would not suffer them to conform, why did they not at very first profess it openly, and tell the world as much without any more ado? and without so many meetings and debates about it? No! no! they than thought (what some of them have plainly enough declared since) that they did not scruple what we do, but only they thought it unhandsome (i. e.) not for their credit for them to do it. But surely, if it be better for a man, that hath been overtaken in a fault to confess it, and to do so no more, as I suppose they will none of them deny; then is it better too for them to renounce those erroneous tenets, which occasioned their former dislike of our Church, and to evidence that they were mistaken by their free and open compliance with it. And this would be so far from procuring shame, in the thoughts of all sober and considering men, that it would be very much their glory. Let them call to mind the many examples of this kind that have gone before them. Let them but peruse St. Austine's retractations, and there they'll find a copy which I could with they would imitate and write after. Let them consider, whether a little false glory be of weight enough, to be put in the scale against the peace of the Church. If they have not an infallibility amongst them equal with that of Rome, they will think, that they might be mistaken and deceived. Let them view that place of St. Paul, and apply it to themselves, 1. Cor. 13.11. When I was a Child, I spoke as a Child, I understood as a Child, I thought as a Child, but when I became a man, I put away Childish things. If these and such like considerations will not work upon them, to renounce and forsake their former errors, for fear of losing their reputation, of being called wavering men, and time-servers and the like; certainly they are of a quite different strain from the Apostles, who rejoiced that they were counted worthy to suffer shame for God's sake, Acts 5.41. and are to be ranked amongst those timorous rulers of the Jews, (John 12) Who believed on our Saviour Christ, but because of the Pharisees, they did not confess him, being lovers of the praise of men more than of the praise of God. And thus have I now showed you what are the true causes and reasons of the separation from our Church, and consequently of the disturbance of its peace and unity, as to the teaching and leading part of our dissenters.  
I proceed now to speak of the second sort of our dissenters, those that forsake the public assemblies, and so disturb the unity and peace of the Church (viz) the well meaning, but ignorant and deluded vulgar.  
As first of all, the first cause or reason of these persons dislike of our Church, and consequently of their separation from it, is prejudice; whereby I mean that which proceeds from education. It is certainly true, that nothing makes a deeper impression upon us, nothing is more hardly routed out, than those documents and instructions which we receive in our infancy and Childhood.  
Quo semel est imbuta recens servabit odorem testa diu  
The vessel retains a gust or tincture of that liquor that was first put into it. The first principles we imbibe are not commonly written in sand, to be defaced by every blast of wind; but they are commonly as durable, as if they were engraved with an iron pen in brass or marble. It is a common expression amongst us, that possession is an eleven points of the Law. But sure enough, that person that hath the education and training up of Children in any Religion, hath odds enough against any other that shall come after him; for while the wax was warm and soft, he clapped his seal upon it, and that impression, we know, cannot easily be altered. Prejudice is so sore an evil, that it will render the most convincing testimonies ineffectual. And of this the Jews, in rejecting the Messiah, is an everlasting instance. There was not so much as one single circumstance, either of time or place, of lineage or descent, of Doctrine or miracles, which their own writings had foretold him by, but he answered it exactly. But they having imbibed an opinion, that the Messiah was to be a great temporal Prince, that should fight their Battles and free them from all slavery; because they could not discover this in him, they therefore became blind as to all other Characters. If then it fared so ill with our Saviour himself upon the account of prejudice, what wonder is it, if the Church of England be despised and rejected too upon the same score? How commonly hath this Church (which is absolutely the best reformed Church throughout the whole world) been branded with the odious names, of superstition and Popery, from which (as I have showed) she is the most innocent and free? How commonly have persons, in our late sad times, been trained up in an utter abhorrence of her? How frequently have we found some persons so prejudiced and incensed against her, that, if we go about to undeceive them, and to give them better information, they will look upon us as their utter enemies, and they are ready to cry out to us (as the possessed did to our Saviour in the Gospel) what have we to do with you? Are you come to torment us? altogether forgetting that caution of St. John, 1. John 4.1. Of trying the spirits, whether they be of God or no; and that for a very good reason which he hath there laid down, because there are many false Prophets that are gone out into the world. Most sad it is to think that poor Souls should be so obstinate, and so resolutely unwilling to hear good instructions, and that they should be thus afraid of those that mean nothing but their good. They have been taught from their cradle to think ill of this Church, and in that they think themselves wise enough, and who is he that can be admitted to instruct them? But alas! this is that which will highly aggravate their fault, and make it indelible. For upon this account it was, that our Saviour told the Pharisees, John 9.41. If ye were blind, ye should have no sin, but now ye say, we see, therefore your sin remaineth. This then, Isay, is the first cause or reason of these persons dislike of our Church, and consequently of their separation from it (viz) prejudice.  
Secondly, A second cause or reason of these persons dislike of our Church, and consequently of their separation from it, is the want of Christian charity, I mean charity for their Governors; which if it could once be received and entertained amongst those many Gospel-graces, which they think themselves to be the only possessors of, we might then have some hopes of seeing them come into our Churches, and there to profess and hold, the same faith with us in the unity of the spirit and in the bond of peace. Sure I am, that if we should go into any of the separated congregations and confused assemblies, a great part of that multitude could give us no good account of that concourse; if we should question them about it: And if some of them should tell us, that they are there met together to worship God, yet I am confident, that (like that uproar that was stirred up by the Silversmiths at Ephesus, Acts 19) the more part of them could not tell, wherefore they should come to worship God here rather than in the public and solemn assemblies. Perhaps some of them might tell us, that there they have pure ordinances, and a true Gospel-worship, and that in our Churches there is nothing but superstition and Popery, a mixed worship, and a serving of God after the Commandments of men. But then, if we ask them further, what they mean by superstition, and will-worship, and by serving God after the Commandments of men, and the like; they are as little able to give us any good account, as the Child that is yet to learn his A. B. C. Like Parrots, they have only learned the expression and the found, but as for the true sense and meaning of the words, that they are altogether strangers to. And to many of them, God knows! are like to continue so; for their Rabbis and Teachers will never instruct them in it, for that would utterly spoil their trade; and they will not learn it of others. And therefore could we but once press them to a reception of that superexcellent, and truely-gospel grace, charity, how much would it tend to the abating at least, if not to the utter eradicating all hard conceits, either of our Church, or, of the Governors of it, out of their minds. St. Paul the Apostle in the 13. Chap. of his 1. Epistle to the Cor. gives us a very large description, and a very high Encomium of charity; and amongst divers others, tells us, that these are its properties; to suffer long and to be kind, not to behave its self unseemly, not to be overhasty to think any evil, to bear all things, to believe all things, to hope all things, and to endure all things. And were it not, I say, for want of this, they would not thus despise Government, and speak evil of those things which they so little understand. The forenamed Apostle hath taken all the care imaginable to prevent any such thing. He hath strictly commanded us, Heb. 13.17. To obey them that have the rule over us, and to submit ourselves. And as if he had foreseen, that men would be ready to withhold their obedience to the commands of their Governors, under a pretence, that the things they command are not plain and clear to them, and therefore, for aught they know, may be unlawful. As if he had foreseen, I say, this pretence, he hath annexed a very strong reason, to enforce their obedience to all things of this nature, which is this, for they watch for your Souls (says he) as they that must give account. Which is as much as if he had said more at large thus. If your Superiors do command and enjoin any thing that is lawful, nay! suppose that it be in some measure doubtful whether it be lawful or no, yet in all things of this nature you must be obedient. It is not a bare conceit and fancy, that the thing commanded may be unlawful, that will excuse your disobedience; for there is nothing less than a plain command of God to the contrary, that can supersede the commands of your Governors. And because many of you may be apt to be overmistrustful of the wisdom, of the sincerity and integrity of your Governors, and so may be as apt to suspend your obedience to them, till you yourselves shall see a very good reason for the thing commanded; do but consider that your Governors are placed over you by God himself, that they watch for your Souls, their main business is to see that you lead your lives in all godliness and honesty; Nay! consider further, that they must all give an account unto God at the great and general audit, when the secrets of all hearts shall be revealed, how they have acquitted themselves in such offices and employments. And therefore you may not without the plainest reason suspect their good intentions; whatsoever they define and lay down, they define not only for you but for themselves too, they do not only teach others but themselves also. And therefore if you had but common Christian charity for your Governors, you would never thus deny obedience to their commands, nor withdraw yourselves from the communion of our Church, in which there is nothing at all enjoined or commanded, but what is altogether agreeable with, or, at least, no ways contrary to, the word of God. Again.  
Thirdly, ult. Another cause or reason of those persons dislike of our Church, and consequently of their separation from it, is (if I may so express it) for want of a due use of their Christian liberty. This perhaps may seem a little strange to some persons at first, because this is one of their great pleas, for their not yielding obedience to their Governors in things indifferent (viz) that their commanding and enjoining such things, doth too much entrench upon their Christian liberty, and would again entangle them in the yoke of Bondage. But yet I question not but to make it good. And if they would but impartially consult the true meaning of that Text, which they so commonly have recourse to, Gall. 5.1. They would find that the liberty which the Apostle there speaks of, is not that liberty which they challenge to themselves. That freedom which our Saviour Christ purchased for us, is a freedom from sin, freedom from the curse of the law, freedom from the ceremonial Law of Moses, as Circumcision and Sacrifices, and the like, and not in the least any freedom from paying our obedience, to the commands of our Governors in all lawful and indifferent things. And it is a wonder to me, that any man should be so much besides himself as to think, that the least drop of Christ's Blood was so vainly spent, as to purchase freedom for us in things absolutely indifferent (i. e.) in such things as were in their own nature indifferent, concerning which there was no command. For these were free before, and therefore free to be performed before and after they are commanded, only the command is necessarily to be obeyed. Their great scrupulosity and timerousness as to the use of such indifferent and harmless ceremonies, and which God hath no where forbidden, will rank them amongst those nice Jewish Christians, of which the Apostle St. Paul speaks, Colos. 2.21. Who cried out, touch not, taste not, handle not, and that too upon the same account, after the Doctrines and Commandments of men. For God, I say, hath no where prohibited the use of them, and they have no other reason for their not using them, but because those teachers which they have heaped up unto themselves, do tell them, that they must not use them. And therefore we may apply that saying of our Saviour to the Jews, John. 5.43. unto these people, and say, though your Governors come to you in the name of God, who hath entrusted them with the care of these things, and therefore they may very lawfully enjoin them, yet these you will not hear; but if another come in his own name, and tells you without any reason at all, that you may not use them, him you will receive and hear. Thus they can suffer fools gladly; if another man bring them into bondage, they can suffer it patiently enough; but if their Governors command no more than what they may safely comply with, than they kick and fling and will by no means endure it, than they cry out of a restraint of their Christian liberty, whilst alas! they are the greatest slaves to the Doctrines and commandments of other men. And thus I say, it is for want of a due use of their Christian liberty, that makes them out of conceit with our Church, and consequently to separate and divide from it. And now I have done with my Text; and showed you (which was the main point of it) that it is a duty highly concerning and much incumbent upon all Christians to endeavour the safety, and to pray for the peace of the Church. And therefore, let us all, in the conclusion, be persuaded, in our several places and stations, to use the utmost of our endeavours thereunto. If I forget thee, O Jerusalem, let my right hand forget her cunning (says holy David) and if I do not remember thee, let my tongue cleave to the roof of my mouth, Psalm. 137.5.6. verses. Let us not forget her many enemies, especially those Edomites (be they Papists or others) that cry out down with her, down with her, even to the ground. And as for such as these, let us pray unto God, that he would abate their pride, assuage their malice, and confound all their devices. And as for others, who may possibly mean well, but are most miserably misled and deluded, let us pray unto God, that it would please him to bring into the way of truth all such as have erred and are deceived. And let us not forget to pray for our Governors too, let us pray unto God, that it would please him to bless and keep the Magistrates, giving them grace to execute justice and to maintain truth. And by so doing, we may the better expect and hope for the preservation of our religion, and for the prosperity and safety and peace of our Jerusalem, even so long till we shall all come to the enjoyment of the heavenly Jerusalem, and to associate with an innumerable company of Angels; till we shall come to the general assembly and Church of the first born, which are written in Heaven, and to God the judge of all, and to the spirits of just men made perfect. Which that we all of us may, God of his infinite mercy grant for the merits sake of his Son Jesus Christ, to whom with the Father and the holy spirit, be all honour and glory and praise now and for ever. Amen.  
FINIS.   

A Letter Written to a Young Gentleman (a Roman Catholic) in .  
SIR,  
THE extraordinary kindness I have for you, as a Friend, and the care I have for your Soul, as a Christian, together with your late importunity, for a few Lines from me in reference to your Religion, hath forced me to put Pen to Paper in the performance of a Task, which otherwise I should hardly have been persuaded to. I am conscious enough of my own inabilities, and I was Three or Four days in suspense, whether I should comply with your desire or no. And the greatest Remora was, the little good that I could promise to myself from such an undertaking, and that upon a double account. First, in regard I knew you to be Educated in the Romish Religion from your very Cradle, and so must needs have sucked in such prejudices against the Protestants, as were not to be rooted out but by a person of greater skill and strength than myself. And Secondly, in regard of what I have already intimated, (viz.) my great inability for it. But when I began to consider and recollect what great things God Almighty (who turns the Hearts of the Children of Men as he pleases) hath sometimes wrought by weak Instruments, I presently resolved upon the work, and then to leave the issue and success to him, who worketh in us both to will and to do of his good pleasure.  
Your former carelessness, and your earnest importunity of late, for some satisfaction as to the Principles of your Religion, brings to my mind what I have oftentimes been told of some Seamen and Mariners, such as (according to the Royal Prophet's expression) go down to the Sea in Ships, and do their business in great Waters, who, though at other times they have been careless and profane enough, even so far as to bid defiance to the Heavens, and to the Powers above; yet when the Stormy Winds and Tempests have rose upon them, and have threatened them with an inevitable Shipwreck and Destruction, have then been all on a sudden roused and awaked, and have fallen upon their knees in Prayer to that God, in whom before they hardly seemed to believe. You know (I presume) the old Maxim, Similitudo non curr●t quatuor pedibus. And therefore though it will not be accommodated to you in all respects, yet thus, I think it may. I have often heard you highly applauding the Church of Rome, and so highly extolling the goodness of the Romish Religion, as to seem utterly to dislike that of the Protestants, and to give but little regard to any thing that could or might be said, in vindication of the truth and purity of it. This indeed was mostly, while the season was serene and calm enough towards those of that Religion, and the Penal statutes that have heretofore been made against them, but rarely put in execution. But since the discovery of a late damnable and bloody Plot, of some at least, if not of most of the Papists in England, against a person of a mild and Gracious Prince, even to the taking away his life, and by that means to extirpate the Protestant Religion hath alarmed the higher Powers, and given them sufficient reason to inflict the utmost rigour and severity of the Laws upon the whole crew: This may perchance have contributed something towards the rousing and awakening you too, to make some scrutiny and search into the goodness of that Religion of the Protestants, that hath prompted them to so much mildness and gentleness towards you, and into the Principles of that Religion of the Papists, which puts her votaries (both Priests and Laics) upon such ungrateful, bloody and unjustifiable practices. By what hath already passed (upon this account) against those of your Religion, we may nearly guests what will be further done. And surely you have but little reason to think, but that those who shall refuse the Oaths of Allegiance and Supremacy, when tendered to them, shall have the utmost severity of the Laws inflicted upon them. And what those Laws are, I think you have no need of any information.  
Really Sir I hate an Hypocrite in Religion with all my heart, such 〈…〉 (as I remember Mr. Gale calls them) that are for that Religion that makes most for their interest, be it what it will. And I would never go about to persuade any one to renounce, and forsake a good Religion, and thereby to hazard his soul (which is more worth than a thousand worlds) to save an estate. And the great Author of our Christian Religion hath told us, that whosoever doth not bear his Cross and come after him, he cannot be his Disciple. But all that I would persuade you to is seriously to inquire, whether that Religion you now profess, be a good Religion or no. And let me tell you this, that such a zeal as puts a man upon the loss of an estate, for the sake of that Religion into which he was drawn, when he scarce knew the difference betwixt good and evil, and hath been ever since kept in the dark; and not permitted to search into the soundness and goodness of it; as it is an unjustifiable zeal, because not according to knowledge; so it is never to be expected, that it should be rewarded with Houses and Lands in this world, or with Glory in the world to come. Be persuaded therefore to inquire into the grounds of your Religion, before you expose yourself to such inconveniences, and losses for its sake. Consult some able conscientious Divines of the Church of England about it, and I am sure you are not altogether a stranger to some, who are able and will be willing to give you all reasonable satisfaction. It is a piece of natural justice, to hear both Parties speak before we condemn either. ●●th our Law judge any one before it hear him, and know what 〈◊〉 doth; said Nicodemus a Ruler of the Jews? But truly I th●●●hat the neglect of consulting the Writings of the Divines of the Church of England, and the over-easy belief of whatever your Priests do buzz into your ears, may justly expose most of your Religion, to the censure of having too much partiality, and too little justice. But, Pray Sir, do but consider the wonderful charms of Empire and riches, and to what horrid impieties, they have sometimes hurried the greatest part of men. And why may not most of those Doctrines, which the Church of Rome is so zealous to maintain, be no other (for any thing you know yet) then what do altogether flow from the mighty thirst after riches and Empire, which many of the Popes of Rome have been eminently remarkable for? I think I could name some that have had their sole rise and spring from thence, but that I study all possible brevity. But however, let me mind you of consulting their Doctrines about Purgatory, about Pardons and Indulgences, and those of deposing (as they call them) Heretical Kings and Princes. And I am persuaded you will find, that the only root from whence they did at first spring, was no other (whatever is pretended) then that forenamed. The fire of Purgatory keeps the old Gentleman warm, his Pardons and Indulgences fill his holiness's Coffers: The saying Masses for the dead, brings in so many good rents, that the Priests stand in no great need of help from the living. This is the craft by which they get their wealth, and therefore these Doctrines are the great Diana's amongst them. The Church of Rome hath at all times, ever since the Reformation, been charged by the Divines of the Church of England, with that damnable sin of Idolatry. And if you could be persuaded impartially, to peruse the late writings of the Learned and well-read Doctor Stillingfleet, you would begin to suspect, that they of that Church are not altogether free from it. Their praying to Saints, their Doctrines of merits, their depriving the Laity of the Cup in the Holy Sacrament of the Lords Supper, and many other such like things as I could name, are clearly and directly contrary to the Holy Scriptures. And this too you would be fully convinced of, if you could once be persuaded to read them. And to what purpose were they written and delivered to the World, but that they might be read? Do not therefore any longer suffer your Priests, to take away that Key of knowledge from you, who will not enter in themselves, nor (by their good will) suffer others, that are willing to enter. You had need to have an extraordinary good opinion of those who keep you thus in the dark. For my part, should they deal thus with me, I should very much doubt their honest intentions; and at least conclude, that they looked upon me either as a Madman or a Fool. And some expressions that have fallen from their Pens of late, makes me apt to believe, that they have scarce any better thoughts of most Lay men of your Religion. And surely were it not that they do think so, they would never have gone about to impose upon them, such ridiculous fopperies and Pageant-like ceremonies, so far from being grave and significant, and such as may become Religion, that I have oftentimes thought, that as it was in Heathen Rome heretofore, so it is in Rome Christian (viz) that your Priests have much ado, to contain from smiling when they meet one another in the streets, to think how easily they Gull and delude you. Were it not that I am unwilling to transgress too much the bounds of an Epistle, I could say a great deal more (but nothing more than what's true) against the Romish Religion. But in regard that it was your own do to put me upon this work, I hope you will the more readily pardon me, if I do transgress. Nevertheless, there is but one thing more that I shall at present speak of; And that is, to ask you, how you can possibly fauster or entertain any good thoughts of such a Religion, as encourages and prompts men to Assassinations and murders, and such like Hellish Artifices, to propagate and uphold it? That some of your Religion have been lately, as well as formerly, guilty of these things, is so plainly apparent, that nothing but an unmeasurable store of confidence can deny it. And for these things, the Jesuits are noted throughout a great part of the Christian World; for England hath not been the only Scene where they have acted these kind of Villainies. The bloody Massacre in Ireland (which is still fresh in the memories of many living) that too in France, and another at Piedmont, and elsewhere, hath sufficiently made them known in those parts. And for these things, they better deserve the name of Turks than Christians. And that all of that way, are not as deeply concerned as the other, is owing more to a generous temper, and a naturally mild and tender disposition, or such like, then to their Religion, whose Principles, I am sure, if fully understood and followed, would put them upon as great, and (if possible) greater impieties. But alas! the misery of it is, they do not yet know the misery of the iniquity of the Church of Rome; for if they did (as your Priests are well ware of) they would certainly be affrighted at its dismal sight, and utterly renounce all Communion with it. Such Principles as lead to cruelty and blood are undoubtedly the Positions of the Church of Rome; but they are not to be discovered, but at some certain times when their cause is like to be promoted by them, nor but to some persons whom they find to be the most savage and inhuman. They pick a jury for the Trial, or rather, for the acting of their cause, out of the Butchers-roe. But once again; is that Religion think you true and Christian that encourages rebellion, and treason, and murder? Alas! God would have no men to speak or act wickedly for him. Their Religion is vain, and their damnation will be just, who do such apparent evils, under a pretence they may do good thereby. Surely, these very things will make every sober, well-meaning Christian, to abhor and detest them. Can that Religion be true and good, which will not suffer you to be true and loyal to your King, and to yield obedience in all lawful things, to the higher Powers, under whom God hath subjected us? Can that Religion be true, which will not suffer you to swear Allegiance to your Prince? or, if you do, will afterwards dispense with you for the breach of such an Oath; when the word of God itself (which is more to be harkened to surely than the Pope) hath commanded us to keep the King's Commandment, and that in regard of the Oath of God? Can that Religion be warrantable, which would deprive Princes of their Power in the external Government of the Church, when the word of God hath all along allowed and approved it, as is plain throughout the whole Bible? The Pope's supremacy (which I find you highly favour) is an unjust usurpation, and there is not the least intimation in the Scriptures for it; unless you will admit of a Pasce oves, feed my sheep; or duo lumina fecit Deus, God made two great lights, the Sun to rule the day, the Moon and the Stars to govern the night, as sufficient proofs of it. And surely these texts will as little prove the Pope's supremacy as that text, Abraham begat Isaac, would prove the unlawfulness of Nonresidency. But did I say, that the Pope's supremacy is an usurpation? Why surely so it is, and especially here in England, where I could never yet understand any good title he had to it. Whenever he had it, it was got either by fraud or force, and therefore he might very well expect to lose it, when the right heir should claim his own. The Pope, that strong man armed, kept it by mere force and strength for a while; but at length came Henry the Eighth, who being a Prince of courage and stronger than the Pope, threw him out, and the Kings of England, his Successors, have all reason to see to the keeping possession of that, that is one of the most precious Jewels of the Crown. To be brief, Sir, I would earnestly importune you to consult the Oaths of Allegiance and supremacy, which will (it's presumed) e'er long be tendered to you. And I verily believe that you can find nothing at all in either of them but what may very safely be taken by all good Christians. And when you have taken them, let me as earnestly importune you to keep them; for however some may please themselves with the Pope's dispensation, and think that that will justify and excuse them, in the breach of those or either of those Oaths; yet God himself hath told us, that he will not hold them guiltless (i.e.) he will severely punish and revenge himself upon those, who take his name in vain. I have but one thing more to say, which just now comes into my mind, and that will relate to an expression which (in my own hearing) came lately from you. You was saying, not long since, that if you should change your Religion, yet you would hardly do it at this time, because (as you then said) the world would think, that you did it more out of fear then conscience. The very expression (my thought) did portend some good, and put me in some little hopes of a change. But I beseech you Sir, if you have any convictions wrought in you of the goodness, of the purity and peaceableness of the Protestant Religion, and of the quite contrary qualities of the Romish, take heed of smothering & stifling such convictions (though but for an hour) for that may tend to the utter ruin of you both here and hereafter. Let no man refuse to hear, when God Almighty calls. Never be afraid or ashamed to own and embrace that Religion, which (if you live but up to the Principles of it) will render you a true Servant to God, a loyal subject to your King, and a faithful friend to your friend, though his persuasion in Religion be never so differing.  
And let me tell you this Sir, that I could never yet persuade myself, that a Roman Catholic (quatenus Roman Catholic) could ever be reckoned as a good Christian, a Loyal Subject, or a true Friend. And now Sir, that you may be no longer a stranger, to the Pious Devotions of that Church, in whose Communion I (as well as many others) should be very glad and joyful to see you, I have sent you herewith, the Book of Common-Prayer, and Administration of the Sacraments, and other Rites and Ceremonies according to the use of the Church of England, desiring you seriously to peruse it, and to accept of it, as a gift and present from your Friend. In which Book, you will find the most Pious, Pethy, and well-composed Prayers, which are made unto God (who is the only hearer of Prayers) and not to the Saints, who are altogether ignorant of us, which are made in the Name of Jesus Christ, there being no other Name given unto Men whereby they can be Saved; which, in short, are such Prayers, that any one that knows but the English Tongue, may readily understand, and thereby know, what it is he begs of God, and that he doth not ask for a Stone, when he intends Bread; or for a Serpent, when he intends a Fish; which the ignorant People of the Church of Rome, who say their Prayers in an unknown Tongue, cannot be assured of.  
Thus Sir I have answered your desire, in giving you some short Memento's of the unsoundness of the Romish Religion. And if you require farther proof of it, I will then refer you to the Writings of some of our Famous and Learned Divines of the Church of England, and to which there was never any Reply yet made, that could deserve the name of an Answer. And really Sir, it is no little evidence of the weakness of their cause, when they have no other Arguments to defend it with, than Daggers and Pistols. You see Sir, that I have answered your request in bestowing a Sheet of Paper upon you, with what intent and design you put me upon it, you know best. But if it was no worse than with what I Writ it, I may then be confident of a  reception, and candid interpretation of these few Lines, from him, who is, Sir,  
Your unfeigned Friend, and Servant, etc. Decemb. 2. 1678.