A PERSUASIVE TO REFORMATION AND UNION AS THE Best Security Against the Designs OF OUR POPISH ENEMIES.  
LONDON, Printed for Walter Kettilby at the Bishop's- Head in St. Paul's Churchyard. 1680.   

A PERSUASIVE TO REFORMATION AND UNION.  
THERE are none at this time, except such as are wilfully ignorant, but are convinced what danger our established Religion and Government have of late been, and still are in, from our Popish adversaries.  
It is well known what these men have designed against us, and how near some of their designs were brought toward execution, viz. to assassinate our Sovereign, to subvert our Religion, to introduce the Pope's monstrous tyranny and usurpation, and probably to massacre all such as were likely to resist them or oppose their designs. And though hitherto God hath graciously disappointed them; yet in all likelihood their Hopes are still great, and their designs proportionable. It is true, God hath hitherto defeated their conspiracies, and caught them in the net which they have laid for others. This, as it should encourage our hope and dependence on the Almighty, so should it excite our care to be ever under his protection, and by this to endeavour the continuance of the peace and happiness of this Kingdom. All that lies in the power of private persons (to whom this discourse is addressed) to effect this, is, to present their Prayers to God for his Blessing on this Nation, and to be such as God may hear their Prayers. Let us therefore earnestly petition him, who is the giver of mercies and safeguard of Nations, to continue his goodness to us in preserving our Sovereign, influencing and directing public Councils, and infatuating the designs of such who seek our subversion. But withal, when we know, that if we regard iniquity in our hearts the Lord will not hear our prayers; that it is in vain for us to hope for blessings from God, while we provoke this fountain of blessings by our sins; and that we cannot with reason imagine that our Prayers should find access to Heaven, while our iniquities that cry to Heaven for vengeance make a separation betwixt God and us: Hence it clearly appears, that,  
1. Reformation, Repentance, and turning from our evil ways, conjoined with our Supplications to God, is the chief means of this Nation's security: and that whoever they are, that break from their sins, and much more those that convert others from the errors of their ways, are highly instrumental to promote this Kingdom's happiness, Prov. 14.34. Righteousness exalteth a Nation, but Sin is a reproach to any people. To make this evident, consider (1.) that Sin on two accounts tends to a Nations Ruin; First, by way of efficiency, as it makes men brutish and foolish, and unable to understand what is really for their good; as it dispirits them, and robs them of true courage and valour; and withal, as it renders them contemptible, and hence first a scorn, and then an easy prey to their Enemies. Secondly, meritoriously, as it provokes God to inflict his Judgements, to raise up and prosper Enemies, and to defeat such counsels as have a tendency to the Nations happiness. Thence was it, that God so severely threatened the Israelites with calamities if they dared to provoke him by their sins, Deut. 28. and so often executed those threats upon their provocations.  
2. There are some sins which in a special manner God hath threatened to punish a Nation for, and that do in their own nature call for vengeance: And they are such as immediately strike at the Majesty of God: For such bold affronts challenge the Almighty, and call for vengeance upon the offenders. Hence we find Idolatry, rejecting God and worshipping Idols, chiefly mentioned as the Reasons of the Israelites desolation and captivity: Both by way of threatening, when their miseries are foretold by Moses and the Prophets; as also the ground of particular calamities and captivities, when they have befallen them. Thus the Reason of the captivity of the ten Tribes is assigned (2 Kings 17.) to be their making molten Images, worshipping the Host of Heaven, serving Baal, making their children to pass through the fire, etc. And that for which God was chiefly angry with Judah, was the sins of Manasseh, 2 Kings 23.26. together with that mentioned 2 Chron. 36.16. But they mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy. When men come to such an height of impudence, as immediately to strike at God and his perfections, is it a wonder that this jealous God should awake in fury and express his severe displeasure against such offenders? If men will disown God, or deny his Existence, or question either his Power or Truth, and dare to scorn and vilify his Word; is there not Reason for the High and mighty One to vindicate his Honour, and to manifest himself a God of infinite Power and Truth, by sensible demonstrations of his Majesty, that have a tendency to awaken secure sinners, and for ever to silence those that dare impudently to contend with the Almighty?  
Let us consider, whether some of these sins are not committed, ay, and with an high hand, and with monstrous impudence in this Nation. Though God is not rejected by men's setting up of false Gods, yet he is by their denying the Existence of him that is the true God. Though he is not dishonoured by erection of Altars to other Deities, yet is he abominably contemned by the profane neglect of his own Ordinances, and the vile scorn that is cast upon them. Alas! what a profligate age do we live in, wherein some dare not only say in their hearts, but have the confidence to utter it with their mouths, that there is no God, and others to deny his Providence and Superintendency over the world? Nay, it presages ill, that there are such multitudes whose Actions publicly proclaim that these are their Thoughts. For who durst profane God's name by vain Oaths and Curses, and much more by Perjury; who believes that there is a God, who will not hold these Guiltless? Who durst be Indifferent in Religion, or think themselves unconcerned to depend on God for his blessing, or to own his Goodness in solemn praises; who believe that God governs the world, and that in him we live, move and have our beings? And lastly, who durst contemn and vilify such whose office is to be Ministers of God's worship, and Pastors of Souls; who believe that there is a God that is to be worshipped, or that they have Souls that are immortal and capacitated for the enjoyment of endless felicity? Now when it is too evident that Gods Being is questioned, his Providence denied, his name blasphemed, his word scoffed at, his worship neglected by so many, and by others exposed to scorn as the product of folly and Melancholy, and lastly, his Ordinances and whatever is Sacred is contemned; may not God say to us, as he did to the Jews, Shall I not visit for these things, and shall not my Soul be avenged on such a Nation as this? Jer. 5.9. I might likewise here have shown, how that these things not only merit destruction, but also are the immediate causes, inlets and Instruments of that from which we chiefly fear our miseries: I mean that Irreligion is the chief means to bring in Popery. For when men are indifferent about Religion, any Religion is alike to them, supposing it comply with their corrupt inclinations and interests: Now 'tis likely they will soon choose that, wherein they are deluded with hopes of sinning securely, and yet dying happily.  
3. One thing that inhances a Nations sins and hastens their ruin, is, when they are persisted in after Judgements that God hath used to reclaim them. It is clear that Incorrigibleness is in men's esteem an addition to other offences, and renders the person unworthy of pity: And to be sure it is thus in God's esteem, Amos 4.6, to 13. England's case in many respects runs parallel with that of Israel, beginning at the tenth verse. May not God say to us, I have sent among you the Pestilence after the manner of Egypt, when my destroying Angel slew such multitudes in London and other places of the Nation. Your young men have I slain with the sword. In the late Civil wars I gave the Sword a Commission to destroy multitudes, when Father was against the Son, and the Son against the Father, when there were so great confusions brought upon the Land, when a pious King was cut off, his Son exiled, the Nobles debased, the usurping government frequently changing, that England being emptied from one Vessel to another might be purified from her dregs, and yet she continues filthy and impure: Besides, the multitudes that have more lately been slain in wars with your Neighbours: Yet have you not returned to me saith the Lord. Besides this, that you might in one dreadful spectacle behold a monument of my wrath against sin, I have wrought a thing that neither you nor your forefathers ever beheld, nor could have expected; I have overthrown some of you as God overthrew Sodom and Gomorrha. I made your City that was your pride and glory, a desolation, reduced that place to Ashes which made England admired, envied and feared by her neighbours: And may not God add, yet have you not returned unto me?  
4. Another aggravation of a Nations sins is, when they are committed against signal favours; when we dare to offend him, while he is loading us with his Benefits. Moses frequently mentions mercies received as a strong obligation to the Israelites to obey him who had wrought such great things for them. If God delivered them from bondage, wrought mighty things for them in Egypt and at the Red Sea; if he provided food for so great a multitude in a barren wilderness, acted towards them as a nursing Father, chose them for his peculiar people; God justly expects a stricter obedience from them for whose sakes he had done all this. And therefore afterwards God on this account aggravates their sins by his Prophets. As Jer. 2.4, 5, 6. Now certainly if God ever dealt graciously towards a Nation, he hath acted thus towards us; and consequently we are a vile ungrateful people, if we live in Rebellion against him. Hath not God planted us in a fair place, given us a Land flowing with milk and honey, bestowed on us manifold Blessings which our own Country produces, and by our shipping the Riches of other Nations? Hath he not bestowed spiritual Blessings on us in a great measure, that we have his Candlestick in the midst of us, that we enjoy the Gospel so clearly preached, that we are a Church so excellently reform, so as to reject the corruptions of Rome, and yet to retain that Government which hath continued from the Apostolic Age? Hath not God graciously delivered us from the designs of those who have endeavoured to reduce us under the Papal Tyranny, and to introduce their corrupt doctrines and superstitious practices? I might mention Gods bringing to light and disappointing the Plots laid against Queen Elizabeth, and the Hellish conspiracy of the Powder-Traitors, and other mercies of ancient date: As also the deliverance of us from sad confusions by the happy restauration of our Gracious Sovereign. But that which now chiefly challenges our observation, is God's discovery of the abominable traitorous designs of the Papists to murder the King and others that stood in their way, and hence to subvert our Religion and Government: And that God should discover this when it was so near taking effect. We cannot but own these to be singular favours, if we duly considered them; and consequently ourselves to be a wretched unworthy Nation, if notwithstanding all these, we go on to provoke that God who bestowed them on us.  
5. I might have named another circumstance or two which heighten a Nations Gild, viz. when sin is committed with an High hand, and wickedness is impudent and bare-faced; as also when the Gild is universal, when all ranks and degrees of men are degenerate. But seeing this excellently handled by Dr. Stillingfleet (in a Fast Sermon on 1 Sam. 12.14, 15.) as also I am not so well able to apply this as the former from my ignorance of the state of this Nation; I leave others to consider whether a Spirit of Irreligion and contempt of what is Sacred hath not overspread the face of this Land; and whether from hence many abominable practices which former Ages would have blushed at, have not been boldly committed among us. Lay all this together, and we may conclude our Gild is great, and our fears of Punishment too well grounded: When our sins are great, and of such a nature as ordinarily provoke God to plague a Nation; when committed notwithstanding former warnings and chastisements which he hath used to amend us; when persisted in notwithstanding God's signal favours, which he hath vouchsafed to us to lead us to Repentance: So that God may say to us, as he did to the Jews, Esay 5.4, 5. What could have been done more to my Vineyard, that I have not done to it? Wherefore when I looked it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my Vineyard; I will take away the hedge thereof, and it shall be eaten up: And break down the wall thereof, and it shall be trodden down: And I will lay it waste. Lastly, when our Kingdom is so overspread with guilt, and hardened in iniquity, when they have (as Isaiah speaks, Chap. 5.3.) made their faces harder than a rock, and refused to return; may we not expect that sentence to follow which is denounced ver. 9 Shall I not visit for these things? saith the Lord: and shall not my soul be avenged on such a Nation as this?  
6. Though we have just ground to fear the wrath of God, if we persist in our Rebellion against him; yet withal we have sufficient ground to hope, that if we Repent and turn from our evil ways, iniquity shall not be our ruin, Ezek. 18.30. This we are assured of, both from the Promises that God hath made to Returning sinners, and from the Examples of his Mercy in pardoning penitent persons and Nations. As for Promises, 'tis sufficient to instance in that of Jer. 18.7, 8. At what instant I shall speak concerning a Nation, and concerning a Kingdom to pluck up, and to pull down, and to destroy it: If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And as for Examples of God's pity in forgiving such as have repent, and his forbearing to inflict the vengeance he had denounced, that in Jonah 3. will suffice. God had there denounced a sentence of destruction against Nineveh, and prefixed the time of its Execution: Yet forty days and Nineveh shall be overthrown. When the Inhabitants of that City upon this message fasted, cried mightily unto God, and decreed that every one should turn from his evil way and the violence of his hands: We are told, vers. 10. that God saw their works that they turned from their evil way, and God repent of the evil that he had said that he would do unto them, and he did it not. We know that God's hand is not shortened that it cannot save, nor his ear heavy that it cannot hear: He is both able and willing to do us good, did not our iniquities separate between us and our God, and our sins cause him to hide his face from us that he will not hear, when we pray for mercies. But withal we are assured in such a case, that if we humble ourselves and pray, and seek his face, and (together with that) turn from our wicked ways, that God will hear from Heaven, and will forgive our sins, and will heal our Land, 2 Chron. 7.14. What therefore should each of us do, in order to the securing of this Nation and the continuance of those blessings we enjoy, but search our hearts and try our ways, and turn unto the Lord our God? If we would have God to preserve the life of our gracious Sovereign, to give him a wise and understanding heart, to direct and bless public Councils, and hereby secure our lives, our liberties, our peace, our Religion, and other blessings which God hath hitherto vouchsafed; it is our interest to do what God requires, Isaiah 1.16. Wash ye, make ye clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to 〈…〉, seek judgement, relieve the oppressed— It follows, vers. 18. Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as 〈…〉 ol. If ye be willing and obedient, ye shall eat the good of ●he land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. As this which I am persuading you to, hath an immediate influence on the Nation's welfare, so it hath upon each particular persons eternal felicity. Let every one therefore forsake his evil ways: Let him that stole, steal no more; let him that hath wallowed in uncleanness, learn how to possess the vessel of his body in sanctification and honour, and not in the lust of concupiscence, as the Gentiles that know not God. Let him that hath followed strong drink and hath been mighty to drink wine, take heed lest at any time his heart be overcharged with surfeiting and drunkenness. Let such, who have vented Oaths and curses, for which the Land mourns, and by which the name of God is so highly dishonoured, beware lest any such corrupt communication proceed out of their mouths. Let such, who have scoffed at God and his providence, who have derided the Holy Scriptures and whatever is Sacred, now live as in the presence of his infinite Majesty, and manifest for the future as great a Zeal in vindicating the glory of God, as ever they expressed their folly and madness in opposing it. I am sensible what entertainment such a discourse as this is, will probably meet with among these last named, that hate any thing that is serious, and scorn the most Sacred truths, though consonant to the best improved Reason, and backed with the highest authority. And seeing such men endeavour to baffle their own Reasons, and consequently will not be restrained by principles of Conscience; it is fit they should be restrained by Laws, and those to be new made; seeing former Ages never supposed such offences, and thence never enacted any punishment to be inflicted on such offenders. But I proceed to others who are more likely to attend. Let me entreat you as you desire England's prosperity, and therein the welfare of your intimate acquaintance and friends, the happiness of your children and posterity both now and when you are dead and gone, nay, as you desire your own felicity in this world, as well as in another; take care to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world: discharge the Duties you owe to God and man. Neglect not the public worship of Almighty God, but be constant in joining with others in solemn Prayers and Praises, and in attendance on the word of God as the means of salvation, as also in celebrating the infinite love of Christ, and partaking of the benefits of his passion in the Lord's Supper. Lest God in justice deny to us the privileges we now enjoy, and suffer such to prevail, who use an unintelligible way of worship, having their prayers in an unknown tongue, and a corrupt superstitious way of Worship (not to say any worse of it) in robbing the people of one part of the Lords Supper, and in robbing Christ of his mediatory office by substituting other Mediators in his room. Could I hope that my words would have any influence on the people of this Land, I would entreat all sorts of men to live worthy of the vocation wherewith they are called, and to live answerable to the particular calling and station wherein God hath set them. I would beg of the Magistrates that they would discountenance sin, that they would encourage Virtue and Holiness. Where sin is punished and offenders restrained, the community ceases to be involved in guilt. Phinehas executed Judgement and the Plague was stayed. Where Laws are wanting, or not strict enough (as in the case of Fornication and Adultery) let new ones be enacted. I would entreat the Clergy that they would both by their lives and doctrine set forth God's word; and that they would beware lest by their loose lives they bring scorn on God's worship they are Ministers of; cause those great truths to be slighted which they preach, when they oppose them by their practice; and lastly, cause that Church to be evil spoken of, of which they are members and Pastors. But I must not proceed any further in such requests, when my discourse is chiefly addressed to private Christians. Such would I entreat both in their own persons to walk circumspectly, and in reference to others, to endeavour to reduce such as walk in sin, and to train up such as are committed to their care in the fear of God and in the paths of Righteousness: that they would teach their children, what Religion that is, and what the principles and precepts thereof are, to which they were devoted in Baptism; and withal what obligations they have to walk therein: that they would restrain what vices they see in their children, and both direct and encourage them in the practice of Piety. This would tend to make the present and future generations happy. But I shall conclude this with the words of Samuel, 1 Sam. 12.20. to the last Verse, Fear not; (ye have done all this wickedness:) yet turn not aside from following the Lord, but serve the Lord with all your heart. And turn ye not aside; for than should ye go after vain things, which cannot profit nor deliver: for they are vain. For the Lord will not forsake his people for his great names sake. (Verse 24, 25.) Only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you. But if ye shall still do wickedly, ye shall be consumed both ye and your King.  
As our Sins are just grounds of our Fears, so likewise are our Divisions and breaches: which I handle distinctly, not as if they were not sins, but because on many reasons they have a particular unhappy aspect on these Kingdoms. And consequently,  
II. Union, Peace and Love are a chief means of averting the miseries we fear, and securing the blessings which we now enjoy. I shall endeavour to make this appear by considering what influence our Divisions and Animosities have upon our miseries, and what reasons we have from hence to fear, lest our Jesuitical Enemies should prevail against us. And that (1.) as they provoke God's displeasure against us: (2.) and as they afford our Enemies so great advantages to hurt and destroy us.  
1. Our Divisions may justly provoke the God of love and the Prince of peace to be displeased at us; in that we find him so frequently and earnestly pressing us to seek peace and ensue it; and as much as in us lieth, to live peaceably with all men, Rom. 12.18. In that he represents that wisdom that is from above, as first pure, then peaceable, gentle and easy to be entreated— without partiality, Jam. 3.17. When likewise we find in his word, that love, joy (or rejoicing in others good) peace, long-suffering, gentleness, goodness, are fruits of the Spirit, Gal. 5.22. Whereas on the other side, Hatred, variance, emulations, wrath, strife, seditions, heresies, envyings are called the works of the flesh, Verse 20, 21. When withal we find Loving one another made a Character of Christ's disciples, John 13.35. and those that separate themselves are joined with such as are sensual, and that have not the Spirit, Judas 19 Now can we imagine that God should act with that kindness which he shows to his obedient Servants, towards those who disobey his strict command of keeping the unity of the Spirit in the bond of peace? Or vouchsafe those favours, which belong to his people, to such as walk contrary to the Spirit of Christianity? Strife, Contention and Divisions proceed from the Devil, who hath his names in the sacred languages of Satan and Diabolus, from his Enmity to mankind, and his false accusing of God's people: And if it be too severe to make Hell the rise of these things, yet to be sure they proceed from the worst thing on Earth, viz. men's Lusts, Jam. 4.1. Now can we suppose that God will own those for his people or have regard unto their prayers, who do the works of the Devil, and indulge themselves in the works of the flesh? Have we ground to hope that God will hear us, when we present our supplications for our King and those that are in authority under him, that we may lead quiet and peaceable lives in all godliness and honesty; when we do not lift up pure hands to God without wrath and debates? 1 Tim. 2.8. No, we are so far from having reason to expect God's favour, that we have just ground to fear that God will deliver us up to suffer in the same cause under the same Enemies, that then at least we may learn to lay aside our animosities: As it happened in the differences betwixt those two eminent Bishops and fellow-sufferers in Queen Mary's days, Ridley and Hooper.  
2. Our Divisions afford our Enemies great advantages against us. It is an ordinary, but yet withal a true observation, that civil discords have done more to ruin Nations than foreign invasions: However, that from hence Enemies have been encouraged to invade such as are before weakened and prepared for slavery; such who are so heated against each other, that they will not unite though for their common safety. This is particularly observed by Tacitus a grave Historian (in vitâ J. Agric.) how the ancient inhabitants of this Nation became subjected to the Romans. Non aliud adversus validissimas gentes pro nobis utilius, quam quod in common non consulunt. Nothing more helped the Romans to overthrow the valiant Britain's, than their not agreeing among themselves for the common interest. I wish some of our Brethren, who pretend to be the greatest Enemies of the Roman Religion, and decry all they dislike in the Polity of our Church as Popish, would seriously consider what the consequence of their Zeal is like to be, while carried forth in opposing them, who are equally concerned with themselves to oppose that common Enemy. Nay, I wish all sorts of men among us, who hate the corruptions and usurpations of Rome, would consider this; so as to abate their heats towards each other, to study those things which make for peace and union, and heartily endeavour (so far as lies in their power) the healing of our breaches: lest we become surprised amidst our divisions, and Brittany (which God prevent) be once again brought under the Romish yoke. It hath been long thought, and is now more manifest, that the hand of the Jesuit is in all our divisions: They send their Emissaries to personate sometimes one party, sometimes another, hereby to increase our flames, to heighten our distractions, and to weaken the Protestant interest, that hence they may the more easily prevail against us. The discovery of the late horrid Plot hath brought to light their devices of this kind; how the Jesuits have interested themselves in our feuds, and as Preachers among dissenters have animated them against the established government: and they knew if they could effect this, we should with greater ease become a Prey to their teeth. Further, it is well known how they make use of our Divisions to persuade persons to their communion, where (if they may be believed) is nothing but union and concord; and not only so, but the readiest means to end all controversies by the Infallible authority of their Church. Now though the Vanity of this Pretence hath been sufficiently detected by such, who have shown what divisions are among them, and that the remedy they so much boast of, viz. the Pope's authority, hath been so far from healing or allaying their heats, that usually, when it hath been interposed, it hath inflamed and exasperated them: Yet these things many are ignorant of, and therefore our dissensions are made use of by the Popish factors to seduce poor ignorant persons into their delusions. Certainly therefore it concerns us to do all we can to deprive them of this advantage against us, if not by being all of one opinion, (which is impossible) yet by taking care not to be of different factions and parties.  
The Atheist likewise from hence seeks a pretence for his folly: because he sees such variety of parties in Religion, therefore he will be of none: which arguing is as foolish as it would be in any to say there is no true coin, because there is so much that is counterfeit, and therefore he will take no money. However, it is our concernment and duty not wilfully to afford any matter of derision to these scoffing ishmael's, who when they cannot dispute, will endeavour to laugh men out of their Religion; and think to do that by blasphemous drollery, which they are unable to do by force of argument. Though we cannot stop these men's mouths, or hinder their irreligious laughter; yet let us endeavour by our Union to bereave them of one of their pretences.  
I wish I could as easily cure our breaches, as I can weep over them; or find out means for our Union, as I can affectionately desire it; or persuade persons to the use of such means, as I can prescribe them. I know that as the whole Kingdom would share in the Benefits of such a happy closure, so most men might be instrumental one way or other to procure or promote it. I know withal, that as our Governors both in Church and State move in an higher orb, so they may have a more especial influence in healing our breaches. But yet I am sensible, that it becomes not a private person, in such a public way as this, to address himself to them that are in authority, and thence have the stamp of Divinity upon them: Neither can I suppose that they will cast their Eyes on this Discourse. I shall therefore only pray for them; that God would inspire them with true wisdom, that they may in the first place mind the concerns of Religion, the honour of God, and the happiness of the Church; upon which the welfare of the Kingdom chiefly depends: and that from hence (as an excellent means to promote these ends) they may study the things that make for peace and Union: That as Nursing Fathers, they would so far comply with the infirmities of their weak children, as may tend to the good of the community, so as in the mean while the government be not unhinged, nor their authority diminished or weakened: that God would make them value Peace and Union among Christians, as a Jewel worthy to be purchased with laying aside many things that are of their own nature indifferent, supposing no considerable damage or inconvenience attend such an alteration: In a word, that God would so direct them in the management of the government, that under them we may lead quiet and peaceable lives in all godliness and honesty, in all concord and amity.  
Leaving therefore my Superiors, I address myself to those in whose power it very much consists to put an end to our unhappy divisions; and those are my Brethren of the Separation (for I must esteem them Brethren whatever their thoughts are of me or carriage towards me.) These I would humbly beg to obey that Gospel-command, Eph. 4.3. to endeavour to keep the unity of the Spirit in the bond of peace. And that in Rom. 14.19. that they would follow after the things which make for peace. And here let me request of you, who have forsaken your legally constituted Pastors, who have withdrawn yourselves from our public Assemblies, to do these two or three following things, which as they are in themselves reasonable, so they are things that make for peace: I mean chiefly the peace of the Church of God, but together herewith the peace of your own Consciences.  
1. Impartially examine the truth, lawfulness and reasonableness of those things which you reject, and for the sake of which you have left, or are about to leave our Assemblies. Condemn not any thing used by us in God's Worship, before it hath had a legal trial at the Bar of your own Reason, and there be found contrary to the Laws of our Heavenly King. If you will reject any thing, without trying whether it be lawful, though it be commanded by the Law of the Land; or embrace any doctrines, which have not been before heard of, before you have examined the truth thereof; you are no way secure from giving heed to the grossest delusions, and in a ready way to be Papists, Quakers, or what not? For to act thus, is to put out your own Eyes, or however to shut them; and then to choose your way blindfold: which whoever doth, we wonder not if he miss the right way, or runs upon that which is exceeding hazardous. Consider that what is performed in our Assemblies are the injunctions of those higher powers, to whom God requires us to be subject, and that for Conscience sake, Rom. 13.1, 5. Neither are we to disobey them, or to refuse to do what they require, but when their commands oppose the Laws of God. Consequently we should examine the injunctions of our Superiors, and not dare to reject them, before we find that they are contrary to the Law of God. For otherwise we may oppose God's will, while we seem zealous for it; and transgress the Command of God which requires obedience to the higher powers, while we refuse to obey their Laws which we never found to be any transgression of the Law of God. In this your Trial, make Gods will your Rule. Be not led by the Examples of others, nor induced to think any thing lawful or unlawful, true or false, merely because such whom you esteem pious and Religious are of that mind. For besides, that the best of mere men are imperfect and fallible in this life; the giving heed to any doctrine or practice, because men that make great pretences of piety are of that mind, is the way to expose you to the worst of Errors. We know that the Devil, and his instruments too, appear as Angels of light; many Popish Monks are men of strict lives; some Quakers are persons of great uprightness in their dealings; and indeed what Heretics have showed themselves in the world, but they have at first appeared in the guise of extraordinary Sanctity? So that if we should always give heed to, and follow the ways of every one that appears in the world under more than ordinary shows of Godliness, we should never be fixed on any sure foundation; but must be always wavering, always changing. And indeed many instances might be given of persons, who upon such slender Reasons have withdrawn themselves from their Parish-Churches, and from thence have fallen from one Error to another, till at length they have fallen into gross delusions, and some into Atheism. In this Trial, make use of those helps which God in his providence affords you: I mean the assistance of able peaceable Divines and of their Writings. I know if I should direct you to the Friendly Debate or Dr. Combers explications of our public Prayers, or any other Treatises of this nature which are written by Conformists, you will with disdain reject my advice. I shall therefore only desire you to read the writings of some learned Non-conformists: viz. those of Mr. John Ball against Separation, and others written long since; and especially Mr. baxter's Cure of Church-divisions, and Mr. Tombs his Theodulia, which have been published of late.  
2. If upon impartial trial you cannot satisfy yourselves, so far as to comply with every thing that the Magistrate enjoins; yet however seriously consider whether you have ground enough from thence to forsake the Communion of the Church of England, and to withdraw yourselves from our Assemblies. To this end consider in what things we and you agree, as well as in what things we disagree: particularly, whether there be not a full agreement in all the Essentials and Substantials of Christian Religion. We both own the same Lord Jesus Christ: we agree in the same Faith, and that not only in the main fundamentals, but also in lesser matters, there being few (if any) Non-conformists, who do not approve the doctrinal part of the Thirty Nine Articles of the Church of England. We both hope to obtain the same Heaven, and both to obtain it the same way, viz. by Faith in Christ manifested in an holy conversation. Nay further, we both agree in the main parts of God's Worship: And that both in reference to the object of our Worship, and manner of it. We and you worship the same God, and him alone: We pray not to Saints or Angels: We pay no adoration to the consecrated Bread in the Lord's Supper: We bow not down to Images. We worship God in the inward acts of our Souls, our Faith in God, our reliance and dependence on him, our Love to him, our Sense of his infinite goodness, and the like graces and affections; and by expressing these in such outward acts, which God hath ordained, and you and we own them as his Institutions, such as Prayer, Thanksgiving, hearing the Word, and the two Sacraments, Baptism and the Lords Supper. Where is the difference in all this betwixt you and us? It must be therefore in something that is circumstantial: And is this a sufficient Reason to separate from us? It is evident that God hath not obliged us to this or that Gesture in his Worship, suppose it be but reverend; that he hath not determined circumstances this way or that, but hath left them to humane prudence. I will clear this by one instance. As we both acknowledge Prayer to be one especial part of God's Worship; so we hold, that the chief things we are to request of God, are Pardon, Sanctification, assistance against temptation, and the like: We both own, that our petitions are to be put up in and through the same Mediator Jesus Christ: We both hold, that it is the fervent desire of our hearts, and the representation thereof to God, that makes our prayers to be indeed such; And that the holy Spirit works in our Souls a sense of our wants and an earnest desire that they may be supplied. This is all that concerns the essence of Prayer, and herein we are agreed. But in reference to the gesture, (supposing it be such as becomes dust and ashes when they address themselves before the great King of Kings) God hath not determined whether it should be kneeling, standing, or lying prostrate on our faces; and therefore any of these may be used: In reference to Time, whether it should be this or that hour for public prayer; and therefore that time should be employed therein, which humane prudence determines as most convenient. And the same is true in reference to words in Prayer: For God hath not determined whether our desires should be represented in words premeditated, or in words immediately conceived: Neither of these are of the essence of Prayer, neither of them particularly commanded of God, so as to exclude the other: both have been used by Saints in the Holy Scriptures, and both approved by God. Therefore when any ask, Where God hath required forms of Prayer in Scripture? I would ask these persons, Where God hath required extemporary Prayers? And when they demand, where our Common prayers are to be found in God's Word; I would inquire, where they find therein those particular Prayers which they and their Ministers have poured out to God? By a serious consideration of all this, you may easily understand how great our agreement is, and consequently that those things must needs be small wherein we disagree; And will you on account of such things separate from us? If any pretend there are corruptions in our Church, I would desire such to consider the state of the Churches in the time of Christ's Apostles, and see if they do not find as great in the Churches of Corinth and Galatia; of Ephesus, Pergamus, Thyatira, (Rev. 2.) and of Sardis and Laodicea, (Rev. 3.) as they do among us: And withal consider whether it would not have been a sin to separate from those Churches. See this handled by Mr. Baxter in his Cure of Church-divisions, Chap. 5. I cannot think of any thing that may be a just plea for Separation but this, That something that is sinful is required as a condition of our Communion. The chief thing that is instanced in, is this, that they must worship God by a Form of Prayer. To make this plea good, they must show that forms of Prayer are sinful; and to prove that it is a transgression of a Law, and instance in the particular Law that is hereby violated. But the case is so far from this, that we have Forms of Prayer mentioned in Holy Scripture, used by good men, and that as an expression of their Piety; nay, in several cases prescribed by God himself, or his extraordinary Ministers, as that Num. 10.35, 36. David and other Psalmists penned Forms of Prayer and Praise to be used by the Church of God in his Service. Neither was there any thing typical in this thing, nor any thing that had respect to that legal Oeconomy. And indeed if Forms of Prayer were unlawful, then (which it would be blasphemy to utter) our Saviour sinned, when he bid his disciples when they prayed to say, Our Father, etc. Luke 11.2. And when he himself prayed using the same words, Matth. 26.44. And now I need not add that the whole Church of God in all Ages and places from the Apostles time, or however the next Ages after them, have used Forms and Liturgies, till some few of late among ourselves have condemned them. How Protestant Churches beyond the Seas use them, is too well known to be here insisted on. About this therefore I would only entreat you to consider (1.) whether any Christian, when he begs God's blessing on his meat, in the same words he hath used formerly; or renders thanks to God after his meals, in that form, or those expressions, he hath aforetime used; is he for this guilty of sinning against God? This must follow if the use of Forms of Prayer be sinful. (2.) If our Nonconforming Brethren use the same expressions, or the same method; doth this involve them in guilt? (3.) Consider, if Forms be unlawful, it is impossible that Christians should join together in the same public Prayers to God, in that whatever Prayer is uttered, though it be extempore in reference to him that speaks it, yet it is a Form to them that join with him therein, they being tied up to his words.  
It will not be enough for any to make this a plea for their Separation, that it is required of Ministers to use the Surplice and the Cross after Baptism, supposing they are not satisfied of the lawfulness of them; much less those Declarations and Subscriptions which are required of Ministers. For though these are required in order to the Exercising of their Ministry, yet are they not required as Conditions of communion with us. Hence our Nonconforming Brethren may acquit themselves to God and their own Consciences, if upon sincere endeavours used they cannot satisfy their judgements to do those things, and therefore lay aside the exercise of their Ministry. Nay further, this is enough to cause us to judge and act charitably towards them, while we find them in other things conscientiously submitting to authority: I will further add, that when we find many such, this should cause us to desire (if it may seem good to our Superiors) that some means might be contrived for the admittance of such to the Exercise of their Ministerial Function. Yet on the other side, when those Subscriptions, &c, are not required of them as conditions of Communion with us; this cannot justify them, or any other private Christians, in their separating from our Assemblies; much less in their setting up congregations in opposition to ours. If our brethren's Consciences will not permit them to Subscribe, etc. doth their Consciences forbid them to join in our Prayers, however to attend on the Preaching of our Ministers, in order to which no such condition is required of them?  
Having a little gone beyond my first intentions, (viz. to speak only to private Christians) I will take leave briefly to answer one Objection that is made in behalf of our Nonconforming Brethren. If we should do thus, we must hide our Talents in a Napkin, live unsuitably to that office we are called to, be unprofitable and unserviceable in our Generation. In answer to this, I will not repeat what Non-conformists have in this case answered when urged by the Brownists, especially that published by Mr. Rathband, and recited in the Second Part of the Friendly Debate, pag. 183. That the Bishop's act is the act of the Church, that it lies in them to depose that may ordain, etc. But this I say, first, that as many have, so more might, improve their abilities to the advantage of God's Church by their useful writings; others might be highly beneficial, if in their private converse they instructed the ignorant, resolved the doubts of them that are under scruples of Conscience, and the like pious offices which they are not forbidden by the Law. (2.) I add, supposing our Superiors permit it, they might preach publicly in some parts of this Kingdom which are ill-provided with Ministers (as I have heard of a worthy person who thus employs himself in Wales) and not in great places, that are well furnished with Preachers. As their preaching in such places might be beneficial, so their undertaking would be approved by most, connived at by all. (3.) If they preach in other places, is there any necessity in order to the employing their gifts, that they preach at those times when our public Assemblies are held for God's worship; or are they hence constrained to set up Congregations in opposition to ours? If God require of them to preach the Gospel, doth he also require of them that they should by their practice oppose and defy the Congregations of God's people that are legally established? Lastly, cannot they use their Talon of preaching without administering the Sacraments in another's charge, and without withdrawing members from the flocks of others? I am sure the old Non-conformists abhorred these practices, and condemned them in the Brownists: And we know who were offended at such things in later days when they were Ministers of Parochial Churches. I wish they would consider, whether those Arguments, they then used against others, be not now of like force against themselves.  
But leaving this digression, I return to the Pleas which people make for their Separation. And here I again say, that when there are no Declarations or Subscriptions required of private Christians as conditions of their Communion, these things are unjustly urged as Reasons of their Separation. As also the pretence of the Surplice, when that is not to be worn by you, nor the Cross after Baptism to be used by you; how can these then be grounds for you to forsake us? As for Kneeling at the Lords Supper; I know indeed this is required as a gesture in that Ordinance, but certainly unjustly excepted against. For what Law of God forbids this, or requires any other gesture? If Christ's example obliges us, it equally obliges us to celebrate the Ordinance after Supper, in an upper room, and clothed with a seamless Coat. If we are obliged by Christ's Example, than we are tied to the particular gesture which Christ used, and that was the Tricliniary gesture, lying on a bed, etc. As for those that except against this Gesture, as if herein we complied with the Papists in adoring the Host; these persons, if learned, speak against their own knowledge; in that the adoration the Papists pay to the Eucharist, is their falling down when the Priest lifts up the Host in the Consecration of it: when withal the Church of England professes (in the Rubric at the end of the Communion Service) that this is only meant for an humble and grateful acknowledgement of the Benefits of Christ— And declares that thereby no adoration is intended, or aught to be done, either unto the Sacramental Bread and Wine there bodily received, or unto any corporal presence of Christ's natural Flesh and Blood.— (that were Idolatry to be abhorred of all faithful Christians.) Read the rest.  
I will only speak to one thing more, which is the chief ground why many wellmeaning persons desert us; We can profit more by hearing Non-conformists than others, and therefore why should we not forsake our Parish-ministers to hear them?  
I answer, (1.) were this generally true that hereby men are better Christians than they were before, we have reason to rejoice; in that more honour redounds to God, and good to their own Souls. Are men hereby more acquainted with the Perfections of God, so as to live in the sense of his Allseeing Eye, his governing the world, his supplying us with blessings; so as continually to fear and love him, daily to offer up their Prayers and Praises to him, and more frequent in communicating of the Body and Blood of Christ in the Lord's Supper? Are they hereby more dutiful Children, loyal Subjects, obedient to them that have the rule over them, and watch for their Souls, more faithful Servants, more loving Neighbours, and as Parents, more careful to educate their children in the nurture of the Lord? Are they more just in their dealings, more charitable and loving in their demeanour, more humble and condescending to their fellow-brethrens, less censorious than formerly, less prying and intermeddling with the affairs of others, and in a word, doing the same to others as they desire others should do to them? Lastly, are they hereby more heedful lest their hearts should be overcharged with surseiting, drunkenness, and the cares of this life; are they better able to command and regulate their passions and affections; less solicitous for the things of this world, and more ardently breathing after Heaven? I say if these, and the like Christian qualifications are wrought in men's Souls by the labours of our Nonconforming Brethren; we do therein rejoice, yea and will rejoice. I wish these effects were more generally wrought among their Hearers: and that instead thereof many did not make their Hearing them, and separating from us, a Cloak for their sins. (2.) Suppose these be generally the fruits of their labours; I wish them to consider, whether the like would not be produced, if their Preachers kept their meetings at other times, than those wherein we assemble: and whether the Hearers be the better Christians, for being hindered from joining with us in our addresses to God, and attendance on his word. (3.) May not the like gracious effects be expected in the hearing of their own Pastors that are Conformists? If not, it must arise either from the insufficiency of the means, or the denial of God's Blessing upon it. As for the first, consider whether our labours tend not to the foresaid ends, and whether the producing those effects is not the great thing we drive at; and withal whether the greatest part of Conformist Ministers are not fitted and qualified for this work? And as for God's blessing, it may in all reason be expected from those that attend on us; because they do not offend God by needless separation, by forsaking the lawful Assemblies, by withdrawing themselves from the Churches of Christ, and by breaking the bond of peace in opposing them. God's blessing is then chiefly to be expected by us, when we walk in God's ways. (4.) Suppose the Nonconformist you hear may more warm and raise your affections, nay, suppose his Sermons better fitted to inform you; if these benefits may be obtained in a lower degree in our public Assemblies: Consider whether you ought to leave us, when you give so great advantages to the Common Enemy, the Popish Agents, to destroy both you and us: when you do so much mischief by your bad Example, in drawing others to separate, or encouraging them in their Separation: and when from hence you incur so much danger by Scandalising others, (for that is Scandal, when we draw others into sin, or hinder them in the ways of God:) for a woe is pronounced by our Saviour against such, (Luke 17.1, 2.) and that it were better for him that a millstone were hung about his neck, and he cast into the Sea. (5.) Consider whether your practice be consistent with the Duties that God requires should be performed to your legal Pastors, who labour among you and are over you in the Lord: These you are commanded to esteem very highly in love for their works sake, 1 Thess. 5.12, 13. Now do you manifest any esteem or love towards them, while by withdrawing yourselves from hearing them you discourage them in their labours? (6.) Supposing some N. C. be a more edifying Teacher, what necessity is there that you should hear him in such a constancy as to reject your Parish-Minister; or from hence to forsake our public Assemblies, and to neglect the Sacraments administered in our Churches? Lastly, if this be a sufficient reason to leave one Preacher and follow another, because he more affects or pleases you, consider whether this will not be an inlet to all delusions. If you leave your own Minister, whom you cannot but own preaches the Gospel of Christ, to hear another who in your esteem preaches more feelingly; you may on the same reason leave this new preacher, to follow another and another, and never stop till you fall into gross Errors, to the dishonour of God, the disturbance of the Church, and the perdition of your own Souls. As the reason of the thing itself evidences this, so do the Instances of many, who have run thus giddily, sadly evince the truth hereof. Take heed of being in the number of those spoken of, 2 Tim. 4.3. who after their own lusts heap to themselves teachers, having itching Ears. Such are in danger of turning away their ears from the truth, and turning unto fables, Verse 4.  
Having thus largely answered that objection, I again beseech you, Brethrens, in the bowels of love, as you desire the peace of your own Conscience, the peace of the Church of God, and the prosperity and peace of England, that you would seriously consider what I have propounded. It is our Duty to keep the unity of the Spirit in the bond of peace: This Duty is not practised by those, who without any just grounds separate themselves from any true Church: There can be no just ground of Separation from our Churches, unless you are put upon doing something that is sinful in order to enjoying Communion with us: Nothing can be sinful, but what is a Transgression of some Law of God. Now if any thing occur to your own thoughts, or be propounded by others, as a violation of God's Laws, which is required as a condition of Communion with us; be serious in the examination hereof, before you forsake our Assemblies upon the account of its unlawfulness. In this trial I beseech you make Gods revealed will the Rule of your Conscience, and not the Example or Judgement of such whom you esteem for their Piety. Several persons remember how many, who before the late unhappy troubles in this Nation were followers of the Non-conformists, though it is probable on no other ground, but because they appeared to manifest a greater Zeal for God than others; how these (I say) fell into monstrous extravagancies after liberty was given to men to vent their fancies. Some who were at first eager for the Presbyterian Government, immediately closed with the Independents, when they appeared and preached more movingly to their affections, or from such like ground: they in the mean while being unacquainted with the state of the controversy, or the arguments used on each side. Hence it is no wonder they joined with the Anabaptists, when they appeared with more affecting expressions, or pretended new discoveries. Nay, afterwards there was not any new-fangled Sect, but these men were ready to become its Proselytes and Patrons; till at length some became Quakers, others Papists, and many of them had their Religion to seek; and others were of no Religion, especially such who had at any time run into the licentious madness of the Ranters. Whence proceeded this, but from zeal without knowledge; harkening to every body that broached something new, and closing therewith without a serious trial? Now consider what security any of you have from running into such extremes, supposing the like circumstances as formerly; if you make the judgements or Examples of others, whom you think pious and zealous for Religion, the Rule of your actings or opinions?  
Further consider, that where there is no necessity to separate, and so to be of a Party; that this is so far from making you good Christians, that so far as you are of a Party or Faction you are defective in Christianity. 1 Cor. 3.4. While one saith, I am of Paul; and another, I am of Apollo's; are you not carnal?  
Let not any interpret my being larger in opposing Division and Separation, than I was in speaking against Wickedness and Profaneness, as if I had kinder thoughts for this than for the former: No, my thus doing proceeds only from my kinder thoughts to you, my Brethren, who have already or are about to separate from us. I have justly more grounds to hope that you will consider what I have written, than such who are debauched and hardened in sin. And therefore I once more beseech you, as S. Paul did the Ephesians, Eph. 4.1. that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one Body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one Faith, one Baptism, one God and Father of all. 1 Thes. 4.11. We beseech you, Brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be ambitious to be quiet and peaceable, and to be as earnest in promoting unity, as others are busy in making divisions and factions. This Christ and his Apostles often require as a Duty; this they entreat Christians to be careful about, and back their entreaties with the most pressing Arguments. Now if these will not move you in point of Conscience, nor the danger we are all in from a common Enemy (which by this means chiefly may be prevented) in point of interest, I cannot hope that whatever I should urge further should prevail with you.  
My hope is only in God, who hath the hearts of all men in his hand, and can turn them as the Rivers of waters. To this fountain of all mercies will I make my humble requests, that he would be pleased graciously to incline all our hearts to desire and seek for peace; that he would sweeten the Spirits of Christians, that are embittered against each other; that he would remove those prejudices out of men's minds, which have caused our breaches, and continue to widen them; that he would make men more careful to approve themselves Christ's disciples by obeying his commands, than to be the disciples and followers of men; Lastly, that he would put a stop to our divisions and distractions, and find out means to bring us in his good time to an happy Union: And I doubt not but all good Christians will join with me in this Prayer.  
GRacious and heavenly Father, who art the God of Love and Peace, look with an eye of pity upon thy poor distressed, distracted Church in this Kingdom; alloy our unchristian heats, heal our wounds, close our breaches, pour into all our hearts a Spirit of peace, union and brotherly love; and grant that though we cannot all be of one mind and judgement in this state of Error and Ignorance, yet we may be of one heart and affection, so as to follow after those things that make for peace, and avoid whatever hath a tendency to Breaches, Separation and Faction. Grant that petition, which thy dear Son and our blessed Saviour requested for all which should believe on him, to all Christian professors in this Nation; that we all may be One, as thou Father art in him and he in thee; that we may so join hands and hearts, as with one mind and one mouth to glorify thee, our heavenly Father: That hereby thou mayest have the glory, this Nation the advantage, and each Christian the comfort of this Union. Grant this, we beseech thee, for thy Son's sake, who is the Prince of Life and Peace; to whom with thee and the Holy Spirit of Peace, be all praise, honour and glory now and for evermore. Amen.  
FINIS.