A GUIDE TO THE True Religion: OR A DISCOURSE Directing to make a wise CHOICE of that Religion Men venture their Salvation upon: Seasonable for these Times, wherein there are such Diversities of Opinions and ways of Religion.  
To inform the Ignorant, to resolve the Wavering, and to confirm the Weak.  
By I. C. M. A. of T. C. C.  Josh. 24.15. 
And if it seem evil unto you to serve the Lord; Choose you this day whom you will serve, whether the Gods— But as for me, and my House, we will serve the Lord.  
EDINBURGH, Printed by Andrew Anderson, and are to be sold at his House, on the North side of the Cross, Anno 1669.   

A Premonition to the Reader, showing the occasion and intendment of the Discourse.  
Courteous Reader,  
THere is no good Christian, but is ready upon all just occasions to express his sad resentment of the woeful Divisions and dangerous Errors, wherewith the Churches of Christ in these Kingdoms have been for many years past, and still are so distracted; for notwithstanding that our civil Wars are through the mercy of God ended, yet our Religious jars and rents are not healed. Indeed, how can any pious Soul consider the great dishonour done thereby to the Holy Name of God, the reproach to the Christian Religion, the great scandal to those sometimes famous Churches (which are now, hereby become infamous through the World) yea, the apparent ruin threatened by these things, and not break out into sad lamentation for the same! Surely this 〈◊〉 a Lamentaion, and shall be for a Lamentation.  
And although the serious consideration of those evils, in order to the repairing and healing of them, and the preventing the public ruin threatened to the Church and State thereby, belongeth to the wisdom and zeal of those that be in place of eminency, and are vested with power and authority requisite thereunto; yet Private Christians in a lower station and capacity, cannot but have their eyes upon the sad influence those ●●ings have upon their dearest Friends and Neighbours with whom they converse, and in their behalf meditate upon some remedy for the same. Certain it is, that the malignant influence these things have on the common sort is very sad; whilst gazing on those sad contesting matters of Religion, Some continue mere Sceptics, ever wavering, and not knowing what way of Religion to choose, and so neglect to be of any; Some are professed Atheists, or profane Wretches; Others be seduced into dangerous Errors as Popery, Socinianism, Quakerism, etc. Many engage in contentions they know not why, nor for what: And the greatest part of Christians woefully stumbled in their Profession.  
The intendment of these Papers, is to propose some help against those evils, and to guide and direct those that are apt to miscarry through occasion of the diversities of Opinions and ways found a mongst us. Wherein they are first excited to make a wise Choice of that Religion they venture their Eternal Salvation upon, and are informed how to do it. Endeavours are used to fix and establish them in the truth of the Christian Religion, and to acquaint them with the great and Fundamental Doctrines and Duties threrof necessary unto Salvation, which have been owned by all Christians and Churches in all places and ages; and to persuade to believe and obey them, as that whereupon their eternal safety depends. Then our discourse descends to points of a secondary and inferior Nature that are controverted amongst wise and godly Christians, and directions are laid down how to find out the right and safe way for Faith and practice in such things (especially when we are necessitated to hold forth a profession of ourselves therein) Wherewith is showed also what tenderness and respect, is to be used toward those that differ from us in those things, whilst, in the mean time, we carry it at a greater distance with those that err fundementally, and subvert the Christian Faith, and Religion. All which counsels being evidenced to be good and wholesome, will manifestly declare, Those to be the most approved and judicious Christians, who (under all those great changes and revolutions which have been amongst us of latter times) have especially exercised their zeal for the maintaining of the Fundament all Doctrines of the Gospel, and the practice and power of Godliness; as also for the preserving the peace of the Church, and love and union amongst Christians: whilst in the mean time they have showed greatest moderation and condescension, towards those that differ in controverted Points of a lower Nature, even to a degree of compliance also with the stream of the times in some things, which seem in themselves less  and inconvenient (provided in their Consciences they judge them not to be sinful) if conducing to the furtherance of the Gospel, the peace of the Churches and Salvation of Souls.  
Indeed this will be judged by some rash and censorious Spirits to be Hypocrisy, Time-serving, ere self-seeking, and such persons may be branded for Temporizers, Turn-coats or Apostates, or what not; but when things shall be considered in calmness and Sobriety, Such will be found the greatest friends of Christ and the Christian Religion: and such actions most consonant to Scripture commands, and to the examples of the Saints recorded therein; whereas such as are found departing from any Fundamental and generally confessed points of faith or Practice, These imputations may be more warrantably charged upon them.  
Reader, Let these sad and woeful differences, errors, and debates, provoke thee to examine the grounds thy profession is built upon; to study more the verity and excellency of the Christian Religion, and be better established therein; to understand, believe, love, and obey the great and necessary Principles thereof; humbly to seek of God the discovery of his mind in things more dark and controverted; and to exercise more Christian love and charity those that are not of the same persuasion or practice with thee therein: And then, thou wilt be secured from the danger of those evils; yea, they will prove advantageous to thy greatest good, although intended by Satan for thy hurt. To help thee herein, is the intendment and design of this discourse, in order whereunto, the blessing of the Lord is humbly implored to go along with the same.   

THE CONTENTS. OF The several CHAPTERS.  

CHAP. 1. REligion the grand concernment of Man in this World Great differences about it. Necessity of a wise and deliberate choosing one's Religion. A proposition laid down, which is the Subject matter of the following Discourse. Page 1.  
CHAP. 2. Showing, wherein this wise Choosing one's Religion stands, and what Acts concur thereunto. Page 5.  
CHAP. 3. Considerations evidencing it a principal Point of wisdom for a Man to make a right Choice of that Religion he professes in the World, and ventures his Eternal Salvation upon. Page 13  
CHAP. 4. Wherein the Practice of this Duty is insisted upon, and Directions given, how to choose the true Religion amongst so many as are in the World. All other Religions being rejected, The Christian Religion is evidenced to be the only true Religion. Page 23.  
CHAP. 5. Further directions how to choose the right and safe way amongst such diversities of Sects and Opinions as be amongst Christians. A Discovery of the Fundamental Doctrines of Faith and practical duties of Godliness▪ generally embraced by all Christians in all times and places, with advice in reference unto them. Page 30  
CHAP. 6. Other directions in Points of a Secundary Nature, that are not so clearly laid down in Scripture, nor unanimously received by all Christians, but are Problemaical; and yet there is a necessity to be of the one or other Persuasion, how to make a right choice in such a Case. 4. Rules about this. Page 41  
CHAP. 7. A closer application of the foregoing discourse to the present State of the Church in England, with particular advice in reference to the different Ways and Professions found amongst us. Pag. 50.  
CHAP. 8. Wherein the great controversy of Communion with, or Separation from the Church of England, is discussed. A view of what is therein Praiseworthy; and of what is disallowable in the Judgement of those that scruple Communion with her. Directions suited thereunto. Page. 81  
CHAP 9 Wherein are laid down some general Rules of Caution to preserve Christians from rash and unjust Separation. The Conclusion of the Discourse. Page 89.    


CHAP. 1.  
Religion the grand concernment of Man in this World, great differences about the necessity of a wise and deliberate Choosing one's Religion. The counsel of Joshua to the Israelites applied to us. A proposition laid down, which is the Subject matter of the following Discourse.  
THE business of Religion is the grand concernment that all of us are sent into the World to mind, and therefore God hath, in the very framing of man's nature, laid so deep an impression thereof in us, that there's no Nation so barbarous and inhuman, but doth place this amongst the greatest matters, that they judge themselves to be interressed in; insomuch as some observe, Religion is more proper to man then reason. All men, and only men have a smatch of Religion; whereas some show of reason is found in many Beasts. Lactant. de ira Dei, Solus home sapientia instructus est, ut Religionem solus intelligat, & hac est hominis atque bruterum vel pracipua vel sola distantia.  
But as it is a thing all do profess themselves interessed in; so there's nothing in all the world, men are at greater differences about; some taking up one Religion, and some another, as pleases themselves best; yea each Nation almost have chosen a peculiar Deity, as we find in Scripture, one serving Baal, another Dagon others Moloch or Ashtaroth, &c Some worshipping the Sun, others the Moon or Stars, and almost every Creature whence they received any benefit: and some have not been wanting that have adored the Devil himself. How greatly then doth it behoove every one to make a wise choice of that God he intends to serve, and of that Religion he means to profess in the World and to live and die in? That he may first choose the true Religion and true God, and then cleave to him with full purpose of heart, as Barnabas exhorts, Acts 11.23. And the rather because of the great importance thereof; Man's eternal happiness or misery depends on the right knowing and; acknowledging God, and serving him; or his mistake about it: according to the witness of Christ himself john 17.3. This is life eternal to know (so as to acknowledge unto godliness) Thee the only true God, & jesus Christ whom thou hast sent.  
We read in the story of the Israelites the vanity of man's nature in matters of Religion; though no Nation under the whole Heavens had greater discoveries of the true God than they had; both by his Word and Oracles, instructing them from Heaven, and giving them his Law on Mount Sinai, and teaching them by his Prophets, the infallible interpreters of that Law: as also by his mighty works, bringing them out of Egypt by his outstretched Arm, working signs and wonders, dividing the Red-Sea, giving them water out of the Rock and bread and Flesh from Heaven in a Wilderness, and guiding them by a Cloud of smoke, and a Pillar of Fire: yet how apt were they to turn away from God, and to worship other Gods, even of the Egyptians and Canaanites, whom God cast out before them? A pregnant instance whereof we have in the business of the Golden Calf, though but forty days before, they heard the Law proclaimed in the greatest solemnity that ever was, even by the Ministry of Angels with Thunder, Lightning and Earthquake, which wrought such plyableness in their Spirit, that they professed, whatever the Lord should speak to them▪ That that they would do Deut. 5.27. Yet when Moses was but a while withdrawn from them upon the Mount, they quickly turned and made them a Calf to worship, after the manner of Egypt. This being observed by Joshua his Successor, he became jealous over them with a godly jealousy; and being fearful that when he was gone from them, they should do the like, He endeavours to establish them in the true Religion, and to bind them to the Lord in the strongest bonds, Josh. 24. He bids them, verse 15. Choose deliberately what God they would serve, directing them by his own example; and then when they had deliberately chosen Jehovah for their God, he binds them unto him by a solemn covenant, verse 25. And sets up a lasting remembrance of it.  
These things are written for our instruction, and do show what a Spirit there is in us, even an evil heart of unbelief in departing from the living God, as well as in them formerly (as the Apostle shows, Heb. 3.12.) Though we have as full discoveries of God as they had, and greater means of knowledge by Gospel-light, to know God and Jesus Christ: Yet our hearts are equally fickle and ready to forsake God, and the true Religion, and (as the Apostle taxeth the Galathians) to turn to another Gospel and another Christ than we have received, yea to another God, the World, our Lusts, or Satan, to serve them more than the true God. Therefore this counsel of Joshua may be as seasonable to us now as to them formerly, viz. To choose deliberately and seriously what God we will serve; and then to resolve to cleave unto him for ever: or wisely to choose that Religion, we will profess in the World and venture our salvation upon; and then to labour to be established and fixed therein, so as by no storms of temptation we be removed.  
The urging of this Counsel upon unsettled and wavering Souls, being the intendment and design of this discourse, suited to these fluctuating and shaking times, It may be contracted into this ensuing proposition, which shall be more fully dilated on in the following Chapters, viz:  
That it is a great point of wisdom for a Man to make a right Choice of that Religion he means to take up and profess in the World, that he intends to live and die in, & to venture his eternal Salvation upon.   

CHAP. II.  
Showing wherein this wise Choosing our Religion stands, & what acts concur thereunto.  
HAving laid down the proposition which is the ground of our Discourse in the former chapter, we come now to inquire concerning the nature of that choice wherein it stands, and what things necessarily must concur to make a wise choice of that Religion, we intent to profess in the World.  
Election or choosing (in a general sense) is an act of the will, proceeding from the previous knowledge and judgement of the understanding, whereby amongst divers ways or means propounded for the attainment of some End, it doth resolve upon some one above the rest, that it will add here unto, and make use of for that purpose.  
In particular, Choosing one's Religion, is also an act of the will arising from the previous knowledge and judgement of the understanding (discerning the nature of the thing) whereby amongst the many different Religions (or ways of serving and pleasing God, and of attaining unto happiness with him) that are found in the World, a man doth pitch and resolve upon one above all the rest (and with rejection of all others) with full purpose to adhere unto it, to live and die in it, and even venture a man's salvation and happiness on it.  
Here are 3 Acts wherein this right choosing one's Religion doth stand, to be explained in order.  
1. An act of the understanding, judging and discerning the nature of the thing that the will chooseth; and its excellency above all things that come in competition with it; for to a right choice of the will the understanding and judgement must proceed it: must know the nature of it, and discern it; good, or else it's but a blind choice, not becoming a reasonable creature, and a man may else embrace evil as well as good. The will when is acts regularly follows the Dictate of the understanding; this tells what is good, and then what chooses, as the  judgeth of what it tastes, and then the stomach or appetite craves it; so must the understanding go before her, & discern the nature, verity and goodness of that Religion, as also the falseness, vanity and dangerousness of other Religions before the will can make a right choice of it. Man being a religious creature, by the common instinct of his natural conscience, is moved strongly to worship and serve a Deity (as we see in all Nations of the Earth) much more when he is further stirred up by a divine instinct. Now we should consider as men (as the prophet's phrase is) and not exert actions of highest importance without understanding and reason, worshipping we know not what (as Christ taxes the Samaritans, John 4.) but give God a reasonable service, knowing what God we serve, and what Religion we take up; and not taking up the next at hand, at adventure, (as most men do) that Religion professed where they live, & commended to them by Education, example, etc. but understanding what we do therein, And therefore men that act according to reason, will look into the Religions in the World, and judge which is best among them; or rather into the Word and Oracles of God himself, for they best discover what God is, and how he will be worshipped. Therefore if there be any such thing, as Divine Oracles in the world, wherein God hath revealed his will concerning matters of Faith and worship, we should have special recourse unto them. Now that the holy Scriptures (commonly called the Bible) are such, that is, the Oracles of the God of Heaven, wherein he directs us in the knowledge and worship of himself, and in the way of Religion; This may appear even to those that have not yet taken upon them any profession of Religion by such Infallible demonstrations, as reason cannot contradict, viz. From these characters imprinted on them which show them to be of God, from the miracles wrought to confirm them, from that spirit of holiness seen in such as seriously believe them, from the accomplishment of a great part of those things revealed therein, even such things as were utterly invisible and improbable to created understandings, etc. And therefore there should be an exact consideration in the judgement and understanding of a man of that Religion revealed in the Scriptures. He should 1. Take a particular view of the principal Doctrines, the great mysteries of faith and duties of godliness taught therein, not taking all in the lump together, but having a distinct knowledge of them. He whose Religion is in the gross only, and hath no distinct apprehensions of the particular doctrines of faith and duties of godliness, which that Religion teaches, he hath no Religion at all; for how can these Doctrines influence his heart and life to make him fear, and love God truly, and lead him to the power and practice of godliness, if not distinctly known and discerned by him? Then 2. He must discern the verity and certainty of these Doctrines, that he may venture his soul upon them, knowing him in whom he hath believed; for which and it's exceeding necessary to be conversant in those Treatises which prove the verity of the Christian Religion, and of the Scriptures (wherein it is set down) of which many be extant in our own Language. Without this a man shall never hold fast his Religion, especially in trying times. 3. He should know the excellency thereof, that its such a Religion as tends most to the magnifying of God, and giving glory unto him, to the advancement of man to true happiness in the love and favour of his God, and nearest communion with him, and fullest conformity unto him. He should often look upon the sublimity of the mysteries, the purity of the precepts, excellency of the rewards, and dreadfulness of the punishments. And thus the understanding preceding in discerning and judging the Religion which is to be chosen, is one Act in this Election.  
2. Act, After the understanding doth thus present the true Religion before us in the certainty, glory and excellency of it; Then the next Act is for the Will to elect, choose, and embrace it, solemnly to espouse this Religion, and say, It shall be mine; It's that I am resolved to profess, and to venture my eternal salvation upon, what ever inconveniences I may meet with in the profession thereof; what ever disgraces, reproaches, losses, Persecutions, etc. yet this Religion I will be of, and this God I will serve. We must sit down and consider what it will cost us to be Christians, and then espouse the Christian Religion, and take it for better, for worse, embrace the cross it threatens, as well as the Crown it promises; For so our Lord warned his Disciples, telling them, He that will come after me, and will be my Disciple, must deny himself, (in his dearest lusts & sins, nay, in his estate and life sometime) and take up his Cross (of afflictions and persecution) and follow him, (in a way of holiness & purity in the strait way.) And then he will give him a Crown of life, he shall have an hundred fold in this life, with persecution (that is, the comfort of an hundred fold, if he miss of such increase in the same kind) and eternal glory in the World to come. Now we must sit down & consider what we do, as (Luke 14.28.31) Christ teaches by the parable of him that builds a Tower, and of the King that goes to warfare. Now thus to choose our Religion, to espouse the Christian Faith for better, for worse, to take the sweat with the bitter, the Cross with the Crown: This is another Act, wherein this choice stands.  
3. Act is a settled purpose, and full resolution to live and die therein, to adhere and cleave thereto, even to the end, to be faithful to the Death; to cleave to the Lord with full purpose of heart; as we read Joshua his resolution, I and my house will serve the Lord; we are resolved (who ever depart from Jehovah) we will cleave unto him. And as the Disciples, John 6. when many forsook Christ and the Christian Religion; their Lord saith unto them, and will ye also go away? Peter answers in the name of the rest, whether shall we go, for thou hast the words of Eternal life. Alack, if we draw back from the Lord, his soul shall have no pleasure in us, we draw back unto perdition; but if we continue in the faith, we shall then have the Crown of life. Life and Death are before us herein, as Moses told the Israelites, if we serve the Lord and fear him and cleave unto him, than life; but if we turn from him, and his truth and ways, than Death; all a man's righteousness shall be forgotten, he shall die in his sins.  
Thus in these three Acts stands the right choosing of a man's religion.   

CHAP. III.  
Considerations evidencing it a principal point of wisdom for a man to make a right choice of that Religion he professes in the World, and ventures his Eternal Salvation upon.  
HAving showed, wherein this wise choosing one's Religion stands, and what Acts must concur thereto, We come next to demonstrate it to be such a principal point of wisdom for a man to make a right choice of his Religion he professes in the world, and ventures his Salvation upon. This may be evinced from the ensuing Considerations.  
1. The Necessity for a man to be of some Religion; and if so, wisdom should direct to make choice of the best. Now it's necessary to be of some Religion; We cannot live without God (Acts 17.28. In him we live, move, and have our being▪) And is it not fit than we should acknowledge God and worship him? in the very framing of the nature of man, there are such principles of Religion engraven in him, that cannot be razed out, that have taught the very Heathens to worship a Deity; so that we should be worse than Heathens, yea, become very beasts, and below men, if we should not be of some Religion: Besides it is the express command of God, by his written Laws given to the Sons of Men, that they adore, worship and serve him; he expects it as an homage from them, and will not lose his glory; Such Atheists are accursed by him, as cast off all Religion, & live without God in the World: And though some such Atheists have been found who in their prosperity forget God, whilst they can better shift without him: yet in their miseries and dangers, they have been forced to acknowledge God, and call upon him, as the Mariners in the Ship with Jonah, etc. Now if it be so, Is it not fit to choose the true God, and the true Religion?  
2. There are many false Religions in the World, and we may soon be imposed on and deluded, if we make not a wise choice of our Religion; There be many Lords and many gods so called, (saith the Apostle, 1 Cor. 8.5.) though to us, there is but one living and true God; there's many ways of Religion, Heathenism. Mahometanism, Judaisme, and Christianity; and amongst Christians, how many different ways this day? scarce to be numbered, and therefore we had need to make a good choice. The greatest part of the World were deceived in former times of old, the whole World almost followed false gods, except Israel. At this day, some observe, if the World be divided into thirty parts, nineteen of them are Heathen Idolaters, six be Mahometans; some (though inconsiderable) Jews; and only the other five parts of the thirty be Christians: and how many different ways be amongst them? Protestants, Papists, Muscovites, Greeks in Europe, (besides multitudes in other parts of the World,) And these admitting many subdivisions amongst themselves; Therefore we had need to make a wise choice.  
3. It's that whereupon our greatest interest depends; on the right choosing one's Religion, or our mistakes about it, eternal happiness or misery, life or death depend. Deut. 32.46, 47. in things of great importance men use much deliberation, and make the wisest choice they can, how necessary is it here? That opinion or dream that every man may be saved by his own Religion, if he be true to it, is more becoming Turks than Christians. They say there are three Banners whereby men are conducted to Heaven, Moses', Christ's, and Mahomet's; but we christian's know no other way to Salvation but one, viz. by faith in Jesus Christ; for there's no other name under Heaven to be saved by, but by the name of Jesus Christ, Acts 4.12. Indeed many lesser differences may be amongst them that hold that one Faith: They may hold the head Christ, and yet differ in small things with safety to their Souls; if they build on the foundation and cornerstone Jesus Christ, (hearty believing the principles of the Christian Faith, and living according to them, though they add thereto the Hay, Stubble, and wood of smaller errors, they may be saved notwithstanding these. 1 Cor. 3.15. Salvation may be had amongst several forts of Christians, that all agree in the great Articles of the Christian Faith, and live piously and charitably, whether Lutherans, Calvinists, Arminians, Anabaptists, Episcopal, Presbyterian, Independent, etc. These are not different Religions, but different forms of the same Religion, wherein the children of the same Father, are dressed up in different habits. But where any differ in fundamentals, and even turn to another Religion, to another Gospel, or Christ (as the Apostle speaks to the Galatians,) as too many Sects amongst us, are found to do, viz, Papists, Socinians, Quakers, etc. Those I mean who are throughly such, not all that ignorantly adhere to them,) it would be foolish charity to flatter them with hopes of Salvation, in such ways, (if living and dying according to those corrupt principles,) because they are in the number of those Damnable Heresies the Scripture speaks of. Now this being clear, that Salvation dependeth upon espousing the right Religion; What wisdom is it to make a good choice?  
4. Because else if one should happen on the true Religion, he would never be True unto it, unless he take it up on such a right choice, as before was spoken of; we cannot be Serious Christians, nor through Christians, but by halves only; nor Constant, holding out to the End, without this right choice.  
(1.) Not serious Christians. Such as take up a Religion they know not what, and on grounds they know not why, will be but sleighty and formal in it; a little of outside profession they may have, but the power of it will be wanting. Thus the common sort of Christians, that take not up Religion on a wise choice, understanding what it is, and discerning the verity and excellency of it, but because it is professed in the country where they live, enjoined by the Laws of the Land, and commended by the example of Others, whom they esteem wise and holy, alack, how formal and sleighty are they therein; not considering the glory of the great God that made them and redeemed them, is concerned therein, and that the Salvation of their own souls depends on it: Whereas such as make a wise choice out of knowledge and discerning, serve God with all their heart and strength and soul, they rest not in the former, but labour in the power of godliness. Religion is their main business in the World.  
(2.) Nor through Christians, but only by the halves, (as Agrippa, almost persuaded to be Christians.) They will follow Christ a little way, and perform some of the outside and easy parts of Religion: but when they hear some hard say, (as the Capernaits) or some difficult duties pressed on them that cross flesh and blood and worldly interest, they will except them, and say, in this thing the Lord be merciful to me, etc. These are like the Scribe, not fare from the Kingdom of Heaven, but never shall come there; like Herod, that reform many things, but not at all, will pick and choose where they please. Oh that this were not the case of many called Christians! And this because they understand not aright what the Christian Religion is, and take it not upon good grounds, therefore they fall short: whereas he that understands what an holy Religion it is, and what great duties it requires, and casts up before hand the inconveniences, losses andl sufferings he may meet with, comparing them with the recompense of reward, the far more exceeding and eternal weight of glory, he will go throughstitch, will follow God fully, and will be altogether a Christian.  
3. Not Constant, but turning away from it upon every Temptation. Such are ever wavering and halting betwixt two, as the Israelites of old betwixt jehovah and Baal. If heresy, seducement, and the power of delusions come amongst such, how do they turn away from that Religion they have embraced by companies, and turn Runnagadoes, or if the heat of persecution scorch them, they whither away because they have no Root. Mat, 13. We have had too sad experience of this amongst the giddy unstable sort of Christians in our times, when God had let lose errors and heresies amongst us, (to try who were sound and sincere, and who not) how many were carried away as with a flood? And if Popery should prevail again, or Mahometanism, through the conquering Sword of the Turks, one may tremble to think whither such ungrounded Christians may be carried: Whereas on the other hand the Christian that takes up his Religion on good grounds through a wise choice, knowing what, and in whom he hath believed, will through grace stand strongly as the House built upon the Rock, Mat. 7. When the Winds blue and the Waves beat, he stands; The gates of Hell shall not prevail against such. Therefore we see what a great point of wisdom it is, for a man to make a wise choice of that Religion he takes up; else he will not be true unto it; he will not be a serious Christian, nor a thorough, nor a constant Christian, and then as good be none at all. It will nothing avail them unto Salvation to embrace the true Religion, no more than it did profit the Israelites of old, to have the Temple of the Lord amongst them; or the Philistims to have the Ark of the Covenant with them, it will but increase their condemnation.  
These considerations are sufficient (without insisting upon any other) to evidence the truth of our proposition, and to commend to us this great duty viz. The wise choosing of that Religion we profess in the World, that we mean to live and die in, and to venture our Eternal Salvation upon.   

CHAP. FOUR  
Wherein the Practice of this Duty is insisted on, and Directions given how to choose the true Religion amongst so many as are in the World. All other Religions being rejected, The Christian Religion is evidenced to be the only true Religion.  
WE are now come to the practical part of our discourse to show how this may be reduced into action, that we have been treating on, but in words hitherto; let every one that God hath given the understanding of a man unto, be induced to make a wise choice of that Religion he ventures his eternal Salvation upon.  
This discourse is intended only for such as be resolved to be of some Religion, and will not live as Atheists. As for them that will not be of any Religion at all, but live without God in the World, only live to eat and drink, and work and sleep, and mind their sensual pleasures, they degenerate from the Nature of Men, and are even turned unto Beasts; foolish are they and ignorant (to use the Psalmists words, Psal. 73.) and even in this point as Beasts, as far below men as Nabuchadnezzar was when he did eat grass as the Oxen, and couched amongst the Beasts, for such violate the very Law of Nature, which hath taught all Nations, however rude and barbarous, to take up some profession of Religion. They transgress also the written Law of God, which he hath given in his Word, and will judge men by, at the last day, which requires solemn worship and service from the Sons of men. They bring themselves directly under the curse or imprecation, Jer. 10.25. Pour out thy fury upon the Heathen, and upon the Families that call not on thy Name. The wicked shall be turned into Hell, with all the Nations that forget God, Psalm 9.17. As they say to God now, depart from us, we will not know thy ways: so they shall hear God say to them shortly, Depart from me ye cursed, etc. Nor do I speak to such base and low Spirits, as take up their Religion on trust from others, and pin their Faith upon the sleeves of those, to whom they have subjected their judgements and consciences, upon account of any worldly, or corrupt interest: But to such noble Spirits, as with the Bereans will take pains to search the Scriptures, and use all Gods appointed means to inform themselves; that they may venture their souls on a sure bottom. Consider as men, and make a wise choice of that Religion you venture your Salvation upon. It's not sufficient that it be delivered to you by Tradition from your Ancestors; that you gave learned it by education from Godly Parents; that it is commanded by the Laws of the Land wherein you live, and commended by the practice of wise and pious persons, whom you reverence: but make a wise choice for yourselves; Labour to understand distinctly the several Doctrines, and mysteries of Faith, and duties of Godliness contained therein: and to know the verity and excellency of it; and so take it up upon deliberation, weighing both the conveniences and inconveniences so it, Comparing the sufferings, losses, reproaches, persecutions you meet withal: with the reward and Crown promised; and so make a wise choice of your Religion, resolving to live and die therein, to adhere to it to the end, and be faithful even to Death.  
This is a duty necessary and seasonable to be pressed, some have not yet chosen their Religion. It's to be feared there's too many, not only of the younger sort, but of the more ancient, who (according to the proverb) have their Religion to choose. Some have made some kind of choice, but need to be confirmed and established therein upon good grounds, and to be stirred up to be true to the true Religion they profess, even to be serious, thorough and constant Christians.  
Make this choice then speedily, for this is the business you come into the World about, to know and acknowledge, to worship and glorify God; and your Salvation depends upon it. Live not without God any longer, but acknowledge him that made and redeemed you, that feeds and preserves you, and learn how to serve him acceptably. Do it wisely, lest you be deluded, there being such diversities of Religions, and so many false ways in the World, you had need to have your eyes about you; erring herein will not stand with the safety of your souls, your external happiness or misery depends upon it. And then be True to that Religion you choose, play not fast and lose with it. It's a business of highest concernment to be serious in Religion, what ever you trifle in, be not false herein, what ever you be faulty in. Let the Doctrines and mysteries of Faith you receive, influence your hearts and lives, sanctify and change them; rest not in the form of godliness without the power of it. Men may as well miscarry in the true Religion as in a false, if they be false unto it.  
Quest. But here a question must be resolved in order to the practice of this duty, which is this. Some may say,  there are such diversities of Religion in the World, How shall we be able to make a right choice, amongst so many, of the true Religion, especially such of us as be weak and ignorant, when great and learned men differ so much about it amongst themselves.  
Answer. This is a question of very great importance, and indeed deserves a serious Answer, I shall speak to it in two particulars.  
1. It is a mistake to think, because of the differences of opinions amongst men, that there is such a multitude of Religions in the World; for every different opinion is not a different Religion. There are (to speak properly) but four Religions in the World, although there be different Sects & parties amongst each of these, viz. Heathenism, Mahometanism, Judaisme and Christianity. Indeed these four disagree much amongst themselves. In Heathenism some worship one God, some another, some multitudes jointly, as may beseen in Scripture and in all Histories. In Mahometanism, all follow that Impostor Mahomet, but yet there are great differences amongst themselves, so that they are at deadly Feud often one with another for their Religion sake, as is storied of the Turkish and Persian Mahometans. In Judaisme all worship the true God, the maker of Heaven and Earth, and receive the Law from Moses, serving God according to the Ordinances thereof; yet have they different Sects amongst themselves, as the Pharisees, Sadducees, Essens, etc. In Christianity all worship God in Christ, although there be diversities of Sects and Heresies amongst them; So that indeed there are but four Religions in the world.  
2. There's a great difficulty to discern which of these four we should choose for our Religion, even the weakest understanding that indifferently weighs them, may be convinced.  
(1.) For Heathenism, It's evident to reason their Religion is not true, to worship so many Gods, and them also creatures, as the Sun and Moon, yea, mortal men that are dead, such as Jupiter, Juno, Saturn, etc. Yea, the worst of Men, Their own Poets have branded them with black notes of infamy for Adultery, Theft, Murder, etc. It was Gods just judgement (as the Apostle observes, Rom. 1. To give them up to such delusions to worship such gods, because when they knew the true God they did not glorify him as God. Many of their own Religion were convinced, they were not in the right, and therefore Cicero in his Book De naturâ Deorum, saith, I would I could as well find out the true Religion, as convince others to be false.  
(2.) For Mahometanism, though it hath spread far over the World, (yea, further than Christianity is spread at this day) yet it's most easy to prove that to be a false Religion; Their Prophet was a deceiver and a very flagitious person, and wrought no miracles; their Koran is most barbarous and without sense; their Doctrine impure as well as their Lives; their Religion promises a carnal Paradise in the world to come, full of sensual pleasures, not spiritual, and suitable to rational immortal souls. It was propagated in the World by the Sword, and maintained by ignorance, and suppressing all humane learning.  
(3.) For Judaisme, the third Religion in the World, That was indeed of God, confirmed in the Old Testament; But it was to continue for a time, till Christ came, of whom Moses and the Prophet's witness abundantly; then at the time of Reformation it was to be abolished, Heb 9.10. Their whole worship & Ceremonies had respect to him on whom, because they would not believe, but rejected and crucified him, the wrath of God is come upon them to the uttermost, They and their Temple was destroyed and the worship of it abrogated, and to this day so continues.  
(4) It remains therefore that the Christian Religion is the true Religion, or else there's none in the World. And it indeed is witnessed to, both in Mahomet's Alcoran, and in the Jewish Old Testament, which speaks fully of Jesus Christ, his birth and parentage, with the circumstances of time and place, his death, resurrection▪ etc. This was confirmed by many signs and wonders, and real miracles wrought by the first planters of this Religion: Heb. 2.4 By the means and ways of propagation of it▪ by weak and unlearned men, by whose preaching it soon overspread the World and took such rooting, that the power, craft, and malice of men and Devils cannot root it out. It's evidenced by the purity and spirituality of its Doctrine; By the sublimity of the Mysteries revealed in it, wherein the highest wisdom of God shines forth; By the greatness and excellency of the rewards & punishments; By the holy Spirit appearing in the serious professors of it (such a Spirit of holiness as is no where else to be found in the world) And by the design it hath to glorify God and to humble Man, etc. By these and the like evidences the weakest, may easily be convinced, That the Christian Religion is the only true Religion of all others in the World, and so be directed to make choice thereof.   

CHAP. V.  
Further Directions how to choose the right and safe way amongst such diversities of Sects and opinions, as be amongst Christians. A discovery of the fundamental Doctrines of Faith and practical duties of Godliness, generally embraced by all Christians in all times and places, with advice in reference unto them.  
HAving inquired into the several Religions this day professed in the world▪ and found upon good evidence the Christian Religion to be the only true Religion, men may venture their Salvation upon. We meet next with no small difficulty whereby weak and ignorant persons are perplexed (occasioned by the diversity of Sects and opinions which are found amongst Christians) viz.  
Quest. To know, (after they once be resolved to be Christians) how to choose the right and safe way amongst such various Sects and different persuasions of those called Christians, (unless a man might be saved in any of these Sects and ways) What directions are there for the safe conduct of such as are at a loss herein?  
Answer. Because this is a grand case wherein very many (in these sad times of Division) greatly need Direction, I shall guide them to a safe way, wherein they may securely walk, and venture their Souls without fear of miscarrying. And it is this; Let them labour to understand clearly and to embrace hearty those Fundamental & Catholic verities of the Christian Religion, which are more clearly laid down in the holy Scriptures, and have been owned by the Churches of Christ, generally in all ages & places, ever since the Apostles times to our days, and transmitted to us in their Creeds, and Confessions of Faith, and are now owned by all (worthy the name of the Christians) without dispute, through all the Christian World; let them so believe them, that they influence their Hearts and Lives throughly: And also all those Confessed duties of godliness that all Christians are agreed in, and walk up to the practice of them, and their Souls shall certainly be secured.  
Know, that notwithstanding these diversities of Sects, and varieties of opinions which are found amongst Christians, from which they are not privileged (as neither are those other three Religions, Heathenism, Mahometanism, and Judaisme, as before was showed) nor shall be fully whilst we be imperfect, and know but in part, and are in part carnal as well as Spiritual, whilst the envious one shall sow Tares in the field of the Church, and it shall be the pleasure of God to suffer these things to be, that they which are approved may be made manifest: Yet know, That there are some fundamental and Catholic verities of the Christian Religion, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, points generally believed of all, having antiquity, universality, and consent concurring with them; which the Scriptures call the foundation, 1 Cor. 3.10▪ 11. The principles of the Doctrine of Christ, Heb. 6.1. The form of sound words, 2 Tim. 1.13. Rom. 6.17. The proportion or Analogy of Faith. Rom. 〈◊〉 6. Which have been conveyed down from the Apostles, even to us in this last age of the World, nor could the gates of Hell ever prevail, so far as to extirpate them. And these are such Confessed duties of godliness, as none that have pretended to be Christians have dared openly and directly to gainsay. Now these are the points that have greatest influence on our hearts and lives, to sanctify and change them, and to promote the life and power of godliness, (and rarely those questions and matters of dispute that are so hotly contested about) and these avail to the saving our Souls; upon our hearty embracing and receiving these, or our renouncing of them, either in heart or life, depends our Salvation or Damnation. We had need therefore to set our hearts on these things, that we cordially believe these Doctrines, and practise those Duties, and so doing we shall secure our eternal Salvation.  
Now for further improvement of this advice we shall more particularly inquire into these great and necessary Doctrines of faith and duties of godliness, and lay down some brief account of them in order to our belief and practice, and so consequently to Salvation.  
1. For the Fundamental Doctrines of the Christian Religion. Not that I undertake to give an exact account hereof; for to determine this (saith a learned man) is the masterpiece of all the Divines in Christendom; but only do declare those truths, which being more clearly laid down in Scripture, have been generally embraced by all Churches worthy the Name of Christians, (setting aside controverted points) wherein so much truth is contained, as being joined with holy obedience, may be sufficient to bring a man to everlasting Salvation. This being premised they may be reduced to these four Articles.  
(1) Concerning God, That there is one God of an infinite, perfect, and spiritual nature, Subsisting in three most glorious persons, the Father, the Son, and the Holy Ghost, who is the maker, preserver & Governor of all things, and intends his own glory in all his Works. That the greatest concernment of reasonable creatures is to know & acknowledge this God, to fear, love, adore and glorify him, and their chief felicity stands in his love and favour, in fullest conformity to his Image, and nearest communion with him, and in no earthly good separate from him. This is one Article of Religion necessary unto Salvation to be known and believed, and not controverted amongst Christians. Believe this throughly, and let it influence your hearts and lives, so as you study to know this God, and to get acquaintance with him, to fear, love, and serve him, to own him for your Sovereign Lord & chief good.  
(2) Concerning man, That God made man at the first in a very holy & happy estate from which he soon fell through Satan's Temptation, and all mankind became plunged into sin and misery. That we are all heinous offenders against the God of Heaven, under his dreadful wrath and the curse of the Law, barred out of Heaven and happiness, and liable to eternal torments, if not speedily reconciled to God and pardoned, and by renewing grace sanctified and converted; which neither we, nor any mere creature is able to do for us.  
This is another Fundamental Article of Faith, so clearly laid down in Scripture as it's beyond all controversy. Entertain it not in the notion only, but let it be so digested, that you feel your sin and misery at your heart, and dare not to continue a day longer without reconciling and pardoning mercy, and renewing and sanctifying grace, lest you perish; that you despair of any creatures help, and feel yourselves eternally undone, if the God of Heaven help not.  
(3) Concerning Jesus Christ our Redeemer. That the Lord Jesus Christ the only begotten Son of God, coessential and coeternal with his Father upon the appointment and designation of his Father, voluntarily undertook the office of a Saviour and Redeemer to Mankind, & being made Man, took on him our sins, and the curse of the Law, and giving himself up a Sacrifice and an offering to God for us, purchased by his death all things conducing to grace and glory: and having by his own power arisen from the dead and ascended into heaven, he is become an alsufficient Saviour, and will effectually confer pardon, grace and Salvation, on all those who shall truly believe in him; And that there is no other name under Heaven to be saved by, but by the name of Jesus Christ.  
This is a great and necessary Doctrine of Salvation, so clearly held forth in Scripture, that it's beyond controversy, 1 Tim. 3.16. Let this Catholic verity be received not in the Nation only, but dwell in your hearts, that you may see the infinite worth and excellency of Jesus Christ prise him as the only Saviour, close with him on all those glorious accounts and end she was sent upon by the Father, and yield up yourselves to be saved by him in his own way, and upon his own Terms.  
(4) Concerning the application of Redemption. That our Redeemer the Lord Josus Christ having all power in Heaven & Earth given to him, hath made a new Law or Covenant of grace & caused it to be proclaimed to the world, wherein he promises pardon and Salvation to all that shall sincerely accept and own him for their Saviour and Lord Redeemer, and truly repenting of their sins, shall rest on his death and merits alone for life, & love him above all things, and sincerely obey his Gospel. Laws and Commundments, & shall persevere in these duties to the end: And after he shall have sent his holy Spirit to work Faith and conversion in his Elect, He will certainly come again from Heaven in the glory of his Father with his mighty Angels, and by his mighty power shall raise the dead, and convene all both Quick & dead before his Judgement Seat; and then such as did truly repent them of their sins, and sincerely believed in his Name and obeyed his Gospel, he will adjudge to Eternal glory and happiness with himself and his Father and the holy Angels: but unbelievers and impenitent persons to eternal torments in Hell with the Devil and his Angels. This is an unquestionable Article of the Christian Faith, expressly delivered in the holy Scriptures, and embraced by the Catholic Church. Let this truth be received, not notionally but hearty; Let it influence your hearts and lives so as you sincerely obey the Gospel, and live in the daily expectation of the coming of the Lord, and give diligence to be found of him in peace without spot, and blameless. I shall add no other Doctrinal verities besides these fundamental Articles; They are the very substance of the Christian Creed embraced by the Church in all ages and places  
2. For those Practical Duties in which all true Christians are agreed (for as there are in points of Faith fundamental Articles, so there are in the point of practice fundamental Duties.) Now these are either.  
(1) Those Moral duties of the Law or Ten Commandments promulgated on Mount Sinai, and written by the finger of God in two Tables of stone, which Christians are obliged to observe as well as the Jews (though the Ceremonial Law, which was altogether typical and shadowed good things to come, be abolished) Yea, we are bound to keep it in a more strict and spiritual manner than the Jews did interpret it formerly, as appears by Christ's Sermon, Mat 5. This contains all duties of piety toward God, immediately required in the first Table, viz. to take and accept the God of Heaven that made us and gave us Life and breath, and being for our God alone; to know and acknowledge him, to fear, love, and trust in him, and seek his glory; to give him that external worship he requires in his Word, public, private, and secret, as invocation of his Holy Name by prayers and praises, hearing and reading, meditating and conferring on his Word, receiving his Sacraments, sanctifying his Sabbaths: Doing all this in an Holy reverend manner, so as God's name may be sanctified by us in his ordinances, as also in our ordinary communications and conversations. It likewise contains all Duties of righteousness and charity towards Man, required in the second Table, viz. The preserving, as well as not injuring, of the honour and authority, of the life and chastity of our neighbour, in thought, word and deed; as also his estate, good name, etc. And loving him even as we love ourselves, doing good unto all, etc. These are general Duties, all Christians are agreed in, Make Conscience to practise these.  
(2) Those Evangelical Duties, or Commandments of the Gospel. For besides these Moral Duties of the Law which the Gospel doth enforce also by renewed and more endearing arguments, there are peculiar duties required by the Gospel, as True repentance for every sin and transgression of God's righteous and holy commands (for the Law gives no place to Repentance, but threatens death for every offence.) Faith in the Lord Jesus Christ, for pardon through his blood, and Salvation through his merits: Fervent love to God and the Redeemer, who loved us and gave himself for us; who hath washed us in his blood, & made us Kings and Priests to God and his Father; Sincere endeavours to promote his glory, upon the new obligation of Redemption; and living to him as his peculiar People, being not our own but his, bought with a price; Love to all the Saints and Members of Christ, and communion with them as we have opportunity, on account of that near union in Christ; which should make us bear with smaller differences that do not violate the bond of union, whilst they hold of Christ the head, and are of the same body, etc.  
These are confessed duties all Christians are agreed in, Practise them Conscionably. The Apostle gives us the sum of all these together, Tit. 2.11, 12. The grace of God that bringeth Salvation, hath appeared to all men, teaching us to deny ungodliness and worldly lusts; and to live soberly, righteously and godly in this present world.  
This then is the Counsel I would give to such as are resolved to be Christians, but are stumbled at the variety of opinions and persuasions amongst the professors of Christianity, that they know not what to believe or what to practice: That they would believe those fundamental and Catholic truths of the Christian Religion, about which there is no dispute amongst us, and let them be so believed, that they influence their hearts and lives, and sanctify them: And also that they would conscionably practise those known and confessed duties, that all are agreed in, and then there will be no cause to question their salvation and eternal happiness. But it is unseasonable to be contending violently about disputable points of Faith, and external forms and modes of worship and discipline, and such like questions about things not so clearly revealed in Scripture, no● embraced so generally by all true Christians and Churches, nor indeed easy to be comprehended by the weaker sort of Professors; whilst those weighty things before named, are neglected and disregarded. Such will hardly evade the imputation of Hypocrisy, being so like the Pharisees, that Tithed Mint. anise and Cummin, and neglected the weighty things of the Law.   

CHAP. VI  
Other Directions in points of a Secondary nature, that are not so clearly laid down in Scripture, nor unanimously received by all Christians; but are Problematical, and yet there is a necessity to be of the one or other persuasion. How to make a right choice in such a Case. Four Rules about this.  
But what, Are not the least truths of Religion worth contending for, and the smallest circumstantials of Faith or worship? Doth not God stand upon small matters in his service? Yes verily, in their due place, and after a Christian manner, we may and aught to inquire after them. When we have yielded that Faith and obedience that is due to the great and more necessary points of Salvation, We are then to study the mind of God in other things of a secondary and more inferior Nature; nor is the most minute truth to be despised or neglected by us. That therefore we may make a wise choice of the true and right way in such circumstantial and less necessary points, as truly pious and wife Christians differ in, which are marters non fideì sed questìonum, 
Aug de peccat. orig. chap. 23.  (as St. Augustine speaks) not properly points of the Catholic Faith, but problematical and disputable in the Church; and yet are necessitated to be of the one or other persuasion: I come in the next place to give some directions about them; for which end, observe these few Rules which will be useful to us herein.  
1. Humhly seek God by daily and fervent prayers and supplications to make his mind and will known to you herein; Lean not to your own understanding and wisdom, but confess how weak you are, and full of error and darkness; Beseech him to take away the vail from before your eyes, to give you understanding, and teach you good judgement and knowledge; that what you see not, he would teach you, and wherein you are otherwise minded, he would reveal the truth unto you; Plead his promises of leading you into all truth, that you shall be all taught of God; that he will reveal his secrets to such as fear him, and guide the meek in the way, and lead you by his Spirit. Hang upon the Lord daily for his guidance in such difficult cases as you are at a loss in.  
2. Search the Scriptures, John 5.39. and look well to them, they are your chard and compass to steer your course by, try all things by them, to the Law and to the testimony. Take nothing on trust from men, for the best of men may err. I think there is hardly any error in Doctrine, or corruption in Worship, but hath been brought into the Church by following the opinions and practices of some reputed godly men, more than the Scriptures: when a Peter shall Judaize and not walk uprightly, he may not only seduce by his example many ordinary Christians, but a Barnabas also may be carried away from the truth by his dissimulation, Gal. 2. Hold close therefore to the Scriptures, those infallible Oracles, the word of truth, and inquire daily into them.  
(3) If yet after prayer and searching the Scriptures, we find not the mind of God insome opinion or practice, (because it is but darkly laid down in Scripture, or at least through the darkness of mind in godly men, who cannot so well discern it) Then observe this further Rule. There are some general criteria, or marks whereby we may discern any Doctrine or practice whether it be of God or no; We shall find them laid down in the Scriptures, and may thereby try any Doctrine or practice, when we can not so clearly see them in the particulars, viz. (1) Such Doctrines and practices as are not repugnant to, but agree and correspond with the fundamental Articles of the Christian Religion, or the first principles, that be according to the proportion or Analogy of faith, Rom. 12.6. They be of God, receive and embrace them; but if they be not consonant thereunto, then reject them. (2) Such Doctrines and practices as tend to holiness, Tit. 1.2. Doctrines according to godliness, they are of God, for he is a God of holiness, follow them: But such as tend to looseness and profaneness are to be shunned as not of God. This mark discovers the evil of such opinions as teach men to cast off Sabbaths, Ordinances, Scriptures, family and closet devotions, and other libertine principles; yet here beware on the contrary of a pretended holiness above what is written, of being righteous over much, above and beyond the rule of the word, this was the occasion of Monkish or solitary living amongst the Papists, of their pretended holy Orders, Vows, etc. And amongst others it hath caused Separation, Superstition and many other irregular Actings.  
(3) Such Doctrines and ways as tend not to division and faction, but to peace, love, and union amongst such as fear God, those are of God, and to be followed by us, 1 Cor. 1.10. Phil. 2.1, 2. Eph. 4.3, 4, 5, 6. But the contrary to be shunned and avoided, Rom. 16.17.  
(4) Such things as tend to edification, and to further the Salvation of our souls, are to be received as of God, 1 Cor. 14.26. Rom. 14.19. But those things that Minister Questions and cause strife and contention, rather than godly edifying, are to be avoided, 1 Tim. 1.4, 5.  
(5) Such Opinions and practices as tend to the glory of God and of Jesus Christ, and to the setting up his righteousness and grace, and to the humbling and debasing of man, and casting him down from all high thoughts of his own excellency and abilities, they are to be received as from God; for this is the great design of the Gospel, 1 Cor. 1. a fin, but the contrary is to be rejected.  
These general Criteria or Marks may be some guide to find out the right and safe way in some Doctrines and Practices that you are at a loss in, because you cannot read them so plainly in the word of God.  
Rule 4, After you have thus done the utmost you are able, to find out the mind of God in these controverted matters, which yet are disputable amongst the wise and godly, and you shall be necessitated to be of the one or the other persuasion or way; Then let every one do that which he is fully persuaded in his own mind to be best and most pleasing to God; nor daring to go against the dictates of his own Conscience, 
See Ames Case. l. 1. c. 5 q. 1. Sanders. Lect 3. de juram. Sect. 10.  which God hath set up as his Vicegerent in the Soul, nor subjecting himself to the judgement or Authority of any other, as Lord of his Faith; I say Believe and embrace that opinion, and walk in that practice; But yet to this. (1) Humbly with a due sense of your own weakness and ignorance, not proudly censuring and contemning such as differ from your persuasion, but ever ready to hear what shall be offered for your conviction, especially if it be from the wise and learned, and those which by God's providence are in place of eminency in the Church; being rather matter of Affliction to you, then of exalting yourself that you should differ from them.  
(2) Peaceably and without all Faction and Schism, not making parties for you, and renting from the Communion of those with whom you agree in the most weighty and necessary Doctrines of Salvation, and so disturbing the peace of the Church where you live: The evil of which can never be repaired by a violent contention for any truth or practice not fundamental and necessary unto Salvation. Here the counsel of the Apostle is seasonable, Rom. 14 If thou hast faith, have it to thyself, and Phil. 3. Whereto we have already attained, let us walk by the same rule, let us mind the same thing, & if in any thing any be otherwise minded, God will reveal even this unto them. In all those principal points of faith and practice, wherein is such perfect harmony, it's a manifest duty to hold communion, only forbearing the same in these lesser matters, wherein according to the present apprehension the sin and error lieth.  
(3) Cheerfully and confidently, not troubling and perplexing yourselves about such a persuasion and practice, with fears arising from a scrupulous Conscience, (which are like Stones in the shoe, troubling the Feet of him that walketh;) But with a comfortable persuasion that God is well pleased with you, seeing you do the utmost you are able, to find out the mind of God in such a particular; and therefore, if you be in the right, he will accept it; or if through weakness there be a mistake, yet he will graciously pardon it, and in his good time reveal even this unto you. For if even earthly Parents or Masters, when their Servants or Children do their utmost to know their minds, and to do their business, so as to please them, will accept their endeavours, and take all in good part, though in every punctìlio they have not done what was expected: much more will the gracious God accept of his Children and Servants, that desire to please him, and pardon what is amiss in them. And indeed if not, no flesh living could be saved: for who is there of the highest form of Christians, that are ascertained, that in every particular Doctrine and Practice (in those things controverted amongst the godly and wise) that they be in the right? seeing the best of men are imperfect, and may, and do err & offend. Therefore go on cheerfully with full assurance that the Lord accepts you, This Rule the Apostle fully lays down, Rom. 14 upon occasion of controversies about points not necessary to Salvation, viz. Meats and Drinks and Days. He bids, let every one be fully persuaded in his own mind, and act accordingly; not judging and condemning others, nor breaking the peace▪ and then he should be accepted of God, & approved of men. Thus have we a safe Conduct to lead us in the right way in matters circumstantial, controverted amongst pious and wise Christians, in points less necessary unto Salvation; as well as in matters of Fundamental, and of absolute necessity thereunto.   

CHAP. VII.  
A closer Application of the foregoing Discourse, to the present State of the Church in England; with particular Advice in reference to the different Ways and professions found amongst us.  
HAving given a more general advice suitable to all times and conditions of the Church in all places: It will be expedient next (in behalf ●f those for whose benefit this discourse is principally intended) to apply the former directions, to the present state of the Church here in England, and those many different Persuasions and ways that are amongst us.  
We are a people that generally do profess the Christian Religion, which hath been of long time transmitted down to us from our Ancestors: wherein we are deeply engaged by Education, the Laws of the Land, and manifold Obligations▪ But it is much to be desired that the Common sort of Christians, were better instructed in the grounds and Reasons of the entertainment of this Religion (rather than of the other three before mentioned, Heathenism, Mahometanism, and Judaisme,) and that they might gain a clear and distinct knowledge of the great and fundamental Articles thereof, and be throughly grounded in the certainty and excellency of it; A thing which is much wanting in the vulgar sort through their too great negligence and carelessness about things spiritual: but of exceeding dangerous consequence to their Souls, as exposing them to profaneness and Error, if not to total Apostasy. And therefore this duty (though before hinted) deserves to be reinforced with the strongest persuasions.  
But although we all be Christians in profession, We are sadly crumbled into such Diversities of Sects and persuasions, occasioned much through the licentiousness of War, & relaxation of Government amongst us of which occasion Satan and our corrupt natures have made too great ; That is it most difficult for weak and ignorant persons to find out the right and safe way amongst them, and to join themselves unto; This temptation having led very many into errors byways & pernicious, and others into Atheism. We shall therefore attempt to give some directions what course to steer herein; what opinions and Sects to shun and avoid: and what people and principales we should close withal. For it would greatly conduce to the peace and welfare of the Church, and to the safety of men's souls, to be duly informed, What Christians (or Societyes of Christians) they be, with whom communion may be held, and how far; as also who they be that are utterly to be avoided: it being usual with the vulgar sort of Christians, who sometimes abound in zeal, but are much wanting in knowledge, to close with the most pernicious Principales and Ways, where any stronger temptations insinnate themselves; then with those that are far more sound and Orthodox, if they have taken up a prejudice against them, and so have the faith of Christ with respect of persons. We shall therefore take a Survey of the different persuasions & ways amongst us which may be branched into these two. 1. The Way & profession which is publicly owned by Authority, and hath the Law of the Land for its Sanction. 2. Those Persuasions, or Ways, that are taken up by private persons con●●ary to the Law of the Nation.  
For these latter (beginning there first) They are, as exceeding many, so of a very different nature; some retaining the Fundamental Principles and Duties of Christianity, necessary unto Salvation, and differing only in lesser matters, controverted in the Church of Christ: others that overthrow the very Foundation itself.  
Those that overthrew the Foundations of Christianity, and differ about points necessary unto Salvation, are too many.  
In which rank we shall place the Papists first of all, because most considerable, and above all others most formidable. It's true indeed, There hath been in the Popish Church, all a long to this day, continued such a System of saving Truths (which God hath of his great mercy preserved in the greatest Anti Christian Apostasy) as being truly believed and obeyed (other Soul-destroying errors in the mean time, either not known or not cordially embraced,) might be effectual to the Salvation of many that lived and died within that Church: But yet Popery itself, understanding thereby that Religion which consists of so many new Articles of Faith (utterly unknown to the old Church of Rome in its purity, but now ratifyed in the Council of Trent, and required to be received of all men upo● pain of Anathema) which plainly overthrow many of the great Articles of the Catholic Faith; as also of such gross Idolatries and Superstitious Fopperies etc. This, I say, is such a Religion, that none that love their Salvation should close with. This Babylon we should have no communion with, lest we communicate in her Plagues. As saith the voice from Heaven, Revel. 18 4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. The grounds of our withdrawing from that Religion, are 1. Their many dangerous errors in matters of Faith, overthrowing directly the very Foundations of Christiantie. To instance in some Their Doctrine of Transubstantiation, over-throweth the truth of Christ's humane Nature; Their proper Sacrifice, his only Sacrifice for sin offered once for all; Their Doctrine of merits plainly destroyeth the merins of Jesus Christ: The multitude of Mediators amongst them, deny That only Mediator betwixt God and man, the man Jesus Christ; 1 Tim. 2.5. Their Sacrificing Priests overthrow Christ's Priestly office. Their vilifying the Scriptures, and setting up their unwritten Traditions to be received with equal reverence with them, etc. Overthrows Christ's Prophetical Offices. The Kingly Office of Christ, is overthrown by the Pope's usurpations, dispensing with the Laws of God, and setting up other Laws of his own devising, and Lording it over the Consciences of Men. The great Article of Remission of sins, and free Justification, through the grace of God in Jesus Christ, is overthrown by their Pardons, Indulgences and Doctrine of merit, and humane Satisfactions. 2. Their abominable Idolatries in point of Worship, as Angel-worship, Saint-worship, Relique-worship, Image-worship, etc. 3. Their profane Sacrilege, robbing the people of the bread of life, the holy Scriptures: the Cup in the▪ Lords Supper; Nay almost, of the whole Worship of God, causing it to be performed in a Language the Vulgar understand not. 4. Their cruelty and blood shed, wherein Rome Papal exceeds Rome Ethuicall. 5. Their Spiritual Tyranny in exacting blind obedience in matters of Faith, as the Philistims pulled out the eyes of Samson, and led him whither they would: In burdening Christians with innumerable Ceremonies and Superstitions, destroying the substance of Religion, 6. Their proud usurpations over Kings and Princes. 7. The Notorious Schism they are guilty of, (worse than that of the Novations and Donatists of old) whereby they not only cast off the Reformed Churches; but the Muscovites and Grecians in Europe, The Egyptian and Aethiopian Churches in Africa, & all these great companies of Christians scattered all over Asia even from Constantinople to the East Indies; Because they are not the Pope's subjects, they will not account them Christ's; for they declare, determine and pronounce, it's of absolute necessity unto Salvation, for every humane Creature to be subject to the Pope of Rome. 8. Add hereunto, their unsufferable wickedness, overspreading that Church, and their allowance thereof by giving Licences to uncleanness, Sodomy, prostituting pardons for money, dispensations with God's Laws, etc. In all which the Romish Church is incorrigible, pretending unerring Infallibility, and the Pope himself will be supreme Judge alone in all these Cases. For these and the like grounds (which cannot all be here enumerated) Its necessary for all good Christians to beware of Popery, and have no Peace with Rome, till she return to her ancient Primitive purity.  
Others there are also that err in Fundamental points and necessary unto salvation, as Antitrinitarians, Anti-Scripturists, Arians, Socinians, etc. The last of which Sects is esteemed by the learned, the very Sink into which all Heresies of former and latter times have emptied themselves, and directly leads men to Mahometanism, Judaisme, or Atheism. These deny the Doctrine of the Trinity (a fundamental Point, and necessary to Salvation) and the Deity of Jesus Christ, and of the Holy Ghost, Reject the Satisfaction of Christ, and maintain Justification by works; Refuse such Articles of the Faith, as they cannot comprehend with their Reason, etc. These Sects as almost all Churches (former and latter) and Divines in their Syncretisms, have banished out of the Lines of Christian Communication: so it becomes all persons to avoid them as pests, and enemies of Christianity, and to have no followship with them. I shall instance only in one Sect more▪ of such as err in Fundamental points; who in respect of their want of learning and outward accomplishments, are contemptible; yet in respect of their number and their singular obstinancy in their way, whereby they amuse the Vulgar, are not to be passed by viz. The Quakers, although Quakerism cannot properly be called a Séct of Christians, but rather it's a total Apostasy from Christianity; for excepting it be they have the name of Christ in their Mouths, they scarce retain any Article of the Christian Faith. The light in all men they extol, as the only sufficient rule to walk by, to the apparent slighting of the Scriptures and Preaching; so that if the Question be asked, what advantage hath the Christian above the naked Indian? We cannot answer as the Apostle, Rom. 3.2. Much every way? chief, because unto them is committed the Oracles of God. The Doctrine of the Trinity they openly deny; The Person of Jesus Christ, as to his humane Nature, with all his Offices assigned to him by his Father, they utterly reject, (though this is an Arcanum that is kept hid from their Novices.) They call not upon God in the Name and Mediation of Jesus Christ; They trust not in his death for pardon and Salvation, but in a pretended sinless perfection; they deny any necessiy of the Special grace of the Spirit to Conversion and Sanctification, saying, 
I charge not every particular quaker with all these Errors (for many understand not what they hold) But mention what I find asserted in their printed Pamphlets.  the Light within them is sufficient hereunto, and scoff at them that pray for more; bidding them heed that only, and it will lead them from sin to God. Sabbath and Sacraments, and all instituted Worship they cast off; the great Doctrines of the Resurrection, Last Judgement, Heaven and Hell they turn into Allegories, etc. These, and other things considered, it appears that they plainly overthrow the foundations of Christianity, & therefore Christians can have no Communion with that way.  
Thus where differences are in Points destructive to the Foundations of Religion, and against the Essentials of Faith, worship and obedience: There can be no closure and agreement, but a total withdrawing, is necessary so far as civil Relations and Offices will permit.  
We come next to consider these other Persuasions and Parties among us, that (agreeing in all the necessary points of Salvation, yet) differ in things that be less necessary; though some be of greater, and some of less moment than others These differences be either in Points of Doctrine, or ●n matters of Worship and Discipline. In Poi●ts o● Doctrine we have Arminians, Antinomians, etc. In matters of Worship and Discipline, we have Anabaptists (I mean such as be sound in the main Doctrines of faith, but err only in the point of Baptism) Independents, Presbyterians. etc. Now about these differing ways, Take these brief Directions suitable to those general Rules before laid down.  
1. Account them all as Christians, if they be serious in the matters of Religion, and their lives answerable; let not any evil representations of their opinions or waves, or odious and invidious consequences drawn from their Principles, but disowned by them, so far alienate your hearts from them, as not to account them Christians & Brethren; seeing they retain the Fundamentals of Christianity and hold the head Christ, though they build on the precious Foundation, Wood, Hay, Stubble. Who is in all things free from Error? What Church or person upon Earth?  
2. Have the greatest respect, and the most intimate friendship for those in whose Principles is greatest purity, that come nighest the rule, and who most follow after peace & holiness, and lay out themselves more to promote the greatest truths of the Gospel, and the power of Godliness, than their private persuasions: But as for them who with the Wild fire of their Zeal, will set the Church on a flame, and are more for making Proselytes for their own way, then for seeking the welfare of the Church, and the edification and Salvation of souls, avoid them.  
3. If God cast your lot into these places or Countries, where those Professions or Ways are set up; & you cannot enjoy that way of serving God, that you approve as most pure; it's an unque●●inable duty to hold Communion there, in France & Holland with the Presbyterians, in Germany with the Lutherans; & in other Countries with those other persuasions before named; provided the condition of thy communion be not to give thy allowance to any thing that is evil, but in that particular thou mayest be forborn▪ Communion with such Churches where many corruptions and abuses are, (if the foundations of faith, and essentials of worship be preserved) ought to be maintained, with a due care to keep ourselves only from the sins of such a Church, else the Apostle would have enjoined separation from the Church of Corinth, for the corruptions found there; and the Novatians, Donatists▪ and others in the ancient Church were unjustly taxed, for withdrawing from her Communion for laxness of Discipline, or other corruptions which they apprehended to be therein. This duty our Church of England hath taught by her own practice, who hath ever owned the reformed churches beyond Sea for Sister-Churches, & given them the right hand of Fellowship; though differing from her in some matters of an inferior nature.   

CHAP. VIII.  
Wherein the great controversies of Communion with, or Separation from the Church of England is discussed. A view of what is therein praiseworthy, and what is disallowable in the judgement of those that scruple Communion. Directions suited thereunto.  
WE have spoken of those different ways and persuasions found amongst private persons without, and against the owning and approbation of Authority, and given advice in reference to them: We are next to consider of that pro●ession publicly set up by Authority, and ●hat hath the civil Sanction of the Laws of ●his Land.  
No sober person can gainsay, But this deserves a most serious and impartial consideration; partly in respect of that Duty we own to those in Authority, to whom God hath committed the care of Religion, and the settling of it in their Dominions, in such a way as they think most agreeable to the Rule of the Word, and hath enjoined us obedience to them in the Lord; partly in respect of our own welfare, who may else suffer the penalty of the Laws, and had need to see to it, if we obey, that we do it with a good Conscience, and if we suffer, that we suffer for the Truth, and not as evil doers; And partly in respect of the peace and welfare of the Church, that we do not groundlessly make a Rent therein, and thereby (as much as in us lieth) to procure the ruin thereof, for all Division tends to Destruction,  
It would therefore seriously be inquired, Whether it be a duty for Christians to hold Communion with the Church of England according to its present state and administrations? or, Whether Separation from it, is warrantable and necessary, and how far?  
For the Resolving of which Question, we shall take an Account of those things that are commendable in the said Church in the judgement of those that scruple Communion with her; and also of what things they disallow and dislike in her: And then cast up, Whether it will warrant separation, or how far, according to the same Rules of Concord we have proceeded upon, with those of the other Professions before named  
And first, it will not be denied by all Dissenters (that have understanding and sobriety in them) But that here is to be found (1.) A clear profession of all those Fundamental points of Faith, which are accounted amongst Christians necessary unto Salvation; yea such a poor Confession of other points of a Secondary, and more inferior Nature, as that there's scarce any other Church in the World, that God hath blessed with a greater purity in point of Doctrine than the Church of England.  
(2.) Here also is the Christian Sabbath embraced with much greater honour than in many other Reformed Churches; 
Homily of time and place of Prayer. Part 2.  the public Ordinances of preaching Prayer, Sacraments, administered and all the Substantials of Worship owned viz. That God only is to be Worshipped & no Creatures, Saints, or Angels; That he is to be Worshipped only in and through Christ as our only Mediator and Advocate; that he is to be Worshipped in Spirit & truth, & to be Sanctified of them that come near unto him  
(3) As for Fundamental Duties and Points of Practice, here is a Profession of Faith in Jesus Christ alone, for Salvation; of Repentance from dead works, and love to Jesus Christ, and to all that are his; and obedience to the Moral Law of the Then Commandments. Here is a professed Renuntiation of the Devil, the World, and the flesh, with all their sinful works and Lusts. All these call for an ingenuous and candid acknowledgement. How would our forefather's that lived in former times of Popery, have rejoiced to have seen such things in England? We should bresse God that hath vouchased such a mercy to us; Honour our Defender of the Faith, under whose protection this Profession is made; and show more Reverence to the Church than many do, who will pettishly slight all this, because they have not all they would have.  
Secondly, we are next to consider those things that are disliked by such as scruple Communion; which are especially reducible to three Heads. (1.) Government and Discipline, which though it be various in the Reformed Churches, yet notwithstanding they hold mutual Communion with each other, as Sister-Churches; and many particular wise and godly Members of those Churches hold Communion in the Ordinances of God administered in the Churches of different ways, occasionally when they reside amongst them.  
(2.) Forms of Prayers and Ceremonies, concerning which some disallow all set and imposed forms whatsoever; others only dislike the form by law established, accounting it inconvenient, disorderly and defective, and rejecting the Ceremonies: yet wise and sober persons generally (Non-Conformists as well as Conformists) reckon external forms and modes of Divine Service, not of the Essentials of Worship; but adjuncts thereunto belonging, 
Ames Case l. 4. c. 14 etc. 17. Prestons' daity Exercise.  E. G. The Essence of Prayer lies in lifting up true desires to God in the name of Christ, for things agreeable to his will, in the elevation of the heart or mind to God, etc. Words are but the outward clothing of these desires and holy affections, or the Chariot wherein they mount up to Heaven. And for the Ceremonies used in England, they are utterly denied to be any parts of Worship, and declares only circumstantial appendants thereunto (see the Preface to the Common Prayer, and Canons, etc.  
(3.) Corruption in manners, and that both in People and in Ministers, which when found in the latter, makes the offence far greater, as when the Sons of Eli were wicked, they made the offerings of the Lord to be abhorred. These things premised, We shall now offer our advice in this great Controversy, and annex such Reasons thereto, as shall evidence it both safe and profitable; We lay it down in three particulars.  
1. To beware of a Total withdrawing from the public Assemblies in the Church of England, and the worship of God therein (whilst the Fundamentals of Faith, and essentials of Worship are therein maintained) because you apprehend therein some corruptions, defects, additions, or errors which are circumstantial.  
This advice though it might be urged with manifold arguments, yet the Brevity I intent in this Discourse, requires me to give but a few.  
(1.) If you will make the Scripture your Rule herein, you may see so clear a Beam of Light (all along through the same) witnessing hereunto, That it is a wonder any should be found to Question this duty. Consider the Prophets and people of God in the time of the Old Testament, did they separate from the true Worship of God in the Jewish Church (or teach any to do it) when there were very great defects & corruptions therein? There was at some times a defect of some Solemn Ordinances for a long time together, as Circumcision, the Passeover, etc. Some Monuments of Idolatry remaining amongst them, and the People (many of them) defiled therewith; Very great corruptions of manners, not only in the People, but in the Priests, as in Eli's Sons, etc. Yet whilst the true Worship of God was continued amongst them, there's neither precept or practice to be found of total withdrawing therefrom. Indeed the godly Levites & People did withdraw from the Idolatrous Worship of Jereboams Calves, leaving their dwellings and going to Jerusalem, 2 Chro. 11.14, 16. but no mention is made of withdrawing from the true Worship of God for such causes as were before named.  
About the time of our Saviour Christ, and his Apostles, the State of that Church was greatly corrupted (by many degrees more than any sober person can judge the present Church in this Nation now to be) The Interpreters of the Law had taken away the Key of knowledge, and that little knowledge that remained, was miserably corrupted, not only with the Leaven of the Pharisees, but with the damnable Heresy of the Sadducees; The Worship of God much profaned and the Temple polluted and made a Den of Thiefs; A multitude of Superstitious Ceremonies introduced that were a burden too heavy to bear; The power of godliness subverted, whilst small things were exactly minded, the weighty things of the Law as Judgement and the love of God were neglected; a general over spreading of sin, not only amongst the Vulgar, but the Priests themselves, and that in their Ministration and calling, as well as in their Lives, etc. Yet did not the Godly withdraw from the Communion of that Church for the same. We read that Simeon, Anna, and Others continued in the Temple Worshipping God daily; Holy Zachary forsook not his Priestly Office, but Ministered in his course in the Temple; And Christ himself was circumcised, and presented to the Lord in the Temple with the accustomed Sacrifices offered for him, according to the Law of Moses; he kept the Passeover, and other Feasts of that Church, was frequently in the Temple, and in the Synagogues with his Disciples, allowed of the hearing of those that sat in Moses' Chair (only gives caution against their Errors and bad lives) sent divers to the Priests to Offer their accustomed Offerings, required in the Law; Nor did he in the days of his flesh wholly forsake the Communion of that Church; nor his Disciples after him, until the Jews did contradict and blaspheme the Truth, obstinately refuse to own the Lord Jesus for the Christ, and persecute to death the Professors of the Name of Christ.  
In the Churches of Corinth, Galatia, etc. We read of great and dangerous Errors in Faith, grievous pollutions in Worship, & sad miscarriages in Manners: yet concerning withdrawing from these Churches, we find not a word; but many reprehensions of their Schisms and Divisions. In the Churches of Asia there were several things they were blamed for, as well as some things commended in them: But no hints of Separation from those Churches, for those evils found in them. So that the Scriptures give no countenance to total withdrawing from such Churches, where many corruptions are, whilst the essentials of Religion are preserved.  
Some Scriptures indeed are very impertinently alleged for this practice (which may be cleared from the undeceiving of the weak in a few words) such as 2 Cor. 6 14, 15, 16, 17. Which speaks of separation from Infidels and Idolaters in their Idolatries, and ungodly fellowships, not of withdrawing from Christian Assemblies, in the true Worship of God. So also 1 Cor. 5.11. and 2 Thess. 3.6, 14. Which Scriptures show it a duty to withdraw from private persons living in notorious, scandalous sins, for shaming the offenders, and preserving the Churches; but speak not a word of withdrawing from the true Worship of God in the public Assemblies of the Church, because of controversal practices (yea, for some real evils therein) for this will tend to the destruction of the Church▪ which is contrary to the end of all Church-censures being for Edification, not for destruction, 2 Cor 10.8.  
As for that Scripture, Revel 18.3. Come out of Babylon etc. It may warrant a withdrawing from the Idolatrous Worship of Rome, and the Abominations of Popery; from which (we before showed) it's the duty of every good Christian, that loves his Salvation, to departed: but it's grossly abused when it's made to plead for Separation from any of the reformed Churches, where (through the mercy of God) the Fundamentals of Faith, and essentials of Worship are maintained; so that we see the scriptures will not warrant such Separation.  
(2.) Or if you will Reverence the general suffrage of the Christian Church, and of the most eminent Saints and Martyrs living therein, ever since Christ's time to us (which surely however some slight, yet there's no small weight in it, else the Apostle would not plead, 1 Cor. 11.16. We have no such custom nor the Churches of Christ) The most eminent Servants of Christ in in all Ages have constantly held and practised Communion with those Churches where they lived, although very often, there were far greater corruptions therein, then can be found this day amongst us, (as those that are acquainted with Antiquity know well) and have ever blamed those that have left the Church's Communion for such causes as were above named; witness the Censures passed against the Novatians, Donatists, Audaeans, etc.  
As for our Separation from Rome, our Protestant Divines plead the Fundamental errr found therein, and gross Idolatries (which they must necessarily communicate in, if they withdraw not) persecution, etc. and not lesser matters. Did not those hinder? they profess a readiness to communicate with her; and that they depart from her no further, than she departs from Christ.  
(3.) Will you regard the judgement of the most eminent Divines (of almost all persuasions amongst Protestants) that have lived in this and the former Age, [speaking expressly concerning Communion with the Church of England.] Then know, 1. That all foreign Divines of other Reformed Churches have approved of Communion with her, and been ready on all occasions to give their fullest Testimony of their dislike of rigid Separation from her. 2. All former Non-Conformists (who did descent in some smaller matters of Ceremonies, etc. desiring a forbearance as to their practice in those things, yet) have fully declared against Separation from the Church of England, witness the writings of very many of them (worthy a serious perusal at this day,) viz. Cartwright, Hildersham, Bradshaw Bayne Ball, many Others, and witness their practice formerly, and at this day. 3. Independents, See Apol Narration of the five dissenting Brethren. page 5.6. Who fully testify against the practice of the Brownists, or rigid Separatists, whose fatal miscarriages and Shipwreck, they call Landmarks to forewarn of those Rocks and Shelves they ran upon. And declare their sincere profession to God and the World that all that consciousness of the defilements they conceived to cleave to the true Worship of God in the Congregations of England, or of the unwarranted power in Church-governors' exercised therein, did never work in them any other thought, much less opinion, but that Multitudes of the Parochial Congregations were the true Churches of Christ, and the Ministry thereof a true Ministry, much less did it ever enter into their hearts, to judge them Antichristian, for so (they say) they could not but see they should also condemn the Churches of Scotland, Holland, etc. as no Churches, which to imagine was an horror to their thoughts, Yea, that they always professed, and in those times when the Churches of England were the most, either actually overspread with defilements, or in the greatest danger thereof, and when themselves had no hopes of ever visiting this Land in peace; that they would hold a Communion with them as the Churches of Christ. And yet they add further. Besides this profession, as a real Testimony, some of them, after they were actually in the Congregational way did Baptise their Children in the Parishional Congregations; and occasionally admitted to the Lords Supper in their Churches, some visiting them in their Exile, upon that relation fellowship and Commembership they held in the Parish Churches in England.  
It may be some will say, they have more light now, than those eminent Divines had in former times: But they bewray herein too great ignorance and arrogance; this point having been far more dissensed in former, then in these present times; in which the prejudice of most is such, they have scarce considered what hath been said against their opinions.  
(4.) If you withdraw totally upon this Account, you should then separate from all the Churches, that now are or ever have been in the World; for what Churches are so pure but they have some defects, errors or corruptions? For the Primitive Church, even 1260 years ago and upwards, there were as great corruptions in it, as any you can find here, and greater also. For the Churches of your own persuasion, do you think them altogether perfect? Wise and understanding men are able to find some things amiss; yea some of yourselves have acknowledged all things are not according to their desire: so as if you will bear with nothing but reject all parts of Communion, because you cannot close in some things, you must separate from them too, and so turn Seekers, or become Hermit's or Anchorites, and live alone; and at length separate from yourselves also, because some things will appear blame-worthy in you also; whither will this lead you?  
(5.) Have you no more love to, and care of the public solemn Worship of God, then to cast off all public Ordinances, because you dislike some things in the Churches, where they are administered? It's the greatest glory God hath in all the World to be solemnly Worshipped in the public assemblies: But if all should withdraw from them for such offence, what public worship should God have in this Nation? seeing other persuasions are not permitted to meet; nay, where would it be found in the whole World? seeing there's no Church on Earth, but hath some corruptions.  
(6.) Let it be considered how unchristian it is, to departed from the solemn Ordinances of God's worship in those Churches where the presence of Christ is yet continued in them; have you any warrant to leave them, before Christ leave them? when God was greatly provoked by the Jewish Church, so as he was about to remove from his Sanctuary, and stood at the Threshold ready to leave them, we find many godly ones mourning for the abominations of the times, but none hastening to departed from that Church before the Lord departed. Now can you deny the presence of the Lord in the Assemblies of the Church of England, wherein (as before was showed) the essentials of Faith and Worship be preserved? if God should be as unmerciful as man is uncharitable, than woe to all the Churches of Christ through the World, nay, woe to yourselves. But I question not but there are thousands can sea● to the presence of Christ in the Congregations of England at this day, as well as in former times, wherein the same Corruptions (at which so much offence is taken now) were urged to plead for a separation then. Let such as cry out so much of Popery in others, beware of that miserable Popish error, they restrain the Church and the privileges thereof (the presence of Christ and Salvation, etc.) to their own Sect and Party; and in the mean time casting off the far greater part of the Catholic Church that maintain all the Essentials of Faith and Worship.  
(7.) I might enumerate the many great mischiefs that follow upon such unwarrantable Separation. It plainly tends to the dishonour of Christ, and the reproach of the Christian Religion; so the hindrance of the success of the Gospel and the Salvation of Souls; so overthrow the Worship of God, and to open a Gap to Atheism and profaneness, to Heresy and Popery, &c, yea, to the utter ruin of the Christian Church, Mat. 12.25.  
But it may seem needless to spend more words in so clear a case: nor should I have said thus much, had not I been compelled thereto by the uncatholick (nay, I confidently call it unchristian) practice of many well meaning people, through their too great prejudice in other Temptations, who do totally withdraw themselves from the public Congregations in England and the true Worship of God therein.  
2. Having given my advice to hold Communion with the Churches of England in the True Worship of God, notwithstanding the corruptions supposed to be therein. I do next advise, on the other hand, not to communicate with her (nor with any Church in the World) in any evil, but if any thing professed or practised therein, be found really sinful (which may be supposed of any Church upon Earth) in that thing to withdraw and have no fellowship in it, to keep yourselves pure from the same; yea, I shall add further, if there be any thing that shall but appear sinful to thee, (thy Conscience, after humble and diligent searching of the Word, telling thee, this is sin) then to suspend thy consent or practice, in that particular, till it appear otherwise to thee. I would be here so far from urging any to do that act, that a truly tender Conscience upon probable grounds may scruple as sinful; that I would rather persuade such to suspend their acting therein, till they be better convinced of the lawfulness of it; 
* Sanders. de Juram p. 84. The dictate of Conscience whether right or erroneous, ever bindeth not to act against it.  and (supposing it be a thing not in its own nature necessary, but among things disputable and tolerable) I would rather become an humble Suitor to Authority (could my intercession any whit avail herein) for Indulgence in such a case; then to be a violent inforcer of any, by Terrors or Punishments of the Law, to go against their Consciences to please men.  
3. Yet because Conscience may be deluded, and my call that sinful, which is lawful, and a duty; and so induce men to withdraw in such Acts of Communion, as neither the Law of God, nor men will allow them to withdraw from: for possibly the Devil may get into the Consciences of men, and delude them; And the Conscience may tell one, he must separate from Baptism, because Infant-Baptism is Antichristian; Another he must withdraw from the Lords Supper, because of mixed Communion therein; A third from the hearing of the Word, because the call of Ministers is Antichristian; A fourth, he must cast off Sabbaths, yea Scriptures and all Gospel Ordinances, because abolished▪ (All this we have too sad experience of in our times) Let therefore every good Christian labour for a due information of his Conscience in such points as he Scruples Communion in, and not think his bare plea of Conscience will warrant his total neglect of any duty. Though his suspending his own actings (till he may satisfy Conscience about them) may be granted: yet possibly a total neglect in some things, will not be granted Impune, by the Law of God or man.  

* An erring Conscience cannot discharge any from a duty, being not a Lawmaker, but subject to the Law. parisians.  Now here it may be expected I should offer my help toward the satisfying Conscience in such Scruples, as commonly do occur (this day) to those that withdraw in whole or in part from the Communion of the Church of England in its present State and Administrations. But to do this fully, would too much disproportion this part of my discourse, to the other parts aforegoing; I rather choose to send them to those Treatises of such eminent Non-Conformists, as have written fully on this subject-especially to Mr. W▪ Bradshaws Book of the unreasonableness of separation prefaced to, & published by Dr. Ames; and to Mr. Jo. Ball his trial of the grounds tending to separation, * only recommending a few general Rules, which being observed, may be useful in order thereunto, and so conclude my Discourse,  

* The Reader is Advertised, that there is Published in Print, an Aswer to that part of Mr. Ball's Book, which is a Discourse of the lawfulness of a stinted Liturgy and set forms of Prayer, under the name of Mr. Jo. Cotton. The Answer is highly valued by some, but by comparing the Discourse and the Answer together, it may be seen, that great injury is done to Mr. Ball and to Mr. Cotton both, and also that the Reader is grossly abused by it; for it is not that Discourse Printed at Cambridge, 1640. which is therein answered; (but probably some imperfect Notes, before that was published) which is evident, not only because the number and order of the Arguments answered do differ from those laid down in that Discourse; But especially because the principal things given in answer by Mr. Cotton, are so fully spoken to by Mr. Ball herein, (by way of reply to Johnson, Greenwood and others, that formerly objected the same things;) that there seems nothing more requisite to be said by way of reply thereunto. Thus much was needful to be certified, because some have slighted Mr. Balls Book, not deeming it worth reading; because sufficiently answered by Mr. Cotton, whereas indeed this Book may serve for a sufficient reply to his Answer.    

CHAP. IX.  
Wherein are laid down some general Rules of Caution to preserve Christians from rash and unjust separation. The Conclusion of the Discourse.  
ALthough the answering all objections, and satisfying every scruple that may occur about this point of Communion with the Congregations in England, is a work too large to be undertaken in these Papers; and indeed needless in respect of that abundant pains taken therein by those Writers before referred to; yet because I may not leave the sober and humble Christian, altogether without help, that is desirous to find something here, that may satisfy his Conscience about the premises; I shall lay down some general Rules of caution, which being duly considered and improved, may through the blessing of the Lord much conduce to prevent or heal rash and unjust separation, which are these that follow.  
1. Do not rashly separate for such things as have been found in almost all the Churches of Christ upon Earth, both in former and latter times: the reason is, because (though we say not, the Church is so absolutely Infallible, that it cannot err in the least particular; yet we may easily defend That) the Universal Church in all places and ages cannot err so dangerously, so as good Christians ought not to keep communion with her, but are bound to make separation from her; for this would infer that she hath wholly fallen from Christ and her bond of Union with him is dissolved, and he is no longer present with her (for till than Christians are not wholly to separate from her) yea, that Christ hath no Church in the World, etc. And if so, what will become of the promises of Christ, that Hell gates shall not prevail against her, that he will be with her to the end of the World; that he will send his Spirit to lead her into all Truth, and it shall abide with her for ever; which promises though directly and primarily they were made to the Apostles, who had the special presence of Christ and the guidance of his holy Spirit in the most eminent manner, yet were made to them for the behoof of the Church Universal, and shall be verified to it.  
This duly considered, would much prevent the scandal taken at Bishops, at forms of Prayer, etc. For who is there (if acquainted with the State of the Church) that knows not that Bishops (even in a superiority of power and jurisdiction over other Ministers) have been in the Church of Christ almost universally from the Apostles times to our days; and that set Forms of Prayers, have been of exceeding long continuance in the Christian Curches, through the World. Therefore such as separate for these things now, must have been led by the same principle to have separated from almost all the Churches of Christ upon Earth; which thing how dangerous it is, needs not much to be spoken to her, to manifest the same.  
2. Let not inconveniences, defects, additions, or errors Circumstantial, cause you to withdraw Communion wholly from the Churches of Christ in the substantial duties of God's Worship, where the essentials are preserved; though some lesser evils may be found, do not utterly refuse Communion there. The Lord Jesus will not reject such Churches, therefore do not you. 
Ames. eas. Lib 4. Cap 24.  This hath passed for good Divinity generally amongst Non-Conformists who acknowledge Communion may be maintained, where some divine institutions are wanting, and some humane additaments merely extrinsical are joined to Divine Worship. 
Commis. papers. p. 3.12.  They say that where the substantials of Worship are preserved, 
Bayne on Eph 2.15  though the external forms and modes be more inconvenient, disorderly and defective; 
Hilders. on Ps. 51. Lect. 35.  yet it's lawful, yea a duty to offer such Worship to God rather than none at all. That what ever is not in our power to reform, it shall be our zeal and piety to tolerate, and with patience to bear, & in such Churches there may be more cause to rejoice then to grieve. Indeed the contrary practice would lead to separation from all the Churches of Christ upon Earth, for which of them all is perfect?  
3. As Christians should fly from what is really Idolatry, Will-worship, Antichristianism, Popery, etc. So let them not be affrighted with those names, when imposed on things, without good grounds, lest they be scared from necessary duty and Worship; for these terrifying names have been abusively applied to deter weak people from the true Worship of God. E. G. Idolatry, Will-worship, imagery, hath been charged upon set forms of Prayer, and they have been censured to be forbidden in the second Commandment. But what Christian (not prepossessed beforehand with prejudice against them) can find them therein condemned, or in any of the Commentaries of the Prophets or Apostles, or in any Exposition of ancient or modern Writers till some few of latter times? May not any simple plain hearted Christian (to whose apprehensions the Scriptures are suited, in all necessary duties, Psal 19.7.) profess, he is not able to see any such thing, but on the contrary he findeth set forms, not only used and prescribed in the Old Testament, but also in the New; he finds Jesus Christ giving a form to his Disciples, as John did to his; and how can he then resent those charges of Imagery, Idolatry, Superstition, but as mere Scare-crows? The like may be said of the charge of Popery, drawn up by some against the present forms of Prayer by Law established; that they are taken out of the Mass Book, are Popish Prayers, etc. which affrights some poor weak Christians, they are afraid to come near them. When as it cannot be denied, that (1.) they were compiled by sundry godly men of the Reformed Religion, some of them afterwards Martyrs in Queen mary days, & were ever highly valued by them. (2.) The Papists have ever had them in detestation. Queen Mary is reported to have razed them out of the Parliament Records, so as it could not (till some hath late Acts passed) be well known which was the authorized Book; and Harding their great Champion saith of it, in his dispute with Bishop Jewel on Art. 3. That it's such a service as their good Catholics cannot join with us in; not only because it is in the vulgar Tongue: but because (saith he) many necessary things are wanting in it, and many things repugnant to the Faith and custom of the Catholic Church. (3.) Popery cannot return upon us, whilst the said Common-Prayer-Book is kept unaltered, how can their proper Sacrifice, Communion in one kind, Prayers to Saints etc. come in, whilst this is kept up and observed; and as for the taking these Prayers out of the Mass Book, the truth is this; there are several Prayers of Ancient Fathers (used before Popery was in the World) which the Papists corrupting and abusing in their Mass, our first Reformers purged out what corruptions the Papists had brought in, and did retain those ancient Prayers according to their Primitive Institution. All this will be readily acknowledged by them, that judging this book unnecessary and inconvenient, do desire a Reformation therein; and is there any thing in all this that shall so affright good Christians out of the Church? Concerning the charge of Antichristianism, it is so common a word in the mouths of all that list to rail, that it's no scandal to any, till the thing be fully proved; if Bishops, and Ministers, etc. be judged by any to be Antichristian, I shall send them to that most excellent piece of Dr. Moor, his Mystery of Iniquity, where they may see the Idea of Anti-Christianism opened, and thence be informed, whom this censure best befits  
iv Take heed of pretending to greater purity and strictness about Church Communion and Administrations, than the Word of God commends, or the examples of Christ and the Apostles and the Primitive Church do commend; nor be so extremely rigid as not to bear with things that they have Tolerated. It is an observable rule laid down by wise and eminent Divines, that too much strictness and severity often doth injury the Church more than profit it; it's the way to overturn Churches not to reform them, especially this severity is unbecoming private Christians, who having no Authority, yet complain, such persons, and such things are defilements, they must separate from them, they must not touch the unclean thing: such should take heed that they be not righteous over much, and not dare to be wise above what is written, lest their too much affected purity and misguided zeal hurt more the Church of Christ, and their own Souls then the corruptions they so much complain of. Calvin adv. Anab. Art. 2. Cum sub specie studii perfectionis imperfectionem nulam tollerare possumus; tune Diabolum nos tumefacere superbia, et hypocrisi seducere moneamur.  
V Have public Spirits, and look not so much on such things as are most desirable in your eyes, and conduce to your interest: as on what tends to the furtherance of the Gospel, and the good of the Church in general. There have been very few in our unhappy days, but have been so eagerly contending for their private opinions and ways, that the public interest of the Christian Religion, and of the Church's peace and welfare hath been almost forgotten by them, from whence have come in such an inundation of Errors, Heresies, Profaneness and Atheism, that the Church hath been almost ruined thereby. In vain do we contend about the greater purity and perfection of the Christian Religion, when the very being and life of it by our contentions and divisions is endangered, what will become of our contests for greater reformation in Discipline, Worship, etc. If the Christian Religion itself be lost? They are the best and wisest Christians that have most endeavoured, that the main Fundamental Doctrines and duties of Religion may be preserved, though in the mean time they yield in small matters that concern the beauty and perfection thereof, waiting in a wise and peaceable manner till the Lord will grant them their desires therein also, in his own way and time.  
VI Take heed of running into manifest sin and evil upon fears of what is only supposed to be so. viz. Of casting off Ordinances, neglecting of the public Worship of God, breach of the peace of the Church, etc. Upon pretence of supposed evils in Communion. The commands of God for his Worship and Ordinances & the Church peace, are clear and cogent; the matters excepted against, are dark and disputable points of controversy, and the far greater part of the Churches of Christ on earth have approved of them; therefore be afraid while you would shun an evil supposed, you run not into another that is a real and far greater evil. A truly tender conscience should fear evil on either hand, and on this side rather than that.  
VII. Charge not on yourselves other men's sins, but look to your own ways and duties. If you judge Superiors to sin in their impositions, or Bishops in any Command, or Ministers in their Conformity; if you find sin in laxnesse of Discipline, in lose admissions to the Ordinances etc. It's not your sin who still Communicate in the Ordinances of Christ, provided you do your parts and Office. It were sad living in any Church in the World, if the sins of others should be charged on such as have neither calling not power to reform them; fitter it is by far to mourn and pray for Redressing of such evils, then to run out of the Church for them.  
VIII. Take heed of that great and common mistake, that nothing is to be admitted in and about the government and administration of the Church of Christ, in the least Circumstantials thereof, but what is particularly and clearly held forth in the Scriptures. This mistake hath occasioned many needless scruples in the minds of weak Christians, and much promoted groundless separation. It is a Rule laid down by a whole Assembly of Divines, 
Assem. Conf. of Faith. c 1.  many of them not much affected to the present establishment, [That there are some circumstances concerning the Worship of God and Government of the Church, common to humane actions and Societies which are to be ordered by the light of nature and Christian prudence according to the general Rules of the Word] And the same is practised among all those that are most averse to the communion of the Church of England, who retain amongst themselves many things, that they can produce little true-Scripture-proofs for, but only practise them prudentially as best conducing to the welfare of their Churches, and (as they judge) to the Order of God's Worship therein, and some have ingeniously acknowledged as much. If you search the Scriptures impartially concerning Church-government you will find therein little besides, the main Essentials of it, as that the Church is to be Governed; and that by its proper Officers, and directions how they should be qualified and set apart for their Office, what the several duties belonging to their Office are, and some general directions about the management thereof; All which may suit with the several forms of Government that have been competitors amongst us wherein the power of Christ's Officers is further extended or more restrained, 
Stillingf iron. pt 2. c 4. &c 8.  wherein some act in a superior, others ina coordinate way) and therefore very many learned and godly men have judged, that no one form of government was prescribed as necessary in the Church; but it's left to be suited to the condition of those Kingdoms and Nations where the Church shall be planted. The like may be said concerning Gospel Worship; The main duties and Ordinances of it are prescribed, and those things wherein the Essence of them stands, are more fully and clearly expressed; but their circumstances and manner of performance are only couched under general Rules. This may be showed abundantly by instances in the several parts of Worship as Prayer, Preaching, Sacraments, &c, but it is done by others sully and must be omitted here, because of the brevity of these Rules.  
Nor doth this derogate from the sufficiency of the Scriptures, nor argue want of wisdom and faithfulness in Christ (as some plead) if he should not prescribe every Particular, as Moses did even to the Pinns of the Tabernacle; for the Scriptures are sufficient for that end God gave them, to make wise to Salvation, and in order thereunto to instruct us in all necessary points of Faith and Practice: and for Church-government and Worship, there's enough in these Essentials laid down in Scripture for the preserving the welfare of the Church in the World, and securing of the true and pure Worship of God among men (those being duly observed) And wherein then are the Scriptures to be argued of insufficiency, if they leave some particular circumstances undetermined? And for the charge of unfaithfulness in Jesus Christ, if he should not particularise those things, it's strangely presumptuous. Such should rather show where Christ hath particularly determined all those circumstances, then impute unfaithfulness unto him, if he do not what they would have to be done. There is not the like Reason to determine all circumstances in the Christian Churches, as was in the Jewish Church, the one being in its Minority, the other grown up to a state of greater liberty and perfection, Gal. 4, 1, 2, 3, 4, 5, 10. A Boy that goeth to School hath his Lesson set him, and in every particular he is stinted to his work; but when he goes to the University, he only hears Lectures, hath general Rules for his study, and is left to his own disposition, for order and manner of his studies. Besides the Jewish Church was confined to one Nation, that had its civil government and Laws from God as well as its Church instiutions: but the Christian Church, being to spread throughout the World under different civil governments, different circumstances, might best suit with the state and condition of different People.  
IX. Take heed of Resisting the ordinances of God, whilst you profess to oppose the institutions of Men. My meaning is, whilst you withstand humane inventions (as you suppose them) in the Worship of God, beware you oppose not lawful Authority (which is the Ordinance of God) in what they enjoin in and about the Worship of God according to the power given them of the Lord. That Magistrates have the care of the Churches in their Dominions, committed to them, & should see to the due administration of the Worship and Ordinances of God therein (as well as to the outward peace and prosperity of the civil State) may be manifest to all that are willing to see it, by the laudable examples of godly Kings in former times, such as David, Solomon, Asa, Jehosaphat, Hezekiah, etc. Whose chiefest care was about Religion, and the Worship of God in their Dominions. Indeed they are not to make any new institutions of Worship nor alter any thing that is particularly enjoined in the Word of God; But they are to see that all things be administered according to the same. And in the particular circumstances undetermined by God, they have a power to order and settle things according to the general Rules laid down in the Word; and (however you plead, you are not to be the Servants of Men) you must be therein subject to them in the Lord.  
It hath been a Notion taken up by some, That as in former times, the Saints have suffered in giving Testimony to the priestly Office of Jesus Christ; so they must bear witness to his Kingly Office, what ever they suffer, and not yield to any Commandments of men in and about the Worship of God; But let such take heed that they oppose not his Kingly Office, when they seem to stand up for it. For if Magistrates and Rulers be his Vice-gerents (as certainly they are) and there is a care of his Worship delegated unto them, and some power for ordering affairs in his Church in matters of outward conveniency and order, where he hath not expressly determined, in withstanding them in such things, they may resist Jesus Christ himself. Indeed it may be a further Scruple in case Magistrates enjoining things inexpedient and inconvenient, and so swerve from those general Rules, that they are to go by, whether they are to yield to them in such things or no? But if the judgement of Non-Conformists may be taken herein, 
Baxt. five Disp. p. 460, etc.  they determine in such cases its better to obey then to withstand, they may sin in commanding such things, and yet subjects not sin in obeying them when commanded; they are Judges in such particular cases to determine what is expedient, as the Word of God determines what is necessary; and herein they follow the judgement of Calvin, Ep. 379, which have been ever approved by them, who speaking of things of this Nature, Saith, some things neither right nor profitable, but scandalous and drawing evil Consequences with them; yet not being repugnant to the word (in any express determination of it) must be borne of the godly Brethren, when they cannot help it, and the Churches of Christ not forsaken. And indeed if this should not be admitted, but so often as any shall judge such or such matters inexpedient, they might withstand: the Axe seems to be laid at the roots of all government, and there would be little order in the Churches of Christ. There is no society in the World but a yielding in some things is necessary, for the peace and welfare of that Society.  
X. Let not any principles or practices that you have inconsiderately taken up, so far engage you, as to make you loath to teturn to ways of Truth and soberness. Some have (it may be unwillingly and with reluctancy only, through the violence of some of their own party) been led into the ways of rigid separation, to condemn all other Churches, but their own (however sound in all the main Fundamental and necessary Doctrines and duties of Christianity) and to refuse any Communion with them (though this hath been condemned by the most wise and knowing ●o their own profession, 
. T. G. Mr. Cotton  styled by some the bitter root of separation, the way God ne'er blest with peace and holiness, etc.) And now to return to ways of sobriety, and own such as they have formerly so hotly contended against, they know not how to do it. There is naturally in man a tenaciousness of those ways and opinions they have once professed, that they are loath to recede from them, especially if they have contended for them, this is a great piece of denial. Men would rather yield in their patrimony (saith Bucer) then in their opinion. Besides, they may undergo the heavy charge of Apostasy, 
Ep. to Jo▪ a Lasco  and deserting the Truth, and changing their Religion, etc. and this deterrs many from ways of truth and Sobriety. But it would be considered, it's no discharge for the wisest, holiest, and most learned Men to retract in some controversal opinions or practices; Augustine who was esteemed the most learned of the Fathers, Writes several Books of Retractations; and Jerome to Ruffinus, saith, never blush Man to change thy opinion, for neither you nor I, nor any Person living are of so great Authority, as to be ashamed to confess that they have Erred. And as for the charge of Apostasy and changing your Religion in such a case as this is, it's a great mistake to affirm this; for if you search the Scriptures, Apostasy is a falling away from the main Fundamental confessed Doctrines of the Gospel and duties of godliness, into manifest heresy or wickedness, not the changing a man's judgement or practice in some points disputable amongst the godly and Orthodox, saith Mr. Baxter in his Catholic Unity. Be it known to all the Papists in the World, that our Religion is not changed at all, our Worship is the same, whether within Book or without: our Prayers are the same for matter with those in the Common Prayer Book; and if I should one day use the Common Prayer Book, and another day forbear it, I should not change the Worship of God, to pray is part of his Worship but whether it be in a Book or out of it, is no part at all, but a mode or circumstance which may be altered as occasion serveth. Elsewhere the same learned and pious person showeth what yielding in things lawful the Scripture recommendeth to us, from the example of St. Paul, 
Five Disp. p. 488.  when he circumcised Timothy, Act 16.3. And when he took the men and purified himself with them in the Temple, to signify the accomplishment of the days of Purification, etc. Act. 21.26, 27. So also from what he saith, 1 Cor. 9.19, 20. I am made all things to all men, that I might by all means save some, and this I do for the Gospel's sake.  
XI. I add but one Rule of Caution more against a very common but dangerous mistake, which is an occasion to many of running in to Error and Heresy, as well as into Schism and Separation, viz. Take heed of setting up your own apprehensions, and conceits of the sense of Scriptures about controverted points, as infallible Oracles, that you trust so confidently to, that you will endanger the Church's peace and your own safety for the maintaining of them, where you have not all those necessary helps and means that are requisite to the finding out the mind of God therein. Some that have their mind's forestalled with an opinion or persuasion, getting a Bible into their hands, presently conceive what ever they meet withal to make for their opinion▪ and begin to be more confident than an hundred wiser and more discerning persons dare to be, who know their own darkness and ignorance, and the mysteriousness of the things controverted, though they have far greater evidence of Scripture, and reason for them. This carries men into such wild fancies & strange delusions sometimes, as bring them under the just censure of Fanaticism, (a name which is too unjustly applied to others, more sober and pious Christians:) Though the Fundamental and necessary Doctrines, and duties of Christianity, are so plainly laid down in Scripture, that the weakest Christians may understand them; and therefore have much profit by holy and humble Meditation in the Word of God day and night: yet Points controverted are oftentimes hidden from ordinary understandings, that know not the Languages and proper Idioms of Scripture and customs of the Church, and other advantages of learning; that its ordinarily impossible, they should find out the mind of God therein. It's a vain delusion to think, that the Spirit (that some pretend to, more confidently than they have cause) should discover all deep mysteries and obscure points of controversy to those that have but ordinary understandings, and are wholly destitute of outward necessary means and hopes for the gaining knowledge thereby: the Spirit of God teaches not by such immediate Enthusiasms, but by irradiating the mind and elevating the reason that is exercised in searching the Truth in all Gods appointed means; and doth also help the weak to understand savourily all those plain and necessary Truths that tend to godliness, and to conform their hearts and lives to the love and obedience of them. It were more becoming weak Christians in matters disputable to consult with the Writings of able and learned Expositors that have all those advantages which themselves want, and not to presume too much on their own understandings in such things which would be accounted unsufferable presumption in other Arts and Sciences, and cannot be less in Divinity, wherein the greatest mysteries are contained. Other Rules of Caution might here be laid down which (to avoid prolixity) I forbear to enumerate, recommending the serious consideration of these things to the sober and humble Christian, as greatly conducing to keep him from the by-paths of unjust separation; and here conclude with my hearty Prayer to God, even the Father of our Lord Jesus Christ, that he would grant to the Professors of Christianity in all Nations (both Rulers and People) to mind more, and to be more zealous for the great and Fundamental points of Faith and Worship necessary to Salvation: and to contend less about things not in their own nature necessary; that high impositions might not occasion violent oppositions: nor these again produce further impositions. But we may love one another unfeignedly for the great things we are united in, & bear with one another more in things wherein difference is tolerable, and all may seek the unity, peace, and welfare of the Church, and the good of one another, etc. Then should Religion flourish the Gospel be advanced, the fame of God be honoured, the Souls of men edified, and all may walk in the fear of God, and comfort of the Holy Ghost: unto which let every good Christian say, Amen.   
FINIS.