FRIENDLY ADVICE TO PROTESTANTS: OR, AN ESSAY TOWARDS Comprehending and Uniting OF ALL PROTESTANT DISSENTERS TO THE Church of England: HUMBLY Offered to the Consideration of this present PARLIAMENT, as the best Expedient of this time to secure the Safety, Honour, and Welfare of the KING and Kingdom  
By a Sober Protestant.  
LONDON, Printed for Samuel Heyrick, and are to be Sold at his Shop, at Grays-Inn-Gate in Holborn, 1680.   

TO THE Courteous Reader.  
Courteous Reader,  
I Entreat you to peruse with a mild, a moderate, and a Christian Temper, these few sheets which have been thought fit to be recommended to the public view; as well to give a full prospect of the Jesuitical Designs against us and our Religion, as to persuade our Brethren to that Unity and Uniformity, which will secure us against all their Hellish Attempts. This Invitation will appear so much the more seasonable, because we are yet threatened with strong Combinations, with mighty Conspiracies, with the Conjunction of Foreign Powers, that promise to themselves the overthrow of Christ's Gospel and Truth amongst us. Methinks that the greatness of the Common Danger in which we are all concerned, should Alarm us into a compliance with one another, and oblige us to join to maintain that Profession, which our Enemies jointly strike at: Methinks their Policy should teach us, how to preserve ourselves, and cause us to unite also in Affections, in God's Worship, in our Cares and Endeavours for the Public Safety, for the prevention of their mischievous purposes, too much encouraged by our groundless and unreasonable Divisions.  
In this juncture of time, the Nations welfare and preservation hath such a dependency upon this Conjunction, that we can never expect it without this reconciliation. It is the Unity of the people that will render us invincible, and draw down upon our heads the Blessing of Heaven: The safest Defence of States and Kingdoms. It will establish Religion upon an unmoveable Basis, and maintain the envied Hierarchy of our Church in the midst of all Disorders. It will prevent many wicked Designs of the Pope and his bloody Agents, and silence the jealousies and tumultuous fears that disturb our quiet. In a word, Unity in Religion and God's Worship, will preserve the Nations Peace from Foreign Invasion, and Intestine discords. If therefore our Brethren of the same Religion, who differ from us only in shadows, would hearken at last to this Reconciliation, and join with us at least in outward appearance: If they would consent to lay aside all prejudice and partiality, and banish from among us all names of dissension, innumerable advantages would from thence proceed, and this happy Conjunction would infallibly prove the most Invincible Bulwark of our Church and Nation, against the malice of Hell, and the Pope's fury. In order thereunto, several particulars are here recommended to the public view, to dispose men's minds for this blessed unity in Religion, and prepare them for a Cure.  
But as there are distempers which the Patient's frowardness, and other circumstances will not suffer to be healed by every common Physician, the grand disease of our Nation is such, that only the Wisdom of our Superiors, can complete the cure, and close up our bleeding wounds, torn and enlarged through our Enemies subtle practices.  
Several endeavours have been formerly made for the same purpose, but success hath not answered the expectations of good men, because their Judicious and Religious proceed have been frustrate, as some imagine, through the unseasonableness and sharpness of the Remedies, or the untractableness of interessed persons, or rather, through the secret Plots of our busy Enemies, who lay in our bosoms, and had a finger in our actings of this nature.  
But now these obstacles are partly removed, now the greatness of our danger hath alarmed many into a compliance with our Church, and begot in us an earnest desire of a Conjunction, we only wait for an Invitation and the perfecting of that Union, which will render us and our posterity happy for ever.  
I shall desire from all True Protestants a favourable acceptance of, and a charitable construction to these my endeavours, which I hope will prevail upon men of calm spirits, and  judgements, my zeal and affection for the service of my Country, and for the preservation of the true Religion, for which I have been a sufferer, hath encouraged me to this Attempt, Who knows, but that these considerations that I here offer, may prevail upon many, may satisfy their doubting Consciences, and oblige them to study for the future, Unity and Peace? Who knows, but that a Person though in a mean Station, may contribute something towards that Blessed Work of Uniting us and our Brethren together? For it is the usual Method of Divine Providence, to make use of the unlikeliest Agents, to bring to pass the great Designs, and the noble effects of his Power and Wisdom, that the Glory might be ascribed to him alone, and that none might partake with him in that which is all his due.  
I beseech the God of all Wisdom, Unity and Peace, to unite us all together, to reconcile our differences, te enlighten our understandings with his Truth, sanctify our wills and affections with his Spirit of Love. I beseech His Divine Majesty to preserve in health and prosperity, our gracious and religious King, and bless the zealous endeavours of the wise and great Council of our Nation, for his Glory and the Nations Welfare. This shall always be the Prayer of  
M. D.   

THE CONTENTS.  

CHAP. I. The Conspiracy and present Designs of the Popish Party in Europe, against the Protestant Interest discovered, with the methods observed by them to overthrow the Church of England. Pag. 1.  
CHAP. II. The danger of Division in a Nation about matters of Religion, and what pernicious consequences it hath had in foreign Countries, and in this. 12  
CHAP. III. That there is no reasonable cause of dividing from our Church, and that the most scrupulous Conscience may and aught to conform according to the Laws of God as well as man. 20  
CHAP. IV. The true causes why most part of our dissenting Brethren will not join with us in the Worship of our God, enquired into. In what particulars our differences chief consist, and their grand Objection Answered. 32  
CHAP. V Seasonable and Christian Advices for our Nonconforming Brethren, who are possessed with such strong prejudices against the Church of England, that they cannot easily overcome them: and a Reconciliation proposed. 49  
CHAP. VI An Exhortation to all the Learned, Pious, and Christian Teachers amongst our Nonconforming Brethren, to prevent in time the Nations ruin, by an Unity with us; and to lay aside all Prejudice and Partiality. 56    
A SEASONABLE ADVICE TO ALL True Protestants IN ENGLAND, IN This present posture of Affairs.  

CHAP. I. The Conspiracy and present Designs of the Popish Party in Europe, against the Protestant Interest discovered, with the methods observed by them to overthrow the Church of England.  
THE true Christian Faith in all Ages hath been endangered by the cruelties and furious persecutions of the Devil and his Hellish Agents. Since the Murder of the Divine Author of this Excellent Religion, there is no Age nor Kingdom but hath seen multitudes of his sincere Followers, sent after their Good Master. How furiously did the Pharisees rage against the Apostles! how barbarously did they handle the first Christians! how many Consultations and Attempts to stifle this Religion in its Infancy, in the Rivers and Torrents of the Blood of its Professors! And when by S. Paul's Preaching the Truth was generally known and embraced all over the Roman Empire, how many Massacres and Tragedies have been acted upon Christians! As it is not possible to describe the inhumanities' of Nero, Domitian, Dioclesian, and other Caesars: it is impossible to declare the number of Christ's Disciples, murdered in all parts of their Dominions, in every Town and Hamlet, and in every Province, fire and sword, misery and torments were the portions of all that were so bold as to own this sacred Name.  
Afterwards when by the goodness of God, the Roman Emperors began to open their Eyes and perceive the Divinity of this Faith, when they began to draw the whole World by their Religious Examples, to worship a Crucified Saviour; the Devil (whose Empire was thereby overthrown) took other measures, and an other course to destroy Christianity, and hinder its progress amongst men. Instead of opposing the whole Body of it, which had gained an invincible credit in the World, he resolved to pick quarrels with some of its Doctrines, and to poison the Hypocritical Professors, with such pernicious persuasions, as might spread to the forming of a Party for himself. No sooner did the Primitive Christians come out of the Heathenish Persecutions, but this grand Enemy of all Truth and Piety advanced amongst them the Heresies of Arius, Apollinarius, Nestorius, Novatus, Pelagius, and others of his Champions, who either by subtlety or cruelty assaulted again Christ's Church afresh, and raised persecutions against her in her very bowels. But Satan's Malice was never so remarkable, nor the Sufferings of the Church never so many, nor the Plots and Combinations against her never so frequent, under the Governments of the Jews and Romans; as they have been since the Apostasy of the Roman Church from Christ's true Faith, and its reception of the ancient Heresies. The Devil's Throne established in the Old Capitol, seems to be now transferred to the infamous Vatican of Rome, the ancient abode of the Whores, and the now Seat of the Great Whore of Babylon: 
Corn. Tacit. lib. 2. in fine Vitel. Imperij.  for from this place it is impossible to number the Decrees and Commissions that have been sent to murder, destroy, burn, and overthrow Christ's true Church on Earth. How many Wars have been kindled! how many Massacres acted! how many Plots set on foot! how many Cruelties and Tragedies have proceeded from the Resolutions and Orders of the Vatican? In all Ages and Kingdoms of our Northern-World, the Roman Party was never wanting in any bloody Scene to destroy Christ's Disciples. It is observable that for above seven hundred years, there hath scarce been a War in Europe, but the Pope of Rome hath been the first Contriver, and greatest Promoter of it, chief when Christ's Church and People were concerned. For it hath always been the Policy of the Roman Court, when the Princes of Europe were grown so Rich or Great as to give them a Jealousy, to stir them up by their Nuncios to some chargeable and dangerous War, or to raise against them their discontented Neighbours. And since the Reformation hath separated from them a part of Europe, all the Protestant Blood that hath been spilt, may be charged upon the Pope and his Agents. How many millions in France, Germany, Spain, and other parts of Europe have been slain by the Papists! How many private Massacres and public Wars have been begun and encouraged by them! I dare assert, and offer myself to prove from a certain knowledge of the Histories of former Ages, that in this Northern World since the first Reformation, the Pope and his Papists have been so great Enemies of the Peace of Christendom, that there hath been no War kindled, nor scarce any Bloody Scene acted by any Authority, nor any noted Wickedness performed, but the Pope had there a hand, and was concerned as one of the chief Actors. This unreconcilable hatred which he bears to Christ's Church and his Gospel, enrages him and all his restless Agents, against this flourishing and happy Kingdom. Since the beginning of Queen Elizabeth's Reign, how many hundred Plots and Conspiracies have been set on foot by the Papists against the Lives of our Kings and Princes, and the Peace of this Nation! This Land seems to have been the chiefest Theatre of their Cruelty and private Conspiracies. As soon as by the Goodness of God one Plot is disappointed, another is immediately begun and advanced, to trouble this Kingdom. I shall not mention here the former Discoveries, that have been made of the Pope's designs against us, of our danger in Eighty Eight, of the Gunpowder-Plot, of our late Civil Wars, of our Royal Martyr's Murder, of the Noble Blood that hath been privately spilt, and of our unreconcilable differences in Religion, known to be fomented by the Pope and Papists, and many other of their contrivances within these few years, tending to disquiet and disturb Christ's Church amongst us. I shall in this short Tract give an Account only of the present designs of the Papists against the Protestant Religion in Europe, from certain and well grounded Intelligence, that I have had with worthy men of the Popish Religion, and the Acquaintance that I have desired to get in the Affairs of Europe within these twenty years: I shall here give a prospect of a private Consultation and a crafty Contrivance, which hath caused already much Christian Blood to be spilt in all parts of Europe, and God knows how much more the carrying on of these designs will cost: God knows what miseries and afflictions it will bring upon us. For the prevention of the mischiefs intended against us in this Land, and our Protestant Religion; I here offer this Discovery to the Public, or as much as is necessary to be known. I pray God that our Brethren of the same Religion would seriously consider it, so as to reunite again with us in the sincere profession of the Truth and Worship of our God, that our Enemies may not advantage themselves by our divisions; for this purpose I shall show what this Popish Design is, by whom commenced, and who are chief concerned.  
Alexander the Seventh, of the Family of Chigi was looked upon as one of the greatest Politicians of his days. As soon as he was settled in his Papacy, he sent his Nuncios into France, Germany and Spain, to reconcile the Popish Princes, and to conclude between them such a League as that they might be able to suppress the Calvinists at home, and oppose together the Turk abroad. The differences between the French and the Spaniards were composed, by the Marriage of the eldest Infanta of Spain with Lewis the Fourteenth, the youngest being given to the Emperor, the Chief of the House of Austria. This Peace gave leisure to the French Court, and an opportunity to the Pope and his Agents to Work and Solicit the Ruin of the Protestants, by pulling down their Churches, and denying them the privileges allowed them before. Several ways were then proposed in the Assembly of Cardinals, answerable to the state of every Kingdom. England was then groaning under the Tyranny of an Usurper dreadful to all Europe; but a Religion was then here professed in opposition to Popery: The King's Majesty was in his Banishment. It was therefore resolved to get here such an Interest in the Army and in the Land, as that the Papists might be able to make a strong party, when time should serve: for that purpose, several Jesuits were sent over to set up new Religions and divide the people amongst themselves, and to join with the Army, into which they were admitted in Offices of Trust under their usual disguises. A proposal had been made to our Gracious Sovereign to draw him from the Truth, with large hopes of an universal assistance of the foreign Papists, in such a case to settle him again in his Throne: but he was not to be drawn to be the Pope's Slave in hopes of a Crown, nor to be persuaded to embrace such absurdities against his Conscience and Reason. God therefore performed for him what his Enemies had but proposed, and restored to him his inheritance, as a reward of his Fidelity to Truth, contrary to the whole World's expectation. When the Court of Rome saw so great a revolution in this Kingdom, and the Protestant Religion succeeding to the former Anarchy in the Church, when they saw no hopes of that Change they wished for, they sent as many Emissaries as they could to sow the seeds of division amongst us and our brethren of the same persuasion, for the carrying on of their damnable designs, the ruin of our Kingdom and Church; against which they planted all their Engines. A Consultation was regularly had in London of the most experienced and wisest Jesuits, who had intelligence with most parts of the Kingdom, and knew by Letters the posture of all Affairs, and the People's dispositions: The result was sent over to their General at Rome, and the Assembly appointed there for English Affairs: From thence they received every month new Orders how to proceed, which Orders they had a general Commission to correct according to the unexpected accidents that might happen.  
During the late Civil War and Usurpation, the Jesuit had got many Proselytes to his Religion by drawing them from the Truth, or causing some to cast off all respect of any other Religion, but that which their sordid Interest recommended. The Wicked and Antichristian Principle of the former, and the profaneness and licentiousness of the latter, made them both ready to embrace Popery, as soon as it should appear with any credit amongst us; but all this while the Knave lurked under the shape of an Anabaptist, of a Quaker, of a Fift-Monarchy man, and sometimes for his Interest he would appear amongst the Presbyterians and Independents. The severity of the ancient Laws, and the People's general hatred of Popery and Jesuits, suffered him not to lift up his Mask: therefore all his proceed were private and secret, and under such outward garbs, as hindered him from being visible to every eye.  
But as soon as the King's Majesty returned to his Crown and Kingdom, the Jesuits and Papists were resolved to take other measures: The services of some of their Party, and the Authority of Crowned Heads emboldened them to appear amongst us with more Courage and less Fear of the Law, which by the King's merciful temper was mitigated towards them, and they suffered to make profession of their Religion without fear of punishment: All that they seemed then to desire and pretend to was but the freedom to exercise their Religion, but give the Devil an Inch and he will take an Ell. Their secret aim and private contrivances have always tended to the overthrow of Church and State, for the better carrying on of their purposes, they have endeavoured to have all the Interest they could make amongst the great ones.  
There was then three obstacles to their grand Design not to be overcome on a sudden: The King's reality in the Protestant Profession, the Nations general aversion for Popery, some out of Interest and for Fear of losing their Impropriations and Abbey-Lands; others out of a principle of Religion, and the third obstacle was the Parliaments Sincerity and Loyalty to God and their King. To attempt openly to overcome these impediments was but a madness, which could not turn but to their ruin. They found out a way to batter these invincible Bulwarks, and if not to render them assaultable, at least to prevent the danger they apprehended from thence, the People's aversion they took away by degrees, by their officious and kind behaviour, civil deportment, and usual professions of fidelity to their Prince, and care of the public safety, honour and happiness: by spreading abroad both in the Country and the City, Books of their Religion with moderate Disputations and Refutations of ours, which they gave to all that would hearken to them, or show them any countenance or likelihood of embracing their ways: and by settling of Popish Schoolmasters in every corner of the City, who endeavoured if not to poison the Children with their principles, at least to give them such a tincture of their Religion, as might remove the natural aversion. They dealt with every one according to his quality, disposition and place. To the Great and Noble they seemed to be true, trusty and officious, to the meaner sort they appeared with hopes and promises of advantage: and to all they discovered the Popish Religion under the disguises of pleasure and profit; as many as were not well principled they endeavoured to debauch and corrupt, chief if they were in any place of trust, that they might show themselves favourable to Popery and Papists. Some they would recommend and promote to places of profit, to Offices and Employments in Noble Families, and in the State; to others they would give moneys, and with all persons they endeavoured to ingratiate themselves: casting all the misery and troubles of our Civil War upon Presbyterians, Reformation, and Nonconformity, to render them the more odious to King and People. One thing gave them a jealousy, and they were resolved to employ all their Skill and Art to prevent it; That was a reconciliation between the Episcopal Party and the moderate Non-Conformists, endeavoured by the King's Majesty, and desired by the whole Nation. To hinder this conjunction, which doubtless would have proved fatal to Popery in this Land, and break the neck of all their designs, they laboured to interpose between both, and to encourage the one in his stifness, by buzzing in the ears of the simpler sort the danger of unity, the corruption in the Church, the glory of Constancy in Religion, and their engagements for the Covenant: and by upbraiding the more knowing party with the People's discourses of the Ministers bad Lives, unfaithfulness, unconstancy, and the danger their Souls were in, if by their too hasty compliance to that which their former Interest obliged them to exclaim against, they gave them a slender Opinion and an Atheistical impression of Religion itself. To these they represented Conformity as the most intolerable burden, and the heaviest yoke could be imposed upon them by Authority; and our Religion of the Church of England the nearest in affinity to Popery, full of Superstition, if not of Idolatry. They accused all our zealous endeavours to bring the People to Unity, to be Persecutions of the good Servants of God, and every step that we made was slandered and discredited by these men who had a design to advantage themselves by our Divisions. To the Governors in the Church and State they would exclaim against the wickedness and danger of Conventicles and Nonconformity. They represented all the Reformed Churches beyond the Seas, as incouragers of our dissensions by their Examples, and Government without Bishops; Calvin and all his Calvinists were Traitors, Schismatics, Heretics, Enemies of the Public Peace, promoters of Rebellion, insufferable in a Commonwealth, dangerous Conspirators against the King's Person and Government; and what not. With these and such like Notions they infected the minds of many of our Clergy, with an unjust prejudice against all the Religious Churches of God beyond the Seas, and had not a very worthy Divine, [Dr. Durel,] cleared their innocency by representing to the public, their disallowance of our frivolous discords, and their acknowledgement of us for their Brethren, and our Liturgy and Government, to be altogether agreeable with God's Word and Will; we should have proceeded to a public Excommunication. However these impressions given to the Rulers in Church and State, cast oil into the fire, angered the minds of our zealous Governors, and drew from them those severe resolutions which have increased our discords, and caused many to imagine more in Nonconformity than really there is, for as some sort of Wounds putrify and increase the more they are handled, so the Divisions of our Church about quid ditties, Indifferencies, Trifles and Vanities, would have vanished by degrees the less we had minded them. But as we had our Enemies on both sides acquainted with our temper and interests, they would not suffer the one to conform, nor the others to admit them upon more moderate terms, than a strict compliance with all the inconsiderable punctilios which the Public Peace and God's Glory might easily dispense with, as well as Religion, Government and Conformity itself. In all the public Disputations too much Gall proceeded from the Jesuits hatred of us both, and their apprehension of our sensibleness of our own Interest, and of an union between those that differed for the most part but in shadows. However they laboured to raise such a mist between us and our Brethren, that we could not see to join together in one body and worship. All this while they advanced some of their own disguised fellows into Offices and Places of Trust; and when they saw any person able to serve their turn, they would befriend him with their assistance in his promotion, and discourage all other persons. When I lived near London, a Jesuit an ingenious and a good Linguist, knowing my Skill in that and other sorts of Learning, and how much I had been neglected in the Church; though I had done good Service both at home and abroad, was sent purposely to search into the Principles of my Religion, whether I would favour Popery: could I have dissembled with him, I might have had a considerable preferment by the Jesuits means, but I chose rather to abide in a mean condition, and to be confined to the remotest wilderness of the Land, to a small Vicarage of about sixty pounds per annum, there to bury my Talents, than to employ them in the Service of the Devil and the Pope.  
But all these endeavours at home, tended to the promotion, encouragement, and increase of the Popish Religion, but amongst a few, and such as dared not to discover what they were. And though it had got so much credit, that many ingenious and good Protestants could not endure to hear the Pope or Papists spoken against, or blamed for superstition, or any of their practices. This could not bring to pass the grand Design without a more powerful endeavour, and stronger assistances; for that purpose as soon as the Court of Rome was perfectly reconciled with the French King, and that he had consented to gratify them, to have the Monument of their Disgrace taken away, and all remembrances of his Ambassadors affront and their weaknesses, pulled down in Rome: they resolved to make use of his Assistance, and to govern all Europe, if not all the World, by a Triumvirate. I shall not trouble my Reader with any part of this Plot relating to Foreign Affairs, only as it looks upon us and concerns us here in England.  
It is sufficiently known that the Court of Rome pretends to an Universal Monarchy, and to hold by the Power of the Keys what the same City governed heretofore by the Sword. The Jesuits likewise have the same aim, but with a pretended subordination to the Pope and his Authority; a mere pretence covered over with the Oath of blind Obedience, for this crafty and devilish Society, if it once get a Head will as easily forget their Allegiance to the Pope, as they do now that to their most lawful Princes under God. But neither the Jesuits nor the Pope of Rome, now that all their Cheats have been discovered to the World in these latter Ages, through the Preaching of the Gospel, can carry on or compass so great a Design without other assistance, therefore they resolved together to employ the old Policy of the ancient Romans in Conquering Kingdoms, which was to subdue them with their Weapons, and by the Courage of their own Inhabitants.  
Of all the Monarch's subject to the Roman See, in the end of Alexander's Papacy, none seemed so powerful in men and money as the French: A young Prince Lord of a flourishing Kingdom, and of a great Continent, but of an Aspiring mind that would readily entertain the first proposals of larger Dominions, and other Empires. Therefore the Jesuits and the Pope, agreed to tempt him with the Glories of the World, and to make him the Universal Monarch, if he would encourage the Popish Religion, and declare himself an Enemy to the Protestant Profession in and out of his Kingdom. This same Proposal had been made to Philip the Second of Spain, when that Kingdom was in its Grandeur; and in order to its accomplishment, he gratified the Pope with the Expulsion and Banishment of the Moors out of his Kingdom, with a Bloody War in the Low-Countries, and with the Massacre of his Eldest Son and Heir Don Carlos, a young Prince who discovered his dislike of the Bloody Designs of the Papists of his days. But since the States of Europe have laboured to cut the Spaniards Short, and to bring down their haughty pretensions, they have scarce been able to keep their own without their Neighbours Charitable Assistance, much less to invade the other Kingdoms and Territories of Europe, in gratification of the Court of Rome. But the French Monarch esteemed the richest Prince of all Europe, raised to a Powerful and Large Kingdom, was become dreadful to all his Neighbours whiles he stood still. He seemed therefore to be the fittest Instrument to carry on the Popish Designs in Europe and in England, and able to suppress the Protestant Religion every where. This was the French aim in the last Dutch War, as may appear by the words of their Ambassadors to all Popish Princes, chief in Germany and Spain: And in consideration of this War, the Pope was willing to gratify the French King in all his demands, in making those men Cardinals whom he had recommended to him. And likewise to show his readiness to crush the Protestant Party, the French King to please the Pope, hath pulled down several hundred Churches, and oppressed the Protestants of his Dominions contrary to his former Grants and Promises. I could instance several known proofs of this Agreement between the Pope, the Jesuits, and the French King, to govern the World between them, and to assist one another in the subduing Europe, and in Ruling it by this Triumvirate. The Pope was to have the Souls, and command the Consciences of men to furnish him and his minions with what moneys they would have. The French King was to Govern the Bodies and command their Estates. And the Jesuits by a compliance with them both, were to have a large share in the Conquered Countries and a great part in the Government of the World. The Dutch a sturdy generation and powerful by Sea stood in their way, these must be oppressed by a Nation no less valiant and strong: it was no difficult matter to blow up the Coals and kindle a War. The uncivility of the former furnishing daily causes of discontent to the latter; but when the growing greatness of the French discovered to us our own danger, and that our Prince became the Moderator of Peace and War, stopping this furious Champion in his full Career, it is not to be imagined what displeasure the Popish Party conceived against our King and Nation: what threatening speeches, what furious expressions dropped from their mouths. The Emperor only and the Spaniard no Friend of the French Greatness, would have been willing to assist the Pope, if only Religion had been concerned; but when they had an inkling of the Triumvirate, and saw to what all these proceed would abutt, they chose rather to aid the Heretics against their Pope, than to suffer them to incrcase their Enemy's Power and Greatness.  
But seeing that Protestant England would not suffer the Pope and the French to triumph over all their Neighbours, but give a check to their proceed: a Peace must be concluded with the Dutch Heretics, that they might have more leisure to work mischief to and overthrow this strongest Bulwark of the Protestant Religion. Open War was dangerous against a Nation so Courageous, therefore private Plots and secret Conspiracies must do: They had no other way but to cast us into a confusion by a sudden attempt, and the Massacre of our Prince and of his Subjects; and to animate us one against another. The Father must be stirred up against the Son, the Children must rise against their Parents, Relations and Affinity, Consanguinity, and the ties of Friendship and Blood must be all set aside to promote the Interest of this Catholic Religion, and Holy Cause sanctified by the Pope's Benediction.  
The burning of the City of London could not destroy that Nest of Heretics, they must there be all Massacred therefore in their famous City that is so soon risen out of its Ashes to the wonder of the World. No pity nor compassion must be had of innocent babes, who might one day revenge the murder of their Parents, but they must all, the Mother and the Child, feel the strokes and sharp swords of these zealous followers of Jesus, of these Roman Catholics and Jesuits. But how far did their fury intent to run? God knows. Once the name of a Protestant must not be left alive in all England: Blood and Rivers of Blood must be spilt to make way for a Religious Generation of Jesuits, Franciscans, Jacobins and other Friars to plant in this Land and secure it for the Pope their Sovereign. Kings and Princes, Nobles and Clergy, Gentry and Commonalty, must all be witnesses of their impartial zeal, the whole Nation must be destroyed. O Inhumanity! O Hellish Fury! O unheard of Cruelty! Blessed be thy Holy Name, O Lord our God, for the discovery of their malice and rage against us, continue thy Protection to our gracious Prince, guard him by thine Almighty Power, secure his person against all present and future Conspiracies, preserve thy People and this Church, and send us all to be truly thankful, and to reunite again in the sincere worship of thee the only true God, for Jesus Christ his sake. Amen. This Plot hath been working many years and preparations were making in all the Convents upon the Seacoasts of Spain and France, chief of the Jesuits. But that which is the end of all this Discourse is, that if we had not been divided in Religion the Papists would not have made this attempt, and we should be infallibly secure from all future mischiefs, (which they will yet endeavour to work amongst us) if we could be persuaded to set aside all Partiality and Prejudice, and join together all unanimously in the profession of one Religion, and in the same manner. This I shall prove in the next Chapter.   

CHAP. II. The danger of Division in a Nation about matters of Religion, and what pernicious consequences it hath had in foreign Countries, and in this.  
THE chief intent of all Societies of men is Union, and the Public Security, against all invasion and disorder, foreign and domestic. For that purpose we gather together in one Body and under one Head: we bind ourselves together with Laws and Relations, we entertain a mutual correspondency amongst ourselves, and pretend all to promote the general good of the politic Body. Nations are to be looked upon as large Families where the Universal Father, and all the rest are members of the Family, highly concerned in one another's good and preservation. All the individuals are united in one public interest in the happiness of the whole or division: therefore discord is an apparent enemy to the Society, because it opposes the very intent of it, and lays open a Nation to these following mischiefs, and to their dismal consequences.  
I. It weakens the Society and People, and renders them less able to resist their Enemies; It is not to be imagined what inconveniency a small division will cause in a City or Commonwealth. As in the natural body a headache or a light distemper renders the man feeble and not fit for action, so the public divisions bring great impediments to those proceed that would tend to the Nations happiness, honour, safety and peace: and aught to be so much the more odious the more a well compact and settled body in good order and temper is in a thriving and prosperous condition.  
II. It breeds discontents and disturbances at home, which if kept secret, occasion murmur and complaints amongst the inferiors, and many times when they break out they raise Rebellions and Civil-Wars. for it is certain that there can be no division or faction in a place but must proceed from and cause discontent, hatred and variance, which commonly rob from us our inward and outward peace. And though the Division may be only in some particular respects, which may not hinder a correspondency in other public relations, that correspondency can never be hearty, and those endeavours together cannot be so successful and vigorous, when they proceed from parties, that entertain mutual displeasures, especially in that very thing which is the greatest tye of all human Societies, Religion.  
III. It lays us open to all the attempts, contrivances and malicious designs of our Enemies. How easy is it to ruin a divided party! to set and encourage one faction against another! And though the division may observe some bounds, and not proceed to that extremity to which it naturally tends, it cannot be denied but that a crafty Enemy may easily advantage himself thereby, and work the mischief if not the total overthrow of a divided People, for there are always opportunities given for such wicked purposes by the discovery of this weakness. In short, that Nation is in no small danger, and the mischiefs into which it is likely to fall are innumerable, that is divided in such a manner, that there is no hopes of union. Our Blessed Saviour foretells the fate of that Society or House, that it cannot stand, but must needs of its own accord fall into ruin.  
But of all divisions, those about Religion seem to be the most unnatural, unreasonable and ominous: factions and parties in the State may be tolerated when they aim not directly at the dissolution of Government, nor the discredit or opposition of Authority; in such a case they are not so dangerous nor of that ill consequence as to give us an hot Alarm. And though they may diminish of that Love and Respect that is due to our Sovereign, by obliging us to prefer an interest not agreeable with his and the Commonwealths, they are not so criminal but they may correspond with our Allegiance to our Prince.  
But divisions and factions in Religion in the same Nation, threaten us with those unavoidable dangers, that make Governors take heed how they tolerate that which is against all policy: chief in those Kingdoms as are surrounded with watchful Enemies, that wait for such an opportunity to insinuate themselves and undermine us. They tend to the dissolution of the Government, the overthrow of the Laws, the introducing of all disorder in the State as well as in the Church. They tend first to the contempt of Authority, and next to the ruin of men's Bodies and Souls, leaving us naked to the first attempts of all our spiritual and temporal Enemies, chief when that division which is envied and aimed at, is so twisted with the Government of the Commonwealth, that there is no dissolution of the one without the danger of the other; when all the other divisions rise in opposition to it, and will admit of no compliance with it, when openly and secretly they labour to discredit it and its lawful proceed, encouraging the Factious part to exclaim against it and its injunctions, and to endeavour to draw away the people from their respect to it and its way of worship: what rational Soul can tolerate so palpable an opposition? What Governors in the State can suffer Religion to be contemned and trodden under foot with a public allowance? Is it reasonable that such dangerous factions should have the liberty to increase and act with the sufferance of the Laws and of the public Authority? When all the actings and distastes of these factions are not justifiable amongst men of reason, by the Laws of God or the Laws of men, and all are grounded upon prejudices, mistakes and misapprehensions, and such frivolous causes, as they will be one day ashamed to own, when all masks and vizards shall be pulled off. Is it just that the Rulers of the State in such a case should countenance such pernicious proceed, and give the stamp of Authority to Actions either ridiculous in themselves, or dangerous to the People committed to their charge. The danger may seem less when they are weak and inconsiderable, but little evils are to be shunned and avoided as well as great, though they have not increased to an head, they deserve no allowance, because they are not able to prevail upon the sound part, but should be cured as speedily as may be; in the mean while for the public peace and quiet, the execution of the Laws is suspended, and by the wisdom of the Governors they are winked at, but all Factions are not to be esteemed by what they can do, but by what they would do. Let the Principles of those that are divided from us be enquired into, let the designs of their party be examined, let their tempers and dispositions be tried by an impartial scrutiny, and they themselves will discover so much danger to the Nation, and find the Government and Kingdom threatened with such mischiefs, as that they will have no reason to encourage such divisions, whereby their own peace and safety is threatened as well as that of their Posterity. I know Conscience is the grand Plea of all our dissenting Brethren; the Papist, he pleads Conscience for the murder of Kings and Princes, and the advancing his Religion by Hellish Plots and Contrivances. The Heathen he pleads Conscience in the worship of his Idols. The Jew and the Mahometan saith he observes the Rules and Dictates of his Conscience: and our Brethren have the same pretence in their mouths, for their opposition of Lawful Authority, and their encouragement in their division from us. But this plea that is so commonly used in the justifying of the greatest villainies, causeth us with good reason to suspect it in less matters. Remember, O my Christian Brother and Sister, when thou shalt appear before the Impartial Tribunal of the Lord Jesus, this pretence of thy Conscience will not be able to sanctify thee, and cause him to approve of Actions and Proceed directly opposite to his Word and Holy-Laws. Though it may blind thine own eyes and cause thee to be more excusable before men, than if thou didst act against the solicitations of thy Conscience: it will never be able to oblige him to allow of that which is evil in itself, to justify the guilty and condemn the innocent. Take heed I beseech thee that what thou sayest is Conscience be not invincible prejudice and hatred, or humour and groundless fancy, or it may be something worse, that strong spirit of delusion unto which God delivers such as will not be lovers of the Truth. For the better discovery of the mistakes of thy Conscience in this particular, I beseech you my Christian Brethren, to examine what mischiefs such division about Religion have caused already in Foreign Nations and in this: the Histories of former Ages are full of sad accidents, murders and wars, destructions and calamities of Countries caused by the disputes about Religion.  
The Kingdom of the Jews flourished and grew invincible under the Government of David and his Posterity; so that all the Nations round about paid them Tribute. They might have still continued in that happy condition, and been able to set bounds to the spreading Empire of Babylon, had not Jeroboam under a pretence of Religion divided the Kingdom and Nation of Israel, and to save the People the trouble and expense of going up to Jerusalem, set up the Golden Calves in Dan and Bethel. But how many evils did this division in Religion and Government cause in that Land! They were subject to the affronts of every petty King and contemptible Nation, and at last were overthrown by their Neighbours, and themselves carried away into Captivity, with their Wives and Children.  
After the Jews return from Babylon they grew numerous and strong in the Romans time, and were able through their numbers and the resolation and courage which the principle of Religion put into them, to command the East part of the World. But what and how much woe and misery did their Factions and Sects draw upon them! what sad Destructions not to be paralleled in any other Nation! It was openly confessed by Titus and their Roman Conquerors, that as their divisions between their Princes gave Pompey footing in their Country, their divisions had brought them to utter ruin, and unheard of miseries; for by this means they became instrumental in their own overthrow, and did more mischief to themselves than all the Armies of their Enemies. So that by Division in Religion, this People of Israel, who were assisted by God's Power and Protection, and favoured above all other Nations, brought themselves to be the scum of the World and lost their Land, being dispersed into all parts and Kingdoms.  
The fall of the Roman Empire was brought to pass by division; for that let in the Huns, the Longobards, the Goths, Vandals, and Visigoths, and all the Northern People into its fruitful borders. The Grecian Empire might have stood upon its legs to this very day, had it not been for their senseless divisions in Church and State. The Sects and Heresies of Arrius, Eunomius, Novatus, Samosatenus and other busy-bodies, let in the Turk and his Mahomet, and in the days of the Emperor Heraclius when men were so divided and had so disputed all Religion and Truth out of doors, that the simpler and more ignorant sort knew not which to choose, these wicked divisions gave an occasion to that Arabian Impostor to set up a Religion of his own, which he recommended to them with the inviting and pleasing Charms of pleasure and profit: Read but over the divisions and disputes about Religion, in the Cities of Constantinople, Alexandria, Antioch, and in many other places of the East Countries, and examine how many thousands have been destroyed! how many cruelties acted! how many calamities brought upon the Inhabitants, through their endless discords in Religion, and you will have cause to wonder at their madness, to strive for that which forbids them to strive; and to fight for a Religion which disallows all variance: You will have cause to wonder at their inhumanities' and extravagancies, they torment themselves for nothing, and shed their own blood contrary to Reason and that Religion, for which they did so unadvisedly contend. What is become of the Grecian Empire now! where are the flourishing Churches of Christ of Asia and Africa! In what condition are the Christians of those parts of the World! under how much misery, and under what cruel Tyranny do they groan! The contemptible remains of all those Ancient Professors of our Religion, are oppressed with the Turkish and Moorish Bondage. They have lost all their honour and glory, their wealth, their privileges, their Country and all their present happiness in this life, their Estates and their Children are at their Conqueror's pleasure. And though there are some yet professing Christianity in those parts of the World, they differ in all respects so much from what their Forefathers were in former Ages, that they are able to draw tears from the most insensible Souls, when compared with them: as the building of the second Temple did from the Jews returned from Babylon, when they saw how differing it was from the Glory and Magnificence of the first Structure. And all this hath proceeded from this Wicked and Venomous Root, Division in Religion.  
Look into the latter Ages of the World, and see into what confusion these divisions about Religion have cast Kingdoms and Cities. The Cities of Florence, of Naples and Milan in Italy, have often been watered with the Blood of their Noblest Inhabitants, which the divisions about Religion caused to be shed. The grand disputes about the Guelves and Gibbelins troubled all Europe, and murdered more men than the cruelest Wars. In Germany what inhumanities' have been committed! In the Low-Countries, how many Rivers of Christian Blood have been spilt under the pretence of Religion! The Spanish Massacres, the Duke D' Alva's Butcheries, are sufficiently known to all the World.  
In Africa amongst the Moors and Arabians, the disputes about their Prophet's Impieties and their False Religion, hath caused one of their own Writers to say, 
Hali Ben-Hamet. a MS.  That there is nothing exasperares more the minds of men one against another, than the differing persuasions in Religion. Another of their Authors complains in this manner, O how furiously men are set against one another for such matters as concern not the Prophet's honour, nor the essential part of our Religion! for in the late revolution of the Empire of Morocco, Religion was pretended to deceive the People. In France the Factions of the Albi and Nigri, and the furious transports of the Papists against the Reformed Professors, have often exhausted the Blood and Treasure of that Kingdom. In Switzerland, how many troubles arose from small divisions in Religion! In the United Provinces in our late days, the refined Notions of Arminius, and the extravagancies of the Anabaptists, had almost cast them into a Civil War. In France the hot disputes between Amyraldus and Du Moulin had cantoned those poor Churches in the midst of their Enemies, if moderate and wise men had not imposed a silence and obliged them to be quiet. In Bohemia and Poland, what stirs and disturbances have the Socinians raised! In Germany, and the Bishopric of Munster, what wickednesses have not the Anabaptists committed! I should be endless, if I reckoned up all the Mischiefs, Blood, Tumults, War and Calamities, which small and inconsiderable disputes about Religion have brought upon men in the Primitive Church, and in these latter days. Look only into our own Nation, and consider the late Tragedies acted by our own Countrymen upon the Person of their King and Nobles. Look into the cause of their unreasonable fury, and you shall find nothing but their mistakes about Religion to have thus transported and carried them to that excess of cruelty and rage. In Queen Elizabeth's days the Separatists began to quarrel with our Discipline and Government, and laid a foundation for the Brownists, the Familists, and their Successors, to build their confused Babel. Their bold Pamphlets in the Queen's Reign, and in King James' time, threatened the Nation with the following disturbances in the State. The restless Puritans were always bawling in the People's ears against our Church and its Rulers, and what troubles did they not breed! but all former disputes were but sports and plays to the late disputes about Religion in our Royal Martyrs days; for it is observable that when men have wearied themselves in disputing about trifles, they try the cause and decide the difference a nearer way, with the dint of their sharp swords. This was the end of our unhappy divisions, we remember yet the late Civil War, the Calamity under which the Land groaned, the Disorders and Miseries that we and our Families suffered. This my Brethren, proceeded from the same cause which yet you are unadvisedly fond of, and embrace with an invincible tenacity. They were at first discontented at our Church and Religious Worship, they exclaimed continually against our formalities and practices; and differed from us in the same punctilios as some of you do. 
See the King's Portraiture.  They were at first as modest in all their behaviour towards us, desiring nothing but liberty and freedom for themselves and their way of worship, but when they had gathered into a head, their pretensions were so high that they would oblige all men to conform and subscribe to all their irregularities and extravagancies. I cannot call to mind the sad condition of our Church of England in those unhappy days without Tears, when our Governors were deposed, our Clergy banished with their Prince, our Nobility and Gentry sequestered, our Laws obliged to submit to the power of the Sword, our Kingdom and Government in the hands of lawless Tyrants; Sects and Divisions in Religion multiplying every day, and rising out of the filthy spawn of the Jesuits, the wicked principles which they spread amongst us to disturb us, and puzzle the weaker sort in the Notions of Religion. All these Evils with innumerable others, which we can better remember than speak of, sprung from your Forefathers Nonconformity: And will not their Chidrens be better advised! will they wittingly draw again the same danger upon their heads! will they not be persuaded to prevent such mischiefs for the time to come! The  Child dreads the fire. We have been already burnt and almost consumed in the hot fire of a Civil-War. Shall we cast ourselves again into it! or entertain the same causes that brought forth that sad calamity! Our Enemies took occasion to blow up the coals into a grievous flame, who knows but they are busily employed about the same wicked purposes, and will cast us headlong into the same misery! why shall we be so foolish, so mad, and such Enemies of the public and of ourselves and posterity, as to assist the Jesuits and Romanists in their grand design to ruin us and our Nation! This proceeding of yours may seem very strange my Brethren, and may cause a greater wonder when we have seriously considered and proved it to you.   

CHAP. III. That there is no reasonable cause of dividing from our Church, and that the most scrupulous Conscience may and aught to conform according to the Laws of God as well as man.  
HAD you as good and allowable causes to allege for your separation from us, as we and our Forefathers had to departed out of the Idolatrous Church of Rome, your zeal would deserve a commendation, and none could charge you with the Crime of Schism or Faction. For in such a case you would have, in Conformity to the Examples and Command of Christ and his holy Apostles, forsaken those who had first forsaken him, and divided yourselves from those abominations, whereof the belief and practice can never consist with the Salvation of your immortal Souls. But though we and our Church are falsely aspersed with Popery and Popish Superstition, the Accusation is false, and so ill grounded, that it would not deserve a refutation, were it not that this strange conceit is greedily entertained by many of our Nonconforming Brethren. The accusation is commonly delivered in gross, because there is none can justify this charge by any particular instance. It is the common Practice and Art of Impostors and of abusive Tongues, when they cannot make good the objected crime, to bring their accusation in this manner, that their malice might be less discoverable, and their charge more weighty. But why should we be declared to be Popishly affected against our wills; we disown this charge as a grievous calumny, that hath no other foundation but the pride and unreconcilable hatred of our Enemies. Did ever any Church write more smartly against the Pope and Papists, than the Learned Divines of the Church of England? read over the thirty nine Articles, and Bishop Jewel, and the Archbishop Laud against Fisher, and in these our days read but the writings of these Learned Divines, of the present Bishop of Lincoln, of Dr. Stilling fleet, and Dr. Pierce, and you shall find that none professes to be greater enemies of Popery than we do. But methinks that this late Popish Plot and all the Papists endeavours against the Church of England, should justify us in the eyes of all the World better than any Arguments can, that we are not Papists nor Popishly affected: can we think the Papists, and Jesuits who are not so easily mistaken in their judgements of us, would have laid a Train to blow us up, had we been on their side! can we think them so blind that they cannot see their friends from their foes! would they offer to burn, destroy and kill us, and our Children, were we so inclinable to Popery, as our mistaken Brethren falsely conceive! what mad men are you Priests and Jesuits, Popes and Cardinals of Rome, thus to conspire and spend so much Treasure to destroy your own Brethren! Did you not understand all this while that we were all agreed! and that we are so near related, that we may shake hands! Why will you needs murder us and our Families for our Religion sake, when we are as much or within a small matter as much Papists as you? I am afraid I shall never be able to persuade neither the Pope, nor his Jesuits, that we of the Church of England are such Friends of Popery, as you my Nonconforming Brethren would have us to be. I shall be rather able to make them take us for Turks and Jews, than Roman Catholics. Wherefore then will you needs accuse us so falsely against all equity and probability? What do you find of Popery in us and our Church? Is it the Government by Bishops and their Suffragans? It is possible that this Order established in our Church may give occasion to the weaker sort to look upon us near a kin in this respect, because they are mistaken in the Notion of Popery, and in the chief and essential properties of that Religion. God forbidden that all Monarchical Government in God's Church on Earth, should be Popish and Antichristian. Then we must include the Primitive Churches settled by the Apostles in Asia, and the East, under the Government of Bishops, to be Popish also. Then the Grecian Church under the Patriarch of Constantinople, The Egyptian under the Archbishop of Alexandria, and the Antiochian, and Jerusalem Churches, and generally all the Churches of Christ in Constantine's days and since, were Popish. Nay, all the Fathers, St. Cyprian, St. Austin, St. Ambrose, St. Chrysostom, were Papists as well as we and our Bishops, by that reason. 
Hier. ad Macceb. & Aug. in Psalm 45.  For all their Churches were governed by Bishops, and a Monarchical Authority. The Calvinists also whom you say are your nearest Brethren, are also Papists, if this reason were good, for they wish that they might have Bishops to govern them in their reformed Churches, and that it could consist with their safety in the midst of their Enemies, to have the same form of Government, as we have here in this Land. Examine but their Letters mentioned by Dr. Durel, and a Letter of Peter Martyr to Beza, 
Peter Martyr, pag. 801.  at the end of his Common-places at his return from the Assembly of Poissy concerning the Bishop of Troy in France, who embraced the Protestant Religion, and was universally received and acknowledged by all the Calvinists in his Diocese, Ministers and others, as their Lord and Bishop. And you will have no cause to think them to be Enemies of Episcopacy, as the Papists and you would persuade us, for divers ends. But there is a vast difference in the point of Church-Government, between the Papists and us. They render Homage to the Pope as the Supreme Lord of the Church on Earth, we acknowledge none but Christ, and under him our Lawful Sovereign. They differ from us much in their Episcopal Laws which savour of Tyranny, and are not so conducing to the Reformation of men's manners, and the good of Christianity as ours. The Name, Prerogatives and Honours of the Popish Bishops, are for the most part yet continued to our Protestant Prelates, by the liberality of our Religious Kings. And is this the cause that you accuse them of Popery? Do their Honours and Riches grieve you? Are you displeased to see the Rulers of our Church appear with decency, splendour, and the respect of their Country. I am persuaded that if the King's Majesty would take from them their Lordships, their Estates and Dignities, and send our Bishops amongst you to beg their bread, as the Mendicant Friars of Rome: though then they would be much more like the Papists, than they are at present; you would scarce take the pains to accuse them for being Popishly affected. But I have this Charitable opinion of you my Nonconforming Brethren, that you would never have thought to accuse our Bishops and their Church Government of Popery, had not the Jesuitical Party, that insinuate amongst you, minded you of it for their own ends; and out of a displeasure to see the excellent Order, Decency and Splendour of our Church free from the abominations of Idolatry, and their Monkish absurdities.  
But that you may not be so soon mistaken, my Brethren, in a matter of so great a moment as Popery and Superstition is: I beseech you to understand what Popery is, and what not, that you may not be so easily cozened and imposed upon by your Enemies and ours in this Nation. Popery comprehends all those Heresies and grievous Errors, which the Pope and the Court of Rome, have delivered as Articles of Faith: by which the Pope's Authority, or rather Tyranny is established in the World, contrary to God's Word and Glory, and the Salvation of men's Souls. According to this definition, if our first Reformers had retained the abuses of Popery, the Transubstantiaton, Purgatory, Images, the Merits of Saints, Indulgences, Pardons, and such like follies, not warranted but contrary to Christ's Doctrines and Christianity: you might then accuse us with reason, of being guilty of Popery. But shall we for our Conformity to Christ's Commands, and the Primitive Church in Discipline and Government, be accused by you of Popery, and Antichristianism. What is there in our Government or Church, that tends to promote the Pope's Interest? or to draw men away from Christ, and our dependency upon him and his merits? If something of the Civil Power be entrusted in the hands of our Bishops, I hope none of you will presume to appoint our Wise Princes, and Parliaments, whom they are to settle in Authority under them. That proceeds from our Prince's Will, who is God's Vicegerent amongst us.  
For our Articles, our Catechism, our Rubric and way of Worship, is as free from Popery as our Government, and Ecclesiastical Laws, For how can that be Popish, which opposeth all the Errors and Mistakes of the Papists, which Teacheth to implore God's assistance and direction, against the Heresies and Designs of the Pope; which was used in the Christian Church before ever the Pope claimed an universal superintendency? How can that be Popish which agrees with God's Word, and the Doctrines and Practices of all the Reformed Churches, Enemies of Popery? and which their most Judicious Divines embrace as most consonant with Faith and Piety. Search into every thing Authorized in the Church of England, and let the most refined Soul and quickest Eye, tell us under what Ceremony, or in what Article of our Faith, or in what corner of our Rubric, or in what part of our Devotions, they perceive any Colour of Popish Superstition. I dare affirm, and will engage to prove, that most of our Non-Conformists are far more Superstitious and Popish in their Belief and Practice, than any in the Church of England. In those particulars in which your Conformity is required, What is there of Popery, of Superstition, or contrary to Reason or good manners? For if there be nothing to be excepted against; Why will you not join with us your Brethren? You cannot be angry with Set Forms in general, because Christ our Saviour recommended one to us, as an Excellent Pattern to draw ours by. You may be displeased at the reading of our Prayers, but if you will shut your Eyes they may seem to you as good, as if they had been pronounced memoriter. Grieve not to hear the same requests offered up, and loathe not the same Prayers which you hear so often, because you are pinched with the same necessities every day, and stand in need of the same God, and the same Blessings: and therefore may we offer up the same Prayer. In the matter of our Prayers, if any of you will show us any thing contrary to Gods Will or Word, we will correct and dash it out. Be not offended at the Cross in Baptism, this was practised in Christ's Church before ever Popery was known in the World, and is a significant sign used by the Primitive Christians, to embolden and encourage us betimes to wear and receive the marks in our bodies, of Christ's Holy Religion. Be not offended at our outward Reverence, which we express at the mentioning of the Name of Jesus: as we will not condemn you that omit this respect, judge not us that observe it, nor any other outward Action of the Assistants, will not be laid to your charge in the Public Service of God, if you intent only God's Honour. I know that mere Formality too visible in many of our Conformists, and their apparent Contempt of the outward Devotions, discovered in their Actions and Behaviour, is a discredit to our Worshipping of God, and a discouragement of our dissenting Brethren. As therefore they should take heed how they lay such stumbling-blocks in their way, the others should remember not to interpret every thing at the worst sense, and not to be distasted at the excellent Prayers of our Church, because of the profaneness of some persons that assist at, or aught to be patterns of our Devotion and Piety. Likewise in the renounding of the Covenant, why wilt thou be so scrupulous, or rather headstrong, to maintain obstinately the lawfulness of that which the King's Majesty, and the Wise Council of our Nation, have pronounced to have been an unlawful Oath, imposed upon the Subjects against the known Laws of the Land. Have not we sufficiently seen the wicked sequels of this Engagement, or Combination? The Fruits that this Tree hath born, declare sufficiently the Nature of it. We need not the Verdict of our Religious Governors, to understand it to have been an unjust Action, contrary to our Laws and Liberties: for we have seen ourselves deprived thereby of both, by those very persons who required it from us. Why must we yet continue in our mistakes? Neither are the words of the renunciation so strict, but that any good Christian, who intends but to demean himself quietly in the Government, may abjure the Covenant in the manner appointed, for we do but say that there lies no obligation upon us, or any other, to cause any stirs, rebellion or tumult, in Church or State. Did you therefore understand what is desired from you, I cannot think but that every one of you, that is a good Christian, would readily comply with so moderate a reconciliation.  
But this Abjuration concerns only those persons of you, that enter into Offices and Employments in the Kingdom. And it is all the reason in the world, that such as are entrusted with any public Charge, should promise, not to cause any disturbance in that Government, in which they are employed, and by which they are secured and their Estates from Invasion. Why must we be so fond of a Scotch contrivance, put into their heads by Richelieu and the Jesuits, whom he sent over purposely to overthrow the Glory of the Protestant Religion in Europe, the Episcopacy of the Church of England, and to cast us into a confusion, in revenge of our assisting them of Rochel against their Prince.  
It may be the whiteness of the Surplice offends thy weak Stomach, or Conscience; and keeps thee at a distance from our way of Worship. But consider, my Brother or Sister, that Religion consists not in colours, and wearing of Apparel: It concerns not thy Soul, if thou wearest in God's Service, White, Black, Green, Yellow or Red. If thou hadst not a prejudice against this Garment, it would please thee as well as Black Gowns, and Cloaks with Capes. But is it not a sad sign that such a trivial matter shall cause thee to cast off all respect to thy God, and the Authority of thy Governors; and because of a decent colour and habit, which thou dost but fancy to be unbeseeming, thou shalt refuse all Communion and Correspondency with thy Brethren on Earth, and I am afraid in Heaven too: 
Rev. ix. 14. Chap. iii. 4, 5. Chap. vi. 11.  For they shall be all clothed in white Garments as Priests and Prophets, to offer up continually, the Sacrifices of their Praises to God.  
In short, for I am ashamed to mention and mind you, my Nonconforming Brethren, of the usual Objections against us and our Conformity, and the Childish causes alleged by some of you for your standing at a distance from us, and refusing all Religious correspondency with us. I beseech you weigh them all in equal Scales, without partiality or prejudice, and you will find no reason to refuse Conformity with us. I desire you to consider, that if your Children and Servants in your Families, did breed a disturbance amongst themselves upon such weak grounds, and for such slight causes, did entertain quarrels and disputes, to the disquieting of your Houses; would not you seek a remedy with a Rod, to make them more peaceable, and would not you dismiss such unruly Servants, and take in others of a quieter disposition? Would you not endeavour to silence their bawling, and when they canton in your Families, and divide it into parties in Contempt of your Authority and Commands, would you not seek to bring them together, and oblige them by some way, to reunite in One? This is the case of Christ's Church among us in England; I look upon the Presbyterian and Independents chief with some other of the more moderate Non-Conformists, to be our Brethren, belonging to the same Family, Christ our Lord. for our Faith and Religion is the same in effect, most part of our differences are but trivial, childish and unreasonable, about such things which concern not the honour of the Lord of the Family, nor the public interest, good, and preservation of it; when considered in themselves, And if there be any difference in our Religion between them and us, it is in such matters as may be easily reconciled when well sifted out, and are not of an absolute necessity to the Salvation of men's Souls. Our happiness depends not upon postures, gestures, garments, colours, forms, crosses, surplices, and other such like things which are indifferent in themselves, and were they not enjoined, might as well be omitted as observed. It is therefore a shame for you to quarrel and break the Peace of Christ's Family, I mean his Church, about such Trifles. No doubt but our wise Saviour will take some course speedily, to discover to us our error, and chastise us for such unreasonable dissensions in such matters, as we may easily comply with one another. I know your common Objection against us is, that in regard such Observances, Customs, and Ceremonies, that breed a difference between us, are but trivial in themselves, they should not be imposed upon you with that strictness. In Answer to this, I entreat thee, my Brother, to consider three things: first, that a Conformity to one way, one rule and manner in this Church is absolutely necessary, for how unbeseeming a thing it is, that one Congregation should practise one thing, another act in another manner; one Minister wear green, another yellow, another black, another grey, another white. If in one place were all singing, in another all preaching, in another all praying. How ridiculous would our Church appear to all the foreign Nations, if these things were allowed by Authority? It is therefore most certain that one way and one worshipping our God, is absolutely needful and becoming the wisdom of our Nation. Secondly, consider that the way and method established by the Governors in Church and State, is not to be referred to the humour of every fancy, or of every dissatisfied and private person: and that it is very reasonable in such cases, as all acknowledge indifferent in themselves, when one way is to be chosen, and others rejected, to take that which the public Authority approves of, and agrees with their Judgement and Piety, whom God hath established over us, and whose office it is to appoint such things for us to observe and obey. Thirdly, consider that trivial and indifferent things when stamped by the Authority of the Nation, cease to be so, and become necessary to be observed. That which is indifferent in itself, and but a trifle, is a greater invitation to you to practise it, and renders your stifness more inexcusable, but in regard it is commanded by Authority, I am bound to obey. The indifferency ceaseth, and I should think it a crime, and a breach of God's Law, Of Obeying the Magistrate for Conscience sake, If in things indifferent I preferred mine own partial humour, to the Commands of my Prince and Governors. And wonder not if they require so strictly thine obedience and mine to these orders, because in this licentious Age, men of corrupt designs take any liberty to dispute against Authority, and contemn its injunctions, under the pretence of Religion and Conscience. And because this way and method seems to them the wisest, whom God hath appointed over us to prescribe it, in the worshipping of God and most agreeable with God's Glory, and the Nations Honour, Credit, and Advantage: Therefore there can be no Superstition in them, to require our exact obedience to all the Rules which they judge to be just and best befitting our Piety, and in us to yield it in things indifferent in themselves, as some foolishly imagine.  
In all other matters which give you a distaste, I know none but may be comprehended under this notion, and be looked upon as trivial and indifferent in themselves. The designed compendiousness of this Seasonable Advice suffers me not to examine them all, nor to weigh all the objections that you are wont to make in justification of your Nonconformity. But for those that relate to our Prayers and public Liturgy: I refer you my Christian Brethren to a small treatise now in the Press called the Christians Devotions and Directory in these dangerous times, wherein I have laboured to clear and blow away all those mists that hid the truth from your discovery, and to give you satisfying reasons for our practice, and for your benefit, with directions how you shall be able to prevail upon your averseness, and bring yourselves to receive a real and an inward comfort from our way of worshipping. Unto the perusal of that Treatise, I refer all those that would receive better satisfaction in matters disputed amongst us.  
Conformity, according to the Laws of the Land, is plainly required from every person. To set up therefore Meeting Places in opposition to Authority, and the Established Service of God; is an apparent breach of these Laws. To haunt and frequent them under a pretence of receiving many Soul-comforts from the Learned and Godly Sermons, and Exercises of Piety, in those prohibited Assemblies: is not warrantable in the Minister nor his Auditory, according to the Laws of the Nation. To withdraw from the Service of God under Episcopacy, and to leave off the Assembling with our Neighbours in our ordinary Churches: To forbear from Prayers, the Sermons of our Common Teachers, and the receiving of the Lords Supper, and the other Acts of Nonconformity are likewise breaches of these Laws of men, established by the Lawful Authority of the Nation, by the King and Parliament, and are so well known to be so, that I shall not offer to prove it.  
The greatest Question is, Whether these proceed of the Non-Conformists, be against Gods known Laws? I doubt not but they will all acknowledge that the false Accusations, the wicked Surmises, the slanderous Reports, and the pretended Crimes of Superstition, Idolatry, and their other uncharitable Censures of us and our Worship, by which we are discredited, God's Holy Name abused, and the sincerity and integrity of our Christian Governors and practices, misrepresented, are contrary to Gods Law. Thou shalt not hear false witness against thy Neighbour. 
Exod. xx Psal. xxxiv. 13. 140. 11. Psal. x. 18.  It is a great injustice for them in hopes of advancing the interest of their Sects, to misconstrue our actions, to fasten upon us Crimes, to endeavour to discredit us and our Profession; for besides the wrong done to us their brethren, they blind the eyes, and lead into error and mistakes, many poor ignorant and well meaning Souls, whereby true Religion is slighted, and Faction and Schism kept up, to the destruction of many persons, and the dishonour of our Reformation and Church.  
But their other practices though never so well coloured in the eyes of men with pious pretences, are contrary to God's Laws as well as man's Decrees. That this may better appear to you: consider these following and undeniable Truths, gathered out of Holy Scripture.  
I. That it is the duty of every Christian, to seek as well as to pray for the Peace of God's Church. Psalm cxxii. 6. To endeavour to be at peace with all that profess Christianity in Truth. 1 Thess. v. 13. That peace is a precious Jewel, which we ought carefully to seek and to preserve. 1 Pet. three 11. That we should abstain from all those practices that disturb our brethren's Peace. Mark v. 50. That we should follow after the things that make for Peace. Rom. xiv. 19 That it is the property of heavenly wisdom, to be peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. James iii. 17. And many other passages, call us to mind in all our actions, the peace and public quiet of the Church and People where we live. Now that Nonconformity hath been the sad occasion of much disturbance in this Nation, of Tumults and War, and that it continues to dissociate our minds and interests one from another, to the general unquietness of this poor Church, is that which none can well deny.  
II. That all unnecessary and avoidable actions and proceed, whereby strife, debates, envy, hatred, malice and variance, are entertained amongst men, are contrary to God's Laws, and the Blessed Rules of the Gospel. That teacheth to be like minded one towards another, chief in matters of Religion, Rom. xv. 5. To consult in all our Actions, Love, Mercy and Charity, one towards another. John xiii. 34. Which teaches us to suppress all distastes, and to study to advance the universal unity of the Christians, amongst whom we live. 1 John three 1. and to abstain from all actions whereby differences are maintained. 1 Cor. xiii. 4, 5, 6.  
III. That we are to comply with all Rules, Rites and Ceremonies established in the Church, if they be not directly against God's Glory, or the Salvation of men's Souls: or, if they be not expressly forbidden in Gods Holy Word, or contrary to it. This is confirmed to us by Christ's own Example, who conformed to the harmless and indifferent Injunctions of Men, to avoid all singularity; for in the Celebrating of the Paschal Lamb, he eat it not standing as Moses commanded, but lying down upon a Couch, Matth. xxvi. 20. Mark xiv. 18. He caused a Hymn to be sung, which was a Jewish Ordinance. Christ also conformed himself to the Synagogue-Worship established amongst the Jews by an Human Authority, which our Blessed and peaceable Saviour was so far from disapproving, that he expressly tells his Disciples, that they who had made that Ordinance sit in Moses Seat, all therefore whatsoever they bid you observe, that observe and do. Matth. xxiii. 2, 3. And in many other particulars of as high an importance as those which cause you, my Nonconforming Brethren, to separate from us, this Divine Saviour teacheth you by his good Example, to avoid singularity, to observe the Rules and Orders appointed in the place where you live; and not for such matters as endanger not in themselves your Salvation, to cause that disturbance that will infallibly endanger the Church's Peace and Unity, and beget in your Souls those passions, vices and distempers, which are not agreeable with our Christian Religion, and present interest, or our future hopes of Salvation.  
iv That all disobedience to the Magistrate in things not contrary to God's Word and Will, is unlawful and forbidden by S. Paul, Rom. xiii. 1, 2. Let every Soul be subject unto the higher powers. For there is no power but of God: the powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves damnation. A passive obedience is not sufficient where an active is required, and may and aught to be yielded. And though you do not actually resist at present the Civil Magistrate, all Nonconformity is a kind of resistance; take heed therefore that by this opposition, you render not yourselves liable to the Curse, and so deserving the Damnation that is so severely threatened. In the third Chapter to Titus, verse the first, he desires him to put his people in mind to be subject to Principalities and Powers, to obey Magistrates, and to be ready to every good work. And to the Hebrews St. Paul speaketh more pertinently to our purpose, Obey them that have rule over you, and submit yourselves, for they watch for your Souls, as they that may do it with joy and not with grief, for that is unprofitable for you. And St. Peter, 1 Epist. Chap. two. vers. 13. calls upon you, to submit yourselves to every Ordinance of Man without the exception or distinction of Civil or Ecclesiastical matters, and that for the Lords sake, whether to the King as Supreme, or unto Governors, for so is the Will of God. Are these Commands of any force or Authority with you my Brethren? Are you not thereby required to Conform to the Laws, Rules, and Constitutions of God's Church amongst us, enjoined by Authority? are not these Ordinances of Men which you ought to submit to? Therefore none of you can refuse an obedience to them, without violating Gods Laws, and breaking the Sacred Rules of the Gospel. I could instance many other Examples, Precepts, Commands and Entreaties, out of God's Holy-Word directed to you, to wish, require, and desire you to be at Unity and Conformity with us your Brethren, especially in the Public Worship of God; and to set aside all prejudice and partiality, whereby you are hindered from seeing and embracing the Truth. What is it therefore that keeps us at such a distance? Is it your Consciences? How can your Consciences oppose God's Word and Will? Is it Conscience that obliges you to be irregular in your practices, and reject us as Profane and Idolatrous, who labour in all respects, to be conformable to the Holy Precepts of the Gospel? Is that Conscience in a word that teacheth you to be disobedient to the Laws of God and Man? And to breed a disturbance in a Church and Kingdom for such frivolous and idle matters, to the encouraging of our Enemies against us, to conspire the ruin of our King and Country? For God's sake as well as for your own sakes, and for Religion's sake, and the happiness of your Posterity, deceive not yourselves, and think not to deceive God and man with this childish and empty excuse. Let me tell you what I conceive to be the true causes of your obstinate Nonconformity to the Church of England, for the reasons commonly alleged of Conscience, of Popery, Superstition, and the unjustifiableness of our Government and Liturgy by God's Word, are but mere pretences and empty excuses, to cousin the weaker sort, and to colour these following causes of our unreasonable Nonconformity, in the Eyes of the World.   

CHAP. IU. The true causes why most part of our dissenting Brethren will not join with us in the Worship of our God, enquired into. In what particulars our differences chief consist, and their grand Objection, Answered.  
IT is the usual custom of all malcontents, to pretend one thing and to intent another, and to veil over the foulest Actions with the most glorious covering, in imitation of the grand Impostor who appears to us commonly in the garb of an Angel of Light. Thus Korah and his rebellious Confederates, who separated themselves from Moses and his Congregation, pretended the People's Holiness and Privilege, and the Ruler's Tyranny, for their dividing from them. Thus Absalom's Ambition was veiled over with a desire of doing justice more carefully to God's People, and freeing them from a tedious Attendance at David's Court. Thus Jeroboam the wicked Son of Nebat pretended the ease of the People for his Idolatrous Worship. Thus the Quakers, Fifth-Monarchy, Anabaptists, and many of the worse sort of Separatists, whose Souls and Understandings God hath given over to a strong spirit of delusion, to believe Lies and to work Abominations, have their excuses for their own follies and errors, and to justify their leaving of us. But these I judge for the most part to be in so desperate a case, that without a Miracle of Grace, it is not possible to snatch them out of the claws of that commanding Spirit that governs them. This advice is designed for the perusal of a more moderate sort, and of more reasonable Souls, more tractable and sociable, who embrace the same Faith with us, and expect the same Salvation by the same means, the Merits of Christ and good Works. These also have their pleas and excuses to hid that which is not justifiable by God's Word and right Reason, Their not Conforming with us in the service of God and Duties of Religion. But whatever be their pretence, these are the true causes of their obstinacy, and our unhappiness.  
The first and chiefest are Prejudice and Partiality, proceeding from Education, a long custom in, and an acquaintance with that irregular way, which they are so fond of. These are wont strangely to prepossess men's minds, and blind their judgements against the most apparent discoveries of Truth. The late Usurpation and Anarchy in the Church, let in another Government, and other Orders, unto which many that are accustomed, cannot so readily prevail upon themselves to embrace, what they fancy to be contrary, chief in so delicate a business as Religion, in which their sincerity makes them constant and faithful to the meanest circumstance. But I would entreat you my Brethren to rectify your mistakes by a diligent enquiry, for we desire you not to forsake your Religion, but to profess the same according to that most excellent manner, that the Wisest and most Religious Governors of our Kingdom, have thought fitting to prescribe to us. Search into our Belief and Practices, and see that we agree as well as you with the Holy Records of God's Word, we have the same Faith, the same Sacraments the same God and Saviour, the same initiation, and we are designed for the same End and Glory, what a pity it is that we should be divided in the way! Besides, all the occasions of your prejudices proceed from mistakes, and misapprehensions of us. Therefore for the prevention of this evil, take not things too much upon trust, but give yourselves the satisfaction to examine our way, and the reasons we give for that which you object against us; converse with us in our Devotions, and think not that you shall be defiled to pray with us to the same God. If your tender Consciences will suffer you to hearken to reason, and to associate yourselves with us in our Public Worship: I am persuaded that all prejudice and partiality will soon vanish at the clear Sunshine of the Gospel preached, and sincerely taught amongst us. You ought therefore to be jealous of that which seems to be your Conscience, which is for the most part nothing but Humour, strengthened by a long continuance. And if your Conscience hath been wrought upon to act against truth, good manners, the glory of God, and interest of Christian Religion, you must labour by Prayer, and the assistance of others of your more enlightened Brethren, to find out the mistakes of your deceived Conscience. For I cannot conceive but that many of the well meaning people amongst you, are governed by their Consciences, and frighted with secret remorses from the justest actions agreeable to Gods will and word. For when an inveterate prejudice hath possessed the Souls of men, it blinds their judgements, it hardens their hearts, it strengthens their resolutions, and causeth Conscience itself to soothe them up in their Error. So that they are not easily reconciled to the most apparent Truths. An Example we have in the Pharisees of old, whose obstinacy in opposing Christ and his Gospel is most remarkable; as therefore this plea is not allowed by God's word in such cases, I would advise every good Christian to have some other reason ready for his Actions, than bare and naked Conscience, which is so apt to deceive ourselves and others in this corrupt Age.  
II. Others of the simpler and more hypocritical sort, are kept in their Nonconformity, by an inclination to singularity, and a desire to gain the reputation of being more precise and more religious than their other Neighbours; as if that were the only way to seem religious to men, to cast off all respects to the Religion of the Country; as if they had no other means to purchase this esteem, but by their contempt of the ordinary Acts of Devotion, and of the Society in God's worship, of the common people. This folly is entertained by too many of those, who have more regard to the outward garb, than to the inward reality, and are more afraid of defiling themselves with other men's sins than their own. These pretend the wickedness of the times, the viciousness of such as assist at Prayers, and public Acts of Piety: and it may be the Minister's weakness in manners and abilities, as just causes of their separation from us, however they think thereby to answer their end, to oblige others to look upon them as more Holy and Angelical than those, whom they despise, whiles their hearts are full of hatred, malice, envy, pride, vanity, and many times you may perceive in them the Devil of Hypocrisy, that hath a worldly interest to manage by this fond conceit of preciseness, with which the poor Soul endeavours to deceive itself and others, for that intent as the boasting Pharisee of the Gospel. To cure this kind of Lunaticism in Religion. I would advise the distempered to seek but into their own Souls, and understand themselves better, and it may be they would find there more cause to lament at their own corruption, than to exclaim against the viciousness of others; I would advise them to take heed of being more severe against their sinful Brethren than God, and to consider that by partaking with the vilest of men in Holy Duties, thou art not partakers of their negligence, profaneness, and other Crimes, unless thou followest their vicious Examples: That thy Piety and Humility will be so much the more acceptable to thy God, and pleasing to men in a public Congregation, the more it excels the rest of the Assistants: That other men's unworthiness should be so far from scaring thee from performing thine obligations to God and his Church, that it should animate thee the more with an inclination to promote God's glory, and keep up his worship in the eyes of the world, with that due respect and reverence, which other men neglect in their constant attendance upon this Holy Ordinance: And that it is a most ridiculous persuasion, to fancy thyself able to obtain the esteem of Holiness, by the omission of the duties of Religion, and by a scornful neglect of the encouragements of Holiness and Piety.  
III. Another cause of many of our brethren's refusing a Conformity with us in our worshipping of God, is a too zealous affection for a Party, or for the Name of a Party unto which they have devoted themselves. This factious humour proceeds out of some displeasure conceived against us, our persons or our way, or out of a propensity for that Party which they embrace in opposition to us. And many times they are so fond and blind, that they give not themselves the trouble to examine the differences between us, but resolutely embrace Presbytery or Independency, and addict themselves to these empty names for no other cause nor reason, but because they have an inclination for the Sect, or only for the Name of the Sect. I dare appeal to the judgement and inquiry of the more reasonable persons amongst them, whether this be not the cause of the separation of many from us? I am persuaded that most of them know no real difference between us and them, but only in the outward form and garb; they understand not what Presbytery and Independency are, and yet they are in appearance such rigid Presbyterians and Independents in their outward behaviour, that by no means will they be persuaded to comply with us in the least punctilio. These are commonly the greatest Enemies of Unity, who are thus led on by blindness and ignorance. They are the most unreconcilable slanderers of our Worship and Government; upbraiding us with the Ministers viciousness, the People's formality, and other trivial matters, which discover more hatred than reason, in their carriage to us. To this kind of Nonconforming Brethren, whom St. Paul checks for their carnality, I recommend that Christian moderation, which the same Apostle wishes to the Corinthians and his other Disciples, and to remember that their furious Devotion for their several parties, agrees not with that Devotion, which they should have for Peace, for Religion, for their Christ and his Interest. That their espousing of a Factior, divorces them from this good Saviour, and renders their Souls unfit for a Communion with him here, or hereafter. And that they show themselves to be the greatest Enemies of Truth and Concord, when they thus engage themselves desperately in the encouraging of a Party, without understanding the depth and designs of it. No doubt but if these men had but as sincere an inclination for Truth, and the Public Peace, they would be as averse to their Sects, as they are now forward to promote the interest of them.  
iv Another sort are preingaged by a worldly interest, and kept from a compliance with us, for fear of crossing or losing that advantage which they reap from a Nonconformity, or from their Acquaintance with the Non-Conformists. Too many I understand are kept from harkening to their Reason and Knowledge, of the Lawfulness of our Worship, and their Duty to God and Man; by that bewitching thing Seeming Interest. But such men value more their present profit than their future hopes, and prefer the vanities of the Earth, to the unspeakable advantages of Heaven, which they might reasonably expect from an obedience to God's Laws. Their condition I reckon to be very desperate; for however they may look upon this Sin with contempt, or think their refusal of joining with us deserves less blame, because they side with our Brethren of the same Religion, yet in regard that they stand in opposition to us, and division is thereby encouraged in Christ's Church. This their sin of Nonconformity is so much the more heinous, because they know their Duty, and refuse to practise it, for fear of parting with an advantage which they might probably lose, did they forsake their Faction and Party. I would entreat these men to weigh the words of our Saviour, directed to such Idolaters of worldly interest: He that denies me before men, him will I deny before my Father which is in Heaven. And to remember that Christ is seemingly denied, when we refuse Communion with such, whom we know to be real Christians, and a compliance with that Lawful Worship, which is agreeable with his Word and Will.  
V Another hindrance to the Nonconformity of some of the more Learned and Wiser sort, are those who either think themselves so or desire to be so esteemed, is Shame. The shame and reproach of the world, which they justly deserve for complying too much with the irregularities of former times, causeth them to continue constant in their Errors, for fear of confessing their guiltiness by a change, though for the better. I conceive that their judgements were then overruled by the Authority and Currant of the times, and persuaded to condemn that Government and Worship, which Rebellion was resolved to pull down, being insensibly drawn in to side with that Enemy of our Laws and Liberties. Now therefore, that this same Government and Worship is by God's good providence reestablished; they are ashamed to confess their former weakness, to discover any unsetledness in their minds; they choose for this purpose rather to persist in their mistakes, than to acknowledge them by a recantation. Such men consider not that obstinacy in Errors is a great aggravation of a Crime, and that to confirm now wilfully and resolutely, in opposition to Law, and the dictates of their Conscience, what the necessity of the times forced them to subscribe to, is a most heinous sin, near related to that of the Holy Ghost. However our Saviour Christ highly condemns such men, in the Gospel according to S. John, Ch. xii. vers. 43. For loving more the praise of men, than the praise of God. For having a greater regard to the approbation of their former disciples, than to be approved of by God, for their ready compliance with their duty and his Divine Laws. Truth is to be always acknowledged by all the Disciples of Truth, and may be denied in little matters as well as in great; but in matters of Religion, of the public Peace, of the Service of God, and the Unity of Christ's Church, every Truth is of a great importance; to stand stiffly in the denial of it, to refuse a compliance with it, to oppose it obstinately, and continue in that opposition till death, is a wickedness that I judge to be unpardonable before God, as it is inexcusable before men. Such persons to save their credit, care not how they damn their Souls: and for fear of the reproach of men, run themselves into the danger of forfeiting their God and happiness, together with their interest in his Church by a wilful separation. I entreat these my Brethren to take heed how they deny, or oppose that which they know to be Just or True, for the God of Truth is a revenger of all opposition to it. A small liberty that men give themselves in an error or a vice, hardens them in it, and draws them insensibly into greater and more heinous, and the longer men continue in them, the less able they are to repent and amend.  
VI Some of the wiser sort were first persuaded to oppose the Church of Englaad, and to refuse Conformity to its late establishment, because they had been fierce and unadvised disputers and contemners of it, during the late Usurpation. And now they would not comply, not so much for fear of reproach as the former, but for fear of endangering the Faith of their disciples, or for fear of prejudicing their esteem of Religion, by showing so great a readiness to comply with the times; for they imagine that their peoplewill be apt to suspect the truth of Christianity, when they who are the chief Teachers of it, discover any unconstancy in the most visible part of it, which is God's Public Worship. The apprehension therefore of doing that which might bring an open scandal to Religion, prevailed upon some of the more conscientious Teachers, of the Presbyterian and Independent parties, to refuse Conformity to the reestablishment of the Church of England. These seem to be more excusable than any of the rest, because their care of Religion obliged them to refuse a compliance, together with the mistakes of their Congregations, for though they found nothing in the Government of the Church by Bishops, and in the things enjoined, but what they could readily embrace, as agreeing with Piety and good manners, and the exactest Rules of Gods Holy Word: yet because those whose Souls and Consciences, they were to have a regard to in all their actions, were prepossessed by the wickedness of former times, with such invincible mistakes against this Church, that they could not be persuaded out of them upon a sudden; if all their Teachers had forsaken them at the alteration of the Government, they might have endangered the interest of Religion in their Souls, and given them strange prejudices against the Holiness and Purity of Christianity, especially in these profane days, in which men are too apt to imagine it only a Politic Contrivance: and the rather they would have entertained this wicked conceit of God's Religion and Truth, if their Teachers, whom they looked upon as their Examples of Piety, and men of great Learning for the most part, should have entertained without any demur, those very things which they or others, but a few years before exclaimed against as impious and idolatrous, and were generally believed to be so. The People who commonly take things upon trust, without giving themselves the time to examine their mistakes, would have wondered to see men so unconstant in their behaviour, so changeable for the present advantages of life, to embrace such seeming impieties, repugnant to their blinded Consciences. Therefore they thought they could do no less than comply with their People's weakness, rather than with the Authority of the Nation; and chief because their People expressed a willingness to supply their necessities by their liberal contributions. The Holy Apostles of our Saviour Christ, seemed to have been in the same case after the preaching of the Gospel, the Converted Jews were willing to embrace Christ and his Doctrine, but the Laws of Moses they were not willing to forsake, because they and their whole Nation had so great a Devotion for those Ceremonies, which they looked upon, to be perpetual and obligatory to their Nation, in regard of God's Covenant: that they could not be induced to neglect them, though Christ and his Apostles had showed them the intent of them all, which was but to keep them in expectation of their Saviour's coming, and the Revelation of the Gospel Mysteries. But when the Apostles saw no possibility of drawing the Jews from their Mosaical Observances, they connived at them, who embraced Christianity, and took that course which might further their acceptance of Christ's Religion. So far were they from dissuading them from it, that they themselves yielded to all such observances, that they might not seandalize the rest, though they were fully acquainted with their insignificancy. By this compliance with the Nations mistakes and the People's weakness, which they were resolved to continue till Christianity had gained a sufficient credit amongst them: they minded two things, First, The avoiding of all Controversies and dissensions, which might have risen to disturb the Public Welfare, from the Pharisees extraordinary Devotion for their Law. Secondly, The taking away of that, which would have proved the greatest obstacle amongst the Jews to the progress of Christ's Religion, if its first reception had commanded them to forsake Moses and his Ordinances, by which the Priestly Order was maintained in its splendour. But for the better encouragement of Christians, they suffered Moses to usher in Christ, and the People to profess Judaisme and Christianity together, before they would venture, to call them away from those carnal Ceremonies, which ended at Christ's Death and Passion. In process of time, St. Paul to the Hebrews shows them their emptiness and insignificancy, and advises them at last, to leave the shadows, seeing they enjoyed the Substance and the Body.  
I could hearty wish, that as many of the Learned and Conscientious Teachers as amongst our Nonconforming Brethren, have imitated the Apostles in their compliance with the people's weakness, for the avoiding of Scandal and Religion's sake: would now at last imitate them in their second endeavours, to undeceive their people, now that they are all so well acquainted with us and our worship by several Disputations; that none but those whose Eyes are wilfully shut, can conceive any such uncharitable opinion of us; That we are Popish and Superstitious in the Service of God. Now that they all see that the Pope creeps not in amongst them under our white Surplices, and is not hidden under our supposed Altars, nor that our Religious Prayers usher not in the Antichristian Mass. Now that the Holiness of our Religion, the significancy of our Ceremonies, the Integrity of our Laws: In a word the Excellency of our Church Order and Worship, are visible to all the Nation: It would become the Wisdom and Christianity of those Learned and Wise Teachers of the Presbyterian and Independent parties, to perfect what is already begun, and to encourage an union with us. The same care of Religion which obliged them first to comply with their People's mistakes, calls them now to persuade them out of them, lest these mistakes should gangrene in their Souls through their encouragement, and turn to the subversion of our Church, and the Protestant Religion in this Nation. I am certain that now Christianity and the Souls of these men, are in greater danger through your compliance with them, my reverend Brethren, than they would be if you did gently deal with them, to show them the lawfulness of our practices and worship, and persuade them by word and deed to join with the approved forms and established Service of God in this Nation. For now their obstinacy is no longer weakness but wilfulness, no longer Conscience but Resolution and Aversion. You know sufficiently how dangerous it is to nourish them up in an abhorrency of Truth, and to encourage them in a displeasure against the Professors of it. You know how contrary to the blessed disposition of Christ's Disciples, their temper is, who are not to be reconciled with us and their own duty, by all the Reasons and Commands of God and Man. You know, and may easily discover in your usual hearers, if you please to give yourselves the trouble, several wicked vices, as pride, selfconceitedness, hypocrisy, hatred, malice, envy, etc. which their Nonconformity alone hath bred and nourished in their Souls. You know that the blessed rules of the Gospel, and the sweet temper of Christ's Religion, requires from you another disposition, and other carriage than many of you, and most of your followers expressed to us your Brethren, and your Christian Governors. If you have a sincere regard to Religion, and a desire to advance God's Glory on Earth; you will at last endeavour a reconciliation, for fear of the mischiefs which our separation from one another is like to bring upon us all. Remember that a compliance with your People's Nonconformity, is no longer seasonable, in regard of the obstinacy of those that continue in it against all Law and Reason. You have sufficiently complied with their humours, do you now comply with your obligations to God, and Man: you have had a care of the salvation of their Souls, now look to the preservation of your own, and run not your selves into the remediless sin of a wilful denial and opposition of God truth to the last. The Apostles in their yielding to the Jewish mistakes, laboured always to make them sensible of their Error, by minding them still that Moses Ceremonies were not needful to be observed, and at last told them plainly, That they were a denial of Christ's coming in the Flesh. 
Galat.  It would become your Learning and Integrity, my reverend Brethren, to deal thus plainly with your Congregations; if you would be true followers of the Holy Apostles. Tell them that Conformity to the Church of England is no such a Crime as they have imagined, that they are bound to obey Man's Laws when they are not contrary to the Commands of the Gospel; That they should be reconciled with our Worship and Church, and strive to Conform as near as they can to what is required from them; Tell them that Schism and Separation from the approved way, is a grievous sin. That their Souls are in danger of Damnation by resisting and disobeying the lawful Commands of their Superiors under God. That they should take heed of not persisting obstinately in their errors, and not to refuse obedience to the least Command of the Gospel when discovered to them. Tell them to be more in love with Truth than with Faction, more desirous of meeting with the rest of their Brethren in God's Worship, than fond of their private and unlawful meetings, where the Gospel may be Preached, it is true, because it is in opposition to their other Brethren, and to the Authority of the Nation, they are not warrantable by God's Word. Tell them in short, that the Blessed Gospel of our Saviour as well as his Interest and our Glory, requires us all to join and unite together in all Acts of Piety on Earth, that we may avoid the Devils temptations and be more fit to unite together in Heaven, to sing oraises to our great God and Redeemer. Our Blessed Saviour, who is dead for you as well as for us, and is gone to prepare a place for us in the glorious Mansions of Eternity; intends not to receive you by yourselves, and appoint your abodes distinct from the rest of Christians: why are you so serupulous or so superstitious, as for trivial matters now to divide from us in that Worship which is to prepare us for God's presence. O my Brethren, did we but consider how ridiculous our Nation appear; to our Neighbours, and to the Blessed Angels above, and how pleasing our Divisions are to our Enemies of Rome, we should doubtless blush for shame to have hitherto encouraged a separation so childish and ill grounded, for no other cause but the humour and mistakes of the vulgar sort, seeing that it renders us liable to the reproach of Men and Angels, and causeth us all to be in danger of the ruin of our worldly interest, and what mischiefs it causeth to the Souls of men do you judge. If the respect to Religion be pretended, examine whether this pretence can avail against an apparent Duty, or excuse you from a submission to the Laws of God and Man, examine whether at present you draw not more evil upon the heads of your Followers, and Religion itself, by an opposition to Conformity, than you would by yielding to Reason and Law, and to your Christian obligations.  
I know that some profane and vicious persons refuse to be conformable for other reasons, because they have cast off all respects for their God and Religion. I know the Jesuits and the disguised Papists amongst you, will not Conform to our Church, but exclaim against our Religious Worship, because they have a wicked design to manage the ruin of the Nation: But I intent not these lines for their benefit and perusal, but only for such of our Nonconforming Brethren, whose hearts God may at last move with a sense of their duty to join with us in God's Service. They that hereafter shall refuse, and continue in an obstinate refusal, and in their usual clamours against us may justly be suspected for Papists, or some hired to promote the Jesuitical design, the overthrow of Church and State. Were the differences in Religion between us in the Fundamentals, a Separation would be well grounded. But we all agree in the chief Articles of our Faith, we embrace together the same Religion and Belief, we worship the same one God, Creator of Heaven and Earth, and expect Salvation through the Merits of a Crucified Christ, we subscribe to the same Covenant of Grace, and acknowledge but two Sacraments as Seals, we look upon the Holy Scriptures, as the only infallible Rule of our Faith and Practice; In a word we agree in all the essential parts of the Christian Religion, many of the circumstances in which we disagree are so inconsiderable, that if we had not an earnest desire to contend, they would not be able to cause any dispute, much less to disturb the public peace.  
The chief differences are about Church Government, and Gods Public Worship, for the latter they are so frivolous, idle and impertinent, that I shall say no more in vindication of our practices, than hath been already said, but for the Government we agree in the chief Principles and Maxims, though we differ in the conclusion. For we all say that in all Church Governments amongst Christians, that there is a regard to be had to the Models allowed of and appointed by the Holy Apostles and Primitive Fathers, That the Rules of the Gospel ought not to be opposed but obeyed in the prescribing of Laws for the preservation of Christian Societies. That in all Church Government there is a special regard to be had to the end of all Government, which is the safety of the whole to keep it from the attempts of all Enemies and dangers. That this may cause a variety in Kingdoms and Nations, agreeable to the Government in the State, to the nature and inclinations of the people and several other circumstances which are to be weighed in this Case. That a Government established in a Nation by the public Authority, if not contrary to God's Word and Will, ought not to be resisted by Christian Subjects. That every individual Believer must not presume to censure and murmur against the appointed Order in Church or State, or meddle with the Prince's Office and Power. That the Government in the Church belongs to the Sovereign Prince under God, as well as in the State: and that it is a dangerous presumption for every private person to venture to contradict the Laws, which such Lawful Princes think convenient in their wisdom to settle in a Church: in these and such like truths, I suppose most of our Nonconforming Brethren will agree with us. But nevertheless, the Presbyterian will be governed by his Presbytery and Lay-Elders, in a subordination to Assemblies and Synods. The Independent will acknowledge no Orders in the Church but what are appointed in his Congregation, and both refuse Obedience to Episcopal Authority, though suitable to the former Rules and Maxims: Episcopacy recommends to us in God's Church a Monarchical Authority, Presbytery would have an Aristocratical mixed with Democracy, the Independent pleads for a Democratical. To what purpose is this ado about Government? it concerns not our Salvation in case we behave ourselves justly, righteously, and soberly, in this present world: in case we can but lead a quiet and peaceable life, in all godliness and honesty. As this is the chief duty of every individual Christian, it should be our endeavour and purpose in all our actions. The Presbyterian forsaken Episcopacy, and thought to mend his condition under that Government, he gave an Example to the Independent to forsake Presbytery with hopes of living with more ease in a new Government, never heard of in the Primitive Church, unless it be amongst Heretics and Enemies of God's Truth, for the establishing of this strange Order in this Church, they lay down most dangerous Doctrines, contrary to God's Word and all Reason; for instance, That every Christian upon the account of being so, a real Christian, a good man, and a Believer, may be no member of Christ's visible Church, and is not bound to join in external Communion with it where it may be had. 
Separation no Schism, in opposition to an excellent Sermon of that Worthy Divine, Mr. Sharp.  That a suspicion or a bare persuasion of sin in the public practices commanded by Authority, is sufficient to free both Minister and People from their Obedience, and Licence them to Act contrary to the same. That Christians are not subject to Ecclesiastical Laws, unless they be contained in the Holy Scripture. That men may be Christians without any subjection to Authority, or dependency upon Christ's Church. And such like Doctrines directly contrary to Christ's great design in man's Redemption, which S. Paul tells us was Union, 
Ephesians two. 16.  That he might reconcile all unto God in one Body by the Cross. I would have these my Brethren know, that as man was created in respect to a Society, he is also redeemed with the same relation, for we cannot think that this good Saviour hath freed him from sin and the Devil's power, to live by himself for ever as a wild Anchoret in the Desert, and Mountains; he hath enlightened his followers with that spirit, and given them those principles that tend to Union and Communion. Therefore St. Paul saith, in 1 Cor. xiv. 33. That God is not the Author of Confusion but of Peace, as in all the Churches of the Saints, What means the Apostle by Peace? is it that every individual Christian should be scattered upon the face of the Earth, and upon the least suspicion or ill grounded prejudice abominate all correspondency in the Public Worship of God, that he should look upon his brethren redeemed by the same blood, governed by the same spirit, and animated with the same hopes, with a supercilious countenance, and fly from them as from a Wolf or a Devil. Yet these are the consequences of some of the Independent principles. But I suppose it no difficult matter to reclaim most of them from such pernicious opinions, which have proved as destructive to their private Congregations, as they have to the Church of England, for they tend to encourage disorder, and to licence men to cast off all respects to all Governors and Government of what sort soever. But methinks if we had that honour for our Nation as becomes us, and as other people have for theirs, we should not be more fond of the new modes in Government and God's Worship recommended to us by our Neighbours, and imposed upon us by a Scotch Frolic, than of the ancient and wise method and Government established amongst us by our Forefathers. Why must the new fangles and fashions of strangers affect us more than the discreet constructions of our own Christian Rulers? Though the people of our Nation alter often their habits, methinks in so serious a business as Religion, Government and God's Worship, we should not be so changeable as we are in our apparel.  
I know the rigid Independents are accused for denying the appointed maintenance to Ministers, Tithes, the encouragement of Learning and God's Service; they are accused for not allowing any set forms of Prayer, not so much as the Lords Prayer, for not admitting any to the Ordinances but such as are of their own fraternity, for denying the Magistrates Power over the Godly, for allowing the kill of all opposers. 
See Mr. Baily's Dissuasive from the Errors of the times.  But these wicked Doctrines I suppose are not maintained by the most moderate Independents, who differ from us chief in the Government of the Church: in all other things it is likely that they may be brought to comply with us, though at present they give themselves the liberty to abuse and carp at many other innocent circumstances of the Religion and Worship of the Church of England.  
I find myself engaged in this place to give a Reply to a grand Objection against this Advice, and call to Conformity which seems to be allowed by St. Paul, in his Fourteenth Chapter of his Epistle to the Romans, and which is commonly pleaded as an excuse by our Non Conforming Brethren. That they extremely suspect our practices and worship to be sinful, and therefore they are not bound to act against a doubting Conscience, by joining with us in that which they conceive to be unlawful. Agreeable to S. Paul's words in another occasion and case, He that doubteth is damned if he eat, because he eateth not of faith, for whatsoever is not of faith is sin.  
This passage is but a weak Plea for Nonconformity in England, for the Romans case and ours differ in these particulars. Their Controversies were concerning the abolished Ceremonies of the Jews, or the profane practices of the Heathen Idolaters, ours are about the Lawful, Decent, and Religious Ceremonies of Christians. Their Controversies were about such matter, as were in themselves scandalous, as eating of things sacrificed to Idols, partaking with the Idolaters in a Heathen Temple, or observing the Fasti and Nefasti, days of good or ill luck, according to the Roman persuasion: but our Disputes are for such things as all acknowledge to be harmless and innocent. The Romans were newly Converted to Christianity, and therefore many weak in Faith were not to be discouraged by the liberty other men allowed themselves, we in England methinks, should be well grounded and settled in the Christian Religion, and not to be discouraged from its Profession by every trifle. The things in Controversy were never enjoined, or looked upon by the Rulers of that Church as fit to be practised, and of any decency in God's Worship, our matters in dispute are approved by the Authority of the Nation, and every true hearted English Soul, is bound by the undeniable Laws of God as well as by Man's Laws, and for the credit of the Nation, as well as for the preserving of public Peace and Unity, to Submit and Conform. Do you think in Conscience, that in our case if S. Paul did live amongst us, that he would bid you not Conform, Because you are damned if you Conform doubting. He that tells you in the former Chapter, vers. 16. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. And in the fifteenth Chapter, vers. 5. Be ye like minded one towards another, that ye way with one mind and with one mouth glorify God, even the Father of our Lord Jesus Christ, Think ye that he would have opened so wide a gap to Nonconformity, and to the sinister designs of Apostats and Heretics. Think ye that he would have given this liberty to disturb the Church's Peace, to these Sons of Tumult and Division, to tell them that a groundless suspicion of sin in the practices of the Church, or the bare pretence is sufficient to justify their irregularities, disorders, schisms, separation and disobedience to the Commands of their Superiors, He that tells you that ye must needs be subject for Conscience sake, would he have said that a naked excuse, or a mere imagination of sin in the things enjoined, frees you from all subjection, and gives you liberty to disobey the Magistrate in indifferent mattress. Are you to prefer your wilful suspicions or groundless fancies, to the declarations of your Brethren and Christian Rulers, to imagine sin in that which they think not only lawful, but also needful to be practised. This General Rule Whatsoever is not of Faith is Sin, vers. 23. is misapplied to our case, and is not to be allowed as a lawful excuse for the omission of an apparent duty, for there are none of our Non-Conformists but might easily attain to that Knowledge and Faith, which might justify their Unity with us. Were they living amongst the Cannibals or in the darkness of Popery, or Heathenish Idolatry, where none were able to remove their doubts, to satisfy their minds, and inform their Consciences, this plea might be so long allowable till they were able to gain more knowledge. 
Calig. aut in Sole, Quinctil.  But for them to shut their eyes to all the beams of light, and their ears to all the Reasons, Arguments, and Persuasions, of the Doctors of the Church of England, and to say we are blind, we don't believe, we are not persuaded, and therefore our Conformity without Faith would be a sin, is a most ridiculous pretence, unto which mere necessity drives them who are obstinately resolved to the contrary. Suppose a Heathen or a Papist should have had the same advantages as you have to understand the Truth, and as strong invitations to make profession of the Gospel, would you allow them this pretence to excuse themselves from embracing the Gospel? Why did not the Presbyterians and Independents approve of this Plea in those whom they cast out of their Assemblies for Religion's sake, and would not admit them to communion? Men must take heed in this corrupt Age, of such general Rules which the Devil is wont to wrest, to promote his own wicked purpose. But in this case you will say what shall we do? what course shall we take? for our Consciences have gotten such a command over us and our judgements through such like persuasions, that we can enjoy no peace within our breasts, if we comply with you, in things so contrary to our principles. We are as much afraid to hear your prayers, as to worship before an Idol of Stone or Timber, to see a white Surplice, as to assist at Mass, to have a Cross upon our children's foreheads as to receive the marks of the Beast: In a word, we are as much afraid to submit ourselves to your Worship and the Government of Bishops, as to Apostatise from Christ, and forsake Christianity. This fear and these persuasions cannot easily be overcome, what advice therefore would you give us that we in this case, might take that Course, which may agree in some respects with our obligations to our Superiors, and favour us a little in our weakness, that we may not do any thing to disturb the peace of our Consciences, which you say are misled.   

CHAP. V Seasonable and Christian Advices for our Nonconforming Brethren, who are possessed with such strong prejudices against the Church of England, that they cannot easily overcome them: and a Reconciliation proposed.  
I Will freely grant what you would have us believe, that you are afraid by a compliance with our Church to wound your Consciences, or to act contrary to your persuasion, which you think to be well grounded: and that by such a proceeding you should disturb the quiet of your Souls, as when Conscientious men commit a sin against God's Laws. Yet my Brethren in this case your resolved Nonconformity is not warrantable, nor agreeing with Christian prudence, because your Superiors to whose Judgements, Reason and Duty, teaches you to yield a little, condemns it as prejudicial to the public: and because it is so apparently destructive to Peace and all Christian virtues which Unity and Uniformity in Religion are wont to nourish in a Society. Therefore in this case for your own quiet and the public Peace, I advise you my Brethren to observe a medium between a strict Conformity and a Nonconformity, until such time as you can be better informed, and to practise these following Rules, which will infallibly give your Souls and Consciences satisfaction, and answer in some respects your obligations to your Superiors under God, as well as secure the public peace of the Church. However I am certain you are bound by God's Holy Word to observe these Rules; that though the case were as you suspect, I am certain, that if you will govern yourselves by them, your Nonconformity, will be less dangerous to your Souls, more excusable before God, and less hurtful to the Nation.  
I. Abstain from all disrespectful words, slanderous reports, base aspersions, and railing accusations, and unworthy imputations of our Government, Worship and Orders of the Church. Suffer not your suspicions of sin to break out into an open injustice and filthy language. If your judgements be infected, defile not your tongues with the same pollution. Let a Christian moderation bridle in that liberty, which men commonly give themselves, of speaking any thing against that which they cannot fancy, and let not your mistakes appear farther than your own Souls. This restraint is most just, reasonable, and agreeing with the passages of God's Blessed Word, for it is but just that you should abstain from abusing that Church and Government, which secures your Lives and Estates, from which your Forefathers and many of you, have received the advantage of being Christians; It was a great ingratitude in one of the Sons of Noah, to reveal and sport himself with the sight of his Father's Nakedness. It is as great an ingratitude in the English Subjects, and deserves as severe a Curse, to blaze abroad and delight to publish in every Company the suspected nakedness of their Mother the Church of Eagland, from whose Breasts they have sucked many benefits. It is very remarkable that when the Children of Israel were going into the Land of Canaan, to live amongst the Heathens, God gave them this Commandment for the preservation of the public Peace of his People, which would have been broken, if they had by their unhandsome Language, stirred up the Heathens jealousy for the Honour of their Gods. Thou shalt not revile the Gods, nor curse the Rulers of they People. Exod. xxii. 28. They differed in essential matters of Religion, yet God would not suffer his People to rail against those false Divinities, lest that might disquiet and disturb the public tranquillity. And for that very cause when the Jews were in Captivity in Babylon, Jeremiah sent them a Letter by God's Command, To seek the peace of the City whither they were carried away Captives, and pray unto the Lord for it, for in the peace thereof shall ye have peace, Jerem. xxix. 7. The Jews were God's People, the Babylonians were Idolaters, yet God would not suffer them to defame or speak any thing, which might hinder the peace of that Kingdom. Likewise it was observed by the Town-Clerk of Ephesus, in his harangue to the People in their uproar, That the Christians were neither Robbers of Churches, nor yet Blasphemers of the Goddess Diana. Acts nineteen. 37. And the Heathens could commend the Christians for their moderation, and discretion in this respect. 
Justin Martyr.  And is it just, that you my Brethren, should be continually reviling and blaspheming that Worship and Religion, whereof the establishment renders ye quiet in the possession of your Estates: That Religion and Worship, against which you have nothing but Suspicions, and not such Allegations as the Jews had against the Babylonish, and as the Christians had against the Heathenish Religion. Our Peace I confess is not disturbed in that manner as theirs had been, had they treated the Heathens as many of you do us, for you have to deal with those Christians, that look upon you as Brethren, and can suffer affronts and disgraces with patience, but our moderation excuses not the violent and uncharitable expressions and blasphemies too much in use amongst the indiscreetest of our dissenting Brethren. Whatever therefore be your thoughts and suspicions of us, let your words be modest, and let them favour of that Christian Charity which we should entertain for one another.  
II. Seek not to propagate your displeasures against our Church and Worship, nor to gain Proselytes to your Sects. You have but suspicions of sin to lay to our Charge, no real Accusations, no open Idolatry, nor plain Superstition to fasten upon our Church and Worship: though this suspicion as you pretend, is sufficient to excuse your Nonconformity, it may not have the same effect upon others; that which is but a suspicion in you, shall assuredly be an Article of Faith in a Disciple, for Error like the Snowballs increaseth the farther it goes. Education and Custom will cause your Children to abominate, what you look upon to be tolerable, if you bring them up in an aversion for it. It is observed concerning heretics and mistakes in Religion, that their Disciples were far more the Children of Hell than their Masters, and more violent and more extravagant in their deviations from the Truth. 
Matt. xxxiii. 15.  It is therefore very dangerous to draw into the same groundless suspicions unexperienced Souls, who are apt to improve mistakes to the disturbance of the public and their own damnation: If therefore you will not be in love with your prejudices, take heed how you bring up your Children in such persuasions, as may hasten their ruin and the Nations calamities. And if you cannot prevail upon yourselves to forsake your opinions, be not so fond of your distemper to communicate it to others, but encourage them in the performance of their duties.  
III. Give not credit too unadvisedly to the ill reports that concern the Church and its Government, for there is nothing that increaseth so much the displeasure against it, as that wicked policy of our Adversaries. They misrepresent us to the people, and deal with us as the Jesuits in Spain do with the Protestants condemned to the fire, they cloth them with Paper Coats and Caps, all covered over with shapes of Devils and strange chimaeras to render them more frightful to the vulgar sort: thus do our subtle enemies cover us over with the figures of Devils, Idolatry, Superstition and Crimes, which when well examined will appear to be only the effects of their malice rather than expressions of our deservings.  
iv Search with diligence into the differences between us, take the assistance of God's Holy Word, inquire into our Practices and Belief, and by Prayer endeavour to understand the Truth, that you may learn to practise it. We dare appeal to the Judgements of the most moderate of you, we are no such Idolaters as some would have. There is nothing of Superstition enjoined in our Church: we will be tried by God's Word, and the sound interpretation of the Holy Fathers, Read over Mr. Hooker's Ecclesiastical Policy, commended by our Royal Martyr. Read his Opinion of our Church Worship and Government in his incomparable Book. His judgement is worthy to be looked upon. I have ever esteemed, saith he, the Church of England the best Profession of Religion, because it comes nearest to God's Word for Doctrine, and to the Primitive Examples for Government. 
In a Letter to the Prince of Wales.  Read Bishop Bancroft, Downham, Hall, Bilson, and Dr. Taylor against Presbytery, in Vindication of the Church of England, Read our later Disputations about the matters in question between us, etc.  
V Draw as near to us in your Religious Worship, as your Consciences will suffer you, endeavour to assist at Prayers, and if you can have no Devotion inwardly, however express outwardly that respect, that is due to your God whom we adore. Whatever you pretend, I cannot think any of you so extraordinary mistaken as to think that a Crime, which we reckon a Duty, and so Superstitious as to scruple at an attendance with us in our Service of God. If therefore you be willing to attain to a freedom from all those niceties, and fears, be frequent at the public Prayers of the Church. If you cannot at first have any Devotion, this frequentation will soon bring you to a right relish of those Petitions, and that way of Worship, and the sooner, if you will observe the motions of the Body enjoined in the Common-Prayer; for this submission and this custom will have a speedy influence upon your minds, and cause your Souls to join in the same respects to God. Certain it is that the nearness of relation between the Soul and the Body, will beget a mutual compliance between the Actions of the one and the Affections of the other; so that the often practising of things must needs reconcile us to those performances, and remove the strongest prejudices which are not grounded in reason, nor strengthened by Divine Revelation, nor any worldly interest, which in this cause ought to have no hand. If therefore any weak Brother cannot at present comply with the Devotions of the Church of England, if he finds an inward repugnancy for our public Prayers, which hinders him from receiving that benefit and comfort thereby intended: Let him follow and try my advice but a few months, let him force his Body to observe all the motions of respect commanded in the Rubric: let him stand up when we give glory to God and sing forth his praises; let him kneel in Prayer, and outwardly observe a due Reverence, and he shall find that his former aversion will insensibly wear away, and by degrees he will bring his Soul to a hearty and Religious compliance with our godly Forms of Prayer, which before he could never use with any satisfaction to his mind: He shall find his unhappy humour of discontent evaporate itself, and his Body draw after the Soul and its faculties to a sincere worshipping of our good God, in the manner that is practised amongst us. This and many other directions to this same purpose I recommend to your perusal, my Brethren, who are willing to be cured of all prejudice against our Church and Worship, you shall find them in my Christians Devotions and Directory, now in the Press.  
However I would advise you, for your own and the Church's Peace, to draw as near as you can to us, and be frequent in the offering up of the Prayers of the Church, for this prepinquity will both acquaint you with the innocency of our practices, and free you from all those idle and needless apprehensions of sin, which a distance from us begets and nourishes in your minds.  
Many other Seasonable Advices I could give you to the same purpose, but the compendiousness of this Tract suffers me not to enlarge.  
If you were desirous of a reconciliation, there are ways to be found out to bring us all together: And though we stand at such a distance, and entertain such unreasonable animosities against one another's persons and practices, I dare engage to offer to you my Brethren, such proposals as may agree with most of your Conscriences, and with the honour of our Church, and the Majesty of our Laws, with a little mitigation. Our Governors no doubt will be willing to embrace such amongst you as lead a good Life, and to encourage your Conformity by all possible means. Neglect not this motion but answer is with a Christian compliance. You shall find us all both Clergy and People, ready to receive you, for we have in this Nation such Worthy, Wise, Learned, and Christian Rulers in the Church, as no Nation can show the like: nor was ever our Church better furnished with able Divines, skilled in all kind of Learning, nor more, remarkable for their Wisdom, Piety, and Moderation. You shall find our Bishops for the Public Peace of the Church, ready to condescend to your weakness in all such things, as shall agree with their Consciences, the honour and good of the Church, and the preservation of his Majesty's Authority.  
This Nation was never blessed with a more merciful, mild and more gracious Prince, more willing to be governed by Law and Reason, an Enemy of blood and violence. You see that he bears with your infirmities, suffers you to take that liberty in matters of Religion, which the severity of the Law condemns. His goodness and excellent disposition is an invitation to you: Abuse not his Royal Favours to your own prejudice and the public wrong; Let his Reign be Blessed with an accommodation of those differences, which have involved us already in unspeakable Miseries and woeful Tragedies.  
Some of our Governors need not be advised to a Christian moderation, and a kind reception of the weak Brethren. This Noble and Seasonable Virtue hath gained the greatest part of considerable Towns to Conformity, and won them the esteem of all their people. 
The present Bishop of Bath and Wells, by a kind and generous behaviour, hath done much good in Taunton, amongst the Nonconformists.  For though it is not safe to comply with Schism and Faction, by falling away from our Duty, and the observance of the Laws, there is a wise behaviour in requiring obedience with meekness and Christian complacency, which prevails more upon the minds of men, than that furious zeal which would have fire to come down from Heaven upon all opposers.  
I dare engage to you, my Nonconforming Brethren, if you will discover the least forwardness to this blessed Union: All the Bishops, Clergy, and good People of the Land will rejoice, and that such conditions shall be granted to you, which Reason, Conscience, and your own Interest will require you to accept. O that you would therefore all desire and seek for this Union with us in God's Holy Worship, and thereby secure the public Peace of the Church, the prosperity of your King and Country, from all wicked attempts of Barbarous Enemies. O that you would but prefer this your interest of your Soul and Body, and the indispensable obligations to the Laws, to your own unadvised fancies or the jealousies of blinded and deluded Consciences.  
I shall therefore conclude this Seasonable Advice, with an Address, to you the Chief Leaders and Teachers of these our Brethren.   

CHAP. VI An Exhortation to all the Learned, Pious, and Christian Teachers amongst our Nonconforming Brethren, to prevent in time the Nations ruin, by an Unity with us; and to lay aside all Prejudice and Partiality.  
WE look upon many of you to be men of great Learning, and Exemplary Piety, some of you by your Religious Works, have gained an esteem amongst all the Reformed Churches: your Lives are said to be answerable to your Doctrines. 
Mr. Baxter's Works.  Many are enlightened, instructed, and persuaded from sin by your Teaching: as therefore a Roman said of a good man on the contrary side, utinam, I could repeat the word a thousand times, utinam noster esses, would to God that you and we were but one, would to God that you would join with us, and be persuaded to unite in one Religion and Worship.  
The multitudes that throng at your Assemblies, look upon you also to be men that make Conscience of your ways. By your Preaching they see that you are not ignorant of the Holy Scriptures, and of the Revealed Will of God. What can they conclude from hence, and your abhorrency of us, but that you must be more quicksighted than they are, to spy an Error in our Worship and Prayers, something of Idolatry, and unlawful to practise, which causes you to separate from us for fear of a defilement. I know several persons that this consideration alone hath prejudiced so far against us, that they have told me and cannot be persuaded to the contrary, that there must needs be something of Superstition in our Church, for otherwise so many Learned men would never stand at such a distance from us, others have cast all the fault upon your Consciences, as if your Consciences my Reverend Brethren, were to be blinded and mistaken in so plain and clear a business; What is free for me to practise, some have said to me, it may be other men's Consciences cannot allow. Your pious behaviour, and good lives in the eyes of the world, strengthens them in this charitable opinion of you, and sinister opinion of us and of our Church, so that they look upon us as formalists, temporisers, men-pleasers, worldlings, and our Rulers as Persecutors, to Enact those just Laws, which tend to the preservation of the Nations Peace, and Honour. For God's sake begin now to undeceive them, suffer not your people to continue for ever in their dangerous mistakes, which nourishes envy, hatred, malice, displeasure, and keeps them in that heinous and crying Sin before God Schism, which caused once the Earth to open her infernal jaws to devour the first Authors of it alive. 
Numbers xuj.   
Your Danger I conceive is greater than theirs; for all the sins that they are guilty of by their separation, and the vices nourished in them by this division, will be charged upon you by our great Judge at the last Tribunal. And why will you load yourselves with other men's Crimes? Have you not miscarriages enough of your own to Answer for? Were it not for you and your Religious Carriage, all your people would be easily persuaded to listen to Reason and their Duty to the Church. But as you have hitherto kept up the Faction for Reasons that we may chance to be ignorant of; Now let me tell you, that you endanger both the Bodies and the Souls, the present and the future interest of your Congregations: If you will yet stiffly refuse a Compliance and an Union with us your Brethren. You see the condition of this Nation, the malice and designs of our Enemies, the danger that hangs over our heads; you see what advantage our divisions in Religion are likely to give them, how they endeavour to keep us asunder, and laugh at our follies and needless dissensions: why will you befriend the Pope and his Papists? why will you yield them your assistance, and employ your Gifts and Talents, to advance Popery amongst us, and ruin your People and their Posterity? Don't you think, that these quarrels between Protestants, have increased the number of Atheists and Papists? It hath been the usual reason employed by their Jesuits to delude poor Souls into their Damnable Religion, to tell them, that we amongst ourselves were not well agreed, what Religion to choose; and that those of the Reformed Religion were always jangling about Fundamentals. And how many profane and lose persons have been glad to catch at this occasion, to excuse themselves from observing the Laws of God.  
Besides, consider what danger those poor Souls are in that are your auditors, whom though their conversation is plausible before men, the Devil holds fast by those stroug bands of iniquity, prejudice, pride, singularity, hatred, envy, schism, etc. and drags to Eternal damnation without Repentance and the Merits of a good Saviour. Open your Eyes therefore my Beloved Brethren, look to your own, your Congregations, the Nations, and the public danger: and the Lord of his Mercy open your Hearts to have some compassion of them and yourselves, that you may bring a speedy remedy to these distempers in the Church, which will never be cured without you.  
I commend the Jesuits in China, for their wisdom and discretion in complying and joining with the Protestant Merchants in all Duties of Religion, and they with the Jesuits in the parts of God's Worship which are lawful, however they abstain from all Disputes, and Quarrels about Christian Religion, before the Brahmen and the Heathens, lest that the differences in Religion might not appear to them and hinder their embracing Christianity. Cannot we observe the same policy? we have much more reason than they, our differences are not considerable. Cease therefore to canton yourselves, and keep up your Factions. Why will you for worldly interest or any carnal end, bring Christ's Church in England to utter ruin? If you cannot be sensible of the Nations danger, by that which I have already represented, Consider that in the late hurly burly in the West, upon a false Alarm of the French being landed upon the Coast of , some of the fiercest Presbyterians and Independents, or such at least as pretended that Religion to excuse themselves from an attendance upon the Public Ordinance, had combined together to plunder the Houses of Rich Ministers, Gentlemen and Wealthy Farmers, if there had been any Truth in the Invasion.  
My Reverend Brethren, I beseech you for the Lords sake, consider seriously this particular, that will discover to you the present dispositions of our dissenting Brethren, and the future dangers of their Dividing from our Church. Animosity is increased to that height in their Souls, that the Blessed Rules of the Gospel are not regarded, that the Laws Human and Divine will be trampled under foot, that Plunder, Robberies, and Massacres, will be the end of your teaching many of them not to join with us. I cannot think that any of you will approve of such wickednesses as these, yet these you may see to be the fruits of our Divisions in frivolous matters of Religion. I know your zealous Teaching hath had better effects upon more Conscientious Souls: but under the Skirts of your Sects, you know many Hypocrites and Villains shroud themselves, to act their evil purposes under a more plausible Covert. Harbour not such Enemies as these, encourage them not in their dissenting from us, but lead them by your Examples and Teaching, at least to an Obedience to our Laws and Government in the Church and State, and to an outward Conformity to the Worship of our God amongst us, according to St. Paul's Exhortation to you, in the Second of his Epistle to the Philippians: If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind.   
THE END.