An Exhortation to Repentance, and Union among PROTESTANTS. OR A DISCOURSE Upon The BURDEN of DUMAH.  Isaiah. XXI. 11, 12. 
He calleth to me out of Seir, Watchman, what of the Night? Watchman, what of the Night? The Watchman said, the Morning cometh, and also the Night: if ye will Inquire, Inquire ye: Return, Come.  Math. 12.25. 
Every Kingdom divided against itself, is brought to desolation; and every City or House divided against itself, shall not stand.  Phil. 2. 14. 
If there be therefore 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. Let nothing be done thro' strife or vain glory, but in lowliness of mind let each esteem other better than themselves. Look not every man at his own things, but every man also at the things of others.  
AMSTERDAM, Printed for the Widow Swart, near the Exchange. Anno, MDCLXXXVIII.   

THE PREFACE.  
THE Danger, which threatens the Protestant Interest at this day is so visible to every Eye, that 'twere a needless Labour to prove it. All the Symptoms that appear in the Reformed Churches, seem to presage and signify a dismal Crisis. 'Tis not possible, I confess, to make a certain Conclusion about the Event; neither is it our Duty to attempt it: But if the Cause of the Reformation from Popery be really so valuable and dear to us, as we profess; Every Protestant is obliged to afford his utmost Assistance for its preservation. There are very many who think, this is sufficiently secured by wise Laws, and learned Disputations; both which have their use, but will never of themselves be sufficient to such an End. Inward Holiness and Purity are requisite to secure a Doctrine, which bears those Characters. If our Religion were of an Earthly Original and Constitution, it might he defended well enough by Human strength and Policy, and such methods as Rome Pagan and Antichristian have found Necessary for the support of their Hierarchy. But a Doctrine which comes from Heaven, and leads thither, must have its chief support from thence, and will be best maintained by a serious compliance with its Holy Design. And therefore after all the Books of Controversy, whereby the false Principles of Popery have been exposed and baffled, nothing but the Love of Truth, and Obedience to it, will be found an effectual Bulwark against the Corruptions and Designs of the Roman Church. There is no wicked man but needs such an Opium as Popery to quiet his Conscience, and reconcile a sensual ungodly Life with the Hopes of Heaven. He hath already received many Errors for Truth, and so is prepared to admit more: He is destitute of that which should preserve, him from Delusion: He never had any Experience of the Efficacy, and Certainty, the Truth and Power of the Principles of Religion, that should settle and establish him: He hath not that Affection to divine Truth, that should make him diligent in searching after it; or that Purity of Heart which might enable him to receive the beams of Heavenly light. 'Tis only by the practical fear of God, or the keeping of his Commandments, that any can be assured to be taught of God. So that the most certain way to keep the Faith, is to keep a good Conscience towards God and men.  
On the other hand, there is no such Preparation for Popery and other damnable Errors as a wicked Heart and Life. When men receive not the Truth in the love of it, God sends them strong Delusions to believe Lies. If men are false and unfaithful to the Common Principles of Christianity; if they resist the Light, and rebel against it; if they hold the Truth in unrighteousness; and debauch their Consciences by a vicious practice; they must needs disrelish and dislike Holy Truth: and having forfeited the Assistance of God, they are prepared for Sadducism, Deism, or Popery. These Delusions do ordinarily enter at this back door. Men are sensual, not having the spirit, and then the Doctrines of the Gospel are Foolishness to them. This Consideration will both justify the Providence of God, in permitting so many to be thus deceived, and doth let us know what we are to expect concerning the Generality of Lose and Carnal Protestants; how unlikely they are to hold fast their Profession, if called to suffer much for it. They are built upon the Sand, and prepared for Delusion; and no wonder if they are blown up and down by every wind of False Doctrine; or tossed to and fro from one Religion to another, as to their Profession, when they have really none at all in the Practice. This method the Romish Emissaries have taken in all the Courts and Kingdoms of Europe, where they could have Admission: After the same manner that the Devil leads men to Hell, have they endeavoured to bring men over to their Church; viz. by gratifying the Lusts of men, and promoting voluptuousness and sensuality, that men's Understandings being clouded, they might not discern the Cheats and Impostures of their unscriptural Doctrines and Worship.  
It is therefore the great Interest of all true Protestants, (who taking the H. Scriptures for the only Rule of their Faith, desires, and duty, have the same objective Religion, and are all of one Church,) to endeavour every one to live better, and to promote serious Godliness among others; especially if we are under any apprehensions and fears of the threatening Anger of God against us for the want of it. An Union in this would make it easy for us to bear with one another in Love, notwithstanding all our lesser Differences.  
This being recommended in the following Discourse, when the substance of it was not long since preached to the English Congregation here, the Printing of it was judged might be of some use, and to that end was desired by several. For the sake of our Brethren in England I have enlarged the latter part, as I did the former on another account. I am sensible, I have adventured the displeasing of many with the Hope that I may profit some; however, declaring my readiness and desire by further Light to be better informed, and praying for the Peace of Jerusalem, I recommend it to the Blessing of God.  
J. Shower. Rotterdam Aug. 20/30. 1688.   

THE BURDEN OF DUMAH OR A Discourse upon those words of the Prophet,  Isaiah, XXI. 11, 12. 
The Burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The Watchman said, the morning cometh, and also the night: if ye will Inquire, Inquire ye: Return, come.  
THe great difference among Interpreters is, whether by Dumah be meant the Country of the Ishmaelites, or that of the Idumeans; 
Gen 24.14.  whether the Race of scoffing Ishmael, or the Posterity of profane Esau. We read of one of Ishmael's Sons of that name, and that part of Arabia, where he seated himself, was called Dumah on that account. But the following expression, One calleth to me out of Seir, 
Gen. 32.3, 4.  makes it more probable that the Edomites or Idumeans are understood, Seir being the Land of Esau, or the Country of Edom, which God gave to Esau and his Posterity, and would not permit the Israelites so much as to pass thro' it, without their leave; which Moses requested as their nearest way to Canaan, but it was denied 'em, 
Deut. ●. ●.  and they passed by the borders of Idumea, without entering into it.  
For the better understanding of this and several other places of H. Scripture, I shall premise somewhat, 1. Concerning Esau. 2. His Country. 3. The Idumeans, his Posterity.  
§ 1. Of Esau, the Brother of jacob, and Father of the Idumeans, we read that he is called Edom. Gen. 25. v. 30. Esau, quasi Factus, 
Gen. 25.25. Joseph: An tiq: lib. 2. c. 1.  saith Dr. Lightfoot, being born Hairy, as if he had been of mature Age: or Edom, red, from the Colour of his Hair. And afterwards that name was confirmed to him on the Sale of his Birthright, for a mess of red pottage, to his Brother jacob. The Contentions and Enmity that should happen between the Posterity of the two Brothers was presignified by their struggling in their Mother's Womb. Gen. 27. The Lord said unto Rebecca, two Nations are in thy Womb, and two manner of People shall be separated from thy Bowels; and the one shall be stronger than the other, and the Elder (Esau) shall serve the Younger. This Oracle she kept in her mind, and so firmly believed it, that when jacob scrupled to follow her Counsel, as to the manner of obtaining his Father's Blessing, lest instead of it, (being discovered) he should meet with a Curse, 
Gen. 27.12, 13.  she tells him, Upon me be thy Curse, my son, only obey my voice. It is not improbable that she seared lest the whole Family might otherwise be excluded from the Blessing of Abraham: apprehending, that God might justly disannul the promise, as to Esau, because of his Profaneness, which he discovered, not only by the contempt of the Blessing, in selling his share in it, and right to it, 
Gen. 26.34, 35.  with his Birthright, for so small a matter, butin his whole Conversation, especially by his Marriage among the Hittites, who were under the Curse of God, and to be rooted out. Concerning one of Esau's Wives, 'tis said expressly, that she was a Daughter of Ishmael; and by that marriage, (against the Consent of his Parents, as is intimated by their grief and concern at it,) He endeavoured to establish the Pretensions and Plea of Ishmael, the son of the Bondwoman, for the Blessing of Abraham, to the exclusion of his Father Isaac, 
Heidegeri Hist. Patriarch: de Esavo. Dissert. 12. Deut. 2.12. 21.  in whose line God had fixed it.  
§ 2. Concerning the Country of Psau. He at first inhabited the Eastern part of Idumea, and therein Mount Seir, or the Land of Seir, as 'tis called, Gen. 32.3. But before Israel came out of Egypt, his Posterity slew the Horites or Horims, of the race of Cham, (who inhabited the southern part) and so possessed themselves of all Idumea 
(a) See Spanhemii F. Hist. Jobi: c. 4. Gen. 32.  By the South is sometimes meant Idumea, and confounded with the Southern part of judaea. Esau dwelled in Seir before the death of Isaac; for from thence he came in an Hostile manner to meet his Brother jacob, returning from Mesopotamia, whither he had retired, after he got the Blessing, to avoid the Revenge which his Brother threatened. Upon their Reconciliation Esau returns to Scir. Gen. 32.16. He came afterwards with his Family to Hebron; and was there with his Brother, 
Gen 36.6, 7, 8.  at the Death and Funerals of their Father Isaac. But such was the Increase of the two Families, that the Land could not bear them both; there was not sufficient Pastorage for their : therefore Esau departed with his Family and Substance, and went to Mount Seir, and there remained the rest of his Life.  
He being the Prince of that Country, 
Mare rubrum, mare Erithraeum, vel mare Idumaeum, ab Edomo vel Erithro. N. Fulleri Miso 5. lib. 4 cap. 20.  the adjoining Red-sea had its name from him. Solomon is said to have sent ships to Ophir, on the banks of the Red sea, in the Land of Edom, 1 Kings. ●. c. 26. The Country o● Idumea is commonly divided into the Greater and Lesser: the former swallowed up; (saith 
(a) Decas choragr. marco praef § 1. & 5 Spanhemii Hist. Jobi. cap. 4.  Dr. Lightfoot) under the name of Arabia, and the Lesser or new Idumea is mentioned by the Evangelist Mark. 3. c. 8. which at length was a part of judaea, as possessed by the Idumeans, after they were Proselytes to the Jewish Religion. A 
(b) Steph. Morin: Dissert: de cognatione Laced: & Hebraeorum.  learned man hath lately attempted to prove the Phaenicians and Idumeans to be all one: Phaenices dicti quasi Idumaei, & rubri a mari Edom.  
§ 3. Concerning the Edomites or Idumeans, (who bordered on Indaea, as did the Moabites, Ammonites, & Ishmaelites,) three things are observable.  
1. That notwithstanding their Agreement in Circumcision, yet the Jealousies and Contentions between them and the jows were irreconcilable. They looked upon their Father Esau as the Firstborn, and that by the privilege of Primogeniture, the premised Blessing of the Messiah should come in his line: rivalling the Israelites as having no Right unto it, but by Iacob's supplanting their Father Esau. But God had particularly promised that Biessing to the line of Abraham, Isaac, and jacob. On this account he is so often styled, the God of Abraham, the God of Isaac, and the God of jacob, to denote a special Relation to the jews as his peculiar people, 
Mr. Alliae Reflections sur le Pentat: part. 2. chap. 15.  in opposition to the pretences of all their Neighbours. The God of Abraham, and not of Lot, against the Moa bites, who descending from Lot pretended to the Blessing of the promised seed in that line. The God of Isaac, and not of Ishmael, against the Ishmaelites, who to the like purpose pleaded the Primogeniture of their Father Ishmael. The God of Jacob, and not of Esau, to exclude the Idumeans, of the race of Esau, who therefore hated the Israelites, and were always Jealous of them.  
Some conformity and agreement in Sacraments among Christians, we find by Experience, doth rather produce Jealousy, than procure love. The differences in other things are therefore thought the more unreasonable, and hard to be born by the differing parties, and are the more insisted on to the exasperating of one another. Instances of the like may be given in the discord between the jews and the Samaritans. 
Epiphanii opera. Tom. 2. lib. 1. Hzres. 29.  Epiphanius takes notice of the Nazarites, who acknowledged J. Christ, but withal continued the Customs and Ceremonies of the jews, that such was the hatred of the jews against them, that they did solemnly curse'em three times a day in their Synagogues. The Turks have an honourable Esteem of our Saviour J. Christ, which the Tartars have not, yet the latter embrace the Christian Faith sooner than the Turks. So for the Turks and Persians, though both are Mahometans, and both Circumcised, they yet detest one another more than they do the Christians, and will sooner permit the Christians to live among them, than tolerate one another.  
2. I would farther observe, that the Hatred and Enmity of the Idumeans against the jews, did on all occasions discover itself, till the time of the Macchabees. Not only did they deny them a passage thro' their Country, 
Namb. 22.  but they took all opportunities to join with their Enemies, to ravage and spoil them. When Nabuchadnezzar burned the City and Temple of jerusalem, 
2 Chron. 36.  the Edomites (with others who served under him) rejoiced in its Ruin, and assisted the Chaldaeans. They cried, Raze it, Raze it, even to the ground. Psalm. 137. v. 7. Following the Chaldaean Army like Ravens to feed upon the Carcases, which fell by their Cruelty: & taking the advantage of their miseries, to be Revenged upon them. 
Ezek. 25.12: 15.  For which God threatens to take vengeance on Edom. Of this the Church professeth her Confidence, 60 Psalm. 
Jer. 49. c. 8.  8. God hath spoken in his Holiness— over Edom will I cast out my shoe. 'tis an Emblem of subduing them under his feet. I will walk thro' possess, & tread down the land of Edom: which was true when David put garrisons in Edom, and all they of Edom became his servants. He penned this Psalm, 
2 Sam. 8.14.  when his General joab smote twelve thousand Edomites or Idumeans, in the Valley of Salt, and Abishai six thousand; and therefore called 
* 1 Chron. 18: 12.  Eighteen thousand. They are called Syrians in one place, and Edomites in another.  
During the captivity of the Jews in Babylon, 'tis thought the Idumeans did invade those parts of judaea, that were next adjoining to their Country and fixed there, till rooted out by the Macchabees. They served the Israelites (the Seed of jacob) for about seven hundred years: and had no proper King of their own, till the time of jehoram, when they cast off the yoke of Judah. 
2 Kings 8.20.  Every Viceroy was called a King till that time. So we read, 1 Kings 22.47. There was no King in Edom, a Deputy was King:  
It was foretold by old Isaac, 
Gen. 27. c. 40. Joseph: Antiq lib. 8. c. 8 l. 9 c. 2.  that the Time should come when Esau should have the Dominion, & break the Yoke of Jacob from off his neck. This began in Solomon's time (when he forsook God, and turned to Idolatry) by Hadad, who fled to Egypt for shelter, when joabs' Army conquered Idumea; afterwards under Iehoram, they wholly revolted, and slew their King, who had been subject to Jehosaphat the Father of jekoram. For about eight hundred years they continued a free People, 
Ibid. lib. 13. c. 17.  till the time of Johannes Hircanus, the son of Simon the Maccabee, who forced and compelled them to receive Circumcision and the Religious Rites and Ceremonies of the Jews. This was one of the first Instances of Force used in the matter of Religion, which as it was a symptom of the degenerate State of the jewish Church at that time, so it was attended with the ordinary Consequent of such Compulsion, viz. instead of making the Idumaeans sincere Professors of the jewish Religion, it did but exasperate them the more against their Religion and Nation. IT was an Evidence the Spirit of God had greatly forsaken the jews under the second Temple; and it succeeded accordingly: for the Pharisees, who were lately his Favourites, and suggested that Counsel to Hircanus; 
Ibid lib. 13. c. 18; 19  and put him upon it, were the next whom he severely proceeded against; for under the most grievous penalties he forbade (and endeavoured to abolish) their Opinions and Ordinances, and within a few years, the very Family of Hircanus too, (by contentions and quarrels among themselves) was extinquisht, and by the righteous Judgement of God, the Government of the jews fell into the hands of the Idumeans, when such as Antipater and Herod ruled over them. After this the Jews were more careful, as well they might, not to make Proselytes to their Religion by fraud or Force, or to admit any but such as offered themselves freely, of their own accord.  
From that time the Idumeans were comprehended among the jews, 
Light foot, centur: Choragr. Matth. praem. cap 3  and Idumea began to be confounded with judea, and reckoned as a part of Pallestine. Balaam's prophecy had now been fulfiled, that Edom should be a Possession, and Seir a Possession for his Enemies. 24. Numb. 18. They were now reputed as jews, and Herod, the son of Antipater, of an Idumean stock, being the son of Parents who were Proselytes, might be called the Brother of the Jews, and being by profession a jew, and standing in the third Generation, might enter into the Congregation, and be their King. 
Joseth de bello Jud. lib. 1. c. 15. Spanhemii dub. Evang. pars. 1. dub. 16. De Herodis M. genere. Causabon Exercit. 1. ad appar. Baron.  Herod's family, of the race o' Edom, did by leave of the Romans reign over the jews for the space of an hundred years, than had Esau dominion over his Brother Jacob, as foretold Gen. 27. c. 40. till this time they were separated from the rest of the world, under Governors of their own, who descended from jacob; and this is the time, when the coming of Shiloh the Messiah drew near. And many do here reckon the Accomplishment of that Prophecy 49. Gen. 10. The Sceptre shall not departed from Judah, till Shiloh come. But the learned 
* Medes, diatribe in Gen 49.10. & Petauli Animadv. ad Hzr. 29. Epiphan.  Mr. Mede hath proved that Shilo, or the Messiah, was to come, and the gathering of the Nations (or Gentiles) unto him, was to be accomplished, before the Sceptre should finally departed from judah, which was not so soon. Josephus mentions many instances of the violence of the Idumeans against their Brethren in the last Civil Wars of the jews, which issued in the Final Destruction of jerusalem, 
De bell. Jud. lib. 4. c. 5, 6.  their Temple, City, and Nation, by the Romans: when Wrath came upon them to the uttermost, and the Sceptre departed from judah, so that they have continued without King or Prince, or distinct Government of their own, to this very day.  
3. It is farther to be observed concerning Edom or the Idumeans, that they being the old Inveterate Enemy of Israel, all the Adversaries of the Church of God are sometimes expressed by that name. We read 83 Psalm. 7, 8. in a short Catalogue of the Enemies of the Church, that Edom is set in the head of them. And the Messiah, when described as a Conqueror over his Enemies, is said to come from Edom, 
Isa. 63.  with died Garments (or garments stained with Blood) from Bozra, the chief City of Idumea. As the name of Israel is used for the whole Church of God, so the Edomites by reason of their ancient Malice, and near Neighbourhood, are mentioned by a synecdoche for all other Adversaries. On this account we read of so many Complaints, and prayers, and imprecations of the Prophets against them, and the Destruction 
* Ezek 25. c 9 and chap 35. Jer. 49. c. 17: 18. Obad v. 10. Amos. 1, c. 11: 12. Joel. 3. c. 19: 20.  threated by God is answerable, in several places. The modern Jews would feign make the 
† See Galatin. de Arcan. lib. 4. c 28. B●xtorf sin: Jud cap. 10. Schickardi Jus R. Hebr c. 1. theor. 3.  Christians, whom they call Romans, to be the Edom, that shall be destroyed, and the Roman Empire they call by the name of the Edomitical Empire. The ancient Jews by Edom, and the Remnant of Edom, understood all the rest of Mankind besides themselves, or the Jewish Nation, who descended from Jacob. The spiritual victory of the Messiah over all Nations is thus described by the Prophet, that his Ministers shall lay their hand on Edom and Moab. Isai. 11. c. 14. Moab is sometimes taken in this general sense. as Isai. 25. c. 10. What we translate the Remnant, or Residue, of Edom, Amos. 9 c. 12. (according to the present reading of the Hebrew Text,) the Apostle james more truly renders, the Residue of men. Acts 15. c. 16, 17. as Mr. Mede, and Dr. Pocock observe. 
Mr. Mede's Letter to A. B. Usher. Pocock, Porta Mosis Misc. c. 4. in loc.  'Tis there foretell, that when the Tabernacle of David shall be raised up in Christ, and the Breaches thereof closed, that the Gentiles shall be taken in, as well as the jews.  
I now proceed from this Historical Account of the Idumeans. to consider what is here said of them, or what is contained in this Burden of Dumah. He calleth to me out of Seir, saying, Watchman, what of the night? etc. The Prophet is commanded by God, in his vision, to set a Watchman in a Watchtower, 
v. 6.  who having related what he had seen concerning old Babylon, doth now declare what he had heard concerning Dumah, or Idumea: that he heard one call to him out of Seir, saying, Watchman, what of the night? for the better explication of this Question, and the Answer to it, in the following words, the Original Text (as is 
* See sentiments de Queen Theol. sur l'Hist. Crit. let. 15.  necessary in other places) must be paraphrased, because the sense will not otherwise be entire and full, by a literal Translation into any other Language.  
One calling to the Watchman out of Seir, represents the temper of all the rest; who were ready to ask the same question, having the same Apprehensions of things, and as desirous to be informed. And this being represented in a Vision, the metaphorical sense of Night is principally to be considered, signifying a dark season of Calamity, Fear and Terror, as the morning light is frequently expressive of Joy and Comfort.  
The Question may be considered in a double sense, according to the Principle, from whence we may suppose it did proceed: either 1. In Raillery, as the effect of a scoffing humour, that argued the greatness of their Confidence and security; whereupon they derided the Prophet, and made a mock of the Judgements he denounced, and threatened. Or 2. As a serious Enquiry, from the real Danger of their case, and correspondent Fears, and apprehensions of it.  
1. In Raillery, and so the question is supposed to be put by the Edomites to Isaiah, or some other Prophet of the jews, who had denounced Judgement on Edom. (If it be to one of their own Watchmen, that had done the like, it will differ very little.) Watchman, what of the night? Watchman, what of the night? the doubling of the Expression implies the greater Derision and scorn, i. e. You profess to be commissioned by God to foresee evils to come, and to give warning of approaching Calamity; you have often threatened us with desolating Judgements, and told us they were near at hand, even at the door; but where is that Night of darkness, and distress you would have frighted us with? whence is it, that we have not long ago been destroyed, as you told us we should be? We see nothing of the denounced Tribulation and Misery; we feel nothing of all those dismal Things you prophesied should come to pass. Our Sun is not yet set: no, we have a Bright and a Prosperous Day; and have had so ever since we cast off the Yoke of judah. Or thus. 
2 Kings 8.20.  Watchman, what of the Night? What Tidings of Judgement do you farther bring us? You have said, it did hang over our heads; Is it now any nearer than formerly? What is become of all your sad story of an approaching Night? Where are all the Terrible things you were wont to presage? Watchman, what of the Night? you pretend to be a Man of God, who know the times and the seasons, and are favoured with Visions and Revelations of things to come; what further Evils do you threaten us with? what is the next Mischief and Calamity, we are to expect? What are we now to look for? Can you tell us any thing more? or is there any thing like to be true, of all that which you have already told us? We have Liberty, Peace, and Plenty for the present, and will not be afraid of any tragical Story you can threaten for the future.  
To this there is a modest and serious Answer in the following words; The Watchman said, The Morning cometh, and also the Night. i e. Tho now you Rejoice in Prosperity, think yourselves Happy for the present, and are confident and secure, with respect to the future; as men after a dark and tedious Night, rejoice in the light of the Sun; yet your Country shall be made desolate; Tribulation and distress shall as certainly overtake you, as the Morning will be succeeded by the Evening, or the Day by the Night. And such a Night it shall be, as no morning of Deliverance shall follow after it. 1 Mal. 2, 3. Therefore if you will Inquire, Inquire; Return, Come: i. e. if you would know the mind of God, ask seriously about it, and not in an Ironical and scornful manner: if you would before it be too late understand your Danger, and prevent it; you ought without delay to consider your case, and Inquire in good Earnest what is to be done: and with that Temper and Resolution, you may return, and come again, and Inquire farther. Or  
2. Suppose the Question to be Serious, from Fear and Terror, on the account of real and apprehended Danger; the Edomites are then represented, as setting a Watchman in an high Tower, to observe the motions of an Enemy; & by reason of their Fears, they call often to him, to know what he discovereth. Watchman, what of the night? Watchman, what of the night? i. e. Hath the Enemy attempted any thing farther? doth he approach nearer? in what a posture doth he seem to be? are we in any better, or in a worse Condition than before? What Time of the Night is it? Is the Morning at hand? When shall these Clouds be blown over? this night be ended? Is there no prospect, no approach of Deliverance? shall we always be thus in Fear and Terror? To this the Answer is very serious and proper, The Watchman said, the Morning cometh, and also the Night, i. e. You think at the approach of this morning that your Fears will be scattered, and the grounds of them removed, and your danger be altogether past, and therefore wish for the Morning, and would fain be informed how near it is: But you deceive yourselves if you think your Calamity will be of so short a Continuance, as only for one day: for after the break of day hath put an end to this Night, you must expect another. If you are not pillaged, and destroyed, and made Desolate, by this attempt of the Enemy, during the present Night, another will quickly come, and your Danger will not be less after the present cloud is dispersed. The Morning may come, as to a deliverance from present fears, but the Night will also come: though you get out of one Trouble, you will be involved in another; and you will need to Inquire again, be as much at a loss as now, and as solicitous to be informed of your danger, and to prevent it. Therefore, if you will Inquire, Inquire, and Tarry here with me (so the Septuagint express it,) or abide near me, and you shall know what I can tell you. Or thus, If you will Inquire, Inquire; i. e. you may go, and come, and ask again, one Morning after another, and one Night after another; as far as I can discern, your Danger is not past, or like to be. If therefore you will Inquire, do so, go and Return again, and come for Information another time; as far as I perceive, there will be need of further Inquiries. Your Fears, as to the grounds of them, may justly Continue: at least, I see nothing for my part to the Contrary: if you can see any thing that hath a better and more  Aspect, we would be glad to hear it; Return, and come, and tell us. But the most take these last words, as an Exhortation to Repentance. If you will Inquire, make such an Enquiry as may be of some use and advantage. Not only to satisfy your Curiosity by the knowledge of your Danger, but such as may assist you to escape it. Let me advise you to such an Enquiry, as may do you real service. Such questions as you put will signify little, if not in order to somewhat farther. The great Question should be, How to appease the displeasure of God, and turn away his Wrath; or how to meet him in the way of his Judgements. Therefore Return to God by Repentance, and Come, and join yourselves with his People. (Tarry with me, or near me) and try what may be done by Prayer and Supplication, with Repentance and Amendment, to divert the Effects of his Anger, so that the threatened storm may pass away, and this feared approaching Night may not overtake you.  
This Burden of Dumah being thus paraphrased, and explained, let me consider, 1. From the Title of this Prophecy, The Burden of Dumah, in what respects the threatened Judgements of God (Temporal and Eternal) do answer that name of a Burden. 2. From the Question, Watchman, what of the Night? as in Raillery and Derision of the Prophet, consider the sin, and folly, the mischief and danger of Mocking at the threatened Judgements of God. 3. From the Succession of the Night to the Day, in a Metaphorical sense, the Morning cometh, and also the Night; Consider how a Time of Darkness and Distress, a season of Calamity and Trouble doth succeed, and follow the Peace and Prosperity of the wicked, both as to particular Persons, and Nations. 4. From this Question of the Edomites, as a serious Enquiry (by those who apprehended themselves and their Country in more than ordinary danger) and the Answer to it, as Containing proper counsel to prevent a threatened Calamity, I shall consider them both with Relation to English Protestants. 1. That we may take notice, what time of the Night it is with us: or what signs of the Times may be reflected on, as to the approach of a Darker Night, if not speedily prevented. 2. Upon such an Enquiry, what Returning is our Duty, to divert the Anger of God; What may and aught to be done, to lengthen out our Day of Peace, and render the Light, which yet shines, more steady and glorious, as well as lasting.  
1. Let us consider the Title of this Prophecy, The Burden of Dumah. The word [Massa] signifies in general any thing that is carried or delivered from one to another; and so strictly imports no more than a Message, or prediction from God, 
Dr. Pocock, comment on M●l. 1. c. 1.  concerning any person, or people. It is not always taken in an ill sense, being prefixed to the promise of Blessings, Zach. 12. c. 1. as well as to the threatening of Judgements. But because the Jews derided the Message of the Prophets, and retorted these very words upon them, The Burden of the Lord, in contempt and scorn; God severely reproves and threatens them for it, Jer. 23. c. 34, 36. I will punish that man and his house, that shall thus say, the burden of the Lord; Every man's mouth shall be his Burden. Ye have therein perverted the words of the living God: therefore ye shall rather say, what hath the Lord answered, or what hath he spoken. However, since the Predictions and Menaces of Calamity against a People, are so frequently mentioned under this name, and the Execution of them have the same appellative, (Every man shall bear his own burden, 
Gal. 6.5.  i. e. suffer the punishment due to his sin,) we may therefore consider the Threaten of Judgement, as very fitly styled by this name of a Burden, with relation, 1. to God, who threatens and inflicts Judgement. 2. To his Prophets, and Ministers, who in his Name denounce, and declare his threatened Wrath. 3. To the People, against whom these Judgements are threatened, and upon whom they are Executed.  
1. To God himself. The Judgements which he threatens and inflicts may be termed Burdens, because he doth not Afflict willingly, 
Lament. 3.33.  or grieve the Children of men, much less destroy them.  
Judgement is his strange work, and he cometh out of his Place, when he cometh to make desolate. He waits long, and calls often and loud, he gives frequent warning, and doth not execute Judgement hastily, and in a Passion; And when the Honour of his Name makes Punishment necessary, yet how loath and unwilling doth he seem to be! How backward and Averse to such a work! How shall I give thee up, Ephraim! How shall I deliver thee, 
Hos. 11.8, 9  o Israel! How shall I make thee as Admah! How shall I set thee as Zeboim! my Heart is turned within me, my Repenting are kindled together, etc. i. e. Tho' thou deservest to be forsaken by my Mercy, which thou hast abused, and seized by my Justice, which thou hast provoked; yet how shall I find in my Heart to permit it? though I can hardly tell how to bear with thee any longer, or without the dishonour of my Government, delay the Execution of my threatened Anger, yet Oh Ephraim, my dear son! How shall I give thee up? O Israel! the Posterity of my ancient Friend Jacob, how shall I deliver thee over to final ruin, and (as Admah and Zeboim, that were destroyed with Sodom and Gomorrah?) 
Judas v. 7. Deut. 29. c. 23.  My Heart is turned within me. I find such struggle of kindness in my Heart towards thee, that I know not how to forsake thee: when it comes to the Execution, my Bowels are moved, my affections stirred, and I know not how to do it. My Repenting are kindled together; all the thoughts and arguments that might persuade me to repent of my threatened Judgements, are all mustered together to dissuade me, so that I begin to Repent of the Evils I have threatened. I will not Execute the fierceness of mine Anger, and make a full end of thee. The like in other Places: O Israel! what shall I do unto Thee? O Judah! what shall I do unto thee? Oh! 
Hos 6. c. 4. Isei. 5. c. 4. Mic. 5. c. 3, 4, 5.  that there were such an Heart in them? Oh that they knew the things of their Peace! How long doth he wait on a sinful Nation! how earnestly doth he summon them to Repentance! sometimes by the voice of his Prophets; Wooing them by his prophets, who have the Sword of his mouth, 6. Hos. 5. That they may not be cut off by the sword of Judgement. And sometimes in the threatening of Judgement, he roars like a Lion, that he may not devour, and tear in pieces. By lesser strokes of Judgement, he sometimes gives warning to prevent greater. He first makes use of a pruning Hook, before he takes the Axe in hand; he speaks once, yea twice, and a third time, doubling and trebling his calls to Repentance, by the Voice of his Rod, before he gives over a people called by his Name. He shoots his arrows of lesser Judgements, 
1 Sam. 20. c.  as Jonathan did his to David, with Letters round about them; not utterly to destroy, but mercifully to instruct. 
Hos. 5. c. 12, 15.  He is first as a Moth to Israel, and as rottenness to Judah, before he comes like a Lion, and a Bear, to destroy. The Impenitent Jews had lesser Judgements, the beginning of sorrows, before Wrath came upon them to the uttermost. We read of Golden Vials full of the wrath of God, 15. Rev. 7. Golden Vials, because the death of men is precious, and God delights not in it: and Vials, such vessels as no great Evils can come out of at once; coming out thro' a narrow neck, they hinder one another, and cannot come out but by degrees; unless we break the Vials in pieces by bolder provocations, and hasten destructive Judgements on ourselves. Nay, he doth not presently destroy, though his warnings be slighted; but all the day long, he is said to spread out his hands to a stiffnecked and rebellious People; though he might have consumed them in the morning, or at noon. He sets many Beacons on fire, shoots off many a warning piece, and gives many an Alarm to awaken us to Repentance. He first whets his sword, 
Psalm 7.12.  and bends his bow, and makes ready his arrows. He was but six days in making the World, but was seven days in destroying one little City, 
Josh. 6.  as Chrysostom observes concerning Jericho. He departs gradually, as if he were loath to be gone. He gives orders for their destruction, and then recals the Warrant, and tries one year longer. When Justice renews her plea, Mercy interposeth to beg a reprieve, and pardon. On this account God permitted Abraham to plead with him so long on the behalf of Sodom and Gomorrah, and the other Cities of the Plain; If there be but Fifty, if there be but Forty, if there be but Thirty, but Twenty, 
Gen. 18. c. 23.  but Ten Righteous Persons, for whose sake he should spare them, it should be done. God was willing to hear the utmost which Abraham could urge, to prevent their destruction: as if he had told him, that he would have been glad to meet with an Argument, that might dissuade him from so unpleasing a work. He grants him so often, till the Patriarch was ashamed to ask further. So unwilling was God to destroy; such a Burden is the inflicting of Judgement, even to God himself.  
2. 'tis a Burden to the Prophets and Ministers, who are employed to denounce and declare the Judgements of God. How doth the Prophet Isaiah express his Affection in such a case, when he was to threaten Judgement in the name of the Lord, and foresaw the Execution of it, 22 Chap. 4, 5. Look away from me, I will be bitter in weeping; labour not to comfort me, because of the spoiling of the Daughter of my people. For it is a day of Trouble, and of treading down, and of Perplexity by the Lord God of Hosts, in the valley of Vision. So the Prophet Jeremy. 4. c. 19 My Bowels, my Bowels; I am pained at my very heart; my Heart maketh a noise in me, I cannot hold my Peace, because thou hast heard, O my soul, the sound of the Trumpet, the alarm of War. By the spirit of Prophecy he knew it was at hand, and as certain, as if he had already heard it. And when the jews scoffed at the word of the Lord, and dared his vengeance, saying, let it come, 17. c. 15. How doth he appeal to God, v. 16. As for me, I have not hastened from being a Pastor to follow thee: (i. e. as I did not on my own head, without thy call, seek the Office of a Prophet to this people, so being called, I did not decline to follow thee) neither have I desired the woeful day, thou knowest: that which came out of my Lips was right before thee. i e. I was loath to be a Messenger of such sad Tidings, but I have done it in obedience to thee, Lord, thou knowest.  
So for Spiritual and Eternal judgements, threatened by the Ministers of Christ to the Impenitent; 'tis a Burden to their souls to consider the Folly, and foresee the Misery of hardened, deluded sinners, and declare the woes and curses in the book of God against them.  
But though we tell you weeping, as the Apostle, 3 Phil. 18. we must declare, that their End will be Destruction, who are Enemies to the Cross of Christ by wicked works. You force us to speak terribly, in the name of the Lord. We had rather be Ambassadors of Peace, than Heralds of War: We would feign be every one a Barnabas, Sons of Consolation; but in faithfulness to our trust from God, and to the souls of men, we must frequently be Boanerges', Sons of Thunder: We would rather bring nothing but glad-tidings of Joy, but 'tis part of our Commission to publish the Severity, as well as the Mercy of God; and knowing the Terrors of the Lord, do endeavour to persuade men, 
1 Corin 5.11.  by that which may work upon their Fears, as well as their Hopes. We would rather be like Doves, to bring an Olive branch in our mouths, as a symbol of Peace and Reconciliation, than like Ravens, to presage Death, croak Funerals, and foretell destruction; but Necessity is laid upon us, to declare the whole Counsel of God; not only, that whosoever believes and obeys the Gospel shall be saved; but that he who doth not, shall be damned, 
John 3. c. 16, 18. Hebr. 10. c. 26, 31. Luke 13. c. 3.  he is condemned already, and the wrath of God abideth on him; that there is no escaping, if we neglect so great salvation: and except you Repent, you shall perish.  
3. A Burden to the People, and Persons, against whom judgement is either threatened, or inflicted. Most men would have us Prophecy nothing but smooth and pleasant things, and care not to hear of the Terrors of the Lord, of the certain and intolerable Damnation of the Wicked, who will not turn and live. This is legal preaching, saith one; this will fright men out of their wits, saith another; these are hard say, who can bear 'em; this is the way to make men run distracted, and to drive them to Dispair; and if all this be true, who shall, who can be saved? Therefore many think, and some say, of the most Faithful Ministers of Christ, what the Priest of Bethel said to Icroboam concerning Amos, 
Amos 9 c. 10.  The land is not able to bear his words. According to the prediction, that in the latter days, men shall not endure sound (and searching) Doctrine. 
2 Tim. 4. c. 3  On this account the men of the Earth, or Carnal, sensual men, are said to Rejoice at the silencing and slaying of the Witnesses, 
Rev. 11. c. 10.  because they tormented them with their Words. But if the threatening, and Denunciation of divine Judgements be so burdensome, what will the Execution of them be? If the roaring of the Lion be so dreadful, what will it be, when he shall devour and tear in pieces? If the menacing Voice of God by his Messengers be so heavy, (when he is said to Hue men by his Prophets,) how much heavier will his Hand be in the inflicting Judgement? If the message of the Word be insupportable, which tells you, you must Turn or Dye, Repent or Perish; if that flash Hell fire in your faces, and you cannot bear it; how much less will you be able to bear the Wrath of God, as a Consuming Fire, when he shall make good his word, and fulfil his threaten? 
Jer 17 c. 15. Ames. 5. c. 18. Isai. 5. c. 19  They therefore who say, where is the word of the Lord? let it come; who desire the day of the Lord, and say, let him make speed, and hasten his work, that we may see it; and let his Counsel draw nigh, that we may know it; they know not what they say; for the day of the Lord is Darkness, and not Light. They know not what they wish; for all his threaten will prove Terrible Burdens when ever they are executed, however now they be despised, and made light of. Which brings me to the Second thing proposed, viz.  
2. From the Question, Watchman, what of the Night? as in Raillery and derision of the Prophet, to consider the Sin, and Folly, and Danger of mocking at the threatened Judgements of God, whether temporal, or Eternal. I mention both, because the same Principle of Infidelity is the source of both: and that I may render this discourse the more useful to every Reader, let us consider.  
1. The Sin of Scoffing. The Devil hath tried without success, by the Rage of Persecutors, and by the subtlety of Deceivers and false Teachers, to destroy Religion, and banish the Fear of God out of the world: but of late he hath attempted the same thing by Atheists and Sadduces, and Epicurean Deists, endeavouring by drollery, and Buffonery to expose the Mysteries of Religion to contempt, and render them ridiculous; deriding the Threaten and Fears of divine Judgement as a groundless Bugbear, as only the trade of Ministers, and the trick of States Men. Such Scoffers, 'tis foretold, should arise in the Latter days, 
Judas v. 18.  walking after their own lusts. In other sins men do not so directly strike at God, but seek the Satisfaction of some lust or appetite; but in this scoffing humour there is an immediate Affront to God, a downright Cotnempt of him, and opposition to him: whereas the very Devils own his Being, and tremble at his Power and Vengeance.  
2. However they may set up for Wits, and think themselves considerable, assoon as they are Impudent enough to break a Jest upon the H. Scriptures, and deride Religion, yet this their way is their Folly. Not only as against all the rules of good Manners, to make a mock of that, which the greatest part of their Neighbours and Acquaintance do reverence, and reckon sacred; but as they employ their Understanding, Fancy, and Wit against the God who gave them Reason, and a Capacity for Religion, to distinguish them from Brutes: and as in defiance to all reason, they contradict the faith of all History, and the Experience of all Ages; and run against the settled Judgement and Testimony of all wise and sober men, who have enquired into these things: yea some of them against their own Convictions and Experience, which they have drowned by sensuality, and made a shift to forget: but the Folly of it will be more apparent, if we consider,  
3. The Danger of it: for if there be a God, an infinitely Holy, Almighty, and Righteous God, and the Scriptures be his word, they pull down vengeance on their own heads, laugh themselves into Misery and Ruin, and shall dearly pay for their scoffing Humour: let them read 28 Isai. 14, 15, 18. and tremble.  
'Tis seldom they escape the Righteous Judgement of God in this world; Yea the places where such infect the Air, and the Societies to which they are related, do far the worse for them. 2 Chron. 36. c. 15, 16. They mocked the Messengers of God, and despised his word, till the wrath of God risen against his People, and there was no Remedy. But if in this world they escape, the day is hastening, (and oh how certain, and how near is that day!) when God will speak to them in his wrath, and vex them in his sore displeasure. And when Death and Judgement are in view, will they then stand to what now they scornfully utter in their drunken Mirth? Will you then maintain your Slanders? and justify your contempt of God, and his threatened Judgements? will you then avouch it as your settled opinion, when you are to leave this world? Alas! while you are scorning the Judgement of God, and by foolish Jests, and Raillery, make a mock of Sin; how many Thousands are suffering under endless Despair, that threatened severity of God, which you despise, and some of them too did once deride! Will the Holy God, think you, be afraid to fulfil his word, because you make light of it? Will he not laugh at your Calamity, 
Prov. 1. c. 25.26.  and mock when your Fear cometh? That day is hastening; for as the Morning cometh, so also the Night, which is next to be considered.  
3. From the Succession of the Night to the Day, that a Time of Darkness and Distress, a season of Calamity and Trouble, shall succeed and follow the Present Prosperity and Peace of the wicked.  
This will appear to be true, both as to particular Persons, and Nations. 1. Particular Persons have their Morning, their time of Light, and a Day of God's Patience, to which a Night of Darkness and Affliction succeeds. Let us not be confident and Secure in the midst of Plenty, Health, and Peace, while the light of God shines upon our Tabernacle, and the Evil day seems afar off; because Clouds and Darkness, Storms and a Tempest may overtake us, ere we are ware; and though they should not, yet the Night will quickly come. And oftentimes when we are most secure and confident, and please ourselves with dreams of a long Continuance of Earthly Blessings, some great Disaster and Calamity, some surprising Struck of Judgement doth seize us on a sudden, when we least expect it: The tables may be turned, the scene alter, and our Light go out in darkness. Let us therefore use this World as not abusing it, knowing that the Fashion of the World passeth away. 'Tis certain, the clearest and most prosperous and brightest Day of the Wicked, will be followed by an Everlasting Night. Yet a little while, and their Sun will set, and gross Darkness, that may be felt, Vuter, and Eternal Darkness, be the Portion of their Cup. If we believe and foresee it, let us not envy their present Sunshine; for after they have warmed themselves a while, with the sparks of their own kindling, they shall lie down in Sorrow. 2. 'Tis true of Nations and Countries, they have their Morning, and a day of Peace, which is succeeded by a Night of Judgement and public Calamity. Tho' God had favoured the Jews above all other People, and by a Covenant of Peculiarity they were his Portion and Inheritance; yet there was a Time when it might be said by the Daughters of Zion, in the valley of vision, Woe be unto us, for the day goeth away, 
Jer. 6 4.  and the shadows of the Evening are stretched out. Their day had many a dark cloud, and violent Storms, when their Country was made Desolate, and their people carried Captive: and at last Destruction by the Romans put an end to the day of their Peace. And though more than sixteen hundred years are past, their Night is not yet ended. The like is foretell should happen to the Enemies of the Church. All mine Enemies, saith she, have heard of my Trouble; they are glad that thou hast done it: 
Lam. 1.21.  but thou wilt bring on them the Day of Calamity, that thou hast proclaimed, & they shall be like unto me. They shall have their time of darkness and distress, as I have mine. There is an hour of Temptation for Nations, 
Luke 8.13. 21 Chap. 22.  as well as particular Persons. 'Tis true, God waits long, and gives frequent warning before he doth execute vengeance on a Wicked People; but when they have filled up the measure of their sins, all their Privileges and prayers shall not save them. Tho Noah, Job, and Daniel should intercede for them, he will not be entreated. Then shall they cry unto the Lord, but he will not hear them, he will even hid his face from them at that time, 
Mic. 3.4. 1 c. 14.  as they have behaved themselves evil in their do: And all their Auxiliaries and Succours, all their Friends, Confederates, and Allies shall prove a vain Refuge. Now that we may know how far we and our Brthren are concerned in this, and what use we ought to make of such a Reflection, let us  
4. Consider this Question in the Text, as a Serious Enquiry, by those who apprehended themselves, and their Country, in a more than ordinary Danger, and the Answer to it, as containing proper Counsel and Advice to prevent a threatened storm, that we may be informed, 1. What time of the Night it is with us, and reflect upon the signs of a Darker Night approaching, at least inquire, whether the state of our Case be not such as may cause us to apprehend and fear it. 2. Upon such an Enquiry, consider what Returning to God by Repentance, and to love and unity with one Another, is our present Duty, that if it be not too late, we may yet prevent it. That there are some Signs of the Times that we not only may, but aught to observe, cannot be denied; because some are operative and Moral, which have an active influence on the dismal Events they presignify: There are others which are only Indicative; and concerning them 'tis more difficult certainly to determine or to make a Judgement by 'em. Although I am far from prescribing limits to the Long-suffering of God, or pretending to tell, when his Patience will Expire, and bear no longer with the Provocations of English Protestants; yet, to reflect on the Moral Prognostications, and propable forerunners of National Calamity, can neither be presumptuous or impertinent, but a seasonable duty; because 'tis by a serious observation of such things, that God awakens his People to betake themselves to their Hiding place, in obedience to that Call, 26 Isai. 20, 21. Come my People, enter thou into thy Chambers, and shut thy doors about thee: hid thyself as it were for a little moment, until the Indignation be over past; for behold the Lord cometh out of his place to punish the Inhabitants of the Earth for their Iniquities. Such things the wicked, who continue to do wickedly, shall not understand; but the wise shall understand. 12 Dan. 4, 10. And the neglect of observing these things, is the subject of a divine Complaint and Threatening: that the stork, and the Crane, and the Swallow should know their time; but my People, saith God, 
Jer. 8.7. Psalm 28.5.  know not the Judgement of the Lord. i. e. They will not observe they do not take notice of what I have done, or am about to do in the Earth.  
That the night is not past, with respect to the Reformed Churches, but further Darkness to be expected, may be argued in the general, from the flourishing of that Antichristian Kingdom, and Interest, whose Destruction God hath promised, and we expect. And who can imagine, that such great things, as God hath foretold, concerning the final Ruin of Babylon, should ever be effected without great Commotions? The last struggle of Antichrist to support the throne of the Beast, we may presume, will be the fiercest. We read of an Earthquake to precede the Raising of the Witnesses, Rev. 11.13. and of another great Earthquake, at the Fall of Babylon. 16 ch. 18. Blessed is he, who shall be counted worthy to escape the things coming on the Earth, and to stand before the Son of Man Therefore he that hath Ears to hear, let him hear, not only what the spirit saith to the Churches, but what the Providence of God speaks to the Professors of the Reformed Religion, in Great Britain, Ireland, and Holland. He calls loudly to us, by the Bonds, by the Banishment, by the Blood of our Brethren in other places; (which will be found in the skirts of Babylon;) by a Voice out of Hungary, a Voice out of France, a Voice out of Savoy, and Fiedmont, to consider our Ways, and turn to the Lord; and not to think or say, that they were Greater Sinners than we; but inquire, whether the cup of Trembling be not like to go round, Except we Repent. Some of the grounds of our Fears, with reference to an Approaching Night, I shall now mention.  
1. Tho in the Evening time it may be Light, yet the diminution of Heat, by the declining Sun, betokens Night to be at hand. Such is the increase of Knowledge among Protestants, (and Blessed be God, the Light is much greater than formerly) that some are ready to conclude on that account, that we have nothing to apprehend or fear. But we have no such reason to be Confident, considering the prevalency and spreading of many pernicious Errors against the Mysteries of Faith; that a Flood of these is of late come out of the Mouth of the old serpent. If withal we consider the Prejudices and obstinacy of the most for the Opinions they have blindly received, against the Evidence and Conviction of farther Light. And the miserable neglect of Catechising younger persons, in private and in public, to the shame of English Protestants in comparison with the Dutch, or French: so that multitudes have a Zeal for the Reformed Religion, but not according to Knowledge; and by ignorance of the grounds and Principles of Faith and Practice, are prepared for Apostasy: and of those who know the Truth, the greatest part hold it in unrighteousness; the Light shines in darkness, and they have not received the Truth in the Love of it. However, granting that there is more light than formerly; may it not be the last blaze of the Candle of the Lord, gasping as it were a little flash of Light, before it be quite Extinct, and the Candlestick removed? Because the Light of Truth is accompanied with little warmth of Devotion, little love to God, and fervour in his Service. A spirit of Lukewarmness, Indifference, and Formality hath overspread all Churches, and all Places. And who almost is free from the Common Contagion? When the Generality of Protestants grow Lose and Vain, Covetous and Worldly, Proud and Sensual, in any particular Country, may we not fear that God will spew them out of his Mouth? 
Rev. 2.4, 5.  when they have lost their First Love, that he will come quickly to the like severity against them, as against the Church of Ephesus?  
God departs by degrees from a People, as he doth from Particular Persons. First he is cast out of the Heart, than out of the Closet, secret Devotion is neglected; then out of the Family, he is not invoked and called upon there; then out of the Congregation, public Ordinances are laid aside as useless; and at last they are given up to a spirit of Profaneness and Irreligion. Any of those degrees have a threatening aspect as to a further progress. The Tree is first Barren, and brings forth no Fruit, than no Leaves, than no Bark, and so is fit for the Axe, and to be cast into the Fire. 
Ezek 9  So a gradual Departure of the Presence of God from his Temple (as represented in the Prophet's vision by five several removes) threatens further and final forsaking. For as it was not the Ark of God alone, with the Mercy-seat covered with Cherubims, but the Answers given immediately by God in the Holy Place, that were the undoubted evidences of the Presence of his Glory with Israel; so it is not the Doctrine of the Gospel alone, and the public Ministry of it, in our days, but the Powerful Operations of the Spirit by the Gospel on the Consciences and Lives of men, that is the clearest demonstration of his Gracious Presence. 'Tis true, there is much Light by Preaching, but few hard Hearts are melted and softened, few blind Eyes opened, comparatively but a few in most places. The Word is a dead Letter for the most part, preached and heard without the Life, and Heat, and Power of the Quickening Spirit. 
Isai. 6.9, 10, 11. John 12.40.  Thus it was with the Jews before the Babylonish Captivity; and so in our B. Saviour's time before their final Ruin.  
2. When Drowsiness, a spirit of slumber and security, doth generally obtain; not only among the Foolish Virgins, but even those who would be accounted Wise: When Christians are more careless and confident than ordinary, settled on their lees, little concerned for any thing but their own Repose, and loath to be stirred up, and kept from sleeping. 'Tis an ill sign, when though their Neighbour's House be on Fire, they are no more affected with it, than men fast asleep on their beds; such a spiritual Judgement doth commonly end in Temporal Plagues: that they who are not sensible of the one, may be made to feel the other. For such a provocation, God commands the Prophet, to set the Trumpet to his mouth, and proclaim war against Israel. 
Hos. 8.1.  Especially when former warnings have been slighted, preceding Judgements disregarded, the word of God despised, his Messengers mocked, and his Ministers silenced; in such a case we read, that his wrath arose against them, and there was no Remedy. For this God threatened, to search Jerusalem with Candles, 
2 Chron. 36.16. Isai. 30.8. 9, 12, 13. Zoch. 1.12.  and punish the men settled on their lees: who say in their Hearts, The Lord will not do good, neither will he do Evil. The Security of Particular Persons is a presage of their Ruin; when the slothful and wicked servant thinks his Lord doth delay his coming, he will come, 
Math. 24.50.  and cut him asunder in a day when he looketh not for him, and in an hour that he is not ware of: when Agag said, the Bitterness of death is past, he was nearest Execution: When the Rich Fool in the Parable, said, soul take thine ease; the next news we hear of him, is that the Pillow is plucked from under his Head, and he is cast into Hell. So for Nations, in the Instances of the old world, of Sodom and Gomorrah, the People of the Jews, and the Romish Babylon, whose Plagues shall come suddenly upon her, as in one day, when she sits as a Queen, 
Rev. 18.7, 8.  and thinks she shall see no Evil.  
3. The night is a Time of Solitariness; men don't meet together in such Companies by night as by Day. In the Evening every one seeks a Shelter, and an Hiding-place for himself to rest in. Thus a selfish, narrow, dividing spirit generally obtaining among any People, is an ill sign that a Night of Calamity is at hand: When all mind their own things, 
Phil. 2.4.21.  and few or none the things of Christ, or of their common Peace. And here the want of Concord and Union among Protestants, Divisions, and Separations, and the sinful causes of 'em, aught to be considered; especially when they arise to that degree, that though the Common Interest be at stake, men will not, so far as in them lies, unite together to preserve and defend it. I shall speak of this more largely in the conclusion of this Discourse.  
4. Another sign of an approaching Night, is when God calls home his Labourers from their work, and his Children to their bed of Rest. When his Remembrancers in Zion, who should stand in the breach, to turn away Wrath; they who are the Root and the substance in the midst of a Land, 
Isai. 6.13. Mich. 7.1, 2. 5 Jer. 1. Ps. 112.1. 2 Kings. 2.13.  who are the Stay, and the Staff, the Chariots and the Horsemen of Israel, are called away in great numbers. One Elisha by his Interest with God, and the prevalency of his Prayers, was a better defence to Israel than Chariots and Horses, and all their warlike Preparations. The loss of such is the weakening of a Country, because they can do more for its preservation, than the most numerous and disciplined Army. May we not apprehend the fall of an House, when we see the principal Pillars of it removing. 
Prov. 10.25.  The Righteous is an everlasting Foundation, saith Solomon; Fundamentum seculi, as some renderit, the foundation of his Age and Generation; as if the Happiness and Peace of any Age depended on the Righteous who live in it, and when they die, the Foundations are removed. 
Isai. 65.8. Obad. 21.  They are the Repairers of Breaches, the Restorers of Paths to dwell in, the strength of a People, the Saviour's of a Nation. By their Examples, Counsels, Authority, Interest, and Prayers, they do their utmost to stop that Current of sin, which brings Desolation.  
'Tis for their sakes, 
Ezek. 22.30, 31.  that others are not destroyed, that national mercies are given, and continued; and desolating Judgements kept off. A Vineyard is watered and fenced for the sake of the Vines which bear fruit; otherwise it would quickly be laid waste, and the wild Boar of the Forest suffered to enter. How often had God destroyed the Israelites, 
Psalm. 106.23. Gen. 19.21, 22.  had not Moses, his chosen, stood in the breach? A whole City is spared at the Intercession of Lot. Had there been ten Righteous Persons in Sodom, it had been spared; and when that number was not found, yet it could not be destroyed, till Lot was gone. No wonder therefore, when such Intercessors are removed, if Judgement follow; as when the Wind ceaseth, the Rain falls. When there are but a few left to stir up themselves to call on God, and know how to wrestle with him for National mercies, no wonder if God hides himself from a professing People, 
Isai 64.7. Isai 57.1.  and consumes them for their Iniquities; for such are taken away from the Evil to come. While they continue, a storm is often delayed, and Judgement deferred; as the Wars in Germany till after the death of Luther, who was wont to say, that God would be Propitious, and spare 'em as long as he lived, and no longer. God will not sweep a Land with the Bosom of Destruction, till the greatest part of his Jewels are picked out of the Rubbish; and the Residue shall be taken care of. For their sakes he will spare a Remnant, 
Obad. 16.17. Math. 24.22.  and not make an utter Consumption. And when they can't prevail to divert the Calamity, yet it shall be lessened, and shortened for their sakes. Exemplary Christians, and Faithful Pastors, are the Glory of Christ, and stars in his Right Hand; and therefore their Removal cannot but presage Judgement to follow. Especially when the Ignorance and Corruption of very many of those who succeed them, is a new provocation to hasten vengeance. When the nurseries of Learning are little better than schools of Vice; and the sons of the Prophets strengthen the hands of Evil doers; and the offering of the Lord is made to be abhorred among the People, thro' the vileness of the sons of Levi; for this, saith God, I will feed them with Wormwood, 
Ezek 22.26. Jer. 23.14. Jer. 5.30.  and make them drink the Water of Gall. Shall I not visit for these things? shall I not be avenged on such a Nation as this?  
5. When the Shadows grow long. The higher the sun, and the farther from setting, after once he is risen, the shorter always the shadow; but the shadows lengthen towards sunset. 'Tis therefore an ill sign when shadows are greatned, and so much more ado is made about Ceremonies, and circumstances, and Points of Discipline and Church-Government, than for the weightier Things of the Law and Gospel. When those things, which by one party are acknowledged to be Indifferent, and but a shadow, and others fear to be sinful, are yet imposed, and urged, as if they were Necessary. How  soever Uniformity in lesser things among Christians may be imagined, (as it cannot be proved that the H. Scripture doth require it, so) too dear Experience will assure us, that it is not practicable without Persecution: And even that likewise hath been too long tried without Success. 'Tis impossible but that Christians of different degrees of knowledge, different tempers, educations, etc. will have various apprehensions about doubtful points. It is not to be expected they should ever agree in the lesser disputable Doctrines, and modes of Worship; nor in any such Terms of Church Communion, as Christ and his Apostles have not made necessary. But yet they ought, and very well may, bear with one another in those Differences, for the sake of their Common Christianity; and so hold the Unity of the spirit in the Bond of Peace. 
Diu. Dialog. 5. 6. 30. p. 412. " It would confer much to this, saith Dr. H. More, (who lived, and died in the Communion of the Church of England,) if all Opinions and Practices in Religion, that either hinder, or do not promote the Life of God in the world, were universally undervalved by the Church of God.— and by this means all occasions of squabbling, and Contention about the shadows and Cover of Opinions and Forms, being thus removed and taken out of the way, it will be easier to perform what the Apostle exhorts to, 
Eph 4 3.  To keep the unity of the Spirit in the Bond of Peace. For then there would be no opportunity or pretence of any one's showing himself to be Religious, but wherein true Religion doth Consist: and no man would be able to bustle with any credit, unless in the behalf of what tends to the good of the People of God, and of all mankind. To this purpose he adviseth, That we all mind the fundamental Mysteries of Truth and Interest, appertaining to the Kingdom of God, 
§ 27. p. 398.  in opposition to the Papacy, which (he scruples not to say) is the Kingdom of Antichrist, or that City of Babylon wherein the People of God were held Captive. We should leave no string or Tassel, saith he, of our Ancient Captivity upon us, such, I mean, as whereby they may take hold on us, and pull us back again into our former Bondage; but look upon ourselves as absolutely free from any tie to them, more than in endeavouring their Conversion and Salvation. Which we knowing so Experimentally not to be compassed by needless symbolizing with them in any thing, I conceive our best Policy is studiously to imitate'em in nothing; but for all indifferent things, to think rather the worse of 'em for their using them: As no Person of Honour would willingly go in the known garb of any lewd and infamous Persons. Whatsoever we Court them in, they do but turn it to our scorn and contempt, and are the more hardened in their own wickedness. Wherefore, seeing that needless symbolising with them does them no good, but hurt, we should account our felves in all things indifferent perfectly free, to please and satisfy, in the most universal manner we can, those of our own Party— supporting ourselves on plain Scripture, and solid Reason, to use and profess such things, as will be most universally agreeable to us all, and do make most for the safety and welfare of the true Kingdom of Christ. Such a Reconciling moderate spirit would do much to heal our Breaches: And if we will not know the way of Peace on easier terms, by uniting in the substantials of Religion, God may be provoked to cure our dissensions about lesser matters by sharper methods; to chain us together in a prison, for the common principles of the Reformed Religion; or solder us together with our own blood; as Queen Mary ended the differences between the pious Bishops, Ridley and Hooper, who in Edw. 6 this time could not agree about Ceremonies and Vestments; The King could hardly get Hooper consecrated Bishop of Gloucester, without Conformity to the scrupled Ceremonies. But Queen Mary composed their quarrel, by a prison and a stake. Now they were perfectly reconciled, and wrote affectionate Letters to one another, as the dearest Brethren: and Ridley Bishop of London stoops with his Ceremonies to the others further Reformation, telling him in a Letter when the one was a prisoner at Oxford, the other at London, Now, my dear Brother, forasmuch as we throughly agree in those things which are the grounds, and substantial points of our Religion; against which the world so furiously rages in these days, how so ever in time passed by certain by-matters, and Circumstances of Religion, your Wisdom and my simplicity have a little jarred; now, I say, be assured, 
Fox Martyr: Dr B. Hist. Reform. part. 2 lib. 2. An. 1552 and An. 1555.  that even with my whole Heart, God is my witness, in the bowels of Christ, I love you in the truth, and for the Truth's sake, which abideth in us, and I am persuaded, shall by the grace of God, abide in us for ever. The sense they had of these Differences, saith Dr. Burnet, aught to inspire all others with more moderate thoughts in such matters: It had been happy, if the Fires that consumed those Good Men, had put an end to these Contests: and if those that have been since engaged in the like, will reflect more on the sense they had of them, when they were now preparing for Eternity, than on the heats they were put in concerning them, when perhaps Ease and Plenty made their Passions keener, they may from thence be reduced to have more moderate thoughts of such matters. Considering withal, (as the same learned Person argues, in his late Excellent Preface concerning Persecution,) 
To his translation of Lactantius, of the Death of Persecutors.  the sublimity of divine Truth, and what a poor low thing the mind of man is, we shall see reason to blunt a little the Edge of our spirits, if they are too sharp in such matters.— and if Education and Temper, (which prepare men for some opinions, and prepossess them against others) have hit together, it will require a very extraordinary elevation to rescue a manfrom their force.— Among all those that differ, some must be in the wrong, and those who have the power in their hands, may possibly be of the wrong side, and in that case, all their severity (upon the account of such differences) is turned against the Truth, and those who believe it.— Our being subject to error ought at least to have this effect upon us, as to keep us from being too ready to judge hardly of those who are of another mind, or to use them roughly for it, since they may be in the Right, and we may be Mistaken; at least, they may have very probable Reasons for their Opinions, which if they do not quite justify their Mistakes, do very much excuse and lessen them.— As to the great Controversy concerning the Obligation which lay on the Gentiles for obeying the Mosaical Law, though it were judged by the Apostles against the Judaisers, yet how gently are they treated, telling them, that the Kingdom of God, or the Gospel, did not consist in those scrupulous distinctions of Meats and Drinks, but in Righteousness, Peace, and Joy in the H. Ghost; and that every man was to endeavour to be fully persuaded in his own mind, and was not to Judge his Brother in such things, but leave him to the Judgement of God. With much more to the same Purpose.  
Secondly, Upon such Reflections as these, what Counsel may be given? as a means to continue the Light where it yet shines, and render it more steady and glorious, (notwithstanding the threatening Tendency of any Dark cloud) and likewise to help what we can to recover it again in those places, where a Night of Darkness hath overspread our Brethren? The Directions will principally concern English Protestants, in such Duties as these:  
First, Thankfulness to God for past and present Mercies, in our own Land, with Sympathy and Compassion towards our Suffering Brethren in other parts of Europe. God sent the Word of Life, the Blessed returning Light of the Gospel to shine early upon these Nations, by the Doctrine of the Reformation, scattering the darkness of Popish Errors, discovering the true Religion, freed from the Corruptions and Impostures of men, from a Burden of Ceremonies almost Jewish, and of Superstitions and Idolatry almost Pagan. This Light hath been continued by an able and faithful Ministry. No Country in the World hath had greater, or on all accounts equal, Advantages with our own in this particular. Foreigners have admired the Burning and shining Lights in our Candlestick. And if in any part of England there is any defect of this Light, 'tis part of our sin, and Punishment. As Men, as Christians, as English Christians, our Portion hath been, that of the Firstborn, greater than our Brethren have enjoyed. And though we have waxed fat, and lifted up the Heel, forgot the God of our Mercies, and provoked him by our Ingratitude; yet with what admirable Patience hath he born with us? By what various methods hath he called us to Repentance? Warning us by lesser strokes, and then turning from the fierceness of his Anger? saving us for his own Names sake, when our own Follies, or the Malice of our Popish Enemies have brought us within a step of Ruin? How often hath he defeated their Counsels, prevented their Cruelty, and brought their works of Darkness to Light? Many a time and often, may we say with the Church, Ps. 129. have they afflicted me from my Youth, yet have they not prevailed. God hath cut in funder the Cords of the Wicked, tied up their hands, broken their Measures, baffled their Projects, discovered their plots, and cut out other work for'em, so that they could not hitherto accomplish their Enterprise, (and God grant they never may) of Extirpating the Reformed Religion out of these Islands. What Gratitude do we owe to God, when we Constder the many deceived, oppressed Nations of the Earth, that are without Knowledge, Holiness, or Peace? The vast Countries under Heathenism, Infidelity, or Popery; While Britain still continues to be Emanuel's Land. Hath any Nation under Heaven been honoured with more signal marks of divine Favour? How many and famous have our Deliverances and Salvations been? which all about us observe, and say, 
Ps. 126.3.  The Lord hath done Great things for them.  
At the same time while we have been spared, others have been made Examples to warn us; his Anger hath smoked against his own Inheritance in other places. Our Brethren (especially in France and Piedmont) have been exposed to the Rage of barbarous Persecutors; multitudes imprisoned, tormented, executed, innumerable families and almost whole Provinces ruined, Ministers banished, Temple's demolished, and a thousand Outrages committed against the Professors of the same Faith, that we as yet quietly profess and own. Their solemn Assemblies have mourned, and their Blood been mingled with their Sacrifices, while we have had the liberty to worship God according to the Rule of the Gospel, and at the same time sit peaceably under our own Vines and Figtrees. Their Harps have been hanged on the Willows in Babylon, while we might sing the songs of Zion in the public Assemblies of his People: and our Country been made a Refuge and a Sanctuary to the escaped Remnant, who are as Firebrands plucked out of the Burning, and in their Exile state have experienced the generous and Christian Charity of Great Britain, Holland, and some other Protestant Countries.  
Shall we not then mingle our Tears with the dust of Zion? and put on sackcloth, when she is thus covered with a cloud? Shall we not weep with our Brethren, that weep for the loss of their Pleasant things? and feel the Irons entering into their souls? Shall we gratify our Pride, and put on our Ornaments, and indulge ourselves in Luxury? While they are stripped naked and afflicted with Baldness; while they are fed with the Bread of Adversity, 
Isai. 22.12, 13, 14.  and the Water of Affliction? such shall go Captive with the First that go Captive, and this their Iniquity shall not be purged away.  
Secondly, Humility and Cautionary Fear, in opposition to vain Confidence and Presumption, concerning any particular Church or Nation.  
Let us not trust in lying words, saying, The Temple of the Lord; as if because we have received the Knowledge of the Truth, rejecting the Corruptions of the Roman Church in Doctrine and Worship, that no Corruption of Manners could provoke God to punish and to destroy us. Some build their Confidence of our safety on the vast Numbers of Protestants, on the strength of the National Church, on the Multitude of those who by common Interest are obliged to defend it, and on other such considerations for the present, or with reference to the future, which may be of some weight to a mere Rationalist; but if God, upon the Provocation of National Gild, be risen out of his Place to execute Judgement, he will reject and shame us notwithstanding our Confidence, except we Repent. For whatever may be apprehended to be the immediate Occasion of a People's Ruin, in vain do men think to obviate and prevent it without making peace with God. And whoever be the Instruments of Calamity to a People, 'tis the Justice of God, as provoked by sin, that must principally be attended to: without which we can be confident of the success of nothing that is attempted for our Preservation. 'Tis he who in righteous Judgement permits an open Enemy to prevail, or suffers a most unseasonable Misunderstanding among them who should Unite: 
Isai. 9.14.  'tis He who mingles a perverse spirit among those who have manifold obligations to agree together. If the Voice of Union and Concord among Protestants cannot be heard, at a time when there are most pressing and importunate Calls to it, it is of the Lord, who doth not give an Ear to hear, nor a Heart to consider. 
1 Kings. 12.23, 24.  Thus we find it concerning the Division of the Ten Tribes of Israel from the two.  
Some are Confident on other grounds, and expect the speedy accomplishment of many Prophecies and Promises of the latter days, and presume to speak positively as to the time. But how uncomfortable will be the Disappointment, if we should conclude for one time, when God hath determined another at the distance of several years? How many Holy Men have been mistaken already, and lived to see themselves Confuted? How different are the Opinions of Learned and Good men concerning the Calculation of the Times in the Apocalypse? as to the Slaying and the Resurrection of the Witnesses, and the pouring out of the Vials, whether they have already emptied themselves upon their proper objects, or when they shall; when the 1260 Days of the Woman's Wilderness State shall expire, and Babylon's Time and Day be no more, (to determine which we must know when it began,) how different are the Opinions of Learned Protestants as to the Time of these things? Let us not therefore anticipate the Counsels of God, (the vision being for an appointed Time) by too positive Conclusions as to such things; but give him Glory, as the fittest Judge of the Times and seasons, wherein to accomplish his own Great and Holy Purposes.  
Neither can we argue from any unfulfilled Prophecies the preservation of any particular Country, or Church, after great and general provocations, without suitable Repentance and Reformation. And though that of all others be the most neglected and despised method of national safety, (the most think by Politics, and Numbers, Confederates, and such imaginary Fences to keep off danger) they will yet find, that they cannot more despise Repentance and Returning to God, than he doth contemn, and will defeat and shame all their wise Counsels and Contrivances without it. Therefore the next and principal Duty we are called to is,  
Thirdly, Humiliation and Repentance among Protestants of all Parties and Denominations, for their respective Gild, with serious endeavours to promote practical Holiness, and Reformation of Manners. All have contributed to provoke the Anger of God, and more or less have been faulty in our carriage to one another; and therefore it becomes us all to search and try our Ways, and turn unto the Lord. God and Men are our Accusers; we have opened our own shame, and it cannot be hid; and the fire is already kindled which reveals our sin in the effects of it; 'tis no time for any Party or Profession to stand upon their Credit, and excuse themselves; but rather endeavour to turn away the displeasure of God, by falling at his feet in penitent Confessions of sin, and sincere Repentance.  
Without this, all other methods will be ineffectual, and the Anger of God will most easily and certainly bear down before it all the little Banks and Ramparts that humane Policy or strength can oppose. It will prove a dangerous and fatal Mistake for us to imagine by any other means, if this be neglected, to be able to provide for our safety. The Folly of the ancient Gauls related by N. Damascen, 
De moribus Gentilium.  may move our Compassion, who when the sea broke into their Country, went and stood in the breach with their weapons in their hands: and we shall be guilty of the same or worse folly, if we think to secure the interest of Religion in England against a threatening Inundation, by any Humane Expedients whatsoever, without Repentance. The use of Wisdom and Prudence is now if ever seasonable; but that alone is not to be trusted to: for the Highest Wisdom of any People, under such a Gild as ours, is to make Peace with God by Humiliation for sin. Whilst this Achan remains undiscovered or indulged, the Camp of Israel will be troubled, and we shall not be able to stand before an Enemy. An Heathen Cato (as we are informed by S. Augustine, 
De Civitate Dei, lib. 1. c. 33.  who commends the saying) could tell the wise and warlike Romans, that it was impossible their Commonwealth should flourish, stantibus Maenibus, ruentibus Moribus, though their Walls were never so firm, if their Manners were degenerate. Our Lives and Conversations must protest against the Corruptions of Popery, if ever we keep it out. 'Tis a dismal symptom of an approaching Darkness, that so few in comparison are awakened to a due sense of this obligation: God's Calls unto it are more loud than ordinary; and we never seemed to be more deaf to such a voice than now. God may justly complain of us, as he did of the Israelites of old, 
Jer. 8.6.  I harkened and heard, but they spoke not aright: no man Repent him of his Wickedness, saying, What have I done?  
This therefore we must in good earnest set about, if ever we are established and saved: Every one must reflect, and mourn for his own sins in particular, and then for the sins of others. There is no party or sort of men among us who have reason to think, that all the sins, whereby God is provoked, and which are to be confessed and reformed, are among those who differ from them. I am far from laying the Gild of National sins to any one party of Protestants, because there are no Orders and Degrees of men, no Particular Societies or Parties, in Cities or Country, (however some Individuals may have approved themselves to God) but need a call to Repentance.  
Besides, the sins of Professors as such, in Formality, Barrenness, Conformity to the World, and decays of Faith, Love, and Zeal, they who have suffered for their Nonconformity, have been too Impatient under their sufferings; and have set themselves more than they ought against the Authors or Instruments of them, and endeavoured to make them odious. Instead of looking up to God, and praying for their Repentance, and endeavouring their Conviction in the spirit of Meekness; by Censures and Slanders, Bitterness and the workings of Revenge, they have fled from Concord, and the way of Peace, and made the Breaches wider. What might tend to an Accommodation of our Differences, hath by neither side been so well entertained as it ought. Peacemakers and Reconcilers have been ill treated, and had little success. The want of a Public spirit hath also been visible among the several parties, and is one mischievous Consequence of our Divisions. Every one shifting for himself in a time of Common Danger; taking care of his own Goods and Cabin, with the neglect of what is necessary to preserve the whole Ship from sinking. There hath likewise been great partiality in our Esteem and Affection, towards those of one party, having men's Persons (for the sake of their Opinions) too much in Admiration; whilst others, very deserving of our Respect and Love, have been despised and undervalved. Neither is there any one Party but hath seemed to suppose, that the whole Interest of Religion was more concerned, than it is, in the prosperity or sufferings of themselves, and those of their Persuasion. I speak these things in faithfulness to the souls of my Brethren, and include myself as Guilty, desiring forgiveness of God, and professing Repentance.  
I likewise beg of God, that so Considerable and Worthy a Body of Protestants, as the Church of England, may seriously reflect upon the severities they have used to their Dissenting-brethrens, to the silencing of so many Ministers, (whose preaching might be useful) to the Ruin offo many Families, and the hindrance of Common Christianity, by obstructing the free Progress of the Gospel of Christ, the endeavours of all who are qualified to serve that design, (were the number greater,) being little enough in so populous a Kingdom. Besides the Ignorance, Negligence, and Scandalous Lives of so many of the Clergy, with the Corruption of the Universities, Ecclesiastical Courts, and Cathedral Worship: How hath the Conscientious Diligence of several Ministers been discountenanced and censured, by the Inspectors of the Clergy, for omitting some part of the Rubrical Conformity, when such as were manifestly scandalous have been better treated? In how many places have the more serious and Conscientious Christians been reproached and prosecuted for their Nonconformity, when Drunkenness, Swearing, whoredom, and scandalous Immoralities have been overlookt in others, or the guilty persons, so they kept to the Rites of the Church, been more gently treated, than Dissenters, though otherwise sober and unblameable in their Conversations? Such things as these we are now called upon, by God and Man, to consider, and repent of. If all Parties do not see their Sin, how can we hope for a Cure?  
If an Apology be needful for so much Plainness; I shall subjoin the Words of the Reverend Mr. Baxter (for whose Ministry and Writings I desire, with many others, to bless God,) when he gives the Reasons of his speaking so freely of the Sins of Ministers, in his Reformed Pastor. If thousands of you, saith he, were in a leaking Ship, and those who should pump out the water, and stop the Leaks, should be sporting or asleep, yea or but favour themselves in their Labours, to the hazarding of you all, would ye not awake them to their work, and call out upon them to labour as for your lives? and if you used some Sharpness and Importunity with the slothful, would you think that man were well in his Wits that should take it ill of you? that should accuse you of Pride, self-conceitedness or Unmannerliness, to presume to talk so saucily to your Fellow-Workmen? or should tell you, that you wrong them by diminishing their Reputation? Would you not say, The work must be done, or we are all Dead men? Is the ship ready to sink, and do you talk of Reputation? Or had you rather hazard yourselves and us, than hear of your Faults?  
If after all the Warnings we have had, and the threatening Danger we are in, we will not be persuaded to Repent, and seek the Common Peace; hath not God told us in his Word, and doth he not show us in his Providence, that he hath other ways to humble us than those he hath formerly made use of? His Arrows are not all spent; he hath a Lash of Scorpions, if we remain Impenitent under former Rods. Pestilence, Sword, 
Rev. 9.12, 20. De Gubern. Dei. lib. 7.  and Fire, have taken their turns, but without success. So that the Complaint of Salvian is applicable to us, Nos Vrimur & secamur, etc. no former Applications have wrought a Cure; and which is more deplorable, we grow worse by our very Medicines. We grant this in the General; but at the same time our Divisions have this ill Effect (among many others) that each party is apt to clear themselves, by laying the whole Burden on the other; whereas all have contributed to the raising of the Storm, though few have the ingenuity of Jonah, who acknowledged, it was for his sake.  
Can we say, that our Brethren in France, and other places, were Greater Sinners than we, whom God hath made to drink so deep of the Cup of his indignation? Should we not rather conclude, that Our sin will find us out? and that except we Repent, we shall also perish? When the Jews were in great danger, and as great security, notwithstanding the Anger of God against their Brethren of the Ten Tribes, they continued to bless themselves in their Hearts, saying, we shall have Peace, we need not fear; God commanded the Prophet Isaiah, to cry aloud, and lift up his Voice like a Trumpet, 
Nai. 58.1.  to tell the People their Transgressions: and the Prophet Joel calleth to the Priests and Elders to sound a Trumpet in Zion, 
Joel. 2.  to publish a solemn Assembly, to sanctify a Fast, to gather the people, young and old, together, to humble themselves, mourn, and weep, to rend the Heart, and not the Garment, to confess sin, and deprecate Judgement, and seek the face of God for mercy; and withal, to turn from their Evil ways; without which no solemn Humiliation will be accepted of God, but incense him the more.  
Therefore if ever our Breaches be healed, and National Destructive Judgements prevented, we must agree in this, to Repent and Reform, and do our utmost to retrieve and promote the Power and Practice of Serious Godliness. 'Tis the Practical Love of the Truth, with entire Devotedness to God, and Conscientious regard to our known Duty, that alone will be able to secure us from the Judgements of God, or be an Effectual Preservative against Popery, 
Dr. Owen, Serm. 10. Contin. Morn. Euerc. on 1 Pet. 2.3. Ib. Mr. How, Serm. 4. on Colos. 2.2.  as a late learned Person hath proved and pressed it. This has been recommended with great Light and strength by another, who is yet living, in answer to that Question, What may most hopefully be attempted to allay Animosities among Protestants, that our Divisions do not prove our Ruin? Where it is proved, that the best means to unite, establish, and preserve us, both against the Judgements of God, and the Endeavours of such as design the Ruin of the Common Christian Interest among us, is to Improve our Faith to greater Clearness, Certainty, and Efficacy, with respect to the substantials of Religion; and to evidence the fruits of such a Faith in holy Love and Obedience. Without this, though we speak and write never so much or well in defence of the Reformation, yet whilst our Adversaries behold our unholy lives, they will still open their mouths to reproach the Reformed Religion, and live in hopes of extirpating it. In vain is it hoped, that the most learned Pens can preserve the Doctrine of the Reformation, if our Vices contradict and undermine its Foundation. Unless our manners and Conversation do correspond to and credit the Religion we profess, we are very unlikely to transmit its Doctrine to Posterity, or to keep the possession of it ourselves.  
Fourthly, To mourn in secret for the Sins of others: This should accompany Repentance and sorrow for our own Sins. The public Abominations for which God threatens to make the Land mourn, should be bewailed; and our Protest against them thereby entered, that God may not charge us with the Gild of public Transgressions. This must needs be Acceptable to God, as an Evidence of our Love to him, and of our Concern for his Glory; and Seasonable for us; as a Testimony of our affection to that Country and People to which we belong. When the Being of God is boldly questioned; his Providence, and his Authority mocked; his holy name blasphemed; his Institutions profaned and polluted; his Christ (& our Jesus) vilified and despised, and by open Impieties crucified again; when his Glory is trampled on by abounding Wickedness, wilful and barefaced, so general and to such a degree, as is the usual Forerunner of Ruin and Desolation; Can we love God, or wish well to the Land of our Nativity, without mourning for these things? Can we consider the growth of Atheism and Infidelity, Popery, and Profaneness, and not mourn? Can we see Idolatry, which God abhors, get ground, and so many Thousands in a neighbouring Country receiving the mark of Antichrist in their Foreheads, and in their righthands, and such a multitude in our own land in a Preparedness to do it, and not be affected with the dishonour of God? not drop a Tear, or lift up a cry to prevent the effects of his just Displeasure? And if we love ourselves, is there any better, any other method to provide for our own Preservation and safety? Whatever night of darkness and distress may come upon a Nation, Men of this Character have always been favoured with special Protection; God hath set a mark on their foreheads for preservation, 
Ezek 9.5.  when the Destroyer's have been Commissioned to execute Judgement. He will cover their heads in the day of Battle, when his Arrows are sharp in the Hearts of his Enemies. He will hid them in the hollow of his hand, provide a Zoar, a Gath, a Pella, some place of Retreat till the Storm be over; give them to find Favour in a strange Land, or overshadow them in their own, accompany them in Banishment, and open the Hearts and Hands of others to show them kindness; Moab shall hid his Out-cast, and Cyrus let go his Captives, and the Earth help the Woman, 
Rev. 12.16.  the most unlikely means and instruments assist and secure that Remnant whom he will save. And if we should be called to bear Testimony to his Name and Truth by suffering for it, such a Temper and Practice will best dispose and prepare us for it: It will secure his gracious Presence with us; it will interest us in the Promise of his Assistance and Help; and after we have Confessed him before men, he will publicly acknowledge and reward us before the whole World.  
Fifthly, Earnest Prayer to God for the Peace and welfare of Jerusalem, and that part of it to which we are most nearly related. We are required, not to keep silence, or give him any Rest, till he make Jerusalem both a peaceable habitation, and a Praise in the Earth. 
Isai. 62.1. Ezek. 22.30.  When the hand of God is lifted up, there is need of an Enquiry after such Intercessors as will stand in the Gap, and turn away Wrath. 
Numb. 16.  'Tis time to run with a Censer as Aaron, when the Fire of God is begun to fall down in our sight; to make haste, and humble ourselves, and cry mightily to him, as Ezekiel, 
Ezek. 9  for the Residue of his People, when the Executioners are gone forth with a Commission to destroy; saying, O spare thy People! spare the Remnant of thy scattered flock! spare our Brethren in France and Savoy, the Witnesses of thy Truth! spare Great Britain and Ireland! spare the United Provinces!  
Can I represent the languishing disfigured Countenance of the Reformed Churches, mourning in Sackcloth and Ashes in several places; whole Countries, which have been as the Garden of God, whose Inabitants are now as the Generation of his wrath; the great multitude that once walked with Christ in the Profession of the Truth, that now walk no more with him; the many neighbouring Vineyards, from whence a few years ago he had pleasant fruit, now broken down and laid waist; could I represent these things fully, you would see the Necessity of more earnest Intercessions with God on the behalf of Zion than ordinary. But though she stretcheth out her hands, 
Lam. 1.2, 17.  Who is there of all her Sons that she hath brought up to comfort her? Who among all her Lovers to pity her? Who among all her Sons to guide her, and take her by the hand? Even when she is shaken, and in danger to have both her Pillars, of Truth and Peace, broken and cast to the ground? She sits in the dust, and few or none seem to care for her: and though they see her sorrow, and hear her complaints, will hardly offer up a prayer more than at other times for her Deliverance.  
However, we have the greatest Encouragement to make use of Prayer in this Case of all others, because all the great things promised by God, and expected by his People, must come this way. The Return from the Babylonish Captivity, though the time of it was adjusted in the promise, must be brought about by prayer. 
Jer. 29.10.  The wrath of God was poured out on the Pagan Persecutors, 
Rev. 8.3, 4.  in answer to Prayer. The Judgements of God against the Adversaries of the Church, come out of the same Censer, into which the Prayers of the Saints are put. The seventh and last Vial, that shall make an end of the Enemies of Zion, is to be opened by Prayer. Let our own Case, or the condition of our Brethren, seem never so desperate, we may obtain Relief this way. 
Rev. 14.15, 16, 17.  When every Reed, on which we leaned, is broken; and our fingers knocked off from all humane Dependence; when the secular Arm of Help shrinks and withers, and nothing but a Wonder can prevent despair; when every Prop is removed, and Confidence blasted; When all our Physicians prove of no value; when all Expectations of succour are defeated; when only an Infallible Eye can direct our way, and an Almighty hand preserve from Ruin; when no Plaster will stick to our sore, no balm cure our wound; all our Anchors come home, and our hopes ashamed; when the Clouds return after the rain; and threaten such a Storm that Affliction shall not need to rise a second time; under the smartest sufferings, and deepest distress for the present; under the saddest symptoms, and darkest prospect for the future; though we should hear the sound as of many Waters, and every thing from day to day have a worse appearance than formerly, yet by Prayer to God we may stay and support our spirits, both with relation to ourselves, and the case of our Brethren. * Such is the Harmony between the Prayers of the Church and the Counsels of God, that a spirit of serious fervent supplication for Zion is a Token of approaching Deliverance. * This succour will be able to reach our Brethren at a Distance, in other Countries. * This is the most speedy Assistance we are able to send them, by engaging God for their Help. * This is an Invisible Help, which no Adversaries can hinder or prevent: These Arrows against Babylon will kill in the dark, and no force or power can obstruct their Execution. * This will avail sometimes when nothing else will; some Devils will not be dispossessed, some difficulties will not be removed, some Dangers not prevented, some mercies can not be obtained, any other way than by Fasting and Prayer. * By this one Christian, any one, the poorest, the meanest upright Christian, may help and secure a great Many others, yea the whole Church. This Every Good man is capable of, who can do nothing else; this Bow and Arrow will fit the weakest Arm, wherewith to combat the Adversaries of Zion. * And there is no case wherein this may not be of some Advantage; as no other means will be effectual if this be neglected. We shall obtain spiritual Mercies for our own souls, as the Reward of it; and it may be a temporal Prefervation for our Persons and Families: or we may prevail for the deferring of public Judgements and a longer Time of Trial; or for the mitigation and lessening of them; or for a Preparedness to meet with God in the way of his Judgements; and the sanctified Improvement of Public Calamities; or obtain favour for more Innocent Posterity: And shall at least have the Consolation, of having discharged our Duty to our Brethren, and to our Country, and of having manifested the Affections of Children, who are sensibly affected with the Anger of God, and do what we can to make up the Breach.  
Let us therefore be much in Prayer to God for Zion, in secret, and in Company with others, as we have opportunity: with deep Humiliation and Repentance, with sincere aims at the Glory of God, and the Honour of Christ, with Faith and Confidence, with Fervency and Importunity, with steadfastness and Perseverance: Notwithstanding the Inefficacy of any former attempts this way, from the seeming Delay of God to answer; Considering, that all the supplications and Intercessions of the Israel of God in former Ages will have a real hand, in the final Deliverance of the Church, and our Prayers must help to fill up the measure, and hasten the Coming of the Son of Man.  
How far the Great Argument, used by the Church of old, 
John. 3.9. Jer. 14.9, 21. See Mr. how's trest. of the Right use of that Argum. in prayer from the Name of God 80. 1682.  We are called by thy name, thou art yet in the midst of us, and what wilt thou do for thy Great Name? may be pleaded by us, ought seriously to be considered. For the Case of a particular People and Nation may be such, as to give just grounds to fear, lest the Argument from the Name of God should make against us; lest the Honour of God, and the Glory of his holy Name be more concerned to punish, than to deliver us. We would humbly Hope, that our Case will yet admit the use of this Argument, in our Intercessions with God. Thou art yet in the midst of us; the Relation is Reciprocal between thee and us; and we hope it will be for the honour of thy Name to save us. What wilt thou do for thy Great Name? i. e. what becomes of us and of our Posterity after us, is no such great matter; though we should perish, and our Name be blotted out from under Heaven: but if the B. Gospel be removed, or continue to be an Empty sound, if Profaneness and I dolatry increase and prevail, thy Holy name will be dishonoured, thy sacred Truth reproached, the Glory of our Redeemer Eclipsed, the fruits of his Death obstructed, and thine Adversaries will triumph, and say, that thou hast born Testimony to their Errors and Impieties, favoured their Designs, and Countenanced their Wickedness. Lord! What wilt thou do for thy Great Name? And may we not say, that Thou art yet in the midst of us? though there are not so many visible Tokens of thy special Presence as formerly, either with Ministers or People; yet thou dost walk among thy Golden Candlesticks, and now and then let us know that thy Glory is not quite gone: There are some, (Oh that there were more!) who feel and live those Truths which others only talk of; who bear the Image of their Lord, and their souls cleave to him, and follow hard after him; who delight in his ways, and love his Interest and People with a cordial affection, to whom the honour of his Name is incomparably; dear and precious who value his love, and communion with him as their felicity; who mourn for the sins of others, and to whom the Reproach of the solemn Assemblies is a daily Burden, etc. Oh Continue this Presence of thine! and vouchsafe more visible enlarged effects and manifestations of it! which we may rather hope for, while he is thus in the midst of us, than to obtain a Recalling of it, when he is quite gone; as the Cure of a Disease, and the Recovery of health may more hopefully be prayed for than a Resurrection from the dead. There is yet another thing very seasonable to be joined with Prayer, and which we are obliged to, whether we have more or less hope concerning any particular Church or Nation; and that is,  
Sixthly, The Exercise of Faith in God concerning the Promised Salvation and Perpetuity of the Christian Church. The Gares of Hell shall not prevail against her; she shall not die, or Death (whose mouth is the Grave) shall not be Victorious over her: the burning Bush shall never be consumed. We think this and the other thing makes against the Church, and threatens to destroy it. Here one part is rooted out, there another is oppressed, and the whole World almost wanders after the Beast, and the False Prophet. Edom and Amaleck, and Moah and Ammon, are all in a confederacy and Combination against Zion. But if it were yet worse, we must live by Faith, that all shall tend to the accomplishment of God's great design, of the Furtherance of the Gospel: The truly Christian Interest shall live, and flourish, and get ground after all opposition; yea by those thins shall it be advanced, 
Mic. 4.11, 12, 13.  which we may apprehend as prejudicial to it. God's thoughts are not as ours, nor his ways as ours; what we think a threatening mischief, may prove a great Blessing, and often doth so. 
Psal. 107.7.  What a Compass did Israel fetch from Egypt to Canaan, and yet God saith, he led them by the Right way? forty years in a journey, that might have been dispatched in ten days. He is never out of his way, or mistaken in the methods of his Providence to fulfil his word. This we are most certain of, that the Interest of Christ and the Christian Church shall live in the midst of all storms, be rooted and established by the most shaking Providences: and that when it seems lowest, and most likely to sink, it is the fittest time for the Wisdom, Power, and Faithfulness of God to discover itself. 
Rev 5.4.  When none was found worthy or able to open the book, the Lamb takes it out of the hands of him who sat on the throne. Our Exalted Saviour, who hath the Keys of Death and Hell, is not weary of holding the Sceptre in his hand. He sits at Helm, and steers the ship, and will not suffer it to perish. Therefore no Depths, no difficulties, no delay of deliverance, should dishearten us. If God will work, a Fire not blown shall consume his Enemies, and Destruction and Fear shall come together. 
Job 20.26, Rev. 18.7, 8.  The Vision is for an appointed Time, in the end it shall speak, it shall not Lie; it shall Come, it will not Tarry: though to our Sense it may seem to Tarry, our Faith must correct the Verdict of our Sense, and make us wait for it: for not a word or tittle of what God hath spoken concerning the latter days shall be unfulfilled.  
When Providences are dark, and a storm is begun, we are ready to be puzzled, and cry out; what shall we say to these things? but let us remember what the Apostle adds, as a sufficient Reply, If God be for us, who can be against us? 
Rom. 8.31.  we are apt to question the Power of God: this is at the bottom of our unbelieving Fears; were it otherwise, 
See Numb. 11.19, 21.  we should not believe and trust God least, when Dangers are greatest. When Abraham's faith had overcome that Difficulty about the Power of God, he was able to triumph over all discouragements. 
Hebr. 11.17: 18, 19  God can do more abundantly for us than we can ask or think; and give Spiritual and Temporal Salvation at once; that upon Mount Zion there shall be Deliverance, and Holiness too. 
Obad. 47.   
Let us not then be discouraged: God rules over all the Kingdoms of the Earth, and changeth the Government, and Governors of them as he pleaseth. He hath tossed up and down the Powers of the world by turns: and can and will do the like again, as shall best serve the ends of his Glory, and the accomplishment of his word. Sometimes almost all the Princes of Europe have been Protestants; and on a sudden the scene hath changed, and the most of them have given their Power to the Beast. In one year, 
Anno Christi 1619. See rushworth's: Collect: 17: Jacobi 1.  when in Holland the Synod of Dort was called, the King of England was a Protestant, and the Prince Elector Palatine, a Protestant, was chosen King of Bohemia, and four or five Princes in Germany were also Protestants: insomuch that some were ready to cry out, the Golden Age was come, and the Glory of the latter Times. But within one year, all was turned again: when the Bohemians were routed, and their new King and Queen forced to fly into Holland, being overthrown by the Imperial Forces, in the famous Battle at Prague. Upon which the Protestant Union in Germany declined, and most of the Princes of it reconciled themselves to the Emperor, and only interceded for the Palatine, but in vain. We must trust in God, and live by faith, notwithstanding all the changes and revolutions of the world; though the Kings of the Earth should not be Nursing Fathers to the Church, as well as when they are.  
The last Counsel is mutual Forgiveness, and Forbearance, with serious endeavours, in our several Places after Christian Concord. And because of the seasonableness of this advice to English Protestants, I shall speak of it under several Considerations, which may enforce the duty, and assist us in the performance of it.  
First, Consider the Common obligations we are all under, as Christians, to Brotherly Love, and Charity; and to endeavour the Unity and Peace of the Church. These things were never discommended by any, and therefore it will not be needful to say much in the Praise of them: as that Love is the fulfilling of the Law, the End of Faith, the badge of a Christian, etc. that all Knowledge, Gifts, Utterance, Sufferings are in vain, where this is wanting. But 'tis Ignorance and mistake concerning the nature of Brotherly Love and Union, and of the way and means that lead to it, that hath made our Divisions and the Consequences of them so mischievous to the Church of God. For the Unity of the Church in Faith and Love may very well be preserved, without having just the same Conceptions of all Revealed Objects. Such an Union as that is morally impossible, and can never be expected; and therefore to endeavour the Peace of the Church on that Foundation, is an hopeless and vain attempt. As much may be said concerning an Union in doubtful, unscriptural Rites, Orders, and Ceremonies: None of our Lords commands of Unity, or directions for it, do either require, or so much as mention this. Many lesser Differences in opinion and practice are consistent with the nature, ends, and fruit of that Unity recommended and enjoined by the Gospel; if such differences be but managed with a spirit of love, mutual Forbearance, and condescension.  
Our great care must be to Remember our Relation to the Vriversal Church of Christ upon Earth, which is first in order of nature, by our Baptism, before our Relation to any particular Church; and is both more noble, more necessary, and more Durable. We must therefore take heed of confining our Love to any one Party of Christians, because of our mind and way, (altogether as unreasonable as to love only those of our own Age, Stature, or Complexion,) lest the great and more comprehensive Interest of Christians, and Provestants, be forgotten and neglected: lest a narrow Zeal for a small Party of Christians should prejudice the Interest of the Universal Church, or cause of Christianity. There is one God, and one Lord, one Head, and one Saviour, into whose name we are all Baptised; one Covenant, which all in Baptism make with this one God and Saviour; One spirit, whereby we are all Regenerated; one New Creature, in all Holy Christians, begotten by this Spirit; One Gospel, the Rule of Faith and Life, and Foundation of our Common Hope; one Body of Christ, both Mystical and Visible; (all real Christians are members of the former, and all professing Christians of the latter, by visible subjection to Christ as their Head;) one way of Faith and Holiness, wherein all must walk; one End, and Happiness; which all expect; and one Heaven, where all the Children of God shall meet, and live forever, (however they fall out by the way) with one mind and Heart, in one Blessed work of Praising our Creator, Redeemer, and Sanctifier. From hence cannot but result an obligation to Brotherly love and Unity in seeking the Peace and Prosperity of the whole Christian Church; not reproaching others as Heretics and Schismatics, who are not of our mind in lesser things; not partially excusing the faults of them who are, and aggravating those of other Christians, and Brethren, whose salvation we should desire and endeavour, and not lay snares before 'em, much less hate and persecute 'em, because in some things they do not think, and speak, and act as we do. How unbecoming is it the Disciples of the Prince of Peace (his Ministers especially) to render the greatest part of Christians odious, and tempt the weak to Slanders, Judge, and Envies, which are fruits of the Flesh?  
If ever God will Heal his Broken Churches, a spirit of Love, and Unity, and moderation must be revived, instead of fierce dividing zeal: and the H. Scriptures alone be thought a sufficient Rule; and not men's Confessions made the Test of Church Communion any farther than as plainly agreeing with the H. Scriptures. Concord and Union upon such terms in which we are all agreed, must be our Cure, if ever we are cured. But Healing Truths are never likely to be entertained among us till God give healing spirits to the Pastors, and Leaders of the Church. The Concessions of the moderate men of all Parties, would be a sufficient foundation for Agreement, (in Christian love to one another) for the Interest of the whole; managing the lesser differences with mutual forbearance and condescension, without endangering or troubling the Church. Loving those with whom we cannot in all particulars join, corresponding with them in what we can, praying for and with them, Treating them as Brethren, and subjects of the Kingdom of Christ, pitying them in their Afflictions, Sufferings, Errors, and Temptations, relieving their wants as we are able, having no aversation to their Persons, not seeking their Hurt, or rejoicing in it, not judging or censuring them, (any otherwise than natural Reason, and the Rule of Scripture will allow) much less rejecting them from the Body of Christ, by unchurching of 'em.  
They who are thought to go farthest from the Church of England's Discipline, while they all acknowledge the Doctrine of the 39 Articles, however they may be accused, have declared their Moderation, as to their Brethren from whom they differ, in as full and charitable Expressions, as can well be desired; 
* Mr. Phil. Nye hath wrotea book to prove the lawfulness of hearing the Preachers in Parish Churches; and before him Aims against Johnson, Treatise of Evang. Love and Unity. p. 85, 86.  God forbidden, saith Dr. Owen, that any such thought should enter into our Hearts, as though the Churches constituted in all things according to our light, and the rules we apprehend appointed in Scripture for that purpose, should be the only true Churches in the World; and whilst we judge others to be true Churches, we shall not be much moved or provoked by their Judgement, who think ours are none, because we differ from them, and plead for Reformation beyond their measure. We have the same thoughts of the Christian Churches in Europe, called Reform, the same love towards them, the same readiness for Communion with them, as we would desire any Disciples of Christ in the World to have, bear, or exercise towards us. We do not think that the things wherein they fail, wherein they miss, or outgo the rule, are in their own nature absolutely destructive of their Church State.  
Dear Experience, one would think, should now call us to mutual forbearing one Another in Love. And whatever be the Reward of Reconcilers from men, (commonly to be ill thought and spoken of by many of the differing parties) yet he that calleth to Love and union, calls to Holiness. All that is against Love, is against Holiness, against God, against Christ, against his Spirit, his Church, and the Interest of Mankind. The want of forbearing one another in Love hath brought us more than once very near to Ruin. And how long, and how often have we been warned of this! 
Preface to his Interest of England.  The pious and Judicious Mr. Corbet told our Brethren thirty years ago, That they who contemned. All Overtures of Peace, Union, and Accommodation, might come to see the need, and know the want of it, as well as others; for who knoweth (said he) what God is doing, or where will be the end of his working, whose Judgements are unsearchable and past our finding out? And how often hath the Reverend Mr. Baxter told the world, to the displeasing some of all Parties, that what Party soever it be that endeavours a Union, by the Extirpation and Ruin of the other part, whether Episcopal, Presbyterian, Independent, or Anabaptist, is Schismatrcal, and takes the way of Desolation.  
Secondly, Consider the impossibility of our agreement in things Dark, Doubtful, and Numerous; and the unreasonableness of endeavouring it by ways of Violence. The terms of Christian Union laid down by the Apostle, 4 Ephes. 1, 2, 3, 4, 5. are sew and sure, plain and possible. And after all the methods that have been tried by any, to bring us to unite upon other terms, than those of the Scripture; we see they are as far from effecting it as ever. Every one must endeavour to be fully persuaded in his own mind, as to what he is to believe and practise in things sacred and Religious; nor may he make his own understanding the Rule of Truth and Worship unto others. Every Conscientious man ought to be determined by his own reason and Judgement, regulated by the word of God, concerning his duty, as to the Edification of his Soul. For men to adhere to any particular Church, or to refuse communion with any, when opportunity offers, on any other account, than because they think it their Duty to do so, is neither becoming Men, or Christians. And they woe are Conscious of their own Sincerity herein, will be most inclined to judge favourably of Others, who differ from them, and to hope that they also Act sincerely upon the like Principle, according to their Light. And will likewise be careful how they fasten ill and odious Consequences upon those different Opinions which Others hold, if they be such as they disown, and would detest the Doctrines, if they were convinced that any such Consequences did belong to them.  
After all that can be said or done to justify the Severities, which any have used in such Cases towards their Brethren, (I exclude none who have at any time been guilty,) the greatest part of Sober men will still believe, that all Power from God to Christian Princes and Pastors, is for Edification, and not for Destruction: that he never gave any against his own Laws, and the Interest of the souls of men. They will still think, that they are most concerned, it should be, for the welfare of their own souls; and can best tell what they find to be profitable or hurtful to 'em, and most for their edification; and that if no Humane Authority can tie up a man to eat that which he cannot digest, so neither to attend that Ministry only, which they do not find so much to the Advantage and Edification of their souls, as some other which God affords them. The different Relishes of the minds of men may here be considered, and the benefit of gratifying them in order to edification. For I know of some, and hear of many, who profess that they are never more Reverend, devout, and serious, and their Hearts more affected, than in the use of the Common Prayer: others profess with the like seriousness, as to themselves, that they Experience the Contrary. And shall we think it reasonable, that they should be obliged to the measures of the former? or that either should censure the other, as not belonging to Christ on that account? Is there any Law of Christ, any Rule of the Gospel, any duty of Love to the Brethren, that can require men to hinder their Edification? or to join in ordinary local Communion there, where they cannot attain the great ends of Church Communion? Nevertheless, we must be Careful not to have the Faith of our Lord I. 
James 2.1.  Christ with respect of Persons. For there is a culpable Partiality with respect to Ministers, causing Envyings, 
● Cor. 3.3.4.  Divisions, and Strifes, which the Apostle condemned in the Church of Corinth.  
Were Ministers humble and selfdenying, and did we more Earnestly desire and seek the Honour of God, the Advancement of Holiness, and the salvation of souls, we should rejoice if the people could learn more, 
Mr. Baxter Cure of Ch. ●iv. dir. 5. 〈◊〉 Min.  and edify better by other men's Ministry than our own; though it may be some error in Judgement that directed their choice. A true Mother who knows her Child is like to thrive more by the milk of another woman than her own, will be so far from hatred or envy at the Nurse or Child, that she will consent, and be glad of it. Would a faithful Physician rather let his Patient pine away in a Consumption, than be healed by another, whom the Patient (with, or without cause) prefers before him? I know there needs a great deal of self-denial unto this but I think it ought to be so, because the Apostle rejoiced that Christ was preached, 
Phil. 1.15, 16, 18.  though by them who did it in Strife and Envy, to add affliction to his bonds.  
If any number of Christians judge, though it should be by mistake, that the terms of Church Communion required of them are sinful, (and of doubtful and numerous ones very many are like to think so) can they act like Honest men to comply while they thus judge?  
Will any be so unreasonable, as to desire me to do that to please him, (and punish me if I will not) when I apprehend I should displease God by doing it? Is it at all strange, that many serious Christians in a Country Parish, cannot content themselves with such Guides of their souls, as an Ignorant, drunken Patron shall think fit to put over them, who it may be are as bad as he? What if they think they have a natural Right to choose one themselves? As well as to choose their Physician, or Lawyer, and rather, as the Consequence is more, and greater? especially since such a Principle is allowed by Leading men in the Church of England. For every man to Worship God according to his Conviction, 
Preface concerning Persecution.  (saith Dr. Burnet,) is an essential Right of Humane nature, Antecedent to all humane Government, and can never become subject to it. What the Rev. Dean of S. Paul's (whose singular Learning is so deservedly honoured in all the Reformed Churches,) hath discoursed formerly on this subject, cannot be too often transcribed, viz, in the peaceable and Christian Preface to his Irenicum, and in the 
* Part. 1. c. 6 p. 118— 123.  book itself, If he continue not in every thing of the same mind, Truth and Reason is still the same. And Dr. Sherlock tells the A. B. of Canterbury, in the Epistle dedicatory to his Answer to the First part of The Protestant Reconciler, That a Recantation of a Book is no Answer.  
And let me add, that the Christian Design of that book, the First part of the Prot. Reconciler, and the Judgement and Moderation of the Worthy Author, it is hoped will now be otherwise esteemed of, than three or four years ago, when so Great a man as the Master of the Temple treated both with so much sharpness and contempt.  
The Laws of Christ, saith Dr. St. were meek and gentle; the Duties he required were necessary, just and reasonable. He that came to take away the insupportable yoke of Jewish Ceremonies, certainly did never intent to gall the necks of his Disciples, with another instead of it: and it would be strange the Church should require more than Christ himself did, and make other Conditions of Communion, than our Saviour did of Discipleship. What possible reason can be given, why such things should not be sufficient for Communion with a Church, that are sufficient for Eternal salvation? and certainly those things are sufficient for that, which are laid down as the Necessary duties of Christianity by our Lord and saviour in his word. What ground is there why Christians should not stand on the same terms now, which they did in the time of Christ and his Apostles? was not Religion sufficiently guarded and fenced in them? was there ever more true and Cordial Reverence in the Worship of God? What Charter hath Christ ever given the Church, to bind up men to more than himself hath done? and to exclude those from her Society, who may be admitted into Heaven?— The grand Commission the Apostles were sent out with, was only to teach what Christ had commanded them, not the least intimation of any power given them to impose, or require any thing beyond what he himself had spoken to them, or they were directed to by the immediate guidance of the spirit of God.— We never read the Apostles making Laws but of things supposed necessary. When the Council of the Apostles met at Jerusalem, for deciding a Case that disturbed the Church's peace; we see they would lay no other Burden on the Gentile Christians besides those Necessary things. 15. Act. 29. It was not enough with them that the things would be necessary when they had required them, but they looked on an Antecedent Necessity, either absolute, or for the present State, which was the only ground of their imposing those Commands. There were after this great Diversities of Practice, and varieties of observations among Christians; but the H. Ghost never thought those things fit to be made matters of Laws, to which all Parties should Conform; all that the Apostles required as to these, was mutual forbearance and condescension towards each other in them. The Apostles valued not Indifferences at all; and those things 'tis evident they accounted such, which whether men did them or not was not of Concernment to Salvation. And what Reason is there, why men should be so strictly tied up to such things, which they may do, or let alone, and yet be very good Christians still? Without all Controversy (saith the Doctor, and Experience will confirm it,) the main inlet of all the Distractions, Confusions, and Divisions of the Christian World, hath been by adding other Conditions of Church Communion than Christ hath done. Would there ever be less Peace and Unity in the Church, if a Diversity were allowed as to Practices supposed indifferent? yea, there would be so much more, if there were a mutual forbearance and Condescension as to such things. The Unity of the Church is an unity of Love and Affection, 
Chap. 6.  and not a bare Uniformity of Practice and Opinion.— Were we but so Happy, as to take off things granted unnecessary by all, and suspected by many, and judged unlawful by some, and to make nothing the bonds of our Communion but what Christ hath done, one Faith, one Baptism, etc. allowing a Liberty for matters of Indifferency, and bearing with the Weakness of those who cannot bear things which others count lawful, we might indeed be restored to a true primitive Lustre, far sooner than by surbishing up some antiquated Ceremonies, that can derive their pedigree no higher than some Ancient Custom and Tradition. God will one day convince men, that the Union of the Church lies more in the Unity of Faith, and Affection, than in the Uniformity of doubtful Rites and Ceremonies.  
And after that unseasonable Sermon at Guildhall of the Mischief of Separation, yet in the Defence of it, 
P. 81, 82.  the Dt. in the Preface propounds this very seasonable Question What then? Is there nothing to be done for dissenting Protestants, who agree with us in all doctrinal Articles of our Church, and only scruple the use of a few Ceremonies, and some late Impositions? Shall these Differences still be Continued, when they may so easity be removed? And so many useful men encouraged, and taken into the Constitution? Do we value a few Indifferent Ceremonies, and some late Declarations, and doubtful Expressions, beyond the Satisfaction of men's Consciences, and the Peace and Tranquillity of the Church? In Answer, he saith, That though he thinks there is no ground for scruple as to the use of those things, Notwithstanding that, because the use of Sacraments in a Christian Church ought to be the most free from all Exceptions, and they ought to be so administered as to invite, rather than discourage Scrupulous persons from joining in them; I do think it would be a part of Christian Wisdom and Condescension in the Governors of our Church, to remove those bars from a freedom in joining in full Communion with us.—  
Thirdly, Consider the great Mischief of our past and present Divisions, to the Interest of Real Christianity, the Reformed Religion, and the Peace and Happiness of the Nation. The Contentions among Protestants, the passionate Heats among Difsenters themselves, and the severities used by others to enforce an Uniformity, have dishonoured the Profession of the Gospel, and cost the Nation very dear on all accounts. These things have hindered the usefulness and fruit of many Ministers preaching, and deprived us of the advantage of the public labours of many hundred others, and lessened the Authority and Success of the Ministry in general, filling many with such prejudices, that they have turned their backs upon all preaching. By this means the weak have been scandalised, 
See First Part of the Prot. Recontiler. chap. 1. Mr. I. Burroughs Itenicum chap. 27, 28, 29, 3●.  the doubtful staggered, Infidels hardened, Sceptics gratified, Popery and Profaneness advanced, thousands of souls endangered, the Devil pleased, and his Kingdom built up, to the weakening of the Kingdom of Christ, and the Reformed Interest. Besides the Good that is lost, and the Miseries procured hereby, the sinfulness of Heart-Divisions among Good men is greatly aggravated. The Provocation to mutual Revenge, and the advantage given to Popery, is that I wish all Protestants would consider. As to Revenge, our Experience now tells us, that it is an effect of such proceed: though I wish it could be suppressed and cured; yet, considering the Corruption of Humane nature, might well enough be expected. This Dr. B. in the Preface above mentioned, hath represented with some sharpness. How unreasonable is it, saith he, that they, who cannot help thinking as they do, should be made a sacrifice to the Rage of others, who perhaps have little more to say for themselves, than that they are in the Possession of the Law: which in the next Revolution of Affairs that may fall out, will be an argument so much the stronger for using themselves in the same manner, because it is a just Retaliation on them, for that which they made others to suffer—.  
The Reverend and Worthy Dean of Canterbury in his Preface to Bp. Wilkins' Sermons, commending his Moderation, saith That Virtue, however of late declaimed against, must be the Temper of the Members of the Church of England, especially of the Clergy, if ever they seriously intent its firm establishment: and do not industriously design by cherishing Heats and Divisions among ourselves, to let in Popery at those Breaches.  
Most of those who renounce our Religion, and embrace Popery, profess this to be the first great stumbling block, the want of Unity.  
This their Priests of late in several Pamphlets have insisted on, 
Dr Stilling Idolatry of the Rom. Church. ch 5. Mr. Baxter, safe Religion, and other Treatises.  aggravating our Divisions to prove the Necessity of an Infallible Judge as the Centre of Unity. How unreasonably this is urged by Papists, who differ among themselves about Fundamental Doctrines of Faith, many of our Divines have shown. However the Church of Rome hath manifestly served its own ends by procuring and animating the rigid Imposition of doubtful disputable terms among Protestants; that all those who could not conform to the established Rites, might be looked upon, if not as bad as Papists, yet as unpeaceable and Factious, and be provoked to do somewhat that might make them as unfit to be tolerated. Hereupon the Papists have pleaded for themselves as better subjects, or deserving at least an equal Toleration with Protestant Dissenters. And what some of the latter have suffered on the account of their different sentiments from the Established Church, hath tempted them to so much Revenge, as that the less considerate and judicious are too ready to join with the Papists, or any body, rather than with those by whom they have been oppressed though this be greatly to be lamented, yet it cannot much be wondered at; for Solomon tells us, that Oppression will make even a wise mad Mad, And is it strange that some who do not see far before them, nor well consider what they do, and what forgiveness the Gospel requires, should be ready to say, we were as good join with the Papists, who promise us our Liberty, than adventure to be Ruined by Protestants. That there is not now much ground to fear it, and therefore that no Protestant ought to act on such a supposition, I shall endeavour to show presently.  
Fourthly, The Unity of the Adversaries of the Reformed Religion against us, notwithstanding the Differences among themselves, deserve to be considered. We read of ten or eleven sorts of men of several opinions and ways in the matters of Religion, who all with one Consent joined against Zion. Psal. 83.5, 6. Ten Kings of the Earth were of one mind, to give up their Power to the Beast, and make war with the Lamb, 17 Rev. 13. The Popish Clergy, that acknowledge the Headship of the Infallible Man at Rome, agree in their desires, and are bound to unite their endeavours, for the Extirpation of the Northern Heresy, i. e. the Reformed Religion. And shall not we agree and unite, for the preservation of that common Interest, against which so powerful a Confederacy hath been and still is engaged? yea, may we not very well do so, Notwithstanding our Differences, if we can but be wise and honest enough to forbear one another in love? Soldiers of different Nations, habits, and customs, may engage in the same cause: and notwithstanding their little quarrels with one another in their Respective Garrisons, may be unanimous (and thereby Victorious,) when they come into the field. In a Battle between Hannibal and Scipio, 
Livy.  when the two Armies joined, we read that the shouts of Scipio's men were far more Terrible than those of Hannibal's, because being all Romans, they had almost all the same tone of voice, whereas Hannibal's Army being made up of several Nations, their shouting was less formidable by reason of the Variety of their voices; it will not therefore follow that their success must be the less on that account. Our opposition to Popery might appear to them, and to the world, more formidable, if we were altogether of one speech, and of one way, and our shouts more uniform; yet the Success may be as Great, and the Victory as sure, though we are not, if we are but wise enough to bear with one another in our lesser Differences.  
Fifthly, Since none of us do pretend to Infallibility, we have all the reason in the world to bear with one another. The principles of the Roman Church will better justify them to demand a blind Submission to all that is required, and to treat them severely who refuse it, than any of the Protestant Churches with reference to one another. We all acknowledge ourselves liable to mistake, and therefore should use gentleness and Compassion to our Brethren, that we think do Err; and pity them upon the account of Humane frailty and fallibility; which all would be more disposed to do for others, had they a deeper sense of their own. What two persons in the world are just of the same Sise of understanding, have the same apphrehensions of things, or hold the same Opinions? What man in the world, but as he grows elder, (and without losing time, doth also grow wiser) but altars his Opinions in many points? Do not various Educations, callings, Studies, Company, employments, interests & conditions in the world, make a mighty difference in the apphrehensions of some from others, and of all men from themselves at different seasons? Besides the various degrees of the grace of God to several Christians, etc. all which should incline us, as fallible mutable Creatures, to bear with one another. The Papists teach, that an implisit faith in the Judgement of the Clergy is sufficient to justify the belief and practice of the People, and so may better exact an Uniformity in Doctrine and Worship, than we who deny it; and hold, that every man must Judge for himself.  
It may farther be considered, that men cannot change their Opinions when they please, any more than their Stature or their Taste. You may as soon fill a man's belly with a Syllogism, as alter his Opinion and Belief by Force, Till his Reason be convinced, he will believe as he did. If any are willing to know the truth, and endeavour it, and practise according to their light, and desire to live peaceably with others of a different persuasion; is it just and reasonable, much less Christian, that they should be persecuted and destroyed, because they will not subscribe some doubtful Articles, cannot sit within the little Circle of some men's Opinions that are uppermost, or consent to worship God just after the same manner they would have them? Especially they who stand out to their outward Disadvantage, whose temporal Interest pleads strongly for a compliance; in such a case, there is ground for Charity that they are sincere. There is hardly any man but some time or other will allow such Considerations to have some strength. The word of God, saith Bp. Saunderson, 
Cases of Conscience, lect. 3. § 29.30.  doth Expressly forbid us, to subject our Consciences to any other, or to usurp Dominion over the Consciences of any. And there is no hope that Religion should be restored to her former Original and Purity, till the wounds that have been made wider by our quarrels and dissensions, being anointed with the oil of Brotherly love as with a Balsam, shall begin to close again, and to grow entire into the same unity of faith and Charity. Bp. Taylor hath much to the same purpose of moderation, 
Part 3. p. 420, 425.  (not to quote the many places in his Liberty of Prophecy,) in his Great Exempler, or Life of Christ, he saith, We should ill die for our Brother, who will not lose a meal to prevent his sin, or change a dish to save his soul. And if the thing scrupled be Indifferent to us, yet it ought not to be indifferent whether our Brother live or die.— When the Evil occasioned by the Law is greater than the Good designed, or greater than the Good that will come by it in the present Constitution of things, and the Evil can by no other Remedy be healed, it concerns the Lawgivers Charity to take off such positive Constitutions, which in the Authority are merely humane, and in the matter indifferent, and Evil in the Event.  
Sixthly, Let us consider the Unseasonableness of our Divisions, and backwardness to Union and Forbearance, at this Time. Neither the Church of England, nor Protestant Dissenters are ever like to have such a time of Trial again as this, when mutual Interest doth so loudly call for an Accommodation of our unhappy Differences. For not only doth the Height and progress of abounding Wickedness and Impiety require the utmost Union of Hearts, and Hands, and Tongues, to promote Repentance and Reformation; but we all do now see the mischief of our past Divisions; all Parties in their turns have been sensible of it. All have complained of a Spirit of Bitterness, Persecution, and Revenge; and therefore none should imitate that which they condemn; or be averse to that, which sometime or other they have thought desirable. 
2 Kings. 17. See Isai. 9.21.  The Divisions of Israel made them a prey to their Enemies; and those of the Jews exposed them to Destruction by the Romans. Which they might have prevented by an carly Submission, or by uniting their Strength to defend themselves; but by reason of their Divisions, could do neither. So the contest between the Greek and the Latin Church ended in the Ruin of the Eastern Empire. And justly may God leave us to be destroyed of one another, or by the Enemies of our Religion, if we will not at last learn the way of Peace. Who will pity us? who can help us, if having a prize in our hands, we will not know it, or improve it?  
Ought we not to consider, that next to the Displeasure of God for the sins of English Protestants, this is the great strength of the Church of Rome, and their most Considerable Advantage against us? We need not otherwise fear their other Politics, (for which they have been so cried up in the World, though principally because they scrupled nothing that would serve as a means to attain their end:) were we duly sensible of this one Policy of theirs, to divide, and exasperate us one against another. The Preaching of their Monks and Priests will of itself do little to turn the Nation to Popery: if we may Judge by their printed sermons, they are not like to get much ground by their Preaching among a People, who in most places have been used to so much better. And as little need we fear their books of Controversy, notwithstanding the noise that hath been made of the Learning of the Jesuits; their strength hath of late been tried, to their irreparable shame (if they are capable of any,) and as much to the Honour of the learned Divines of the Church of England. Their Converting-books and Pamphlets have been so weak, and the Answers to them so strong and so many, that they are not like to prevail much that way neither; if English Protestants would but bear with one another, and not seek Revenge, which the juncture of Time doth dissuade from as unseasonable, as well as our Common Christianity doth forbid as unlawful, which will appear, if we consider,  
Seventhly, Whether it be not Improbable, that the Leading men of the Church of England should hereafter commit the same Error again, to molest and Persecute their Brethren for the Differences between us and them. All the world now sees at what door a great part of the severity against Protestant Dissenters ought to be laid: (so far as it was the sin of others, I hope God will let them see it, and give 'em Repentance.) And there are very many Parish Ministers in England, who are pious and peaceable, who preach and live holily, and never did consent to the Persecution of their Brethren, but endeavoured to hinder it; I only wish they had been more. If it be said, they are by consequence Partakers of such a guilt; it hath been, and must again be replied, that if God should Charge undiscerned Consequences upon them and us, none of us would be meet either for Church Communion now, or for Heaven hereafter.  
The past faults and miscarriages of some, should not make us injurious to others. Far be it from us to imagine, that there are no Faithful Ministers of Christ in England, but such as are of our principles, and particular persuasion. Let us not refuse to love those that are Good, because many of their Church or Opinion are bad. Is there any Kingdom or Country upon Earth where the greatest part are not bad? Is there any place where the Religion countenanced and encouraged by the Government, hath not many who comply with it for secular Interest?  
The Author of the late Apology for the Church of England, as to the spirit of Persecution, hath said many things to this purpose: it will be good news to hear, that the greatest part of his Brethren are of his mind: that all Prot. Dissenters might believe, that the wisest and most leading men of that Church, do see their Error, (their sin too, might be added, if it be an essential Right of Humane nature, as Dr. B. saith, for every man to Worship God according to his conviction.) And we have great Reason to hope, that they will not again use severity to their Brethren, if it should ever be in Their Power; but come to a Temper in the matters of Conformity, as the seven Bishops have under their hands declared their disposition to do. And in the mean time; one of the Articles which the A. Bishop of Cantcrbury hath recommended to the Bishops under his Jurisdiction, is a Tender Regard to their Brethren, the Protestant Dissenters: At the same time assuring us, and all the World, that they are really and sincerely Irreconcilable Enemies to the Errors, Superstitions, Idolatries, and Tyrannies of the Church of Rome: and that all the unkind Jealousies to the Contrary, have been altogether groundless.  
Let us not therefore be over sensible of past Injuries to the Hindrance of Concord for the common Good; lest we wrong the Church of Christ, and neglect the security of the Reformed Religion, and the welfare of the Nation and of Posterity, because others have wronged us. For however the Jesuits may now plead for Liberty of Conscience, no Protestant (British, or Irish especially) but must needs know, that of all Religions in the World, the Romish, by their avowed Principles, is obliged to be the most Cruel: Assoon as our divisions have made us weak enough, we have but too much reason to expect it, which God Prevent.  
Lastly, Consider that we Agree with the Church of England in great and many things, and those things wherein we differ are comparatively few and small, and therefore mutual forbearance and Concord is possible, as well as . Yea those things for which they are Hated and struck at by the Church of Rome, are not such Doctrines, or modes of Worship, wherein we differ from them; but 'tis for the sake of those things wherein we agree with the Church of England; and therefore in prudence we are obliged to espouse their cause, as our own.  
The Reader may easily perceive, that all that I have said relates to the Union of Protestants among themselves, who, though of different Persuasions in some External and Circumstantial things, do hold the Head, 2 Coloss. 19 and agree in the main and Essential Doctrines of Faith: But as to the Church of Rome, which perverts the Christian Faith, maintains and practiseth Idolatry and false Worship, and the declared Enemy to all Protestants, and by her Constitutions doth oblige all her Members under an Anathema, to root out, and to destroy them as Heretics: how far those of her Communion may be tolerated in a Protestant Country, without sin or Danger, is a matter too large at present to dilate upon. It would seem very strange and Irrational for any Party of Protestants to strengthen the Papists, and contribute to their being set up in Power and Authority, especially in the Legislative power, in opposition to those of the Church of England, as fearing that these will not establish and allow them Liberty of Conscience; and imagining that the Papists will, who depend upon a foreign Power, and are not masters of their own Consciences, but have subjected them to another, whom they suppose Infallible. Surely from the Members of the Church of England we ought the rather to believe and hope this, because they have of late deserved so very well of all Protestants, by a vigorous and learned opposition to Popery, in a great number of select Discourses upon all the Considerable points in Controversy between us and the Church of Rome. And having done so much to keep out Popery as to the Doctrine, let us hope, and pray, and charitably believe, that they will also do their utmost hereafter to prevent Persecution, which is one of the worst parts of Popery in Practice. I conclude with the pathetical Exhortation of the Devout Bishop Hall, O Lord, 
Passion Sermon p. 390, 391.  how long shall thy poor Church see the dear sons of her womb bleeding about these Apples of Strife? The Enemy is at the gates of Syracuse. How long shall we suffer ourselves to be taken up with Circles and Angles in the dust? ye Men, Brethren, and Fathers! Help, for God's sake put to your hands for the quenching of this Common flame; the one side by Humility, the other by Compassion, both by Prayers and Tears: Let me beg for Peace as for Life, by your filial Piety and duty to the Church of God, whose Ruins follow upon our Divisions; by your love of God's Truth, by the Graces of that one Blessed spirit, whereby we are all informed and quickened, by the precious ●lood of the son of God shed for our Redemption, be inclined to Peace and Love. Tho our Brains be different, yet let our Hearts be one.— Let us have Peace with ourselves, and War with none but Hell and Rome. Amen.  
THE END.