THERE are none at this time, except such as are wilfully ignorant, but are convinced what danger our established Religion and Govern­ment have of late been, and still are in, from our Popish adversaries.

It is well known what these men have designed against us, and how near some of their designs were brought to­ward execution, viz. to assassinate our Sovereign, to subvert our Religion, to introduce the Popes monstrous tyranny and usurpation, and probably to massacre all such as were likely to resist them or oppose their designs. And though hitherto God hath graciously disappointed them; yet in all likelihood their Hopes are still great, and their designs proportionable. It is true, God hath hitherto defeated their conspiracies, and caught them in the net which they have laid for others. This, as it should encourage our hope and dependance on the Al­mighty, [Page 2] so should it excite our care to be ever under his protection, and by this to endeavour the continuance of the peace and happiness of this Kingdom. All that lies in the power of private persons (to whom this discourse is addressed) to effect this, is, to present their Prayers to God for his Blessing on this Nation, and to be such as God may hear their Prayers. Let us therefore earnestly petition him, who is the giver of mercies and safeguard of Nations, to continue his goodness to us in preserving our Sovereign, influencing and directing publick Coun­cils, and infatuating the designs of such who seek our subversion. But withal, when we know, that if we re­gard iniquity in our hearts the Lord will not hear our pray­ers; that it is in vain for us to hope for blessings from God, while we provoke this fountain of blessings by our sins; and that we cannot with reason imagine that our Prayers should find access to Heaven, while our iniqui­ties that cry to Heaven for vengeance make a separation betwixt God and us: Hence it clearly appears, that,

1. Reformation, Repentance, and turning from our evil ways, conjoyned with our Supplications to God, is the chief means of this Nations security: and that whoever they are, that break from their sins, and much more those that convert others from the errors of their ways, are highly instrumental to promote this Kingdoms happiness, Prov. 14.34. Righteousness exalteth a Nation, but Sin is a reproach to any people. To make this evident, consider (1.) that Sin on two accounts tends to a Nations Ruine; First, by way of efficiency, as it makes men brutish and foolish, and unable to understand what is really for their good; as it dispirits them, and robs them of true cou­rage and valour; and withal, as it renders them con­temptible, and hence first a scorn, and then an easie prey to their Enemies. Secondly, meritoriously, as it [Page 3] provokes God to inflict his Judgments, to raise up and prosper Enemies, and to defeat such counsels as have a tendency to the Nations happiness. Thence was it, that God so severely threatned the Israelites with calami­ties if they dared to provoke him by their sins, Deut. 28. and so often executed those threats upon their provocati­ons.

2. There are some sins which in a special manner God hath threatned to punish a Nation for, and that do in their own nature call for vengeance: And they are such as immediately strike at the Majesty of God: For such bold affronts challenge the Almighty, and call for ven­geance upon the offenders. Hence we find Idolatry, rejecting God and worshipping Idols, chiefly mentioned as the Reasons of the Israelites desolation and captivity: Both by way of threatning, when their miseries are fore­told by Moses and the Prophets; as also the ground of particular calamities and captivities, when they have befallen them. Thus the Reason of the captivity of the ten Tribes is assigned (2 Kings 17.) to be their making molten Images, worshipping the Host of Heaven, serving Baal, making their children to pass through the fire, &c. And that for which God was chiefly angry with Judah, was the sins of Manasseh, 2 Kings 23.26. together with that mentioned 2 Chron. 36.16. But they mocked the mes­sengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy. When men come to such an height of impudence, as immediately to strike at God and his perfections, is it a wonder that this jealous God should awake in fury and express his severe displea­sure against such offenders? If men will disown God, or deny his Existence, or question either his Power or Truth, and dare to scorn and vilifie his Word; is there [Page 4] not Reason for the High and mighty One to vindicate his Honour, and to manifest himself a God of infinite Power and Truth, by sensible demonstrations of his Ma­jesty, that have a tendency to awaken secure sinners, and for ever to silence those that dare impudently to con­tend with the Almighty?

Let us consider, whether some of these sins are not committed, ay, and with an high hand, and with mon­strous impudence in this Nation. Though God is not rejected by mens setting up of false Gods, yet he is by their denying the Existence of him that is the true God. Though he is not dishonoured by erection of Altars to other Deities, yet is he abominably contemned by the profane neglect of his own Ordinances, and the vile scorn that is cast upon them. Alas! what a profligate age do we live in, wherein some dare not only say in their hearts, but have the confidence to utter it with their mouths, that there is no God, and others to deny his Providence and Superintendency over the world? Nay, it presages ill, that there are such multitudes whose Actions publickly proclaim that these are their Thoughts. For who durst profane Gods name by vain Oaths and Curses, and much more by Perjury; who believes that there is a God, who will not hold these Guiltless? Who durst be Indifferent in Religion, or think themselves unconcerned to depend on God for his blessing, or to own his Goodness in solemn praises; who believe that God governs the world, and that in him we live, move and have our beings? And lastly, who durst contemn and vilifie such whose office is to be Ministers of Gods worship, and Pastors of Souls; who believe that there is a God that is to be worshipped, or that they have Souls that are immortal and capacitated for the enjoy­ment of endless felicity? Now when it is too evident [Page 5] that Gods Being is questioned, his Providence denied, his name blasphemed, his word scoffed at, his worship neglected by so many, and by others exposed to scorn as the product of folly and Melancholy, and lastly, his Or­dinances and whatever is Sacred is contemned; may not God say to us, as he did to the Jews, Shall I not visit for these things, and shall not my Soul be avenged on such a Na­tion as this? Jer. 5.9. I might likewise here have shewn, how that these things not only merit destructi­on, but also are the immediate causes, inlets and Instru­ments of that from which we chiefly fear our miseries: I mean that Irreligion is the chief means to bring in Pope­ry. For when men are indifferent about Religion, any Religion is alike to them, supposing it comply with their corrupt inclinations and interests: Now 'tis likely they will soonest chuse that, wherein they are deluded with hopes of sinning securely, and yet dying happily.

3. One thing that inhances a Nations sins and hastens their ruine, is, when they are persisted in after Judg­ments that God hath used to reclaim them. It is clear that Incorrigibleness is in mens esteem an addition to other offences, and renders the person unworthy of pity: And to be sure it is thus in Gods esteem, Amos 4.6, to 13. Englands case in many respects runs parallel with that of Israel, beginning at the tenth verse. May not God say to us, I have sent among you the Pestilence after the manner of Egypt, when my destroying Angel slew such multitudes in London and other places of the Nation. Your young men have I slain with the sword. In the late Ci­vil wars I gave the Sword a Commission to destroy mul­titudes, when Father was against the Son, and the Son against the Father, when there were so great confusions brought upon the Land, when a pious King was cut off, his Son exiled, the Nobles debased, the usurping govern­ment [Page 6] frequently changing, that England being emptied from one Vessel to another might be purified from her dregs, and yet she continues filthy and impure: Besides, the multitudes that have more lately been slain in wars with your Neighbours: Yet have you not returned to me saith the Lord. Besides this, that you might in one dreadful spectacle behold a monument of my wrath against sin, I have wrought a thing that neither you nor your forefathers ever beheld, nor could have expected; I have overthrown some of you as God overthrew Sodom and Gomorrha. I made your City that was your pride and glory, a desolation, reduced that place to Ashes which made England admired, envied and feared by her neigh­bours: And may not God add, yet have you not returned unto me?

4. Another aggravation of a Nations sins is, when they are committed against signal favours; when we dare to offend him, while he is loading us with his Bene­fits. Moses frequently mentions mercies received as a strong obligation to the Israelites to obey him who had wrought such great things for them. If God delivered them from bondage, wrought mighty things for them in Egypt and at the Red Sea; if he provided food for so great a multitude in a barren wilderness, acted towards them as a nursing Father, chose them for his peculiar people; God justly expects a stricter obedience from them for whose sakes he had done all this. And therefore after­wards God on this account aggravates their sins by his Prophets. As Jer. 2.4, 5, 6. Now certainly if God ever dealt graciously towards a Nation, he hath acted thus towards us; and consequently we are a vile un­grateful people, if we live in Rebellion against him. Hath not God planted us in a fair place, given us a Land flowing with milk and hony, bestowed on us manifold [Page 7] Blessings which our own Country produces, and by our shipping the Riches of other Nations? Hath he not be­stowed spiritual Blessings on us in a great measure, that we have his Candlestick in the midst of us, that we en­joy the Gospel so clearly preached, that we are a Church so excellently reformed, so as to reject the corruptions of Rome, and yet to retain that Government which hath continued from the Apostolick Age? Hath not God graci­ously delivered us from the designs of those who have en­deavoured to reduce us under the Papal Tyranny, and to introduce their corrupt doctrines and superstitious practi­ces? I might mention Gods bringing to light and disap­pointing the Plots laid against Queen Elizabeth, and the Hellish conspiracy of the Powder-Traitors, and other mercies of ancient date: As also the deliverance of us from sad confusions by the happy restauration of our Gra­cious Sovereign. But that which now chiefly challen­ges our observation, is Gods discovery of the abominable traiterous designs of the Papists to murder the King and others that stood in their way, and hence to subvert our Religion and Government: And that God should disco­ver this when it was so near taking effect. We cannot but own these to be singular favours, if we duly consi­dered them; and consequently our selves to be a wretch­ed unworthy Nation, if notwithstanding all these, we go on to provoke that God who bestowed them on us.

5. I might have named another circumstance or two which heighten a Nations Guilt, viz. when sin is com­mitted with an High hand, and wickedness is impudent and bare-faced; as also when the Guilt is universal, when all ranks and degrees of men are degenerate. But seeing this excellently handled by Dr. Stillingfleet (in a Fast Sermon on 1 Sam. 12.14, 15.) as also I am not so well able to apply this as the former from my ignorance of [Page 8] the state of this Nation; I leave others to consider whe­ther a Spirit of Irreligion and contempt of what is Sacred hath not overspread the face of this Land; and whether from hence many abominable practices which former Ages would have blushed at, have not been boldly com­mitted among us. Lay all this together, and we may conclude our Guilt is great, and our fears of Punishment too well grounded: When our sins are great, and of such a nature as ordinarily provoke God to plague a Na­tion; when committed notwithstanding former warn­ings and chastisements which he hath used to amend us; when persisted in notwithstanding Gods signal fa­vours, which he hath vouchsafed to us to lead us to Re­pentance: So that God may say to us, as he did to the Jews, Esay 5.4, 5. What could have been done more to my Vineyard, that I have not done to it? Wherefore when I looked it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my Vineyard; I will take away the hedge thereof, and it shall be eaten up: And break down the wall thereof, and it shall be trodden down: And I will lay it waste. Lastly, when our Kingdom is so overspread with guilt, and hardened in iniquity, when they have (as Isaiah speaks, Chap. 5.3.) made their faces harder than a rock, and refused to return; may we not expect that sentence to follow which is de­nounced ver. 9. Shall I not visit for these things? saith the Lord: and shall not my soul be avenged on such a Nation as this?

6. Though we have just ground to fear the wrath of God, if we persist in our Rebellion against him; yet withal we have sufficient ground to hope, that if we Repent and turn from our evil ways, iniquity shall not be our ruine, Ezek. 18.30. This we are assured of, both from the Promises that God hath made to Returning sinners, [Page 9] and from the Examples of his Mercy in pardoning peni­tent persons and Nations. As for Promises, 'tis suffici­ent to instance in that of Jer. 18.7, 8. At what instant I shall speak concerning a Nation, and concerning a Kingdom to pluck up, and to pull down, and to destroy it: If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And as for Examples of Gods pity in forgiving such as have repented, and his forbearing to inflict the venge­ance he had denounced, that in Jonah 3. will suffice. God had there denounced a sentence of destruction against Nineveh, and prefixt the time of its Execution: Yet forty days and Nineveh shall be overthrown. When the Inha­bitants of that City upon this message fasted, cried mightily unto God, and decreed that every one should turn from his evil way and the violence of his hands: We are told, vers. 10. that God saw their works that they turned from their evil way, and God repented of the evil that he had said that he would do unto them, and he did it not. We know that Gods hand is not shortened that it cannot save, nor his ear heavy that it cannot hear: He is both able and willing to do us good, did not our iniqui­ties separate between us and our God, and our sins cause him to hide his face from us that he will not hear, when we pray for mercies. But withal we are assured in such a case, that if we humble our selves and pray, and seek his face, and (together with that) turn from our wicked ways, that God will hear from Heaven, and will forgive our sins, and will heal our Land, 2 Chron. 7.14. What therefore should each of us do, in order to the securing of this Na­tion and the continuance of those blessings we enjoy, but search our hearts and try our ways, and turn unto the Lord our God? If we would have God to preserve the life of our gracious Sovereign, to give him a wise and under­standing [Page 10] heart, to direct and bless publick Councils, and hereby secure our lives, our liberties, our peace, our Religion, and other blessings which God hath hitherto vouchsafed; it is our interest to do what God requires, Isaiah 1.16. Wash ye, make ye clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to [...], seek judgment, relieve the oppressed— It follows, vers. 18. Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as [...]ol. If ye be willing and obedient, ye shall eat the good of [...]he land: But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. As this which I am perswading you to, hath an imme­diate influ [...]nce on the Nations welfare, so it hath upon each particular persons eternal felicity. Let every one therefore forsake his evil ways: Let him that stole, steal no more; let him that hath wallowed in uncleanness, learn how to possess the vessel of his body in sanctification and honour, and not in the lust of concupiscence, as the Gen­tiles that know not God. Let him that hath followed strong drink and hath been mighty to drink wine, take heed lest at any time his heart be overcharged with surfeiting and drunkenness. Let such, who have vented Oaths and curses, for which the Land mourns, and by which the name of God is so highly dishonoured, beware lest any such corrupt communication proceed out of their mouths. Let such, who have scoffed at God and his providence, who have derided the Holy Scriptures and whatever is Sacred, now live as in the presence of his infinite Majesty, and manifest for the future as great a Zeal in vindicating the glory of God, as ever they expressed their folly and mad­ness in opposing it. I am sensible what entertainment such a discourse as this is, will probably meet with among these last named, that hate any thing that is seri­ous, [Page 11] and scorn the most Sacred truths, though conso­nant to the best improved Reason, and backed with the highest authority. And seeing such men endeavour to baffle their own Reasons, and consequently will not be restrained by principles of Conscience; it is fit they should be restrained by Laws, and those to be new made; seeing former Ages never supposed such offences, and thence never enacted any punishment to be inflicted on such offenders. But I proceed to others who are more likely to attend. Let me intreat you as you desire Eng­lands prosperity, and therein the welfare of your inti­mate acquaintance and friends, the happiness of your children and posterity both now and when you are dead and gone, nay, as you desire your own felicity in this world, as well as in another; take care to deny ungodli­ness and worldly lusts, and to live soberly, righteously and godly in this present world: discharge the Duties you owe to God and man. Neglect not the publick worship of Almighty God, but be constant in joyning with others in solemn Prayers and Praises, and in attendance on the word of God as the means of salvation, as also in cele­brating the infinite love of Christ, and partaking of the benefits of his passion in the Lords Supper. Lest God in justice deny to us the priviledges we now enjoy, and suffer such to prevail, who use an unintelligible way of worship, having their prayers in an unknown tongue, and a corrupt superstitious way of Worship (not to say any worse of it) in robbing the people of one part of the Lords Supper, and in robbing Christ of his mediatory office by substituting other Mediators in his room. Could I hope that my words would have any influence on the people of this Land, I would intreat all sorts of men to live worthy of the vocation wherewith they are called, and to live answerable to the particular calling and station [Page 12] wherein God hath set them. I would beg of the Magi­strates that they would discountenance sin, that they would incourage Virtue and Holiness. Where sin is punished and offenders restrained, the community ceases to be involved in guilt. Phinehas executed Judgment and the Plague was stayed. Where Laws are wanting, or not strict enough (as in the case of Fornication and Adul­tery) let new ones be enacted. I would intreat the Clergy that they would both by their lives and doctrine set forth Gods word; and that they would beware lest by their loose lives they bring scorn on Gods worship they are Ministers of; cause those great truths to be slighted which they preach, when they oppose them by their practice; and lastly, cause that Church to be evil spoken of, of which they are members and Pastors. But I must not proceed any further in such requests, when my discourse is chiefly addressed to private Christians. Such would I intreat both in their own persons to walk circumspectly, and in reference to others, to endeavour to reduce such as walk in sin, and to train up such as are committed to their care in the fear of God and in the paths of Righteousness: that they would teach their children, what Religion that is, and what the principles and precepts thereof are, to which they were devoted in Baptism; and withal what obligations they have to walk therein: that they would restrain what vices they see in their children, and both direct and incourage them in the practice of Piety. This would tend to make the present and future generations happy. But I shall con­clude this with the words of Samuel, 1 Sam. 12.20. to the last Verse, Fear not; (ye have done all this wicked­ness:) yet turn not aside from following the Lord, but serve the Lord with all your heart. And turn ye not aside; for then should ye go after vain things, which cannot profit nor [Page 13] deliver: for they are vain. For the Lord will not forsake his people for his great names sake. (Verse 24, 25.) Only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you. But if ye shall still do wickedly, ye shall be consumed both ye and your King.

As our Sins are just grounds of our Fears, so likewise are our Divisions and breaches: which I handle distinct­ly, not as if they were not sins, but because on many reasons they have a particular unhappy aspect on these Kingdoms. And consequently,

II. Union, Peace and Love are a chief means of avert­ing the miseries we fear, and securing the blessings which we now enjoy. I shall endeavour to make this appear by considering what influence our Divisions and Animosi­ties have upon our miseries, and what reasons we have from hence to fear, lest our Jesuitical Enemies should prevail against us. And that (1.) as they provoke Gods displeasure against us: (2.) and as they afford our Enemies so great advantages to hurt and destroy us.

1. Our Divisions may justly provoke the God of love and the Prince of peace to be displeased at us; in that we find him so frequently and earnestly pressing us to seek peace and ensue it; and as much as in us lieth, to live peaceably with all men, Rom. 12.18. In that he repre­sents that wisdom that is from above, as first pure, then peaceable, gentle and easie to be intreated—without par­tiality, Jam. 3.17. When likewise we find in his word, that love, joy (or rejoycing in others good) peace, long-suffering, gentleness, goodness, are fruits of the Spirit, Gal. 5.22. Whereas on the other side, Hatred, variance, emulations, wrath, strife, seditions, heresies, envyings are called the works of the flesh, Verse 20, 21. When [Page 14] withal we find Loving one another made a Character of Christs disciples, John 13.35. and those that separate themselves are joyned with such as are sensual, and that have not the Spirit, Jude 19. Now can we imagine that God should act with that kindness which he shews to his obedient Servants, towards those who disobey his strict command of keeping the unity of the Spirit in the bond of peace? Or vouchsafe those favours, which belong to his people, to such as walk contrary to the Spirit of Christi­anity? Strife, Contention and Divisions proceed from the Devil, who hath his names in the sacred languages of Satan and Diabolus, from his Enmity to mankind, and his false accusing of Gods people: And if it be too severe to make Hell the rise of these things, yet to be sure they proceed from the worst thing on Earth, viz. mens Lusts, Jam. 4.1. Now can we suppose that God will own those for his people or have regard unto their prayers, who do the works of the Devil, and indulge themselves in the works of the flesh? Have we ground to hope that God will hear us, when we present our supplications for our King and those that are in authority under him, that we may lead quiet and peaceable lives in all godliness and honesty; when we do not lift up pure hands to God without wrath and de­bates? 1 Tim. 2.8. No, we are so far from having rea­son to expect Gods favour, that we have just ground to fear that God will deliver us up to suffer in the same cause under the same Enemies, that then at least we may learn to lay aside our animosities: As it happened in the diffe­rences betwixt those two eminent Bishops and fellow-sufferers in Queen Maries days, Ridley and Hooper.

2. Our Divisions afford our Enemies great advanta­ges against us. It is an ordinary, but yet withal a true observation, that civil discords have done more to ruine Nations than foreign invasions: However, that from [Page 15] hence Enemies have been incouraged to invade such as are before weakned and prepared for slavery; such who are so heated against each other, that they will not unite though for their common safety. This is particularly observed by Tacitus a grave Historian (in vitâ J. Agric.) how the ancient inhabitants of this Nation became sub­jected to the Romans. Non aliud adversus validissimas gen­tes pro nobis utilius, quam quod in commune non consulunt. Nothing more helped the Romans to overthrow the valiant Britains, than their not agreeing among themselves for the common interest. I wish some of our Brethren, who pre­tend to be the greatest Enemies of the Roman Religion, and decry all they dislike in the Polity of our Church as Popish, would seriously consider what the consequence of their Zeal is like to be, while carried forth in oppo­sing them, who are equally concerned with themselves to oppose that common Enemy. Nay, I wish all sorts of men among us, who hate the corruptions and usurpati­ons of Rome, would consider this; so as to abate their heats towards each other, to study those things which make for peace and union, and heartily endeavour (so far as lies in their power) the healing of our breaches: lest we become surprized amidst our divisions, and Bri­tany (which God prevent) be once again brought under the Romish yoke. It hath been long thought, and is now more manifest, that the hand of the Jesuite is in all our divisions: They send their Emissaries to personate some­times one party, sometimes another, hereby to increase our flames, to heighten our distractions, and to weaken the Protestant interest, that hence they may the more easily prevail against us. The discovery of the late horrid Plot hath brought to light their devices of this kind; how the Jesuits have interested themselves in our feuds, and as Preachers among dissenters have animated them [Page 16] against the established government: and they knew if they could effect this, we should with greater ease be­come a Prey to their teeth. Further, it is well known how they make use of our Divisions to perswade persons to their communion, where (if they may be believed) is nothing but union and concord; and not only so, but the readiest means to end all controversies by the Infallible authority of their Church. Now though the Vanity of this Pretence hath been sufficiently detected by such, who have shewn what divisions are among them, and that the remedy they so much boast of, viz. the Popes authority, hath been so far from healing or allaying their heats, that usually, when it hath been interposed, it hath inflamed and exasperated them: Yet these things many are ignorant of, and therefore our dissensions are made use of by the Popish factors to seduce poor ignorant persons into their delusions. Certainly therefore it con­cerns us to do all we can to deprive them of this advan­tage against us, if not by being all of one opinion, (which is impossible) yet by taking care not to be of dif­ferent factions and parties.

The Atheist likewise from hence seeks a pretence for his folly: because he sees such variety of parties in Religion, therefore he will be of none: which arguing is as foolish as it would be in any to say there is no true coin, because there is so much that is counterfeit, and therefore he will take no mony. However, it is our concernment and duty not wilfully to afford any matter of derision to these scoffing Ishmaels, who when they cannot dispute, will endeavour to laugh men out of their Religion; and think to do that by blasphemous drollery, which they are unable to do by force of argument. Though we cannot stop these mens mouths, or hinder their irreligious laughter; yet let us endeavour by our Union to bereave them of one of their pretences.

[Page 17]I wish I could as easily cure our breaches, as I can weep over them; or find out means for our Union, as I can affectionately desire it; or perswade persons to the use of such means, as I can prescribe them. I know that as the whole Kingdom would share in the Benefits of such a happy closure, so most men might be instrumental one way or other to procure or promote it. I know withal, that as our Governours both in Church and State move in an higher orb, so they may have a more especial influence in healing our breaches. But yet I am sensible, that it becomes not a private person, in such a publick way as this, to address himself to them that are in authority, and thence have the stamp of Divinity up­on them: Neither can I suppose that they will cast their Eyes on this Discourse. I shall therefore only pray for them; that God would inspire them with true wisdom, that they may in the first place mind the concerns of Re­ligion, the honour of God, and the happiness of the Church; upon which the welfare of the Kingdom chiefly depends: and that from hence (as an excellent means to promote these ends) they may study the things that make for peace and Union: That as Nursing Fathers, they would so far comply with the infirmities of their weak children, as may tend to the good of the commu­nity, so as in the mean while the government be not un­hinged, nor their authority diminished or weakened: that God would make them value Peace and Union among Christians, as a Jewel worthy to be purchased with laying aside many things that are of their own na­ture indifferent, supposing no considerable damage or inconvenience attend such an alteration: In a word, that God would so direct them in the management of the go­vernment, that under them we may lead quiet and peace­able lives in all godliness and honesty, in all concord and amity.

[Page 18]Leaving therefore my Superiors, I address my self to those in whose power it very much consists to put an end to our unhappy divisions; and those are my Brethren of the Separation (for I must esteem them Brethren what­ever their thoughts are of me or carriage towards me.) These I would humbly beg to obey that Gospel-com­mand, Eph. 4.3. to endeavour to keep the unity of the Spi­rit in the bond of peace. And that in Rom. 14.19. that they would follow after the things which make for peace. And here let me request of you, who have forsaken your legally constituted Pastors, who have withdrawn your selves from our publick Assemblies, to do these two or three following things, which as they are in themselves reasonable, so they are things that make for peace: I mean chiefly the peace of the Church of God, but toge­ther herewith the peace of your own Consciences.

1. Impartially examine the truth, lawfulness and rea­sonableness of those things which you reject, and for the sake of which you have left, or are about to leave our Assemblies. Condemn not any thing used by us in Gods Worship, before it hath had a legal trial at the Bar of your own Reason, and there be found contrary to the Laws of our Heavenly King. If you will reject any thing, without trying whether it be lawful, though it be com­manded by the Law of the Land; or embrace any do­ctrines, which have not been before heard of, before you have examined the truth thereof; you are no way secure from giving heed to the grossest delusions, and in a ready way to be Papists, Quakers, or what not? For to act thus, is to put out your own Eyes, or however to shut them; and then to chuse your way blindfold: which whoever doth, we wonder not if he miss the right way, or runs upon that which is exceeding hazardous. Consi­der that what is performed in our Assemblies are the in­junctions [Page 19] of those higher powers, to whom God requires us to be subject, and that for Conscience sake, Rom. 13.1, 5. Neither are we to disobey them, or to refuse to do what they require, but when their commands oppose the Laws of God. Consequently we should examine the in­junctions of our Superiors, and not dare to reject them, before we find that they are contrary to the Law of God. For otherwise we may oppose Gods will, while we seem zealous for it; and transgress the Command of God which requires obedience to the higher powers, while we refuse to obey their Laws which we never found to be any transgression of the Law of God. In this your Trial, make Gods will your Rule. Be not led by the Examples of others, nor induced to think any thing law­ful or unlawful, true or false, merely because such whom you esteem pious and Religious are of that mind. For besides, that the best of mere men are imperfect and fallible in this life; the giving heed to any doctrine or practice, because men that make great pretences of piety are of that mind, is the way to expose you to the worst of Errors. We know that the Devil, and his instruments too, appear as Angels of light; many Popish Monks are men of strict lives; some Quakers are persons of great uprightness in their dealings; and indeed what Hereticks have shew'd themselves in the world, but they have at first appeared in the guise of extraordinary Sanctity? So that if we should always give heed to, and follow the ways of every one that appears in the world under more than ordinary shews of Godliness, we should never be fixed on any sure foundation; but must be always wa­vering, always changing. And indeed many instances might be given of persons, who upon such slender Rea­sons have withdrawn themselves from their Parish-Churches, and from thence have fallen from one Error to [Page 20] another, till at length they have fallen into gross delusi­ons, and some into Atheism. In this Trial, make use of those helps which God in his providence affords you: I mean the assistance of able peaceable Divines and of their Writings. I know if I should direct you to the Friendly Debate or Dr. Combers explications of our publick Pray­ers, or any other Treatises of this nature which are writ­ten by Conformists, you will with disdain reject my ad­vice. I shall therefore only desire you to read the wri­tings of some learned Non-conformists: viz. those of Mr. John Ball against Separation, and others written long since; and especially Mr. Baxters Cure of Church-divisions, and Mr. Tombes his Theodulia, which have been published of late.

2. If upon impartial trial you cannot satisfie your selves, so far as to comply with every thing that the Ma­gistrate enjoyns; yet however seriously consider whe­ther you have ground enough from thence to forsake the Communion of the Church of England, and to withdraw your selves from our Assemblies. To this end consider in what things we and you agree, as well as in what things we disagree: particularly, whether there be not a full agreement in all the Essentials and Substantials of Christian Religion. We both own the same Lord Jesus Christ: we agree in the same Faith, and that not only in the main fundamentals, but also in lesser matters, there being few (if any) Non-conformists, who do not ap­prove the doctrinal part of the Thirty Nine Articles of the Church of England. We both hope to obtain the same Heaven, and both to obtain it the same way, viz. by Faith in Christ manifested in an holy conversation. Nay further, we both agree in the main parts of Gods Worship: And that both in reference to the object of our Worship, and manner of it. We and you worship the [Page 21] same God, and him alone: We pray not to Saints or An­gels: We pay no adoration to the consecrated Bread in the Lords Supper: We bow not down to Images. We worship God in the inward acts of our Souls, our Faith in God, our reliance and dependence on him, our Love to him, our Sense of his infinite goodness, and the like graces and affections; and by expressing these in such outward acts, which God hath ordained, and you and we own them as his Institutions, such as Prayer, Thanks­giving, hearing the Word, and the two Sacraments, Bap­tism and the Lords Supper. Where is the difference in all this betwixt you and us? It must be therefore in some­thing that is circumstantial: And is this a sufficient Rea­son to separate from us? It is evident that God hath not obliged us to this or that Gesture in his Worship, suppose it be but reverent; that he hath not determined circum­stances this way or that, but hath left them to humane prudence. I will clear this by one instance. As we both acknowledge Prayer to be one especial part of Gods Worship; so we hold, that the chief things we are to request of God, are Pardon, Sanctification, assistance against temptation, and the like: We both own, that our petitions are to be put up in and through the same Mediator Jesus Christ: We both hold, that it is the fer­vent desire of our hearts, and the representation thereof to God, that makes our prayers to be indeed such; And that the holy Spirit works in our Souls a sense of our wants and an earnest desire that they may be supplied. This is all that concerns the essence of Prayer, and here­in we are agreed. But in reference to the gesture, (sup­posing it be such as becomes dust and ashes when they address themselves before the great King of Kings) God hath not determined whether it should be kneeling, standing, or lying prostrate on our faces; and therefore [Page 22] any of these may be used: In reference to Time, whether it should be this or that hour for publick prayer; and therefore that time should be imployed therein, which humane prudence determines as most convenient. And the same is true in reference to words in Prayer: For God hath not determined whether our desires should be repre­sented in words premeditated, or in words immediately conceived: Neither of these are of the essence of Prayer, neither of them particularly commanded of God, so as to exclude the other: both have been used by Saints in the Holy Scriptures, and both approved by God. There­fore when any ask, Where God hath required forms of Prayer in Scripture? I would ask these persons, Where God hath required extemporary Prayers? And when they demand, where our Common prayers are to be found in Gods Word; I would enquire, where they find there­in those particular Prayers which they and their Mini­sters have poured out to God? By a serious consideration of all this, you may easily understand how great our agreement is, and consequently that those things must needs be small wherein we disagree; And will you on account of such things separate from us? If any pretend there are corruptions in our Church, I would desire such to consider the state of the Churches in the time of Christs Apostles, and see if they do not find as great in the Churches of Corinth and Galatia; of Ephesus, Pergamus, Thyatira, (Rev. 2.) and of Sardis and Laodicea, (Rev. 3.) as they do among us: And withal consider whether it would not have been a sin to separate from those Churches. See this handled by Mr. Baxter in his Cure of Church-divisions, Chap. 5. I cannot think of any thing that may be a just plea for Separation but this, That something that is sinful is required as a condition of our Communion. The chief thing that is instanced in, is [Page 23] this, that they must worship God by a Form of Prayer. To make this plea good, they must shew that forms of Prayer are sinful; and to prove that it is a transgression of a Law, and instance in the particular Law that is hereby violated. But the case is so far from this, that we have Forms of Prayer mentioned in Holy Scripture, used by good men, and that as an expression of their Pie­ty; nay, in several cases prescribed by God himself, or his extraordinary Ministers, as that Num. 10.35, 36. Da­vid and other Psalmists penned Forms of Prayer and Praise to be used by the Church of God in his Service. Neither was there any thing typical in this thing, nor any thing that had respect to that legal Oeconomy. And indeed if Forms of Prayer were unlawful, then (which it would be blasphemy to utter) our Saviour sinned, when he bid his disciples when they prayed to say, Our Fa­ther, &c. Luke 11.2. And when he himself prayed using the same words, Matth. 26.44. And now I need not add that the whole Church of God in all Ages and places from the Apostles time, or however the next Ages after them, have used Forms and Liturgies, till some few of late among our selves have condemned them. How Protestant Churches beyond the Seas use them, is too well known to be here insisted on. About this therefore I would only intreat you to consider (1.) whe­ther any Christian, when he begs Gods blessing on his meat, in the same words he hath used formerly; or ren­ders thanks to God after his meals, in that form, or those expressions, he hath aforetime used; is he for this guil­ty of sinning against God? This must follow if the use of Forms of Prayer be sinful. (2.) If our Non-conforming Brethren use the same expressions, or the same method; doth this involve them in guilt? (3.) Consider, if Forms be unlawful, it is impossible that Christians should joyn [Page 24] together in the same publick Prayers to God, in that whatever Prayer is uttered, though it be extempore in reference to him that speaks it, yet it is a Form to them that joyn with him therein, they being tied up to his words.

It will not be enough for any to make this a plea for their Separation, that it is required of Ministers to use the Surplice and the Cross after Baptism, supposing they are not satisfied of the lawfulness of them; much less those Declarations and Subscriptions which are required of Mi­nisters. For though these are required in order to the Exercising of their Ministry, yet are they not required as Conditions of communion with us. Hence our Non-con­forming Brethren may acquit themselves to God and their own Consciences, if upon sincere endeavours used they cannot satisfie their judgments to do those things, and therefore lay aside the exercise of their Ministry. Nay further, this is enough to cause us to judge and act charitably towards them, while we find them in other things conscientiously submitting to authority: I will further add, that when we find many such, this should cause us to desire (if it may seem good to our Superiours) that some means might be contrived for the admittance of such to the Exercise of their Ministerial Function. Yet on the other side, when those Subscriptions, &c, are not required of them as conditions of Communion with us; this cannot justifie them, or any other private Christians, in their separating from our Assemblies; much less in their setting up congregations in opposition to ours. If our Brethrens Consciences will not permit them to Subscribe, &c. doth their Consciences forbid them to joyn in our Prayers, however to attend on the Preaching of our Ministers, in order to which no such condition is required of them?

[Page 25]Having a little gone beyond my first intentions, (viz. to speak only to private Christians) I will take leave briefly to answer one Objection that is made in behalf of our Non-conforming Brethren. If we should do thus, we must hide our Talents in a Napkin, live unsuitably to that office we are called to, be unprofitable and unser­viceable in our Generation. In answer to this, I will not repeat what Non-conformists have in this case an­swered when urged by the Brownists, especially that published by Mr. Rathband, and recited in the Second Part of the Friendly Debate, pag. 183. That the Bishops act is the act of the Church, that it lies in them to depose that may ordain, &c. But this I say, first, that as many have, so more might, improve their abilities to the advantage of Gods Church by their useful writings; others might be highly beneficial, if in their private converse they in­structed the ignorant, resolved the doubts of them that are under scruples of Conscience, and the like pious of­fices which they are not forbidden by the Law. (2.) I add, supposing our Superiours permit it, they might preach publickly in some parts of this Kingdom which are ill-provided with Ministers (as I have heard of a worthy person who thus imploys himself in Wales) and not in great places, that are well furnished with Preach­ers. As their preaching in such places might be benefi­cial, so their undertaking would be approved by most, connived at by all. (3.) If they preach in other places, is there any necessity in order to the imploying their gifts, that they preach at those times when our publick Assemblies are held for Gods worship; or are they hence constrained to set up Congregations in opposition to ours? If God require of them to preach the Gospel, doth he also require of them that they should by their practice oppose and defie the Congregations of Gods people that are [Page 26] legally established? Lastly, cannot they use their Talent of preaching without administring the Sacraments in anothers charge, and without withdrawing members from the flocks of others? I am sure the old Non-confor­mists abhorred these practices, and condemned them in the Brownists: And we know who were offended at such things in later days when they were Ministers of Paro­chial Churches. I wish they would consider, whether those Arguments, they then used against others, be not now of like force against themselves.

But leaving this digression, I return to the Pleas which people make for their Separation. And here I again say, that when there are no Declarations or Sub­scriptions required of private Christians as conditions of their Communion, these things are unjustly urged as Rea­sons of their Separation. As also the pretence of the Sur­plice, when that is not to be worn by you, nor the Cross after Baptism to be used by you; how can these then be grounds for you to forsake us? As for Kneeling at the Lords Supper; I know indeed this is required as a gesture in that Ordinance, but certainly unjustly excepted against. For what Law of God forbids this, or requires any other gesture? If Christs example obliges us, it equally obliges us to celebrate the Ordinance after Sup­per, in an upper room, and cloathed with a seamless Coat. If we are obliged by Christs Example, then we are tied to the particular gesture which Christ used, and that was the Tricliniary gesture, lying on a bed, &c. As for those that except against this Gesture, as if herein we compli­ed with the Papists in adoring the Host; these persons, if learned, speak against their own knowledge; in that the adoration the Papists pay to the Eucharist, is their falling down when the Priest lifts up the Host in the Consecration of it: when withal the Church of England [Page 27] professes (in the Rubrick at the end of the Communion Service) ‘that this is only meant for an humble and grate­ful acknowledgment of the Benefits of Christ— And de­clares that thereby no adoration is intended, or ought to be done, either unto the Sacramental Bread and Wine there bodily received, or unto any corporal presence of Christs na­tural Flesh and Bloud.— (that were Idolatry to be abhor­red of all faithful Christians.)’ Read the rest.

I will only speak to one thing more, which is the chief ground why many well-meaning persons desert us; We can profit more by hearing Non-conformists than others, and therefore why should we not forsake our Pa­rish-ministers to hear them?

I answer, (1.) were this generally true that hereby men are better Christians than they were before, we have reason to rejoyce; in that more honour redounds to God, and good to their own Souls. Are men hereby more acquainted with the Perfections of God, so as to live in the sense of his All-seeing Eye, his governing the world, his supplying us with blessings; so as continu­ally to fear and love him, daily to offer up their Pray­ers and Praises to him, and more frequent in communi­cating of the Body and Bloud of Christ in the Lords Sup­per? Are they hereby more dutiful Children, loyal Subjects, obedient to them that have the rule over them, and watch for their Souls, more faithful Servants, more loving Neighbours, and as Parents, more careful to educate their children in the nurture of the Lord? Are they more just in their dealings, more charitable and loving in their demeanour, more humble and conde­scending to their fellow-brethren, less censorious than formerly, less prying and intermedling with the affairs of others, and in a word, doing the same to others as they desire others should do to them? Lastly, are they [Page 28] hereby more heedful lest their hearts should be overcharged with surseiting, drunkenness, and the cares of this life; are they better able to command and regulate their passions and affections; less solicitous for the things of this world, and more ardently breathing after Heaven? I say if these, and the like Christian qualifications are wrought in mens Souls by the labours of our Non-con­forming Brethren; we do therein rejoyce, yea and will re­joyce. I wish these effects were more generally wrought among their Hearers: and that instead thereof many did not make their Hearing them, and separating from us, a Cloak for their sins. (2.) Suppose these be generally the fruits of their labours; I wish them to consider, whether the like would not be produced, if their Preach­ers kept their meetings at other times, than those where­in we assemble: and whether the Hearers be the better Christians, for being hindred from joyning with us in our addresses to God, and attendance on his word. (3.) May not the like gracious effects be expected in the hearing of their own Pastors that are Conformists? If not, it must arise either from the insufficiency of the means, or the denial of Gods Blessing upon it. As for the first, consider whether our labours tend not to the foresaid ends, and whether the producing those effects is not the great thing we drive at; and withal whether the greatest part of Conformist Ministers are not fitted and qualified for this work? And as for Gods blessing, it may in all reason be expected from those that attend on us; because they do not offend God by needless separation, by forsaking the lawful Assemblies, by withdrawing themselves from the Churches of Christ, and by break­ing the bond of peace in opposing them. Gods blessing is then chiefly to be expected by us, when we walk in Gods ways. (4.) Suppose the Non-conformist you [Page 29] hear may more warm and raise your affections, nay, sup­pose his Sermons better fitted to inform you; if these be­nefits may be obtained in a lower degree in our publick Assemblies: Consider whether you ought to leave us, when you give so great advantages to the Common Ene­my, the Popish Agents, to destroy both you and us: when you do so much mischief by your bad Example, in drawing others to separate, or incouraging them in their Separation: and when from hence you incur so much danger by Scandalizing others, (for that is Scan­dal, when we draw others into sin, or hinder them in the ways of God:) for a woe is pronounced by our Sa­viour against such, (Luke 17.1, 2.) and that it were better for him that a milstone were hung about his neck, and he cast into the Sea. (5.) Consider whether your pra­ctice be consistent with the Duties that God requires should be performed to your legal Pastors, who labour among you and are over you in the Lord: These you are commanded to esteem very highly in love for their works sake, 1 Thess. 5.12, 13. Now do you manifest any esteem or love towards them, while by withdrawing your selves from hearing them you discourage them in their labours? (6.) Supposing some N. C. be a more edifying Teacher, what necessity is there that you should hear him in such a constancy as to reject your Pa­rish-Minister; or from hence to forsake our publick Assemblies, and to neglect the Sacraments administred in our Churches? Lastly, if this be a sufficient reason to leave one Preacher and follow another, because he more affects or pleases you, consider whether this will not be an inlet to all delusions. If you leave your own Mini­ster, whom you cannot but owne preaches the Gospel of Christ, to hear another who in your esteem preaches more feelingly; you may on the same reason leave this [Page 30] new preacher, to follow another and another, and never stop till you fall into gross Errors, to the dishonour of God, the disturbance of the Church, and the perdition of your own Souls. As the reason of the thing it self evidences this, so do the Instances of many, who have run thus giddily, sadly evince the truth hereof. Take heed of being in the number of those spoken of, 2 Tim. 4.3. who after their own lusts heap to themselves teachers, having itching Ears. Such are in danger of turning away their ears from the truth, and turning unto fables, Verse 4.

Having thus largely answered that objection, I again beseech you, Brethen, in the bowels of love, as you de­sire the peace of your own Conscience, the peace of the Church of God, and the prosperity and peace of England, that you would seriously consider what I have propound­ed. It is our Duty to keep the unity of the Spirit in the bond of peace: This Duty is not practised by those, who without any just grounds separate themselves from any true Church: There can be no just ground of Separati­on from our Churches, unless you are put upon doing something that is sinful in order to enjoying Communion with us: Nothing can be sinful, but what is a Trans­gression of some Law of God. Now if any thing occur to your own thoughts, or be propounded by others, as a violation of Gods Laws, which is required as a condi­tion of Communion with us; be serious in the examina­tion hereof, before you forsake our Assemblies upon the account of its unlawfulness. In this trial I beseech you make Gods revealed will the Rule of your Conscience, and not the Example or Judgment of such whom you esteem for their Piety. Several persons remember how many, who before the late unhappy troubles in this Na­tion were followers of the Non-conformists, though it [Page 31] is probable on no other ground, but because they appear­ed to manifest a greater Zeal for God than others; how these (I say) fell into monstrous extravagancies after li­berty was given to men to vent their fancies. Some who were at first eager for the Presbyterian Government, immediately closed with the Independents, when they appeared and preached more movingly to their affections, or from such like ground: they in the mean while be­ing unacquainted with the state of the controversie, or the arguments used on each side. Hence it is no won­der they joyned with the Anabaptists, when they appear­ed with more affecting expressions, or pretended new discoveries. Nay, afterwards there was not any new-fangled Sect, but these men were ready to become its Proselytes and Patrons; till at length some became Quakers, others Papists, and many of them had their Religion to seek; and others were of no Religion, espe­cially such who had at any time run into the licentious madness of the Ranters. Whence proceeded this, but from zeal without knowledge; hearkening to every body that broached something new, and closing there­with without a serious trial? Now consider what secu­rity any of you have from running into such extremes, supposing the like circumstances as formerly; if you make the judgments or Examples of others, whom you think pious and zealous for Religion, the Rule of your actings or opinions?

Further consider, that where there is no necessity to separate, and so to be of a Party; that this is so far from making you good Christians, that so far as you are of a Party or Faction you are defective in Christianity. 1 Cor. 3.4. While one saith, I am of Paul; and another, I am of Apollos; are you not carnal?

[Page 32]Let not any interpret my being larger in opposing Di­vision and Separation, than I was in speaking against Wickedness and Profaneness, as if I had kinder thoughts for this than for the former: No, my thus doing proceeds only from my kinder thoughts to you, my Brethren, who have already or are about to separate from us. I have justly more grounds to hope that you will consider what I have written, than such who are debauched and hardened in sin. And therefore I once more beseech you, as S. Paul did the Ephesians, Eph. 4.1. that ye walk worthy of the vocation wherewith ye are called, with all low­liness and meekness, with long-suffering, forbearing one ano­ther in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one Body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one Faith, one Baptism, one God and Father of all. 1 Thes. 4.11. We beseech you, Brethren, [...], to be ambitious to be quiet and peaceable, and to be as ear­nest in promoting unity, as others are busie in making divisions and factions. This Christ and his Apostles often require as a Duty; this they intreat Christians to be careful about, and back their intreaties with the most pressing Arguments. Now if these will not move you in point of Conscience, nor the danger we are all in from a common Enemy (which by this means chiefly may be prevented) in point of interest, I cannot hope that what­ever I should urge further should prevail with you.

My hope is only in God, who hath the hearts of all men in his hand, and can turn them as the Rivers of waters. To this fountain of all mercies will I make my humble requests, that he would be pleased graciously to incline all our hearts to desire and seek for peace; that he would sweeten the Spirits of Christians, that are embit­tered against each other; that he would remove those [Page 33] prejudices out of mens minds, which have caused our breaches, and continue to widen them; that he would make men more careful to approve themselves Christ's disciples by obeying his commands, than to be the dis­ciples and followers of men; Lastly, that he would put a stop to our divisions and distractions, and find out means to bring us in his good time to an happy Union: And I doubt not but all good Christians will joyn with me in this Prayer.

GRacious and heavenly Father, who art the God of Love and Peace, look with an eye of pity upon thy poor di­stressed, distracted Church in this Kingdom; allay our un­christian heats, heal our wounds, close our breaches, pour into all our hearts a Spirit of peace, union and brotherly love; and grant that though we cannot all be of one mind and judg­ment in this state of Error and Ignorance, yet we may be of one heart and affection, so as to follow after those things that make for peace, and avoid whatever hath a tendency to Breaches, Separation and Faction. Grant that petition, which thy dear Son and our blessed Saviour requested for all which should believe on him, to all Christian professors in this Nation; that we all may be One, as thou Father art in him and he in thee; that we may so joyn hands and hearts, as with one mind and one mouth to glorifie thee, our hea­venly Father: That hereby thou mayest have the glory, this Nation the advantage, and each Christian the comfort of this Union. Grant this, we beseech thee, for thy Sons sake, who is the Prince of Life and Peace; to whom with thee and the Holy Spirit of Peace, be all praise, honour and glory now and for evermore. Amen.