THERE was not long since, published a small Tract, intituled, A Discourse of Su­perstition, the design of which was, to vindicate the Church of England from that imputation, and to re­present the inoffensiveness of her Rites and Ceremonies; so as no suspicion of her being Popishly [Page 2] affected, may reasonably arise from her present Establishments. This was manag'd with respect to the Times as they then were, when yet the heats between the Confor­mist and the Non-conformist, (who both pretend to an equal Zeal a­gainst Popery) were great enough, and a Reconciliation doubtful.

The scene is since alter'd. We both have been awaken'd and a­larm'd by our common Enemy, and it has been generally believed, that no denomination of Protestants has reason to expect indempnity, or may presume of safety upon the prevalence of the Romish inte­rest. And who would not have. thought, that an appearance of so great danger would have united the minds of men, would have cool'd their heats and softned their spirits, and have molded us to a mutual agreement, and a better [Page 3] understanding of the common in­terests of the Reformed Religi­on?

But alas! Our common Dan­gers have not begot in us a com­mon sense. We do not hasten to a closure and accommodation: A great part of men retain the same eagerness (not to say virulence) of spirit, as if they had rather perish asunder, than be saved together. As if they inherited the enmi­ty of Eteocles and Polynices, and re­solv'd that their very flames should not mix if Persecution should over­take them. Recriminations are bandied to and fro. The Confor-mist is Popishly affected and advan­ces towards Rome, is a Socinian and a Pelagian, and any thing that is naught. The Non-conformist is a Rebel and a Traytor, ungovernable and unfit for humane society. From the rashness of some particular [Page 4] men, or from well-meant words unhappily distorted, a whole par­ty is concluded, and fierce men re­present their Adversaries with all imaginable disadvantage.

And what will now heal us? Will disputing put us in joint a­gain? Will writing one against another compose and settle the minds of men? Let men use their own discretion. I blame not those who vindicate themselves, and ar­gue for the satisfaction of others, if in a spirit of meekness they seek to restore their Brother, whom they conceive overtaken in an er­rour. But for my own part, when I observe how hardly any thing can be so well and firmly said, but presently an Answer is prepar'd a­gainst it; how few men are alter'd in their opinions, or sweetned in their tempers, by what comes from an adverse party; I much fear the [Page 5] disputacity of these Times is not the most likely means to put an end to our present controversies. Yea I do with some difficulty satis­fy my self, that this well-intended script (how far soever it is remov­ed from all sowrness and froward­ness) is fit to be exposed. And were it not in great measure ex­torted by the importunity of a Friend, who having got a sight of these few lines, was earnest to have them Printed, it should longer be considered (though the substance of it has for some good while lain by me) whether probability of suc­cess will warrant its being made publick.

Sure I am, I mean well to the Peace and Union of all good men, and to the prosperity of this Church. Sure I am, I have no design to em­bitter any mans spirit, or make him more angry than he is already. I will [Page 6] not dispute the Case of Conformi­ty. I must be thought to believe it lawful, (for if I did not think so, I would not practise it.) Our Worship as it is established by law, is (I think) free from Superstition. Our Doctrine as expressed in our Articles, is not (so far as I can dis­cern) Popish, nor such to which an honest man may not with a good Conscience subscribe: But instead of arguing and disputing any farther, and so perhaps exas­perating and making the breach wider; I will exhort and beseech in all sincerity and plainness, but as free from passion and bitterness as I am able to attemper my stile.

And first, To you my Reverend Brethren of the Conformable Cler­gy (for I assume not the boldness to teach my Governours and supe­riours) I will with your good leave thus address my self: If any thing [Page 7] may be done on our parts to re­duce Dissenters to our Communi­on, with a great zeal to Peace and Unity let it be done.

When we charge them for separating from us, we declare, That we think they would do wi­ser and better if they would return and incorporate with us. Consi­der we then with our selves: Are there any prudent arts that may in­fluence upon the gaining of them? There must be a great difference put between our complying with them, and that complyance to which we would perswade them. We boast not of our priviledge, as being under the protecti­on of the laws, and thereby ex­pecting (without making any steps of accommodation towards them) that others should come over to us. But we plead, That because of our obligation to the Laws, we [Page 8] cannot to the neglect of our duty comply with Dissenters. Where­fore what uses to be said in matters of liberty and private right, viz. That both parties must yield some­what to each other, in order to an happy closure and a lasting peace; this must by no means be urged in this case. If the N. C^sts can satisfy their Consciences to come over to us, in obedience to the Law, they will do well. (If they can't, I urge them not to go against their Consci­ences as will again appear.) But we who have declared our belief of the lawfulness of Conformity, and who have undertaken the practice of it, can't fall off to them, unless we change our opinion, and ac­knowledge our mistake in the prin­ciples upon which we have hither­to practised. I shall then be peevish­ly, and not without some ill de­sign upon my good intentions, [Page 9] misrepresented, if any thing I am now saying, be thus construed; that we may juggle or falter in matters of Conformity, that we may balk our duty, and be false to the obligations we have brought upon our selves, that thus becoming all things to all men we may gain some. For, besides that this is no proba­ble course to beget in any that dis­sent from us, a greater venerati­on of us, or our party and way; so will it be doing evil that good may come of it, and will lay a greater stumbling block than it will remove.

But when I speak of yielding and complying as far as we can, in order to the reduction of those of the separation; I mean, what­ever may be done by the regular­ness of our conversations, by the prudence of our correspondencies, by the obligingness of our be­haviour, [Page 10] by our great care that we do not tempt any disaffected men, to entertain any prejudices against our Conformity for our person's sake, as we study Union and as we love Peace all this become us. Stand we our ground, be we true to our undertakings and practice as we have promised; where we are bound up by a Law, as we are ho­nest and conscientious men we must obey. But throughout the course of our lives, if we can rea­sonably think that any thing we say or do, will probably more alie­nate those who are already preju­dic'd from joyning with us, with all the circumspection and wari­ness imaginable take we heed to our selves; so let us live, that we may all with a good Conscience say, It is not my fault that there are so many Non-conformists.

By what I now say, I do not [Page 11] accuse my Brethren, but it is no­toriously known many do; and though there are many calumnies and slanders fasten'd upon the Con­formable Clergy, in design to dis­grace Conformity it self; yet I thought it would look like parti­ality to give all the caution on the other side. Therefore with you my Brethren I have taken some li­berty, and they who are friends to peace will take it well. Many of you have written worthily, and with great learning in defence of the Church of England, but with no great success, as to the reducti­on of those of another perswasion. Shall we try if sweetness of temper, if integrity of life, if the unblame­ableness of our manners may have a better effect? Surely the wrath of man worketh not the Righteousness of God. We may not think to revile or rail them into that Conformity [Page 12] into which they have not yet been argued. At the worst, whatever some of them may deserve to hear; we must consider what is fit for us to speak. Our deportment toward them, may not be with such con­descensions as may signifie any di­strust of our cause, then shall we by the use of the means, disable our selves from obtaining our end, and no methods of prudence will so direct us. But if it would be happy for us, as Brethren to dwell to­gether in unity; If the divisions that are among us, weaken and expose us to the designs of those who would ruin us both; then is it pi­ous and Religious, then is it safe and prudent, worthy of men, of Christians, of Protestants, of peace­able Sons of a peaceable Church, to do all that in us lies to gain our Brethren, at least to take thus much care of our selves, that no in­discretions [Page 13] on our part encrease the number of Non-conformists.

And now Secondly, I apply my self to you who differ from us.

At your hands, Beloved in our Lord and Saviour Jesus Christ, (for in him the love we bear to all that would but seem to be born of him, it is not the sea of your gall and bitterness that shall ever drown) I have no great Cause to look for other, than the self same portion and lot, which your manner has been hitherto to lay on them that concur not in opinion and sentence with you. These are almost the first words of Mr. Hookers Pre­face to his Ecclesiastical Polity; which I therefore use, not because I would prejudge and at first conclude you full of gall and bitterness, but be­cause I would fain express alike can­dor and meekness towards you. Be­lieve it as you see cause, yet give me leave to say, I have an unfeigned va­lue for the persons of many of you. [Page 14] It is not (I thank God) the arro­gance of my mind that tempts me to think I can perswade better than others, but in the midst of our warm debates, and arguings, and disputings, my hearty zeal to the prosperity of the Church of England inclines me to imagine that some­what else still remains to be done towards a firm and happy Union. Wherefore Men and Brethren suf­fer me to vent my thoughts, and when I have spoken say your plea­sures.

And I will begin boldly with you.

1. First, If any of you can with a good Conscience Conform, for Gods sake, for the Churches sake, for Peace sake shew your selves men of Conscience; and if it be possible as much as lyes in you, live peaceably with all men, and yield obe­dience to your lawful Governours. [Page 15] Laugh not at this supposition. I judge you not. But you cannot be ignorant, that many thus think of divers of you. Many of your party have bred your Sons to that Conformity which your selves re­fuse. A practice which has some­times been thus interpreted. Not Burges Rejoyn­der. p. 4. a few of those Ministers which refused Conformity in their own persons, do qui­etly suffer it in their own Sons: which is Argument sufficient to prove, that they do not think so ill of these Ceremonies as their Books speak, seeing they love the Salvation of their own Children as they ought. By some other approaches that many of you have sometimes made to the Lay part of conformity, it has been imagined that if Policy and Humane considerations did not keep you at a distance, you could come nearer to us. God knows your hearts, not I. I censure none of you as Hypocrites in this mat­ter, [Page 16] yet give me leave to make the supposition. Separate not from us, if you can Conform. We will not inquire into the reasons of your former aversness. It will be a glorious piece of self-denyal to recede from your former mistakes. Your reputation cannot be so much hazarded by changing your pra­ctice, as your Conscience must be dissatisfied by standing out in op­position to those Laws, to which yet you can yield obedience. If any of you, between God and your own souls believe it lawful; answer it if you can to your own thoughts; Why do you break the Laws, and forsake the Church, and maintain a Separation, if with a good Consci­ence you could come over to us?

2. If in truth you are not satis­fied (as in the judgment of Charity it seems) if there be any thing in our Communion because of which [Page 17] you decline coming up close to us: yet as you are Christian men, and hope to be saved by the Gos­pel of peace, suffer me to be thus far earnest with you. Though you cannot go so far as we, in o­bedience to Ecclesiastical Laws, yet out of Religion to God, out of Loyalty to your Prince (whose Grace and favour you have often and long felt) as you love Peace and would approve your selves conscientious Men, separate no farther from us than you needs must. Let every soul of you be sub­ject to the higher powers, as far as you can with a good and a fafe Con­science. And now my Brethren, I beseech you say: Can you not come to Church? Can you not joyn with our Publick Prayers, and can you not hear us Preach? If there be some few of you, that think our Prayers superstitious, yet [Page 18] this is manifest, there are great Numbers of you (both Preachers and Hearers) that have often joyn­ed with us: And why can you not do so still? Is necessity laid upon you? Will woe be to you? Do you verily. think you should displease God, if you should Preach before we be­gin, or after we have done? What if it be a little inconvenient? Would you not have it believed, that you have run many Hazards and sub­mitted to many inconveniences to keep a good Conscience; and why may not this be added to the num­ber? Must you needs altogether withdraw the people of our Pa­rishes from us? There was more modesty among you since 1662. and some of you cannot yet be perswaded to keep up your pri­va [...]e Meetings at the same hours when the rest of the Parish are at Church. I offer it to your Con­science [Page 19] as you are men of peace, and profess a desire to comply with the Laws as far as you can, that you would consider of this matter. Delight not in going as far as is possible from us. If it be not un­lawful to come to Church, I be­seech you consider whether it be not unlawful to stay away.

3. If it must be thus, let me so­licit you with another question; whatever obligations you that were in employment at or before 1662. may pretend, that having put your hand to the plough, you cannot look back; yet can you think it excu­sable to train up a number of young men, and to prepare them to suc­ceed you, and act your part when you shall go off the stage? Was it not enough that you have been conniv'd at (whatever some of you talk of persecution) and that the Laws have been much remitted to­wards [Page 20] your own persons, but you must take care to propagate the se­paration to the next generation? What! is there necessity laid up­on you for this too? You have spoken much of your numbers that have been laid aside, but how ma­ny of them are dead within this eighteen years last past, and yet you uphold your party, and breed up a race of future Male-contents, that might as honestly and credita­bly have diverted to other em­ployments. Yea when any of you dye, the survivors are as busie in chusing a successor to his Congre­gation, as if you thought it a great piece of Religion to keep people from returning to our Church. I must confess I cannot see how these are the ways of Peace. If the Church of England be a true Church, if the way of Salvation be plainly taught in our Pulpits (pardon me if I do [Page 21] not set as high a value upon our Preaching, as some of you despise it) it is beyond my shallow capaci­ty to know how to pronounce a Blessing upon you, under the no­tion of peace-makers.

4. You would fain preserve the reputation of godly and conscienti­ous men. You Preach not for cove­tousness or filthy lucre's sake. If temporal respects had sway'd most with you, you would not have lost your Livings. You Preach prin­cipally out of Charity to the souls of men, and the Salvation of many thousand souls are concern'd in the continuance of your separated Meetings. Well! I upbraid you not. I hope you mean well. Yet with the same modesty and meek­ness, I ask again, Why do you chuse to crowd into the City and great Towns? at least why do you not out of your publick banks (for [Page 22] such it is believed you have) pro­vide for those corners of the Coun­try, some whereof are far from Church, and many have less assi­duous preaching than is in the City. I press not these things so far, nor with that acrimony, as peradven­rure some would. But I take leave to add a consideration or two more.

5. Make no objections against Conformity, but such as really dissatisfie you against it. Multi­ply not scruples for pomp or num­ber. Make as candid and favour­able interpretations of things, as you desire should be made to you, if your way were established. Talk not of a Divine Warrant or Command, for every circumstance of worship, when you know, that the Directory will as little bear such arguing as the Liturgy. When Pres­byterians and Independents both must [Page 23] have recourse to general Rules of Scripture, as well as Episcopal men. If you cannot bear with things, be­cause in your conceit they might be better order'd, there will never be a way of worship so compleat and pure, but some scrupulous minds will separate from it, under pre­tence of greater purity. Why can­not you as well use the old Tran­slations as the Singing Psalms? Why can you not declare your As­sent and Consent to use that Form of Service, which you could use if you were not to Assent to it? Whatever is tolerable in your own opinion, bear with it for peace sake. If you think you could com­pile a better Liturgy, or order the worship of God to more edificati­on (which if ever you should have leave to do, you must expect that all men will not be of your mind, but exceptions and dissatisfactions [Page 24] will arise against you) yet remem­ber you are not Governours, you are not to give laws in this thing, but to take and submit to them. Wherefore out of reverence to your Governours, take things in the best sense. We urge you not, to strain your Consciences to do that which you are fully perswaded is a Sin. (That is a calumny which some of you would unjustly fasten upon us, as if we were Patrons of blind obe­dience and implicit Faith, and taught men to go against their Con­science.) But yet neither do you pretend Conscience where Con­science is not in the case. Deal fairly and bonâ fide in all that you urge as causes of your separation, and those scruples which you can indeed conquer, lay them aside and disturb not the peace of the Church with them.

6. Let me say one thing more [Page 25] to you. You are greatly mista­ken, if you think it adds any real advantage to your cause, to expose our persons so liberally as some of you do. For what good Argument is this against your Conformity, be­cause the Incumbent of the next Parish is not so good a man as he should be? Nay, rather is there more need that such good men as you desire to be reputed, should get into employment, that the Na­tion may not be overrun with bad principles and licentious practices. There is little got by recriminating. You have heard how the excellent Prince Charles the First, would not allow such a kind of Answer to the Century-writer. If we were really as bad as some of your party would represent us, yet still these are but the faults of particular men: no sufficient blemishes to the Esta­blishments of our Church, nor suf­ficient [Page 26] reasons to encourage you in your separation. I study to avoid disputing, and therefore I take not upon me to prove, that we are not Popishly affected, nor Socinians; which yet I think I could prove. I think also your candor (upon con­sidering our Articles and Liturgy) may induce you to have a better opinion of all the Clergy-men in England, whom you can think ho­nest and conscientious, and true to the Subscriptions they have made, and the Prayers they use. As to failures in our manners, tho' I am willing to hope they are not so great or many, as the exagge­rations of envious men would in­sinuate, yet I wish they were few­er. I insist not on this plea, that if you were without sin, you might better throw stones at us. Yet this I say, Nothing of this nature can be a sufficient cause of your separa­tion.

But I ask you no more questi­ons, nor will I be farther trouble­some to you. What remains shall be in common directed to both parties.

We have on both sides disputed, and preached, and printed, and be­wail'd Divisions, and pleaded for Peace, and acknowledged how de­sirable Union is: And still we have looked for Peace but no good comes. We are not yet of one heart and one soul. Nor is there any great appearance of our being of one way. Come now: Let us pray for one ano­ther. We all pretend to Christi­anity. We call Jesus Christ our Lord, and by the merits of the same Saviour we hope for that one common Salvation which he has purchased; and to enjoy it toge­ther in the same Heavens. And if it should please God to suffer a foreign Religion to prevail upon [Page 28] us, no great doubt but we should be all Gibellins and in the same com­mon danger. Shall we love and pray one for another. Let us be­lieve that Church divisions are very deplorable, and if that be any mo­tive to our Prayers, I will offer it in the words of Mr. Baxter.

If the Scriptures were conscionably Christian Concord. ad finem. observed, men would take Church di­vision for a greater sin than Adulte­ry or Theft. Mutiniers and Divisi­ons do more infallibly destroy an Army, than almost any other fault or weakness. And therefore all Generals punish Mu­tineers with death, as well as flat Traytors. I confess ten or twelve years ago, I wondred oft to find both Scrip­ture and almost all the Voluminous wri­tings of the Fathers, in every age to be filled with Exclamations against Church dividers. But now I know a little better the reason of it, and how prone even godly zealous Men (especially [Page 29] young unexperienced Christians) are to it, and of what desperate consequence it is. Our union is our strength and beauty. Commonly they that divide for the bring­ing in any inferior truth or practice, do but destroy that Truth and Piety that was there before. I like not him that will cure the Head-ach by cutting the throat. No Master, no Law, no pro­fession was ever more merciful, gentle, meek, more for unity, love and concord, than the Master, law and profession of Christians. Oh that the Lord would speedily arise and stir up in all his people in the world, so mighty a zeal for Unity and sanctity, that those Blessed Twins might conjunctly flourish, which thrive so ill when they are divided. And that the true Saints of Christ may once tast that sweetness, which such a blessed state of the Church would afford. However the friends of Peace and holiness shall tast of it.

True it is, if we regard iniquity in [Page 30] our hearts God will not hear our Pray­ers. If we pray for Peace, and har­bour within our own souls revenge and spite, and ill will: If a spirit of contradiction rule in us at the same time, when we bewail the Divisions of the times: If we do not all that is possible, as much as lyes in us, towards living peaceably, our Prayers will be very idle and ineffectual. But when we have well consider'd the state of this Church and Nation, when we are throughly resolved to use our ut­most diligence; then pray we to the God that makes men to be of one mind in an house, pray we to the Author of peace and lover of concord that he would teach us how we may keep the Unity of the spirit in the bond of peace.

And Oh that we could live to see the time when as Brethren we might dwell together in Unity! Oh [Page 31] that it were not too much, to hope for so much of heaven in this world! How should I rejoyce to discern the first dawnings of so happy a day! Welcome, gladly welcome would be the least appearance of Peace, the very first approaches towards Unity. I read indeed that Abraham against hope believed in hope, but he had the assurance of a particular promise to make him strong in the Faith. But I should flatter my self and dream, if I should promise much in this thing. Men abound too much in their one sense, men divide themselves from the whole, and consider what would singly gratifie themselves, not what would be best for the whole body.

Wherefore, though I am willing (as I have used some of the first words of Mr. Hooker's Preface, so) to conclude with the last words of the same Preface; yet I am hear­tily [Page 32] sorry that I cannot use them as my own words. That good Man had a Cha­rity as vast as his Learning, and was willing to hope the best. But length of time which spends some humors, has made our distempers rather the more in­curable. Yet I will use his words, that I may put good men and lovers of Peace, in mind to pray, that the time may once come when we may say as he:

Our trust in the Almighty is, that with us Contentions are now at the highest flote, and that the day will come (for what cause of despair is there) when the passions of for­mer enmity being allay'd, we shall with ten times redoubled tokens of our unfeigned re­conciled love, shew our selves each towards other the same, which Joseph and the Bre­thren of Joseph were at the time of their enterview in Egypt. Our comfortable ex­pectation and most thirsty desire whereof, what man soever among you shall any way help to satisfie, (as we truly hope, there is no one amongst you but some way or other will) the Blessings of the God of Peace, both in this world and in the world to come, be upon him, more than the Stars of the Firmament in number.