THe general Miſtake of People concerning Conformity and Nonconformity, and the miſchievous conſequence thereof, eſpecially in regard to my own Caſe, doth neceſſiate me to give the world ſome account of it, • hat I may thereby endeavour to cure the Prejudice, and remove the Stumblingblocks that at preſent • ie in their way: And the late rigorous execution of the penal Statutes upon Diſſenters, contrary to • he laſt Vote of the Houſe of Commons at Weſtminſter, • ath put me upon many ſerious thoughts of heart, what may be done at ſuch a time as this, to op • oſe the Popiſh deſign of introducing Popery, and invading of our Property.

As the deſtroying of Religion and Property is their •• nd; ſo the reproaching, impoveriſhing, impriſoning, and ruining of Proteſtants by railing Pamphlets, forging of Lies, ſuborning of Witneſſes, incouraging mercenary Informers, preſenting • o Biſhops Courts, Excommunicating, &c. are the • eans for the attaining of theſe Ends.

But if People did conſider, that as Dividing and Deſtroying is the work of Papiſts; ſo Uniting and Healing of breaches is OUR work, and would act accordingly in their ſeveral places, THIS would prevent our Popiſh adverſaries in their Deſignes againſt us. Let us do what we can without Sin in Obedience to Authority, and then when it comes to the Tryal, that we muſt either Sin or Suffer, it will be a great comfort to us, when we can truly ſay, that we have choſen to Suffer, either than to Sin.

But if there be no Sin in the caſe, we muſt not expoſe our ſelves or people to ſufferings Cauſleſly. We cannot ſuffer joyfully the ſpoiling our Goods, the confinement of our Perſons, or the ruine of our Families; unleſs Conſcience be able truly to ſay, I would have done any thing but Sin againſt GOD, that I might have avoided theſe Sufferings from men.

It was the ſaying of a Reverend Miniſter Mr. J. B. of Worceſter, when he lay upon his Death-bed, and was asked what thoughts he had of his Non-conformity? I would have done any thing but Sin, ſaith he, that I might have continued in the exerciſe of my Miniſtery: but when it came to that, there was no remedy.

This Miniſter read the Common-Prayer in his Church, when the KING deſired that the Miniſters would read ſo much of it as they were ſatiſfied in their conſciences was lawful to be read, and a while after (on Bartholomew day, 1662.) turned out with the reſt of his Brethren.

Many more read the Common Prayer before, and yet proved Nonconformiſts after; and if that had been all that had been required of the Non-conformiſts, to read the Ordinary Lords-dayes-Service according to the Liturgy & Practice of the Church of England, the moſt of the Nonconformiſts had continued in the exerciſe of their Miniſtry in Publick as well as others.

Whereas therefore the Ignorant among us know not what Conformity or Nonconformity is, but account it offenſive, if a Miniſter read the Common-Prayer, or go to the Publick Church, and joyn with thoſe that do read it, and are ready to refuſe Communion with thoſe Miniſters or Churches who uſe it: 'tis high time to rectifie this miſtake, & teach them better; leſt by ſilence in theſe matters, the People run into the ſin of Schiſm indeed. Not only to ſeparate from thoſe in the publick Churches, but from their own Paſtors, when once they reduce their Principles into Practice, by reading ſo much of the Service as they approve of, and will ſatisfie the Law.

I ſhall therefore deſire All to take notice of three Laws made within theſe Twenty Years paſt, which the Nonconformiſts are ſufferers by.

The firſt is the Act of Uniformity requiring not only the Reading of the Common-Prayer (which in the Ordinary Service I believe moſt of us do account lawful) but it requires alſo, that openly and publickly we declare before the Congregation, Our unfeigned aſſent and conſent to all and every thing contained and preſcribed in and by the Book of Common-Prayer, and Adminiſtration of Sacraments, and other rites and ceremonies of the Church, according to the uſe of the Church of England, together with the Pſalter, and the Form or Manner of Making, Ordaining, and Conſecrating of Biſhops, Prieſts; and Deacons. And in the ſame Act it is required, that we Declare and Subſcribe, that we will Conform to the Liturgy of the Church of England, as it is now by Law Eſtabliſhed, beſides what concerns the Renouncing of the Covenant, and Re-ordination.

There is a great deal of difference (let us note here) between All and Some; between Reading the ordinary Lords-Days-Service, and Approving the Book, and all that is in it. Mr. Baxter in his Plea for Peace, gives no leſs than Thirty particular Inſtances of ſeveral things in the Common-Prayer-Book, which the Non-conformiſts cannot declare their Aſſent and Conſent unto. Such as will be at the pains to read them, may thereby underſtand that we are far from a full Conformity Throughout, notwithſtanding the Cenſures & Reproaches of ſome againſt us as too Conformable, becauſe we declare by our Principles, and Practices, that we can lawfully not only Hear Common-Prayer, but Read it our ſelves: And yet though we cannot Conform to the Law by doing all it commands, we have manifeſted by our Peaceable Submiſſion, that we can patiently ſuffer the Penalty it inflicts, • iz. The caſting us out of our Livings, and rendring us incapable of Church-Preferments for the time to come, with other Penalties there mentioned) until the King and Parliament ſhall ſee cauſe to relieve us.

Moſt of the Non-conforming Miniſters who can with a good Conſcience read Common-Prayer, and thereby ſecure themſelves from the Penalty of the Conventicle-Act, cannot declare their unfeigned Aſſent and Conſent to the Book and all that is in it, 〈◊〉 they might have the greateſt Preferments of Hundreds or Thouſands Per annum for their pains.

Another Law againſt Non-Conformiſts is that made at Oxford, (by ſome called the Five miles Act) for reſtraining Non-Conformiſts from Inhabiting in Corporations: the penalty whereof is ſix months Impriſonment, unleſs upon or before ſuch Commitments, ſuch Offenders ſhall before the Juſtices of the Peace, Swear and Subſcribe this Oath following: I A. B. do ſwear, that it is not lawful upon any pretence whatſoever to take Arms againſt the King; And that I do abhor that traiterous Poſition of taking Arms by his Authority againſt his Perſon, or againſt thoſe that are Commiſſionated by him in purſuance of ſuch Commiſſions: And I will not at any time endeavour any alteration of Government in Church or State.

Many of the Non-Conformiſts have taken this Oath, being ſatisfied in the ſenſe which all Lawyers that have diſcourſed do give of it, viz. that by Commiſſionated by him, we are to underſtand Legally Commiſſionated; and by Endeavouring any alteration of Government we are to underſtand it thus, that I will not endeavour it by any Seditious way, or Unlawful means.

In this ſenſe I offered the Judges in open Court to take it (having before made the like offer to the Juſtices), but being tied up to the Words of the Oath, and not having then adviſed with Lawyers and others about the Senſe, as ſince I have done, I did therefore refuſe to take it, and ſuffered ſix months Impriſonment upon that account.

But being better ſatisfied about theſe things by a Paper called The Sheriffs Caſe, printed 1680. and again reprinted 1681: And being further ſatisfied of the true ſenſe of this Oath, by Mr. Corbets account of the Non-conformiſts Principles and Practices p. 11, 14. and other writings of his not yet publiſhed: And eſpecially being fully ſatisfied of the lawfulneſs of taking the ſaid Oath, by particular Advice from Council learned in the Law, who better underſtand the meaning of Laws than we Miniſters do, who have told me, that an Illegal Commiſſion in law-ſenſe is no Commiſſion; and that the Parliament cannot be underſtood to prohibit Legal endeavors to make any alteration of Government, but only ſuch as are Illegal (for if ſo they ſhould by their practice contradict themſelves in the many endeavors that ſince they have made in a legal way): And laſtly, having received Inſtructions from the forementioned Sheriffs Caſe, how to declare our Senſe of the ſaid Oath, before, or at the time of taking it, in as publick a manner as we take it, that hereby we may avoid giving of ſcandal to others: And alſo being incouraged herein by Mr. Baxters words in the life of Mr. Aſhurſt (quoted alſo in the ſaid Sheriffs Caſe printed 81.) owning thoſe as worthy Men who did what he refuſed (ſpeaking of All in the Corporation Act, which is much more to be ſcrupled than this Oath alone) ſuppoſing that they in words or writing declared as openly as they ſwear, that they take it in ſuch or ſuch a lawful Senſe, p. 48: I ſay, upon theſe ſeveral Conſiderations I can Now with as good a Conſcience take the ſaid Oath, as formerly I did refuſe it. And therefore in the ſenſe as afore explained, and no other, (Delivering hereby my own Soul) I ſhall be ready, when call'd thereto by the Magiſtrate, to take the ſame in the words of the Act.

A Third Law made againſt Non-conformiſts is the Conventicle Act, made to prevent and ſuppreſs Seditious Conventicles: By the rigorous execution whereof, the People as well as the Miniſters have bin great ſufferers, though never any thing of Sedition could be Charged, much leſs proved againſt Me, or my Brethren that I can hear of.

Whether our many and great troubles upon this account are not ſelf-made Troubles, or long of our ſelves, hath many times been diſquieting to my mind.

About four or five years paſt, when the Informers & Officers were very troubleſome to us, and had taken away the Goods of ſome of the Congregation, I told my People at a Meeting of two or three Hundred of them, that I ſaw how unable they were to bear ſuch Troubles and Loſſes, and that I could not be faithful to them, or to my own Conſcience, without telling them, that though I were not fond of the Common-Prayer, having never read it in my life, yet it was my judgment, and moſt of our Miniſters, that it was lawful to read it; and that by the reading of it they might be free from the penalty of this Law for the time to come, and therefore if they met with further troubles for want of reading it, they ſhould blame themſelves, and not me.

Some few were ſo weak, that for ſpeaking thoſe words, they never came within the Meeting-Place ſince that I can hear of: Some more (twenty or there about) were ſo much prejudiced againſt the uſing a Form of Prayer, that I found there was danger of making a preach amongſt us; and that a new-gathered Congregation could not bear ſo great a ſhaking, till they were a little better ſetled. I did therefore for the ſake of thoſe •• w, forbear to uſe it, contenting my ſelf only, with • eading the Scriptures, the Creed, Commandments, • nd the uſe of the Lords-Prayer.

And now at laſt, having firſt adviſed with my Bre • ren in the Miniſtry, who acknowledge the lawful • eſs of uſing of the Liturgy in the Ordinary-Lords-Days- • ervice, and with Lawyers, who tell me, that the reading • f it will prove the Lawfulneſs of our Meeting, and ſecure us from any further trouble: I have therefore begun to read it, and upon proof thereof, by ſeveral Witneſſes to the Grand Jury at Weſtmimſter this laſt Term, I brought in a Bill of Indictment againſt Juſtice Parry, Richard Toovey Diſtiller, John Pollard in Parkers Lane Informer, and ſeveral others for a Ryot, in breaking open the doors of my Meeting-Place, when our Worſhip was not in other manner than according to the Liturgy and Practice of the Church of England; And another Bill of Indictment for a Ryot againſt the ſaid Juſtice Parry, Thomas Harris Cheeſemonger, John Pollard, Stephen Leucas the Smith, and others, for breaking open the door of my dwelling-Houſe the Lords day before, where there was nothing of any Worſhip or Company to ground any pretence of an Unlawful Meeting upon.

The ſaid Jury have found both the Bills, and in due time I ſhall make further trial of this poin • at Common Law, whether They or I are the tranſgreſſors of it.

I am ſenſible that theſe things make a grea • noiſe, and the mouths of many are opened againſ • me. The railings and threatnings of prophan • Drunken Damme's I matter not: I do not Arre • them and Indict them, for doing their Office, as the • are the Kings Officers, but for doing more than the •• Office: If they have done well, they ſhall have praiſ • 〈◊〉 the ſame. Poſſibly they may have the repeated • anks of a Middleſex Court of Juſtices: But we know • hat no Law is made for a Righteous Man, but • or the Lawleſs and Diſobedient; for the Ungodly, and for Sinners; for the unholy and prophane; For Murderers • Fathers, and Murderers of Mothers; for Manſlayers, for Whoremongers; I may add, for Houſe-breakers, and Sabbath-breakers; for Prophane Swearers and Drunk • ards; for idle prodigal ſpend-thrifts that care not to pay their debts. Such perſons as theſe, may find ſome others perhaps as Zealous for the execution of the KING'S Laws as themſelves, and Time will diſcover who are the KING'S beſt Subjects.

But there is another ſort, whom I am concerned to give all due ſatisfaction to; that is, to my Brethren the Miniſters, who are not under the like circumſtances with me, and therefore may not think fit to do what I have done; and to my People among whom I have laboured near ſeven Years, not without good encouragement and ſucceſs, and therefore I a • very tender leſt I ſhould juſtly offend the one or the other. If there be any one then that ſhaketh the head, and ſaith, I wonder that Mr. Read ſhould read the Common-Prayer? I anſwer, which of you convinceth me of Sin? If I have done Iniquity, I will do ſo no more; or If I have done evil, (in reading the Liturgy) bear witneſs of the evil; but if well, why judgeſt thou thy Brother?

I confeſs my Practice, is yet Singular, and perhap • the firſt publick inſtance of this nature in England, ſo far as I can underſtand: But the Principles on which it is grounded, are undeniable, and far from the imputation of Singularity. Yea, and the Practice too of uſing a Publick Liturgy, or form of Prayer in Publick aſſemblyes for the Worſhip of God, is of ſuch univerſal extent, that there are few Churches in the World without it, ſo far as I can underſtand.

The principles I go upon are ſuch as theſe, viz. That obedience to the Magiſtrate in things lawful, is a duty. That a form of Prayer is Lawful. That it is the Paſtors work upon good advice, to judg of the expediency of uſeing ſuch a form of Prayer, by the general rules of doing all to the Glory of God, edification of his People, and the publick good. That Communion with ſuch Churches who uſe a form of Prayer is lawful alſo, ſuppoſing they do not make any thing that is Sinful the Terms of their Communion.

Whether theſe Principles are not ackowledged as ſound by the Brethren of all perſwaſions, and whether my practice be not agreeable to theſe Principles, I ſubmit to the Judgment of others.

Mr. Nye, a leading Man among our Brethren the Independents, hath proved it lawful to hear a Pariſh Mini • r; And Mr. Tombs, as eminent among the Anabaptiſts, •• e a Book to prove it lawful both to hear and com •• nicate with them; And his Practice at Salisbury was • nformable thereto. Many of our Brethren here a •• t London go to the Pariſh Churches, and hear Com •• -Prayer there, and ſome of them communicate with • m ſometimes. The Non-Conformiſts both Miniſters •• People in many places, through the Land, go to their • riſh Churches, and maintain Peace and Love by • ccaſional Communion with them.

Many of our Brethren did read the Common-Prayer, • fore they turned out of their Livings as I before • ed; and would they not be glad to read it again, • hereby they might have the exerciſe of their Mini • y, and their Maintenance reſtored? And if upon • ſe terms they could read it at the Church (ſuppoſe • St. Gile • ) then why may not I read it in the Chappel • re at Bloomsbury)? If I may Judg of the Non-Con ••• iſts in other Countryes by thoſe in Worcester • e where I lived, I do verily believe there is • one in ten, but would be thankful to GOD • Man, if they might be reſtored to their Livings • doing only what I have done. Therefore thou • • nexcuſable O Man, whoever thou art that Judgeſt • Brother. For that which thou judgeſt law • to be done by another, thou forbeareſt thy • : and becauſe thou forbeareſt doing it thy ſelf, thou condemneſt him. I will repeat this wor • only to my Bretheren, If there be Sin in the Caſ • I ſhall chooſe to Suffer rather than Sin, as foot a • I am convinced of it.

As for ſatisfaction to the Scrupulous and well meaning Chriſtians among us, whoſe minds ar • ſo much prejudiced againſt the Publick Miniſtry and the Way of their Worſhip, and therefore wi • not bear the uſe of the Liturgy of the Church in th • Unexceptionable part of the ordinary Service but cry out againſt it as Will-Worſhip, Antichriſtian, Idolatry and the like, I ſhall in General only ſay the • much. If they will go to the Miniſters of Chriſt • little Children, that is, as humble learners, willing to b • taught; and by converſe with them, and other unde • ſtanding Chriſtians, as alſo by ſearching into the Scri • tures, and reading of good Books, will endeavour th • Cure, or at leaſtwiſe the Abating, of their Prejudice; • doubt not but we ſhall quickly be more like minde in theſe things. And if then they will lay aſide An • moſities, and be ſo humble as to think ſoberly • themſelves, and weigh the Judgment of thoſe wi •• whom they Conſult, who better underſtand the • things than they, it's like they will be more read • to Judg, or be Aſhamed, of themſelves, than t • Cenſure me, and ſuch as joyn with me.

In particular, next I muſt refer them to ſuch Godly, Learned, Judicious, and peaceable Authors, as theſe hereafter mentioned, viz. Mr. Nye, Dr. Owen, Mr. Ball, Mr. Baxter, and Mr. Corbett, ſuppoſing they will be ſatisfied by what they have Publiſhed, when they will not by any thing I can ſay or write on this Subject.

Mr. Ney, in his Caſe conſidered, Whether 〈◊〉 may lawfully hear the now Conforming Miniſters, who are Re-ordain'd, and have renounced the Covenant, and ſome of them ſuppoſed to be ſcandalous in their lives? anſwers affirmatively, pag. 4. That it is a Duty that we and our Families frequent (as we have liberty and opportunity) the more publick and national Miniſtry, and gives us this as one Reaſon, pag. 5. As we are Members of Churches, ſo we are Subjects and Members of this Common-wealth, and are obliged thereby to obſerve the lawful Commands of our Governours, and to be Examples therein to others.

And again, p. 6. If Church Members, or any one Godly Man, hath a Warrant to forbear hearing ſuch Miniſters upon this account of unlawfulneſs, then all Godly Men ought at all times ſo to do; and if ſo, the Examples of the Godly to the generality being very leading in the Matters of God, this Ordinance thereby will be little frequented, and of leſs Efficacy to thoſe that do come to it; and by aſſerting it unlawful to hear ſuch Miniſters, we imply it were better for the Nation, there were no Preaching but in particular Churches; and if ſo, what can we expect will become of many thouſands, in an ordinary way of Salvation, that have no benefit at all by our Church-inſtructions? We are to walk wiſely, yea mercifully towards them that are without.

And towards the concluſion, p. 24. he tells us, That this is one of the miſperſwaſions of theſe latter Times, by which Mens Minds have been corrupted, that it is unlawful to hear in Publick, which I am perſwaded (ſaith he) is one conſtant deſign of Satan, in the variety of wayes in Religion he hath ſet on foot by Jeſuits among us. Let us therefore be the more aware of whatever tends that way.

Even Dr. Owen, who in his Diſcourſe of the work of the Spirit in Prayer, writes againſt the making or compoſing of Forms of Prayer for our ſelves to be uſed privately, deſires the Reader, p. 220. to obſerve that he doth not argue againſt Forms of Prayer as unlawful to be uſed; and, p. 222. he grants, that Men or Churches may agree upon a preſcribed Form by common conſent, as judging and avowing it beſt for their own Edification.

Again, p. 228. Whether they are approved or diſapproved of God, whether they are lawful or unlawful, we do not conſider, but only whether they are for Spiritual benefit and advantage for the good of our own Souls, and the Edification of others, as ſet up in competition with the Gift before deſcribed. So that it ſeems the Dr. doth not judge ſuch Forms of Prayer unlawful which are for the good of our own Souls, and the Edification of others, and which are not in competition with the Gift before deſcribed.

And therefore (p. 231, and 232.) ſuppoſing that thoſe who make uſe of, and plead for Forms of Prayer, eſpecially in publick, do in a due manner prepare themſelves for it by holy meditation, with an endeavour to bring their Souls into a holy frame of fear, delight and reverence of God; let it alſo be ſuppoſed that they have a good end and deſign in the Worſhip they addreſs themſelves unto, namely the Glory of God, and their own Spiritual advantage; the Prayers themſelves, though they ſhould be in ſome things irregular, may give occaſion to exerciſe thoſe acts of Grace which they were otherwiſe prepared for: And I ſay yet further, that whilſt theſe Forms of Prayer are cloathed with the general notions of Prayer, that is, are eſteemed as ſuch in the minds of them that uſe them, are accompanied in their uſe with the motives and ends of Prayer, expreſs no matter unlawful to be inſiſted on in Prayer, directing the Souls of Men to none but lawful Objects of Divine Worſhip and Prayer, the Father, Son, and Holy Spirit; and whilſt men make uſe of them with the true deſign of Prayer, looking after due aſſiſtance unto Prayer, I do not judge there is any ſuch evil in them, as that God will not Communicate his Spirit to any in the uſe of them, ſo as that they ſhould have no holy Communion with him in and under them. Much leſs will I ſay, that God never therein regards their Perſons, or rejects their praying as unlawful: For the Perſons and Duties of Men may be accepted with God, when they walk and act in ſincerity according to their light, though in many things, and thoſe of no ſmall importance, ſundry irregularities are found both in what they do, and in the manner of doing it. Where Perſons walk before God in their Integrity, and practiſe nothing contrary to their light and conviction in his Worſhip, God is merciful unto them, although they order not every thing according to the Rule and Meaſure of the Word. So was it with them who came to the Paſſover in the days of Hezekiah, they had not cleanſed themſelves, but did eat the Paſſover otherwiſe than it was written, 2 Chron. 30.18.

And, p. 235. He grants that ſuch Forms of Prayer have not any intrinſical evil in the compoſition of them; but argues againſt the ſetting up and preſcribing ſuch Forms of Prayer Univerſally, in oppoſition, and unto the excluſion of free Prayer.

And, p. 236. If they appear not contrary unto, or inconſiſtent with, or are not uſed in a way excluſive of that work of the Holy Spirit in Prayer which we have deſcribed from the Scripture, nor are reducible to any divine prohibition, I ſhall not contend with any about them.

Mr. Baxters Cure of Church-diviſions, I recommend to the reading of ſuch as lie under the temptation of unwarrantable Separation, as alſo Mr. Ball of that Subject at large. The whole of them is ſo uſeful, that I do not think fit to Tranſcribe any thing of either of them: But I will give you a little of what Mr. Baxter hath written, not only as his own judgment, but other Miniſters of his converſe and acquaintance, in his Second Plea for Peace, ſhewing what Non-conformity is not.

Page 100. We are far from condemning all Forms of Prayer and publick Liturgies as unlawful, of which we have His Majeſties Teſtimony in his Declaration about Eccleſiaſtical Affairs, much more are we far from condemning all the Ancient and preſent Churches of Chriſt that have uſed ſuch, or yet uſe them, throughout the Chriſtian World; and yet further are we from Separating from them on that account (for uſing Liturgies) and from encouraging ſuch a Separation.

And, p. 101. We think it not unlawful to uſe as much of the Engliſh Liturgy as we conſented to uſe, when by His Majeſties Commiſſion ſome of us treated about the Reformation or Alteration of it, viz. in ſuch Aſſemblies where the Peoples incapacity maketh not ſuch uſe of it more hurtful then helpful to their Edification. And we joyn with Mr. Ball, and others of the old Non-conformiſts, in thanking God that England hath a more reformed Liturgy than moſt of the Churches in the World. We are far from judging the Pariſh-Miniſters to be no true Miniſters of Chriſt, or the Pariſh-Churches no true Churches, or judging it unlawful to hold Communion with them.

Mr. Corbett, in his Account of the Principles and Practiſes of the Non-conformiſts, Page 4. ſaith, We acknowledge the lawfulneſs of a Set Form of Liturgy, for matter agreeable to Gods Word, and ſuited to the nature of the ſeveral Ordinances, and to the neceſſities of the Church. Yet the Miniſter ſhould not be ſo confined to it, as not to make uſe of his own Gifts of Prayer and Exhortation.

Page 8. Moreover we hold not our ſelves obliged to forſake a true Church, as no Church, for the corruptions and diſorders found therein; or to Separate from its Worſhip, for the tolerable fauls thereof, while our perſonal profeſſion of ſome Errour, or Practice of ſome Evil, is not required as the Terms of our Communinion. Howbeit we are not ſo indifferent in this matter, as to make no difference between Churches, and Paſtors: The more pure and powerful Adminiſtration of Gods Ordinances, is to be preferred before that which is more faulty and leſs effectual: And here again we acknowledge, that in this preference due caution muſt be uſed: We muſt not reſpect our own particular benefit, before publick Peace and Order, and the general good.

Page 9. It is our Principle, That Humane Laws bind the Conſcience, or (to ſpeak more properly) the Subjects in point of Conſcience, not by a primary Obligation, as the Laws of God do, but by a ſecondary and ſubordinate, as from a power derived from God. As it is an evident and important Truth, That Inferiours ought to obey their Superiours for Conſcience ſake; ſo it is as evident and important, That when Mens Commands contradict the Commands of God, it is God and not Man that muſt have the preheminence in our Obedience.

Page 21. We renounce not Communion in the publick Worſhip of the Pariſh-Churches, though for its outward Form and Order, in ſome reſpects, it be not that which is moſt deſirable by us.

Page 26. We have not forſaken the Parochial Aſſemblies, but have joyned in the Service of God there performed, and ſome of us do it in our ordinary courſe, and others of us have not declined it of ſet purpoſe, but as our abſence is cauſed by that neceſſary Work of the Miniſtry, whereunto we are called: Some of us have Communicated with the ſaid Aſſemblies in the Sacrament of the Lords Supper: Yet we would not have our Charity and Peaceableneſs miſtaken for an indifferency unto Communion with all Parochial Churches and Miniſters whatſoever, or for a full ſatisfaction or acquieſcence in the whole, and all particulars of the Liturgy, ſo as to be able to declare our unfeigned Aſſent and Conſent to all and every thing therein contained.

Page. 30. Whereas a remarkable Writer hath publiſhed theſe words, (We ſhould be reconciled, if the Presbyterian Miniſters would perſwade their People to do what they can do themſelves.) We declare to the World that we heartily embrace theſe Terms of Reconciliation; and as we have done already, we will not ceaſe to do our uttermoſt to perſwade them, upon whom we have any influence; and we would gladly come to the Tryal, to ſee which Party ſhould outvie the other in forwardneſs in allaying the preſent Diſtempers, and leſſening the Differences, and drawing on towards Peace and Union. We have here done our part to remove the Offences taken at us, by teſtifying to all Men, that conſcientious diſſatisfaction, and not Carnal Intereſt, or a Spirit of oppoſition, is the ground of our Non-conformity: And to bring ſuch as differ from us to be in more Charity with us, than to judge that we are utterly unworthy or uncapable of the publick Miniſtry, or that ſuch Perſons as for ignorance and lewdneſs are ſcandalous and contemptible among their Neighbours, are more tolerable in Sacred Office than we are, or that groſs Inſufficiency, Non-reſidence, and other hanious negligence, ſhould be made leſs Criminal than our diſſent about the Ceremonies, Subſcriptions, Renunciations, and ſuch like Injunctions. We ſubmit what we have done to the Wiſdom, Piety, and Clemency of our Governours; we acquieſce in Gods Wiſe and Holy Determinations concerning us: And we reſolve through his Grace to abide ſtedfaſt and unmoveable in our Subjection and Loyalty to our Sovereign, in our due Obedience to thoſe that are put in Authority under him, in our earneſt endeavour of Holineſs, Unity, and Peace in the Church, in Brotherly love to all Faithful Chriſtians, in Charity to all men, and in the Faith and Patience of the Diſciples and Servants of Jeſus Chriſt.

I will only add his Senſe of the Oxford Oath, which I heartily ſubſcribe to, p. 11. When the higher Powers command what God forbids, though we are bound not to perform it, yet we muſt be ſubject, and not reſiſt, but patiently ſubmit to Suffering. The Cauſe of Religion doth not warrant Subjects to take Arms againſt their lawful Prince, nor may they by armed Violence againſt Authority, attempt the publick Reformation thereof. We hold, that it is unlawful, by the Conſtitutions and Laws of this Kingdom, for any Subjects to take Arms againſt the King, his Office, Authority, or Perſon, or by force of Arms to reſiſt any Magiſtrate or Officer legally Commiſſionated or Authorized by him; yea, Subjects are bound not only not to reſiſt, but to aſſiſt and defend their Sovereign with their Eſtates, and Lives; and the Preachers of the Goſpel ought to teach the People Obedience and Loyalty, and to endeavour to root out all Principles of Sedition, Rebellion, and Diſobedience. We believe that we are under no Bond or Obligation to act any thing contrary to theſe our avowed Principles. And we further make known our deteſtation of all the Indignity and Violence offered to the Perſon of our late Sovereign, and eſpecially that moſt horrid execrable Fact of taking away his Life, as alſo the Uſurpations and violent change of the Goverment that did accompany the ſame, againſt which Crimes, while they were carried on, the Brethren of our Perſwaſion openly proteſted, even to the Faces of the Actors.

And. p. 14. We declare, That we will not endeavour any alteration of the Government in Church or State, as it is in the King, whoſe Civil and Eccleſiaſtical Supremacy we have before acknowledged; nor the alteration of the true Epiſcopal Office which Chriſt hath ſettled in his Church; nor will we endeavour any alteration in the Church, by any Seditious or unlawful means, but only by Prayer to God, by humbly petitioning our Superiours, or obeying the King if he Command it, or ſuch like lawful means as belong to us in our Places and Callings.

If the names of Ball, Baxter and Corbet, ſound harſh with ſome of you methinks however the names of Tombs, Nye and Owen, ſhould make a greater figure among you, and be of greater Authority with ſuch as have not patience to hear the Name, much leſs the Thing called Com-Prayer.

If at the mouth of two or three witneſſes the matter ſhall be eſtabliſhed, Deut. 19.15. Here is the teſtimony of three of your own, as well as three more of the other ſide, againſt ſuch as refuſe Communion, with ſuch Miniſters and Churches who do much more than I have done.

Will you not hear Mr. Nye tel • ing you your duty, That you and your Families ſhould frequent the publick Miniſtry, That you are obliged to obſerve the lawful Commands of your Governours, That this principle, That it is unlawful to hear in publick, is a miſperſuaſion of theſe latter times ſet on foot by the Jeſuits? Will you not hear Dr. Owen telling you that he doth not argue againſt forms of Prayer as unlawful to be uſed; That, whilſt you make uſe of them with the true deſign of Prayer, looking after due aſſiſtance unto Prayer, he doth not jude there is any ſuch evil in them, as that God will not Communicate his Spirit to any in the uſe of them, &c. Will you let me add one more paſſage in his Preface? I do not ſay the fatal Conſequence of the introduction of human deviſed ſet forms of Prayer in the worſhip of the Church, by the horrible abuſe of it, is ſufficient to condemn them as abſolutely unlawful. Will you have no regard to the Miniſters of all perſuaſions, who tell you by their principles and practices the lawfulneſs of what I do? Behold a greater than Dr. Owen, &c. is here, the Apoſtle of the Gentiles, great Saint Paul, telling you, that unto the Jews he became as a Jew that he might gain the Jews, &c. To the weak he became as weak that he might gain the weak: I am made all things ſaith he, to all men, that I might by all means ſave ſome, 1 Cor. 9.20. &c. And he was ſo zealous for the ſaving of Souls that he could condeſcend to any thing that might be done with a good Conſcience. His own practice was the beſt comment on this Text, in taking Timothy to him as his Aſſiſtant or fellow-labourer in the Goſpel, and Circumciſing him becauſe of the Jews that were in thoſe quarters, for they knew all that his Father was a Greek, Acts 16.3. Here is a piece of condeſcention indeed; a far greater piece of Conformity than the reading of a form of Prayer. Timothy had the repute of a Gentile, but becomes a Jew, that he might gain the Jews: And Paul chooſeth to make uſe of him as his partner in his Miniſtry, that his Preaching might be the more acceptable to the Jews in thoſe quarters. See alſo the advice of James and the other Elders to Paul, Acts 21.18. &c. when he came to Jeruſalem. Thou ſeeſt Brother how many thouſands of Jews there are which believe, and they are all zealous of the Law, ver. 20. and they are informed of thee that thou teacheſt all the Jews which are among the Gentiles to forſake Moſes, ſaying that they ought not to Circumciſe their Children, &c. Do therefore this that we ſay to thee: We have four Men which have a vow on them; them take, and purifie thy ſelf with them, that they may ſhave their heads, and all may know that thoſe things whereof they were informed concerning thee are nothing, but that thou thy ſelf walkeſt orderly, and keepeſt the Law, ver, 24. &c. And ſhould not I and other Miniſters walk as we have Paul for our example? Give me leave to apply this piece of Conformity in him to our preſent caſe. You ſee how many thouſands in this Pariſh and many others are as zealous for Common-Prayer (as ſome very few are zealous againſt it) and they are miſinformed that I and other Nonconformiſts teach the people Rebellion, and that we inſtill into them the principles of Schiſm, and draw them away from the Publick Miniſtry and Ordinances; Therefore that we may convince gainſayers that theſe things whereof the people are informed againſt us are nothing, but that we alſo walk orderly and keep the Law, I have thought fit to do what I have done in obedience to the Law of the Land, that hereby I may be inſtrumental of gaining ſome Souls to Chriſt of theſe many thouſands that are ready to Periſh for lack of knowledge. Remember Mr. Nyes words, that we are to walk wiſely yea, mercifully towards them that are without.

Object. If theſe be your Principles that it is lawful to read and hear Common Prayer, why did you not do it at firſt and conform as the reſt of the Miniſters in the Pariſh Churches?

Anſw. I have told you already, if that only had been required of us, we had done it; but other things being required which we account ſinful, we rather choſe the pleaſing of God and the peace of our Conſciences in a way of duty, than honours and preferments from men in a way of ſin.

Object. If the Common-Prayer be read at your meeting-place, we will rather go to the Pariſh Church and hear it there.

Anſw. If you think you have not enough of it with us, you may go to Church and have more: But if you account what I read too much, you argue perverſly in talking of going to them who do more than I have done. But I anſwer further, I have not, I will not in the leaſt diſcourage your going to the Publick Aſſemblies. The ſame Goſpel is Preached with them as with us, and with ſome of them, I doubt not, more judiciouſly, and perhaps more profitably than by ſuch as I, and whether may be more proſperous this or that we know not: So be it Chriſt be Preached here or there, we rejoyce and will rejoyce.

Again, our Aſſemblies are not ſet up in oppoſition to, but in conjunction with, or in ſubordination to thoſe in Publick; and therefore to ſuch as charge us with ſetting up Altars and Churches in a way of Rebellion againſt the Government, and to turn away the people from following the Lord in the way of his Worſhip in the Pariſh Churches, I anſwer as the Tribes of the Children of Ruben and the Children of Gad and half Tribe of Manaſſeth anſwered and ſaid (upon a like occaſion) unto the heads of the thouſands of Iſrael Joſh. 22. The Lord God of Gods, The Lord God of Gods he knoweth and Iſrael he ſhall know, if it be in Rebellion or in tranſgreſſion againſt the Lord — let the Lord himſelf require it: And if we have not rather done it for fear of this thing, ſaying, in time to come your Children might ſay unto our Children, ſaying, what have you to do with the Lord God of Iſrael? Our Governours have made the Act of Uniformity, a Border, a Wall of Separation between us and the Conformiſts, who are ready to ſay, ye have no part with us in the Miniſterial work or in the Pariſh Aſſemblies for the Worſhip of God; If therefore we may not keep up our own Meetings, when we may not have liberty to Preach in the Churches, they ſhall make us to Ceaſe from fearing the Lord.

And again I anſwer, The Harveſt is great, the Laborers few, and Souls are precious; Go therefore where you will, it ſhall not offend, but pleaſe me, if the Net of the Goſpel may be ſpread, and bring you into Chriſt by their Miniſtry or ours. But take heed of this dividing principle which ſome I ſee are acted by, of forſaking the Miniſtry and Ordinances of Chriſt, and the Communion of Saints, as ſoon as a form of prayer is uſed in any part of their worſhip: If God accept ſuch worſhip and worſhippers, (as no doubt but he doth where they lift up holy hands with pure hearts to him) he will not be very well pleaſed with ſuch as reject them: And let me intreat you to conſider whether this dividing principle will lead you: As ſoon as our Governours ſhall be pleaſed to open the Church doors a little wider, and the Non-Conformiſts ſhall generally do the ſame thing that now I have done, you will then either repent of your Error, or if you perſiſt in it, you will forſake their Aſſemblies alſo, as ſoon as a form of Prayer (according to your fancy) hath polluted them, and then I dread to think where I may quickly find you. Either among the deluded Quakers, to caſt off all Miniſters and Ordinances; or among the Papiſts or Atheiſts, (of the Roman Religion or no Religion, for they are much alike) and ſo to lay aſide the common principles of Morality, and act contrary to the very light of Nature as well as Scripture. But I hope better things of you (whom eſpecially and particularly I write this to) even things that accompany Salvation: And therefore as a means for that end I warn you, yea, in the words of the Apoſtle, Rom. 16.17.18. I beſeech you Brethren, mark them which cauſe diviſions and offences contrary to the Doctrine which ye have learned, and avoid them; for they that are ſuch, ſerve not our Lord Jeſus Chriſt, but their own belly, and by good words and fair ſpeeches deceive the hearts of the ſimple.

What may be the reſult of this leading example, God only knows, and time muſt diſcover: Be it what it will, I am not much concern'd, having I truſt a good Conſcience (in this matter,) in all things willingly to live honeſtly. Duty is our part, the Iſſues or Events of things belong unto God: But ſomething apepars above board already.

On the one ſide the wrathful and prophane, finding me out of the reach of the Conventicle Act, that they cannot hurt me, no nor hinder my work that way, have this laſt week put me into the Biſhops Court; from whom nothing leſs than Excommunication, yea, and a Goal, if poſſible, can be expected. Though we yeild as far as we can in things lawful, there is no Union, no Peace nor agreement to be had with ſuch men.

On the other ſide, there are ſome among our ſelves of dividing and unpeaceable Principles and Spirits; who ſeem to be ſo incurably prejudiced as to reſolve they will have no Communion with ſuch Miniſters or Churches, who in ſome little things croſs their humour, and do therefore begin to excommunicate themſelves, before they have ſo much as heard what is to be ſaid in the Caſe. Theſe are people, who are wiſer in their own conceit then ſeven men that can render a Reaſon. I have given you the names of ſix already (Nye, Owen, Tombs, Ball, Baxter, and Corbet) I will add a ſeventh, Dr. Thomas Goodwin (one among the firſt three of the Independents) who in his Works lately printed in Folio on the Epheſians Serm. 36. pag. 488. hath theſe Words. Whereas now in ſome of the Pariſhes of this Kingdom there are many godly men, that do conſtantly give themſelves up to the worſhip of God, and meet together in one place to that end, in a conſtant way, under a godly Miniſter, whom they themſelves have choſen to cleave to (though they did not chooſe him at firſt,) Theſe, notwithſtand- their mixture and want of diſcipline, I never thought for my part, but that they were true Churches of Chriſt. Again, pag. 489. So that I profeſs my ſelf as zealous in this point, as in any other I know: And for my part this I ſay, and I ſay it with much integrity, I never took up Religion by Parties in the lump: I have found by trial of all things, that there is ſome Truth on all ſides; I have found holineſs, where you would little think it, and ſo likewiſe Truth: And I have learned this principle, which, I hope, I ſhall never lay down till I am ſwallowed up in immortality, and that is, to acknowledge every good thing, and hold communion with it in men, in Churches or whatſoever elſe. My Brethren, This Rule (which I profeſs I have lived by and ſhall do while I live) I know I ſhall never pleaſe men in: For this is the Nature and condition of all Mankind; if a man diſſent from others in one thing, he croſſeth the in all the reſt: and therefore if a man take what • good of all ſides he is apt to croſs them all, but he pleaſe • Chriſt by it: and ſo I will for this particular.

To return and to conclude you ſee how the Church • Chriſt is divided and broke to peices by one and the oth • party abovementioned: I ſtand alone in the front, and am in danger on both ſides: Give me leave to ſpeak i • Jehoſophats words, O my God, wilt thou not judg tho • for I have no might againſt this great Company that comet • againſt me, neither know I what to do, but mine eyes ar • upon thee.

I will yet take heart and further incourage my ſe •• from the words of a Soldier, whoſe valour I ſee I 〈◊〉 need in this caſe. When Joab ſaw that the front of the Ba • tle was againſt him, before and behind, he put the cho •• men in array; and ſaid be of good courage, and let us play the men, for our people, and for the Cities of our God, and the Lord do what ſeemeth him good.