THe wisest of Kings hath told us, That there is a time, and a season for all things; a time to keep silence, and a time to speak; and certainly now, if ever, the last time is not only conve­nient, but absolutely necessary: And should man hold his Peace and neglect this Duty, even the Stone should cry out of the Wall, and the Beam of the Timber shall answer it: I direct this my Discourse and Perswasive to Unity in Religion to all in general; But more particularly to those, who are Dissenters from the Church of England, and who seem to make a breach in the Conformity, and happy Unity of the Church; and over-nice Scruples, cause a Schism and rent in its seamless Garment. 'Tis to You that I now speak; as a Friend, as a Brother, for so we ought to be one to another, and not as Wolves and Dogs, snarling and snapping one at the other, but with gentleness and freedom admonish one another; with all lowliness and meekness, with long-suffering, forbearing one another in Love: 'Tis the command of Christ, who is Love it self, That we Love one another; by It we are known to be his true Disciples, and followers of him. And there can be no greater sign of his Love, than friendly to admo­nish one another of Errors, and straying from the Truth; and to assist the weak, to raise up those that fall; to call to Unity and Concord, and to stir up to Peace and Amity: That we may be all of one mind, having compassion one of another, loving as Brethren, being pitiful, being courteous; not rendring evil for evil, and railing for railing, 1 Pet. 3.8, 9.

Since Separation and Division among Brethren proceeds from the cunning and malice of Satan, why should it continue any longer in our Israel? why should not every man put to his helping hand, to build up the walls of Unity? Are we not Brethren? Have we not one Fa­ther, God? One Head, Jesus Christ? Is he not our common Shepherd? Have we not one Faith, Salvation by Christ? Do we not believe him come in the Flesh? Do not we confess his Name? Are we not all Chri­stians? And indeed are we not also of one Mother the Church? Why then this Separation? This Division? This drawing several ways? Why cannot, or why do not you Unite as you ought to do? And that this may be effected, and that our happy Unity may be lasting and per­petual.

You must leave off to interpret the whole scope of Scripture, as if framed to maintain your own form of Government, presenting your followers with false Glosses, whereby they read only as you would have them, and pervert Scripture to maintain the false Ideas of sickly Imaginations; and thus every Sect makes the Scripture to speak in fa­vour of their way and false Opinions, to maintain their Schism and Se­paration; calling all Samaria and Babylon that are not of themselves, and their own Congregations, Sion and Jerusalem. You must also leave off those Names of Separation and distinguishment, calling your selves the Godly, the Brethren, the Good People, Gods Children, the Sancti­fied; Others the Ʋngodly, Reprobates, Wordlings, Time servers, Men­pleasers, Moralists, and Latitudinarians, Arminians, and the like. You must also cease to cry out against Magistrates and Rulers, Kings and Governours, as Severe, Cruel and Tyrannical upon the least restraint of your Liberties; as if you were thereby become Martyrs for the Cause of Christ: Also you must not speak contemptibly of Bishops, (as some too frequently do,) giving them scurrillous Names, as Ʋsur­pers, Spiritual Tyrants, Lordly Bishops, &c. And-calling the Mini­sters of the Gospel in contempt Priests, nay Baal's Priests, Time­servers, State Divines, Dumb Dogs, Vain Bablers, with such like Lan­guage; Those whom the Scriptures Dignifie and Honour with the Titles of Christs Embassadors, Gods Stewards, and the like.

Open then your Eyes at last, and look not so a squint on this Form of Government; and more particularly as it is here Establish'd in the Church of England, which certainly is the most like, and comes nearest to the Primitive Institution of the Apostles, and the next Ages of any Church in the World, both for the Purity of its Doctrine, and the Order of its Government; its Ceremonies being both few and Decent, and its Power regulated by Iust Laws.

And as one says, The Church of England is a Body of so firm a Constitu­tion, and so excellently Temper'd, and so well Shap'd, Vind. of the Conforming Clergy. p. 50. and of so clear a strength and vigour in all its Limbs that no out­ward force is able to injure it; nothing but some inward Corruption and decay in the Vital parts that can possibly bring it to the ground.

Indeed some had trip'd up its Heels and lay'd it all along, but it was but a Foil, you see how soon it arose again; and in that little Inter­space or Inter-regnum, as I may term it, what horrid Confusions were amongst us? Methinks this little Tryal might convince you of the weakness and Imbecility of the one, and the Firmness and excellent Temper of the other Government; by which this Land has so long flourished, and which is so fitted not only to Monarchy, making that Maxime good, as we by experience saw, No Bishop, No King; and among the rest the Learned Mr. Hooker in his Pref. Sect. 1. has these words, which he sets down as his full perswasion, Surely the present Form of Church Government, which the Laws of this Land have Esta­blished, is such as no Law of God, nor Reason of Man hath hitherto been alledged of force sufficient to prove they do ill, who to the uttermost of their power withstand the alteration thereof. And contrarywise, the other, which instead of It, we are requir'd to accept, is only by Error and Misconceit, named the Ordinance of Jesus Christ, no one proof as yet brought forth whereby it may clearly appear to be in very deed. And those two Asser­tions he hath so fully and unanswerably maintained in his excellent Book of the Laws of Ecclesiastical Polity, that methinks you should lay your Finger on your Mouths, and no longer speak against this Form of Church Government, nor remain at this distance, and in this state of Separation, till you have found out better Arguments for to justify your so doing, than those you have yet made known to the World.

Therefore, as the Form of Divine Service, contain'd in the Book of Common Prayer, which is now used in the Church of England, con­duceth so much to the Edifying those that use it, and it agrees exact­ly with the Rules of the Apostles, and is performed in English, the Vulgar and common Language of the Nation, which every one un­derstands: But in the Church of Rome, the common People are made uncapable of being Edify'd by the Prayers of the Church, in that they are all made in Latine, a Language which they do not all understand. So that when they meet to Worship God, there are sel­dom any in the Congregation that knows what is said there, except [Page 4]the Priest that read it: But Blessed be God for it, it is not so with Us; for Ours is truly Common Prayer, for it is written and read in that Language which is common to all the Congregations in the King­dom; So that no man that frequents our Publick Congregations, where the Common Prayer is used, can ever plead Ignorance of any one Duty whatsoever: For if it be not his own fault, he may there be instructed in every thing which he that made him, requires of him.

And seeing it hath pleased the most high God to comprise his whole Will, (and by consequence our Duty,) in the Ten Commandments; hence we read them constantly every Sunday and Holy day through­out the whole year; by which means every one that doth not wil­fully shut his Eyes may clearly fee, and fully understand his whole Duty both to God and Man; especially, considering, that in the Prayers themselves also there is frequent mention made of all those Vices, which ought to be avoided, and all those good works which ought to be performed by us: So that we can never come to Church, but we are still put in mind, both of what we ought, and what we ought not not to do that we may be saved. Whereas if all and every person in the Congregation, would always be upon their Knees, while they put up their Petitions to the most high God, what a mighty advantage would this be, not only to every one in particular, but to the whole Congregation in general? For as every one would by this means keep his heart more stedfast in the true fear and dread of God, and likewise more certainly obtain the good things he Prays for; and by this means we should excite and enflame each others Devotions, con­firm and strengthen one anothers Faith, and convince both our selves and all that see us, that Religion is a serious thing; and that we be­lieve it to be so, by our serving God with so much Reverence and Godly fear, as this humble Posture representeth; for it is lamentable to think what absurd things are done in the time of Divine Service; for I have seen some People sitting in the time of Common Prayer, if we did but consider we are in that Holy place, where Gods Majesty is represented, and our Lord Jesus Christ, who shall judge us all at the last day; and therefore as you tender the Love of God, the Cre­dit of Religion, or the Salvation of your own Souls, I beseech you all in the Name of him that made you, that whensoever you come hither to Pray unto Him, you do it in that Awful, Lowly, and Solemn manner, which our Church commandeth, and as becomes Creatures, when you speak to your Great and Almighty Creator; that so you [Page 5]may give true Worship and Honour unto Him, and also receive that Benefit and Edification of your selves, which he hath Promised, and you expect from Publick Prayers: This being certainly the most edi­fying Posture that you can possibly use upon such occasions.

Therefore great Blessings do we lose by neglecting to come to the Publick Prayers of the Church on the Week days, when we have so great opportunity, and our Churches so near us, and Prayers Mor­ning and Evening in a great many places; and yet how many do neglect coming, and what a poor Congregation do we see in many great Parishes? Is not this a shame to Christian Religion: We find time for every thing else, and shall we not find time for this great Concern of our Souls; for with what Conscience can we expect a Blessing from our Heavenly Father, without asking it? And what an ungrateful thing it is to receive Blessings at Gods hands daily; and not as daily to acknowledge and give him Thanks for it in publick every day, as well as private? For by the publick we let the World see we are not ashamed of our Religion.

For my Charity prompts me to believe, that all the zeal that some express against the Common Prayer, and all that indifferency that is in others for it, proceeds from their Ignorance of what it is, or at least from their want of an Experimental knowledge of it. For let any man that seriously minds the Worship of God, and the Salvation of his Soul before all things else, let such a one, I say, set himself in good earnest to use the Common Prayer as he ought to do for some conside­rable time, and I do not doubt (but that by the Blessing of God,) he will find that benefit and edification by it, that his own experience shall convince him of all that I have now said, more than all the Argu­ments that I have, or any man in the World can ever produce to him.

Lay aside now your Passions I beseech you, put off your former Conversation, and be renewed in the Spirit of your mind: Speak every man Truth with his Neighbour, for we are Members one of another, Christ is our Head: There is but one Body, one Spirit, one Lord, one Faith, one Baptism, one God and Father of all. O do but consider the Beauty of Unity, let it allure you, let it break your stifness, let it move you to run into the open Arms of your Mother, and to be knit in the Bands of Amity with your Brethren. Confider how good and how pleasant it is for Brethren to dwell together in Unity. And Psal. 133.

How Happy and Blessed then would the Nation be! The Nations round about us would Tremble, and our Adversaries would be Con­founded. O that there were a full Assent and Consent among you both in Spirituals as well as Temporals! It is not enough that you Live together, that you Trade together, that you Converse one with another; but to compleat your Happiness, you must Pray to­gether, and Worship together, that compleats the Friendship. We have been too long assunder, why should there be any difference be­tween Benjamin and Judah? [...], I say, at last as Brethren; come with wi [...]ing Hearts and [...]inds. The Goliah of Opposition may be easily slain; one single Stone will sink that Philistine. Let some among you set an Example, others will follow. Consider the Peace of Israel more than your own Interest, and think how you will strengthen the Hands of your Brethren by this so much desired Unity and Happy Conformity. Let at last the great Mercy that is shown you, be a motive to bring you to this desired and Happy Unity. Let Love draw you to rest no longer; meet with Kindness and Sub­mission.

The Benevolence and Tender-heartedness of so Gracious a Prince towards you. How then can you Answer your contempt of the Laws and Commands, not only of a Christian Prince, but of our own Church too: One that Commands nothing but Lawful things; it is not enough that you think otherwise of them, and that you pretend Scruples of Conscience, there is no such exception in the Rule laid down by the the Apostle. Let every Soul be subject to the Higher Powers: Submit to every Ordinance of Man, &c. Rebellion is as the sin of Witcheraft, and Stubborness is as Iniquity and Idolatry. Let us consider that Caesar is our King, Caesar is the Lords Anointed; Caesar is our Nursing Father; Caesar is the Breath of our Nostrils; Caesar is the Son of such a Caesar who was a Martyr, who laid down his Life to preserve us from Slavery. Our Caesar hath been Miraculously Pre­serv'd, and Miraculously Restor'd; nothing can be too Much, no­thing can be too Dear for such a Caesar.

Certainly Obedience to such a Prince, and to his Lawful Com­mands, would be more acceptable than all your long Prayers and fre­quent Preaching which is become your Idol, and which you set up in the room of the Crosses you have pull'd down. Speak out, and tell us whether an Act for Ʋniformity and Conformity made by the three States of the Land, be a Legal Act or no; If it be, why do you not Obey? Why do you trouble the Waters with your need­less [Page 7]Scruples of little weight and value, and about Trifles only, as you call them? Is not the Word truly dispensed in our Publick Churches? Are not the Sacraments rightly Administred? Are not our Prayers free from Scandal and Irreverence? Are not our Doctrines clear of Errour and Falsity? Why then do you deny to Hear, Receive and Communicate together? But in spite (as I may say) both of the Com­mands of God and Man, separate your selves, and run into Disobe­dience? I verily believe those of the Church of England would never run into that contempt of the King and his Laws; I am per­swaded that for Conscience sake they would submit, should the King and Parliament by their Authority take away those Ceremonies about which you contend; they have learn'd better than to Rebel, and the Doctrine of our Church hath endued us with sounder and better Principles.

O that I could but make you senfible of the Blessing of this Unity; How much Glory it would add to the Nation! How much Scandal it would take from Religion! How much Security it would give to three Kingdoms! How much Content and Satisfaction to your Prince, and how much Joy and Gladness to the Hearts of all your Brethren; what Peace should we enjoy at Home! What Esteem and Awe should we purchase Abroad! What Love would be begotten between one another! And what Happiness and Prosperity would it bring to all! You would then see again those Happy days of Queen Elizabeth, our Armies to Prosper, our Citizens to Flourish, Conquest Abroad, and Peace at Home; Charity to increase, and Contention to cease; Love to abound, and Strife to wax less. The Golden Age would seem to be return'd again, and Righteousness would run down like a stream; there would then be a general rejoycing in our Streets, and we should all cry out, This is the Lords doing; it is marvelous in our Eyes. At last therefore endeavour to satisfy your Consciences, go about it in earnest, lay aside all Stubbornness of Heart, all Spiritual Pride, all Self-Interest. Let the Case be stated truly betwixt you: There are those that will not think much to convince you, if Scripture and Rea­son will do it. But you must then come with willing minds, you must not be so stiff as you have hitherto been, rather than comply o [...]e jot, you will Break, you cannot Bow; you will not yield in what you may, in those things that you cannot Condemn; you will not so much as Read the Chapters appointed for the Day, because Com­manded; you will not repeat the Creed and the Ten Commandments; you will but rarely admit of the Lords Trayer, because by us so often [Page 8]used,) a Prayer composed by Wisdom it self, and therefore it must needs be the most perfect and Divine Prayer that was ever made. And those who have thus far comply'd and set you a good Example, have been reproach'd for it, and have been look'd upon as Backsliders. But this is not the way to Unity and Peace, you must bring willing and yielding Hearts with you: you must not be Obstinate and Opi­niative; you must not be Resolved before-hand; you must have De­sires and Longings for Unity; you must hear without Passion and in­terest, and with a desire not of Disputing and shewing your Parts, but of satisfying your Minds and Consciences, and then no doubt but your Scruples may be all resolved, and you may Conform with satis­faction.

Lay these things seriously to your Heart, pass them not slightly over, think not these words only a little vain Air, God may call you by a weak instrument, by a small Voice. Resist not the Spirit, Har­den not your Hearts. This God that Calls, he would have you re­turn, remember the Womb wherein you were Born, and the Paps that gave you Suck. Think of the Peace and Unity of Israel, be Dutifull as Children, Love as Brethren, Obey the King, Submit to Ordinances, be Subject to Rulers, Honour the Magistrate, Yield to Governours, be United in Mind, be of one Heart, Worship toge­ther, Separate no longer, and God will build you up: Then God will be known in Judah, and his Name will be great in Israel. You shall then be United like Israel and Judah, you shall have but one King, you shall be no more two Nations. What Nation will there be so Great, who hath God so nigh unto them: Then you shall be his People and he will be your God; he will give you one Heart, and one Way, that you may Fear him for ever; for the good of you and your Children after you. Then will ye with one Mind and one Voice glorify God, even the Father of our Lord Jesus Christ.