SOME CONSIDERATIONS OF Present Use: Wherein is shown That the Strong aught to Bear with the Weak, and the Weak not Clamour against or Censure the Strong: IN WHICH The true Notion of the Strong and Weak is Stated.  
Delivered in a Farewell-Sermon at St. George Buttolph-Lane, London.  
By Benjamin Hoffman, Master of Arts, of Balliol College, Oxford, and late Lecturer there.  Rom. 15.1. 
We therefore that are strong aught to bear the infirmities of the weak.  Rom. 16.17, 18. 
Now I beseech you Brethren mark them which cause Divisions and Offences contrary to the doctrine which you 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.  
LONDON, Printed for F. Gardiner at the White-horse in Ludgate-street, 1683.   

TO THE RIGHT HONOURABLE DANIEL EARL OF NOTTINGHAM, BARON of DAVENTRY, And one of the Lords of His Majesty's Most Honourable Privy-Council.  
My Lord,  
HOW great a Stranger soever I may be to Your Lordship, I am not much at a loss for an Apology for the Boldness of devoting this mean Present to Your Honourable Name. The inexpressible Favours I had the Honour to receive from Your Noble Father, have justly entitled Your Lordship to the best of my Performances: 'Twas His generous Charity made me what I am; and what the Product of that may be, is and shall be a due Tribute to Your Lordship. His Virtues Your Lordship inherits; and nothing can more fully complete the utmost Aim of my Ambition, than an Opportunity of showing myself Grateful to Your Lordship's Father's Immortal Memory, and of manifesting myself (in what Circumstance soever)  
My Lord, Your Lordship's Most Obedient Servant, B. Hoffman.   

To the Parishioners of St. George Buttolph-Lane, and St. Buttolph's Billingsgate.  
Gentlemen,  
IT is not unknown to most Persons that have known me, what Relation for several years last passed I have stood in to you, and since we lived so friendly and kindly together for so long a time, I was resolved to do all in me lay, to part as fairly at the last, and to leave some certain Testimony of my Respect behind me: And since it is at this time the Endeavour of divers Learned Men in the Church, to Sweeten and Reconcile men's Minds to the Doctrine and Discipline of the Church of England, that so the Civil Power may not surprise them, without due warning, and weighty Reasons given, why they ought now especially to endeavour an Union: Since several others are upon this Charitable, and Seasonable Design, I thought my Words might come among you with more Esteem and Reception than a mere Stranger's: And though I every way fall short of the worth of those other Persons, that have bended their Purposes this way, yet when I consider the Kindnesses I have received from most of you, in all other Cases, I cannot in the least imagine I shall be disappointed in my Expectations, now, in this last piece of Respect I am showing to you; and if it doth (in the perusal) any Person Service, I shall hearty thank God, and really Rejoice in my Brother's return.  
I am Your Faithful Servant, Benjamin Hoffman.   
Rom. XV. 5, 6, 7. 
Now the God of patience and consolation, grant you to be like minded one towards another, according to Christ Jesus,  
That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ:  
Wherefore receive ye one another, as Christ also received us, to the glory of God.  
BEfore I proceed to the distinct speaking to the Words of my Text, it is necessary that I first lead you to the Consideration of the Apostle's Method and Design in two or three of the foregoing Chapters.  
Now the sum of that which the Apostle is arguing, is laid down in the 13th Chapter of this Epistle: In the whole he is managing the Jewish and the Christian Professors, and such as were partly of one, and partly of the other Persuasion, with all the caution and wariness that can be possibly, that he may give none offence to either: And in order to this he lays down Rules that aught to be universally received by Men of all Pretensions. And these he gins with in the 13th Chapter and first Verse, Let every soul, saith he, be subject to the higher powers, for there is no power but of God; therefore let your lesser Disputes be of what nature they will, if you believe a God, you must be Obedient, for the powers that be are ordained of God; as if he had said, Nothing in Christianity ought to be pretended, or made use of, to give any man Immunity from Obedience; for this from all Subjects, of what Quality soever, is due to those to whom Allegiance belongs. And this Doctrine he pressed in opposition to some that St. Peter and St. Judas reprehended, viz. Such as despise Government, and are selfwilled and presumptuous, and that are not afraid to speak evil of Dignities, 2 Pet. 2.10. And this Obedience he presses v. 5. that it must be from the heart: It's possible a cunning Rebel, or prosperous Oftender, may avoid Wrath and Punishment, and therefore his Obedience must not be for fear of Wrath only, i. e. not only so far as will keep him from a Fine, a Prison, or a Gallows; but it must be from his Conscience, i. e. in Obedience to the Constitution of God, whose Officer he is: For every Supreme Magistrate, Legally placed in any Kingdom, hath, and must be thought to have, Commission from God, tho' he be an Heathen.  
And after the Apostle had managed this Argument throughly, how Christians should carry themselves towards their Governors, he than descends to tell us how they should carry themselves one towards another; and for this he lays down Love and Charity, and Bearing one with another, as the Foundation and Groundwork of all good Christian Conversation; and here at the time of writing this Epistle he found great Divisions and Dissensions already crept into the Church of Jewish Believers, not only against the Gentiles, but likewise among themselves, some Converts clearly discerning that they had a freedom from the Judaical Yoke, and others conceiving themselves still to be under that Dispensation; and hence came the Quarrel, viz. That those that were zealous for the Mosaical Law, condemned and were angry at all others, as Breakers of God's Law, that did not observe them as they did; and on the other hand, they that were instructed in the Knowledge of their Christian Liberty, were resolved to maintain that Liberty which was purchased by Christ, and were apt to despise and contemn those that still continued scrupulous in the abolished Judaical Rites, and so between the one and the other, the Christian Communion was likely to be broken, and an inveterate Separation to be made among them; and to both of these St. Paul applies himself, Those of you that do not think yourselves bound to observe those Laws, you that understand better, do not you reject the scrupulous or erroneous Judaizer, but receive him to your Communion; Him that is weak in the Faith receive ye, but yet so receive him, as that he may not thereby be encouraged to take too much upon him; receive him, but not to doubtful disputations; as if he had said, If he be weak and erroneous in himself, let him not be censorious and troublesome to others; do not you despise and reject him, neither persuade I that he should molest you; so that this Chapter was writ, and this Advice here given, that the strong might be gentle and courteous towards the weak, and not the weak from hence be clamorous against the strong, as some (especially in these days) make this and such like advice in Holy Writ, to be as it were a Shelter and a Sanctuary for them to do and say what they please, under the pretence of Weakness, and that prudent and legal Restraints must not be talked of, without grieving or judging our Brother. But there is a great deal of difference between mildly and wisely endeavouring to reduce men to Catholic Communion, and between offering any Offence, or Despising them, as I shall show farther anon; and St. Paul plainly doth it in the following Chapter; for if, saith he, after so much Charity and Tenderness and  that the strong bear towards the weak, they do not hearken, than the Offence lies on their side, and at their doors and Consciences, Rom. 16.17, 18. Now I beseech you Brethren mark them which cause divisions and offences, and if after all the friendly Offers you make to Communion, they will not comply, avoid them, for they which are such serve not our Lord Jesus Christ, but their own belly and interest, and by good words and fair speeches deceive the hearts of the simple. And thus for the introducing my ensuing Discourse, I have showed you the Design of the Apostle; which is as I showed you,  
1. To lay down hearty Obedience to Magistrates, as the indispensible Duty of all Christians, and Men that own a God.  
2. To have Christians friendly towards each other, the strong not to Despise or Scorn the weak, and the weak not to Clamour at and Censure the strong; that the strong should more value his Brother's Soul, than a needless humouring and pleasing himself, ch. 15. v. 1. and that the weak should not be Loud and Positive in Disputations that he doth not understand: And that all in their several places may do this, he proposeth both the Fountain and Example of all Heavenly and Christian Graces, Now the God of patience and consolation grant you to be like minded one towards another, according to Christ Jesus, wherefore receive ye one another, as Christ also received us, to the glory of God.  
Upon these Words I shall briefly and plainly discourse upon these following things.  
1. Give a short and easy Explication of the Words of the Text.  
2. In some few Words touch upon the Duty of Obedience to Magistrates.  
3. I shall principally endeavour to show you how we ought to carry ourselves towards each other with reference to Communion, the Strong to the Weak, and the Weak to the Strong; which may serve as a Method or Incitement to us to be like-minded one towards another, that we may with one mind and one mouth glorify God, and receive one another as Christ also received us, to the glory of God.  
4. Conclude with some Practical Reflections upon the Whole.  
As for the Text, the Apostle is here wishing a very great Blessing upon the Infant Christian-Church; and he found'st the Rise of all Blessings in God: And so the meaning of the Words is this; Now (saith he) I have laid down as amply and as plainly as I can the Duty of Christians one towards another, I beseech God, who is the Fountain of Patience and Consolation, the God of Patience and Consolation, i. e. the God from whom all Patience and Consolation comes, make you to be like minded one towards another, i. e. cause that you may all think and own the very selfsame thing, lest through diversity of Opinions, there arise Discords, Hatreds, Separations, Offences, and Scandals, to the great damage of the Church and Glory of God: Or if there be some little difference in Opinion among you, don't separate, and break asunder, and rend the Communion of the Church of Christ; yet still be like minded one towards another, i. e. come with equal degrees of Charity and Love one towards another, and hope the best one of another: for that the sense no doubt is, that by like-mindedness is meant agreeing in the same Truths, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to think the very same thing. So that the plain meaning no doubt is this; God grant, saith the Apostle, that your Heats and Differences being laid aside, whether about the Observation of Meats, or Days, or the like, that you may think and agree mutually in the same thing, and that according to Christ Jesus: This is added, to restrain them from agreeing in any false or erroneous Opinions; but wishes their sense of Religion to be agreeable to Christ, the Author of all Truth.  
That you may with one mind and one mouth glorify God: That when you come to pray to, or praise God, you may not only do it in the same Form and sound of Words, but also with all your Minds full of mutual Affection one towards another, without any surly demeanour, contempt, hatred, or censuring of each other, that you may do it so unanimously, as if there were but one Mind and one Mouth among you. He would have the Weak and the Strong lay aside their Differences, and join in the Fundamentals, to glorify God together.  
Wherefore, saith he, receive ye one another, as Christ also received us, to the glory of God: i. e. Look upon each other as Brethren; in all humility of kindness and condescension, embrace and secure one another: In stead of despising and driving Men from your Communion, help up them that are fallen, let one endeavour to bring the other to himself, the Strong reduce the Weak, the Learned the Ignorant, and the believing Gentile, the prejudiced Jew: and let him cherish, and instruct, and be tender of him, with a Brotherly Care and Affection.  
Even as Christ also received us, to the glory of God. Christ did much more than all this for us, that he adviseth us to do one for another. Christ did not disdain us, that are more unworthy of his Presence, than we are of each others. So our Saviour saith by St. John, ch. 17. v. 24. Father, I will that those whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. So that Christ received us into the Fellowship and Partnership of the Glory of God, and therefore we ought to receive one another.  
So that the whole meaning of the Text is, The Apostle beseeches God to grant them the same Sentiments and Understanding of the true Religion of Christ; or if they have not just the very same Sentiments of things in every Particular, (as it may be few Men have) yet that they would not rend and tear Christ's Church, but would lay aside their dislikes of each others private Opinion, and with one Heart and one Mouth join together in Public Duties and Ordinances, and receive one another in the visible Communion of the Christian Church: that the Weak should not as Malcontents go to separate themselves, and throw away their Souls; nor the Strong (as having a clearer Understanding) disdain to join with the Weak; but that we should receive one another, to the helping each other forward in Grace, as Christ also offers to receive us to the Eternal Being with him in Glory. And now having spoke distinctly to the Words of Text, I shall pass to the second thing, which I shall insist on very briefly. And that is,  
2. To consider that great Duty of Obedience to Magistrates. And this I should not have mentioned now, but only that St. Paul lays it down as the first step to Peace and Order in the Christian Church; and likewise because the Dispute of Days and Meats, etc. is out of doors between us and our Brethren the Dissenters, and because they seem as much blundered and puzzled about the extent of Obedience to our Laws, as the Jews were of theirs; which is the reason why I touch upon this Duty as I go. And indeed their being so much mistaken in the extent of Christian Obedience, is that (I fear) which makes them take so little notice of the Laws of a Reformed Christian Prince: for if the Power of a Heathen Prince be from God, and that he that resists him, shall receive damnation to himself; much more, when one (as I may say) after God's own heart is in the Throne, when he countenances that same Religion which we pretend to love at our very Hearts, and which our Forefathers sealed with their Blood.  
These Considerations (methinks) might make us run Volunteers in Obedience to him, and cause us to stifle all the little Tricks and Humours of our own, when God and the King go thus together in our Israel. Nay, besides all this, our Laws are not the Breath of one single Person only, but proceed from the mature Deliberation of Men of our own choosing, to represent our Grievances, and take care that no heavier Burdens be laid on our Bodies, or Minds, than themselves, as Fellow-subjects, are ready to bear. And yet strange it is, that after all these wonderful Privileges, we should have some repining at, and others defying our admirable Form and Methods of Government; that they should allow none to be Lords over them; and that the Pretence of Christian Liberty, should fight and set itself against the Laws of God and Man: and this we see by too sad and daily experience it doth. Whereas were our Prince in his Judgement a Heathen, in his Power furnished to be arbitrarily and uncontrollably Cruel, and in his Will and Inclinations delighting to crush and grieve his Subjects; yet to this Power we must be obedient. In short, be the Prince what he will, God requires a thorough Obedience one way or other; and therefore the thoughts of a Gracious, a Merciful, and a Reformed Prince, should make us so proud of, and pleased with our Governor, as not to thwart him upon Straws and Trifles. No Master, though never so mean, but expects Dutifulness from his Servant: No Father, though never so poor, but requires Obedience from his Child. And why should a Prince (who is above us all) suffer himself to be mocked, when no body else will? Why should he be called a Lawmaker of his Country, if every humourous fanciful Person may control his Authority when he pleaseth? This seems a great Affront to the Supreme Power on Earth, especially a Power so great as to be ordained of God: Tho I really fear many Christians do not know what they do, when, to the indulging some Humours of their own, they bid Adieu to all Authority, and do what in single Persons lies to the dividing Christians, and confounding Church-Order and Discipline. But I hope better of you, my Brethren; and therefore I shall not insist any more upon this Head, only adding that of the Apostle, That you must be subject, not only for wrath, but conscience sake, i. e. You must make Obedience to Governors as sincerely your Desire and Endeavour, as any other Gospel-duty whatsoever. But I designed only to touch upon this Head; and therefore shall pass to the next Head; and that is,  
3. How Christians should carry themselves towards each other with reference to Communion, viz. the Strong to the Weak, and the Weak to the Strong, that so we may be like minded one towards another.  
The Strong are those that have an exact Knowledge of Things both Lawful and Unlawful, and which think nothing that is Lawful to be Unlawful.  
The Weak are those that think one or more Things that are Lawful, to be Unlawful: and their Weakness consists in their doubting and mistaking Judgements about Things that are Lawful.  
The Strong in the Apostles days were those that thoroughly understood what Liberty they had by Christ from the Jewish Ceremonies.  
The Weak in those days were those that thought well of Christianity, and yet for all that were unwilling quite to throw off the Ceremonial Law, that stood upon Meats and Days, etc. though the Gospel acquitted them.  
The Strong in our days are those that are hearty obedient to all the Laws of Magistrates, that are not forbidden in God's Word; and that are satisfied that a Prince hath Power to enjoin any thing in our Worship, that is not excepted against in the Gospel.  
The Weak in our days are those that either can't or won't distinguish between Articles of Faith, and Modes of Worship; that think they are not obliged, nay, that they ought not to obey their Governors, as to the enjoining Indifferent Things in their Worship, because they are not commanded in Words at length in the New Testament.  
And now having named to you the Men and the Thing, I shall proceed humbly to offer some Rules to your Consideration, and so conclude.  
And in these I shall apply myself to the Strong and the Weak; and because St. Paul in this Chapter gins with the Strong, I shall do so too. We therefore that are strong aught to bear the infirmities of the weak, especially if the Weak are as they were in those days, (and perhaps had some reason to be) in a great strait which to take; for it was doubtless very hard for Men then, especially those that were Zealous, to throw off a Religion almost wholly, and run with immediate satisfaction into another. It was doubtless a great Surprise to them, that after a Religion had flourished about Four thousand years, and had been owned by God as the True in all Ages before: I say, 'twould make any Man at a stand, to see one Person come and tell us of a sudden, That neither Circumcision nor Uncircumcision availed any thing; that Meats and Days were all alike; and that the Old allowed and established Law, must give way to a New Gospel. I question, if any of us had lived in those days, and been bred up in the strictest Knowledge of the Law, how many of us would instantly have turned Christians; especially since so many of us now stumble, and are mistaken about the Gospel, though the World hath been so long inur'd and accustomed to its Doctrine: so that there was great reason in those days for the Strong to bear with the Weak, because the Difficulties of rightly judging and discerning Things were very strong and masculine, enough to throw down weak Minds But when Weakness is pretended, to make way for Confusion; when Men will pretend they are weak at one time, and will take it amiss when you go to instruct them as such at another; this looks rather like Wilfulness, than the Weakness St. Paul here means.  
But I am very well ware, that there is a very popular and current Observation in our days, which seems a great Objection against what I have hitherto said; and that is, That Men can no more be supposed to be alike in Judgement, than they are in Features. But the Case is not at all the same. Men would, no doubt, be all exactly Featured alike, if God had designed they should be so, and had drawn them all as Copies from the same Original: But he hath given us all the very selfsame Law and Rule; he hath given us the same Faculties to judge with; and therefore it might justly be expected we should all think the same things. One Soul hath no unlikeness to another, but only from the different Humours and Sentiments it receives: And if the Rules be all the same to manage our Souls by, whence comes the Unlikeness? Not from the necessary impressed Features of the Soul, but from the wrong Apprehension and Management of the Rule. So that 'tis no fault not to be alike in outward Features, because God never designed us all the selfsame external Aspect: But 'tis a Crime not to think the selfsame truth, according to Christ Jesus; because this was the Reason of Gods giving us one unalterable Rule, that we should with one mind and one heart glorify him. But I must pass to the several Considerations, some to the Strong, and some to the Weak, and so conclude.  
1. To the Strong, I desire them to consider these following Things, with reference to the Weak. By the Weak I mean those that are really so, and not such as use it for an obstinate and ungovernable Pretence.  
1. I desire the Strong to consider, That their weak Brethren seem to have somewhat to say for themselves. When I hear a Man telling me that he hath been educated in such an Opinion, and his Parents before him, nay, and that he doth not owe his Opinion only to the Font, but that he hath striven, and prayed, and read, and considered, and conferred; that after all his Examination, he cannot find that he hath any love for any Opinion, more than his unconquerable Persuasion fixes him: I say, when we hear a Man sincerely, and from the bottom of his Heart, saying, That he cannot distinguish things as others can; that he cannot think that Indifferent which others do; that he cannot admit things that are really Lawful in others Opinion, to appear so in his: A Man that is Strong aught to pity such a ones Weakness: Tho, to my apprehension, 'tis very strange, if what these Men tell us, be true; 'tis very odd, that a Man out of the Church shall tell us, by his Eyesight, that a House is a House, a Tree a Tree, and a Man a Man, and see these things as clearly as any Man else; and yet have this Man into a Church, and you can't persuade him, but that a plain whited Wall is a Carved or a Molten Image: For this is really the Case; Take these Men in Worldly Business, and they are as intelligent and as strong and as rational as others: but in Religion they are as odd and aukerd and untractable: Tho, methinks, 'tis very sad, that that Religion which Christ designed to enlighten, should cloud and maze their Understandings: But yet thus we oft see it is, Men are thus either in pretence or reality weak; however that be, we must leave them to God, bear with their Weakness, and be glad to see them in our Communion. And if I can any thing judge of the Temper of those that are of the Church of England, I dare vouch for the wiser and soberer part of them, that they do not disdain Communion with the weakest Brother. But alas! the Case is now altered from that in St. Paul's days; the Weak refuse Communion with the Strong, which seems to give a great contradiction to their pretended Weakness; for those that really know themselves weak, would not throw themselves out to the wide World, and pretend to take greater care for themselves, than God in his Providence, and their Governors by their great Care offer to them. But,  
2. The Strong aught to bear with and pity the Weak, in that they expose their Persons and Fortunes to the Censure of the Magistrate, upon Needless things. Real Martyrdom, and laying down our Lives and Estates for the Truth, is highly commendable in the Eyes of God and Man: But to withstand and contend with the Supreme Magistrate, when he is doing the true part of his Duty, is really a very great Evil; for a good Magistrate is the great Crown and Blessing of a Nation; for by prudent Exercise of good and righteous Laws, he reduces many to a good and right Understanding of Things, that it may be would not else mind or consider about Religion: And if the Magistrate doth not take care of his Subjects Souls, as well as their Bodies, he bears the best part of his Sword in vain; for People are very apt to run into strange Enthusiasms, when every Man may cut out what Religion he pleases; and we may well think a Prince blame-worthy in this Particular, if God own him as his Deputy and Vicegerent, and yet he doth nothing for God in all his Government. And indeed we have all the reason in the World to give all due respect to the Laws (especially) of Good Princes; for the higher the Office, the greater the Grace that descends upon them. But yet notwithstanding the Prince, as a part of his Duty, takes care to see Religion exercised; yet too many there are that dare to offend, and expose their Lives and Fortunes to the dint of his Laws, and that for little, potty, trivial things: And these the Strong aught to pity; they seem to be in earnest, when their Blindness will enable them to part with that which is dear to them, rather than obey. Therefore when we see any of our weak Brethren in trouble because of their Weakness, let us not deride and contemn them because of their Weakness, but pity them, that they do not see though Mercies of God; in so good a Prince, and such good Laws. Let us not, I say, despise them; for, as the Apostle argues, Who made thee to differ? Was it not the Grade of God that rescued thee from this Weakness? And indeed the Sufferings even of a notorious Malefactor are pitiable, as we have a general Respect for Humane Nature. And this will induce our weak Brother to think that we are loving, and tender, and Christianlike, when we do not mock at, but pity their Calamity. Tho 'tis very fit and meet that good and righteous Laws should take place, and be executed upon Offenders; yet 'twould be hard, if those that are to execute these Laws, or any other, should superadd any Censure, or intermingle any sort of Treatment, that the Laws will not directly allow or do not expressly enjoin. 'Tis no Persecution to put good and justifiable Laws in Execution; but it looks like one, when those that are to do it, rejoice in their Brother's Sufferings. But,  
3. The Strong should consider and pity the Meanness and Confusion of their Faith and Understanding. Now Faith, as the Scripture saith, comes by hearing; and therefore this Fault I shall rather choose to lay upon their Teachers, than upon them; tho 'tis in part their fault, to make no better a Choice. And I must confess, I take it to be the particular sleight of their Preachers to cut out Work for themselves, to make their Hearers of nice and boggling Consciences, that they may have them under their Dominion, to raise such Scruples that they and none else care to answer, and render Religion an odd and unintelligible Undertaking. I must confess, I have not much heard their Sermons; but I have perused some of their Books, where a great deal of what they say is very formidable, and some again unintelligible Doctrine; where Nineteen Marks of Grace are set down, and strictly required, when Two, or it may be never a one of them, will serve the turn. Now, for my part, I hearty pity any Hearer, that with Awe and Reverence puts his Soul into the Hands of a Teacher that is not Faithful, that drags him thorough a rough and tempestuous Way, when a much plainer and casier is nigh at hand. Christ came to make Religion plain and easy; and if any Man that puzzles and entangles it, be his true Ambassador, judge ye. But having some Considerations to add to the other sort of Men, the Weaker Brethren, I shall pass to them, and speak but briefly to them, and so conclude. And to these my Request is,  
1. To have a competent and becoming Reverence for Authority. And here I do not go persuade these Men into the Notion of Infallibility, as if all their Governors did or said were as infallible as any part of the New Testament; but to desire them to have in themselves ductile, obedient, governable, and persuasive Frames of Spirit; not to be morose, or peevish, or sour, or obstinate: And let the Consideration of his being the Power and the Ordinance of God, carry them beyond all their little Doubtings and Objections. A meek, and a quiet, and a submissive Frame of Spirit, is in the sight of God of great price.  
2. My Desire to the Weak of our days is, seriously to consider, That the Government can never provide against all the petty Exceptions of every particular Person; and that 'tis impossible that all the Dissenters can be pleased. Is not this to be proved within our Memory, when the Presbyterian and Independent (though now they love so dearly) were as much Antichristian one to another, as now We are to Both? And if at this time the Government goes to comply with the Conscience of the Presbyterian, what then will become of the Independent? If the Mouths of both these can be stopped, what must be done for the Anabaptist? Or if these could be complied with too, what shall we do for the great Numbers of Dissenting Quakers? All these come in with a pretended equal Cry and Loudness of Conscience; and if these Dividers cannot condescend to each others Weakness, how can they expect the Government should? Therefore when they desire that the Governors should make such Laws as shall suit every Man's Conscience, that's impracticable, nay, and impossible, without bringing absolute Confusion into the Church and State: Nay, themselves, I dare say, do not desire the Laws should be made so lose, as to take in all the several Sects of Dissenters; and if it takes in one Party that is blinded and weakened by his Conscience, why not another? If they object, That a little Condescension would take in some: I beseech them, On whose side ought the Condescension to lie? Is it not more feasible that particular Persons may come into the Church, than that the whole Form of Church and State-Government must be new-molded for them? If this be an humble or modest Demand, I leave every Man (that can) to judge; and I think we may safely undertake that the Government will grant, when all the Dissenters are agreed what to ask, I mean, that will make us all one, according to Christ Jesus.  
3. My Desire to the weak Brethren is, not to place Religion, or the Suspension of it, in little trifling Indifferent Things. This was that our Saviour highly blamed in the Pharisees: Nay, is it not the extreme Dotage of some in our days, that think a Tag more the Gospel-mode than a Ribbon, or a short Black Coat more Edifying and Evangelical, than a Gown or a Surplice? This is that which we really and truly call Superstition in the Church of Rome, that a Stick set on cross should be more Reverend and Venerable, than in any other Posture. The Substance and Truth of Religion lies in great and weighty Matters; and these (thanks be to God) our Dissenters own we retain in the Doctrine of the Church of England: And therefore why do they fly us by reason of our Ceremonies? All that we say for them, is, That they are Ancient, and Decent; and who fit to judge of Order and Decency, than our Governors? If they object, Had these things been used in our Saviour's time, they had not scrupled them: But how are we assured that they speak truth in this Matter? The Sacraments were used in our Saviour's time, and yet a great number of our Dissenters scruple them: The Creed was compiled in the Apostles time, and yet most of them boggle at some part of it, viz. The Communion of Saints, and the truest and most intelligible Notion of the Holy Catholic Church. Besides, Christ and his Apostles had then neither Room, nor External Authority to plant and perfectly settle a Visible Church; they could instil their Doctrines, and General Rules of Faith, but could not descend to all the Particular Modes of Worship: these we derive as faithfully as we can from the Primitive Christians, which all sober and wise Men have a great Veneration for. And indeed the Apostle hath given fair Power and Encouragement to Magistrates to be doing, when he bids them take care that all things be done decently and in order. And who is the best Judge of Order and Decency, the Magistrate (the Ordinance of God) or the Weak Brother, I shall leave to Wise Men to determine. And whereas they oft object, That the Government must not enjoin any thing but what is expressly commanded in the Scriptures: If they will turn the same Argument fairly, it will amount to thus much directly against themselves, viz. That they must not deny Obedience in any thing that is not positively and in plain Words forbidden; unless they think the Scripture allows them more Liberty than it allows the Magistrate, or that they shall have Liberty to disobey in those very Cases, in which the Prince shall not have Power to enjoin: And then let them show us where the Scriptures deny a Surplice, or any other of our Ceremonies retained and used. And do they deny Compliance because of the Tenderness of their Conscience? The Magistrate doth likewise, out of his tender Love and Care for the Church, and Uniformity in our Worship, enjoin them; as well knowing, that some External Form of Church-Government is absolutely needful; and none yet, after several Trials, can be pitched upon, that are more decent, and less offensive.  
4. My last Desire to weak Brethren is, that they would not throw themselves out of the Communion of Christ's Catholic Church. By this they frustrate the Design of Christ's coming into the World, and Dying for us. He came to make us all one: And, I perceive, they take it mightily in dudgeon to be Excommunicated; which (as they manage the Case) is only a Public Confirmation of what they themselves have done long before. St. Paul doth not seem to imagine, that they would throw themselves out of Communion; but was afraid that the Strong would not Communicate with them: And this we desire with all our Souls to do; but, the mischief of it is, our weaker Brethren think themselves Holier and Wiser, and, if so, much Stronger than we. And to these I may well use those Words of the Wiseman, only advisable in such Cases as these, Eccles. 7.16. Be not righteous overmuch, neither make thyself over wise; for why shouldest thou destroy thyself? And why should these Men, under a needless and unjustifiable Pretence of Sanctity, hazard their Souls, by rending the Communion of Christ's Church, and by Disobedience to God's Governors? and their Bodies and Estates, by undergoing the Penalty of our National Laws? Who hath required this at their Hands, that they should set up for Martyrs, before they are called to bear witness to the Truth of Christ? And I wish to God these Men would seriously consider, what 'tis to be out of the Communion of the Catholic Church. If there be but One Church, why do they not Communicate with us? why do they go out from us? If there be Two Catholic Churches, what becomes of an entire Article of our Creed? Indeed there is no sense in that Assertion. But I must not, I need not add any more to these Particulars. I hope what I have said, will not be looked upon either as sharp, uncharitable, or unseasonable: What I have said, is spoke out of a real desire that you would be like minded one towards another, that you would receive one another, as Christ also received us, to the Glory of God. I am well ware, that Men are not like Iron, to be hammered when they are heated, or to be hectored and jeered into Communion and Religion; and therefore I have been all along pleading for the contrary: But I hope no Man will be angry, when we modestly and sincerely tell him the Truth, as I have endeavoured plainly to do: Especially, I would not leave any Distaste with you, as to my Person or Temper, now in this last Exercise I am performing among you; for this would be ill Policy with respect to my Future Undertake, and an ill Requital to that Kindness I own I have received from all Parties among you. I shall only beg your Prayers and Well-wishes for my Future Undertake, and Success in my Performances, and conclude all with those Words of the Apostle, 2 Cor. 13.11, 14. Finally, Brethren, farewell; be perfect, be of one mind, live in peace, and the God of love and peace shall be with you. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with, bless, preserve, and guide you, from this time forth for evermore. Amen.  
FINIS.   

Books Printed for FINCHAM GARDINER.  
A Continuation and Vindication of the Defence of Dr. Stilfleets Unreasonableness of Separation, in Answer to Mr. Baxter, and Mr. Job, etc.  
An Answer to the Dissenters Objections against the Common Prayers, and some other Parts of Divine Service Prescribed in the Liturgy of the Church of England.  
The Case of Kneeling at the holy Sacrament Stated and Resolved. Wherein these Queries are considered, 1. Whether Kneeling at the Sacrament be contrary to any express Command of Christ, obliging to the observance of a different Gesture? 2. Whether Kneeling be not a Deviation from that Example which our Lord set us at the first Institution? 3. Whether Kneeling be not unsuitable and Repugnant to the Nature of the Lord's Supper, as being no Table Gesture? The first Part.  
Considerations of present use, considering the Danger Resulting from the Change of our Church-Government.  
1. A Persuasive to Communion with the Church of England.  
2. A Resolution of some Cases of Conscience, which Respect Church-Communion.  
3. The Case of indifferent things, used in the Worship of God, Proposed and Stated by considering these Questions, etc.  
4. A Discourse about Edification.  
5. The Resolution of this Case of Conscience, Whether the Church of England' s Symbolising so far as it doth with the Church of Rome, makes it unlawful to hold Communion with the Church of England?  
6. A Letter to Anonymus, in Answer to his Three Letters to Dr. Sherlock about Church-Communion.  
7. Certain Cases of Conscience resolved, concerning the Lawfulness of Joining with Forms of Prayer in Public Worship. The first Part.  
8. The Case of Mixed Communion. Whether it be lawful to Separate from a Church upon the account of promiscuous Congregations and Mixed Communions?