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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48863	The harmony between the old and present non-conformists principles in relation to the terms of conformity, with respect both to the clergie, and the people : wherein a short history of the original of the English liturgy, and some reasons why several truly conscientious Christians cannot joyn with the church in it : humbly presented to publick consideration in order to the obtaining some necessary relaxation and indulgence : to which are added some letters that pass'd between the Lord Cecil, and Arch-bishop Whitgift.	Lobb, Stephen, d. 1699.; Whitgift, John, 1530?-1604.; Burghley, William Cecil, Baron, 1520-1598.	1682 (1682)	Wing L2726; ESTC R23045	77,527	105

aside the Translation that is most exactly agreeable to the Original and use one that is not only imperfect absurd and senseless but in some things so contrary to the Original But some Dissenters think that their Conformity in this respect cannot but prove pernicious to the Christian Religion as it casts a reproach not only on the last and best translation but even on the Original it self They know how jealous God is about his word unto which no additions diminutions or alterations can be made but to the provoking the most high and the wounding their Consciences and therefore are afraid to conform Argument III. III. The third Argument doth more immediately concern the very Service it self unto which the Dissenters refuse to Conform because of that similitude likeness and agreement there is between it and the formes of Prayer which the Papists use That the Reader may be the more fully acquainted with the true State of this controversie about the agreeableness there is between the English and Roman Service Books and what 't is the Dissenters aim at by their insisting so very much on it I must shew 1. What they say concerning the agreableness that is supposed to be between these Service Books 2. How this came to pass What occasion'd our adhering so closely to the Popish Service Book even when we forsook their Communion 3. The Reasonings of some Dissenters from that agreeableness is suppos'd to be between these two books against the English Service First What they say concerning the agreableness that is suppos'd to be between these two Service books The Dissenters do out of King Edward's Letter unto the Devonshire and Cornish Rebels give this following account of it namely As for the Service in the English Tongue thus manifest reasons for it and yet perchance it seemeth to you a new Service and indeed is none other but the old the self same words in English which were in Latine The difference is that you our Subjects should understand in English that which before was spoke in Latine If the Service of the Church was good in Latine it remaineth good in English for nothing is alter'd but to speak with knowledge that which was spoke with ignorance Furthermore these Dissenters add as I find in their Anatomy of the Service Book That every piece and parcel of the Liturgy word for word is out of these Popish peices namely the Breviary out of which the Common Prayers are taken the Ritual or book of Rites out of which the Administration of the Sacraments Burial Matrimony visitation of the sick are taken The Mass-book out of which the consecration of the Lord's Supper Collects Epistles and Gospels are taken As for the book of ordination of Arch-bishops Bishops and Ministers that is out of the Roman Pontifical These things being so whoever pleads for the English Service book doth so far defend the Romish Mass-book not that 't is a defence of the whole Romish Service for in the Anatomy of the Service Book 't is acknowledged that every thing in the Mass-book is not in our Liturgy though all that is in our Liturgy is word for word in the Mass-book But so far as our Liturgy is defended so far that part of the Romish Service is defended for which reason the greatest Champions who among our Church men have most zealously written in defence of the Liturgy and have been consider'd by the Church of Rome as men who have done great Service to the Roman Religion Thus Whitgift and Hooker have had their applauses from the Romanists 'T is not unworthy observation to find Arch-Bishop Whitgift reproaching Cartwright and the Dissenters as a people eminently serviceable to the Papist and Dean Stilling fleet to give the utmost countenance he could thereunto whereas the truth is that that on which Whitgift grounds his censure will not bear it and though none of Dean Stilling fleet 's adversaries have taken any notice of it that I can find yet Whitgift himself is the man who has had from the Jesuites great thankes for what he has written against Dissenters in defence of the English Service and Discipline That Whitgifts Censure concerning the Dissentes subserviency to Popish designes is groundless being rather the product of his indiscreet passions than of sound arguings is evident in that the great reason given to shew that the Dissenters are the Papists promoters is because they assert that the Papists ought not to be compel'd to receive the Supper of the Lord so long as they continue in their Popery that is they ought not to act contrary to their Conscience nor dissemble with Almighty God by professing themselves to be Protestants even when they are really and in heart Papists whether this be to gratifie the Papist let the impartial Reader judge But that Whitgift has gratify'd the Papist in his writings against Dissenters I 'll evince by producing what the learned Parker in his Ecclesiastical policy lib. 1. chap. 33. insists on in answer to this objection of Whitgift Bancroft and others where he shews how William Reignolds the Jesuit asserts that John Whitgift in his discourse against Cartwright has defended the Catholick Cause and accordingly the said Reignolds in the preface against Whitaker makes great use of Whitgift and in the book it self he sends Mr. Whitaker unto Dr. Whitgift for a supply of reasons for the confirming their notion about putting of our caps and making curtesie at the hearing the Name of Jesus Scultinyns and Stapleton give the same Character both of the writings of Whitgift and Bancroft against the Puritanes even as Gretzer the Jesuit triumphs in Saravias and Sutcliff's defence of the Episcopal Authority in Civils And as Whitgift even so Hooker for the service done the Church of Rome by what they have writ in defence of the worship and discipline of the Church of England hath had the praises of the Romanists This Mr. Walton in the life of Hooker has observ'd which is no more than what Dr. King Bishop of Chichester was acquainted with as he himself expresses in a letter to honest Isaac I am glad you mention sayes the Bishop how much value Robert Stapleton Pope Clement the 8th and other eminent men of the Romish perswasion have put upon this book having been told the same in my youth by persons of worth that have travelled Italy And what doth this discover less than that such is the agreement between the Service and Discipline of the Church of England and that of Rome that whoever pleads for the one defends the other Furthermore in the Anatomy of the Service Book we are furnished with an Historical Account of the Papists approving our Liturgy There be sayes the Author thereof abundance of instances for the Papists approving our Liturgy witness Mortons Appeal Pope Pius the 4th and Gregory the 13th offered to Queen Elizabeth to confirm the English Liturgy Witness Dr. Abbot then Prelate of Canterbury and Mr. Cambden in the life of Queen Elizabeth who

be to all according to the Rubrick and Canon or only to some part But If the latter it will not satisfie the Church for by refusing to be present at any part thereof they are to be denyed the Lord's Supper and if when call'd to shew their reason of such their refusal they speak any thing against either the Service it self or any Ceremonies or Rites in use they are by an Ipso facto Excommunication Excommunicated according to the 4th and 6th Canons whereby to some it seems apparent that unless their Conformity be full and compleat they are as lyable to the displeasure and censure of the Church as if they had not at all conform'd The Minister must read all required and the people must joyn with him in it or be expos'd to the severe lash of Ecclesiastical Fulminations but this many a Dissenter cannot do neither doth every Conformable Minister in this respect actually conform to the Canon 'T is true every Minister according to the import of the second Article unto which he that subscribes is oblig'd to use the form in the said book prescribed in Prayer and Administration of the Sacraments and no other The which was expresly enjoyn'd all Ministers primo Eliz. Where 't is said That all and singular Ministers in any Parish Church or other place within the Realm of England shall be bounden to say and use all their Common and Open Prayer in such order and form as is mentioned in the said Book and none other or otherwise that is sayes Dr. Heylin neither before nor after Sermon no other prayer unless the bidding of prayer with the alone use of the Lord's Prayer is allowed by the Canon That this is the sense of the Church of England how contrary soever the practice of her Sons generally is will appear with conviction to such as soberly consider that the weightyest arguments which are produc'd to prove the usefulness of a publique Liturgy are fetch'd from such Topicks as necessarily inferr the unlawfulness of a publique praying ex tempore or by a form of a private Ministers Composing One great Argument is given us by Mr. Hutton in the words of the Counsell of Melevis which is that a publique Liturgy approv'd of either by a Council or Synod must be used least any thing peradventure be otherwise framed contrary unto Faith either by ignorance or for want of study or due meditation or as others add least those Ministers who pray ex tempore or use a set form of their own composing should be Immethodical in their Prayers using Tautologies or having in 'em Nonsense and several uncomely slips beside 't is added that we must use a publique Liturgy that the prayers of the several Congregations within this Realm may be sent up unto God in the same words c. All which is against the use of all free Prayer or Prayers Compos'd by the Minister himself for which reason many are of an opinion that the Liturgy was design'd to be instead of all other prayer the which seems to be the meaning of the 14th Canon where 't is exprest that there must be an using the Liturgy without either diminishing in regard of Preaching or any other respect or adding any thing either in the matter or form thereof But that many among the Dissenters cannot satisfie themselves in abiding by a form of prayer thus erected to the publique disuse of the gift of prayer is very certain see Dr. Collins on this Subject Though there are some circumstances wherein a form of prayer is lawfull namely when the person whose duty 't is to pray in publique has not a gift in that case to use a form is much better than not to pray at all which is enough to shew that the using a form of prayer is not in it self unlawfull seeing if it had been so it could never be a duty However to set up a form in opposition to the publique use if spiritual or free prayer is in the opinion of some not only a practice unknown to the Church for several hundred years but moreover contrary to the present dispensation of the Spirit 1. They assert that the imposing a publique Liturgy thus is a practice that was unknown to the Church for several hundred years The Reverend and Judicious Mr. Baxter in his Search for the English Schismatick asserts That no One Liturgy was imposed on any National Church or any Patriarchal for many hundred years after the Apostles dayes yea and after Constantine but every Bishop or Pastor was the chooser of his words and practice and as others a publique Liturgy was not Universally impos'd untill Antichrist did arise by the power of whose might Gregories Liturgy in contempt of that of Ambrose was impos'd on the Churches which Liturgy was not received from the Apostles nor in many years after but some part had its rise from Pope Sixtus the First another from Celestin c. as Platina in the lives of Sixtus Celestin and Gregory does assert Furthermore Bellarmine himself does acknowledge that the Bishops of particular Churches ever had allowed 'em a power of making Offices for their own Churches which point of Bellarmine is confirmed by uncontroulable evidences in this our own Country where untill the time of the Reformation there was great diversity in saying and singing in Churches some following Salisbury use and some Hereford some the use of Bangor and some that of York and others the use of Lincoln All which were suppressed by Edward the 6th in order to the carrying on a farther Reformation in the Room of which Offices one only was set up as what did most effectually answer the great design of our worthy Reformers which was the promoting a thorough Reformation with as much speed as the badness of those times would bear it 2. As 't is thus evident that there was no publique form of prayer impos'd on any particular Church the first 300 years nor Universally till Antichrists appearing in the World and that even then particular Churches enjoy'd the liberty of forming Offices for their own particular Churches in like manner the erecting any one publique form in opposition to the publique use of the Gift of Prayer is so contrary to the Gospel dispensation which is the dispensation of the Spirit that the Divines of the Church of England cannot but by their practice discover their dislike of such impositions They do not therefore adhere so firmly unto these forms but that before Sermon they use some of their own Composing which is a sufficient demonstration that praying extempore or the publique use of a prayer Compos'd by a Minister in private is neither unlawfull nor inexpedient and that the Arguments produc'd from the absurdities of such a practice to prove the usefulness of a publique Liturgy are not cogent enough to command their assent the which cannot but countenance and justifie the Dissent of the Non-Conformists as they refuse to conform unto the Liturgy as 't is enjoyn'd as the

commendation The which is read in the Church as the Rule of manners whereas in truth 't is meet only for the countenancing the unjustifiable treasons of the Papists to which purpose it has been improv'd by Saunders de schismate who inciting the English Ladies professing the Popish Religion to murder Queen Elizabeth and all her Favourers calling her Holofernes the Heretical Prince did prove from this example of Judith that they might do it without any the least stain or blot to their Religion This is urg'd in the defence of the reason of the Devonshire and Cornish Ministers from whence I would query whether a person fully convinc'd of that if the book of Judith must be read as the Rule of manners this allowed practice of Judith must be in the like case imitated ought not rather to abandon the reading or hearing of these books then presume to enter on the practises of murdering by lies deceits c. I verily believe that the Non-Conformists rather than that they would imitate Judith in these things would rather be expos'd to the worst of miseries whereby they would more effectually demonstrate to the World the Loyalty of their Principles than by their Conformity There are several other things that must be practised if the Apocriphal Books be embrac'd as the Rule of manners unto which the Dissenters cannot conform But designing to be short I will at this time wave the considering them and proceed to shew the sense some of the Old Church of England Protestants had of these books as I find it in the Abridgment 3. The Old Church of the Jewes saith Dr. Whitaker never vouchsafed the Apocriphal Books so much honour as to read 'em publiquely which also the Learned hold to be a good president for us to follow The Council of Hippo sayes Bishop Jewell speaking of the Canonical Scriptures decreed that besides them nothing might be read in the Church The Council held at Laodicea decreed on the Sabbath we may not read any books that be without the Canon but only the Canonical books of the Old and New Testament To the like effect Chrysostom speaks sayes the same Jewell and as Bishop Jewell so Bishop Horn and Bishop Pilkinton asserts the French Church by the constitutions of Lewes and Charles were against the reading of the Apocrypha Whoever will diligently compare what Protestant writers offer against Apocryphal books with the books themselves will find so many idle stories and fables so many errors and ill presidents in it that they cannot but conclude with Dr. Sutcliff That it is impudence in the Papists that they match Apocryphal books and Legends with the Scriptures or at least read them in the Churches together with the Scriptures From the whole hath been said on this particular I inferr that 't is but charity to conclude that some Dissenters may receive such strong convictions concerning the unlawfulness of conforming to this part of the Liturgy that their Non-conformity may be more justly esteemed the product of Conscience than the Off-spring of obstinacy and an unreasonable Humour Argument II. II. Some Dissenters cannot Conscientiously approve of the Translation of the Psalmes which is read at the ordinary Lord's dayes service because 't is not only imperfect but moreover in some places senseless and absurd and in other places false directly contradicting our last Translation of the Psalmes in the Bible The Translation now us'd is the same set forth in the times of ignorance when the light of the truth did but begin to dawn in Henry the 8th dayes and is 1. Imperfect because among many other omissions all the Titles though a part of the original and very usefull are left out 2. Sensless and absurd for Psal 58. 9. where our Translation has it thus viz. before your pots can feel the Thorns he shall take them away with a Whirl-wind both living and in his wrath In the Service Book Translation 't is or ever your pots be made hot with Thorns so let indignation vex them as a thing that is raw So Psal 72. 6. He shall come down like rain upon the mowen grass This in the common prayer is Translated thus he shall come down like the rain into a fleece of Wool This our Old Protestant divines look'd upon as a corruption in the Papists not to be approved but can it be less so when done by the sons of the Church of England Fulk Withers Bulkley Whitaker and others have blamed the Rhemists Translation because 't is in many places senseless and absurd for which reason seeing the Translation of the Psalmes in the Service Book is as senseless in some things as that of the Rhemists is in other 't is as much to be blamed and as little to be approv'd But this is not all for this Translation in Henry the 8th is not only imperfect absurd and senseless but moreover in some places contrary to the original not only in the opinion of Dissenters but also in the judgment of those who were the Authours of the best Translation that ever was in English 1. The Psalter has it in Psal 17. 4. Thus because of mens works that are done against the words of thy lips I have kept me from the wayes of the destroyer but more agreeably to the Original our Translation is thus concerning the works of men by the words of thy lips I have kept me from the paths of the destroyer whereby 't is apparent that not mens works that are done against the words of God's lips kept David right but concerning mens works David was kept from the paths of the destroyer by the words of God's lips 2. In Psal 18. 26. The Psalter sayes that with the froward thou shalt learn frowardness but according to the Hebrew 't is as our last translation in the Bible has it with the froward thou shalt shew thy self froward 3. In the Psalter Psal 68. 6. 't is thus he is the God that maketh men to be of one mind in an house whereas according to the Hebrew 't is God setteth the solitary in Families 4. In the Psalter Psal 107. 40. Though he suffer them to be evil intreated through Tyrants but according to the Hebrew in our Bibles He poureth contempt upon Princes But 5. In Psal 105. 28. The Psalter sayes And they were not obedient unto his word but the Hebrew And they rebelled not against his word or were not disobedient to his word And in Psal 106. 30. The Psalter has it Then stood up Phineas and Prayed and so the Plague ceased But our Bibles then stood up Phinehas and executed judgment and the Plague ceased which is not only most agreeable to the Hebrew in this place but moreover to the History in number 25. 7 8. Such as conform to the ordinary Lord's dayes Service must not only shew their approbation to the many idle Stories in the Apocryphal books and give 'em that countenance that alone pertains to the pure word of God but besides must lay

memory of them to cast away even such things as had a good Original and use if they be not still necessary or commanded of God when once they are known to have been defiled by Idolatry or abused unto it 3. By the equity and reasons of these Commandments which we find set down in Holy Scripture viz. 1. The detestation which the Lord our God being a jealous God beareth unto Idolatry and all the Instruments and Tokens thereof as unto Spiritual Whoredom 2. That we cannot be said sincerely to have repented of the Idolatry or Superstition whereby we or our Fore-fathers have provoked the Lord unless we be ashamed of and cast away with detestation all the Instruments and Monuments of it 3. That we shall be in danger to be corrupted in the Substance of Religion and purity of Doctrine and even to fall back again unto idolatry if we conform our selves to Idolaters in their Ceremonies and retain the Monuments of their Superstition yea if we shew not all detestation unto them 4. That our holding of Conformity with Idolaters in their Ceremonies wherein they repose the greatest part of their Religion will be a special mean to harden them in their Superstition 5. That seeing the Pope is reveiled to be that great Antichrist and his Idolatry troubleth the Church at this day more than any other and our people converse more with Papists than with any other Idolaters there is more danger in the retaining of the Ceremonies and Relicks of Popery than of any other Idolatry whatsoever 4. By the judgment of the Godly Learned of all Churches and Ages who have constantly taught and given Testimony to this Truth that Christians are bound to cast off the Ceremonies and Religious Customes of Pagans Jewes Idolaters and Hereticks and carefully to shun all Conformity with them therein In the Councell of Nice it was decreed that Christians might not keep the Feast of Easter at that time nor in that manner as the Jewes did Let us say they in nothing agree with that most detestable rout of the Jewes And in another Councill that none should fast on the Lord's day because the Manichees had taken up that day to fast on which also Augustine alledgeth and approveth of in another That such Altars as were set up in the Country and High-ways in memory of the Martyrs should be abolished although they were pretended to be set by Revelations or Visions and that solemn request should be made to the Emperour that all Reliques and Monuments of Idolatry might be utterly destroyed And this decree we find cited by Dr. Fulk In another Councill it was decreed that none of the Clergy should forbear or make scruple to eat Flesh that they might shew themselves to differ from the Priscillianists In another that Christians should not deck their houses with Bay leaves and Green Boughs because the Pagans did use so to do That they should not rest from their labours those dayes that the Pagans did and that they should not keep the first day of every Month as they did In another that Christians should not celebrate Feasts on the Birth dayes of Martyrs because that was the manner of the Heathen Tertullian is large and vehement in this point as saith he we may give nothing to the service of an Idol So may we borrow nothing from the service of an Idol If it be against Religion to sit at Table in an Idols Temple what is it to be seen in the habit of an Idol Again no habit or apparel is esteemed Lawfull amongst us that hath been dedicated or appointed to so unlawfull an Act. Thou that art a Christian must hate those things the Authors and Inventors whereof thou canst not choose but hate In another place he affirmeth that Christians might not wash their hands nor lay aside their Cloakes before Prayer nor sit upon their Beds after Prayer because the Heathen used so to do Melchiades Bishop of Rome decreed that no Christians should fast on the Lord's day or on the Friday because it was a known custom of the Pagans to fast on those dayes Ambrose taught Monica the Mother of Augustine as Augustine himself reporteth it which is also alleadged by Bishop Jewel to leave bringing of Wine and Cakes to the Church as she was wont to do because she might not Lawfully give such a shew of Conformity with the Gentiles Augustine himself also prescribing a direction how to winn the Pagans hath these words if you ask how the Pagans may be won how they may be enlightned how they may be called to Salvation leave all their Solemnities forsake their Toyes Gregory as we find him cited by Bishop Jewel alleadgeth and approveth of a decree of the Councell of Toledo which forbade the Ceremony of thrice dipping in Baptism because it was the custom of certain Hereticks Leo adviseth all Christians to shun the viperous conference of Hereticks and that in nothing they would be like unto them who in name only are Christians The judgment of the Church of Scotland appeareth in a Letter written from a general Assembly held at Edenborough 1566. unto the Bishops of England In which besides many other sentences to this purpose thus they write If Surplice Corner Cap and Tippet have been badges of Idolaters in the very Act of Idolatry what have the Preachers of Christian Liberty and the open Rebukers of Superstition to do with the dregs of the Romish Beast And more plainly in the confession of their Faith whereunto his right excellent Majesty with others of the cheif states of that Kingdom did solemnly swear and subscribe where we find these words We detest all the Ceremonies and false Doctrine of the Roman Antichrist added to the ministration of the true Sacraments We detest all his vain Allegories Rites Signes and Traditions brought into the Church without the Word of God Thus have such as have been chief Pillars in our own Church judg'd of the Monuments of Idolatry a●d all Conformity with Papists in their Ceremonies Mr. Rogers that Holy Martyr would not consent to a Canon that was to be made in King Edward's dayes for the Clergies Uniformity in Cap Tippet and the rest of the Apparel unless it might be decreed that the Papists for a difference between them and others might be constrained to wear upon their sleeves a Challice with an Host upon it Our late Queens injunctions require that all Monuments of Idolatry and Superstition be so utterly extinguished and destroyed that there may remain no memory of them either in our Churches or Houses And the Book of Canons made Anno Dom. 1571. That no man wear the grey Amice or any other garment defiled with the like Superstition Bishop Jewel in one place approveth the judgment of Tertullian and the Fathers of that Age who forbade Christians to wear Garlands of Bay not for that saith he the thing was ill of it self but for that they would not seem to follow Idolaters It had some appearance of

other consideration whatsoever But seeing they cannot hold Communion with the Parish-Churches The next great quaerie is what they must do whether live without some Ordinances all the dayes of their Life or Assemble themselves together for Communion in all Ordinances in such a way as they are fully convinc'd is agreable to the Sacred Scriptures That they must not constantly neglect any Ordinance of God nor the publick attendance on his worship somewhere is so clearly reveal'd in the word of God that whoever is not so far in love with Quakerism as to neglect the Testimony of God's written Word cannot but acknowledge it That the Lord Jesus who has instituted a Ministry and made it the peculiar work of some men in special to preach the Word not only for conversion of sinners but for the edisication of the converted for the help and benefit of whom there is instituted not the Ordinance of Baptism alone but that of the Lord's Supper which is design'd for the strength and encrease of Grace in Christians I say this Lord Jesus who hath so graciously instituted a Ministry and Ordinances hath made it the duty of Christians to assemble themselves together to the end they may be made partakers of the Blessings of his Institutions and Ordinances And such is the Relation between Minister and People that is between a Gospel Minister and an orderly Christian Assembly that the one cannot be without the other neither can the one ordinarily perform some Relational Duties but in an Assembly with the other and therefore must assemble themselves together 't is their duty I cannot at present enlarge on this head and therefore as to this I can only add that the sense of all Protestants generally is that all Christians ought to assemble themselves together for publick worship Viz. for Prayer the Word and Sacraments and that 't is the duty of a Pastor to take heed to himself and the Flock over which he is made over-seer and that 't is the peoples duty to attend Ordinarily on the Ministry of their own Pastor The great difference between the Church of England and Dissenters is not so much about the peoples duty of assembling themselves together for publique worship as about the place where and the Minister with whom The Church of England sayes it must be in the Parish Church with the Minister of the Parish but the Dissenter asserts that every Christian is invested with a right to choose his own Pastor and that therefore he must go where he finds the worship to be in a way most agreable to God's Holy word but when he is once fix'd he is under those Obligations of Duty unto his Pastor that the Church of England do say a Parishioner is unto the Minister of the Parish But seeing on these things I cannot now enlarge I will conclude with an humble and affectionate request to all good Christians whether Episcopal or Dissenter I beseech you to consider that conscience is a tender thing its wounds unsupportable frequently accompanied with such horror as is very like unto the pains and torments of the damned No man therefore must act contrary to the plain convictions thereof What man soever does what he is convinc'd in Conscience is a sin does greatly dishonour and provoke Almighty God All care must be taken to obtain the knowledge of the truth and gain a freedom from error but there must not be an acting against the plain convictions of conscience though erroneous On this I insist as a sound part of the Protestant Doctrine strenuously defended against the many feeble assaults of the Papist by several worthies of the Church of England And really this is a Rule all good Christians must walk by in doing which seeing there are almost as many different perswasions of conscience about some lesser things as there are considering mindes there will be as many different practices where there are different Sentiments about matters of practice there the practice will be different for which reason the strong must take heed that they despise not the weak and the weak look to it that they judge not the strong For whether we conform or conform not if we do what we do conscientiously to the Lord we shall be accepted of him I verily believe that many do think themselves bound in conscience to conform the which they would not do to gain a world if they did think it a sin and 't is as true that many among the Dissenters are as conscientiously Non-conformists and would really have conform'd did they not think that so conforming they should sin against God Both these must be tenderly regarded by such as will walk by the Christian Rule A Non-conformists censuring a conformist as one that acts against his conscience is unchristian and a Conformist's censuring all Dissenters as Hypocrites looking on their conscience to be but fancy their Religion to be faction is no less unchristian than the former But to be more particular my humble desire is 1. That those who are of the Communion of the Church of England would continue it so long as they can with a safe conscience Let not every little dissatisfaction with some men drive you off from those wayes you have nothing beside the miscarriage of some men of that profession to object against 't is true your duty is to mind the glory of God in the edification of your own Soul and if your Parish Minister be one whose incapacity for the Ministerial work is such as not to answer the end of the Ministry you must look out for a better and be where you may have more than the shadow of a Minister even one who is competently qualified for the workes But do this in a way as little offensive to the Church of England as your conscience will permit Why will you separate from that Communion where you may be without sin especially seeing by doing so you do what you cannot justifie But if you cannot continue your Communion without complying with sin you must rather withdraw than sin 2. That such as are not actually of any Communion i. e. neither joyn'd with the Church of England nor with the Dissenter of which fort there are many especially among the younger people would remember that they have as Christians a right to choose their own Pastor in the exercise of which right 't is their duty to have a special regard to the Glory of God the good of their own Soul and the peace of the Church and therefore if you may have all these ends answer'd by joyning your selves to the Church of England and you can with a safe Conscience do it you do well in joyning with that Church but if you can't with a safe Conscience joyn with the Church of England but can with the Non-conformists you must apply your selves to those of the Non-conformists who do in your judgments keep most exactly to the rule of the Gospel You must regard God's Glory as your ultimate