An argument for union taken from the true interest of those dissenters in England who profess and call themselves Protestants.

AN ARGUMENT FOR UNION, &c.

I Take it for granted (seeing a Truth so very plain needs no formal Proof) that the ready way to over∣throw a Church,* 1.1 is, first to divide it. It is, also, too manifest, that our Dissentions are Divisions, properly so called, or Publick Ruptures. It is true, notwithstanding these Ruptures, the Church still lives, and, in some good measure, prospers: But how Mor∣tal these Breaches may, at last, prove, through their Continuance and Increase, a Man, who has but a Competency of Judgment, may easily foretel. It is, therefore, the business of every Good Man, as far as in him lies, to disswade, with Prudent Zeal, from these Divisions; which are, in their Nature so un∣charitable, and so perillous in their Consequence.

Now, one way of moving Men to desist from their Undertakings, is, the shewing of them, with calmness of Temper, and plainness of Reasoning, that their Ends are not likely to be obtain'd: As, also that, by the Means they use, they will bring upon themselves those very Evils which they fear, and of the removal of which they have Expectation.

Wherefore, I have chosen an Argument of this Na∣ture, in order to the persuading of Dissenters to joyn in the Exercise of Constant Communion with the Church of England. And I have, here, endeavoured to make it evident to them; that, in attempting to pull down this Establish'd Church, they, unwarily, turn their own force against themselves, and prepare Materials for the Tombs of their own Parties.

This Argument is, here, offer'd to them in the Spi∣rit of Christian Charity, and without any design of exposing or exasperating any person who differs, is his Notions, from the sence of the Writer. For he had rather lie at the Feet of the meanest Man who is overtaken with an errour, then spurn insolently against him.

Now, in the managing of this Argument, it is ne∣cessary to shew two things.* 1.2

First, What those Ends are which are proposed by the Dissenters? I mean, those which seem, with any tole∣rable colour of Reason, fit to be proposed; and which are designed by the better and wiser of that num∣ber.

Secondly, What Reasons may make it manifest that the Ends which they propose, can never be procured by the Dissettlement of the Church of England.

These things being shewed, there shall follow such a Conclusion, as is suitable to the Premisses.

First,* 1.3 For the Ends proposed by the more Prudent Dissenters, they are of two kinds.

The First End is Subordinate.

The Second is Principal: Or the End to which the former serventh in the quality of the Means.

The Subordinate End is, the Establishing of themselves. And it hath two Branches.

Either, the setling themselves (First) as a Natio∣nal Church:

Or, (Secondly) as several distinct Churches, giving undisturbed Toleration to one another.

For I am not willing to believe all of them to be given up to such a degree of Infatuation, as to be in∣tent only upon beating down, without considering what is fit to be set up. That is the way of Tempests, and not of Builders.

The Principal is, the further Advancement of the Reformed Religion. This also, hath two parts.

• 1. The Removal of Popery.
• 2. The Introduction of the Protestant Religion in grea∣ter Purity and Perfection, then the Church of England is (in their Opinion) as yet, arrived at, or can probably at∣tain to by vertue of its present Constitution.

If there be amongst them, Men disturbed in their Understandings, by the heat of Enthusiasm; if there be amongst them, any Men whose Wisdom is sensual and worldly; who presumptuously make Heaven stoop to Earth, and conceal their private and secular De∣signs under the venerable name of Pure Religion; I do not concern my self with them in this Persuasive to V∣nion. The former cannot, and the latter will not be convinc'd: For there is no Ear so deaf, as that which Interest hath stopp'd. And there is a great deal of earnest Truth suggested in the Jocular Speech of Iames the fifth of Scotland; who, when his Treasurer desi∣red

liberty to be plain with him,* 1.4 drew out his Sword, and said merrily to him, I shall slay thee, if thou speak against my profit.

The First Branch of the first,* 1.5 or Subordinate End of the Dissenters is, the Establishing of themselves as a Nati∣onal Church.

This is either designed by All of them, or by a Par∣ty which believeth it self to be most sober, and most numerous, and most likely to prevail over the rest; so far at least as to become the State-Party.

For All of them to expect to be united in one Uni∣form Body, is to hope, not only against the Grounds of Hope, but of Possibility.

For the Parties are very many, and very differing, (or rather very contrary) and they cannot frame a∣mongst them, any common Scheme in which their As∣sents can be united.

What Communion (for Example sake) can the Presbyterians have with Arians, Socinians, Anabaptists, Fifth-Monarchy-Men, Sensual Millenaries, Behmenists, Familists, Seekers, Antinomians, Ranters, Sabbatarians, Quakers, Muggletonians, Sweet-Singers. These may associate in a Caravan, but cannot joyn in the Com∣munion of a Church. Such a Church would be like the Family of Errour and her Daughters, described in Mr. Spencer's Fairy-Queen, of which none were alike, unless in this, that they were all deform'd: And how shall the Christians of this present Church be disposed of to their just satisfaction? They will never Incorporate with such a Medly of Religion; and they are such, both for their Quality and their number, as not to be beneath a very serious Consideration.

For the Prevalent Party, there seemeth to be both Reason, and Experience, against their hopes of Establish∣ing themselves as a National Church.

These Reasons, amongst others, have moved me to entertain this Persuasive concerning them.

First, Such a Party not maintaining Episcopal Go∣vernment, which hath obtained here from the Times of the Britaines (who in the Apostolical Age, received the Christian Religion) and which is so agreeable to the Scheme of the Monarchy; It is not probable that they shall easily procure an exchange of it for a newer Model, by the general consent of Church or State. I may add, the Body of the People of England, whose Genius ren∣ders them tenacious of their Antient Customs.

Again, All the Parties amongst us, have of late de∣clared, for Mutual Forbearance. They cannot, there∣fore, be consistent with themselves, if they frame such a National Constitution, by which any Man, who Dis∣sents from it, shall be otherwise dealt with, then by personal Conference; which, also, he must have li∣berty not to admit, if he be persuaded it is not fit or safe for him. And such a Body without any other nerves for its strength and motion; for the Encouragement of those who are Members of it, and the Discouragement of those who refuse its Communion; will not long hold together: Nor hath it means in it, sufficient for the Ends to which it is designed. And indeed by this means, the Spiritual Power of Excommunication will be ren∣dred of none Effect. For, what Punishment, what Shame, what Check, will it be to Cross and Perverse Men, if being shut out of the National Church, they may with open Arms and with Applause due to real Converts, be received into this or the other particular Congregation, as it best suiteth with their good like∣ing?

Furthermore, It is commonly said, that since the Pres∣byterians have gathered Churches out of Churches, there are not many true and proper Disciplinarians in England.

If it be so, then Independency is amongst Dissenters, the prevalent side; and I know not how a National Church can be made up of Separate Independent Churches; for each Congregation is a Church by it self, and hath, besides the general Covenant of Bap∣tism, a particular Church-Covenant; and therefore, it is difficult to imagine how all of them can be, by any Coherence of the Parts, united into one intire So∣ciety.

But, be it supposed, that the Disciplinarians are of all Parties, the most numerous and prevalent; yet Experience sheweth how hard a Work it is for all of them to form themselves into a Church of England. In the late times of Publick disquiet, they had great Power; they had in humane appearance, fair and pro∣mising Opportunities; and yet there grew up at their Roots another Party, which, in Conclusion, over∣dropped them, and brought their Interest into a sensi∣ble decay; it being the nature of every Faction, upon Victory obtain'd over their Common Adversary, to sub∣divide. In the Year 1640,* 1.6 The Commons had a debate about a new form of Ecclesiastical Iurisdiction: And they agreed that every Shire should be a several Diocess. That there should be constituted, in each Shire, a Presbytery of Twelve Divines, with a President as a Bishop over them, That this President with the Assistance of some of the Pres∣byters, should Ordain, Suspend, Deprive, Degrade, Ex∣communicate. That there should be a Diocesan Synod once a Year; and each third Year, a National Synod. A while after,* 1.7 it was voted by them, that, to have a Pres∣bytery in the Church, was according to the Word of God.

Many other Steps were made in favour of the Disci∣pline. The Common-Prayer-Book was removed; an Assembly of Divines was Established: Their Directory was introduced; they were united in the Bond of a solemn League and Covenant. There was sent up* 1.8 from the County of Lancaster, a Petition signed with 12000 Hands for the settling of Classes in those parts. A Petition of the like importance was framed by di∣vers of the Common-Council of London.* 1.9 They seem∣ed nigh the gaining of their Point; yet they widely missed of it. There was in the Assembly it self, a fer∣ment of Dissension. Mr. Sympson, and some others, favoured an Independent; Mr. Selden and some of his Admirers, an Erastian Interest. There was a Party in the Nation who were then called Dissenting Brethren; and to these the Directory was as offensive, as the Canons and Liturgy had been to those of the Discipline. They drew up Reasons* 1.10 against the Directory of Church Go∣vernment by Presbyters.

They afterwards Printed an open Remonstrance against Presbytery,* 1.11 of which the Assembly complain'd to the House, as of a Scandalous Libel. And there were those who Reproach'd the Presbyterians, in the same Phrases in which they had given vent to their displea∣sure against the Liturgy of the Church of England. The Ministers of Lancashire* 1.12 complain'd concerning them, That they had compared the Covenant to the Alcoran of the Turks, and Mass of the Papists, and Service-book of the Prelates. As likewise, that they said, it was a Brazen-Serpent fit to be broken in pieces and ground to Powder, rather then that Men should fall down and Wor∣ship it.

Amongst the Disciplinarians, some were confident of Success. One of them* 1.13 (for he was not then gone over to the Part of the Independents) expressed his assurance

in these most unbecoming Words, before the Com∣mons. It will (said he) bring such a Blot on God as He shall never wipe out, if your poor Prayers should be turn'd into your own bosomes; that Prayer for Reforma∣tion. A Speech not fit to have been repeated, if it were not necessary to learn Sobriety of Wisdom from the Remembrances of Extravagance in former Times.

Others acknowledg'd their hopes, but did not dissem∣ble their Fears. Six years ago (said a person eminent * 1.14 amongst them) after this Parliament had sate a while, it was generally believ'd that [the Woman, the Church] was fallen into her Travel—but she continues still in pain. Insomuch, as they begin to think she hath not gone her full time, and earnestly desire she may; because they fear no∣thing more then an abortive Reformation.

Others did openly confess that their hopes were not answer'd, and that the State of Religion was much de∣clined. The Ministers of the Province of London* 1.15 used upon this occasion, these passionate words. In∣stead of a Reformation, we may say with Sighs, what our Enemies said of us heretofore with scorn, we have a De∣formation in Religion.

Those Independents who adher'd to that part of the House which joyned with the Army, prevailed for a Season, but they also were disturb'd by those who went under the Names of Lilburnists, Levellers, Agi∣tators. ‖ 1.16 Then likewise, Gerard Wynstanley* 1.17 publish'd the Principles of Quakerism, discoursing (or rather, repeating the Dreams of his Imagination) in such Ex∣pressions as these. If you look for the Resurrection of Je∣sus Christ, you must know that the Spirit within the Flesh is the Jesus Christ.—Every Man hath the light of the Father within himself, which is, the Mighty Man Christ Iesus. Then Enthusiasm, excited in part by the com∣mon

pretence of an extraordinary Light, revealed (as of a suddain) in those days in England, brake forth into open distraction. Then Ioseph Salmon, a present Member of the Army, publish'd his Blasphemies, and defended his Immoralities. He justify'd himself, and those of his way, saying,* 1.18 That it was God who did Swear in Them, and that it was their Liberty to keep Com∣pany with Women for their Lust. Wyke, his Disciple* 1.19, kissed a Soldier three times, and said, I breath the Spi∣rit of God into thee. Salmon himself printed a Pamphlet call'd, a Rout, in which he set forth his villainous self as the Christ of God, saying,* 1.20 I am willing to become Sin for you, though the Lord in me knows no Sin. We love to sweat drops of Bloud under all mens offences.— We shall see of the Travel of our Souls. Enthusiasm, tho' not in this rankness of it, was now openly favour'd by Cromwell himself; who, together with six Soldiers, prayed and preached at Whitehal.* 1.21 His own temper was warmed with fits of Enthusiasm.‖ 1.22 And he confess'd it to a Person of Condition† 1.23 (from whom I receiv'd it, as did others, yet living) that he pray'd accord∣ing to extraordinary Impulse. And that, not feeling such Impulse (which he call'd Supernatural) he did forbear to pray, oftentimes, for several days toge∣ther.

In Process of time, his House of Commons and he him∣self were publickly disturb'd by that wild Spirit, in the raising of which they had been so unhappily instru∣mental. A Quaker came to the door of the House* 1.24, and drew his Sword, and cut those nigh him, and said, He was inspir'd by the Holy Spirit to kill every Man who sate in that Convention. And he himself was not only con∣spir'd against by those who call'd themselves, the Free and Well-affected people of England,* 1.25, but openly be∣spattered by the Ink of the Quakers in several Pam∣phlets,

‖ 1.26 and by their Clamours, affronted in his own Chappel; where before his face, they gave bold inter∣ruption to his Preachers.† 1.27

Other Historical Memorials might be here produced, relating to the hopeful Rise, and mighty Progress, and equal Declension of the Disciplinarian Party. But, in such cases, I choose rather to take of my Pen, then to lean too hard upon it. Yet the nature of my Argu∣ment did necessarily lead me to the former Remarks; and if useful Truth smarts, let Guilt suffer a Cure, and not kick against the Charitable Reporter.

In Sum, the longer the Church of England was dis∣settled, the greater daily grew the confusion; and the division of Sects was multiplyed not unlike to that of Winds in the Marriners Compass, in which Artists have increas'd the Partitions, from four to two and thirty. Insomuch, that the very Distractions which were among us did, in some measure, prepare the way for the return of the King, and the Restitution of the Church: men finding no other common Bottom on which the Interests of Religion and civil Peace might be established.

Now, if the Dissenters could not then, when so fair Opportunities were in their hands, carry on their cause to any tolerable Settlement; much less may they now hope to do it. For there are now, many hinde∣rances which did not then lie cross their way.

First, The Platform of Discipline, so highly ap∣plauded, so earnestly contended for, during the Reigns of Queen Elizabeth and King Iames, hath now been in part tryed; and the presence of it (to omit other Reasons) hath abated the Reverence some had for it.

Secondly, There is not at this time, such an Union amongst Dissenters, as appeared at the beginning of our late Troubles. The number of those Dissenters

who were not for the Discipline, was then very incon∣siderable. But in a few years, they brake, as it were, into Fractions of Fractions. Insomuch, that the Mi∣nisters of the Province of London, expressed the Estate of things in the Year 47, on this manner.* 1.28 Instead of Vnity and Vniformity, in Matters of Religion, we are torn in pieces with Distractions, Schisms, Separations, Divisions, and Subdivisions.

Thirdly, Those who then favoured the Discipline, are much departed from their former Scheme of Go∣vernment, inclining to Independency, which they once denyed to be God's Ordinance* 1.29, and pleading for To∣leration, which they once called, The last and strong∣est hold of Satan.‖ 1.30

Fourthly, At the beginning of our Disturbances, many Men of Quality, and such who had a Zeal of God, favour'd the Settlement of the Discipline in the simplicity of their hearts. They had not then seen any Revolutions; they had not discovered the secret Springs of publick Motions; nor the vile Interests of many men which lay concealed under the disguise of Pure Religion. They saw (what all Men may see in all times) abuses in Church and State; and the very name of Reformation was sweet to them.

Now, notwithstanding the sincere zeal and the power of these Men, the Discipline could not long be carried on; much less could it be perfected by them.

There is, therefore, at this time, a much greater Im∣probability of Success in the like design. For many considerable men, Piously inclin'd, have seen their er∣ror; and will not be a second time engaged: And they will not say of our late changes, as the Protector did, * 1.31 That they were the Revolutions of God, and not humane designs; That they were the Revolutions of Christ upon whose Shoulders the Government was stayed. They are

not of the same mind with him who told the Com∣mons, * 1.32 That if they acted Faith, then the Records of those Times on their side, should bear thus to all Posterity, the Book of the Wars and Counsels of God.

Also, since those days, through the laxation of Discipline during the licence of the War, the discove∣ry of great and black Hypocrisies, the multiplication of Parties and Opinions, the publishing of many lewd and irreligious books from Unlicens'd Presses, Atheism hath made very formidable Advances. And they say, that some undisguised Sceptics and Atheists have, some∣times since the King's Return, been much used in the Cause of our Dissenters. Now, if well meaning zeal could not establish the Discipline, it is not likely to be promoted, much less settled, by the help of such hands of which the outsides are not washed by so much as an External form of Godliness.

The Second Branch of the first End of Dissenters,* 1.33 seems more improbable then the first, viz. The settling themselves as several distinct Parties, giving undi∣sturbed Toleration to each other.

This seems not probable upon many accounts.

First, Some Dissenters believe some of the Parties to be incapable of Forbearance, as maintaining Princi∣ples destructive of Christian Faith and Piety. This Opinion they still have (for instance sake) of Antino∣mians, Quakers, and Muggletonians.

And they formerly declamed against the Toleration of divers others. They publish'd here (by Authori∣ty so called) an Act of the Assembly at Edinburgh,* 1.34 Against Erastians, Independents, and Liberty of Con∣science, bearing (as they speak) their publick Testimony against them, not only as contrary to sound Doctrine, but as more special Letts and Hinderances, as well to the Scot∣tish received Doctrine, Discipline, and Government, as

to the Work of Reformation and Uniformity in England and Ireland.

The Ministers of the Province within the County Pa∣latine of Lancaster, in their Harmonious Consent* 1.35 with the Ministers of the Province of London, pub∣lish'd their Judgments in these zealous Words. A To∣leration would be a putting of a Sword into a Mad-man's hand—An appointing a City of Refuge in Mens Con∣sciences, for the Devil to fly to—A proclaiming Li∣berty to the Wolves to come into Christ's Fold to prey upon his Lambs—A Toleration of Soul-murther (the greatest murther of all others) and for the establishing whereof, damned Souls in Hell would accurse Men on Earth. Nei∣ther would it be to provide for tender Consciences, but to take away all Conscience.—If error be not forcibly kept under, it will be Superior.

It seems, they were not then of the later Perswasi∣on of the Protector, who said,‖ 1.36 concerning the People of several Judgments in this Land, That they were All the Flock of Christ, and the Lambs of Christ, though perhaps under many unruly Passions and Troubles of Spirit whereby they gave disquiet to themselves and others: And that they were not so to God as to us.

Again, There is no firmness or social influence in the nature of this Union. It is the Union of a multitude who meet and disperse at pleasure. and he who pro∣poseth this way as the means to knit Men into Christi∣an Communion, is like a Projector who should design the keeping of the stones together in the strength of a firm and lasting House, by for bearing the use of Cement. The Union that lasteth, is that of the Concord of Mem∣bers in an Uniform Body.

Moreover, It is to be consider'd, that there are no Parties in this or any other Nation, so exactly poised, that they have equal Numbers and Interests. There is

always one of them which over-ballanceth the rest. And one of the several ways must always be favoured as the Religion of the State. And it is natural for the strongest side to attempt the subduing of the weaker. And though this be not soon effected; yet 'till one side getteth the mastery, the Parties remain, not as distinct Bodies settled in peace within themselves, and towards each other, but as Convulsions in the common body of the State.

Some think this Inclination to the swallowing up of all other Parties to be found almost only in the Romish Church.

But there is something of it to be discerned (I will not say in all Churches, seeing I well understand the good Temper of our own which suffered Bonner himself to live) yet in all Factions and Parties; though the ine∣quality of Power makes it not seem to be alike in all of them.

The Catt hath the same inward Parts with the Ly∣on, though they differ much in size: And some such likeness they will find who dissect humane nature, and Bodies civil.

There is this Disposition in Men, whether they be the Politick, or the Conscientious.

The External practice of all Parties is answerable to this inward Disposition.

There is this inward Disposition in men who espouse any Faction, whether their Ends be designs of State, or of Re∣ligion.

Parties who are not (otherwise then in shew) con∣cerned for Religion, will perpetually covet Power af∣ter Power. And Parties who are serious and Consci∣entious in their way, whatsoever it is; will not remain in an indifference of tempers towards thosewho treadin contrary Paths, and with whom they do not maintain

Communion. For therefore they with draw from them, because they believe Communion with them to be un∣lawful. Otherwise they have no Judgment in the price of Peace and Unity, if they willingly part with it, when they may, without sin, enjoy it: and if they esteem their way sinful, and believe those persons who remain without their pale, to be so gone astray, as without Repentance, to be eternally lost; Charity it self will urge them to use all means probable towards the reducing of them. And they will be apt to think, that the suffering of them in their Wandrings, declares them to be contented with their Perdition.

The External Practice of all Parties do's shew plainly what is their inward Disposition.

All would do what is good in their own eyes; but I do not perceive that any are willing to let others do so. Where there is Power, there is little Forbearance: And the same men, as their Conditions alter, speak of Mercy or Iustice.

Amongst those of the Party of Donatus whose Schism opened so dangerous a Wound in the Churches of Africa; all pleaded earnestly for Forbearance, whilst their Power was in its Minority. Yet, S. Austin▪ re∣mindeth one of them* 1.37 of a Practice contrary to their Profession, whilst they turn'd against the Maximianists, the edge of the Theodosian Laws; and abus'd the Power which they had gotten under Iulian, in oppressing, as far as in them lay, the Catholick Christians.

Amongst those of the Protestant Perswasion; the Heads of the Discipline, were plainly unwilling that any should have leave to make a separation from their body. And one of them‖ 1.38, with a mixture of Grief and Expostulation, thus discoursed before the Com∣mons.

The Famous City of London is become an Amster∣dam; Separation from Our Churches is countenanc'd; Toleration is cried up; Authority lieth asleep.

Every one would have Power to rowse upit self, and maintain his Cause. And indeed it is, and has been too often in Religion, as it is and was in Philosophy, Where the di∣vers Sects do not contend meerly for the enlarging the bounds of Philosophical Arts in a sincere and solid inquiry,* 1.39 but for the Translating the Empire of Opinion, and settling it upon themselves. The same men who pleaded for For∣bearance in this Church, and remov'd themselves into New-England (as by themselves was said) for the Li∣berty of thier Conscience or Persuasion; when once they arrived there, and made a figure in that Govern∣ment, they refused Indulgence to the Anabaptists and Quakers, and us'd them (as to this day they do) with great severity. Those Commons who in the Year 47‖ 1.40, made an Order, For the giving of Indulgence to tender Consciences; did at the same time make another Order, That this Indulgence should not extend to tolerate such who used the Common-Prayer.

Some who do not well understand the Policy of the Dutch, do believe it to be otherwise in those Nether∣lands. But, by their Constitution, none have liberty to speak against any publick Error or Corruption, on which the States shall stamp their Authority. And Episcopius* 1.41 complain'd that the Calvinists would tole∣rate none whom they had power to punish. There are now great numbers of his own Remonstrant Party, who, when any juncture of Affairs gives them encou∣ragement, are apt to contend for Superiority. The Parties in their Sermons and Writings, speak with bit∣ter Zeal against each other: And where the ordinary Conversation of Men of different Judgment is peacea∣ble amongst them; divers who mind Traffick more than

Religion, seem rather to be an Heterogeneous body frozen together by a cold indifference, then a Society united by Christian Love.

In the Church of Rome, the several Orders, who at present mortally hate one another, if they were not restrain'd by the force of the common Politie, they would soon devour one another. We are not without a remarkable Instance in this kind, published by a Do∣minicans Bishop, and a Capuchin Fryer. Certain Domi∣nicans ‖ 1.42 had seated themselves nigh the River of Plate in Paraguay, where there are Gold Mines in the Earth, and Gold Sands in the Rivers. Of this the Jesu∣its, who have long ears, had good intelligence. They desired to go thither in order to the further instruction of the American-people, and the education of Youth. They obtained leave, procured Letters of Credence, were furnished with money for the Voyage. After ha∣ving gotten sure footing, they soon removed the Do∣minicans and Spanish Laiety, and established them∣selves.

Among the Socinians, the great Asserters of Liberty in Religion, both in thinking and speaking; though they cannot impose, because they have not yet been any where (that I know of) the prevailing Party; yet they shew sometimes what Spirit they are of.

Gittichius was, beyond all good manners, troublesom to a Socinian of better temper (I mean Ruarus*) be∣cause he had chosen to fast one day in a week,* 1.43 and had taken Friday for the day, though without any fixed purpose.

Among the Quakers themselves, whose Principle seems to be the Guidance of each man by his personal persuasion, there want not signs of that fierce heat with which their Light is accompanied. When some had form'd them into a Society, and gotten the Go∣vernance

into their hands, they Excommunicated others; they suffered them not to Marry or Bury in their man∣ner who would not be guided by what they called the Light of the Body, and the Light of Antient Friends.* 1.44 George Fox declar'd he had Power to bind and loose whom he pleased,‖ 1.45 and said in a great Assembly† 1.46 that he never lik'd the Word Liberty of Conscience, and would have no Liberty given to Presbyterians, Papists, Inde∣pendents, and Baptists.

From the Subordinate End of the Dissenters,* 1.47 I pass to the Principal; and begin with the first part of it, the removal of Popery. A very good and commenda∣ble end. And I heartily pray to God to prosper all Christians who persue it by fit and lawful ways.

But the Methods of Dissenters do not so well lead to it as those of the established Church.

Bare Reason maketh this manifest. It may be also proved to us by Historical Inference.

This likewise, is the Iudgment of the Papists them∣selves, who take their measures from this Principle, that they shall enter in through the Breaches of the Church of England.

First, Common Reason sheweth, that the Interrupti∣on which, may be Dissension, be given to this Church, will rather weaken, then improve the Protestant Inte∣rest, both at home and abroad.

Abroad, the Protestant Interest will suffer much, in the overthrow of this Church. For, by such means, a principal Wheel is taken out of the Frame of the Re∣formation. Nay, Signior Diodati* 1.48 was wont to praise it in a more excellent Metaphor, and to call it the Eye of the Reformed Churches; and it is plain to considering Men that the Church of England, which had greater regard to the Primitive Pattern than some others of the Reformation, can give a more full and unperplexed

answer to all the Objections of the Romanists, then some other Churches, who are cramped in a few points unwarily admitted. If therefore Dissentions put out this eye of the Protestant Churches, the dark Doctrines and Traditions of Popery will the sooner spread themselves over Reformed Christendom.

At Home, the Dissettlement of the Church of Eng∣land will sooner introduce then root out Poperty. I am constrain'd thus to judge by the following Consi∣derations.

First, The design of keeping out Popery by the Ruine of this Church, is like the preposterous way, of securing the Vineyard by pulling up of the Fence; or of keeping out the Enemy by the removal of our Bull∣wark. Under that name this Church is commonly spo∣ken of, and they do not flatter it who give it that Ti∣tle. Its Constitution is Christian, and it is strong in its Nature; and if such a Church hath not ability (with God's assistance) to resist the assaults of Romish Power, much less have they who dissent from it. And it is Fa∣naticism properly so called, or Religious Frenzie, to lay aside a more probable means, and to trust that God will give, to means which are much less probable, super∣natural aid and success.

God supporteth a good Cause by weak means (if they are the only means he hath put into our power) agaisnt a bad Cause though externally potent. But he, who in cases of emergence assisteth honest Impotence and Infirmity, will never work Miracles in favour of Mens Presumptions and Indiscretions.

The Romanists are a mighty body of Men; and, though there are Intestine Fewds betwixt the Secular and Regular Clergy, as likewise betwixt the several Orders, yet they are all united into one common Poli∣tie, and grafted into that one stock of the Papal Head∣ship.

They are favoured in many places by great Men; they have variety of Learning; they pretend to great Antiquity, to Miracles, to Martyrs without num∣ber, to extraordinary Charity and Mortification; they have the Nerves of worldly Power, that is, banks of Money, and a large Revenue: They have a Scheme of Policy always in readiness; there are great numbers of Emissaries posted in all places for the conveying of intelligence, and the gaining of Proselytes; they take upon them all shapes, and are bred to all the worldly Arts of Insinuation. There is given to their way, in the Iargon of Mr. Coleman* 1.49, a very fit name of Trade, Traffick, Merchandize.

Against all this Craft and Strength, what (under God) can Protestants oppose which is equal to the Power of the Church of England? A Church Primi∣tive, learned, pure, and not embased with the mix∣tures of Enthusiasm or Superstition.

A Church, which is able to detect the Forgeries and Impostures of Rome; which hath not given advantage to her by running from her into any extream; which is a National Body already formed; a Body both Chri∣stian and Legal; a Body which commendeth it self to the Civil Powers by the Loyalty of its Constitution; a Body which hath in it great numbers of People judi∣ciously devout, and who are judged only to be few* 1.50, because they are not noysie, but prudent, though tru∣ly exemplary, in their Religion.

And, there is in the Church of England, something more considerable then number; for Union is strong∣er then Multitude. Take the Character of this Church from Monsieur Daille* 1.51, a Man whose Circumstances were not likely to lead him, in this matter, into any partiality of judgment; and who, at that time, was engag'd in a learned Controversy with one of our Di∣vines.

The Character is this. As to the Church of England, purged from Forrein wicked Superstitious Wor∣ships and Errours, either Impious or dangerous, by the Rule of the Divine Scriptures; approved by so many and such illustrious Martyrs; abounding with Piety towards God, and Charity towards Men, and with most frequent exam∣ples of good works; flourishing with an increase of most learn∣ed and wise men from the beginning of the Reformation to this time; I have always had it in just esteem, and till I die, I shall continue in the same due Veneration of it. And, indeed it is to me a matter of astonishment, that any men who have been beyond the Seas, and made Ob∣servations upon other Churches and States, should be displeased at Ours which so much excel them.

Now, is it probable that such a Church as this is, should have less strength in it for the resisting of Po∣pery, then an inferior number of divided Parties, of which the most Sober and most Accomplish'd, is nei∣ther so Primitive, nor so learned, nor so united, nor so numerous, nor so legal: And against which it will be objected by the Romans, that it is of Yesterday?

Amongst these Parties, there are some who have not ful∣ly declared themselves. And who knows whether they have not a Reserve for the Romish Religion, against a favourable Opportunity, though sometimes they speak of Rome as of Babylon? I mean those People who are called Quakers, who speak in general of their Light; and in such doubtful manner, that Inquisitive Men can∣not yet understand from what quarter of the Heavens it shineth. The Men of design amongst them may em∣brace any Religion, and the melancholy will make a tolerable Order amongst the Romans; and the Priests will find for them a second St. Bruno.

Again, There are some who though they have decla∣red themselves against Popery, yet they have scarce any formed way of keeping it out. For what hindreth a crafty Jesuite from gathering a particular Congrega∣tion out of many others, and modelling of it by de∣grees according to his pleasure? and what a gap do they leave open for Seducers, who take out of the way all Legal Tests, and admit Men who are Strangers to them to officiate amongst them upon bare pretence of Spiritual Illumination?

Furthermore, the Romanists have more powerful ways of drawing Men from the Parties of the Dissen∣ters, then they have of enticing them from the Church of England; for such Men (too frequently) go out from us through weakness of imagination, for which the Church of Rome hath variety of Gratifications.

They will offer, to the Severe, such strictnesses as are not consistent with the general Laws of a National Church, which being framed for Men of such various Conditions, must have some Scope and Latitude, though no licence in it; and many of those who now joyn them∣selves to the Dissenting Parties, would then chuse to be admitted as Members of this or the other Superstiti∣ous Fraternity: And it is (at least) my private Con∣jecture, that if the Revenue of the Religious Houses which were dissolved, had been judiciously applyed to the service of Men, either weak in mind, or indisposed by temper, or singular in their Inclination, amongst the Reformed; there might have been a Diversity here (I mean such as there is in our present Colleges) with∣out a Schism.

Likewise, they have Mental Prayer, and (as they call them) Spiritual Eructations, for those who contemn or scruple forms.* 1.52

They ahve mystical Phrases for such who think they have a new Notion when they darken understanding with Words. And accordingly, the third part of the Rule of Perfection, (a very mystical Book, written by Father Benet a Capuchin) was in the Year 46, reprint∣ed in London,* 1.53, with a new Title, and without the Name of the Author; and it passed, amongst some of the Parties, for a Book containing very sublime Evan∣gelical Truths. And it pleased some Enthusiasts when they read in it, That Christ's Passion was to be practis'd and beheld as it was in our selves rather than that which is considered at Jerusalem.* 1.54

Also, they use much gesture, and great shew of Zeal in preaching, and have singular ways of moving the zealous temper of the English, from whence some of them, in Rome it self, had the Name of Knock-breasts, * 1.55 given to them. A Romish Preacher comes forth out of an obscure Cloyster into the Pulpit, and appears all heavenly in the Exercise: And having excited a warmth in their affection, he retires again, and does not mix with Conversation, and is not observed (as other Ministers) by many eyes; and the People never seeing him but in this Divine Figure, look upon him as an Angel coming to them out of Heaven, and then a∣scending▪ thither again.

It may be observed, also, that the Romanists have greater shews of self-denial for the moving of English Pity, then the Dissenters. They have rough Cords, mean Garments, bare Feet, Disciplines, Whips, Pre∣tences of not touching Money, or enjoying Property; though some of these are often no other then Arts used by ordinary Beggars.

Again, they have ways, not only of humouring the infirmity, but even the Foppishness of Humane Nature. Processions and other Rites of the Romish Religion are

so ordered as to be Games for Diversion; and the Mass with Scenes pleaseth, though it be not understood.

Dissenters do now think, that Popery may be very easily subdued by their Arms: But if Recluses were once crept out of their dark Cells (as Serpents from under the deadly night-shade) they would have cause to alter their Opinions, and not to think too highly of themselves, after a wilful removal of the Church of England which is sufficient (under God) for this En∣counter. This Church designs to make Men good by making them first Judicious, as far as means can do it. But some others desire to bring them to their side by catching of their Imaginations; and by that way they can neither reform nor fix them. Some new Device shall, in time, bring them over to a new Party.

Dissention it self amongst Protestants weakneth their Interest; and that which weakens one side, strength∣ens another.

And many men, entangled in Controversy, and wearied with endless wrangling, are too apt, for mere ease and quiet sake, to cast themselves, in servile man∣ner, into the Arms of pretended Infallibility.

Our Dissentions have already introduced too much of that which is the very spirit of Iesuitism, the doing of Evil that pretended Good may come of it; the ser∣ving of a Cause by any means, whether they be just or unjust.

Some Dissenters do accidently prepare the way for Romish Religion by running into an other extream upon pretence of avoiding Popery; by decrying the Church of England as Antichristian and Popish; and by condemning that as Popish which is Christian and de∣cent. [As, Episcopacy, Liturgy, Observation of the Nativity of Christ, and other Festivals, Reverence of bodily Gesture, particularly in receiving the Holy

Communion; Preservation of places and things set a∣part for Holy uses, with reverend care.] By this means they bring Popery into Reputation. Men will be apt to say, if such a Body as the Church of England be Po∣pish, it is fit we set down and consider of it; for sure∣ly they are not so inclined without weighty Reasons. If the Clergy of it be inclined to that Religion the Intro∣duction of which, together with great numbers of the Popish-Clergy, will diminish their preferment; it must be the Power of Truth which moveth them against their worldly Interest. They will continue their Ar∣gument and say further; if such good things as these abovementioned be Romish, and it be lawful to judge of the whole by the parts of it which are before us, surely that which is Popish is also Primitive and Evan∣gelical. That which we have examin'd is good, and that which we have not, may probably be of the same kind.

Secondly, the History of our late Revolutions shew∣eth that Popery will not be smother'd in the Ruines of the Church of England, but rather be advanced up∣on them.

It made great Progress in the late Times; insomuch, that the Dissenters do remove the Odium of the late King's execrable Murther from themselves, and lay it upon the Iesuites; thereby tacitly acknowledging that they had so great a power over some of them, as to make them to become their Instruments for the cut∣ting of the Lord's Anointed. For if they will not allow Cromwell and Ireton and some others of that Order, to have been Dissenters, properly so called; yet certainly they must not deny that Name to Mr. Peters, Mr. Iohn Goodwin and many like to them, who appeared pub∣lickly in that very black and insolent wickedness. How far it is true that the Jesuits influenc'd those Counsels,

I do not now examine, nor do's my Talent lie in My∣steries of State. But that in the late Revolutions, Po∣pery was not rooted out, no Man can remain igno∣rant who is of competent Age, and has not perfectly lost the use of his memory, though he has made the most negligent Observations.

Robert Mentit de Salmonet* 1.56 a Scotchman, and a Se∣cular Priest in actual exercise of Communion with the Church of Rome, hath publickly taken notice of the many Priests slain at Edge-Hill, and of two Companies of Walloons and other Catholicks (as he is pleased to style them) in the Service of the States.

It hath been commonly said‖ 1.57 that Gifford the Jesuite appeared openly in the Year 47, amongst the Agitators, and that his Pen was used in the Paper drawn up at a Committee in the Army, and call'd the Agreement of the People.† 1.58 K. Charles the Martyr speaketh of such things as notorious, in one of his printed Declarations* 1.59; All Men know (said he) the great number of Papists which serve in their Army, Commanders, and others.

In the Year 49,* 1.60 Those in the House were acquaint∣ed with divers Papers, taken in a French Man's Trunk at Rye, discovering a Popish Design to be set on foot in England, with Commissions from the Bishop of Chalce∣don, by Authority of the Church of Rome, to Popish Priests and others, for settling the Discipline of the Romish Church in England and Scotland.

Mr. Edwards* 1.61 reports, from Mr. Mills a Common-Council-man, who was so informed by a knowing Pa∣pist, that the Romanists did generally shelter themselves under the Vizor of Independency. It is certain, that a College of Jesuits was established at Come* 1.62 in the Year 52. And in a Paper found there, mention was made of 155 reconcil'd that year to the Church of Rome. Oliver himself used these words in a Declara∣tion

publish'd by the Advice of his Council.‖ 1.63 It is not only Commonly observed, but there remains with Us, somewhat of Proof, that Iesuites have been found among some discontented Parties in this Nation, who are observed to quarrel and fall out with every Form or Administration in the Church or State. Dr. Bayly* 1.64 the Romanist openly courted Oliver as the present hopes of Rome, and, with a Flattery as gross as the Jingle was ridiculous, call'd him Oliva Vera: And one of his Physitians† 1.65 hath said of him, that he was once negotiating with the Roman∣ists for Toleration, but brake off the bargain, partly because they came not up to his price, and partly be∣cause he feared it would be offensive to the People. It is also publickly told us,‖ 1.66 that an Agreement was made in 49, even with Owen ô Neal, that bloody Romanist; and that he, in pursuance of the Interest of the State, so called, raised the Siege of London-derry.

A great door was opened to Romish Emissaries when the Oaths of Allegiance and Supremacy were, by pub∣lick Order, taken away: For they were Tests of Ro∣manism. Likewise, the Doctrine of the unlawfulness of an Oath, revived in those days, by Roger Williams, * 1.67 Samuel Gorton, and others, helped equivocating Pa∣pists to an evasion; as (I fear) it may do, at this day, among the Quakers. So we may be induced to be∣lieve, by comparing present with former Transactions. For we are infomed that in the Reign of King Iames, † 1.68 Thomas Newton, pretended to have had a Vision of the Virgin Mary, who said to him, Newton, See thou do not take the Oath of Allegiance: And being of this pub∣lickly examined at the Commission-Table, and asked, how he knew it to be the Virgin Mary which appeared? He answer'd, I knew it was she, for she appeared unto me in the form of her Assumption.

It was the Church of England, which, in our late Troubles, principally fortify'd and entrench'd the true Protestant Religion against the Assaults of Rome.

This Church was still in being, though in Adversity. She had strong Vitals and did not die, notwithstand∣ing there was some Distemper in her Estate. There was still a Constitution where Primitive order and decencie might be found, and in which Men of Sobriety might be fixed. And great numbers of the Church-men, by their constant adherence to their Principles, under publick contempt and heavy pressure, gained daily on the People, and convinced the World that they were not so Popish and Earthly-minded as popular clamour had represented them. Also, their learned Books and Conferences reduced some, and establish'd many, and we owe a part of the stability of Men in those times to God's blessing on the Writings of Arch-bishop Land, Mr. Chillingworth, Dr. Bromhall, Dr. Cosins, Dr. Ham∣mond, and others.

Last of all, It is the Opinion of the Papists them∣selves, that their Cause is promoted by our Dissensi∣ons; and, according to these measures of Judgment, they govern their Councils.

This was the Opinion of the Iesuite Companella in his Discourse touching the Spanish Monarchy, written about the Year 1600; and, in 54, publish'd at London in our Language.* 1.69 Concerning the weakning of the English (says that Jesuit) there can no better way possibly be found out, then by causing Divisions and Dissentions among them∣selves. —And as for their Religion,—it cannot be so easily extinguished and rooted out here, unless there were some certain Schools set up in Flanders,—by means of which there should be scattered abroad the Seeds of Schism, &c.

And whether these kinds of Seeds have not come from hence to us, as well as those better ones of the Brabant-Husbandry, remaineth not now any longer a question.

It was the Advice of the Iesuit Contzens,* 1.70 To make as much use of the Divisions of Enemies, as of the agree∣ment of Friends.

After this manner it is that they manage themselves; they endeavour to widen the Breach, in order to the introducing of Popery into a divided Nation. They will have hopes, as long as we have Divisions. They will believe, whilst they see the humours are in conflict, that the Body will be at last dissolved. If they will hope for Resettlement, as they declare they do, upon such inconsiderable grounds as the Printing of a Mo∣nasticon * 1.71 or the Provincial‖ 1.72 of Lynwood amongst us, though in the Quality of History rather then of Title or Law; what will they not expect from our un-chri∣stian Distempers, and from our forbearing of Commu∣nion with the establish'd Church, as if it were the Sy∣nagogue of Satan?

By this Artifice it is that they gain Proselytes. They expose the Protestants as a dis-united People. They de∣mand of injudicious Men how they can, in Prudence, joyn with those who are at variance among themselves? Though at this time, in the Church of England it self, there is much more agreement then in the Church of Rome, in which (they say) there are great numbers of more private Deists,† 1.73 and Socinians, and some (we are certain) who publish it to the World* 1.74 that the Primacy is Antichristian; in which there are Solemn and Publick Assemblies who declare openly against one a∣nother in the great point of the Papal Supremacy; and shew, by so doing, that (in their Opinion) their common head cannot certainly tell the nature of his Head-ship.

There remaineth to be considered, the second more principal End,* 1.75 the advancing Christian Religion, in these Kingdoms, to greater Purity and Perfection.

But neither in this is their expectation likely to be answer'd.

For First, The means towards the settling of themselves is the Dissettlement of that which is well fixed. And this is the way, not to a greater purity in Religion, but to the corruption of it.

For, it removeth Charity which is the Spirit of the Christian Religion. It letteth loose great numbers who cannot govern themselves; it moveth Unbelievers, A∣theists and Idolaters, to pour Contempt upon the Church of Christ; and confirmeth them in their evil course. It exposeth the Church as a Prey to the Common Ene∣my. Thus the Divisions in Africa gave encourage∣ment to the Arms of the barbarous Nations; and those, in the Aegyptian Churches, made way for the Saracens. And the Proposal of the maintenance of Charity and pure Religion by the overthrow of a tolerable Eccle∣siastical Constitution, is as improbable a Project as that of Flammock; who, in Henry the 7th's time,* 1.76 pro∣sed a Rebellion without a breach of the Peace.

And it is here to be considered, that those who dis∣sent from a National Church, do generally make use of such Junctures, as are apter to debase, then refine Religion. They often move for Alterations in the Church when there is a great heat and ferment in the State: And in such Seasons, the Form of a Church may be pulled in sunder, but there is not temper e∣nough and coolness of unbyass'd consideration to set it together to advantage. Such times are the Junctures of State Dissenters, and amongst them Revolutions ge∣nerally begin, though without the pretence of reform∣ing Religion, they are not carried on amongst the

People. For it will not serve their purpose to say plainly, they are against the Government, because the Government is against their Interests. Now, when well meaning Dissenters are in the hands of such worldly Power, they will not be able to establish what they think is purest, but that which pleaseth their se∣cular Leaders. A change in the Church naturally pro∣duceth some change in the State; and in such changes who can secure the Event for the better? The words of Bishop Andrews* 1.77, about the midst of the Reign of K Iames, touch this Point, and they doubtless are worth our observation. When (said he) they have made the State present naught, no Remedy; we must have a better for it, and so a change needs: What Change? Why! Religion, or the Church-Government, or somewhat (they know not what well): stand a while, ye shall change your Religion (said they of this day [the Gun-powder-Traytors]) and have one for it wherein, to your comfort, you shall not un∣derstand a word (not you of the People) what you either sing or pray; and for variety, you shall change a whole Com∣munion for an half. Now, a blessed exchange, were it not? What say some others? You shall change for a fine new Church-Government; a Presbytery would do this better for you than an Hierarchy, and (perhaps) not long after, a Government of States, then a Monarchy. Meddle not with these Changers.

Now when a State is either disturb'd or dissolv'd, men cannot foresee all the ill Consequences of it. When the Vessel is stirr'd, the Lees come up, which lay be∣fore undiscerned in the Mass of the Liquor. And so it is in Religion; it is not fined, but rather render'd less pure, by motions in the Body Spiritual or Civil. Then Politicians use conscientious Instruments no further then they serve a present purpose; and for new Purpo∣ses they find new Instruments. One of the Assembly

of Divines* 1.78 discoursed, on this manner, at a publick Fast. Have not these Trumpets and these poor Pitchers had their share, and a good share too, in bringing down the Walls of Jericho, and the Camp of Midian? and have not they (like the Story in Ezekiel) if I may so express it, Prophesy'd you up an Army? The Witness of these things is in the whole Kingdom, and a Witness of them is in your own Bosomes. Yet the Preacher was very sensi∣ble at the same time, that those whom they had help∣ed to Power, were turning it against them, and break∣ing them to pieces by dashing Independency against them. Aspiring Men make fair Promises, till they have gained their point; but when that is once secu∣red, they take other Measures. They say* 1.79 that Maxi∣milian, for the gaining of Votes in order to the Empire, used secret Preachings to please the Protestant Princes [the Elector Palatine, the Dukes of Saxony and Bran∣denburgh;] and went openly to Mass to please the Po∣pish Bishops of Mentzs, Triers, and Collein. Also, the claims of the worldly increase with their Power: And (for illustration-sake) when the House, being garbell'd had much less right but more force (the Army as yet agreeing with them and the good King being in their hands) then they gave to the Declarations of their Pleasure the Title, not as before of Ordinances, but of Acts of Parliament.‖ 1.80

Oliver, likewise declared plainly,* 1.81 That there was as much need to keep the Cause by Power, as to get it. And being potent, he entred the House, and mock'd at his Masters, and commanded, with insolent disdain, that That Bawble* 1.82 (meaning the Mace of the Speaker) should be taken away. Men may intend well, but u∣sing the help of the illegal secular Arm, they can ne∣ver secure what they propose, but frequently render that which was well settled, much worse by their un∣hinging of it.

By such means it comes to pass, that the Civil State is embroyl'd, and Religion sensibly decays, ••••stead of growing towards perfection, where publick order is interrupted, and Men gain a Liberty which they know not how to use.

Secondly, It appeareth, by the History of our late Re∣volutions, which began with pretence of a more pure Religion, that our Dissentions occasion'd great Cor∣ruptions both in Faith and manners.

Then the War was Preached up as the Christian Cause. And one of the City-Soldiers, mortally wounded at Newberry-fight, was applauded (in an Epistle* 1.83 to the Houses) as one whose Voice was more then humane when he cryed out, O that I had another Life to loose for Iesus Christ. Then this Doctrine (so very immoral and unchristian) was by some† 1.84 Preached, and by great numbers embrac'd. The Lord hath no more to lay to the charge of an Elect Person, yet in the heighth of Iniquity and the excess of Riot, and committing all the Abomina∣tions that can be committed—then he hath to lay to the charge of a Saint Triumphant in Glory. Then certain Soldiers ‖ 1.85 enter'd a Church with five Lights, as Emblems of five things thought fit to be extinguish'd, viz. The Lord's-day, Tythes, Ministers, Magistrates, the Bi∣ble. Then by a publick Intelligencer, who called himself Mercurius Britanicus** 1.86 the Lord Primate Usher himself was reproach'd as an Old Doting Aposta∣ting Bishop. Instances are endless; but, what need have we of further Witnesses then the Lords and Com∣mons, and the Ministers of the Province of London, whose Complaints and Acknowledgments are here sub∣joyned.

The Lords and Commons, in one of their Ordinan∣ces,* 1.87, use these words. We—have thought fit (left we partake in other Mens sins, and thereby be in danger to receive of their Plagues) to set forth this our deep sence of the great dishonour of God, and perillous condition that this Kingdom is in, through the abominable Blasphemies, and damnable Heresies vented and spread abroad therein, tending to the Subversion of the Faith, contempt of the Mi∣nistry and Ordinance of Jesus Christ.

The Ministers made a like acknowledgment, saying, Instead‖‖ 1.88 of extirpating Heresie, Schism, Profaness; we have such an impudent and general inundation of all these evils, that Multitudes are not asham'd, to press and plead for publick, formal, and universal Toleration.

And again, We the Ministers of Iesus Christ, do here∣by testify to all our Flocks, to all the Kingdom, and to all the Reformed Churches, as our great dislike of Prelacy, E∣rastianism, Brownism, and Independency; so our utter abhorrence of Anti-Scripturism, Popery, Arianism, So∣cinianism, Arminianism, Antinomianism, Anabaptism, Libertinism, and Familism; with all such like, now too rise among us.

Thirdly, some Dissenters, by the Purity of Religion, mean agreeableness of Doctrine, Discipline, and Life, to the dispensation of the New Testament, and a re∣moval of humane Inventions: and thus far the Notion is true; but, with reference to our Church, it is an unwarrantable Reflexion. For it hath but one Prin∣cipal Rule, and that is the Holy Scripture; and Subor∣dinate rules in pursuance of the general Canons in Ho∣ly Writ, are not to be called in our Church, any more then in the pure and Primitive Christian Church, whose Pattern it follows, humane Imaginations, but rules of Ecclesiastical Wisdom and Discretion.

But there are others among the Dissenters, who, by the Purity of Religion, mean a simplicity as oppos'd to composition, and not to such mixtures as corrupt the Circumstances, or parts of Worship which in them∣selves are pure. Quakers and some others believe their way the purer, because they have taken out of it Sa∣craments and External Forms of Worship, and endea∣voured (as they phrase it* 1.89) to bring the Peoples minds out of all Visibles. By equal reason the Papists may say their Eucharist is more pure then that of the Protestants, because they have taken the Cup from it. But that which maketh a pure Church, is like that which ma∣keth a pure Medicine; not the sewness of the Ingredi∣ents, but the good quality of them how many soever they be; and the aptness of their Nature for the procu∣ring of Health.

Men who have this false Notion of the purity of Re∣ligion, distill it till it evaporates; and all that is left is a dead and corrupt Sediment. And here I have judged the following words of Sir Walter Rauleigh not unfit to be by me transcribed, and considered by all. * 1.90 The Reverend Care which Moses had in all that belong'd even to the outward and least parts of the Tabernacle, Ark, and Sanctury—is now so forgotten and cast away in this Superfine Age, by those of the Family, by the Anabaptist, Brownist, and other Sectaries, as all cost and care bestow'd and had of the Church, wherein God is to be served and worshipped, is accounted a kind of Popery, and as pro∣ceeding from an Idolatrous Disposition: Insomuch, as time would soon bring to pass (if it were not resisted) that God would be turned out of Churches into Barnes, and from thence again into the Fields and Mountains, and under the Hedges; and the Officers of the Ministry (robbed of all Dignity and Respect) be as contemptible as these pla∣ces; all Order, Discipline, and Church-Government left

to newness of Opinion, and Men's Fancies: Yea, and soon after, as many kinds of Religions would spring up as there are Parish-Churches within England: Every Con∣tentious and ignorant person clothing his Fancy with the Spirit of God, and his Imagination with the gift of Reve∣lation; insomuch, as when the truth, which is but One, shall appear to the simple multitude, no less variable then contrary to it self, the Faith of Men will soon after dye a∣way by degrees, and all Religion be held in scorn and con∣tempt.

Fourthly, If several contrary Parties be established by way of sufferance; no progress is likely to be made towards the perfecting of Religion. For the suffering of divers Errors is not the way to the reforming of them. One Principle only can be true; and the blending of such as are contrary with it, createth the greatest of ties; a mixture of that which is profane, with that which is sacred.

Fifthly, Many Dissenters are not likely to erect a Model by which Christianity may be improved a∣mongst us, because they lay aside Rules of discretion, and rely not on God's assistance in the use of good means, but depend wholly upon immediate illumina∣tion, without the aids of Prudence: And some of the more sober amongst them, have inclined too much to∣wards this extream.

In Reformation (said one* 1.91 in his Sermon before the Commons) do not make reason your Rule nor Line you go by. It is the line of all the Papists.—The second Co∣venant doth forbid, not only Reason, but all Divine Reason, that is not contain'd by Institution in the Worship of God.—God's Worship hath no ground in any reason but God's Will.

Sixthly, There are already provided in this Church, more probable means for the promoting of pure Re∣ligion, then those which have been proposed by all or any of the Dissenting Parties. It is true, each Church is capable of improvement, by the change of obsolete Words, Phrases, and Customs; by the ad∣dition of Forms upon new Occasions; by adjusting discreetly some Circumstantials of External Order. But, to change the Present Model for any other that has yet been offered to publick consideration, is to make a very injudicious bargain. There are in it, all the necessaries to Faith and Godliness; there is preserv∣ed Primitive Discipline, Decency, and Order: And, under the means of it, there are great numbers grown up into such an improvement of Judicious Knowledge and useful, prudent, serious Piety; that it requireth a Laborious Scrutiny to find Parallels to them in any Nation under the Heavens.

I do not take pleasure in distastful Comparisons. Yet I ought not (sure) to pass by with unthankful negligence, that excellent Spirit which God hath rai∣sed up among the Writers and Preachers of this Church; their labours being so instrumental towards the right information of the Judgment, and the a∣mendment of the Lives of unprejudic'd Hearers.

It must be confessed, that there is some trifling on all sides: And it will be so whilst Men are Men. But there is now (blessed be God) as little of it in the Church of England as in any Age. And the very few who do it, appear plainly to be what they are, Phan∣tasticks, and Actors, rather then Preachers. But, a∣mongst the Parties, the folly and weakness puts on a more venerable pretence, and they give vent to it with studied shews of mighty seriousness, and deliver it so∣lemnly as the immediate dictate of God's Holy Spirit.

And I cannot call to mind one Minister in this Church, who would (for instance sake) have delibe∣rately used these words of Mr. Rutherford, in a solemn audience,* 1.92 and after his solemn manner. God permits Sins, and such Sins, that there may be room in the Play for pardoning Grace.

It seemeth also, not unfit for me to take notice, that the Changes formerly made in Church-matters in Eng∣land by Dissenters, were not so conducive in their na∣ture, to the edifying of the Body of Christ, as the things illegally removed. The Doctrine of God's Se∣cret decrees taught in their Catechisms, was a stronger and more improper kind of meat then that with which the Church of England had fed her Children. Ordina∣tion by a Bishop, accompany'd with Presbyters, was more certain and satisfactory then that by Presbyters with∣out a Bishop.

There was not that sobriety in many of the present and unstudied Effusions, which appeared in every of those publick Forms which were considered and fixed▪ And it sounded more decently (for example sake) to pray in the Churches words, and say, from Fornication Good Lord deliver us; then to use those of an eminent Dissenter,* 1.93 Lord un-lust us. Nor did the long conti∣nued Prayers help Men so much against Distraction as those shorter ones, with Breaks and Pauses in the Li∣turgy; and the great and continued length of them in∣troduced, by consent, sitting at Prayer.

Neither did it tend less to edification, to repeat the Creed standing, then to leave it quite out of the Dire∣ctory for publick Worship. Neither was it an advantage to Christian Piety to change the gesture of kneeling in the Eucharist when the Sacred Elements were given to∣gether with Prayer, for that less reverend one of sit∣ting: Of sitting especially with the Hatt on, as the

most uncomely practice of some was; the People being taught to cover the Head,* 1.94 whilst the Minister was to remain bare amongst them. Nor was the civil Pledge of the Ring in Marriage, bettered by the invention of some Pastors, who (as is storied of them) took a Ring* 1.95 of some Women-converts, upon their admit∣tance into their Church.

Neither was the Alteration of the Form of giving the Holy Elements, an amendment. For the Minister was directed to the use of these words.‖ 1.96 Take yee, eat yee; this is the Body of Chirst which is broken for you. —This Cup is the New Testament in the blood of Christ, which is shed for the Remission of the Sins of many.— The words denoting Christ's present Crucifixion, (ei∣ther actually or in the future certainty of it) give coun∣tenance to the Romish Sacrifice of the Mass; though I verily believe they were not so intended.

Nor did the forbidding the Observation of Christ's Nativity and other Holy-days, add one Hairs bredth to the Piety of the Nation; but, on the other hand, it took away, at least from the common People, one ready means of fixing in their Memories the most use∣ful History of the Christian Religion.

It is easy enough, even for Men who are Dwarfs in the Politicks, in such sort to alter a constitution as to make it more pleasing for a time to themselves during their Passion, and the novelty of the Model in their Fancy not yet disturbed by some unforeseen mischief or 〈◊〉〈◊〉; but 'tis extream difficult upon the whole matter, to make a true and lasting Improve∣ment; there being so many parts in the frame to be mu∣tually fitted, and such variety of Cases in Humane Affairs.

I pray from my Heart for the bettering, but I dread the tinkering of Government.

The Conclusion.

IF then, Dissenters are not likely to obtain their Ends; of Establishing themselves, of rooting out of Po∣pery, and promoting pure Religion, by overthrowing the Church of England; the Inference is natural, they ought, both in Prudence and Christianity, to endea∣vour after Vnion with it.

They will (it may be) say to me, can Men be per∣suaded two contrary ways? Can they both Assent and Dissent? And whilst they secretly Dissent, would you force them into an Hypocritical Compliance? I An∣swer thus.

First, Though a Man cannot at the same time whol∣ly Assent and Dissent; yet there are means for the re∣ctifying of a false persuasion; and he may, upon good Ground, change his Mind.

Secondly, No Man's Mind can be forced; for it is be∣yond the reach of Humane Power.

Thirdly, Good Governours do not use Severity to force Men to dissemble their Minds, and to make them Hypocrites, but to move them, after a Tryal of fair means, to greater consideration.

I am not concerned in the Emblem of the Persian Dervi* 1.97 who, whilst they go about their Office of teach∣ing the Law to the People, carry a great Club in their

hand. But neither do I think that the best way to remove pernitious error from Men, is never to give them any disturbance in it.

I have two things only to recommend, first to the consideration, and then to the practice of such as Dissent.

First, This is a time of Prosecution, and a time of Adversity is a proper time for Consideration, and Consi∣deration is a means to make us hold fast that which is good, and reject that which is evil. I beseech you, make such advantage of this Juncture. Sit down, and think once more of the Nature of this Church. Confer with the Guides of the National Religion; read without prejudice, the Books commended by them to you. Peruse seriously the Books which Authority hath set forth. Some who have spoken against them, have by their own confession, never read them. Examine, and Judge. Many of your Scruples have arisen from what you have heard, and read; they would not have otherwise been ingendred in your Minds. Hear and Read for your Information, as well as your entangle∣ment.

Secondly, Do as much as you can do. Do as much as the Dissenters, who are most eminent for Learning, Piety, Preaching, Writing, Experi∣ence, and Fame; sometimes actually do. They have owned our Communion to be lawful.* 1.98 They have received the Communion kneeling. They

have bred up Children to the Ministry of this Church. They have joyned in the Liturgy. They have been Married according to the Form of it. Nay, one who assisted in making the Directory, would have his own Daughter (in those times) be Mar∣ried in the way of the Book of Common-Prayer.* 1.99 Do as the antient Non-conformists did, who would not separate, though they feared to Subscribe: Who wrote with such Zeal against those of the Se∣paration, that Mr. Hildersham was called,‖ 1.100 The Maul of the Brownists.

Do more for the Peace of God's Church, then for a Vote, or Office, or Fear of Legal Penalty. Come as Christians to the Sacrament, and not as Politicians. Those who have so done, yet break the unity of the Church, are said to use the Arts of Jesuites, and to be without all excuse, by a Dissenter* 1.101 who writes with commendable temper.

Do constantly what you do upon occasion. No Preach∣ing, or Praying, which is better liked, can ballance the evil of Separation from a Church, which imposeth no terms of Communion which are sinful.

For Peace sake, let that be more constant, in which your Conscience alloweth occasional exercise. A Mem∣ber who joyns himself to any established Church, and also to any Churches which are set up, not as legal Sup∣plements of it, but as Forts against it, seems to be a kind of Wooden Legg; if I may represent so grave a matter by so light a Similitude. He is tyed on, and ta∣ken off, at pleasure; he is not as, by natural Liga∣ments

and Nerves, knit to such Ecclesiastical Bodies. If all would do constantly what they can in Conscience do sometimes, they would create a better Opinion of themselves, in the Governours, and move them to all due favour, and hinder all the destructive breaches amongst us. For the remain of other Dissenters would be so inconsiderable, as to abide in the Body of the Na∣tion, as ill humors thrown off to the extream parts, from which there may arise some little pain, but no mortal danger.

Now, the God of Peace grant Peace to us always, by all fit means.

The END.

Notes

• * 1.1

  The Intro∣duction.
• * 1.2

  The Argu∣ment it self. Its Partiti∣on and Me∣thod.
• * 1.3

  The Ends of the Dissen∣ters.
• * 1.4

  Melvil's Memoirs p. 2.
• * 1.5

  The first Branch of the first End of the Dis∣senters: viz. Union in a National Church.
• * 1.6

  July 17. 1640. Whitlock's Memorials p. 45.
• * 1.7

  A. 1644. Id. ibid. p. 117.
• * 1.8

  In Sept. 15. 1646. Diurnal, p. 1313.
• * 1.9

  Whitlock's Memoirs. p. 187.
• * 1.10

  Id. ib. p. 116. A. 44.
• * 1.11

  Ib. A. 45. p. 189.
• * 1.12

  Harm Consent. p. 20.
• * 1.13

  Mr. S. Symp. in Serm. of Reform. A▪ 1643. p. 29.
• * 1.14

  D▪ Iohn Arr. in Ser. call'd, The Great Won∣der, &c. be∣fore the Commons. A. 1646. p. 36.
• * 1.15

  Testim. to Truth of Jesus Christ sub∣siribed Dec. 14. 1647. p. 31.
• ‖ 1.16

  See Hist. of Indep. 2 part. p 168.
• * 1.17

  In Myst. of Godlin, &c. Anno. 1649. Wynst. in Saints Pa∣radise C. 5. p. 54. &c.
• * 1.18

  Whid. Memoirs. A. 1649. p. 430.
• * 1.19

  Id. ibid.
• * 1.20

  Salmon's Rout. in Pref. and p. 10, 11, &c.
• * 1.21

  On Sund. after East. day. Ann. 1649. H. of Indep. part 2. p. 153.
• ‖ 1.22

  See View of the late Troubles. p. 366.
• † 1.23

  E. M. L C.
• * 1.24

  Whitl. Memoirs. A. 1654. p. 592.
• * 1.25

  See their Declar. in A. 1655. in Whitl. Me. p. 606.
• ‖ 1.26

  See Ed. Burroughs Trumpet of the Lord sounded. p. 2. A. 56.
• † 1.27

  Whitl. Memoirs. p. 624.
• * 1.28

  Testim. to the Truth of I. Chr. p. 30.
• * 1.29

  Mr. H••••l. &c.
• ‖ 1.30

  The Title of Mr. Ed∣wards's book. 1647. See Testim. of Min. p. 20.
• * 1.31

  Oliver's Speech in the Painted Chamber. Ian. 22. 54 at the Dis∣solv. of the Parl. p. 29. 33.
• * 1.32

  Mr. Ca∣ryl in Ep. Ded. bef. Ser. called the Ar∣raign. of Unbelief. A. 45.
• * 1.33

  The s••cond Branch of the 1st End of the Dis∣senters. viz. Union by mutual for∣bearance.
• * 1.34

  A 1647. Act of As∣semb. p. 2.
• * 1.35

  Harmon. Consent. A. 1648. p. 12.
• ‖ 1.36

  Protect. Speech. Ian. 22. 54 p. 28.
• * 1.37

  Petil. ap. S. Aug. cont Petil. l. 2. Absit, Absit à nostra conscientia, ••t ad no∣stram fidem aliquem comp. Ila∣mus, &c.
• ‖ 1.38

  Mr. Cal••∣my in Ser. called, The great dan∣ger of Co∣venant re∣fusing. A. 46. p. 3.
• * 1.39

  Lord Ba∣con's Pref. to Adv. of Learn.
• ‖ 1.40

  Whitlock's Memories. p. 276.
• * 1.41

  Episc. Exam. Thes. Cap. Op. vol. 1. par. 2. p. 185.
• ‖ 1.42

  See Lettres Sinceres. Trois. partie Sixieme Lettre. p. 111.
• * 1.43

  Ruarl. Epist. par. 1. p. 415, 416.
• * 1.44

  See Spi∣rit of the Hatt. p. 12, 13, &c.
• ‖ 1.45

  p. 27.
• † 1.46

  p. 41.
• * 1.47

  The Princi∣pal End of the Dissen∣ters the first part of it.
• * 1.48

  Florentis∣sima An∣glia Ocellus ille Ecclesi∣arum, Pecu∣lium Christi singulare, &c.
• * 1.49

  Coll. of Lett. p. 8. &c.
• * 1.50

  See L. de Moulin's Advances, &c. p. 26.
• * 1.51

  De Con∣fess. Advers. H. Ham∣mond. c. 1. p. 97, 98.
• * 1.52

  See Ra∣tional Dis∣course of Prayer chiefly of Mystic Contemplation. chap. 14. pag. 74.
• * 1.53

  A Bright Star cen∣tring in Christ our perfection. Printed for H. Overton in Popes-Head Alley 1646.
• * 1.54

  Ch. 18. p. 189.
• * 1.55

  Picchia-〈◊〉〈◊〉 S. R. C. Posth. p. 125.
• * 1.56

  Hist. des troubles de¦la grand Bret. a Pa∣ris 1661. liv. 3. p 165 See short view of the late Troubl. p. 564.
• ‖ 1.57

  Arbitr. Government p. 28.
• † 1.58

  See Whitl. Memoirs. p. 279, 280 282.
• * 1.59

  Exact Coll. p 647.
• * 1.60

  Id. ibid. p. 405.
• * 1.61

  Gangrena p. 16 par. 2.
• * 1.62

  Narr. sent up to the Lords from the Bishop of Hereford p. 7.
• ‖ 1.63

  Prot. De∣claration Octob. 31. 1655.
• * 1.64

  In the Life of Bish. Fisher. p. 260, 261.
• † 1.65

  V. Elench Mot. par. 2. p. 341.
• ‖ 1.66

  H. Indep. part 2. p. 245, &c.
• * 1.67

  See Mr. Cotton's Lr. Exam. A. 44. p 4, 5. Simplicit. defence. A. 1646. p. 22. Min. of Prov. of Lond. Te∣stim p. 18.
• † 1.68

  Gee's Foot out of the Snare. p. 58, 59. A. 1621.
• * 1.69

  Campan. Disc. of Span. Mon. c. 25. p157.
• * 1.70

  Cont••. Polit. l. 2. chap. 18. Sect 9.
• * 1.71

  Journal des Scavans de l' Ann. 1665. p. 140.
• ‖ 1.72

  Iourn. &c. de l' An. 1666. p. 230, 233. &c.
• † 1.73

  V. Polit. of France,
• * 1.74

  Moyens Surs, &c. pour la con∣version de tous les He∣retiques.
• * 1.75

  The second part of the second or more Prin∣cipal End of the Dissen∣ters.
• * 1.76

  L. Bac. H. 7. p 164.
• * 1.77

  Ser. 6. on Nov. 5. 1614.
• * 1.78

  D. J. L. on Psal. 4. 4. Feb. 24. A. 1647.
• * 1.79

  Melvil's Mem. p 33.
• ‖ 1.80

  Whitl. Memoirs. p. 363.
• * 1.81

  Speech at the Dis∣sol. of the House. Ian. 22. 1654. p. 22.
• * 1.82

  Id. ibid. p. 529.
• * 1.83

  Hill's Se••. called Tem∣ple work. A. 1644.
• † 1.84

  D. Crisp in Ser. cal∣led, Our sins are al∣ready laid on Christ. p 274, 275.
• ‖ 1.85

  H. of Indep. part. 2. p 152, 153.
• ** 1.86

  Mert. Brit. N 13. Nov. A. 43. p. 97.
• * 1.87

  Die Jo∣vis. Febr. 4. 1646.
• ‖‖ 1.88

  Testlm. to Truth of I. Chr. p. 31.
• * 1.89

  G. Fox in. J. Per∣rot's Hid∣den things brought to light. p. 11.
• * 1.90

  Hist. of the World. l. 2. 1. part c. 5. p. 249.
• * 1.91

  Mr. S. Sympson In A. 1643. Reform. Preservat. pl 26, 27.
• * 1.92

  Ruth. on Dan. 6. 26. p. 8. A. 1643. bes. the Com∣mons.
• * 1.93

  Prayers at the end of Farewell Sermons. Mr. U's Prayer bef. Serm. p. 31.
• * 1.94

  Edwara's Gangrena. part 1 Er∣ror 112. p. 25.
• * 1.95

  See Edw. Grangr. 2. part p. 13.
• ‖ 1.96

  Directo∣ry for pub∣lick Wor∣ship. p. 27.
• * 1.97

  Tavern. Pers. Trav. l. 4. c. 6. p. 155, 156.
• * 1.98

  See Lawf. of hearing the publick Ministry, &c. by Mr. Nye, Mr. Robinson, &c. and Mr. Corbet's Non-Conformists Plea for Lay-Communion.
• * 1.99

  Mr. Mar∣shall in Hist. of Indep. 1 part p. 80.
• ‖ 1.100

  See Dr. Willit's Epistle De∣dicatory before his Harm. on 1 Sam. Schismaticorum (Qul vulgò Brownistae) malleum.
• * 1.101

  Vox. 〈…〉〈…〉 6. p. 49, 50, &c.