I.

And Firſt, We beg of them to believe, That they may be miſtaken about thoſe matters, which are alledged as the Cauſes of their Separation. This, one would think, were as needleſs, as 'tis a modeſt and reaſonable Requeſt. For did ever any Man, (the Biſhop of Rome excepted) lay claim to Infallibility? Do not the Woful Infirmities of Humane Nature, The Weakneſs and Short-ſightedneſs of our Underſtandings, The Daily Experience of our ſelves, and the lamentable Failures we obſerve in others, ſufficiently convince us, how prone we are to Error and Miſtake? But tho this be granted and owned on all hands, yet in practice, we frequently find Men Acting by other Meaſures. For how many are there, that in the moſt Controverted Caſes bear up themſelves with as much Confidence and Aſſurance, Cenſure others with as Magiſterial a Boldneſs, Condemn the things Enjoined by our Church, with as poſitive and peremptory a Determination, as if they were infallibly ſure, that they are in the Right, and all others in the Wrong that differ from them. The early prepoſſeſſion of a contrary Opinion, the powerful prejudices of Education, an implicite and unexamined Belief of what their Guides and Leaders teach them, have a ſtrange force upon the Minds of Men, ſo that in effect, they no more doubt of the Truth and Goodneſs of the Cauſe they are engaged in, then they queſtion the Articles of their Creed. Wherefore I do once and again intreat them, that laying aſide all Pride, Partiality, and Self-conceit, they would not think more highly of themſelves, and of their own way, then they ought to think; eſpecially remembering, that the matters contended about are confeſſedly Diſputable, and that they cannot be Ignorant, that the Caſe ſeems otherwiſe to others, who may at leaſt be allowed to be as wiſe Men, and as competent Judges as themſelves. Truth makes the eaſieſt entrance into modeſt and humble Minds; the Meek will he guide in Judgment, the Meek will he teach his Way; The Spirit of God never reſts upon a Proud Man.

II.

Secondly, We beg of them, that they would ſeriouſly and impartially Weigh and Conſider, as well what is ſaid on the one ſide, as on the other. This is a peice of Juſtice, that every one ows to Truth, and which indeed every Man ows to himſelf, that is not willing to be deceived. To take up with Prejudices, which Education or long Cuſtom have inſtilled into him, or wherein any other Arts or Methods have engaged him, without ſtrictly enquiring whether thoſe Prejudices ſtand upon a firm Foundation, is to ſee only on one ſide: to bind up ones ſelf in the Judgment or Opinion of any Man, that is not Divinely-inſpired and Infallible, or pertinaciouſly to adhere to any Party of Men; how plauſible and ſpecious ſoever their pretences may be, without examining their Grounds, and endeavoring to know what is ſaid againſt them, is to chooſe a Perſuaſion at a peradventure; and 'tis great odds, whether ſuch a one be in the right. In all Enquiries after Truth, we ought to keep an Ear open for one ſide of the Controverſie, as well as the other, and not to think we have done enough, till without Favour or Prejudice, and to the beſt of our Underſtandings, we have heard, tryed, and judged, the Reaſons brought, as well for, as againſt it. And till this be done, I ſee not with what pretence of Reaſon, Men can talk ſo much of their Scruples, or plead for Favour on the account of their Diſſatisfactions. Conſciences truly tender, are willing and deſirous to embrace all opportunities of Reſolution, & are ready to kiſs the Hand that would bring them better information, and are not wont to neglect, much leſs thruſt from them the means that might eaſe them of their Doubts and Scruples. We juſtly blame it in them of the Church of Rome, that in a manner they reſign up their Underdſtanings to their Guids and Confeſſors, and are not ſuffered to be truly acquainted with the Proteſtant Principles, and the Grounds and Reaſons of the Reformation; nor to Read any of the Books, that are written for their Conviction, without a ſpecial and peculiar Licence. Whether our Brethren of the Separation be under any ſuch Spiritual Diſcipline, I know not; ſure I am it looks very odly, that ſo many of them are no more concerned to underſtand the true State of the Church of England, and the Nature and Reaſons of her Conſtitutions, that ſo few of them care to Confer with thoſe that are able to Inſtruct them, but Cry out, They are ſatisfied already; nay, ſome of them, to my knowledg, when deſired to propoſe their Scruples, in order to the giving them ſatisfaction, have plainly and abſolutely refuſed to do it. Little reaſon there is to believe, that ſuch Perſons have ever Read and Examined what the Church of England has to ſay for her ſelf. Are there not many, that not only Scruple, but Rail at the Book of Common-Prayer, that yet never heard it, nor perhaps, ever read it, in all their Lives? And if this be not to ſpeak Evil of what they know not, I cannot tell what is. How many incomparable Books have been heretofore written in defence of our Church, her Rights and Uſages, that yet generally lie by the Walls, little known, and leſs read, by thoſe that ſo much Cry out againſt her. And at this time how many excellent Diſcourſes have been Publiſhed, for the ſatisfaction of Diſſenters, written with the greateſt Temper and Moderation; with the utmoſt plainneſs and perſpicuity, with all imaginable evidence and ſtrength of Reaſoning; ſo ſhort, as not to require any conſiderable portion, either of Time or Coſt, ſo ſuited to preſent Circumſtances, as to obviate every material Objection, that is made againſt Communion with us; and yet there is juſt cauſe to fear, that the far greateſt part of our Diſſenters are meer ſtrangers to them, and are not ſo juſt to themſelves, or us, as to give them the reading: And that thoſe few that do look into them, do it rather out of a deſign to pick quarrels againſt them, and to expoſe them in ſcurrilous or cavilling Pamphlets, then to receive ſatisfaction by them. I do heartily, and from my Soul, wiſh an end of theſe Contentions, and that there were no further occaſion for them; but if our Diſſenting Brethren will ſtill proceed in this way, we deſire, (and hope 'tis but what is reaſonable) that the things in difference may be debated in the moſt quiet, peaceable, and amicable manner, that they may be gravely and ſubſtatially Managed, and only the Merits of the Cauſe attended to, and that the Controverſie may not be turned off to mean and trifling Perſons, whoſe higheſt attainment perhaps it is, to write an idle and ſenceleſs Pamphlet, and which can ſerve no other uſe, but only that the People may be born in hand, that ſuch and ſuch Books are Anſwered. Which is ſo unmanly and diſingenuous a way, and ſo like the ſhifting Artifices of them of the Church of Rome, that I am apt to perſuade my ſelf, the wiſer Heads of the Diſſenting Party cannot but be aſhamed of it. If they be not, 'tis plain to all the World they are willing to ſerve an ill Deſign by the moſt unwarrantable Means. But however that be, we think we have great reaſon to expect from them, that they ſhould hear our Church, before they condemn Her, and conſider what has been ſaid for the removing of their Doubts, before they tell us any more of Scruples, Tender-Conſciences; and the hard Meaſure that they meet withal. I confeſs, could I meet with a Perſon, that had brought himſelf to ſome kind of unbyaſdneſs and indifferency of Temper, and that deſign'd nothing more then to ſeek and find the right way of Serving God, without reſpect to the Intrigues and Intereſts of this or that particular Party; and in order thereunto, had with a ſincere and honeſt Mind read whatever might probably conduce to his ſatisfaction, fairly propoſed his Scruples, and modeſtly conſulted with thoſe that were moſt proper to adviſe him, and humbly begged the guidance and direction of the Divine Grace and Bleſſing; and yet after all, ſhould ſtill labour under his old Diſſatisfactions; I ſhould heartily pity and pray for ſuch a Man, and think my ſelf obliged to improve all my Intereſt for Favour and Forbearance towards him. But ſuch Perſons as theſe, I am afraid, are but thin Sowed, and, without breach of Charity, it may be ſuppoſed, there is not One of a Thouſand.

III.

Thirdly, We deſire, that before they go on to accuſe our Church with driving them into Seperation, they would directly charge her with impoſing ſinful terms of Communion. And unleſs they do this, and when they have done it, make it good, (for barely to accuſe, I hope, is not ſufficient,) I ſee not which way they can poſſibly juſtifie their Separation from us. 'Tis upon this account that the whole Proteſtant Reformation defends their departure from the Church of Rome. They found the Doctrine of that Church infinitely corrupt in ſeveral of the main Principles of Religion, New Articles of Faith introduced, and bound upon the Conſciences of Men under pain of Damnation, its Worſhip overgrown with very groſs Idolatry and Superſtition; Its Rites and Ceremonies not only over-numerous, but many of them advanced into proper and direct acts of Worſhip, and the uſe of them made neceſſary to Salvation; and beſides, it's Members required to joyn and communicate in theſe corruptions and depravations, nay and all propoſals and attempts toward a Reformation obſtinately rejected and thrown out; in which caſe they did with great Reaſon and Juſtice depart from her: which we may be confident they would not have done, had no more been required of them, than inſtead of Worſhipping Images, to uſe the Sign of the Croſs in Baptiſme, or inſtead of the Adoration of the Hoſt, to kneel at the Receiving of the Sacrament. Amyrald▪ de Seceſſ. ab Eccleſ. R • m. pag. 233.A learned Proteſtant Divine of great Name and Note has expreſly told us; That had there been no other faults in the Church of Rome, beſides their uſeleſs Ceremonies in Baptiſme, and ſome other things that are beyong the meaſure and genius of the Chriſtian Religion, they had ſtill continued in the Communion of that Church. Indeed did the Church of England command any thing which Chriſt has prohibited, or prohibite any thing which Chriſt has commanded, then come ye out from among them, and be ye ſeperate, ſaith the Lord, were good Warrant and Authority. But where do we meet with theſe prohibitions? not in the word of God, not in the nature and reaſon of the things themſelves? nor indeed do we find our Diſſenting Brethren of late very forward to faſten this charge, and much leſs to prove it; whatever unwary ſayings may fall from any of them in the heat and warmth of Diſputation, or be ſuggeſted by indirect conſequences, and artificial inſinuations. And if our Church commands nothing that renders her Communion ſinful, then certainly Seperation from her muſt be unlawful, becauſe the Peace and Unity of the Church, and obedience to the commands of lawful Authority, are expreſs and indiſpenſable duties; and a few private ſuſpicions of the unlawfulneſs of the thing are not ſufficient to ſway againſt plain, publick, and neceſſary Duties: nor can it be ſafe to reject Communicating with thoſe, with whom Chriſt himſelf does not refuſe Communion. This I am ſure was once thought good Doctrine by the cheifeſt of our Diſſenters, who when time was, reaſoned thus againſt thoſe that ſubdivided from them; A Vindication of the Presbyterial Government, &c. 1649. p. 130.If we be a Church of Chriſt, and Chriſt hold Communion with us, why do you Seperate from us? If we be the Body of Chriſt, do not they that Seperate from the Body, Seperate from the Head alſo? we are loath to ſpeak any thing that may offend you, yet we entreat you to conſider, that if the Apoſtle call thoſe Diviſions of the Church of Corinth▪ (wherein Chriſtians did not ſeparate into divers formed Congregations in the Sacrament of the Lords Supper,) Schiſms, (1 Cor. 1. 10.) may not your Seceſſion from us, and profeſſing you cannot join with us as Members, and ſetting up Congregations of another Communion, be more properly called Schiſm?—You gather Churches out of our Churches, and ſet up Churches in an oppoſite way to our Churches, and all this you do voluntarily and unwarrantably, not having any ſufficient cauſe for it.

And in the ſame Book they tell us of a Two-fold Schiſm, Negative and Poſitive; Negative, when Men do peaceably and quietly withdraw from Communion with a Church, not making a Head againſt that Church, from which they are departed: the other is, when Perſons ſo withdrawing do conſociate and withdraw themſelves into a diſtinct and oppoſite Body, ſetting up a Church againſt a Church, which (ſay they) Camero calls a Schiſm by way of Eminency; and further tells us, There are Four Cauſes, that make a Separation from a Church lawful; 1. When they that Separate are grievouſly and intollerably Perſecuted; 2. When the Church they Separate from is Heretical; 3. When it is Idolatrous; 4. When it is the Seat of Antichriſt. And where none of theſe Four are found, there the Separation is inſufficient, and Schiſm. Now we are fully aſſured, that none of theſe Four Cauſes can be juſtly charg'd upon our Congregations; therefore you muſt not be diſpleaſed with us, but with your ſelves, if we blame you as guilty of poſitive Schiſm. All which is as true now, as it was then, and as applicable to us and them, as it was to them and their Diſſenters.

Admit then there were ſome things in our Conſtitution, that might be contrived to better purpoſes, and that needed amendment and alteration; yet I hope every Defect, or ſuppoſed Corruption in a Church, is not a ſufficient ground for Separation, or warrant enough to rend and tear the Church in peices. Let Mr. Calvin judg between us in this matter, who ſays, Inſtitut. lib. 4. Sect. 10, 11, 12. fol. 349.That wherever the Word of God is duly Preached, and Reverently attended to, and the true uſe of the Sacraments kept up, there is the plain appearance of a true Church, whoſe Authority no Man may ſafely deſpiſe, or reject its Admonitions, or reſiſt its Counſels, or ſet at nought its Diſcipline, much leſs Separate from it, and Violate its Unity; for that our Lord has ſo great regard to the Communion of his Church, that he accounts him an Apoſtate from his Religion, who obſtinately Separates from any Chriſtian Society, which keeps up the true Miniſtry of the Word and Sacraments: that ſuch a Separation is a denial of God and Chriſt, and that it is a dangerous and pernicious Temptation, ſo much as to think of Separating from ſuch a Church; the Communion whereof is never to be rejected, ſo long as it continues in the true uſe of the VVord and Sacraments, though otherwiſe it be over-run with many Blemiſhes and Corruptions. VVhich is as plain and full a determination of the Caſe, as if he had particularly deſigned it againſt the Doctrine and Practice of the Modern Diſſenters from our Church.

IV.

Fourthly, We entreat them to Conſider, whether it be pure Conſcience, and meer Zeal for the Honour of Religion, and not very often Diſcontent, or Trade and Intereſt, that has the main ſtroke in keeping them from Communion with our Church. Far be it from me to judg the Secrets of Mens Hearts, or to faſten ſuch a Charge on the whole Body of Diſſenters, yea, I accuſe not any particular Perſon; but only deſire, they would lay their Hand upon their Hearts, and deal impartially with themſelves, and ſay, whether they ſtand clear before God in this matter. And there is the more reaſon to put Men upon this Enquiry, not only becauſe Secular Ends are very apt to mix with, and ſhelter themſelves under the ſhadow of Religion; but becauſe this has been an old Artifice, made uſe of to promote Separation. Thus the Donatiſts in the Primitive Times upheld their Separation from the Catholick Church, and kept their Party faſt together, by Trading only within themſelves, by imploying none to Till their Grounds, or be their Stewards, but thoſe that would be of their ſide; nay, and ſometimes hiring Perſons by large Sums of Mony to be Baptiz'd into their Party, as Criſpin did the People of Mappalia. Vid. Aug. Epiſt. 17 • . (ad Criſp.).And how evident the ſame Policy is among our Modern Quakers, is too notorious to need either Proof or Obſervation. Time was, when it was made an Argument to prove Independency to be a Faction, and not matter of Conſcience,Edward's further Diſcovery, p. 185. becauſe Needy, broken decayed Men, who knew not how to live, and hoped to get ſomething, turned Independents, and became ſticklers for it; that ſome who had Buſineſſes, Cauſes, and Matters depending, ſtruck in with them, and pleaded for them, that ſo they might find Friends, be ſooner diſpatched, and fare better in their Cauſes; that Ambitious, Proud, Covetous Men, who had a mind to Offices, places of profit about the Army, Exciſe, &c. turned about to the Independents, and were great Zealots for them. Thus it was then, and whether the ſame Leaven do not ſtill ſpread and ferment, and perhaps as much as ever, there is juſt cauſe to ſuſpect? VVhoever looks into the Trading part of this City, and indeed of the whole Nation, muſt needs be a very heedleſs and indiligent Obſerver, if he do not take notice, how Intereſts are formed, and by what Methods Parties and Factions are kept up, how many Thouſands of the Poorer ſort of Diſſenters depend on this or that Man for their VVork, and conſequently for their Livelihood and Subſiſtence; how many depend upon others for their Trade and Cuſtom, whom accordingly theſe Men can readily Command, and do produce to give Votes, and increaſe Parties on all Publick Occaſions; and what little Encouragement any Man finds from them, that once deſerts them, and comes over to the Church of England. There is another thing that contributes not a little to this Jealouſie and Suſpicion, that many of the Chifeſt, and moſt Stiff and Zealous of the Diſſenting Party, are they, at leaſt the immediate Deſcendants of thoſe, who in the late Evil-Times, by Rapine and Violence ſhared among themſelves the Revenues of the Church, and the Patrimony of the Crown, and are ſaid ſtill privately to keep on foot their Titles to them. And if ſo, what wonder if ſuch Men look on themſelves, as obliged in point of Intereſt, to widen Breaches, foment Differences, increaſe Factions; and all this to Subvert and over-turn the Church of England; being well aſſured, they can never hope, but over the Ruins of this Church, to make way to their once ſweet Poſſeſſions? Let Men therefore impartially examine themſelves, and ſearch, whether a Worldly Spirit be not at the bottom of their Zeal and Stiffneſs. Theſe I confeſs are Deſigns too Baſe and Sordid, to be owned above Board: but be not Deceived, God is not Mocked; Man looks to the outward Appearance, but God looks to the Heart.

V.

Fifthly, We deſire them to-Conſider, Whether it be not a Juſt Prejudice to their Cauſe, and that which ought to prevail with Men Modeſt and Peaceable, that in thoſe things, wherein they differ from us, they are Condemned by the Practice of the whole Catholick Church for Fifteen Hundred Years together. This, were I minded, might afford a large Field for Diſcourſe, but I ſhall inſtance only, and that very briefly, in a few Particulars,

And Firſt, We deſire them to produce any ſettled part of the Chriſtian Church, that ever was without Epiſcopal Covernment, till the time of Calvin: it being then as hard to find any part of the Chriſtian World without a Church, as to find a Church without a Biſhop. This is ſo evident in the moſt early Antiquities of the Church, that I believe our Diſſenters begin to grow ſick of the Controverſie. And if Blondell, Salmaſius and Daille, (whoſe great Parts, Learning, and indefatigable Induſtry, could, if any thing, have made out the contrary) have been forced to grant, That Epiſcopacy obtained in the Church within a few Years after the Apoſtolick Age; We are ſure we can carry it higher, even up to the Apoſtles themſelves. There are but Two paſſages, that I know of, in all Antiquity, of any Note, and both of them not till the latter end of the Fourth Century, that may ſeem to queſtion Epiſcopal Authority: The One, That famous and well known paſſage of St. Jerom, which yet when improved to the utmoſt that it is capable of, only intimates Epiſcopacy not to be of Apoſtolical Inſtitution.Idem Preſbyter, qui Epiſcopus, & antequam diaboli inſtinctu ſtudia in religione fierent, &c. Hier. in Epiſt. ad Tit. c. 1. And very clear it is to thoſe that are acquainted with St. Jeroms Writings, that he often Wrote in haſt, and did not always weigh things at the Beam, and forgot at one time, what he had ſaid at another; that many expreſſions fell from him in the heat of Diſputation, according to the warmth and the eagerneſs of his Temper, & that he was particularly chafed into this Aſſertion by the fierce oppoſition of the Deacons at Rome, who began to Uſurp upon, and over-top the Presbyters, which tempted him to Magnifie and Extol their Place and Dignity, as anciently equal to the Epiſcopal Office, and as containing in it the common Rights and Privileges of Prieſthood. For at other times, when he Wrote with cooler Thoughts about him, he does plainly and frequently enough aſſert the Authority of Biſhops over Presbyters, and did himſelf conſtantly live in Communion with, and Subjection to Biſhops. The other paſſage is that of Aerius, who held indeed that a Biſhop and a Presbyter differed nothing in Order, Dignity, or Power. But he was lead into this Error meerly through Envy and Emulation, being vext to ſee that his Companion Euſtathius had gotten the Biſhoprick of Sebaſtia, which himſelf had aimed at. This made him ſtart aſide, and talk extravagantly; but the Church immediately branded him for an Heretick, and drave him and his followers out of all Churches, and from all Cities and Villages. Cont. Aer. haeres. 75.And Epiphanius, who was his Contemporary, repreſents him as very little better then a Madman; and adds, that all Hereſies that ever were from the beginning of the World, had been hatched either by Pride, or Vain Glory, or Covetouſneſs, or Emulation, or ſome ſuch Evil Inclination. But his Hereſie, it ſeems, was not long-liv'd, for we hear no more concerning this matter, till the Reformation at Geneva.

Secondly, We deſire them to ſhew any Chriſtian Church that did not conſtantly uſe Liturgies, and Forms of Prayer, in their Publick Offices and Adminiſtrations of Divine Worſhip: I take it for granted, that there were Forms of Publick Prayer in the Jewiſh Church; and I make no doubt, but that the uſe of ſuch Forms, was, together with many other Synagogue-rites and Uſages, transferred into the Practice of the Chriſtian Church, and did actually obtain, in the moſt early Ages in all Churches, where there were not Miraculous Gifts: and every where as ſoon as thoſe Miraculous Gifts ceaſed, it being very fit and proper, and agreeable to Order and Decency, that the Peoples Devotions ſhould be thus Conducted and Governed in their Publick Miniſtrations. Not to inſiſt upon the Carmen, or Hymn, which even the Proconſul Pliny, ſays, the Chriſtians upon a ſet Day were wont, one among another, to ſay to Chriſt, as to their God; Apparent footſteps of ſome Paſſages of their Ancient Liturgies, are yet extant in the Writings of Origen and St. Cyprian: And when Euſebius gives us an account, how Religiouſly Conſtantine the Great ordered his Court,De vit. Conſtant. lib. 4. c. 17. That he was wont to take the Holy Bible into his Hands, and carefully to Meditate upon it, and afterwards to offer up Set or Compoſed Prayers, together with his whole Royal Family; he adds, He did this after the manner, or in imitation of the Church of God. Nazianzen tells us of St. Baſil, That he compoſed Orders and Forms of Prayer, and appointed decent Ornaments for the Altar.In Sanctum Baſilium Orat. 20. Baſ. Epiſt. 63. And St. Baſil himſelf reciting the manner of the Publick Service, that was uſed in the Monaſtical Oratories of his Inſtitution, ſays, That nothing was done therein but what was Conſonant and Agreeable to all the Churches of God. And the Council of Laodicea, holden much about the Year 365, expreſly provides, that the ſame Liturgy, or Form of Prayers, Can. 18. conf. Conc. Milev. can. 12. Conc. Carth. 3. c. 23. ſhould be always uſed both Morning and Evening: That ſo it might not be lawful for every one that would, to compoſe Prayers of his own Head, and to repeat them in the Publick Aſſemblies; as both Zonaras and Balſamon give the reaſon of that Canon. Further then this we need not go, the Caſe being henceforward evident beyond all Contradiction.

Thirdly, Let them ſhew us any Church, that did not always ſet a part and obſerve Feſtival Commemorations of the Saints: beſides the more ſolemn times for Celebrating the great Bleſſings of our Redeemer, his Birth Day and Epiphany, Eaſter in Memory of his Reſurrection, Pentecoſt or VVitſuntide for the Miſſion of the Holy Ghoſt, they had Annual days for ſolemnizing the Memories of the Bleſſed Apoſtles; they had their Memoriae and Natalitia Martyrum, whereon they aſſembled every Year, to offer up to God their Praiſes and Common Devotions, and by Publick Panegyricks to do honour to the memory of thoſe Saints and Martyrs who had ſuffered for, or Sealed Religion with their Bloud. Not to mention their Lent Faſt and their Stationary Faſts on VVedneſdays and Fridays, which Epiphanius more then once expreſly ſays, were a Conſtitution of the Apoſtles.Serm. compend: de Expoſ. fid. p. 466. adv. Aer. Haeres. 75. But the leſs need be ſaid on this head, becauſe few that have any Reverence for Antiquity, will have the hardineſs to oppoſe it.

Fourthly, We deſire them to produce any Church ſince the Apoſtles Times, that had not its Rites and Ceremonies, as many (if not more) in number, and as liable to exception, as thoſe that are uſed in our Church at this Day; nay, there are few things, if any at all, required by our Conſtitution, which were not in uſe in the beſt Ages of Chriſtianity. This, were it my deſign, I might demonſtrate by an Induction of particulars, but it is fully done by other Hands. I ſhall therefore, only as a Specimen, inſtance in One, and the rather, becauſe 'tis ſo much boggled at, (viz.) The Sign of the Croſs in Baptiſm, which we are ſure was a Common and Cuſtomary Rite in the time of Tertullian and St. Cyprian, the latter whereof ſays oft enough, that being Regenerated, that is, Baptized, they were Signed with the Sign of Chriſt; that they were Signed on their Foreheads, who were thought worthy to be admitted into the fellowſhip of our Lords Religion. Cypr. adv. Demetr. p. 203. de Ʋnit. Eccl. p. 185. vid. de Laps. p. 169. Bas. de Spir. S. c. 27. Tert. de Coron. mil. c. 3. And St. Baſil plainly puts it amongſt thoſe Ancient Cuſtoms of the Church, which had been derived from the Apoſtles: Nay, Tertullian aſſures us, that they uſed it in the moſt common Actions of Life; that upon every motion, at their going out, and coming in, at their going to Bath, or to Bed, or to Meals, or whatever their Occaſions called them to, they were wont to make the Sign of the Croſs on their Fore-heads; and therefore 'tis no wonder, that they ſhould never omit it in the moſt Solemn Act of their being initiated into the Chriſtian Faith. And now let our Diſſenting-Brethren ſeriouſly reflect, whether the Conſtant and Uniform Practice of the Church in all times, be not a mighty Teſtimony againſt their Separating from us, upon the account of thoſe things, which were uſed in the wiſeſt, beſt and happieſt Ages of the Goſpel; and when their Separation upon this account, can in point of Example, pretend not to much more then a Hundred Years Countenance and Authority to Support and Shelter it. And yet it has not that neither; for I could eaſily ſhew, that moſt, if not all, the Uſages of our Church,See Durels view of the Government and publick worſhip of God, 1662. are either practiſed in Foreign Churches, or at leaſt, allowed of by the moſt Learned and Eminent Divines of the Reformation, whoſe Teſtimonies, to this purpoſe, are particularly enumerated, and ranked under their proper Heads, by Mr. Sprint, in his p. 123, 124, ctc. Caſſander Anglicanus, which they that are curious may Conſult.

VI.

Sixthly, We beg that thoſe, who by their Conformity have declared, that they can cloſe with our Communion, would ſtill continue in the Communion of our Church. This is a Requeſt ſo reaſonable, that I hope it cannot fairly be denied. Whatever Diſſatisfactions others may alledg, to keep them at a diſtance from us, theſe Men can have nothing to pretend, having actually ſhewed that they can do it. For I am not willing to think, that herein ſuch Men acted againſt their Conſciences, or did it meerly to ſecure a gainful Office, or a place of Truſt, or to eſcape the Laſh and Penalty of the Law. Theſe are Ends ſo very Vile and Sordid, ſo Horrible a proſtitution of the Holy Sacrament, the moſt Venerable Myſtery of our Religion, ſo deliberate a way of Sinning, even in the moſt Solemn Acts of Worſhip, that I can hardly ſuſpect any ſhould be guilty of it, but Men of Profligate and Atheiſtical Minds, who have put off all Sence of God, and Baniſhed all Reverence of Religion. I would fain believe, that when any of our Brethren receive the Sacrament with us, they are fully perſuaded of the lawfulneſs of it, and that the Principle that brings them thither, is the Conſcience of their Duty. But then I know not how to Anſwer it, why the ſame Principle that brings them thither at one time, ſhould not bring them alſo at another, and that we ſhould never have their company at that Solemn and Sacred Ordinance, but when the fear of ſome Temporal Puniſhment, or the proſpect of ſome Secular Advantage prompts them to it. 'Tis commonly blamed in thoſe of the Romiſh Church, that they can diſpenſe with Oaths, and receive Sacraments to ſerve a turn, and to advance the Intereſt of their Cauſe: But God forbid, that ſo heavy a Charge ſhould ever lie at the Doors of Proteſtants, and eſpecially thoſe, who would be thought moſt to abhor Popiſh Practices, and who would take it ill to be accounted not to make as much, if not more, Conſcience of their ways then other Men. Now I beſeech our Diſſenting, or rather Inconſtant Brethren, to reaſon a little; if our Communion be ſinful, why did they enter into it? if it be lawful, why do they forſake it? is it not that, which the Commands of Authority have tied upon us, and whoſe Commands we are bound to ſubmit to, not only for Wrath, but for Conſcience ſake? Are not the Peace and Unity of the Church, things, that ought greatly to ſway with all Sober, Humble, and Conſidering Chriſtians? Does not the Apoſtle ſay, that if it be poſſible, and as much as in us lies, we are to live Peaceably with all Men? And ſhall Peace be broken only in the Church, where it ought to be kept moſt entire? And that by thoſe, who acknowledg it to be poſſible, and within their power? Are they ſatisfied in their Conſciences, to join in Communion with us, and will they not do it for the ſake of the Church of God? Or will they refuſe to do what is lawful, and as the Caſe ſtands neceſſary, in order to Peace, only becauſe Authority Commands it, and has made it their Duty? Oh Sirs, I beſeech you by all that's Dear and Sacred, to aſſiſt and help us, and not ſtrengthen the Hands of thoſe, who by a Cauſeleſs and Unjuſtifiable Separation▪ endeavour to rend and deſtroy the beſt Church in thr whole Chriſtian World.

VII.

Seventhly, We beg of them that they would Conſider, what Sad and Deplorable Miſchiefs have enſued, upon bearing down the Conſtitution of the Church of England. This is matter of Fact, and whereof many yet alive were made ſenſible by Woful Experience. Omitting what may ſeem of a little more remote Conſideration, the Blood and Treaſure, the Spoils and Ravages of the late War, the Enſlaving and Oppreſſing all Ranks of Men, and what is above all, the Murder of an excellent and incomparable Prince; I ſhall inſtance in a few particulars, which were the more immediate Effects of it,

And Firſt, No ſooner was the Church of England thrown down, but what Monſtrous Swarms of Errours and Hereſies broke in upon us, both for Number, and Impiety, beyond whatever had been heard of in the Church of God: And here I need go no further, then the ſad Account, which Mr. Edwards has given us in the ſeveral parts of his Gangraena. He was an Eminent Miniſter of the Presbyterian Party, One, who as he tells the Parliament, Epiſt. Dedicat. to Gangraen. print. 1646. had out of Choice and Judgment, from the very beginning, Embarqued himſelf, with Wife, Children and Eſtate, and all that was dear to him, in the ſame Ship with them, to ſink and periſh, or to come ſafe to Land with them, and that in the moſt doubtful and difficult Times, not only in the beginning of the War and Troubles, in a Malignant place among Courtiers, where he had Pleaded their Cauſe, Juſtified their Wars, and Satisfied many that Scrupled, but when their Affairs were at loweſt, had been moſt Zealous for them, Preaching, Praying, ſtirring up the People to ſtand for them, and had both gone out in Perſon, and lent Mony to them: He held Correſpondence with conſiderable Perſons in all parts of the Nation, and was careful to have the beſt Intelligence from all Quarters, and profeſſes to lay down the Opinions and Errours which he mentions in terminis, and in their own Words and Phraſes, Syllabically, and as near as might be. Now amongſt infinite other things, he tells us 'twas then commonly maintaind, Catal. and diſcov. of Errors. p. 15. &c. vid. 2d. Part. p. 5. 22. 24, 27, 105: 110. freſh diſcov. p. 115. 162. & alibi paſſim.That the Scriptures cannot be ſaid to be the Word of God, and are no more to be Credited, then the Writings of Men, being not a Divine, but Humane Tradition; that God has a Hand in, and is the Author of the Sinfulneſs of his People, not of the Actions alone, but of the very Pravity which is in them; that all Lies come forth out of his Mouth, that the Prince of the Air that Rules in the Children of Diſobedience is God; that in the Unity of the God-head there is not a Trinity of Perſons, but that it is a Popiſh Tradition; that the Doctrine of Repentance is a Soul-deſtroying Doctrine, and that Children are not bound to Obey their Parents at all, if they be Ungodly; that the Soul of Man is Mortal, as the Soul of a Beaſt; that there is no Reſurrection at all of the Bodies of Men, nor Heaven nor Hell after this Life. I inſtance only in theſe as a Taſt, not that they are all, or the Hundred part, no nor the worſt, there being other Blaſphemies and Impieties, which my Pen trembles to Relate.

Secondly, The Liturgy of our Church being diſcharged and thrown out, and every one left to his own liberty, 'tis ſcarce poſſible to believe, what wild and prodigious Extravagancies were upon all occaſions uſed in Holy things, not in Preaching only, but eſpecially in Prayer, the moſt immediate Act of Worſhip and Addreſs to God: It is an affront to the Majeſty of Religious Worſhip, that there ſhould be any thing in it Childiſh and Trivial, Abſurd and Frivoſous, that its Sacred Myſteries ſhould be expoſed to Contempt and Scandal by that Levity and Diſtraction, that Heat and Boldneſs, thoſe Weakneſſes and Indiſcretions, thoſe Looſe, Raw, and Incongruous Effuſions, which in moſt Congregations of thoſe Times, did too commonly attend it: But the things I intend to Inſtance in, are of a far worſe colour and complexion; for whoſe Ears would it not make to tingle, to hear Men in the Pulpit telling God, ThatView of the late troubles in Eng. cap. 43. p. 567, &c. See alſo Edwards Gang. 3d. Part, a little before if he did not finiſh the good Work which he had begun in the Reformation of the Church, he would ſhew himſelf to be the God of Confuſion, and ſuch a One, as by cunning Stratagems had contrived the Deſtruction of his own Children; That God would Bleſs the King, and Mollifie his hard Heart, that delights in Blood, for that he was fallen from Faith in God, and become an Enemy to his Church; let thine Hand, we pray thee, O Lord, our God, be upon him, and upon his Fathers p. 17. Houſe, but not upon thy People, that they ſhould be Plagued: O God, O God, many are the Hands lift up againſt us, but there is one God; it is thou thy ſelf, O Father, who doſt us more Miſchief, then they all: We know, O Lord, that Abraham made a Covenant, Moſes and David made a Covenant, and our Saviour made a Covenant, but thy Parliaments Covenant is the greateſt of all Covenants. I preſume, the Devout and Serious Reader deſires no more of ſuch intolerably Profane and Lewd Stuff as this is; They that are curious of more, may find it, beſides others, in The ſhort Uiew of the late Troubles in England, where Times, Places and Perſons, are particularly named.

Thirdly, The Fences of Order and Diſcipline in the Church of England being broken down, what a horrid Inundation of all manner of Vice and Wickedneſs did immediately over-flow the Land? The Aſſembly at Weſtminſter Petitioned the Parliament, July 19. 1644. That ſome Severe Courſe might be taken againſt Fornication, Adultery and Inceſt, which, ſay they, do greatly abound, eſpecially of late, by reaſon of Impunity. And Mr. Edwards ſpeaking of the whole Tribe of Sectaries, tells us, Further diſcov. p. 187. 3d. Part p. 185, &c. He was confident, that for this many Hundred Years, there had not been a Party that hath pretended to ſo much Holineſs, Strictneſs, power of Godlineſs, tenderneſs of Conſcience, above all other Men, as this Party hath done, that hath been guilty of ſo great Sins, horrible Wickedneſs, provoking Abominations, as they are; with much more, both there and elſewhere, to the ſame purpoſe, and the Charge very often made good by particular Inſtances. So that indeed Hell ſeemed to have broke looſe, and to have Invaded all Quarters, in deſpite of their Covenant, and all the little Schemes of their ſo much Magnified Reformation: The Covenant Cries (God grant not againſt you) for Reformation of the Kingdom, the Extirpation of Hereſies, Schiſms, Profaneneſs, &c. and theſe Impieties abound, as if we had taken a Covenant to maintain them; and ſince it was taken, theſe Sins which we have Covenanted againſt, have more abounded, then in the ſpace of Ten Times ſo many Years before, as Mr. Jenkin tells the Lords in Parliament. Faſt Sermon, Jan. 27. 1646. p. 29.And that all that I have mentioned (which yet is infinitely ſhort of what might be ſaid) was the effect of the Ruin of the Church of England, and let in by the Method they took for Reformation, we have from their own confeſſions. Cat. and diſcov. p. 73. 74, 76.We, ſays Mr. Edwards, in theſe Four laſt Years, have over-paſſed the Deeds of the Prelates, and juſtified the Biſhops, in whoſe time never ſo many, nor ſo great Errours were heard of, much leſs ſuch Blaſphemies or Confuſions; we have worſe things among us, then ever were in all the Biſhops Days; more corrupt Doctrines and unheard of Practices, then in Eighty Years before.—I am perſuaded, if Seven Years ago, the Biſhops and their Chaplains had but Preached, Printed, Licenſed, diſperſed up and down in City and Country openly, a Quarter of theſe Errours, Hereſies, Blaſphemies, which have been all theſe ways vented by the Sectaries, the People would have riſen up, and ſtoned them, and pulled down their Houſes, and forced them to forbear ſuch Doctrines: O how is the Seene changed within theſe few Years! and not long after, he tells us, that Theſe are Riſen, Increaſed, Reign and Prevail, ſo far under a Parliament Sitting, not under the Biſhops, Corrupt-Clergy, Court-party, but under a Parliament. And in his Epiſtle to the Lords and Commons, before the firſt part of his Gangraena, he tells them, That the Errours, Hereſies, Blaſpemies and Practices, of the Sectaries of this Time, had been Broached and Acted within theſe Four laſt Years in England, and that in your Quarters, and in the places under your Government and Power, for which I tremble to think, leaſt the whole Kingdom ſhould be in Gods Black Bill; that together with their Reformation, come in a Deformation, and worſe things were come upon them, then ever they had before: they had put down the Book of Common-Prayer, but there were many amongſt them, that had put down the Scriptures, flighting, yea, Blaſpheming them: he tells them, they had caſt out the Biſhops, and their Officers, and they had many that had caſt down to the ground all Miniſters in all the Reformed Churches; they had caſt out Ceremonies in the Sacraments, and they had many that had caſt out the Sacraments themſelves; with many more ſad complaints which he there makes. To ſum up all in the words of my Author; Ʋbi Supra, p. 73.In this Catalogue the Reader may ſee great Errors, and yet may turn himſelf again and behold greater, namely damnable Hereſies, and yet turn himſelf again and read Horrid Blaſphemies; and a third time, and read Horrible Diſorders, Confuſions, ſtrange and unheard of Practices, not only againſt the Light of Scripture, but Nature, as in Women's Preaching, in Stealing away Men's Wives and Children from Husbands and Parents, in Baptizing Women Naked, in the Preſence and Sight of Men, &c. And thus we ſee by what means it was, that the Nation came to be Peſtred with Opinions and Practices, Impious beyond the Example of Former Ages, and ſuch as were not once named among the Gentiles, to the Infinite Prejudice and diſhonour both of our Religion and our Nation. A Letter from a Noble Venetian to Card. Barbarino, tranſlated and Printed 1648. p. 19.It being the Obſervation which an Ingenious Forreigner, who reſided at London in thoſe times, made upon this occaſion; one of the Fruits, ſays He, of this Bleſſed Parliament, and of theſe two Sectaries [Presbyterians and Independents] is, that they have made more Jewes and Atheiſts, then I think there is in all Europe beſides.

I doubt not but that the greateſt part of our Diſſenters do from their Souls Deteſt, the Hereſies, Blaſphemies, and Wickedneſſes that have been mentioned; but then the Conſideration ought to oblige them to double their diligence to prevent the like diſmall Effects for the time to come, and not to open the Gap again, at which they muſt neceſſarily flow in upon us. By what has been done they may ſee, what a Bleſſed Reformation they may expect by the Ruin of this Church; for the thing that hath been, is that which ſhall be; the ſame cauſes ſet on foot by the ſame Principles will Eternally produce the ſame Effects; and though Men at firſt may mean never ſo well, yet Temptations will inſenſibly grow upon them, and Accidents happen, which in the Progreſs will carry them Infinitely beyond the Line of their firſt Intentions, and engage them in Courſes, out of which, when they come to diſcern their Errour, it may be too late for them to Retire. In the beginning of the long Parliament, I make no queſtion, but the far greateſt part of them met together with very honeſt and good Intentions, and deſigned no more then to Correct ſome little Irregularities, which they apprehended to be in Church or State: But wee ſee how theſe very Perſons were carried from one paſſage to another, and in time tranſported to thoſe very things which at firſt they had ſo vehemently proteſted and declared againſt, till at length Horrid Enormities came to be acted by and under them, which no age can Paralel: which ought to be a Sufficient Caution to all, how they ſhake the leaſt Stone, that belongs to the Foundation, leaſt by picking out one after another, the whole Houſe tumble about their Ears, when it is beyond their own Power to ſupport it. I ſhall ſhut up this Head with a breif Recapitulation of ſome of thoſe Inferences, which Mr. Edwards makes from the State of thoſe Looſe and Licentious times, we have been ſpeaking of, and then leave the Reader to judg, whether they be not as Applicable to the preſent Circumſtances, under which we are: He infers thus, Firſt, we may hence ſee how dangerous it is to deſpiſe and let alone a ſmall Party. Cat. and Diſcov. Part 3d. p. 52. 53. 57. 70. Further Diſcov. p. 195. 203.Secondly, That it is more then time fully and Effectually to ſettle the Government and Diſcipline of the Church; Thirdly, What the Miſcheif, Evil, and Danger of a Toleration, and pretended Liberty of Conſcience would be to this Kingdom, and what it would Prove and Produce. Fourthly, That it Sufficiently Juſtifies in the Sight of the World, thoſe Miniſters and People who are Zealous for ſetling Religion, and cry out for Government, who Preach, Petition, ſpeak often one to another of theſe things. Fifthly, what a great Evil and Sin Seperation is from the Communion of the Reformed Churches, and how highly diſpleaſing to God for Men to make a Rent and Schiſm in the Church of God. Sixthly, That all ſuch who have been deceived and drawn away, under pretence of greater Purity, Holineſs, &c. and have any Fear and Awe of God and his Word, be Exhorted to leave and forſake them, and return to the Publick Aſſemblies and Communion of this and other Reformed Churches. And God grant, we may hearken to this Counſel, and may ſeriouſly lay theſe things to heart.

VIII.

Eighthly, We deſire it may be conſidered, what plain and apparent Advantages Separation gives to the Common Enemy of the Proteſtant Religion in theſe Nations: The Church of England is notoriouſly known to have been the moſt ſtrong and ſtanding Bulwark of Protiſtancy, ever ſince the Reformation; for being Founded on Scripture-grounds, and the Practice of True, Genuine, Primitive Antiquity, and having been reformed, by the moſt wiſe, regular, and juſtifiable Methods; it ſtands like a Rock impregnable againſt all the Aſſaults, which the Church of Rome makes upon it. This has ingag'd them to Plant all their Batteries to beat it down, as being the only Church conſiderable enough to ſtand in their way: and when not able to effect it by any other Arts, they have betaken themſelves to the old Artifice of Ruining us, by dividing us. In Order hereunto they have upon all occaſions ſtrenuouſly promoted the Separation, mixed themſelves with our Diſſenters, put on every ſhape, that they might the better follow the Common outcry againſt our Church, as Popiſh and Antichriſtian, ſpurring on the People to call for a more pure and ſpiritual way of Worſhip, and to Clamour for Liberty and Toleration, as wherein they well knew they themſelves were like to have the greateſt ſhare; And that having ſubverted all Order, and beaten People out of all ſober Principles, they foreſaw they muſt be neceſſitated at laſt to center in the Communion of the Romiſh Church. This was a Trade they began betimes, almoſt in the very Infancy of the Reformation. Witneſs the Story of Faithful Commin, a Dominican Fryer, who paſſed under the notion of a Zealous Puritan, and was much admired and followed by the People for his ſeeming Piety, ſpiritual Gifts, and Zeal againſt Popery. But being apprehended Anno. 1567. and accuſed for an Impoſtor, was examined at large before the Queen and her Council, and put under Bail: when finding the Climat was like to be too hot for him, and having by a cheat brought off his Bail, and told his deluded followers, that he was acquitted by her Majeſty and the Council, and warned of God to go beyond the Seas, to inſtruct the Proteſtants there, and that he would come again; and having aſſured them that Spiritual Prayer was the chief Teſtimony of a true Proteſtant, and that the ſet Form of Prayer in England was but the Maſs Tranſlated, and having with abundance of extempore-Prayers and Tears ſqueezed out of them a Collection of a Hundred and Thirty Pounds for his Journey, beſides private Gifts; away he goes for Rome, and acquaints Pope Pius Quintus with what he had done, and by what Methods, and how odious he had made the Church of England to the Puritans, and that it would be a ſtumbling-block to that Church while it was a Church. Upon which the Pope commended and rewarded him with Two Thouſand Ducates for his good Service. All which particulars are more fully made out from Secretary Cecil's Papers, whoſe Memorials were lately brought to light.Foxes and Firebrands Print. 1680. p. 7. &c. Witneſs alſo that other paſſage concerning Thomas Heath a Jeſuite, who much about the ſame time was ſent over into England to Act the ſame Part, which he did, not only by Preaching, but by crying up Spiritual Prayers, and running down all ſet Forms, as being without any warrant from Scripture, by Labouring to refine the Proteſtants, as he called it, and to take off all ſmacks of Ceremonies, that in the leaſt tended to the Romiſh Faith. For all which he was mightily flocked after, and admired every day more and more. But Anno. 1568. he was diſcovered by a Letter, that caſually dropt out of his Pocket as he was Preaching in the Pulpit at Rocheſter, importing that the Counſel of their Fraternity had ſent him Collections, and Inſtructions for carrying on the Work, and that this way of dividing Proteſtants was the only way for the recalling Men back again to the Mother Church. Hereupon he was examined by the Biſhop of Rocheſter, and did not much deny the main of the charge, and upon the ſearching of his Lodgings, there were found ſeveral Books fitted for his purpoſe, as againſt Infant Baptiſm, &c. and in one of his Books, a Licence from the Fraternity of the Jeſuits, and a Bull of Pius Quintus, giving him leave to preach what Doctrine that Society pleaſed, for the dividing of the Engliſh Proteſtants, or as he called them, Hereticks; The iſſue was, that Heath was cloſe Impriſoned, ſet in the Pillory at the High Croſs; his Ears cut off, his Noſe ſlit, his Forehead branded, and he condemned to perpetual Impriſonment, but ſoon after he dyed ſuddenly, being ſuſpected to have poyſoned himſelf: The whole account hereof being publiſhed from the Authentick Regiſter of the Church of Rocheſter.

Polit. l. 2. c. 18. Sect. 6. The ſame Courſe we need not doubt, the Papiſts held on in the ſucceeding times, theſe being ſome of the main Directions, which Contzen the Jeſuit gives for the reducing Popery into a Country, that it be done under pretence of eaſe to tender Conſciences, and that Liberty be granted to that end, and that as much uſe be made of the diviſion of Enemies, as of the agreement of Friends. What a ſtroak they had in fomenting the differences and diſtractions, that brought on the late Civil Wars, and how active they were both in the Counſels and Proceedings of the Parliament Party, the World needs not to be told at this time of day; great numbers of them, both Comman dersand others, ſerving in their Armies, great induſtry was uſed to corrupt the Loyalty and Affection of thoſe of that Religion, and private promiſes and undertakings were made to them, that if they would aſſiſt them againſt the King, all the Laws made in their prejudice ſhould be Repealed; as the late King of bleſſed Memory tells the World in one of his publick Declarations, after the Victory at Edghil; Adding, that tho ſome few of Eminent Abilities for Command and Conduct, and of moderate and unfactious diſpoſitions were employed in his Service; Octob. 23. 1642. vid. Collect. of the Kings works. Part. 2. fol. 213. L'Hiſtorie des troubles, &c. p. 165. ſee the ſhort view of the late troubles in England, c. 43. p. 564. yet, we are confident, that a far greater Number of that Religion, is in the Army of the Rebels, than in our own. And the King it ſeems had good reaſon to ſay ſo. For as de Salmonet, a Secular Prieſt; who wrote in French a Hiſtory of our late Civil Wars, informs us, in that very Fight at Edghil, beſides two Companies of Walloons, and other Roman-Catholicks that ſerved there, that (ſays he) which did moſt ſurprize every Body was, that ſeveral Popiſh Prieſts were found amongſt the Dead that were ſlain on the Parliament ſide. So plain is it, that they ſerved in their Armies, were preſent at their Councils, and upon all occaſions mixt with their Parties, that they might widen the Breach beyond all recovery. Thus it was then. See Dr. Stillingfleets Preface to the imreaſonableneſs of Separation. p. 20. &c.And about the time of the King's coming in, a Letter of Advice was written by Seignior Ballarini concerning the beſt way of Managing the Popiſh Intereſt in England, upon his Majeſties Reſtauration; wherein it was adviſed, eſpecially to obſtruct the Settlement of the fundamental conſtitutions of the Kingdom, to ſet up the proſperous way of fears and jealouſies of the King and Biſhops, to aſperſe the Biſhops and Miniſters of the Church of England, and to repreſent its Doctrine and Worſhip as coming too near to the Church of Rome, to ſecond the Factious in promoting an Indulgence, and to endeavour, that the Trade and Treaſure of the Nation might be engroſſed between themſelves, and other diſcontented Parties. And Mr. Coleman himſelf owned it at his Condemnation, that perhaps he thought, that Popery might come in, if Liberty of Conſcience had been granted. Coleman Tryal, p. 101. Def. of his Anſw. to the Admonit. p. 349. And this is that, which wiſe Arch-Biſhop Whitgift long ago foreſaw would come to paſs, when he told the Diſſenters of thoſe Days, I am perſuaded that Anti-Chriſt worketh effectually at this Day, by your Stirs and Contentions, whereby he hath, and will more prevail againſt this Church of England, then by any other means whatſoever. And now upon the whole matter, I deſire our Diſſenting Brethren to conſider, whether the orderly and truly Primitive Conſtitution of the Church of England, or Innovation, Schiſm and Separation, be the likelier way to keep out Popery; and do therefore Conjure them, by all the Kindneſs which they pretend for the Proteſtant Religion, heartily to join in Communion with us, as which I believe, humanely ſpeaking, to be, if not the only, at leaſt the only ſafe and durable means of ſhutting Popery for ever out of Doors.

IX.

Ninthly, We deſire of them, that if neither theſe nor any other Advices and Conſiderations can prevail with them, they would at leaſt ceaſe to Reproach the Government, for Reviving the Execution of the Laws, about theſe matters? I know it is very natural to Men to complain, when any thing pinches them, but then they ought to be ſo juſt, as to conſider, whoſe fault it is that has brought it upon them. The Laws in this caſe were framed with great Advice, and upon dear bought Experience, and every Nation in the World thinks it ſelf obliged, when no other ways will do it, by Penalties to ſecure the Publick Peace, Safety and Tranquility of the State, though it may ſometimes preſs hard in ſome particular Caſes, when Men through Fancy, Humour, Miſtake or Deſign, (eſpecially about little, and as themſelves confeſs, indifferent matters,) ſhall endanger the Publick Welfare, and by an ill Example expoſe the Reverence and Majeſty of the Laws. And yet notwithſtanding all this, and a great deal more that might be ſaid, we find them at every turn charging the Government, for uſing them Cruelly, and with the hardeſt Meaſure, cenſuring their Superiors, and ſpeaking Evil of Dignities; and this not only the Cry of the mean and common Sort, but of their chiefeſt Leaders, even to this Hour▪ It being no hard matter (but that I love not to exaſperate) to inſtance in ſeveral things, that are no very good Arguments of that Obedient Patience, which ſome of them ſo much pretend to. It is far from my temper to delight in Cruelty, much more to plead for Severity to be uſed towards Diſſenting Brethren, and therefore ſhould have ſaid nothing in this Argument, were it not neceſſary to Vindicate the Government, which upon theſe occaſions, I have ſo often heard Blamed and Cenſured. I would theſe Perſons who complain ſo much, would conſider a while, how their Predeceſſors were dealt with in the times of the good Queen Elizabeth; which will appear, either from the Laws then made, or from the Proceedings then had againſt them. The Laws then made againſt them, were chiefly theſe; In the Firſt of the Queen, An Act for the Ʋniformity of Common-Prayer, &c. wherein, among other Clauſes and Penalties, it is provided, That if any Perſon, ſhall in any Plays, Songs, Rhimes, or by other open Words, declare or ſpeak any thing in the derogation, depraving, or deſpiſing the Book of Common-Prayer, or any thing therein contained, being thereof lawfully convicted, he ſhall forfeit for the firſt Offence an Hundred, for the ſecond Four Hundred Marks, for the Third, all his goods and chattels, and ſhall ſuffer Impriſonment during Life. A Clauſe, which had it been kept up in its due Life and Power, our Liturgy and Divine Offices, had been Treated with much more Reſpect and Reverence, then I am ſure they have met with, eſpecially of late. In Her Fifth Year, an Act was paſſed for the due Execution of the Writ de excommunicato capiendo; amongſt others, particularly Levelled againſt ſuch as refuſe to receive the Holy Communion, or to come to Divine Service, as now commonly uſed in the Church of England, with Severe Penalties upon thoſe, that ſhall not yield up themſelves to the ſame Writ. Anno 13. paſſed an Act of general Pardon, but it was with an Exception of all thoſe, that had committed any Offence againſt the Act for the Ʋniformity of Common-Prayer, or were Publiſhers of Seditious Books, or Diſturbers of Divine Service. Anno 23. By an Act to retain the Queen's Majeſty's Subjects in their due Obedience, it is provided, That every Perſon above the Age of Sixteen years, which ſhall not repair to ſome Church or uſual place of Common-Prayer, but forbear the ſame by the ſpace of a Month, ſhall for every ſuch Month forfeit Twenty Pounde: Which Act was again Confirmed and Ratified by another in the 29th Year of Her Reign, with many Clauſes and Proviſions for the better Execution of it. And by the Act of the 35th of Her Reign, If any Perſon ſo forbearing, ſhall willingly join in, or be preſent at any Aſſemblies, Conventicles and Meetings, under colour or pretence of any Exerciſe of Religion, contrary to the Laws of the Realm, ſuch Perſon being lawfully Convicted, ſhall be Impriſoned without Bail or Mainprize, until he Conform, and if he do not that within Three Months, he ſhall be obliged to Abjure the Realm, and if refuſing to Abjure, or returning without Licence, he ſhall be Adjudged a Fellon, and Suffer as in caſe of Fellony, without benefit of Clergy.

Such were Her Laws, and ſuch alſo were Her Proceedings, againſt thoſe who faultered in their Conformity, or began to Innovate in the Diſcipline of the Church; and theſe Proceedings as quick and ſmart, as any can be ſaid to be againſt the Diſſenters of this time. Do they complain of their Miniſters being Silenced now? ſo they were then, being deprived of their Benifices and Church-Preferments, for their Inconformity. Thus Sampſon was turned out of his Deanry of Chriſt-Church, for refuſing to Conform to the Orders and Ceremonies of the Church. Cartwright, the very Head of them, Expelled the College, and deprived of the Lady Margarets Lecture. Travers, turned out from Preaching at the Temple; with many more, Suſpended from the Miniſtry by the Queens Authority, and the approbation of the Biſhops; for not Subſcribing to ſome new Rites and Ceremonies impoſed upon them, as appears from Beza's Letter Bez. Epiſt. 8.to Biſhop Grindal, Anno 1566. Are any in Priſon? ſo they were then, Benſon, Button, Hallingham, Cartwright, Knewſtubbs, and many others; ſome in the Marſhalſey, others in the White-Lion; ſome in the Gatehouſe, others in the Counter, or in the Clinke, or in Bridewel, or in Newgate: Poor Men miſerably handled with Revilings, Deprivations, Impriſonments, Baniſhments; if we may believe what themſelves tell us, both in the Firſt and Second Admonition. And what is yet far beyond any thing, which God be thanked, our Diſſenters can pretend to complain of, ſeveral of them loſt their Lives; Barrow and Greenwood were Executed for their Scandalous and Seditious Writings; Penry and Ʋdall Indicted and Arraigned, for Defaming the Queens Government in a Scandalous Book, Written againſt the ſuppoſed Governours, as they called them, of the Church of England; for which they were both Caſt and Condemned, to be Executed as Fellons, but Arch-Biſhop Whitgift interpoſing, they were Reprieved, and Ʋdall ſuffered to Die, as he did ſoon after, in his Bed. The truth is, the wiſe and wary Queen beheld. Schiſm growing on apace, and needed not to be told what ill Influence it was like to have, both upon Church, and State, and therefore Reſolved to carry a Streight Hand, as well over Puritaniſm on the one ſide, as Popery on the other; and in order hereunto, Sir G. Paul Life of A. B. Whitgift, Numb. 53. p. 29.She charged Arch-Biſhop Whitgift to be Vigilant and Careful, to Reduce Miniſters by their Subſcription and Conformity to the ſetled Orders and Government, Adding, That ſhe would have the Diſcipline of the Church of England formerly Eſtabliſhed, of all Men duly to be Obſerved, without alteration of the leaſt Ceremony. But nothing more fully diſcovers her Judgment and Reſolution in this matter, then what She gave in Command to the Lord-Keeper-Puckering, to tell the Parliament: Dr. Peirce New Diſcov. againſt Mr. Baxt. 1659. Ch. 5. Sect. 12. p. 109. part of his Speech (Tranſcribed and Publiſhed ſome Years ſince, from the Original Copy, under his own Hand Writeing, by an Eminent Divine of this Church,) was as followeth,—And eſpecially, you are Commanded by Her Majeſty to take heed, that no Ear be given, or Time afforded, to the weariſome Sollicitations of thoſe, that commonly be called Puritanes, wherewithal the late Parliaments have been exceedingly Importuned. Which ſort of Men, whilſt in the giddineſs of their Spirits, they labour and ſtrive to advance a new Elderſhip, they do nothing elſe but diſturb the good repoſe of the Church and Common-wealth: which is as well grounded for the Body of Religion it ſelf, and as well guided for the Diſcipline, as any Realm that profeſſeth the Truth. And the ſame thing is already made good to the World, by many of the Writings of Learned and Godly Men, neither Anſwered, nor Anſwerable, by any of theſe new fangled Refiners. And as the preſent caſe ſtandeth, it may be doubted, whether they, or the Jeſuits, do offer more danger, or be more ſpeedily to be repreſſed. For albeit the Jeſuits do impoiſon the Hearts of Her Majeſties Subjects, under a pretext of Conſcience, to withdraw them from their Obedience due to Her Majeſty, yet do they the ſame, but cloſely, and only in privy Corners, but theſe Men do, both Publiſh in their Printed Books, and, Teach in all their Conventicles ſundry Opinions, not only dangerous to the wellſetled Eſtate and Policy of the Realm, but alſo much derogatory to Her Sacred Majeſty, and Her Crown, as well by, &c. In all which things (however in many other points, they pretend to be at War with the Popiſh Jeſuits, yet) by the Separation of themſelves from the Unity of their Fellow-Subjects, and by abuſing the Sacred Authority and Majeſty of their Prince, they do both join and concur with the Jeſuits in opening the Door, and preparing the way to the Spaniſh Invaſion, that is Threatned againſt the Realm. Thus far he, by Her Majeſties moſt Royal Pleaſure, and Wiſe Direction, as he there ſpeaks. To which let me Add, That the Speech took ſuch effect, that the Parliament paſſed the Act of 35th of Eliz. the Severeſt Act againſt Diſſenters in the whole Body of our Laws. And indeed, ſo Jealous was the Queen of the leaſt appearances of Innovation, that Arch-Biſhop Grindall, only for giving too much encouragement to Propheſyings (which were beheld as likely to prove Nurſeries of Schiſm and Faction, as indeed they did) fell under Her Diſpleaſure, and was Sequeſtred from his Archiepiſcopal Juriſdiction, and though great interceſſion was made in his behalf, yet could he never be reſtored to his Dying Day.

This was the State of things then, and yet theſe were the Proceedings of thoſe Days, which our Diſſenters at another time, are wont ſo much to Magnifie and Extol; nothing of late having been ſo much in their Mouth, as the Wiſdom and Prudence, the Care and Diligence, the Zeal and Piety of Good Queen Elizabeth. I ſpeak not this to caſt any reflexion upon the Memory of that incomparable Princeſs, whom we have all the reaſon in the World to own to have been the Glorious Inſtrument of Perfecting and Setling the Reformation in this Kingdom; and whoſe Memory will be dear and pretious, as long as the Proteſtant Name has a Being in England. But I only take notice, how extreamly partial People are, and how apt to be prejudiced againſt the preſent Government under which they live, and to be always Crying out, That the former Days were better then theſe? whereas ſuppoſing their Circumſtances were really harder then they are, and harder then thoſe of the Puritans in former times, yet they have no reaſon to accuſe the Government of Rigor and Severity towards them, if Three things be farther taken into Conſideration,

Firſt, That the Diſſenters of old, eſpecially the firſt Race of them, were generally much more Modeſt and Peaceable then thoſe of later times, more Conformable to the Laws, leſs Turbulent and Offenſive to the Government: when they could not Conform as Miniſters, they yet did as private Chriſtians, and quietly acquieſced in their Suſpenſion, or Deprivation, and as one truly ſays of them, When they could not be Active without Sinning, [as they judged] they could be Paſſive without Murmuring. They medled not with things without their Line, nor mixt themſelves with matters of State;See a Book called, The Proteſtation of the Kings Supremacy. 1605. Numb. 8, 9, 11. Declared, That Kings have power by the Law of God, to make ſuch Eccleſiaſtical Laws as tend to the good Ordering of the Churches in their Dominions, that the Churches ought not to be Diſobedient to any of their Lavvs, that if any thing vvere Commanded contrary to the VVord, they ought not to reſiſt the King therein, but peaceably to forbear Diſobedience, and ſue to him for Grace and Mercy, and vvhere that cannot be obtained, meekly to ſubmit themſelves to the puniſhment. They generally came to Church, and did not run into Separate Congregations, nay, writ ſtoutly and ſmartly againſt thoſe who began then to attempt a Separation. But whether our Modern Diſſenters have obſerved the ſame Courſe, and be of this Spirit and Temper, let the World judg, yea, let themſelves be Judges in the Caſe.

Secondly, Sad Experience of the Evil Conſequences of Schiſm and Separation, have made it neceſſary for the Government to take all juſt and lawful ways, for preventing the like for the time to come. Men firſt began to be diſſatisfied with the Rites and Orders of the Church, then diſcontented that they were not preſently gratified with an Alteration, Diſcontent brought on Sedition, Sedition Rebellion, and Rebellion the Ruin of Church and State. And what wonder, if the Laws bear a little hard there, where there are the ſame appearances, and where there ſeem to be the ſame Tendencies and Inclinations to the ſame Diſmal State of things? Whoever conſiders by what ways the moſt flouriſhing Kingdom in the World, and the beſt Church that ever was ſince▪ the Primitive times, were miſerably Harraſſed and Deſtroyed, cannot think, that thoſe who ſit at the Helm, ſhould be content to have them Ruined again by the ſame means; eſpecially, after the King, for ſeveral Years together, has in vain tried, by all the Methods of Favour and Indulgence, to win upon them.

Thirdly, Let thoſe who now complain ſo much, conſider, how little Favour themſelves ſhewed to others when they were in Power, how the Loyal and Epiſcopal Party were Plundered, Sequeſtred, Decimated, Dungeoned, Starved, and often ſtunk to Death: What Oaths and Covenants were Rigorouſly Impoſed upon them; what Reſtraints laid upon their Liberties, both Civil and Eccleſiaſtical; though all this while they had Law and Right ſtanding for them. In the Year 1645, an Ordinance of Parliament was Publiſhed, An Ordinance for putting in Execution the Directory. Auguſt 11. 1645. That if any Perſon hereafter ſhall at any time uſe or cauſe to be uſed the Book of Common-Prayer in any Church or Publick place of Worſhip, or in any private place or Family within the Kingdom, every Perſon ſo offending ſhould for the firſt Offence pay the ſum of five, for the ſecond ten pounds, and for the third, ſhould ſuffer one whole Years Impriſonment, without Bail or Mainprize. This one would think was very hard, but there is ſomething harder yet behind: For Cromwell being got into the Throne, Publiſhed a Declaration, at that time Equivalent to a Law, 24 November, 1655. That no Perſon who had been ſequeſtred for delinquency, or had been in Arms againſt the parliament, or adhered unto, or had aberted or aſſiſted the Forces raiſed againſt them, ſhould keep in their Houſes or Families, as Chaplains or Schoolmaſters for the Education of their Children, any ſequeſtred or ejected Miniſter, Fellow of a colledg or Schoolmaſter, nor permit any of their children to be taught by ſuch, upon pain of being proceeded againſt as was directed, and that no perſon who had been ſequeſtred or ejected for delinquency or ſcandal, ſhall hereafter keep any School, either publick or private, nor preach in any publick place, or at any private Meeting of any other perſons then thoſe of his own Family, nor Adminiſter Baptiſm, or the Lords Supper, or Marry any perſons, or uſe the Book of Common-Prayer or the Forms of Prayer therein contained, upon pain that every Perſon ſo Offending in any of the premiſſes, ſhall be proceeded againſt as by the ſaid Order is provided and directed. There needs no Comment upon theſe Proceedings, they do not only Whiſper, but ſpeak aloud to the preſent Generation of Diſſenters, to tell them how little reaſon they have to complain.

X.

Laſtly, We beg of them, that before they pull down any further Trouble or Suffering upon themſelves, they would Conſider, Whether the Cauſe they engage in, be ſuch, as will bear them out with Comfort before God another Day. 'Tis not Suffering for refuſing to comply with the External Circumſtances of our Religion, that can be ſaid to be a Perſecution for Righteouſneſs ſake, it not being the Suffering, but the Cauſe that makes the Martyr. Then I Suffer as a Chriſtian, when the Honour of Chriſt, or ſomething that offers Violence to my Religion, and Chriſtianity is concerned in it, when I Suffer for that which I cannot avoid, without diſowning my ſelf to be a Chriſtian, and making Shipwrack of Faith and a good Conſcience. But where the Caſe is not evidently this, a Man may draw Miſeries upon himſelf, and yet not Suffer as a Chriſtian, becauſe it may proceed from Humour, or Intereſt, or the Conduct of a miſinformed Judgment, miſtaking things for what they are not: Men very often place Religion in doing, or not doing, what is no part of it, and then think they may ſafely Suffer upon that account, when there is more, it may be, of Paſſion or Prejudice, of Fancy or Opinion, of Humour or Miſtake, then of the real Concerns of Piety or Religion. I am very ſure, neither the Ancient Chriſtians, would have paſſed through the Fiery-Tryal every Day, nor the Holy Martyrs in Queen Mary's Days, have thought themſelves obliged to Forfeit their Eſtates, much leſs their Lives, had no more been required of them then there is of us, to come to Church, or to Kneel at the Sacrament; but would rather have Bleſſed God, and thankfully owned the Favour of the Governours, under which they lived, might they have enjoyed both upon the ſame Terms as we do. In Caſes that only concern indifferent things, and meer Circumſtances of Worſhip, ſtiffly and obſtinately to ſtand out, is, rather for a Man to be a Martyr to his own Humour and Opinion, then to the Cauſe of Chriſt. Whether this be not the Caſe of our Diſſenting-Bretren, they themſelves might quickly ſee, would they but lay aſide the unreaſonableneſs of their Prejudices, and lay no more ſtreſs upon things, then they ought to bear. Let us hear what Mr. Baxter, in a late Book, ſays to this matter, Obed. Patience p. 79. I am One that have been firſt in all the Storms that have befallen the Miniſtry, theſe Twenty Years paſt, (to look no farther back,) and yet my Conſcience commandeth me to ſay, as I have oft done, that many through miſtake, I am perſuaded, now Suffer as Evil-doers for a Cauſe, that is not Good and Juſtifiable. I ſhall leave with them the Wiſe and Excellent Counſel, which was given by one in the time of the Elder Puritanes, R. Bernards Chriſtian Advert. & Councels of Peace. 1608. Follow true Antiquity, and the general Practice of the Church of God in all Ages, where they have not Erred from the evident Truth of God. If thou Suffereſt, let it be for known Truth, and againſt known Wickedneſs; for which thou haſt Example in Gods Word, or of the Holy Martyrs in Church-Story. But beware of far-fetched Conſequences, or for Suffering for new Devices, and for things, formerly, unto all Ages unknown, ſeem they never ſo Holy and Juſt unto Man.

All that now remains, is to call upon our Diſſenting-Brethren, by all the Conſiderations of Love and Kindneſs to themſelves, of Tenderneſs for the Honour of Religion, the Edification of their Brethren, and the Peace, Security and Welfare, of the Church and State wherein they Live, that they would duely and impartially Weigh and Conſider things, put a ſtop to the Separation, wherein they are engaged, return to, and hold Communion with us, and keep the Ʋnity of the Spirit in the Bond of Peace.

Let them bethink themſelves what a mighty Evil Schiſm is, and will be ſo found before God at the laſt Day, and whether any thing can be meet to be put in the Ballance with the Peace and Unity of the Church, and thoſe Vaſtly-important Conſequences, that depend upon it. Let us Conſider a little, what a deep Sence the Beſt and moſt Pious Chriſtians, that ever were, had of it: It's better to Suffer any thing, then that the Church of God ſhould be Rent aſunder; it is every whit as Glorious, and, in my Opinion, a far greater Martyrdom, to Die for not Dividing the Church, then for refuſing to Sacrifice to Idols, ſays Dionyſius, the good Biſhop of Alexandria, in his Letter to Novation. And St. Cyprian ſpeaks very ſevere things to this purpoſe,Ap. Euſeb. lib. 6. cap. 45. Epiſt. 52. (ad Antonian.) de Ʋnit. Eccleſ. fol. 181, 184, &c. That a Perſon going from the Church to Schiſmaticks, though in that Capacity he ſhould Die for Chriſt, yet can he not receive the Crown of Martyrdom. And how oft elſewhere doth he tell us, That ſuch a One has no part in the Law of God, or the Faith of Chriſt, or in Life and Salvation, that without this Unity and Charity, a Man cannot enter into the Kingdom of Heaven; and that although he ſhould deliver up himſelf to the Flames, or caſt his Body to Wild Beaſts, yet this would not be the Crown of his Faith, but the Puniſhment of his Falſhood; not the Glorious Exit of a Religious Courage, but the Iſſue of Deſpair; ſuch a One may be Kill'd, but he cannot be Crown'd. He Rents the Unity of the Church, Deſtroys the Faith Diſturbs the Peace, Diſſolves Charity, and Profanes the Holy Sacrament. And were it neceſſary, I could ſhew, that the Ancient Fathers generally ſay the ſame thing. And can we now be ſuch Degenerate Chriſtians, (if we can be ſaid to be Chriſtians at all) as to make nothing at all of Schiſm and Separation? Are not the Glory of God, the Peace of the Church, and the Good of Souls, things as conſiderable, as neceſſary and indiſpenſable now, as they were of old? I beſeech you, Brethren, return from whence you are fallen; and let us all with one Shoulder ſet our ſelves to Support that Church, with whoſe Ruin we are all likely to ſink and fall. Let us lay aſide Envying and Strife, Confuſion and every Evil Work, and let us follow after the things, which make for Peace, and things wherewith one may Edifie another.