A serious exhortation, with some important advices, relating to the late cases about conformity recommended to the present dissenters from the Church of England. Cave, William, 1637-1713. 1683 Approx. 88 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A31425 Wing C1603 ESTC R5516 12901142 ocm 12901142 95248 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31425) Transcribed from: (Early English Books Online ; image set 95248) Images scanned from microfilm: (Early English books, 1641-1700 ; 977:8) A serious exhortation, with some important advices, relating to the late cases about conformity recommended to the present dissenters from the Church of England. Cave, William, 1637-1713. [2], 44 p. Printed by T. Moore, & J. Ashburne, for Fincham Gardiner ..., London : 1683. Attributed to William Cave. Cf. NUC pre-1956. This work is also found, at reel 659:10, as the twelfth item in v. 2 of: A collection of cases and other discourses / by some divines of the city of London. Errata: p. 44. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England -- Early works to 1800. 2006-07 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Robyn Anspach Sampled and proofread 2007-03 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERIOUS EXHORTATION , With some Important Advices , Relating to the late Cases about CONFORMITY , Recommended to the Present Dissenters From the CHURCH of ENGLAND . LONDON , Printed by T. Moore , & J. Ashburne , for Fincham Gardiner , at the White-Horse in Ludgate-street , 1683. A Serious EXHORTATION , With some Important Advices , &c. Recommended to the Dissenters from the Church of England . THE offering friendly Advice and Counsel , especially in great and important Cases , is , tho often , a Thankless , yet a very Charitable Office : a thing agreeable to the best Inclinations of Humane Nature , and highly conducive to the Necessities of Men , and consequently needs no Apology to introduce it . We live , 't is true , in an ill-Natured and Censorious Age , wherein 't is rare to find any one , who will not take with the Left-hand , what 's offered to them with the Right . But I am not discouraged from this Attempt , by the Pievishness and Frowardness of many that differ from us , Remembering that all Honest Undertakings ( and such I am sure this is ) are under the more peculiar Conduct and Blessing of the Divine Providence , which can and will succeed and prosper them to an happy Issue , if Mens own Obstinacy and Perverseness do not put a Bar in the way to hinder it . I do therefore beseech our Dissenting-Brethren , with all the earnestness that becomes a matter of so much Importance , and with all the Kindness and Tenderness that becomes a Christian , that they would suffer the Word of Exhortation , and duly Weigh and Consider the Requests and Advices that are here plainly laid before them , which I hope will be found such , as carry their own Light and Evidence along with them . 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 't is 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 't is 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 't is 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 , 't is 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 . 'T is 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 . 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 ; 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 , 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 . 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 , 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 . 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 . 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 , 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 . 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 , 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 . 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 't is 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 . 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 't is 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 , 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 * 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 . 'T is 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 , 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 't was then commonly maintaind , 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 , 't is 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 , That 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 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 , 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 , 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 . 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 . 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 ; 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 . 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 . 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 . 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 . 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 ; 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 . 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 . 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 Vniformity 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 Vniformity 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 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 Vdall 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 Vdall 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 , 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 : 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 well-setled 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 ; 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 , 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 , 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 . 'T is 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 , 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 , 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 Vnity 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 , 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 . FINIS . ERRATA . Page 30. l. 14. for Books r. Boots . p. 39. l. 22. r. Obedience . Notes, typically marginal, from the original text Notes for div A31425-e140 Amyrald ▪ de Secess . ab Eccles . R●m . pag. 233. A Vindication of the Presbyterial Government , &c. 1649. p. 130. Institut . lib. 4. Sect. 10 , 11 , 12. fol. 349. Vid. Aug. Epist . 17● . ( ad Crisp . ) . Edward's further Discovery , p. 185. Idem Presbyter , qui Episcopus , & antequam diaboli instinctu studia in religione fierent , &c. Hier. in Epist . ad Tit. c. 1. Cont. Aer . haeres . 75. De vit . Constant . lib. 4. c. 17. In Sanctum Basilium Orat. 20. Bas . Epist . 63. Can. 18. conf . Conc. Milev . can . 12. Conc. Carth. 3. c. 23. Serm. compend : de Expos . fid . p. 466. adv . Aer . Haeres . 75. Cypr. adv . Demetr . p. 203. de Vnit . Eccl. p. 185. vid. de Laps . p. 169. Bas. de Spir. S. c. 27. Tert. de Coron . mil. c. 3. See Durels view of the Government and publick worship of God , 1662. * p. 123 , 124 , ctc. Epist . Dedicat . to Gangraen . print . 1646. 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 . View of the late troubles in Eng. cap. 43. p. 567 , &c. See also Edwards Gang. 3d. Part , a little before p. 17. July 19. 1644. Further discov . p. 187. 3d. Part p. 185 , &c. Fast Sermon , Jan. 27. 1646. p. 29. Cat. and discov . p. 73. 74 , 76. Vbi Supra , p. 73. A Letter from a Noble Venetian to Card. Barbarino , translated and Printed 1648. p. 19. Cat. and Discov . Part 3d. p. 52. 53. 57. 70. Further Discov . p. 195. 203. Foxes and Firebrands Print . 1680. p. 7. &c. Polit. l. 2. c. 18. Sect. 6. 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. See Dr. Stillingfleets Preface to the imreasonableness of Separation . p. 20. &c. Coleman Tryal , p. 101. Def. of his Answ . to the Admonit . p. 349. Bez. Epist . 8. Sir G. Paul Life of A. B. Whitgift , Numb . 53. p. 29. Dr. Peirce New Discov . against Mr. Baxt. 1659. Ch. 5. Sect. 12. p. 109. See a Book called , The Protestation of the Kings Supremacy . 1605. Numb . 8 , 9 , 11. An Ordinance for putting in Execution the Directory . August 11. 1645. 24 November , 1655. Obed. Patience p. 79. R. Bernards Christian Advert . & Councels of Peace . 1608. Ap. Euseb . lib. 6. cap. 45. Epist . 52. ( ad Antonian . ) de Vnit . Eccles . fol. 181 , 184 , &c.