and way. If I were among the Greeks, the Lutherans, the Independents; yea, the Anabaptists, (that own no heresy, nor set themselves against charity and peace,) I would hold some times occasional communion with them as Christians, (if they will give me leave, without forcing me to any sinful subscription or action:) though my most usual communion should be, with that society which I thought most agreeable to the word of 'God, if I were free to choose. I cannot be of their opinion that think God will not accept him that prayeth by the common prayer book, and that such forms are a self invented worship which God rejecteth: Nor yet can I be of their mind that say the like of extemporary prayers. 99* Admirable principles, admirably expressed! Worthy of the man whom, bishop WILKINS being judge, it was honour enough for one age to produce: and who could say, as "he said to a friend, I can as willingly be a martyr for LOVE, as for any article of the creed."+

To Mr. BAXTER let us add Dr. WILLIAM BATES, to whom we are indebted for the two preceding anecdotes. The "silver Bates," as he is styled. by Mr. HERVEY; and one of the ministers ap

* BAXTER'S Life, Part. i. p. 133.

+ BATES's Funeral Sermon for Mr. Baxter, Works, p. 728. I ond. 1728. Fol.

pointed to manage, on the part of the Presbyterians, the conference held at the Savoy, by order of CHARLES II, in 1661, between them and a number of Episcopal divines on the part of the established church.

"He was," says Mr. Howe, "for entire union of all visible Christians, (or saints, or believers, which in Scripture are equivalent terms,) meaning by Christianity what is essential thereto, whether doctrinal, or practical; as by Humanity we mean what is essential to man, severing accidents, as being not of the essence; and by visibility, the probable appearance thereof: and for free communion of all such, of whatsoever persuasion, in extra essential matters, if they pleased. And this design he vigourously pursued as long as there was any hope; desisting when it appeared hopeless, and resolving to wait till God should give a Spirit suitable hereto; from an apprehension that when principles on all hands were so easily accommodable, and yet that there was with too many a remaining insuperable reluctancy to the thing itself, God must work the cure, and not man. Accounting also, in the mean time, that notwithstanding misrepresentations, it was better to cast a mantle over the failings of brethren, than be concerned to detect and expose them. Knowing that if we be principally solicitous for

the name of God, he will in his own way and time take care of ours. And in this sentiment he was not alone."*

The foregoing are only a sample. We must leave individuals, who are by far too numerous to quote within reasonable bounds, and proceed to a few facts which ascertain the collective judgment and practice of numbers of those wise and holy men who about that time were the glory of England.

(5.) It will surprise most of the good people who adhere to the Westminster Confession, (and well they may,) as a rare, and perhaps unequalled exhibition of sound scriptural doctrine, that the very Assembly who prepared it were so far from refusing communion on account of those things which now divide many precious Christians and Christian churches, that notwithstanding all their convictions and complaints of the abuses and corruptions in the discipline, worship, and government of the established church, they nevertheless remained steadily in her fellowship; nor did they leave it until they were cast out by that cruel act for conformity which would not allow them to mourn and submit, but required them also to approve. Then they arrived at the extreme limit

* Howe's Funeral Sermon for Dr. BATES, Works, Vol. ii. p. 456.

of forbearance. Communion with the Episcopal church was not worth the sacrifice of truth and honesty: When the terms of conformity became sinful, there was no room for hesitation-they forsook all to follow Christ. But before the arrival of so afflicting a crisis, they endured what they disliked for the sake of what they loved-they bore with many and great defects for the preservation of unity: and while they had the substance of Christianity unincumbered with criminal conditions, they accounted the rupture of communion a worse evil than the scandals against which they remonstrated. "Remember," says Mr. BAXTER, when the spirit of schism began to spread its venom among the Presbyterian and Independent Dissenters, "Remember, that for the Common Prayer, and Ceremonies, and Prelacy, multitudes of worthy, holy men, conformed to them heretofore, from whom you would not have separated; such as Dr. PRESTON, Dr. SIBBS, Dr. TAYLOR, Dr. STAUGHTON, Mr. GATAKER, and most, by far, of the late Synod at Westminster."*"When they went thither, they were," he says, "ALL CONFORMISTS, save about eight or nine, and the Scots commissioners."+

Twelve years after the Assembly, viz. in 1660,

* BAXTER'S LIFE, Part ii. p. 459.

+ Ib. Part iii. p. 149.

"the well meaning Presbyterians," as NEAL calls them; i. e. the Presbyterians of the most moderate and Catholick spirit-offered, as a plan of accommodation with the Episcopalians, “Archbishop USHER'S model of primitive Episcopacy :"the chief feature of which is, that, without destroying the distinctive titles of arch-bishop, bishop, and presbyter, as known in England, they might be conjoined in the government of the church; a bishop being perpetual president in the eclesiastical assemblies made up of Presbyters.*

They offered that "the surplice, the cross in baptism, and kneeling at the communion, should be left indifferent."

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They were content to set aside the Assembly's confession, and let the articles of the church of England take place "with some few amendments." In pursuance of this scheme, about the middle of June, Mr. CALAMY, Dr. REYNOLDS, Mr. ASH, Mr. BAXTER, Dr. WALLIS, Dr. MANTON, and Dr. SPURSTOW, waited upon the king, being introduced by the Earl of Manchester, to crave his majesty's interposition for reconciling the differences in the church, that the people might not be deprived of their faithful pastors."+

* USHER'S Reduction of Episcopacy unto the Synodical Form of Government. Lond. 1658. 12mo.

NEAL, Vol. ii. p. 567.