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row spirit, which affects, or confines religion to, a party and was much rather for a comprehension," (i. e. for a scheme of union and communion embracing those who are substantially sound, leaving smaller matters free,) "than for a perpe tual separation."*

JOHN FARROL: "an humble, peaceable, laborious divine." When ejected for nonconformity, "his custom was to go to the publick" (established) "church," (from which he had been cast out,) "as his people also did; and either before or after to preach in private."+

DANIEL POYNTELL, so remarkably blessed in his ministry that he had "scarcely a prayerless family in his parish," used, even after his ejectment by the Bartholomew act, to hold ministerial fellowship with the establishment; by preaching after the order of the church of England, as he had opportunity, to his old flock at Staplehurst.‡

ISAAC AMBROSE, the well-known authour of the treatise entitled, Looking unto Jesus, was one of above twenty ministers who met at Bolton, after the Restoration of CHARLES II, "to consult what course to take. Mr. Ambrose and Mr. Cole, of Preston, declared before them all, that they could

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read the Common Prayer, and should do it; the state of their places requiring it, in which, otherwise, their service was now necessarily at an end."

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"The ministers, considering the circumstances of their case, approved their proceeding.' JOHN RICHARDSON, "in his judgment about church-matters was moderate and sober; never condemning any for differing from him about conformity," (viz. to the church of England,) "whom he thought to be godly. He frequented Dr. Cumberland's, (afterwards Bishop of Peterborough's,) lecture at Stamford. At Kirkton he went constantly to the church, came betimes, joined in the liturgy and received the sacrament."tamos

EDMUND TRENCH, in his diary, July 5, 1677, remarks, that "troublesome, censorious, dividing spirits had occasioned more thoughts of those unhappy controversies about forms and ceremonies, church-government, &c. and I was still more satisfied, even when most serious, that the bitter extremes of Dissenters, as well as of rigid Conformists, were highly displeasing to God: that spiritual pride, narrow-spirited mistakes, and grievous wresting of the holy Scriptures, were the evil roots of unchristian divisions and real schism. I

* IB. 362. + IB. 431.

was much grieved at such uncharitable and lovekilling principles and practices."

Agreeably to this "Christian catholicism," he, on the one hand, offered to Mr. B. the minister of the parish, "to preach once a day gratis, and read the common prayer in the afternoon;" and "on the other hand, he refused to countenance a certain non-conformist minister there, as on other accounts, so principally for his binding his people against all communion with the parish

churches."*

MATTHEW MEAD, authour of The Almost Christian tried and cast. "His judgment, in reference to matters of church order, was for union and communion of all visible Christians; viz. of such as did visibly 'hold the Head,' as to the principal credenda and agenda of Christianity-the great things belonging to the faith and practice of a Christian; so as nothing be made necessary to Christian communion but what Christ has made necessary, or what is indeed necessary to one's being a Christian. What he publickly essayed to this purpose the world knows: and many more private endeavours and strugglings of his for such an union, I have not been unacquainted with. The unsuccessfulness of which endea

* IB. 454, 455.

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vours, he said, not long before his last confinement, he thought would break his heart."*

FRANCIS TALLENTS. "In king William's time, when overtures were made towards a comprehension, some gentlemen, who greatly valued his judgment, sent for him to London to discourse with him about it; particularly concerning the re-ordaining of such as were ordained by presbyters. Upon mature deliberation he declared that he could not submit to it: and drew up his reasons at large. But he was much for occasional conformity, as a token of charity towards those whom we cannot statedly join with. In 1691 he entered into his new place of worship-and caused it to be written on the walls " That it was built not for a faction or party, but for promoting repentance, and faith in communion with all that love our Lord Jesus Christ in sincerity." And in speaking of the glory of the church in the latter times, he used to say, "When God shall repair its breaches and build it up, the subtilties of the schools, and many canons of councils, and customs of old, will be laid aside; and a great simplicity in things of faith and worship will be owned and practised. No more conditions shall be made for

* IB. 466. (from Howe's Sermon, Works. Vol. ii. 474.)

the communion of churches than Christ has made for communion with him."*

JOSEPH ALLEINE, authour of that celebrated book, entitled, An Alarm to the Unconverted, though he suffered a long imprisonment because he would not cease from his ministry after his ejectment, yet" often attended the worship of the parish churches, and encouraged his people to do the same."+

ANTHONY BURGESS, a member of the Westminster Assembly, "after his ejectment, lived in a very cheerful and pious manner, frequenting and encouraging the ministry of the conforming clergyman."

GEORGE HOPKINS, himself a Presbyterian, after his ejectment "frequented the parish church, with his family; received the holy communion, and did all things required of him as a lay member of the church of England."§

The reader must not suppose that these are all the instances which can be quoted. They are taken from a much larger list now before me; and are given merely as a sample of the views, feelings, and practice, which prevailed among the English Puritans at and near the time of the Westminster Assembly. They furnish an index to the pub

* IB. 155, 156. † IB. 211,

IB. 350.

1B. 392:

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