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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64350	An argument for union taken from the true interest of those dissenters in England who profess and call themselves Protestants.	Tenison, Thomas, 1636-1715.	1683 (1683)	Wing T688; ESTC R20927	28,630	48

First Though a Man cannot at the same time wholly Assent and Dissent yet there are means for the rectifying of a false persuasion and he may upon good Ground change his Mind Secondly No Man's Mind can be forced for it is beyond the reach of Humane Power Thirdly Good Governours do not use Severity to force Men to dissemble their Minds and to make them Hypocrites but to move them after a Tryal of fair means to greater consideration I am not concerned in the Emblem of the Persian Dervi who whilst they go about their Office of teaching the Law to the People carry a great Club in their hand But neither do I think that the best way to remove pernitious error from Men is never to give them any disturbance in it I have two things only to recommend first to the consideration and then to the practice of such as Dissent First This is a time of Prosecution and a time of Adversity is a proper time for Consideration and Consideration is a means to make us hold fast that which is good and reject that which is evil I beseech you make such advantage of this Juncture Sit down and think once more of the Nature of this Church Confer with the Guides of the National Religion read without prejudice the Books commended by them to you Peruse seriously the Books which Authority hath set forth Some who have spoken against them have by their own confession never read them Examine and Judge Many of your Scruples have arisen from what you have heard and read they would not have otherwise been ingendred in your Minds Hear and Read for your Information as well as your entanglement Secondly Do as much as you can do Do as much as the Dissenters who are most eminent for Learning Piety Preaching Writing Experience and Fame sometimes actually do They have owned our Communion to be lawful They have received the Communion kneeling They have bred up Children to the Ministry of this Church They have joyned in the Liturgy They have been Married according to the Form of it Nay one who assisted in making the Directory would have his own Daughter in those times be Married in the way of the Book of Common-Prayer Do as the antient Non-conformists did who would not separate though they feared to Subscribe Who wrote with such Zeal against those of the Separation that Mr. Hildersham was called The Maul of the Brownists Do more for the Peace of God's Church then for a Vote or Office or Fear of Legal Penalty Come as Christians to the Sacrament and not as Politicians Those who have so done yet break the unity of the Church are said to use the Arts of Jesuites and to be without all excuse by a Dissenter who writes with commendable temper Do constantly what you do upon occasion No Preaching or Praying which is better liked can ballance the evil of Separation from a Church which imposeth no terms of Communion which are sinful For Peace sake let that be more constant in which your Conscience alloweth occasional exercise A Member who joyns himself to any established Church and also to any Churches which are set up not as legal Supplements of it but as Forts against it seems to be a kind of Wooden Legg if I may represent so grave a matter by so light a Similitude He is tyed on and taken off at pleasure he is not as by natural Ligaments and Nerves knit to such Ecclesiastical Bodies If all would do constantly what they can in Conscience do sometimes they would create a better Opinion of themselves in the Governours and move them to all due favour and hinder all the destructive breaches amongst us For the remain of other Dissenters would be so inconsiderable as to abide in the Body of the Nation as ill humors thrown off to the extream parts from which there may arise some little pain but no mortal danger Now the God of Peace grant Peace to us always by all fit means The END The Introduction The Argument it self It s Partition and Method The Ends of the Dissenters * Melvil's Memoirs p. 2. The first Branch of the first End of the Dissenters viz. Union in a National Church * July 17. 1640. Whitlock's Memorials p. 45. * A. 1644. Id. ibid. p. 117. * In Sept. 15. 1646. Diurnal p. 1313. Whitlock's Memoirs p. 187. * Id. ib. p. 116. A. 44. Ib. A. 45. p. 189. * Harm Consent p. 20. * Mr. S. Symp. in Serm. of Reform A 1643. p. 29. * D Iohn Arr. in Ser. call'd The Great Wonder c. before the Commons A. 1646. p. 36. * Testim to Truth of Jesus Christ subsiribed Dec. 14. 1647. p. 31. ‖ See Hist. of Indep 2 part p 168. * In Myst. of Godlin c. Anno. 1649. Wynst in Saints Paradise C. 5. p. 54. c. * Whid Memoirs A. 1649. p. 430. * Id. ibid. * Salmon's Rout. in Pref. and p. 10 11 c. * On Sund. after East day Ann. 1649. H. of Indep part 2. p. 153. ‖ See View of the late Troubles p. 366. † E. M. L C. * Whitl Memoirs A. 1654. p. 592. * See their Declar. in A. 1655. in Whitl Me. p. 606. ‖ See Ed. Burroughs Trumpet of the Lord sounded p. 2. A. 56. † Whitl Memoirs p. 624. * Testim to the Truth of I. Chr. p. 30. * Mr. H●●l c. ‖ The Title of Mr. Edwards's book 1647. See Testim of Min. p. 20. * Oliver's Speech in the Painted Chamber Ian. 22. 54 at the Dissolv of the Parl. p. 29. 33. * Mr. Caryl in Ep. Ded. bef Ser. called the Arraign of Unbelief A. 45. The s●cond Branch of the 1st End of the Dissenters viz. Union by mutual forbearance * A 1647. Act of Assemb p. 2. * Harmon Consent A. 1648. p. 12. ‖ Protect Speech Ian. 22. 54 p. 28. * Petil. ap S. Aug. cont Petil. l. 2. Absit Absit à nostra conscientia ●t ad nostram fidem aliquem comp Ilamus c. ‖ Mr. Cal●my in Ser. called The great danger of Covenant refusing A. 46. p. 3. * Lord Bacon's Pref. to Adv. of Learn ‖ Whitlock's Memories p. 276. * Episc. Exam. Thes. Cap. Op. vol. 1. par 2. p. 185. ‖ See Lettres Sinceres Trois partie Sixieme Lettre p. 111. Ruarl Epist. par 1. p. 415 416. * See Spirit of the Hatt p. 12 13 c. ‖ p. 27. † p. 41. The Principal End of the Dissenters the first part of it * Florentissima Anglia Ocellus ille Ecclesiarum Peculium Christi singulare c. * Coll. of Lett. p. 8. c. * See L. de Moulin's Advances c. p. 26. * De Confess Advers H. Hammond c. 1. p. 97 98. * See Rational Discourse of Prayer chiefly of Mystic Contemplation chap. 14. pag. 74. * A Bright Star centring in Christ our perfection Printed for H. Overton in Popes-Head Alley 1646. * Ch. 18. p. 189. * Picchia 〈◊〉 S. R. C. Posth p. 125. * Hist. des troubles dela grand Bret. a Paris 1661. liv 3. p 165 See short view of the late Troubl p. 564. ‖ Arbitr Government p. 28. † See Whitl Memoirs p. 279 280 282. * Exact Coll. p 647. * Id. ibid. p. 405. * Gangrena p. 16 par 2. * Narr sent up to the Lords from the Bishop of Hereford p. 7. ‖ Prot. Declaration Octob. 31. 1655. * In the Life of Bish. Fisher. p. 260 261. † V. Elench Mot. par 2. p. 341. ‖ H. Indep part 2. p. 245 c. * See Mr. Cotton's Lr. Exam. A. 44. p 4 5. Simplicit defence A. 1646. p. 22. Min. of Prov. of Lond. Testim p. 18. † Gee 's Foot out of the Snare p. 58 59. A. 1621. * Campan Disc. of Span. Mon. c. 25. p157 * Cont● Polit. l. 2. chap. 18. Sect 9. * Journal des Scavans de l' Ann. 1665. p. 140. ‖ Iourn c. de l' An. 1666. p. 230 233. c. † V. Polit. of France * Moyens Surs c. pour la conversion de tous les Heretiques The second part of the second or more Principal End of the Dissenters * L. Bac. H. 7. p 164. * Ser. 6. on Nov. 5. 1614. * D. J. L. on Psal. 4. 4. Feb. 24. A. 1647. * Melvil's Mem. p 33. ‖ Whitl Memoirs p. 363. * Speech at the Dissol of the House Ian. 22. 1654. p. 22. * Id. ibid. p. 529. * Hill's Se● called Temple work A. 1644. † D. Crisp in Ser. called Our sins are already laid on Christ. p 274 275. ‖ H. of Indep part 2. p 152 153. ** Mert. Brit. N 13. Nov. A. 43. p. 97. * Die Jovis Febr. 4. 1646. ‖‖ Testlm to Truth of I. Chr. p. 31. * G. Fox in J. Perrot 's Hidden things brought to light p. 11. * Hist. of the World l. 2. 1. part c. 5. p. 249. * Mr. S. Sympson In A. 1643. Reform Preservat pl 26 27. * Ruth on Dan. 6. 26. p. 8. A. 1643. bes the Commons * Prayers at the end of Farewell Sermons Mr. U's Prayer bef Serm. p. 31. * Edwara's Gangrena part 1 Error 112. p. 25. * See Edw. Grangr 2. part p. 13. ‖ Directory for publick Worship p. 27. * Tavern Pers. Trav. l. 4. c. 6. p. 155 156. * See Lawf of hearing the publick Ministry c. by Mr. Nye Mr. Robinson c. and Mr. Corbet's Non-Conformists Plea for Lay-Communion * Mr. Marshall in Hist. of Indep 1 part p. 80. ‖ See Dr. Willit's Epistle Dedicatory before his Harm on 1 Sam. Schismaticorum Qul vulgò Brownistae malleum * Vox 〈…〉 6. p. 49 50 c.

Protestants oppose which is equal to the Power of the Church of England A Church Primitive learned pure and not embased with the mixtures of Enthusiasm or Superstition A Church which is able to detect the Forgeries and Impostures of Rome which hath not given advantage to her by running from her into any extream which is a National Body already formed a Body both Christian and Legal a Body which commendeth it self to the Civil Powers by the Loyalty of its Constitution a Body which hath in it great numbers of People judiciously devout and who are judged only to be few because they are not noysie but prudent though truly exemplary in their Religion And there is in the Church of England something more considerable then number for Union is stronger then Multitude Take the Character of this Church from Monsieur Daille a Man whose Circumstances were not likely to lead him in this matter into any partiality of judgment and who at that time was engag'd in a learned Controversy with one of our Divines The Character is this As to the Church of England purged from Forrein wicked Superstitious Worships and Errours either Impious or dangerous by the Rule of the Divine Scriptures approved by so many and such illustrious Martyrs abounding with Piety towards God and Charity towards Men and with most frequent examples of good works flourishing with an increase of most learned and wise men from the beginning of the Reformation to this time I have always had it in just esteem and till I die I shall continue in the same due Veneration of it And indeed it is to me a matter of astonishment that any men who have been beyond the Seas and made Observations upon other Churches and States should be displeased at Ours which so much excel them Now is it probable that such a Church as this is should have less strength in it for the resisting of Popery then an inferior number of divided Parties of which the most Sober and most Accomplish'd is neither so Primitive nor so learned nor so united nor so numerous nor so legal And against which it will be objected by the Romans that it is of Yesterday Amongst these Parties there are some who have not fully declared themselves And who knows whether they have not a Reserve for the Romish Religion against a favourable Opportunity though sometimes they speak of Rome as of Babylon I mean those People who are called Quakers who speak in general of their Light and in such doubtful manner that Inquisitive Men cannot yet understand from what quarter of the Heavens it shineth The Men of design amongst them may embrace any Religion and the melancholy will make a tolerable Order amongst the Romans and the Priests will find for them a second St. Bruno Again There are some who though they have declared themselves against Popery yet they have scarce any formed way of keeping it out For what hindreth a crafty Jesuite from gathering a particular Congregation out of many others and modelling of it by degrees according to his pleasure and what a gap do they leave open for Seducers who take out of the way all Legal Tests and admit Men who are Strangers to them to officiate amongst them upon bare pretence of Spiritual Illumination Furthermore the Romanists have more powerful ways of drawing Men from the Parties of the Dissenters then they have of enticing them from the Church of England for such Men too frequently go out from us through weakness of imagination for which the Church of Rome hath variety of Gratifications They will offer to the Severe such strictnesses as are not consistent with the general Laws of a National Church which being framed for Men of such various Conditions must have some Scope and Latitude though no licence in it and many of those who now joyn themselves to the Dissenting Parties would then chuse to be admitted as Members of this or the other Superstitious Fraternity And it is at least my private Conjecture that if the Revenue of the Religious Houses which were dissolved had been judiciously applyed to the service of Men either weak in mind or indisposed by temper or singular in their Inclination amongst the Reformed there might have been a Diversity here I mean such as there is in our present Colleges without a Schism Likewise they have Mental Prayer and as they call them Spiritual Eructations for those who contemn or scruple forms They ahve mystical Phrases for such who think they have a new Notion when they darken understanding with Words And accordingly the third part of the Rule of Perfection a very mystical Book written by Father Benet a Capuchin was in the Year 46 reprinted in London with a new Title and without the Name of the Author and it passed amongst some of the Parties for a Book containing very sublime Evangelical Truths And it pleased some Enthusiasts when they read in it That Christ's Passion was to be practis'd and beheld as it was in our selves rather than that which is considered at Jerusalem Also they use much gesture and great shew of Zeal in preaching and have singular ways of moving the zealous temper of the English from whence some of them in Rome it self had the Name of Knock-breasts given to them A Romish Preacher comes forth out of an obscure Cloyster into the Pulpit and appears all heavenly in the Exercise And having excited a warmth in their affection he retires again and does not mix with Conversation and is not observed as other Ministers by many eyes and the People never seeing him but in this Divine Figure look upon him as an Angel coming to them out of Heaven and then ascending thither again It may be observed also that the Romanists have greater shews of self-denial for the moving of English Pity then the Dissenters They have rough Cords mean Garments bare Feet Disciplines Whips Pretences of not touching Money or enjoying Property though some of these are often no other then Arts used by ordinary Beggars Again they have ways not only of humouring the infirmity but even the Foppishness of Humane Nature Processions and other Rites of the Romish Religion are so ordered as to be Games for Diversion and the Mass with Scenes pleaseth though it be not understood Dissenters do now think that Popery may be very easily subdued by their Arms But if Recluses were once crept out of their dark Cells as Serpents from under the deadly night-shade they would have cause to alter their Opinions and not to think too highly of themselves after a wilful removal of the Church of England which is sufficient under God for this Encounter This Church designs to make Men good by making them first Judicious as far as means can do it But some others desire to bring them to their side by catching of their Imaginations and by that way they can neither reform nor fix them Some new Device shall in time bring them