same Fault as saith the Scripture Nah. 1.9 as the learned Mr. Beveredge in his Notes upon those Canons hath observed Is it likely these should be Canons of the Apostles contrary to 1 Cor. 5.11 Or if they be genuine and ancient how disagreeing is the modern Usage of the Nonconformists who are convicted of no such Crimes according to the ancient Canons but yet who are for their Nonconformity punished in several Courts and several times and ways Deposition is judged Punishment sufficient saith Zonaras so Aristenus for to subject to a double punishment omnino inhumanum est is altogether inhuman Other Canons command a Bishop Presbyter or Deacon to be deposed that beat offending Believers or Infidels that have done wrong Can. 27. If a Bishop Presbyter or Deacon obtain his Dignity with Money let him be deposed and he that ortained him Can. 29. If a Bishop have made use of Secular Princes to obtain a Church let him be deposed and excommunicated If a Presbyter contemning his own Bishop shall separate from him and set up an Altar without Cause or blameless either in respect of Religion or Justice let him be deposed Can. 31. But this is not the Case of our Nonconformists Duarenus reckons the deposing and ejecting Crimes to be 1. Simoniacal Ambition 2. Incontinency 3. Perjury 4. Manslaughter 5. Treason 6. Or besides these Crimes any legal Infamy But Panormitan admonisheth that they were not to observe the Severity of the ancient Canons because the Men of this Age are not like those ancient Men or Men of ancient Times Duaren de sacris Eccles-Ministris c. l. 8. c. 6. There are other Causes which touch not our Brethren but other Men much nearer 2. In what they do they proceed upon Principles common to all Christians and Protestant Churches in taking the Word of God for their Rule as a divine and perfect Rule The Christian Faith as they of the Church of Rome had explained it was a Submission to the Church The Reforming finding that this was the Spring of all their Errors and that which gave them Colour and Authority did on the other hand set up the Strength of their whole Cause on an explicit believing the Truth of Scriptures because of the Authority of God who had revealed them saith the Reverend Dr. Burnet History of the Refor Book 3. p. 286. It were easy to be copious on this Argument They who began the Reformation laboured in translating and publishing the Scriptures and would have all their Doctrines tried by them The Reverend Bilson bids the Papists Prove your Religion and Service which you stoutly and falsely term Catholick to be commanded by Christ or else Women and Children be they never so silly will collect by the manifest Words of our Saviour that their Promise in Baptism doth straitly bind them from believing your Errors and admitting your Masses until you shew good and effectual Warrant out of the Word of God that you do what Christ did and teach what he taught without adding or altering any jot For this is the Duty that Baptism requireth of us to believe no Teacher but one which is Christ to follow no Stranger to regard and obey no Lord or Law-maker in the Church but only the Son whom the Father appointed to be Master and Leader Subject part 1. foreing to Religion p. 18. and Ruler of the Gentiles This being a Principle common to all the Protestant Reformers they who hold it and no other repugnant to it or inconsistent with it Jewel's Apolog. c. 16. Divis 1 2. C. 17. Divis 1 2. every true Protestant must needs hold they ought not to be punished for walking after it And suppose any particular Man or Denomination of Men err in their Superstructures and Consequences yet whether that Error be not a tolerable Error and not a punishable Crime which is consistent with Piety and Charity may be left to the Judgment of every charitable Christian 3. According to this Rule and Principle they frame their Worship and model their Government and Discipline and they that keep to that though by different Schemes having their Flaws and Failings they cannot err a damnable Error and if not damnable it is want of Charity that will judg it intolerable And there are those General Rules and Directions which direct us as by a Patern they direct us to our End God's Glory and mutual Edification the outward manner Decency and Order and altho in particular Decencies and Rules of Order there may be a Diversity yet all agree about Order and the greatest Disagreement is in some Points of Decency which are but Accidents which are no Parts of Divine Worship as the Reverend Bishop Abbot writes The Means by Christ the Spring and Pranciple the holy Spirit the Matter Word and Sacraments Traditions p. 844 in Defence of Mr. Perkins and do properly and immediately respect Men. It is a hard Case to punish all Men that are not of the same Complexion or that cannot see alike clearly tho they walk with us in the same way of Faith and Holiness and Peace The Church of Christ never bred that Notion that Church-Unity and Communion doth consist in Accidents no more than Humane Nature in Complexion Shape Stature or of Children in Cloaths of the same Colour Fashion Length c. 4. And once again they are punished for Nonconformity and besides what hath been said elsewhere in particular besides the Consideration of the wicked Design Sedition Rebellion and Schism and the odious Pretence take the Law in the Strictest Sense of it and any Exercise of Religion in other manner than according to the Liturgy and Practice of the Church of England seems to be forbidden by it It seems to be unsafe for any to punish upon this Law and it is hard to be punished by it it signifies something but certainly what is very dubious For in the Liturgy i. e. Book of Common-Prayer there are two things only 1. Rules Directions and Orders called Rubricks 2. The Parts of the Worship and Ceremonies ordered prescribed and directed by them It seems the meaning of the Law is That no other Exercise of Religion shall be lawful without the Common-Prayer both Matter and Rites according to the Rubrick but then the Words of the Act agree not because the Practice of the Church in many Places is different from the manner of the Liturgy as others have proved by Instances The Practice of all Cathedrals may not be alike for ought I know The Practice of the Cathedral and Parish-Churches are not the same as all Men know nor of one Parish like another while so many go beyond the Rule the Practice of some Churches and Colledge-Chappels and some Chappels differ from others some reading all Psalms and Canticles and Chapters on Wednesdays and Fridays and others reading only some Prayers and the Litany * And this is according to the manner of the Church of England in Q Eliz. days Vid. Injunct
of them in one day The want of Maintenance is very great in all Parts of the Kingdom but the want of Ministers of sound convincing plain edifying faithful Ministers is exceeding great and far greater I cannot but pity and speak of what I know by good report such hath been the hunger and want of Spiritual Bread in large Places that poor Souls that go constantly to Common-Prayer have crouded into the Prayers and charitable Preaching or Exhortations of a Nonconformist O how painfully have I seen poor Souls travel on foot several Miles to hear a profitable Sermon from some Conformist Nonconformity and Conformity is a Mystery to poor Souls they can wave the Distinction for their Profit and Edification Good Preaching is as scarce as Gold in many poor Countries and more precious Poor Souls are never the better for some Ministers and a great deal the worse for others some have not and care not for the Study of the great Gift of Preaching to Gonversion and Salvation some may do better than they do but will not tho they may and many others that can and would may not O what 's the State of millions of precious Souls in the mean time I know London and other great Places have plenty of that as of other Rarities but if the Scarcity of Countries were but known and laid to heart methinks we should not stand so strictly upon Terms and I am certain should send out all we can find into the Harvest rather than silence and keep out one or what is much worse than send the Servants of God his Stewards to dig and beg to set the veriest Catch-Poles upon Earth the Lions the absurd and unreasonable Men that have not so much Faith as Devils have to watch for them to arrest them first leisurely to undo them and afterwards to apprehend them and cast them into Prison To stop the Mouths of able and faithful Preachers and to imprison them for their Labours is to let Hell loose in a Nation and to stop the way to Heaven against many Souls O Jerusalem Jerusalem O England England Behold I send you Prophets and wise Men and Scribes some of them you shall persecute from City to City A Breach in a human mutable Conformity will be found more tolerable than a Breach upon a Protestant Church upon a Kingdom 's Peace and Prosperity Latimer followed Ridley to the Stake but now if Latimer go first it shall not be long before Ridley follow To prevent the apprchendea Desolation and Land-Flood where the Channel is too strait and narrow let all that have the Royalty of the River open the Channel wider that the Ship may have room to turn her in and the Violence of the Stream abate by enlarging the Banks and let there be an Harbour and a Fort built for the shatter'd Ships And let me be excused for my good Will if not thanked for my Invention I see other wise Contrivances laid by and some amended let mine be so too I do humbly conceive that the Reverend Mr. Baxter hath given great Evidences of a vare Head and Spirit in the second Part of the Way of Concord and deserves great Thanks Mr. Corbet hath written like a wise and excellent Man Reverend Mr. Humphrey's Peaceable Design is much observed and respected and his Defects supplied by the most worthy Gentleman the Samaritan and Exceptions made against him with Amendments but with great respect by the Excellent and Good Bishop of Cork In comparison of these Men I am but as a poor Fellow that plies his Bucket to quench the Fire while the more skilful ply their invented Engines or as one that brings Earth in a Basket or a Barrow while others draw the Lines and lay the Plat-form Here I conceive two things must come into Consideration 1. What 's to be done 2. What are the Terms of Admittance and Continuance in the holy Ministry to be allowed and established by Law 1. In the first there are two things comprehended 1. Substance and Worship 2. Ceremony and Form The Debates are principally for and against Forms and Ceremonies For both I make bold to say 1. There is great Reason why a singular regard ought to be bad and given to the King's Declaration about Ecclesiastical Affairs for the Wisdom Moderation and Comprehensiveness of it and because if ever such a thing may come to be offered we may hope for the Royal Approbation of what may be offered out of it of which he seem'd so fond when he promised it 2. It is clear that Cathedrals must not be touched neither Revenues nor Ceremonies let them enjoy both and allow unto others a Liberty in another kind while they may enjoy theirs without mutual and uncharitable Censures and Contentions 3. It is clear there must be a Liturgy and very many even to Dr. Sherlock mention some Alterations in the several Parts of it as desirable and advisable without any positive Arrogance in a Matter of this Nature I do offer my Observation Some that expect much Profit by Preaching do think first and second Service too long and tiresome Others that care less for Preaching are very busy in the Interlocutory Parts of the Service grow careless and too often prate and stare about and whisper in the Lessons and sleep under our Sermons both are too long for them also And in some Congregations there are I believe as many if not more service-Service-Books than Bibles which under Correction is too little honour for the Bible All that I will suggest in this last Case is 1. That the second Service or Communion-Service may be then only read when there is a Communion or when there is no Sermon Except the reading the Commandments be frequently enjoined or that it may be left at liberty to reade either first or second or what parts of both may best suit with particular Occasions and Assemblies 2. That only one of the three Creeds be used at one time in the same Scrvice 3. The so oftenrepetition of the Lord's Prayer in the same Service may he limited All cannot most do not keep Curats the work of Reading the ordinary first and second Service besides incidental Offices as Baptisms Churchings c. make it very expensive to most Mens strength and spirits and wearisom to the People and the constant necessary work of Preaching and Catechising is hardly endured by the young and healthful but impossible to be performed by the infirm and aged It is true indeed if a Man's Conscience will bear it and the People have no more need a Minister may be both short and seldom in the Pulpit but then it is with two great Hazzards First of losing his Auditory or of his Auditories great loss to their Souls If we did consider the Copiousness of our Work the frequent Repetitions Ingeminations and Enforcements of many great and necessary Arguments the Succession and Growth of young Ones and all these of several Capacities if Preaching be at all necessary
People of such a rank as have an Interest in the Land I have heard some doubt whether that House of Commons were so truly their Representatives because many of them were obtruded upon the People and many indirect and unlawful ways were taken to sort them together But 2. waving that succeeding Parliaments have marked out these Laws to give them an Expiration and were it not for Fomentations and high Drops used by some to keep them in Life and Vigor they had been buried in neglect by this time 3. But granting they are in as full force as ever yet Laws are compared to the Grape which being too much pressed yieldeth an hard and unwholsome Wine as the wise Lord Chancellor ‖ Wise and moderate Discourse concerning Church-Affairs p. 37. Bacon said To press out such a Wine and force an exhausted party to pay dearly for it is not the way to nourish good Blood in such a diseased Body as ours is But having spoken of this in the Second Plea I shall add no more here but reserve something for a Postscript concerning what I said in that 3. The last Prejudice against them is that they are Men uncalled to preach Answer All of the Seniors of them had Episcopal Ordination others have another kind and most if not all I plead for have the internal and I dare say would chearfully answer all the Interrogatories in the Examnation in the ordering of Priests except a part of the last But my Answer is that when the calling of Ministers hath been doubted of or questioned as the calling of our Bishops and Ministry hath been by the Papists Our most Reverend Fathers have insisted upon one certain Rule of Trial of true Ministers and Pastors Hear what our famous and blessed Bishop Jewel preached By this therefore Sermon on 1 Cor. 4.1 2. fol. 223. my Brethren shall you soon try whether they are the true Servants of God for if they shall only disclose unto you the Will of God if they shall preach unto you the Secrets of God's Gospel and the Glory of his holy Name then are they true Servants then are they Christ's Ministers and faithful Dispensers of God's Secrets c. In these our days the Ministers of God and Preachers of his Gospel are evil spoken of among all Men some say they are unlearned they are Crafts-men Some say they preach they cannot tell what they speak against Prayer Faiting Alms-deeds and all other good Works Unto all this I say it is sufficient for us to be found the Servants of God and faithful Dispensers of God's Secrets When Paul came from Berea to Thessalonica and began to preach the Gospel there the People ran to their Books searched the Scriptures and when they found in all Points they agreed therewith then they believed Paul Even so let us do good Brethron let us examine and try their Doctrine with the Touchstone of God's Word and confer their Teaching their Discipline with the Scriptures of the Holy Ghost and then be you Judges then if you see that we teach you nothing but the Mysteries of God Folio 225 226. So Dr. Benefield de Sacerdotio Evangelico §. 43 besides Bilson c. above quoted that we disclose to you the Will of God if you see we preach unto you no other thing than the Secrets of God's Gospel esteem us to be the Servants of God the Ministers of Christ c. There are some other popular Prejudices instilled into many and dispersed to no other effect but to foment ill Nature Passion and a Spirit of Faction such is that of a late Writer who writes Defence of Dr. Stilling pag. 70. They set up Schismatical Conventicles and preach People into Scruples and Factions How knows he that by his own hearing or by hear-say How many hath he cured that resorted unto him for Satisfaction It is no wonder that People are abused into a Suspicion that their Nonconformity is but a Pretence a conscientious Disguise to cover Rebellious Principles that they began the War which was as impossible as it is historically untrue That they preach in Barns and other places out of dislike of Churches I suppose if they were offered Churches they would not refuse them But as Conventicles are counted as places of Disgrace so it 's an Unhappiness they have no better and a greater that they may not have them His Gospel who was laid in a Manger may be preached in a Barn if there be no room for his Preachers in better places The Primitive Christians were glad of any places The Waldenses preached in Barns who were glorious Confessors of the Christian Verity And to avoid both Danger and Offence some of our Nonconformists have preached in Caves and Pits to whose Honour or Dishonour be it spoken These Prejudices cast out of the way it were easy to out match these Prejudices but I will not use a hand to record what is not to be heard without Trouble but it is not unfit to take notice of so much as belongs to the Question in hand and no more than will serve to prepare Mens Minds to believe there are Complaints which should affect and move the Hearts of our Rulers to hearken to the Motions of the Reconcilers and Peace-makers And that I may handle a tender Point with as much Tenderness and Modesty even towards them that make the Hearts of Christians groan and mourn I 'll proceed by Questions 1. What had the Parishes and Congregations of England done to provoke the few but potent Managers of our Ecclesiastical Affairs to deprive them of some of the most painful vigilant successful exemplary Pastors that ever any Church enjoyed The most learned Lord Chancellour Bâcon said of the Bishops As for their easy silencing of them in such great scarcity of Preachers it is to punish the People and not them Wise and moderate Discourse p. 35. It must be confessed we all had sinned but most notoriously two sorts of People first those that could not endure sound Doctrine nor Reproofs and hate to be reformed and others who knew not the time of the Visitation were too sleepy and luke-warm and could too easily part with those who laboured to win them and bring them to God by Repentance Faith and Love Could they put in better in their rooms Was there too many and could hundreds be spared then why had some one Man many Livings Was it because there were too many or why might not many that seldom or never well could preach be rather maintained and eased Was this to do as our Saviour commanded Pray ye to the Lord of the Harvest to send Labourers into his Harvest See Bishop Jewel's Sermon on that Text. 2. What had the Preachers done to merit silencing I could fill up my Page with Queries but I will keep close to the general Point If they will not subscribe declare and swear such prescribed Forms they are judged by the Law to be mute The
4º An. 1559. And yet the Law for all these places is the same The Law is uniform but the Practice multiform But if the use of the book both Rules and Things ordered by it be enjoined then it seems strange that the Words should be after the manner of the Church of England for suppose any should compose a Form of Worship begin with some apt Sentences of Scripture then go to an Exhortation to Confession but use another Confession and throughout observe the Rubrick but not the same number of Psalms nor the same Canticles and Lessons or one of the three or ancient Creeds and other Prayers whether this would not be tho not the same things yet after the manner of the Church of England as being after the same Order But take the words as before That no Exercise of Religion to above four and the Family shall be lawful except they use the Common-Prayer Then may some be apt to think that 1. Here is a Conformity allowed by this Act to overthrow and weaken that required by the Act of Uniformity I query If a Minister shall in any publick place so he be neither Parson Vicar or Stipendary read the Common-Prayer altho he do not subscribe nor declare Assent and Consent whether he may not lawfully preach to as large an Assembly as will hear him And so may not a Man that is a Nonconformist in respect of Subscription and Declaration lawfully preach as publickly as he can and so be a legal Nonconforming Conformist as honest Mr. C. called himself and whether this Act doth not strike at the Act of Uniformity 2. Doth it not cast an ill look upon all other Modes of Divine Worship as if no other Form were consistent with the Peace of the Kingdom but what is according to the Liturgy 3. That all that dissent from all things in the Liturgy are Persons to be suspected of the King except such as say or hear the Liturgy and for that Cause are not and by Consequence whether the Execution of it doth not clearly tend to divide between the King and his Subjects and between Subject and Subject yea to make them that are religious appear more formidable than the irreligious 4. And whether it is not to set up a manner of Worship composed by Men above the matter of Worship appointed by God for let the Worship as to the Matter and End and Principle be divine it is not tolerable except it be after that one Manner and Practice I 'll add no more Doubts and Prejudices but come to plain Argument They who ought to be encouraged and protected by the King of England as Supream Governour ought not to be punished ☜ But our Protestant Nonconformists ought to be encouraged and protected Therefore c. They who set up no false and Idolatrous Worship contrary to the Word of God that worship God according to his Word ought to be encouraged and protected by the King of England as Supream Governour and his Laws But such is their Worship in every part Therefore c. I 'll touch the Minor first and then go to the Proposition That Worship which agrees in the right Object of Scripture-matter according to Scripture and to divine Ends is true Worship but such is their Worship Therefore c. To multiply no more Syllogisms I prove the Proposition by the constant Uniform allowed Doctrine of the Church of England And to strike home at one blow thus I argue They who ought to be encouraged and protected and not punished according to the allowed Doctrine of the Church of England explaining the King's Supremacy ought not to be punished by any new or subsequent Law that doth not condemn that allowed Doctrine of the Church as this Act doth not But according to the allowed Doctrine of the Church of England explaining the King's Supremacy they and such as they are to be encouraged and protected Therefore c. This is the Proposition I am to prove the Major being clear Those Reverend Fathers of the Reformed Religion which disputed against the Pope's and proved the King's Supremacy did thus state and explain it Set forth by Hen. 8th Vid. Dr. Bur. 1 Vol. History of the Reform p. 142. in the necessary Erudition of a Christian Man To them specially and principally it pertaineth to defend the Faith of Christ and his Religion to conserve and maintain the true Doctrine of Christ and all such as be true Preachers and Setters-forth thereof and to abolish Abuses Heresies and Idolatries and to punish with Corporal Pains such as of Malice be the occasion of the same and sinally to over-see and cause that the said Bishops and Priests do execute their Pastoral Office truly and faithfully and specially in these Points which by Christ and his Apostles were given and committed to them and in case they shall be negligent in any part thereof or would not diligently execute the same to cause them to redouble and supply their Lack and if they obstinately withstand their Prince's kind Monition and will not amend their Faults then and in such Case to put others in their room and places And God hath also commanded the said Bishops to obey with all Humbleness and Reverence both Kings and Princes and Governours and all their Laws not being contrary to the Laws of God whatsoever they be and that not only propter Iram but also propter Conscientiam With this Doctrine all our best Writers of unquestionable Authority agree See Jewel's Apology Part 1. p. 15. Edit 1570. Apol. c. 11. Divis 3. cut down Groves break down Images coerce and chastise Negligence and Falshood of the Bishop pag. 715. Joshua also Ap. c. 11. Divis 6 8 9 10 11. c. 15. Divis 1 3. c. 17. Divis 1 2. The Reproof of Mr. Dorman with a Defence of the chief Government of Christian Princes by Dr. Alexander Nowel London 1566. p. 24. b. p. 131 143 161. b. Dr. Jo. Rainold's Conference with Hart c. 10. We never affirmed that Princes might cammand what God forbiddeth or prohibit what God commandeth Bishops have their Authority to preach and administer the Sacraments from Christ himself only the Prince giveth them publick Liberty without let or disturbance to do what Christ commandeth Princes suffer and incite them with Peace and Praise to do their Duties Princes may by their Laws prescribe the Christian Faith to be preached the right Service of God in Spirit and in Truth to be used the Sacraments to be administred according to the Lord's Institution Bilson of Subjection pag. 216 217 c. We say that Princes as publick Magistrates may give Freedom Protection and Assistance to the preaching of the Word ministring the Sacraments and right using of the Keys pag. 227 236 240 249. See Bishop Bridges of the Supremacy against Stapleton and Saunders p. 672 673. I 'll quote no more of him There is neither Idolatry in Worship nor Heresy in the Faith of the Nonconformists for which they