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
intend to shew in my following Discourse as God shall help me IV. By whom and from whom and through whose means they are now again exposed to Sufferings I cannot shew the Spring of the Motion but any Man may see the Hands that strike and tell us what time of day it is I do very much doubt whether the most engaged Instruments do know whose Work they carry on this is my Charity but if they do I dare say what they cannot hear without either great displeasure horror or repentance But they are 1. Such as cannot take it ill to be called Addressers and Abhorrers but they as far as I can look about me and see particularly that have thanked the King for declaring his Resolutions of ruling by Law which if any of the Nonconformists had expressed a doubt or fear of had been a far greater Offence than their Nonconformity They have declared for the Protestant Religion as established by Law and yet punish them that profess the same and no other 2. And by Consequence they are such as have declared a dislike of the Proceedings of our late Parliaments and in that particular of endeavouring the uniting of Protestant Dissenters in which alone I am concerned to take notice of them and act directly contrary to the Vote of the House of Commons which resolved That it is the Opinion of this House Lunae 10 die Jan. 1680. that the Prosecution of Protestant Dissenters upon the penal Laws is at this time grievous to the Subject a weakning to the Protestant Interest an Encouragement of Popery and dangerous to the Peace of the Kingdom And by the Rule of Opposition they must in their Opinions turn this Vote backward as if they thought that the Prosecution of Protestant Dissenters upon the present Laws is not grievous to the Subject is not a weakening of the Protestant Interest is not an encouragement of Popery nor dangerous to the Peace of the Kingdom Certainly they must be supposed to hold this as contrary to the general and unanimous Judgment of the far greater Number for as Nemine Contradicente doth not contain every particular Man's Vote so it doth no less than imply a Consent or that to declare a Dissent is to no purpose there is no Division of the House upon it only if they do not hold this contrary to the House they must act both irrationally and desperately in this sense Altho the House of Commons declared their Opinion to be so yet I a Justice or I an inferiour Officer will prosecute the Protestant Dissenters or execute the Penal Laws upon them tho it be a weakening of the Protestant Interest altho it be an Encouragement to Popery and dangerous to the Peace of the Kingdom Or if this Consequence from these Proceedings be too harsh and censorious I will mollify it as much as it is capable of a mollified Construction Let this be the Opinion of the Prosecutors now The Execution of the Penal Laws is not grievous to the Subject that is it is grievous but to some and not to all it is not grievous to the Subject because it is not grievous to them and then we shall have a Discrimination of Subjects to this sense They only who execute the Laws or approve of it are the only Subjects of the King or that the Dissenters can suffer Punishments and the Punishments not be grievous to them Or that the Dissenters are not Subjects but Rebels a sort of quiet Rebels certainly may we never see any other than such unarmed quiet Rebels Again they must think that the Execution of the Laws upon them is no weakning of the Protestant Interest that is to say they are no Protestants And now the meaning is plain that there are no Protestants amongst us but those that are of the Church-Government established by Law and are of it or submit to it or that read or joyn in the Liturgy or do all that the Law requires that is the Act of Uniformity and then a Question will arise Where was the Protestant Religion before 1662 or before the last Long-Parliament Or where is it like to be when these Protestants no-Protestant-Dissenters are cut off where it was before Luther If only the Conformists are the Protestants then what sort of them If only one sort of them then the Catholick Church of England may be not much bigger than some great Conventicle or great Parish They who make this Separation of Protestants are Separatists and Disciples the National Tutors and Instructors in such wholsome and profitable Doctrine both in Divinity and Politicks If Confirmity tota in toto c. makes the Protestant and be convertible with him it makes as good a Definition of a Protestant as of a Man by Accidents A Man is a rational Creature that wears curled Locks long Hair Hose and Shoos c. or of a Philosopher he is a Scholar that wears a Beard c. But to go on they may be thought to be of Opinion that to punish Dissenters is no Encouragement to Popery for when they have rooted them up then they will root up Popery as if they could not come at those great Oaks before they have cut up the Brush-wood Or lastly they do not think it dangerous to the Peace of the Kingdom to suppress Dissenters 1. Because they know that the Dissenters when undone will not molest or disturb the Peace of the Kingdom Or else 2. Because they intend to make them so poor that they shall not be able to disturb the Peace Or 3. Because it is the only way of Peace But here again a Questionist sets upon me as I go peaceably on in my Discourse If the Dissenters are not dangerous to the Peace of Kingdom why are they disturb'd and their Meetings broken up as seditious Meetings 2. If they are dangerous and their Meetings feditious then whether are they more dangerous when they are pleased quiet and in Peace or when they are provoked When they enjoy Trades Liberty and Estates or when they are imprisoned and undone To conclude this Head If our zealous Prosecutors think as the House of Commons did in their foresaid Vote then why will they act contrary to that general Opinion or if they are of a contrary Opinion as I have said then follows 3. A third Branch of the Description of the Prosecutors They are such as do not yea cannot understand the State of the Kingdom and Religion so well as the House of Commons did 1. No one Man of them can understand the true State of the Kingdom as a Grand Assembly of our Representatives did 2. Nor all of them for when the Representatives of the Kingdom met they had such Informations given in and brought before them and saw what was invisible to others there was a Collection of Observations and the Eyes of most of the Kingdom moved in that great Body and their Debates and Reasonings were mature and full And tho a Vote have not the
confirming their Prayers and Thanks with saying Amen and other Divine Service than this they had none Pag. 636. We do not think that Basil or Chrysostom would take upon them to make a new Form of Church-Service if St. James the Apostle had done it before them From this Testimony it is clear that if Uniformity in one Form of Worship or Common-Prayer and Ceremonies be necessary for Church-Union then there was no Church-Union or Catholick-Communion in the Apostolical-Churches because there was no Form or Order of Divine Service set and prescribed But there was the most Christian and Catholick Communion in that Diversity therefore Catholick Union and Communion without one prescribed and set Form And hence the Dissenting Brethren have the Countenance of an ancient venerable Bishop of Winchester for them and to convince their Troublers for using a Worship different from the Liturgy of the Church of England Prophe-ying praying praising God are parts of God's Worship tho in differing Words and Method they are the same Divine Worship And who act nearest the Primitive Pattern of the Apostles and purest times they who worship God in Christ by the Spirit or they who will not suffer them Object But the Apostles and Teachers had the Guidance of the Spirit Answ They had but that Assistance which they had for performing the Worship of God was not extraordinary or peculiar to their Times because Gospel-Worship was to be performed in all After-ages of the Church Qâ—o in loco scil Jo. 20. ostendiâ— eum solum â—osse baptizare temissionem peccatorum dare qui habeat Spiâ—itum Sanctum Cyprian ad magnum and by Consequence the Assistance of the Spirit was to continue to all Ministers in succeeding Ages without whose Assistance we can do nothing And the Holy Spirit doth continue to give Gifts and Graces to his Ministers and People and if one Form were absolutely necessary for all Ages it is a wonder that the Apostles did not leave us one Form is but a mode and to be used or not used as is most for Edisication and they that use it not should not condemn them that use it and they who use it should not as I conceive judg them as Schismaticks that use it not but joyn one with another Object But it is a Disorder in the same Church and Government and not to be born it looks like a different Religion Answ The Romanists have often charged the Church of England with permitting different Religionsin the Nation But let the same learned Bishop answer for me In England the People Pag. 15. both strange and liege worship God the Father in Spirit and Truth according to the Gospel of his Son agreeing together in the Substance of one Faith and the right Order of Christ's Sacraments Only Strangers are suffered in their Churches to use their own Tongue and retain their own Ceremonies as be neither against Faith nor adverse to good Manners and therefore by St. Augustine's Judgment may go for indifferent and may be born in Christian Vnity without Offence or Confusion Oh! if this Doctrine were believed in our days the People of God might be said to rest at Noon And he was not singular In Doctrinâ Fidei Orthodoxae Professione discordia inter nos nulla saith the learned Crakenthorp of the Puritans Hac integrâ in Ritibus Defensione Eccles Angl. contra Spalat c. 43. p. 254. Disciplinsi discrimen ferendum utrique scimus Difference in Ceremonies and Discipline was tolerable in their Opinion but now intolerable The Champions of the Church of England in former days against the Papists were moderate when we know there was a different way of Discipline and Decency secretly practised If Doctrine be the direction of Practice to be moderate in Doctrine but severe in Practice and Execution is to put out the Candle and kindle a Fire to preach Charity but to shew no Mercy To draw towards a Conclusion Let us but truly judg of the elder Nonconformists with righteous Judgment 1. Before his Majestie 's wonderful Restauration in all Countries and Places where they lived and preached who did rebuke reprove exhort and fulfil all parts of Minsters more than they Who maintained Protestant Doctrines preached for Conviction Conversion Holiness and Righteouness more than they Who vindicated all Ordinances from some that pretended to live above them Others that denied the necessity and use of them and from the Profanation of sacred Things And who did more forwardly assist and concur to settle the Government upon ancient Foundations and in the Inheritor of the Royal Throne Who were more hated by impious Sects or that laboured more to convince and reduce them than they 2. At that time and since how highly were they placed in the King 's good Opinion as is fully expressed in his Royal Declaration 3. They did shew a Forwardness and Zeal to settle the Church denying their own private Opinions to lay down solid Foundations for a Comprehensive Church 4. When they quietly submitted to the Law of their Ejectment did they did any of them sow Sedition or ill Principles of Faction was their Exhortation of deceit or guile to incense their loving Auditors or oblige and conjure them to any thing inconsistent with the Gospel or unlike Men as going from the Pulpit to God's Tribunal to give him an Account of their Doctrine Faith manner of Life see any of their broken Notes and Farewell-Sermons printed much to their Disadvantage Testify against them who can 5. Except they had renounced their sacred Calling and silenced themselves who could have imployed their Labours with more inoffensiveness to Authority more Toil to themselves and more Profit to precious Souls and less Opposition to the publick than they did as will appear in Instances An honourable Member Sir H. C. Anno 1670 71 in full Parliament took notice of it that there were no Conventicles yes they took pains to preach when others were at rest in great Privacies and Solitudes And let 's be just who hath made any Observation of People and Assairs that will not say for one Schismatick we had had many had it not been for their great Industry and who for all that are Schismaticks but they See Mr. Allen Say to Archippus p. 23. scil your not p eaching will occasion Separation indeed c. It is not Thanks-worthy to keep poor weak Souls in the Faith and Truth except they turn Lay-men and all come up even to the Rails i. e. to the heighth 6. God and the King made their Assemblies so numerous and publick God by a tremendous course of Judgments yet remembring Mercy The King after 12 Years Experience of fruitless Severity sent out his Declaration of Indulgence Some of themselves have published the Providence of God but it is not worth the noting and they that are resolved on their way will not be hindred by making Observation even of the Works of God When God sent a dreadful Plague
ought to be restrained nor Ungodliness and Dishonesty for which they should be punished any more than the best of Men But worshipping the true God in Christ by the Spirit according to his Word c. By the foregoing Doctrine they are to be encouraged and protected There is but one thing to their Prejudice their Disobedience to some Temporal Ecclesiastical Laws requiring Subscriptions c. Hear a little further the Doctrine of the Bishops and Doctors To devise Rites and Ceremonies for the Church is not the Prince's Vocation but to receive and allow such as the Scriptures and Canons commend and such as the Bishops and Pastors of the Place shall advise not infringing the Scriptures or Canons And for all other Ecclesiastical Things and Causes Princes be neither the Devisers non Directors of them but the Confirmers and Establishers of that which is good Bilson pag. 252. and Displacers and Avengers of that which is Evil The Ceremonies in divers particular Churches are of divers sorts and that without any Inconvenience at all so they all agree in those unchangeable Laws given by the Universal Head Christ The Reverend Dr. Nowel's Reproof of Dorman p. 25. See Homil. of Fasting second Part. How easy may the Bishops if they pleased take away the Causes of our decried Schism or without any Crime of Schism permit a Diversity to them that are governed by the unchangeable Law of Josus Christ and only differ from their particular and changeable Laws To conclude If the Faith of the Nonconformists be the Catholick Faith as it is in all and every Point and Article even the same which is professed in the Church of England contained in the Scriptures if they are good Men and honest Subjects Then we are taught and exhorted to pray that the King and all in Authority under him may have Wisdom Strength Justice Clemency and Zeal to God's Glory to God's Verity to Christian Souls and the Common-wealth Let us pray they may rightly use their Sword and Authority for the Maintenance and Defence of the Catholick Faith contained in the Holy Scriptures The 3d part of the Homily of Obedience p. 69. Lond. Edit 1673. and of their good and honest Subjects for the Fear and Punishment of the evil and vicious People Object But they transgress the Laws therefore are not good and honest Subjects break the Orders of the Church c. Answ Preaching and hearing the Catholick Faith is I hope no Transgression of the Laws if it be then you do in effect say the Laws are against Godliness and the Exercise of the Catholick Faith They are good and honest Subjects that pray for the King pay Tribute live in Godliness and Honesty therefore they are to be protected and encouraged which was the Proposition to be proved I suppose no Law ought to be construed or executed which in Construction and Execution is contrary to the Catholick Doctrine of the Church of England established by Law The Faith they profess is Catholick their Worship is according to the Scripture and they corrupt the People neither with Sedition or Disobedience The Conditions of Liberty which they refuse are no Article of Catholick Faith or Practice therefore they ought not to be punished according to the Doctrine of the Church of England The second Question is Whether the Nonconformist Protestants are not to be indulged and permitted The former Discourse answers this Question If they do not deserve to be punished but protected and encouraged then they ought to be permitted and indulged while they design and act nothing inconsistent with or contrary to the Duties of good honest peaceable Subjects 2. Permission and Indulgence is the lowest degree of Favour that can be shewed to Catholick Christians and Protestants in a Christian Protestant Kingdom 1. If more be due to the Profession of Christian Religion yea of the Protestant Religion Then a Permission or Indulgence is the least Respect and Favour due to it But more is due to it than Permission therefore that 's the least 2. If Permission was due to Godliness and Honesty from adverse Powers both Jewish and Heathen and if it be due to Reformed Christians in Popish Countries then it is much more due to Protestant Professors in Protestant Kingdoms and States But the former is true therefore much more the latter Of these in particular 1. The Jewish Powers ought to have permitted the preaching of the Gospel to our Saviour and his Apostles because it was of God and God hath Soverign Power in all the World to set up his Kingdom and Laws It was the Sin of the Jews to forbid the preaching of the Gospel it was a Duty in the Apostles to preach it even when forbidden If it was a Sin in the Jews to forbid it they ought certainly to permit it yea they ought to have received and obeyed it If it had been a Duty and no Sin in the Jews to forbid the preaching of Christ it had been a Sin in the Apostles notwithstanding and against that Prohibition to preach it But it was an Obedience to God the higher Power to preach it therefore they who forbad it ought to permit it yea much more it was their Duty to believe it 2. The same Reason will hold all the World over because Christian Religion is from God and teaches the Knowledg and Obedience and Worship of God and the way to Life therefore God may send it all over the World by Men called and sent by him without the Commission of the Powers of the World And if Men knew the Gift of God they ought to esteem it the greatest Mercy and manifestation of Grace that was ever shewed to the Sons of Men. Our Saviour commands his Apostles to go into all the World to preach the Gospel to every Creature It comes among them without their Knowledg and against their Wills Ought it to be received or not if not then God ought not to be obeyed according to his revealed Will which no Man dare affirm if it ought to be received it ought to be permitted and indulged with an overplus of Reverence and Honour Godliness and Honesty was to be priviledged and protected to be cherished ard not extinguished in Heathen Kingdoms 1 Tim. 2.2 They desired to lead quiet Lives free from Trouble and Persecution the use they were to make and did make of their Quietness was the Exercise of Godliness and Honesty To this end they were to pray for Kings and all in Authority And Kings and all in Authority may venture and not fear to give Protection and Security to all that pray for them and that live in Godliness and Honesty under them If protection and Quietness might be expected from Heathens much more from Christians 3. If Refermed Christians ought to be permitted in Popish Kingdoms and States then Christians professing the Reformation may be much more permitted in Protestant Kingdoms and States and by Consequence in this Kingdom Popish Kings and Rulers
Salvation our Baptismal Vow Hypocrites and Formalists are the first Rank of Dissenters and Schismaticks that conform not unto the Laws of Christ and Terms of Salvation 2. A conscientious walking after the Spirit Sensual Men that have not the Spirit are the notorious Separatists 3. A studious search into and keeping to the holy Gospel wherein we are taught as the way to Union 1. A setting up or rather acknowledgment of God as in all and above all 1 Cor. 3. 2. An Imitation of Jesus Christ Phil. 2.5 in Humbleness of Mind and Condescention 3. Unity of Mind in the Lord Phil. 4.2 1 Cor. 1.10 not contentious striving in Parties as if Christ were divided 4. By Charity which suffereth long is kind envieth not vaunteth not it self is not pussed up seeketh not her own is not easily provoked thinketh none Evil rejoyceth not in Iniquity but rejoyceth in the Truth By these Divine Effects and Properties of Charity we may lay our Divisions upon the Head of Uncharitableness Charity keeps all together as in a Bond of Perfectness Be kindly affectioned one to another with brotherly Love in Honour preferring one another Rom. 12.10 Rejoyce with them that do rejoyce and weep with them that weep ver 15. 1 Cor. 12.25 26. 5. By Self-denial This is the individual Property and Effect of true Faith and Love and by Consequence the necessary Qualification of a Disciple By this we seek God's Glory and not our own pray that God's Kingdom may come and his Will be done as if we had no Interest nor Concernment in this World but the Advancement of Christ's Kingdom nor Work to do but to do his Will Except we deny our selves we cannot condescend not seek the good of all but please our selves we cannot have a Care of one another as of our selves we shall not seek the things that be of Christ but our own This Factious this Schimatical Self must be denied or we can never be healed nor grow in one 6. If we would unite we must not aggravate Divisions nor multiply Schisms in our own Fancies Opinions and uncharitable Affections looking upon diversity of Opinions as hideous Errors upon Errors as damnable judging others as Deceivers and deceived and admiring our selves as if priviledged with a little Infallibility censuring our Brethren reviling reproaching suppressing and persecuting of them Our Union lies in a Point it is in the Head And they were counted Schismaticks who separated from the Catholick Church by Cyprian ad magnum c. August c. in the Essentials of Christianity of Faith and Worship and in Amen as the Sum of our Prayers An so Schism pernitious Schism lies in a narrower Compass than most Men I will not say would have it but than most do lay it in Schism is a Breach of Union but then it is a Breach of that Union which ought to be among Christians from the Nature and Laws of Christianity But according to some the weaker side is always the Schismatical And so I come to the last Head to shew wherein Schism lies or what Schism is It hath many Branches and Degrees but I 'll take the most authentick Notion of it from the prime Doctors and Fathers of the Church of England by which I dare say our Protestant Dissenters will be tried and judged Hear the Canon and let it be the Reed to measure our Schism by we may stand to their Rule who made our Canons Anno 1603. Can. ix The Title is Authors of Schisms in the Church of England censured Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles Rules in the Church of England and combine themselves together in a new Brotherhood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be prophane and unmeet for them to joyn with in Christian Profession let them be excommunicated and not restored but by the Arch-bishop after their Repentance and publick Revocation of such their wicked Errors Here 's the Nature of eulpable Separation opened 1. It is a Separation from the Communion of Saints 2. Communion of Sains approved by the Apostles Rules 3. Combination in a new Brotherhood 4. The Reason of such Separation and Combination accounting the Christians who are conformable c. to be profane and unmeet for them to joyn with in Christian Profession The Nonconformists both of Denominations Presbyterian and Congregational do declare 1. That they believe and hold Communion of Saints 2. That the Apostle's Rules are the Rules of that Communion 3. That conforming Ministers and Christians are true Churches a true and excellent part of the Catholick Church 4. That they separate not from any Christians because they are or that are Christians conformable to the Doctrine c. There is not a conformable Christian in England or in the whole World but they that are sincere Christians among them do and must hold Communion with them in the Christian Profession The Reason of their Combinations is because of some Injunctions required of them alien from the Apostles Rules as we are Christians and keep to the Apostles Rules they do not judg us to be unmeet for Christian Profession with them As this is clear from the declared Doctrines of the Nonconformists so it is clear in the Practice of many of them as more than my self can testify who have had of them communicate in Prayer Preaching and Sacraments with us There may be some who ignorantly weakly and passionately upon Prejudice and Unacquaintance may be too far estranged from us but as many of these as are Christians dare not withdraw from Christian-Communion with us or judg us unmeet for Christian Profession with them these are to be pittied and rectified but if they believe with the Heart and confess with the Mouth Jesus Christ the Schism is verbal and oral but not fundamental and in the Heart A Man may be shy of another Man's Company through Unacquaintance and Suspition but if he will not keep the same Pace or the same Track in the way to Heaven I 'll own him for a Fellow-Traveller if I see him go on in the beaten Path of Christianity tho not hand in hand with me If he suspect me for a Robber I 'll assure him of my Honesty if I can that we have the Comfort of good Company There are not so many that declare themselves bound for Heaven that I must cut off them that do because we have some Jars and Disputations upon our Journey Let us learn Moderation from the highest Fathers of the Church in their days and learn this Canonical Notion of a Schismatick A Schismatick from the Church is He that separates from the Communion of Saints according to the Apostles Rules as from Christians unmeet for Christian Profession because they conform i. e. as from no Christians but prophane because they conform to the Doctrine Government and Ceremonies of the Church of England
to the Instruction Conversion Correction Direction Consolation and Salvation of precious Souls it may not be intermitted without far greater loss than a Masters Absence from his School or a careful Father Mother or Steward from the Houshold This humble Proposal for omitting the second Service hath a fair Countenance from the Rubricks There is a Supposition that the Communion is celebrated every Lord's day but it is not except in some few Cathedrals as appears by some Rubricks Rubr. the last immediately before the Lord's Prayer is this The Table at the Communion-time having a fair white Linnen Cloth upon it shall stand in the Body of the Church or in the Chancel where Morning and Evening Prayer are appointed to be said and the Priest standing at the North-side of the Table shall say the Lord's-Prayer with the Collect following the People kneeling Now I query Whether the Priest be bound to read that Service but standing at the North-side of the Table so placed so covered to answer the Title of the Service which is The Order for the Administration of the Lord's Supper or Holy Communion And the Rubricks that follow speak altogether in relation to the Communion the Rubrick after the Commandments is Then shall follow one of these two Collects for the King the Priest standing as before and saying Let us pray The Rubrick after the Nicene Creed doth suppose the Communion to be celebrated every Lord's-day or else we omit to declare Holy-days Bans c. There is a great Inconsistency in that Clause of that Rubrick and then if occasion be shall notice be given of the Communion when the former Rubricks suppose there is one then The Rubrick before the Prayer for the whole State of Christ's Church is And when there is a Communion the Priest shall then place upon the Table so much Bread and Wine as he shall think sufficient After which done the Priest shall say Let us pray for the whole State of Christ's Church I know there is a Rubrick after the Communion Service that appoints what shall be read when there is no Communion which makes a Communion-Service without a Communion Thus much in general for the Things to be done The second Thing is the Terms of Admission to the Administration For this one plain Rule may be sufficient taken out of the Form of Ordination That which is a sufficient Condition or requisite for Ordination and Admission to the Office is sufficient for the Administration Or that which is sufficient to make a Man a Minister is enough to entitle him to the Exercise of his Ministry except he apostatize and lose what he seem'd to have The Person to be ordained or admitted is first to be tried and examined The Qualifications to be tried are his Calling and his Qualifications or sitness for the Office by the Holy Ghost The Qualifications for Learning are low enough and were high enough Rubr. for a Deacon if not too high for the greatest Number at our first Reformation learned in the Latin Tongue and sufficiently instructed in the holy Scripture The Bishop doth admonish him that presents any One to the Office to present such as be apt and meet for their Learning and Godly Conversation and if there be no impediment or not able Crime objected by the Congregation he is admitted upon his taking the Oath of Supremacy and answering to the Questions I. That he doth trust that he is inwardly moved by the Holy Ghost to take his Office II. Truly called according to the Will of Christ. III. That he doth unfeignedly believe all the Canonical Scriptures of the Old and New Testament IV. That he will diligently read the same unto the People where he shall be appointed to serve V. That he will apply all his Diligence to fashion his Life according to the Doctrine of Christ. VI. Reverently to obey his Ordinary Over and above these Answers he that is to be ordained Priest declares VIIly that he is persuaded that the holy Scriptures contain sufficiently all Doctrines required of necessity for eternal Salvation through Faith in Jesus Christ and hath so determined by God's Grace out of the said Scriptures to instruct the People committed to his Charge and to teach nothing as necessary to Salvation but what may be concluded and proved by the Scriptures VIII That he will give faithful Diligence always to minister the Doctrine Sacraments and Discipline of Christ as the Lord commanded IX That he will banish all erroneous and strange Doctrines use publick and private Monitions to the Sick and Whole X. That he will be diligent in reading the Scriptures and in Studies laying aside the Study of the World and Flesh XI Frame his Life and the Life of his Family according to the Doctrine of Christ and be Examples to the Flock XII That he will maintain and promote Quietness Peace and Love among all Christian People especially his charge XIII That he will obey his Ordinary and chief Ministers to whom is committed the Charge and Government over them Now I do suppose that Subscriptions will be required of all Admitted See Mr. Humphr Matter for Union And the Samaritan and the last Promise will be most scrupled Of this some Non-Conformists declare their Readiness to obey the Bishops as Officers under the King as supream Governour and is also proposed by others Matter of Subscription For the Subscription which is but some kind of Security especially in doubtful and controverted Things Query If for Peace sake it may not be sufficient if after due Examination of their Qualifications and Calling by the Holy Ghost that they declare and subscribe their unfeigned Belief of all the Canonical Scriptures of the Old and New Testament that they contain all Doctrine required of necessity for eternal Salvation and that they will instruct the People committed to their Charge or any other to whom they may occasionally preach and teach nothing as required of necessity to eternal Salvation but that which they may be persuaded may be concluded and proved by the holy Scripture and that they will diligently and faithfully perform all Parts of their Office and order their own Conversations and of their Families if they have any or when they shall have according to the Doctrine of Christ We see upon what Terms Ministers are ordained What more should be required of them as Ministers but a Discharge of their Ministry according to their Trust with Knowledg Diligence and Fidelity If a Magistrate or any other Officer be made he may execute his Office without any After-Restrictions If Subscription to the Articles be still required for Satisfaction of forreign Churches concerning our Doctrine and Faith ut certius inde constet omnium Ecclesiarum concentus as Calvin wrote to the Protector and as a boundary to our selves for Peace sake as some would have our Articles to be the Number of them are lessen'd in some Proposals and expedients thought upon for the Relief of such as
Formality and Force of an Act yet it is the first Matter and Original of an Act out of which an Act doth arise 3. This Vote was not of private Concernment in which Interest makes Men partial but it was of Concernment to the Church and Kingdom But many of the first movers in the Prosecution and of the Instruments in it act from a private Spirit and a particular Interest and find neither Concurrence from any that are at liberty and act as Freemen nor Approbation from the Standers-by except the few that know not what they do and care not what others do any more than Gallio Lastly the inferiour sort are Informers and Inferiour Officers Constables and Church-wardens c. of these there is not one of many but what abide severe Threatnings and heavy Fines considering their Estates before they distrain This way is contrary to the very common Sense of Christians and ordinary Men. But the Informers are a select Company whom the long Suffering of God permits for a time of whom I will say but little in this place They are of no good Reputation for their Knowledg in the Country they do not know the Names or Persons of some of them that are molested by them they go by report of their under-Servants or Complices they are unknown to them that suffer by them until they suffer They come two or three Counties off to set up this new Trade whether they are Papists or nominal Protestants who can tell They never come to Church not to their own Parish-Churches but lie in wait and ambush Their Estate is invisible their Country unknown to many their Morals are as bad as the very Dregs of the Age. These are they that direct and rule many of the Magistrates and live upon the spoil of better Christians and Subjects than themselves And who go away with honest Mens Goods honestly gotten but they To whom I have a great deal to say in the latter Part if I can hold my Pen without trembling while I write of them The Substance of what I intend to discourse upon is contained in these three Heads I. I will shew the Cause of the Sufferings of the Nonconformists II. Argue for a Cessation of this forcible Course against them III. Apply the whole to the Instruments of their Sufferings whether they be Magistrates Ministers Informers or others I. The only Cause of their Sufferings is their Nonconformity Of this I have spoken as fully as I thought needful at that time both in the First Plea opening the hardness of their Case in the Second Plea First Plea from p. 14 c. Second Plea p. 10 11. I must reassume this Head anew for a further Information of the World and Amplification of the thing in reference to their Suflerings and lay both before the Conscience of the Christian Reader who may propose this Case of Conscience as rising from it Whether the Nonconforming Christians and Protestants ought to suffer as they do and what they do meerly for Nonconformity For the opening of this Point once again I will consider Nonconformity as above-said 1. Privatively and passively as not doing what the Law requires 2. Positively and actively as doing what the Law forbids 1. Take Nonconformity in the first Sense and what is it but not subscribing or refuting to subscribe to what is required and not declaring what is required to be declared in the Act of Uniformity and by consequence not doing as is required in the Act or the Common-Prayer here lies their Nonconformity and hence the Name is taken 2. They do not refuse all and every Condition therein required of them It is not possible that I should particularly relate what Particular-Men do scruple and stick at some can do more than others can but they who can do most cannot do all required They are by some counted worse than Papists looked upon as a fort of ignorant erroneous obstinate unreasonable Men seditious and schismatical that obey neither King nor Bishops nor Church and are ignorantly and scornfully called These Men and these kind of People as if they were a strange odd sort of People wilfully bent upon their own Way Delusions and Fancies as if they carried the Sparks of Rebellion and the Seeds of Heresies and false Doctrine in their Hearts and kindled them in their Conventicles But know that they are as obedient regular Subjects as any in the King's Dominions save in one Defect or Omission which is Subscribing Swearing Declaring according to a particular late Act of Uniformity and Corporation And to them that wonder at them that censure condemn and afflict them I give this short Distinction and Account of them 1. The Preachers and Teachers are Men brought up in Learning in Schools and Universities or in University Learning if not in the Universities The older sort have for the most part taken Degrees in the Universities were in former times ordained by Bishops and had conformed to all or the principal things required by the old Act of Uniformity The middle-aged among them have had the like Learned Education and are Ministers either ordained by Bishops or by Presbyters or elected and chosen by particular Congregations and set apart for that Work by Fasting and Prayer if not also by Imposition of Hands The younger sort have Education in Learning in Schools Tongues Arts and Sciences the same that are taught in our Universities though they are taught out of the Universities in a more private way and have not the Titles of Graduates in Arts and Divinity In a word they are tho in different Degrees and Proportion some more and some less learned pious painful self-denying able and successful Ministers and orderly and peaceable Subjects according to all other Laws as any of us are Their Hearers are like other Men bred up in Trades and Callings as other Men are as is commonly and universally known In short let them that think strangely of them as these Men and these kind of Men receive this impartial Character of them ☜ The Nonconformists are Christians believing all the Articles of the Christian Faith that observe whatsoever Christ commanded his Apostles to observe and teach that observe all the Ordinances of the Gospel according to the general Rules of the Gospel-Worship Government and Discipline according to the best of their Understandings and Prudence that obey every Ordinance of Man for the Lord's sake that are subject to Principalities and Powers that obey Magistrates that live by the Law of Love and Rightcousness that have their Conversation according to the Gospel as other Christians or as the best of other Christians do and that submit observe and obey all Laws of the Kingdom as other Subjects do save the aforesaid Act of Uniformity and Subscriptions and Oaths of late Years imposed and never before And this Character of them contains matter of Answer to the many Questions Accusations and Censures raised upon them They are reported to be factious fanatical unlearned
till they make a credible Profession of their Faith Care be taken to instruct and reform the scandalous whom the Minister shall not receive to the Lord's Supper till they have openly declared their Repentance The rural Dean with three or four Ministers of the Deanary chosen by Ministers of the Deanary shall meet once a Month to receive Complaints and Presentments to compose Differences reform things amiss by Admonitions and to present such things to the Bishop as cannot be reformed by their pastoral Perswasions to see that all the younger sort be carefully instructed before they be confirmed 6. No Bishop shall exercise any Arbitrary Power 7. Since we find some Exceptions made against several things in the Liturgy we will appoint an equal number of Divines of both Perswasions to review the same and to make such Alterations as shall be thought most necessary and some additional Form and it shall be left to the Minister to chuse one or other In the mean time we desire that Ministers would read those parts against which there lies no Exceptions yet in compassion to them that scruple it our Will and Pleasure is that none be punished or troubled for not using it until it be effectually reformed as aforesaid 8. We gratify those who are grieved with the use of some Ceremonies by indulging to and dispensing with their omitting those Ceremonies and leave all Decisions about them to the Advice of a National Synod None shall be denied the Lord's Supper for not kneeling none compelled to use the Cross it shall be lawful to him that desires to use the Cross to have such Ministers as will use it and if the proper Minister refuse to omit it the Parent shall get another Minister that will to baptize his Child None compell'd to bow at the Name of Jesus The Surplice left to liberty except the Royal Chappel Cathedral Churches or Colledges in Universities Those that cannot subscribe the Canon and take the Oath of Canonical Obedience shall only take the Oath of Allegiance and Supremacy that none forfeit his Benefice that subscribes all the Articles of Religion which only concern the Confession of the true Christian Faith and the Doctrine of the Sacraments He repeated again his Declaration of Liberty of Conscience before cited And conclude and in this place to explain what we mentioned before That we hoped in due time to propose somewhat for the Propagation of the Protestant Religion that will satisfy the World that we have always made it both our Care and our Study and have observed enough what is most like to bring Disadvantage to it We do conjure all our loving Subjects to acquiess and submit to this our Declaration concerning those Differences which have so much disquieted the Nation at home and given so much Offence to the Protestant Churches abroad c. The Parliament which restored the King then sitting thanked him for this Declaration the Divines of London called the Presbyterian did also thank him for it and I never was acquainted with any conforming Divine that did not approve of it more than of the exact Conformity afterwards required and I cannot but think if a Scrutiny were to be made but more Ministers of Learning Plety and Experience that are not biassed with Preferments would judg it a far better Expedient for our Peace and the Propagation of the Protestant Religion as his Majesty speaks than our tried Strictress and Rigor yea I doubt not but many of our considerable dignified Clergy are or would be of the same mind After this the King gave a Commission according to his Declaration to an equal number of Divines to review and reform the Common-Prayer The Presbyterian Divines as they were called presented their Exceptions to the Bishops and Commissioners who returned them an Answer not favouring of fatherly Condescention nor giving hopes of a desirable Closure not as much as to leave the use of a Ceremony at liberty and free and by the stile it seems to be written by one or more of the Doctors and not by the Bishops themselves To this the other Commissioners replied which was not thought worth their notice so much as to give them another gentle Rebuke When the four Months allowed for the Debates and Confultation were expired the Commissioners who were slighted present a Petition and due Account of the matter to the King and say thus And tho the Account which we are forced to give to your Majesty of the Issue of our Consultation is that no Agreements are subscribed by us to be offerered to your Majesty according to your Expectation and tho it be none of our intent to cast the least unmeet Reflection upon the Right Reverend Bishops and learned Brethren who think not meet to yield to any considerable Alterations to the Ends expressed in your Majesties Commission yet we must say it is some quiet to our Minds that we have not been guily of your Majesties and Subjects Disappointments and that we account not your Majesties Gracious Commission and our Labour lost having Peace of Conscience in discharge of our Duty to God and you that we have been the Seekers and Followers of Peace and have earnestly pleaded and humbly petitioned for it And we humbly beseech your Majesty to believe that we own no Principles of Faction or Disobedience nor patronize the Errors and Obstinacy of any It is the desire of our Souls to contribute our Parts and Interest to the uttermost for the promoting of Holiness Charity Unity and Obedience to Rulers in all lawful things but if we should sin against God because we are commanded who shall answer for us or save us from his Justice And we know that conscientious Men will not consent to the practising of things in their Judgment unlawful when those may yield who count the matter indifferent We must not believe that when your Majesty took our Consent to a Liturgy to be a Foundation that would infer our Concord you meant not we should have no Concord but by consenting to this Liturgy without any considerable Alteration We most humbly beseech your Majesty that the benefit of the said Declaration may be continued to your People and in particular that none be punished or troubled for not using the Common-Prayer till it be effectually reformed and the Addition made as these express They presented to the Bishops and the other Commissioners the Reformation of the Liturgy and a most humble grave pathetical Petition called the Petition for Peace towards the end the address themselves to them in these Words Grant us but the Freedom which Christ and his Apostles lost unto the Churches use necessary things as necessary and unnecessary things as unnecessary and charitably bear with the Infirmities of the weak and tolerate the tolerable while they live peaceably and then you will know when you have done and for the Intolerable we beg not your Toleration c. I am sensible I have been long upon this historical Retrospect of
thus fitted are admitted and ordained 9. It is so far from being any part of their Office that it is altogether inconsistent with it to disturb the Peace or sow Sedition against Heathen Magistrates or to derogate from their Authority much more to do any such thing against Christian Magistrates that profess the Truth to whom they are engaged by more and stricter Bonds 10. Their Persons and Estates are subject to the Magistrates Power and Laws their Consciences to God and in him and for him to them as his Ordinance but to require more of them than of other Subjects carries in it a vehement Suspicion injurious to Religion because a Suspicion of them more than others 11. They cannot impose themselves upon any People as their Teachers but if any are desirous of their Labours or accept their Pains and find benefit thereby how can they that are given to the Work refuse to instruct and minister to them any more than Paul and Silas when constrained by the importunity of Lydia Acts 16.15 Will it not instil an ill Opinion of our Rulers and Laws if they shall say Good People I would preach instruct exhort and comfort you but I dare not I am forbidden and it may cost me my Liberty and more than I am worth Would it not be a sowing of Sedition among the People to tell them Orthodox and faithful and skilful Preachers dare not preach the Truth no not in Corners except to a very few 12. Their Office is Divine and their Calling not of Men but of God their chief Encouragements are spiritual and heavenly but they ought to be protected encouraged and maintained with all needful and competent Susistence for their bodily and ministerial Support and Comfort in their Work and live of the Gospel 13. The Temporalities in the Donation of the Supream Powers or private Patronage may be given to whom they please but still as accountable to God they should not be denied to Persons fitted for the Work of the Ministry nor given to Men more suitable to their Fancies than the Mind of God Magistrates and Patrons have Rules for their Direction as Inferiours have for theirs 14. And therefore Superiours have need of great Wisdom and Wariness to discern who are fit and worthy and who not and what are the necessary Conditions to capacitate Men for the temporal Rewards and Subsistence lest by their unnecessary Jealousy and Arbitrary Qualifications they reject Men that are furnished with the most necessary Qualifications of Learning and Holiness which contain Peace and Honesty Men that fear a Net may starve for want of Corn It is hard Fare to swallow and eat Scruples of Conscience 15. Governours may deprive Ministers of their Temporal Maintenance remove them from their Stations for their Non-compliance with their Laws and Orders but no humane Power can deprive them of what they could not give them nor take away from them viz. their ministerial Abilities and Authority I think it clear nothing can eject them or un-make them but the Privation of those things which could make them Ministers The Crimes for which Ministers might be deposed are either Impiety Unrighteousness and Immorality few in Number but gross in Quality And lest I be thought too positive let me propound some Questions 1. Whether those Men who are fitted by Christ for the Ministry that are moved and assisted by the Holy Ghost that are devoted to Christ and his Work that are invited to preach by many that are moved with Compassion towards many People that want that have had Success in their Labours are not obliged in Conscience to preach the Gospel as often as much and to as many as they can 2. Whether it be a sufficient Reason to refuse to admit such otherwise able and worthy Men or to eject and silence them because they cannot subscribe swear declare what a few Men without asking Counsel and Direction of God by solemn Fasting and Prayer or by Deliberations with the fairly and equally chosen Representatives of the whole Church did resolutely carry on by ways and Instruments of their procuring We have our Ember Weeks for Ordination and why not before framing Conditions upon which Continuance or Deprivation did depend of many hundreds of able Ministers I do not question the lawful Authority of Governours or detract from Order and Government but the Question is Whether Rulers should wholly reject such Men as are duly qualified with Gifts necessary for the Office of the Ministry who refuse no Catholick but Conditions dubious in their Sense and unnecessary in their nature and kind 3. But granting that the Rulers of the Church can justify to Christ their Rejection of qualified Men which is not past doubt from those publick Stations and Endowments of the Church and charge of Souls yet what Harm or Danger can come to precious Souls by the profitable and wholsome Labours of learned judicious and sound Christian Ministers endowed with the Gifts and Graces of the Spirit of Christ the Spirit of the Catholick Church Why should not they preach the Word Why may not People hear them Or why should not we accept their Help and repute them our Fellow-Labourers and rejoyce in their Success 4. Have any of us that conform heard any of them vent in the Pulpits in former times while they had the Liberty of their Pulpits any disloyal or rebellious Doctrine any Fanaticism inconsistent with sound Reason and the Oracles of God the Faith of the Catholick or Reformed Churches Name the Men admonish them labour to reclaim them and testify against them If they were such Seeds-men why did not the Church after her Restitution cite them and proceed against them to Excommunication and Ejection as intolerable Men But on the contrary Do we not remember our selves and have we not heard others remember what manner of Men they were both in the Universities and Countries Do we not remember some of them as Governours of Colledges as Tutors as Preachers in the University City and Country and why may not they who have been our Teachers teach others by whom we are saved and effectually called by whom we believed become blessed Instruments and Ministers by whom others may believe be born again and saved Is Nonconformity an Extinction of the Spirit of Light Truth Purity and Power in them Doth Nonconformity separate them from Christ Are they none of his because they cannot submit to the Inventions of some who were not so much as Bishops when they vehemently coucurred to bring us to this pass and were restless to pass some of their particular Problems into a Law to which all Men must declare Assent if the Assent be declared in their sense As I should think it a great Sin not to succour my Father or Brother in want and distress so I do think it a great Sin not to relieve my Fathers and Brethren in Jesus Christ by a Faithful Testimony and Apology when they are oppressed and in danger of Prisons
Poverty and many Miseries And let it be noted The like is gratefully acknowledged by the Godly and Reverend Bishop if Co k of a Nonconformist p. 73. that I am obliged to acknowledg the Efficacy of the Holy Spirit upon the preaching of several of them towards my Salvation and having known the proof and Power of Christ speaking in them I dare not deny them before Men lest I also deny Christ Jesus my Saviour in them There are several learned holy laborious and successful Ministers that were our Instructors in our younger time who have conformed but not so many as refused to conform within my Knowledg as I could name but for offending them and some other Reasons of my Silence and in those times of Liberty these seemed to be all of one Mind in the Lord. I and many more rejoyced in their Light and some of them were among Preachers as Solomon saith As the Apple-Tree is among the Trees of the Wood we sate under their Shadow with great Delight and their Fruit was pleasant to our Taste I could name the wise Master-builders that laid the Foundation other than which no Man can lay I could name the Paul and the Apollos and the Peters that preached to the Heart the Barnabas and the Boanerges the Friends of the Bridegroom that woed and besought us and would not be denied till our Souls had received Christ Jesus the Lord some of them are at rest in the Lord and let their Names be blessed and others are in the Cloud and Storm and Warfare and to add Bonds to their many Afflictions is no small unkindness to Religion We know of what Spirit they were that digg'd up the Bodies of Wikcliff and other Saints it is not hard to find of what Spirit they are that rake into the Ashes of the Dead and sprinkle them with their profane Wit which is like Salt that has loss its Savour not good for the Dunghil it proceeds not from that Charity which covers a multitude of Sins 5. Whether they who are called of God to the Work of the Ministry should forsake and renounce their Calling and look upon themselves as Lay-men and be but as Lay-men because they are ejected out of their Places and conform not to the Injunctions of the Law Many of the Nonconformists have Episcopal Ordination shall they forbear all Ministerial Acts and do but what any Master of a Family should do instruct their own Family and admit four more to a Participation of the Benefit shall they renounce their Calling who declared their Trust that they were moved by the Holy Ghost to take the Office of Deacon whom the Arch-Deacon declared when presented to the Priesthood he thought them apt and meet for their Learning and godly Conversation and the Bishop declared after due Examination We find not the contary but that they be lawfully called to their Function for whom the Bishop prayed and whom he hoped that they have determined by God's Grace to give them wholly to this Office whereunto God hath called them and also called to declare and profess before God Angels and the Congregation that they were truly called according to the Will of the Lord Jesus Christ give faithful Diligence always so to minister the Doctrine and Sacraments and the Discipline of Christ as the Lord hath commanded and this Church received according to the Commandments of God to drive away erroneous Doctrines to use both publick and private Monitions and Exhortations to sick and whole within your Cures as need shall require c. Can any discharge them from God's Call but God that called them Can they sit still and do no Ministerial Work These other Arguments are urged by heavenly Mr Jos Allen say to Archippus c. that have been devoted to the Ministry that have been prayed for and exhorted to give themselves wholly to it Or do they cease to be Ministers except it be in that Cure to which they were instituted and inducted Then are we made tho not Independent yet Congregational Ministers and are Ministers only in that particular Congregation If they ought not to renounce their Ministry then they may preach and do other Ministerial Offices as they have opportunity Others are not Episcopally ordained but if they are moved by the Holy Ghost are learned exercised in the Scriptures are of Godly Conversation and give themselves to the Work are not they called of God If not what 's the meaning of the fore-cited Word in the ordering of Priests and Deacons Then shall the Bishop say unto the People Good People these are they whom we purpose God willing to receive this day unto the Office of Priesthood For after due Examination we find not the contrary but that they be lawfully called to their Function and Ministry and be persons meet for the same Doth not the Bishop look upon them as internally called and that internal Calling declared and signified and therefore receives them And tho they have not Episcopal Imposition of Hands if they have Imposition of Hands of Presbyters and are set apart by Fasting and Prayer are they not more than Lay-men or private Believers They who say they are but Lay-men have no better Reasons than the Romanists had who called our Reformed Bishops no true Bishops nor Priests Anthony Champney dedicated or rather directed his Book of the Vocation of Bishops c. to Arch-Bishop Abbot with no higher Title then To Mr George Abbot called Aroh-bishop of Canterbury And the most eminent Defenders of our Protestant Religion tho they asserted a Power of Ordination to reside in the Bishop as without whom there was no regular Ordination See Mr. Fran Mason §. 7 9. Defence of Ordination yet they justified the calling of Forreign Divines and Churches by Presbyters without Bishops and the Reasons they used to vindicate them will serve to vindicato those among us D. Jo. White 's Works way to the true Church §. 53. p. 211. that have no other And when as he the Jesuit saith They Luther and Calvin succeeded no Apostolick Bishops neither had any Calling to preach that now Faith I answer That for the External Sucecssion where of we have spoken we care nor it is sufficiont that in Doctrine they succeeded the Apostles and Primitive Churches It is the Custom of the Catholick Church See Dr. Field of the Church Book 3 c. 39. Consensus Eccles Cathol centra Trident. pralectionibus c. 11. de Ecclesia R. 289. Bishop Biron of Subjection Par. 3. p. 535. 4o. ut Episcopi legitime ordinent sed siquis a Presbytere ordinats fuerit Ordinatio illa etiam vera est ex ejusdem Ecclesiae Catholicae judicio saith the Reverend Bishop Carlton and Bishop Bilson that learned Defender of Bishops Answers Philander Phil. The Apostles Commission we know but yours we do not know Theop You cannot be ignorant of ours if you know theirs so long as we teach the same Doctrine which they did we have the
to them and if he cannot exercife his Ministry after he is called unto it what doth it profit him to be a Minister or what is the Church the better for his Office If one acknowledged to be a Minister of the Universal Church may not administer in a particular Church then is it not because that particular Church requires some Conditions which are not so large as the Rules and Conditions of the Universal Church This may put us to search whether different Rules stricter Laws prescribed as Conditions of Entrance and Continuance in the Ministry and Church-Communion be not the Cause or Occasion of Schisms in particular Churches These Catholick Rules and Conditions are to be taken and received from the Apostles who went into all the World to gather and to found Christian Churches They gave us Laws enow to govern any particular Church who were sent into all the World And no Decrees of General Councils are of equal Observation with the Scriptures not only because of their Sanctity but because of their Universality and the very Errors and Mistakes of them in some Particulars are tolerable that do what they can to find out and follow the Will of God in Scripture And this Diversity can be no Inconvenience to any Church because of the plain Injunctions and Commands of keeping the Unity of the Spirit in the Bond of Peace of loving and forbearing one another in Love But to return What shall we say Are they but Lay-men or but quasi Lay-men that were once ordained by Diocesans or what it others can prove by the Holy Scriptures and the Catholick Rules of Faith that they are called of God and make proof of their Gifts which make there serviceable to the Souls of poor Sinners and only scruple some late implicating perplexing Terms what shall they do in this case They would enter into the Service according to the uncontroverted general Rules of Christ the Soveraign Law-giver of his Church but that will not serve the turn they must do more They have received Gifts from the Spirit of the same nature with other Ministers they 'l submit their Gifts to the Trial to free them from the Fanaticism imputed to them These Gifts are for some use they are their Talents and they must give an account of them to the Giver of them at his appearing Whither can any of them go and not be serviceable Is there any City Town Parish or noble Family in England in which there is not need or where such as they may not be exceeding profitable but in some Places there is a crying need O how few few Labourers are there in very large Fields yea as offensive as the presence of the Brethren are in many places there is not an useless Man among them nor one place hardly where is not need if not extream need What shall they do conform to the Church as Lay-men only What if the Bottle be so full that its ready to burst what if the Fire of Zeal true Zeal kindle must they not speak with their Tongue What if the Breast be full and they who were begorten in Christ Jesus by their Ministry cry cry to them O give us of the sincere Milk of the Word shall they say No my Breast is full but I must not draw it out What if they have Bread enough and can divide it and see a Company of poor Souls ready to starve and pine for Want and yet they must not give them a piece of Bread City Ministers are most quarelsome and contentious with them but if from their high Places they saw and knew but what I know instead of charging them with Separation and Schism they would beg of Authority that they would send them into many places of the Land which are more like a Wilderness than the Garden of the Lord but instead of doing this some have written to prepare a prejudiced People to entertain them with Stones or beseech them to depart out of their Coasts and not to open their Doors to entertain them or their Ears to hear them Oh! how are many of the Servants of God true Subjects able Preacers at this day forced to hide and many are as shy and close to entertain them as if they were Traitors and the Hue and Cry were out against them But what if these Men cannot think themselves discharged of their Work when their Hire is stopt they cannot but pity those that have no Shepherds or not enow they cannot stop their Ears against the Cry of the poor what if Conscience cry Wo to me if I preach not the Gospel O there are too many that never heard that Preaching in their Bosom Some have pleaded that Wo concerned none but the Apostle what shall they do between two Woes Wo from Christ if I preach not and Wo from Men if I preach Object They must obey the Laws obey Authority Answ So they must and as far they can they do Object But they say they must obey God rather than Men. Answ So did the Apostles who taught Obedience to Governours Neither may any godly Prince take it as any Dishonour to his Estate to see God obeyed before him Defence of the Apology part 1. p. 20. of my Edit for he is not God but the Minister of God saith our Venerable Father Bishop Jewel Object But our King and Magistrates and Laws are not such as They were neither are our Conventiclers Apostles Answ True I cast no Reflections upon the King but acknowledge his Life and Protestancy to be singular Mercies and Priviledges But if the first Christian Churches were planted and the Faith preached where the Rulers were Unbelievers disaffected to it and Persecuters of it then Preachers that preach the Doctrine of the Apostles and live according to the Gospel may humbly expect if not lay some Claim to a Priviledge of preaching and worshipping God as near as they can discern according to his mind The Case of the Brethren is so clear in it self The Canon Law calls their divers Orders Religion but to Christians and Protestants there is but one Religion that some in Power have no other colour for proceeding against them than as Men that exercise another Religion as I can produce which clearly intimates that it is unreasonable to proceed to Confiscations and Banishment against Men that profess the same Religion And whereas Godliness and Honesty may claim Protection they represent them as wicked and dishonest in the highest Degree that is seditious and withdrawing the King's Subjects from their Allegiance c. But this is the old Language Apolog. c. 2. Divis 7. p. 21. as the most Reverend Bishop Jewel writes as objected against them that we be fallen from the Catholick Church and by a wicked Schism have shaken the whole World and troubled the common Peace and universal Quiet of the Church and that as Dathan and Abiram conspired in times past against Moses and Aaron even so we this day have
renounced the Bishop of Rome without any reasonable Cause But let us see wherein our Brethren are to be blamed or do any thing but what our King and Governours may allow the Primitive Bishops of our Reformation being Judges The Religion of our Brethren is Thou shalt Worship the Lord thy God and him only shalt thou serve It is the Religion of Christ and not of Anti-christ I reckon it cannot stand with the Prince's Duty to reverse this heavenly Decrce Thou shalt worship the Lord thy God c. with establishing two Religions in one Realm the first authorized by Christ Bishop Bilson of Subjection Part 1. p. 21. Edit 4o. and bequeathed in his Testament to the Church the next invented of Antichrist and flatly repugnant to the Prophetical and Apostolical Scriptures Our Brethren endeavour to keep strictly to the Scripture and Christ as Law-giver Then as the Minister must dispence the Word of Truth be therewith offended and grieved who list so the Magistrate may draw the Sword of Justice to compel and punish such as be blindly led Part 1. pag. 33. and maliciously bent to resist sound Doctrine Who then should be punished Preachers or they or those Officers that trouble them Object But the Magistrate is to be obeyed in all lawful things and every particular Church hath power to ordain Ceremonies so they be not contrary to God's Word Answ No Man disputes the Magistrate's Power in commanding things good and necessary the Doubt is concerning things which are indifferent as some suppose but not indifferent as the Dissenters suppose Of things indifferent hear the Judgment of the same learned Bishop We may not for things indifferent trouble the weak Minds of our Brethren yet this Rule bindeth no Magistrate to remit the Punishment of Error and Infidelity Ibid. Pag. 33. because God hath charged to suffer no kind of Evil unrevenged and this is the greatest whose Voice they must hear whose Will they must obey though they were sure thereby to scandalize never so many both Aliens and Subjects If they are things truly indifferent then Governours may forbear to command them whereas many do rationally scruple the Observation of them and cannot without Sin observe them Condescention and Selfdeial would rid Mens Consciences out of this Strait between the Magistrate's Command and the Dictates of Conscience Object But by their Preaching and separate Meetings they break the Communion of the Church and are guilty of Schism and to tolerate them is to tolerate a Schism Answ This is the great Clamor of the Accusers but let us see wherein Communion of Saints and Churches doth consist and then we shall see what Schism I cannot quote a more learned Doctor of this Church Ibid. Part 2. p. 223 224. or of greater Authority than the same Reverend Bishop Bilson he shall decide this Case It is a most pernicious Fancy to think the Communion of Christ's Church depends upon the Pope's Person or Regiment let them that imagine one Vniversal Soveraign Power over the Church in our days whether one or many observe this Doctrine and that divers Nations and Countries differing by Customs Laws and Manners so they hold one and the same Rule of Faith in the Bond of Peace cannot be parts of the Catholick Church Communicant one with another and perfectly united in Spirit and Truth each to other and fy on your Follies that rack your Creed and rob Christ of his Honour and the Church of all her Comfort and Security whilst you make the Unity of Christ's Members to consist in Obedience to the Bishop of Rome and not in Coherence with the Son of God! The Communion of Saints and near dependance of the Godly each on other and all of their Head standeth not in external Rites Customs and Manners as you would fashion out a Church observing the Pope's Canons but in believing the same Truth tasting of the same Grace resting on the same Hope calling on the same God rejoycing in the same Spirit whereby they be sealed sanctified and preserved against the day of Redemption The Communion of the Catholick Church is not broken by diversity and variety of Rites Customs Laws and Fashions which many Places and Countries have different each from other except they be repugnant to Faith and Good-manners as St. Augustine ad Januarium Irenaeus c. Eusebius l. 5. c. 23. Socrates l. 5. c. 22. Simple Verity is the Band of Unity Jewel Defence p. 460. Praelection de Ecclesiâ Bishop Carlton makes the Unity of the Church to consist in one Head Christ one Body one Spirit one Faith or one Rule of Faith And if Unity consists in Uniformity in the same Form of Prayer Liturgy and Ceremonies there was no such thing as Unity there were as great Schisms in the Apostles days as among our Brethren according to the Judgment of the same learned Bishop Bilson Ibid. fourth part p. 619 620 c. Some of their own might be so vain-glorions as in making their Prayers at the Lord's Table which was then done by Heart and not after any prescribed Order or Form to shew the Gift of Tongues In the publick Service of the Church the Ministers and Elders which were many both Travellers and there Dwellers had every Man his Psalm his Instruction his Tongue Revelation or Interpretation as the Spirit of Grace thought most expedient And other Order in the Divine Service in the Apostolick or Primitive Church we read for certain of none besides the Action of the Lord's Supper which the Apostles and so no doubt all their Churches always used in the end of their publick Meetings but with no set Prayers save only the Lord's Prayer as Gregory confesseth The rest of their Prayers Blessings and Thanks-givings were in every place made by the Gift of the Holy Ghost inspiring such as were set to teach and govern the Church And you have long since their time framed a Liturgy in James's Name Pag. 620. Yet for so much as the Church of Christ did not acknowledg it your main Foundation is a Dream of your own that the Church of Gorinth had a prescribed number and order of Prayers pronounced by some one Chaplain Pag. 621 ☜ that said his Lesson within-book or might not go one Line beside his Missale for any good Where the Christians under the Apostles had in their Assemblies first prophecying i. e. declaring of God's Will and revealing of his Word at which the Insidels and new Converts unbaptized might be present and next Prayers and Psalms to celebrate the Goodness and Kindness of God and to prepare their Minds for the Lord's Table to which all the Faithful came with one Consent of Heart and Voice giving Thanks to God for their Redemption c. And this was done by the mouths of such Pastors and Ministers as it pleased the Holy Ghost to direct and inspire for that Function and Action The People hearing understanding Pag. 622. and
of Union as natural and political Every Christian is united to Christ by the Spirit of Christ's working Faith and Faith perceiving or seeing Christ to be what he is and what he is made of God to us doth attract Love to him which is intire sincere fervent By Faith and Love the renewed gracious Soul doth confederate with and consent and submit to Jesus Christ according to the Articles of the Gospel or Covenant of Grace Every Member of Christ is a part of the whole and there is the same Spirit in all they are all Members of Christ and Members one of another and that Spirit Faith and Love which unites to Christ doth unite them one to another This Union is from active operating Principles and Graces which are quickened and strengthened by the Spirit of Christ making use commonly of outward Means and Ordinances to that End And these Graces or the New Man so quickened and assisted exercise that Power towards Christ and one another and this mutual Exercise of Grace is our Communion with Christ and his with us and of one towards another according to our various Conditions in mutual Care Sympathy Compassion and Joy 1 Cor. 12.25 26. This Communion with Christ and one another in this Life is but imperfect we understand but in part and our Faith serves and helps us but in an imperfect State and by Consequence our Love is weak and other Graces are at best but in a growing Condition Our Administrations and Communnion in Ordinances have great Imperfections according to the weakness of our Perceptions Light and Judgment and other Graces And suppose our Love were strong and intire to one another yet in this bad Light we are subject to many great Errors and Mistakes And our Union and Agreement lies 1. In one general End God's Glory 2. In one Common Principle of Operation or Efficient Cause the Spirit of Jesus Christ 3. In one way and means of Conveyance and Acceptation Jesus Christ as our Mediator and Advocate 4. In one General Rule the Holy Scriptures and the Institutions of Jesus Christ the Law-giver where there are these Ones there is Catholick Unity There is one Body and one Spirit even as ye are called in one hope of your Calling One Lord one Faith one Baptism One God and Father of all which is above all and through all and in you all Ephes 4.4 5 6 c. The ancient true Bonds of Unity are one Faith one Baptism and not one Ceremony one Polity saith the Lord Bacon Vbi supra p. 4. our Disagrement is in the latter we agree in the first and principal From this Union proceeds Communion for the Church the Body of Christ consisting of living Members quickened by the renewing sanctifying Spirit and exercising the Graces received have Communion with God through and by the Spirit and with one another as Children of the same Heavenly Father and Subjects of the same Heavenly King and Members of the same Family And this Communion is held maintained exercised and increased by Laws and Ordinances in the Observation of which there is a conveyance of many and great Priviledges and Benefits This Union and Communion is either inward or outward inward in being joined to the Lord and to one another in being of one Mind and Heart Outward and that 's twofold 1. In spiritual things 2. In outward and carnal things 1. In spiritual things So the first Church continued stedfastly in the Apostles Doctrine and Fellowship and in breaking of Bread and Prayers Acts 2.42 And they continued daily with one accord in the Temple and breaking of Bread from House to House did eat their Meat with Gladness and Singleness of Heart praising God c. Vers 46 47. And let us consider one another to provoke unto Love and to good Works not forsaking the assembling of our selves together as the manner of some is but exhorting one another Heb. 10.24 25. Let the Word of God dwell in you richly in all Wisdom admonishing one another in Psalms and Hymns and Spiritual Songs c. Col. 3.16 Exhorting one another Heb. 3.13 Comforting one another 1 Thess 4.18 Edifying one another Chap. 5.11 Praying always with all Prayer and Supplication in the Spirit Ephes 6.18 Confessing their Faults one to another and praying one for another c. James 5.16 2. In outward and carnal things Acts 2.44 45. c. 4.32 34 35. c. 5.4 Heb. 13.16 1 Tim. 6.17 18 c. This kind of Communion is beside the Subject now in hand It is said there can be no Union without Communion be it so Is not that Communion both of Churches Pastors and Persons a sufficient Communion to free any Churches or Persons from the Guilt of Schism which is answerable and proportionable to the Union of the Body of Christ and agreeable to the Institutions and Ordinances of Christ His Ordinances are sufficient Means and Instances of Communion without any Additions of Forms and Ceremonies we have his Law and Form of Admission into his Family and Church Baptism And being baptized by one Spirit into one Body we have his Word which is sufficient to make us wise unto Salvation and to make the Man of God perfect throughly furnished unto every good Work we have a Form and Pattern of Prayer and Directions and Matter for all manner of Prayer we have a Sacrament for Communion and Confirmation we have what Christ thought sufficient Means of Communion in all and every Nation that should receive the Gospel and by Consequence for the universal and every particular Church And it is observed what the Spirit of Christ did to preserve Unity and prevent Schism He gave diversities of Gifts for divers Administrations and Operations The Church is compared to a Body consisting of different Members in Subordination for Service and Usefulness some to do the Office of an Eye others of an Ear some of a Hand others of a Foot some honourable and some dishonourable that there should be no Schism in the Body 1 Cor. 12. He inspired holy Men and they spake as inspired by him but not the same form of Words without a great variety not the same Form of Prayer in the same Words and Syllables no not the same Form of Words to a word in the Institution of the Lord's Supper St. Mark leaves out Drink ye all of it Mark 14.23 and for Remission of Sins ver 24. St. Luke adds to This is my Body given for you Do this in Remembrance of me Chap. 22.19 20. to the Cup which is shed for you and not as the other two Evangelists And St. Paul delivers to the Corinthians what he received from the Lord and adds to St. Matth. and Mark and varies from St. Luke This is my Body which is broken for you and keeps the words of St. Luke In Remembrance of me but adding As oft as ye do it in Remembrance of me after the Cup 1 Cor. 11.23 24. If either of these Holy Apostles gave the