build upon another and a new Foundation though by them called old But Protestants agree in the same Foundations of Religion obey the same Civil Government in the same Person and same Fundamental and Civil Laws and yet some are separated for Sacrifice the Lot is cast upon them and great Rewards allowed to any that will do the Work Our Parliaments from 1673 to the last would have prevented this Ruine but for their sakes and their own Parliament is here taken Synecdochically they are now like to suffer Our last Parliaments were chosen with less Expence Debauchery Tumult or Faction than any we have known in our days Some had not been long in the House but they were driven out of their former Prejudices and Prepossessions by the clear and convincing Reasons and Debates of the House They were generally Men of the noblest Estates in their several Counties but acting as if they had nothing private or domestick and applying themselves to the Preservation of the King 's Sacred Person and of the Reformed Protestant Religion to which they are obliged by Obligations of an even lasting Effect Since their Dissolutions they cannot but be sensible how their Proceedings are confured and exposed and many either of them or of such as approved of them are put out of Commission and many that are most disaffected to them are either continued or fill up the Vacancies and these proceed upon contrary Reasons and Motives and run into contrary Methods What they would have composed and healed these do taking the opportunity of a long Vacancy of Parliament discompose with a greater Severity than at any time before And the Sufferings of the Nonconformists do clear the Members of Parliament from being Nonconformists or Fanaticks for if they were they should meet with the like Treatment and Usage and so the Sufferings of the Nonconformists serve as a Vindication of the Parliament from the censure of being such themselves All those noble and worthy Patriots are now the unsatisfied Spectators of an excessive Trouble and Charge if not irrecoverable Ruine of thousands of peaceable Subjects by which the King will never be enriched nor the Church united The inferior Rank are affected according to their differing measures of Reason and Sense of Religion and the publick Good The more Understanding and discerning enquire into the Cause of this Mischief which is the dissent of the Nonconformist's Judgment from some unnecessary and variable Impositions c. when ever the Government plenseth may be taken away without derogation of Power or loss of any Fundamental in Religion either of Belief or Practice or danger to the Government or Peace They cannot but say these matters of Dissention need not be They believe their own Senses they have neither seen nor heard of any Sedition or Tumult or Plot contrived among the Protestant Dissenters They know them to be Men of Abilities Piety Righteousness and Peace and have waded through the deep Waters of many Afflictions without sinking or drowning or overthrowing the Ship in which too many drive a Merchandize bring in Wealth and others fish for Men to save them from the bottomless Pit If they are unacquainted with the Nonconformist Preachers they are acquainted with their Hearers and know their Principles and Conversation and if they are not better they are no worse than other Men and cannot but be grieved that they lie at the Mercy of many that have no Vertue to commend them They that love Godliness and Righteousness in any in whom they believe or hope it is that are glad for the increase of Knowledg or Godliness by what Instrument soever and endeavour to be merciful as their heavenly Father is merciful are not and cannot be pleased with those Proceedings of ruining Men for Conscience These are not so subtile as to lay any great Weight upon the Distinctions which some Men invent to excuse the Severity The more unknowing and unconcern'd are in a maze wondring what kind of People these Nonconformists are what kind of thing this Nonconformity is but they know or hear that the Men are given to pray hear Sermons sing Psalms and other pious Exercises and live if not better yet no worse than many that go to Church And of these many have so much Sense that they think and say surely it is hard to drive honest Men's Cattel seize their Goods break open Houses for doing well And as many as love Ease and the World take their Ease and follow that Religion which is encouraged with Preferment and a Freedom from Charge and Molestation Some Zealots against Nonconformists are incensed against them as against Pharisees that pray to devour all as against seditious Persons and secret Traitors that want nothing but Opportunity as against the Authors of all our Unsettlements and Miseries These are for the King and who is against him These are for the Law as now established and no alteration which is to tie up the Power of the King as much as the Parliament for it is as much his Prerogative to abrogate old Laws when necessary as to make new These are for the Church of England and against all that are against it and what 's that for the Bishops and the Nonconformists never did as much as petition to take them down or diminish their Revenues they are for preaching in Churches and so are Nonconformists if they might for Allegiance to the King so are the Nonconformists for the King's Supremacy so are the Nonconformists for Ceremonies and Orders of the Church here they begin to disagree And for these things can you persecute your Brethren These Zealots are as erroneous for these things as any others are against them The most of our Conforming-Protestant Laicks are bound to bear Offices higher or lower in Cities Towns Hundreds Parishes The superiour Magistrates may forbear to break open Meetings for Religious Exercises or set others on much more to animate the Rabble to pluck down their Meeting-Houses there is no Law for it that we the unskilful in the Laws know or hear of The inferior are under Command but these are meant of only lawful Commands and legal Warrants And here is now a very displeasing Tragedy to be seen Here are Informers very Strangers in the Countries which they plague and molest that swear against some Persons by hear-say whom they do not know and these are the great Ministers of Justice they do little less nay sometimes no less than expect the Justices should take their Information without Examination of them at their time at the very nick when they please and not when the Justice pleaseth These are the Masters of the Justices themselves who must serve them or forfeit 50 l. to them and 50 l. more to him that can get it Some Justices are forward and officious in carrying on this Work of Reformation and Union they issue forth Warrants upon them that meet upon the Parish Officers that are slack some give out Warrants to break open
Houses for distress some are cautious how they go so far The dissenting Subject keeps up close and upon his Market-day keeps his Shop shut as if he were broken or hid his head from Serjeants yea from worse Men than common Bailisss The Informer keeps the Street and hath whom he pleaseth at his command The Parish Officer is in a threefold Difficulty or Strait 1. The Justice of Peace fines him and threatens worse to him if he doth not make distress 2. It goes against his Nature and his Love to his Neighbour Friend Kinsman it goes against his Conscience to distrain the Goods and spoil the Trade and beggar innocent Children he cannot do it but if he do not he shall rue it himself he is sined and he is further threatned The Informer is now pro tempore his superior Officer he must execute his Warrants 3. He is in another Difficulty If he break into his Neighbour's House he is told he cannot justify it by Law by some sage Counsellors the owner of the House and Goods may sue him for breaking into his House He is told he hath but one Remedy when he is sued the Justice will stand by him and the Favour of the Court and Partiality of a Jury will be his Defender But really is not this an hard case that a Man must ruine others or be ruined and do these Actions look as if they did really rejoyce that they are ruled by Law when without Law or against Law he proceeds in hopes of Favour And what is all this for but to get Money for the chief Ruler the noble Informer the Shame and Scourge of his Country Gentlemen and Magistrates that have Wisdom to foresee and sense of what they see are disquieted in their Minds the Envious in hope of encreasing their own Trade are more modest than to approve it and they who are Scorners of Religion make merry at it And this is a true but imperfect face of the times and I divulge no Secrets II. The Sufferings of the Nonconformists have been coursely and darkly opened in the two former Pleas and will be more particularly set forth in what follows Their former Sufferings come upon them again and that with the Addition of more Weight and Violence many have by an indecent Art done what they can to shut up both his Majesties Eyes and Heart I call it indecent because we owe a greater Reverence to the King they have thanked him for his ruling by Law and declared their Adherence to the Church of England as established by Law As soon as they have done this they crave leave to execute the Laws upon Dissenters as if they would take the King at his Word and while the Gracious Declaration was fresh that there might be no room for wonted Mercy and Indulgence except he should recede from his Royal Word almost as soon as sent abroad They seem to oblige the Bishops and the Church by declaring for it as establish'd and thereby tied their Tongues and Pens from supplicating for their Protestant Brethren for if they do they will be interpreted to act contrary to themselves and their own Establishment and no doubt but many a fair Story is told them of I know not what invisible Machinations against them They must look on while a Course is taken which will reflect upon them and their Government as much if not more than a tolerated Nonconformity The more discreet and moderate sort of Magistrates are look'd upon as savouring of Parliamentary Notions either are left out of the Commissions of Lieuetenancy and Peace or act not at all or act by way of Mitigation of Rigor the most declaredly opposite to the Parliaments to Protestant Dissenters seem to act alone therefore the Law falls with multiplied Aggravations upon Preachers and People What was argued by way of Consequence in the second Plea proves now to be true as if it had been a Prophecy The Dissenters are fined for so many Meetings past That there are Fines upon the Officers of one little Market-Town for neglecting to break their Neighbours amounting to 200 l. and the Fines upon one Preacher and his Hearers come to about 1000 l. if they may be exactly levied What is the Case of Populous Places They suffer spiritually bodily really and relatively A Man cannot marry his Daughter to a Dissenting Protestant but he is like one that throws away her Portion a Man cannot put a Child apprentice to a Dissenting Protestant but he is in danger of losing his Money and his Son of losing his Trade by his Master 's not being able to follow it nor to hold many of them are in as bad a case as the Papists if the Laws were fully executed upon them for some Protestants are returned into the Exchequer and their Estates under Composition and the Parts that are left to them are liable to other Laws against them But if the Executioners of the Laws stop at the Composition there would be something left certain to them But the remaning two Parts are subject to these Laws the Oxford and five Mile Act and this against Conventicles and to the Ecclesiastical Courts besides they are obnoxious to Excommunications Significavits Writs de Excommunicatio capiendo to Banishment and Abjuration and Felony if they abjure not Some question whether that Act of Q. E. 35. be in force but several are brought in danger of it as if it were besides to all manner of Taxes and Payments They are more hardly used than Papists Some have paid 20 l. and 5 s. over and over But now their whole Estates will not satisfy the Demands of Informers and Warrants The only way that Men of Estates have is to become Tenants and Servants to secure them by making them over in Trust The Miseries of their Souls are not yet reckoned by me to prevent which they have ventured long by hearing such Ministers as they conceived most profitable But now for endeavouring to flee from the Wrath to come they are fallen under the Vengeance of cruel and merciless Informers and to save their Souls have brought Ruine upon their Estates III. And what is all this for It is for Nonconformity which may be considered two ways 1. Privatively not conforming 2. Positively being Nonconformists to the Laws of Uniformity preaching and holding Religious Exercises this is the Preachers Crime the Crime of the People is hearing or joyning with them in such Exercises of Religion as are without controversy necessary and profitable This and only this is the cause of all those many and great Sufferings of every kind which they have endured and under which no man can comfortably stand without Faith Self-denial Contentment and the Conscience of well-doing and the hope of Eternal Life the great Recompence of Reward And this being the Cause and the sole Cause of their Sufferings it is such as calls for Pity and great Tenderness and is no just Cause of their many Molestations and bitter Sufferings as I
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
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
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
best is they dissented from the Law without Impeachment of their Loyalty to the King for they would gladly have submitted to his Terms and could not obey the Law without any great Dishonour to the Legislative Power for they only dissent from a few Men who then could sway enow to do their Work They must not only do but they must subscribe Is that true of the same wise Lord Bacon Their urging Subscriptions to their own Articles is but lacessere irritare morbos Ecclesiae which otherwise would spend and crush themselves And it is true there are some which as I am perswaded will not easily offend by Inconformity who notwithstanding make some Conscience to subscribe For they know this note of Inconstancy Page 35. and Defection from what they have long held shall disable that Good which otherwise they would do When they have done this they must assent and consent c. Non consensum quaerit sed dissidium auget qui quod factis praestatur verbis exigit He seeketh not Union but Division which exacteth inwardly that which Men are content to yield in outward Action the same great Man still If some of the things themselves be small yet it is not a small thing that is required of us about them namely a Declaration and Subscription our unfeigned Assent c yea our quiet Submission to the use of them as tolerable sufficeth not as we apprehend Principles and Practices of the N.C. p. 13. c. saith the wise and holy Mr. Corbet I know all is sheltred under and fathered upon the Law but who invented who formed these things Had they the Catholick Spirit Wisdom Charity Authority of the whole Church in them to which all must yield Assent and to whom all must consent under peril they could not but know there were and would be Dissents and Disatisfactions they could not but know these Injunctions could not be so pleasing to the generality of the Kingdom and Church who had received the King's Declaration with such Applause and Gratulation And here may the fifteenth Query of the learned and judicious Sir Thomas Overbury come in Men are not Masters of their own Perswasions and can not change their Thoughts as they please He that believes any thing concerning Religion cannot turn as the Prince commands him or accommodate himself to the Law or his present Interests except he turn Atheist c. Reverend Dr. Purnet's Preface before the History of the Rights of Prince pag. 49. Whether to require Conformity in Practice where there is difference in Judgment be not to command a Man to act against Light and Conscience and consequently to sin and Query XXI c. 3. Whether it doth not imply that if a Man assent to all Articles of Faith to the Doctrine of the Apostles concerning the Authority of the Magistrate concerning Decency and Order and things indifferent and be otherwise fitted for preaching the Gospel and Administration of all Ordinances yet except he do assent and consent to all things required by some modern Bishops and Clergy-men it shall avail him nothing he shall be uncapable to officiate and whether these modern Church-men do not set up themselves above and exercise an Authority to dictate most absolute and higher than the Apostles did who were next to Christ himself 4. Suppose a Man be a lawfully ordained Minister i. e. by Bishops as many of the Nonconformists are or able and fit in respect of soundness of Faith Utterance Aptness to teach and be scrupulous of the Truth of some Proposition which is no Article of Faith or of some Ceremony and Modes of Practice is it not hard that for some Weakness of Understanding he cannot assent to what is formed by others not infallible that he should be uncapable of the Exercise of the Ministry and the Church deprived of his other Abilities for that Mistake Weakness or call it Error Our Saviour bore with his Disciples when he reproved them Are ye yet without Vndrstanding and did not turn them out 5. Whether Assent and Consent to some human Laws Rites and Ceremonies upon which neither Faith nor Unity depends be not hereby made more necessary for Exercise and Practice than the assenting to Articles of Faith or than preaching the Gospel or by consequence the Salvation of Immortal Souls It is true there is a vast difference in the nature of the things but as to Capacity and Incapacity to minister in the holy Office it is all one for a Man to refuse Assent and Consent to every thing as it is to an Article of the Creed 6. Or that Conformity to Order and the use of the Liturgy a monthly Sermon or a Homily is more for the Edification of the Church than diligent and constant preaching without a particular Assent to all every thing Which I will freely speak it can be affirmed by none but a Man that sets light by his own Salvation and never personally conversed with his own Flock or knows the Conditions of the Covenant of Grace or Eternal Life or the Practice of the Primitive Church Hitherto I have laboured to open the nature of the Cause of these Proceedings against our Protestant Brethren and it is their Nonconformity passive and active the first of which is a refusal of the modern Terms of Church-Freedom the second is a worshipping of God in Christ according to the Rule of the Holy Scripture as nearly as they can discern it and after the common either allowed or not disallowed manner of the Reformed Protestant Churches and particular this of England And in what they do they follow the same Rule and act from the same Principles which our first Reformers professed and their learned Defenders have maintained And three Questions shall take up the whole of what 's to follow 1. Whether they the Protestant Nonconformists justly deserve to be silenced suppressed and punished as they have been and are 2. Whether they are not at least to be permitted and indulged 3. Whether we ought not to unite and become one by removal or abating the things that divide and break us so that we may hold mutual and actual Communion in the same Exercises of Religion without fear of offending our Superiours thereby or any other So much hath not been spoken of the first Question in the Second Plea but that much more may be produced to encline if not draw the sensible Reader to the right side of the Question 1. It is clear that they are not deposed and prosecuted for such Crimes as were meritorious of Deposition in the Ancient Church by their Canons those Crimes were Fornication Perjury Theft Let a Bishop Presbyter or Deacon convicted of Fornication Perjury or Theft be deposed but with caution that he be not separated Canons called the Apostles Canons i. e. from the Communion of the Faithful as Balsamon expounds non segregetur adding a Reason for this Moderation that no Man be punished twice for 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
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
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