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
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
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
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
that opposed it upon very different Ends They designed to shelter the Papists from the Execution of the Law and saw clearly that nothing would bring in Popery so well as a Toleration but to tolerate Popery bare-faced would have startled the Nation too much so it was necessary to hinder all the Propositions for Vnion seeing the keeping up the Differences was the best colour they could find for getting the Toleration to pass only as stackening the Laws against Dissenters whose Numbers and Wealth made it adviseable to have some regard to them and under this pretence Popery might have crept in more covered and less regarded so these Councils being more acceptable to some concealed Papists then in Power as has since appeared too evidently the whole Project for Comprehension was let fall and those who had set it afoot came to be looked on with an evil Eye as secret Favourers of Dissenters Vnderminers of the Church and every thing else that Jealousy and Distaste could cast on them I do not question but this excellent Historian hath given us a faithful account of the Reasons against Comprehension as he received them from those eminent Persons engaged in it or some that knew them and I will make bold to cast some Reflections upon them 1. On the one part some zealous Church-men who thought it below the Dignity of the Church to alter Laws c. But when it is more agreeable to their Spirit and Ends it is no Indignity to change moderate Laws into more severe nor to practise arbitrarily beyond Laws 2. They who rationally and conscienciously dissent are esteemed Schismaticks but retaining all other their Opinions and Principles and abating the rigor of their Dissent by conforming would they be of the Church or still esteemed Scismaticks By this Notion the Conformist qua talis is no Schismatick and the Nonconformist quatenus such is a Schismatick Conformity takes away all name of Schism But then the Question might be Whether the Nonconformist be a Stateschismatick or a Church-schismatick and whether he was a Schismatick when he treated about and petitioned for Peace and Union and what hath made him to be one since 3. They are afraid of Faction but do those Fears arise from a Catholick or a Factious Spirit Are there not factious Spirits in the Church that harbour factious Affections and utter factious Words contrary to true Charity 4. And what if other Parties might demand Concessions Either those Concessions were rational becoming the Wisdom Peaceableness and Grace of the Church or not methinks it 's a Royal Dignity in the Church to make reasonable Concessions if they are unreasonable unchristian impious and the like the Church may deny them with Honour But these Sons and Fathers represent the Church like a stately Lady that keeps Chamber and must not be spoken to 5. But really are there such among us as taking Offence might go over to the Church of Rome constant and true to her self How much do they owe to the Nonconformists for their Company and Communion How inclinable are they to Rome that are ready to depart upon small Concessions The Constancy of the Church of Rome is as inseparable a Property of hers as her Infallibility Methinks this is much to the Dishonour of many of our Church and much to the Honour of the Nonconformists that whatever they suffer there is no danger that they will turn Papists But weak Reasons have great force in them when they that are narrow in their Charity and powerful in Place have the Management of them 6. The World is too apt to be jealous but have not the Nonconformists some Reason to be jealous of this sort of zealous Clergy-men that there is some Agreement or Bargain between them and the Friends and Kinsmen of the Church of Rome that both shall agree to keep the Nonconformists out And is not the Church of Rome better conditioned and better natured than these zealous Clergy-men for there is not a Nonconformist but may be entertained among them without fear of encreasing a Faction 7. It is not a very doubtful thing whether our zealous Clergy-men are the best or the worst sort of our Clergy that argue so stisly against a legal Comprehension of the Orthodox Nonconformists with Reasons of so little weight or that are so little sensible of the Usefulness and Serviceableness of the Abilities of the Nonconformists to the great and crying need of Souls 8. This is a Vindication of the Nonconformists from bringing in of Popery for the way of getting into the Papists hath been the shutting out of them they hope to get by a Toleration There would be no colourable Reasons for a Toleration if it were not a pretended Favour to the Nonconformists Take away Nonconformity as much as you can and you take away the fairest pretence for a Toleration They that appear against the uniting of Protestants upon Catholick Terms serve the Popish Turn and Interest and are effectually ill Friends to the Protestant Interest and by Consequence our excluding Impositions do more real Hurt than Good to the Protestant Church of England 9. The dissenting Protestants may know who are their Friends and who their Enemies and what Potent Enemies they have they have the Zealous Clergy against them and the Politick Potent Papist 10. We see the little Confidence or Assurance we have of the Constancy of many that are in the Communion of the Church of England for if the receiving of the Protestant Dissenters upon Catholick Terms be hazardous of losing or of the revolt of them to the Church of Rome as the more constant and true to her self then what will become of them if Popery should so far obtain as to be able to give them Countenance and Favour for if they are so inclinable to revolt for the Condescentions of the Church in some things extra-essential to the Church upon shew of Inconstancy what would they be when our Church is like to be lost or supprest 11. Whether there is not a latent untrusty Party of schismatical Formalists in the Church that are Schismaticks depositivè for it seems they cannot bear the Reconciliation and Restitution of the ejected and if they are upon that in danger of apostatizing to the Church of Rome are they not in danger of becoming the rankest Schismaticks in the World by returning Members of an apostate schismatical Church the Mother of Schisms 12. By this among other Reasons I am convinced that it is the Duty of all sound and sincere Protestants of the Church of England to pray for and by all peaceable ways to endeavour the re-admission of all sound Protestant Dissenters and a Catholick Union of us all And I am convinced the learned Bishop Cosins saw the State of Religion when he declared in his last Testament that it was the great Duty of us all to unite And how much we are bound to acknowledg and with all due Honour to remember the Loyal and Christian Endeavours of our
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
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
and the Angel stood over London with his drawn Sword as our Jerusalem then the King and Court and Parliament removed to Oxford and when many Churches were empty God stirred up many of the Nonconformists to go and preach up and down then they had the use of Churches and numerous Assemblies and gained many Souls to God by them and drew the Hearts of a desolate People to themselves which could never since be alienated from them And when the Popish Faction opposed by the Loyal Persons got an Act to remove them from Corporations they were then most imployed in the Capital City in spight of their Adversaries and God protected them and the Plague proved their Sanctuary from that Law Next Year the City was burnt and the Inhabitants of the principal Parts of it were driven into Corners and the Nonconformists had the advantage Who that knew them would not entertain them as Comforters in a distracted ruined Condition Then the Conformists were driven out of Churches too and some felt the loss of Livings to teach them Compassion towards their ejected Brethren and the common Enemy of them both shewed the World what he would do with us as well as them And I am confident if now the Nonconformists could be rooted out the Church-men shall not stand long after them no tho they should which God forbid comply with them Popish Mercy is like raging Fire takes all before it and even turning shall not save us and they who are so officious to serve their Interest now may not come off so well with their Reward as Adonibezek did Many suffered great Losses lived in great danger and distraction by that Corporation-Act but the Enactors could never accomplish their full design by it the very Souldiers that were imployed to keep out People and to guard the Meeting-places were not pleased with their Office and shewed Civility to the Ministers in some places Their Sufferings went against the common sense of Men but so captions were some Men so zealous rather so jealous to justify their Resolutions that strange Stories were carried and dispersed of seditious Doctrines Preachers were presented as Incendiaries to incense the Magistrate against them that it was dangerous for the Preachers to quote some Texts of Scriptures and just cause there is why such unchristian Spirits should be afraid of Scriptures 7. After all this Distraction and Trouble His Majesty sent out his Declaration of Indulgence and they became licensed Preachers It is true the Parliament at their next meeting declared againstit as contrary to the Laws and his Majesty called it in but it proved and proves profitable to the Nonconformists several ways 1. The very Parliament that was against the Declaration continued rather favourable towards the Nonconformists than sharp the Laws continued but the Execution cooled and abated 2. Such as built Tabernacles and the most convenient Places they could held them and their Congregations stuck to them and both without Molestation until now that their old Friend awakes as one out of sleep lest they should sow good Seed in the Field 3. Though that Declaration of Indulgence Nor could at that time as is to be seen in what follows of the Sufferings of the Nonconformists and the Licences granted them cannot protect them from the Arrests of Mens Passions nor from the violent Hands of such as are like Saul's against them yet they do clearly vindicate them from the odious Slander of seditious and evil Men. For can it be thought that the King would have so little regard to Truth Faith Peace to his own Safety and the Preservation of his Subjects from the infection of wicked and cursed Principles as to grant Licences to seditious Preachers to Doctors of Rebellion or Underminers of Church and State they are most the saine Men who were licensed by the King if the King was deceived in them if they are dangerous and evil Men testify against them and no greater Favour is desired for them but Truth and Justice Let them that clamor against them and asperse them do it and preserve their Honour and Reverence of the King immaculate if they can Christianum esse Nonconformistam esse aut est Crimen aut non est so Crimen est cur non interficis confitentem si Crimen non est quid persequeris innocentem Cyp. contra Demetrianum Tract 1. And so much for that by way of Apology now follows the second Query 2. Whether it be not hard to silence suppress and punish the Orthodox Nonconformists for endeavouring the everlasting Salvation of precious Souls by their Preaching and other Religious Exercises I cannot call to mind more than three things that can be urged against them or to justify their Sufferings 1. They transgress the Laws and Orders of the Church made by the Bishops Rulers and Fathers of the Church 2. They transgress against the Statutes of the Land and why should they be priviledged or spared if they transgrest 3. They are Men uncalled to preach the Gospel and it is fit such Men should be restrained To the first It may be answered waving the Disputes about Church-Rulers and the Restriction of Ecclesiastical Jurisdiction that the present Terms of Ministerial Liberty were not the Result and Decrees of all the Bishops of the Church after Consultation and free debate supposing all the Power to be lodged in them but we know that our Ecclesiastical Laws are made by our Convocation and enacted and established by the Civil Power whether there was any Debate or Disputation about these Impositions is not altogether unknown We read that in the Council at Jerusalem met to consider a Case as plain and easy as any of our Matters can be supposed to be that they came not to a Determination till after much disputing there was nothing but open dealing The Apostle of the Circumcision did not protest against the Apostle of the Uncircumcision as unfit to be there no tart Reprehensions or Magisterial Checks were given but what concerned the whole Church was debated by the whole Church the Apostles and Elders and the Church Acts 15.6 7 22. and nothing resolved but after Consideration and Disputation they give the Churches of Antioch an account of their Consultation and lay upon them none but necessary things without either Penalty or Sanction but this from which if you keep your selves ye shall do well I cannot think that the Reverend Mr. Baxter doth reflect upon all or most of the Bishops Ver. 29. by his frequent mention of Ithacius and Idacius but well knows our Impositions to be the Will and Pleasure of but a small number of them and if it be so we may question the Right which a few Bishops had to make Laws for the whole Church till we see their Patent 2. But they transgress other Temporal Laws made by lawful Authority 1. A lawful Authority is made up of several Estates in this Kingdom whereof one is chosen by the free Votes of the
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
ought to receive and obey the Truth and to believe no more than what Christ hath commanded to be believed and to worship God according to the Will of Christ Shall we say the Protestants in France do not hold the Faith nor worship God according to the Gospel then what are they who say so If they profess and believe the Truth they ought to be permitted that 's plain for the Truth 's sake and for the Lord's sake Doth Christian Love and Compassion prompt us to wish our persecuted Brethren in France enjoyed the Liberty of the true Religion there and if they should enjoy a Freedom there shall we deny a Liberty to Protestant Brethren here I can see no way to avoid a Justification of the barbarous Usage of Protestants there by them that prosecute Protestants here for far lesser Differences from our Establishments than theirs from the Papists Suppose an Embassador was sent to treat with the French King at this time of Prosecution of our Native Protestants for a Cessation of that cruel Persecution how readily might an Answer be made Why may not I suppress Hereticks when in England you suppress Protestants 4. A Diversity of Order and Manner of Discipline and Worship may be as well permitted without breach of Church-Unity in the same Nation as in divers Nations without breach of Christian and Catholick Unity If different Forms of Belief are allowed the matter being divine and the one more large and explicit than others why may not different Modes and Order of Discipline and Worship be allowed and permitted Our Worship is according to our Faith as we believe so we worship Notwithstanding our use of three Forms of Profession of our Faith we agree in one Faith so in different Forms of Worship we agree in one Evangelical Worship And our Reformers might with as great Reason have pitched upon one of the three Creeds and for Uniformity sake required Assent to that and the use of that and no other as our Modern Fathers pitch upon one Form of Worship and require our Assent and Use of that and no other For Uniformity in Faith is more necessary than Uniformity in Orders and Rites We use the Creed called the Apostles Athanasian and Nicen Creed Bishop Jewel hath written a larger Form in his Apology for the Church of England agreeing in Words with neither and in his Reply to Harding reckons up eight Forms composed by several Authors and Fathers Apol. 2d part 1. c. Divis 1. Diversity of Creeds fol. 38. Harding cavilling against his Declaration of our Faith as many in our days exclaim a-against Dissenters said In our Fathers days Christian People lived in perfect Vnity c. before Luther 's New Gospel But let us learn from our Reverend Father Jewel that Unity of Faith may agree with Diversity of Forms of Faith and by Consequence with Diversity of Forms of Worship Object But the Administration of God's Worship ought to be uniform in one Nation and variety of Rites in one National Church would Cause Division of Judgment and by Consequence Division of Affection and to tolerate divers ways of Administrations would be to tolerate matter of perpetual Discord and Schism Answ Besides what the learned and acute Sir Thomas Overbury answers to a part of the matter of this Objection pag. 106. and the Commissioners in the Savoy Account of Proceedings p. 8 9. I 'll return my Answer in two things 1. Without Controversy our Lord Jesus took care for the Preservation of Unity such a Unity as is necessary among his Disciples and yet took no such Course as these Men build all Unity upon 2. The Church of Corinth was doubtless a particular Church and according to the Sense of the Reverend Bishop Bilson quoted before there was no Form of Liturgy prescribed p. 619 620. To be short Multitudes of learned and able Men living in one Kingdom have diversity of Apprehensions and Notions of things as well as in divers Nations and except Uniformity of Words might produce an inward Uniformity of Conceptions it hath not that Influence upon Unity as some Men think by their too violent urging of it 3. I am for Uniformity according to General Rules not excluding Prudence which must judg what 's necessary what 's expedient what 's edifying or what not for to exclude Prudence is to limit Divine Providence to particular Rules Divine Providence proceeds from Soveraignty Prudence observes it and Conscience must obey it Saving the Dominion of Providence and the Exercise of Ministerial Prudence let 's be as uniform as we can This prudential Latitude is allowed to every Curate in the choice of Homilies in dividing them leaving a part for the After-noon and changing of Lessons reading one for another as shall be most for Edification in the Admonition to all Ecclesiastical Ministers before the second part of the Homily To conclude this Question I desire the violent and active and the violent and oppressive Disputants of these times to answer Whether they think that our Protestant-Dissenting-Brethren that preach the Faith and labour to convert and build up precious Souls are unworthy to enjoy Liberty to preach the Gospel or to enjoy their Estates or to live in any part of the World If not what ground have they for their ill Opinion What Christian Charity have they How do they conspire with Bloody Inquisitors and French Persecutors yea Irish Rebels and Inhuman Rooters out of Heresy But if not worthy to live among us retaining their Liberty of Conscience and Religion Whither shall they go Where are they like to sind more natural Affection than among their Native Country-men and Acquaintance Where shall they be more wel-come among the Papists among Infidels where Satan bears so much Rule or among Protestants abroad Alas where who can entertain them Would you banish them to Scotland Ireland there are too many already Whither would you have them go for they are bid begon if they 'll not conform by some where they may do good there 's work enough for them where ever they are Why may they not do good here among us To be short they who turn them out of their Hearts and Charity upon the same reason banish them out of the Land if not out of the World And what if they should say as their Ejectors do We had better live or be in any Land or Nation even among the Papists or Insidels than live among such as these Would it not sound worse than all that yet they have said And what a Division or Schism at the very root would that be if it grew to it Which it hath not done and I wish never may But we may see that Violence is a Wedg to make the most ghastly Schism that ever was seen in a Christian Church But rather than be guilty of so unpeaceable and uncharitable a Thought or Carriage capable of such a Construction which all Christians should as ill endure to lodg within them as the
Sacrament using his own Words and so it be delivered in four Forms who will doubt but he holds Communion sufficient to the Ends of the holy Sacrament And the Uniformity lies in Blessing and giving Thanks in taking Bread breaking it giving and taking it as a Token of the Body of Christ to the appointed End and so also the Cup as a Token of his Blood drinking it to the appointed End Uniformity of Words is not necessary to Church-Communion neither in Articles of Faith nor in Preaching nor in Prayer nor in Sacraments and yet Church-Communion is as necessary a Duty as associating of Churches and Assemblies it being truly the End of such Association and Assembling And yet no Man of sense will deny the great Advantages of Consent Agreement Similitude and Uniformity in all our Administrations as near as we can frame our Minds thereunto which will never come nearer than according to general Rules without Debates and Disputes as many if not more and of as great an Influence upon Peace as can arise from the Application and Construction of General Rules II. Let us remove and take away the Causes of Disunion and Division as much as possibly we can And first Those that are within us which may be reduced to Flesh and Self For whereas there is among you Envying Strife and Divisions are ye not carnal and walk as Men For while one saith I am of Paul and another I am of Apollo are ye not carnal 1 Cor. 3.3 4. Self is the Schismatick within us till we are converted from it we are separate from Christ and by Consequence are disunited from his Body and do not consent to the Terms of his Covenant and Salvation Self-conceit Pride and Loftiness Self-will Self-seeking and Self-love are the Springs of our bitter Waters of Strife and Separation that run into divers Channels or rather break the Banks and over-flow the Church 2. The outward Causes are besides the Co-operation of the World and Devil the rigorous exacting and enforcing of particular Conditions of Church-Liberty and Communion with such Forfeitures and Penalties as hinder the Progress of the Word of Life and the Salvation of Souls All our Wars have been before the Gates of the City since many have been turned out we say they shall not come in except they will subscribe to Terms and they say they cannot except they are taken away Both Sides must sound a Parlee and our Governours have the greatest and most imitable prevailing Example of the King of his Church Homily of Fasting â—â—st part p. 172 173. Edit Lond. 1673. and his Apostles Hear our Homily God's Church ought not neither may it be so tied to that or any other Order now made or hereafter to be made and devised by the Authority of Man but that it may lawfully for just Causes alter change or mittigate those Ecclesiastical Decrees and Orders yea recede wholly from them and break them when they tend either to Superstition or to Impiety when they draw People from God rather than work any Edisication in them and not in these Cases alone as you shall hear afterwards This Authority Christ used for the Order and Decree made by the Elders for washing oft-times tending to Superstition our Saviour changed into the Sacrament of Regeneration This Authority To mittigate Laws and Decrees Ecclesiastical the Apostles practised Acts 15. signifying they would not lay any other Burden upon them but these Necessaries Thus ye have heard that Christian Subjects are bound to obey even in Conscience sincere Laws which are not repugnant to the Laws God Ye have heard that Christ's Church is not so bound to observe any Order Law or Decree made by Man To prescribe a Form in Religion but that the Church hath full Power and Authority from God to change and alter the same when need shall require c. Was there ever greater need than now Love of Union Peace and Growth of Godliness Sence of imminent Danger and that Danger no less than Destruction hath moved the Right Reverend Bishop of Cork to print those pressing Divine Sermons and take his Testimony as carrying greater Authority than of private Men's of the necessity of Union speaking of the Protestants in Ireland We must unite or be destroyed First Serm. p. 29. And how far is Ireland from England Can the Protestant Church in Ireland be destroyed and England be safe Yea how much further is the Destruction from England than from Ireland may not England be destroyed first It is most likely for if England be destroyed Ireland cannot escape if Ireland be destroyed England will be endangered but may better withstand it than Ireland can The same discerning and sensible Bishop cannot conceive any Possibility of an Union of all honest-minded Men of different Persuasions amongst us that call themselves Protestants but by the coming of such several Dissenters into the establish'd Church Hence the Inference is not far to be fetched Second Serm. p. 61. That this Union can never be but by taking away the Bars and the Chains that keep the Dissenters from entering in Upon what Terms saith that Right Reverend and Excellent Person must we of the Establish'd Church come over to you that dissent or you come over to us We declare we cannot without Schism and then adds a most generous Expression of a large and catholick Spirit But are ready to sacrifice all we can otherwise to the Publick Peace and Safety Pag. 29 O that all were thus frank in their biddings for Peace and Union But Right Reverend Father Dissenting-Protestants and Independents will never press you so far as to come to them that is to be Presbyterians and Independents If you will do what you may without Schism and they do what ever can be done with a good Conscience the deadly Wound is in a hopeful way of cure Find out first what Unity is necessary for this imperfect State 2. Observe what Rules Christ gave by his Spirit and the Holy Apostles practised for Unity against Schism for Truth and Faith against Heresy for Government against Confusion for Order against Disorder for Decency against Indecency for Worship against Idolatry and Irreligion for Discipline against decay of Piety and for the soundness of its Members in a word for Admission into Communion and Priviledges for Edification Peace and Comfort And what more can be necessary for Unity and Peace of Christians in one Nation than what was sufficient for Christians in all Nations And then there will be neither Schism on one hand nor Dissent on the other That one Rule of the Apostle as far as we have attained let us walk by the same Rule would unite and heal us and do us more Service than all the Volumns of Canons besides And who can walk by the same Rule further than he hath attained The Means to be used for Union are 1. A sincere Observation of and consciencious Consent unto the Terms of our Christianity and
Agreeable with this is that Description of Schism given us by that clear and very learned Dr. Barnaby Potter Answer to Charity mistaken Sect. 3. p. 76. Whosoever professes himself to forsake the Communion of any one Member of the Body of Christ must confess himself consequently to forsake the whole And therefore her Communion we forsake not no more than the Body of Christ whereof we acknowledg the Church of Rome a Member tho corrupted And this clears us from the Imputation of Schism whose Property it is witness the Donatists and Luciferians to cut off from the Body of Christ and the hope of Salvation the Church from which it separates I must confess when the Jusuit-Knot frames an Argument from this Description of Schism the Rational Mr. Chillingworth denies the Syllogism saying it is all one as to prove that because a Man hath a Feaver therefore he hath the Plague and makes this to be but one Property of a Schism But be it so if this be a Vindication of the Protestants from being Schismaticks because of our Separation from Rome it will as clearly vindicate our Protestant Nonconformists from the charge of Schism from the Established Church for they do not cut off from the Body of Christ and hope of Salvation the Church of England Indeed the Separation with which they are charged is not from it as from a Church but as Separation in a Church fundamentally and essentially the same but differing in Accidents and Modes which must needs be the lowest kind of Difference and not comparable to that in Corinth which our Famous Dr. Rainolds De Lib. Apocryphis Praelect 1. calls only Schisma nascens for the Conformists and Nonconformists are all one in Christ none of the Nonconformists have been ever heard to divide and cry I am of Paul and I am of Apollo c. Our imposed Accidents are the dividing things among us And certainly if the Nonconformists do sin grievously in refusing Communion with us in them agreeing in all the Parts of Christian Catholick Communion with us It will be a remarkable Act of Charity and Goodness in our Governours to deliver them from so great a Sin by reducing the fore-quoted Doctrine of our Church in the Homily of Fasting into Practice for those be the things at which they stumble it will be a Charity to take them out of the way Or if they will not remove them then I 'll conclude it is hard to call them Schismaticks who are all one with us as far as we are all one with all Reformed and Christian Churches remembring the Words of the Learned Dr. Stillingfleet Pag. 359. in his Defence of Arch-bishop Land Before the imposing Humor came into particular Churches Schism was defined by the Fathers and others to be a voluntary Departure out of the Church yet that cannot in Reason be understood of any particular but the true Catholick Church FINIS ERRATA PAge 1. line 10. dele to me P. 4. l. 22 after c. add which P. 5. l. 21. after Bishops add 3 and dele And P. 8. l. 32. del that P. 9. l. 16. del only l. 37. r. Church-Order Ib. 1. for P. 10. r. of the National c. P. 11. l. 18. after Country add they are unfit P. 15. l. 4. r. 1660. P. 24. l 40. for they r. we P. 16. l. 4. r. dispositive l. 29. r. Anti-reforming P. 31. Marg. r. are for is P. 39. l. 40. r. is P. 40. l. 15. r. Preachers P. 57. l. 10. after Order add 2. The Preface and some other Sheets the Author did not revise therefore the Printer desires the Reader to correct or pardon what Errata he finds therein