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
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
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
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
Salvation our Baptismal Vow Hypocrites and Formalists are the first Rank of Dissenters and Schismaticks that conform not unto the Laws of Christ and Terms of Salvation 2. A conscientious walking after the Spirit Sensual Men that have not the Spirit are the notorious Separatists 3. A studious search into and keeping to the holy Gospel wherein we are taught as the way to Union 1. A setting up or rather acknowledgment of God as in all and above all 1 Cor. 3. 2. An Imitation of Jesus Christ Phil. 2.5 in Humbleness of Mind and Condescention 3. Unity of Mind in the Lord Phil. 4.2 1 Cor. 1.10 not contentious striving in Parties as if Christ were divided 4. By Charity which suffereth long is kind envieth not vaunteth not it self is not pussed up seeketh not her own is not easily provoked thinketh none Evil rejoyceth not in Iniquity but rejoyceth in the Truth By these Divine Effects and Properties of Charity we may lay our Divisions upon the Head of Uncharitableness Charity keeps all together as in a Bond of Perfectness Be kindly affectioned one to another with brotherly Love in Honour preferring one another Rom. 12.10 Rejoyce with them that do rejoyce and weep with them that weep ver 15. 1 Cor. 12.25 26. 5. By Self-denial This is the individual Property and Effect of true Faith and Love and by Consequence the necessary Qualification of a Disciple By this we seek God's Glory and not our own pray that God's Kingdom may come and his Will be done as if we had no Interest nor Concernment in this World but the Advancement of Christ's Kingdom nor Work to do but to do his Will Except we deny our selves we cannot condescend not seek the good of all but please our selves we cannot have a Care of one another as of our selves we shall not seek the things that be of Christ but our own This Factious this Schimatical Self must be denied or we can never be healed nor grow in one 6. If we would unite we must not aggravate Divisions nor multiply Schisms in our own Fancies Opinions and uncharitable Affections looking upon diversity of Opinions as hideous Errors upon Errors as damnable judging others as Deceivers and deceived and admiring our selves as if priviledged with a little Infallibility censuring our Brethren reviling reproaching suppressing and persecuting of them Our Union lies in a Point it is in the Head And they were counted Schismaticks who separated from the Catholick Church by Cyprian ad magnum c. August c. in the Essentials of Christianity of Faith and Worship and in Amen as the Sum of our Prayers An so Schism pernitious Schism lies in a narrower Compass than most Men I will not say would have it but than most do lay it in Schism is a Breach of Union but then it is a Breach of that Union which ought to be among Christians from the Nature and Laws of Christianity But according to some the weaker side is always the Schismatical And so I come to the last Head to shew wherein Schism lies or what Schism is It hath many Branches and Degrees but I 'll take the most authentick Notion of it from the prime Doctors and Fathers of the Church of England by which I dare say our Protestant Dissenters will be tried and judged Hear the Canon and let it be the Reed to measure our Schism by we may stand to their Rule who made our Canons Anno 1603. Can. ix The Title is Authors of Schisms in the Church of England censured Whosoever shall hereafter separate themselves from the Communion of Saints as it is approved by the Apostles Rules in the Church of England and combine themselves together in a new Brotherhood accounting the Christians who are conformable to the Doctrine Government Rites and Ceremonies of the Church of England to be prophane and unmeet for them to joyn with in Christian Profession let them be excommunicated and not restored but by the Arch-bishop after their Repentance and publick Revocation of such their wicked Errors Here 's the Nature of eulpable Separation opened 1. It is a Separation from the Communion of Saints 2. Communion of Sains approved by the Apostles Rules 3. Combination in a new Brotherhood 4. The Reason of such Separation and Combination accounting the Christians who are conformable c. to be profane and unmeet for them to joyn with in Christian Profession The Nonconformists both of Denominations Presbyterian and Congregational do declare 1. That they believe and hold Communion of Saints 2. That the Apostle's Rules are the Rules of that Communion 3. That conforming Ministers and Christians are true Churches a true and excellent part of the Catholick Church 4. That they separate not from any Christians because they are or that are Christians conformable to the Doctrine c. There is not a conformable Christian in England or in the whole World but they that are sincere Christians among them do and must hold Communion with them in the Christian Profession The Reason of their Combinations is because of some Injunctions required of them alien from the Apostles Rules as we are Christians and keep to the Apostles Rules they do not judg us to be unmeet for Christian Profession with them As this is clear from the declared Doctrines of the Nonconformists so it is clear in the Practice of many of them as more than my self can testify who have had of them communicate in Prayer Preaching and Sacraments with us There may be some who ignorantly weakly and passionately upon Prejudice and Unacquaintance may be too far estranged from us but as many of these as are Christians dare not withdraw from Christian-Communion with us or judg us unmeet for Christian Profession with them these are to be pittied and rectified but if they believe with the Heart and confess with the Mouth Jesus Christ the Schism is verbal and oral but not fundamental and in the Heart A Man may be shy of another Man's Company through Unacquaintance and Suspition but if he will not keep the same Pace or the same Track in the way to Heaven I 'll own him for a Fellow-Traveller if I see him go on in the beaten Path of Christianity tho not hand in hand with me If he suspect me for a Robber I 'll assure him of my Honesty if I can that we have the Comfort of good Company There are not so many that declare themselves bound for Heaven that I must cut off them that do because we have some Jars and Disputations upon our Journey Let us learn Moderation from the highest Fathers of the Church in their days and learn this Canonical Notion of a Schismatick A Schismatick from the Church is He that separates from the Communion of Saints according to the Apostles Rules as from Christians unmeet for Christian Profession because they conform i. e. as from no Christians but prophane because they conform to the Doctrine Government and Ceremonies of the Church of England
to 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
Devil himself or expose our Brethren to Temptations and Sufferings let us all most earnestly pray for Peace and Union and lay aside all Thoughts and Passions which are the beginnings of Schism And so I come to the last Query Query 3. Whether we ought not to unite as abovesaid and so to unite and become one by the removal or abating the things which divide and break us so that we may hold mutual and actual Communion in the same Exercise of Religion without fear of offending our Superiours or any other That we ought to unite is the Cry and Voice of all in whom Christianity doth but faintly breath and the Spirit of God hath any effect or Interest but the Quomodo is most difficult in this as in many other Operations I have betrayed my self and discovered my poor Opinion in the very Question by removing and abating the things which divide and break us But it appears clear to my Apprehension that no other way or means will ever do If the Dissenters should be miraculously convinced or charmed into a Consent then that which was a Cause of dissent is become as no Cause and while their Understandings stand at this distance and they be but sincere and obedient and honest to their own Thoughts and Judgments they can never come over to us and to use force without Reason is the way to drive them from God when we pretend to drive them to Church Would we have them act against the settled Dictates of their Conscience and is Force the way to convince the Conscience And really what hath been offered to inform their Understandings hath been ineffectual to that End Is it likely such Writtings that convey neither Love nor distinctive Reasonings will ever perswade Men better studied in their own Case than they that unite against them Is it likely that a display of Words and sounding the Trumpets not to call the Congregation together to unite in Love and Peace but to alarm People to arm themselves and to watch as against Seditious Persons will ever incourage them to come in and unite with us We must argue from better Topicks than Sarcasms Flouts Mockery Emulation Wrath and Reviling these Deeds of the Flesh will never allure Men to walk with us in one Spirit There are large Encomiums of Unity and Peace and every part of the Encomium or praise of it contains an Argument in perswado us to it And two mighty Arguments should at this time prevail with us * Since this was written I find the Right Reverend Bishop of Cork â—â—se these two Arguments in terminis p. 29. of the first excellent Sermon Necessity and Self-preservation we see our apparent Dangers by being scattered abroad like an Army in a Rout or Disorder or Tumult while our Potent Enemies are united against us We cry out upon Dissenters as factious but were it not for a Factious Spirit among our selves they had never been thus broken and separated from us Our Life our Delights our Happiness doth consist in or spring from Union after this our Desires do run or fly they move at no slower rate Our Death Sorrows Griefs and Unhappiness doth follow our Separation from the things wherein Life Delight and Happiness consist A divided State is an unhappy State Charity is the Bond of Perfectness when Charity dies then the Church is like a Princely Family broke up dispersed and divided They who do not love cannot unite but make a Breach and Separation The uncharitable Man is the factious Man To impute Factiousness to one Party who would unite but cannot and to excuse another who may unite but will not is to judg with too apparent a Partiality for an equal Judg. Had the upper side but the very same Reasons and Arguments which now the oppressed use and urge for themselves they would be of Authority and very considerable if not unanswerable whereas now they are look'd upon as weak and scorned as ridiculous Favour and Authority gives Force and Weight to the Reasons of them that enjoy the benefit of the Favour and when Persons are exposed to Contempt their strongest argnings are despised as weak and their loudest Complaints are not heard but rebuked as causeless and themselves branded as a Faction tho they are Catholick and Loyal in their Faith and Principles And this is plain the Nonconformists have found it so their Arguings Representations Complaints which have been but few Motions Supplications Apologies have been despised because they are despised and low in the World and a worldly Interest keeps them down I have sometimes thought that if Authority had been against the use of the Cross and commanded Mr. Parker to write his Book against it then he had been dignified with the Epithets that Mr. Hooker hath been adorned with of the Judicious Parker and the Profound Parker and the Excellent Parker whereas being on the decried side he hath been often laughed at The greatest number of Men consider more the Condition of the Person than the thing spoken or written by him and give him the greatest Honour by whom they may receive a Favour From this Partiality a Faction grows up and thrives exceedingly when it is fatned by the Richness of the Soil and influenced from some that sit above and hence it comes even from Partiality and Faction that the imputation of Faction is constantly thrown upon Dissenters because they do not what they cannot do with a good Conscience according to their Light But if all of us would set up God's Glory the Edification of his Church Truth Peace and Union in the middle as a Center and all of us that are scattered and divided in the Circumference run up to it by the Lines of Scripture-Rules then God would be more glorified than he is Vid. Cypr. de simplicitate Clericorum Unitas servatur in Origine the Church more edified and we more happy in Peace and Union than we are or if we were all affected to glorisy God to edify the Church and to keep the Unity of the Spirit in the Rond of Peace as long as we agreed and met in God as in a Center and the Lines of Holy Scripture tho we did not all run in on Line in one Way but different Ways Our Diversity would be without Schism and all our Divisions would be like the dispersing of a numerous Family without Alienation of Affection like the Distribution of the Patriarchs into their several Tribes inhabiting the Land of Canaan all of the same Blood the same Religion in the same Covenant with God Towards this Union we must confider I. Wherein it consists II. Remove the Causes of Division as much as possibly we can The Causes of Division are 1. Inward 2. Outward and apply our selves to the Means of Union III. Wherein the nature of Schism doth properly consist I. The Persons united are Christ and his Church under the Denomination of his Members his Body and his Spouse compared to several kinds
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