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
to the Instruction Conversion Correction Direction Consolation and Salvation of precious Souls it may not be intermitted without far greater loss than a Masters Absence from his School or a careful Father Mother or Steward from the Houshold This humble Proposal for omitting the second Service hath a fair Countenance from the Rubricks There is a Supposition that the Communion is celebrated every Lord's day but it is not except in some few Cathedrals as appears by some Rubricks Rubr. the last immediately before the Lord's Prayer is this The Table at the Communion-time having a fair white Linnen Cloth upon it shall stand in the Body of the Church or in the Chancel where Morning and Evening Prayer are appointed to be said and the Priest standing at the North-side of the Table shall say the Lord's-Prayer with the Collect following the People kneeling Now I query Whether the Priest be bound to read that Service but standing at the North-side of the Table so placed so covered to answer the Title of the Service which is The Order for the Administration of the Lord's Supper or Holy Communion And the Rubricks that follow speak altogether in relation to the Communion the Rubrick after the Commandments is Then shall follow one of these two Collects for the King the Priest standing as before and saying Let us pray The Rubrick after the Nicene Creed doth suppose the Communion to be celebrated every Lord's-day or else we omit to declare Holy-days Bans c. There is a great Inconsistency in that Clause of that Rubrick and then if occasion be shall notice be given of the Communion when the former Rubricks suppose there is one then The Rubrick before the Prayer for the whole State of Christ's Church is And when there is a Communion the Priest shall then place upon the Table so much Bread and Wine as he shall think sufficient After which done the Priest shall say Let us pray for the whole State of Christ's Church I know there is a Rubrick after the Communion Service that appoints what shall be read when there is no Communion which makes a Communion-Service without a Communion Thus much in general for the Things to be done The second Thing is the Terms of Admission to the Administration For this one plain Rule may be sufficient taken out of the Form of Ordination That which is a sufficient Condition or requisite for Ordination and Admission to the Office is sufficient for the Administration Or that which is sufficient to make a Man a Minister is enough to entitle him to the Exercise of his Ministry except he apostatize and lose what he seem'd to have The Person to be ordained or admitted is first to be tried and examined The Qualifications to be tried are his Calling and his Qualifications or sitness for the Office by the Holy Ghost The Qualifications for Learning are low enough and were high enough Rubr. for a Deacon if not too high for the greatest Number at our first Reformation learned in the Latin Tongue and sufficiently instructed in the holy Scripture The Bishop doth admonish him that presents any One to the Office to present such as be apt and meet for their Learning and Godly Conversation and if there be no impediment or not able Crime objected by the Congregation he is admitted upon his taking the Oath of Supremacy and answering to the Questions I. That he doth trust that he is inwardly moved by the Holy Ghost to take his Office II. Truly called according to the Will of Christ. III. That he doth unfeignedly believe all the Canonical Scriptures of the Old and New Testament IV. That he will diligently read the same unto the People where he shall be appointed to serve V. That he will apply all his Diligence to fashion his Life according to the Doctrine of Christ. VI. Reverently to obey his Ordinary Over and above these Answers he that is to be ordained Priest declares VIIly that he is persuaded that the holy Scriptures contain sufficiently all Doctrines required of necessity for eternal Salvation through Faith in Jesus Christ and hath so determined by God's Grace out of the said Scriptures to instruct the People committed to his Charge and to teach nothing as necessary to Salvation but what may be concluded and proved by the Scriptures VIII That he will give faithful Diligence always to minister the Doctrine Sacraments and Discipline of Christ as the Lord commanded IX That he will banish all erroneous and strange Doctrines use publick and private Monitions to the Sick and Whole X. That he will be diligent in reading the Scriptures and in Studies laying aside the Study of the World and Flesh XI Frame his Life and the Life of his Family according to the Doctrine of Christ and be Examples to the Flock XII That he will maintain and promote Quietness Peace and Love among all Christian People especially his charge XIII That he will obey his Ordinary and chief Ministers to whom is committed the Charge and Government over them Now I do suppose that Subscriptions will be required of all Admitted See Mr. Humphr Matter for Union And the Samaritan and the last Promise will be most scrupled Of this some Non-Conformists declare their Readiness to obey the Bishops as Officers under the King as supream Governour and is also proposed by others Matter of Subscription For the Subscription which is but some kind of Security especially in doubtful and controverted Things Query If for Peace sake it may not be sufficient if after due Examination of their Qualifications and Calling by the Holy Ghost that they declare and subscribe their unfeigned Belief of all the Canonical Scriptures of the Old and New Testament that they contain all Doctrine required of necessity for eternal Salvation and that they will instruct the People committed to their Charge or any other to whom they may occasionally preach and teach nothing as required of necessity to eternal Salvation but that which they may be persuaded may be concluded and proved by the holy Scripture and that they will diligently and faithfully perform all Parts of their Office and order their own Conversations and of their Families if they have any or when they shall have according to the Doctrine of Christ We see upon what Terms Ministers are ordained What more should be required of them as Ministers but a Discharge of their Ministry according to their Trust with Knowledg Diligence and Fidelity If a Magistrate or any other Officer be made he may execute his Office without any After-Restrictions If Subscription to the Articles be still required for Satisfaction of forreign Churches concerning our Doctrine and Faith ut certius inde constet omnium Ecclesiarum concentus as Calvin wrote to the Protector and as a boundary to our selves for Peace sake as some would have our Articles to be the Number of them are lessen'd in some Proposals and expedients thought upon for the Relief of such as
Ghost who was promised and sent by Jesus Christ 3. Being in some lower measure at first prepared and fitted for their Work the Holy Ghost is the prime and effectual Mover of them to exercise those Gifts which they have received in the Service of their Master in Heaven Jesus Christ And this that great and solemn Interrogatory which requires a sincere sensible solemn and serious Answer our Ordination doth put out of doubt Do you trust that you are inwardly moved by the Holy Ghost The ordering of Deacons to take upon you this Office c Answ I trust so 4. Being prepared and moved by the Holy Ghost they offer themselves unto and are called by some in a Church where a Church is constituted to exercise those Abilities received from Christ by the Holy Spirit for the Ends of the Gospel the Salvation of immortal Souls 5. All that the Bishops and Pastors of the Church are required to do or can do as Ordainers is to try their Fitness and Disposition and finding them fit to approve and separate them to the Office of the Ministry to declare them to have Authority to exhort them to Diligence and Faithfulness in their Office and to testify this to the Church 6. No Bishop or Pastors can justly refuse and justify the refusal before Jesus Christ to whom they must give an account of any Person duly qualified with necessary Qualifications for the Ministry for it is a Sin to refuse him whom Christ hath by his Spirit fitted for and excited to his Work by his Spirit 7. As long as their Gifts and Abilities are continued and the Holy Ghost doth continue his gracious Motions and Assistances so long these Ministers must continue in the Exercise and discharge of their Office for there is the same Reason to continue them as there was to admit them they continuing the same 8. Their fitness for the Work of the Ministry consisting in soundness of Knowledg and Faith aptness to teach gift of Utterance declared Resolutions and undertaking to teach and do what Christ hath commanded with Perseverance therein as a Guide and Example to the Flock are sufficient Conditions of admittance into the Ministry of the Gospel To do all things decently and in order and to Edification are necessary by the Law of Christ's Kingdom and not indifferent It may well be questioned whether any Man otherwise fitted for the Ministry should be refused because he refuseth to subscribe vow promise declare to any doubtful controverted Conditions of Admission or Continuance which are commonly invented by controversial contentious and imperious Men who do not only propose their Conceptions to others but make them a Standard and Measure to regulate other Mens Minds and Practices and not only so but think it meet that all shall be punished that disagree and dissent from them For the Confirmation of these things with the Authority of the Church of England Let us observe the Form of ordering Priests and Deacons The Preface saith The Bishop knowing either by himself or by sufficient Testimony any Person to be of vertuous Conversation and without Crime and after Examination and Trial finding him learned in the Latine Tongue and sufficiently instructed in Holy Scripture may admit him Deacon The Bishop saith to the Arch-Deacon Take heed that the Persons whom you present unto us be apt and meet for their Learning and Godly Conversation The Bishop examines them in the presence of all the People Do you trust you are inwardly moved by the Holy Ghost to take upon you this Office Do you think you are truly called according to the Will of our Lord Jesus Christ Do you unfeignedly believe all the Canonical Scripture of the Old and New Testament Then opening his Office he asks him Will you do this gladly and willingly Will you apply your Diligence to frame and fashion your own Lives and of your Families according to the Doctrine of Christ and be Examples of the Flock of Christ The other Question relates to the Government of this Church as Obedience to the Ordinary and his godly Admonitions which is a local Condition in order to their Admission under our Church-form of Government which is disputed by some of the Parties when any is presented to the Priest-hood The Bishop cautions the Arch-Deacon Take heed that the Persons whom you present unto us be apt and meet for their Learning and godly Conversation to exercise their Ministry duly to the honour of God and the edifying his Church I think them so to be Then shall the Bishop say unto the People Good People these are they whom we purpose God willing to receive this day unto the Holy Office of Priest-hood for after due Examination we find not to the contrary but that they be lawfully called to their Function and Ministry and that they be Persons meet for the same Note from this that Learning and Godly Conversation are the constituting Qualifications of a Man lawfully called to the Function of the Ministry In the Collect afterwards they pray God to replenish them with the Truth of his Doctrine adorn them with Innocency of Life that both by Word and good Example they may faithfully serve him in this Office c. Then follow the Epistle and Gospel after which the Oath of Supremacy is given and after that an Exhortation to remember their high Dignity and weight of their Charge i.e. to be Messengers Watchmen Stewards of the Lord to teach premonish feed provide for the Lord's Family to seek Christ's Sheep that are dispersed abroad and for his Children who are in the midst of this naughty World that they may be saved through Christ for ever Have always printed in your Memories how great a Treasure is committed to your Charge the Sheep of Christ Covetous Non-Residents and negligent Residents is hereby condemned and a personal Inspection required which some of our Brethren call Gossiping others Conventicling bought with his Death the Congregation which you serve is his Spouse and his Body And if it shall happen any Member of that Church take any hurt by your Negligence ye know the Greatness of the Fault and also the horrible Punishment that will ensue See that you never cease your Labour your Care and Diligence until you have done all that lieth in you to bring all under your Charge to Agreement in Faith and Ripeness of Age in Christ that there be no Error in Religion or Viciousness of Life ye ought to pray earnestly for his holy Spirit consider how studious you ought to be in reading and learning the Scriptures and framing your Manners and of yours according to the Scriptures and for this Cause ye ought to lay aside all worldly Cares and Studies we have good hope that you have clearly determined by God's Grace to give your selves wholly to this Office whereunto it hath pleased God to call you c. This is enough to prove their Fitness and their Call to the Ministry and such as are
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
best is they dissented from the Law without Impeachment of their Loyalty to the King for they would gladly have submitted to his Terms and could not obey the Law without any great Dishonour to the Legislative Power for they only dissent from a few Men who then could sway enow to do their Work They must not only do but they must subscribe Is that true of the same wise Lord Bacon Their urging Subscriptions to their own Articles is but lacessere irritare morbos Ecclesiae which otherwise would spend and crush themselves And it is true there are some which as I am perswaded will not easily offend by Inconformity who notwithstanding make some Conscience to subscribe For they know this note of Inconstancy Page 35. and Defection from what they have long held shall disable that Good which otherwise they would do When they have done this they must assent and consent c. Non consensum quaerit sed dissidium auget qui quod factis praestatur verbis exigit He seeketh not Union but Division which exacteth inwardly that which Men are content to yield in outward Action the same great Man still If some of the things themselves be small yet it is not a small thing that is required of us about them namely a Declaration and Subscription our unfeigned Assent c yea our quiet Submission to the use of them as tolerable sufficeth not as we apprehend Principles and Practices of the N.C. p. 13. c. saith the wise and holy Mr. Corbet I know all is sheltred under and fathered upon the Law but who invented who formed these things Had they the Catholick Spirit Wisdom Charity Authority of the whole Church in them to which all must yield Assent and to whom all must consent under peril they could not but know there were and would be Dissents and Disatisfactions they could not but know these Injunctions could not be so pleasing to the generality of the Kingdom and Church who had received the King's Declaration with such Applause and Gratulation And here may the fifteenth Query of the learned and judicious Sir Thomas Overbury come in Men are not Masters of their own Perswasions and can not change their Thoughts as they please He that believes any thing concerning Religion cannot turn as the Prince commands him or accommodate himself to the Law or his present Interests except he turn Atheist c. Reverend Dr. Purnet's Preface before the History of the Rights of Prince pag. 49. Whether to require Conformity in Practice where there is difference in Judgment be not to command a Man to act against Light and Conscience and consequently to sin and Query XXI c. 3. Whether it doth not imply that if a Man assent to all Articles of Faith to the Doctrine of the Apostles concerning the Authority of the Magistrate concerning Decency and Order and things indifferent and be otherwise fitted for preaching the Gospel and Administration of all Ordinances yet except he do assent and consent to all things required by some modern Bishops and Clergy-men it shall avail him nothing he shall be uncapable to officiate and whether these modern Church-men do not set up themselves above and exercise an Authority to dictate most absolute and higher than the Apostles did who were next to Christ himself 4. Suppose a Man be a lawfully ordained Minister i. e. by Bishops as many of the Nonconformists are or able and fit in respect of soundness of Faith Utterance Aptness to teach and be scrupulous of the Truth of some Proposition which is no Article of Faith or of some Ceremony and Modes of Practice is it not hard that for some Weakness of Understanding he cannot assent to what is formed by others not infallible that he should be uncapable of the Exercise of the Ministry and the Church deprived of his other Abilities for that Mistake Weakness or call it Error Our Saviour bore with his Disciples when he reproved them Are ye yet without Vndrstanding and did not turn them out 5. Whether Assent and Consent to some human Laws Rites and Ceremonies upon which neither Faith nor Unity depends be not hereby made more necessary for Exercise and Practice than the assenting to Articles of Faith or than preaching the Gospel or by consequence the Salvation of Immortal Souls It is true there is a vast difference in the nature of the things but as to Capacity and Incapacity to minister in the holy Office it is all one for a Man to refuse Assent and Consent to every thing as it is to an Article of the Creed 6. Or that Conformity to Order and the use of the Liturgy a monthly Sermon or a Homily is more for the Edification of the Church than diligent and constant preaching without a particular Assent to all every thing Which I will freely speak it can be affirmed by none but a Man that sets light by his own Salvation and never personally conversed with his own Flock or knows the Conditions of the Covenant of Grace or Eternal Life or the Practice of the Primitive Church Hitherto I have laboured to open the nature of the Cause of these Proceedings against our Protestant Brethren and it is their Nonconformity passive and active the first of which is a refusal of the modern Terms of Church-Freedom the second is a worshipping of God in Christ according to the Rule of the Holy Scripture as nearly as they can discern it and after the common either allowed or not disallowed manner of the Reformed Protestant Churches and particular this of England And in what they do they follow the same Rule and act from the same Principles which our first Reformers professed and their learned Defenders have maintained And three Questions shall take up the whole of what 's to follow 1. Whether they the Protestant Nonconformists justly deserve to be silenced suppressed and punished as they have been and are 2. Whether they are not at least to be permitted and indulged 3. Whether we ought not to unite and become one by removal or abating the things that divide and break us so that we may hold mutual and actual Communion in the same Exercises of Religion without fear of offending our Superiours thereby or any other So much hath not been spoken of the first Question in the Second Plea but that much more may be produced to encline if not draw the sensible Reader to the right side of the Question 1. It is clear that they are not deposed and prosecuted for such Crimes as were meritorious of Deposition in the Ancient Church by their Canons those Crimes were Fornication Perjury Theft Let a Bishop Presbyter or Deacon convicted of Fornication Perjury or Theft be deposed but with caution that he be not separated Canons called the Apostles Canons i. e. from the Communion of the Faithful as Balsamon expounds non segregetur adding a Reason for this Moderation that no Man be punished twice for the
4º An. 1559. And yet the Law for all these places is the same The Law is uniform but the Practice multiform But if the use of the book both Rules and Things ordered by it be enjoined then it seems strange that the Words should be after the manner of the Church of England for suppose any should compose a Form of Worship begin with some apt Sentences of Scripture then go to an Exhortation to Confession but use another Confession and throughout observe the Rubrick but not the same number of Psalms nor the same Canticles and Lessons or one of the three or ancient Creeds and other Prayers whether this would not be tho not the same things yet after the manner of the Church of England as being after the same Order But take the words as before That no Exercise of Religion to above four and the Family shall be lawful except they use the Common-Prayer Then may some be apt to think that 1. Here is a Conformity allowed by this Act to overthrow and weaken that required by the Act of Uniformity I query If a Minister shall in any publick place so he be neither Parson Vicar or Stipendary read the Common-Prayer altho he do not subscribe nor declare Assent and Consent whether he may not lawfully preach to as large an Assembly as will hear him And so may not a Man that is a Nonconformist in respect of Subscription and Declaration lawfully preach as publickly as he can and so be a legal Nonconforming Conformist as honest Mr. C. called himself and whether this Act doth not strike at the Act of Uniformity 2. Doth it not cast an ill look upon all other Modes of Divine Worship as if no other Form were consistent with the Peace of the Kingdom but what is according to the Liturgy 3. That all that dissent from all things in the Liturgy are Persons to be suspected of the King except such as say or hear the Liturgy and for that Cause are not and by Consequence whether the Execution of it doth not clearly tend to divide between the King and his Subjects and between Subject and Subject yea to make them that are religious appear more formidable than the irreligious 4. And whether it is not to set up a manner of Worship composed by Men above the matter of Worship appointed by God for let the Worship as to the Matter and End and Principle be divine it is not tolerable except it be after that one Manner and Practice I 'll add no more Doubts and Prejudices but come to plain Argument They who ought to be encouraged and protected by the King of England as Supream Governour ought not to be punished ☜ But our Protestant Nonconformists ought to be encouraged and protected Therefore c. They who set up no false and Idolatrous Worship contrary to the Word of God that worship God according to his Word ought to be encouraged and protected by the King of England as Supream Governour and his Laws But such is their Worship in every part Therefore c. I 'll touch the Minor first and then go to the Proposition That Worship which agrees in the right Object of Scripture-matter according to Scripture and to divine Ends is true Worship but such is their Worship Therefore c. To multiply no more Syllogisms I prove the Proposition by the constant Uniform allowed Doctrine of the Church of England And to strike home at one blow thus I argue They who ought to be encouraged and protected and not punished according to the allowed Doctrine of the Church of England explaining the King's Supremacy ought not to be punished by any new or subsequent Law that doth not condemn that allowed Doctrine of the Church as this Act doth not But according to the allowed Doctrine of the Church of England explaining the King's Supremacy they and such as they are to be encouraged and protected Therefore c. This is the Proposition I am to prove the Major being clear Those Reverend Fathers of the Reformed Religion which disputed against the Pope's and proved the King's Supremacy did thus state and explain it Set forth by Hen. 8th Vid. Dr. Bur. 1 Vol. History of the Reform p. 142. in the necessary Erudition of a Christian Man To them specially and principally it pertaineth to defend the Faith of Christ and his Religion to conserve and maintain the true Doctrine of Christ and all such as be true Preachers and Setters-forth thereof and to abolish Abuses Heresies and Idolatries and to punish with Corporal Pains such as of Malice be the occasion of the same and sinally to over-see and cause that the said Bishops and Priests do execute their Pastoral Office truly and faithfully and specially in these Points which by Christ and his Apostles were given and committed to them and in case they shall be negligent in any part thereof or would not diligently execute the same to cause them to redouble and supply their Lack and if they obstinately withstand their Prince's kind Monition and will not amend their Faults then and in such Case to put others in their room and places And God hath also commanded the said Bishops to obey with all Humbleness and Reverence both Kings and Princes and Governours and all their Laws not being contrary to the Laws of God whatsoever they be and that not only propter Iram but also propter Conscientiam With this Doctrine all our best Writers of unquestionable Authority agree See Jewel's Apology Part 1. p. 15. Edit 1570. Apol. c. 11. Divis 3. cut down Groves break down Images coerce and chastise Negligence and Falshood of the Bishop pag. 715. Joshua also Ap. c. 11. Divis 6 8 9 10 11. c. 15. Divis 1 3. c. 17. Divis 1 2. The Reproof of Mr. Dorman with a Defence of the chief Government of Christian Princes by Dr. Alexander Nowel London 1566. p. 24. b. p. 131 143 161. b. Dr. Jo. Rainold's Conference with Hart c. 10. We never affirmed that Princes might cammand what God forbiddeth or prohibit what God commandeth Bishops have their Authority to preach and administer the Sacraments from Christ himself only the Prince giveth them publick Liberty without let or disturbance to do what Christ commandeth Princes suffer and incite them with Peace and Praise to do their Duties Princes may by their Laws prescribe the Christian Faith to be preached the right Service of God in Spirit and in Truth to be used the Sacraments to be administred according to the Lord's Institution Bilson of Subjection pag. 216 217 c. We say that Princes as publick Magistrates may give Freedom Protection and Assistance to the preaching of the Word ministring the Sacraments and right using of the Keys pag. 227 236 240 249. See Bishop Bridges of the Supremacy against Stapleton and Saunders p. 672 673. I 'll quote no more of him There is neither Idolatry in Worship nor Heresy in the Faith of the Nonconformists for which they
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