WE may think a Suspension of Severity, and a power­ful Interposition between the Threatning and the Ex­ecution, would be proper and seasonable, of great Service and Advantage; but the infinitely wise God, Saviour, and King of his Church, whose Thoughts are deep and un­searchable, may think it sufficient, that they that love him have his Promise, that all things shall work together for good to them. Let them that are instructed to know his Will, do it, and that know his Promises, believe him, and that have renounced the World, freely part with their small share in it. But to me the state of things appears dark, confused, and disconsolate; and being engaged further than I thought at first, the same Motives that prevailed with me before, prevail'd with me to go on, not from a private or factious Discontent, but to prevent, as much as I can, the horrid Sins of some, and the greivous Sufferings of others, and to discharge mine own Duty, which will bring the greatest Peace, to my now grieved, broken, and afflicted Spirit.

But to come to some special matter; give me favour to run over these four things.

• I. To represent the State of our Times.
• II. The Sufferings of the Protestant Dissenters.
• III. For what.
• IV. By whom they suffer.

I. We are a most sinful, and sinfully divided Generation, so broken, that none but God can keep us from falling to pieces, like a Pot-sheard broken, like a broken earthen Vessel, in which there is no pleasure. Our Reason cannot propose, nor consult Expedients to make us whole and happy, because Interests, worldly Policy, and a contemptible Art, or private Cunning to get, or save, the things that perish in their use, and by their Abuse undo and ruine the Owners, doth stir up Sedition in our Passions against our Reasons. The Gospel hath been so generally despised, that it hath not begotten in us a Faith and Love that unites to Christ, and to one another: We have not Faith enough to purify our Hearts, to overcome the World, to act as for a Crown of Glory, and a Kingdom that cannot be moved. If we believed a World to come, how little should we strive for this! If we had Love enough to cover a multitude of Sins, to forgive one another, to love as Brethren, and our Neighbour as our selves, we should not be so jealous and suspicious, nor contentious, nor selfish, as we are. One great thing is wanting, which is the Wisdom from above, described by St. James, Chap. 3.17. Which is first pure, then peaceable, gentle, easy to be entreated, full of Mercy and good Fruits, without Partiality, without Hypocrisy.

There is a great Reproach cast upon the Church, and the greatest of all cast upon the Dissenters, as Dividers; but it is an ignorant or malicious Reproach, for there is nothing whole but the Church and Body of Christ: They are united to Christ, the Prince of Peace, by one Spirit, Faith and Love, and to one another by the same Bonds and Principle; Schism and Faction are from the Flesh and Devil. No sooner do Joseph and his Brethren know one another to be Brethren, but they fall upon one anothers Necks, and kiss, and weep, and repent of all their Unkindnesses, and express the dearest Love. Paul and Barna­bas dissent and part, but both agree to promote the Kingdom of Christ. They that are not, and will not be reconciled to God, are the great Dividers and Breakers of the Peace; they are made up of Lusts of the Flesh, which divide and draw several ways for their Satisfaction: Whence come Wars and Fightings? come they not hence, even of your Lusts, which war in your Members? There is Dissention in the Mind, and in the Passions, between the Law in the Mind and Heart, and the Lusts of the Mind and Flesh, till the Conscience comes to be past feeling, and the Sinner falls under a reprobate Mind, and then what Confusion follows? when they call Good Evil, and Evil Good? put Darkness for Light, and Light for Darkness? what open Defiance is bid to God and Christ! what dissenting from, and Nonconformity to the sacred Baptismal Covenant? the holy Rules of a Gospel-Conversation? There is a Law of Faith, of Love, of Repentance, and the Penalty is heavy upon them [Page 3]that do not obey it; there is a Law of Righteousness, of following Peace and Holiness, without which no Man can see the Lord: Who transgress these Laws, and multitudes more? Yea, who is the Man that is guilty of all? And, what Sin so great now a days, and in all times, as Nonconformity? Who rob by the High-ways, who kill and steal, who curse and damn? who have Wo? who have Sorrow? who have Con­tentions? who have Bablings? who have Wounds without cause? Who have Redness of Eyes? Nonconformists. Who make the greatest Trouble to Justices and Magistrates? Nonconformists. Who fill Prisons and breake them? Who take leave of the World at Tyburn, and other Places? Nonconformists. Who draw Swords, send Challenges, fight Duels, and murder one another first with Wine and Drink, and then kill their dear Companions? Nonconformists and Dissenters. But now, there is a Distinction to be made, some Dissenters are tolerable, and some intolerable; the drunken Nonconformist is tolerable, he hath not only taken the Oaths, but swears: the other is a sober Nonconfor­mist, and taking the Oaths of Allegiance and Supremacy, will not acquit him, and he is intolerable. The Nonconformists that assemble to worship God are intolerable; and thousands that worship him not at all, are too commonly let alone. But are not Malefactors punished? yes, they are, but their Crimes are against Civil Peace, or Righteousness, and not imme­diately for Irreligion. But the Nonconformist Dissenters from arbitrary and variable Impositions, are punished heavily and smartly, for religi­ous assembling, and no other Cause, as is proved in the second Plea, and is cleared hereafter.

And upon this, the Kingdom is extreamly divided and troubled. There is a mighty Party in the Land, that build upon another, and a new Foundation, though by them called old. But Protestants agree in the same Foundations of Religion, obey the same Civil Government in the same Person, and same Fundamental, and Civil Laws; and yet some are separated for Sacrifice; the Lot is cast upon them, and great Re­wards allowed to any that will do the Work. Our Parliaments from 1673, to the last, would have prevented this Ruine; but for their sakes and their own, Parliament is here ta­ken Synecdochically. they are now like to suffer. Our last Parliaments were chosen with less Expence, Debauchery, Tumult, or Faction, than any we have known in our days: Some had not been long in the House, but they were driven out of their former Prejudices and Prepossessions, by the clear and convincing Reasons and Debates of the House. They were generally Men of the noblest Estates in their several Counties, but acting as if they had nothing private or domestick, and applying themselves to the Preservation of the King's Sacred Person, [Page 4]and of the Reformed Protestant Religion, to which they are obliged by Obligations of an even lasting Effect. Since their Dissolutions, they cannot but be sensible how their Proceedings are confured and exposed, and many, either of them or of such as approved of them, are put out of Commission, and many that are most disaffected to them are either continued, or fill up the Vacancies; and these proceed upon contrary Reasons, and Motives, and run into contrary Methods: What they would have composed and healed, these do (taking the opportunity of a long Vacancy of Parliament) discompose, with a greater Severity than at any time before. And the Sufferings of the Nonconformists do clear the Members of Parliament from being Nonconformists, or Fanaticks; for if they were, they should meet with the like Treatment and Usage, and so the Sufferings of the Nonconformists serve as a Vindication of the Par­liament from the censure of being such themselves. All those noble and worthy Patriots are now the unsatisfied Spectators of an excessive Trou­ble and Charge; if not irrecoverable Ruine of thousands of peaceable Subjects, by which the King will never be enriched, nor the Church uni­ted. The inferior Rank are affected according to their differing mea­sures of Reason, and Sense of Religion, and the publick Good. The more Understanding and discerning, enquire into the Cause of this Mis­chief, which is the dissent of the Nonconformist's Judgment from some unnecessary and variable Impositions, &c. when ever the Government plenseth may be taken away without derogation of Power, or loss of any Fundamental in Religion, either of Belief or Practice, or danger to the Government or Peace: They cannot but say, these matters of Dissention need not be. They believe their own Senses, they have nei­ther seen, nor heard of any Sedition, or Tumult, or Plot contrived among the Protestant Dissenters. They know them to be Men of Abilities, Piety, Righteousness and Peace, and have waded through the deep Waters of many Afflictions, without sinking or drowning, or over­throwing the Ship in which too many drive a Merchandize, bring in Wealth, and others fish for Men, to save them from the bottomless Pit. If they are unacquainted with the Nonconformist Preachers, they are acquainted with their Hearers, and know their Principles, and Con­versation, and if they are not better, they are no worse than other Men, and cannot but be grieved, that they lie at the Mercy of many that have no Vertue to commend them. They that love Godliness and Righteousness in any, in whom they believe or hope it is, that are glad for the increase of Knowledg or Godliness, by what Instrument soever, and endeavour to be merciful, as their heavenly Father is merciful, are not, and cannot be pleased with those Proceedings, of ruining Men for Conscience: These are not so subtile as to lay any great Weight upon [Page 5]the Distinctions which some Men invent to excuse the Severity. The more unknowing and unconcern'd are in a maze, wondring what kind of People these Nonconformists are; what kind of thing this Nonconfor­mity is; but they know, or hear that the Men are given to pray, hear Sermons, sing Psalms, and other pious Exercises, and live, if not better, yet no worse than many that go to Church: And of these many have so much Sense, that they think and say surely, it is hard to drive honest Men's Cattel, seize their Goods, break open Houses, for doing well. And as many as love Ease and the World, take their Ease, and follow that Religion, which is encouraged with Preferment, and a Freedom from Charge and Molestation.

Some Zealots against Nonconformists are incensed against them, as against Pharisees, that pray to devour all; as against seditious Persons, and secret Traitors, that want nothing but Opportunity, as against the Authors of all our Unsettlements and Miseries. These are for the King, and who is against him? These are for the Law, as now esta­blished, and no alteration? which is to tie up the Power of the King, as much as the Parliament, for it is as much his Prerogative to abro­gate old Laws when necessary, as to make new. These are for the Church of England, and against all that are against it; and what's that? for the Bishops; and the Nonconformists never did as much as petition to take them down, or diminish their Revenues: they are for preaching in Churches, and so are Nonconformists if they might; for Allegiance to the King, so are the Nonconformists; for the King's Supremacy, so are the Nonconformists; for Ceremonies and Orders of the Church: here they begin to disagree: And for these things can you persecute your Brethren? These Zealots are as erroneous for these things, as any o­thers are against them. The most of our Conforming-Protestant La­icks are bound to bear Offices, higher or lower, in Cities, Towns, Hun­dreds, Parishes. The superiour Magistrates may forbear to break open Meetings for Religious Exercises, or set others on, much more to ani­mate the Rabble to pluck down their Meeting-Houses; there is no Law for it, that we, the unskilful in the Laws, know, or hear of: The inferior are under Command, but these are meant of only lawful Commands, and legal Warrants. And here is now a very displeasing Tragedy to be seen. Here are Informers, very Strangers in the Coun­tries, which they plague and molest, that swear against some Persons by hear-say, whom they do not know; and these are the great Mini­sters of Justice, they do little less, nay sometimes no less than expect the Justices should take their Information without Examination of them, at their time, at the very nick, when they please, and not when the Justice pleaseth: These are the Masters of the Justices themselves, who must serve [Page 6]them, or forfeit 50 l. to them, and 50 l. more to him that can get it. Some Justices are forward and officious in carrying on this Work of Reforma­tion and Union, they issue forth Warrants upon them that meet, upon the Parish Officers that are slack; some give out Warrants to break open Houses for distress, some are cautious how they go so far. The dissenting Subject keeps up close, and upon his Market-day keeps his Shop shut, as if he were broken, or hid his head from Serjeants, yea, from worse Men than common Bailisss: The Informer keeps the Street, and hath whom he pleaseth at his command. The Parish Officer is in a threefold Difficulty or Strait: 1. The Justice of Peace fines him, and threatens worse to him, if he doth not make distress. 2. It goes against his Nature and his Love to his Neighbour, Friend, Kinsman; it goes against his Conscience to distrain the Goods, and spoil the Trade, and beggar innocent Children, he cannot do it; but if he do not, he shall rue it himself; he is sined, and he is further threatned. The Informer is now pro tempore, his superior Officer, he must execute his Warrants. 3. He is in another Difficulty: If he break into his Neighbour's House, he is told he cannot justify it by Law, by some sage Counsellors; the owner of the House and Goods may sue him for breaking into his House: He is told he hath but one Remedy, when he is sued, the Justice will stand by him, and the Favour of the Court, and Partiality of a Jury, will be his Defender: But really, is not this an hard case, that a Man must ruine others, or be ruined? and do these Actions look as if they did really rejoyce that they are ruled by Law? when without Law, or against Law, he proceeds in hopes of Favour: And what is all this for, but to get Money for the chief Ruler, the noble In­former! the Shame and Scourge of his Country. Gentlemen and Ma­gistrates that have Wisdom to foresee, and sense of what they see, are disquieted in their Minds; the Envious, in hope of encreasing their own Trade, are more modest than to approve it, and they who are Scorners of Religion, make merry at it. And this is a true, but imperfect face of the times; and I divulge no Secrets.

II. The Sufferings of the Nonconformists have been coursely and dark­ly opened in the two former Pleas, and will be more particularly set forth in what follows. Their former Sufferings come upon them again, and that with the Addition of more Weight and Violence, many have by an indecent Art done what they can, to shut up both his Majesties Eyes and Heart. I call it indecent, because we owe a greater Reve­rence to the King, they have thanked him for his ruling by Law, and de­clared their Adherence to the Church of England as established by Law: As soon as they have done this, they crave leave to execute the Laws [Page 7]upon Dissenters, as if they would take the King at his Word, and while the Gracious Declaration was fresh, that there might be no room for wonted Mercy and Indulgence, except he should recede from his Royal Word, almost as soon as sent abroad; They seem to oblige the Bishops and the Church, by declaring for it as establish'd, and thereby tied their Tongues and Pens from supplicating for their Protestant Bre­thren; for if they do, they will be interpreted to act contrary to them­selves, and their own Establishment: and no doubt but many a fair Story is told them, of I know not what invisible Machinations against them: They must look on while a Course is taken, which will reflect upon them and their Government, as much, if not more, than a tolera­ted Nonconformity. The more discreet, and moderate sort of Magi­strates are look'd upon as savouring of Parliamentary Notions, either are left out of the Commissions of Lieuetenancy and Peace, or act not at all, or act by way of Mitigation of Rigor; the most declaredly op­posite to the Parliaments, to Protestant Dissenters seem to act alone; therefore the Law falls with multiplied Aggravations upon Preachers and People. What was argued by way of Consequence in the second Plea, proves now to be true, as if it had been a Prophecy. The Dissenters are fined for so many Meetings past: That there are Fines upon the Officers of one little Market-Town, for neglecting to break their Neighbours, amounting to 200 l. and the Fines upon one Preacher and his Hearers come to about 1000 l. if they may be exactly levied. What is the Case of Populous Places! They suffer spiritually, bodily, really, and relatively: A Man cannot marry his Daughter to a Dissenting Protestant, but he is like one that throws away her Portion; a Man cannot put a Child apprentice to a Dissenting Protestant, but he is in dan­ger of losing his Money, and his Son of losing his Trade, by his Master's not being able to follow it, nor to hold; many of them are in as bad a case as the Papists, if the Laws were fully executed upon them: for some Protestants are returned into the Exchequer, and their Estates under Composition, and the Parts that are left to them are liable to other Laws against them. But if the Executioners of the Laws stop at the Composition, there would be something left certain to them: But the remaning two Parts are subject to these Laws, the Oxford and five Mile Act, and this against Conventicles, and to the Ecclesiastical Courts besides; they are obnoxious to Excommunications, Significavits, Writs de Excommunicatio capiendo, to Banishment and Abjuration, and Felony if they abjure not: Some question whether that Act of Q. E. 35. be in force, but several are brought in danger of it as if it were, besides to all manner of Taxes and Payments. They are more hardly used than Papists: Some have paid 20 l. and 5 s. over and over: But now their whole Estates [Page 8]will not satisfy the Demands of Informers and Warrants. The only way that Men of Estates have, is to become Tenants and Servants to secure them, by making them over in Trust. The Miseries of their Souls are not yet reckoned by me, to prevent which, they have ventured long by hearing such Ministers as they conceived most profitable: But now for endeavouring to flee from the Wrath to come, they are fallen under the Vengeance of cruel and merciless Informers, and to save their Souls, have brought Ruine upon their Estates.

III. And what is all this for? It is for Nonconformity; which may be considered two ways.

1. Privatively, not conforming.

2. Positively, being Nonconformists to the Laws of Uniformity, preaching, and holding Religious Exercises, this is the Preachers Crime; the Crime of the People is hearing, or joyning with them in such Exer­cises of Religion, as are without controversy necessary and profitable. This, and only this, is the cause of all those many, and great Sufferings of every kind which they have endured, and under which no man can comfortably stand without Faith, Self-denial, Contentment, and the Conscience of well-doing, and the hope of Eternal Life, the great Recompence of Reward! And this being the Cause, and the sole Cause of their Sufferings, it is such as calls for Pity and great Tenderness, and is no just Cause of their many Molestations, and bitter Sufferings, as I intend to shew in my following Discourse, as God shall help me.

IV. By whom, and from whom, and through whose means they are now again exposed to Sufferings. I cannot shew the Spring of the Motion, but any Man may see the Hands that strike, and tell us what time of day it is: I do very much doubt whether the most engaged Instruments do know whose Work they carry on, this is my Charity; but if they do, I dare say, what they cannot hear without either great displeasure, horror or repentance. But they are,

1. Such as cannot take it ill to be called Addressers and Abhorrers, but they (as far as I can look about me and see) particularly that have thanked the King for declaring his Resolutions of ruling by Law, which if any of the Nonconformists had expressed a doubt or fear of, had been a far greater Offence than their Nonconformity. They have declared for the Protestant Religion as established by Law, and yet punish them that profess the same, and no other.

2. And by Consequence, they are such as have declared a dislike of the Proceedings of our late Parliaments, and in that particular of en­deavouring the uniting of Protestant Dissenters, in which alone I am [Page 9]concerned to take notice of them, and act directly contrary to the Vote of the House of Commons, which resolved, That it is the Opinion of this House, Lunae 10 die Jan. 1680. that the Prosecution of Protestant Dis­senters upon the penal Laws, is at this time grievous to the Subject, a weakning to the Protestant Interest, an Encourage­ment of Popery, and dangerous to the Peace of the Kingdom; And by the Rule of Opposition, they must in their Opinions turn this Vote back­ward, as if they thought that the Prosecution of Protestant Dissenters upon the present Laws, is not grievous to the Subject, is not a weaken­ing of the Protestant Interest, is not an encouragement of Popery, nor dangerous to the Peace of the Kingdom: Certainly they must be sup­posed to hold this, as contrary to the general and unanimous Judgment of the far greater Number: for, as Nemine Contradicente, doth not con­tain every particular Man's Vote; so it doth no less than imply a Con­sent, or that to declare a Dissent is to no purpose; there is no Division of the House upon it; only if they do not hold this, contrary to the House, they must act both irrationally and desperately in this sense. Altho the House of Commons declared their Opinion to be so; yet I a Justice, or I an inferiour Officer, will prosecute the Protestant Dis­senters, or execute the Penal Laws upon them, tho it be a weakening of the Protestant Interest, altho it be an Encouragement to Popery, and dangerous to the Peace of the Kingdom. Or if this Consequence from these Proceedings be too harsh, and censorious, I will mollify it as much as it is capable of a mollified Construction: Let this be the Opinion of the Prosecutors now. The Execution of the Penal Laws, is not grie­vous to the Subject; that is, it is grievous but to some, and not to all: it is not grievous to the Subject, because it is not grievous to them, and then we shall have a Discrimination of Subjects; to this sense. They only, who execute the Laws, or approve of it, are the only Subjects of the King; or that the Dissenters can suffer Punishments, and the Punish­ments not be grievous to them. Or, that the Dissenters are not Sub­jects, but Rebels (a sort of quiet Rebels certainly) may we never see any other than such unarmed quiet Rebels! Again, they must think, that the Execution of the Laws upon them, is no weakning of the Pro­testant Interest; that is to say, they are no Protestants. And now the meaning is plain, that there are no Protestants amongst us, but those that are of the Church-Government established by Law, and are of it, or submit to it; or that read, or joyn in the Liturgy, or do all that the Law requires; that is, the Act of Uniformity, and then a Question will arise, Where was the Protestant Religion before 1662, or before the last Long-Parliament? Or, where is it like to be, when these Prote­stants no-Protestant-Dissenters are cut off? where it was before Luther. [Page 10]If only the Conformists are the Protestants, then what sort of them? If only one sort of them, then the Catholick Church of England may be not much bigger than some great Conventicle, or great Parish. They who make this Separation of Protestants, are Separatists and Disciples, the National Tutors and Instructors, in such wholsome and profitable Doctrine, both in Divinity, and Politicks. If Confirmity, tota in toto, &c. makes the Protestant, and be convertible with him, it makes as good a Definition of a Protestant, as of a Man by Accidents. A Man is a ra­tional Creature, that wears curled Locks, long Hair, Hose and Shoos, &c. or of a Philosopher, he is a Scholar that wears a Beard, &c.

But to go on, they may be thought to be of Opinion, that to punish Dissenters, is no Encouragement to Popery; for when they have rooted them up, then they will root up Popery, as if they could not come at those great Oaks, before they have cut up the Brush-wood. Or lastly, they do not think it dangerous to the Peace of the Kingdom, to suppress Dissenters. 1. Because they know that the Dissenters, when undone, will not molest or disturb the Peace of the Kingdom. Or else, 2. Be­cause they intend to make them so poor, that they shall not be able to disturb the Peace. Or, 3. Because it is the only way of Peace.

But here again, a Questionist sets upon me as I go peaceably on in my Discourse. If the Dissenters are not dangerous to the Peace of Kingdom, why are they disturb'd, and their Meetings broken up as se­ditious Meetings?

2. If they are dangerous, and their Meetings feditious, then whether are they more dangerous, when they are pleased, quiet, and in Peace, or when they are provoked? When they enjoy Trades, Liberty, and Estates, or when they are imprisoned and undone?

To conclude this Head: If our zealous Prosecutors think, as the House of Commons did, in their foresaid Vote; then why will they act con­trary to that general Opinion? or if they are of a contrary Opinion, as I have said: then follows,

3. A third Branch of the Description of the Prosecutors. They are such as do not, yea cannot understand the State of the Kingdom, and Religion so well as the House of Commons did.

1. No one Man of them can understand the true State of the King­dom, as a Grand Assembly of our Representatives did.

2. Nor all of them: for when the Representatives of the Kingdom met, they had such Informations given in, and brought before them, and saw what was invisible to others; there was a Collection of Ob­servations, and the Eyes of most of the Kingdom moved in that great Body, and their Debates and Reasonings were mature, and full. And tho a Vote have not the Formality and Force of an Act, yet it is [Page 11]the first Matter and Original of an Act, out of which an Act doth arise.

3. This Vote was not of private Concernment, in which, Interest makes Men partial, but it was of Concernment to the Church and King­dom. But many of the first movers in the Prosecution, and of the In­struments in it, act from a private Spirit, and a particular Interest, and find neither Concurrence from any, that are at liberty, and act as Free­men, nor Approbation from the Standers-by; except the few that know not what they do, and care not what others do, any more than Gallio.

Lastly, the inferiour sort, are Informers and Inferiour Officers, Con­stables, and Church-wardens, &c. of these, there is not one of many, but what abide severe Threatnings, and heavy Fines, considering their Estates, before they distrain. This way is contrary to the very common Sense of Christians, and ordinary Men. But the Informers are a select Company, whom the long Suffering of God permits for a time, of whom I will say but little in this place: They are of no good Repu­tation; for their Knowledg in the Country, they do not know the Names, or Persons of some of them that are molested by them; they go by report of their under-Servants or Complices; they are unknown to them that suffer by them, until they suffer: They come two or three Counties off, to set up this new Trade; whether they are Papists or (nominal) Protestants, who can tell? They never come to Church, not to their own Parish-Churches, but lie in wait and ambush. Their Estate is invisible, their Country unknown to many; their Morals are as bad as the very Dregs of the Age. These are they that direct and rule many of the Magistrates, and live upon the spoil of better Christi­ans and Subjects than themselves; And who go away with honest Mens Goods, honestly gotten, but they? To whom I have a great deal to say in the latter Part, if I can hold my Pen without trembling, while I write of them.

The Substance of what I intend to discourse upon, is contained in these three Heads.

• I. I will shew the Cause of the Sufferings of the Nonconformists.
• II. Argue for a Cessation of this forcible Course against them.
• III. Apply the whole to the Instruments of their Sufferings, whether they be Magistrates, Ministers, Informers, or others.

I. The only Cause of their Sufferings, is their Nonconformity. Of this I have spoken as fully as I thought needful at that time, both in [Page 12]the First Plea; opening the hardness of their Case, in the Second Plea. First Plea, from p. 14, &c. Second Plea, p. 10, 11. I must reassume this Head anew, for a further Information of the World, and Amplification of the thing, in reference to their Suflerings; and lay both before the Conscience of the Christian Reader, who may propose this Case of Conscience, as rising from it, Whether the Nonconforming Christians and Protestants ought to suffer as they do, and what they do, meerly for Nonconformity.

For the opening of this Point once again, I will consider Nonconfor­mity as above-said.

• 1. Privatively, and passively, as not doing what the Law requires.
• 2. Positively and actively, as doing what the Law forbids.

1. Take Nonconformity in the first Sense, and what is it but not subscribing, or refuting to subscribe to what is required, and not de­claring what is required to be declared in the Act of Uniformity? and by consequence, not doing as is required in the Act, or the Common-Prayer; here lies their Nonconformity; and hence the Name is taken.

2. They do not refuse all and every Condition therein required of them. It is not possible that I should particularly relate what Particular-Men do scruple, and stick at; some can do more than others can; but they who can do most, cannot do all required.

They are by some counted worse than Papists; looked upon as a fort of ignorant, erroneous, obstinate, unreasonable Men, seditious, and schismatical, that obey neither King, nor Bishops, nor Church; and are ignorantly, and scornfully called These Men, and these kind of People, as if they were a strange odd sort of People, wilfully bent upon their own Way, Delusions, and Fancies, as if they carried the Sparks of Rebellion, and the Seeds of Heresies, and false Doctrine in their Hearts, and kind­led them in their Conventicles.

But know that they are as obedient, regular Subjects as any in the King's Dominions, save in one Defect, or Omission, which is Subscri­bing, Swearing, Declaring according to a particular late Act of Uni­formity, and Corporation. And to them that wonder at them, that censure, condemn, and afflict them, I give this short Distinction, and Account of them.

1. The Preachers and Teachers, are Men brought up in Learning, in Schools and Universities, or in University Learning, if not in the Uni­versities. The older sort have for the most part, taken Degrees in the Universities, were in former times ordained by Bishops, and had con­formed [Page 13]to all, or the principal things required by the old Act of Uni­formity. The middle-aged among them have had the like Learned Edu­cation, and are Ministers, either ordained by Bishops, or by Presbyters, or elected and chosen by particular Congregations, and set apart for that Work by Fasting and Prayer, if not also, by Imposition of Hands. The younger sort, have Education in Learning, in Schools, Tongues, Arts and Sciences, the same that are taught in our Universities, though they are taught out of the Universities, in a more private way, and have not the Titles of Graduates in Arts and Divinity. In a word, they are (tho in different Degrees and Proportion, some more, and some less) learned, pious, painful, self-denying, able, and successful Ministers, and orderly, and peaceable Subjects according to all other Laws, as any of us are: Their Hearers are like other Men, bred up in Trades, and Cal­lings, as other Men are, as is commonly and universally known.

In short, let them that think strangely of them, as these Men, and these kind of Men, receive this impartial Character of them: ☜ The Nonconformists are Christians, believing all the Articles of the Christian Faith; that ob­serve whatsoever Christ commanded his Apostles to observe, and teach; that observe all the Ordinances of the Gospel, according to the general Rules of the Gospel-Worship, Government and Discipline (according to the best of their Understandings, and Prudence); that obey every Or­dinance of Man for the Lord's sake; that are subject to Principalities and Powers; that obey Magistrates, that live by the Law of Love, and Rightcousness; that have their Conversation according to the Gospel, as other Christians, or as the best of other Christians do, and that sub­mit, observe, and obey all Laws of the Kingdom, as other Subjects do; save the aforesaid Act of Uniformity, and Subscriptions and Oaths of late Years imposed, and never before.

And this Character of them, contains matter of Answer to the many Questions, Accusations and Censures raised upon them. They are re­ported to be factious, fanatical, unlearned, unordained, rebellious, and unreasonable Men, disloyal, disobedient, against the King and all Go­vernment, Decency and Order, as if they were for all Sects and sorts of Religion, allowing all Men to do what seemeth good to them: But in this short Description of them, you may find an Answer to vulgar and popular Objections against them, and more fully spoken of in the two former Pleas.

In the Second Plea, p. 10, 11, 12. I have said, that the Difference be­tween the Nonconformist, (commonly, but unduly and unsitly called Presbyterian) and the Conformist, is to be seen and gathered from the King's own Declaration about Ecclesiastical Affairs, which they would have submitted to, if it had been turned into an Act of Parliament, and the Act of Uniformity.

I shall now further enlarge upon that Notion, and shew you what the King declared, and what they would have accepted; because many that think and speak hardly of them, do not know how things stood at that time, and what that Declaration is.

In the Year 1660, after that General Monk, (made Duke of Albemarle afterwards by the King) declared himself for a Free-Parliament, and by the Counsel and Assistance of the City of London, restored the Mem­bers of the old Parliament, that were shut out by some of the Army, before ever they could bring about their Designs against the King's Life; and there was a wise and good Council of State chosen: many of the Royal Nobility, and Gentry, and some Divines, put out a Declara­tion, in which are these words.

And we do further declare, that we intend by our quiet and peaceable Beha­viour, to testify our Submission to the present Power, as it now resides in the Council of State, in Expectation of the future Parliament, upon whose Wisdom and Determinations, we trust God will give such a Blessing as may produce a perfect Settlement both in Church and State. This was subscribed by the Marquess of Dorchester, and twenty Earls and Lords, several Noble-Men, about thirty two Baronets and Knights, and between eighty and an hundred Gentlemen, among whom is Mr. Roger L'Estrange (then a Christian, professing Reconciliation, promising with the rest, To speak one Language, to be of one Name (not Whig and Tory) that all mention of Factions and Parties, and all Rancor may be thrown in and buried like Rubbish under the Foundation: These are the words of it; but as Dr. Collings of Cambridg said once, Then was then, and now is now; one Irish Bishop sub­scribed it, and four Doctors of Divinity, and the first of them was Dr. Morley, the yet-living Lord Bishop of Winchester. How gladly did all honest Men receive this Declaration, as tending to a firm Reconci­liation, and afterwards to a lasting Union, and universal Peace, not so much as a name of Faction or Difference to be kept in memory! neither did any suspect the meaning of burying all Factions and Animosities, like Rubbish under the Foundation, to be, as now some Mens Actions and Writings explain it, that Factions and Animosities do lie under the Foundation, which is at this day shaken, being so underlaid; Faction and Animosity will not lie buried, but rise and walk.

In April 1660, That hoped-for Parliament met; and to the Speakers of both Houses, His Majesties Letter from Breda, April, 14. 1660, pag. 6. His Majesty sent his Letter, and Declaration from his Court at Breda; in his Let­ter, I read these Words, relating to Religion. — And nothing can be proposed to shew our Zeal and Af­fection for it, to which we will not readily consent; and we hope in due time, our Self to propose somewhat to you, for the Propagation of it.

In his Declaration sent therewith, are these words.

— We do declare a Liberty to tender Consciences, and that no Man shall be disquieted, or called in question for differences of Opinion in matter of Religion, which do not disturb the Peace of the Kingdom. — In October 25 1660, His Majesty was pleased to send out his Declaration concerning Ecclesi­astical Affairs, in which he was pleased to remember and repeat the (fore-cited) words of his Letter, whereby it is clear, that that which he had long in his Mind, to propose for the Propagation of Religion, was the Contents of this Declaration, — Adding in the next Sentence, Pag. 4. And the truth is, We do think our Self the more competent to propose, and with God's Assistance, to determine many things now in difference, from the time we have spent, and the Experience we have had in most of the Reformed Churches abroad. And besides what is quoted out of it in the Second Plea, pag. 65. he hath these words, We must for the honour of all those of either Perswasion, with whom we have conferred, declare that the Professions and Desires, of all for the advancement of Piety and true Godliness are the same, their Professions of Zeal for the Peace of the Church the same; of Affection and Duty to us the same: They all approve of Episcopacy; they all approve of a set Form of Liturgy; and they all disprove and dislike the Sin of Sacri­ledg, and the Alienation of the Revenue of the Church; and if upon these excellent Foundations, in submission to which, there is such an Harmony of Af­fections, any Superstructures should be raised, to the shaking those Foundations, and to the contracting and lessening the blessed Gift of Charity, which is the vital part of Christian Religion, we shall think our selves very unfortunate. Pag. 8. We have not the least doubt, but that the Present Bishops will think the present Concessions now made by us, to allay the present Distempers, very just and reasonable, and will very cheerfully conform themselves thereto. Thus the King declares his Confidence of the Bishops Compliance with his Proposal, and Declaration, which is thus contracted.

1. Our purpose is to promote the Power of Godliness, to encourage the Exer­cise of Religion, both publick and private; that the Lord's day be applied to holy Exercises; that insufficient, negligent, and scandalous Ministers be not permitted in the Church; to prefer none to be Bishops, but Men of Learning, Vertue and Piety, that they be frequent Preachers, &c.

2. Because the Diocesses are too large, we will appoint Suffragan Bishops, for the due performance of the Work.

3. No Bishops shall ordain or exercise any Jurisdiction without Ad­vice of the Presbyters; no Chancellour or Commissary shall decree any Excommunication or Absolution; nor shall the Deacons exercise any Jurisdiction without the Advice and Assistance of six Ministers.

4. That (Cathedral) Preferments shall be given to the most learned, and pious Presbyters of the Diocess; and that an equal number (to [Page 16]those of the Chapter) of the ablest Presbyters, of the Diocess annually chosen by the major Vote of the Presbyters, shall be always advising and assisting with those of the Chapter, in all Ordinations, and every the part of Jurisdiction and Censures.

5. That Confirmation be solemnly performed, by the Information and Consent of the Minister of the place; who shall admit none to the Lord's Supper, till they make a credible Profession of their Faith; Care be taken to instruct and reform the scandalous, whom the Minister shall not receive to the Lord's Supper, till they have openly declared their Repentance. The rural Dean, with three or four Ministers of the Deanary, chosen by Ministers of the Deanary, shall meet once a Month, to receive Complaints and Presentments, to compose Differences, re­form things amiss by Admonitions, and to present such things to the Bishop, as cannot be reformed by their pastoral Perswasions; to see that all the younger sort be carefully instructed, before they be con­firmed.

6. No Bishop shall exercise any Arbitrary Power.

7. — Since we find some Exceptions made against several things in the Liturgy; we will appoint an equal number of Divines of both Per­swasions, to review the same, and to make such Alterations, as shall be thought most necessary, and some additional Form, and it shall be left to the Minister to chuse one or other. In the mean time, we desire that Ministers would read those parts, against which there lies no Excepti­ons; yet in compassion to them that scruple it, our Will and Pleasure is, that none be punished or troubled for not using it, until it be effectually reformed, as aforesaid.

8. We gratify those who are grieved with the use of some Ceremo­nies, by indulging to, and dispensing with their omitting those Cere­monies: and leave all Decisions about them, to the Advice of a Nati­onal Synod.

None shall be denied the Lord's Supper for not kneeling; none com­pelled to use the Cross, it shall be lawful to him that desires to use the Cross, to have such Ministers as will use it; and if the proper Minister refuse to omit it, the Parent shall get another Minister that will, to bap­tize his Child. None compell'd to bow at the Name of Jesus. The Sur­plice left to liberty, except the Royal Chappel, Cathedral Churches, or Colledges in Universities. Those that cannot subscribe the Canon, and take the Oath of Canonical Obedience, shall only take the Oath; of Allegiance and Supremacy; that none forfeit his Benefice, that subscribes all the Articles of Religion, which only concern the Confession of the true Christian Faith, and the Doctrine of the Sacraments. He repeated again his Declaration of Liberty of Conscience before cited; — And [Page 17]conclude, and in this place to explain what we mentioned before, That we hoped in due time, to propose somewhat for the Propagation of the Protestant Religion, that will satisfy the World, that we have always made it both our Care and our Study, and have observed enough, what is most like to bring Disadvantage to it. We do conjure all our loving Subjects to acquiess, and submit to this our Declaration, concerning those Differences which have so much disquieted the Nation at home, and given so much Offence to the Protestant Churches abroad, &c.

The Parliament which restored the King, then sitting, thanked him for this Declaration; the Divines of London, called the Presbyterian, did also thank him for it: and I never was acquainted with any conforming Divine, that did not approve of it, more than of the exact Conformity afterwards required; and I cannot but think, if a Scrutiny were to be made, but more Ministers of Learning, Plety and Experience, that are not biassed with Preferments, would judg it a far better Expedient for our Peace, and the Propagation of the Protestant Religion (as his Majesty speaks) than our tried Strictress and Rigor; yea, I doubt not but many of our considerable dignified Clergy, are, or would be, of the same mind.

After this, the King gave a Commission according to his Declarati­on, to an equal number of Divines, to review, and reform the Common-Prayer. The Presbyterian Divines (as they were called) presented their Exceptions to the Bishops and Commissioners, who returned them an Answer, not favouring of fatherly Condescention, nor giving hopes of a desirable Closure, not as much as to leave the use of a Ceremony at li­berty and free; and by the stile it seems to be written by one or more of the Doctors, and not by the Bishops themselves. To this the other Commissioners replied, which was not thought worth their notice, so much as to give them another gentle Rebuke.

When the four Months, allowed for the Debates and Confultation, were expired, the Commissioners, who were slighted, present a Petition and due Account of the matter to the King, and say thus. And tho the Account which we are forced to give to your Majesty, of the Issue of our Consultation, is, that no Agreements are subscribed by us, to be offerered to your Majesty according to your Expectation; and tho it be none of our intent to cast the least unmeet Reflection upon the Right Reverend Bishops, and learned Brethren, who think not meet to yield to any considerable Alterations, to the Ends expressed in your Majesties Commission, yet we must say it is some quiet to our Minds, that we have not been guily of your Majesties and Subjects Disappoint­ments, and that we account not your Majesties Gracious Commission, and our Labour lost, having Peace of Conscience in discharge of our [Page 18]Duty to God and you, that we have been the Seekers and Followers of Peace, and have earnestly pleaded, and humbly petitioned for it. And we humbly beseech your Majesty to believe that we own no Prin­ciples of Faction or Disobedience, nor patronize the Errors and Ob­stinacy of any. — It is the desire of our Souls to contribute our Parts and Interest to the uttermost, for the promoting of Holiness, Charity, Unity, and Obedience to Rulers in all lawful things; but if we should sin against God, because we are commanded, who shall answer for us, or save us from his Justice? — And we know that conscientious Men will not consent to the practising of things, in their Judgment unlawful, when those may yield who count the matter indifferent—. We must not believe that when your Majesty took our Consent to a Litur­gy, to be a Foundation that would infer our Concord, you meant not, we should have no Concord, but by consenting to this Liturgy, with­out any considerable Alteration —. We most humbly beseech your Majesty, that the benefit of the said Declaration, may be continued to your People, and in particular, that none be punished or troubled for not using the Common-Prayer, till it be effectually reformed, and the Addition made as these express.

They presented to the Bishops and the other Commissioners the Reformation of the Liturgy, and a most humble, grave, pathetical Petition, called the Petition for Peace; towards the end, the address themselves to them in these Words, Grant us but the Freedom which Christ and his Apostles lost unto the Churches; use necessary things as necessary, and unnecessary things as unnecessary; and charitably bear with the Infirmities of the weak, and tolerate the tolerable while they live peaceably, and then you will know when you have done; and for the Intolerable, we beg not your Toleration, &c.

I am sensible I have been long upon this historical Retrospect of these Passages, to inform those who seem not to know, or remember these things; Yet I cannot go on without leaving some Animadversions and Remarks upon them.

1. We might have seen the disagreeing Parties running into an Union under the King, as their supream lawful Head and Governour. The reputed Presbyterian comprehending a great, powerful, considerate, substantial part of the Kingdom, most close and deliberate in Counsel, active in Endeavours, fervent in Prayer with their Ministers for the Restauration of the King and the ancient Government, watching all Opportunities, and using all means to engage General Monk, and his well disciplined, and most Presbyterian part of the Army, to declare for the restoring the secluded Members in order to a free Parliament, and that in order to bring back the King. The most eminent of the Royal Party, declaring a Reconcilableness, and Oblivion of all Sufferings, [Page 19]acknowledging the Hand of God in them all. And the King to com­pleat and perfect all, by laying a Top-stone, as well as the Foundation of the Temple of Peace, gathers all Parties into himself; some by Comprehension in a wider Constitution, others by a safe indulgent Toleration, which if granted, had been desired by the least and most in­considerable part of the Nation; for the Dissenters had been fewer than now they are, because abundance had been taken into the proposed Settlement: The Sects have much encreased, since that time of Papists, if not other Denominations —. The King and his wise Council had a perfect full view of all Interests, and did weigh out proper Preparatives for an healing Effect.

2. It is a Shame and Grief to think that a divided Nation can be sooner composed and settled, than a broken divided Church, who have, besides the Motives and Principles of Nature, the most gracious Recon­ciler for their Law-giver, the most perfect Laws of Love, the most in­dulgent Government, under the strict and indispensible Duty of Self-denial, opposite to Self-seeking, and should have the least Considerati­on and Regard of a wordly Interest, because, They that are of Christ, they are not of this World; and having nothing to do but to promote, enlarge, and build up Christ's Kingdom upon Earth, and for all their Self-denial, Services, and Sufferings, have the Promises of Eternal Life, an everlasting Kingdom, and Thrones in it. It is a most afflicting Medi­tation, that Church-Divisions are most difficultly healed. What an hum­bling Thought is this! that a temporal Interest divides wordly Men, in whom Self prevails, and yet worldly Men can unite under general Common Laws, because it is their Interest to unite; and yet they, who of all Men are under the greatest Obligations to unite, that declare they are not of this World, that teach the way of Peace to others, cannot find it themselves! But it is not Religion, and Light, that divide, but it is Darkness, and the Spirit of this World. If to us to live were Christ, then Christian Faith and Love, would make us more heavenly, and by Consequence, more united. Popery could never have that Compass to work our Ruine in, had we agreed as we should have done: Pardon this Excursion; I'll return. The Church is rent from the Top to the Bottom, the King surveys it, and hath a Proposal in his Mind, which will not only repair the Breaches, but propagate Religion, as he often said; he seems to be fond of it, he speaks so often of it. It was meditated, and formed in his Royal Mind while he was in Breda; that it may not be thought an hasty and immature Production, he gives it full time, and cherisheth it. And what is it but his Declaration about Ecclesiastical Affairs! It was beheld, as the most Royal Issue of an happy Mind, as the First-born of Church-Peace, after the most affectionate Conjunction [Page 20]of a most well-come King to a Kingdom that longed for him.

Observe, 1. He offers himself as an Umpire and Reconciler.

2. He declares, to his great Satisfaction and Comfort, that while he was in Holland, he found the principal Assertors of the Presbyterian Opinion, full of Affection to him, Zeal for the Peace of the Church and State, neither Enemies to Episcopacy nor Liturgy, but modestly desi­ring Alterations without shaking Foundations; and to the same purpose over again, pag. 8.

3. He thinks himself to be competent to make his Proposal, and determine many things in difference, as above-said, and pag. 4. of the Declaration.

4. He expressed some great Considence in the Bishops: We have not the least doubt, but that the present Bishops will think the present Concessi­ons made by us to allay the present Distempers, very just and reasona­ble, and will very chearfully conform themselves thereto, pag. 10.

5. He conjured all his loving Subjects to acquiesce in, and submit to that his Declaration concerning those Differences, pag. 18, 19.

3dly, You have read the King's Character of the Reforming Divines (so I'll call them, rather than Presbyterian) and they made it good, they strictly followed the Orders in the King's Commission, made their Exceptions, which they were impowered to do, explained, and shewed the Reasonableness of them; when answered, they replied; when called to dispute, they disputed; and when they saw all was but dashing against a Wall, they petition for Peace, both the King and Bishops.

Now to all them that speak slightly or scornfully; These Men, these kind of Men; as if they were some Monsters rolling in a troubled Sea, and not suffering the Ark of Christ's Church to rest, here is some ac­count, if not Satisfaction, given.

But after our great hopes of Church-Peace and Union, what followed but a dismal Breach? a Wound that lies a bleeding! and they upon whom the Pinacles of the Temple fell, and bruised and crushed, are now instead of a cleanly Hospital to live in, threatned with Bridewel, and Prisons, and with that dreadful Sentence of Abjuration. And Christian Reader, if you do as I do, here Grief doth make you stop. That any Magistrate that hath taken the Sacrament to prove himself a Protestant, dare menace, or admonish any Christian Minister to do what he cannot do, or forswear his native Country! And wo be to England, when a Minister of Christ, successful in his Work, not imagi­nary but real, shall be carried to the Sea-side, and swear he will never return to his Native Country; and that such Ministers shall not have as much as a mean House or Barn to preach the Gospel of Jesus Christ in!

But who made the Breach? who hindred the hopeful Closure? self­willed, obstinate Nonconformists? The Nonconformity to the Law of Love, Peace, Meekness, Forbearance, hath done the Mischief. The King's Declaration would have done what the Act of Uniformity could not do, but we may look, and find the first Cause to lie between them both.

To lay this open, compare but some words in the King's Commissi­on, with some of the Answers of the Anti-reforming Commissioners, and then judg impartially.

The King according to his Declaration, gave his Commission to an equal number of Divines of both Perswasions, bearing date March 25, in the thirteenth Year of his Reign.

We in the Accomplishment of our said Will and Intent,— do authorize you — to advise upon, and review the said Book of Common-Prayer, comparing it with the most ancient Litur­gies of the purest Times, — to take to your serious Conside­ration, the several Directions, Rules, Forms of Prayer, and things in the Book of Common-Prayer contained, to advise, consult upon and about the same, and the several Objections and Exceptions, which shall now be raised against the same; and, if occasion be, to make such reasonable and necessary Alterations, Corrections, and Amendments therein, — as shall be a­greed upon to be needful and expedient, for the giving Satis­faction to tender Consciences, &c.

The Bishops, &c. answer, On the contrary we judg, That if the Liturgy should be altered, as is there required, not only a Multi­tude, but the Generality of the soberest and most Loyal Children of the Church of England would justly be offended, since such an Alterati­on would be a virtual Concession, that this Liturgy was an intolerable Burthen to tender Consciences, a direct Cause of Schism, a super­stitious Usage (upon which Pretences it is here desired to be altered) which would at once justify all those who have obstinately separated from it, as the only pious, tender-conscienced Men, and condemn all those that have adhered to it, in conscience of their Duty and Loy­alty, with the loss and hazards of their Estates, and Fortunes, as Men superstitious, schismatical, and void of Religion and Conscience. For these Reasons and those that follow, we cannot consent to such an Alteration as is desired, till these Pretences be proved.

And now it might easily appear to them, what afterwards came to pass; but let us observe:

1. There is no doubt but some of them knew what his Majesties Pro­posal was, for the Propagation of the Protestant Religion; being his Chaplains and chief Ministers about him, and some of them (if I am not mis-informed) made some Alterations and Amendments in the King's Declaration.

2. They do manifest an Opinion of the Reforming Divines, inconsi­stent with the Character which his Majesty gave of them, as grave and learned Ministers; and proceed with them according to a mean and un­charitable Opinion.

3. If they saw no necessity of any Alterations: 1. They dissented from the Judgment of as eminent Divines of the Church, See First Plea, p. 22, &c. p. 32. as any in it. 2. They do not agree a­mong themselves; for Mr. Thorndike, one of them, thought a Reformation was necessary to Union. 3. They made some Alterations, such as were pleasing to them, though not satisfactory to others. 4. They destroy the King's Supposition, and the reason of his Proposal, for the Propagation of the Protestant Reli­gion, Peace of the Church, satisfying tender Consciences, &c.

4. If they were commissioned to advise, &c. then had it not been a great Satisfaction to the whole Church, and an effectual way to silence the cavilling Opponents (if they were but Cavillers)? 1. To have answered their Reply. 2. to have petitioned his Majesty for a longer time, to have heard them out, but when eight Points were to be dispu­ted, they had only time for one of them, being the last day of their Commission. If I am mistaken in any of these things, as I believe I am not, I shall be glad to be cor­rected by a trie History of those Passages. It was about giving the Sacrament to Persons that scruple kneeling; about which there was a Division among themselves: Some of them held that we are not to refuse to give it to them that kneel not, but to give it to them that kneel: the words of the Rubrick being, — The Minister shall take in both kinds himself, — and deliver it into the hands of the People kneeling; as if the sense were, we are to give the Sacrament into the hands of the People kneeling; but are not forbid to give it to them that do not kneel: Dr. G. Dr. P. and Dr. S. were for this lax Interpretation; Now Lord Bishops of Ely, Chester, Norwich. other Dr. M. now Bishop of Winchester, was for the rigid sense, that the People must kneel, or we must not give it. And Dr. P. now Dean of Salisbury, offered to maintain against Mr. Baxter, See Mr. B's De­fence against Mr. Cheney, pag. 38. that it was an Act of Mercy to those that scruple and refused to receive the Sacrament kneeling, to deny them the Communion of the Church therein; but the Commissioners of [Page 23]his own side restrained him. 4. How little did some of them care for the King's conjuring them, to acquiesce in, and submit to his Declarati­on? Or, tho his Majesty thought himself competent to propose (a Remedy) they thought him not, or else they would have advised a little further, having so great a charge from him, giving him hopes of their Compliance, and seeing the Peace and Settlement of the Church so much concerned in it, and the House of Commons approving of it, to whom they owned an Acknowledgment for their Service done for them, they might have made their Memorial blessed to all Generations, as Healers and Peace-makers.

And now it is plain that those who ruled most in those Councils, ex­ercised a kind of Soveraignty over the Reason of all others, and waited for a Parliament and Convocation that should at once silence Objections, and answer Petitions.

Since those Transactions, the reforming Divines never had but one: or two Opportunities of treating and composing our doleful Differen­ces; the Composers agreed; but the House of Commons hearing of it, voted against bringing in a Bill of Compreehension, and the Reverend Dr. Burnet, in the Life of the Great Sir Matthew Hale, gives us the Rea­sons that prevailed at that time against it. And if I may not be too te­dious, I will crave leave totranscribe his Lines. Pag. 70, 71, 72, 73.

But two Parties appeared vigorously against this De­sign (of Comprehension by Law) the one was of some zealous Clergy-Men, who thought it below the Dignity of the Church to alter Laws, and change Settlements for the sake of some, whom they esteemed Schis­maticks; they also believed it was better to keep them out of the Church, than bring them into it, since a Faction upon that would arise in the Church, which they thought might be more dangerous than the Schism it self was. Be­sides, they said, if some things were now to be changed in compliance with the Humor of a Party, as soon as that was done, another Party might demand other Concessions, and there might be as good Reasons invented for these as for those; many such Concessions might also shake those of our own Communion, and tempt them to for sake us, and go over to the Church of Rome, pretending that we changed so often, that they were thereby inclined to be of a Church that was constant and true to her self; and these Reasons wrought on the far greater part of the House of Commons —. There were others that opposed it upon very different Ends: They designed to shelter the Papists from the Execution of the Law, and saw clearly that nothing would bring in Popery so well as a Toleration; but to tolerate Popery bare-faced, would have startled the Nation too much, so it was necessary to hinder all the Propositions for Ʋnion, seeing the keeping up the Differences was the best colour they could find, for getting the Toleration to pass, only as stackening the Laws against Dissenters, whose Numbers and Wealth [Page 24]made it adviseable to have some regard to them; and under this pretence Pope­ry might have crept in more covered, and less regarded: so these Councils being more acceptable to some concealed Papists then in Power, as has since appeared too evidently, the whole Project for Comprehension was let fall, and those who had set it afoot, came to be looked on with an evil Eye, as secret Favourers of Dissenters, Ʋnderminers of the Church, and every thing else that Jealousy and Distaste could cast on them.

I do not question but this excellent Historian hath given us a faithful account of the Reasons against Comprehension, as he received them from those eminent Persons engaged in it, or some that knew them; and I will make bold to cast some Reflections upon them.

1. On the one part some zealous Church-men, who thought it below the Dignity of the Church to alter Laws, &c. But when it is more a­greeable to their Spirit and Ends, it is no Indignity to change mo­derate Laws into more severe; nor, to practise arbitrarily beyond Laws.

2. They who rationally and conscienciously dissent, are esteemed Schismaticks: but retaining all other their Opinions and Principles, and abating the rigor of their Dissent, by conforming, would they be of the Church, or still esteemed Scismaticks? By this Notion, the Confor­mist, qua talis, is no Schismatick; and the Nonconformist, quatenus such, is a Schismatick. Conformity takes away all name of Schism: But then the Question might be, Whether the Nonconformist be a State­schismatick, or a Church-schismatick? and, whether he was a Schisma­tick, when he treated about, and petitioned for Peace and Union? and what hath made him to be one since?

3. They are afraid of Faction: but do those Fears arise from a Ca­tholick or a Factious Spirit? Are there not factious Spirits in the Church, that harbour factious Affections, and utter factious Words, contrary to true Charity?

4. And what if other Parties might demand Concessions? Either those Concessions were rational, becoming the Wisdom, Peaceableness, and Grace of the Church, or not; methinks it's a Royal Dignity in the Church, to make reasonable Concessions: if they are unreasonable, un­christian, impious and the like, the Church may deny them with Honour. But these Sons and Fathers, represent the Church like a stately Lady that keeps Chamber, and must not be spoken to.

5. But really, are there such among us, as taking Offence, might go over to the Church of Rome, constant and true to her self? How much do they owe to the Nonconformists for their Company and Communion! How inclinable are they to Rome, that are ready to depart upon small Concessions! The Constancy of the Church of Rome, is as inseparable a [Page 25]Property of hers, as her Infallibility. Methinks this is much to the Dishonour of many of our Church, and much to the Honour of the Nonconformists, that whatever they suffer, there is no danger that they will turn Papists: But weak Reasons have great force in them, when they that are narrow in their Charity, and powerful in Place, have the Management of them.

6. The World is too apt to be jealous; but have not the Nonconfor­mists some Reason to be jealous of this sort of zealous Clergy-men, that there is some Agreement, or Bargain between them and the Friends and Kinsmen of the Church of Rome? that both shall agree to keep the Nonconformists out? And is not the Church of Rome better conditioned, and better natured than these zealous Clergy-men? for there is not a Nonconformist but may be entertained among them, without fear of encreasing a Faction.

7. It is not a very doubtful thing, whether our zealous Clergy-men are the best or the worst sort of our Clergy, that argue so stisly against a legal Comprehension of the Orthodox Nonconformists, with Reasons of so little weight, or that are so little sensible of the Usefulness, and Ser­viceableness of the Abilities of the Nonconformists, to the great and cry­ing need of Souls.

8. This is a Vindication of the Nonconformists from bringing in of Popery; for the way of getting into the Papists hath been the shutting out of them; they hope to get by a Toleration. There would be no colourable Reasons for a Toleration, if it were not a pretended Favour to the Nonconformists. Take away Nonconformity as much as you can, and you take away the fairest pretence for a Toleration. They that appear against the uniting of Protestants upon Catholick Terms, serve the Popish Turn and Interest, and are effectually ill Friends to the Pro­testant Interest, and by Consequence our excluding Impositions do more real Hurt than Good, to the Protestant Church of England.

9. The dissenting Protestants may know who are their Friends, and who their Enemies, and what Potent Enemies they have, they have the Zealous Clergy against them, and the Politick Potent Pa­pist.

10. We see the little Confidence or Assurance we have of the Con­stancy of many that are in the Communion of the Church of England; for if the receiving of the Protestant Dissenters upon Catholick Terms, be hazardous of losing, or of the revolt of them to the Church of Rome, as the more constant and true to her self, then what will become of them, if Popery should so far obtain, as to be able to give them Counte­nance and Favour? for if they are so inclinable to revolt for the Con­descentions of the Church, in some things extra-essential to the Church, [Page 26]upon shew of Inconstancy, what would they be, when our Church is like to be lost, or supprest?

11. Whether there is not a latent untrusty Party of schismatical Formalists in the Church, that are Schismaticks depositivè? for it seems they cannot bear the Reconciliation, and Restitution of the ejected; and if they are upon that in danger of apostatizing to the Church of Rome, are they not in danger of becoming the rankest Schismaticks in the World, by returning Members of an apostate, schismatical Church, the Mother of Schisms?

12. By this, among other Reasons, I am convinced that it is the Duty of all sound and sincere Protestants of the Church of England, to pray for and by all peaceable ways to endeavour the re-admission of all sound Protestant Dissenters, and a Catholick Union of us all. And I am con­vinced the learned Bishop Cosins saw the State of Religion, when he de­clared in his last Testament, that it was the great Duty of us all to unite. And how much we are bound to acknowledg, and with all due Honour to remember the Loyal and Christian Endeavours of our late Parlia­ments, to unite us. I did at first design to compare the foresaid Decla­ration, to which, if turned into an Act, the Nonconformists would have conformed; and the Act of Uniformity to which they cannot conform, for a further Illustration of the despised Case of the Nonconformists; but I hope there is enough spoken to inform the less knowing, and to con­firm the more knowing, in their charitable Opinion of them. I have traced the divided Rivers to the Head of them; and for that reason, that Truth may appear. From all this you may see a Concord between the King proposing, and the House of Commons, by their Thanks, ap­proving of it; and the major part of the Nonconformists ready to submit to it. On the other side, you see the Bishops and Doctors dissen­ting from the King and Commons (that restored them) and the re­forming Divines, and not so concordant in their Sentiments and Opi­nions, as to denominate them unanimous, and could they have exten­ded their Charity but wide enough, they had provided well for a more durable Peace, defended with Considerations, against which, but few would have drawn out the small Powers of their Mis-understandings, to give trouble to it. There was not an exact Uniformity in their Notions; some thought a Reformation necessary to the Church's Settlement: Mr. Thorndike wrote for it; and when the Commissioners on both sides, began to dispute, it was seasonably closed up; lest the Disogree­ments of the anti-reforming-side had more appeared, some of whom undertook the Conduct of others, under whom a Promoter of their Design, the Lord Chancellor Hide, appeared and acted, (who in the Year 1641, was Chair-man of the Committee against the Bishops;) [Page 27]others gave Reputation, but little Addition of Help; others were varl­ously instrumental, some by their Learning, others with their eagerness, and others with their keen and inverate Antipathy against some, if not all of the reforming side, and differed in as many Points from the Doctrine of the Church, as the Nonconformists differed from the Discipline and Cere­monies of the Church, and were doctrinal Nonconformists. And it is clear, that they did not humbly and brotherly advise, nor maturely debate the matters committed to them, and not doubting of an hopeful manageable Number of the succeeding Parliament, their Resolutions passed into an Act, they took no more notice of the King's Declaration, than to make an historical mention of it, that such a thing had been, but enact nothing commended by it, in mittigation or favour to the Dissenting-side, requi­ring more Conditions, and adding heavy Penalties, which that Parlia­ment in the latter times of it would have abated; but it was too late, as was said else-where. This is the Act to which the Nonconformists cannot conform; and they have given such Reasons, and so many, for this passive Nonconformity, that as many good Men as I know, are sorry they have so much to say, and their disgusted Adversaries are displeased and incensed with them, and no Man is thought yet to give a full and sufficient Answer to them, being rather slighted than answe­red; or what the one takes in a strict and honest sense, the other is fain to expound in a very general, and well-meaning sense; according to one, more may conform than yet have conformed, according to the other, there are but few, if any, that have conformed, in my acquain­tance. This being in part spoken to in the First Plea, I cannot stay any longer upon this Head, but pass to the other Consideration of Non­conformity.

2. Nonconformity taken actively and positively; and that is preaching and performing other Religious Exercises, as it is commonly said, con­trary to Law, by forbidden Men, and in a disallowed way. And for this several Nonconformist Ministers are at this time hunted, molested, and admonished, according to the strictest Form of Law, in order to Banish­ment with Abjuration, or to be prosecuted as Felons, in case of their Obstinacy and Refusal: Some of them have apologized for their preach­ing in such a manner, that if they are not answered in a rational, peace­able convincing way, they will not be used as rational Men, and their Sufferings will be the more harsh, but not more hard to be born by them, because they have given Reasons for their Actions, which will ap­pear to them either unanswerable, and that will make their Sufferings more comfortable; or else their Oppressors are the more implacable, and then they must the more meekly acquiesce in the divine Pleasure, as called forth to suffer. The Reverend Mr. Baxter hath written an Apology [Page 28]for the Nonconformist Ministry, dedicated to six of the Right Reverend Bishops, by Name, and a Petition, which deserves the serious perusal of their Lordships, and all other Ministers, Magistrates, and Gentlemen, that they may either satisfy them, or be satisfied by them. The Case is momentous, because the Salvation of Souls, the many personal and real Sufferings of Men in Bodies and Estates, the healing of Divisions, and settling of the Church, are unconceiveably touched, and concerned in it: Mr. John Troughton hath written a Book with the same Title, upon the same Argument. And altho the Right Reverend Bishop of Cork hath done well in dealing faithfully with Mr. B. he did ill in not dealing fairly with that Book, and worse in exposing him as uncapable, unfit to propose Terms of Peace; by which I think that Excellent Bishop hath not seen his Terms of Concord, 2d part.

And this being stated, let us modestly consider:

1. Whether this their positive Nonconformity be not capable of an Apology?

2. Whether it be not an hard case to silence, suppress, and punish them for endeavouring the Good of precious Souls?

For the first;

1. No Christian should doubt that the Office of the Ministry is origi­nally from Jesus Christ, and not of Men. The extraordinary and or­dinary Office of the Ministry of the Word and Sacraments are derived from the same Divine Supream Authority. He that made the Apostles able Ministers of the New-Testament, hath made, and makes all other lawful, 2 Cor. 3.5, 6. sitted, and faithful Mi­nisters, Ministers of the New-Testament; it is their Gift, and their Learning, their Office and Work, to declare and publish that New-Testament, or Covenant of Grace, the Commands, Conditions Priviledges, and Promises of it, to call and invite Sinners to it, to accept of the Grace therein revealed, to submit to the Com­mands of it, perform the Conditions and Duties required, to make them thereby capable of the Priviledges and Promises annexed to it, and to train up, edify, build, comfort, and perfect all that are in it. This is an Office necessary, useful and proper to his Kingdom.

2. They who are called and sent by Christ, Qui fecit not done­os Ministros N.T quo­modo fecit? per Spiri­tum suum tanquam per Principium effectivum; per Gratium Spiri [...]ûs tanquam per principi­um formal, Eplisc. Da­vananius in c.p. 1. ad Coloss v. 29. and according to his Mind, are qualified, prepared and instructed for their Work and Office, by the Holy 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 [Page 29]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 [Page 31]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 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 [Page 32]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 [Page 33]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 [Page 34]into a Law, to which all Men must declare Assent, if the Assent be de­clared in their sense. As I should think it a great Sin, not to succour my Father or Brother in want and distress; so I do think it a great Sin not to relieve my Fathers and Brethren in Jesus Christ, by a Faith­ful Testimony, and Apology, when they are oppressed, and in danger of Prisons, Poverty, and many Miseries. And let it be noted, The like is gratefully acknowledged by the Godly and Reverend Bishop if Co k, of a Nonconformist, p. 73. that I am obliged to acknowledg the Efficacy of the Holy Spirit upon the preaching of several of them, towards my Salvation; and having known the proof, and Power of Christ speaking in them, I dare not deny them before Men, lest I also deny Christ Jesus my Saviour in them. There are several lear­ned, holy, laborious, and successful Ministers that were our Instructors in our younger time, who have conformed, but not so many as refused to conform, within my Knowledg, as I could name, but for offending them, and some other Reasons of my Silence, and in those times of Liberty, these seemed to be all of one Mind in the Lord. I and many more rejoyced in their Light; and some of them were among Preachers, as Solomon saith, As the Apple-Tree is among the Trees of the Wood; we sate under their Shadow with great Delight, and their Fruit was pleasant to our Taste. I could name the wise Master-builders that laid the Foun­dation, other than which no Man can lay; I could name the Paul, and the Apollos, and the Peters that preached to the Heart, the Barnabas and the Boanerges; the Friends of the Bridegroom, that woed and besought us, and would not be denied till our Souls had received Christ Jesus the Lord: some of them are at rest in the Lord, and let their Names be blessed; and others are in the Cloud, and Storm, and Warfare; and to add Bonds to their many Afflictions is no small unkindness to Religion. We know of what Spirit they were, that digg'd up the Bodies of Wikcliff, and other Saints; it is not hard to find of what Spirit they are, that rake into the Ashes of the Dead, and sprinkle them with their profane Wit, which is like Salt that has loss its Savour, not good for the Dung­hil; it proceeds not from that Charity which covers a multitude of Sins.

5. Whether they who are called of God to the Work of the Mini­stry, should forsake and renounce their Calling, and look upon them­selves as Lay-men, and be but as Lay-men, because they are ejected out of their Places, and conform not to the Injunctions of the Law? Many of the Nonconformists have Episcopal Ordination; shall they for­bear all Ministerial Acts, and do but what any Master of a Family should do, instruct their own Family, and admit four more to a Participation of the Benefit? shall they renounce their Calling, who [Page 35]declared their Trust, that they were moved by the Holy Ghost, to take the Office (of Deacon) whom the Arch-Deacon declared, when presen­ted to the Priesthood, he thought them apt and meet for their Learning and godly Conversation; and the Bishop declared, after due Examinati­on, We find not the contary, but that they be lawfully called to their Function; for whom the Bishop prayed, and whom he hoped, that they have de­termined by God's Grace to give them wholly to this Office, whereunto God hath called them; and also called to declare and profess (before God, Angels, and the Congregation) that they were truly called according to the Will of the Lord Jesus Christ, give faithful Diligence always so to minister the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath commanded, and this Church received according to the Commandments of God; to drive away erroneous Doctrines, to use both publick and private Monitions and Exhortations to sick and whole within your Cures, as need shall require, &c. Can any discharge them from God's Call, but God that called them? Can they sit still, and do no Ministerial Work, These other Arguments are urged by heavenly Mr Jos. Allen, say to Archippus, &c. that have been devoted to the Ministry, that have been prayed for, and exhorted to give themselves wholly to it? Or do they cease to be Ministers, except it be in that Cure to which they were instituted and inducted? Then are we made, tho not Independent, yet Congregational Ministers, and are Ministers only in that particular Congregation? If they ought not to renounce their Ministry, then they may preach, and do other Ministe­rial Offices, as they have opportunity. Others are not Episcopally or­dained; but if they are moved by the Holy Ghost, are learned, exer­cised in the Scriptures, are of Godly Conversation, and give themselves to the Work, are not they called of God? If not, what's the meaning of the fore-cited Word in the ordering of Priests and Deacons; Then shall the Bishop say unto the People, Good People, these are they whom we purpose, God willing, to receive this day unto the Office of Priesthood: For after due Examination we find not the contrary, but that they be lawfully called to their Function and Ministry, and be persons meet for the same —? Doth not the Bishop look upon them as internally called, and that internal Calling declared and signified, and therefore receives them? And tho they have not Episcopal Imposition of Hands; if they have Imposition of Hands of Presbyters, and are set apart by Fasting and Prayer, are they not more than Lay-men, or private Believers? They who say they are but Lay-men, have no better Reasons than the Romanists had, who called our Reformed Bishops, no true Bishops, nor Priests. Anthony Champney dedicated, or rather directed his Book of the Vocation of Bishops, &c. to Arch-Bishop Abbot, with no higher [Page 36]Title, then To Mr George Abbot, called Aroh-bishop of Canterbury. And the most eminent Defenders of our Protestant Religion, tho they as­serted a Power of Ordination to reside in the Bishop, as without whom there was no regular Ordination; See Mr. Fran Mason, §. 7, 9. Defence of Or­dination. yet they justi­fied the calling of Forreign Divines and Churches by Presbyters without Bishops, and the Reasons they used to vindicate them, will serve to vindi­cato those among us, D. Jo. White's Works, way to the true Church, §. 53. p. 211. that have no other —. And when as he (the Jesuit) saith, They ( Luther and Calvin) succeeded no Apostolick Bishops, neither had any Calling to preach that now Faith. I answer, That for the External Sucecssion, where of we have spoken, we care nor; it is sufficiont that in Doctrine they succeeded the Apo­stles, and Primitive Churches —. It is the Custom of the Catholick Church, See Dr. Field of the Church, Book 3 c. 39. Consensus Eccles. Ca­thol centra Trident. pralectionibus, c. 11. de Ecclesia, R. 289. Bishop Biron of Sub­jection, Par. 3. p. 535. 4 ^o. ut Episcopi legiti­me ordinent, sed siquis a Presbytere ordinats fuerit, Or­dinatio illa etiam vera est, ex ejusdem Ecclesiae Catho­licae judicio, saith the Reverend Bishop Carlton: and Bishop Bilson, that learned Defender of Bishops Answers Philander. Phil. The Apostles Com­mission we know, but yours we do not know. Theop: You cannot be ignorant of ours, if you know theirs, so long as we teach the same Doctrine which they did, we have the same Power and Authority to preach which they had, &c.

If these Answers of the learned Defenders of the Protestant Cause, are not true and catholick, they are not good, nor sufficient: if they are good against the Papists, they are strong for our Protestant dissenting-Preachers; who, if they be but Lay-men, should be ordained: but the very word Re-ordination doth imply an Ordination. And Ordination is not to be repeated, Praelection, de Eccle­siâ, c. 11. p. 283. altho it be disorderly and out of Course, any more than Baptism in the Ca­tholick Church, saith the same Reverend Bishop Carlton.

I must keep my self to Generals, for I do not know the particular Cases, Scruples and Reasons of particular Persons. Some have taken Episcopal Ordination, that cannot conform, that were ordained by Presbyters before; those that have not, scruple Re-ordination, lest they should null their former, and their Administrations, and plead for themselves, that they were innocent from the Exclusion of the Bi­shops. And what if some songht Episcopal Ordination, and were refu­sed, tho sufficiently recommended? The most that were ordained, were ordained by an Irish Bishop in London, which needed not, if all our [Page 37] English Bishops had been willing to ordain. I could name one Bishop that did refuse to ordain, that lived most conveniently for Access; and the Ordination of that An Irish Bishop. Agadoensis, was not Canonical, nor free from just Offence.

But further, even they who have the internal Call, consisting of good Learning, Knowledg in the Scriptures, and are of a good exemplary Conversation, and moved by the Spirit, are not to be reckoned as Lay­men, but next to Presbyters or Ministers, according to the declared Judgment of great and eminent Protestants. Arch-bishop Abbot added this Observation, to the 9th Section of the second Chapter, De Circumcisione & Baptismo. Questiones fox dis­cussae, &c. perv G [...]. Abbatium; pag. 109. Martin Bucer saith, that some of the Lay men, were ad­mitted to read and interpret the Holy Scriptures, in the Primitive and purer Church, which they sometimes did perform in the presence of the Bi­shops; and nameth Origen and others; namely, Such in whom the singular Gists of the Holy Spirit did appear, that it might be manifest to the Rectors of the Churches, that their Labour in instructing the People in the Mysteries of the Faith, would not a little profit them. And saith he, If any Man add, what the truly learned Hieron Zanchius speaks indefinitely —, when from the Practice of the purer Church, they who were not in Holy Orders, did preach the Go­spel. We answer, There is a difference to be made between the simple Lay-man, or the common sort, to whom Power is given in the Romish Church to baptize, and them who are instar Ministrorum Evangelic; who are like the Ministers of the Gospel; and who not only excel the com­mon sort of Men, for their Learning in holy things, but are called by the special, publick and common Decree of the Bishop, and them that are over the Congregation, publickly to interpret Scripture. And these, and not others, the words of Bucor do note or point at, &c. — Istos ego non audeo, ad ordinariorum, & vulgarium Laicorum Conditiones re­vocare cum ad Presbyteros tam propè accedant. I dare not bring down these to the Condition of ordinary, and vulgar Lay-men, that come so near to Presbyters (or Ministers) saith the learned Abbot of this sort; there are scarce any to be found at this day (saith he) for the multitude of them that serve in Churches. And whether Tertullian and Hierom speak of such as these, that were permitted to baptize, I leave to the Judgment of the Learned.

By these Testimonies we see how different the Judgment of too many of this present Age is, from the Judgment and Candor of the most ve­nerable Writers of former times. Now Schismatick is but a common Name to distinguish the Nonconformists from the Church-men; and one [Page 38]as in a fit of Kindness is far from charging them with Schism, Defence of Dr. Stil­lingsleet, pag. 69. if they would not leave the Church, but conform as Lay-men, as the Nonconformists did. But did the old Nonconformists conform as Lay-men? So I suppose we all conform but as Lay-men, when we do not officiat as Ministers; we answer as People answer, and do no more than People do. But I think the old Nonconformists did reckon themselves when they left their Livings, as much, and as truly Ministers, as they did when they had their Livings, and did preach publickly by Connivance, as Mini­sters in most Counties. Our present Nonconformists would thankfully accept the Favour, which most of the old did enjoy, till Conformity grew too hot even for many Conformists; I need not name the Times, nor the Planets that then bore Rule.

But who can forbear lamenting the Condition of our Brethren, and of multitudes of precious Souls! Is there any Man qualisied with a Competency of Learning, that can say, he is moved by the holy Ghost? that leads a good Life? that promiseth to give himself to the Work of God? but shall be acknowledged by the Ordainer, to be called of God, even before he layeth on his Hands? but if this very same Man shall afterwards scruple, or refuse, to assent to all and every thing, &c. he shall no longer be accounted by some Men, as a Man called of God, but must become again as a Lay-man, or else he cannot escape being a Schis­matick: which is enough to tempt a Man to think, that these make the Gift of Subscribing, and the Faculty of assenting and consenting to other Mens Inventions, to be the essentiating and constituting Qualification of a Minister, without which, tho he be never so well furnished with other Gifts, he shall be accounted but a Lay-man, and must do no more than a Lay-man, or else there's no avoiding the odious Crime of Schism. And hence this Notion may arise, like a Meteor in the Firmament of the Church, to be gazed upon, and afford matter of Observation, if not of Prediction. That Conformity to an Ordinance of Men doth effectu­ally make a Minister of Jesus Christ, in the Church of England; and while he continneth in the same Mind he was in, at 24. Years of Age, all his life-time, and be not prepared to submit to all after-Devices, that may be added, he shall fall from the Grace and Dignity of his Ordina­tion and Ministry, and return to his first simple Being, of remotely dispo­sed matter of meer Laity. If it be said, no; for he being once ordained, he is a Minister of the Universal Church. Well, that's true; but if he can­not conform to every Point, then he cannot exercise his Ministry in this Church: and then the Consequence is obvious; such are the Conditions of the exercise of the Ministry in the Church of England at this day, that a Minister of the Universal Church cannot exercise his Office, no not [Page 39]in any Chappel of Easd in this Kingdom, except he submit 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 [Page 40]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 [Page 41]Rulers were Unbelievers, disaffected to it, and Persecuters of it; then Preachers that preach the Doctrine of the Apostles, and live according to the Gospel, may humbly expect, if not lay some Claim to a Privi­ledge of preaching, and worshipping God, as near as they can discern, according to his mind.

The Case of the Brethren is so clear in it self, The Canon Law calls their divers Orders, Re­ligion; but to Chri­stians and Protestants there is but one Reli­gion. that some in Power have no other colour for pro­ceeding against them, than as Men that exercise another Religion, as I can produce, which clearly intimates, that it is unreasonable to proceed to Confiscations and Banishment against Men that profess the same Religion. And whereas Godliness and Honesty may claim Protection, they represent them as wicked and dishonest in the highest Degree, that is, seditious, and withdrawing the King's Sub­jects from their Allegiance, &c.

But this is the old Language, Apolog. c. 2. Divis. 7. p. 21. as the most Reve­rend Bishop Jewel writes, as objected against them, that we be fallen from the Catholick Church, and by a wicked Schism have shaken the whole World, and troubled the common Peace, and universal Quiet of the Church: and that as Dathan and Abiram conspired in times past against Moses and Aaron; even so we this day have renounced the Bishop of Rome, without any reasonable Cause.

But let us see wherein our Brethren are to be blamed, or do any thing but what our King and Governours may allow, the Primitive Bi­shops of our Reformation being Judges.

The Religion of our Brethren is, Thou shalt Worship the Lord thy God, and him only shalt thou serve. It is the Religion of Christ, and not of Anti-christ. I reckon it cannot stand with the Prince's Duty to reverse this heavenly Decrce; Thou shalt worship the Lord thy God, &c. with establishing two Religions in one Realm; the first authorized by Christ, Bishop Bilson of Sub­jection, Part 1. p. 21. Edit. 4 ^o. 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 Ʋniversal 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, [Page 43]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 [Page 44]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 confirming their Prayers and Thanks with saying, Amen: and other Divine Service than this they had none—. Pag. 636. We do not think that Basil or Chrysostom, would take upon them to make a new Form of Church-Service, if St. James the Apostle had done it before them.

From this Testimony, it is clear, that if Uniformity in one Form of Worship, or Common-Prayer, and Ceremonies be necessary for Church-Union, then there was no Church-Union, or Catholick-Communion in the Apostolical-Churches, because there was no Form or Order of Divine Service set and prescribed: But there was the most Christian and Catholick Communion in that Diversity; therefore Catholick Union and Communion, without one prescribed and set Form.

And hence the Dissenting Brethren have the Countenance of an ancient venerable Bishop of Winchester for them, and to convince their Troublers for using a Worship different from the Liturgy of the Church of England. Prophe-ying, praying, praising God, are parts of God's Worship, tho in differing Words and Method, they are the same Di­vine Worship. And who act nearest the Primitive Pattern of the Apostles, and purest times, they who worship God in Christ by the Spi­rit, or they who will not suffer them?

Object. But the Apostles and Teachers had the Guidance of the Spirit.

Answ. They had, but that Assistance which they had for performing the Worship of God, was not extraordinary, or peculiar to their Times; because Gospel-Worship was to be performed in all After-ages of the Church, — Q [...]o in loco ( scil. Jo. 20.) ostendi [...] eum solum [...]osse baptizare, & temissionem pecca­torum dare, qui habeat Spi [...]itum Sanctum Cy­prian ad magnum. and by Consequence, the Assistance of the Spirit was to continue to all Ministers in succeeding Ages, without whose Assi­stance we can do nothing. And the Holy Spirit doth continue to give Gifts and Graces to his Mini­sters and People: and if one Form were absolute­ly necessary for all Ages, it is a wonder that the Apostles did not leave us one. Form is but a mode, and to be used, or not used, as is most for Edisication; and they that use it not, should [Page 45]not condemn them that use it, and they who use it, should not, as I conceive, judg them as Schismaticks that use it not, but joyn one with another.

Object. But it is a Disorder in the same Church and Government, and not to be born, it looks like a different Religion.

Answ. The Romanists have often charged the Church of England with permitting different Religionsin the Nation: But let the same learned Bishop answer for me. In England, the People, Pag. 15. both strange and liege, worship God the Father in Spirit and Truth, according to the Gospel of his Son, agreeing together in the Substance of one Faith, and the right Order of Christ's Sacraments: Only Strangers are suffered in their Churches to use their own Tongue, and retain their own Ceremonies, as be neither against Faith, nor adverse to good Manners, and therefore, by St. Augustine's Judgment, may go for indifferent, and may be born in Christian Ʋnity, without Offence or Confusion— Oh! if this Doctrine were believed in our days, the People of God might be said to rest at Noon! And he was not singu­lar. In Doctrinâ & Fidei Orthodoxae Professione discordia inter nos nulla (saith the learned Crakenthorp of the Puritans) Hac integrâ in Ritibus, Defensione Eccles. Angl. contra Spa­lat. c. 43. p. 254. & Disciplinsi discrimen feren­dum utri (que) scimus. Difference in Ceremonies and Discipline was tolerable in their Opinion, but now intolerable. The Champions of the Church of England in former days against the Papists were moderate, when we know there was a different way of Discipline and Decency secretly practi­sed. If Doctrine be the direction of Practice, to be moderate in Do­ctrine, but severe in Practice and Execution, is to put out the Candle, and kindle a Fire; to preach Charity, but to shew no Mercy.

To draw towards a Conclusion; Let us but truly judg of the elder Nonconformists with righteous Judgment.

1. Before his Majestie's wonderful Restauration, in all Countries and Places where they lived and preached, who did rebuke, reprove, exhort, and fulfil all parts of Minsters more than they? Who maintained Pro­testant Doctrines, preached for Conviction, Conversion, Holiness and Righteouness more than they? Who vindicated all Ordinances from some that pretended to live above them? Others that denied the ne­cessity and use of them? and from the Profanation of sacred Things? And who did more forwardly assist and concur to settle the Government upon ancient Foundations, and in the Inheritor of the Royal Throne? Who were more hated by impious Sects, or that laboured more to con­vince and reduce them, than they?

2. At that time, and since, how highly were they placed in the King's good Opinion? as is fully expressed in his Royal Declaration.

3. They did shew a Forwardness and Zeal to settle the Church, deny­ing their own private Opinions, to lay down solid Foundations for a Comprehensive Church.

4. When they quietly submitted to the Law of their Ejectment; did they, did any of them sow Sedition, or ill Principles of Faction? was their Exhortation of deceit or guile? to incense their loving Auditors, or oblige and conjure them to any thing inconsistent with the Gospel? or unlike Men, as going from the Pulpit, to God's Tribunal, to give him an Account of their Doctrine, Faith, manner of Life? see any of their broken Notes, and Farewell-Sermons, printed much to their Disad­vantage! Testify against them who can!

5. Except they had renounced their sacred Calling, and silenced them­selves, who could have imployed their Labours with more inoffensive­ness to Authority, more Toil to themselves, and more Profit to precious Souls, and less Opposition to the publick than they did? (as will appear in Instances) An honourable Member (Sir H. C. Anno 1670, 71) in full Parliament took notice of it that there were no Conventicles: yes, they took pains to preach, when others were at rest in great Privacies and Solitudes. And let's be just: who hath made any Observation of Peo­ple, and Assairs, that will not say, for one Schismatick we had had many, had it not been for their great Industry; and who for all that are Schismaticks but they! See Mr. Allen, Say to Archippus p. 23. scil. your not p eaching will occasion Separation in­deed, &c. It is not Thanks-worthy to keep poor weak Souls in the Faith and Truth, except they turn Lay-men, and all come up even to the Rails, i. e. to the heighth.

6. God and the King made their Assemblies so numerous and publick; God by a tremendous course of Judgments, yet remembring Mercy: The King, after 12 Years Experience of fruitless Severity, sent out his Declaration of Indulgence. Some of themselves have published the Providence of God, but it is not worth the noting; and they that are resolved on their way, will not be hindred by making Observation, even of the Works of God. When God sent a dreadful Plague, and the Angel stood over London with his drawn Sword, as our Jerusalem; then the King, and Court, and Parliament removed to Oxford; and when many Churches were empty, God stirred up many of the Nonconformists to go and preach up and down; then they had the use of Churches, and numerous Assemblies, and gained many Souls to God by them, and drew the Hearts of a desolate People to themselves, which could never since be alienated from them. And when the Popish Faction opposed by the Loyal Persons, got an Act to remove them from Corporations; they were then most imployed in the Capital City in spight of their Adversaries, and God protected them, and the Plague [Page 47]proved their Sanctuary from that Law. Next Year the City was burnt, and the Inhabitants of the principal Parts of it were driven into Cor­ners; and the Nonconformists had the advantage! Who that knew them would not entertain them as Comforters, in a distracted ruined Con­dition! Then the Conformists were driven out of Churches too, and some felt the loss of Livings, to teach them Compassion towards their ejected Brethren; and the common Enemy of them both shewed the World what he would do with us, as well as them: And I am confi­dent, if now the Nonconformists could be rooted out, the Church-men shall not stand long after them; no, tho they should, which God for­bid, comply with them. Popish Mercy is like raging Fire, takes all be­fore it, and even turning shall not save us; and they who are so offici­ous to serve their Interest now, may not come off so well with their Reward as Adonibezek did. Many suffered great Losses, lived in great danger and distraction by that Corporation-Act, but the Enactors could never accomplish their full design by it; the very Souldiers that were imployed to keep out People, and to guard the Meeting-places, were not pleased with their Office, and shewed Civility to the Ministers in some places. Their Sufferings went against the common sense of Men: but so captions were some Men, so zealous, rather so jealous, to justify their Resolutions, that strange Stories were carried, and dispersed of seditious Doctrines, Preachers were presented as Incendiaries, to incense the Magistrate against them; that it was dangerous for the Preachers to quote some Texts of Scriptures; and just cause there is why such unchristian Spirits should be afraid of Scriptures.

7. After all this Distraction and Trouble, His Majesty sent out his Declaration of Indulgence, and they became licensed Preachers. It is true, the Parliament at their next meeting declared againstit, as contra­ry to the Laws, and his Majesty called it in; but it proved, and proves profitable to the Nonconformists several ways.

1. The very Parliament that was against the Declaration, continued rather favourable towards the Nonconformists than sharp; the Laws continued, but the Execution cooled and abated.

2. Such as built Tabernacles and the most convenient Places they could, held them, and their Congregations stuck to them, and both with­out Molestation, until now, that their old Friend awakes as one out of sleep, lest they should sow good Seed in the Field.

3. Though that Declaration of Indulgence, Nor could at that time, as is to be seen in what follows of the Sufferings of the Non­conformists. and the Licences granted them, cannot protect them from the Arrests of Mens Passions, nor from the vio­lent Hands of such (as are like Saul's) against them; yet they do clearly vindicate them from the odious [Page 48]Slander of seditious and evil Men. For can it be thought that the King would have so little regard to Truth, Faith, Peace, to his own Safety, and the Preservation of his Subjects from the infection of wicked and cursed Principles, as to grant Licences to seditious Preachers, to Doctors of Rebellion, or Underminers of Church and State? they are most the saine Men, who were licensed by the King; if the King was deceived in them; if they are dangerous and evil Men, testify against them, and no greater Favour is desired for them, but Truth and Justice. Let them that clamor against them and asperse them, do it, and preserve their Honour and Reverence of the King immaculate if they can.

Christianum esse (Nonconformistam esse) aut est Crimen, aut non est; so Crimen est, cur non interficis confitentem? si Crimen non est, quid persequeris innocentem? Cyp. contra Demetrianum. Tract. 1.

And so much for that, by way of Apology; now follows the second Query.

2. Whether it be not hard to silence, suppress, and punish the Or­thodox Nonconformists, for endeavouring the everlasting Salvation of precious Souls by their Preaching and other Religious Exercises?

I cannot call to mind more than three things that can be urged against them, or to justify their Sufferings.

1. They transgress the Laws and Orders of the Church, made by the Bishops, Rulers, and Fathers of the Church.

2. They transgress against the Statutes of the Land, and why should they be priviledged or spared if they transgrest?

3. They are Men uncalled to preach the Gospel; and it is fit such Men should be restrained.

To the first, It may be answered, waving the Disputes about Church-Rulers, and the Restriction of Ecclesiastical Jurisdiction; that the present Terms of Ministerial Liberty were not the Result and Decrees of all the Bishops of the Church after Consultation and free debate, supposing all the Power to be lodged in them; but we know that our Ecclesiastical Laws are made by our Convocation, and enacted and established by the Civil Power; whether there was any Debate or Di­sputation about these Impositions, is not altogether unknown. We read that in the Council at Jerusalem, met to consider a Case, as plain and easy as any of our Matters can be supposed to be, that they came not to a Determination, till after much disputing, there was nothing but open dealing. The Apostle of the Circumcision did not protest against the Apostle of the Uncircumcision, as unfit to be there, no tart [Page 49]Reprehensions or Magisterial Checks were given, but what concerned the whole Church, was debated by the whole Church, the Apostles and Elders, and the Church, Acts 15.6, 7, 22. and nothing resolved; but after Consideration and Disputation, they give the Churches of Antioch an account of their Consultation, and lay upon them none but necessary things, without either Penalty or Sanction, but this, from which, if you keep your selves ye shall do well. I cannot think that the Reverend Mr. Baxter doth reflect upon all, or most of the Bishops, Ver. 29. by his frequent mention of Ithacius and Idacius, but well knows our Impositi­ons to be the Will and Pleasure of but a small number of them; and if it be so, we may question the Right which a few Bishops had to make Laws for the whole Church, till we see their Patent.

2. But they transgress other Temporal Laws made by lawful Au­thority. 1. A lawful Authority is made up of several Estates in this Kingdom; whereof one is chosen by the free Votes of the People of such a rank, as have an Interest in the Land. I have heard some doubt, whether that House of Commons were so truly, their Represen­tatives, because many of them were obtruded upon the People, and many indirect and unlawful ways were taken to sort them together. But 2. wa­ving that, succeeding Parliaments have marked out these Laws to give them an Expiration; and were it not for Fomentations, and high Drops used by some, to keep them in Life and Vigor, they had been bu­ried in neglect by this time. 3. But granting they are in as full force as ever; yet Laws are compared to the Grape, which being too much pressed, yieldeth an hard and unwholsome Wine; as the wise Lord Chancellor Wise and moderate Discourse concerning Church-Affairs, p. 37. Bacon said. To press out such a Wine, and force an exhausted party to pay dearly for it, is not the way to nourish good Blood in such a diseased Body as ours is. But having spoken of this in the Second Plea, I shall add no more here, but reserve something for a Postscript, concerning what I said in that.

3. The last Prejudice against them is, that they are Men uncalled to preach.

Answer; All of the Seniors of them had Episcopal Ordination; others have another kind, and most, if not all I plead for, have the inter­nal, and I dare say, would chearfully answer all the Interrogatories in the Examnation, in the ordering of Priests, except a part of the last. But my Answer is, that when the calling of Ministers hath been doubted of, or questioned, as the calling of our Bishops and Ministry hath been by the Papists, Our most Reverend Fathers have insisted upon one certain Rule of Trial of true Ministers and Pastors. Hear what [Page 50]our famous and blessed Bishop Jewel preached. By this therefore, Sermon on 1 Cor. 4.1, 2. fol. 223. my Brethren, shall you soon try, whether they are the true Servants of God; for if they shall only disclose unto you the Will of God, if they shall preach unto you the Secrets of God's Gospel, and the Glo­ry of his holy Name, then are they true Servants, then are they Christ's Ministers, and faithful Dispensers of God's Secrets, &c. In these our days the Ministers of God, and Preachers of his Gospel, are evil spoken of among all Men; some say, they are unlearned, they are Crafts-men—. Some say they preach they cannot tell what; they speak against Prayer, Faiting, Alms-deeds, and all other good Works—. Unto all this I say, it is sufficient for us to be found the Servants of God, and faithful Dispensers of God's Secrets. When Paul came from Berea to Thessalonica, and began to preach the Gospel there, the People ran to their Books, searched the Scriptures, and when they found in all Points they agreed therewith, then they believed Paul—. Even so let us do, good Brethron—; let us examine and try their Doctrine with the Touch­stone of God's Word, and confer their Teaching, their Discipline with the Scriptures of the Holy Ghost—, and then be you Judges; then if you see that we teach you nothing but the Mysteries of God; Folio 225, 226. So Dr. Benefield, de Sa­cerdotio. Evangelico, §. 43 besides Bilson, &c. above quoted. that we disclose to you the Will of God; if you see we preach unto you no other thing than the Secrets of God's Gospel, esteem us to be the Servants of God, the Ministers of Christ, &c.

There are some other popular Prejudices instilled into many, and di­spersed to no other effect, but to foment ill Nature, Passion, and a Spirit of Faction: such is that of a late Writer, who writes, Defence of Dr. Stil­ling. pag. 70. They set up Schismatical Conventicles, and preach People into Scruples and Factions. How knows he that? by his own hearing, or by hear-say? How many hath he cured, that resorted unto him for Satisfaction? It is no wonder that People are abused into a Suspicion, that their Nonconfor­mity is but a Pretence, a conscientious Disguise to cover Rebellious Principles; that they began the War, which was as impossible, as it is histo­rically untrue: That they preach in Barns, and other places, out of dislike of Churches. I suppose, if they were offered Churches, they would not refuse them: But as Conventicles are counted as places of Disgrace, so it's an Unhappiness they have no better, and a greater, that they may not have them. His Gospel who was laid in a Manger, may be preached in a Barn, if there be no room for his Preachers in better places. The Primitive Christians were glad of any places. The Waldenses [Page 51]preached in Barns, who were glorious Confessors of the Christian Veri­ty. And to avoid both Danger and Offence, some of our Nonconformists have preached in Caves and Pits; to whose Honour or Dishonour be it spoken.

These Prejudices cast out of the way, it were easy to out match these Prejudices; but I will not use a hand to record what is not to be heard without Trouble; but it is not unfit to take notice of so much as belongs to the Question in hand; and no more than will serve to pre­pare Mens Minds to believe there are Complaints, which should affect and move the Hearts of our Rulers, to hearken to the Motions of the Reconcilers, and Peace-makers. And that I may handle a tender Point, with as much Tenderness and Modesty even towards them, that make the Hearts of Christians groan and mourn, I'll proceed by Questions.

1. What had the Parishes and Congregations of England done to pro­voke the few, but potent Managers of our Ecclesiastical Affairs, to de­prive them of some of the most painful, vigilant, successful, exemplary Pastors, that ever any Church enjoyed? The most learned Lord Chan­cellour Bâcon said (of the Bishops) As for their easy silencing of them in such great scarcity of Preachers, it is to punish the People, and not them. Wise and moderate Discourse, p. 35. It must be confessed, we all had sinned; but most notoriously two sorts of People; first, those that could not endure sound Doctrine, nor Reproofs, and hate to be reformed; and others, who knew not the time of the Visitation, were too sleepy and luke-warm, and could too easily part with those who laboured to win them, and bring them to God by Repentance, Faith and Love. Could they put in better in their rooms? Was there too many, and could hundreds be spared? then why had some one Man many Livings? Was it because there were too many? or why might not many that seldom or never well could preach, be rather maintained, and eased? Was this to do as our Saviour commanded, Pray ye to the Lord of the Harvest to send Labourers into his Harvest? See Bishop Jewel's Sermon on that Text.

2. What had the Preachers done to merit silencing? I could fill up my Page with Queries; but I will keep close to the general Point. If they will not subscribe, declare, and swear such prescribed Forms; they are judged by the Law to be mute. The 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 [Page 53]by some modern Bishops, and Clergy-men, it shall avail him nothing, he shall be uncapable to officiate: and whether these modern Church­men 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 Ʋndrstanding? 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 same Fault, as saith the Scripture, Nah. 1.9. as the learned Mr. Beveredge, in his Notes upon those Canons, hath ob­served. Is it likely these should be Canons of the Apostles, contrary to 1 Cor. 5.11? Or if they be genuine and ancient, how disagreeing is the modern Usage of the Nonconformists, who are convicted of no such Crimes, according to the ancient Canons, but yet who are for their Nonconformity punished in several Courts, and several times, and ways? Deposition is judged Punishment sufficient, saith Zonaras; so Aristenus, for to subject to a double punishment, omnino inhumanum est, is altogether inhuman. Other Canons command a Bishop, Presbyter or Deacon to be deposed, that beat offending Believers, or Infidels, that have done wrong. Can. 27. If a Bishop, Presbyter or Deacon obtain his Dignity with Money, let him be deposed, and he that or­tained him; Can. 29. If a Bishop have made use of Secular Princes to obtain a Church, let him be deposed, and excommunicated. If a Pres­byter, contemning his own Bishop, shall separate from him, and set up an Altar without Cause, or blameless, either in respect of Religion, or Justice, let him be deposed; Can. 31. But this is not the Case of our Nonconformists. Duarenus reckons the deposing and ejecting Crimes to be, 1. Simoniacal Ambition. 2. Incontinency. 3. Perjury. 4. Man­slaughter. 5. Treason. 6. Or besides these Crimes, any legal Infamy. But Panormitan admonisheth, that they were not to observe the Severi­ty of the ancient Canons, because the Men of this Age, are not like those ancient Men, or Men of ancient Times. Duaren. de sacris Eccles-Ministris, [Page 55]&c. l. 8. c. 6. There are other Causes, which touch not our Brethren, but other Men much nearer.

2. In what they do, they proceed upon Principles common to all Christians, and Protestant Churches, in taking the Word of God for their Rule, as a divine and perfect Rule. The Christian Faith, as they (of the Church of Rome) had explained it, was a Submission to the Church. The Reforming, finding that this was the Spring of all their Errors, and that which gave them Colour and Authority, did on the other hand, set up the Strength of their whole Cause on an explicit believing the Truth of Scriptures, because of the Authority of God, who had revealed them, saith the Reverend Dr. Burnet—. History of the Refor. Book 3. p. 286. It were easy to be copious on this Argument; They who began the Reforma­tion, laboured in translating, and publishing the Scriptures; and would have all their Doctrines tried by them. The Reverend Bilson bids the Papists, Prove your Religion and Service (which you stoutly and falsely term Catholick) to be commanded by Christ, or else Women and Children, be they never so silly, will collect by the manifest Words of our Saviour, that their Promise in Baptism, doth straitly bind them from believing your Errors, and admitting your Masses, until you shew good and effectual Warrant out of the Word of God, that you do what Christ did, and teach what he taught, with­out adding or altering any jot. For this is the Duty that Baptism re­quireth of us, to believe no Teacher but one, which is Christ, to fol­low no Stranger, to regard and obey no Lord or Law-maker in the Church, but only the Son, whom the Father appointed to be Master and Leader, Subject, part 1. fore­ing to Religion, p. 18. and Ruler of the Gentiles.

This being a Principle common to all the Prote­stant Reformers, they who hold it and no other re­pugnant to it, or inconsistent with it; Jewel's Apolog. c. 16. Divis. 1, 2. C. 17. Di­vis. 1, 2. every true Pro­testant must needs hold they ought not to be punish­ed for walking after it. And suppose any particular Man, or Denomina­tion of Men err in their Superstructures, and Consequences; yet whether that Error be not a tolerable Error, and not a punishable Crime, which is consistent with Piety and Charity, may be left to the Judgment of every charitable Christian.

3. According to this Rule and Principle, they frame their Worship, and model their Government and Discipline, and they that keep to that, though by different Schemes, having their Flaws and Failings, they cannot err a damnable Error; and if not damnable, it is want of Charity that will judg it intolerable. And there are those General Rules [Page 56]and Directions, which direct us as by a Patern; they direct us to our End, God's Glory, and mutual Edification; the outward manner, De­cency and Order: and altho in particular Decencies and Rules of Or­der, there may be a Diversity, yet all agree about Order; and the greatest Disagreement is in some Points of Decency, which are but Accidents, which are no Parts of Divine Worship, as the Reverend Bishop Abbot writes, The Means by Christ, the Spring and Pranci­ple, the holy Spirit, the Matter, Word and Sa­craments, Traditions, p. 844 in Defence of Mr. Perkins, and do properly and immediately respect Men. It is a hard Case to punish all Men that are not of the same Complexion, or that can­not see alike clearly, tho they walk with us in the same way, of Faith, and Holiness, and Peace. The Church of Christ never bred that Notion, that Church-Unity and Com­munion doth consist in Accidents, no more than Humane Nature, in Complexion, Shape, Stature; or of Children in Cloaths of the same Co­lour, Fashion Length, &c.

4. And once again; they are punished for Nonconformity; and be­sides, what hath been said elsewhere, in particular; besides the Con­sideration of the wicked Design, Sedition, Rebellion and Schism, and the odious Pretence, take the Law in the Strictest Sense of it, and any Exercise of Religion in other manner, than according to the Liturgy and Practice of the Church of England, seems to be forbidden by it. It seems to be unsafe for any to punish upon this Law; and it is hard to be punished by it; it signifies something, but certainly what, is very dubious. For in the Liturgy, i. e. Book of Common-Prayer, there are two things only. 1. Rules, Directions, and Orders, called Rubricks. 2. The Parts of the Worship and Ceremonies, ordered, prescribed, and directed by them. It seems the meaning of the Law is, That no other Exercise of Religion shall be lawful without the Common-Prayer, both Matter and Rites, according to the Rubrick; but then, the Words of the Act agree not; because the Practice of the Church, in many Places, is different from the manner of the Liturgy, as others have proved by Instances. The Practice of all Cathedrals may not be alike, for ought I know. The Practice of the Cathedral and Parish-Churches, are not the same, as all Men know; nor of one Parish like another, while so many go beyond the Rule; the Practice of some Churches, and Colledge-Chappels, and some Chappels differ from others; some reading all Psalms and Canticles and Chapters on Wednesdays and Fridays; and others reading on­ly some Prayers and the Litany: And this is accor­ding to the manner of the Church of England in Q Eliz. days, Vid. Injunct 4 ^o, An. 1559. And yet the Law for all these places is the same. The Law is uniform, but the Practice multiform: But if [Page 57]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 [Page 48]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, [Page 59]with a Defence of the chief Government of Christian Princes, by Dr. Alexander Nowel, London, 1566. p. 24. b. p. 131, 143, 161. b. Dr. Jo. Rainold's Conference with Hart, c. 10. We never affirmed that Princes might cammand what God forbiddeth, or prohibit what God commandeth. Bishops have their Authority to preach and administer the Sacraments from Christ himself— only the Prince giveth them publick Liberty without let or disturbance to do what Christ commandeth —. Princes suffer and incite them with Peace and Praise to do their Duties —. Princes may by their Laws prescribe the Christian Faith to be preached, the right Service of God in Spirit and in Truth to be used, the Sacraments to be administred, according to the Lord's Institution—. Bilson of Sub­jection, pag. 216, 217, &c. We say that Princes, as publick Magistrates, may give Freedom, Protection, and Assistance to the preaching of the Word, ministring the Sacraments, and right using of the Keys, pag. 227, 236, 240, 249. See Bishop Bridges of the Supremacy against Stapleton, and Saunders, p. 672, 673. I'll quote no more of him.

There is neither Idolatry in Worship, nor Heresy in the Faith of the Nonconformists, for which they ought to be restrained, nor Ungodliness and Dishonesty, for which they should be punished, any more than the best of Men: But worshipping the true God in Christ by the Spirit according to his Word, &c. By the foregoing Doctrine they are to be encouraged and protected. There is but one thing to their Prejudice, their Disobedi­ence to some Temporal Ecclesiastical Laws, requiring Subscriptions. &c. Hear a little further the Doctrine of the Bishops and Doctors. To de­vise Rites and Ceremonies for the Church is not the Prince's Vocation, but to receive and allow such as the Scriptures and Canons commend, and such as the Bishops and Pastors of the Place shall advise, not in­fringing the Scriptures or Canons. And for all other Ecclesiastical Things and Causes, Princes be neither the Devisers non Directors of them, but the Confirmers and Establishers of that which is good, Bilson, pag. 252. and Displacers and Avengers of that which is Evil —. The Ceremonies in divers particular Churches, are of divers sorts, and that without any Incon­venience at all, so they all agree in those unchangeable Laws, given by the Universal Head, Christ. The Reverend Dr. Nowel's Reproof of Dorman, p. 25. See Homil. of Fasting, second Part. How easy may the Bishops if they pleased, take away the Causes of our decried Schism? or without any Crime of Schism, permit a Diversity, to them that are governed by the unchangeable Law of Josus Christ? and only differ from their particular and changeable Laws.

To conclude; If the Faith of the Nonconformists be the Catholick Faith, (as it is in all and every Point and Article, even the same which [Page 60]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, [Page 61]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, [Page 62]in this Kingdom. Popish Kings and Rulers ought to receive, and obey the Truth, and to believe no more than what Christ hath commanded to be believed, and to worship God according to the Will of Christ. Shall we say the Protestants in France do not hold the Faith, nor worship God according to the Gospel? then what are they who say so? If they profess and believe the Truth, they ought to be permit­ted, that's plain, for the Truth's sake, and for the Lord's sake. Doth Christian Love and Compassion prompt us, to wish our persecuted Bre­thren in France enjoyed the Liberty of the true Religion there? and if they should enjoy a Freedom there, shall we deny a Liberty to Prote­stant Brethren here? I can see no way to avoid a Justification of the barbarous Usage of Protestants there, by them that prosecute Prote­stants here, for far lesser Differences from our Establishments, than theirs from the Papists. Suppose an Embassador was sent to treat with the French King, at this time of Prosecution of our Native Protestants, for a Cessation of that cruel Persecution: how readily might an Answer be made, Why may not I suppress Hereticks, when in England you sup­press Protestants?

4. A Diversity of Order and Manner of Discipline and Worship, may be as well permitted without breach of Church-Unity in the same Nation, as in divers Nations, without breach of Christian and Catholick Unity. If different Forms of Belief are allowed, the matter being divine, and the one more large and explicit than others; why may not diffe­rent Modes and Order of Discipline and Worship be allowed and per­mitted? Our Worship is according to our Faith; as we believe, so we worship: Notwithstanding our use of three Forms of Profession of our Faith, we agree in one Faith; so in different Forms of Worship we agree in one Evangelical Worship: And our Reformers might with as great Reason have pitched upon one of the three Creeds, and for Uni­formity sake, required Assent to that, and the use of that and no other, as our Modern Fathers pitch upon one Form of Worship, and require our Assent and Use of that, and no other. For Uniformity in Faith is more necessary than Uniformity in Orders and Rites. We use the Creed called the Apostles, Athanasian, and Nicen Creed. Bishop Jewel hath written a larger Form, in his Apology for the Church of England, agreeing in Words with neither; and, in his Reply to Harding, reckons up eight Forms, composed by several Authors and Fathers. Apol. 2d part, 1. c. Divis. 1. Diversity of Creeds, fol. 38. Harding, cavilling against his Declarati­on of our Faith, (as many in our days exclaim a­against Dissenters,) said, In our Fathers days, Christi­an People lived in perfect Ʋnity, &c. before Luther 's New Gospel —. But let us learn from our Reverend Father Jewel, that Unity of Faith may [Page 63]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 [Page 64]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 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 [Page 65]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, [...]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 [Page 66]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; Ʋbi 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; [Page 69]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 Sacrament, using his own Words, and so it be delivered in four Forms; who will doubt but he holds Communion sufficient to the Ends of the holy Sacrament? And the Uniformity lies in Blessing and giving Thanks, in taking Bread, breaking it, giving and taking it, as a Token of the Body of Christ to the appointed End; and so also the Cup, as a Token of his Blood, drinking it to the appointed End. Uniformity of Words is not necessary to Church-Communion, neither in Articles of Faith, nor in Preaching, nor in Prayer, nor in Sacraments; and yet Church-Communion is as necessary a Duty, as associating of Churches and Assemblies, it being truly the End of such Association and Assembling: And yet no Man of sense will deny the great Advantages of Consent, Agreement, Similitude, and Uniformity in all our Admi­nistrations, as near as we can frame our Minds thereunto, which will never come nearer than according to general Rules, without Debates and Disputes, as many, if not more, and of as great an Influence upon Peace, as can arise from the Application and Construction of General Rules.

II. Let us remove and take away the Causes of Disunion and Divisi­on as much as possibly we can.

And first, Those that are within us, which may be reduced to Flesh and Self. For whereas there is among you Envying, Strife and Divisions, are ye not carnal and walk as Men? For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? 1 Cor. 3.3, 4. Self is the Schismatick within us, till we are converted from it, we are separate from Christ, and by Consequence are disunited from his Body, and do not consent to the Terms of his Covenant and Salvation, Self-conceit, Pride, and Loftiness, Self-will, Self-seeking, and Self-love, are the Springs of our bitter Waters of Strife and Separation, that run into divers Channels, or rather break the Banks, and over-flow the Church.

2. The outward Causes are besides the Co-operation of the World and Devil, the rigorous exacting and enforcing of particular Conditi­ons of Church-Liberty and Communion, with such Forfeitures and Pe­nalties, as hinder the Progress of the Word of Life, and the Salvation of Souls: All our Wars have been before the Gates of the City, since many have been turned out; we say they shall not come in, except they will subscribe to Terms; and they say they cannot, except they are taken away: Both Sides must sound a Parlee; and our Governours have the greatest, and most imitable prevailing Example of the King of his Church, Homily of Fasting [...]st part, p. 172, 173. Edit. Lond. 1673. and his Apostles. Hear our Homily. God's Church ought not, neither may it be so tied to that, or any other Order now made, or hereafter to be made and devised by the Autho­rity of Man, but that it may lawfully for just Causes, alter, change, or mittigate those Ecclesiastical Decrees and Orders; yea, recede wholly from them, and break them, when they tend either to Superstition, or to Impiety, when they draw People from God, rather than work any Edisication in them (and not in these Cases alone, as you shall hear afterwards). This Authority Christ used for the Order and Decree made by the Elders for washing oft-times —, tending to Superstition, our Saviour changed into the Sacrament of Regeneration. This Au­thority, To mittigate Laws and Decrees Ecclesiastical, the Apostles practi­sed—. Acts 15. signifying, they would not lay any other Burden upon them, but these Necessaries—. Thus ye have heard that Christian Subjects are bound to obey, even in Conscience, sincere Laws, which are not repugnant to the Laws God—. Ye have heard that Christ's Church is not so bound to observe any Order, Law, or Decree made by Man: To prescribe a Form in Religion; but that the Church hath full Power and Authority from God to change and alter the same, when need shall require, &c. Was there ever greater need than now? Love of Union, Peace and Growth of Godliness, Sence of imminent Danger, and that Danger no less than Destruction, hath moved the Right Reve­rend [Page 71]Bishop of Cork to print those pressing Divine Sermons, and take his Testimony, (as carrying greater Authority than of private Men's) of the necessity of Union: speaking of the Protestants in Ireland, We must unite, or be destroyed. First Serm. p. 29. And how far is Ireland from England? Can the Protestant Church in Ire­land be destroyed, and England be safe? Yea, how much further is the Destruction from England, than from Ireland? may not England be destroyed first? It is most likely: for if England be de­stroyed, Ireland cannot escape; if Ireland be destroyed, England will be endangered, but may better withstand it, than Ireland can. The same discerning and sensible Bishop cannot conceive any Possibility of an Uni­on of all honest-minded Men of different Persuasions amongst us, that call themselves Protestants, but by the coming of such several Dissenters into the establish'd Church. Hence the Inference is not far to be fetched. Second Serm. p. 61. That this Union can never be but by taking away the Bars, and the Chains that keep the Dissenters from entering in: Upon what Terms (saith that Right Reverend and Excellent Person) must we of the Establish'd Church come over to you, that dissent, or you come over to us? We declare, we cannot without Schism; and then adds a most generous Expression of a large and catholick Spirit: — But are ready to sacri­fice all we can otherwise to the Publick Peace and Safety. Pag. 29 O that all were thus frank, in their biddings for Peace and Uni­on! But Right Reverend Father, Dissenting-Protestants and Independents, will never press you so far, as to come to them, that is, to be Presbyterians and Independents: If you will, do what you may without Schism; and they do what ever can be done with a good Con­science, the deadly Wound is in a hopeful way of cure.

Find out, first, what Unity is necessary for this imperfect State. 2. Observe what Rules Christ gave by his Spirit, and the Holy Apo­stles practised for Unity, against Schism, for Truth and Faith against Heresy, for Government against Confusion, for Order against Disor­der, for Decency against Indecency, for Worship against Idolatry and Irreligion, for Discipline against decay of Piety, and for the soundness of its Members; in a word, for Admission into Communion and Privi­ledges, for Edification, Peace, and Comfort: And what more can be ne­cessary for Unity and Peace of Christians in one Nation, than what was sufficient for Christians in all Nations? And then there will be neither Schism on one hand, nor Dissent on the other. That one Rule of the A­postle, as far as we have attained, let us walk by the same Rule, would unite and heal us, and do us more Service than all the Volumns of Canons [Page 72]besides. And who can walk by the same Rule further than he hath attained?

The Means to be used for Union, are 1. A sincere Observation of, and consciencious Consent unto the Terms of our Christianity and 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. [Page 73]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 [Page 74]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.

Agreeable with this, is that Description of Schism given us by that clear and very learned Dr. Barnaby Potter, ( Answer to Charity mistaken, Sect. 3. p. 76.) Whosoever professes himself to forsake the Communi­on of any one Member of the Body of Christ, must confess himself consequently to forsake the whole. And therefore her Communion we forsake not no more than the Body of Christ, whereof we acknow­ledg the Church of Rome a Member, tho corrupted. And this clears us from the Imputation of Schism, whose Property it is, (witness the Dona­tists and Luciferians) to cut off from the Body of Christ, and the hope of Salvation, the Church from which it separates.

I must confess, when the Jusuit-Knot frames an Argument from this Description of Schism; the Rational Mr. Chillingworth, denies the Syllo­gism; saying, it is all one as to prove, that because a Man hath a Feaver, [Page]therefore he hath the Plague; and makes this to be but one Property of a Schism. But be it so, if this be a Vindication of the Protestants from being Schismaticks, because of our Separation from Rome; it will as clearly vindicate our Protestant Nonconformists from the charge of Schism, from the Established Church, for they do not cut off from the Body of Christ and hope of Salvation, the Church of England. Indeed, the Separation with which they are charged, is not from it, as from a Church, but as Separation in a Church, fundamentally and essentially the same, but differing in Accidents and Modes, which must needs be the lowest kind of Difference, and not comparable to that in Corinth; which our Famous Dr. Rainolds ( De Lib. Apocryphis Praelect. 1.) calls only Schisma nascens; for the Conformists and Nonconformists are all one in Christ; none of the Nonconformists have been ever heard to divide, and cry, I am of Paul, and I am of Apollo, &c. Our imposed Accidents are the dividing things among us. And certainly, if the Nonconformists do sin grievously, in refusing Communion with us in them, agreeing in all the Parts of Christian Catholick Communion with us; It will be a remarkable Act of Charity and Goodness in our Governours to deliver them from so great a Sin, by reducing the fore-quoted Doctrine of our Church, in the Homily of Fasting, into Practice; for those be the things, at which they stumble, it will be a Charity to take them out of the way: Or if they will not remove them, then I'll conclude, it is hard to call them Schismaticks, who are all one with us, as far as we are all one with all Reformed and Christian Churches, remembring the Words of the Learned Dr. Stillingfleet, Pag. 359. in his Defence of Arch-bishop Land; Before the imposing Humor came into par­ticular Churches, Schism was defined by the Fathers and others, to be a voluntary Departure out of the Church; yet that cannot in Reason be un­derstood of any particular, but the true Catholick Church.