Sacrilegious Desertion of the Holy Ministry Rebuked, Chapter 2
CHAP. II.
The Nonconformiſts Reſolutions, and the true State of the Caſe to be debated.
Sect. 1. BE it known to the Reader, that the name of Nonconformiſts was not made by our ſelves, but by others, (as the names of the four Confeſſors, Dan. 1. was). The Titles which we aſſume, as ſignifying our own profeſſed Religion, are but theſe, our Religion is Chriſtian, and no other; In oppoſition to dividing Sects we are Catholicks▪ In contradiſtinction from Hereticks, we cleave to the Scripture as our Rule; In contradiſtinction from the Roman Schiſm and Corruptions we are Proteſtants, that is, we proteſt to cleave to ſimple Chriſtianity, and to the Primitive purity and ſimplicity againſt their introduced Novelties and Vanities.
Sect. 2. As to the Point of Church-Government & Worſhip (the quarrel of the preſent age) 1. We eaſily confeſs that we are not all of a mind; which is no cauſe of alienation of affections, nor ſhould be a cauſe of mutual perſecutions; It being our judgment that Chriſtians are to bear with one another in greater matters, than Epiſcopal, Presbyterians, Independents, and Anabaptiſts diſagree in. And if any among us have done otherwiſe heretofore, it was from a Vice Homogeneal to that of the preſent Conformiſts, which now they ſmart for; and the Conformiſts may repent of in due time.
Sect. 3. We take not the name of Nonconformiſts to be ſuch a Cothurnus or Hoſe drawn over the ſeveral parties by your prudence as ſhall make them one, or tye them cloſer together than Conformiſts and Nonconformiſts are. I pray you try, if you will not believe us, whether Papiſts or Quakers take us or you for their greater Adverſaries. Remember how after the Fire of London the Papiſts in Print did court you as men much nearer unto them than we are, and much liker to befriend them. And I doubt you will never make them think otherwiſe. We take you for men of the ſame Religion with us, and much fitter for our Communion, than ſuch Nonconformiſts as Papiſts and Quakers are.
Sect. 4. But we that ſuffer from you (Hear it now, for you ſhall hear it from God ere long,) all the Poverty, Confinements, Calamities, Silencings that have been inflicted on us, becauſe we would not ſubſcribe, ſay, ſwear, and do—you know what; can no more go againſt our Conſciences, in Conforming to one another, than to you. Therefore you muſt not think that Epiſcopal, Presbyterian, Independent, and Anabaptiſts, will be ever the more of a mind for this Toleration. Till Reaſon change their Opinions, they will live according to their different Principles, though they love each other, and live in peace. And becauſe you ſeem to be ignorant of their Principles and Purpoſes, I will tell you ſome of them, that concern the matter in hand.
Sect. 5. 1. They take a Miniſtry to be ordinarily neceſſary to the propagating of the Goſpel & the ſaving of Souls, Rom. 10. 14, 15. Act. 20. 17, 18, &c. 2. They ſuppoſe that this Miniſtry doth not ſave men, as Wizards think that Charms do heal men, by their Preſence, Titles, Names, or Habits; By ſtanding in the Reading-place, or Pulpit, or being called the Parſon of the Pariſh, or ſaying his ſet words over them when they are dead: But by ſuch publick and perſonal, frequent, plain, ſerious Inſtructions, as are ſuited to their ignorance ſecurity, preſumption, hardheartedneſs, and love to ſin; and ſuch as in other caſes would be thought fit to change mens minds and lives. 3. They ſuppoſe that when a well, commended Speech hath been ſaid to ignorant impenitent people, one day in a week, without any perſonal familiar conference to ſet it home, and make it more intelligible, the moſt make but little more of it, than if it had been ſaid to them in an unknown Tongue, or at leaſt remain ſtill ignorant and impenitent. Yea, if Forms of Catechiſms themſelves be taught them, it is ordinary with them year after year to ſay the Forms, and never underſtand the matter ſignified. 4. They ſuppoſe that a greater number of the conformable Prieſts, than they are willing to mention, do Preach ſo ignorantly and dully in the Pulpits, and do ſo little of this perſonal or private work beſides, as that there is great need of a far greater number of aſſiſtants, than all the preſent Nonconformiſts be. 5. They find that ſome places, of many years paſt, have had no Miniſters at all. 6. They are not able to confute the people in too many places, who tell them that their publick Prieſts are ſo defective in their neceſſary qualifications for their Office, as that they hold it unlawful to own ſuch for true Miniſters, and to encourage them by their preſence, or commit the care of their Souls to ſuch. 7. They think that ſome other places have godly, able Conformable Miniſters, whom the Chriſtian people love and honor. 8. They think that Pariſh bounds of Churches, are of humane prudential Conſtitution, and not of Divine Inſtitution, or unchangeable. 9. They think that a Pariſh, quatenus a Pariſh, is not a Church; nor a Pariſhioner, as ſuch a Church-member; for Infidels, Papiſts, Hereticks, Schiſmaticks and Diſſenters may be Pariſhioners. 10. They think that the Magiſtrate hath the power of the Temples and Tythes, and publick Maintenance and Liberty, but that he hath not the power of Ordination or Degradation; but a man may be a true Miniſter without his conſent, and ſo I think all Chriſtians hold. 11. They think that ſome of the Nonconformiſts were true Paſtors of their ſeveral Flocks, before they were ſilenced and caſt out. 12. They think that the ejecting them from the Temples and Tythes did not degrade them, nor make them no true Paſtors to their Flocks. 13. They think that the Magiſtrates putting another Pariſh Miniſter in poſſeſſion of the Temple and Tythes, did not diſſolve the foreſaid relation of the former. 14. They think yet that prudence requireth Miniſter and People to conſent to ſuch a Diſſolution of their Relations, where they cannot hold it without greater hurt than benefit: Yea, and to conſent that the impoſed Miniſter be their Paſtor, when he is fit himſelf, and the Worſhip performed by him fit for them to joyn in. 15. But where both are fit, they know no reaſon but they may take both the Ejected and the Impoſed Perſon conjunctly for their Paſtors, each being to Adminiſter to the ſame Church, according to their various Liberties & Capacities. 16. They greatly difference between London & ſuch like populous Cities, & Country Pariſhes, becauſe the burning of Churches, the greatneſs of Pariſhes, and the paucity of Miniſters in London is ſuch, that the tenth perſon in ſeveral Pariſhes cannot come to Church if they would. 17. In ſuch places therefore they purpoſe to hold their Meetings at the time of the Pariſh meeting, becauſe it will be no hindrance to it. 18. So they do alſo in thoſe Pariſhes where the Pariſh Prieſt is unfit to be owned in that Relation. 19. Where there is a faithful Paſtor in the Pariſh Church whom yet half the people cannot hear, they will not draw the people from him, nor diſparage him to hinder the ſucceſs of his labors, but rather perſwade them to honor him, hear him, and obey his Doctrine; and to judge of the Tolerated Miniſter but as of his fellow ſervant, of the ſame Religion, helping in the ſame Work, where all our labours are too little. 20. Where the Pariſh Miniſter is faithful, and the Pariſh ſmall enough, and neer enough to Aſſemble in one place, and the people ſatisfied with the Liturgie, I ſuppoſe the ſobereſt of the Nonconformiſts (for they are not all of a mind) will gather no Church out of that Pariſh, but will joyn with that Pariſh Church and Miniſter (ſuppoſing them united by conſent) and will uſe their own Miniſterial Aſſiſtance, at ſuch other times, and place, and manner, as ſhall beſt tend to keep up Love and Concord, and to further and not hinder the ſucceſſes of the publick Miniſter. 21. I hope no man worthy the name of a Miniſter, will dream that England ſhould have no more Teachers, than there are (or are like to be) Nonconformiſts: Or will think it his duty to hinder the Labors of any ſober Proteſtant Miniſters: Nay, I hope they will all underſtand, that it was never more their Duty nor their Intereſt to cheriſh all brotherly Love and Concord with ſuch; and woe be to that man who ever he be, whether a Selfiſh envious Conformist, or a Schiſmatical factious Nonconformiſt, that after all ſuch ſins and ſad experience of the fruits, ſhall yet hinder the Concord of Proteſtant Chriſtians, I had almoſt ſaid, or that doth not heartily and diligently promote it. 22. He that had rather ten thouſand perſons ſtay'd idlely at home, or went to Sports or Drinking, in Stepney pariſh, or Giles Cripplegate, or Sepulchers, or Martins in the Fields, or Giles in the Fields, or Clement Danes, &c. than a Nonconformiſt ſhould preach to them, I will not ſoul my paper by calling him as he deſerveth, though he pretend that gathering a Church out of a Church, is a thing that he oppoſeth.
23. In all theſe Caſes following, the Nonconformiſts will hold diſtinct Church-Aſſemblies from the Pariſh Churches. 1. Where the Pariſh Church is not capable of them, as was laſt inſtanced, by reaſon of the number. 2. When the Pariſh Prieſt is one to whom wiſe men may not commit the care of their Souls, and one whoſe Miniſtry is not to be owned, (I would there were none ſuch.) 3. When the Ejected Miniſter in foro conſcientiae & Eccleſiae verè ſic dictae, retaineth ſtill his Ancient Relation to his Flock, and part of them Schiſmatically ſeparate from him, and joyn with an intruder publickly, that never had a lawful Call, and the other half ſeparate not from their ancient Paſtor. Its poſſible the obtruder, though he have the Temple, may be the Schiſmatick. Ask Dr. Wild, and Dr. Gunning whether they thought not ſo 14. years ago. 4. It may be ſome that are more complyant than my ſelf with good peoples weakneſſes and humours, when there is none of the foreſaid Reaſons, may rather chooſe to be Paſtors to honeſt Separatiſts, or Anabaptists, than by deſerting them to leave them to do worſe. And what great matter of injury or provocation ſhould this ſeem to any peaceable man? Envy is too odious a thing for any Servant of Chriſt to own. Is it in the power of Anabaptiſts to bring all their judgments to yours. And till they can, muſt they be quite caſt off. Who knoweth not how many Ages the Novatians were tolerated by the wiſeſt and godlyeſt Emperors and Biſhops; yea, what black characters are given by pious Hiſtorians, of Ithacius, and his fellow Biſhops, who firſt in France did ſet the Sword awork even againſt Hereſies, and of Cyril at Alexandria, who firſt as a Biſhop uſed it himſelf. 5. But that's not all: What if any number of perſons as good as you, ſhall think that the Liturgie is guilty of all the Diſorders and Defects which once were charged on it, and of ſome Doctrinal Corruptions ſince: And what if they think that the Pariſh Churches are void of Chriſts true Diſcipline, and are under an Alien, one which they judge unlawful. What if they ſay that yet your Churches may be true Churches, and all this may be ſubmitted to, when we can have and do no better; but he that can ſerve God in a manner more agreeable to his Word, is bound to do it; and not to offer God the worſt, when the King alloweth us to do our beſt. And if withall they ſay, that you refuſe them and they refuſe not you: You will not give them the Lords Supper, unleſs they take it kneeling (which I think they may do, but they think otherwiſe) you will not Baptize their Children without the tranſient Image of the Croſs as a dedicating ſign, &c. If in this caſe they chooſe a diſtinct Church-Aſſembly and Paſtor, and Mode of Worſhip; what harm …s this to you or any one, and why ſhould it break Love and Peace? 24. But in this laſt Caſe I ſuppoſe the moſt of the Nonconformiſts that live in Country Pariſhes which have good Miniſters of their own, will not call themſelves a diſtinct Church (totally) but will hold their meetings as Chappel-Meetings are held; Preaching the Word and Communicating in the Sacraments in the beſt way they can among themſelves; but ſo as not to unchurch the Pariſh Church as none, or to withdraw themſelves from their Communion; but will keep all loving correſpondence with them, and ſeaſonably ſometimes Communicate with them, to ſhew their principles by their practice. For the benefit of Chriſtian Love and Concord, may make it beſt for certain ſeaſons to joyn even in defective Modes of Worſhip, as Chriſt did in the Synagogues & Temple in his time. Though the leaſt defective muſt be choſen when no ſuch accidental reaſons ſway the other way. And perhaps ſome Nonconformiſts own Adminiſtrations may be as defective as the Liturgie. 25. Where the people are ſatisfied with the Pariſh-Church Communion, I ſuppoſe the Nonconformiſts will only help to inſtruct them at ſeaſonable times, and not meddle with the Sacramental Adminiſtrations. 26. The ſame practice may be done on various Principles; and many Nonconformiſts may gather Churches in the forenamed Caſes, without turning Separatiſts, or forſaking any of their former principles. Their differences will appear in theſe reſpects. 1. They will not pronounce any of your Pariſh Churches Null, which have lawful Miniſters. 2. They will not ſay that your Worſhip is ſuch as no man may lawfully Communicate in. 3. They ſtill hold that Pariſh-bounds are very convenient (though not abſolutely neceſſary) to be Church-bounds: not taking every Pariſhione to be of the Church, but none (ordinarily) but Pariſhioners to be of the Church. 4. They are driven from the Pariſh-Miniſtry againſt their wills, and had far rather hold their ancient ſtations. 5. They will thankfully return to them when ever they have leave; And earneſtly pray that theſe ſeemings and ſhews of ſeparation may ceaſe, the occaſion of them being taken away. 6. They prefer their own manner of worſhipping God, as better than the Liturgy in their opinion, and therefore to be choſen when they may chooſe; but they account it not the only acceptable Worſhip, but are preſent with you in ſpirit, deſiring a part in the prayers of all true Chriſtians in the world. 7. They ſet not up the Church-Government of the People over the Paſtors, or themſelves, nor any of the reſt of the Separatiſts proper principles of Church-Government. 8. Laſtly, they deſire nothing more than as Neighbour-Miniſters in love and concord to carry on with you the ſame work of Chriſt. And in all theſe they differ from Separatiſts, though they gather Churches.
26. The grand Difficulty to the Nonconformiſts in their preſent condition, lieth but in this one caſe, Whether in competent Pariſhes, which have able and godly Conformable Miniſters, the obligation to hold Union and Communion with the Pariſh Church, or the obligation to exerciſe a more regular way of Church-Diſcipline and Worſhip than the Pariſh Churches do or will do, ſhould be judged the more prevalent; And conſequently whether they ſhould gather Churches out of Churches in this caſe. For in the other forementioned caſes the anſwer is more eaſie. I ſhall give my own opinion as followeth: 1. It is lawful and a duty to be a member of ſuch a Pariſh-Church, when we can have and do no better. 2. We cannot have or do better, when it cannot be without a greater hurt to the Publick Intereſt of the Goſpel, the Church, and the Souls of other men, than the benefit to us and others is like to countervail. That cannot be done lawfully which cannot be done without doing more hurt than good, and deſtroying the end.
Obj. We muſt do that which God bids us, and leave it to him what ſhall be the ſucceſs.
Anſ. True. But you muſt prove then that God bids you do it; for we will not take your word. A…matives bind not to all times: No duty is at all times a duty; Nay, out of ſeaſon it is a ſin. He that ſaith, Pray continually, would not have you pray when you ſhould preach or hear, or be quenching a Fire in the Town: He that commanded Sacrifice, ſet ſome to learn the meaning of theſe words [I will have mercy, and not ſacrifice.] There is few of you but would forbear a Sermon or Prayer to ſave your own or others Lives: And you receive the Sacrament but once a monethmonth (at moſt) which the Primitive Churches uſed every Lords Day. 3. The ſame practice than in one place (where it will do more good than hurt) is a duty, which in another place (where it will do more hurt than good) is a ſin. 4. The Caſe is now of ſo great moment that no Miniſter ſhould raſhly determine it for himſelf, nor upon the deſires of ſome of the people only, but ſhould conſult with wiſe and ſober men that are impartial. 5. The benefits to be expected and compared, are theſe, 1. The pleaſing of God (when we know it is his will) and the profit of mens Souls, by the moſt regular manner of Diſcipline and Worſhip. 2. The ſetting up an imitable example of right Diſcipline and Worſhip to other Churches (but then woe to them that ſet up a worſe.) 3. The ſatisfying the Conſciences of ſome honeſt miſtaking people, who think (erroneouſly) that a Conforming Miniſter may not be Communicated with, or at leaſt not in the uſe of the Liturgie, or in a Pariſh Church, or that the Sacrament may not be received kneeling. 6. The evils to be feared, and compared with the benefits, are theſe. 1. The exaſperating of the minds of perſons for number or quality conſiderable, and ſo alienating them from their brethren, and hindring their good. 2. And thereby weakening the Proteſtant intereſt, in a time which requireth our greateſt Concord. 3. And the ſetting of parties againſt parties, and Churches againſt Churches, and turning Religion into contentions and mutual oppoſitions. 4. And the countenancing of unlawful ſeparations, which will all ſhelter themſelves under ſuch examples; and the dividers will not ſee the different principles on which we go, while our practice ſeemeth to be the ſame. 5. And ſo it may be injurious to future Ages, by ſeeming to give them preſidents for unlawful ſeparations. 6. And it is not the leaſt evil conſequent, that we ſhall cheriſh not only the Error of thoſe that think worſe of the Pariſh-Worſhip & Aſſemblies than there is cauſe; but we ſhall alſo accidentally nouriſh their pride, who will think themſelves a holier people, becauſe they Erroniouſly over-cenſure the perſons and practices of others. 7. The prime great obligation for the cure of all this, doth Ile upon ſome of the conforming ſide; It were eaſie for them, not to ſilence Chriſts Miniſters that are as wiſe and good as themſelves. It were eaſie for them, not to puniſh a godly perſon ſo heavily as an Excommunication comes to, for the weakneſs of ſcrupling a Sacrament-geſture; and not to puniſh their Children with being unchriſtened, or themſelves with Excommunication, who think the dedicating Image of the Croſs unlawful, or think it their own duty to enter their own Children into the Covenant of God, rather than Godfathers that have no propriety in them, and they are ſure never intend to take them for their own, or uſe them as they covenant to do. 8. If on ſuch occaſions, true godly Chriſtians are caſt out of their Pariſh-Churches, whether they err or not, all Miniſters are neither obliged, nor allowed to deſert them, and ſo to add cruelty and affliction to the afflicted. 9. They that think they anſwer all by ſaying that theſe peoples ſcruples are but Errours, do but 1. Shew their ſelf-eſteem, who can call that Errour which they have ſaid ſo little to prove to be ſo (in ſome of their inſtances.) 2. And he talketh neither like a Paſtor nor a Chriſtian, nor a Man, that thinketh all that err ſhould be caſt out of the Church. 10. To diſcern whether in this caſe a diſtinct Church is to be gathered or not, is a work of meer Chriſtian prudence and muſt be determined by comparing the good and evil conſequences together, and diſcerning truly which preponderateth. And he that through Imprudence miſjudgeth either way, doth ſinne. 11. Therefore it is folly, and ſin for Miniſters (Conformable, or Nonconformable) to expect that in this, all ſhould go the ſame way, and to cenſure thoſe that differ from their Opinion, when they may be under different circumſtances. 12. They that live in London, where it hath ever been uſual to go to Neighbour Pariſh-Churches from their own, and where cuſtome, and abundance of accidents make the inconveniencies leſs, have not ſo much againſt their different Church-meetings, as thoſe in Countrey Towns and Pariſhes have, 13. Thoſe that live where the Nonconformiſts are the main body of the people, and the reſt are ſuch for number and quality, whoſe diſpleaſure is of leſs publick conſequence, have the leſs againſt their diſtinct Church-meetings. 14. Thoſe who live where the Nonconformiſts are few, and the Conformiſts for number and quality moſt conſiderable, and are like to be greatly exaſperated by diſtinct Churches, muſt deny their own perſonal conveniencies, rather than hinder a greater good, and may not do that which others may do. 15. When the publick good forbids it, the tolerated Miniſters muſt not gather diſtinct Church-Aſſemblies, but joyn with the publick Churches, and help the people by their inſtructions at other times. 16. When the publick good forbids it not, the tolerated Miniſters muſt hold diſtinct Aſſemblies, for aſſiſtance in Doctrine, Worſhip, and Diſcipline, as near as they can to the will of God. But ſo as to further, and not diſgrace nor hinder, the honeſt Pariſh-Miniſters; living with them in Unity, Love, and Peace: and whether de nomine their Aſſemblies ſhall be called diſtinct Churches, is a caſe of no great moment, though I think that it is fitteſt to take them for diſtinct Churches, ſecundum quid, and not ſimpliciter, as many Chappels be: Seeing though in the Aſſemblies they diſtinctly worſhip God, &c. yet they hold perſonal Communion in a godly converſation with the reſt of the Chriſtians in the Pariſh, and ſhould ſometimes alſo aſſemble with them. And ſo much for my own opinion in this caſe.
27. If Chriſtians would but give over the cenſoriouſneſs, contentions, and abuſe of others, which different Aſſemblies in the ſame Town are uſually employed in, I ſee not what great hurt it would do any, for Anabaptiſts, Separatiſts, &c. that cannot joyn with the Pariſh-Churches, to have leave to meet among themſelves, and worſhip God together in peace.
28. As the weakneſs of the people inclineth them to cauſeleſs ſeparations and disjunctions, ſo the doleful Pride and Selfiſhneſs of the carnal part of the Clergie, hath in moſt Ages made them too impatient with the peoples weakneſs; and make ſuch a noiſe and ſtir in the World, if a few do but withdraw from their Communion, as if all that diſowned them, diſowned Chriſt. And all, becauſe Pride would make every man a God to the World, on whom all muſt depend, whom all muſt honour and obey, and no man muſt contradict; and all that depart from them, are ſuppoſed to accuſe and undervalue them. And thus as of our own ſelves, ſome men ariſe to draw Diſciples after them, ſo others ſet the Churches in a flame, for fear of loſing any of their Diſciples or eſteem; and between both, how ſadly and for how many Ages, have the people of Chriſt been torn in pieces. What harm doth it me or any other (if my Pride will let me be quiet) if men that differ from me in ſome Points of Judgment, do quietly Worſhip God, by themſelves. But it is ſo rare for Separated Aſſemblies, not to make it their Religion and work, to make others odious, and factiouſly to draw Diſciples and aſſociates to themſelves, that they muſt alſo thank themſelves, that others are ſo impatient with them; ſo certain it is that all ſides are too blame.
29. The right Dioceſan holdeth that a Biſhop is eſſential to a Church, and conſequently that we have no more Churches than Dioceſſes, and that Pariſh-Churches are properly no Churches, but Chappels, or Parts of the Dioceſan-Church: And if ſo, 1. Then he that ſeparateth from a Pariſh-Church, ſeparateth from no Church (though we think otherwiſe.) 2. And as he that went to any Pariſh in the Dioceſs, kept ſtill in his own Church, ſo a tolerated Church may be as good, a Church, as ſuch a Pariſh, and it ſhould not be made a hainous matter for any to go to it, by them that allow men to go from Pariſh to Pariſh.
30. The Nonconformiſts hold that the Miniſterial Office is not to be taken up on tryal, or for a time, but durante vitâ cum capacitate; And that it is no leſs than, 1. Horrid Sacriledge; 2. Perfidious Covenant-breaking; 3. Diſobedience to God; 4. Cruelty to Souls; 5. And unthankfulneſs for great mercies, if any of us ſhall deſert our undertaken Offices (yea though a ſilencing Dioceſan ſhould forbid us the exerciſe of it, unjuſtly.) Therefore Preach and Officiate while we can, we muſt.
31. Having told you thus far the Nonconformiſts Principles, I will add, that [If there be any ſuch Conformable Clergie men, as firſt will do all they can to ſilence and eject us, and forbid us to Preach the Goſpel of Salvation, whil'ſt many hundred thouſands that lie in ignorance and impenitency, need more help, and then will do all they can to hinder our Reſtauration, and to keep us ſilent: And laſtly, when His Majeſties Prudence and Clemency giveth us liberty to Preach, when they can no longer hinder us by force, would ſtroak us into ſilence and neglect of our Office, by a few ſuch ſilly and confident reaſonings as this Author uſeth, as if to hinder our Miniſtry and Labour one way or other were their intereſt and work, I will not offend the Readers Ears, by giving them the name that I think they deſerve; but wiſh them to read, 1 Theſ. duplicate page duplicate page 2. 15, 16. And to tell them (by what names or Titles ſoever they be diſtinguiſhed) that I that am a dying man, would be loth to ſtand in their caſe before God, and that if they and I were well agreed, that there is indeed a God, a Chriſt, a Heaven, and a Hell, I think we ſhould the eaſilier be agreed in all the reſt of our differences. Some Teachers need theſe plain Admonitions.