The Conformists Plea, Errata

The Conformists Plea · Errata

The Reader is entreated to excuſe the Errata, the Author being abſent from the Preſs. Theſe few the Printer hath obſerved, viz. Page 5. read Paſce. P. 11. l. 22. r. As, that many Miniſters are poor. P. 20. l. 21. r. Nonconformity. P. 27. r. that maintained a Neceſſity. P. 28. l. 37. r. Fort. P. 29. l. 39. r. concluded P. 30. the words of Calfnill ſhould have been in the Margent. P. 62. l. 28. r. Squama.

p. 1A Compaſsionate Repreſentation of the preſent Caſe and Condition of the Non-conformiſts, &c.

I Am a Chriſtian, and therefore a Member of the Body; and as ſuch, am obliged by the Law of Chriſt, and excited by his Grace, to endeavour the Growth, Perfection, and Unity of that one Body; and according to the meaſure of Grace and Life received, I cannot but feel the pain of Diflocations, Wounds, Weakneſs, Exciſion, Sickneſs, or Suffering of any Part or Member of it. If I have any Faith or Love, I cannot but pray for the Peace of Jeruſalem.

But Miniſters above all Chriſtians muſt have Salt in themſelves, and be at peace one with another: they muſt preach the Goſpel themſelves, and rejoice that it is preached by others, tho otherwiſe-minded; and all Chriſtians muſt pray that the Word of the Lord may have a free courſe, and be glorified.

I have ſome feeling of the broken ſtate of the Church of God in this Kingdom: but, alas! how little do I feel? how unfit am I to move thoſe that have healing Hands, and ſtore of Ointments, to heal our Wounds? If I could but open the Caſe of a Church for many years in pain, to be delivered of her Burden, groaning to bring forth Unity and Peace, but cannot: followed long with ſtrong Convulſions, that it is a wonder ſhe hath not died in every Fit; I might move the compaſſions of her Phyſicians, to hold a Conſultation to expedite her Cure. Many of her Sons have of late bemoan'd her; and ſome have made enquiries into the Cauſes of her Illneſs; but their Compaſſions have done themſelves more good than her. She is not at all the better for their trouble for her; ſhe is as ill at eaſe as at any time, in a waſting, complaining, declining ſtate. And to ſay the truth, there are many that make ſad Complaints of her Paſſion, Harſhneſs, and Severity; They ſay, that ſhe procured the turning of many of her Miniſters out of their Maſter's ſervice; that ſhe is not kind to her own Children, but locketh up her Bread from them, or appoints Stewards that do not faithfully diſpenſe unto them, but ſell their Bread, and put the Money p. 2in their own pockets. And thoſe Stewards for ſmall Wages hire under-Officers, that feed them but once a day, moſt commonly with that which coſts them but little. And that ſhe is ſo ſevere, that all that ſerve her, muſt put in Bonds for more than they can pay, and ſubſcribe to impoſſibilities; and, in ſhort, they ſay, ſhe uſurps authority over her Husband. They ſay, they can ſerve him, but cannot pleaſe her; they can ſerve him, and die for him, but cannot live in the ſame Houſe with her.

For my part I will ſay no ill of her, nor make bate between the Bride and the Bridegroom; I am honoured to be a friend to him, and indeed I cannot be his friend, and not hers. But this, I'le rather ſay, that ſhe hath taken ſome ill courſes, and no good courſes for her own peace; ſhe hath been led, and abuſed by ill Inſtruments about her, and is indeed changed from what ſhe was in former times, and is not ſo kind and tender as ſhe was wont to be, by report of many that knew her heretofore. I am exceeding ſorry for her. O that I could give her eaſe! I am no Phyſician my ſelf; but a ſorry Meſſenger may run and call the Doctor, and beſeech him, that if he have any bowels or tenderneſs of heart, he would make haſte and apply all his skill to ſave the Life, and reſtore the Health of the Mother of many Children, who will fall into the cruel hands of Pope and Devil, ſo ſoon as her eyes are cloſed. O how they long to hear of her Diſſolution! O what a ſick and divided Houſe do I live in! I cannot take reſt in my Soul for the Contentions of my dear and loving Maſter's Wife; I cannot lie dry in my Bed for the continual dropping: My Pilgrimage and courſe for theſe many years, hath been moſt uncomfortable unto me for the continual dropping in a rainy day. The Contentions are grown notorious, all our neighbours know them. 'Tis a moſt divided Houſe! I have no heart to make repetitions, of what I have read and heard to paſs between my dear Mother and my dear Brethren; between my Brethren amongſt themſelves, and the fellow-Servants. It is a ſhame that the World ſhould know it! But it cannot be hid: our very Enemies laugh among themſelves, and hope to turn us all out of doors, and get poſſeſſion. They have been diſputing, ſtating of Caſes, petitioning, pleading, and appealing to the Judgment-ſeat; that my heart akes to think of theſe things. I have prayed for Peace, and have denied my ſelf, to pleaſe my Mother. I will not find fault with her; my Soul longs for peace, and if I might prevail, I cannot tell what I would do, on condition that her Servants that have been turned out, may be taken in. But becauſe I cannot ſee how this will be without an Order of the Juſtices of Peace, I will humbly repreſent the Caſe as truly as I can, and intreat their Order for a ſpeedy ſettlement of my diſplaced Brethren. The Complaints are grievous. The Mother complains of the diſobedience of her Children, they will not be ruled by her: p. 3ſhe would have them to be all of her mind, and uniform. She is a Godly Woman indeed, and keeps Prayers morning and evening in her Houſe; and ſhe is earneſt to have them Aſſent and Conſent to all and every thing contained in a certain Book, and uſe no other. Some of them do not love to be impos'd upon, and think they are of thoſe years, as to know how to pray, and plead a Promiſe from their Maſter, of his holy Spirit to aſſiſt them. In the diſcharge of any Impoſed Form (but others can ſubmit to that, if that would do) She would have them wear white Linen, wide Sleeves, &c. kneel when they eat and drink at the Lord's Table; and will have all their Children baptized, and alſo croſſed in the forehead, which if you would ſee, is not to be ſeen, for indeed it vaniſhes as ſoon as made. For theſe things ſhe pleads Authority in her Self, and from her Supreme Governour upon Earth. Since her Marriage with Kings, ſhe is grown wealthy in Eſtate. The Woman that was ſometimes in the Wilderneſs, drawn before Magiſtrates, caſt into Priſon, that was forced to hide her head in Conventicles in thoſe nights of old, (that for many Ages ſpake a hard language, wore a triple Crown, went in gorgeous Apparel, of Ceremonies upon Ceremonies, carried in pomp, (Princes did kiſs her feet) that adorn'd her Walls with Tapiſtry and Images; grew Imperial in making Laws, and gave her mouth to Curſing and Bitterneſs.) I ſay, ſhe now can ſhew her face, that was ſometimes forced to hide it, and is become Reformed and Chaſte; but having Lordſhips and Preferments to beſtow, ſhe hath been rather like a Domineering Miſtreſs, than gentle Mother, as ſome of her Children have complained of her; and hath rather ſuted her ſelf to the Mode of Earthly Kings, than the Will of her Heavenly King and Husband. It cannot be denied but that ſome have been ambitious of her Favour, and for the Preferments which they have got by their Ceremoniouſneſs, have done her no good, and to get up above her fellow-ſervants, have ſet her above her ſelf. And for ought I ſee, theſe ambitious covetous Perſons have been evil Inſtruments of great Contentions and Differences with her Children; and they alſo having a ſpice of Adam's nature, and growing ſtomachful, with their Reaſon, could not bear a Superiority among Equals, and ſeeing they were Children of the ſame Father, knew no other difference than for Prudential Government, a Priority of Order, or the Honour of Seniors; but not a Superiority of Degree and Power.

The more powerful Houſe (for, alas! they have divided Houſes) that they may make Laws and govern others, do attribute great Authority to the Church; indeed as great as Jeſus Chriſt her King and Husband had: as if when he aſcended into Heaven, he gave among his other Gifts, even all that he had himſelf, to his Church and Spouſe. One R. R. a Writer that p. 4profeſſed to much intimacy with her, as to undertake to give her Senſe, and Reaſon of her doings, doth aſſert her Power and Authority to be twofold; As all other Bodies Politick, the one of Juriſdiction to correct and reform,Preface before his Collection of Canons, &c. by Spiritual Cenſures, to preſerve the Churches Purity, and reduce to Unity the Troublers of the Churches Peace, not by Arguments alone, but Spiritual Cenſures, even to caſting out of the Church. The other, a Power of Legiſlation, to make Canons and Conſtitutions. For tho our Great Lord (ſaith he) hath already given to his Church moſt holy and wiſe Rules and Laws for the ſame purpoſes; yet becauſe they are general, and there may ſome doubts and controverſies ariſe about their meaning, it doth neceſſarily follow that there muſt be an Authority left to this Church, and Governours thereof, to make new Laws upon emergent occaſions, to determine particularities, (where by the way obſerve, that from a Power to reſolve the Doubts that may ariſe about the Sence and Meaning of thoſe General Laws of Chriſt, he gets ground by ſtealth, even to infer a Power to make new Laws) and there muſt be a definitive Sentence of Superiours to decide Doubts and Controverſies. He argues both from the reaſon of the thing, and that Chriſt gave this Power, Joh. 20.21, 22. As my Father ſent Me; ſo ſend I you. And one particular of Juriſdiction there expreſſed; Whoſe ſoever Sins ye bind on Earth, they are bound in Heaven. The Legiſlative power of making Laws and Conſtitutions for regulating Manners, and determining Controverſies, cannot be denied to be granted in that large Commiſſion; As my Father ſent me, ſo ſend I You, &c. (Where again obſerve how he grows upon us, from a Miſſion to a Commiſſion. They are ſent indeed, but their Commiſſion is no other than to go, when ſent.) Yea in the next ſentence he ſaith, our Lord commiſſions his Apoſtles, (obſerve, that pag. 1.) he defines the one Holy Church, to be the Society of Believers to whom that double power was given; but here it is given to the Apoſtles: (Have the Society of Believers the ſame power the Apoſtles had? or, doth the Commiſſion given to the Apoſtles, impower the Society of Believers to do as they did?) He commiſſions the Apoſtles (ſaith he) with the ſame neceſſary ſtanding Power that he had, and exerciſed as a mans for the good of the Church: this is a Commiſſion in general for making Laws; Then in particular, for making Articles, and Deciſions of Doctrines, controverted Power is more explicit and expreſs, Mat. 28. All Power is given unto me: Go ye therefore, and teach all Nations; that is, with Authority. And what is it to teach with Authority, but to command and oblige all people to receive the Truth ſo taught? When I read ſuch Diſcourſes, and ſuch Conſequences, I do leſs wonder that they p. 5who are given to ſtrong Deluſions, do ſee thoſe dazling Wonders; in Tues Petrus, & ſuper hanc Petram; or, that ſee the two Swords committed to St. Peter, in, Paſſe Oves meas, when he was only appointed to be a carefull Shepherd, Paſſe Oves meas? But ſome Men are perſpicuous, and have Eyes to lead others (that want Eyes of their own) and can ſee as clearly into a plain Text, as a Prieſt can into the bottom of a Papiſt's Heart, by his All-ſeeing Ear in Auricular Confeſſion.

Others do build their Towers and Caſtles upon other Texts, which I paſs by. — Thus for the ample power of the Church. The power which Chriſt hath given to her I revere and acknowledge.

Others go another way to work, and lay the ſpecious Towers and Battlements of Ʋniformity and Diſcipline and Ceremonies upon the King's Supremacy; affirming two things: 1. That the Modes required, are things indifferent. 2. That the chief Magiſtrate may make Conſtitutions about things indifferent.

And ſome upon one, and ſome upon another ground, do raiſe a great Duſt, Contention, and Diſcontent: ſome quarrel not, but are of a moderate and peaceable diſpoſition, and wiſh for Peace and Concord: but theſe are quarrelled with for their Moderation. And truly it is an ill ſign of an aſpiring contentious nature, in thoſe that will fall out with Peacemakers, that are ſober and moderate, and wiſh that both contending ſides may underſtand one another better, and love one another more, and remove the matter of debates and ſtrifes. How are the Ejected called! it grieves my heart to hear them called all to naught: and how are theſe names returned? And many throw Bones of Contention among them; whiſper, and backbite, and carry tales, to ſoment the heats, which gentle tempers labour to cool.

The other broken Party of the diſſatisfied and complaining Family, are not ſo well agreed as it were to be deſired; but they differ more in Accidentals than Subſtantials from one another, I mean the Brethren whoſe cauſe I attempt to open. Some of them will conſent to an impoſed Form of Prayer, and all to Decency and Order, as neceſſary in Chriſtian Aſſemblies; and, in a word, to all that is contained in the General Rules and Laws of Chriſt, and rationally deduced from them, as far as they do underſtand. They all ſubmit to an Epiſcopacy of primitive Inſtitution and Limitation, with the due Exerciſe of Diſcipline; and they that cannot agree to the ſame Form of Government, are for maintaining Peace and Love under different Forms, and they yeeld enough to have made them Miniſters in the Apoſtles days, and after. They ſay, 'tis true, that to us there is but one Lawgiver, and that is Chriſt; and they will teach whatſoever he hath commanded them: They hold that his Laws are ſufficient p. 6for the Government of the Church; that the Church muſt be ſubject to Chriſt; that her Power, as Proteſtant Writers have maintained, is only Miniſterial under Him; that all Power is ſeated ſtill in Him, and not made over by Him to any other; that the Churches Power is not deciſive, (for as ſuch they argue, that Controverſies have not been decided, by any that here ingroſſed the name of the Church) but declarative, and ſo far binding, as the Reaſons are cogent and divine. They acknowledge the King's Supremacy, as it hath been declared by former Learned Writers againſt the Romiſh Antagoniſts, and Uſurpers of that Sovereign Right: [as by Nowel againſt Dorman, Rainold's conference with Hart, King James, and many more.] They aſſert a Liberty which Chriſt hath given them, and cannot ſubject themſelves, as the ſervants of men, in the things of God.

They offer to aſſent to all the Eſſentials of the Chriſtian Faith, to obſerve all the Ordinances of Chriſt, and every part of his Worſhip, and Decency and Order in the Worſhip of God, as was ſaid before; and, in ſhort, do ſay, Shew us but what the Apoſtles Rule was, and we will walk according to it, and, as far as we have attained, be of one mind, and walk according to the ſame Rule.

But then, they can never yeeld to declare an unfeigned Aſſent and Conſent to Laws, Rubricks, and Ceremonies, that are ſignificant of any Grace, or obligatory to any Duty of the Covenant of Grace, or to make Ceremonies federal Signs, tho not Seals; nor the Reading the Apochrypha, and Neglecting Canonical Scripture, and other things, which divers of them have ſpoken of at large, and cannot be repeated in this place. They profeſs, and we believe them, that they quarrel not becauſe they may not be Lords and Biſhops, or that others are ſo promoted; they declare it is no grief to them, if the Magiſtrate, or legal Patrons, beſtow the Revenues of the Church upon whom they pleaſe, and are legally qualified according to the Conſtitution. They only beg the uſe of that Liberty of their Conſciences, to preach and worſhip God according to the Primitive Rule, and Simplicity; and that they may not be Ejected and Excommunicated, and forced to beg their Bread, becauſe they cannot conſent to what they cannot believe, nor vow againſt their Duty.

The danger of giving them a Toleration, while they remain Diſſenters, is ſtrongly ſuggeſted, from the multiplication of Papiſts, Socinians and Jews, as the effect of the Toleration in the Netherlands.

But two things may be replied: 1. Widen the Terms, which may be done with ſafety to the Church, and there will be no need of a Toleration, they will be incorporated with us. 2. There can be no ſuch danger from Chriſtians of the ſame Faith, and ſubſtantial Worſhip, but of different Accidental Modes, as from Socinians, Papiſts, Jews, of a contrary p. 7Faith and Worſhip. And why we cannot be as kind and liberal to Natives, indulging a Liberty to them in ſmall things, as we are to French, Dutch, and to Lutherans, I do not know.

I have repreſented the Diviſions of this moſt famous Church of Chriſt, not with the exactneſs of an Hiſtorian, nor of an Arbitrator, or a Moderator, but as beſt ſuiting with a Man in haſte, and trouble. And, here's enough to move the honeſt and faithful Juſtices to arbitrate Differences, and command the Peace. Nothing elſe will do, nor any other Man ſo likely to compoſe the Difference as they. For Prayers innumerable have been made to God; who acts by means in ſettlements of Peace and Order: therefore we muſt pray Men too. The different Parties will not agree. The Commiſſioners**in the Savoy, an. 1662, commiſſioned by the King. diſputed, and both carried the Cauſe. The Ejected humbly petitioned the Biſhops for Peace; they would not hear them. And what Arguing, Preaching, Writing hath been ever ſince! Some Reverend Sons of the Church, in love to Peace, and fear of Enemies, have earneſtly called and exhorted the Diſſenting Ejected Brethren to come and unite, to come into the Preſent Conſtitution, as ſafeſt, as ſtrongeſt, as beſt, &c. But if they could not come in at the Narrow Door, eighteen years ago, and the Door as narrow ſtill as it was then, and there be the ſame Croſs-bars laid acroſs, as were then, to keep them out, to what purpoſe is the Exhortation? Is there a great Storm a coming? they think that Chriſt is the ſame Ship, and they are as ſafe as any other. They may clearly plead, they could have conformed at firſt, upon better worldly terms than now; they might have ſaved what they have loſt, and got their ſhare with others: to come now to conform, when all places are full, and not enow for numerous Expectants, and when there is nothing for them without tedious waiting; and if their Judgments and Conſciences could not enter then, how can they now? Unleſs their Heads have voided all their Reaſons, and ſo are grown leſs, or that Cuſtom hath made the Entrance ſmoother for them. Learned and Worthy Men have written for and againſt, and are they gained over to one another? If they are, it is more than they will confeſs. The one writes the Miſchieſ of Separation; the other denies the Charge and Proof; and another throws back the Miſchief, a Miſchief of Impoſitions: and many Swords are drawn by Seconds, too many bitter words for the Children of the ſame Heavenly Father, that are called to One, even to the One Hope of their Calling. The one writes, You are guilty of Schiſm: and the other ſays, Who made it? — My Bowels, my Bowels! O thou the Prince of Peace, make Peace in thine own Houſe, Family, and Kingdom; make of theſe twain, one Body, and let there be no Schiſm in it: as they are made One Body, in One, the ſame p. 8Breaſtplate of Faith, in the ſame Girdle of Truth; ſo let them be ſhod with the Shoos of the Goſpel of Preparation of Peace, and let not one hinder another to run, but cauſe both to walk in the ſame path, to put on Charity, and to have the ſame mind that was in thee. —

Methinks it were but fit for us, who weekly petition our good Lord to deliver us from all Ʋncharitableneſs, from all falſe Doctrine, Hereſie and Schiſm, out of a Spirit of Love (if the Peace of God rule in our Hearts) upon our knees to petition our Governours for our Brethrens enlargement, and reunion with us, that they may not lie under the Cenſures and Reproaches of open Sinners, nor lie under the Imputation of Schiſm, and other ſuſpicions, and be the ſubject of Scorn to every Papiſtical Scribler, and many other Miſchiefs and Slanders: But there being no hope of that, let every Man do his part for healing of the Breaches. And therefore I cannot but ask my Superiours Pardon to handle a tender point indeed, even to recommend the Caſe of my Reverend Brethren the Nonconformiſts, to the good Opinion, and charitable thoughts of them that can help with one Act to decide, what a thouſand Volumns cannot. I would not, if poſſible, be miſunderſtood, I am for Unity and Conformity, but not ſuch an Uniformity as hinders Unity, by turning the Church into a Party. I am not a partial Hyper-aſpiſtes, they can beſt manage their Cauſe, as beſt knowing their own mind, neither have they been wanting to it; Nor ſhall I give my Mother the Church an unbeſeeming word; but yet between the Judicious, Holy and Peaceable part of Fathers and Brethren of it, and the Factionmaking Aſpiring-party, I cannot but diſtinguiſh. Indeed theſe call themſelves [the Church], but by monopolizing the Church, and ingroſſing the Goods of the Church if they could; they have no greater ſhare of the Spirit of the true Catholick Church, than their deſpiſed Brethren, commonly called Schiſmaticks by them. Theſe are ſupra, or Tranſ-Conformiſts, that keep the Rule of Conformity much as they do their Reſidence. Theſe Men are Nonconformiſts too, as I could ſhew in ſome conſiderable particulars, and are a Rubrick to themſelves. But my buſineſs is not to accuſe them; but ſeeing the moſt are Non-conformiſts, either above or under the Rule, (a Rule, if ſtrictly kept at all times, in all Offices, where were a man's Prudence? and if a Man hath no Pruderce to uſe, or may not uſe it, he is very unfit to be a Miniſter in the Church of God.) I am for the calling of more Non-conformiſts into the Company, and for making Non-conformiſts Conformiſts.

Our bleſſed Saviour, in the Parable, compares himſelf to an Houſholder going a far Journey, that gave authority to his Servants, and to every Man his work, and commanded the Porter to watch; and when he went, he left Peace as a Legacy; My Peace I leave with you. But, alas! how few have p. 9ſought to get and keep that Legacy, or to do their Work? We may with Sorrow look into it, and find it, in his Abſence, a moſt broken and divided Houſe. In it we ſhall find two ſorts of Children, all by the ſame Father, but not as if all of a Mother: The elder and the greater combine, make a mighty Party, and they even rule the Mother. Theſe have the beſt of every thing, and ſnatch what the others had, or ſhould have, and part all as they pleaſe among themſelves, and uſe their poor Brethren no better than if they were Baſtards. Theſe complain, and entreat, and beg: but if they beg, they are not regarded; if they complain, they are peeviſh and diſcontented, deſerve nothing, or no better than to be turned out of doors; if a Man pities them, and pleads for them, he is one of them. — The greater ſay, Theſe peeviſh whining Children are diſobedient to our Mother, vex her Bowels out, hinder all Government and Uniformity; if it were not for them, how happy would it be with us! But who can tell, but the great Ones may fall out among themſelves? The Ejected have written, pleaded their Cauſe, drawn up their Caſe, and petitioned, but to what purpoſe? To as much as a Man that hath a good Right to a part of an Inheritance, but poſſeſſed by an elder Brother, who thinks he can preſcribe for all, and plead Poſſeſſion and Law; beſides that, his Friends being Judges in the Court have given it him: This poor younger Brother has but a weak Purſe, and few Friends, and what doth he but remonſtrate, open his Caſe to many, and to his elder Brother, with humble Entreaties? But becauſe he doth not go to Plow, or go a begging, or to ſome Corners of the Land, or go to ſome Forreign Plantation, he is rated as a troubleſom Fellow, factious, and querulous, and knows not what he would have. Poſſeſſors are deaf to Petitioners. He that would recover his Right muſt go to Law for it, or loſe all, except a little Alms, and that as pure Kindneſs, without pretence of Right or Deſert.

There were a Company of Juſtices that ſate long upon the Bench, and theſe firſt made an Order for Miniſters to come in Bond to certain Duties, or elſe they diſcharge the Pariſhes of them, and turn them out of doors. Many hundreds refuſed to give in their Bonds, upon which they were turned out of their Houſes and Pariſhes; and by an after-Order, they were not to come within five Miles of any Corporation, that ſent Burgeſſes to Parliament, or of their own laſt Abodes; forbidding them thereby any Employment in Corporations, to get their Livings, or the Charity of their former good Neighbours, if they had any. Theſe and their Families are up and down the Nation, indeed, no better eſteemed, which is a ſhame to tell, than Vagrants, by too many, yea, unfit to live.

Now foraſmuch as they may be very uſeful, it would be an Act worthy your place, to move the Honourable Bench of Juſtices, that never liked p. 10that rigorous Order, in Mercy and Juſtice to take the Caſe of theſe ejected Miniſters to conſideration, and by another Order to capacitate them to dwell and labour in any City, Town Corporate, Village, and Pariſh whatſoever any thing in any Law or Statute to the contrary notwithſtanding. I make bold to preſent theſe following Particulars to you, with Truth and Charity.

1. Their Sufferings.

2. The Hardneſs of their Caſe.

3. The Reaſonableneſs and Equity of many of their Deſires and Propoſals.

4. Qualifications, and worth of their Perſons.

5. Their Behaviour.

6. The Concluſion.

I. Their Sufferings. And they admit of various Aggravations, according to their various Circumſtances. Some of them were Fellows of Colleges, and not otherwiſe preferred, in the heat of their Studies; and thereby, together with their Preferments and Livelihoods, loſt what could not be recompenced to them, their Opportunities for learned Studies, and their Increaſe of Abilities, which is an ineſtimable Loſs to any good and ſtudious Man. It was a Trial to ingenuous Men, to be turned out of their Fellowſhips, (their little Regalities) and become Chaplains or Schoolmaſters, for ten or twenty Pound per annum. And there is a difference in a Man's Entertainment, when he is courted and invited into a Family, or Employment, and when his Neceſſity drives him; and his Entertainment looks more like a Courteſy, than a Reward, with Obligation and Acknowledgment.

Others had but a little Time of Settlement in their Country-Preferments, to lay up any thing for themſelves and Families. The more conſciencious the Miniſters are, the more apt to marry young, chuſing rather to caſt themſelves double upon the Providence of God, than ſin in a ſingle Life; honeſt Marriage being honourable, tho attended with honeſt Poverty. And the moſt of their Ejectors, being ſingle Perſons, and having eaten the Cream of Preferments in their riſing Times, had little conſideration towards great and ſmall Families. Indeed as many as had treaſured up Faith in God, and his Promiſes, had enough to hold out their Pilgrimage: But if God was ſo kind, as to give them Faith to live by, they were unkind, that would force them to that noble kind of Life. If God had given them Grace, care ſhould have been taken to find them Work. But God did not caſt them out of their Work, nor out of his Care: He became their Patron whom Men ejected, and preſented them, ſome to p. 11Places always vacant, dark, and neglected; and others he preferred from Country-Villages, to Towns and Cities. One Inſtance comes into my Mind, of Mr. Edward Lawrence, of Baſce-Church in Shropſhire, (a worthy Preacher) turned out with a Wife and many Children, who being asked how he did intend to live, made Anſwer, The ſixth Chapter of Matthew muſt maintain me, my Wife and Children, and it is enough for us all, or words to this effect, (it is many years ago ſince a worthy Perſon told me the Story) and ſo he found it true: And being driven out of the Country by the Rigors of ſome Men, his double Ejection, the firſt out of his Pariſh, the ſecond out of the Country, made way for his Settlement in London, whither he was forced. And ſuch Reaſons as theſe may be given, why many of the Non-conformiſts reſort to London, and other Towns, which is imputed to them by ſome as a Fault of Ambition, or worſe.

Others, how far ſoever grown in Years, and deſirous of Reſt in the Work of Chriſt, muſt out of their quiet Quarters, colligere Sarcinas, remove their Beds, and be gone, and ſell their Books. And what many of them have ſuffered ſince, is not my part to aggravate. God hath taken care of many, and given them Food and Raiment, and Work at their Peril and Coſt. And others, beſides the Hardſhips of Impriſonments, Chargeableneſs of many Removes, have lived by their Induſtry, by their Labours, even of their hands, a very hard and pinching Life, as I doubt not, is very well known to many of all Qualities, and that many Miniſters in the Church are very poor. It is not well taken by ſome, that they ſhould complain of their Sufferings; and may be not well taken from me, to relate what I know and have heard of particular Perſons, to whom with their Children, caſt Suits have been acceptable, to cover and adorn them.

I know it is objected, that many live better than ever they did; get Hundreds per annum, keep Coaches, &c.

I anſwer, I do not think there is any Non-conformiſts in the Land, but will quit what they have for what they had, without ſeeking Conſiderations for Loſſes. 2. If ſome that can graze upon a bare Common, have a little Fleſh, and ſome Wooll upon their Backs; others have waſted their Patrimonies, and real Eſtates. 3. It is their Wiſdom to ſet the beſt Face on't, to ſhew they are not diſcouraged in their Conditions, that they may not appear to beg as they go along, to keep themſelves from Contempt, and other prudential Conſiderations. 4. I wiſh ſome had better Feet and Legs, than to be carried in Coaches; I am glad they can keep, hire, or borrow, whatever others are.

Others may object the Sufferings of the Royal Party, and many worthy Divines, into whoſe places many of the now Ejected violontly entred.

p. 12Anſw. Mercurius Ruſticus ſaith enough to make a Man's Heart bleed. I would not diminiſh thoſe Sufferings, by enlarging theſe; I am ſorry for both, for either: But if I may uſe my Freedom, without offence to any, in this afflicting Point, I humbly offer: 1. It is probable, that many hundreds the now Ejected were not Men in thoſe evil Days, therefore not guilty. 2. There was a Proviſion of a fifth part for the Wives of the Ejected then, there is none for theſe. 3. Who can anſwer for the Violences and Injuſtice of Actions in a Civil War? Thoſe Sufferings were in a Time of general Calamity, but theſe were ejected, not only in a Time of Peace, but a Time of Joy to all the Land, and after an Act of Oblivion, when all pretended to be reconciled, and to be made Friends, and to whoſe common rejoycing theſe ſuffering Miniſters had contributed their earneſt Prayers, and great Endeavours. Many Miniſters in the Church are poor, in poor Livings, in poor Curacies, yet are preferred above or equal to their Merits: many are poor through their Prodigality, and ſuperfluous Wigs and Habits. Many Men of worth are kept low, by reaſon of Pluralities, and Engroſſers, that live at eaſe, that had not a Heart to labour, nor give the Labourers their Hire. Theſe are Grievances that call for Redreſs.

It is objected, That they ſuffer through their own Faults, they ſuffer for Diſobedience to a Law.

Anſwer. I do earneſtly interrogate, Can either thoſe that voted for that Bill, or they who uſed all Power and Art to procure thoſe Votes to paſs it into an Act, ſay from their Conſciences, That it was Conſcience towards God that obliged them to it; that if they had not put into the old Conformity, the new Additions, they had ſinned againſt Jeſus Chriſt, and their Faithfulneſs to him? If they can, then I query, if that be not an erroneous Conſcience? And then the Queſtion ſo often thrown upon the Non-conformiſts, of the Obligation of an erring Conſcience, may be retorted upon the Impoſers, by indifferent judicious Men. If they cannot ſay ſo, then they might put the Queſtion to their own Souls, Whether they have not ſinned in impoſing, or procuring ſuch things to be impoſed, as tend to the temporal Hurt and Ruine of many Families, and the great Detriment to the Church of Chriſt, if not by the Loſs of the publick and profitable Labours of many able Miniſters, yet by the Diviſions that have broken in upon us by theſe Impoſitions, and their denying ſubmiſſion to them? It nearly concerns Governors of the Church, to weigh the Neceſſity of their Impoſitions, as it doth others to weigh, whether they may act, or refuſe to act according to them: For if they rigorouſly extend their Power beyond the Lines, to the hinderance of the Goſpel, they ſin againſt Chriſt. Caution and Tenderneſs muſt therefore be uſed. If all theſe things, and every one of them, be neceſſary to be p. 13enjoined and practiſed, for the Peace, and Union, and Edification of the Church of God, then they condemn their Predeceſſors of Omiſſion of what was neceſſary, and contradict what they declare concerning ſome of theſe things, that they are alterable, and indifferent in themſelves, and may be altered. And if ever any Time ſince their Impoſition might require the Change of them, or laying the Ceremonies aſide, that Time when they were anew enjoined, and now when they are required, might excuſe it, for many Reaſons that are ready at hand.

Again, ſome ſay, It is their Fault that they ſuffer. But who muſt be Judges of that? Their own Conſciences, or they who cenſure them? They are as confident it was not their Fault, but their Duty, and roundly write,Of this afterwards. either they that impoſe, or they that refuſe, ſin grievouſly; and plead their Forbearance as no Sin, but a Duty. O moſt unhappy Conteſt and Strait! when either Party muſt grievouſly ſin againſt God. Certainly our bleſſed Law-giver Chriſt never made ſuch a Law, as tends in the execution of it, to the Hurt of any of his Subjects and Miniſters, or to ſtop the Encreaſe and Progreſs of the Goſpel: And who can juſtify any particular Law, or Condition of Communion, that is but a Stumbling-block in the way of any, that are paſt being Babes, and otherwiſe inſtructed to his Kingdom?

I conclude with this Obſervation, That the general Rules of Chriſt and his Apoſtles, were given to accommodate the Differences between Jews and Gentiles, to end the Strife, to give eaſe to the Conſcience, ſilence their uncharitable Cenſures, and heal their Breaches about things indifferent; and not to determine for one againſt another, with Penalties. St. Auſtin was grieved to ſee the Tranſgreſſion of a Ceremony to be more ſeverely reprehended, than the Tranſgreſſion of God's Law, &c. ſaith Reverend Mr. John Lloyd, in his Treatiſe of Epiſcopacy, pag. 53. But this is not a place to diſpute. Can any of the Impoſers take the Comfort of their own Impoſitions, and ſay, they have Peace and Comfort in the things for which learned and holy Men do ſuffer? Or if it were to do again, I would do no leſs? Then all I'le ſay more is this, Then bleſſed Act of Uniformity! which brings Comfort to them that made or procured it, and to them that ſuffer by it alſo! Comfort from the Cauſe of other Mens great Sufferings, and the great Loſs to Souls, muſt be rare indeed.

Conſider theſe Sufferings of the Ejected. They ſuffer really in their outward Eſtates, in their Freedoms, in their Dangers, (being obnoxious to the Canons, as far as to Excommunication, to the Temporal Laws,) in their Names and Honours, as counted diſobedient, factious, fanatical, are the Objects of Virulence and Dirt, and are repreſented as intolerable p. 14Theſe are great Sufferings, and a ſafe way to be redreſſed, is worthy the Wiſdom and Tenderneſs of Authority. I am ſure, ſaith the Learned Dr. Stillingfleet, it is contrary to the Primitive Practice, and the Moderation then uſed, to ſuſpend or deprive Men of their Miniſterial Functions, for not conſenting to Habits, Geſtures, and the like. Iren. p. 64. Rule 4.

Then next let me conſider what the Caſe is; and if it will appear to be a hard Caſe, it calls for the more ſpeedy and effectual Relief: And this is the next thing I humbly offer to prove.

II. The Caſe of the ejected Miniſters is really a hard Caſe.

And I will endeavour the Proof of it in two things.

1. Shewing what is required of them.

2. The Penalties for not doing what is required.

1. The things required of them are either,

1. Eccleſiaſtical.

2. Political, and mixed with a Caſe of Conſcience, in the two Declarations they are bound by Law to make.

Firſt; The Eccleſiaſtical Part of their Subſcriptions and Declarations; (For brevity ſake I will paſs the old Conformity.) They are bound to declare their unfeigned Aſſent and Conſent, &c.

That this is a heavy Injunction in it ſelf, tho abundance of us have made little of it; for ſome good Teeth can eat the hardeſt Cruſt, but it is Cruſt for all that. It is hard for any Man,

1. To aſſent and conſent to any thing of another Man's Opinion and Judgment, except firſt he that gives the Aſſent have as throughly ſtudied, and doth as clearly perceive the things, as he doth that requires the Aſſent. To aſſent to ſome things will not paſs in this caſe, it muſt be all and every thing. What Parliament-Man will aſſent to any Bill, except he firſt be ſatisfied in the reaſon of it? &c.

Or, 2. Except he that requires the Aſſent and Conſent, have a degree of Infallibility, or be endowed with an abſolute uncontroulable Power, againſt whom no Scruple, no Objection, or Debate, can or ought to be made.

3. Would not every Practitioner in Phyſick think it hard, that he muſt ſubſcribe Aſſent and Conſent to all and every thing contained in, and p. 15bed by the London Diſpenſatory, and uſe no other? Would not the Judges in the Courts at Weſtminſter, think it hard to declare their Aſſent and Conſent to all and every thing in the Statutes and Laws of England, and not endeavour any Alteration? And why is it not hard for us, to ſubſcribe to all and every thing contained in a Book of Divine Worſhip, not compoſed by a Divine infallible Spirit? Can more be required to the Scriptures, or cleareſt Point of Doctrine or Faith?

4. It is hard, as appears by the Qualifications and Mitigations of the Sence of the Declaration. If the Words were clear, and eaſy for the Underſtanding and Will to digeſt, there needed no ſoft Conſtructions to help them down. It coſt all, that are careful what paſs their hands, ſome thoughts to make them eaſy. And had it not been for that one word, Ʋſe, and the help of that, it would have ſtuck with many, that are as great Pillars of the Church as any in it, in their ſtations and degrees. That which is eaſy and plain, will eaſily paſs with an ordinary Underſtanding. The various Conſtructions of the Forms are impartially given by the Reverend Mr. Baxter. Nonconformiſts Plea for Peace, p. 158, &c.I ſhall not run out to defend either the rigorous or milder Conſtructions, but ſhew that the Caſe of Diſſenters is hard, and indeed of all Conformiſts, that muſt take the Words without Salvo's, or elſe muſt fall under the Cenſure of Hypocriſy, and doing more Hurt by conforming, than if they had not conformed. It is hard to lay the Streſs of many Parts of a Declaration, as fully and diſtinctly expreſs'd, as the Wit of ſevere Men could word them, upon one general word, Ʋſe. It is a hard Conſtruction of affirmative Propoſitions, or Parts of a poſitive Declaration, to be explained in a privative or negative Sence; yet ſo we find them ſmoothed, and rolled up in Liquoriſh, that they may paſs the narroweſt Throats. I ſhall take the Pains to tranſcribe two Conſtructions, of two excellent Men, which may be taken next to a publick Sence and Conſtruction, eſpecially the one of them, who was the moſt learned and rarely tempered, Biſhop Reynolds, in his Sermon of Moderation before the Houſe of Peers, Novemb. 7. 1666. a Day of Solemn Humiliation for the Peſtilence, pag. 24. And truly it is an Honour which Learned Men owe to one another, to allow Liberty of Diſſent in Matters of meer Opinion, ſalvâ compage Fidei, ſalvo vinculo Charitatis, ſalvâ Pace Eccleſiae, (for theſe three, Faith, Love, and Peace, are ſtill to be preſerved;) ſo it is a Charity which good Men owe to one another upon the ſame Salvo's, to bear with the Infirmities of each other, not to judg, or deſpiſe, or ſet at naught our Brethren; as uſeleſs and inconſiderable Perſons: But whom God is pleaſed to receive into his Favour, not to caſt them out of ours. This Latitude, and Moderation of Judgment, ſome learned p. 16Men have taken the freedom to extend, even to the Caſe of Subſcriptions by Law required. The learned Author of the Book called, An Anſwer to Charity maintained; and the late learned Primate of Armagh, Arch-Biſhop Bramhall; (and quotes their Words in the Margent, which are theſe) For the Church of England, I am perſuaded, that the conſtant Doctrine of it is ſo pure and Orthodox, that whoſoever believes it, and lives according to it, undoubtedly ſhall be ſaved; and that there is no Error in it, which may neceſſitate or warrant any Man to diſturb the Peace, or renounce the Communion. This in mine Opinion is all intended by Subſcription. — The Words of the Arch-Biſhop are theſe; We do not ſuffer any Man to reject the Thirty Nine Articles of the Church of England at his Pleaſure, yet neither do we look upon them as Eſſentials of ſaving Faith, or Legacies of Chriſt and his Apoſtles; but in a mean, as pious Opinions, fitted for the Preſervation of Ʋnity: Neither do we believe any Man to believe them, but only not to contradict them.

This Sermon being printed upon requeſt of the Lords, I thought this moderate Expoſition of Subſcription, (as it was aimed at by that rare Preacher, I believe) might paſs for approved by the Lords Spiritual and Temporal, and be next to a legal authentick Sence of all things required by Law: For if Subſcription of Articles be in ſo laxe a Sence, much more to ſome of the other things. But Mr. Baxter, who hath as good reaſon to know as any one Man, hath daſhed this Conceit; for he writes, that when the Lords would have put in this Proviſo, To the Ʋſe of the Book, the Houſe of Commons refuſed it, and the Lords acquieſced in their Reaſons given in at a Conference about it. Ʋbi ſupra, p. 160.

The other Expoſitor of our Declaration, which I ſhall produce, is the Reverend Dr. Stillingfleet, Dean of St. Paul's, who ſhines as a Star in our Firmament, and in regard of his own great Reaſon, and Acquaintance with other great Mens thoughts, may direct the Courſe of fluctuating Coaſters, that look for a ſafe Landing-Place, and ſure footing, before they proceed in the Service of the Church. In his late controverted Sermon,Miſchief of Separation, among other ſharp Reflections upon his Friend, Mr. Baxter, he hath theſe words, pag. 49. It is a hard Caſe with a Church, when Men ſhall ſet their Wits to ſtrain every thing to the worſt Sence, to ſtretch Laws beyond the Intention and Deſign of them, to gather together all the doubtful and obſcure Paſſages in Calendars, Tranſlations &c. And will not diſtinguiſh betwixt the Approbation of the Ʋſe, and of the Choice of things; for upon ſuch Terms as theſe Men think to juſtify the preſent Diviſions. I much queſtion, whether if they proceed in ſuch a manner, they can hold Communion with any Church in the Chriſtian World. So far he. From which Words I make bold to infer, (and if I p. 17am too bold, I do ſeriouſly ask his pardon.) 1. It ſeems to me that he limits the ſence of the Declaration of Aſſent and Conſent, to the ſcope and intention of the Law, which is to the uſe of the Book, and all things in it. 2. That a Man may aſſent and conſent to the uſe of thoſe things, which a Man would not, or doth not chooſe, if left to his choice and liberty. 3. Here is a Blot caſt by his Elegant Pen, at leaſt upon ſome of the things, contained in, and preſcribed by the Book, as things not to be choſen, but only to be uſed by conſtraint. 4. An Impeachment againſt the Contrivers and Exacters of Conformity, for requiring Aſſent and Conſent to all and every thing (not making a difference) contained in, &c. which ſuch Excellent Men as the Dean is would not uſe, if left to his choice, nor any other wiſe man chooſe; and ſo their meaning comes to this: I will uſe this Book, (and all things to be uſed in it) ſuch as they are, inſtead of better; and tho not declaring our Aſſent, is puniſhable with Deprivation, or Non-Admittance into the Publick Miniſtry of the Church, and the loſs of a Man's Livelihood, and Temporal Rewards of the Miniſtry. 5. If our Governours ſhall from their great Wiſdom and Compaſſion to a moſt divided Church, alter the terms of Communion and Conformity, and unlace the Garment which is made too ſtrait for the Body, which faints, being ſtraitly laced: then no Man muſt be offended with the Reverend Dean, or any other that conformed in this large ſence, if they diſuſe the things now in uſe, and fall in with ſuch things as may like them as well or better. 6. I infer, and retort (which is to my purpoſe) that it is a hard Caſe with a Church, when Men ſhall ſtrain their Wits to frame Declarations, under ſuch ſevere penalties, to paſſages that are doubtful and obſcure, and capable of an ill ſence, that we muſt turn to Kalendars to find out Leſſons in the Apocrypha, that have Canonical Leſſons enow, to uſe other Tranſlations than the laſt and beſt, &c. But Mr. Baxter doth inſtance in other things, as well as Kalendars and Tranſlations, and holds occaſional Communion with the Church as it is, and would much rather, if thoſe paſſages, (which the learned Dean calls doubtful and obſcure) were not impoſed, and is Catholick enough to hold Communion with any Chriſtian Church, that hath not corrupted the Eſſentials of Chriſtian Worſhip.

The ſecond Declaration and Subſcription contains Matter Political and mixed, which is, Not to take up Arms, &c. a thing eaſily conſented to. I do confeſs that there have been fair Explications and Limitations publiſhed to make this gain Aſſent: but yet it is hard, unleſs all men could attain to the ſame ſence, and thoſe Explications are not known to abundance that ſubſcribe and declare, and ſo promiſe and ſwear in the dark: I am confident many never read the Covenant that renounce it, and ſo renounce they know not what; and may take their Informations from the p. 18Pulpit, where a Thread-bare Jingle hath been of late much uſed by ſome, of the Holy-League in France (to root out the Proteſtants) and the Selemn League, which muſt be taken to be as bad as that, being coupled together with it. But that which is hard in theſe things is, 1. To renounce what many do not know, (and moſt never took) nor was ever like to he impoſed, but to expire with the Men that took it, in the heat of War: [But the Time of the Expiration of this Part draws on.] 2. Not only renounce it our ſelves, but to declare that no Man elſe is bound. How can I judg of another Man's Obligation in his Place and Calling? &c. Beſides, admit I declare that there lies no Obligation upon any other Man, any more than upon my ſelf, yet it is but my Opinion: I think he is not obliged, but my Opinion doth not abſolve or releaſe him that thinks himſelf obliged, and all this while I do really renounce but for my ſelf. And it is hard for any Man to determine a Caſe of Conſcience, whoſe Caſe he doth, it may be, not well underſtand, and may fail in the ſtating of it.

But I muſt not deſcend into Particulars, neither do I determine againſt it, but only tranſiently ſhew the Excuſableneſs of them who cannot declare theſe things, (altho they do not refuſe it from any Principle of Diſloyalty or Faction) and that from this undeniable Conſideration and Argument: That which all the Art, and Wit, and Intereſt of ſome Men in great Place and Power in the Houſe of Lords, could not make to paſs, but was oppoſed with that Clearneſs, and Cogency of Reaſon and Reſolution, as if they were ſaving a Nation, by reſiſting the Teſt, which could not paſs into a Bill, muſt needs be hard to be impoſed upon Miniſters. And it is not improbable, but that noble Oppoſition gave the greateſt Repulſe to a dangerous Deſign, long carried on to ſubvert the Government, under a Pretence to preſerve it as it is, in all its Parts and Circumſtances. And the joint Oppoſition of ſome Popiſh Lords againſt the Teſt, doth not at all abate the Strength of this Reaſon; for they having a cruel Deſign, deſtructive of this Frame, could not chuſe but oppoſe a Teſt, which was pretended to preſerve it unalterably as it is, both in reſpect of the Perſons that govern in the Throne, Church and State, and in its preſent Conſtitution. And whereas many things have been carried on, as tho to prevent the coming of ſuch a Year as that unhappy Forty one; yet really there have been great Endeavours uſed, to bring us under the Obligation which ſome brought upon us in the Year Forty; I mean the Et caetera Oath, leaving out the Et caetera it ſelf, and under a colour to preſerve us from a Long Parliament of the Complexion of Forty one, Proteſtation, and Covenant, and War, gave Umbrage to a fearful Plot, to bring us under a Papal Slavery, introduced by bloody Maſſacres. And who talk'd more of Forty one, than ſome that are of late diſcovered to be Traitors, and having profeſſed to be p. 19Sons of our Church, committed Fornication with Rome, who had almoſt gone out her full Time, ready to be delivered of a Pope, and had called the Midwife and many Ladies to the Labour, beſpoken Nurſes and Goſſips, and Choice of Fathers, to Antichriſten the Monſter with the Name of Catholick Church, with all the Ceremonies of the Maſs? Some of the eminent Nonconformiſts being willing to declare their deteſtation of Diſloyalty, were taken with the Declaration ſent out after the Oxford Oath, or Fivemile Act, being made believe that that Explication was ſent forth by good Authority; yet many ſmelling what was intended, were reſolved to venture their own private loſs of Liberty, by aſſerting the Publick Liberty, and (as things now appear) the Government ows them a kindneſs; and the Noble Lords and Commons (that underſtood themſelves, and the encreaſing Perils) immortal thanks for their ſeaſonable Activity to preſerve the ſtrong and ancient Government. But, to conclude this Head, It is not kind, to ſay no worſe, to engage all Miniſters, never ſo young, or elſe they cannot enter into the Churches Miniſtry, either to be Politieians, to ſtudy State-Affairs, (for which many have been extreamly blamed) or elſe to be led as Fools, into they know not what. And they that have given this further Teſt of their Loyalty, have little cauſe to take it well; as if the ſtanding Oaths of Allegiance and Supremacy were not tye ſufficient to keep us honeſt, but diſhonour us by a ſuſpicion of Diſloyalty and Treachery. Obſerve the method of proceeding; firſt they began with us, as Guides of the People; and next proceeded to draw in Corporations, and from thence to impoſe it upon the Parliament it ſelf; to which if they had ſubmitted, we ſee what would have followed, We might have ſeen ſuch Commiſſioned by the King's own Authority,See the Commons Anſwer to his Majeſties Meſſage about Tangier. as would have deſtroyed His Perſon, and cut all our Throats, having firſt tied our Hands. Thus I have ſhewed what is required from them. The ſecond Particular follows.

II. Conſider the Penalties to be inflicted upon ſuch as will not conform.

1. They who were in the Miniſtry muſt be divorced from thoſe, whom they had baptized, and eſpouſed to Chriſt, among whom they had laboured; and their remove was to the ſhaking of many Chriſtians, and to the great harm of the Church. I will inſtance only theſe three ways. Firſt, it was as bad to many, as the change of a Nurſe to a weakly Child. (I will ask no Pardon for the Compariſon, it being Apoſtolical.) 2dly, It was enough to make many ſtagger, and call in queſtion all thoſe Truths that had bin delivered to them, ſince that their Preachers are judged unfit to be continued in Truſt with Souls: and tended to breed much Atheiſm, and many p. 20Errors. 3dly, It tended to alienate the minds of many from the Government of the Church, that would enforce Laws binding to many unneceſſary things, even to the Ejection and Deprivation of many Orthodox and painful Divines. And this ſticks with many to this day; by which the Church-Rulers have not got, but loſt. And theſe things aggravated with an imputation of Diſhoneſty in Miniſters, by the publication of their Aſſent, &c. in the full Congregation. For if any had diſtinguiſhed between the ſubſtance of Ordinances, and Accidentals, which was but neceſſary to many people, (who thought no Worſhip Divine without the Common-Prayer,See alſo Mr. Blake, Covenant ſealed. p. 308. (as I my ſelf have known) nor any Child rightly baptized without the Croſs) yet by this Act of Uniformity they muſt declare Aſſent and Conſent to all and every thing, to Croſs as well as Baptiſm, to Ceremony as well as Subſtance. And how eaſie was it for ſinful people and weak, to ſay, See what theſe Men can do — Yea, in caſe that in any after-time, wiſe and moderate Governours ſhould ſee a neceſſity of making Alterations: Then again, teaching Scorners to ſay, Yea, ſee what theſe Men can do — to the great diſhonour of Religion, and diſgrace of the beſt of Miniſters. And one would think that becauſe the Courts continue to ſwear Churchwardens to preſent, they had Spies enow upon our Nonconformiſts, and Puniſhments ſmart enough, they might have ſpared to require this Declaration; or, if they had thought us honeſt, our promiſe to conform had been ſufficient, tho kept in the Regiſters, and made at our Inſtitutions. Yet through this Diſhonour we attain our Honour. They are debarred from all exerciſe of their Miniſterial Abilities, their Wives and Children turned out of doors; and when they had made a ſad and chargeable Remove of late, muſt remove again upon the Five-mile Act. And theſe Penalties were next to Death, and I conceive proved the Death of many. I remember the Renowned Biſhop Morton wrote theſe words to the Nonconformiſts, and deſired them earneſtly to conſider the Cenſure of the Apoſtle's Wo being ſo dreadful: I ought not to eſteem any thing a juſt Cauſe, why I ſhould wilfully incur the Cenſure of Silencing my ſelf from Preaching, for which I ought not as willingly to adventure my Life.The General Defence of the three Ceremonies. Part 1. p. 163. The Nonconformiſts have ſuffered what is next to Death, and too many have ſuffered even unto Death, in Priſons, where ſeveral caught their Death, and others died: (it is a dreadful ſtory) of whom ſhall their Deaths be required? And it is eaſie to retort thoſe words of the Reverend Biſhop, Impoſers ſhould not eſteem any thing a juſt Cauſe of bringing any under the cenſures of Silencing of Preachers from preaching, for which they may not adventure to take away their Lives.

p. 21It is objected, That they ſin againſt the Law. And they may anſwer, Who procured the Law? it is the Magiſtrate's Sword, but who moved him to draw it? They are told they have no cauſe to complain of Sufferings, for the Magiſtrate hath been merciful, and hath not execued the Laws.

Thanks be to God for the Mercy: but all have not been ſo merciful as the King hath been, or many inferiour Magiſtrates; but their Mercy hath not been kindly taken by many, who ſhould have more tender bowels than any Man that wears a Sword. To conclude; A reaſonable Underſtanding may judge that Law not fit to remain in force, that is not fit to be put in execution. That Law cannot be good, that is not fit to be brought to act, without more real hurt than good. And if the wiſe and merciful God hath by many remarkable Providences put a ſtop to their execution, it is time for Men to annul the Law.

2. The Penalty is hard upon them that make their offers to be admitted into the Churches Service, or that would come in but for theſe Injunctions. It is but a narrow paſſage that is made for them that enter in: yet what ſhall they do who have ſpent all they have in a Preparatory Education? In they muſt, tho but to a Curacy, (which is not eaſie to be had.) It is grievous to think with what Implicit Faith they do what is to be done; yet muſt Aſſent to more than ever many have ſtudied, [rather following Example than Reaſon] or elſe there is nothing for them to do. Others that are enclin'd to Learning, and to ſerve in the Goſpel, are deterred upon many accounts, and have great prejudices againſt Conformity, becauſe of the great reverence they have to Nonconformiſts; and theſe are under a great temptation to perpetuate a Nonconformity: which is more ſutable to their inclinations, as being a ſtate of freedom to their Conſciences, from great Bonds and Obligations, tho an Eſtate attended with hazard to their Bodies and Eſtates. And all young Students are under this neceſſity, either they muſt ſubſcribe hand-over-head, or elſe they muſt ſpend their time in theſe endleſs Controverſies of the Church, and be engaged in the dolefull and fearfull Wars of the Church, on one ſide or other.

3. The third Conſideration that pleads for our Non-conforming Brethren, is taken from the Reaſonableneſs of their Demands. I diſtinguiſh theſe Demands, into thoſe Propoſals made by the Commiſſioners in the Savoy, Anno 1662, with that Modeſty, Gravity, Humility and Reaſon, treating the Biſhops and other Commiſſioners as Superiours. 2. Into thoſe which have been repeated by particular Perſons, and may be ſeen in the Writings of Laborious and Catholick Mr. Baxter, Mr. John Corbet, and Dr. Owen in his learned and moderate Book of Church-Peace, Love, and Unity. I ſhall only generally compare what they humbly deſired, with what was declared;

p. 221. In his Majeſties gracious Declaration concerning Eccleſiaſtical Affairs: a moſt large and healing Plaiſter for the Churches Wounds; and might have been a Pillar to have born up the Church in Unity, as his Gracious Act of Indempnity and Oblivion hath held up the State; if ſome Men, who can be loyal for their own ends, had not (perhaps) bin induſtrious to make Diviſions by their Affected Terms of Union.

2. They humbly moved, but for what great Men, and famous in the Church of God to all poſterity thought fit to grant. In that Year 1641, there was a Committee for Religion appointed in the Houſe of Lords, ten Earls, ten Biſhops, ten Barons. The Biſhop of Lincoln (Williams) ſent a Letter to ſome Divines to attend that Service (who met in his Houſe,Breviat of his Life. p. 24. the Deanery of Weſtminſter) upon which Arch-Biſhop Laud hath this Note: Upon the whole matter, I believe this Committee will prove the National Synod of England, to the great diſhonour of the Church: and what elſe may follow upon it God knows.

Theſe Divines were no leſs Men, than the moſt Venerable Arch-Biſhop Ʋſher, Biſhop (Williams) of Lincoln, Dr. Prideaux (after Biſhop of Worceſter) Dr. Brownrig (after Biſhop of Fxeter) Dr. Ward (Profeſſor of Divinity in Cambridge, and Arch-Deacon of Taunton) Dr. Featly, Dr. Hacket, of late Biſhop of Coventry and Litchfield. All theſe ſubſcribed a Paper called, The Proceedings, &c. touching Innovations in Doctrine and Diſoipline of the Church of England; together with Conſiderations upon the Common-Prayer Book. Out of which I draw a Parallel, with the Propoſals of the Divines appointed to treat by his Majeſty's Commiſſion, with the Archbiſhop and Biſhops, and other Divines of the Church of England, at the Savoy. [See Account of the Proceedings, printed Lond. 1661.]