The Conformists Third Plea, Text (3 of 3)

The Conformists Third Plea · Text (3 of 3)

p. 51Theſe 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.

p. 52They 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 p. 53by 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.

p. 541. 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, p. 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 p. 56and 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 p. 57the 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 p. 48and 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, p. 59with 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 p. 60is 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, p. 61in 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, p. 62in 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 p. 63agree 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 p. 64us, 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 p. 65ſettled 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 p. 66have 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.

p. 67I. 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.

p. 68From 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; p. 69we 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.

p. 70And 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 p. 71Biſhop 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 p. 72beſides. 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. p. 73Our 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 p. 74in 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, 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.

FINIS.