The Conformists Third Plea, Text (2 of 3)

The Conformists Third Plea · Text (2 of 3)

p. 259. The diſſenting Proteſtants may know who are their Friends, and who their Enemies, and what Potent Enemies they have, they have the Zealous Clergy againſt them, and the Politick Potent Papiſt.

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

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

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

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

And this being ſtated, let us modeſtly conſider:

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

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

For the firſt;

1. No Chriſtian ſhould doubt that the Office of the Miniſtry is originally from Jeſus Chriſt, and not of Men. The extraordinary and ordinary Office of the Miniſtry of the Word and Sacraments are derived from the ſame Divine Supream Authority. He that made the Apoſtles able Miniſters of the New-Teſtament, hath made, and makes all other lawful,2 Cor. 3.5, 6.2 Cor 3:52 Cor 3:6 ſitted, and faithful Miniſters, Miniſters of the New-Teſtament; it is their Gift, and their Learning, their Office and Work, to declare and publiſh that New-Teſtament, or Covenant of Grace, the Commands, Conditions Priviledges, and Promiſes of it, to call and invite Sinners to it, to accept of the Grace therein revealed, to ſubmit to the Commands of it, perform the Conditions and Duties required, to make them thereby capable of the Priviledges and Promiſes annexed to it, and to train up, edify, build, comfort, and perfect all that are in it. This is an Office neceſſary, uſeful and proper to his Kingdom.

2. They who are called and ſent by Chriſt,Qui fecit not doneos Miniſtros N.T quomodo fecit? per Spiritum ſuum tanquam per Principium effectivum; per Gratium Spiri…ûs tanquam per principium formal, Epliſc. Davananius in c.p. 1. ad Coloſſ v. 29. and according to his Mind, are qualified, prepared and inſtructed for their Work and Office, by the Holy Ghoſt, who was promiſed and ſent by Jeſus Chriſt.

3. Being in ſome lower meaſure at firſt prepared and fitted for their Work; the Holy Ghoſt is the prime, and effectual Mover of them to exerciſe p. 29thoſe Gifts which they have received in the Service of their Maſter in Heaven, Jeſus Chriſt. And this that great and ſolemn Interrogatory, which requires a ſincere, ſenſible, ſolemn, and ſerious Anſwer, our Ordination doth put out of doubt. Do you truſt that you are inwardly moved by the Holy Ghoſt,The ordering of Deacons. to take upon you this Office, &c? Anſw. I truſt ſo.

4. Being prepared and moved by the Holy Ghoſt, they offer themſelves unto, and are called by ſome in a Church (where a Church is conſtituted) to exerciſe thoſe Abilities, received from Chriſt by the Holy Spirit, for the Ends of the Goſpel, the Salvation of immortal Souls.

5. All that the Biſhops and Paſtors of the Church are required to do, or can do as Ordainers, is, to try their Fitneſs and Diſpoſition, and finding them fit, to approve and ſeparate them to the Office of the Miniſtry, to declare them to have Authority, to exhort them to Diligence and Faithfulneſs in their Office, and to teſtify this to the Church.

6. No Biſhop or Paſtors can juſtly refuſe, and juſtify the refuſal before Jeſus Chriſt, to whom they muſt give an account, of any Perſon duly qualified with neceſſary Qualifications for the Miniſtry; for it is a Sin to refuſe him, whom Chriſt hath by his Spirit fitted for, and excited to his Work by his Spirit.

7. As long as their Gifts and Abilities are continued, and the Holy Ghoſt doth continue his gracious Motions and Aſſiſtances, ſo long theſe Miniſters muſt continue in the Exerciſe, and diſcharge of their Office; for there is the ſame Reaſon to continue them, as there was to admit them, they continuing the ſame.

8. Their fitneſs for the Work of the Miniſtry conſiſting in ſoundneſs of Knowledg and Faith, aptneſs to teach, gift of Utterance, declared Reſolutions, and undertaking to teach and do what Chriſt hath commanded, with Perſeverance therein, as a Guide and Example to the Flock, are ſufficient Conditions of admittance into the Miniſtry of the Goſpel. To do all things decently and in order, and to Edification, are neceſſary by the Law of Chriſt's Kingdom, and not indifferent. It may well be queſtioned, whether any Man otherwiſe fitted for the Miniſtry, ſhould be refuſed, becauſe he refuſeth to ſubſcribe, vow, promiſe, declare, to any doubtful, controverted Conditions of Admiſſion or Continuance; which are commonly invented by controverſial, contentious, and imperious Men, who do not only propoſe their Conceptions to others, but make them a Standard and Meaſure to regulate other Mens Minds, and Practices; and not only ſo, but think it meet, that all ſhall be puniſhed that diſagree, and diſſent from them.

p. 30For the Confirmation of theſe things, with the Authority of the Church of England; Let us obſerve the Form of ordering Prieſts and Deacons: The Preface ſaith, The Biſhop knowing either by himſelf, or by ſufficient Teſtimony any Perſon to be of vertuous Converſation, and without Crime, and after Examination and Trial, finding him learned in the Latine Tongue, and ſufficiently inſtructed in Holy Scripture, may — admit him Deacon —. The Biſhop ſaith to the Arch-Deacon, Take heed that the Perſons, whom you preſent unto us, be apt and meet for their Learning, and Godly Converſation —. The Biſhop examines them in the preſence of all the People — Do you truſt you are inwardly moved by the Holy Ghoſt to take upon you this Office —? Do you think you are truly called according to the Will of our Lord Jeſus Chriſt —? Do you unfeignedly believe all the Canonical Scripture of the Old and New Teſtament? Then opening his Office, he asks him, Will you do this gladly and willingly? Will you apply your Diligence to frame and faſhion your own Lives, and of your Families, according to the Doctrine of Chriſt, and be Examples of the Flock of Chriſt—? The other Queſtion relates to the Government of this Church, as Obedience to the Ordinary, and his godly Admonitions, which is a local Condition, in order to their Admiſſion under our Church-form of Government, which is diſputed by ſome of the Parties when any is preſented to the Prieſt-hood: The Biſhop cautions the Arch-Deacon; Take heed that the Perſons whom you preſent unto us, be apt and meet, for their Learning and godly Converſation, to exerciſe their Miniſtry duly, to the honour of God, and the edifying his Church —. I think them ſo to be: Then ſhall the Biſhop ſay unto the People, Good People, theſe are they whom we purpoſe, God willing, to receive this day unto the Holy Office of Prieſt-hood; for after due Examination we find not to the contrary, but that they be lawfully called to their Function and Miniſtry, and that they be Perſons meet for the ſame.

Note from this, that Learning and Godly Converſation are the conſtituting Qualifications of a Man lawfully called to the Function of the Miniſtry.

In the Collect afterwards, they pray God to repleniſh them with the Truth of his Doctrine, adorn them with Innocency of Life, that both by Word and good Example, they may faithfully ſerve him in this Office, &c. Then follow the Epiſtle and Goſpel; after which the Oath of Supremacy is given, and after that, an Exhortation to remember their high Dignity, and weight of their Charge, i.e. to be Meſſengers, Watchmen, Stewards of the Lord, to teach, premoniſh, feed, provide for the Lord's Family, to ſeek Chriſt's Sheep that are diſperſed p. 31abroad, and for his Children, who are in the midſt of this naughty World, that they may be ſaved through Chriſt for ever. Have always printed in your Memories, how great a Treaſure is committed to your Charge, the Sheep of Chriſt,Covetous Non-Reſidents, and negligent Reſidents is hereby condemned, and a perſonal Inſpection required, which ſome of our Brethren call Goſſiping; others Conventicling. bought with his Death — the Congregation which you ſerve is his Spouſe and his Body —. And if it ſhall happen any Member of that Church take any hurt by your Negligence, ye know the Greatneſs of the Fault, and alſo the horrible Puniſhment that will enſue—. See that you never ceaſe your Labour, your Care and Diligence, until you have done all that lieth in you, to bring all under your Charge, to Agreement in Faith, and Ripeneſs of Age in Chriſt, that there be no Error in Religion, or Viciouſneſs of Life—; ye ought to pray earneſtly for his holy Spirit—, conſider how ſtudious you ought to be in reading and learning the Scriptures; and framing your Manners, and of yours, according to the Scriptures; and for this Cauſe ye ought to lay aſide all worldly Cares and Studies; we have good hope that you have clearly determined by God's Grace, to give your ſelves wholly to this Office, whereunto it hath pleaſed God to call you, &c.

This is enough to prove their Fitneſs and their Call to the Miniſtry; and ſuch as are thus fitted, are admitted and ordained.

9. It is ſo far from being any part of their Office, that it is altogether inconſiſtent with it, to diſturb the Peace, or ſow Sedition againſt Heathen Magiſtrates, or to derogate from their Authority, much more to do any ſuch thing againſt Chriſtian Magiſtrates that profeſs the Truth, to whom they are engaged by more and ſtricter Bonds.

10. Their Perſons and Eſtates are ſubject to the Magiſtrates Power and Laws, their Conſciences to God, and in him and for him, to them as his Ordinance; but to require more of them, than of other Subjects, carries in it a vehement Suſpicion, injurious to Religion, becauſe a Suſpicion of them more than others.

11. They cannot impoſe themſelves upon any People, as their Teachers, but if any are deſirous of their Labours, or accept their Pains, and find benefit thereby, how can they that are given to the Work, refuſe to inſtruct and miniſter to them, any more than Paul and Silas, when conſtrained by the importunity of Lydia? Acts 16.15. Will it not inſtil an ill Opinion of our Rulers, and Laws, if they ſhall ſay, Good People, I would preach, inſtruct, exhort, and comfort you, but I dare not, I am forbidden, and it may coſt me my Liberty, and more than I am worth? Would it not be a ſowing of Sedition among the People, to tell them, Orthodox and faithful, and skilful Preachers p. 32dare not preach the Truth, no not in Corners, except to a very few!

12. Their Office is Divine, and their Calling not of Men, but of God, their chief Encouragements are ſpiritual and heavenly, but they ought to be protected, encouraged, and maintained, with all needful and competent Suſiſtence, for their bodily and miniſterial Support, and Comfort in their Work, and live of the Goſpel.

13. The Temporalities in the Donation of the Supream Powers, or private Patronage, may be given to whom they pleaſe, but ſtill as accountable to God; they ſhould not be denied to Perſons fitted for the Work of the Miniſtry, nor given to Men more ſuitable to their Fancies, than the Mind of God: Magiſtrates and Patrons have Rules for their Direction, as Inferiours have for theirs.

14. And therefore Superiours have need of great Wiſdom and Warineſs to diſcern who are fit and worthy, and who not, and what are the neceſſary Conditions to capacitate Men, for the temporal Rewards and Subſiſtence, leſt by their unneceſſary Jealouſy, and Arbitrary Qualifications, they reject Men that are furniſhed with the moſt neceſſary Qualifications of Learning, and Holineſs, which contain Peace and Honeſty. Men that fear a Net, may ſtarve for want of Corn: It is hard Fare to ſwallow and eat Scruples of Conſcience.

15. Governours may deprive Miniſters of their Temporal Maintenance, remove them from their Stations for their Non-compliance with their Laws and Orders, but no humane Power can deprive them of what they could not give them, nor take away from them, viz. their miniſterial Abilities and Authority. I think it clear, nothing can eject them, or un-make them, but the Privation of thoſe things which could make them Miniſters.

The Crimes for which Miniſters might be depoſed are, either Impiety, Unrighteouſneſs, and Immorality, few in Number, but groſs in Quality.

And leſt I be thought too poſitive, let me propound ſome Queſtions.

1. Whether thoſe Men who are fitted by Chriſt for the Miniſtry, that are moved and aſſiſted by the Holy Ghoſt, that are devoted to Chriſt and his Work, that are invited to preach by many, that are moved with Compaſſion towards many People that want, that have had Succeſs in their Labours, are not obliged in Conſcience to preach the Goſpel, as often, as much, and to as many as they can?

2. Whether it be a ſufficient Reaſon to refuſe to admit ſuch, otherwiſe able and worthy Men, or to eject and ſilence them, becauſe they cannot ſubſcribe, ſwear, declare, what a few Men, without asking Counſel p. 33and Direction of God by ſolemn Faſting and Prayer, or by Deliberations with the fairly and equally choſen Repreſentatives of the whole Church, did reſolutely carry on by ways and Inſtruments of their procuring? We have our Ember Weeks for Ordination; and why not before framing Conditions, upon which, Continuance or Deprivation did depend of many hundreds of able Miniſters? I do not queſtion the lawful Authority of Governours, or detract from Order and Government; but the Queſtion is, Whether Rulers ſhould wholly reject ſuch. Men as are duly qualified with Gifts neceſſary for the Office of the Miniſtry, who refuſe no Catholick, but Conditions dubious in their Senſe, and unneceſſary in their nature and kind?

3. But granting that the Rulers of the Church, can juſtify to Chriſt their Rejection of qualified Men, which is not paſt doubt, from thoſe publick Stations and Endowments of the Church and charge of Souls; yet what Harm or Danger can come to precious Souls by the profitable and wholſome Labours of learned, judicious and ſound Chriſtian Miniſters, endowed with the Gifts and Graces of the Spirit of Chriſt, the Spirit of the Catholick Church? Why ſhould not they preach the Word? Why may not People hear them? Or, why ſhould not we accept their Help, and repute them our Fellow-Labourers, and rejoyce in their Succeſs?

4. Have any of us that conform, heard any of them vent in the Pulpits in former times, while they had the Liberty of their Pulpits, any diſloyal, or rebellious Doctrine? any Fanaticiſm inconſiſtent with ſound Reaſon, and the Oracles of God, the Faith of the Catholick, or Reformed Churches? Name the Men, admoniſh them, labour to reclaim them, and teſtify againſt them. If they were ſuch Seeds-men, why did not the Church after her Reſtitution cite them, and proceed againſt them to Excommunication and Ejection, as intolerable Men? But on the contrary, Do we not remember our ſelves, and have we not heard others, remember what manner of Men they were, both in the Univerſities and Countries? Do we not remember ſome of them, as Governours of Colledges, as Tutors, as Preachers in the Univerſity, City and Country? and why may not they, who have been our Teachers, teach others? by whom we are ſaved and effectually called, by whom we believed, become bleſſed Inſtruments, and Miniſters, by whom others may believe, be born again, and ſaved. Is Nonconformity an Extinction of the Spirit of Light. Truth, Purity, and Power in them? Doth Nonconformity ſeparate them from Chriſt? Are they none of his, becauſe they cannot ſubmit to the Inventions of ſome, who were not ſo much as Biſhops, when they vehemently coucurred to bring us to this paſs? and were reſtleſs to paſs ſome of their particular Problems p. 34into a Law, to which all Men muſt declare Aſſent, if the Aſſent be declared in their ſenſe. As I ſhould think it a great Sin, not to ſuccour my Father or Brother in want and diſtreſs; ſo I do think it a great Sin not to relieve my Fathers and Brethren in Jeſus Chriſt, by a Faithful Teſtimony, and Apology, when they are oppreſſed, and in danger of Priſons, Poverty, and many Miſeries. And let it be noted,The like is gratefully acknowledged by the Godly and Reverend Biſhop if Co k, of a Nonconformiſt, p. 73. that I am obliged to acknowledg the Efficacy of the Holy Spirit upon the preaching of ſeveral of them, towards my Salvation; and having known the proof, and Power of Chriſt ſpeaking in them, I dare not deny them before Men, leſt I alſo deny Chriſt Jeſus my Saviour in them. There are ſeveral learned, holy, laborious, and ſucceſsful Miniſters that were our Inſtructors in our younger time, who have conformed, but not ſo many as refuſed to conform, within my Knowledg, as I could name, but for offending them, and ſome other Reaſons of my Silence, and in thoſe times of Liberty, theſe ſeemed to be all of one Mind in the Lord. I and many more rejoyced in their Light; and ſome of them were among Preachers, as Solomon ſaith, As the Apple-Tree is among the Trees of the Wood; we ſate under their Shadow with great Delight, and their Fruit was pleaſant to our Taſte. I could name the wiſe Maſter-builders that laid the Foundation, other than which no Man can lay; I could name the Paul, and the Apollos, and the Peters that preached to the Heart, the Barnabas and the Boanerges; the Friends of the Bridegroom, that woed and beſought us, and would not be denied till our Souls had received Chriſt Jeſus the Lord: ſome of them are at reſt in the Lord, and let their Names be bleſſed; and others are in the Cloud, and Storm, and Warfare; and to add Bonds to their many Afflictions is no ſmall unkindneſs to Religion. We know of what Spirit they were, that digg'd up the Bodies of Wikcliff, and other Saints; it is not hard to find of what Spirit they are, that rake into the Aſhes of the Dead, and ſprinkle them with their profane Wit, which is like Salt that has loſs its Savour, not good for the Dunghil; it proceeds not from that Charity which covers a multitude of Sins.

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

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

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

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

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

But who can forbear lamenting the Condition of our Brethren, and of multitudes of precious Souls! Is there any Man qualiſied with a Competency of Learning, that can ſay, he is moved by the holy Ghoſt? that leads a good Life? that promiſeth to give himſelf to the Work of God? but ſhall be acknowledged by the Ordainer, to be called of God, even before he layeth on his Hands? but if this very ſame Man ſhall afterwards ſcruple, or refuſe, to aſſent to all and every thing, &c. he ſhall no longer be accounted by ſome Men, as a Man called of God, but muſt become again as a Lay-man, or elſe he cannot eſcape being a Schiſmatick: which is enough to tempt a Man to think, that theſe make the Gift of Subſcribing, and the Faculty of aſſenting and conſenting to other Mens Inventions, to be the eſſentiating and conſtituting Qualification of a Miniſter, without which, tho he be never ſo well furniſhed with other Gifts, he ſhall be accounted but a Lay-man, and muſt do no more than a Lay-man, or elſe there's no avoiding the odious Crime of Schiſm. And hence this Notion may ariſe, like a Meteor in the Firmament of the Church, to be gazed upon, and afford matter of Obſervation, if not of Prediction. That Conformity to an Ordinance of Men doth effectually make a Miniſter of Jeſus Chriſt, in the Church of England; and while he continneth in the ſame Mind he was in, at 24. Years of Age, all his life-time, and be not prepared to ſubmit to all after-Devices, that may be added, he ſhall fall from the Grace and Dignity of his Ordination and Miniſtry, and return to his firſt ſimple Being, of remotely diſpoſed matter of meer Laity. If it be ſaid, no; for he being once ordained, he is a Miniſter of the Univerſal Church. Well, that's true; but if he cannot conform to every Point, then he cannot exerciſe his Miniſtry in this Church: and then the Conſequence is obvious; ſuch are the Conditions of the exerciſe of the Miniſtry in the Church of England at this day, that a Miniſter of the Univerſal Church cannot exerciſe his Office, no not p. 39in any Chappel of Eaſd in this Kingdom, except he ſubmit to them; and if he cannot exercife his Miniſtry, after he is called unto it, what doth it profit him to be a Miniſter? or what is the Church the better for his Office? If one acknowledged to be a Miniſter of the Univerſal Church, may not adminiſter in a particular Church, then is it not becauſe that particular Church requires ſome Conditions, which are not ſo large as the Rules and Conditions of the Univerſal Church? This may put us to ſearch whether different Rules, ſtricter Laws preſcribed, as Conditions of Entrance and Continuance in the Miniſtry, and Church-Communion, be not the Cauſe or Occaſion of Schiſms in particular Churches? Theſe Catholick Rules and Conditions are to be taken, and received from the Apoſtles, who went into all the World to gather, and to found Chriſtian Churches. They gave us Laws enow to govern any particular Church, who were ſent into all the World: And no Decrees of General Councils are of equal Obſervation with the Scriptures, not only becauſe of their Sanctity, but becauſe of their Univerſality; and the very Errors and Miſtakes of them in ſome Particulars are tolerable, that do what they can to find out and follow the Will of God in Scripture.

And this Diverſity can be no Inconvenience to any Church, becauſe of the plain Injunctions and Commands of keeping the Unity of the Spirit in the Bond of Peace, of loving, and forbearing one another in Love.

But to return, What ſhall we ſay? Are they but Lay-men, or but quaſi Lay-men, that were once ordained by Dioceſans? or what it others can prove by the Holy Scriptures, and the Catholick Rules of Faith, that they are called of God, and make proof of their Gifts, which make there ſerviceable to the Souls of poor Sinners, and only ſcruple ſome late implicating perplexing Terms, what ſhall they do in this caſe? They would enter into the Service, according to the uncontroverted general Rules of Chriſt, the Soveraign Law-giver of his Church; but that will not ſerve the turn, they muſt do more: They have received Gifts from the Spirit, of the ſame nature with other Miniſters, they'l ſubmit their Gifts to the Trial, to free them from the Fanaticiſm imputed to them. Theſe Gifts are for ſome uſe; they are their Talents, and they muſt give an account of them to the Giver of them at his appearing. Whither can any of them go, and not be ſerviceable? Is there any City, Town, Pariſh, or noble Family in England, in which there is not need, or where ſuch as they may not be exceeding profitable? but in ſome Places, there is a crying need! O how few, few Labourers are there in very large Fields! yea, as offenſive as the preſence of the Brethren are in many places, there is not an uſeleſs Man among them, nor one place hardly where is not need, if not extream need. What ſhall they do? conform to the Church p. 40as Lay-men only! What if the Bottle be ſo full, that its ready to burſt? what if the Fire of Zeal, true Zeal, kindle? muſt they not ſpeak with their Tongue! What if the Breaſt be full, and they who were begorten in Chriſt Jeſus by their Miniſtry, cry, cry to them; O give us of the ſincere Milk of the Word! ſhall they ſay, No, my Breaſt is full, but I muſt not draw it out? What if they have Bread enough, and can divide it, and ſee a Company of poor Souls ready to ſtarve, and pine for Want, and yet they muſt not give them a piece of Bread? City Miniſters are moſt quarelſome and contentious with them; but if from their high Places they ſaw and knew but what I know, inſtead of charging them with Separation and Schiſm, they would beg of Authority, that they would ſend them into many places of the Land, which are more like a Wilderneſs, than the Garden of the Lord: but inſtead of doing this, ſome have written to prepare a prejudiced People to entertain them with Stones; or beſeech them to depart out of their Coaſts; and not to open their Doors to entertain them, or their Ears to hear them. Oh! how are many of the Servants of God, true Subjects, able Preacers, at this day forced to hide, and many are as ſhy, and cloſe to entertain them, as if they were Traitors, and the Hue and Cry were out againſt them!

But what if theſe Men cannot think themſelves diſcharged of their Work, when their Hire is ſtopt? they cannot but pity thoſe that have no Shepherds, or not enow; they cannot ſtop their Ears againſt the Cry of the poor; what if Conſcience cry, Wo to me, if I preach not the Goſpel! O there are too many that never heard that Preaching in their Boſom. Some have pleaded that Wo concerned none but the Apoſtle; what ſhall they do between two Woes? Wo from Chriſt if I preach not, and Wo from Men if I preach!

Object. They muſt obey the Laws, obey Authority.

Anſw. So they muſt, and, as far they can, they do.

Object. But they ſay, they muſt obey God rather than Men.

Anſw. So did the Apoſtles, who taught Obedience to Governours. Neither may any godly Prince take it as any Diſhonour to his Eſtate, to ſee God obeyed before him;Defence of the Apology, part 1. p. 20. of my Edit. for he is not God, but the Miniſter of God, ſaith our Venerable Father, Biſhop Jewel.

Object. But our King, and Magiſtrates, and Laws, are not ſuch as They were, neither are our Conventiclers Apoſtles.

Anſw. True, I caſt no Reflections upon the King, but acknowledge his Life, and Proteſtancy to be ſingular Mercies and Priviledges. But if the firſt Chriſtian Churches were planted, and the Faith preached where the p. 41Rulers were Unbelievers, diſaffected to it, and Perſecuters of it; then Preachers that preach the Doctrine of the Apoſtles, and live according to the Goſpel, may humbly expect, if not lay ſome Claim to a Priviledge of preaching, and worſhipping God, as near as they can diſcern, according to his mind.

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

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

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

The Religion of our Brethren is, Thou ſhalt Worſhip the Lord thy God, and him only ſhalt thou ſerve. It is the Religion of Chriſt, and not of Anti-chriſt. I reckon it cannot ſtand with the Prince's Duty to reverſe this heavenly Decrce; Thou ſhalt worſhip the Lord thy God, &c. with eſtabliſhing two Religions in one Realm; the firſt authorized by Chriſt,Biſhop Bilſon of Subjection, Part 1. p. 21. Edit. 4^o. and bequeathed in his Teſtament to the Church; the next invented of Antichriſt, and flatly repugnant to the Prophetical and Apoſtolical Scriptures —. [Our Brethren endeavour to keep ſtrictly to the Scripture, and Chriſt, as Law-giver.]

Then as the Miniſter muſt diſpence the Word of Truth, be therewith offended and grieved who liſt; ſo the Magiſtrate may draw the Sword of Juſtice to compel, and puniſh ſuch as be blindly led,Part 1. pag. 33. and maliciouſly bent to reſiſt ſound Doctrine: Who then ſhould be puniſhed, Preachers? or they, or thoſe Officers that trouble them?

p. 42Object. But the Magiſtrate is to be obeyed in all lawful things, and every particular Church hath power to ordain Ceremonies, ſo they be not contrary to God's Word.

Anſw. No Man diſputes the Magiſtrate's Power in commanding things good and neceſſary; the Doubt is concerning things which are indifferent, as ſome ſuppoſe, but not indifferent as the Diſſenters ſuppoſe. Of things indifferent, hear the Judgment of the ſame learned Biſhop: We may not for things indifferent trouble the weak Minds of our Brethren; yet this Rule bindeth no Magiſtrate to remit the Puniſhment of Error and Infidelity, Ibid. Pag. 33.becauſe God hath charged to ſuffer no kind of Evil unrevenged (and this is the greateſt) whoſe Voice they muſt hear, whoſe Will they muſt obey, though they were ſure thereby to ſcandalize never ſo many both Aliens and Subjects.

If they are things truly indifferent, then Governours may forbear to command them, whereas many do rationally ſcruple the Obſervation of them, and cannot without Sin, obſerve them. Condeſcention and Selfdeial would rid Mens Conſciences out of this Strait, between the Magiſtrate's Command, and the Dictates of Conſcience.

Object. But by their Preaching, and ſeparate Meetings, they break the Communion of the Church, and are guilty of Schiſm, and to tolerate them is to tolerate a Schiſm.

Anſw. This is the great Clamor of the Accuſers: but let us ſee wherein Communion of Saints and Churches doth conſiſt, and then we ſhall ſee what Schiſm. I cannot quote a more learned Doctor of this Church,Ibid. Part 2. p. 223, 224. or of greater Authority, than the ſame Reverend Biſhop Bilſon, he ſhall decide this Caſe.

It is a moſt pernicious Fancy to think the Communion of Chriſt's Church depends upon the Pope's Perſon, or Regiment (let them that imagine one Ʋniverſal Soveraign Power over the Church in our days, whether one or many, obſerve this Doctrine;) and that divers Nations and Countries differing by Cuſtoms, Laws, and Manners (ſo they hold one and the ſame Rule of Faith in the Bond of Peace) cannot be parts of the Catholick Church, Communicant one with another, and perfectly united in Spirit and Truth each to other; and fy on your Follies that rack your Creed, and rob Chriſt of his Honour, and the Church of all her Comfort and Security, whilſt you make the Unity of Chriſt's Members to conſiſt in Obedience to the Biſhop of Rome, and not in Coherence with the Son of God!

The Communion of Saints, and near dependance of the Godly each on other, and all of their Head, ſtandeth not in external Rites, Cuſtoms, p. 43and Manners, as you would faſhion out a Church obſerving the Pope's Canons —; but in believing the ſame Truth, taſting of the ſame Grace, reſting on the ſame Hope, calling on the ſame God, rejoycing in the ſame Spirit, whereby they be ſealed, ſanctified, and preſerved againſt the day of Redemption—. The Communion of the Catholick Church is not broken by diverſity and variety of Rites, Cuſtoms, Laws, and Faſhions, which many Places and Countries have different each from other, except they be repugnant to Faith and Good-manners, as St. Auguſtine ad Januarium, Irenaeus &c. Euſebius, l. 5. c. 23. Socrates, l. 5. c. 22.

Simple Verity is the Band of Unity. Jewel. Defence, p. 460. Praelection. de Eccleſiâ.Biſhop Carlton makes the Unity of the Church to conſiſt in one Head, Chriſt; one Body, one Spirit, one Faith, or one Rule of Faith.

And if Unity conſiſts in Uniformity in the ſame Form of Prayer, Liturgy, and Ceremonies, there was no ſuch thing as Unity, there were as great Schiſms in the Apoſtles days, as among our Brethren, according to the Judgment of the ſame learned Biſhop Bilſon. Ibid. fourth part, p. 619, 620, &c.Some of their own might be ſo vain-glorions as in making their Prayers at the Lord's Table (which was then done by Heart, and not after any preſcribed Order or Form) to ſhew the Gift of Tongues —. In the publick Service of the Church, the Miniſters and Elders, which were many, both Travellers, and there Dwellers, had every Man his Pſalm, his Inſtruction, his Tongue, Revelation, or Interpretation, as the Spirit of Grace thought moſt expedient—. And other Order in the Divine Service in the Apoſtolick or Primitive Church, we read for certain of none, beſides the Action of the Lord's Supper, which the Apoſtles, and ſo no doubt all their Churches, always uſed in the end of their publick Meetings, but with no ſet Prayers, ſave only the Lord's Prayer, as Gregory confeſſeth.

The reſt of their Prayers, Bleſſings, and Thanks-givings, were in every place made by the Gift of the Holy Ghoſt, inſpiring ſuch as were ſet to teach and govern the Church. And you have long ſince their time, framed a Liturgy in James's Name.Pag. 620. — Yet for ſo much as the Church of Chriſt did not acknowledg it — your main Foundation is a Dream of your own, that the Church of Gorinth had a preſcribed number and order of Prayers pronounced by ſome one Chaplain,Pag. 621 ☜ that ſaid his Leſſon within-book, or might not go one Line beſide his Miſſale for any good —. Where the Chriſtians under the Apoſtles had in their Aſſemblies, firſt, prophecying, i. e. declaring p. 44of God's Will, and revealing of his Word; at which the Inſidels, and new Converts unbaptized might be preſent: and next, Prayers and Pſalms, to celebrate the Goodneſs and Kindneſs of God, and to prepare their Minds for the Lord's Table, to which all the Faithful came with one Conſent of Heart and Voice, giving Thanks to God for their Redemption, &c. And this was done by the mouths of ſuch Paſtors and Miniſters, as it pleaſed the Holy Ghoſt to direct and inſpire for that Function and Action. The People hearing, underſtanding,Pag. 622. and confirming their Prayers and Thanks with ſaying, Amen: and other Divine Service than this they had none—.Pag. 636. We do not think that Baſil or Chryſoſtom, would take upon them to make a new Form of Church-Service, if St. James the Apoſtle had done it before them.

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

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

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

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

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

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

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

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

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

p. 463. They did ſhew a Forwardneſs and Zeal to ſettle the Church, denying their own private Opinions, to lay down ſolid Foundations for a Comprehenſive Church.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To the firſt, It may be anſwered, waving the Diſputes about Church-Rulers, and the Reſtriction of Eccleſiaſtical Juriſdiction; that the preſent Terms of Miniſterial Liberty were not the Reſult and Decrees of all the Biſhops of the Church after Conſultation and free debate, ſuppoſing all the Power to be lodged in them; but we know that our Eccleſiaſtical Laws are made by our Convocation, and enacted and eſtabliſhed by the Civil Power; whether there was any Debate or Diſputation about theſe Impoſitions, is not altogether unknown. We read that in the Council at Jeruſalem, met to conſider a Caſe, as plain and eaſy as any of our Matters can be ſuppoſed to be, that they came not to a Determination, till after much diſputing, there was nothing but open dealing. The Apoſtle of the Circumciſion did not proteſt againſt the Apoſtle of the Uncircumciſion, as unfit to be there, no tart p. 49Reprehenſions or Magiſterial Checks were given, but what concerned the whole Church, was debated by the whole Church, the Apoſtles and Elders, and the Church,Acts 15.6, 7, 22.Acts 15:6Acts 15:7Acts 15:22 and nothing reſolved; but after Conſideration and Diſputation, they give the Churches of Antioch an account of their Conſultation, and lay upon them none but neceſſary things, without either Penalty or Sanction, but this, from which, if you keep your ſelves ye ſhall do well. I cannot think that the Reverend Mr. Baxter doth reflect upon all, or moſt of the Biſhops,Ver. 29. by his frequent mention of Ithacius and Idacius, but well knows our Impoſitions to be the Will and Pleaſure of but a ſmall number of them; and if it be ſo, we may queſtion the Right which a few Biſhops had to make Laws for the whole Church, till we ſee their Patent.

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

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

Anſwer; All of the Seniors of them had Epiſcopal Ordination; others have another kind, and moſt, if not all I plead for, have the internal, and I dare ſay, would chearfully anſwer all the Interrogatories in the Examnation, in the ordering of Prieſts, except a part of the laſt. But my Anſwer is, that when the calling of Miniſters hath been doubted of, or queſtioned, as the calling of our Biſhops and Miniſtry hath been by the Papiſts, Our moſt Reverend Fathers have inſiſted upon one certain Rule of Trial of true Miniſters and Paſtors. Hear what p. 50our famous and bleſſed Biſhop Jewel preached. By this therefore,Sermon on 1 Cor. 4.1, 2. fol. 223.1 Cor 4:11 Cor 4:2 my Brethren, ſhall you ſoon try, whether they are the true Servants of God; for if they ſhall only diſcloſe unto you the Will of God, if they ſhall preach unto you the Secrets of God's Goſpel, and the Glory of his holy Name, then are they true Servants, then are they Chriſt's Miniſters, and faithful Diſpenſers of God's Secrets, &c. In theſe our days the Miniſters of God, and Preachers of his Goſpel, are evil ſpoken of among all Men; ſome ſay, they are unlearned, they are Crafts-men—. Some ſay they preach they cannot tell what; they ſpeak againſt Prayer, Faiting, Alms-deeds, and all other good Works—. Unto all this I ſay, it is ſufficient for us to be found the Servants of God, and faithful Diſpenſers of God's Secrets. When Paul came from Berea to Theſſalonica, and began to preach the Goſpel there, the People ran to their Books, ſearched the Scriptures, and when they found in all Points they agreed therewith, then they believed Paul—. Even ſo let us do, good Brethron—; let us examine and try their Doctrine with the Touchſtone of God's Word, and confer their Teaching, their Diſcipline with the Scriptures of the Holy Ghoſt—, and then be you Judges; then if you ſee that we teach you nothing but the Myſteries of God;Folio 225, 226. So Dr. Benefield, de Sacerdotio. Evangelico, §. 43 beſides Bilſon, &c. above quoted. that we diſcloſe to you the Will of God; if you ſee we preach unto you no other thing than the Secrets of God's Goſpel, eſteem us to be the Servants of God, the Miniſters of Chriſt, &c.

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