The Conformists Third Plea, Epigraph – Preface

The Conformists Third Plea · Epigraph – Preface

K. CHARLES I.

ΕΙΚ. ΒΑΣΙΛ. 27. To the Prince of Wales.

BEware of exaſperating any Factions by the Croſsneſs and Aſperity of ſome Mens Paſſions, Humours and private Opinions imployed by you, grounded only upon Differences in leſſer Matters, which are but the Skirts and Suburbs of Religion.

— Wherein a charitable Connivance, and Chriſtian Toleration often diſſipates their Strength, whom rougher Oppoſition fortifies.

THE Conformiſt's Third Plea FOR THE Nonconformiſts.

Argued from the King's Declaration concerning Eccleſiaſtical Affairs; Grounded upon the approved Doctrine, AND Confirmed by the Authorities of many Eminent Fathers and Writers of the Church of England.

By the Author of the two former PLEAS.

Lord Biſhop of Cork's Proteſtant Peace-maker, Pag. 128.

To theſe who ask, What need of more Ʋnion? I return, What need of more Holineſs? What need of Godlineſs, Charity, Juſtice? Are theſe Chriſtian Duties? and is not Ʋnion and Peace as much ſo? — I am, and muſt be in the mind, that the Strength of the Proteſtant Cauſe, both here at home, and throughout Chriſtendom lies in the Ʋnion of Proteſtants; and the Glory, Purity and Fower of Chriſtianity, in this World ſtands or falls with Proteſtantiſm.

LONDON, Printed by J. D. for Jonathan Robinſon, at the Golden Lion in St. Paul's Church-Yard, MDCLXXXII.

p. iA PREFACE to the Chriſtian and Peaceable Reader, that ſeeks the things that be of Chriſt.

A Zeal for Peace and Ʋnion hath overcome all Diſcouragements ariſing from many Cauſes, and inſpired me to a Boldneſs prevailing againſt much Fear, even to publiſh the ſecret Workings of my Heart. As long as the Church dare ſhew her Face, my Notions are not afraid of the Light; they can receive no Luſter from my Name: let them go forth in that Light and Power, which the Father of Lights, and the God of Peace hath given, and ſhall give unto them; and if they may but give any Light to diſcover the way of Peace, let me not only ly in Obſcurity, which I love, becauſe fitteſt for me, but be diſgraced by them, who ſpeak all manner of Evil of me. If I have not forſaken, and betrayed the Truth, I have not forſaken nor betrayed the Church; and when you come to ſee the Weapons which I handle, and the Leaders and Authorities which I follow, in the following Treatiſe, as well as the Cauſe for which I plead, I hope you will be convinced, that as far as I have pleaded for the Nonconformiſt Brethren, I have not run from my Colours. There is common Truth, a large and ſpacious ground to take them in, and to build up one and the ſame Fabrick upon it, comfortable to all true Chriſtians, receptive of all the Family of God, and impregnable againſt all their and our Enemies. It is ſome Relief and Comfort to ſee many lift up their Feet, i. e. come and view the Deſolations of the Church of Chriſt among us; to be affected with them, and ſome in whom is an excellent Spirit, are contriving to bring the ſeparate Apartments under one Roof, and within one Line and Wall. And theſe do ſtand upon the Rock of Evangelical Principles, when not ſupported by the Arm of Fleſh: But no ſooner do Arbitrators move for a Reconciliation, but others do all they can to thruſt them from them, without reſpect to their Perſons, or due Reverence to Truth and Reaſon. He that interpoſeth in this Difference, doth at the Peril of Oppoſition. The R. Rev. Author of the firſt Naked Truth, hath found this true; though his Quality and Perſon were more than gueſt at, yet the Epiſcopal Staff could not bear off the Laſhes of ſeveral Junior Writers from the Back of Naked Truth. But Truth, be it never ſo naked, can bear Blows and Laſhes, as it hath always born the Violence of Storms and Times: Truth cannot long be confined within Doors, but will appear in open view, whatever its Entertainment be, whether Scorns, Contradictions, Laughter, and Mockery, Abuſes, and Scourgings, or Approbation and Honour. The Appearance of ſuch a Book as that Naked Truth, at ſuch a time, was like a Comet, it drew the Eyes of all that could to look upon it; it was a Divine Manifeſtation of a Primitive Chriſtian-Spirit of Love. And certainly, as that pious Endeavour hath encreaſed p. iihis Comforts, ſo he hath not loſt all his Labour; for ſince that, we have had more Overtures of Peace, than we heard of in the many Years of Diſcord and Troubles, from the Learned in the Church of England. The Nonconformiſts have born all the Blame, and Scorn, and Sufferings of our Diviſions; and have offered as much towards Peace and Accommodation as was poſſible for them to offer. But partly their Writings, and the doleful State of Religion, have drawn out ſome Wiſhes and Conceſſions from ſome Men of Eminency in the Church, towards Peace and Accommodation. And tho theſe as yet ſeem too little, yet there is much to be gathered from them; firſt, as to their Propenſity to Peace. 2. The Influence which their Conceſſions may have upon auſterer Tempers. 3. Becauſe they being ſatisfied in the Point of Conformity, as to their own Practice, do yet for a greater Good and Peace incline to a Comprimiſe. The Learned Dean of St. Paul's hath, with ſubmiſſion to Authority, made ſome Propoſals; and I hope would yield to more, if the Compoſure were put into his hand. Even Dr. Sherlock, who is currantly thought to have writen the Defence of Dr. Stillingfleet, Pag. 103.doth wiſh with all his Heart, that ſome Expreſſions were altered, to prevent any Scandal to the ſcrupulous, or to the profane; this he writes only for the Office of Burial of the Dead, which he calls an excellent Office, ſuppoſing the due Exerciſe of Church-Diſcipline, to caſt all notorious Sinners and Schiſmaticks out of the Communion of the Church, which the Church ſuppoſeth to be done. I am of his Mind,Pag. 102. concerning the Excellency of that Office; It is moſt comfortable to the Miniſter, and moſt Comfort to all true Chriſtians, when we can uſe it upon good Evidences concerning the Dead. But as the viſiting of the Sick hath been too often to me, the moſt uncomfortable Office of my Miniſtry; ſo it hath been a great Addition of Sorrow, to commit thoſe Bodies to the Earth, concerning whom I had no hope of their reſting in Chriſt. O what dejecting Stories could I write of too many! but I forbear. If he be ſo ſenſible of the ill uſe which may be made of that excellent Office, and do ſo heartily wiſh, that ſome Expreſſions were altered to prevent Scandal to the ſcrupulous and prophane; methinks for the ſame Reaſons he might wiſh more Alterations might be made, in other things, and Offices. Moſt frank and generous are thoſe Expreſſions of the Right Reverend and Pious Biſhop of Cork; Proteſtan-Peacemaker, p. 29.We are ready to ſacrifice all we can otherwiſe (i.e. without Schiſm) to the publick Peace and Safety; what moſt of the Diſſenters would be at (no Liturgy, no Epiſcopacy, no Ʋniformity) may not be, cannot be without Schiſm, p. 32. The only Steps by which we can mutually move to Peace, I with all ſubmiſſion conceive to be theſe: 1. That we all would ſeriouſly ſtudy Self-denial, and that with a peculiar Eye and regard to Accommodation; one perhaps of Popularity, another of a particular Humor, another of ſomewhat elſe. All of whatſoever good Conſcience tells us is leſs p. iiivaluable than common Ʋnion; p. 33. — But notwithſtanding, what I have ſaid of the Excellency, both of the Common-Prayers, and of Cathedral Performances, I do conceive the Alteration of an Expreſſion, or here and there of a whole Prayer or two by Law, or diſpenſing with ſome Ceremonies in loco —. I do not conceive ſuch Relaxation as this would break the Harmony and Beauty of our Worſhip, or diſturb the Ʋnion and Peace of our Church. There are ſome Collects, and perhaps ſome Rubricks too, which with all duty and ſubmiſſion I humbly conceive might be altered for the better. pag. 118, 119. This honourable Embaſſador of Peace ſpeaks home, and from his heart, and ſhall for ever ſit high in the eſteem of all the Sons of Peace. Here are Propoſals (conditional indeed, with the conſent of Authority, as they ſhould be) that will certainly be imbraced by Diſſenters. But now, if the Church ſhould condeſcend, (if I may call that a Condeſcenſion which is done for Chriſt?) as far as it can without Schiſm; and the Diſſenters as far as they can with a good Conſcience: What ſhall be done if they cannot come up to a full and perfect cloſure? Shall the Diſſenter have no benefit by his Conſent to the great things? and the greateſt number of things (in which they agree already) ſhall he be not only excluded, but puniſhed, altho he continue peaceable in his Diſſent? In ſuch a caſe, here is an apparent Neceſſity of mutual Forbearance in Love, and of the Bond of Peace, to keep in the Ʋnity of the Spirit. And here I cannot without a great reſpect to another Conformiſt of Worth and Quality, (as I am informed) repeat the Words, which are like a healing Plaiſter to a heart bruiſed between our grating Differences. The way to make National Religion moſt National, is by comprehending all the Differences that can be reconciled with true Religion; while they that diſſent in ſome things, receive one another, with a good, peaceable, holy and publick Temper of Mind; as the great Argument and Inducement of which, we ſhould all pray for the Acceptance of the holy Service of all that call on the Name of the Lord Jeſus Chriſt (as the Apoſtle diſtinguiſhes Chriſtians, but immediately unites them again) both theirs and ours; they and we, whatever ſmaller Diſtinctions make the [They] and the [We] are both one in our Lord Jeſus Chriſt: We ought to pray for the common Benefit of all ſo united, though not bound up in the ſame common Form with us, for a gracious Audience and Reception of their and our Worſhip of God, that ſo the Spirit of Love and Ʋnion in the main, may convey all our Services into one before God, where indeed (if they are as he requires) they meet ſtript of all their outward Circumſtances, Form and Ceremony: Faith and Obedience being alone able to mount thither with them. And Services ſo raiſed, can by no means be ſpared for ſmall Differences in a National Religious Intereſt; for the Angels of all ſuch, behold the Face of our Father in Heaven. Thus that excellent Perſon,The whole Duty of Nations, p. 61. who writes himſelf a Miniſter of the Catholick Church as it is National in England.

p. ivThe ſame Spirit of Wiſdom and Revelation breaths forth in peaceable Diſcourſes of true Proteſtant Chriſtian Gentlemen of excellent Learning, and hearty Concernment for their and our Religion, taking ſeveral ways. The Learned Sir Thomas Overbury hath propoſed many Queſtions of great Weight, and diſcourſed upon them piouſly and ſmartly. Sir John Mallet hath drawn up the Contents that might be Heads of uſeful and neceſſary Diſcourſes for Gentleneſs towards Proteſtant Diſſenters, tho he himſelf and Family come duely to Church-Service and Sacraments,Letter to the Author of the Guide to the Engliſh Juries, printed after it. and uſe ſome of the Common-Prayers in his Family. The Author of the Appendix to Mr. Hunt's Argument, hath diſcovered a good Will to Peace and Accommodation: But moſt fully and of ſet-purpoſe a very learned and true Chriſtian Gentleman, that holds conſtant Communion with the Church of England, hath turned aſide, anſwering the Title of his Book, like a good Samaritan, to help up a bleeding Church, and powr a Compoſition of choice Preparations, to heal her Wounds. But alas! have not, and do not our Sins ſeparate between us and our God? Oh! how are they increaſed, that make that Separation! O! how hot are they againſt a Separation that is both curable and tolerable in compariſon of theirs! If their Aſſemblies, if their Exerciſes were called ſeditious, and Twenty Pounds upon the Houſes of their Aſſemblies, and but 5 s. upon every one that communicates in their Sins, it would be more pleaſing to God, and more for the Eſtabliſhment and Proſperity of the Kingdom, than their Proſecutions of Diſſenters in point of Ceremony: many of theſe conſult, keep their Meetings ſedulouſly, concur unanimouſly, and lay Spies in wait to apprehend the Preachers of the Word of Salvation. Theſe breath out Threatnings, and what they will do! But if this chanee to fall into any of their Hands, I will preſent one warning more, and a notable Example to them, William Lantgrave of Haſſe, Caſp. Peucer, Hiſtoria Carcerum, Part 2. pag. 773.made Interceſſion with Auguſtus the Elector of Saxony, for Dr. Peucer, Priſoner a long time, for his diſſent in the Ʋbiquitarian Controverſy. The Elector promiſed his releaſe, if Anne his Ducheſs would be willing, and deſired him to try her firſt: ſhe replied according to her Obſtinacy, If ſhe lived, he ſhould not be releaſed. Which Anſwer of hers, the Lantgrave, and other wiſe Men, did thus interpret, That the Dutcheſs ſhould ſhortly dy, that Peucer by her Death might be releaſed; and ſo it proved, according to their Interpretation, ſhe died, ſaith Dr. Peucer, in that very moment, in which I dreamed in my Sleep, of a great and noble Funeral, and a Bell ringing, and as the Bell-rope brake, that Verſe of the Pſalm came into my Mind, Our Soul is eſcaped as a Bird out of the Snare of the Fowler; the Snare is broken, and we are eſcaped. And among what Prodigies, ſhe died, is known to all.

I am confident, if the Perſecutors of our peaceable and religious Nonconformiſts p. vwere ſtudious to prepare for Death, they would forbear this Work; and as it is dreadful for any of them to dy in their Sins, unrepented of, and to dy in this Sin, ſo let them take heed, that ſome of the greateſt of them do not fall by an apparent Hand of God. I do profeſs if I had any Friend engaged in this horrid Work, I would perſwade him, if poſſible, to forbear, if he had any regard to his Soul, to his Life, to his Family and Poſterity; if any true Loyalty to his Soveraign, if kindneſs to the Church and Country; for this is a fighting againſt God, a walking contrary to him; and what can they expect but that God ſhould walk contrary to them? Well, we read, Bleſſed are they that are perſecuted for Righteouſneſs ſake, for any part of Righteouſneſs and Religion, but there's none for them that perſecute. Bleſſed are they who lay to heart the doleful State of the Proteſtant Religion, that conſult her Peace, and that appear for her Peace in this day of her Fear and Trouble. When other are pronouncing Wo to themſelves, and Wo to others; theſe will find Peace in their own Souls, who have ſtudied the Peace of the Church, by healing her Breaches. If any ſhould ſay to the firſt movers of this Work now in hand, as Olivarius the Chancellor of France, when in great Terrors, ſaid to the Cardinal of Lorrain: Ah, ah, Cardinalis, Pavel. Mellif. Hiſt. Part 3. p. 343. Edit. 4. Anno 1631.tu nos omnes in aeternum exitium trahis: it will be no allay of Horrors, nor relief to Conſcience, if any Divine or Confeſſor ſhall ſay, as the Cardinal did to him; You are tempted of the unclean Spirit, perſist in the Faith. To this fearful Story, I will add the words of that Hiſtorian, Haec eſt merces Judicum quibus Aulicae Gratiae fumus, ſua Conſcientia potior eſt: He might have added, & omnium, and of all that prefer Court-Favour, which is but Smoak, to the Light and Peace of their own Conſciences. The Sufferers are much to be pitied; the divided Body of Chriſt is more to be pitied, but they who ſtretch out their Hands to vex the religious and truly pious Sufferers, are both to be feared and pittied; becauſe it is a more fearful thing for them to fall into the Hands of the living God, than for them, who religiouſly fear God, to fall into their Hands. To put an end to the Sufferings of true Proteſtants in a Proteſtant Kingdom, and to prevent an apprehended and feared Deſolation, good Mens Thoughts are at work, and ſeveral Propoſals for Accommodation are made publick. And I wonder at the Providence of God, that when too many are extream buſy with Hands and Tongues to tear us into more and new Diſtractions, others, and they Members of the Church-Communion, appear as ſtrongly prepared to receive the Ejected. What this Providence may ſpeak, I will not be ſo bold as to interpret, but it raiſeth up ſome hopes, when we are dejected under the dejecting Apprehenſions of conſidering Men. It is manifeſt, that moſt that are engaged in ſuppreſſing the Nonconformiſts, read little, conſider as little, it is but vain to write for their ſakes; and thoſe that read a little of much that is ſaid, are ſtrongly pre-engaged, or are afraid, or covetous to ſave themſelves, or carried by ſome other Affection p. viand Temptation, and thatwhich is moſt fearful of all, are under a ſtrong Deluſion. If we were not under ſome degrees of a Deluſion, it were impoſſible that Men ſhould be ſo impolitick, and irreligious. I am grieved, and aſhamed to read how Gundamor did delude a great, wiſe, and Proteſtant Kingdom (in his Account of his Embaſſy to the Council in Spain) in two great Inſtances of his Craft, pernitious to our Church and State. 1. A Parliament, ſaid Gundamor! Out of a M. S. that lay in the Study of a Loyal Divine, related to the Eail of Stratford, printed by Mr. Rich. Dugdalt, 1679, and by T. S. (Mr. Scot, in his Vex Populi,) printed An. 1624.nay, therein lies one of the principal Services I have done, in working ſuch a diſlike between the King and the lower Houſe, by the Endeavour of that honourable and admirable Engine, a ſure Servant to us — as the King will never endure a Parliament again. 2. For Religion, as Bancroft, who maintained a dangerous Schiſm between our Seculars and the Jeſuites —; this taught me, as it did Barnevel in the low Countries, to work ſecretly and inſenſibly between the Conformiſt and the Nonconformiſt —. He bragg'd he had the Head of Sir W. Raleigh at command; got Dr. Everard of St. Martin's ſilenced, and Dr. Whiting, and Mr. Clayton, for preaching againſt them; and that Mr. Ward of Ipſwich did not eſcape, for his Picture of 88. He adviſed the Jeſuits, who conſulted in Fetter-Lane, (and had a Printing-Preſs at a Goldſmith's Houſe) to ſow Diſſention between the Prince and People. How warmly do ſome accompliſh the Advice of Contzen the Jeſuit, to bring in Popery? Rule 3. The Doctors and leading Paſtors muſt be put out, if it may be, all at once, if not, by degrees. R. 8. Let the People be told, the Miniſters are heady, obſtinate Men; that they are faulty, and have deſerved to be put out. R. 6. To bring in Popery, is to make uſe of the Proteſtant Contentions. R. 7. To forbid the Proteſtants privately or publickly to aſſemble together. 8. To proceed to the Severity of Laws and Puniſhments —. But now many are ſo impoſed upon, as tho they did not believe what they cannot but believe, and as if they believed what they have no reaſon to ſuſpect. O that many both of our Preachers and Proſecutors would diligently read and conſider, that excellent Sermon of our renowned Father Biſhop Jewel, on Mat. 9. Pray the Lord of the Harveſt that he would ſend Labourers into his Harveſt. Take a few Gleaning of it: O lift up your Eyes and conſider how the Hearts of your Brethren ly waſte without Inſtruction, without Knowledg, without the Food of Life, without the Comfort of God's Word! ſuch a Miſery as was never ſeen among Heathens. The Turks have Preachers ſufficient for their People—, the Jews have their Teachers, &c. The Chriſtians when they lived under Tyrants—, never lacked Miniſters to inſtruct them. It is therefore moſt lamentable, that Chriſtians living under a Chriſtian Prince, in the Peace and Liberty of the Goſpel, ſhould lack learned Miniſters to teach them: This is the greateſt Plague that God ſends upon a People: contrary-wiſe, the greateſt Bleſſing any People can receive at God's Hands, is to have Prophets p. viiand Preachers —. But when God taketh away his Miniſters which ſhould preach Peace and open to the People the Will of God, and make known his Judgments, it is a Token that God is highly diſpleaſed with his People, &c. I may be blamed for this Quotation, as if it were ſcandalous to the Government, a popular deluſion of People to Diſcontent: Yes, I know what may be ſaid; but let the doleful, dark, famiſhing Condition of multitudes of Places in this Kingdom be view'd; and it is true, that People periſh for want of Knowledg. I have known where one pitiful Curat (Journy-man indeed) that could make but a poor ſhift to ſaw the Liturgy and Pſalms between him and the Clerk, hath been all that three great Congregations had had, unleſs a Stranger had preached to two of them in one day. The want of Maintenance is very great in all Parts of the Kingdom; but the want of Miniſters, of ſound, convincing, plain, edifying, faithful Miniſters, is exceeding great, and far greater. I cannot but pity, and ſpeak of what I know, by good report, ſuch hath been the hunger and want of Spiritual Bread in large Places, that poor Souls that go conſtantly to Common-Prayer, have crouded into the Prayers, and charitable Preaching, or Exhortations of a Nonconformiſt. O how painfully have I ſeen poor Souls travel on foot ſeveral Miles to hear a profitable Sermon from ſome Conformiſt! Nonconformity and Conformity is a Myſtery to poor Souls; they can wave the Diſtinction, for their Profit and Edification. Good Preaching is as ſcarce as Gold in many poor Countries, and more precious: Poor Souls are never the better for ſome Miniſters, and a great deal the worſe for others; ſome have not, and care not for the Study of the great Gift of Preaching to Gonverſion and Salvation; ſome may do better than they do, but will not, tho they may; and many others that can and would, may not. O what's the State of millions of precious Souls in the mean time! I know London, and other great Places, have plenty of that, as of other Rarities: but if the Scarcity of Countries were but known, and laid to heart, methinks we ſhould not ſtand ſo ſtrictly upon Terms, and I am certain, ſhould ſend out all we can find into the Harveſt, rather than ſilence, and keep out one, or what is much worſe, than ſend the Servants of God, his Stewards, to dig and beg, to ſet the verieſt Catch-Poles upon Earth, the Lions, the abſurd and unreaſonable Men, that have not ſo much Faith as Devils have, to watch for them to arreſt them; firſt, leiſurely to undo them, and afterwards to apprehend them, and caſt them into Priſon: To ſtop the Mouths of able and faithful Preachers, and to impriſon them for their Labours, is to let Hell looſe in a Nation; and to ſtop the way to Heaven againſt many Souls. O Jeruſalem, Jeruſalem! O England, England—! Behold, I ſend you Prophets and wiſe Men, and Scribes: ſome of them you ſhall perſecute from City to City—. A Breach in a human mutable Conformity, will be found more tolerable, than a Breach upon a Proteſtant Church, upon a Kingdom's Peace and Proſperity —. Latimer followed Ridley to the Stake; but now if Latimer go firſt, it ſhall not p. viiibe long before Ridley follow. To prevent the apprchendea Deſolation, and Land-Flood, where the Channel is too ſtrait and narrow; let all that have the Royalty of the River open the Channel wider, that the Ship may have room to turn her in, and the Violence of the Stream abate, by enlarging the Banks; and let there be an Harbour and a Fort built for the ſhatter'd Ships: And let me be excuſed for my good Will, if not thanked for my Invention: I ſee other wiſe Contrivances laid by, and ſome amended, let mine be ſo too. I do humbly conceive that the Reverend Mr. Baxter hath given great Evidences of a vare Head and Spirit, in the ſecond Part of the Way of Concord, and deſerves great Thanks; Mr. Corbet hath written like a wiſe and excellent Man; Reverend Mr. Humphrey's Peaceable Deſign, is much obſerved and reſpected, and his Defects ſupplied, by the most worthy Gentleman, the Samaritan, and Exceptions made againſt him with Amendments, but with great reſpect by the Excellent and Good Biſhop of Cork: In compariſon of theſe Men, I am but as a poor Fellow that plies his Bucket to quench the Fire, while the more skilful ply their invented Engines; or as one that brings Earth in a Basket, or a Barrow, while others draw the Lines, and lay the Plat-form. Here I conceive two things muſt come into Conſideration.

1. What's to be done.

2. What are the Terms of Admittance, and Continuance in the holy Miniſtry, to be allowed and eſtabliſhed by Law.

1. In the firſt, there are two things comprehended, 1. Subſtance and Worſhip; 2. Ceremony and Form.

The Debates are principally for and againſt Forms and Ceremonies. For both, I make bold to ſay;

1. There is great Reaſon why a ſingular regard ought to be bad, and given to the King's Declaration about Eccleſiaſtical Affairs, for the Wiſdom, Moderation, and Comprehenſiveneſs of it; and becauſe, if ever ſuch a thing may come to be offered, we may hope for the Royal Approbation of what may be offered out of it, of which he ſeem'd ſo fond, when he promiſed it.

2. It is clear, that Cathedrals muſt not be touched, neither Revenues, nor Ceremonies, let them enjoy both, and allow unto others a Liberty in another kind, while they may enjoy theirs, without mutual and uncharitable Cenſures and Contentions.

3. It is clear, there muſt be a Liturgy; and very many, even to Dr. Sherlock, mention ſome Alterations in the ſeveral Parts of it, as deſirable and adviſable, without any poſitive Arrogance in a Matter of this Nature. I do offer my Obſervation, Some that expect much Profit by Preaching, do think firſt and ſecond Service too long, and tireſome: Others that care leſs for Preaching, are very buſy in the Interlocutory Parts of the Service, grow careleſs, and too often prate (and ſtare about and whiſper) in the Leſſons, and ſleep under our Sermons; both are too long for them alſo. And in ſome Congregations, there are, p. ixI believe, as many, if not more, Service-Books, than Bibles, which, under Correction, is too little honour for the Bible. All that I will ſuggeſt in this laſt Caſe is, 1. That the ſecond Service, or Communion-Service, may be then only read, when there is a Communion, or when there is no Sermon. Except the reading the Commandments be frequently enjoined; or, that it may be left at liberty to reade either firſt, or ſecond, or what parts of both may beſt ſuit with particular Occaſions and Aſſemblies. 2. That only one of the three Creeds be uſed at one time, in the ſame Scrvice. 3. The ſo oftenrepetition of the Lord's Prayer in the ſame Service may he limited. All cannot, moſt do not keep Curats; the work of Reading the ordinary firſt and ſecond Service, beſides incidental Offices, as Baptiſms, Churchings, &c. make it very expenſive to most Mens ſtrength and ſpirits, and weariſom to the People: and the conſtant neceſſary work of Preaching and Catechiſing is hardly endured by the young and healthful, but impoſſible to be performed by the infirm and aged. It is true indeed, if a Man's Conſcience will bear it, and the People have no more need, a Miniſter may be both ſhort, and ſeldom in the Pulpit; but then it is with two great Hazzards: Firſt, of loſing his Auditory, or of his Auditories great loſs to their Souls. If we did conſider the Copiouſneſs of our Work, the frequent Repetitions, Ingeminations, and Enforcements of many great and neceſſary Arguments, the Succeſſion and Growth of young Ones, and all theſe of ſeveral Capacities, if Preaching be at all neceſſary to the Inſtruction, Converſion, Correction, Direction, Conſolation, and Salvation of precious Souls, it may not be intermitted without far greater loſs than a Maſters Abſence from his School, or a careful Father, Mother, or Steward, from the Houſhold. This humble Propoſal for omitting the ſecond Service, hath a fair Countenance from the Rubricks. There is a Suppoſition, that the Communion is celebrated every Lord's day (but it is not, except in ſome few Cathedrals) as appears by ſome Rubricks; Rubr. the laſt, immediately before the Lord's Prayer, is this; The Table at the Communion-time, having a fair white Linnen Cloth upon it, ſhall ſtand in the Body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to be ſaid: and the Prieſt ſtanding at the North-ſide of the Table, ſhall ſay the Lord's-Prayer, with the Collect following, the People kneeling. Now I query, Whether the Prieſt be bound to read that Service, but ſtanding at the North-ſide of the Table, ſo placed, ſo covered, to anſwer the Title of the Service, which is, The Order for the Adminiſtration of the Lord's Supper, or Holy Communion: And the Rubricks that follow ſpeak altogether in relation to the Communion; the Rubrick after the Commandments is, Then ſhall follow one of theſe two Collects for the King, the Prieſt ſtanding as before, and ſaying, Let us pray —. The Rubrick, after the Nicene Creed, doth ſuppoſe the Communion to be celebrated every Lord's-day; or elſe we omit to declare Holydays, Bans, &c. There is a great Inconſiſtency in that Clauſe of that Rubrick, and then if occaſion be, ſhall notice be given of the Communion: when the former p. xRubricks ſuppoſe there is one then. The Rubrick before the Prayer for the whole State of Chriſt's Church is, And when there is a Communion, the Prieſt ſhall then place upon the Table ſo much Bread and Wine, as he ſhall think ſufficient: After which done, the Prieſt ſhall ſay, Let us pray for the whole State of Chriſt's Church. I know there is a Rubrick after the Communion Service, that appoints what ſhall be read, when there is no Communion: which makes a Communion-Service, without a Communion.

Thus much in general for the Things to be done.

The ſecond Thing is the Terms of Admiſſion to the Adminiſtration. For this one plain Rule may be ſufficient, taken out of the Form of Ordination: That which is a ſufficient Condition, or requiſite for Ordination and Admiſſion to the Office, is ſufficient for the Adminiſtration. Or that which is ſufficient to make a Man a Miniſter, is enough to entitle him to the Exerciſe of his Miniſtry, except he apoſtatize, and loſe what he ſeem'd to have. The Perſon to be ordained or admitted is firſt to be tried and examined. The Qualifications to be tried are his Calling, and his Qualifications, or ſitneſs for the Office, by the Holy Ghost.

The Qualifications for Learning, are (low enough, and were high enough,Rubr. for a Deacon. if not too high, for the greatest Number at our first Reformation) learned in the Latin Tongue, and ſufficiently inſtructed in the holy Scripture. The Biſhop doth admoniſh him, that preſents any One to the Office, to preſent ſuch as be apt and meet for their Learning and Godly Converſation: and if there be no impediment or not able Crime objected by the Congregation, he is admitted, upon his taking the Oath of Supremacy, and anſwering to the Queſtions; I. That he doth trust that he is inwardly moved by the Holy Ghost to take his Office. II. Truly called according to the Will of Christ. III. That he doth unfeignedly believe all the Canonical Scriptures of the Old and New Teſtament. IV. That he will diligently read the ſame unto the People, where he ſhall be appointed to ſerve. V. That he will apply all his Diligence to faſhion his Life according to the Doctrine of Christ. VI. Reverently to obey his Ordinary. Over and above theſe Anſwers, he that is to be ordained Priest, declares VIIly, that he is perſuaded, that the holy Scriptures contain ſufficiently all Doctrines required of neceſſity for eternal Salvation through Faith in Jeſus Christ, and hath ſo determined by God's Grace out of the ſaid Scriptures, to inſtruct the People committed to his Charge, and to teach nothing as neceſſary to Salvation, but what may be concluded and proved by the Scriptures. VIII. That he will give faithful Diligence always to miniſter the Doctrine, Sacraments, and Diſcipline of Christ, as the Lord commanded. IX. That he will baniſh all erroneous and ſtrange Doctrines; uſe publick and private Monitions, to the Sick and Whole. X. That he will be diligent in reading the Scriptures, and in Studies, laying aſide the Study of the World and Fleſh. XI. Frame his Life, and the Life of his Family, according to the Doctrine of Christ, and be Examples to the Flock. p. xiXII. That he will maintain and promote Quietneſs, Peace and Love among all Chriſtian People, eſpecially his charge. XIII. That he will obey his Ordinary, and chief Miniſters, to whom is committed the Charge and Government over them.

Now I do ſuppoſe that Subſcriptions will be required of all Admitted;See Mr. Humphr. Matter for Union. And the Samaritan. and the last Promiſe will be moſt ſcrupled. Of this ſome Non-Conformiſts declare their Readineſs to obey the Biſhops, as Officers under the King, as ſupream Governour; and is alſo propoſed by others.Matter of Subſcription. For the Subſcription, (which is but ſome kind of Security, eſpecially in doubtful and controverted Things) Query, If for Peace ſake it may not be ſufficient, if, after due Examination of their Qualifications, and Calling by the Holy Ghost, that they declare and ſubſcribe their unfeigned Belief of all the Canonical Scriptures of the Old and New Teſtament; that they contain all Doctrine required of neceſſity for eternal Salvation, and that they will inſtruct the People, committed to their Charge, (or any other, to whom they may occaſionally preach) and teach nothing, as required of neceſſity to eternal Salvation, but that which they may be perſuaded may be concluded and proved by the holy Scripture; and that they will diligently and faithfully perform all Parts of their Office, and order their own Converſations, and of their Families, (if they have any, or when they ſhall have) according to the Doctrine of Christ?

We ſee upon what Terms Miniſters are ordained; What more ſhould be required of them, as Miniſters, but a Diſcharge of their Miniſtry, according to their Trust, with Knowledg, Diligence and Fidelity? If a Magiſtrate, or any other Officer, be made, he may execute his Office, without any After-Reſtrictions.

If Subſcription to the Articles be ſtill required, for Satisfaction of forreign Churches concerning our Doctrine and Faith, ut certius inde conſtet omnium Eccleſiarum concentus, as Calvin wrote to the Protector: and as a boundary to our ſelves, for Peace ſake, as ſome would have our Articles to be; the Number of them are leſſen'd in ſome Propoſals, and expedients thought upon, for the Relief of ſuch, as ſcruple to ſubſcribe, without a fair Expoſition, agreeable to the Articles, and Analogy of Faith, as in the Bill of Comprehenſion.

The Ceremonies being either aboliſhed, or left at liberty, according to the King's Declaration, the Subſcription, now required by the Canon, ceaſeth; and ſuch as this above mention'd may take place, which is taken out of the Book of Ordination. If it be objected, That this large Subſcription is too lax, Socinians and Hereticks may creep in, notwithſtanding this. Anſw. So they will, and ſo they may, and ſo they have, notwithſtanding the preſent Subſcription, or any other, in what term almoſt ſoever. But their Orthodoxy may be tried upon Examination, and certified by ſuch as know them perſonally, and that Evil may be p. xiiprevented, or remedied when it is divulged: Why ſhall others be preſſed beyond what they can clearly conſent unto, for the ſake of them that will ſubſcribe to any thing?

By binding them to other, and much ſcrupled Subſcriptions, according to the Canons and new Declarations (except that againſt Tranſubſtantiation, which is a point of Faith, and not to be omitted) we ſee many are un-made in effect, who had been made Miniſters before. This that is ſaid, is not to the Prejudice of their orderly legal Entrance into Cures, by Officers appointed, nor all that may be ſaid.

This, and whatever elſe, I have thought of, is from a holy Deſire of reconciling Differences, of univerſal Ʋnion, if poſſible (but that being morally impoſſible) then of a brotherly peaceable Forbearance, which is a great Duty of the Goſpel; and for a Ceſſation of the great Troubles of our Brethren, which is of pernitious Operation, and will reach further than themſelves. And if it might be conſidered, that Ʋnion and Forbearance are of greater Moment, and more clearly revealed and enjoyned, than the things that diſunite us, it might abate our Rigors, and heal our Diviſions. It is true, Obedience to Magiſtrates is a clear and neceſſary Duty, but it is reſtrained to things antecedently lawful, and practicable: But when the Lawfulneſs of the things are debated, the refuſal of Obedience, contains no Guilt of Rebellion; the Magiſtrates Power, to require Obedience in lawful things is not gain-ſaid, but the things required are rationally doubted of. And when things are urged principally upon the reaſon of Authority, it is clear there is little or nothing in the things themſelves to commend them to our Obſervation. And the Magiſtrate ſaves his Authority, and is as much obey'd as need be, by making a new Law, that takes off the Obligation of the old, or leaves things indifferent, in their Indifferency, as much as by an Obedience to the old.

But againſt all that is or can be ſaid, it is objected, That the Nonconformiſts have brought all this Miſchief upon themſelves, and danger to the Church, and Proteſtant Intereſt; for time was (meaning the Savoy Conference, 1661.) when the Biſhops might have been perſwaded to yield to many Mittigations; but ſome of them, now Diſſenters, anſwered to the Queſtion, What would you have? All or none. And ſo they have one part of their Choice.

But as this tends to aggravate their Sufferings; ſo good Nature and Grace encline us to relieve them, whoſe Wilfulneſs hath brought them to a neceſſity of relief, or ſuffering. But what if neither ſome, nor all of them, were guilty of the Stifneſs and Raſhneſs imputed to them? then God calls aloud upon thoſe Inſtruments that are yet alive, by the many Sufferings of good Miniſters and People, and by apparent Dangers of the Proteſtant Religion, both to humble themſelves before God, and to make Supplication to him, and Interceſſion for them, with the Supream Power: For if great detriment come to the Goſpel, p. xiiiand to many Souls, by deſtroying the Shepherds, and ſcattering the Flock, it is doubtful whether that Allegation will paſs for an Excuſe, or Plea, that they are Non-Conformiſts and Diſſenters; except they could produce a Warrant from Jeſus Christ, deputing them to make ſuch, Conditions. I would not for all the Preferments in the Church, charge any falſely, as being Authors of theſe many Years Troubles, and would ſooner beg Forgiveneſs and repent, than perſiſt in an Errour, or do wrong to the Innocent. I have rather acquitted the Non-Conformiſts from the Blame of drawing theſe Evils upon themſelves, than ſome of the other ſide. And, I think, I have as good Warrant for it, as can be deſired by one that was not preſent at the whole Tranſaction. I am not ſingular in my Opinion; I find an ingenuous Gentleman lay the Fault of our Diſcompoſures upon ſome old peeviſh Divines, Appendix to Mr. Hunt's Argument.as he calls them. I have been long poſſeſſed with an Opinion alſo, by the Words of the Presbyterian Commiſſioners, in the Concluſion of their Account of thoſe Proceedings, in their last Reply. For all the rest we thank you —. And we must ſay in the Concluſion, that, if theſe be all the Abatements and Amendments you will admit, you ſell your Innocency and the Churches Peace for nothing. If the Pride, Faction, or Raſhneſs of any one, or more, of the Commiſſioners, who deſired a Reformation, had precipitated him into Diſputation, and Contention, or a Refuſal of reaſonable Mitigations; why ſhould others ſuffer for the Indiſcretion of one? and why had not the other Side, who were potent in Friends, and highest in Favour, and either advanced, or near an Advancement into the highest Watch-Tower, condeſcended to ſome Things, that might be grateful to all moderate Men, and no just Offence to many others, and taken the Way for a laſting Peace, and ſo comprehenſive a Settlement, that true Labourers might have been their Fellow-Labourers. I ſhall not in haſte forget the ſorrowful Complaint of a very wiſe and learned Conforming Divine, that could ſay as much to all Points of Conformity, as most, if not any of them all. The Way of Peace we have not known. I hear his Fears multiply with his Years, and grow heavy upon him with his great Age. But upon whomſoever the Blame of our Breaches may fall, (as may appear, when a faithful Hiſtory of that Conference may ſee the Light, which I hope to ſee in convenient Time.) A great Duty lies upon all true Proteſtants, by Prayers, Counſels, and all kind of Endeavours, to heal our Breaches, to procure Liberty to the ſound and able Preachers of the Word of Life, and that neither they, nor any that fear God, and worſhip him in Truth, may become a Prey to them that commonly profane God's great Name, ſeldom worſhip him in Publick, and never took Joſhua's Reſolution for himſelf and his Houſe, that can be ſeen by their Practice: and this every Man will do, whoſe Heart is ruled by the Peace of God.

I cannot end, but muſt take the Freedom to ſpeak a few Words more, eſpecially to my Conformable Brethren in the Miniſtry, and Juſtices of the Peace.

p. xivI have laboured (reverend Brethren) to raiſe a Building (if you will vouchſafe to look into it) capacious to hold all or most of our diſſenting Brethren, who now ly out of Doors, and ſtrong to endure all the Batteries of our Adverſaries, upon the Doctrines of our famous Biſhops and Doctors, as upon a Foundation. I am certain I have miſquoted none of them, nor forced them from their Native Sence and Coherence: If I have failed in my arguings, and kept not to the Line of Reaſon, that must be diſcovered by ſharper Lights than mine is, and by thus doing, a Conformiſt may plead for the Non-Conformiſts, and not forſake the Church. I have alſo thought that if the ſame Methods and Mediums were uſed for healing our Diviſions, which were propoſed to reconcile, or at least to cool the far greater Controverſies between the Lutherans and Calviniſts, by our famous and reverend Biſhops, Morton, Hall, Davenant, &c. we had ſeen the Kingdom of Chriſt gone up apace, as the Temple did, without the Noice of Axes and Hammers.

I am perſuaded the Diviſions of the Church ly near the Hearts of ſome of you: and it cannot but be grievous to ſee into what Hands our Brethren are fallen, as given to the Spoil, and I know the Chriſtian Saying, as I received it from credible Teſtimony, that my Lord of L. and C. anſwered a buſy Extinguiſher of Light, who told him, Dr. G. was preaching. He is about his Maſter's Work, let him alone: & again, Preaching and praying are good Works: Where there is an Antipathy against Popery, there is Moderation to Proteſtant Diſſenters.

I humbly beſeech you, Chriſtian Gentlemen (Juſtices of the Peace) bear with me a Word or two. Do you think if peaceable Non-Conformity be not fit to be indulged, nor ſpared, will Non-Conformity and Hereſy, meeting in the ſame Perſon, be indured, if it be poſſible to root it up? All the Diſputations againſt Non-Conformity now, may be ſtrong Arguments againſt the Toleration of Hereſy, (as our Religion is called by the Papiſts) and they who ſtretch their Power againſt Proteſtants for Non-Conformity, do juſtify the Roman Cruelties, and prove their Proceedings to be more rational, and you, that ſtrive with the Flat or Back of the Sword, may be ſmitten with the Edge, if you can endure; and you must take it patiently, or be ſelf-condemned.

I beſeech you, Gentlemen, conſider who they are that run and ride up and down upon this Work, that would take Miniſters and Hearers, but ſuch whoſe Sacraments are Healths, filled with Wine void of the Spirit, whoſe Devotions are Wounds and Dam-mees: Will theſe ever reform a Church, that make the World the worſe? Muſt not that Execution of Law be thought unhappy, which is effectually the putting one of Contzen the Jeſuite's Rules into Execution, (as above ſaid) for changing of Religion, and bringing in Popery, viz. to Proceed to the Severity of Laws and Puniſhments againſt Proteſtants?