I. THERE is no Sect of Christians which maketh so great use of their pretence to Unity, and crying down Heresie, Schism and Separa­tion, as the Papists do; and yet are the greatest Schismaticks and Dividers, as thus appeareth.

1. They have a self-made humane universal Church, [Page 2] feigning the Pope to be the rightful Head of all the Christian World.

2. They exclude all from Christs Chuch, who are not the Popes Subjects, though at the Antipodes, where he never came nor sent.

3. They presume to make universal Laws for all the World.

4. They Curse men from Christ by Excommunicati­ons, who refuse such subjection and obedience to these Laws.

5. They have introduced many new Articles of Faith, on pretence of declaring and expounding Faith.

6. They have multiplied corrupting additions in the Christian Worship.

7. Their regular objective Religion now consisteth in so great a number of the Decrees of Councils, as no Christians can well understand, while they accuse Gods Laws as unintelligible.

8. They can give us no certainty which of these Councils are obligatory to us, while they contradict each other.

9. They agree not of the Essence of Christianity, or necessary truths; but resolve all into the uncertainty of [sufficient Proposals].

10. They damn men as Hereticks that deny not all humane sense, believing there is no Bread and Wine, when they see and taste them.

11. They burn such as Hereticks, and are for tor­menting Inquisitions to destroy them.

12. They bind Temporal Lords to exterminate all such, and to swear to do it; and this on pain of Excommuni­cation, Deposition and Damnation: So that a Protestant Kingdom under a true Papist King, hath a King that is [Page 3] thus bound to exterminate his Subjects, if he be able; and professeth to do it on these three penalties, his Sal­vation lying on it.

13. They decree the giving of his Dominions to ano­ther, and absolving his Subjects from their Oaths of Fide­lity, if he obey not.

14. They decree, that it's Heresie to hold that a King hath the power of Investing Bishops, and that he is not thus subject to the Pope.

15. They tolerate their chief Doctors to write, that a Heretick is no King, at least if Excommunicate, and may lawfully be killed.

16. Their Canons exempt the Clergy from being Go­verned and Taxed by Kings.

17. They forbid the reading of the Scriptures trans­lated, without a License.

18. They say that we cannot well believe the Gospel, but on the credit of their Church: As if we must first know that the Pope and Council are authorized by Christ, before we believe in Christ himself.

19. They renounce Repentance by pretending to In­fallibility.

20. They cherish a numerous Clergy and Sects, to carry on all this in the World, and perswade high and low, that to promote their Church and Cause, is merito­rious of Salvation.

II. By the Passive Conformist, I mean both such as go on the grounds of Mr. Sprint, and think a Reformation very desirable, but Conformity lawful to escape silen­cing and ruine; and such as like Conformity for it self, and wish all others did Conform, but like not unchari­table censures, or silencings, or violence against conscio­nable [Page 4] Dissenters, nor the compulsions which have caused our Church-convulsions. Though the Nonconformists must needs judge these to partake in Schism, so far as they own the Schismatical dividing terms of Communion, which are the greatest hinderance of our Concord, and will be still inconsistent with it; yet as they reproach not Dissenters as Schismaticks, so neither are they ac­counted Schismaticks by the Dissenters, because they are sound and peaceable brethren, and desire to live as such with others, and Schism is not their disposition nor pre­dominant. We would live in greater Love and Concord with such as these, than the differing Conformists have with one another.

III. The names of Sectaries and Separatists are of no fixed signification, but vary according to the mind of the speaker. But I now use them for those, 1. Who appropriate the Church to some narrow Sect or Party, which denieth all others to be true Churches, or to have true Ministers and Sacraments. 2. And next to those, that though they own others as true Churches or Ministers, yet hold their Communion unlawful, when it is not so, and renounce Communion with them on these grounds.

Such besides Papists, are too many Prelatists, that deny the Ministry, Sacraments and Communion of the Refor­med Churches, which are not such as they; yea of all Churches that have not an Episcopacy by uninterrupted Succession of Episcopal Ordination from the Apostles, and that excommunicate all that do but say that there are any true Churches in England but their own. And such are some Anabaptists, some called Brownists, or Se­paratists heretofore, &c. And the Seekers are much worse, that deny all Churches; and the Quakers and Ranters, [Page 5] who revile the soundest; and all true Hereticks, who se­parate by denying some Essential of Christianity. All these are Schismaticks in the judgment of all sound and sober Christians.

IV. By Active Canonical Conformists, I mean those that are for the present frame of Ecclesiastical Govern­ment, with the Liturgy and Canons, and the Laws which enforce them (who call usually for the Execution of those Laws).

V. By the meer present Nonconformists, I mean such as are guilty of no other punishable errors or sins, but such as the Act of Uniformity doth eject and silence us for; and who declared openly their judgments about Doctrine, Worship and Discipline, in 1660, after a Com­mon meeting at Sion-Colledge, and another at the Savoy, which is published in Print; That is, the Reconcilers, or Peacemakers, who then laboured and beg'd for Peace and Unity in vain; who tye themselves to the judgment of none called Nonconformists heretofore, Presbyterians, Independents, &c. but to the Word of God, and the ex­ample of the true Primitive Churches, and are not for Concord only with a Sect, or a dividing-party, High or Low, but for that Catholick Church and Communion of Saints, which are in our Creed.

Schism being a culpable rending of Christians from each other, hath a great number of degrees (as it is by Apostasie from the Universal Church totally, or by de­nying a fundamental, by Heresie; or as it is but by deny­ing Integrals, or but Accidents; as it is but from a parti­cular Church, a Church of Gods forming, or of mans; As it is from a Church, as if it were no Church, or a cor­rupt [Page 6] Church falsly said, or only a less desirable; as it is from a Parish-Church, a Diocesan, a National, &c. As it is total or partial, or but in some accidents from that particular Church, holding Communion in all the rest; As it is mental, or but causeless local; As it is from a Church, or only from some persons in a Church-Pastor, or others; As it is by driving men by sinful Impositions from a Church, or too easie departing; with many the like differences elsewhere opened.) So that as all men have some degree of ignorance, pride, hypocrisie, &c. and yet are not to be denominated ignorant, proud hypocrites, where it is not predominant; so all are defective in Love and Union, and few Churches on earth are no way guilty of Schism, and yet are not to be called Schismaticks, where it is not predominant.

Almost all Churches on earth accuse each other of Schism; the Papists so accuse the Greeks, Protestants, and all others; the Greeks so accuse the Papists and Protestants (as the Patriarch Jeremiah shews us), and both the Abassines, Jacobins, Nestorians, &c. The Luthe­rans so call the Calvinists, and they many Lutherans; the Episcopal, Presbyterians, and Independents so accuse each other: Sober and peaceable men must confess that most are guilty of some degree.

Laying by the rest, our Question now is of Two Par­ties here, the Canoneer Diocesan Conformists, and the Present meer Conformists, which are the ENGLISH SCHISMATICKS.

1. THey agree not of the Essentiating Head of their own National Church; whether it be Lay, or Clergy, King or Bishops (and so are indeed of divers Churches), no nor whether it have any constitutive Head, or none.

2. Some hold Bishops necessary to the Being of a Church, and some only to the well-being of it; and so agree not neither what a particular Church is.

3. The former unchurch the Parish-Churches, and make them only parts of a proper Church, the Diocesan being the lowest in a politick sense.

4. They make the Parish-Priests, but half Priests or Pastors, denying them the Power of the Keys over their flock, save in a little part.

5. These deny the Reformed Churches, which have no Bishops, to be true proper Churches, and their Ministration and Sacraments to be valid: But others of them hold the contrary, and so differ in their Commu­nion with the Protestant Churches.

6. Some of them say, that none are true Ministers of Christ that have not Episcopal Ordination by uninter­rupted succession from the Apostles: And that their flocks have no title to Salvation, because they have it not by Gods Covenant sealed by such a Ministry of the Sa­craments.

[Page 8]7. They hold twice Ordination sinful; and yet Re­ordain those who were ordained by meer Presbyters, or Rectors of Parish (City) Churches.

8. Some Leaders grant that there were no Subject-Presbyters in Scripture times, nor Bishops that had more than one stated Assembly and Altar, which others are against.

9. They agree not of the sense of the words [Presby­ter and Bishops] in the Scripture.

10. Some of them reproach the Reformation of other Churches, as the Papists do, as the effect of fury and re­bellion; and seek to render it odious as a crime.

11. Yea and the Reformation of England by K. H. 8. as the product of his filthy lust and cruelty: And reckon the death of K. Edw. 6. for a mercy. Insomuch, that out of Dr. Heylin, and some others, a Papist hath gathered in terminis, the most odious description of our Reforma­tion, called Historical Collections.

12. They disagree about the points called Arminian. Whitgift the Mawl of the Nonconformists, with others, drawing up the high Lambeth-Articles for absolute Re­probation, &c. and others, with Laud, as hot against them.

13. These censure K. James for being against Arminia­nism, and sending men to that end to the Synod of Dort, though they were all moderating-men.

14. Though we had there six excellent Divines, some think we are not obliged by that Synod, and some that we are (when we had not so many in most General Councils).

15. Those that followed Laud, being few, durst not long commit their Cause to a Convocation: And Heylin tells us, that the Convocations of England and Ireland [Page 9] were against them: and the Convocations are called The Re­presentative-Church.

16. These divided from the rest, strove who should prevail in Power: A. B. Grindall first, and A. B. Abbot next being cast out, and both reproached by Dr. Heylin (Laud's Pen-man) as the Heads of one Party in England, and B. Usher in Ireland: and Bishop Laud is praised as the Leader of the other side, Re­forming the spoiled Reformation, which the Universities and Bishops had spoiled by Calvinism.

17. These two Parties differed in their Zeal against the Non­conformists: Grindall being for Love and Lenity, and Lecture-Exercises to breed up Preachers, and Abbot by Heylin made a Mischief to the Church for being popular: but Laud's Party being for more severity against them, which was exercised accordingly.

18. These two Parties also differed in their way and designs towards the Papists. A. B. G. Abbot, B. Rob. Abbot, Hall and others suspecting Laud as Popish, and being themselves against Toleration of Popery: But B. Laud (saith Dr. Heylin) at­tempting by alterations and abatements, and reconciling means to open our Church-door so wide, that we might again all joyn together, as in the beginning of Queen Elizabeths Reign.

19. These two Parties differed about Prerogative, Laws and Property; A. B. Abbot writeth, that he was cast down for de­nying to License Sybthrop's Book for the Kings Power to raise money, and the peoples obligation to pay it. And his Narra­tive (which you may read in Rushworth) intimateth that B. Laud was the chief means of this Imposition on him, to License Sybthrop's Book, and so of his Sufferings: The two greatest Writers for Prelacy and Conformity are Bishop Bilson and Hooker (to the reading of whom B. Morley referred me for instruction, when he forbid me Preaching in Worcester Diocess, and) whom we are usually challenged to answer. Bishop Bil­son saith (Chris. Subject, pag. 520.

On the other side some held, that [it is unlawful on any pre­tence what soever to take Arms against the King, or any Commis­sioned by him in pursuance of that Commission.] And thus the Clergy were then divided about such things, which progno­sticated much that followed.

20. The Laity, Lords and Commons were divided after these two Parties: And the Parliaments still adhered to the (then) major part against Laud's Party, and insisted on Grie­vances, viz. 1. Increase and favour of Popery. 2. Arminia­nism. 3. About their Property and Liberty, Taxing and Im­prisoning, &c. as Rushworth and Heylin shew at large of di­vers Parliaments.

21. By this unhappy breach Parliaments still harping on the same, and the King dissolving them, and Abbot, and Richard Hooker, and the most being for the one side, and Bishop Laud, Neale, Howson, Corbet, Buckeridge and Montague for the other; the Court and Parliaments came to the unhappy jealousies and distrusts, which at last broke out into a miserable War. In which the A. B. of Canterbury (Laud) was on one side, and was [Page 12] put to death (the History and Articles are known) and the other A. B. (Williams of York) was on the other side, and became a Commander in North-Wales for the Parliament; and their Clergy were accordingly divided: one part of the Con­formists adhering to the King, and the other to the Parliament; many of which made up the Westminster-Synod.

22. This War thus begun between the two Parties of the Episcopal Laity and Clergy (in England), after drew in the Scots to help the Parliament, and many Papists to help the King, neither of them being the first Parties, but Auxiliaries, (though in Scotland and Ireland it was otherwise begun).

23. These Auxiliaries of the Parliament would not help them, but on the terms of the Covenant, and so Church-altera­tions came on; and the Parliament thought it was better have no Bishops, than such as did prevail against them.

24. When Wars and Misery had tired both sides, and made them long for reconciliation, and this endeavour had called home the King, and many Bishops and Doctors had promised to be for Concord upon necessary healing-terms, and the Lords, Knights and Gentlemen had printed many Protestations for Peace, and against Revenge; and the King had Commissioned us to treat with the Bishops for Concord, and told us, They should meet us, if we would come as near as we could to them; When the Kings Declaration seemed to have almost healed us, the Commissioned Bishops stood to it, that no abatements were necessary; and though we foretold them the impossibili­ty of Common concord, without abating some things which did them no good, but harm, and the advantage which Schism, Contention and Popery would unavoidably get, which they might easily and cheaply prevent; we pleaded; we beg'd by a long Petition; but all in vain: nothing would move them, but when we only foretold them of the Divisions that must needs follow, when Thousands were forced against their Con­sciences, they took it as if we threatned Sedition, and turned [Page 13] our Petitions and Arguments for the common peace and con­cord (as if it had been a crime) against both it and us.

25. And the Convocation cast away the Kings Declaration, and drew up the changes in the Liturgy, which added to our burden, and drew the Parliament to confirm it all; and in the Act of Uniformity much more unpracticable by us, is im­posed, which made our breach what since it is.

26. No man now must be in Trust and Office in any City or Corporation, who will not declare, that [there is no obligation on him, or any other person from the Covenant] not excepting [against Popery, Schism or Prophaneness], though he would con­fess it unlawfully imposed and taken, and renounce all obliga­tion to rebellion, or any evil.

27. No adult person or Infant must be admitted to Chri­stendom by baptism, without the transient Image of a Cross, as a dedicating, engaging Covenanting-sign and symbol, or badg of Christianity.

28. No Infant must be Christened, without Godfathers, who are his Covenant-sureties, and undertake his pious edu­cation, though the Parents can get none that will seriously tell them they intend to perform it: The Parents being not allowed to speak one offering or Covenanting-word; nor must be urged to be present.

29. No person must be admitted to Sacramental Commu­nion, who thinketh it a sin to receive it kneeling, lest it should be seeming compliance with Popish adoration.

30. No persons must be admitted to Communion, who have not Confirmation by Episcopal Imposition of hands, or are de­sirous of it; though they fear it is made a Popish Sacrament, by the addition [Upon whom, after the example of the holy Apo­stles, we have now laid our hands, to certifie them BY THIS SIGN of thy favour and gracious goodness towards them.]

31. Though they will not tell us what the Church of En­gland is, that is, Its Essentiating form and Head, Lay or Clergy, [Page 14] vet every man must be ipso facto, excommunicate who faith, It is not an Apostolical Church as established by Law.

32. Every one is excommunicate ipso facto, who saith, that [the form of Worship established by Law, contained in the Book of Common-prayer, is corrupt, or unlawful, or containeth ANY THING in it that is repugnant to the Scriptures.

33. All are excommunicate ipso facto, who say, That any of the 39 Articles are in any part, such as he may not with a good conscience subscribe to; though it be but that of the Churches power to impose Ceremonies: And yet divers Conformists are against the Doctrine about Free-well, Heathens damnation, &c.

34. All are ipso facto excommunicate, who say that [the Rites and Ceremonies of the Church of England are superstitious, or such as godly men may not with a good conscience approve, use, and on occasion subscribe.] See Can. 3, 4, 5, 6. So that not only Mini­sters, but all men and women that differ but of the Lawful­ness of any one of their Ceremonies, and say so, are excommu­nicate already ipso facto.

35. All are ipso facto excommunicate that say, that the Go­vernment of the Church of England under his Majesty, by Arch­bishops, Bishops, Deans, Archdeacons, and THE REST that bear Office in the same, is repugnant to the word of God.] So that if one were for Archbishops, Bishops, and Priests, and Deacons, and thought but Deans or Archdeacons unscriptural and sinful, he is excommunicate; yea or Lay-Chancellours decretive power of the Keys; for [the rest that bear Office] must needs include them: And yet many Bishops themselves are against them.

36. All are excommunicate ipso facto, who say that the form and manner of making and Consecrating Bishops, Priests or Dea­cons, hath any thing repugnant to the word of God, C. 8.

37. They are to be excommunicate that say, Ministers re­fusing to subscribe, may truly take the name of another Church not established by Law, &c. And yet the Church of Rome is said to be a true, though faulty Church, by many; and a faulty Church [Page 15] may be a Church: And (they say that) the Dutch and French Churches here, stand but by the Act of King and Council.

38. All are to be excommunicated that say, that there are within this Realm other Congregations of the Kings born Sub­jects, than such as are allowed by Law, who may rightly take the name of true and lawful Churches.] E. g. If Gloucester, that had a Papist Bishop, Goodman, had chosen themselves a Bishop, and called themselves a true Church, &c.

39. They Command all to keep the Lords day, and other Holy-days, accordsng to Gods holy Will in hearing the Word of God read and taught, in private and publick prayer], and yet suspended and ruined many Conformable Ministers for not reading a book for dancing and playing on that day.

40. And where many thousands in a Parish cannot come within their Church-doors, nor have any Conformist else­where in the Parish to teach them, they forbid them on great penalties to hear Nonconformists; and call them Separatists and Schismaticks, unless they forbear like Savages all publick Learning and Worship of God, rather than hear and joyn with Nonconformists.

41. Yet they Swear the Church-Wardens to present all that come not to Church, and punish them for not coming, when some Parishes have 40000, some 30000, some 10000 that can have no room, and the Church-Wardens cannot know them.

42. Yet if they go to other Parishes oft for Communion, they must not be admitted, but forbidden and sent home.

43. No Minister in regard of Preaching, or any other re­spect may diminish Orders, Rites, Ceremonies or Prayers, nor add any thing in the matter or form, C. 14.

44. Though many melancholy persons dare not communi­cate in the Sacrament, and many other are secretly conscious of Atheism, Infidelity, or wickedness, they must be compelled to receive thrice a year.

45. The Minister is to be suspended who giveth the Sacra­ment [Page 16] to any that kneel not, or that speak against the book of Common-prayer, Ceremonies, &c.

46. No one may be made a Minister, or permitted to ex­ercise that Office, who will not subscribe, that the book of Common-prayer and Ordination containeth in it nothing con­trary to the word of God, and that he will use that form and no other. And that will not declare publickly in the Church his [unfeigned Assent and Consent to All and every thing contained and prescribed in and by that book.

47. He must be cast out and silenced that doth not Assent that [It is certain by Gods Word, that children which are bap­tized, dying before they commit actual sin, are undoubtedly saved]; not excepting those whose Parents are Jews, Infidels, Heathens, or Atheists, and whose Godfathers are Atheists, Hobbists or Impious.

48. They must Assent, Consent to, and Practice, signing In­fants at Baptism with the Cross, to dedicate them by that badg to his service, whose benefits bestowed on them in baptism, the name of the Cross doth represent, in token that he shall not be ashamed to profess the faith of Christ crucified, and manfully to fight under his banner, &c. which seemeth to us to be thus made a Sacrament.

49. They must deny to Christen all that refuse this.

50. They must consent to deny baptism to all that have not such undertaking Godfathers, as aforesaid, though the Pa­rents would enter them into the Covenant, who are forbid­den to be Godfathers, or speak a Covenanting-word.

51. They must profess Consent to deny the Sacrament to all that dare not take it kneeling: I speak all this as imposed on Ministers, and before as on the people.

52. They must profess, consent and practice to pronounce all that they bury to be taken to God in mercy, where we hope to come, &c. (except only the excommunicate, unbaptized and self murderers) were they Atheists or profane.

[Page 17]53. They must declare Assent to a false rule for finding Easter-day, and consent to keep two Easters often, yea though it be confessed false.

54. They must consent to read [the first Lesson] out of To­bit, Judith, Bel and the Dragon, and other Apocryphal-books for most of two months.

55. None must be suffered to Preach, that will not subscribe [That it is not lawful on any pretence what soever to take Arms a­gainst those that are Commissionated by the King] while we un­derstand not, whether the Law be not above his Commission, and in some cases allow not the Sheriff to resist it, and whe­ther that be his Commission which is contrary to Law, if it have his Seal; and so the keeper of the Seal may Commission men to seize on his strength and treasure, and to let in an ene­my, or consequently depose the King: No words can more exclude exceptions, than the exclusion of [any pretence what­soever.]

56. None must preach that subscribeth not, that [There lyeth no obligation from the Oath, called the Covenant, on him or ANY OTHER person to endeavour any change or alteration of Church-Government: Though many Hundred thousands took that Oath, whom we know not, nor their sense; and many Parliament-men that imposed it: And so all Reformation of Church-Government is made unlawful and impossible, though vowed.

57. This Church-Government by Decretive Excommuni­cation and Absolution is exercised by Lay-Chancellors; and all must subscribe against all endeavours, though vowed to amend it, though some Bishops confess it to be evil.

58. The Parishes, as is aforesaid, are made by many no true Churches, but parts of the lowest Church: And Parish-disci­pline is excluded: The Priest hath no Power of the exterior Keys, but to execute the decrees of the Bishop or Chancellor.

59. Some Diocesses have above 1000 Parishes, some many [Page 18] hundreds; by which Christs true Discipline described, Mat. 18. 15. 1 Cor. 5. 1. 1 Thess. 5. 12, 13. Heb. 13. 7, 24. 1 Tim. 5. 25, 26. Tit. 3. 10, &c. is as impossible as for one Schoolmaster to be the sole Governour of many score or hundreds of Schools, having Teachers only under him. And none that Vow'd it may endeavour to mend this, and render true Church-disci­pline again a possible thing.

60. The Souls of men have great need of Pastors near them, and able to resolve their Cases of Conscience, and comfort them and help them in manifold straits: And many Parishes are so great, that the Priests cannot do such Offices for one of many hundred▪ nor do they do it; nor know the people: And other Parishes (too many) have Priests that are raw un­skilful men, utterly unfit for such Pastoral helps: And the Bishop is far off, and must have hundreds with him at once, should he do that work: so that it is mostly undone. And yet those are punished that chuse Pastors to do it in such need.

61. If a Parish have a Priest so drunken, that his own fami­ly can scarce live with him; or so insufficient, that he never preacheth, because he cannot, or will not, and the people scru­ple encouraging such a one in his ill undertaking of the Mini­stry, and dare not take him for their Pastoral Guide, they are forbidden to go from him, and to communicate in the next Parish; and the Minister that receiveth them, or baptizeth their Children, though conformable, is suspended, C. 57.

62. No Minister must Preach in a private house, save in times of necessity, through sickness; nor may they on any occasion of sickness, or the like, keep any Fasts in their Chur­ches, or in any private house, nor be present at them, which are not appointed by Authority, C. 61, 62. Nor may they hold meetings for Sermons or Exercises.

63. Ordination enableth no man to preach without far­ther license.

64. They Excommunicate all Ministers that voluntarily [Page 19] relinquish their callings, and use themselves as Lay-men. And yet thousands must do both, if the Bishops silence them.

65 He that preacheth to more than four, not of his fami­ly, if he conform not, must be fined 40 l. a Sermon (and he that owneth the ground 20 l.) and the Preacher Imprisoned Six months in the Common Jayl: and the Hearers fined. And if he swears not never to endeavour any alteration (or amend­ment) of their Government, he must be banished Five miles from Cities, Corporations, and all places where he lately preached; or lie Six months in Jayl if he come nearer; though the Law say that the Parish must keep him in his want.

66. The Parish-Priest must publish Excommunications, though against his conscience, against godly men for not Con­forming, &c. while thousands that never come to Church or Sacraments, and Swearers and Atheists, Hobbists and wicked men are members of their Church, from year to year continued.

67. The Canon 139 excommunicateth all that say, that the Synod of this Nation, in the name of Christ, and by the Kings authority assembled, is not the true Church of England by repre­sentation. By which they seem to make the King no part of the Church, nor any of the Laity, or else that they repre­sent King and Laity: and they intimate that all the Clergy is the Church-real, and the Synod the Representative.

68. They brought in new Canons, and the et coetera Oath in 1640, without the Parliament, which were condemned.

69. From the beginning of Queen Elizabeth, till now, they have prosecuted and silenced Protestants that durst not con­form: even their fellow Exiles in Queen Maries days were silenced, and multitudes after in King James's days, and even Conformists suspended about the Dancing-book, and troubled about Altars, Bowing, Afternoon-Sermons and Lectures, which were forbidden; and about 2000 ejected and silenced at once 1662: And multitudes of Families driven to Holland and New-England. Though we offer them our Oaths, that we will gladly [Page 20] conform, if by any study we can but see that it will not involve us in the guilt of Lying, owing the Perjury of maltitudes un­known to us, corrupting the Church and Gods Worship, Covenant­ing deliberately against needful Reformation of the Church-Govern­ment by Lay Chancellours and uncapable Diocesans, and many other crimes, with dreadful aggravations recited in our first Plea for Peace.

70. They separate from us and our Congregations as un­lawful to be joyned with.

71. Though it was the judgment of the ancient Churches, exprest in many Canons, that he was no Bishop that had not the peoples election or consent, they make it Schism not to obey such, and allow the people no such power.

72. They suppose that God hath entrusted the King to chuse for all his Subjects whom they shall commit the conduct of their Souls to as their Pastors and Bishops; though he be not trusted to chuse our Physicians, our Wives, our Dyet, &c. And so they would make the King answerable for all ill-chosen Pastors. And if a Papist, Heretick, or a hater of Pastoral holi­ness should ever be King, in how sad a case are the peoples souls.

73. Yea, they hold that Patrons, be they never so ignorant or ungodly, must chuse all that shall have the Parochial trust of Souls (As to the possession of Temples and Tythes, we yield it); they say, The people must have no other, than what the Patrons chuse and impose on them.

74. Excommunication of Dissenters seemeth little to them, but they by the writ de Excommunicato Capiendo, lay them in Jayl till death, unless they change their Judgment, which it is not in their power to do.

75. Though we publish our abhorrence of all Doctrines of Rebellion, and disown even so much popularity, as their Richard Hooker, and most Politicks own, many of them go on to charge Nonconformists with suspicions of Rebellion, and to provoke the King against them, as disloyal.

[Page 21]76. They print and preach to provoke Magistrates to exe­cute the foresaid severe Laws, to silence and ruine them, and accuse them for not doing it.

77. They stir up the people to take them for intollerable seditious Schismaticks, to the destruction of Christian Love, and causing men to hate each other.

78. By these means families are distracted; Husbands against Wives, Parents against Children; some casting them out, if they do but hear a Nonconformist Preacher, while sensuality corrupteth youth, and needeth more restraint.

79. When the Kings Clemency Licensed our Meetings, they grudged at it, and neverthelss separated from us, though they describe Separation to be Meetings held against autho­rity; and thereby shewed that it is somewhat else than the Kings authority that they contend for, and something more than our want of License which causeth their fervent oppo­sition.

80. Though we beg of them in vain to prevent the Papists advantage by our divisions; and though they seem resolved to let Popery it self come in, rather than either restore us or to­lerate us, and abate what we count sin, and they call Indiffer­ent; yet do they perswade people that we are bringing in Po­pery, if we obey not all their Impositions; and talk as if either no Dissenters were tollerable (when all men differ, and they among themselves in as great matters as from us) or All were tolerable: both which are abominable: And as if he that were unwilling to be destroyed by Prelatists, were introducing Po­pery; Should a man chuse rather to be saved by a Papist, than hanged by a Prelatist, who were more to be suspected of Po­pery, He that made that choice, or he that put it upon him.

81. Besides the reconciling treaty with the Papists, asserted by Dr. Heylin; some chief Doctors profess that they would have the Church in the same state, as when the Greeks and La­tine did divide, and grant what the Greeks grant; not denying [Page 22] the Pope to be Principium unitatis, and pleading for Grotius as a Protestant of our Churches mind, who was for the Coun­cil of Trent, and all the rest; desiring no more for our Concord with the Church of Rome, but that as by the Mistris Church they may rule [...]y the Canons, and not absolutely, securing the Rights of Kings and Bishops, and reforming Scholastick curio­sitics, and the Clergies lives.

82. Under all the new Impositions, we were never allowed to speak for our selves, nor durst once Petition the Parliament that ejected us, or any since, for relief or audience, lest such boldness should more incense our afflicters.

83. There is no surer way to destroy their own Church­pomp and grandure, and root out Episcopacy more than we desire, than to use it for Satan against faithful Ministers; and against the Souls of men, and against the honour and innocency of Princes, and against the property and liberty of Subjects, even against God and man, and so to make it odious to man­kind, by making it intollerable: Till they that cannot tolerate a differing-word do weary the world by their intollerable pride, and cast down themselves, and then blame others.

84. To this day, while they accuse those of Schism that dare not subscribe, declare, swear, and do the things aforesaid, and plead against the enduring of them, to preach or solemn­ly worship God, they disagree in Doctrines, and many great matters among themselves, and take not themselves for Schis­maticks: Of which see our 2d Plea, pag. 158, 159.

85. Some of them are for Original sin, according to the subscribed Articles: Bishop Jer. Taylor and others were against it; and Bishop Warner hath writ against him.

86. Some of them preach for the Imputation of Christs Righteousness: Mr. Thorndike, Mr. Sherlock and others differ; and many of them sharply accuse and preach against each other thereabout; yea with high accusations, as heretical.

87. Some of them preach up Gods Eternal Decrees of Ele­ction [Page 23] and Derelection, or Reprobation, in that sort, as others of them preach against as blasphemy against God, and destru­ctive to the piety and peace of man.

88. Some of them preach for universal Redemption as a ne­cessary point of faith, which others cry down as Arminianism.

89. Some of them make Justifying faith to contain Obedi­ence, and others cry it down as Popery and Socinianism.

90. Some of them say that God hath given to all men suffi­cient grace to salvation (yea say some, and efficient), which others call Arminianism.

91. Some of them say that it is Gods Grace that maketh the faithful to differ from others, and others say it is their own Wills: And about the parts of Grace and Free-will they preach and write against each other.

92. Some of them preach that all the justified persevere. And others preach it down as a dangerous errour. I have try­ed to reconcile all these, but they go on.

93. Some of them are only for Bidding prayer in the Pulpit, as if all other were forbidden by the Canon (as Heylin): others use prayer there.

94. Some there pray in their own words, and some only in the words of the Liturgy: some use the same words, and others vary them.

95. Their Cathedral Worship much differeth from the Pa­rochial, and some Churches use Organs, and others have none.

96. One writeth for the Religious use of Lent (as Bishop Guning), others as Bishop Taylor (and Dr. More), &c. are a­gainst their principles and use: yea and against many other things of Church-Government and significant Ceremonies which the other party hold. See Taylor cited 2d Plea for Peace.

97. Some of them are for the Divine right of the Lords Day, and the Morality of the fourth Commandment: which Heylin and many others vehemently deny.

98. One is for Altars, and Rails, and others against them, and others for indifferency.

[Page 24]99. In preaching they use very different Methods: And some Churches of them begin to use new Versions of the sing­ing Psalms.

100. Some following Grotius de Jure Belli: and Dr. Tay­lors Ductor Dubitantium are for useful lying, which injureth not others (and therefore no doubt for doubtful Confor­mity). But others are against it.

101. But they no-where more differ, than in their Confor­mity it self, one taking the words in one sense, and another in another; so that their Conformity is not the same thing, though the Letters and sound of voice be the same. One by his Assent and Consent to all things in the three books meaneth plainly; and another meaneth, but that he may and will use so much as con­cerneth him: One by [Not resisting by Arms any Commissioned by the King] meaneth as he speaketh. Another limiteth it to [Lawfully Commissioned]; One by [on any pretence whatsoever] meaneth as he saith: Another excepteth as Bilson aforesaid, and such cases as King Johns, who gave up his Kingdom to the Pope, and would have done to the Morocco-Mahometan; and many other such instances (as Killing the Parliaments, City, &c.) One that subscribeth never to endeavour any Alteration of Church-Government, meaneth as he speaketh: Another ex­cepteth Lay-Chancellours use of the Keys, Deans and Chap­ters, Archdeacons, &c. if the King would change them. One by [any endeavour] meaneth as he saith: Another meaneth only [unlawful endeavour], one by [nothing contrary to Gods word] in Can. 36. meaneth plainly: Another meaneth [nothing which maketh Communion unlawful]: One taketh all the imposed subscriptions to be but a promise of submission and peace, which others abhor, and are for the Truth of all that they subscribe assent to. In a word, some are for the common Rule of taking all the words in the usual sense, except the Imposers declare a different sense: And others are for necessary suppo­sing, that the Imposers meant well, whatever they said, and [Page 25] therefore our Charity and honouring them bindeth us to put no sense on their words which is contrary to Gods Law, the Law of the Land, or Common Right; and supposing them true and good, whatever they are, who can doubt but they may be sworn or subscribed.

102. Dr. Hammond and his party thought that it doth not appear that there were any subject Presbyters in Scripture­times, and so that every single Congregation had a Bishop present in worshipping God. But Dr. Stillingfleet saith p. 269. While the Apostles lived, it is probable there were no fixed Bishops, or but few. And so the world had but 12 or 13 indefinite Bi­shops, who are not proved to have any peculiar determinate Diocesses.

103. Mr. Dodwell, and I think most of them, take the Church of England to be a Political society, and many think we over­throw Church and Order, if we deny Churches to be formed by a Constitutive Government. But Dr. Stillingfleet not only holdeth that the Church of England is but the Pastors and people consenting by Parliaments to live under the same Laws about Religion, without any Constitutive Church-Head (one or many); but also peremptorily concludeth, that to maintain such a Constitutive Supreme Church-power will necessarily infer Popery; and so maketh all the Conformists necessarily to lead in Popery, who are for such Political Churches, and Constitutive Governours.

104. Mr. Cheny saith, That to make Churches by Cove­nants, confederacies or consent, besides baptism, is to be guilty of blasphemy, impiety, irreligiousness, infidelity; and one should rather die than yield to it. But Dr. Stillingfleet saith the Church of England is one Church, made by such consent.

But such Schisms among themselves are too many to be here numbered. And no wonder when they differ so much as they do with their own Sentiments, in one and the same book, saying and unsaying, as the argument in hand requireth. [Page 26] E. g. Dr. Stillingfleet thinketh that the seven Churches of Asia, being Metropolitan, prove Diocesan or Metropolitan-Bishops, then in being: And yet, that while the Apostles lived, it's probable there were no fixed Bishops, or but few. And so either seven Apostles were the Angels of the seven Churches of Asia, reproved so much for their sin and back­sliding, or the Angels signified not the Bishops.

While we are all Schismaticks for disobeying, say some, and holding Nonconforming Assemblies, say others, from the Church of England; yet this Church is no proper Political Church, and hath no Constitutive chief Government, saith Dr. St. and therefore hath no authority to make Canons to command us.

He no less than threatneth us with damnation (not in the retracted Irenicum, but in his late book against Popish Idola­try) if we chuse not the purest Church: and the Papist grant­eth it, and saith as he; And yet it is the substance of his unreasonable books to prove us Schismaticks, if we depart from their Church, or so much as preach to other Assem­blies, on the account of purer worship, and greater edifica­tion, &c. And he had the wit to pass by this citation in the Epistle of a book against him.

As for Mr. Cheny, and divers other such, another book openeth their Contradictions.

They often tell us of the Nullity of the Ministry, or Power which is not received from Episcopal Superiors; Especially Bishop Gunning and Mr. Dodwell, hence draw dismal degra­ding and unchurching Consequences. And yet thus they condemn both the English, and Roman, and Universal Church. If Church-power be given by Inferiors, the Independents are not to be confuted: If from equals, as Generation is, as men generate men, and Physicians make Physicians, &c. then Presbyters may make Presbyters. If it must be by Supe­rior Power, then who maketh Archbishops in England, or [Page 27] Popes at Rome, who have no Superiors, and so (by them) no authority? So much for the Historical Characters of the Canonical Conformists.

But after all this, we grant, that there is some tye and uni­on among them; They all own Archbishops, Bishops, Deans and Chapters, Archdeacons, with an Et caetera; the rest as the Canon speaketh: They all agree to declare and sub­scribe the words imposed, and promise or Covenant accord­ingly, and swear Obedience to their Ordinaries. E. g. Though such as Mr. Bull and Dr. Tully write against each other, of Justification as by Faith or Works; though many are very much against the Doctrine of Mr. Thorndike, Mr. Parker, Mr. Sherlock, and such other; yet they all sub­scribe the same Articles about Justification, Free-will, Pre­destination. And I doubt not but there are very many not only Learned, but Pious men among them, who yet by strong prejudice and passion, through education, converse, cross interests, and unacquaintedness with Dissenters, and the many scandals that have risen, and the extremes which many have run into, are possest with a conceit, that the ruine, imprisonment, banishment or silencing of Non­conformists, is necessary to the prosperity of their party, called by them The Church.

And to do the Papists right, they agree to be members of one Church, and to be for the Dignities, Wealth and Power of their Clergy, and take the same Oaths, and are under the same Canons, &c. though they differ about the Supre­macy it self, as between the Pope and the Prelates in Ge­neral Councils; and about swearing, forswearing, lying, murder, deposing and killing Kings, fornication, and many such as the Jansenists have opened at large: All these dif­ferences they can bear with, and the many different Sects of [Page 28] Fryers, fitted to the several humours of men, as long as they are for one Common society and interest: And doubt­less many of strict lives do think it a service to the Church, and so to God, to kill, burn and destroy others that are against them, as they do.

There is some one (with what mind I know not) that hath written a book called The Catholick Hierarchy, plead­ing like an Independent against humane Impositions: But in a Digression so diligently labouring to prove, that the Diocesans Subordination of Churches will unavoidably in­fer a Pope or Universal Head, that I take it to be a dange­rous book; while it stalleth the said Diocesans, whether im­prudently or fraudulently as a Prevaricator, I know not; he saith more for a Pope, without any antidote, than is or­dinarily to be elsewhere found, and then most heads are able to answer; though the main conclusion is fully con­futed in my last book against Johnson, alias Terret, the Papist.

1. BY the present Meer Nonconformists, we mean those that 1660, by the Kings Concession made their pro­posals for Reformation and Concord, and as are of the Judg­ment then by them professed. I meddle not with others un­known.

2. Their profest Religion is Meer Christianity, essentially contained in the Sacramental Covenant, explained in the Creed, Lords-prayer and Decalogue, and integrally in the sacred Scripture.

3. Yet as Christians are accidentally called Protestants, be­cause they renounce Popery; so we are Catholicks, as re­nouncing all Schismatical Sects; and Nonconformists, because we dare not Conform to all that is imposed on us.

4. We hold that all Christians should Love each other as themselves, and do them all the good they can, and no hurt.

5. We hold that all baptized in Infancy should solemnly at age renew and own that Covenant, as adult members.

6. And that all that do so, not nullifying their profession by inconsistent heresie or sin, should be received in Commu­nion.

7. That such as renew it not, or are proved to forsake it, or heinously sin against it, should be reproved, and after sufficient admonition, if impenitent, be declared unfit for Church-Communion, and accordingly avoided.

8. That God hath appointed that there be stated Assem­blies of Christians, especially on the Lords-days, where he shall be worshipped, Men instructed, and Communion exercised.

9. That these Congregations should have known stated [Page 30] Pastors, to be their Teachers and Guides in worship and holy living.

10. That these Pastors by Office have the power of the Church-keys, to judge whom to take in by Baptism, and whom to admonish as Criminal, to reject as impenitent, and to absolve and receive again as penitent in their proper charge.

11. That Baptism and the Eucharist being a Gift of a sealed pardon, and of Christ, and life, no unbelieving nor unwilling person is capable of them: Therefore none but believing Con­senters, or Volunteers and their Infants, should be baptized, and Volunteers only admitted to the Lords-Supper.

12. And though Magistrates should promote the sacred Work, and Rule the Churches, and keep peace and order by the Sword, and see that all have competent Teachers, and hinder the intollerable; yet may they not invade the Pastors office, or peoples right, nor force men to trust their Souls to the Pastoral Care of unable or untrusty men, nor hinder them from chusing better for themselves, any more than they may confine them to untrusty Physicians, Servants or Wives.

13. That because the Pastoral Office cannot be exercised either by, or on the unwilling; mutual consent is necessary to the Relation of Pastor and Flock.

14. That it is part of the Pastors Office to word his own Sermons and Prayers: But yet if to avoid discord or errour some common forms be agreed on, not overthrowing the Pastors office, they may be fitly used, till by accident they do more hurt than good.

15. The Laws of Magistrates Circa Sacra, and the consent and custom of Churches should not in lawful things be crossed by humorous dividing Singularity.

16. No one Liturgy was imposed on any National Church, or any Patriarchate for many hundred years after the Apostles days (yea and after Constantine): But every Bishop or [Page 31] Pastor was the chuser of his Words and Practice.

17. Christians should all live in Love, and walk peaceably by the Divine Scripture-Rule, so far as they have attained, so waiting for increase of grace.

18. We must receive the weak in the faith, and such as differ tolerably from us, even as Christ receiveth us; and no Christian should be excommunicated, but for impenitency in sins, subverting faith, or holy living.

19. Nor must Christs Ministers be forbid to preach the Gospel, because of tollerable differences.

20. And those that through differences and scruples can­not comfortably worship God under one Pastor, or in the Words or Ceremonies of one Church, should have leave to do it in another, keeping sound Doctrine, Love and Peace.

21. The number and need of the people must determine whether a particular Church shall have one Pastor or more.

22. If one for Concord be President to the rest, and the Senior Pastors be guides to the younger, we are not against it.

23. Nor yet if the Magistrate or Churches by consent ap­point some of the Graver to be visitors of many Churches, and to instruct and keep the younger in peace.

24. Nor will we quarrel against the Names of Bishops, or Archbishops, or their Wealth and Honour, while Faith, Wor­ship, Discipline and Love are preserved.

25. If by a National Church, they mean either a Christian Kingdom] or [all the Churches of a Nation as under one Prince] or [as associated for Concord] we deny none such.

26. For we hold that all Christians should live in as much Concord as they can, and that Synods are useful to that end.

27. We must honour our Rulers, though they afflict us.

28. We hold that we must separate from no Church or Christian farther than they separate from Christ, though we must not sin against God for communion with any. We take it for a great sin for any party to appropriate the Church [Page 32] only to themselves: We own no Church but as part of the Catholick (or universal) Church, and we hold all our Assem­blies as in union and communion with All the true Churches on earth, and put up our prayers and praises as in conjunction with theirs, not owning their failings (or our own) but their duties: And we will be members of no particular Church, which alloweth us not occasional Communion with others; but take such for Sectaries.

29. The welfare of Souls is of so great concernment, that we cannot think any Christian should be indifferent to whom as a Pastor he committeth the care and conduct of his Soul, any more than what Physician he chuseth for his body. And the difference between the ignorant and the wise, and wicked and the godly, the negligent and the faithful, is of grand im­portance.

30. We think that all Christians should prefer a faithful Pastor, before an unfaithful or insufficient one; and a purer Church before a more corrupt, as far as they are free, with­out doing more hurt than good. But we will hold occasional communion with more faulty Churches, so they compel us not to sin.

31. We take not all the faults of the Pastor, flock or ser­vice, to be made ours meerly by our presence: Nor do we think that all faults (or many and great ones consistent with the necessaries to communion) will allow us to separate, that is, either from a true Church, as none, or from lawful com­munion as unlawful: For Natural distance is not Moral Se­paration.

32. We take the Magisterial imposing of unnecessary Oaths, Professions, Subscriptions, Practices, much more sinful ones, as necessary terms of communion, and silencing and casting out Christs faithful Servants that obey them not, to be the grand and common causes of Schism, which have, through the pride of a Domineering-Clergy, broken most of the Churches on Earth for above 1000 years.

[Page 33]33. We hate the spirit of pride and envy in Preachers, who cannot endure to see others, at least that differ from them, preferred before them; and if any do but go from them, to others, or worship God in another place, or in other words or circumstances, do frighten the people by their loud allarm and cry of Schism; as if all were of a different Reli­gion or species of Communion, that differ from their book in Word or Ceremonies; And by that blinding name of Dif­ferent Communions, alienate the hearts of the ignorant, and make them think of the Dutch, French, and others that only differ from them in accidents, as the Papists do of us that are called by them Hereticks.

34. We take him not to have the Wisdom and Love of a sound Christian, who cannot love and bear with his fellow Christians, who differ but in such tollerable things.

35. Yet we think not that all should preach and gather Churches that will, and that the intollerable must be tole­rated, and that it must be All or none: And the Magistrate is Judg whom he will tolerate: but he must judg aright.

36. We hold the Parish-Divisions to be of great conve­nience; Not taking all in the Parish for the Church, but confining Ministers to their proper bounds.

37. And whatever differing Churches the Magistrate tole­rateth, he must force them to live peaceably, and modestly towards others.

38. Were every Church reduced to such a number, as that all might in season have local, personal communion, like great Parishes that have Chappels; and E. g. every Church of 6000 Souls have six Pastors conjunct, or every Corporation or Market-Town (of old called Cities) with the Neighbour-Villages, be one Church; and one among these Pastors to be a President Bishop, we should think it most like the ancient Government. But we can live in peace, where we cannot have all which we justly wish for.

[Page 34]39. Though some preach not Christ sincerely, but in envy and strife to add to our affliction, we rejoyce that Christ is preached.

40. We hold all, that for the power of Kings, the obedi­ence of the Subjects, and against rebellion, which the Scrip­ture speaketh, and which the Christian Churches, Politicks, Lawyers, as far as we know them, commonly hold; and more than divers chief Conformists: (Bishop Bilsons book of Sub­jection, and Grotius de Imperio Sum. Pat. fulliest speak my thoughts in the greatest part.)

41. As these are the meer Nonconformists principles, so their practice is accordingly: They pray for the King, and all in authority; not for preserment, but that we may live a quiet and peaceable life in all godliness and honesty: And they pray and seek for the publick safety, and live peaceably towards others.

42. They sought reconciliation with the Diocesans before the Kings return, and associating upon uniting terms.

43. What the Nonconformists in City, Countrey, Monks Army, and the next Parliament did for the Kings restoration, is known.

44. They offered but Bishop Ushers form of Primitive Government (or Episcopacy) for reconciliation and concord with the Bishops.

45. They gave publick thanks for the Kings Declaration about Ecclesiastical affairs, which had healed us, had it not been cast away: In which he declareth their moderation.

46. They never made one motion for Presbytery, Lay-Elders, Independency: Nor against Parish-Churches, nor against the Bishops Lordships, or place in Parliament, or Wealth; Though, I confess, they desired better than they saw fit to ask.

47. They did as much with the Bishops, as if it had been for their lives, by Condescention, Reason and Petition, to [Page 35] have prevented the foreseen divisions, and were the seekers of Peace.

48. The Liturgy which they offered, had not one word of exception returned by the Bishops; nor were their Reply or Petition answered by them to this day.

49. They offered their solemnest Protestation or Oaths, that it was to avoid sin that they refused Conformity; and yet many reported that we held all for indifferent, except renouncing the Covenant.

50. The New Liturgy came out of the Press so near the penal Bartholomew-day, that in almost all Counties of Eng­land, they were turned out for not declaring Assent to a book which they never saw, or could see; and the Confor­mers there owned it before they saw it.

51. The Nonconformists knowing that the Magistrate hath the power of the Temples and Tythes, never pretended any right to them when they were cast out: But knowing that they were justly possessed of their Pastoral relation to their flocks, they believed not that the meer will of the Magistrate disobligeth them. Yet they believe that when the continuance will do more hurt than good, they and the flock should part by consent.

52. We never heard that any of the 2000 ejected Mini­sters were cast out for any crime or false doctrine, but meer­ly for not Conforming by Declaration, Subscription and Practice.

53. Nor have we heard that any, or many in all these times of tryal have been convicted of heresie or drunkenness, swearing, cursing, deceiving, fornication, or any such immo­rality.

54. I am sure they have oft requested that Laws may be made to Constrain them to live peaceably, to abuse none, and to punish them as much as others, if any of them be found guilty of any such crime; and that such Laws may bring it [Page 36] to the tryal, who they be that are of scandalous lives.

55. They have been thankful for bare connivence and opportunity to preach for nothing, save what they receive from the hearers charity, these 18 years: Some that could live without it have preached freely; and the rest, could they have lived and their families without bread, had rather have been no burden to any; They are naturally no more in love with a beggarly sordid life than others: The Confor­mists would be loth to live on Charity: Many hundreds have long had nothing, or next to nothing of their own, and Wives and many Children to maintain, House-rent to pay, Meat, Drink, Cloaths, &c. to buy: and nothing but mens Charity to defray all this. And in the Countreys Money is scarce, Charity too cold, and most of the Rich are taught by the Clergy to condemn them: And if they come to great Towns, the Clergy reproach them.

56. Many have dyed in prison, many catcht their death there; many had their goods and books taken away; and many endured long imprisonments, and the prosecution go­eth on.

57. The Magistrates of London, and other places, have been vexed, and sued by Informers for not prosecuting them.

58. They preached mostly privately to few about London, for fear of giving offence, till the people in the dreadful Plague, which killed about 100000 were left as sheep with­out shepherds, crouding into another world, and the Noncon­formists durst not forbear to teach them: And God so great­ly blest their labours, that the People and Preachers, who had been thus awakened by devouring death, resolved no more for fear of man to neglect the care and interest of Souls. O who could be silent when thousands that lookt for speedy death did croud for help in their necessary prepa­ration. This first drew the London Nonconformists into more open exercise of their office, which encouraged those [Page 37] in the Countrey to imitation. And it is not their judgment that they are bound to preach, when by opposing violence, or the offending of Rulers it is like to do more hurt than good, and once preaching to deprive them of all the useful­ness of their lives: The spirit of the Prophets is subject to the Prophets (to Reason and Prudence in the use of gifts, as Dr. Hammond expoundeth it): But whatever it cost them, when there is true Necessity and Opportunity, making the good like to be greater than the hurt, they judg that they must use the Ministry which they are vowed and ordained to.

59. When the Plague was over, some thought once again to retire; and the fire burning down the Churches, and the people being destitute, constrained them (though forbidden) to go on. O what is man! What were the Clergy that took upon them the Charge of Souls, that they durst be against such mens Preaching of the Gospel in such a City, when such a Plague, and such flames had declared the necessity.

60. Even when the Plague was raging, and the Court and Parliament fled from it to Oxford, they there were making the Oxford-Oath, and Act of Confinement, to banish the Non­conformists from the desolate City, and all Corporations, &c. And they that before purposed to come to the Parish-Chur­ches, durst not come, lest the Congregation being witness of their being in the City, &c. they should be sent to the Jayl.

61. Most that we hear of in the Countreys, and some about London, preach not at the time of publick worship, but go themselves to the publick Churches, when they have honest tolerable men: I and others here, do ordinary hear and com­municate in our Parish-Churches (when even the last Whit­sunday I do not think there were above 100 Communicants in a Parish, that its thought hath 20000 Souls, and yet all the rest are not hunted as Schismaticks). And so our Schism is not for withdrawing from the Parish-Churches, but for communicating also with others (which we avow): As if it [Page 38] were greater Schism to separate from none, than to separate from all save the Diocesan Conformists, who appropriate the Church to themselves.

62. We take it to be our duty to do our best to keep up the reputation of honest peaceable Conformists, lest our Con­cord and the peoples edification be hindered.

63. When we thought it a service to the Conformists, to help them in teaching some of their Parishes, which are ex­ceedingly too great to hear them, and to enjoy all their Pa­storal helps, and we preach, as they confess, the same doctrine as they, yet we never asked or expected the least part of their maintenance (much less Preferments, Prebends, Deaneries or Bishopricks), but would have been thankful to have leave to be their helpers for nothing; but cannot have their consent.

64. Those of us that preach at the hours of publick wor­ship, do it for the most part, where their hearers knowing that they cannot have the just benefit of the Parish-Pastors office in publick and private, find it necessary statedly to chuse other helps; and other hours would greatly disorder their family-duties: Besides the Independents that have long had their gathered Churches.

65. Though our judgment be against Pluralities and Non­residences, we say little against it, lest we should be thought to desire part of the prey, or to envy their riches.

66. Though we feared, that if we conformed to the Pro­fessions, Subscriptions, Oaths, Covenants and Practices before­named; and this deliberately, and on pretence of keeping our Liberty to preach against the sins of others, we should be guilty of all the sin and its aggravations, which we named in the first Plea for Peace; yet knowing how various repre­sentations make mens judgments to differ, we became not herein Accusers of the Conformists, but disavowed it, lea­ving them to their proper judg, and medling with no mens mattters but our own.

[Page 39]67. And lest it should seem to reflect on them as guilty, or exasperate our afflicters, we have mostly forborn these 17 or 18 years, so much as to open the matters and reasons of our Nonconformity, and silently undergone reproach.

68. Yea when great Bishops have told our Superiors, that we judged nothing but renouncing the Covenant unlawful, and have called to us, and set Parliament-men to call out, [What it is that we would have], and never would give us leave to tell them; we have patiently been silent: And when great Bishops have told me that our Rulers took us as not sin­cere, for not giving our reasons, and that they would Petiti­on that we might no longer be suffered to keep up a Schism, and give no reason for it: I have offered them to beg it on my knees, if there were any hope to obtain liberty but once to render our reasons of not conforming.

69. And when the Act ceased which restrained the Press, we still forbore till they gave out, [That now it was clear, that for our baffled cause we had no defence, but went on to sin against our consciences], which constrained me at last to open some­what of our case, at which yet they are displeased.

70. Though multitudes of Books have been written against us, charging us with Schism, and calling for execution of the Law against us, yea perswading King and People, as the Plot­ters do, that we are cherishing principles of rebellion; we thought it best to imitate Christ, and silently to bear all, and let our Lives and Works, rather than our Apologies, answer for us; till constrained, I published a full account of our Prin­ciples of Government and Obedience, lest continued silence pass for guilt.

71. Their constant last accusation is about the late Wars: When-as 1. not one of very many of the present Nonconfor­mists ever medled with them. 2. And we offer them thanks to silence only the guilty. 3. And many Conformists (and one Archbishop) were in Arms for the Parliament. 4. And we [Page 40] have not requited them till of late, with telling them that it was the Conformists here that began the War.

72. When some say that they requite us for casting out the Conformists heretofore; we offer them a thousand thanks if they will cast out none but those that cast out them. I confess I took it for a great mercy to have grosly ignorant, drunken Readers and Priests cast out, of what opinion soever, and bet­ter put in: But I and others wrote against putting out any worthy and tolerable man for being against the Parliament, or for Prelacy.

73. Whereas some cheat the ignorant, by telling them, that [We would have every Minister be a Pope in his own Parish]. 1. A Pope is one that arrogateth the Government over all other Pastors, even of the whole world: Whereas we would govern no Pastors at all, nor any people, but our particular flocks. 2. And these we would have only to be Volunteers: And is not he liker to a Tyrant, that will be a Pastor to thou­sands against their wills, than he that will take charge of none but Consenters? 3. Specially the Independents, who are ac­cused as giving the power to the people, and depending on their charity, do not like tyrants compel any to obey them.

74. Some are taught to make the Presbyterians odious, by the rigor of their Discipline, and the stool of Repentance, which the licentious fear. But 1. our judgment is, that none but willing Consenters should be Church-members, and as such come under Discipline. 2. And that none be excommu­nicate for any sins (ordinarily) unless after due warning and patience he refuse to repent. 3. And God hath made Repen­tance necessary to comforting-absolution, pardon and salva­tion. 4. And it's a thousand pities that any should be so mad in sin, as to think Repentance too dear for pardon.

75. Some say that we are for Excommunicating Kings: What other men have been, is nothing to us: We take not our judgments on trust from any party; but the Scripture is [Page 41] our Rule, and the Primitive Church our pattern. Some of us have written against the lawfulness of dishonouring Princes and Rulers by proper excommunications, as being against the fifth Command; and Rituals give place to Morals▪ And some of the greatest Church-men that have cast us ou [...] [...]ve been for Rulers Excommunication: We are not insensible what Treasons and Domination not only the Pope but the Coun­cils of Bishops (even without the Pope as in the case of Lu­dovicus Pius, and others) have exercised over Princes and King­doms by excommunications, and cursed cursing men from Christ.

76. We find that when in the contentions between the Popes and the Emperours, the Clergy familiarly swore on both sides as interest moved them; and as Abbas Urspergensus saith, Perjury was the common brand of Priest and people; it was far from proving a cure of Schism, though it was pretended for that use.

77. As the Law forbiddeth us, so we profess to intend nothing here written as an accusation of the Government, Laws, Liturgy, or Conformists, but only as a description of the reasons of our own Nonconformity. But if it should prove true that Cities, Corporations, Bishops and Priests are guilty but of half the evil against God, Truth, Conscience, the Gospel, the Church, the souls of men, the good of the King and Subjects, which we fear we should be guilty of if we did conform, I had rather be a slave than that Clergy­man that should encourage them in it.

78. And if it should prove that any of them are under such guilt, in the end it will prove but an uneffectual de­fence, to accuse the innocent and reprove▪ and so to divert them, by keeping them on the defensive part; while they are accused of odious sin for not sinning, and called intoller­able for refusing to concur in wickedness.

79. Ever since we were cast out and silenced, we have thank­fully accepted all motions and overtures for concord. We have been several times since the first Treaty, called to new Trea­ties, in one Dr. Manton and others offered thankfully to ac­cept leave to preach for nothing in the Parish Churches [Page 42] where the Ministers desire it, and when the Common-Prayer is used. Another time being called by the Lord Keeper Bridg­man we agreed with Bishop Wilkins and Dr. Burton, and it was dra [...] up in an Act of Concord by Judg Hale, but vo­ted by the Commons not to be brought in. Since then we were invited to treat with Dr. Tillotson and Dr. Stillingfleet, who seemed to consent to the terms of the form of an heal­ing Act which we offered them; but they found that the Bi­shops would not consent. By all which we have still shewed, that we have never ceased to seek for peace.

80. We have never shunned to read or hear all that can be said, to prove that we need not fear all the guilt of Lying, Perjury, false Covenanting against duty, and all the other sins, with their many and heinous aggravations, which we fear be­ing guilty of, if we should conform: Nor did we ever refuse to give the reason of our fears, to the Learned'st man that doth accuse us.

81. As is aforesaid, we never to this day put up our Peti­tion to any Parliament, since we were silenced for relief, com­passion, or to be heard; which may seem strange to those that know our long accusations and sufferings.

82. So far are we from loving Schism, that we take Unity to be essential to the universal and particular Churches; and that division is destruction, though every difference is not such division. And the chief of my studies and labours in the world is, How to reconcile and unite divided Christians. And having fully proved in a Treatise of the only terms of com­mon concord, [...] [...] will never be attained but on the terms of Primitive simplicity, prescribed by Christ, and practised by the first Churches; it is because our Conformity is inconsistent with such terms of common concord, and such as we think but Sectarian schism, that we are Nonconformists. Let him that is for dividing the child, be taken for no true mother of it.

83. We are not against all Litanies; our Litany hath not less but more than theirs: We heartily say, From Atheism, Infidelity and Popery, from prophaneness, persecution and op­pression, [Page 43] from all sedition, privy conspiracy, and rebellion, from false doctrine, heresie and schism; from an ignorant, proud, and worldly domineering Clergy, from malignant hatred of Gods holy Image and servants, and serious worship, and from contempt of his word and commandments, Good Lord deliver us.

Jam. 3. 13, 14, 15, 16, 17, 18. Who is a wise man and en­dued with knowledg among you, let him shew out of a good con­versation his works with meekness of wisdom. But if ye have bit­ter envying and strife in your hearts (much more silencing per­secution) glory not, and lye not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion, and every evil work. But the wisdom that is from above is first pure, then peace­able, gentle and easie to be intreated, full of mercy and good fruits, without partiality, and without hypocrisie. And the fruit of righ­teousness is sown in peace of them that make peace. 1 Thes. 2. 15, 16. Who both killed the Lord Jesus and their own Prophets, and have persecuted us. And they please not God, and are con­trary to all men, forbidding us to speak to the Gentiles that they might be saved, to fill up their sin always. For the wrath is come upon them to the utmost.

I determine not in all this, Who is the Schismatick, but make a pair of Spectacles for the purblind to discern it.

But, Reader, I must earnestly intreat thee, as thou lovest thy Soul, to remember, that as toys, and plays, and lust, and pride, and drunkenness, and gluttony, and ambition, and co­vetousness, are the Devils nets by which he taketh the most of the world; so he hath a second sort for those that are above these things, and that is, the delights of wit in the vain un­profitable part of Learning: And for those that yet are above this, one of his last snares is Religious wrangling; turning faith and godliness into opinions, sidings, formalities and perverse dis­putings, especially with men of corrupt minds, that take gain for Godliness, and think that Reputation and Money will coin any thing that is for them, into Truth and Goodness.

I conclude therefore, That if thou would'st escape that [Page 44] Schism and Dangerous sin, which Contenders charge on one another, the way is short and plain.

I. Understand, and stand to thy Baptismal-Vow, and see that thy Belief, Love and Practice of known Christianity, accord­ing to our Creed, Lords-Prayer and Decalogue, in Love to God, thy Soul and thy Neighbour, in Godliness, Charity, Justice and Sobriety, be serious and sincere; and then thou art cer­tainly of that Catholick Church, which Christ is the Head of, and will save.

II. Love all Christians as such, according to the measures of their goodness; and remembering thy own weakness, pity and bear with the infirmities of the weak; and when others wran­gle against them, and abuse them, study thou to do them good.

III. Look on all particular Churches as members of the universal afore described; and chuse the best thou canst for thy ordinary communion and good, so it be not to a greater hurt by accident: But deny not occasional communion with any (though accused by others) further than they force thee to sin, or than they separate from Christ: Thy presence maketh thee not guilty of the tolerable faults which thou canst not amend. Take them for Sectaries and Separatists, who forbid thee communion with all that are not of their mind and way in to­lerable differences.

IV. Take heed of neglecting any truth or duty, or living in any sin, which all good Christians, even the Contenders are agreed about: And in these thou wilt find enough for peace of Conscience and Salvation.

V. Be sure that thou approve thy self to God, and take his Law for thy Rule, and his Love and the heavenly Glory for thy portion, hope and All; and let not the flesh, nor worldly interest cheat thee into justly suspected sin; nor the Threats, or Flatteries, or Bribes of men, either Drive, Allure or Hire thee to be false to thy Conscience, thy Saviour and God; nor prophanely with Esau, to sell thy Birthright for a morsel, or hazard thy part in Heaven for a transitory befooling dream and shadow of profit, honour or delight.