Comprehenſion with Indulgence.

IT hath pleaſed His Majeſty, by ſeveral Gracious Overtures, to com­mend a Union of his Proteſtant Subjects to the Conſideration of Parliament. A Deſign full of all Princely Wiſdom, Honeſty, and Goodneſs. In this Atchievement there is a double intereſt (I ap­prehend) to be diſtinguiſhed and weighed: that of Religion it ſelf, and that of the Nation. The advance of Religion does conſiſt much in the U­nity of its Profeſſors, both in Opinion and Practice, to be of one Mind, and one Heart, and one Way (in Diſcipline and Worſhip) ſo far as may be, according to the Scriptures. The advance of the Nation does lye in the Freedom and Fluoriſhing of Trade, and uniting the whole Body in the common Benefit, and dependance on the Government. The one of theſe beſpeaks an Eſtabliſhed Order and Accommodation: the other beſpeaks Indulgence, Liberty of Conſcience, or Toleration. For, while people are in danger about Religion, we dare not launch unto into Trade (ſay they) but we muſt keep our Monies, ſeeing wee know not into what ſtreights we ſhall be driven; and when, in reference to their Party, they are held under ſeverity, it is eaſie for thoſe, who are deſigning Heads, to mould them into Wrath and Faction; which, without that occaſion, will melt, and diſſolve it ſelf into bare diſſent of Opinion, peaceably rejoycing under the enjoyment of Protection.

The King, we know, is concerned, as Supreme Governour, and as a Chriſtian, Proteſtant Governour. As he is King, he is to ſeek the Wel­fare of the Nation; as he is a Chriſtian, the Flouriſhing of Religion: and the Proteſtant Religion particularly is his intereſt, as this Kingdom doth lie in ballance, (He being the chief Party) with its Neighbour Nations.

The Judgment now of ſome is for a Comprehending Act, which may take in thoſe who are for our Parochial Churches, that Severity then might be uſed for reclaiming all whoſoever ſeparate from them: The Judgment of ſome others is, for a Free and Equal Act of Grace to all indifferently, (the Papiſt with moſt excepted) whether Separatiſts or others, abhorring Comprehenſion, as more dangerous to them, upon that account mentioned, than all the Acts that have paſſed. Neither of theſe judg up to the full Intereſt of the King and Kingdom, as is pro­poſed. 2It becomes not the Presbyterian, if his Prinriples will admit him to own our Parochial Churches, and enjoy a Living, to be willing to have his Brethren, the Independent, given up to Perſecution: and it becomes not the Separatiſt, if he may but enjoy his Conſcience, to repine, or envy at the Pesbyterian for reaping any farther Emolument, ſeeing both of them (ſuppoſing the latter may do ſo) have as much at the bottom as can be, in their capacities, deſired of either. It is an Act therefore of a mixt Complection, providing both Comprehenſion and Indulgence for the different Parties, muſt ſerve our purpoſe.

And to this end (as we may humbly hope) there is a BILL at preſent in the Houſe, A BILL for the Eaſe of the Proteſtant Diſ­ſenter in the Buſineſs of Religion. Which that (upon this preſent Pro­rogation) it may be caſt into this Model, I muſt preſent the ſame, yet in a little farther Explication.

There are two ſorts (we all know) of theſe Proteſtant Diſſenters. One that own the Eſtabliſhed Miniſtery, and our Pariſh-Congregati­ons, and are in capacity of Union upon that account, deſiring it hear­tily upon condeſcention to them in ſome ſmall matters: The other, that own not our Churches, and ſo are uncapable of a Conjunction, who do not, and cannot, deſire it, or ſeek it.

For the One, that which we propoſe is a farther latitude in the pre­ſent Conſtituted Order, that ſuch may be received; and this we call Comprehenſion, or Accommodation. Let us ſuppoſe, that nothing elſe were required of a Man, to be a Miniſter of a Pariſh, than there is to the Pariſhioner, to be a Member of a Pariſh-Church, as part of the National: If a perſon baptized will come to Church, and hear Common-Prayer, and receive the Sacrament, and does nothing worthy of Excommunication, he is, he may, he muſt be received for a Parochial Member: In like manner, if a Miniſter firſt ordained (and ſo Epiſcopally, or Claſſically approved in his abilities for that Function) will but read the Book of Liturgy, and adminiſter the Sacraments ac­cording to it, and does nothing which deſerves Suſpenſion (we ap­peal to all the indifferently ſober) why ſhould not this ſuffice a Man for the enjoying his Living, and exerciſing the Office unto which he is called?

For the Other, there is indeed nothing can be done to bring thoſe in, & joyn them with us in Parochial Union; yet is there this to be propoſed, that you bear with them, and not let any be Perſecuted meerly for their Conſciences; and that we call Indulgence, or Toleration. If the Pres­byterian now may be Comprehended, he will be ſatisfied, to act in his mi­niſtry3 without endeavouring any Alteration otherwiſe of Epiſcopacy: If the Congregationaliſt be Indulged, he will be ſatisfied, though he be not Comprehended; for that he cannot ſubmit unto, and ſo ſhall there be no Diſobligation put on any, but all be pleaſed, and enjoy the Eaſe of this BILL. Let but the Grounds of Comprehenſion be laid wide enough to take in all who can own and come into the publick Li­turgy (which we ſuppoſe as yet to be the greater weight of the Na­tion), and when the Countenance of Authority, and all State-Emo­luments are caſt into one Scale, and others let alone to come of it, without Perſecution to Enflame them, or Preferment to Encourage them, (eſpecially if one expedient be uſed, which ſhall not paſs un­mentioned in the cloſe, that ſuch as come in may find it really better to them, to be a Prieſt to a Tribe, than a Levite to a Family,) we need not doubt but Time, the Miſtreſs of the wiſe and unwiſe, will diſ­cover the peaceable iſſue of ſuch Counſels.

And here let me pauſe a little; for methinks I ſee what Iceſicles hang on the Eeves of the Parliament-Houſe at this Motion, what Prejudi­ces, I mean, and Impreſſions have been laid on the Members by former Acts. There was a Speech delivered, by the then Chancellour in Chriſt-Church Hall in Oxford, to the Parliament there, and the Scholars aſ­ſembled, wherein the Glory of contriving the Oxford Oath, and con­ſequently of the like former Impoſitions, was moſt magnificently, as well as ſpitefully enough arrogated to its proper Author. It was, it ſeems, the deſigned Policy of that Great Man, to root thoſe Princi­ples out of mens minds, upon which the late Wars (as he ſuppoſed) were builded, and he would do it by this invention, to wit, the impo­ſing upon them new Declarations, Oaths and Subſcriptions, of a ſtrain framed contrary to thoſe Principles. I do remember now the Sentence of Eſdras to the Apologue of the Anglel, where the Woods and the Seas would encounter one another. Verily (ſays he) it was a fooliſh puopoſe; for the Trees could not come down from the Hills, nor the Waves get up from the Shoars. I muſt ſay the ſame of this Policy. It was really a great vanity to think that Folks ſhould be made to ſwear away their Thoughts and Beliefs. Whatſoever it is we think or believe, we do think it, we muſt think it, we do believe it, we muſt believe it, notwithſtanding any of theſe outward Impoſitions. The honeſt man indeed will refuſe an Injunction againſt his Conſcience, the Knave will ſwal­low it, but both retain their Principles; which the laſt will be the like­lieſt to put any villanous Practice. On the contrary, there is nothing could be adviſed more certain, to keep the Covenant, and ſuch Prin­ciples4 alive in mens hearts, and memories, than this perpetual enjoyn­ing the Renunciation of it. Nor may you wonder, if that Leſſon ſink deep into mens fleſh, which you will teach them with Briars and Thorns, as Gideon taught the men of Succoth. Beſides, it is the moſt unpolitick thing that ever could have been, for ſuch Contents, as are of that dan­gerous conſequence to Majeſty and the Government, to have them once diſputed, or brought into queſtion, to be put into theſe Declarations, Oaths and Subſcriptions, which neceſſitates the examination of them to ſo many. It was the Wiſdom of the ancient Church, inſtead of Con­tention about the Jewiſh Ceremonies, to take care they might have an honourable Burial: and I dare ſay, if that Great Lord Chancellour had but put off his Cap to the Covenant, and bidden it a fair adieu only, he ſhould have done more towards its Extirpation, than by all this ite­rated trouble to mens Conſciences. And if it ſhall therefore pleaſe the ſucceeding Miniſters of our State, inſtead of going to root out the Prin­ciples of Innovation which are got into people, by this means (which is no means to do it, but the means to rivet them more in us), to endeavour rather, to root out the Cauſes from us, which make men willing to enter­tain ſuch Principles, and deſire change: I ſuppoſe their Policy will prove the ſounder. The way to eſtabliſh the Throne of the King is this, to make it appear, that all thoſe Grievances, and all thoſe Good things which the people in the late times expected to be removed, or to be obtained, by a Common-wealth, or a change of the Government, may be more effectually accompliſhed by a King in the Acts of his Parliament.

I am ſenſible how my Theme riſes upon me, and that I begin to ſhoot wide: I take my aim therefore again, and two things, in earneſt, I would expect from this BILL, as the ſum of what is neceſſary to the End of it, our Eaſe, if it be made to ſerve the turn. The one is, that Biſhop Land be confined to his Cathedrals: and the other, that Chancellour Hyde be totally expell'd our Acts of Parliament. By the firſt, I mean, that the Ceremonies in the ordinary Pariſh-Churches be left to the liberty of the Miniſter, to uſe, or uſe them not, according to his Conſcience, and Prudence toward his own Congregation: and by the latter, that all theſe new deviſed Oaths, Subſcriptions and Declara­tions, together with the Canonical Oath, and the Subſcription in the Ca­nons be ſuſpended for the time to come. If that be too much, I ſhall content my ſelf with a modeſter Motion, that whatſoever theſe Decla­rations be, that are required to be Made, Subſcribed, or Sworn, they may be impoſed only as to the Matter and End, leaving the Takers but free to the uſe of their own Expreſſions. And this Expedient I ga­ther5 from my Lord Cook, who hath providently, as it were, againſt ſuch a ſeaſon, laid in this Obſervation. The form of the Subſcription ſet down in the Cannons, ratified by King James, was not expreſſed in the Act of the Thirteenth of Elizabeth. Inſtit. p. 4. c. 74. And conſequently, if the Clergy enjoyed this Freedom until then, in reference to the particulars therein contained, what hinders why they might not have the ſame re­ſtored, in reference alſo to others?

It is true, that it may ſeem hard to many in the Parliament, to undo any thing themſelves have done: but though this be no Rule for Chriſti­ans, who are ſometimes to repent as well as believe, if they be loath to Repeal any thing, what if they ſhall only Interpret or Explain? Let us ſuppoſe then ſome Clauſe in this BILL, or ſome new Act, for Expla­nations. If any Nonconformiſt cannot come up to the full meaning and intent of theſe Injunctions rightly explained, let him remain in ſtatu quo, under the ſtate only of Indulgence, without benefit of Comprehenſion; for ſo long as thoſe who are not Comprehended, may yet enjoy that Eaſe as to be Indulged in ſome equal meaſure anſwerable to his Majeſties Declaration, whether Comprehenſion be large or narrow, ſuch terms as we obtain are pure advantage, and ſuch as we obtain not, are no loſs: But if any does, and can honeſtly agree to the whole Senſe the Parliament intends in ſuch Impoſitions, why ſhould there be any Ob­ſtruction for ſuch a man, though he delivers himſelf in his own Words, to be received into the eſtabliſhed Order with others? Unleſs men will look on theſe Injunctions only to be contrived for Engines of Bat­tery, to deſtroy the Nonconformiſt: and not as Inſtruments of Ʋnity, to edifie the Church of God.

I will not leave our Congregational Brethren neither, ſo long as I have ſomething more that may be ſaid for them, not ordinarily con­ſidered by any. It is this, that though indeed they are not, and can­not ſeek to be of our Churches as they are Parochial, under the Dio­ceſs or Superintendency of the Biſhops: yet do they not refuſe, but ſeek to be comprehended within the Church as National under His Majeſty. I will explain my ſelf. The Church may be conſidered as Ʋniverſal, and ſo Chriſt alone is the Head of it, and we receive our Laws from him: or as Particular, and ſo the Paſtors are Heads, Guides, or Biſhops over their reſpective Flocks, who are commanded therefore to obey them in the Lord: or as National, which is an accidental and ex­ternal reſpect to the Church of God, wherein the King is to be ac­knowledged the Supreme Head of it, and as I judg no otherwiſe: For thus alſo runs the Statute, That our Soveraign Lord ſhall be taken and re­puted.6 the only Supreme Head in Earth of the Church of England, called Ec­cleſia Anglicana. Now if it ſhould pleaſe the King and Parliament, to allow and approve theſe Separate Meetings, and Stated places for Worſhip, by a Law, as His Majeſty did by his Declaration, I muſt profeſs that, as ſuch Aſſemblies by this means muſt be conſtituted immediately inte­gral parts of the Church as National, no leſs than our Pariſh-Congrega­tions: ſo would the Congregate Churches (at leaſt thoſe that under­ſtand themſelves) own the King for Head over them, in the ſame ſenſe as we own him Head over ours, that is as much as to ſay, for the Su­preme Coercive Governour of all (in this accidental regard), both to keep every ſeveral Congregation to that Goſpel-Order themſelves pro­feſs: and to ſuperviſe their Conſtitutions in things indifferent, that no­thing be done but in Subordination to the Peace of the Kingdom.

Well, let us ſuppoſe then a Liberty for theſe Separate Aſſemblies un­der the Viſitation of His Majeſty and his Juſtices, and not the Biſhops; I would fain know what were the Evil you can find in them. If it lie in any thing, it muſt be in that you call Schiſm. Separation then let us know, in it ſelf ſimply conſidered, is nothing, neither good nor evil. There may be reaſon to divide, or ſeparate ſome Chriſtians from others out of Prudence, as the Catechumens of old from the fully instructed, for their greater Edification; and as a Chappel or two is added to a Pariſh-Church when the People elſe were too big a Congregation. It is not all Diviſion then or Separation is Schiſm: but ſinful Diviſion. Now the Su­preme Authority as National Head, having appointed the Parochial Mee­tings, and required all the Subjects of the Land to frequent them, and them alone, for the acknowledging, glorifying, or National ſerving and worſhipping the one only true God, and his Son, whom we have gene­rally received: and this Worſhip or Service, in the nature of it being in­trinſecally good, and the external Order (ſuch as that of Time and Place, and the like Circumſtances) being properly under his Juriſdiction, it hath ſeemed to me hitherto, that unleſs there was ſomething in that Order or Way preſcribed which is ſinful, and that required too as a Con­dition of that Communion, there is no man could refuſe his attendance on theſe Parochial Aſſemblies, without the ſin of Diſobedience; and conſequently his Separation thereby becoming ſinful, proves Schiſm: but if the Scene be altered, and theſe ſeparate Aſſemblies made Legal, the Schiſm, in reference to the National Church, upon the ſame account, does vaniſh. Schiſm is a Separation from that Church whereof we ought or are bound to be members: if the Supreme Authority then looſe our Ob­ligation to the Pariſh-Meeting, ſo that we are bound no longer, the ini­quity7 (I ſay, upon this account) is not to be found, and the Schiſm gone. Lo here, a way opened for the Parliament (if they pleaſe) to rid the trouble and ſcruple of Schiſm (at once) out of the Land. If they pleaſe not, yet is there ſomething to be thought on for the Separatiſt in a way of Forbearanee; that the innocent Chriſtian, at leaſt, as it was in the time of Trajan, may not be ſought out unto Puniſhment: Eſpecially when ſuch a Toleration only is deſired, as is conſiſtent with the Articles of Faith, a Good Life, and the Government of the Nation.

And now I turn me to the Houſes. My Lords and Gentlemen! I will ſuppoſe you honeſt Perſons, that would do as you would be done unto; that would not wrong any, or if you did, would make them recompence. There hath been very hard Acts paſſed, which when the bills were brought in, might haply look ſmooth and faire to you: but you ſaw not the covert art, ſecret machination, and purpoſely contrived ſnares a­gainſt one whole party. If ſuch a form of words would not, another ſhould do their buſineſs. By this means, you in the firſt place your ſelves ſome of you were overſtript: Multitudes diſpoſſeſt of their Li­vings: The Vineyard let out to others: The Lord Jeſus the Maſter of it, deprived of many of his faithful Labourers: And the poor ſheep (what had they done) bereft of their accuſtomed ſpiritual food, to the hazard of their eternal Souls. Among many Arguments therefore for Liberty in other Papers, from Policy, Convenience, Reaſon of State, and Rea­ſon of Religion, I have this one to offer you of a more binding nature, an Argument from Juſtice, Rigtheouſneſs, and Reſtitution to the Diſplaced. It is true, that the Places they once had are filled, and diſ­poſed: but there are others enough. There are many of thoſe who poſ­ſeſs theirs, do alſo keep their own, and keep more. There are many, who are Canons, Deans, Prebendaries, that are alſo Parſons, Re­ctors, Vicars; who have Benifices and Honours by Heaps, and by the Buſhel. If it ſhall pleaſe You therefore in this BILL on the Anvil, or in another, to take cognizance of Pluralities, that for the preventing an idle, ſcandalous, covetouſly overgrown, unprofitable Miniſtery, every man who hath more than one Cure of Souls, or one Dignity, ſhall give them up into a publick ſtock, or to a general Diſtribution, you ſhall do the Church right, and the Ejected right, you ſhall give ſuch Drones their due, and God his due, and ſtrew the way by this meanes for the making your Grace intended in this Bill, of ſignification. In the name of God Sirs, let me move you to this, if it were only Hac Vice, for a preſent need­ful conjunction of us at this ſeaſon. We ſee the jawes of Popery and the Sectary opening upon us, if the ſober Proteſtant intereſt be not united,8 we periſh. I know who will be ready to ſtamp here and throw duſt in the Air, for it is theſe Sons of the Horſe-leech whoſe voice is ſtill Give Give that will never be contented with a ſingle Portion. A Dignity therefore with a Living, let them be allowed: but one Dignity and one Cure of Souls ſhould be all, though they cut themſelves with Lances. It is this damn'd hard objection at the bottom, the Prieſts covetouſneſs and corruption, rather than their diſpute about things indifferent, that really hinders the Churches Peace and Proſperity.

To conclude. According to what every mans mind is moſt upon (the Publick intereſt, or his Own), ſuch is his value more or leſs.