An Apology for the Nonconformists Ministry, Treatise · Part 1 · Accusation 31

An Apology for the Nonconformists Ministry · Treatise · Part 1 · Accusation 31

p. 157Accus. 31. Of some printed Accusations of us as Covetous, and other such like.

But it hath pleased some late Writers (of great account with some) to lay such matters to our charge as the cause of our nonconformity, as one would have thought should never have entred into the thoughts of a sober man that ever saw or heard of the English affairs, and present state.

1. The year 1674. was published a Book under the name of Dr. Asheton Chaplain to the Duke of Ormond, who in his introduction supposeth the Nonconforming people to be such as meerly believing the Ministers, and the Ministers to be such lest they scandalize the people that think the things unlawful. And so he applieth himself to confute them on that supposition (a thing easily done, if this were all). And he citeth the words of one of us about scandal, against our selves. To which we say, 1. Seeing even Pagans, Papists, Socinians and Quakers, Anabaptists and Separatists, and some Arminians and Prelatists too, are Nonconformists in the largest sense (as refusing Conformity) and seeing it is not imaginable that all the persons of any one profession should be just of the same degree of understanding, and in every thing of the same opinion; it is not impossible but that some one called a Nonconformist, may be as brainless and dishonest, as he describeth them. But we must say, that we remember not that ever we met with one of them that was such, and that had no stronger reasons against Conformity, or that took the things avoided to be indifferent. 2. And whether we our selves are such, let our Writings and Reasons therein given against Conformity be the evidence. Could he hope to p. 158make the world believe, that men not mad with factious humour would live as we live, and suffer what we have suffered, and durst forbear much of the work to which we are devoted, and all to avoid that which we account indifferent, and no sin? And hear then how he doth more than justifie us himself, pag. 30. [If Conformity be unlawful; if having beg'd Direction from the father of lights in hearty prayer, and having used all moral diligence to satisfie your consciences, you cannot as yet be perswaded of the lawfulness of it: O do not dare for any outward respect whatsoever, to go against the light and checks of conscience? Quod fit contra conscientiam edificat ad gehennam, is a noted truth]. Ay, but what then must we hear and bear from such as you, when we wonder that any of you can doubt of the unlawfulness of what we refuse?

And coming to our Accusation pag. 71. he thus speaketh (even to our astonishment, that ever humane nature can be tempted into such a state.) When I have first told them that I shall meet them at the day of Judgment, I can then with greater confidence assure the world (what some mens prejudice will not suffer them to consider) that the chief reasons why so many Nonconformists refuse subscription, are these two, Their Credit and their Interest, springing from those roots of bitterness, Pride and Covetousness.

What then may not the mind of man be perswaded to, if a Doctor living in England, in London, can say and believe this, and say it with such an appealing mention of the day of Judgment! O who should not fear what his soul may be seduced to think and say? 1. Let it be noted that he speaketh not of any odd or singular persons, nor with distinction, but of the [so many Nonconformists]. 2. He speaketh of all their hearts and secret intents, even that which moveth them to refuse Subscription. 3. That the thing of which he accuseth them is as odious a crime as most can be charged on man: To disobey the Magistrate, to forsake their flocks, to give over much of their office to which they are devoted, to keep up factions and divisions among the people, and to propagate it to posterity, and protest before God and man that they would conform, but that they are perswaded it is sin (and heinous sin), and all this in hypocrisie, when Pride and Covetousness are the cause, what an odious people are these Nonconformists, if this be true? 4. And Hatred and Prosecution are the proper effects which his accusation tends to. Who can repent of hating and destroying so odious a sort of hypocrites as he describeth? 5. And p. 159what is the credit for which their pride doth seduce them? 1. Consider what is the thing that they look for credit in. 2. From whom it is. 1. It must be somewhat that hath at least an appearance of good, that they can look for credit by: Pride liveth not upon Evil, as known to be evil. We suppose he meaneth, that it is the reputation of being better Preachers, holier and honester persons than others, and of more faithful Consciences, who fear lying, perjury, covenanting to sin, and practising more than the Conformists do. 2. And either they expect this reputation with high or low, with many or few. 1. The world knoweth that the Law-makers, and Rulers, and Nobles are for the most part against us; yea that the Oxford-Act of Confinement, and others, cast upon us the suspicion of as odious crimes as most are in the world: And the Conformists, who are desirous to make us contemptible, use to perswade the people, that there are few Wise or Learned men among us, but that such are almost all for them; and that it is but a few inconsiderable Mechanick Sectaries who are for us. And if all this be so, what is here left for Pride to work upon? How contemptible doth the Novel Ecclesiastical Politician, and the Debate-maker, among many others render us? And why should not our pride rather incline us to desire the esteem and favour of the Highest, Richest, and most Honourable, than of mean contemned people, and of the greater number than of a few? Honour is in the Honourer, and Laudari a laudatissimis is the ambition of the proud (of which we were as capable as they, but for these and such other differences of mind and life); and unless we must hear with Balaam, [God hath kept thee from honour]. But if the people that so honour us, as to feed our Pride (against such depressions as the frowns of some Superiors, the voluminous, Pulpit and private reproaches and derisions of many that should be better imployed, and the debasedness of poverty and long prosecutions) be indeed considerable for number and quality, it seems they see somewhat in those that others abhor and scorn, to make them believe that indeed they are another sort of men, than such would make the world believe they are. And it is to be noted, that the people in question are no strangers to us, either as to our minds, or parts, or practices, being those with whom we converse, and have long conversed; whenas the reproachers, even our Clergy-neighbours, such as this Doctor, are strangers to us, and we to them for ought we know; and though they live near us, converse so little with us, p. 160that they know us but little (if any whit) more, than men of other Kingdoms (as is fully proved even by their description of our judgments; for we must not think that they knowingly speak falsly).

But his proof of his accusation followeth: First, their credit and reputation; wherein I am fully instructed by a learned person (Friendly Debate, p. 113.) who having proposed this doubt, Why did many of them deliberate so long whether they should accept of Dignities in the Church? He thus adds, If it was so plain a business that their Conscience and their Covenant would not let them, one would think they should have profest it openly, without any more ado; And therefore I conclude, that pause and deliberation was about somewhat else; not about matter of Conscience, but of Interest and Policy: As whether the people would take it well, and not laugh at them as so many Magpyes, &c. You think perhaps that they spent their time in fasting and seeking God to direct their consciences. No, no: It was not their conscience, but their credit, which then lay at stake—Because I have heard some of them acknowledge, they did not scruple what we do, but thought it unhandsome for them to do it.

To all this, we have committed the answer to one of the persons to whom one of the mentioned Dignities was offered, who answereth as followeth.

1. Is such a charge of mens secret thoughts and intentions well proved, by telling men what one of your selves hath said, with the same spirit and front as Luther, Calvin, Zuinglius, &c. are now proved wicked by the Papists, because some of their adversaries so reported them heretofore?

2. Are 1800 or 2000 men accusable upon the account of four mens secret thoughts? What is this to all the rest?

3. Is it possible for either of these Authors to know a negative, and that by secret heart-action by four other men, viz. that they sought not God to direct their consciences.

4. Would not any other men have thought that accepting of dignities had been a likelier sign of pride, than refusing them. If either of these Doctors had refused them, we should have thought it a sign of their humility. What a case are we in with such men as these, when we must needs be proud whether we accept or refufe?

5 Would not the favour and honour of those that would have advanced us to Dignities, have weighed down the displeasure of those that we should have offended? Do you not think that they p. 161are more, and more honourable persons, whom our conformity would have pleased?

6. What scorn or derision does Bishop Reignolds now undergo, or many of your Doctors, who some were, and some reputed formerly of our mind?

7. What scorn would it have been to Baxter, who had written two years before the change, for moderate Episcopacy and Liturgies, and whose Books was pleaded and produced at the great meeting at Worcester-house, before the King and Lords, and Bishops, and Nonconformists, with these words of the now Bishop of Winchester, No man hath written better of these things than Mr. Baxter. Who answered, That he stood to all that he had there written. And why doth he now suffer so much obloquy and displeasure from the separating part of the Nonconformists, if it be reputation that he stuck upon? Why do your party tell him that he is more calumniated by the Nonconformists, than by any others? Why hath he lost the esteem of so many (as he had once almost done of his own quondam flock) for perswading them from going too far in heart and practice from the Bishops (when it was their silencing Himself and such others that was the thing which turned his old hearers hearts against them).

8. But, judge all men of common Reason, sobriety and honesty of these mens Accusations now by the matter of fact it self, which I opened before as to a former Objection.

Again, Let common reason and equity here be judge of the ingenuity and credit of both these Defences: When of three men that were offered Bishopricks, but one delayed his resolution, and two that were offered Deaneries; and when the notorious reason was, to see whether the refused Conformity would stand or fall, when no one of them ever talkt of accepting, if that Conformity should stand, and when these were but three men among Eighteen hundred Nonconformists that after were cast out (and that Conformity was Actually dispensed with at the time when one refused, one accepted, and three delayed). Whether this be a good proof that it was not Conscience, but Interest that these men stuck upon? and that consequently this is the chief reason that 1800 men subscribed not? And will not posterity rather think that the change may prove sad to the Church of England, when instead of so many men that are silenced for avoiding that which they fear to be Perjury, Lying and Covenanting against the Commands of Christ; p. 162such men are set up, that dare talk at this rate, and that in Print, and with the mention of God and the day of judgment. And whereas the Debate-maker saith, That he heard some of them acknowledge that they scruple not what others do; through Gods mercy they are all, save Mr. Calamy, yet living, and solemnly profess that they never so thought or said to him, or any other, but have oft openly profess'd the contrary: But if he means any others, what proof is that of these accused persons thoughts?

His second proof runs thus: If this excellent Author shall be condemned as Apocryphal (and it is a very easie confutation to cry Fie upon him, when they are not able to answer his Arguments, (Alas for the Church of England, if her Doctors take such inhumane Calumnies for unanswerable Arguments)! I shall then give them an Authority, formerly little less than Canonical: How the case stands with him at present, I am wholly ignorant: However he is one that fullwell understands the Intrigues of his party. Baxters Def. of the Princip. of Love, p. 92. And here he reciteth the Authors words against that pride and self-interest which we are accused of.

And here again we appeal to common ingenuity, 1. Whether this man who professeth himself wholly ignorant of the Authors case (and to him is utterly unknown), be liker to know the secrets of his and other mens hearts (it's like as much unknown to him) than he himself, who he saith knoweth the intrigues of his party? 2. Whether it be a good proof that Nonconformists are chiefly moved by Pride, because they openly write against it, and condemn those that are so moved, with words which the Accuser himself highly approveth?

Obj. But it seemeth by your words that some such there are among you, and it is not Baxter himself that he accuseth.

Ans. 1. Yes; for his application followeth [Ex ore tuo], which properly should mean that he condemns himself. 2. But suppose it otherwise; Know, Reader, that the person against whom that Book was written, was Mr. Edward Bagshaw, an Anabaptist, Fifth Monarchy man, and a Separatist, and a man of an extraordinary vehement spirit, who had been exasperated by many years hard and grievous imprisonment; and that it was such as he that were described; and that the Nonconformists of England were so far from being of his mind and spirit, that when Baxter had written three Books against him, and such as he, even as Separatists (without p. 163medling with him as an Anabaptist, or a Millenary), no one Minister of England wrote in his Defence, nor, that ever his Confuter heard of, pleaded for him. And did we ever dream that no Sectary is moved by Pride to Nonconformity? Do we justifie the secret thoughts of all Nonconformists, whom we know not? Or is it a proof that Pride chiefly moveth the Nonconformists, because they call out to Sectaries to take heed, lest it be so with them.

3. But because this Doctor hath told the world that Baxter fullwell understands the intrigues of his party (as he calls them). Let the world judge whether his testimony then of that party be not more credible than his that so little knoweth them? And he solemnly professeth to the world, that though he hath reason to call the best of men to be very jealous of their hearts, lest pride and self-interest should pervert them; yet he verily believeth, that there is not this day on earth (that he heareth of) a more conscionable, godly, faithful party of Ministers of the Gospel, than those that are now ejected, silenced Nonconformists in England (though they are not all equal in judgment, or Ministerial ability, or self-denyal). As far as his credit will go, let posterity believe this: And his testimony shall be believed, when the Defamers and Calumniators shall not.

2. He thus proceedeth, [A second reason why they conform not, is their Interest]. If this be thought a Paradox (it being a strange method to consult their interest, by losing their Livings), the dissatisfied person is desired to consider, that the Ringleaders of the faction having possessed themselves of other mens preferments, and foreseeing that they should be restored to the right owners, thence made a virtue of necessity, by assuring their Proselytes, that they were resolved to stick to them; and as they had defended the Cause with their Tongues and Pens, they were now ready▪ if Providence call them to it, to seal it with their blood. (And is it a sign of covetousness, to dye for what they hold?) But by this he tells us, that [the people were melted into such kindness, as that the Preachers are no losers by their silence (Here's the wonder: Hear the proof.) 1. Many of them gain more at present from their party, than they could from the Church, if they conformed.]

Ans. 1. O that he would name those many, and let us try the case? and see also whether they are a considerable number? The p. 164Independents are commonly thought to be best provided for in London—But how small is their maintenance to what they had, or might have had heretofore? And why might they not now have more if they could conform? We were just now accused by him and another, about our deliberate refusing of Church Dignities? And doth he think that we get more now than a Bishoprick or Deanery would have amounted to? And as for what he talks of our being in other mens preferments, we took our Labours indeed for preferment, but not our maintenance; and those that are now Conformists, as well as the Nonconformists, were formerly in sequestrations; and some were out; and others (where the old sequestred Incumbents were dead) were setled by Law long before the time of silencing. And would not covetousness rather have perswaded them all to conform and take new Livings, than to leave all. Is it possible for an English man to think that we live more plenteously upon our Neighbours charity, than the Conformists do upon their Dignities, Tythes, and Charity together, even such as live in the houses and favour of the Nobles and great men of the Land? Doth he not here much commend the charity of those that are for the Nonconformists, before he is aware, in comparison of others? But the Reader shall know the truth of this anon.

But suppose some did gain so much by their Nonconformity, would that cause many hundred to continue Nonconformists, who live in want, and have no such hopes?

His second proof runs thus, They retain a power and interest in their party to prefer their conforming sons—And this is such a piece of impiety as (were there not too much ground for the suspition) I should not think any Christian could be guilty of.

Ans. And this is such a kind of charge and proof as we think a just and sober Heathen or Mahometan would abhor and would be as a wonder to us, if the sight and hearing of the like from such men did not tell us what Monstrous pravity hath corrupted the nature of man. And we are sorry that posterity must know by such passages, that the Church of England hath such Doctors to succeed the silenced Nonconformists, and the houses of the Nobility such Chaplains, whose most deliberate Writings when they appeal to the day of Judgment, are such as may make human nature blush.

1. Of 1800 or 2000 silenced Ministers, we know not of twenty that have sons that are Conforming Ministers: suppose p. 165there should be 40 or 50 such in England, would 1750 others be purposely Nonconformists, that those 40 or 50 sons of other men might get Livings? What are they to them? or what get they by it?

2. Would it not be a greater prey for covetousness for both Father and Son by conforming to have Livings, than for the Son alone? Yea, for 1800 Ministers to have Livings, than 40 or 50 of their sons alone?

3. And who knoweth not (as they boast themselves) that Nobility and Gentry who have presentations to Church Livings, are so many of them conformable, and distast the Nonconformists, as shameth this accusation? Do not the Parliament and Laws tell us how they are affected? And doth not the prosecution of the Nonconformists tell it us? Will they that make Laws to eject, silence, confine, imprison, and banish the Nonconformists, if they preach, prefer their sons because their fathers are Nonconformists? Were not those few sons liker to get Livings, if their fathers got favour by conforming? and if all the rest conformed too? Either he would have men think that the Nobility and Gentry who most like the Nonconformists, are many, or but few: if many, there is sure some cause that so many who live with them, and know them, should like them better than the Conformists; they take them not to be such as these Doctors do describe them. If but few, is not Preferment rather to be got from many than from few?

Another Book called, A free and impartial Enquiry into the causes of that very great esteem and honour that the Nonconforming Preachers are generally in with their followers: in a Letter to H. M. Proceeding from the like spirit, useth the like (but more) Accusations. His first assigned cause is p. 36. A preaching up of an empty, formal, notional kind of Religion, and causing and encouraging men to build their hopes of heaven upon very easie and pleasing conditions. And p. 54. No men have ever given people ground to hope for the salvation of the spirit with less pain, trouble to the flesh, than these men have done.

Ans. Wonderful! that so many thousands should be so deceived! Make their hearers believe this, and they will soon forsake them. We know no one thing that causeth mens dislike of the Conformists p. 166so much, as that they take them to be just such as he describeth the Nonconformists to be. We cannot express their opinion of too many of them in apter words. Nor do we know of any thing in the world that causeth men to like the Nonconformists so much, as that they judg them to be just contrary to this mans character. And have the people no sense, nor acquaintance with the persons? This is a charge which we meet with few of our enemies that believe. Let these evidences decide the case: 1. Which side hath (generally) the strictest followers? Which side are the generality of the Blasphemers, Whoremongers, Drunkards, and Debauched persons on? And which side hath the most serious, religious sort of persons?

2. Why is it that the Nonconformists and their followers are commonly accused for preciseness and overmuch strictness, for being hypocrites, as counterfeiting more holiness and austerity of life than others?

3. How many of the Ministers were ever cast out for drunkenness, fornication, deceit, swearing, perjury, or any loose living or immorality? Not one of the 1800 that ever we heard of; but all for Nonconformity alone.

4. If you should turn your charge upon the Sectaries, who hath written more against the Antinomian loose opinions, than the Nonconformists have done? The many Volumes of Mr. Anthony Burges, the Writings of Mr. Richard Allen, Mr. Joseph Allen, Mr. John Howe, with many more of late, and of Mr. Hildersham, Mr. Ball, Mr. Dod, Mr. Greenham, Mr. Rogers, Mr. Perkins, and many more such of old, will tell posterity whether the Nonconformists preached loose licentious Doctrine.

5. But the fullest decision of this case will be from their cause it self. The Liturgy and Canon, 1. obligeth us to refuse no Child that is offered us in baptism. 2. The Rubrick pronounceth the baptized Infants so dying certainly saved (not excepting any child of any Infidel or Atheist, or open denier of a life to come, or derider of Christ and the holy Scripture (of which there are now great store). 3. When the baptized Children can say the words of the Creed, Lords Prayer, &c. though they know not what they say, they are confirmed by the Bishop. 4. Being confirmed, they are to be admitted to the Lords-Supper, though they know not what it meaneth; yea they are compelled for fear of Imprisonment and ruine to communicate. 5. When they are sick, if p. 167they will but say they repent, and desire it, they must be Absolved in absolute terms; though they give the Minister no satisfaction, that they are truly penitent, and have lived till then a most ungodly life, and perhaps lie cursing, and swearing, and railing at a holy life on their sick-bed. 6. And being dead, we must pronounce our hope of every one in England, except unbaptized ones, excommunicate and self-murderers, that God in mercy hath taken to himself the Soul of this our dear brother out of the miseries of this world; Though they were professed Atheists, Infidels, scorners of Christ, notorious adulterers, or other criminals, and never once so much as said, I repent. 7. And the Discipline of the Church being managed by one Lay-Chancellor and his Court, with some small assistance, in a Diocess of many hundred Parishes, is utterly uncapable of calling one of an hundred to repentance, or keeping clean the Church. And these are much of that which the Nonconformists refuse to subscribe their full Assent and Consent to, and to Covenant never to endeavour to reform, for which they suffer the loss of all. And now judge which side hath the looser principles and cause. And add their refusal to approve of that which they fear to be in many thousands, Perjury, and the rest which the Conformists never scruple, and try who are the looser, and have the greater Latitude of Conscience. And never did we yet meet with many that do believe that we live in more fulness, and idleness, and fleshly liberty than most of the Conformists do, which we speak not as accusing any, but in our necessary defence.

But he pretendeth to prove it, 1. By our Books. 2. By particular doctrines of Election, Justification, Good-works, &c.

But 1. Doth not the world know that the Nonconformists offer to subscribe the same Doctrine of the Church of England as the Conformists do, in the 39. Articles and the Book of Homilies? If one then have a wrong faith professed, so hath the other. And let them that must contradict the Doctrine which they subscribe, bear the greatest shame and punishment, and spare us not, if it be we. 2. Why is there no publick accusation against us these years, in which by his Majesties License we have preached openly, as for any unsoundness of our doctrine? 3. Who knoweth not that such accusing inferences are usually brought by all factious, quarrel some Divines against their adversaries? Whence such Writings as Caivino-Turcesinus, &c. have sprung up. 4. The Reporter p. 168here either chargeth on the Nonconformists the Doctrines of the Antinomians, (which none have more confuted) and of a few half Antinomian erroneous men (against whom he might have read the Writings of Mr. Burges, Mr. VVoodbridg, Mr. Gibbons, Mr. Warren, Mr. Jessope, Mr. Gataker, and many other Nonconformists) or else he falsifieth their doctrine. He citeth the Marrow of Modern Divinity, written thirty years ago, by a Barber tainted with Antinomianism; and though he cite the names of five Independents that then approved or commended it too hastily, he never tells you how commonly both the Presbyterian and Episcopal Nonconformists (and very many Independents) reject and condemn it; and how many have confuted it (more than Conformists ever did). And blessed be God that our forecited Books are visible to report our Doctrine to the World. 5. But he singleth out one of us from the report of a Conforming Contradictor, as making heinous sins, such as Peters, Lots, &c. consistent with true Grace. Reader, this is the true case (in which you will still see what justice we have from this kind of men), Baxter about near thirty years ago, endeavoured with all his power and diligence to reconcile the Episcopals, Presbyterians, and Independents, at least to joyn in the same Communion. He found the two latter full of distast against the Prelatical party of Ministers, but especially of the common people (even his own hearers) still saying, they are swearers, drunkards, meer worldly, loose, ungodly people, that have no seriousness in Religion, and it is not lawful for us to have communion with such. To cure them of this distast, he stretcht his charity as far as he thought just, to extenuate their faults, and told the people, That though many of these Prelatists would swear and curse, and had divers such faults; in the exercise of Church-communion, they that were not-Pastors, but private men, must bear what they could not reform; and withall must compassionately consider, that many foul faults committed more through passion and custom, than love and interest, might stand with grace; and Pauls counsel, Gal. 6. 1, 2. was to be well considered. This being the scope of his discourse, and the end, what doth Mr. Tho. Pierce but retort it on him unthankfully to his reproach, as holding too loose a doctrine? Which this man here also now repeateth. But as he told Mr. Pierce, that for all this, if one were necessary, he had rather dye in the case of Noah, Lot, and Peter, in the time of their sin, than in the case of Mr. Pierce when he wrote that book p. 169(being perswaded that they had then more of the love of God and man than he); the same also he still professeth to this Enquirer, and all of his spirit that so unthankfully requite men for perswading the people to judge as charitably as they could for Concord sake of scandalous Prelatists: But if we be odious for pleading for charitable censures to such, what are they that live in the sin it self, and they that receive them constantly to their Communion?

And here as a proof he tells us how Dr. Hammond's Catechism, and Mr. Fowlers book of Holiness being the design of Christianity, have been censured, and Mr. Baxter for daring to justifie the argument of that book, p. 109. To which we say, 1. We highly value Dr. Hammonds Practical Catechism; And it's strange, that if one of us have justified the argument of the other, that our Doctrine should not rather be gathered from such as he, than from we know not whom: For we must say that we know of none accounted Orthodox among us, who have at all disowned that book of Mr. Baxters: But we observe that these men most injuriously impute the very opposition of some Sectaries, and passionate weak persons, to us that are opposed by them, because that all go under the name of Nonconformists.

2. His second Reason is, Our mighty shew of zeal in all Religious performances. Ans. And how knoweth he that it is but a shew? Are they like to be better that shew no zeal? Can a man believe the great things of Heaven and Hell, and preach them without great seriousness and zeal, and not play the hypocrite? Who is it that said, Isa. 58. 1. Cry aloud, lift up thy voice like a trumpet? &c. But Christs kinsmen themselves went about to lay hold on him, thinking that his zeal was a transportation or distraction, Mat. 3. 21. [Vid. Dr. Hammond in loc.] no wonder if mens tongues condemn us for zeal, though our consciences condemn us for remisness and coldness in matters of everlasting consequence.

3. His third Reason is p. 21. A very great specious seeming sanctity in carriage and common deportment; the sheeps clothing worn by the wolves, &c. Ans. 1. Will not even strangers from such words suspect that our adversaries own not, or have not at least so much as such a seeming sanctity of carriage? How else could this be noted as a difference? 2. And how knoweth he that knoweth not hearts, that this is but seeming? 3. And how do these charges of a loose doctrine and great seeming sanctity, well agree? 4. Would he have us not so much as seem holy (and so not seem Christians) p. 170that we may escape such censures? 5. And how shew we that we are Wolves? Christ meant that Wolves are known by their cruelty; and Paul saith, Acts 20. 29. that the grievous wolves that shall enter, will not spare the flock. We confess (v. 30.) that we ever expected, that from our own selves some would arise, speaking perverse things to draw away disciples after them, by reason of whom the way of truth should be evil spoken of, 2 Pet. 2. 2. and it hath accordingly come to pass with some; but with fewer of the Ministry than we might have feared according to the experience of the first ages of the Church. But sure it is not we that wearing white garments have bloody jaws; we persecute none, we silence not our brethren.

And let our enemies judg of our Accuser by his own words, p. 125. No men ever were better studied in all the little things that make a fair shew in the sight of the vulgar, and carry with them any appearance of piety. No men ever were exacter at Oral and Gestural sanctity, than they are; what their hearts are, God and their own consciences know, we will not judg them (when yet the Book is an opprobrious judging them): What can be said more for us than this? and how contrary is it to the rest of their Accusations?

4. His fourth Reason runs thus, p. 126. Another method by which these persons attract a great veneration from their followers, is the suffering a seeming persecution—They appear evidently on the suffering side, and providence hath cast them upon acting the sadder scene, the Laws are something smart against them—

Ans. 1. This man yet confuteth the former that maketh us gainers. 2. But what escape is possible from such Accusers? Did we make those Laws against our selves? Do we persecute our selves? Shall Clergy-men provoke Magistrates to make such Laws as he calleth smart, and then make our sufferings to be one of our methods? If this be the method to obtain Veneration, I doubt such as the Accusers will hardly learn it. 3. But in our experience the vulgar usually most honour the prospering and upper side, and set light by sufferers, as if their very usage proved their desert. It is like to be the better sort that are so compassionate, and so much value men that for conscience are vilified by others.

But p. 132. he hath found out covetousness in our sufferings, which others lay upon us; and saith, that Calamy found three days in Newgate more gainful than half a years preaching at Aldermanbury: so that now we have found out another Vice that p. 171may possibly be in this matter, Pride and Covetousness too, &c.

Ans. Is this the Justice of Sacred Clergy-men? 1. Do they lay us with Rogues in the common Gaols for preaching the Gospel when they forbid us, and then envy us that charity there relieveth us, and that any are more merciful than themselves? Do these men believingly preach Matth. 25. I was hungry, and ye fed me—I was in prison, and ye visited me? &c. 2. How knoweth this man what Mr. Calamy received? Is it likely that he knoweth what he saith to be true? which none of us know, that better knew Mr. Calamy than he. 3. If our friends are so liberal, sure they are a better sort of people than the Conformists, if those Preachers say true who tell the world what a wretched case their Clergy would be in, if their maintenance depended on the will and charity of the people. But to make them no better than they are, one of us that writeth this, can say by experience how like this report is to be false: for when he lay (for the ordinary cause) many times three days in the Common Gaol, he was never offered a groat by any, but one Countrey Knight, one Lady, and one Citizen (and a by offer from one that he had reason to refuse) nor received a farthing from any but these three, which did but defray his Prison and Law charges, but not by many pounds his Losses by that prosecution.

5. His fifth Reason is, Their continual applauding and commending their people, and crying them up as saints.

Ans. 1. And what get we by so doing? 2. Why are we censured for preaching against mens sins, if we are flatterers? 3. Whom is it that we cry up for Saints? Is it only Nonconformists? Let our Writings witness whether our description of Saints be right or wrong. But if none must be justified as Saints, none will be saved as Saints. Which doth the world among us take for the plainer dealers? and which party for the more smooth and toothless Preachers?

And now let it be judged by impartial men, whether our sufferings were not enough, and the far sadder sufferings of the peoples souls by our divisions, and the (undeniable) want of due teaching in many places, without all the addition of these hard reproaches? And whether the cited Debate maker, Vol. 1. p. 113. spake like a Divine, a Christian, or a man, when he said, There can no account be given of their behaviour since, in cherishing this fancy among you, (or suffering it to grow) that Conformity p. 172is unlawful, unless it be this, that they think it will make more for their reputation among you, if you believe it was conscience, not care of their own credit and reputation, that kept them from conforming]. When we can obtain leave to be heard, and give in our reasons, it will be better known whether they be but fancies. In the mean time, he that so boldly doth that which so many others take to be sin of so grand a magnitude, should have better askt us for our reasons, before as a heart-searcher he had pronounced that no other account can be given: and he that is so free in naming those whom he traduceth, is not by sober charity to be believed when he telleth us that he hath heard some acknowledg that they did not scruple what these men do, when he nameth none; and we never knew such wretched fools, who were for number or quality so considerable, as that the Nonconformists (and the refusers of Preferment in particular) should be known even in their secret intentions, by their words, and from them be characterized. But sure he thinks himself, that some considerable party of men take Conformity for no indifferent thing, but a very shameful wickedness, if he think that we deny even Lordships and worldly Honours and Wealth, and all the love, reverence, and honour which from the Conformable party is given to the Dignified Clergy, and take up instead of it, with poverty, reproach, and sometimes a Gaol, and all to escape the dishonour of Conformity, and obtain the contrary esteem. But they are not ignorant for all this talk, that some of us by free reprehending the faults of Nonconformists as well as others, (for they have their faults) have been as prodigal of our Reputation with them, as with the Conformists, when we could (with great gain also) have easily preserved it.

It is none of our desire to recriminate, or make any of our Conforming Brethren odious. We suffer much with those people who think they may call a Spade a Spade, for seeking to moderate their censures of many or most of the Conformists. But we must not be blind and sensless under that calamity which wringeth out the Kingdoms tears and groans; nor on pretence of charity, be void of compassion to many hundred thousand souls. And therefore the Writings of Gildas, Lucifer Calaritanus, Salvianus, Sulpitius Severus, and St. Martins Separation from the Prelates, are rendered to us the less censurable, by acquaintance with this age. And we read not Alvar. Pelag. without a Commentary; nor these words of Nic. Clemangis Specul. Eccles. Pont. p. 7. de corrupt. Eccles. stat. p. 173[Ubi vero (ut fere assolet) paulum ex divitiis rerum que secundarum affluentia, luxus & insolentia in Ecclesiam subiere, tepescere sensim coepit religio, virtus hebescere, solvi disciplina, charitas minui, tolli humilitas, paupertas opprobrio esse, simul que parsimonia. Sed ut pompis & luxui res subesset, avaritia crebescere, quae non suis diu contenta finibus, aliena non modo ambire, sed rapere & invadere moliretur, inferiores opprimere, & tam jure quam injuria spoliare—p. 9 Ita factum est, ut paulatim extincto in cordibus eorum spiritu, frigescente charitate, tepescente devotione, Deo deni que oblito, solis terrenis fructibus capescendis inhiarent, sola in dignitatibus beneficiis que aliis emolumenta pensarent. Nulla prorsus hodierna die in assumendis pastoralibus sarcinis, in cura que animarum subeunda, de servitio divino, de salute subditorum aut aedificatione, mentio habetur, de proventuum ubertate tantummodo & quantitate quaeritur—p. 31. Si quis forte pastor, surrexerit qui non hoc more incedat, aut qui pecuniam contemnat, aut avaritiam damnet, qui deni que non omni via seu justa seu iniqua, aurum a suis subditis extorqueat, aut salutari exhortatione vel praedicatione animas lucrifacere studeat, & plus in lege Divina quam in legibus hominum meditetur, extemplo in morsus ipsius omnium dentes acuentur: Illum prorsus ineptum, nec dignum sacerdotio clamitabunt.—p. 34. Quid loquar de exercitio suae jurisdictionis? Qua ita violenter & tyrannice regitur, ut magis hodie homines eligant tyrannorum immanissimorum, quam subire judicia ecclesiae.—Dici non potest quanta mala faciant illi scelerati exploratores criminum quos Promotores appellant; simplices & pauperculos agrestes, vitam satis innocuam in suis tuguriis agentes, & fraudis Urbanae nescios, in jus saepe pro nihilo vocant: Causas & crimina contra eos sedulo confingunt, vexant, terrent, minit antur; sicque eos per talia se componere, & pacisci cogunt: quod si facere renuant, crebris eos citationibus quotidie impetunt, & supra modum infestant. Quod si semel qualibet occasione praepediti comparere desierint, censurâ illos Anathematis, ut rebelles & contumaces feriunt; si vero ad diem venire, quoties vecati erunt, perseveraverint, eorum audientias apud judicum tribunalia impedient—quo longo taedio, longaque sui temporis jactura fatigati, superventuram vexationem atque impensam, pecuniae pactione redimere cogantur▪ —p 37. Ex isto fonte profluit illa copiosa vilium atque indignissimorum Presbyterorum multitudo—si quis hodie desidiosus est, si quis a labore abhorrens, si quis in ocio luxuriari volens, ad sacerdotium convolat, quo adepto, statim se caeteris sacerdotibus voluptatum sectatoribus adjungit, qui magis p. 174secundum Epicurum quam secundum Christum viventes, & Cauponulas seduli frequentantes, potando, commessando, pransitando, convivando, cum tessaris & pila ludendo, tempora tota consumunt. Sed redeo ad nostros Episcopos, qui in omni lubricitate ab ineunte adolescentia educati, tales testes ut ita dixerim Ministros in Ecclesiam introducunt, quorum gesta memorabilia. Illud a me praetermitti non debet quod multi ex eis qui pastorali apice potiuntur, perque annosae tempora potiti sunt, nunquam civitates suas intraverunt, suas Ecclesias viderunt, nunquam pecorum suorum vultus agnoverunt, vocem audierunt, vulnera senserunt, nisi ea forte vulnera, quae ipsi suis uberibus spoliis per alienos mercenarios eis intulerunt. Alienos dixi, quia & ipsimet mercenarii sunt, qui non gregis sui custodiam, salutem, profectum-quaerunt, sed solum temporalis mercedis retributionem. Itaquè ipsi verè sunt Mercenarii, tantum Episcopi habentes nomen, quia res per nomen signata procul abest.—sui corporis curam agunt; sese & non oves pascunt.—Disp. p. 115 Quia plerique carnales quibus hodie supra modum abundat Ecclesia, propterea pacem illam optant, ut in otio & tranquilla quiete, nullo interpellante turbine adversitatis, suis possint voluntatibus (ne dicam voluptatibus) liberius servire. Et quis illos in nomine Christi dixerit Congregatos, qui hac mente unitatem quaerunt Ecclesiae? qui tamen tot sunt, ut non facile sint numerabiles. Hi autem carnales filii Ecclesiae non solum spiritualia nec curant nec sentiunt, sed etiam persequuntur eos qui sunt secundum spiritum.—Hi sunt qui pro temporalibus tantum commodis ad ecclesiam convolant, qui ad secularium formam in ecclesia vivunt, ambiunt, capiunt, rapiunt, praeesse gaudent, non prodesse; subditos opprimunt & spoliant, praelationis honore gloriantur, pompis, fastu, luxu laetantur, qui questum pietatem aestimant—qui volentes sancte, juste, caste, innocenter, spiritualiter vivere, cum cachinnis irrident, hypocritas appellant, crucifixosque comestores.—Talibus hodie ecclesia plena est, ut vix singulis capitulis aut collegiis alios invenire contingat.—p. 122. Qui nihil non modo probare, sed nec patienter audire possunt, quod suae voluntati vel cupiditati contrarium sit; Qui nihil de spiritualibus donis gustantes, siquis aliquid de spiritu dixerit, velut insulsum & insipidum cum risu & subsannatione excipiunt, cum sibilis exufflant, cum clamore & contentione rejiciunt.

Bernard. Serm. 33. in Cant. Vae generationi huic a fermento Pharis…orum quod est hypocrisis; si tamen hypocrisis dici debet quae jam latere prae abundantia non valet, & prae impudentia non quaerit: Serpit hodie putida labes per omne corpus ecclesiae, & quo latiùs p. 175eo desperatius, eoque periculosius quo interius. Nam▪ si insurgeret apertus haereticus, mitteretur foras & aresceret, &c. Ecce in pace amaritudo mea amarissima: Amara prius in nece martyrum: amarior post in conflictu haereticorum: amarissima nunc in moribus domesticorum: Non fugare, non fugere eos potest, ita invaluerunt & multiplicati sunt supra numerum: Intestina & insanabilis est plaga ecclesiae, & ideo in pace amaritudo ejus amarissima▪ Pax est, & non est pax: Pax a paganis: pax ab haereticis; sed non profecto a filiis.—Id. Ep. 249. Quis dabit mihi homines literatos & sanctos in ecclesiis Dei praeesse Pastores, sin non in omnibus, certe in pluribus, certe in aliquibus saltem?

But though we sigh and groan out these words of others, we intend not by them the accusation of any Worthy men, but to tell those that revile us for not being silent, that we cannot possibly believe them, who in this age perswade us that our labours are unnecessary.

The true Case of the Nonconformists Sufferings, which they are said to undergo through Covetousness of gain.

We affect not to be querulous (though nature inclineth them to it that are hurt), nor yet to bring our Superiors under the dishonourable title of Persecutors; else had we not so many years been silent as to our own defence: But when even our Sufferings are made our crime, and said to be chiefly from our Pride and Covetousness, faithfulness to the Souls of men that are thus led towards the guilt of calumniating the afflicted; and faithfulness to the interest and honour of our office, requireth us modestly to tell the truth.

1. When Gods marvellous Providence restored his Majesty, we were some of us in Parishes whence the Parliament had before ejected others, yet alive, who presently took possession of their places in 1660: This is none of the matter of our complaint. But on Aug. 24. 1662, we were by Law made uncapable of any station in the publick Ministry, unless we subscribe, declare, and do the other Conditions required by that Law. Not one of us that ever we heard, was cast out as criminal, for any error that we preached, or any evil that we had done: But for not Subscribing, p. 176Declaring and Doing, as aforesaid, about 1800 or 2000 were at once disabled and cast out. The penalty for every Sermon that they should Preach (besides the loss of all the Ministerial Maintenance or Benefice) was three Months imprisonment in the Common Jayl, and 100 l. for Administring the Sacrament by any not ordained by a Bishop, though otherwise ordained when Bishops were deposed, and not to be had. Those Ministers who could bring their Consciences to hold all the things imposed to be lawful, did Conform. The rest being solemnly dedicated and vowed to the sacred Ministry (some by the Ordination of Bishops, and some of City and Country-Pastors) durst not lay aside their Office: Partly because of their Vow, conceiving it to be Sacriledge to alienate consecrated persons, and greater than to alienate consecrated things; and partly because of the notorious Necessity of the people; Multitudes being ignorant, and vicious, and ungodly, some Popish, or erroneous otherwise; and many Parishes not competently supplied, and the number of fit men both Conformable and not-conformable, too small in proportion to the peoples wants: Yet they concluded, that if once the Number and Quality of the Conformable Ministers were such as would make our labours unnecessary, we might either be silent, or go try to learn the language of some Foreign Land, where we might be of use: And we agreed, that the Magistrate having the power of the Temples, and publick maintenance, we must lay no claim to either against his will: And that though our office might not lawfully be deserted, nor the peoples Souls, yet the circumstances of Time, place, and numbers of hearers, &c. should be so chosen, as most tended to the ends of our office (the Churches good and mens edification), and to the preservation of the publick peace, and the due honour of our Governours): And that love, peace and submission to the higher Powers, and obedience to their Authority in all things lawful, was our indispensible duty, with Patience under all that we should suffer for our Ministerial work.

2. Some Ministers by their Patrimony, or what God had otherwise blest them with, were able to live when ejected, without extremity of poverty: but a great number had nothing, or next to nothing at all, having lived in places where they had but about 30, or 40, or 50, or 60 l. per annum, and not foreseeing a time of want: And a greater number that had some small matter of their own, had Wives and many Children, to whose maintenance p. 177their estates were very insufficient; so that most of the Nonconformists (as far as we can compute) were cast upon the Charity of others for their own and families subsistence. In this case some that pitied the distressed, would have set on foot a course among the Londoners and Countrey Gentlemen that were willing, for orderly help of those in their several Counties: But so many rumors of plots and jealousies were then raised, that men durst not undertake it, lest they should be accounted Plotters against the Government, and encouragers of those that the State discountenanced. One of us therefore moved, that our Rulers consent might plainly be requested, and he was sent to the Lord Chancellor Hide to request it; who said, God forbid that men should be forbidden to exercise their own Charity to Ministers in want: But yet though some talk, and uneffectual attempt was made hereupon, it was not prosecuted, because mens aforesaid fears still continued. But some charitable persons pitied the needy, and kept them from famishing and utter distress. And some few Ministers, of more than ordinary Parts, and Name, and Acquaintance, were better supplied than the rest. But those that were (as conscientious, but) of meaner parts, and more obscure, and small acquaintance, and lived in poor Countreys, were in great necessities: some have long lived with many Children, with almost nothing but brown-bread and water; and some have been put to work for their living at very low and fordid employments (as Musculus once did with a Weaver, and in the Town-ditch): some took Farms, and for want of stock and skill, run into greater poverty and debts: some that had studied Physick, turned Physicians, and so escaped want: some left the obscure Villages, through meer necessity, and betook them to London, and other Cities and great Towns, where the Numbers and Ability of the inhabitants might afford them some relief. And some by this siege did yield up their Consciences, and stretched them by forced interpretations of the words of the Declaration and Subscription, to Conform, and upon the review were cast into miserable distress of soul, which was more troublesome than poverty and famine: And some that thought it not their duty to be very scrupulous, and because they had not taken the Covenant, or medled in matters of Civil Contention or War, did judge themselves more capable than others of Conforming, did after upon review repent, and give up the places they had taken, and the practice which they had begun. p. 178But all found, that the Number of persons that were both able and willing to relieve so many needy families, was small, and that most were either unable or tenacious of their money; so that the sufferings of many were very great.

3. But the service that the silenced Ministers did, being now in private; an Act was made against Conventicles, and such penalties annexed as I need not here recite: And when the Act was expired, it was again revived, with many additions. And because that these Ministers lived mostly now on Cities and Corporations, or their former flocks that were acquainted with them, an Act was made (in the heat of all the grievous Plague) at Oxford, imposing on them an Oath, which he that took not, having kept any Conventicle, and after came within five miles of any City or Corporation, or place where he had lately preached, was to be sent six Months to the Common Jayl, and pay 40 l. This Law was harder to them than the former: For, 1. many men that had made some shift to settle their habitation in the cheapest or most convenient place they could get, were forced to remove; yea most of the Nonconformists in England were constrained to change their dwelling. 2. Some lived with some friends or relations who would give them house-room or help, and they were thus driven away from their friends and relations, and such entertainments. 3. Abundance of them had their houses for a certain time, having Leases of them for years or life: And they knew not how to get Tenants to take such houses which were incommodious to Farmers, though fit for them. And they that before wanted bread and cloathing, were put to the streights of paying Rent for houses that must stand empty, being driven from them. 4. And they were hard put to it to find places in England to fix their dwellings in: for Corporations in most Counties are so near, that he that withdraweth five miles from one, doth come within five miles of another; or at least within five miles of some place where they had preached: And some laborious men, that thirsted after mens salvation, had gone about preaching over a great part of the Countrey, or the Land, and so were almost sentenced to banishment by this Law. And when they did find out a place that was five miles distant from all the prohibited places, it would be strange if there they should find empty houses, when Landlords use not to leave their houses untenanted and unpossessed: And if a house were empty, that it should be fit for a poor Minister, that could not take the ground p. 179or farm, would be strange. And 5. when they found a capable place, they had not money to take it: Being poor before, and poorer by their removal. 6. And when they borrowed money to take it, they wanted money to pay for the removing of their goods, and the furnishing of their new habitations: Those that have tryed such changes, know how chargeable, as well as troublesome, they are.

But the thing that most eased them in all these straights, was, that [Market-Towns] were not put into the Act with [Corporations]; and so many Market-Towns being no Corporations, and there being houses to be had without farms or ground, many Ministers got into those Towns: which gave Dr. Fullwood occasion to reproach them as dwelling in populous places, which had least need of them (of which more anon). And some Ministers finding their streights so great, as that their imprisonment in the common Jayl was not more to be feared; and finding especially that they were no more warranted by God to desert the Souls in all Cities and Corporations, and all their ancient flocks, and all places where they had preached, and five miles round about all these, than the rest of the Land, yea that populous places had the greatest need, and their former Hearers might claim the greatest interest in them, and that Christ commanded his Apostles, when they were prosecuted in one City, to fly to another; they resolved to follow their work where they were invited, and to commit their liberties and lives to God.

But Gods dreadful judgments were the great cause of their freedom from these streights. The terrible Plague consumed so many thousands a week in London, that some Nonconformable Ministers durst not leave them in that distress, but stayed and preacht to them, and visited them, and gathered money abroad for the poor, which greatly won the peoples hearts; and the face of death so prevailed with multitudes to awaken them from security, that the success of the Ministers was very great, and so great, as fixed their resolution to hold on, whatever it cost them. Multitudes of young people penitently lamenting their former sins, and begging of the Ministers not to forsake them in their distress. And so many of the Conformable Ministers fled from the infection, that the Bishop thought it best to connive at the preaching of the Nonconformists during that necessity. And quickly after, the lamentable fire consumed with the Houses Eighty nine Churches, which made the p. 180necessity of preaching in other places more extensive and notoririous; it being unmeet that so famous a Christian City should forsake all publick worshipping of God till the Houses and Churches should be all rebuilt. So that by this necessity a greater number of Nonconformists were needed and entertained in London; yea many Countrey-Ministers that came thither, and by their example the rest throughout England were much encouraged to appear more openly and resolutely in their work.

But in the mean time the Countrey Gaols were possessed by many faithful Ministers, where some have dyed, and some excellent men contracted those diseases of which they dyed shortly after; and some have dyed by the effects of poverty, by cold, and ill food, for want of necessaries. And the complaints of Wives and hungry Children, and the burden of debts for meat, drink, clothes, fire, and houses, hath been a sharper trial to very many of them, than their revilers seem to be acquainted with. And had they felt it but one year themselves, it's like they would not have thought this a way to gratifie either covetousness or pride. It's true, that we should rejoyce in all our tribulations, and in every condition be content; but humane frailty must be confessed; that some by such distress have been cast into sad melancholies, which yet seemed more tolerable too, than gripes of conscience for wilful sin.

And indeed the minds of few ingenuous persons will account it an ease to live on alms, and to be beholden to mens charity for their daily bread; especially when it's too well known how much most men do love their money, and how tenacious they are of it; and if they give once, how hardly they are brought to it again. Who that is able would not rather with Paul get their bread by some labour, than fordidly live on a barren and backward sort of charity? And the truth is, it is the poverty of the friends of the Nonconformists that hath been the cause of these defects. It's well known that it is but few comparatively of the Gentry that have owned them; but the Countrey Farmers of their several Parishes, whose payments and charges were so great, that they had little to spare from the maintenance of their own Families. And the lamentable fire so greatly impoverished the Londoners, and all the Countrey Tradesmen that depended on them (together with the decay of Trade) that the Streams were dryed up that should have supplied the Nonconformists wants; so that if some very charitable p. 181Citizens and others, had not done extraordinarily for them beyond all others, they might have perished by Famine. And after all, the number in the City and other parts, who by the peoples liberality have a tolerable maintenance (which ignorance and envy call a Plenty) is very small in comparison of all those through the rest of the Land who have greater wants, and lesser helps.

And it hath not been the least of the said Ministers sufferings, that the continual uncertainty of their condition, hath disabled them from any commodious fixing of their habitations, and put them to the trouble and charge of frequent removals; one while severities drive them to retirement; and afterward his Majesties gracious Licenses draw them out to more populous places, and encouraged them to take houses accordingly, and put off the old: And shortly after, the revocation of the Licenses, and the sharpness of prosecution, puts them on the necessity of another change, which indeed to single men is less; but to the far greatest part who have families to remove and care for, they that have tryed it, and have no money to defray the charges of such removals, know what it is to be thus unsetled.

But all these are light afflictions, compared with the delights of pleasing God, and saving Souls, and with the pleasures of our daily work, while we are employed in studying, proclaiming and trusting the certain promises of eternal life, and waiting for the promised reward in glory. And far be it from us to mention them as murmuring at the Providence of God; but only in confutation of the hard-faced Calumnies of some men, and to acquaint posterity historically with the truth. God is just in all the corrections which he layeth on us; we have deserved silencing, mulcts and imprisonments from him, yea he is exceeding merciful to us, both in our sufferings for truth and conscience-sake, and in our preservations and deliverances; and we are far from repenting of our Masters work: But whether we deserve from men the accusations and usage which these 17 years we have undergone, we refer to his judgment, who will shortly by his just and final sentence decide this Controversie, and justifie the just.