The Nonconformists Plea for Peace, Section 12 – Section 15
SECT. XII.
The Fourth Part of Conformity.
IV. THE Fourth Part of Conformity is the Subſcription againſt the obligation of the Oath called the Solemn Vow and Covenant. Corporations are conſtituted by Declaring, that there is no obligation from it to any one without exception: But Miniſters muſt only ſubſcribe that there is no obligation on me, or on any other perſon, from the Oath,—to endeavour any change or alteration of Government in the Church.]
2. It is none of the Controverſie here, 1. Whether that vow was lawfully impoſed or contrived, 2. Nor whether it were lawfuly taken. 3. Nor whether part of the matter was unlawful. But ſuppoſing all theſe unlawful, 1. Whether all alteration of Church Government be unlawful? whether it be not in the power of the King and Parliament, to ſet a Biſhop in every Market Town: or to take the uſe of the Keys from Laymen: or to take down Archdeacons, Officials, Commiſſaries. Surrogates, &c? Whether all Reformation be out of the power of the King, or not to be deſired by the people? 2. Whether that which is Lawful may not be done by the Law makers, and be endeavoured by ſpeech in Parliament, or by petition by the people; Eſpecially if the King Command it? 3. Whether men be not bound by a Vow to that which is Lawful: much more to that Which is antecedently a duty?
3. The Conformiſts are here diſagreed among themſelves; ſome ſay that the Vow Bindeth not becauſe it was unlawfully impoſed: But other… better ſay, that this proveth no more, but that the Impoſers could not bind me to take it by any authority of theirs; And that if I had taken it in ſecret without impoſition, I had been bound by it: Els no private Vow ſhould bind. Some ſay that it binds not becauſe it was ſinfully taken: But others truly ſay that if Oaths bind not wherever men take them ſinfully, no wicked man ſhould ever be bound by Oaths or Vows, becauſe they uſually make them ſinfully by an ill end and intention, wrong motives, or ill principles or manner: Or at leaſt a bad man might chooſe whether ever he will be obliged: But all good caſuiſts agree, that if the matter be lawful the unlawful taking hinders not the obligation. A man that is Baptized with ill motives or intentions, is yet obliged by his Baptiſmal Vow. Some ſay that it binds not becauſe the matter it ſelf is unlawful. But its granted that it bindeth to no unlawful matter: Others therefore truly ſay that he that Voweth ſix things whereof three are ſinful, is not diſobliged by the conjunction of theſe from the other three that are Lawful: Els a Knave may keep himſelf diſobliged as to all Vows, by putting in ſome unlawful thing. Some ſay that it binds not becauſe we were antecedently bound to all that is good by other bonds, and therefore not by this. But others truly ſay, that this is a moſt intollerable reaſon and would nullifie our Baptiſmal Vow, and all our ſacramental Vows renewed; and all Covenants that ever man can make to God of any duty. For Gods own Laws firſt bind us to every duty: But for all that our own Vows, Covenants and promiſes ſecondarily bind us alſo: And a man may have many obligations to one duty; Yea indeed the Covenanters ordinarily profeſs that they think not that a man ſhould Vow any thing to God but what God firſt hath made his duty. And they are againſt the Papiſts for making Religions and duties to themſelves which God never made: And therefore they profeſs that if ſome things in the Covenant were not their duty before, they would not think that they are bound to it now: And they profeſs that if they had never taken that Vow they had been bound to all that by it they are bound to: And therefore condemning that Vow doth no whit ſecure the Government of the Church (e. g. Lay Chancellours uſe of the Keys, or the deſtruction of diſcipline) from their Lawful endeavours to alter it. And they profeſs that ſeeing the King hath power to command them Lawful things, if they had Vowed any thing meerly Indifferent it would not have bound them againſt the Kings Commands; Becauſe it is not in ſubjects power, by Vows to withdraw themſelves from their obedience to authority. Some ſay that the Proclamation of King Charles the firſt againſt the Covenant null'd the obligation. But others truly ſay, 1. That it could null no more than the Impoſition to take it, and not the obligation when it's taken, in neceſſary things: 2. That this is nothing to all them that took it afterward, and that when Charles II. had (though injuriouſly) been drawn to declare for it. Some ſay that it binds not becauſe men took it unwillingly. But others truly ſay, 1. that this would leave it in the power of a bad man to nullifie all Vows and contracts, by ſaying that he did them unwillingly: 2. That man hath f…ee will and cannot be compelled: And a Vow of a thing Lawful to ſave ones life bindeth: Men muſt rather die than lie. 3. This would teach Subjects to ſay that they take all Oaths of Alegiance to the King unwillingly and therefore are not bound. 4. Its true that no man that forceth another injuriouſly to a promiſe can claim to himſelf any right from that which was not free but procured by his own injurious violence or fraud; But God wrongeth none, and a Vow to God bindeth though procured by ſinful force by men. Some ſay that It was only a League and Covenant with men, and not a Vow, and therefore ceaſeth c…ſſante occaſione, and by the conſent of Parliament…, &c. Anſ. There is no place for the belief of this objection to any that knoweth a Vow otherwiſe than by the name: Indeed an Oath that is but an appeal to God, that I will faithfully perform my Covenant with a man, obligeth me not when that man hath diſcharged me from any obligation to him. But this in queſtion was primarily a promiſe or Covenant made to God (which is a Vow,) and a League and Covenant of men with one another that they will perform it; as is notorious to any man that readeth it with common underſtanding.
II. The ſecond thing queſtioned about that Vow (and the main) is, whether every Miniſter muſt or may become the judge of all other mens Conſciences and obligations in three Kingdoms, even of many thouſands whom they never ſaw nor heard of, and that ſo far as to abſolve or juſtifie them from all obligations by that Vow to endeavour any Church reformation.
2. It is here ſuppoſed 1. That though men ought to take an Oath in the ſence of a Lawful Governour ſo far as they know it, yet that they are not bound beyond the plain meaning of the words to the ſenſe of Uſurpers: Therefore they know not but the King and Lords, &c. might take the ſame words in another meaning than the obtruders did intend; e. g, to reform according to Gods Word and the example of the beſt reformed Churches might ſignifie to them an oppoſition to Presbytery.
2 That if men miſtake the ſence of the Impoſers, they are bound to keep an Oath in the Lawful ſence in which they took it. And then how knoweth every Miniſter in what ſenſe every man in the three Kingdoms took it? And how is he able to ſay that no one man of them all is obliged by it to endeavour a lawful and neceſſary reformation?
3. And as to the former Argument that men were forced to it, many of the Old Parliament are yet living, and many others, that then forced others to it, and were not forced to it themſelves.
4 And if the preſent Parliament-men could (upon what compulſion ſoever) Vow to reform, e. g. ſcandalous Miniſters, Swearing, Drunkenneſs, Popery, &c. and then would command all Miniſters on pain of ſilencing to ſubſcribe that no man is bound to perform that Vow, this would not do them any ſervice, but involve each Subſcriber in the guilt of a multitudes perfidiouſneſs.
SECT. XIII.
V. The Fifth Part of Conformity.
1. THE The Fifth Part of Conformity is the Subſcribing of the ſaid Declaration, and taking the Oxford Oath, as it concerneth Civil Government, viz. [It is not lawful on any pretence whatſoever to take Arms againſt the King; and that I do abhor that traiterous poſition of taking Arms by his authority againſt his perſon, or againſt thoſe that are commiſſioned by him.] in purſuance of that Commiſſion.
2. Here the Queſtion is not of the firſt Clauſe, of taking Arms againſt the King; but only of the laſt [againſt thoſe that are commiſſioned by him] the Miniſters being moſtly ignorant of Law, and not knowing what is called a Commiſſion, and what ſeal maketh it ſuch: For as they are ſatisfied that no true Legal Commiſſion of the King may be reſiſted, ſo while the unexpounded words have no limitation or exception, they dare not think that a Lord Chancellour or Keeper hath power at his pleaſure to depoſe the King, by ſealing Commiſſions to any to ſeize on his Forts, Garriſons, Magazines, Treaſure, Navies or Guards; nor yet to deſtroy the Kingdoms, Cities, Laws and Judgments, and ſeize at pleaſure on all mens eſtates or lives. And they dare not ſwear or ſubſcribe that which the generality of Learned men, Heathens, Papiſts and Proteſtants, Politicians, Lawyers, and Divines are commonly againſt, it being too great preſuming on their own wits to ſay or ſwear, that almoſt all the world are in the wrong (even men in their own profeſſion) and that yet they are wiſer than all theſe. An Oath therefore being to be taken underſtandingly, their not underſtanding this, cauſeth their refuſal; and it pleaſeth not the Law givers to explain it to them.
3. But though this be a very important buſineſs, we are ſo unwilling to meddle with matters of our Rulers Power, as being leſs pertinent to our function, and the late debates in the Houſe of Lords (as ſome body hath publiſhed them) have ſaid ſo much in this caſe, that we think it beſt to ſay no more of it.
SECT. XIV.
VI. The Sixth Part of Conformity or Obedience conſequently required of Miniſters.
1. THE Sixth part of Obedience required of us conſequently is, that till we can do all aforeſaid, We muſt deſert our former flocks, though they deſire us to continue our care of them, and that we give over our preaching the Goſpel of ſalvation to any but our families, or four more; and that no man not ordained by Dioceſans adminiſter the Lords Supper, &c.]
2. The queſtion is not whether we ſhould give up the Temples and Tythes, and all publick Maintenance when ever it is required of us: Though St. Ambroſe would not obey the Emperour Valentinian, in giving up one Temple which he could ſpare, to the Arrians; yet the Nonconformiſts are of another judgment, and think them all in the Magiſtrates power: But it is the Office, Relation and Work, that they dare not renounce or ceaſe from, without a better diſcharge.
3. Yet they judge, that where truly there is no neceſſity of their labours, or they ſhould do more hurt than good by Preaching, it is their duty, when forbidden, to forbear: But not becauſe any will ſay, we are Judges, and it is ſo, when notoriouſly it is not ſo.
4. But this requireth a larger diſquiſition than we may here ſtay to make.
SECT. XV.
VII. The Seventh Part of required Obedience.
1. THE Seventh Part of the Obedience required of us, is that we come not within five miles of any City or Corporation which ſendeth Burgeſſes to Parliament, or to any other place whatever, where we have ever preached ſince the Act of Oblivion; except on the Rode or ſummoned.
2. Many Miniſters have their friends, houſes, and all that they have, in thoſe forbidden places.
3. The greateſt places being moſt populous have moſt need of Preachers, many ſouls being more precious than few, and the publick Teachers that have many thouſands, needing more help than they that have but little charges.
4. Few Miniſters are rich enough to be able to ſell their houſes and goods at loſs (when perhaps none will take them,) and to take houſes in other Countries.
5. A great part of the Land is ſeated ſo neer Corporations, that it is hard to find a place that is above five miles off them; And ſome Miniſters have Preached about in ſo many places, that it is hard to find a place within their reach, above five miles from the places which they have preached in: And in ſuch places, it is rare to find empty houſes, and Landlords that will let them on terms which they are capable of: ſo hard to them is this confinement.
6. They think that men can no more diſoblige them from preaching to many in Cities and Corporations, than to four or five in Villages; ſeeing the Churches of old were planted moſt in Cities, and Chriſt ſaith not, [forſake all the ſouls in Cities if they bid you,] but [When you are perſecucuted in one City fly to another.]
7. Though we live not to eat, we muſt eat to live; and when Miniſters that have nothing, are like to beg or famiſh among ſtrangers in poor Villages, and bigger places do more call for help, and will allow them bread, they think it no ſin to eat bread any more than to give bread to others that are in want.
8. The former Laws ſend them when they are in beggery, to be kept by the Pariſhes where they laſt lived; and this Law forbids them to come within five miles of them.