The Ancient Christian Religion, Book 3 · Chapter 1

The Ancient Christian Religion · Book 3 · Chapter 1

p. 1CHAP. I. The Baptized Churches unjustly charged with seditious Principles. They are strictly obliged by their Principles, to obey Magistrates as God's Ordinance.

SECT. I.

VEry great have been the Prejudicies which the Baptized Churches have sustained, by the loud Clamours which have been heard almost from every Pulpit, and the Pens of prejudiced (though otherwise Learned) Men, representing us to the World, as a People disaffected to Magistracy; how justly, it will concern us a little to enquire in this place. And surely, those that accuse us on this account, must ground what they say either on our Principles, or Practices, the Reports of p. 2our Enemies, or their own Imaginations. If on the two latter, 'tis frivolous to undertake their Confutation, otherwise than by a just Retaliation; publick Clamours being as loud against them, as any whom they would accuse. And by the way, let it be remembred, that Christ himself, the great Master of the Christian Faith and Practice, was accused as if he were no Friend to Cesar; (Herod also out of conceit that Christ would take away his Kingly Dignity, murthered a multitude of innocent Children, with hopes to have murthered Christ among them); and yet behold, there was nothing in his Design, or Doctrine, which ten ded to weaken Kingly Power among Men. Indeed, Christ came to raign in the hearts of Men by Faith, his holy Word and Spirit, to reform their Lives, to teach them to serve God aright, that they might be saved; but yet reserving to Caesar, and all Princes throughout the World, both their Titles and Honours; plainly shewing that God's right over Men, did not annul the right of Magistrates who are his Substitutes, and therefore called Gods: which great Title Christ made not Void, but rather Confirmed.

Paul was counted a pestilent Fellow, a mover of Sedition among all the Jews; tho his Deportment, and the Testimony of the Scripture concerning him, shewed the contrary. Acts 25. The Jews which came down from Jerusalem stood round about, and laid many and grievous things to his Charge, which they could not prove: Whilst Paul answerad for himself; Neither against the Law of the Jews, neither against the Temple, nor yet against Cesar have I offended any thing at all. It is not then what any interessed Persons have either spoken, or written, which is to be received by any to the prejudice of the Accused; but much less ought that which is reported out of other Nations, in former times, be brought against a People who are meer strangers to such Principles and Actions as are objected against them. If therefore Men would deal fairly with us, they must either demonstrate, that our Principles, as we differ from others, do naturally lead to Sedition, or else they say nothing: For suppose some foolish Men in the same form of Profession with us, should break due Bounds, to the disturbance of the Civil Peace, yet this ought not to prejudice our Churches in general, who oppose such Exhorbitances as much as any. Witness that Testimony which was given by the Messengers and Elders of Baptized Churches in this behalf, some Years before the return of King Charles the Second to his Crown and Dignity. The Contents whereof are in these particulars:

1. That it is not impossible, but some Persons may be found in the same form of Profession with the present Baptized Churches, as well as in the Churches planted by the Apostles themselves, (and that whilst they were living) who are not afraid to speak evil of Dignities.

2. If there be any such, they are protested against, as Persons unworthy the holy profession of Christianity; and humble request made that Mens particular disorders of that kind, might not be imputed to the whole Party engaged in the same form of Religion with them.

3. They declare that Magistracy is God's Ordinance in all Nations; and that it concerns no Christians, as such to enquire after the dueness, or p. 3undueness of the Call of Magistrates to that High Place of Trust; but that it becomes them always to submit themselves to the Powers that be, as being of God, who pulleth down one, and setteth up another, as pleaseth him.

4. That they judg themselves obliged by Gospel Rules, not only to submit to every Ordinance of Man for the Lord's sake; but also to pray for all that are in Authority, that they under them may live quiet and peaceable lives, in all godliness and honesty.

5. That if it shall happen at any time, that the Magistrate shall command things in Matters of Religion, which they through Conscience to God cannot actually obey; that then they know no Rule they have to resist the Power which God hath ordained; but in all such cases patiently to suffer, or hum…ly to intreat favour.

And because Mr. Tombs, a Learned Assertor of the Principles of the Baptized Churches in the case of Baptism, hath spoken the Mind of many of those Churches, in respect of their Judgment touching Magistratical Government, in his explication of the several Scriptures in the New Testament which concern that important Matter, I will therefore insert that wholesome Testimony which he hath left to Posterity, in the next Section.

SECT. II. Mr. Tombs his Opinion and Testimony touching Christian Subjection to Magistrates, taken out of his Book, Intituled, Saints no Smiters, p. 16, &c.

Against vilifying or resisting the Civil Magistrate, he first proposes three Texts, viz. Matth. 22. 21. Mark 12. 18. Luke 20. 27. and then saith; Our Lord being by the Disciples of the Pharisees and Herodians, posed with this Captious Question, — Is it lawful to give Tribute to Cesar, or not? — Resolves them, That they were to render to Cesar the things that were Cesars; to wit, Tribute, Honour, and that subjection which was then given to him as Emperor. Now it is known that the Emperor, or Cesar, then reigning, was Tiberius Cesar, Luke 3. 1. who came to the Empire by wicked Practices; and not only led a most wicked and vicous Life, in Uncleanness and Irreligion, but also was a bloody Oppressor of the Senate and People of Rome; as may be seen in Tacitus his Annals, Suetonius in the Relation of his Life, and other Historians. Therefore the Doctrine that teacheth Disobedience, denying of Tribute, Honours, Subjection to Kings and Princes, as being Oppressors, Enemies to Christ, &c. — is contrary to Christ's Precept, which requires Tribute, Honours, &c. — to be given to them, though by wicked ways obtaining the Empire, and most wickedly Ruling, and putting Christ himself to death.

The next is that full and plain Precept of the Apostle Paul, Rom. 13. 1, 2, 3, 4, 5, 6, 7. where St. Paul requires of every Soul (therefore of the p. 4most enlightned Saints) to be subject to the Higher or Supream Powers, who are termed Rulers, Princes, and such as bear the Sword. Therefore Civil Magistrates who had power of punishing Men, even unto Death, — It is not said the Powers that should be, but foreign, the Powers that are in being, — and he that beareth the Sword; not he only that ought to bear the Sword, but he that hath it in possession. — The Apostle strictly injoyns Titus, to put the Christians, over whom he was, in mind of this, Tit. 3. 1. That they should be subject to Principalities and Powers, to obey Magistrates; intimating thereby, That Christians had need to be minded of it, because it was a necessary Duty, notwithstanding provocations to the contrary.

I shall add to these the plain Precepts of St. Peter, 1 Pet. 2. 13, 14, 15, 16, 17. where he thus chargeth Christians, Submit your selves to every Ordinance of Man for the Lord's sake; whether it be to the King, as Supream; or unto Governors, as unto them that are sent by him, &c. Now it is to be observed, that the Cesars, Powers, Rulers, Principalities, who then bare the Sword, the Kings and Governors, were all of them great Idolaters; took the title of Pontifex Maximus, as being chief about the Idol Service of Jupiter, and other Heathen Gods. — In whose time St. Peter and St. Paul are thought to have written their Epistles, yet did they require subjection to them; and therefore to teach they are to be resisted and smitten for those Qualities, to whom the Apostles, notwithstanding them Qualities, requires Subjection, Honour, and payment of Tribute, is directly to gainsay the Apostles Doctrine.

SECT. III. That the Principles of the Baptized Churches, in Point of Religion, have nothing of a State-seditious Spirit in the nature of them.

Should the Principles of the Baptized Churches be censured, as of a State-seditious Nature, I see not how Primitive Christianity it self can escape. For whether we consider, first,

Their Principles in reference to the Deity, Christ's Incarnation, Death, Resurrection, Ascension, and second Coming to judg all the World in Righteousness: In all these Points, they hold in general with all sound Christians, both Ancient and Modern. Among whom, notwithstanding there hath been some differing Apprehensions about the Extent of the Ransom, occasioned, especially with respect to these latter Times, by Calvin's too much rigidity about Predestination, Election, and Reprobation; so that nothing from hence can be inferred to be of dangerous consequence to the Worldly Government, but it must equally reflect upon the first Christians. No, not that Point of their Faith concerning the Kingdom of Christ, to be established upon the Earth a thousand Years. For assuredly this was the Opinon, or Faith, of the Primitive Christians. And indeed, seeing we all believe that Christ shall come to Judg the World; and that till his coming, we are to keep the Word of his Patience; yea, to be patient until the coming of the Lord: How can p. 5it be offensive to any professing Christianity, (or any other Person) that some hold he shall judg the World in a short, and some in a longer time? That Christ shall reign 1000 Years, is proved by Scripture, and allowed as a great Truth by many of the Ancient Fathers, as shewed before.But if any Man be impatient of Christ's coming, and would be doing any thing to the disturbance of the Civil Peace of Nations, as if he must usher the Lord Christ into his Seat of Judgment: We look upon such Men to be more busie than wise, and do exhort them to study to be quiet, and do their own business, and let God Almighty, and his Holy Child Jesus alone, as to the accomplishment of what he hath promised in this behalf. And let it suffice us to do what we are allowed in this case, and that is, to pray daily, Thy Kingdom come; thy Will be done, as in Heaven, so on Earth, &c.

Mean while, let all Christians seriously consider, That the Scriptures seem not to be more express in any thing, than in taking care that Christians be not of a State-disturbing Spirit, but to render to all their dues, Rom. 13. 1.Rom 13:1Honour, Fear, Custom, Tribute, &c. Yea, that every Soul be subject to the Higher Powers; and that because there is no Power but of God; for by him Kings Reign, and he it is who putteth down one, and setteth up another; sometimes he doth this in Mercy, sometimes in Justice. Now the Christian Man is under a constant direction to pray for Kings, and all that are in Authority; to obey Magistrates, and to be ready to every good work: to speak evil of no Man, — but to shew all meekness to all Men. Yea, to be short, To fear God, and honour the King, are his indispensible Duties. In all Religious things God must have his due; In all Civil Obedience Cesar must have his due. And of this Doctrine care was taken by the Apostles, that the succeeding Ministry should put the Brethren in remembrance of these things.

For assuredly Christianity is never like to be acceptable to Magistrates who yet know not Christ, if once they have just cause to suspect it to be destructive to Civil Government; nor will the Christians themselves be comforted in their Sufferings, when their Provocations do procure them. 1 Tim. 2. 2. Tit. 3. 1, &c.1 Tim 2:2Titus 3:1Let none of you suffer — as an evil-doer, as a busie-body in other Mens matters. Yet if any suffer as a Christian, let him not be ashamed, 1 Pet. 4. 15, 16.

2. If we consider the Baptized Churches, with respect to their Principles touching a Church State, and the publick Worship of God, surely here also they are free from a Seditious Spirit. However, their Principles are innocent: for here they preach the common Doctrine of Christianity, Repentance from dead Works, and Faith towards God, as the first things to be learned by every Man that will be a Christian. The next, that Men be baptized with Water, in the Name of the Father, Son, &c. for the Remission of Sins, and thence to walk in newness of Life, according to the Doctrine of the Lord Jesus Christ: An Epitome whereof we have in those six particulars, Heb. 6. And herein they follow Christ and his first Churches, as hath been fully shewed above.

For that Separation which we maintain, in the Treatise next following this, we trust it is clearly evidenced to be made upon warrantable and necessary grounds. However, here it may suffice to say, That all which hold any thing conscienciously, in reference to Christian Religion, p. 6do also maintain their Separations respectively. As the Papists, How severe are they for Separation from the Protestants, and all whom they are pleased to count Hereticks, may be seen in the Rhemists Testament, or their Annotations on 2 Cor. 6. 14. where they make it utterly unlawful to have to with such, especially in Religious Exercises. And as stifly on the other side do the Protestants maintain their Separation from the Papists, to be necessary from the same Scripture. And the like is done by Presbyterians and Independents (at least many of them) from them both. And it must be granted by all that profess Christianity, that upon a supposition, that the things which we alleadg are true, on which we ground our Separation, it is more clear and rational, according to the Principles of Religion, than any of the Separations maintained by them: For, No Baptism, no Church, is a Proposition so convincing, as very few have hitherto had the boldness to deny it. Whereas on the contrary, the Parties aforesaid do all acknowledg the same Baptism; and upon any Person coming off from one of these Parties to the other, they allow the Baptism fore-received to be valid. Yea, and if Ordination have been received there, they ordinarily do ratifie it also, and yet defend their Separations respectively with great vehemency. But the case is far more pressing on our part: And we do unfainedly profess, that did we believe that these differing Parties, or any of them, had lawful Power as Ministers, and true (or a valid) Baptism, we durst not (as now we do) maintain Separation from them; especially such as are of pious and sober Conversations. Wherefore we conclude, That it is not rational, or at least less rational, to charge the Separation maintain'd by the present Baptized Churches, with Sedition or Disturbance to Civil Government, than the Separation maintain'd by any of the fore-mentioned Parties.

No less Irrational is it to charge our Preaching and Praying together, with Sedition, (though we be forbidden by the present Authority) when it is most certain, that they have all done; and upon occasion, do frequently justifie the same thing; though for so doing they have suffered the loss of Goods, Liberty, and Life it self, as well as many of ours have done. And yet they rejoyce in such their Sufferings respectively, counting it their Martyrdom. And surely, the Premises duely and impartially considered, we have no less, but rather much more cause to rejoyce in our Sufferings, for meeting together to Preach, Pray, and edifie one another in the use of all the Holy Ordinances of the Gospel. Thus ad Hominem: which may very well abate the hard thoughts of many against us.

But we shall also shew some (as we trust) convincing Reasons why we cannot but uphold our Christian Assembles, as of late we have done, notwithstanding the severity of humane Laws against us in that behalf, in a Chapter by it self hereafter in this Treatise: But now shall proceed to shew the innocency of the Baptized Churches, as to the charge of Sedition, by reciting their Apologies in that behalf, printed upon occasion of some Emergencies requiring such Testimonies.

p. 7SECT. IV. Containing the Humble Apology of some, commonly called Anabaptists, in behalf of themselves, and others of the same Judgment with them: With their Protestation against the late Wicked and most horrid Treasonably Insurrection and Rebellion acted in the City of London. This is that Insurrection of Venner and his Complices, Anno 1660.Together with an Apology formerly presented to the King's most Excellent Majesty.

WE should be stupid and sensless, if we did not deeply resent those black Obloquies and Reproaches cast upon those of our Profession and Practice in the Point of Baptism, by occasion of the late most horrid Treason and Rebellion in this City of London.

We most sadly see and feel, that among many it is become enough to render any Man criminal to be called an Anabaptist, or at least a ground sufficient to question his Loyalty and Fidelity to the King's Majesty.

We may not therefore be so negligent of our Duty unto God, in respect of our Profession, or unto our selves and Families, as silently to suffer our Names and Profession to be buried under such causless Infamy: Neither may we be so much wanting of our Duty to our King, as by such sullen silence to offer his Majesty just occasion of being jealous and suspicious of our Loyalty and Obedience; or to leave him without all possible rational Security of our humble Subjection and Fidelity to Him. We acknowledg, that the Histories of Germany relate most dreadful things of the impious Opinions and Practices of some reputed Anabaptists, destructive to all Government and humane Society. Although it's to be observed what Cassander, a learned and moderate Papist, relates, in his Epistle to the Duke of Gulick and Cleve, to this purpose; That there were certain People in Germany, bearing the denomination of Anabaptists, who resisted and opposed the Opinions and Practices of those at Munster, and taught the contrary Doctrine; Whereby (in his Opinion) they appeared to be incited by a Godly Mind, and rendred themselves rather worthy of Pity, than Persecution and Perdition. And that in Holland, those who have succeeded them, do in Doctrine and Practice adhere to the same peaceable Principles, is publickly known. But the misguided Zeal of some (otherwise-minded in the Point of Baptism) hath frequently, though unduely, imputed the like Impious Opinions, Designs, and Intentions, unto all that are called by that Name; although their Souls abhor the very memory of such Impious Doctrines, and their Bloody Consequences. That such evil Opinions and Practices, are no natural or necessary Concomitants or Consequences of the Doctrine about Baptism, nor of any possible connexion with it, is easie to be discerned: Yet by the like mistake we now suffer under Jealousies, through the wicked Treason, Rebellion and Murder, of a few heady and distempered Persons; pretending to introduce a Civil and Temporal Reign and Government of Jesus Christ by their Swords, and to subvert all Civil Government and Authority.

p. 8Yea we cannot imagine a Reason why their Bloody Tenents, and Tragical Actings, should reflect upon those of our Perswasion, the Persons not being of our Belief or Practice about Baptism; but, to the best of our Information, they were all (except one) Assertors of Infant Baptism, and never had Communion with us in our Assembles; nor hath there been any Correspondence or Converse between us: but contrariwise, in their Meetings, they have inveighed bitterly against us, as Worshippers of the Beast, because of our constant declaring against their conceited, wild Interpretations of Dark Prophecies, and Enthusiastical Impulses, and professing and practising our Duty of Subjection to the Civil Magistracy.

And it is notoriously known, the very same Persons, or at least the Leaders, and the most of them, formerly advanced their pretended Standard of Jesus Christ, as much against us as against any others. And it is as publickly known, that even in this their Rebellion, such of us as were called thereunto (which were many) were ready to hazard our Lives to suppress them.

And if such a constant continued Opposition unto the Impious Tenents and Practices of these Persons, both in our Doctrine and Lives, will not be esteemed a pregnant and cogent Evidence of our unspotted innocence from their Treason and Rebellion, and satisfie every Man, that our Souls never entred into their Secrets, we can only appeal to the All-seeing God, the Judg of all the Earth, to vindicate us in his Righteous Judgment, who we are assured will judg and do **Gen. 18. 25.Gen 18:25right. In whose presence we Protest, that we neither had the least foreknowledg of the said late Treasonable Insurrection, nor did any of us, in any kind or degree whatsoever, directly or indirectly, Contrive, Promote, Assist, Abet, or Approve the same: but do esteem it our Duty to God, to his Majesty, and to our Neighbour, not only to be Obedient, but also to use our utmost industry to prevent all such Treasons, Murders, and Rebellions; and to use, in all our Assemblies, constant Prayers and Supplications for his Majesty.

Wherefore we humbly beseech his Majesty, and desire all our Fellow Subjects, that our Actions, Doctrines and Lives, may be the only Glasses through which they will look into our Hearts, and pass judgment upon us; and that the Tenents or Opinions of others, either in this or Foreign Kingdoms, may not be imputed to us, when our Doctrines and Lives do declare our abhorrency of them: We believing, that Jesus Christ himself, his Apostles, and Christian Religion, do consist with, and obey the Imperial Government that then was in the World; and that we ought to obey his Majesty, not only for Wrath, but for Conscience-sake.

We desire therefore that it may be considered, without prejudice, Whether our Perswasion in the matter of Baptism, hath any connexion with these Doctrines against Government? Or whether these can be the probable Consequences or Inferences from our Doctrine concerning Baptism? And we pray that it may be seriously considered, whether it be Rational, Just, or Christian, to impute all the Errors and Wickednesses of any Sect of Christians in one Age or Country, to the Persons of another Age and Country, called by the Name of the former? especially p. 9when these Errors or Impieties gave not the Name to the Sect, (as in our case) nor can be reasonably supposed to be the Consequences of that Opinion, from whence the Sect had its denomination.

It would not be holden just, to aver every Protestant to belive Consubstantiation, or absolute Predestination and Reprobation, because Luther was zealous in the one, and Calvin in the other: Why therefore should the Errors and Impieties of others be imputed to us, whilst we earnestly contend against them? And as to our Doctrine of Baptism, we hope every Christian that hath searched the Scriptures, knoweth, that there wants not so much evidence, at least for our Opinion and Practice, as Christian Charity may well allow; though in some Mens Judgments we should be esteemed mistaken: And it will easily be granted by the Learned, That there is no Impiety in our Doctrine of Baptism, nor opposition to Civil Government, or his Majesties Authority: Neither can the injury of our Neighbour be the natural Consequence of it.

And therefore we humbly hope, That the Omnipotent Power of Heaven and Earth, will so dispose his Majesty and his Peoples Hearts, that we may worship God in peace and freedom, according to the Faith we have received, living a peaceable and quiet life, in all godliness and honesty.

POSTSCRIPT.

That it may yet more fully appear, That our Principles suggested in this Apology, about subjection to Magistracy and Government, against the contrary Opinions and Practices, are not new, much less proceeding from us upon the succeslesness of this Tragical Enterprise, we have thought fit herewith to publish an Apology of our Ancient and Constant Principles, presented with our humble Petition to the King's most Excellent Majesty, some months since, in the Year 1660.

William Kiffen.

John Batty.

Thomas Cooper.

John Pearson.

Henry Hills.

Edward Harrison.

Samuel Tull.

John Cox.

Jam. Knight.

Chr. Blackwood.

Henry Den.

Thomas Lamb.

Philip Travors.

Thomas Penson.

Fran. Smith.

John Gosnold.

Tho. Bromhall.

Samuel Stanton.

John Browning.

Thomas Lathwel.

Edward Roberts.

John Man.

Z. Worth.

John Spilsbery.

Jer. Zanchy.

Joseph Simpson.

John Rix.

John Clayton.

Daniel Royse.

Mark Cam.

p. 10SECT. V. Containing an Apology of some, called Anabaptists, in and about the City of London, in behalf of themselves and others of the same Judgment with them.

Forasmuch as it hath been our portion all along to suffer, not only some hard things in many of our Persons, but also very much in our Reputations, through the unjust Aspersions and Calumnies of our Adversaries; and such, who, though they daily behold our Inoffensive Conversation, and do, or may know our Faith and Doctrine, will not yet be delivered from those groundless and injurious Reports, which they have, without proof, concerning Things, or Persons, taken up, but contrariwise continue in Press, Pulpit, and common Discourse, industriously to divulge things tending to our Defamation; and more especially for that purpose, watching the opportunity of all Revolutions and Changes of Persons exercised in Government, which hath often hapned in these Nations of late Years.

And in as much as the design of our Adversaries therein hath appeared to be the rendring of us Obnoxious to those that have had most power in their hand to offend and harm us, and have for that purpose invented such Calumnies as might best accomplish that design; which although they have been various, and sometimes manifestly cross and contradictory one to another, yet having no other ground (that we know of) than the forementioned evil purpose, they have therefore both one and other, even all of them, been generally accompanied with the charge of disobedience to Magistracy, and Civil Government.

We have therefore been necessitated (as Alterations in Government have hapned) to renew our Vindications in this publick manner, having very seldom opportunity otherwise to inform either Magistrates or People of the injuries done unto us, and which is much more, to the Truth we do profess. And that in this present conjuncture of Affairs, the misrepresentation of us, either formerly, or now, may not take impression upon any to the damage of us and our Profession, we have thought it requisite not to bring to light any new matter, but only to extract out of our former Confessions of Faith, and Declarations, our constant Principles to which we have been (and shall always endeavour (the Lord assisting us) that our Practice may still be) conformable in this great point concerning Magistracy and Civil Government, as by these Extracts following may appear.

**Confession of Faith of those Churches in London, which are commonly, though unjustly, called Anabaptists, Art. 47. printed in the several years, 1644, 1646, 1651, &c. Declaration concerning a publick dispute printed in the year. 1645. p. 4.That Civil Magistracy is an Ordinance of God, set up by him for the punishment of evil doers, and for the praise of them that do well; and that in all lawful things commanded by them, subjection ought to be given by us in the Lord, not only for Wrath, but for Conscience sake; and that we are to make supplications and prayers for Kings, and all that are in Authority, that under them we may live a peaceable and a quiet life, in all Godliness and Honesty.

p. 11We who are falsly called Anabaptists, being as ready to obey our Civil Magistrates, as to profess our subjection to them in all lawful Commands, whatever is preached, or printed of us, by any to the contrary; and whosoever have, or shall accuse us either to the Magistrates, or to the Common People, that we will not obey Authority, do falsly accuse us.

**Declaration by the several Congregational societies in and about the City of London, in way of vindication of themselves touching Liberty, Magistracy, &c. printed, 1647. p. 7. §. 3. & 4.And however it be a thing very desirable to Godly Men, to have such to be their Governors as fear the Lord, in as much as together with their Moral Principles, they are under more solemn Bands of engagement as Christians, to execute Judgment and Justice, and faithfully to discharge their Trust; and in as much also as they will be more ready to protect Godly Men, which generally are hated of the World, and to propagate the Gospel in their Territories, than other Men will be: Yet what-ever the Magistrate is in point of Religion, he is to be reverenced and obeyed in all those Commands of his, which do not intrench upon, or rise up in opposition to the Commands of God.

And we do freely acknowledg that Kingly Government established, guided and bounded by just and wholesome Laws, is both allowed by God, and a good accommodation to Men.

Declaration of divers Elders and Brethren of Congregational Societies in and about the City of London the 10th of Nov. 1651. Declaration of several of the People called Anabaptists in and about the City of London, Decemb. the 12. 1659. The answer to the first Crimination.That all People in every Nation, as well Members of Churches as others, ought for Conscience sake, to honour such as by the wise disposing Providence of God are their Rulers; and are to submit to the Civil Commands, not only of such Rulers as are faithful, but even to Infidels.

Although we cannot answer in justification of every individual Person that is of our Profession in matters of Religion, no more than our Christian friends of other Perswasions, can do in behalf of all of their Perswasions; yet we can say this, and prove it to all the World, that it hath been our Profession, and is our real Practice, to be obedient to Magistracy in all things Civil, and willing to live peaceably under the Government established in this Nation: For we do believe and declare. Magistracy to be an Ordinance of God, and ought to be obeyed in all lawful things.

These things we have herein recited, the rather because that such judgment as shall be made by any concerning us, may be fairly and duly taken and calculated from our own Writings, and not from the Aspersions unjustly cast upon us, by such who have not only rendred many guilty for the offence sake of some one Person, but also called others after the same Name given to us, with whom we have had, or held no correspondency, or agreement; endeavouring to blemish our Profession, by charging the whole Party, not only with the guilt of many strange unsound Opinions, such as were never received, or allowed by them, but also with many Actions wherein they have been least of all, if at all concerned. And as for those things wherein any of us, or other of our judgment have been actually concerned, we hope it hath proceeded from a due regard to those invariable Rules given in the holy Scripture, for the ordering our conversation with respect unto Magistracy, according to the best judgment could be made of them; and pursuant thereunto, done in observance of those publick Edicts and Declarations, whereunto the most universal obedience, and constant adherence hath been required by those that have had the power over us, and who have admitted us the least of any People, to dispute the reason of Governments and Laws.

p. 12And for that the subjection yielded by us to the Powers that have been over us, hath proceeded from a Conscience not daring to disobey, unless in such things which we could not understand to be lawful; and the affections that have been manifested therein, have arisen from the enjoyment of that due Liberty and Protection which we have had in matters of Religion; we do hope and desire that none of us upon the Re-establishment of the present Government, shall now be adjudged Criminal by our present Governors, but that we may notwithstanding reap the benefit of that Favour that hath been declared and tendred by the King's Majesty, and be Protected from all Injury and Violence whatsoever, equally with others his Majesties Subjects in the quiet and peaceable enjoyment of our Religious and Civil Rights and Liberties: We desiring and endeavouring to behave our selves in all good Conscience towards God and Man, remembring that Rule of our Lord, That we are to render unto Cesar the things which are Cesar's, and to God the things which are God's. And that we, as well as Rulers, must certainly at the Great Day, be accountable to the Just and Righteous Judg of all the Earth, for all our doings.