Judgment of Nonconformists About Difference Between Grace and Morality, Tract 4

Judgment of Nonconformists About Difference Between Grace and Morality · Tract 4

p. 83What Meer Non-conformity is not.

THat we may not, after near fourteen Years ſuffering and ſilence, yet tell the World what our Non-conformity is, without offending our Superiours, and incurring all the cenſures and farther ſufferings which we have reaſon to expect, is more grievous to ſome of us, than all the corporal preſſures by Ejections, Deprivation of Maintenance, Proſecutions, Fines and Impriſonment which we have undergone; when we conſider not only that the little remnant of our opportunities for Miniſterial Work, (the preſervation whereof hath done much to reſtrain us) is by the Odium caſt upon us made leſs profitable to Mens Souls; but eſpecially, how many Thouſands do defile their hearts with falſe uncharitable Conceptions of their Brethren, and their tongues with falſe Reproaches, if not their hands with cruel Proſecutions, becauſe they are falſly informed of our Cauſe: When we think how Satan is ſerved by this; how odious ſins are multiplied through the Land; how Chriſtian Love is killed; and diviſions made among all Ranks of Men, and in all places: When we think how God is hereby provoked, the Land diſhonoured and endangered; and how faſt the guilty poſt one after another into another World, where ſuch work will coſt them dear; with many a heart-tearing groan ſome of us have long ſaid, Muſt we be ſilent and ſee all this? In a Chriſtian ſtate, muſt we be condemned, impriſoned, p. 84driven about as Rogues and ſeditious Perſons, and our Miniſtry vilified, and that by Clergy-men, who think that it is their right to be believed, and not have leave once to ſpeak for our ſelves, ſo far as to tell men, what it is that we take for ſin? and why muſt we ſee ſo many Thouſands going in ſuch guilt into another World, and diſtracting a Kingdom that hath been too long diſtracted, and weakening both the Proteſtant and the Chriſtian Intereſt, and by building and keeping up a Wall of ſeparation, ſerving the great Enemy of both? and muſt we not in compaſſion ſpeak for peace, but only ſay as Chriſt, Father forgive them, for they know not what they do? If God forgive Men he turneth their hearts, and giveth them Repentance. And we are commanded to pray, Forgive our enemies, perſecutors, and ſlanderers, and turn their hearts: And muſt we pray, and not endeavour?

At leaſt, now at laſt, we ſhall endeavor to ſtop them by this ſhort Profeſſion, from believing thoſe Tongues or Pens which tell them, that we make a Schiſme for things which our ſelves confeſs Indifferent, and that our Non-conformity conſiſteth in what it doth not: If we muſt not tell them what it is that we think men command and God forbids, we may tell them what it is not: For this may be ſome ſervice to themſelves.

But we muſt premiſe, that if any that are called by other names, denoting other Opinions beſides Meer Non-conformity, or any Perſons elſe whoſoever, do hold any thing unlawful which we here allow, it is none of our meaning to declare their judgements, which they are fitteſt to declare themſelves: We profeſs but our own, and ſuch as by familiarity we have had opportunity to underſtand.

p. 85Three ſorts we muſt here juſtifie our ſelves againſt, who we know are likely to accuſe us upon unjuſtifiable accounts: I. Thoſe that will be angry that we ſo far undeceive the People, as to acquaint them with our judgement, and the untruth of what they have believed of us: How many ſoever may be guilty of this, it is ſo diabolical that we ſuppoſe few will own it, and therefore we need not any farther diſpute it, than to tell them that worldly intereſt, and wicked means will ſerve Mens turns but a little while.

II. Thoſe that will ſay that we are not all of a mind; one thinks more unlawful, and another leſs; and therefore we are not to be united or agreed with, nor can it be known what will ſatisfie us all. If the Churches Peace & Concord depend upon ſuch Heads, and Hearts, and Principles, as this Objection doth imply, no wonder if it have no Peace or Concord: We are united and agreed with thoſe that differ from us in more than Circumſtances: We will hold Concord with all in Faith and Love and Communion (if they will admit us without our ſinning) upon the Terms ſet down by the Holy Ghoſt and the Apoſtles, Act. 15. 28. who would have nothing but neceſſary things impoſed, (or ſuch things whoſo Determination one way or other is neceſſary, though compared each with other they are indifferent;) at leaſt not made neceſſary to Life, Liberty, Miniſtry, or Communion; we have long learnt from Rom. 14. 15. and from that Spirit which indited it, not to judge nor to deſpiſe each other for things of tolerable difference, but to receive each other as Chriſt receiveth us. One Man is not a Church, nor a Kingdom: And if no Men muſt be of the ſame Church or Kingdom that have any difference, yea as great as the Objection can reaſonably ſuppoſe in the Meer Non-conformiſts, we are p. 86ſure that no two Men in the World can be of the ſame Church or Kingdom, except you will Compoſe it of ſuch as hold nothing at all unlawful, and conſequently nothing morally good, which is no Church. We profeſs that we love them as our ſelves, and ſhall not be guilty of impriſoning, undoing, ſilencing, or excommunicating them, who wear not the ſame Cloaths, and uſe not the ſame Geſture in ſinging, hearing, or reading, as we do; who differ from us in the ſenſe of many a Text of Scripture, who take many things for duty or ſin which we do not; who will not be tyed to uſe no Publick Prayers to God, but what we or others write them down; ſo they hold one Body, one Spirit, one Hope, one Lord, one Faith, one Baptiſme, one God and Father of all, and will endeavour to keep the unity of the ſpirit in the Bond of Peace, Eph. 4. 3, 4, 5, 6. We are not for cutting off every Member that is of different ſize or ſhape, 1 Cor. 12. God keep us from their mind and guilt and judgment, who will hold Love and Communion with none but thoſe, in things unneceſſary, of their own opinion or way, or that would ruine and perſecute all the reſt.

III. And ſome Non-conformiſts that are more than ſo, or differ from us, will ſay that we ſhould not have declared thus our judgment, leſt by differing from them we ſeem divided, and expoſe them to the greater Odium and Perſecution, becauſe they cannot go ſo far as we.

But, 1. We proteſt againſt the perſecution of ſober godly Chriſtians, on the account of ſuch differences; and are we then guilty of what we deprecate? 2. Did not Mr. Eaton, when he wrote that the Oath of Allegiance and the Covenant bind not, know that moſt of us were againſt his judgement? To ſay nothing of many more that wrote againſt Epiſcopacy, Presbytery, Infant Baptiſme, Pariſh p. 87Churches, &c▪ who yet forbore not on any ſuch accounts: Did not Mr. Nye and Mr. Tombes, when they wrote very well for the Oath of Supremacy, know that in Scotland many refuſe it as unlawful? And did they forbear for fear of bringing Perſecution on Diſſenters? Did not Mr. Nye write to prove it lawful to hear the Pariſh Miniſters? and Mr. Tombes write to prove it lawful both to hear and to communicate with them? And did the fear of bringing Perſecution on others hinder them? 3. Hath not this Reaſon (to keep others from Perſecution) prevailed with us far enough and long enough? 4. Would they have us either by ſpeech or ſilence draw men to believe, that we are of all mens minds whom we would ſave from Perſecution? Muſt we tempt men to think that we are Seekers, Quakers, Separatiſts, Anabaptiſts, leſt we expoſe them to Perſecution? Is not this ſuch Carnal Policy, as if not repented of, will periſh with the Maſters of it? Even to do evil, and to tempt others to evil, and to draw all our Hearers into ſin by our Example, by making them think that we hold that to be good or evil which we do not? and all this on pretenſe of good? yea to cheriſh the ſin of many, leſt ſome ſhould ſuffer? 5. The thing is unreaſonable, and the pretenſe is apparently vain: For it is known by our Superiors that we differ already; and yet they who make this Objection have ſuffered never the more, but live a quieter life than we have done. 6. If the Objection implyeth, as it ſeems to do, that we are of their mind that will bear, or live in Communion, with none but thoſe that differ not from them, as far as the Objectors now ſuppoſe, we diſclaim their dividing Principles, and are not of their mind: If they are not for loving Chriſtians as Chriſtians, and uſing them accordingly, let them not expect that we ſhould not ſeem to differ from them.

p. 88And that we do not this that we do without reaſon, we muſt thus ſhew:

I. It is ſinful when we can help it, to let Clergy-men uncontradicted deceive Mens Souls, and draw and keep both high and low, even many Thouſands in ſin, by perſwading them that we are ſo ſchiſmatical and hateful a People, that our ſufferings are no perſecutions, becauſe we divide the Church for things indifferent, and ſtick at nothing but Liturgie, or Forms of Prayer, and Ceremonies, and that we hold Rebellious and Seditious Principles; or at beſt, have ſuch humours, fooliſh ſcruples and ſingularities, as render us fitter for the Common Goal, than the Church. Shall our ſilence contribute ſtill to their deceit, and to the quieting of Mens Conſciences in all that is done againſt us, as if it were good ſervice to God and the King? Shall we have no pity on Mens guilty Souls?

II. On the other ſide, we have long by ſad experience ſeen, that the miſunderſtanding of the Caſe, and perhaps partly of ſome of our judgments, hath led many of the People who are againſt Conformity, to over-run moderation, and the truth, and to run into unſound opinions and ſingularities, and to lay heavier charges on the Liturgy, and the Pariſh Churches, than there is cauſe for: And having once over-run us, they expect that we ſhould follow them, and be ruled by them; and if we do not, are ready to cenſure us as guilty of ſinful Compliance and Conformity: It greatly concerneth us therefore, to keep ſome from ſuch miſtakes, to rectifie others, to vindicate our ſelves, and clear our Conſciences, that we tell Men what our Non-conformity is not, if we may not tell them what it is?

I. Our Non-conformity is not in holding that the p. 89Scriptures are a particular Rule or Determination of all the Circumſtances of Church-Government and Worſhip, (as Time, Place, Utenſils, Words, Methods, Metres, Tunes, Diviſion of the Text into Chapters and Verſes, Tranſlations, helps by Notes, Written or Printed, Geſtures, Habits, &c.) But Nature and Scripture give us ſufficient General Rules or Laws for all ſuch; as that they be done in Unity, Charity, to edification, decently and orderly, &c. which muſt be obſerved.

II. We hold, that when … un…etermined Circumſtances are lawfully determined … Authority, yea were it but by the Conſent and … of the Churches of Chriſt, or the preſent Conduct of their Paſtors, the Aſſembly ſhould yield Conformable Obedience, and avoid unneceſſary Singularities.

III. We hold, that if thoſe, to whom ſuch Determinations belong, ſhould miſtake, and not do it in the beſt and profitableſt manner; yet ordinarily it is the Peoples duty to obey and hold Communion with that Church, ſo be it that nothing ſinful …e commanded them to do, and the errour of the Determination be not ſuch as overthroweth the Worſhip or End it ſelf: Of which we have elſewhere fullier opened our ſenſe (In our judgment of things Indifferent.)

IV. We are againſt no Biſhops or Church-Government of Gods appointment: We all are for an Epiſcopus Gregis; and where there are many Chappels and Curates in a Pariſh, we are far from perſwading them to deny ſuch ſubmiſſion to the chief Paſtor, as the Law requireth, and as God himſelf alloweth: Were Ignatius his Epiſcopacy among us, who tells us this, as the Note of the Churches Unity, that [to every Church there is one Altar, and one Biſhop with his fellow Presbyters and Deacons] p. 90we ſhould be far from perſwading any to ſeparate from it: Yea were it Cyprian's Meaſure of Epiſcopacy. Yea, there are ſome among us who have long profeſſed themſelves uncertain, whether ſuch a large Epiſcopacy, as is but the ſame with the ordinary part of the Church-power of the Apoſtles and Evangeliſts, be not jure divino, ſuch as ſhould be ſtill continued; becauſe, 1. When Chriſt hath once ſetled a Form or Order of Government, a change muſt not be charged on him raſhly, and without proof; eſpecially as made ſo ſuddenly: If the Affirmer prove the ſettlement, the Denyer muſt prove the Change and Revocation. 2. Becauſe Chriſt promiſed to be with them to the end of the World, Mat. 28. 20. when he appointed them this univerſal, or indefinite Work. 3. Becauſe many others, as well as Apoſtles, had larger Circuits than particular Churches for their Work, (as Silas, Silvanus, Apollo, Titus, and many more:) And at their Reformation the Scots Viſitors ſeemed ſuch. That Men of extraordinary worth and gravity may Plant many Churches, and take the care of many, directing, exhorting, and admoniſhing the Paſtors, or particular Biſhops, not depriving thoſe Paſtors and Churches of the Power and Priviledges granted them in Scripture, ſome of us do not deny. Government by the Word is an ordinary continuing Ordinance of God: But the Apoſtles extraordinary Work and Office (to be Eye-witneſſes and Embaſſad…rs immediately ſent, and endued with the extraordinary Meaſures of the Spirit) theſe we believe they have no Succeſſors in, becauſe they were but for a time.

And thoſe of us that cannot grant ſo much, as is aforeſaid, and all of us as to an Epiſcopacy which we think contrary to God's Word, can yet ſubmit to much which p. 91we dare not approve of; and as we take our ſelves bound to obey all by what Names or Titles ſoever diſtinguiſhed or dignified, who, circa ſacra, as Officers of the King, do exerciſe any part of that Power of the Sword, by his Commiſſion, which we acknowledge in the Oath of Supremacy; ſo if any uſurp more Power of the Keys than Chriſt alloweth them, we are not thereby diſobliged from living peaceably in our places, nor allowed to raiſe Sedition, or uſe any unlawful means to re…orm it; though we cannot make a Vow and Covenant never to do any lawful thing, to alter and amend it.

Much leſs is it true which M…n of hard Faces have ſometimes ſaid, that we are againſt Biſhops, becauſe we cannot be Biſhops our ſelves. And they that tell Men that every Presbyter would be a Pariſh Pope, do ſure think they ſpeak to Men ſo ſilly as to be mockt by an undiſcerned Contradiction: A Pope is the Univerſal Monarch of the Chriſtian World, (or all:) Is a Pariſh all the World? A Dioceſan is the Sole Biſhop with us of a Multitude of Churches. Is a Pariſh a Multitude of ſuch Churches? If a Man be againſt one Schoolmaſter only over a thouſand Schools, ſhall he be reproached becauſe he is willing to teach one? Is a King in each Kingdom as unreaſonable a thing as a Papal Monarch, or a King of Kings, and of all the Earth? If it be to the gain of Souls that we are deprived of this Parochial Epiſcopacy, we can eaſily bear it; profeſſing that we hold it far eaſier to be Governed, than to Govern.

V. We judge not all Officers, circa ſacra, unlawful which are made by Man: As ſome Circumſtances are not particularly determined in Scripture, but left to Men, ſo are many of the Officers that muſt execute them. If the King appoint Church-Magiſtrates to keep Peace and p. 92Order, to call Synods, and take ſuch cogniſance of Cauſes as belongs to him, or do any part of his work, as is afore ſaid, we will obey them: And ſo of Church-Wardens, Door-keepers, Sextons, and ſuch others, as ſome Churches of old made uſe of, ſo be it they uſurp not any part of the Office which Chriſt hath appropriated to the Paſtors of the Churches.

VI. We are not for Lay-mens claim or exerciſe of the Power of the Keys, whether they be Lay-Chancellors, or Magiſtrates or Lay-Officers, or People: But we hold that the Keys of Chriſts Church, that is, the Power of receiving in by Baptiſm, and of Guiding the People by holy Doctrine, and in holy Worſhip, and of Excommunicating and Abſolving, are by Chriſt committed to the Paſtors of the Churches. Though there is alſo an admoniſhing Power in Magiſtrates, and divers ſorts of Penalties, for ſins againſt God, which they may inflict. And the voluntary execution of the Paſtors judgment, by holding or not holding Communion with others, is the Peoples part; in which, as reaſonable, they have a diſcerning judgment.

VII. As to the caſe of Elders, we all hold that none ſhould be proper Church Governours, by the ſaid Keys, which are meerly Lay-men, and not Church Officers: And many of us hold that neither Chriſt nor his Apoſtles over appointed any Elders to Rule the Church, by the power of the Keys (diſtinct from the Magiſtrates Government by the Sword,) but only ordained Miniſters of Chriſt, who have alſo authority to preach and adminiſter both the Sacraments. However, we know that when many of theſe belonged to one Congregation, one that was the Chief Speaker (uſually the Biſhop) was w…nt to preach, and the reſt to be his Aſſiſtants, eſpecially p. 93in private Care of Souls; and thoſe of us that think otherwiſe, that Chriſt or his Apoſtles made ſuch a Church Office as Ruling Elders not-ordained, or that have no power of preaching or adminiſtring Sacraments, do not hold ſuch eſſential to the Church, nor refuſe to live in love and peace and Communion with the Churches that have no ſuch Elders. And we all think that ſo ſmall a difference ſhould make no greater a breach among us.

VIII. We are againſt the Excommunicating of Kings, and of other Magiſtrates, on whoſe Honour the well-governing and peace of the Kingdom doth depend, (and are ſorry to find ſome of our ſharp Accuſers of another mind:) Our Reaſons are, becauſe the diſhonouring of them is forbidden in the Fifth Commandment: And Poſitive Inſtitutions, caeteris paribus, muſt give place to Moral Natural Laws: Rituals and matters of Order are no Duties, when they make againſt thoſe Grand Duties which are their Ends, or thoſe that are of fundamental or greater uſe. And this Chriſt hath often taught us, by ſending the contrary minded to learn what this meaneth [I will have mercy and not ſacrifice,] and bidding the unreconciled leave their Gift at the Altar, &c. The End is to be preferred before the Means, which indeed are no Means when against the End. And Church-Order is not to be pretended for diſordering and confounding Kingdoms, or againſt the publick good and ſafety. We judge that Biſhop Bilſon, Biſhop Andrews, and ſuch others, have truly heretofore determined, that ſome wicked impenitent Princes may be denyed the Sacrament, but not defamed or diſhonoured by a Sentence of Excommunication: Much leſs by any Foreign Uſurper, or any Miniſter at home, that the Prince himſelf doth not by conſent make the Guid of his Soul; for no other but he that is called p. 94to give him the Sacrament if qualified, is the denyer of it if he be unqualified; unleſs as he is to do what he doth, by the advice and conſent of Fellow Paſtors.

But the very uſe of Excommunication is to puniſh and reform men by diſhonouring and ſhaming them; therefore it is not to be uſed, where we owe ſuch honour by the Fifth Commandment, to our Prince.

Obj. 1. We are bid alſo to honour Father and Mother; 2. Yea to honour all men.

Anſw. 1. We dare not juſtifie any Paſtors publick diſgraceful excommunicating his own Father or Mother, unleſs where a publick obligation for publick good requireth it. 2. But to both inſtances, we ſay that a greater end and more publick good is to be preferred to a le…s: And when a private mans honour is forfeited, we cannot give him that which he hath caſt away, and God will penally take away till he repent. But when the publick order and welfare (which is above all perſonal good) obligeth us to honour Magiſtrates, a ſubordinat… Law will not ſuſpend it. Publick Excommunication is an Act of Government, to be exerciſed on the Governed for the Ends of Government. But for a Prelate or Prieſt, or any other, to do this on his Governours (though of another rank) croſſeth the Ends of Government: Nor are Subjects ſo to be tempted to contemn their Rulers, leſt they come to think, as Bellarmine and ſuch Papiſts, that Infidels are not to Govern Chriſtians, nor to be tolerated in their Government; or as their very Religion teacheth them, Concil. Later. c. 3. ſub Innoc. 3. that when Princes are excommunicated, they may be depoſed by the Pope; or as their learnedeſt Doctors ſay, that they are no Kings, and to kill them is not to kill the King: See the Teſtimonies of this cited at large, and expreſly, by H. Fowlis in his Book of Popiſh Treaſons.

p. 95If ever any Proteſtants Epiſcopal, Presbyterian, or Independents, were or be of another mind, (for the Excommunicating of Kings or Chief Rulers) that's nothing to us, who ſhall neither live nor dye by the Faith or Opinion of others: But we ſhould ſo much the rather here diſown it.

IX. It is none of our judgment, that when men are excommunicated (by Pope, Prelates, Presbyters, or People, who are the four Pretenders to that Power) the Magiſtrate muſt be their Lictor or Executioner, or muſt further puniſh men by the Sword, meerly, eo nomine, becauſe they are excommunicate, or becauſe they reconcile not themſelves to the Church, by penitence and obedience; or becauſe the Pope, or Prelate, or Prieſts, deliver up the excommunicate to him to be puniſhed, or threaten him if he will not do it. The Civil Ruler may puniſh the ſame men for the ſame Crimes, but upon their own exploration and judgment of the Cauſe, and not as meer Hangmen that muſt needs execute the judgment of other Judges. Their own Conſcience muſt be ſatisfied, and they muſt know what they do, and why; elſe to how many baſe and bloody offices the factious worldly Clergy may oblige them, the Papal Kingdom hath long given men too ſad a proof.

And we muſt profeſs, that we are fully perſwaded, that we have good Reaſon to conclude, that ſo near a Proſecution by the Civil Power, as is the impriſoning and undoing of Perſons Excommunicate, meerly becauſe they ſtand Excommunicate, and are not abſolved as Penitents, hath not a few nor ſmall incommodities Eccleſiaſtical. 1. So great a Dominion in the Clergy hath done much to corrupt the Sacred Office, and make men (naturally proud) unmeet for the humble Services of the p. 96Goſpel. 2. And it breedeth in the People a diſtaſt and hatred of the Clergy, as if they were the grievous Wolves that devour the Flock in Sheeps Cloathing, and bear not Grapes and Figs, but wear Thorns and Thiſtles to p…ick and hurt them; and cauſeth their Exhortations to be the more unſucceſsful. 3. It ſeemeth to diſhonour the Diſcipline inſtituted by Chriſt, as if the Keys of his Church …re of no more ſignification, than the Crown of Thorn… … Reed with which he was derided, and could do nothing without the Princes Sword. 4. It contradicteth the experience of above 300 years, when Church Diſcipline was exerciſed more effectually than it is now, and that not only without the Sword of the Magiſtrate, but alſo againſt his will and oppoſition: Yea, it was many a hundred years more, after Emperours were Chriſtian, before the Keys were ever thus ſeconded by the Sword; and had not the Donatiſts, by inhumane aſſaulting the Orthodox, provoked the Churches and Magiſtrates, it had been like to have been long before the Sword had been drawn againſt Hereticks at all. 5. And that which much moveth us is, that it greatly fruſtrateth the uſe of the Keys▪ or Church Diſcipline, by obſcuring the uſe and efficacy of them: For who can tell whether they do any thing or nothing to that mans ſeeming Repentance, who muſt lye in Goal and be undone, unleſs he will ſay that he repeneth? Though the Church muſt take up with outward Profeſſions, as not knowing the heart, yet muſt they be voluntary and credible Profeſſions. 6. And thus how unavoidably muſt the Church be corrupted, when its Communicants are ſuch as chuſe rather to be in the Church than in the Goal, and all thoſe are thought worthy of its Priviledges, who had rather ſay [we repent] than be made Beggars: Whenas in the ancient Churches p. 97none had its Communion that did not deſire it, and beg for it, though it coſt them dear in the world. 7. And thus Chriſts great and precious Gifts ſeem expoſed to contempt, while they are forced upon the Refuſers by ways of violence. If the Church be made a Priſon, and men be driven into it and lockt up, the Place will hardly prove them Chriſtians. 8. And we fear it will miſrepreſent Chriſts Laws and Covenant-terms to the world, while Chriſt ſaith, that none can be his Diſciples that do not (by conſent and reſolution) take up the Croſs, and forſake all, and follow him, in hope of a reward in Heaven, (Luke 14. 26. 29, 30. 33, 34.) And this courſe ſeemeth to tell men, that if they had but rather be in the Church, than among Rogues and Beggars in the Goal, they ſhall have Chriſt, pardon, and life eternal, given and ſealed up to them particularly in the holy Sacrament. As if Chriſt were the Croſs-maker, and the Croſs to be born by his Enemies only, and not Chriſt but ſin were ſerved by forſaking temporal felicity. 9. And we fear leſt it tend to deceive mens Souls, by giving them all the ſealed Grant of forgiveneſs and ſalvation, who can but rather endure to take the Sacrament, and ſay I repent, than be undone.

We doubt not but there is a time for juſt puniſhment of ſinners: But we read not, that Chriſt ſent men to preach Repentance by any ſuch motives, nor to offer his Blood and Mercy on terms ſo low, nor to any but deſirous Volunteers: And with what confidence or comfort can a Miniſter deliver the Sacrament to ſuch?

All which conſidered, we are ſo far from deſiring to ſubdue Kings and Rulers to be the Executioners of the Clergy, and the Servants of their worldly Intereſt, Pride, or Paſſions, that we heartily wiſh that Church Diſcipline p. 98might be left to operate alone, & valeat quantum val…re poteſt, and that Church Priviledges might be given to none but deſirers, and voluntary accepters, and none might be cram'd or drencht with the Body and Blood of Chriſt, but all earneſtly invited, and by loving importunity compelled to come in: And that Magiſtrates may judge and puniſh Vice, in their proper court, and proper way.

X. We hold it not unlawful to take Oaths, and make Covenants, Subſcriptions, or Declarations of things lawful, when Authority commandeth us; yea, we hold Oaths of Fidelity to the Soveraign to be needful; and are the loather to ſwear Allegiance to any inferior Officers, or to ſwear never to endeavour any alteration of them, leſt we ſeem to make them equally neceſſary and fixed as the King; and to give them any of his Prerogatives, when they are his Officers, whom he hath power to alter.

XI. We readily ſubſcribe the Doctrine of Faith and Sacraments contained in the 39 Articles, and differ not therein from the Church of England, that we know of. Though our Religion is only (objectively) Gods Word, (as to the Eſſentials, the Sacramental Covenant, expounded in the Creed, the Lords Prayer and Decalogue, and integrally the ſacred Scriptures,) and therefore if there be any fault in the 39 Articles, it is no fault in our Religion, (which is confeſſed to be all true by Papiſts themſelves;) yet as our Writings, and Sermons, and Speeches, are the expreſſions of our ſubjective Religion, ſo the Confeſſions of Churches are eminently ſuch; being uſeful to ſatisfie other Churches of our ſincerity, and to regulate or limit the Teachers, that by weakneſs or errour are apt to deliver their miſtakes, or to oppoſe the p. 99Truth. And though there be ſome expreſſions in the Articles, the Liturgy, yea in the Creed called Athanaſius's, which we think not accurate, but lyable to an ill interpretation, yet when our Conſciences tell us that it was truth which was intended, and words are not natural, immutable, but arbitrary ſigns of the Speakers mind, we are far from affecting to be peeviſhly or unreaſonably quarrelſome or ſcrupulous, but are willing to overlook infirmity and unfitneſs of expreſſion, when we ſee that we are not to own Untruths.

XII. We much approve of the Method of the Church Catechiſm, as it firſt openeth the Eſſentials of Chriſtianity in the Baptiſmal Covenant, and then the Expoſition of it in the Creed, Decalogue, and Lords Prayer, and then the uſe of the confirming Sacrament the Lords Supper: Though we are perſwaded, that it needeth more explication and ſome correction.

XIII. We are taught by Chriſt and his Apoſtles uſing of the Septuagint, that it is lawful, when the Peoples uſage and acquaintance with it doth render it moſt edifying to them, to uſe a defective faulty Tranſlation of Gods own Word, and to call this Gods Word, as long as it ſufficently expreſſeth the Doctrine, which is the matter and main ſenſe. And that we may hold Communion with Churches that publickly and privately uſe ſuch Tranſlations, and that have many other faults in their Doctrine, Diſcipline, and Worſhip; though we cannot juſtifie the leaſt of them, by our profeſſed Aſſent and Conſent, nor make a Covenant that we will never endeavour to alter or amend them. We are apt enough to let ſin alone, and not to amend any thing amiſs in our ſelves and others, ſo far as ſin remaineth in us (it being a ſelf-de…ending evil,) and therefore are unwilling to adde to our p. 100badneſs, nor do we need a Law to bind us never to repent or amend, or never to help others in ſuch a caſe to do it.

XIV. We have in a peculiar Explication of our judgment, not only diſclaimed, but ſufficiently depreſſed, that unruly Opinion falſly charged on us by ſome, viz. [That Things Lawful or Indifferent become Unlawful when commanded by Lawful Authority.] Though we hold it unlawful to encourage and ſtrengthen Traytors and Uſurpers againſt Chriſt or the King, by voluntary Swearing or performing ſuch Obedience to them, even in licitis & honeſtis, as ſeemeth to own their Uſurpation.

XV. How far we think the Magiſtrates Laws bind us to things Scandalous, or Evil and Hurtful by Accident, yea by the Weakneſs of others, we are prepared to open in a diſtinct Profeſſion by it ſelf.

XVI. We are far from condemning all Forms of Prayer, and Publick Liturgies, as unlawful, (of which we have His Majeſties Teſtimony, in his Declaration about Eccleſiaſtical Affairs;) much more are we far from condemning all the ancient and preſent Churches of Chriſt that have uſed ſuch, or yet uſe them, throughout the Chriſtian world: And yet farther are we from ſeparating from them on that account, (for uſing Liturgies,) and from encouraging ſuch a Separation. Yea we commonly uſe a ſtinted Liturgie our ſelves, at leaſt the Pſalms read and ſung; and we hold it lawful to uſe ſuch as are invented by men, that are no Prophets; ſeeing we are commanded to uſe Pſalms, and Hymns, and Spiritual Songs, (which confineth us not only to Scripture words;) and all men have not the skill to make Hymns ex tempore; much leſs would all the Aſſembly, ex tempore, break forth into the ſame words: Therefore thoſe that are uſed by all, p. 101muſt be invented by ſome: And Miniſters with us do ordinarily impoſe their own invented words on all the Congregation, who muſt follow them; as our Metres and Tunes of Pſalms are impoſed.

XVII. We think it not unlawful to uſe as much of the Engliſh Liturgy, as we conſented to uſe, when by his Majeſties Commiſſion ſome of us treated about the reformation, or alteration of it; viz. in ſuch Aſſemblies where the Peoples incapacity maketh not ſuch uſe of it more hurtful than helpful to their edification, and the comly concordant worſhipping of God: Much leſs do we think it unlawful for our ſelves, or the People, in this caſe to join in the reverent and ſerious uſe of it with others. We find that even the old Non-conformiſts (ſuch as Cartwright, Hilderſham, Knewſtube, Dr. Jo. Reignolds, Bradſhaw, Paget, Ball, &c.) petitioned for a Reformation, but not an Abolition of it, and wrote and preached againſt ſeparating from it, or for it, from the Churches that uſed it; and many of them not only uſed much or moſt of it themſelves, but alſo perſwaded to the uſe of it, and anſwered largely the Separatiſts Arguments againſt ſuch uſe. And we join with Mr. Ball, and other of them, in thanking God that England hath a more reformed Liturgy, than moſt of the Churches in the World; and we would not ſeem to uſe it when we do not, but do it (as aforeſaid) in the ſerious devotion and fervour of our Souls: Nor would we peeviſhly make any thing in it worſe than it is, but would put the beſt conſtruction on each part of it, that true Reaſon will juſtifie or allow.

XVIII. We are far from judging the Pariſh Miniſters to be no true Miniſters of Chriſt, or the Pariſh Churches no true Churches, or judging it unlawful to hold Communion with them: But if there be any called Miniſters p. 102or Prieſts, of theſe following ſorts, we take them for no true Miniſters of Chriſt, ziz. 1. If by inſufficiency they are uncapable of Teaching the neceſſary parts of Chriſtianity, and Guiding the Church accordingly in the Publick Worſhip of God. 2. If they are Hereticks, denying any of theſe eſſential parts. 3. If they are malignant Oppoſers of the practice of them: And in a word, If they are ſuch, through incapacity, as are like to do more harm than good.

XIX. In ſeveral Cuſtoms (freely, not by conſtraint,) uſed in many ancient Churches, and in ſeveral practices of ſeveral Churches of theſe Times, we find that which we would not by Oaths, or Subſcriptions, or Covenants, approve, but with they were reformed, and that they had never been uſed; when yet we do not for ſuch things diſhonour and reproach ſuch Churches, nor inveigh againſt them in our preaching to diminiſh their due eſteem; much leſs diſclaim them as no Churches of Chriſt; but love, and honour them; and live peaceably under many faults which we cannot reform in the places where we live: So be it no ſin be put upon our ſelves, we can hold Communion with thoſe that have divers ſins, or faults, in their Miniſtrations; not as with their ſin, but with their Church in worſhip, notwithſtanding the ſin, ſo it corrupt not God's worſhip ſo far as that he himſelf rejecteth it: For no Man is ſinleſs in his beſt performance.

XX. Though the Paſtors hold any tolerable errors perſonally, and though ſuch are uſually uttered in their Miniſtration, and though they be inſerted in their Liturgies, ſo that we may expect to hear them; yea, uttered as in that Churches name; we hold not all this ſufficient cauſe to warrant our ſeparation from that Church: For all Churches conſiſt of Men, and all Men are faulty and imperfect; p. 103and ſuch as the Men are, ſuch we may expect their works ſhould be, notwithſtanding the Divine aſſiſtance: And to ſeparare from all faulty Churches and Worſhip, is to ſeparate from all the World; and allow all the World to ſeparate from us.

XXI. If … true Church deny us Communion, unleſs we will commit ſome ſin, or omit ſome neceſſary duty; though we cannot be locally preſent in ſuch caſes, nor approve what they ſo do, yet we ſhall not therefore renounce them as no Churches; but lamenting their ſin, and their denying us their Communion on juſt Terms, we ſhall continue the Union and Communion of Faith and Love, and be preſent in ſpirit, though corporally abſent, deſiring a part in their Prayers, and owning all that God diſowneth not.

XXII. We hold that no Chriſtians muſt be disjoyned, or ſeparated in any of the ſeven Points of Union required by the Holy Ghoſt, Eph. 4. 3, 4, 5, 6. 1. One Body, (the Catholick Church headed by Chriſt:) 2. One Spirit, (the Holy Ghoſt:) 3. One Hope of our Calling, (Remiſſion, Adoption, and the Heavenly Glory:) 4. One Lord (Jeſus Chriſt:) 5. One Faith, (the Eſſentials of Chriſtianity believed:) 6. One Baptiſme, (or Baptiſmal Covenant with God the Father, Son, and Holy Ghoſt:) 7. One God and Father of all, who is above all, and through all, and in us all; of whom, and to whom, and through whom are all things.

XXIII. Though we are not ſatisfied of the lawfulneſs of uſing the tranſient Image of the Croſs, as a Dedicating Sign and Symbol of Chriſtianity, ſo much Sacramental (much leſs to refuſe from Baptiſm and Chriſtendom all Chriſtians Infants, unleſs they will have them ſo croſſed, no more than if a Crucifix were ſo impoſed and p. 104uſed:) yet do we not condemn all uſe of either Croſs, or Crucifix: Nor do we preſume cenſoriouſly to reproach and diſhonour the ancient Chriſtians, who, living among Pagans that derided Chriſt Crucified, did ſhew them, by oft uſing this ſign, that they were not aſhamed of the Croſs: And though we find that they uſed more Rites and ſignificant deviſed Signs and Ceremonies, than we think they ſhould have done, yet we judge it our Duty to love and honour their Memorial: Nor do we take all Rites to be ſinful that are ſignificant.

XXIV. We hold not all the uſe of Images, even the Images of holy Perſons, to be unlawful: Hiſtorical and memorative uſe we commonly allow, as the Engliſh Geneva Bible ſheweth by many Pictures: We condemn not them that have Scripture Perſons and Hiſtory Painted on their Walls, or on the very Bricks that adorn their Chimnies; nor that uſe a Skelleton or Deaths-head; or that by theſe are minded of Mortality or the Life to come, and ſo make a holy uſe of them, (as good Men ſhould do of all lawful things; which therefore are pure and ſanctified to them.)

XXV. We hold not a Gown, or other meer diſtinctive Garment for Miniſters, to be unlawful, in which, ſaith the Canon, no holineſs is placed; any more than to Judges, Lawyers, or Phyloſophers. And ſome of us hold a Surplice rather to be uſed, than the Miniſtry forſaken: And thoſe that think otherwiſe, think not the matter of ſo much weight, as to alienate them from Love or Communion with thoſe that uſe it: For we pretend not to ſo much perfection, as to be all juſt of a mind and meaſure of Knowledge in all things, of no greater importance than this: Nor would we ſilence faithful Miniſters for a Surplice.

p. 105XXVI. Though we greatly diſlike the common uſe of God-Fathers, as they undertake that, as Sole-promiſers for the Child, which they never ſignifie credibly the leaſt purpoſe to perform, and the Parents are excluded from entering their own Children into Covenant with God, and muſt not ſpeak one covenanting or promiſing word; no, nor be urged to be preſent, &c. Yet we refuſe not the uſe of ſuch Sureties or Sponſors in Baptiſme, as are but Seconds to the Parents and only atteſt the Parents credibility, and undertake to take care of the Childrens Education, in caſe the Parents either apoſtatize or dye; nor yet ſuch as are Adopters of the Children, and take them to them as their own, and ſo have the right of diſpoſing of them, and covenanting in their names and ſtead. Though yet we conform not to the denying of Chriſtendom to the Children of all godly Parents, that either cannot get ſuch God-Fathers, or will not, but offer to enter their own Children into that Covenant.

XXVII. Many of us hold it lawful to communicate Kneeling, in the reception of the Sacramental Body and Blood of Chriſt: And thoſe of us that think ſo, and thoſe of us that think otherwiſe, take it not for ſuch a matter as ſhould hinder Chriſtian Love, Concord, Unity, and Peace; or allow Men to deſpiſe, condemn, or excommunicate one another: But all deteſt that cruelty that dare caſt out the worthy Members of Chriſt and his Church from Communion, for their difference in that geſture.

XXVIII. We all hold that God muſt be orderly and decently worſhipped with the Body, as well as ſpiritually with the Mind: And that reverent geſtures and behaviour are fit, not only to expreſs mental reverence to God, but alſo to excite it in our ſelves and others. And that p. 106ſuch ſlovenly, rude, and undecent behaviour, as ſeemeth to ſignifie prophaneneſs and contempt, or to tempt others thereto, is no ſmall ſin, whatever men intend by it.

XXIX. We all hold that Preaching, Prayer, or Sacraments, ſhould not be made ridiculous or contemptible, by the Miniſters incongruous, light, or otherwiſe unmeet and uncomly words; nor by tautologies, and ſuch an unmeet ſtile as tendeth to diſaffect the Hearers: (Though that Curioſity, which conſiſteth in pedantick, light, and frothy Speech, unſuitable to the Hearers edification, we diſlike.) And O that God would raiſe up enow ſuch for his Service, in the Church and World, as are able to expreſs true wiſdom, holineſs, and zeal, in words beſeeming the moſt Holy Majeſty, and the holy Things of which they ſpeak. But yet we judge that various Auditories ſhould have various Stiles, though none but clear, and ſpiritual, and ſerious: As a labouring poor man will chuſe a great piece of Brown Bread, before a little piece of Manchet, when idle tender Perſons will chuſe otherwiſe.

XXX. We are ſo far from holding it unlawful to uſe the Creed, and Commandments, and Lords Prayer, as ſome accuſe us, that we take them to be the Summaries of the Chriſtian Religion, as to matter of Belief, Deſire, and Worſhip; which the Church ſhould uſe and profeſs accordingly, and ſhould never be forgtoten.

XXXI. We are ſo far from being againſt Catechizing, as ſome have accuſed us, as that we take it to be a moſt needful thing, and no ſmall part of that work which both Miniſters and Parents ſhould perform.

XXXII. We are far from oppoſing that ſort of Confirmation, which conſiſteth in the ſolemn tranſition of p. 107Perſons out of the ſtate of Infant Communion into that of the Adult, by their ſolemn intelligent owning that Covenant with God, which they entred into by others in their Infancy. The Reaſons of which more than one of us have long ago publickly given to the World, (Mr. Hanmer, Mr. Baxter.) And the want of which we conceive is a great cauſe of the pollution of the Church, and of the increaſe of Anabaptiſts, who are ſcandalized at the omiſſion of it, and the turning it into a Ceremony or Formality.

XXXIII. We hold it a Duty for all Miniſters in their Adminiſtrations of Baptiſm, the Lords Supper, Abſolution, and in their Speeches of the dead at Burials, to go as far in charitable hopeful expreſſions, as Reaſon will allow; and to ſpeak and judge of men according to their own intelligent Profeſſions, not rendred incredible by proved contrary Expreſſions, or notorious contrariety of Practice; as being no ſearchers of mens hearts our ſelves: And where Diſcipline is truly exerciſed, ſuch words are meet, as otherwiſe are not tolerable. So that if we conform not to the Liturgy in our Adminiſtration of any of theſe Ordinances of Chriſt, and if we dare not pronounce of all the open Atheiſts, Infidels, Hereticks, Schiſmaticks, Rebels, Perjured, Murderers, Thieves, Adulterers, Drunkards, &c. who made not away themſelves, and were not unbaptized or excommunicate, that [God of his great mercy hath taken to himſelf the Souls of theſe dear Brethren,] nor give thanks for [delivering them out of the miſeries of this ſinful World,] nor pray to reſt in Chriſt […is our hope is this our Brother doth,] &c. it is not becauſe we deny any of this before granted, but becauſe we dare not renounce the Goſpel, that ſaith, [He that believeth not ſhall be damned,] and [without holineſs p. 108none ſhall ſee God,] and [Except ye repent ye ſhall all periſh;] and becauſe we are loath to preach to men all our lives, that which we ſhall contradict at mens burial, and tempt the ungodly to preſumption and damnation.

XXXIV. Many of us hold it lawful to keep Anniverſary Days of Thankſgiving, in commemoration of the great Mercies of God to his Church, by the Holy Doctrine, Labour, Miracles, Lives, and Sufferings of the Apoſtles, and moſt famous promoters of the Faith; ſo that Superſtition and prohibited Creature-worſhip be ſufficiently avoided. And thoſe of us that ſcruple ſuch Days of mans Inſtitution, yet take not this for any other than a tolerable difference among us.

XXXV. We are not againſt ſuch ſort of reading the ſound parts of the Apocrypha, as we may do by other good Books, ſufficiently diſtinguiſhed from other Scriptures, and uſed in due time and place; though we conform not ſo far as to declare our Aſſent and Conſent to the uſe of the Calendar, Preſcript, or Directory, which requireth them to be read in the Mornings, from Septemb. 27. and 28. till Novemb. 24. even Bell and the Dragon, Suſanna, Tobit, when as the Vulgar underſtand not the word Apocrypha ſufficiently, to diſtinguiſh them from the ſacred Scriptures, when they are equally called the Leſſons, and read in the ſame order. And we are confirmed in this part of our Non-conformity by the Articles of Religion, which diſcard the Apocrypha, and by the Learned Treatiſe of the late Biſhop Couſins, who hath fully proved that the ancient Churches received not thoſe Books into the Canon, and by many Doctors of the Church of England that charge them with Untruths: Some of us have ſeen the Writing (as on good reaſon is ſuppoſed) of a preſent Learned worthy Biſhop, who p. 109ſheweth that the words of the Angel in Tobit are a Lye, who ſaid that [he was the Son of Ananie of the Tribe of Naphtali:] And that ſo is his ſaying, [that the ſmoke of a Fiſhes heart will drive away all Devils, that they ſhall never return; when Chriſt tells us of ſome that go not out but by Prayer and Faſting.]

XXXVI. We are far from deſigning any abaſement of the Clergy, nor do we deny, or draw others to deny, any due Reverence and Obedience to them. And though we know that the bare Title and Office will never preſerve ſufficient reſpect, for the honour of the Clergy, and the ſucceſs of their work, without competent qualifications and labours of the perſons; yet would we rather hide than open or reproach the faults of ſuch as are tolerable in that ſacred Office, and would do our beſt for their work ſake, to promote the eſteem even of thoſe that differ from us, and of ſome that perſecute us. We know that the People are exhorted, to know thoſe that labour among them, and are over them in the Lord, and to eſteem them highly in love, for their work ſake, 1 Theſſ. 5. 12, 13. And to obey them that have the Rule (or Guidance) of them, and to ſubmit themſelves, Heb. 13. 17. 24. And that the Elders that Rule well are worthy of double honour, eſpecially they that labour in the Word and Doctrine, 1 Tim. 5. 17. We that take it for our Duty to honour all men, and ſubmit our ſelves to one another, would not deny any due honour to any of the Clergie that have any preeminence, either in age, grace, gifts, or by the Magiſtrates appointment, as his Officers (as aforeſaid,) or any way given them by Chriſt: We take it not for a Priviledge to be from under Government.

XXXVII. Our Non-conformity conſiſteth not in denying a National, Provincial, or other Church Form of p. 110mans invention and inſtitution: On theſe Suppoſitions:

1. So it be preſuppoſed that there is ſomewhat of Divine Inſtitution predetermined by Chriſt and his Spirit in the Apoſtles, (that is, 1. That there be ſuch Doctrine, worſhip, and Diſcipline as he hath commanded: 2. That there be ſuch Paſtors to exerciſe them, whoſe Office he hath deſcribed: 3. That there be ſuch ſtated Congregations or Societies in which they ſhall be uſed, even Neighbour Chriſtians aſſociated for Perſonal Communion therein. 4. That all theſe Churches enjoy the Priviledges granted them by Chriſt, and live in love, peace, and concord, and hold ſuch juſt correſpondence as is neceſſary thereto, and to the Common End and Good: All this is of Divine appointment.)

2. So that theſe Divine Inſtitutions be not violated by Humane, or by the power of man.

3. So that Humane Churches be not made equal and co-ordinate to the Divine, much leſs ſuperior, and ſuperordinate; as if they were to Chriſts inſtituted Churches, what a Kingdom is to a City, or a Regiment to a Troop, and Chriſts Churches were but ſimilar parts of the Humane Churches, that muſt rule them. But as the King is Epiſcopus exterior, or the Governour of the Churches ſo far as the Sword is to be uſed; ſo, circa ſacra, we have before ſaid, that he may make his own Officers, and conſequently Provinces for them, and Orders of their exerciſe: And the Churches in his Dominions may be ſo called one National Church, as he is the exterior Civil Governour of them all by the Sword, which indeed is but to be a Religious or Chriſtian Kingdom; as alſo, ab accidente, as theſe many Churches are under one Chriſtian (yea were he an Infidel) King; and as hereby they have the advantage of fraternal aſſociation and correſpondency p. 111for concord. But proper Denominations are from the Eſſential Form.

XXXVIII. It is no part of our Non-conformity to be againſt the due Uſe or Authority of Councils, or Synods of the Clergy. We hold, that when one is caſt out of one Church for a cauſe belonging to the Cogniſance of many, many may have occaſion to take Cogniſance of it: And the edification of each other, the ſatisfactory Debate of Difficulties, the preſervation of mutual Love, Peace, and Concord, may make Synods to be uſeful. But yet we hold that the major Vote of Biſhops in a Council are not thereby the proper Governours of the minor diſſenting part, nor of the abſent Biſhops; but that Councils are for Counſel and Concord, and not for direct Regiment of each other, (though together and aſunder the Paſtors are all Governours of the Flock.) And ſome of us have long ago publickly proved, that Councils were called General at firſt, but with reſpect to the Dominions or Empire of one Prince, and not as if they were Univerſal as to all the Chriſtian World; and that abſolutely Univerſal Councils never were, or ought, or can, or ever will be called; and that to pretend that a Papal or Imperial General Council is the Univerſal Law-giver of the World, and that they have a promiſe of Infallibility in what ever they determine, and that we receive our Faith in Chriſt upon their Infallibility given by him, (and ſo we muſt know that Chriſt maketh them Infallible before we can believe that he is Chriſt.) Theſe and ſuch other nonſenſe cheats which ſome are now agitating, are fit to delude none but the groſly ignorant, that are prepared for deceit.

XXXIX. Yet we deny not, but that God having firſt bound us to Unity and Concord as far as we can …ttain, (with loving forbearance in the reſt,) when a lawful Synod p. 112or Council hath determined of a way of Concord, on lawful Terms, in matters under their Power, there is an Obligation on all the particular Members, to forbear breaking that Union, and violating thoſe lawful Terms of Concord: For where there is not a Governing Law, there may be an Obliging Contract, or Conſent.

And whereas even the Papiſts now uſually teach that even a Councils Decrees bind not the Churches, at leaſt thoſe that had no Delegates, till by actual reception they conſent, be it known to the World, that on theſe Terms the Non-conformiſts in London ſeem to have ſome excuſe, if it had been only Indifferent things that the late Convocation had impoſed on them: For when the Clergy met to chuſe Clarks for the Convocation for London, (at Sion-Colledge,) the major Vote choſe Mr. Calamy and Mr. Baxter, (whom the Biſhop of London, according to his Power, did reject;) ſo that the City of London neither hath, nor ever had one Clark of their own chuſing in this Convocation which altered the Liturgy; but the Dignitaries, and the two Clarks choſen by the exterior parts of the Country, were the only Perſons hence accepted (that ever we heard of, or could learn:) And ſurely our after-conſent will hardly be alledged. And London is no inconſiderable part of England.

XL. We refuſe not the Renunciation of the ſolemn Vow and Covenant, as if we thought it bound us unto any diſloyalty, Sedition, or other ſin: For we are ready to profeſs, that it ſo obligeth no Man: It cannot make a Sin to be a Duty or no Sin, nor a Duty to our Superiours to be no Duty; nor diſoblige us from any part of our due Obedience to the King. Nay, we judge that we muſt not make our ſelves a Religion or Law by our own Vows, or bind our ſelves to any thing but what we p. 113are bound to antecedently by God; and ſo our Vows muſt be but ſecondary Obligations: And theſe being our own thoughts, we muſt needs hold accordingly, that this ſolemn Vow doth bind as to nothing, but what God doth bind us to antecedently himſelf; and what would be our Duty had we never taken it: And therefore ſhould we renounce this Vow, we ſhould ſtill take our ſelves bound by God himſelf to do all the good that in it was Vowed. Whether the Vow of a thing indifferent bind or not, we are not determining; but as we hold that no ſuch thing ſhould be Vowed, ſo we declare that it is none of our preſent caſe, as is aforeſaid.

XLI. We are ſo far from refuſing the Oxford Oath, or the Subſcription, upon any diſloyal or rebellious Principles, that we ſhall hereafter adjoin ſuch a Profeſſion of this Subject, as ſhall ſuffice with all Men of common humanity, and impartiality, to juſtifie our Principles of Loyalty, againſt Malice it ſelf.

And if yet Malice will go on to keep open our Diviſions, and keep us under Odium and unjuſt Suſpenſions, and provoke men to forbid us to preach Chriſt's Goſpel, by talking of the late Wars, and charging all on the Non-conformiſts, we ſhall now only crave their juſt Anſwer to theſe few Queſtions following.

Q. 1. Are they willing that ſo many of the Engliſh Non-conformiſts ſhall have leave to preach Chriſt's Goſpel freely, as never had any hand in the Wars? If they will procure us this, we are confident that the reſt that medled with the Wars are ſo few, and ſo ſelf-denying, that they will thankfully accept of this liberty for their Brethren, though they be ſilenced, or baniſhed themſelves.

p. 114Q. 2. Was it for matter of War that near two Thouſand Miniſters were ejected, or ſilenced, 1662? or for ſomething elſe? Was this the cauſe that Mr. Martin of Weeden, that loſt an Arm in the King's Army and War, could not have a day abated him in the Common Goal at Warwick, when he preached as a Non-conformiſt? And many other Inſtances we may give.

Q. 3. Did ever any of us that now addreſs our ſelves to you, go farther in our Principles than Biſhop Bilſon did, even in his excellent Book of Chriſtian ſubjection? we deteſted all that went beyond him in his Doctrine of Reſiſtance: Or did any of us ever go near ſo far as your famous R. Hooker in his firſt and his eighth Book of Eccleſ. Politie, (publiſhed long ago, and again by Biſhop Gauden, and Dedicated to the King,) whoſe over Popular Principles one of us, long ago, at large confuted: And were they ſilenced for this?

Q. 4. We humbly crave them that remember, and knew the Perſons, to bethink them, whether, 1. Moſt of of the Parliament, when the War began: 2. Moſt of the Weſtminſter Aſſembly, when they met: 3. Moſt of the Earl of Eſſex's Collonels, and chief Officers: 4. Moſt of the Lord Lieutenants of the Militia: 5. Moſt of the Parliaments Major Generals, in the Earl of Eſſex's time: 6. Moſt of the Sea Captains, in the Earl of Warwick's time: We ſay, Whether moſt of theſe (we think ten to one, and in ſome Inſtances twenty to one) were not Conformiſts? As ſure as Archbiſhop Abbots was, and all the Biſhops, ſave ſix, in his days; on whom Doctor Heyling layeth the cauſe of our Diviſions.

p. 115Q. 5. And is it juſt, that all the Conformiſts be therefore made odious, and all the Conformable Miniſters ſilenced for theſe Conformiſts ſakes, even ſuch as never had a hand in the buſineſs?

Q. 6. If the War had been raiſed only by Non-conformiſts, yet why ſhould a thouſand or 1400 Miniſters now, that were never proved guilty of any Wars, be ſilenced and ruined for other mens Actions; any more than the Conformiſts for the Archbiſhop of York's, who was a Commander for the Parliament?

Q. 7. Why ſhould no other penalty ſerve in this caſe, but ſilencing us? to the loſs or hazard of the innocent people. Is ſilencing us our ſuffering moſt, or the Peoples? If half the Bakers, Brewers, and Country Farmers had been in thoſe Wars, is there no way to puniſh them, but to put down their Trade, and forbidding them to bring Proviſion to the Markets? Would not puniſhing the innocent, as Drunkards or Whoremongers are puniſhed, ſatisfie you? Nor any thing but keeping them from preaching the Doctrine of Salvation? And that when the Fire conſumed the Churches, and when in many Pariſhes the tenth part of the People have no Church to go to?

Q. 8. Do you think that the Devil and the Papiſts had rather we were ſilenced, or not? Are they pleaſed with well-doing, and with that which promoteth the Proteſtant intereſt, and mans ſalvation? And hath the Proteſtant Religion been ſecured and advantaged by our uſage?

p. 116Q. 9. If it be that we Preach worſe than others, or Preach Sedition, or unſound Doctrine, why are not we accuſed of it, and judged upon proof? And why are we not ſuffered rather to Preach publickly, where witneſs may be had, than driven into corners, where Sedition or Hereſie may be hid by thoſe that Preach it?

Q. 10. If you ſay that our preaching is needleſs, Is not your own then as needleſs, if you preach the ſame Goſpel? And muſt you have Lordſhips, great maintenance, reverence, honour, and obedience, for needleſs preaching? And when ſome Pariſhes have ten thouſand, ſome twenty thouſand, ſome thirty thouſand, ſome it is thought fourſcore thouſand Souls, when three thouſand cannot come to hear in the Church, why is Preaching any more needful to thoſe three thouſand than to all the reſt? or to four perſons in a Village, than to thouſands in Cities? When our Preaching and other Miniſtration ceaſeth to be notoriouſly needful, we profeſs our ſelves joyfully willing to ceaſe: Our Fleſh had rather have eaſe, and a gainfuller Trade of life, than ſpending-labour, with poverty, reviling, ſcorn, and impriſonments.

XLII. To conclude, As far as we are able to underſtand the moſt learned, ſober, judicious Conformiſts, by their own words to us, and their Writings, they differ not at all from us about the matter it ſelf, which we deny Conformity to, but confeſs it to be unlawful, (as to the hardeſt points of the impoſed Subſcriptions, Oaths, and Declarations, and Covenants;) but they only take the words in ſuch a ſenſe, in which we our ſelves could take p. 117them, were we perſwaded that it were indeed the true meaning of them. And do they that are as much as we againſt that ſenſe which we diſown, and agree with us in the matter, deſerve liberty, honour, and preferment, for otherwiſe interpreting the words of the Law, which the Law-givers themſelves will not interpret? And doth our ſuppoſition that the Law-makers mean properly as they ſpeak, deſerve ſcorn, ſilencing, and Goals, from them that will not expound them to us? The righteous God will be Judge between us.

For inſtance, 1. By [Aſſent] in the Declaration required, we underſtand [Believing it to be true.] But the Conformiſts that we ſpeak of, underſtand only [a Belief that I may uſe it.]

2. By [all and every thing contained in the Book] we ſuppoſe is meant [all and every thing indeed:] But they ſay, only the Forms to be uſed are meant, and many other things in the Book not meant.

We find after named [Unfeigned Aſſent and Conſent unto, and Approbation of the ſaid Book, and to the uſe of all the Prayers, Rites, and Ceremonies, Forms and Orders therein contained and preſcribed,] we think here Approbation and Aſſent are more than Conſent to uſe; and we think that the uſe of all the Orders is more than the uſe of the Forms: We think that no Word in the Book was intended to be uſeleſs, and that the Doctrines, Calendars, (even that untrue one to find out Eaſter-day) Rubricks, and Directories, have each their proper uſe. We ſuppoſe that the foregoing words of the Uſe, are the End, and the Form of the Declaration is the p. 118Means to ſecure that Uſe as the End, and that the Means hath more in than the End.

3. Some of them ſuppoſe, that denying Chriſtendom to Chriſtians Children, for want of Croſſing, or Godfathers, and denying Communion to true Chriſtians that receive not kneeling, are none of the Orders to be uſed: But we think otherwiſe.

4. Some of them think, that [Admitting none to the holy Communion, till they be Confirmed, or deſirous to be Confirmed,] though it be the very words, is none of the Orders which they Conſent to uſe; (and we never knew any uſe it by any tryal of mens deſires:) But we think that nothing in the Book is intelligible, if ſuch plain paſſages are not.

5. Some of them by the words at Burial [that thank God for taking to himſelf the Soul of this our dear Brother, out of the miſeries, &c.) underſtand not his Salvation, but his going out of this World: But we think otherwiſe.

6. When only [the unbaptized, ſelf murderers, and excommunicate] are there excepted, ſome ſay, all others are meant that ought to be excommunicate; and ſo every Prieſt is made the Judge who ſhould be Excommunicate: But we think, that Exceptio particularis firmat regulam in non exceptis.

7. They think that the Words in the Canon [that Nothing in the three Books is contrary to the Word of p. 119God,] are meant with exceptions as to [Nothing] or to [Contrariety:] But we take [Nothing] for [Nothing,] and [Contrary] for [Contrary.]

8. Some of them ſay, that the Church being the Maker of theſe Impoſitions, we are to take them in the Churches ſenſe, which the Biſhops may ſignifie. But we think, that we muſt take them in the ſenſe of the King and Parliament, as the Law-makers; and that no Church or Biſhops can alter our Religion, or Articles, or Subſcriptions, by an Expoſitory Power.

9. Some of them think, that the words [on any pretenſe whatſoever] in the Subſcription, have exceptions: But we know not how any words can be more excluſive of exceptions.

10. Some of them think, that [by any Commiſſioned] is meant only [Lawfully Commiſſioned,] and ſo Subjects are left to judge of the Lawfulneſs: We find there no ſuch Limitation or Expoſition.

11. Some of them ſay, that by [the Government of the Church, not to be altered] is not meant the Lay-Chancellors uſe of the Keys: But we think, that their actual Government is the Government actually.

12. Some of them ſay, that by [no change or alteration] is meant only of the Eſſence of Epiſcopacy: We take [no alteration] for [no alteration.]

13. Some of them ſay, that by [not endeavouring] is meant only [not ſeditiouſly, or by ill means:] We p. 120think, That ubi DEX non diſtinguit, non eſt diſtinguendum.

14. Some of them think that no Law or words impoſed muſt be expounded contrary to Gods Law, or any former Law, or to the King's or Peoples rights. But, 1. That is to ſuppoſe that men cannot contradict themſelves or God, or do unjuſtly. 2. And then whatever Oaths men put on us we may take them, were the words never ſo falſe or impious, becauſe the meaning muſt ſtill be judged good.

15. Some ſay that we muſt put the beſt ſenſe on impoſed Oaths, and Covenants, and Subſcriptions, that the words can be ſubdued to: We think that they muſt be taken in the ſenſe of the Law-makers, which is to be judged of by the uſual meaning of their words, unleſs themſelves do otherwiſe expound them.

And ſo in many other Inſtances, the Conformiſts ſay that they would not Conform themſelves, if they underſtood the words as we do.

Seeing then that all theſe worthy Conformiſts before mentioned do confeſs, that if the words of the Laws be properly to be underſtood, and not with their limitations, then the Conformiſts are in the wrong, and the Non-conformiſts in the right; we conclude with theſe few Queſtions.

Q. 1. Whether we owe not that honour to our Law-makers, as to ſuppoſe that they are able, and willing, to ſpeak intelligibly?

p. 121Q. 2. Whether they would have men left as to the Oath of Allegiance, and all other Oaths and Laws, to ſubdue the Law-makers words to any ſenſe that the Subject thinks lawful; and to make themſelves Judges of the ſenſe, by departing from the common uſe of the words, without proof that the Law-makers meant otherwiſe?

Q. 3. Whether there be need of much Learning, Conſcience, or Honeſty, to ſtretch the words from their ordinary ſenſe, more than to do otherwiſe? And whether ſo to do would deſerve honour and preferment, and to do otherwiſe be a Crime that deſerveth ſilencing, and ruine?

Q. 4. Whether their way of Expoſition, or ours, tend more to promote Perjury and Equivocation; and which more ſecureth Truth and Honeſty?

Q. 5. If once the Conſcience of Oaths and Covenants be relaxed, by ſtretching words to the takers intereſt, are not the Lives of Princes left in danger, and the Bonds of common Converſe looſened?

Q. 6. If this muſt be the cauſe of our ſufferings, and ſilence; is it not juſtice ſo to tell the World, and write it on our Croſs, that we are ſilenced and laid in Goals, becauſe we dare not take Oaths and Covenants, impoſed in Terms excluding limitations and exceptions, in a limited excepting ſenſe, without the Explication of the Law-makers?

p. 122Q. 7. And if we muſt be ſo uſed, whether any in the whole World be more unfit to ſilence, impriſon, fine, reproach, and ruine us, for miſ-underſtanding the words which we are to Subſcribe or Promiſe or Covenant in, (viz. for taking [none] to mean [none,] [nothing] to mean [nothing,] [not any] to mean [not any,] contrary] to mean [contrary,] [all] to mean [all,] than thoſe that while they are ſet to ruine us, will by no intreaties, after our almoſt fourteen Years ſufferings and expectations, be prevailed with to procure us an Expoſition of the ſenſe of any of theſe ſo much controverted words? We are more confident that the Law-makers can more certainly, and infallibly expound their own words, than the Pope or Council can expound Theological difficulties: And if our Accuſers will not once endeavour to procure them ſo to do, nor be intreated to conſent it, when Conformiſts and Non-conformiſts are chiefly diſagreed about the Interpretation of them; and when our preaching or ſilence, honour or reproach, maintenance or poverty, liberty or impriſonment, yea, and much duty or ſin in the Body of the Nation, lyeth upon the reſolution of this Controverſie, (what is the Law-makers meaning,) we will ſtill refer all to him that judgeth righteouſly, who will ſhortly finally end the Controverſie; praying to God, though Men will not hear us, to open our Lips, that our Mouths may ſh…w forth his praiſe; that he will make ſpeed to ſave us, and make haſ…e to help us; that he, whoſe ſervice is perfect freedom, will defend us his humbled ſervants in all aſſaults of our Enemies, that we ſurely truſting in his defence, may not fear the power of any Adverſaries; p. 123and that theſe evils which the craft and ſubtilty of the Devil or Man worketh againſt us be brought to nought, and by the providence of his goodneſs they may be diſperſed, that we his Servants being hurt by no perſecution, may evermore give him thanks in his holy Church; that in all our troubles we may put our whole truſt and confidence in his mercy, and evermore ſerve him in holineſs and pureneſs of living; that he will forgive our Enemies, Perſecutors, and Slanderers, and turn their hearts; eſpecially that he will ſave our Poſterity from their Curſe, who ſay, The Blood be on us, and on our Children. For we are not againſt ſuch a Liturgy as this.

POSTSCRIPT.

Reader,

IT was intended that a ſhort Account of the Nonconformiſts Judgement, about the Power of Kings, and the Obedience of Subjects, ſhould have been added; but by reaſon of ſome Mens aptneſs to be offended at all ſuch Publications, and becauſe of the preſent diſperſion of the Collectors, it is pretermitted, with this Profeſſion, That they ſhall at all times be ready to give ſuch Account of their Judgements, when Authority ſhall call them, or allow it, as ſhall ſatisfie all impartial Men, that they are haters of Diſloyalty, Sedition, Rebellion, and Schiſme.

FINIS.

End of the text · Richard Baxter, Judgment of Nonconformists About Difference Between Grace and Morality (1676)