differ we became not herein Accusers of the Conformists but disavowed it leaving them to their proper judg and medling with no mens mattters but our own 67. And lest it should seem to reflect on them as guilty or exasperate our afflicters we have mostly forborn these 17 or 18 years so much as to open the matters and reasons of our Nonconformity and silently undergone reproach 68. Yea when great Bishops have told our Superiors that we judged nothing but renouncing the Covenant unlawful and have called to us and set Parliament-men to call out What it is that we would have and never would give us leave to tell them we have patiently been silent And when great Bishops have told me that our Rulers took us as not sincere for not giving our reasons and that they would Petition that we might no longer be suffered to keep up a Schism and give no reason for it I have offered them to beg it on my knees if there were any hope to obtain liberty but once to render our reasons of not conforming 69. And when the Act ceased which restrained the Press we still forbore till they gave out That now it was clear that for our baffled cause we had no defence but went on to sin against our consciences which constrained me at last to open somewhat of our case at which yet they are displeased 70. Though multitudes of Books have been written against us charging us with Schism and calling for execution of the Law against us yea perswading King and People as the Plotters do that we are cherishing principles of rebellion we thought it best to imitate Christ and silently to bear all and let our Lives and Works rather than our Apologies answer for us till constrained I published a full account of our Principles of Government and Obedience lest continued silence pass for guilt 71. Their constant last accusation is about the late Wars When-as 1. not one of very many of the present Nonconformists ever medled with them 2. And we offer them thanks to silence only the guilty 3. And many Conformists and one Archbishop were in Arms for the Parliament 4. And we have not requited them till of late with telling them that it was the Conformists here that began the War 72. When some say that they requite us for casting out the Conformists heretofore we offer them a thousand thanks if they will cast out none but those that cast out them I confess I took it for a great mercy to have grosly ignorant drunken Readers and Priests cast out of what opinion soever and better put in But I and others wrote against putting out any worthy and tolerable man for being against the Parliament or for Prelacy 73. Whereas some cheat the ignorant by telling them that We would have every Minister be a Pope in his own Parish 1. A Pope is one that arrogateth the Government over all other Pastors even of the whole world Whereas we would govern no Pastors at all nor any people but our particular flocks 2. And these we would have only to be Volunteers And is not he liker to a Tyrant that will be a Pastor to thousands against their wills than he that will take charge of none but Consenters 3. Specially the Independents who are accused as giving the power to the people and depending on their charity do not like tyrants compel any to obey them 74. Some are taught to make the Presbyterians odious by the rigor of their Discipline and the stool of Repentance which the licentious fear But 1. our judgment is that none but willing Consenters should be Church-members and as such come under Discipline 2. And that none be excommunicate for any sins ordinarily unless after due warning and patience he refuse to repent 3. And God hath made Repentance necessary to comforting-absolution pardon and salvation 4. And it 's a thousand pities that any should be so mad in sin as to think Repentance too dear for pardon 75. Some say that we are for Excommunicating Kings What other men have been is nothing to us We take not our judgments on trust from any party but the Scripture is our Rule and the Primitive Church our pattern Some of us have written against the lawfulness of dishonouring Princes and Rulers by proper excommunications as being against the fifth Command and Rituals give place to Morals And some of the greatest Church-men that have cast us ouâ—â—â—ve been for Rulers Excommunication We are not insensible what Treasons and Domination not only the Pope but the Councils of Bishops even without the Pope as in the case of Ludovicus Pius and others have exercised over Princes and Kingdoms by excommunications and cursed cursing men from Christ 76. We find that when in the contentions between the Popes and the Emperours the Clergy familiarly swore on both sides as interest moved them and as Abbas Urspergensus saith Perjury was the common brand of Priest and people it was far from proving a cure of Schism though it was pretended for that use 77. As the Law forbiddeth us so we profess to intend nothing here written as an accusation of the Government Laws Liturgy or Conformists but only as a description of the reasons of our own Nonconformity But if it should prove true that Cities Corporations Bishops and Priests are guilty but of half the evil against God Truth Conscience the Gospel the Church the souls of men the good of the King and Subjects which we fear we should be guilty of if we did conform I had rather be a slave than that Clergy-man that should encourage them in it 78. And if it should prove that any of them are under such guilt in the end it will prove but an uneffectual defence to accuse the innocent and reprove and so to divert them by keeping them on the defensive part while they are accused of odious sin for not sinning and called intollerable for refusing to concur in wickedness 79. Ever since we were cast out and silenced we have thankfully accepted all motions and overtures for concord We have been several times since the first Treaty called to new Treaties in one Dr. Manton and others offered thankfully to accept leave to preach for nothing in the Parish Churches where the Ministers desire it and when the Common-Prayer is used Another time being called by the Lord Keeper Bridgman we agreed with Bishop Wilkins and Dr. Burton and it was draâ—â— up in an Act of Concord by Judg Hale but voted by the Commons not to be brought in Since then we were invited to treat with Dr. Tillotson and Dr. Stillingfleet who seemed to consent to the terms of the form of an healing Act which we offered them but they found that the Bishops would not consent By all which we have still shewed that we have never ceased to seek for peace 80. We have never shunned to read or hear all that can be said to prove that we need not fear all the guilt of
cruelty And reckon the death of K. Edw. 6. for a mercy Insomuch that out of Dr. Heylin and some others a Papist hath gathered in terminis the most odious description of our Reformation called Historical Collections 12. They disagree about the points called Arminian Whitgift the Mawl of the Nonconformists with others drawing up the high Lambeth-Articles for absolute Reprobation c. and others with Laud as hot against them 13. These censure K. James for being against Arminianism and sending men to that end to the Synod of Dort though they were all moderating-men 14. Though we had there six excellent Divines some think we are not obliged by that Synod and some that we are when we had not so many in most General Councils 15. Those that followed Laud being few durst not long commit their Cause to a Convocation And Heylin tells us that the Convocations of England and Ireland were against them and the Convocations are called The Representative-Church 16. These divided from the rest strove who should prevail in Power A. B. Grindall first and A. B. Abbot next being cast out and both reproached by Dr. Heylin Laud's Pen-man as the Heads of one Party in England and B. Usher in Ireland and Bishop Laud is praised as the Leader of the other side Reforming the spoiled Reformation which the Universities and Bishops had spoiled by Calvinism 17. These two Parties differed in their Zeal against the Nonconformists Grindall being for Love and Lenity and Lecture-Exercises to breed up Preachers and Abbot by Heylin made a Mischief to the Church for being popular but Laud's Party being for more severity against them which was exercised accordingly 18. These two Parties also differed in their way and designs towards the Papists A. B. G. Abbot B. Rob. Abbot Hall and others suspecting Laud as Popish and being themselves against Toleration of Popery But B. Laud saith Dr. Heylin attempting by alterations and abatements and reconciling means to open our Church-door so wide that we might again all joyn together as in the beginning of Queen Elizabeths Reign 19. These two Parties differed about Prerogative Laws and Property A. B. Abbot writeth that he was cast down for denying to License Sybthrop's Book for the Kings Power to raise money and the peoples obligation to pay it And his Narrative which you may read in Rushworth intimateth that B. Laud was the chief means of this Imposition on him to License Sybthrop's Book and so of his Sufferings The two greatest Writers for Prelacy and Conformity are Bishop Bilson and Hooker to the reading of whom B. Morley referred me for instruction when he forbid me Preaching in Worcester Diocess and whom we are usually challenged to answer Bishop Bilson saith Chris Subject pag. 520. If a Prince should go about to subject his Kingdom to a Forreign Realm or change the form of the Common Wealth from Impery to Tyranny or neglect the Laws established by common consent of Prince and People to execute his own pleasure In these and other such cases which might be named if the Nobles and Commons joyn together to defend their ancient and accustomed Liberty Regiment and Laws they may not well be counted Rebels See more pag. 381 382. Grotius de jure Belli goeth much farther Ri. Hooker saith That it is no better than Tyranny for any Prince or Potentate of what kind soever to exercise Law-making of himself and not either by express Commission received immediately and personally from God or else by authority derived at first from their consent upon whose persons they impose it Eccl. Pol. l. 1. § 10. p. 21. And that in Kingdoms of this quality as ours the Highest Governour hath indeed universal Dominion but with dependancy on that whole entire body over the several parts whereof he hath dominion So that it standeth for an axiom in this case The King is Singulis Major universis Minor Lib. 8. p. 193. and p. 194. Neither can any man with Reason think but that the first institution of Kings a sufficient consideration wherefore their power should always depend on the from which it did always flow by original influence of power from the body into the King is the cause of Kings dependency in power on the body By dependancy we mean Subordination and Subjection The Axioms of our Regal Government are these Lex facit Regem Rex nihil potest nisi quod jure potest Pag. 218 221 223 224. Against all equity it were that a man should suffer detriment at the hands of men for not observing that which he never did either by himself or others mediately or immediately agree to What Power the King hath he hath it by Law the bounds and limits of it are known The entire Community giveth order c. as for them that exercise power altogether against order though the kind of power which they have may be of God yet is their exercise thereof against God and therefore not of God otherwise than by permission as all injustice is Page 224. Usurpers of Power whereby we do not mean them that by violence have aspired to places of highest authority but them that use more authority than ever they did receive in form and manner above mentioned such Usurpers thereof as in the exercise of their power do more than they have been authorized to do cannot in conscience bind any to obedience Thus Hooker Hollingshead a Minister maketh Parliaments so mighty as to take down the greatest Kings Bishop Jewel defendeth the defensive arms of the French Protestants as Bilson and others do On the other side some held that it is unlawful on any pretence what soever to take Arms against the King or any Commissioned by him in pursuance of that Commission And thus the Clergy were then divided about such things which prognosticated much that followed 20. The Laity Lords and Commons were divided after these two Parties And the Parliaments still adhered to the then major part against Laud's Party and insisted on Grievances viz. 1. Increase and favour of Popery 2. Arminianism 3. About their Property and Liberty Taxing and Imprisoning c. as Rushworth and Heylin shew at large of divers Parliaments 21. By this unhappy breach Parliaments still harping on the same and the King dissolving them and Abbot and Richard Hooker and the most being for the one side and Bishop Laud Neale Howson Corbet Buckeridge and Montague for the other the Court and Parliaments came to the unhappy jealousies and distrusts which at last broke out into a miserable War In which the A. B. of Canterbury Laud was on one side and was put to death the History and Articles are known and the other A. B. Williams of York was on the other side and became a Commander in North-Wales for the Parliament and their Clergy were accordingly divided one part of the Conformists adhering to the King and the other to the Parliament many of which made up the Westminster-Synod 22. This War thus begun between the
two Parties of the Episcopal Laity and Clergy in England after drew in the Scots to help the Parliament and many Papists to help the King neither of them being the first Parties but Auxiliaries though in Scotland and Ireland it was otherwise begun 23. These Auxiliaries of the Parliament would not help them but on the terms of the Covenant and so Church-alterations came on and the Parliament thought it was better have no Bishops than such as did prevail against them 24. When Wars and Misery had tired both sides and made them long for reconciliation and this endeavour had called home the King and many Bishops and Doctors had promised to be for Concord upon necessary healing-terms and the Lords Knights and Gentlemen had printed many Protestations for Peace and against Revenge and the King had Commissioned us to treat with the Bishops for Concord and told us They should meet us if we would come as near as we could to them When the Kings Declaration seemed to have almost healed us the Commissioned Bishops stood to it that no abatements were necessary and though we foretold them the impossibility of Common concord without abating some things which did them no good but harm and the advantage which Schism Contention and Popery would unavoidably get which they might easily and cheaply prevent we pleaded we beg'd by a long Petition but all in vain nothing would move them but when we only foretold them of the Divisions that must needs follow when Thousands were forced against their Consciences they took it as if we threatned Sedition and turned our Petitions and Arguments for the common peace and concord as if it had been a crime against both it and us 25. And the Convocation cast away the Kings Declaration and drew up the changes in the Liturgy which added to our burden and drew the Parliament to confirm it all and in the Act of Uniformity much more unpracticable by us is imposed which made our breach what since it is 26. No man now must be in Trust and Office in any City or Corporation who will not declare that there is no obligation on him or any other person from the Covenant not excepting against Popery Schism or Prophaneness though he would confess it unlawfully imposed and taken and renounce all obligation to rebellion or any evil 27. No adult person or Infant must be admitted to Christendom by baptism without the transient Image of a Cross as a dedicating engaging Covenanting-sign and symbol or badg of Christianity 28. No Infant must be Christened without Godfathers who are his Covenant-sureties and undertake his pious education though the Parents can get none that will seriously tell them they intend to perform it The Parents being not allowed to speak one offering or Covenanting-word nor must be urged to be present 29. No person must be admitted to Sacramental Communion who thinketh it a sin to receive it kneeling lest it should be seeming compliance with Popish adoration 30. No persons must be admitted to Communion who have not Confirmation by Episcopal Imposition of hands or are desirous of it though they fear it is made a Popish Sacrament by the addition Upon whom after the example of the holy Apostles we have now laid our hands to certifie them BY THIS SIGN of thy favour and gracious goodness towards them 31. Though they will not tell us what the Church of England is that is Its Essentiating form and Head Lay or Clergy vet every man must be ipso facto excommunicate who faith It is not an Apostolical Church as established by Law 32. Every one is excommunicate ipso facto who saith that the form of Worship established by Law contained in the Book of Common-prayer is corrupt or unlawful or containeth ANY THING in it that is repugnant to the Scriptures 33. All are excommunicate ipso facto who say That any of the 39 Articles are in any part such as he may not with a good conscience subscribe to though it be but that of the Churches power to impose Ceremonies And yet divers Conformists are against the Doctrine about Free-well Heathens damnation c. 34. All are ipso facto excommunicate who say that the Rites and Ceremonies of the Church of England are superstitious or such as godly men may not with a good conscience approve use and on occasion subscribe See Can. 3 4 5 6. So that not only Ministers but all men and women that differ but of the Lawfulness of any one of their Ceremonies and say so are excommunicate already ipso facto 35. All are ipso facto excommunicate that say that the Government of the Church of England under his Majesty by Archbishops Bishops Deans Archdeacons and THE REST that bear Office in the same is repugnant to the word of God So that if one were for Archbishops Bishops and Priests and Deacons and thought but Deans or Archdeacons unscriptural and sinful he is excommunicate yea or Lay-Chancellours decretive power of the Keys for the rest that bear Office must needs include them And yet many Bishops themselves are against them 36. All are excommunicate ipso facto who say that the form and manner of making and Consecrating Bishops Priests or Deacons hath any thing repugnant to the word of God C. 8. 37. They are to be excommunicate that say Ministers refusing to subscribe may truly take the name of another Church not established by Law c. And yet the Church of Rome is said to be a true though faulty Church by many and a faulty Church may be a Church And they say that the Dutch and French Churches here stand but by the Act of King and Council 38. All are to be excommunicated that say that there are within this Realm other Congregations of the Kings born Subjects than such as are allowed by Law who may rightly take the name of true and lawful Churches E. g. If Gloucester that had a Papist Bishop Goodman had chosen themselves a Bishop and called themselves a true Church c. 39. They Command all to keep the Lords day and other Holy-days accordsng to Gods holy Will in hearing the Word of God read and taught in private and publick prayer and yet suspended and ruined many Conformable Ministers for not reading a book for dancing and playing on that day 40. And where many thousands in a Parish cannot come within their Church-doors nor have any Conformist elsewhere in the Parish to teach them they forbid them on great penalties to hear Nonconformists and call them Separatists and Schismaticks unless they forbear like Savages all publick Learning and Worship of God rather than hear and joyn with Nonconformists 41. Yet they Swear the Church-Wardens to present all that come not to Church and punish them for not coming when some Parishes have 40000 some 30000 some 10000 that can have no room and the Church-Wardens cannot know them 42. Yet if they go to other Parishes oft for Communion they must not be admitted but