for as r. that p. 67. l. 7. add Church p. 76. l. 5. add should be all though they cut themselves with Lances p. 76. l. 9. for this r. things p. 78. l. 1. add of Pride p. 80. l. 9. for word r. work THE Peaceable Design IT is the happiness and birth-right of the People of this Nation that if they lie under any grievance they may have recourse to the Parliament There is no burden whereof we ought to be more sensible of than that which lies upon our Consciences We do humbly hope therefore that it will not be ill taken if we crave the liberty to shew at least what ails us To make our apology for that wherein we seem to offend and to offer something for a general redress especially seeing a little collection out of some late papers though several of one person alone will serve this triple occasion There are divers sorts of Nonconformists and they have their Meetings we know not all on the same reasons There are some who have been and are for Parochial Churches who are satisfied with their constitution and if they might have freedom would still choose them And there are others that are in their Inclinations for the Congregational way only For our parts who have put this Paper together we profess our selves of the former sort and do here declare in the behalf of our selves and others of our Brethren that we do not go from the Parish Church in opposition to it as if such Congregations were no Churches being very deeply sensible when our Lord hath commanded that the Tares should not be plucked up for fear of endangering even but some of the Wheat what a grievous displeasure it may like to be to him if we should go to root up all the Wheat for fear of the Tares which to Un-church whole Parishes were to do Nor is it out of affectation pride vanity ostentation faction or self-advantage that we do it we could not answer such a charge against us if we did so Two things therefore we will acknowledge that our Parish-churhes are true Churches And that it is our duty consequently to desire and endeavour their union and prosperity And what would any Conformist have of us more unless it be also to joyn with them there in the participation of the Ordinances which some of us refuse not neither upon convenient occasion Well upon what ground then shall we offer our apology for the cause we undertake why we will give it impartially As we grant those two things to be our duty so must we assume that which will not and can not be denyed us that it is the duty likewise of those who are set apart to the offiice of the Ministry supposing them every way to be sit called to preach the Gospel by way of discharge of the office We have the Apostles express authority and example for this who when they were threatned and commanded to speak no more in Christ's name have left us their answer on Record We ought to obey God rather than Man We have the precedent also of the first three hundred years after these Apostles when the Gospel was never preached but contrary to the will of the Magistrate that is against the Laws and Edicts of the Emperors Now we must down this rule that when two duties lay come together so that we cannot perform the one but we must omit the other the greater duty must take place of the less The rule apears in its own light and also from Scripture I will have mercy saith God and not Sacrifice What is the meaning but that when acts of righteousness and mercy fall in such duties as that of sacrifice which are less must give way Here then is our case plainly which of these is the greater duty We are to seek Unity and to preach the Gospel If we keep our Parish-Churches we must not preach the Gospel if we preach the Gospel we must go to these private Meetings which of these is indeed of greatest moment to the glory of God and the Peoples salvation In general which is the greatest matter that the Gospel of Christ Jesus be preached or the Union of our Parish Churches be promoted In particular whether shall any one of us who have a call on occasion to preach at such a time place or company do more service to God by going and doing it or by refusing and going to our Parish-Church for the sake of unity for which we have still other seasons And which is the greater evil to have the people of a Parish only divided into several places to hear the Ministers of both perswasions preach to them when this too shall not hinder them being parts still or members of the same Parochial society or that all the Preachers and Ministers in the Nation but those only who Conform should have their mouths stopt and Talents buryed How when there is so many of them so many of them truly serious and painful labourers so many of them that actually do so much good and the everlasting welfare of thousands mens souls depend upon it What is Parochial Vnion in comparison we will appeal to the Consciences of every upright equal person whether Conformist or Non-conformist that fears God to give Judgement The preaching of the Gospel and particular Assemblies are of Divine Parochial Churches are of Humane institution That which is Divine is undeniably to be preferr'd before that which is of humane apointment For the great charge then against us of Schisme we answer Schism is a causeless separation of the Churches union a causeless separation from her Communion the Communion of a Church whereof we are Members or should be Let any learned Man that hath read any thing about Schism tell us if we do not define it right by a separation that is causeless for if there be a cause the separation will be justified as it is between us and the Church of Rome Now when the Case between the Conformists and us is so open and in the face of the Sun that unless we set and keep up these honest Conventicles the whole Generation of these Non-conformist Ministers must be laid aside from the Exercise of their Office for ought we see as long as these Men do hold whatsoever in the mean while becomes of the Souls of so many Multitudes What Apology Defence or Account do we need more but this only Is there not a Cause they are the words of David to his surly Elder Brethren who are offended only for his being about the Business he was sent And David said what have I done is there not a Cause To this Apology we know it will be said by the Episcopal Party for nothing else that we know can be said to any purpose But you may conform If so we must then desire of some one or other of the Learned and Conscientious among them to contribute but this one thing towards it A little thing we may
think if they could do it It is only to answer the Sheet which was tendered to the Parliament about two or three Sessions ago for taking away the Subscription and Oxford Oath and which shall be in order therefore by and by repeated We would give all the Money in our Purses with a Tax or without any upon condition that the Parliament would either have such Arguments of ours answered or else repeal their Impositions There are Three things enjoyned in the Act of Uniformity Re-ordination The Declaration The Subscription As we have borrowed thus much already from a late Paper of the Author now intimated So shall we make use of others of the same person in the which follows We begin with the Threshold Re-ordination It must be acknowledg'd by both Parties That Re-ordinvtion is an uncouth thing quite against the Hair of the literate World whether Fathers Councels or Modern Divines Protestants and Papists and put usually into the same Predicament and more especially by Austin with Re-baptization If the present Bishops therefore in the imposing of it would have stood by it and maintained the Lawfulness of it as being neither against the Law of Nature nor positive Institution but as having rather the Examples of the Apostles and of Paul and Barnabas more particularly for it with what else by some is urged against the stream barely of humane Authority this would perhaps have looked handsome and the ingenuity of it would have been notable But when they would generally have it imposed and yet disown it and be ashamed of it in so much as though there be few or none ordained by Presbyters but believed the validity of that Ordination they would have our former Ministry to be null and make us contented in effect to be held but usurpers of holy things Sacrilegious persons and all our Ministerial Acts void as the Acts of meer Laicks before it is really so intollerably vile as no mortal flesh is able to bear It is true there is one Instance from Antiquity out of Athanasius of some persons with Ischyras among them whom they would not allow as these hold to be Ministers because one Coluthus that ordained them was only a Presbyter Unto which may be added the Story of the purblind Bishop 2. Concil Hispal 3. Can. 5. circa An. 656. But we answer with Dr. Field on the Church in his Fifth Book It is one thing what they judged according to their Ecclesiastical Canons and another what they ought to judg according to the Word of God The Scripture makes no difference between Bishop and Presbyter the Superiority and Inferiority arising after in the Church And when we are made Christs Ministers and put in office by him according to his Word how shall that Authority be vacated for something wanting only in the Constitutions of Men Here is a matter of Infinite wrong which the opinion of these Men do us It takes away the Office Christ hath given us and holds it null If it was a grievous thing in the late times to put one of these Ministers out of his place what is it to put so many of us out of our Office There is no Person almost of Spirit but will be ready to part with his life as soon as the Honour he holds from the King and shall not the Ordained Minister maintain the Right which he holds from Christ When so many eminent Predecessors to these Bishops and other Defenders of this Church have maintained Presbyterian Ordination When the Reformed Churches abroad have no other When the Case was such as that there was no other to be had here in the late times When not we alone then are concerned only in the wrong but our Lord and Master whose cause it is and whose business we are to do and the Souls of so many people We cannot but appeal to the Higher Powers in a matter of so great right and wrong as this is For we are contented to have it revised and judged whether the Diocesan Bishop be distinguishedly named in Christs Charter for Ordination as he is in the Canons of Men Or when we have been ordained already as Timothy by the laying on of the hands of Presbytery whether the Lawn be de Essentia to the Ceremony and the Hands avail nothing without the Sleeves on The next thing is the Declaration I A. B. do here declare my unfained assent and consent to all and every thing contain-and prâ—scribed in and by the Book Entituled The Book of Common Prayer and the form of Ordaining Bishops Priests and Deacons That is assent to all and every thing contained in and consent to every thing prescribed by these Books Sirs There was a time when that the Nation had the hopeful overture of a Concord between the sober of two parties and the Hearts of most Men were in preparation to receive it But alas instead of such a Gratious and Blessed Issue as was expected loe here the streight injunction of an Assent and Consent to all Conformity and every thing of it new and old to be approved and obeyed or else one part of the Ministry must be immediately turn'd out How can those now whose Judgments are and have been still for moderation between both opinions in times before as now be able to come over to one side altogether on such terms as these How can they we say make so short a turn as this without the hazard of some sprain to their Conscience if they do it We cannot tell you perhaps nor are willing to declare the Impressions we have upon our Spirits against a going back from that more Spiritual Plain and simply zealous Service of Almighty God in the way we were in and Reformation we sought unto that something we are not used to and fear to wit unto a form of Worship and Discipline that carrying a countenance of both but being rather only a kind of Idols thereof doth seem to us by the shew pomp and complement of the things it contains not to undermine the Life Power and Efficacy of one and the other We cannot tell you perhaps what moves us so much from within whether fear of Popery returning on us or aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we will produce Two or Three Instances apiece against Assent and against Consent to that which is injoyned that we may approve our selves to the Consciences of all as well as our own in refusing this Declaration For our Assent In the Athanasian Creed we find this passage Which Faith except every one does keep whole without doubt he shall perish everlastingly One of the Articles of this Creed is this The Holy Ghost is of the Father and the Son In this Article we know the Greek Church hath differed from the Latin and held That the Holy Ghost proceeds from the Father only If we give our Assent then to every thing or passage contained in this Book we must believe the Greek Church undoubtedly damned And what if
up the dull mind of Man to remembrance of his duty by some edifying signification But the Cross being a Ceremony applied to Children who are uncapable of having their minds stirred up by any thing signified thereby it is manifestly retained without their profit We will enforce the Argument By the same reason as we retain the Cross in Baptism the other Ceremonies in Popery which are left may be readmitted As we use the Cross to signifie that the Child must fight manfully under Christs Banner we may use the Chrism wherein the Cross was used to be made to signifie the Christians anointing to the Combate and so forward There is nothing can be replyed hereto in good earnest but that it is true if the Church pleased to enjoyn it so we might We urge consequently By the same reason as the Church hath relinquisht the Chrism in Baptism it may leave the Cross also that is only if it please so to vote in a needful Convocation And that it should do so there is cause enough if there were nothing else to be said but this only that as for all other Ceremonies enjoyned the Conformists may plead that they are but Circumstances of Worship wherein the Church hath proper Authority to appoint what is decent and orderly But for any solemn intire Rite which is no Circumstance of the Ordinance unto which it is appended or any ways in genere necessary thereunto if this also be enjoyned we shall have no bottom or banks set to the appointment of Ceremonies how far this Sea shall go and no farther than so We will heap no more matters of this kind for they are infinite And it is some relief to our thoughts that the Parliament we thank God did come to be a little sensible of it in so much as they were near content one Session to Cashier this Declaration quite There does remain now therefore the Subscription and this question which will arise upon it Whether there be not as good reason in regard to the most sober Consciences to take away this subscripttion in the Act of uniformity and the Oath in the Oxford Ast as well as the Declaration of Assent and Consent and here making first our humble Protestation that we intend nothing hereby but loyally to the Government we must present the Sheet before mentioned to their renewed consideration The Subscription is this I A. B. do declare That it is not lawful upon any Pretence whatsoever to take Arms against the King And that I do abhor that Traiterous Position of taking Arms by his Authority or those Commissionated by him And that I will conform to the Liturgy of the Church of England as it is now by Law establish'd And I do declare That I do hold there lyes no Obligation upon me or any other person from the Oath commonly called the solemn League and Covenant to endeavour any change or alteration of Government either in Church or State And that the same was in it self an unlawfull Oath and imposed upon the Subjects of the Realm against the known Laws and Liberties of this Kingdom The Oath this I A. B. do swear That it is not lawful upon any Pretence whatsoever to take Arms against the King And that I abhor that Traiterous Position of taking Arms by his Authority against his Person or against those that are Commissionated by him in pursuance of such Commissions And that I will not at any time endeavour any alteration of Government either in Church or State In this Oath and Subscription we have the matter and the form of words that is the Substance and the Composure The one whereof and the other in both are lyable to the ensuing Exceptions Which we desire may be taken with Candor in respect only to our design that is as argumentative for the removal of these Injunctions Not as peremptorily definitive of our own judgments and much less of others above our Sphear in all the Cases contained in them To begin with the Oath Here are three parts of it The first part appears not for we speak it humbly only and argumentatively consistent with Judgment the second with Truth nor the third with Righteousness We will take up the last part first And I will not endeavour any alteration of Goverment There is no Government on Earth so perfect that it hath need of Laws like the Medes and Persians Government may be considered in the Administration or the Constitution The word Government here is set down indefinitely without distinction Alteration of Laws and so Government in the Administration is as necessary many times upon emergent occasions to the Body politick as the fresh Air is to the natural This Oath was brought into the House to have been made Common It were not a thing righteous to have had that engagement laid on persons in such a capacity It is not righteous to have it laid on any that are Free-holders and free Subjects as we are The Constitution of our Nation as Parliamentary is such that no Law can be establish'd or repealed but it must pass the House of Commons and so the whole Body doth concur in their representatives to every alteration of Government or in the Government that is made if it be legal And no house of Commons are chosen but by the people Every Englishman is inteâ—â—â—â—d to be there present either in person or by procuration and the consent of the people is taken to be every mans consent says Sir Thomas Smith de Rep. Angl. l. 2. c. 2. Nay while the King consilio assensu Baronum leges olim imposuit universo Regno by the counsel and assent of his Barons did give Laws to his whole Realm consentire inferior quisque visus est in persona Domini sui Capitalis prout hodie per procuratores Comitatus every Inferior seemed to consent in the person of his chief Lord as now they do by their Burgesses and Knights of the Shires says Sir Henry Spelman This is so true that in this sensâ—â—â—â— is that the Laws that pass are said to 〈◊〉 Quas vulgus elegerit Which the people sâ—â—ll choose Now then if every free Subjâ—â—t hath a fundamental liberty to choose Kâ—ights and Burgesses and accordingly to inform them of their Grievances and petition them for Redress and in them as their Representatives do consent to the alteration of Government and Laws if there be any as profitable to the Nation How can such an Oath be imposed on him That he will not endeavour any alteration as this is Is not choosing Burgesses informing them petitioning them acting and legalâ—y consenting in them to that end an endeavour and that as much as can be in their Place and Calling And no more than an Endeavour in their Place and Calling was challenged by any It is true the new Laws may be made and old repealed without alteration of the Constitution But not without alteration of Government because Government takes in both the Administration and