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 Scriptures 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 we 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 Embassadâ—â—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 we 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 Order 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 in 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 to 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 If 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 Gospel 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 â—â—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 none 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 might 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 Truth 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 badness 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 must 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 or 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 and 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 used 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
is such by Nature or Accident they cannot make Evil and forbid what God commandeth on pretense of judging They have Power to judge that all the Articles of our Faith are true but not that any of them are false They are Judges that the Commands of God must be all kept but have no power to judge the contrary In what Cases we may be bound to obey them when they erre we have opened in another Paper and may partly be discerned from what is here said Pr. 61. The Bishops or Pastors of the Church are above others obliged to exercise paternal tender love to all the Peoples Souls If they are peevish and humorous and quarrelsome and proud and have other vitious Principles it is their Office and Work under Christ to cure them and to use all that gentleness and forbearance which is needful to their cure and to become all things lawful to all men to win and edifie them not doing greater hurt by injuring others or the Publick Good for the sake of those that are few or less considerable If therefore they should either scandalize them and hinder their salvation by things unnecessary or whose good will not countervail the hurt or if they should say we are not bound to forsake our own Liberty no not in a trifle for the sake of such as are inclined to offence by their vitious Principles they seem to us much to forget or renounce their proper Callings as well as Humane Charity to Souls as if a Physician should say I am not bound to medicate any that are sick but only those that are in health And if all that have vitious Principles be so far from under the Ministers 〈◊〉 are we see no Reason why the Kingdom should maintain so needless a Ministry at so dear a rate nor why they should be had in so much honour and why we should not all be silenced at once Pr. 62. The sin of tyrannical abuse of Power is so contrary to the Nature of all Good Rulers and so contrary to their own true interest peace and comfort and final justification before God and so contrary to the welfare of all Mankind and doth at this day so much mischief in the world by serving Satan maintaining Idolatry Mahometanism Popery and Prophaneness and keeping out the Gospel from the most of the whole world that the Flatterers that would for their own ends and carnal interests promote it and make all odious to Rulers that dislike it will one day be known to be the great Enemies of Princes and People of Church and State of Jesus Christ and God the Soveraign Lord of all Pr. 63. And Confusion Anarchy Popular Rage Faction and Sedition dishonouring our Rulers and all Rebellions and Schisms must be odious to all men of Interest Wisdom and true Religion as being ultimately against the God of Order and the Glory of his Wisdom and Soveraignty in Government who is to be honoured and obeyed in Kings in Pastors and Parents and all that are under him authorized to Govern us Pr. 64. Perjury justifying thousands in perjury deliberate lying covenanting against great and known Duty corrupting Gods Worship and Church Government cruel denying christendom and salvation to the Infants of thousands of godly Christians and casting out godly Christians from the Churches Communion causelesly for a gesture pronouncing all Atheists Infidels Adulterers and other wicked Persons saved so be it they be not unbaptized excommunicate or make away themselves none of these nor any such other in our judgment will ever be made lawful by any Command or Accident nor will ever be lawfully commanded nor shall we ever number them with Things Indifferent nor revile or persecute any as humorous obstinate disobedient Schismaticks or seditious for refusing them FINIS What Meer Non-Conformity is not THE PROFESSION OF SEVERAL WHOM THESE TIMES Have made and called NON-CONFORMISTS Printed in the Year 1676. What 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 driven 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 Three 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 sure 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 Churches 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 And 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
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 sheweth 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 mans 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 for 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 â—ttain with loving forbearance in the rest when a lawful Synod or 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