which are incident to any one man also to avoid tyranny which becomes no Christian least of all Church men besides it will be a means to take away that odium and burden of affairs that may lye too heavy on one mans shoulders as he thought it did formerly on the Bishops here VVe judge the Episcopal or Pastoral Office to be a personal trust not to be discharged by delegation to others and especially that it cannot be deputed to them that are not Bishops or Pastors and that secular persons cannot administer that power which intrinsecally belongs to Spiritual Officers And we cannot justifie any Ecclesiastical Government in a stated bereaving of the Pastors of particular Churches of that power that is essential to their office and in a stated hindering of the effectual exercise of Church Discipline 8. We detest all manner of Sacriledge and we think we are as willing as any others that it should be noted and reproved and that one kind thereof the unjust alienation of Lands and Goods devoted to the Church's use for the support of Gods service we utterly condemn But there are those that think they can never enough inveigh against this kind yet fear not to commit the same sin in other instances which are not less abominable as the Sacriledge of Pluralists Non-residents and all negligent and insufficient Ministers who devour that which is Holy taking the Ministerial benefice and not performing the service And to alienate persons and gifts that have beensolemnly consecrated to God we take to be real Sacriledge 9. We are as willing as any others to take notice of the heinous sin of Schism But we earnestly desire many that cry out against Schismaticks more impartially to consider the nature of this sin and to hate it in its full extent We know the necessity and excellency of Christian Unity and Concord and the deformity and misery of division and earnestly pray that Christian Charity might be so conspicuous that all may know that we are Christ's Disciples by our loving one another We are for building the Church's Unity upon its only adequate Foundation which is Jesus Christ the same yesterday and to day and for ever and in vain do any hope to build it upon a narrower Foundation We are against the devising of new Articles of Faith and new parts of Religion and the inforcing of Oaths and Subscriptions to the same We require subscription or ingagement to no more than the Holy Bible and if any swerve from the truth in wicked error or practice let them be tryed and judged by that unalterable Law which themselves have assented to And we think this the surest way to preserve the Christian Church in soundness of Doctrine integrity of Life and Holy Peace But if the setting forth of a publick confession of Faith or Articles of Religion be insisted on we allow it as a rule to Preachers who may be punishable if they preach contrary Doctrine though they be not inforced to subscribe to every Tittle Moreover we hold not our selves obliged to forsake a true Church as no Church for the corruptions and disorders found therein or to separate from its worship for the tolerable faults thereof while our personal profession of some error or practice of some evil is not required as the terms of our Communion How be it we are not so indifferent in this matter as to make no difference between Churches and Pastors The more pure and powerfull administration of God's Ordinances is to be preferred before that which is more faulty and less effectual And here again we acknowledge that in this preferrence due caution must be used VVe must not respect our own particular benefit before publick peace and order and the general good 10. VVe believe that the power of civil Magistrates is God's Ordinance necessary for the Government of the world that their whole authority is derived from him and subordinate to him the only universal and unlimited Sovereign Lord That God's Glory and the Eternal Salvation of men are higher and nobler ends of their authority than temporal prosperity and peace that all their decrees and executions should chiefly refer to these ends and that in their way they are charged with the Souls of men under their jurisdiction VVe acknowledge that Supreme Magistrates have a civil supremacy in all ecclesiastical matters and a political Episcopacy over the Pastors of the Church in their sacred administrations and may compell them to the performance of their duty and punish them for their negligence or mal-administration that they may call Synods and make Canons and warrantably thus reform the Church when it stands in need of Reformation Accordingly we acknowledge the Kings Supremacy in all causes and over all persons Civil and Ecclesiastical in these his Majesties Realms and Dominions Moreover we believe that the higher powers are not to be mere Executioners of the judgments of Ecclesiasticks but that they may and must be Judges thereof themselves in order to their own execution That their great and proper work about Religion is to incourage and inforce obedience to the Divine Laws and in subserviency thereunto to determine such things circa sacra as are requisite in general but in the particulars are left undetermined of God Likewise that by moderate penalties they may restrain persons of impious Principles as Atheists Infidels Hereticks from venting their wicked errors and from any open impious practice and that they may constrain men to use such means as God hath made Universally necessary to bring the ignorant to knowledge but not to profess either in word or deed what they believe not or to take that which God hath made the special priviledge of believers Lastly Their imperial Government in Religion should be mixed with a paternal clemency and tenderness according to the meekness of Christ whose Servants they are not only as Christians but as Magistrates 13. It is our Principle that Humane Laws bind the Conscience or to speak more properly the subjects in point of Conscience not by a primary obligation as the laws of God do but by a secundary and subordinate as from a power derived from God As it is an evident and important truth that Inferiors ought to obey their Superiors for Conscience sake so it is as evident and important that when Mens commands contradict the commands of God it is God and not man that must have the preeminence in our obedience VVith us it is no controversie whether the King or Conscience be the Supreme Governour It is the Magistrate only that enacts publike laws and hath the publike decisive judgment whether according to his Laws we are justifiable or condemnable As for Conscience it is no Governour at all but only a discerner of our duty and an internal witness for us or against us according to our practice and consequently it is concerned to know the will of God and whether the commands of men be consentaneous or contrary thereunto which men call
namely a declaration and subscription of our unfeigned assent and consent to all and every thing contained in large Humane Volumes imposed by our Superiors who acknowledge they are not infallible VVe have not so much as our internal judgment and choice left to us about a multitude of humane ordinances and determinations Our peaceable bearing and holding Communion with them that practice these things yea our quiet submission to the use thereof as tolerable sufficeth not as we apprehend it but there must be also an hearty and intire approbation thereof as laudable Had we sufficient authoritative warrant to believe that these recognitions import no more than our peaceable behaviour toward the Church as some have intimated we would as readily subscribe the same as they But we do not think it safe to proceed upon the presumption of such a meaning as hath no better warrant and we dread to profess the approbation of the things we disallow Furthermore though in some regard we are more concerned about the controverted opinions forms and ceremonies to wit as they are bound upon all Conformists to be personally owned and used by them to which we may add the inforcing of Reordination which is a bar set to many of our number yet there are other things wherein the state of Religion is as much or more concerned It is hard for us so to bind our selves under all the present orders and customs in the Ecclesiastical Polity and its management as to ingage against all necessary reformation VVe are sensible how much the good of the Church that is the increase of true Godliness lyes in the due exercise of Discipline and we are very tender of setting any bar against it by our own act 17. But least by this intimation we may be thought to intend what indeed we do not we declare that we will not indeavour any alteration of the Government in Church or State as it is in the King whose Civil and Ecclesiastical Supremacy we have before acknowledged nor the alteration of the true Episcopal Office which Christ hath setled in his Church nor will we indeavour any alteration in the Church by any seditious or unlawfull means but only by Prayer to God by humbly Petitioning our Superiors or obeying the King if he command it or such like lawfull means as belong to us in our places and callings 18. We affect not Church-domination howsoever we have been reported to grasp at power in our own way as much as others do in theirs we only desire a liberty of discharging our duty to the Congregations to which we are sent VVe would exercise Discipline toward such only as voluntarily submit thereunto VVe would have no coercive power annexed unto it nor temporal penalties immediately consequent to any Spiritual sentence VVe utterly disclaim this opinion that when the Clergy hath Excommunicated any man the Magistrate is bound in Conscience to confiscate banish or otherwise punish meerly upon their sentence without hearing or trying the cause by his laws at his own bar We look upon Church Tyranny as the great calamity of Christendom and would by no means have a hand in its advancement under any form of Government whatsoever Having read in History by what steps the Roman Clergy overtop'd Princes and Emperors we can in no wise promote the twisting of Clergy domination by oaths and other publique ingagements into the frames of secular Kingdoms and that in precedency to the civil power 19. All the reasons of our Non-conformity cannot be here expected by any that know upon what terms we stand We make it our humble and earnest supplication to our Superiors that by their favourable permission we might have leave to write and publish more largely and particularly both touching our dissents and in answer to the accusations made against us For such a defence as we now ask leave to make hath hitherto been for born to avoid the displeasure of our Governors 20. It is easie for that side which is uppermost to speak for their own way that as much hath been written as may satisfie any that have a mind to be satisfied But they should remember the common infirmity of Mankind and what strange disparity there is in Mens understandings and what diversity of apprehensions especially in matters of doubtfull disputation VVe profess in his sight who knows our hearts that we have a mind to be satisfied if we knew how And there is rational evidence for the truth of what we speak for that our dissatisfaction must needs be against our interest if it were remediable Any conscientious Principles narrower than the truth entangle those that are governed by them and our Principles of Non-conformity if erroneous are a great snare unto us and keep us under such confinement as is no way desireable by us And therefore if we might be free we would use it rather and willingly retract that error that puts us to so much trouble And surely they judge too hardly of us that think the supposed shame of a retractation would keep us from embracing our own liberty and safety and promoting the Churches Peace and Unity If our Consciences were well secured we would trust God with our reputation To those that speak of our baffled cause and charge us with invincible obstinacy after shamefull overthrows we shall not now mention such Books of special note and not tediously voluminous as were written on our side in former times by men of reputation that were never answered we shall only mind them to consider what answer hath been made to some later Published writings on our part as the Petition for Peace with the Reformation of the Liturgy and the last reply made to the Bishops by the Divines Commissioned together with them for the review of the Common Prayer though the matter and season earnestly called for it For they were presented to the Bishops before the act of Uniformity came forth while the things for which we suffer were under publike consultation 21. Our dissents can be no just provocation to any Our equals that differ from us are upon this account no more reproached in us than we in them and we can no more be thought to reflect an imputation of evil on them than they on us Towards our Superiors our dissent carryes in it no more indignity than a supposition that they may err And we agree with them in so much as the wisdom of God hath made necessary to Christian concord 22. His Majesty expressed his resolution to become the effectual moderator of our differences and graciously accepted the proposals made by some of us with acknowledgment of their moderation This he hath largely made known in his declaration concerning Ecclesiastical affairs wherein he gives this Testimony to the Ministers of the Presbyterian perswasion that attended on him in Holland To our great satisfaction and comfort we found them persons full of affection to us and of zeal to the Peace of Church and State and neither
the judgment of discretion If the Magistrates command be just the Subjects pretending against its lawfulness cannot justifie his disobedience and if the command be sinfull his judging it to be lawfull cannot excuse his doing of it from being sin It is the Subject's duty in these cases first to lay by his error and then to act according to truth and right and for that end to use the best means for his own true information Whereas some teach that when we doubt of the lawfulness of the thing enjoyned and are certain that obedience to authority is a duty we must do the thing VVe conceive that we cannot be certain of our obligation to obey in a case wherein we are not sure of the lawfulness of the thing commanded because we are sure we must not obey the Magistrates command in things unlawfull and our ignorance or error cannot alter our obligation to Gods Law Here is therefore an uncertainty on either side and perhaps the danger may be greater on the side of obeying than refusing For possibly the injunction of a heinous sin may be the matter of the uncertainty and in this streight we apprehend it more unsafe and less excusable to choose the greater before the lesser sin though indeed it be lawfull to choose neither VVe hold not that an indifferent thing becomes unlawfull by being commanded but on the contrary that a thing indifferent before the Magistrate's command doth after the command become a duty it being such as he hath authority to command Indeed we cannot receive the Dictates of some men who have written too daringly about Conscience in reference to Humane Powers VVe boast not of such Principles as make men of ductile Consciences obsequious to all designs and interests but we embrace such as will keep the Church and VVorld in order 14. VVhen the higher powers command what God forbids though we are bound not to perform it yet we must be subject and not resist but patiently submit to suffering The cause of Religion doth not warrant Subjects to take arms against their Lawfull Prince nor may they by armed violence against authority attempt the publique reformation thereof We hold that it is unlawfull by the constitution and laws of this Kingdom for any Subjects to take arms against the King his Office Authority or Person or by force of arms to resist any Magistrate or Officer legally Commissionated or Authorized by him yea Subjects are bound not only not to resist but to assist and defend their Sovereign with their Estates and Lives and the Preachers of the Gospel ought to teach the people obedience and loyalty and to indeavour to root out all Principles of Sedition Rebellion and Disobedience VVe believe that we are under no Bond or Obligation to act any thing contrary to these our avowed Principles And we further make known our detestation of all the indignity and violence offered to the person of our late Sovereign and especially that most horrid execrable fact of taking away his life as also the usurpations and violent change of the Government that did accompany the same against which crimes while they were carryed on the brethren of our perswasion openly protested even to the faces of the actors Touching Government and Obedience we know no controversie between us and the Conforming Clergy that is purely Moral or Theological Indeed there hath been political and law controversies respecting the different constitutions of States and Kingdoms Now some men to serve their own designs have made these to be taken for differences in Religion when as they are agitated among States-men and Lawyers without respect to any difference in Religion and with much variety and uncertainty of opinion And as for us we publiquely profess to ascribe as much to Princes and Sovereign powers as is ascribed to them by the ancient Christian Church in any general Councell or by any Protestant Church in any Synod or publike Confession thereof And in the political Questions about royal prerogatives and the priviledges of Parliaments and the peoples immunities we interpose not at all for they are out of our Sphere but in reference thereunto we acquiesce in the determinations of the laws of this Kingdom 15. VVe doubt not but this free and open dealing will be our defence against those licentious Tongues and Pens that have proclaimed the Religion of the Non-Conformists to be a Foolish Religion when indeed it is no other than the Religion professed by the Church of England and that our Principles of Government have a palpable inconsistence with the wellfare of Governours when we offer an appeal concerning it to the whole Christian Church both of the present and former ages As for our state of Nonconformity it is our grievance and distress and it is not in the power of our own wills to help us VVe affect not singularity disunity or dissent from others and so far as we are constrained to it we take it for our infelicity We grudg not at the liberty of others but are so far glad on the behalf of able and faithfull men as they are in a capacity of more publike service for God and his Church and though we are dissatisfied in the way wherein they have gained it yet we retain Charity and Peace towards them and are willing to concurr with them in the common interest of true Religion 16. They are much mistaken in our case who think it is the mere inexpedience of the things injoyned that we stick at VVe question the truth of some assertions and the lawfullness of some ordinances of worship and fear the dangerous tendency of some forms and rules of Ministration of which and of other matters in difference we are ready to render a particular account when authority shall require it VVe acknowledge that some parts of the matter of our dissent are comparatively small things and in no wise to be valued more than Unity and Peace VVe lay the main stress on the main truths and duties of Christianity and for these lesser things we would bear with others in the belief and practice of them but others will not bear with us in forbearing to own or use them while we think them erroneous and forbidden or at least do rationally doubt of their truth and lawfullness Now this presseth upon us that we may not do lesser evils that greater good may come and therefore we cannot do these comparatively little things For it is not a little thing to sin deliberately in the least matter and the willfull breach of the least of God's Commandments is a contempt of his authority in the whole Law And whereas we are commonly said to strain at Gnats and swallow Camels if we be indeed convicted of such partiality let us bear this brand of Hypocrites In the mean while let our accusers know and dread the guilt of rash judgment Moreover if some of the things themselves be small yet it is not a small thing that is required of us about them
worse than they are to commend our own It is none of our perswasion that men are bound under pain of damnation to labour to establish God's publique worship in the greatest perfection by hazarding the Church's peace and unsetling a good establishment though less perfect If by scruple of Conscience we cannot joyn in one Church Communion yet we ought to keep the unity of Faith and Love So far are we from assenting to that which some affirm that where men part Communion it is of necessity that they esteem one another impious although we grant there is a fault on one side or both 31. VVe solemnly protest that we have thus declared for moderation not only or chiefly because we have need of it but because the Church of God hath need of it and because we think it the only way of peace and the common interest of Religion in these Kingdoms and if we stood where others now stand we would give what we plead and pray for It may be remembred that those of our perswasion did seasonably declare their desires of unity even during his Majesty's exile and the Episcopal party then protested for moderation and the first appearance of the hopefullness of an accommodation between the parties was of no little avail to promote his Majesty's restauration whom God preserve to reign long over us If we or any of us have heretofore been more rigidly addicted to our own opinions then stands with our now professed charity we make a willing retractation thereof 32. VVe have here set forth our principles that all may take notice how we are mis-represented by those that make other representations of us And we are ready to clear our selves against those that accuse us of contradicting them in our practice 33. The exercise of our Ministry which we continue in our present state of inconformity is no way inconsistent with the professions here made VVe assent and submit to the King 's Ecclesiastical Authority as we have amply shewed before and we think we come not short of the conformable Clergy in owning the authority of the higher powers in sacred things Yet we believe that no humane power can nullifie our Ministerial Office or disoblige us from our charge of fullfilling it according to our ability and opportunity and as the necessity of Souls requireth of us If we lived where our Ministry were not necessary we were bound to forbear upon the Magistrates prohibition and to remove to a Country where it is necessary and a way open for us But whatsoever others apprehend to us it is most evident that multitudes of Souls in the places where we live cry aloud for our help also This apprehension of ours reflects no dishonour upon the conscientious conformable Ministers for whose ability and industry we bless God but we heartily wish that the number of them were so proportionable to the people of this Land that there were no need of us in this service As for those that make slight work of the cure of Souls we pass not to be despised or judged by them for this carefullness towards the Church of God which he hath purchased with his own blood A Minister that is intolerable by being utterly insufficient heretical or otherwise destructive to the ends of the Ministry we are not obliged to honour but to disown It is our part to make the most of a tolerable though weaker Ministry and to do what we may to countenance God's publick service in all places If we live where the publick authority hath set up worthy Ministers our duty is to promote their reputation with the people and to farther the success of their labours and to attend on their Ministry when we are not necessarily hindred And our labours in concurrence with them can be no grievance to any to whom it is not a grievance that their Lords service and the success of their own indeavours should be farthered by their fellow-servants VVhere the publick Churches cannot contain the multitude of inhabitants that should resort unto them which is unquestionably the case of London it is no affront or injury to the most worthy Ministers and no unwarrantable division at the same time to hold other Religious meetings as the number of the people shall make needfull Though our Ministry be alike necessary in general yet at vvhat time in vvhat place to vvhat numbers of people and in vvhat other circumstantial measures it is necessary to be exercised the case may be very different vvith several persons as they are placed in different circumstances In vvhich diversity it is the vvork of prudence to discern vvhat is duty by that general rule let all things be done to edification It is the end that of right alvvays limits the means and it is our part so to manage our calling that vve may best serve our Generation according to the vvill of God According to this Rule vve indeavour to steer our course 34. We do what in us lyes to avoid the provoking of our Governours and all appearance of contempt to their authority We invade no mans right we resist not the civil power nor break the peace nor cause tumults nor give occasion thereof We abhorre seditious conventicles insurrections were never contrived in our meetings nor in any whereof we are conscious Experience hath witnessed our peaceableness and Disloyalty or Sedition is not found amongst us by the most inquisitive of our Adversaries 35. VVe have not forsaken the Parochial Assemblies but have joyned in the service of God there performed and some of us do it in our ordinary course and others of us have not declined it of set purpose but as our absence is caused by that necessary work of the Ministry whereunto we are called Some of us have Communicated with the said assemblies in the Sacrament of the Lords Supper Yet we would not have our charity and peaceableness mistaken for an indifferency unto Communion with all Parochial Churches and Ministers whatsoever or for a full satisfaction or acquiescence in the whole and all particulars of the Liturgy so as to be able to declare our unseigned assent and consent to all and every thing therein contained Our proceeding is as even and regular as the straits and difficulties into which we are cast will suffer it to be VVe would that they who charge us with irregularity and disorder in our actings would with charity and candor consider the circumstances of our condition and help us out of those distresses that force us at sometimes to be more severed from them than otherwise we would or might be VVe desire the Clergy of England to take notice that we have no mind to promote the Popish design of nullifying and treading down the Parish Churches and Ministers VVe are well aware how Papists make a harvest of the divisions of Protestants and hope to do their work by the dissentions between Conformists and Non-Conformists As the precious interest of Protestantism ingageth us we do what we