Servant Io. Earles To my honoured Friend Mr. Richard Baxter These § 271. Before this in November many worthy Ministers and others were imprisoned in many Counties and among others divers of my old Neighbours in Worcestershire And that you may see what Crimes were the occasion I will tell you the story of it One Mr. Ambrose Sparry a sober learned Minister that had never owned the Parliament's Cause or Wars and was in his Judgment for moderate Episcopacy had a wicked Neighbour whom he reproved for Adultery who bearing him a grudge thought now he had found a time to shew it He or his Confederates for him framed a Letter as from I know not whom directed to Mr. Sparry That he and Captain Yarrington should be ready with Money and Arms at the time appointed and that they should acquaint Mr. Oasland and Mr. Baxter with it This Letter he pretended that a Man left behind him under a Hedge who fate down and pull'd out many Letters and put them all up again save this and went his ways he knew not what he was nor whether he went This Letter he bringeth to Sir Iohn P the Man that hotly followed such work who sent Mr. Sparry Mr. Oasland and Captain Yarrington to Prison This Mr. Oasland was Minister in Bewdley a servent laborious Preacher who had done abundance of good in converting ignorant ungodly People And he had offended Sir Ralph Clare in being against his Election as Burgess in Parliament for that Town But who that Mr. Baxter was that the Letter named they could not resolve there being another of the name nearer and I being in London But the Men especially Mr. Sparry lay long in Prison and when the Forgery and Injury was detected he had much ado to get out § 272. Mr. Henry Iackson also our Physician at Kidderminster and many of my Neighbours were imprisoned and were never told for what to this day But Mr. Iackson was so merry a Man and they were all so cheerful there that I think they were released the sooner because it appeared so small a Suffering to them § 273. Though no one accused me of any thing nor spake a word to me of it being they knew I had long been near a Hundred miles off yet did they defame me all over the Land as guilty of a Plot and when Men were taken up and sent to Prison in other Counties it was said to be for Baxter's Plot so easie was it and so necessary a thing it seemed then to cast such filth upon my Name § 274. And though through the great Mercy of God I had long been learning not to overvalue the thoughts of Men no not so much as the Reputation of Honesty or Innocency yet I was somewhat wearied with this kind of Life to be every day calumniated and hear new Slanders raised of me and Court and Country ring of that which no Man ever mentioned to my face and I was oft thinking to go beyond Sea that I might find some place in retired privacy to live and end my days in quietness out of the noise of a Peace-hating Generation But my Acquaintance thought I might be more serviceable here though there I might live more in quietness and having not the Vulgar Language of any Country to enable me to preach to them or converse with them and being so infirm as not to be like to hear the Voyage and change of Air These with other Impediments which God laid in my way hindred me from putting my Thoughts in Execution § 275. About this time also it was famed at the Court that I was married which went as the matter of most heinous Crime which I never heard charged by them on any Man but on me Bishop Morley divulged it with all the Odium he could possibly put upon it telling them that one in Conference with him I said that Ministers marriage is lawful and but lawful as if I were now contradicting my 〈◊〉 And it every where rung about partly as a Wonder and partly as a Crime whilst they cried This is the Man of Charity little knowing what they talkt of 〈◊〉 that at last the Lord Chancellour told me He heard I was married and wondered at it when I told him it was not true For they had affirmed it near a year before it came to pass And I think the King's Marriage was scarce more talked of than mine § 276. All this while Mr. Calamy and some other Ministers had been endeavouring with those that they had Interest in and to try if the Parliament would pass the King's Declaration into a Law and sometimes they had some hope from the Lord Chancellour and others but when it came to the trial their hopes all failed them and the Conformity imposed was made ten times more burdensome than it ever was before For besides that the Convocation had made the Common Prayer Book more grievous than before the Parliament made a new Act of Uniformity with a new Form of Subscription and a new Declaration to be made against the Obligation of the Covenant of which more anon So that the King's Declaration did not only die before it came to Execution and all Hopes and Treaties and Petitions were not only disappointed but a weight more grievous than a Thousand Ceremonies was added to the old Conformity with a grievous Penalty § 277. By this means there was a great Unanimity in the Ministers and the greater Number were cast out And as far as I could perceive it was by some designed that it might be so Many a time did we beseech them that they would have so much regard to the Souls of Men and to the Honour of England and of the Protestant Religion as that without any necessity at all they would not impose feared Perjury upon them nor that which Conscience and Common Esteem and Pâ—pish Adversaries would all call Perjury that Papists might not have this to cast in our Teeth and call the Protestants a Perjured People nor England or Scotland Perjured Lands Oft have we proved to them that their Cause and Interest required no such thing But all was but casting Oyl upon the Flames and forcing us to think of that Monster of Millan that made his Enemy renounce God to save his Life before he stabb'd him that he might murder Soul and Body at a stroke It seemed to be accounted the one thing necessary which no Reason must be heard against that the Presbyterians must be forced to do that which they accounted Publick Perjury or to be cast out of Trust and Office in Church and Common-wealth And by this means a far greater Number were laid by than otherwise would have been and the few that yielded to Conformity they thought would be despicable and contemptible as long as they lived A Noble Revenge and worthy of the Actors § 278. When the Act of Uniformity was passed it gave all the Ministers that could not Conform no longer time than till Bartholomew-day
cast such abundance of them into sickness and kill'd so many as greatly weakened many Divers of the most forward Gentlemen of the Countrey there lost their Lives And thus we have taught an Enemy how to undoe us if he can but force us to keep our Inland-Soldiers who are not used to that Air about the mouth of the Thames their bodies are no more able to endure it than if it were the mortallest of our Foreign plantations § 53. But the great stir of these Times was about Money The Parliament said that never had the like summs been laid on the subjects of this Land and that the old way of payments by five or six subsidies at a time was such a trisle in Comparison of this as that it would be scarce observable After many vast sums granted by way of Land-Taxes Royal Aid Poll-money c. there was fetled for continuance the Chimney-money and several Excises and the Customs and the Wine-Tax for a limited Time c. But all was so much too little that more was still needed and demanded The Countrey-people cried out We are undone The Tenants at Will did so many of them give up their Farms that the Gentlemen cried out If we have any more Land-Taxes we are undone What the People said of the Parliament and what of the Court and what of the Bishops and what of the Women I shall not write But Losers and sufferers will take leave to talk But the Parliament grew more urgent to have an account of the moneys as not believing that it was possible fairly to expend so much The Persons that were made a Committee for examining Accounts were very eminent for Ability and Impartiality and sincerity Mr. William Pierpoint the Lord Bruerton Col. Thompson and abundance more They laid the great blame on Sir Geo. Carteret Treasurer for the Navy◠He was accused deeply in the House of Commons He excused himself by laying much on the King's Privy-seals The Parliament said that those Moneys were not to have been laid out on private Uses After long time the King and Council called the Lord Bruerton Col. Thomson and some others and sharply rebuked them as injurious Persons and such as sought to discontent the Parliament and make Differences c. And His Majesty undertook the Decision of the Business and acquitted Sir George Carteret and the Parliament grudged but acquiesced § 54. When the Chancellour was banished Sir Orlando Bridgman was made Lord Keeper a Man that by his seeming moderation to the Nonconformists though a zealous Patron of Prelacy got himself a good Name for a time and at first whilst the D. of Buckingham kept up the Cry for Liberty of Conscience he seemed to comply with that Design to the great displeasure of the Ruling Prelates But when he saw that that Game would not go on he turned as zealous the other way and now wholly serveth the Prelatical Interest but is not much valued by either side but taken for an uncertain timerous man High Places great Businesses and Difficulties do so try Mens Abilities and their Morals that many who in a low or middle station obtained and kept up a great Name do quickly lose it and grow despised and reproached Persons when Exaltation and Trial hath made them known Besides that as in prosperous times the Chief State Ministers are praised so in evil and suffering times they bear the blame of what is amiss § 55. About this time the E. of S a Papist having a very fair Wife Daughter to the E. of C. a Papist also with whom lived Mr. Iohnson alias Terret the Disputing Champion for Popery she liked other men so much better than her Husband that she forsook him and kept her self secret from his knowledg But he believing that the Duke of Buckingham kept her secretly was not content to lose his Wife but he would also lose his Life And sending the Duke of Buckingham a Challenge they met and fought the Duke having Capt. Holmes and Ienkins with him and the Earl of Shrewsbury Bernond Howard and another Where Howard kill'd Ienkins and the Duke wounded the Earl of which wounds he dyed And the King pardoned the Duke but strickly prohibited Duels for the future The Duke also and the Marquess of Dorcester had a skuffle at boxing in an open Committee of Parliament § 56. When the D. of Buckhingham came first into this high favour he was looked on as the chief Minister of state instead of the Chancellor and shewed himself openly for Toleration or Liberty for all parties in matters of God's worship And then others also seemed to look that way as thinking that the King was for it Whereupon those that were most against it grew into seeming discontent The Bp. of Winchester Morley was put out of his place of Dean of the Chappel and Bp. Crofts of Hereford who seemed then to be for moderation was put into the place But it was not long till Crofts was either discouraged or as some said upon the Death of a Daughter for grief did leave his place and the Court And the Bp. of Oxford was brought into his place and Dr. Crew the son of that wise and pious Man the Lord Crew was made Clerk of the Closet § 57. At the same time the Ministers of London who had ventured to keep open Meetings in their houses and preached to great Numbers contrary to the Law were by the King's favour connived at So that the people went openly to hear them without fear Some imputed this to the King 's own inclination to liberty of Conscience some to the D. of Buckingham's prevalency some to the Papists Interest who were for liberty of Conscience for their own Interest But others thought that the Papists were really against Liberty of Conscience and did rather desire and design that utmost severities might ruine the Puritans and cause Discontents and Divisions among our selves till we had broken one another all into pieces and turned all into such Confusions as might advantage them to play a more successful Game than ever Toleration was like to be But whatever else was the secret cause It is evident that the great visible cause was the burning of London and the want of Churches for the people to meet in It being at the first a thing too gross to forbid an undone people all publick worshiping of God with too great rigour And if they had been so forbidden poverty had left them so little to lose as would have made them desperately go on Therefore some thought all this was to make Necessity seem a favour § 58. But whatever the cause of the Connivance was it is certain that the Countrey Ministers were so much encouraged by the boldness and liberty of those at London that they did the like in most parts of England and Crowds of the most Religiously inclined people were their hearers And some few got in a travelling way into Pulpits where they were not known and the next day
either take it upon himself or the People may be the Judges to call him out to it or the Magistrate either Then they have the same Authority which we must have if the Succession be interrupted and the Door of the Vineyard nailed up by Providence and so their Authority seems built upon your own Principles Now to all this if you say that it is their Error to be Anabaptists and it is their Error to Judge the visible Ministry of England to be no Church-Offices and that it is their Duty to quit themselves of these Errors that they may be in a Capacity to receive Ordinations and the Presbytery in a Capacity to Ordain them as you do in effect say To this I answer that I think as well as you that these are their Errors and that these Errors ought to be laid aside But yet this being said doth not absolve them from the case of extream Necessity which I speak of An erroneous Conscience binding as strongly as a sound and an Error appearing Truth lays as great a Necessity upon the Party to frame his Practise to it as Truth And so the Necessity becomes still as importunate Methinks this Answer which you give may be made â—y Papists to us Protestants and by the Episcopal Party to you Presbyteries when we tell the Papists that we dare not take Orders from them or the Presbyterian tells the Episcopacy that they dare not take Orders from them How easily may the Papists say to us it is our Error how seriously may the Episcopal say to the Presbyterian it is your Error You create Impossibilities and Necessities upon your selves by your erronious Consciences But if we Protestants cannot reject that Necessity which lies upon us of refusing Orders from the Papists or if the Presbyterian cannot reject the Impossibility that lies before them of taking Orders from the Prelates whilst their Conciences tells them they may not Why may not the Sectary upon as good Ground and as justifiable Principles refuse Orders from the Presbyterian and plead as strongly a moral Impossibility and a nailing up the Vineyards Door by Providence whilst their Consciences tells them they may not and so baulking those that we call Church Officers enter as regularly into the Ministry or at least as inconfutably as any other Men if the Succession be interrupted And therefore I cannot think that you have answered this Argument except the two first Lines contains it where you say That the best things may be made use of as Occasions to encourage Men in Sin c. because I think that there is much Truth in that and that the Inconvenience which this Argument hath hanged upon that Assertion is but incommodum per accidens which may be fastened upon most of the Truths of God I supersede likewise in that Answer to my third Argument As for my Fourth Argument I confess it was frivolously urged to the present Question and I have wondered at my self how I came to hoole it in under the present Debate and therefore I will return you nothing to what you have said against it But giving you many Thanks for that Help which you have held out to my Understanding towards that weighty Question of justifying the Calling of the Ministry I beseech the Almighty long continue your Life to the Advantage of his Church And this done without further Ceremony I bid you farewell and rest Your Fellow Labourer in the Gospel of Christâ— M. Johnson Wamborne Nov. 9. 1653. For my Reverend c. very worthy Friend Mr. Baxter Minister of the Word at Kidderminister These Mr. Baxter's Second Letter to Mr. Johnson Reverend Brother I Know not whether I am more glad of your Satisfaction or sorrowful that you will needs supercede the Task which you undertook I confess it is a Labour which I apprehend would be useful to me many ways but a strong Conceit of the Impossibility of performing it did slack my Desires But now you tantalize me expressing here a higher Confidence of the Feaseableness of your Work than before in your defying all the World on the contrary So that I must again renew my suit to you that you would perform that Work and prove de facto an uninterrupted Succession I profess it is for my own Edification that I desire it and if you suspect whether it be to cavil or enter a Quarrel with you mistake me Such a Discovery would dispatch several Difficulties with me in several Controversies As for your Animadversions last sent I shall reply to the substance of them in brief 1. The First I conceive little worth the insisting on because first you confess it is but a Motive to induce you to think there is weight in the Point 2. Because if there were any thing in it the contrary Judgments of all the Learned Divines of France Belgia upper Germany Helvetia Denmark Sweeden Scotland Transilvania Hungary with a great part of the English who are against the necessity of an uninterrupted Succession is as strong a motive to an unprejudiced Man as is the Judgment of the Bishops of England alone But 2. It is a known Case past all doubt that the English Bishops opposed the Papists in this Point till of later Years and to name you more what need I when you know I named you so many in my Book To all which add That even the late exasperated Episcopal Divines whereof some have been suspected of halting do yet confess the Truth of the Reformed Churches and Ministry that have no Bishops as doth Dr. Fern Dr. Stewart's Answer to Fountain's Letter Bishop Bromhall against Militerius who yet would have the Pope to be principium Unitatis to all the Church I do not think you can find one of twenty that wrote against the Papists before the late King's Reign or the Treaty of the Spanish Match but were all against the Papists in this Point of the necessity of uninterrupted Succession if they medled with the Point Ad 2 um The Reason why you saw not a Formal Answer in my Words I conceive was your Oversight you took no notice of the Force of my Answer You required this Proposition to be proved from Scripture They that are thus and thus qualified may preach the Word I told you it is contained in this which is in Scripture Men thus and thus qualified shall be appointed to preach the Word Here you overlook the Strength of my Answer which is in the Word shall and you not only obscure the Emphasis but change the Word and put may for shall Here is contained a Precept comprehensive both of the Preacher's Work and the Ordainers conjunctly Now all my Business was to shew you that as in this there are more Precepts than one so that secundum materiam subjectam they have not the same Degree of Obligation and that though God do lay down together his Law both de re de modo of the Work and the Order of entring on it yet that the
and the Rule of his Faith and Life And repenting unfeignedly of his Sins he did resolve through the Grace of God sincerely to obey him both in Holiness to God and Righteousness to Men and in special Love to the Saints and in Communion with them against all the Temptations of the Devil the World and his own Flesh and this to the Death If therefore these things were Believed and Consented to by him and if these things do essentiate our Saving Christianity and so be sufficient to make us all one in Christ why should some different Modes and Forms of Speech wherewith these great Substantials may and do consist obtain of Men to think him Heterodox because he uses not their Terms And why should such Distances and Discords be kept up amongst us whilst we all of us own all the forementioned Articles and are always ready on all sides to renounce whatever Opinions shall appear to overthrow or shake such Articles of Faith and Covenanting Terms with God and Christ And I cannot but believe that all Christians seriously bound for Heaven and that are fixed upon these Truths are nearer each to other in their Judgments than different Modes of Speech seem to represent them Of such great Consequence is true Charity and Candour amongst Christians 3. The Reverend Prelates and the Ministers and Members of the Church of England may possibly distaste his plainness with them and think him too severe upon them But 1. they are no Strangers to his professed and exemplified Moderation Who valued their Worth and Learning more than he did Who more endeavoured to keep up Church Communion with them by Pen Discourse and Practise though not exclusively Who more sharply handled and more throughly wrote against and reprehended total Separation from them than himself And what Dissenter from them ever made fairer and more noble Overtures or more judicious Proposals for a large and lasting Comprehension with them than they knew he did And who more fairly warned them of the dismal Consequences and calamitous Effects of so narrowing the Church of England by the strict Acts procured and executed against so many peaceable Ministers who thereby were silenced imprisoned discouraged and undone And how many Souls and Families were ruin'd and scandaliz'd by their imposed Terms another and that a solemn and great Day will shew e're long 2. Our Author never yet endeavoured to unChurch them nor to eclipse their Worthies nor did he ever charge their great Severities on them all He ever would acknowledge and he might truly do it that they had great and excellent Men and many such amongst them both of their Laiâ—y and Clergy 3. He thought what I am satisfied is true that many of them little knew who and what was behind the Curtain nor what designed nor great Services were doing to France and Rome hereby 4. And his great Sufferings from them may well even as other things abate their Censuring if not prevent too keen Relentments of these Historical Accounts of them 5. And to leave these things out was more than Mr. Baxter would allow me or admit of Pardon one who acts by Order not of Choice 4. That such copious and prolix Discourses should be here inserted about Things fitter for oblivion than to be remembred may seem liable to Exceptions and Distast from some viz. such Discourses as respect the Solemn League and Covenant the Oxford Act c. Things now abandon'd and repealed by Act of Parliament for Liberty of Conscience But 1. those pressing Acts are yet upon Record and so exposed to the view of Men from Age to Age. 2. They represent Dissenters as an intolerable Seed of Men. 3. All Readers will not readily discern what here is said by way of Apology for those of whom such Acts took hold 4. Hereby Dissenters will appear to all succeeding Generations as a People worthy of nothing but National Severities and Restraints Whence 5. their Enemies will be confirmed in their groundless Thoughts and Censures of them 6. This will not lead to that Love and Concord amongst all Protestants which God's Laws and the Publick Interest and Welfare of Church and State require 7. Those things abode so long in force and to such fatal dreadful purpose as that the Effects thereof are felt by many Families and Persons to this day 8. And all this was but to discharge some of no small Figure in their Day from all Obligations to perform what had been solemnly vowed to God Surely such as never took that Covenant could only disclaim all Obligations on themselves to keep it by virtue of any such Vow upon themselves but to discharge those that had taken it from what therein they had vowed to God to do till God himself discharge them or that it be evident from the intrinsick unalterable Evâ—â— of the Matter vowed that no such Vow shall stand is more than I dare undertake to prove at present or to vindicate in the great Day However a Man 's own Latitude of Perswasion cannot as such absolve another nor eo nomine be another's Rule or Law But 9. if these long Discourses be needful pertinent clear and strong as to the state of that Aâ—â—air their length may be born with 10. The Author thought it needful to have this set in the clear open Light to disabule all that had been imposed on by false or partial and defective History in this Matter and to remove or prevent or allay Scandal and Censure for time to come 11. And if such things be also published to make our selves and others still more sensible of what we owe to God and to our most gracious King and his late Soveraign Consort and our then most gracious Queen Mary not to be parallel'd in any History that I know of by any of her Sex for All truly Royal Excellencies and to his Parliaments who have so much obliged us with freeing us from those so uncomfortable Bonds what Fault can be imputed to the Publisher herein Shall Gratitude be thought a Crime though more copious in the Materials of it than may every way consist with the stricter Bounds of Accuracy 12. I am apt to think and not without cogent ground that very many Readers now and hereafter would with the Author have thought me unfaithful to themselves and him had I not transmitted to Posterity what he left and as he left it for their use And I hope therefore that the Reader will not interpret this Publication as the Product of a Recriminating Spirit God himself knows it to be no such Birth Thirdly The Publication 1. The Author wrote it for this End 2. He left it with me to be published after his Death 3. He left it to the Iudgment of another and my self only by a Writing ordered to be given me after his Death as my Directory about the Publication of his other Manuscripts which are many and of moment And if thâ— rest entrusted with me about their being printed one or
with him into Scotland Mr. Baxter's Letter to him upon that occasion p. 75. Another Letter of his to the Earl of Lauderdail p. 77. falsly pag'd 93. a Letter of his to Sir Robert Murrey about a Body of Church Discipline for Scotland which was sent to him for his Iudgment about it p. 78. the Affair of the Marquis of Antrim with reference to his Commission from K. Charles 1. p. 83. of Du Moulin's Jugulum Causae and two Books of Dr. Fowler 's p. 85. of Serjeant Fountain's kindness to him p. 86. of Major Blood and his stealing the Crown p. 88. of the shutting up the Exchequer by which Mr. Baxter lost a thousand pounds which he had devoted to charitable uses p. 89. of Fowlis's History of Romish Treasons p. 90. Characters of many of the silenc'd Ministers of Worcestershire Warwickshire in and about London c. from p. 90 to p. 98. the second Dutch War and the Declaration for Liberty of Conscience thereupon p. 99. the different Sentiments of People about the desirableness either of an establisht Toleration or a Comprehension p. 100. Mr. Baxter gets a License p. 102. the Merchants Lecture set up at Pinners-Hall and Mr. Baxter's Accusations for his Sermons there p. 103. Malitious Writings and Accusations of Parker and others ibid. a private Conference between Mr. Baxter and Bp. Gunning p. 104 the Parliament jealous of the growth of Popery p. 106. a private Conference of Mr. Baxter's with Edward Wray Esq. about the Popish Controversies p. 107. Mr. Falkener writes for Conformity p. 108. a Letter of Mr. Baxter's to the Earl of Orery about a general Union of all Protestants against Popery with Proposals for that purpose p. 109 c. the Strictures return'd upon these Proposals with the Answers to them from p. 113. to 140. More bitter and malignant Writings against the Nonconformists p. 141. a Paper of Mr. John Humphreys for Comprehension with Indulgence that was distributed among the Parliament men p. 143 c. a great change of Affairs in Scotland p. 147. a Character of Mr. Thomas Gouge the silenc'd Minister of St. Sepulchres p. 147. a Letter of Mr. Baxter's to Dr. Good Master of Baliol Colledge in Oxford about some passages in a Book he had lately publish'd p. 148. fresh Accusations whereby Mr. Baxter was assaulted p. 151. a Deliverance when he was preaching over St. James's Market-house p. 152. his success while he preach't there and his opposition p. 153. a Proclamation publish'd to call in the Licenses and require the Execution of the Laws against the Nonconformists ib. false Reports about his preaching at Pinners-Hall p. 154. Mr. Baxter apprehended as a Conventicler p. 155. a difference at Court on occasion of Mr. Baxter's Sufferings p. 156. a private Treaty between Dr. Stillingfleet Dr. Tillotson Dr. Bates Dr. Manton Mr. Baxter and Mr. Pool about an Act for Union and Comprehension p. 157. An Act for the Healing and Concord of his Majesty's Subjects in matters of Religion then agreed upon amongst thâ—m p. 158. Petitions Mr. Baxter was then put upon drawing up which were never presented 160. the Case of the City as to the Prosecution of Dissenters p. 165. falsly pag'd 565. an account of his trouble with Sir Thomas Davis ibid. great Debates about the Test in Parliament p. 167. a Censure of it p. 168. a penitent Confession of one of the Informers who had given Mr. Baxter much trouble p. 171. further troubles that he met with and weakness p. 172. a further Account of Sir Matthew Hale p. 175. of Mr. Read's imprisonment p. 176. Of the Additions of the years 1675 1676 1677 1678 c. OF Monsieur Le Blank 's Theses p. 177. of Dr. Jane's Sermon before my Lord Mayor and his Charge against Mr. Baxter ibid. further troubles he met with p. 178. a passage between the Bp. of Exeter and Mr. Sangar ibid. an horrid Lie reported of Mr. Baxter in a Coffee-house about his killing a Tinker the Reporter whereof was brought openly to confess his fault p. 179. Mr. Hollingworth's Sermon against the Nonconformists p. 180. a further passage of Sir Matth. Hale p. 181. Dr. Manton's death p. 182. about the Controversie of Predetermination started amongst the Nonconformists by a Book of Mr. How 's ib. of the Popish Plot and Sir Edmundbury Godfrey's murder c. p. 183. of several of Mr. Baxter's Writings p. 185. of the Writings of Dr. Stillingfleet Mr. Hinkley Mr. Dodwell and others against the Nonconformists p. 187 188. of the deaths of many of his dear Friends p. 189. some further account of Mr. Thomas Gouge p. 190. of his new apprehension and sickness p. 191. an Account of his Case at that time p. 192. the Iudgment of Saunders and Pollixtin about it p. 195. of some other of his Writings p. 196. of a Legacy of 600 l. left by Mr. Robert Mayot of Oxon to be distributed by Mr. Baxter among Sixty ejected Ministers p. 198. a further Account of his sufferings and weakness ibid. p. 199. The Appendix contains these several Pieces following Numb I. A Reply to some Exceptions against the Worcestershire Agreement a large Account whereof is given at the beginning of the second Part of this Narrative and Mr. Baxter's Christian Concord written by a nameless Author supposed to be Dr. Gunning and sent by Dr. Warmestry p. 1. Numb II. Several Letters that pass'd between Mr. Baxter and Mr. Martin Johnson about the Point of Ordination and particularly the necessity of a constant uninterrupted Succession in order to the validity of Ministerial Functions p. 18. Numb III. Several Letters between Mr. Baxter and Mr. Lamb p. 51. Numb IV. Letters and Papers between Mr. Baxter and Mr. Allen p. 67. Numb V. A Letter of Mr. Baxter's to Mr. Long of Exeter p. 108. Numb VI. A Resolution of this Case What 's to be done when the Law of the Land commands persons to go to their Parish Church and Parents require to go to private Meetings p. III Numb VII A Letter of Mr. Baxter's about the Case of Nevil Symmons Bookseller p. 117. Numb VIII Mr. Baxter's general Defence of his accused Writings call'd Seditious and Schismatical p. 119. Numb IX An Act for Concord by Reforming Parish Churches and Regulating the Toleration of Dissenters p. 127. A Letter to the Right Worshipful Sir E. H. about that matter p. 130. Be pleased Candid Reader to correct these Errours in the beginning thus PAge 1. line 29. for and read one and after rest r. and. p. 2. l. 10. after clock r. in the. and l27 dele and. p. 3. l. 35. for being r. bringing me p. 4. l. 28. dele of and l. 40. after knowledge r. was l. 42. for wonder r. wondred p. 6. l. 17. r. that part of Physick p. 8. l. 29. r. usually p. 199. l. 14. for he r. it l. 46. for rejections r. objections The rest as they occur inter legendum for I could not attend the Press and prevent the Errata THE
but the Earl was a Person of great Honour Valour and Sincerity yet did some Accuse the Soldiers under him of being too like the King's Soldiers in Profaneness lewd and vitious Practices and rudeness in their Carriage towards the Country and it was withal urg'd that the Revolt of Sir Faithful Fortescue Sir Richard Greenvile Col. Urrey and some others was a satisfying Evidence that the irreligious sort of Men were not to be much trusted but might easily by Money be hired to betray them 2. And it was discovered that the Earl of Essex's Judgment and the wisest Mens about him was never for the ending the Wars by the Sword but only to force a Pacificatory Treaty He thought that if the King should Conquer the Government of the Kingdom would be changed into Arbitrary and the Subjects Propriety and Liberty lost And he thought that if he himself should utterly conquer the King the Parliament would be tempted to encroach upon the King's Prerogative and the Priviledges of the Lords and put too much Power in the Gentries and the People hands and that they would not know how to settle the State of the Kingdom or the Church without injuring others and running into Extreams and falling into Divisions among themselves Therefore he was not for a Conquest of the King But they saw the Delay gave the King advantage and wearied out and ruined the Country and therefore they now began to say that at Edghill at Newbury and at other times he had never prosecuted any Victory but stood still and seen the King's Army retreat and never pursued them when it had been easie to have ended all the Wars 3. But the chief Cause was that Sir H. Vane by this time had increased Sectaries in the House having drawn some Members to his Opinion and Cromwell who was the Earl of Manchester's Lieutenant General had gathered to him as many of the Religious Party especially of the Sectaries as he could get and kept a Correspondency with Vane's Party in the House as if it were only to strengthen the Religious Party And Manchester's Army especially Cromwell's Party had won a Victory near Horncastle in Lincolnshire and had done the main Service of the day at the great â—ight at York and every where the Religious Party that were deepliest apprehensive of the Concernment of the War had far better Success than the other sort of Common Soldiers These things set together caused almost all the Religious sort of Men in Parliament Armies Garrisons and Country to before the new modelling of the Army and putting out the looser sort of Men especially Officers and putting Religious Men in their steads But in all this Work the Vanists in the House and Cromwell in the Army joined together out-witted and over-reacht the rest and carried on the Interest of the Sectaries in Special while they drew the Religious Party along as for the Interest of Godliness in the general The two Designs of Cromwell to make himself great were 1. To Cry up Liberty of Conscience and be very tender of Men differing in Judgment by which he drew all the Separatists and Anabaptists to him with many soberer Men. 2. To set these self-esteeming Men on work to arrogate the Glory of all Successes to themselves and cry up their own Actions and depress the Honour of the Earl of Manchester and all others though Men of as much Godliness at least as they so that they did proclaim the Glory of their own Exploits till they had got the fame of being the most valiant and Victorious Party The truth is they did much and they boasted of more than they did And these things made the new modelling of the Army to be resolved on But all the Question was how to effect it without stirring up the Forces against them which they intended to disband And all this was notably dispatcht at once by One Vote which was called the Self-denying Vote viz. That because Commands in the Army had much pay and Parliament Men should keep to the Service of the House therefore no Parliament Men should be Members of the Army This pleased the Soldiers who looked to have the more pay to themselves and at once it put out the two Generals the Earl of Essex and the Earl of Manchester and also Sir William Waller a godly valiant Major General of another Army and also many Colonels in the Army and in other parts of the Land and the Governour of Coventry and of many other Garrisons and to avoid all Suspicion Cromwell was put out himself When this was done the next Question was Who should be Lord General and what new Officers should be put in or old ones continued And here the Policy of Vane and Cromwell did its best For General they chose Sir Thomas Fairfax Son to the Lord Ferdinando Fairfax who had been in the Wars beyond Sea and had fought valiantly in Yorkshire for the Parliament though he was over-powered by the Earl of Newcastle's Numbers This Man was chosen because they supposed to find him a Man of no quickness of Parts of no Elocution of no suspicious plotting Wit and therefore One that Cromwell could make use of at his pleasure And he was acceptable to sober Men because he was Religious Faithful Valiant and of a grave sober resolved Disposition very fit for Execution and neither too Great nor too Cunning to be Commanded by the Parliament And when he was chosen for General Cromwell's men must not be without him so valiant a Man must not be laid by The Self-denying Vote must be thus far only dispensed with Cromwell only and no other Member of either House must be excepted and so he is made Lieutenant General of the Army and as many as they could get of their Mind and Party are put into Inferiour Places and the best of the old Officers put into the rest But all the Scotch-men except only Adjutant Crey are put out of the whole Army or deserted it § 70. And here I must digress to look back to what I had forgotten of the Scots Army and the Covenant When the Earl of Newcastle had over-powered the Lord Fairfax in the North and the Queen had brought over many Papists Soldiers from beyond Sea and formed an Army under General King a Scot and the King had another great Army with himself under the Command of the Earl of Forth another old Scottish General so that they had three great Field Armies besides the Lord Goring's in the West and all the Country Parties the Parliament were glad to desire Assistance from the Scots whose Army was paid off and disbanded before the English Wars The Scots consented but they offered a Covenant to be taken by both Nations for a resolved Reformation against Popery Prelacy Schism and Prophaneness the Papists the Prelatists the Secfaries and the Prophane being the four Parties which they were against This Covenant was proposed by the Parliament to the Consideration of the Synod at Westminster
another kind of Militia I had than theirs I found that many honest Men of weak judgments and little acquaintance with such Matters had been seduced into a disputing vein and made it too much of their Religion to talk for this Opinion and for that sometimes for State Democracy and sometime for Church Democracy sometimes against Forms of Prayer and sometimes against Infant Baptism which yet some of them did maintain sometimes against Set-times of Prayer and against the typing of our selves to any Duty before the Spirit move us and sometimes about Free-grace and Free-will and all the Points of Antinomianism and Arminianism So that I was almost always when I had opportunity disputing with one or other of them sometimes for our Civil Government and sometimes for Church Order and Government sometimes for Infant Baptism and oft against Antinomianism and the contrary Extream But their most frequent and vehement Disputes were for Liberty of Conscience as they called it that is that the Civil Magistrate had nothing to do to determine of any thing in Matters of Religion by constraint or restraint but every Man might not only hold but preach and do in Matters of Religion what he pleased That the Civil Magistrate hath nothing to do but with Civil Things to keep the Peace and Protect the Churches Liberties c. I found that one half almost of the Religious Party among them were such as were either Orthodox or but very lightly touched with their mistakes and almost another half were honest men that stept further into the contending way than they could well get out again but with competent help might be recovered But a few fiery self-conceited men among them kindled the rest and made all the noise and bustle and carried about the Army as they pleased For the greatest part of the common Soldiers especially of the Foot were ignorant men of little Religion abundance of them such as had been taken Prisoners or turned out of Garrisons under the King and had been Soldiers in his Army And these would do any thing to please their Officers and were ready Instrument for the Seducers especially in their great Work which was to cry down the Covenant to vilifie all Parish Ministers but especially the Scots and Presbyterians For the most of the Soldiers that I spoke with never took the Covenant because it tied them to defend the King's Person and to extirpate Heresie and Schism Because I perceived that it was a few Men that bore the Bell that did all the hurt among them I acquainted my self with those Men and would be oft disputing with them in the hearing of the rest and I found that they were men that had been in London hatcht up among the old Separatists and had made it all the matter of their Study and Religion to rail against Ministers and Parish Churches and Presbyterians and had little other knowledge nor little discourse of any thing about the Heart or Heaven but were fierce with Pride and Self-conceitedness and had gotten a very great conquest over their Charity both to the Episcopal and Presbyterians Whereas many of those honest Soldiers which were tainted but with some doubts about Liberty of Conscience or Independency were men that would Discourse of the Points of Sanctification and Christian Experience very savourily But we so far prevailed in opening the folly of these Revilers and Self-conceited men as that some of them became the laughing-stock of the Soldiers before I left them and when they preached for great Preachers they were their weakness exposed them to contempt A great part of the mischief they did among the Soldiers was by Pamphlets which they aboundantly dispersed such as R. Overtons Martin Mar-Priest and more of his and some of I. Lilburn's who was one of them and divers against the King and against the Ministry and for Liberty of Conscience c. And Soldiers being usually disperst in their Quarters they had such Books to read when they had none to contradict them But there was yet a more dangerous Party than all these among them only in Major Bethel's Troop of our Regiment who took the direct Jesuitical way They first most vehemently declaimed against the Doctrine of Election and for the power of Free-will and all other Points which are controverted between the Jesuits and Dominicans the Arminians and Calvinists Then they as fiercely cried down our present Translation of the Scriptures and debased their Authority though they did not deny them to be Divine And they cried down all our Ministry Episcopal Presbyterian and Independent and all our Churches And they vilified almost all our ordinary Worship especially singing of Psalms and constant Family Worship They allowed of no Argument from Scripture but what was brought in its express words They were vehement against both the King and all Government but Popular and against Magistrates medling in Matters of Religion And all their disputing was with as much fierceness as if they had been ready to draw their Swords upon those against whom they disputed They trusted more to Policy Scorn and Power than to Argument They would bitterly scorn me among their Hearers to prejudice them before they entred into dispute They avoided me as much as possible but when we did come to it they drowned all Reason in fierceness and vehemency and multitude of words They greatly strove for Places of Command and when any Place was due by order to another that was not of their mind they would be sure to work him out and be ready to mutiny if they had not their will I thought they were principled by the Jesuits and acted all for their Interest and in their way but the secret Spring was out of sight These were the same men that afterward were called Levellers and rose up against Cromwell and were surprized at Burford having deceived and drawn to them many more And Thompson the General of the Levellers that was slain then was no greater a Man than one of the Corporals of this Troop the Cornet and others being much worse than he And thus I have given you a taste of my Imployment in the Army § 78. As soon as I came to the Army they marched speedily down into the West because the King had no Army left but the Lord Goring's there and they would not suffer the Fugitives of Naseby-fight to come thither to strengthen them They came quickly down to Somerton when Goring was at Langport which lying upon the River Massey was sent to keep him in on the farther side while Fairfax attended him on this side with his Army One day they faced each other and did nothing The next day they came to their Ground again Betwixt the two Armies was a narrow Lane which went between some Meadows in a bottom and a small Brook crossing the Lane with a narrow Bridge Goring planted two or three small Pieces at the Head of the Lane to keep the Passage and there placed his best Horse so
eleven Weeks and at the same time the Army being come up from the West lay in siege at Oxford By this time Col. Whalley though Cromwell's Kinsman and Commander of the Trusted Regiment grew odious among the Sectarian Commanders at the Head-quarters for my sake and he was called a Presbyterian though neither he nor I were of that Judgment in several Points And Major Sallowey not omitting to use his industry in the matter to that end when he had brought the City to a necessity of present yielding two days or three before it yielded Col. Rainsboroug was sent from Oxford which was yielded with some Regiments of Foot to Command in Chief partly that he might have the honour of taking the City and partly that he might be Governour there and not Whalley when the City was Surrendred And so when it was yielded Rainsborough was Governour to head and gratifie the Sectaries and settle the City and Country in their way But the Committee of the County were for Whalley and lived in distaste with Rainsborough and the Sectaries prospered there no further than Worcester City it self a Place which deserved such a Judgment but all the Country was free from their Infection § 80. All this while as I had friendly Converse with the sober part so I was still employed with the rest as before in Preaching Conference and Disputing against their Confounding Errours And in all Places where we went the Sectarian Soldiers much infected the Countreys by their Pamphlets and Converse and the People admiring the conquering Army were ready to receive whatsoever they commended to them And it was the way of the Faction to speak what they spake as the Sense of the Army and to make the People believe that whatever Opinion they vented which one of forty in the Army owned not it was the Army's Opinion When we quarter'd at Agmondesham in Buckinghamshire some Sectaries of Chesham had set up a Publick Meeting as for Conference to propagate their Opinions through all the Country and this in the Church by the encouragement of an ignorant Sectarian Lecturer one Bramble whom they had got in while Dr. Crook the Pastor and Mr. Richardson his Curate durst not contradict them When this Publick Talking day came Bethel's Troopers then Capt. Pitchford's with other Sectarian Soldiers must be there to confirm the Chesham Men and make Men believe that the Army was for them And I thought it my Duty to be there also and took divers sober Officers with me to let them see that more of the Army were against them than for them I took the Reading Pew and Pitchford's Cornet and Troopers took the Gallery And there I found a crowded Congregation of poor well-meaning People that came in the Simplicity of their Hearts to be deceived There did the Leader of the Chesham Men begin and afterward Pitchford's Soldiers set in and I alone disputed against them from Morning until almost Night for I knew their trick that if I had but gone out first they would have prated what boasting words they listed when I was gone and made the People believe that they had baffled me or got the best therefore I stayed it out till they first rose and went away The abundance of Nonsense which they uttered that day may partly be seen in Mr. Edward's Gangraena for when I had wrote a Letter of it to a Friend in London that and another were put into Mr. Edward's Book without my Name But some of the sober People of Agmondesham gave me abundance of thanks for that Days work which they said would never be there forgotten And I heard that the Sectaries were so discouraged that they never met there any more I am sure I had much thanks from Dr. Crook and Mr. Richardson who being obnoxious to their displeasure for being for the King durst not open their mouths themselves And after the Conference I talkt with the Lecturer Mr. Bramble or Bramley and found him little wiser than the rest § 81. The great Impediments of the Success of my Endeavours I found were only two 1. The discountenance of Cromwell and the chief Officers of his Mind which kept me a stranger from their Meetings and Councils 2. My incapacity of Speaking to many because Soldiers Quarters are scattered far from one another and I could be but in one Place at once So that one Troop at a time ordinarily and some few more extraordinarily was all that I could speak too The most of the Service I did beyond Whalley's Regiment was by the help of Capt. Lawrence with some of the General 's Regiment and sometimes I had Converse with Major Harrison and some others But I found that if the Army had but had Ministers enough that would have done but such a little as I did all their Plot might have been broken and King Parliament and Religion might have been preserved Therefore I sent abroad to get some more Ministers among them but I could get none Saltmarsh and Dell were the two great Preachers at the Head Quarters only honest and judicious Mr. Edward Bowles kept still with the General At last I got Mr. Cook of Roxhall to come to assist me and the soberer part of the Officers and Soldiers of Whalley's Regiment were willing to pay him out of their own pay And a Month or two he stayed and assisted me but was quickly weary and left them again He was a very worthy humble laborious Man unwearid in preaching but weary when he had not opportunity to preach and weary of the Spirits he had to deal with § 82. All this while though I came not near Cromwell his Designs were visible and I saw him continually acting his part The Lord General suffered him to govern and do all and to choose almost all the Officers of the Army He first made Ireton Commissary General and when any Troop or Company was to be disposed of or any considerable Officer's place was void he was sure to put a Sectary in the place and when the brunt of the War was over he lookt not so much at their Valour as their Opinions So that by degrees he had headed the greatest part of the Army with Anabaptists Antinomians Seekers or Separatists at best and all these he tied together by the point of Liberty of Conscience which was the Common Interest in which they did unite Yet all the sober Party were carried on by his Profession that he only promoted the Universal Interest of the Godly without any distinction or partiality at all But still when a place fell void it was Twenty to one a Sectary had it and if a Godly Man of any other Mind or temper had a mind to leave the Army he would secretly or openly further it Yet did he not openly profess what Opinion he was of himself But the most that he said for any was for Anabaptism and Antinomianism which he usually seemed to own And Harrison who was then great with him was for the
made haste and were upon them before they were well resolved what to do and the hearts of the Citizens failed them and were divided and they submitted to the Army and let them enter the City in triumph Whereupon Massey and Hollis and others of the accused Members fled into France of whom Sir Philip Stapleton died of the Plague near Calice and now the Army promised themselves an obedient Parliament but yet they were not to their mind § 89. Here I must look back to the Course and Affairs of the King who at the Siege of Oxford having no Army left and knowing that the Scots had more Loyalty and Stability in their Principles than the Sectaries resolved to cast himself upon them and so escaped to their Army in the North. The Scots were very much troubled at this Honour that was cast upon them for they knew not what to do with the King To send him back to the English Parliament seemed unfaithfulness when he had cast himself upon them To keep him they knew would divide the Kingdoms and draw a War upon themselves from England whom now they knew themselves unable to resist They kept him awhile among them with honourable Entertainment till the Parliament sent for him and they saw that the Sectaries and the Army were glad of it as an occasion to make them odious and to invade their Land And so the terrour of the Conquering Army made them deliver him to the Parliaments Commissioners upon two Conditions 1. That they should promise to preserve his Person in Safety and Honour according to the Duty which they owed him by their Allegiance 2. That they should presently pay the Scots Army one half the Pay which was due to them for their Service which had been long unpaid to make them odious to the Country where they quartered Hereupon the King being delivered to the Parliament they appointed Colonel Richard Greaves Major General Richard Brown with others to be his Attendants and desired him to abide awhile at Homeby-House in Northamptonshire While he was here the Army was hatching their Conspiracy And on the sudden one Cornet Ioyce with a party of Soldiers fetcht away the King notwithstanding the Parliaments Order for his Security And this was done as if it had been against Cromwell's Will and without any Order or Consent of theirs But so far was he from losing his Head for such a Treason that it proved the means of his Preâ—erment And so far was Cromwell and his Soldiers from returning the King in Safety that they detained him among them and kept him with them till they came to Hampton Court and there they lodged him under the Guard of Col. Whalley the Army quarterring all about him While he was here the mutable Hypocrites first pretended an extraordinary Care of the King's Honour Liberty Safety and Conscience They blamed the Austerity of the Parliament who had denied him the Attendance of his own Chaplains and of his Friends in whom he took most pleasure They gave Liberty for his Friends and Chaplains to come to him They pretended that they would save him from the Incivilities of the Parliament and Presbyterians Whether this were while they tried what Terms they could make with him for themselves or while they acted any other part it is certain that the King 's old Adherents began to extol the Army and to speak against the Presbyterians more distastfully than before When the Parliament offered the King Propositions for Concord which Vane's Faction made as high and unreasonable as they could that they might come to nothing the Army forsooth offer him Proposals of their own which the King liked better But which of them to treat with he did not know At last on the sudden the Judgment of the Army changed and they began to cry for Iustice against the King and with vile Hypocrisie to publish their Repentance and cry God Mercy for their Kindness to the King and confess that they were under a Temptation But in all this Cromwell and Ireton and the rest of the Council of War appeared not The Instruments of all this Work must be the Common Soldiers Two of the most violent Sectaries in each Regiment are chosen by the Common Soldiers by the Name of Agitators to represent the rest in these great Affairs All these together made a Council of which Col. Iames Berry was the President that they might be used ruled and dissolved at pleasure No man that knew them will doubt whether this was done by Cromwell's and Ireton's Direction This Council of Agitators take not only the Parliaments Work upon themselves but much more They draw up a Paper called The Agreement of the People as the Model or Form of a New Commonwealth They have their own Printer and publish abundance of wild Pamphlets as changeable as the Moon the thing contrived was an Heretical Democracy When Cromwell had awhile permitted them thus to play themselves partly to please them and confirm them to him and chiefly to use them in his demolishing Work at last he seemeth to be so much for Order and Government as to blame them for their Disorder Presumption and Headiness as if they had done it without his Consent This emboldeneth the Parliament not to Censure them as Rebels but to rebuke them and prohibit them and claim their own Superiority And while the Parliament and the Agitators are contending a Letter is secretly sent to Col. Whalley to intimate that the Agitators had a design suddenly to surprize and murder the King Some think that this was sent from a real Friend but most think it was contrived by Cromwell to affright the King out of the Land or into some desperate Course which might give them Advantage against him Collonel Whalley sheweth the Letter to the King which put him into much fear of such ill governed Hands so that he secretly got Horses and slipt away towards the Sea with two of his Confidents only who coming to the Sea near Southampton found that they were disappointed of the Vessel expected to transport them and so were fain to pass over into the Isle of Wight and there to commit his Majesty to the Trust of Collonel Robert Hammond who was Governor of a Castle there A Day or two all were amazed to think what was become of the King and then a Letter from the King to the House acquainted them that he was fain to fly thither from the Cruelty of the Agitators who as he was informed thought to murder him and urging them to treat about the ending all these Troubles But here Cromwell had the King in a Pinfold and was more secure of him than before § 90. The Parliament and the Scots and all that were loyal and soberminded abhorred these traiterous Proceedings of Cromwell and the sectarian Army but saw it a Matter of great difficulty to resist them but the Conscience of their Oath of Allegiance and Covenant told them that they were bound to hazard their
of the true Religion and the Liberties of the Kingdom otherwise than we did For as they extended the word true Religion further than we did including the Form of Church Government in Scotland so they seem to understand it Conjunctione inseparabili and to prefer the Defence of Religion before the Defence of the King whereas we understood it Conjunctione seperabili and though in meer estimation we preferred Religion before King or Kingdom yet in regard of the Duty of Defence we thought the King must be restored and defended though legally he would have brought in worse than Prelacy Though we did not think that he might do it illegally and therefore that he could not govern Arbitrarily nor take away the Peoples fore-prized Propriety or Liberty nor change the Form of the Government of the Commonwealth But those that thought otherwise said That there is no power but from God and therefore none against him or above him and therefore none against or above his Laws which how true soever seemeth not at all to decide our Case For though it follow never so much that such Acts against God are not Acts of Authority yet the same Person that hath not Authority to do this may have Authority in other matters and may be our rightful Governour and therefore must be obeyed in all things lawful though not in this and his Person defended And therefore how they could refuse to receive the King till he consented to take the Covenant I know not unless the taking of the Covenant had been a Condition on which he was to receive his Crown by the Laws or Fundamental Constitution of the Kingdom which none pretendeth Nor know I by what power they can add any thing to the Coronation Oath or Covenant which by his Ancestors was to be taken without his own Consent But in their Zeal for the Church the Scots did cause the King when he was come over to them not only mutat is mutandis to take the Covenant but also to publish a Declaration to the World that he did it voluntarily and heartily and that he lamented the Sins of his Father's House acknowledging the Guilt of the Blood of the late Wars c. In all which it seemed to me and many others that they miscarried divers ways 1. In imposing Laws upon their King for which they had no Authority 2. In forcing him to dishonour the Memory of his Father by such Consessions 3. In tempting him to speak and publish that which they might easily know was contrary to his heart and so to take God's Name in vain 4. And in giving Cromwell occasion to charge them all with dissimulation § 103. What Transactions there were between the King and the Scots for the Expediting of his Coronation and what Preparations were made for an Army to defend him and what Differences among the Parties hereabouts I shall not describe there being enow of them that were upon the place who can do it better But to return to England as soon as they understood what the Scots had done the Sectaries in England reproached them as Fools and Hypocrites that by such a Pageantry mockt themselves and would make the People believe that the King was turned Presbyterian and was a Cordial Covenanter when they had forced him to say and do that which they might well know he did abhor And they presently resolve to invade the Scots to keep them from invading England and not to stay till they came in upon this Land as heretofore So that Cromwell is in Scotland with his Army before they were well setled in their Affairs This much increased the alienation of the Peoples hearts from the Cromwellians for though they might suppose that the Scots intended to bring the King into England yet few believed that he might begin with them by an Invasion it being too much to have resisted them at home § 104. When the Soldiers were going against the King and Scots I wrote Letters to some of them to tell them of their Sin and desired them at last to begin to know themselves it being those same men that have so much boasted of Love to all the Godly and pleaded for tender dealing with them and condemned those that persecuted them or restrained their Liberty who are now ready to imbrue their Swords in the Blood of such as they acknowledge to be Godly and all because they dare not be perjured or disloyal as they are Some of them were startled at these Letters and O blindness thought me an uncharitable Censurer that would say that they could kill the Godly even when they were on their march to do it For how bad soever they spake of the Cavaliers and not without too much desert as to their Morals they confessed that abundance of the Scots were godly Men. And afterward those that I wrote to better understood me § 105. At the same time the Rump or Commonwealth who so much abhorred Persecution and were for Liberty of Conscience made an Order that all Ministers should keep their days of Humiliation to fast and pray for their Success in Scotland and that we should keep their Days of Thanksgiving for their Victories and this upon pain of Sequestration so that we all expected to be turned out but they did not execute it upon any save one in our parts For my part instead of praying and preaching for them when any of the Committee or Soldiers were my hearers I laboured to help them to understand what a Crime it was to force men to pray for the Success of those that were violating their Covenant and Loyalty and going in such a Cause to kill their Brethren And what it was to force Men to give God thanks for all their Bloodshed and to make God's Ministers and Ordinances vile and serviceable to such Crimes by forcing Men to run to God on such Errands of Blood and Ruine And what it is to be such Hypocrites as to persecute and cast out those that preach the Gospel while they pretend the advancement of the Gospel and the liberty of tender Consciences And what a means it was to debauch all Consciences and leave neither tenderness nor honesty in the World when the Guides of the Flocks and Preachers of the Gospel shall be noted to swallow down such heinous Sins My own Hearers were all satisfied with my Doctrine but the Committee Men look sowre but let me alone And the Soldiers said I was so like to Love that I would not be right till I was shorter by the Head Yet none of them ever medled with me farther than by the Tongue nor was I ever by any of them in those times forbidden or hindered to preach one Sermon except only one Assize-Sermon which the High Sheriff had desired me to preach and afterward sent me word to â—orbear as from the Committee saying That by Mr. Moor's means the Independent Preacher at the Colledge the Committee told him that they desired me to forbear and not
very young but that could not be helpt because there were no other to be had The Parliament could not make Men Learned nor Godly but only put in the learnedest and ablest that they could have And though it had been to be wisht that they might have had leisure to ripen in the Universities yet many of them did as Ambrose teach and learn at once so successfully as that they much increased in Learning themselves whilst they prosited others and proportionably more than many in the Universities do § 118. To return from this Digression to the Proceedings of Cromwell when he was made Lord Protector he had the Policy not to detect and exasperate the Ministers and others that consented not to his Government having seen what a stir the Engagement had before made but he let Men live quietly without putting any Oaths of Fidelity upon them except his Parliaments for those must not enter the House till they had sworn Fidelity to him The Sectarian Party in his Army and elsewhere he chiefly trusted to and pleased till by the Peoples submission and quietness he thought himself well settled And then he began to undermine them and by degrees to work them out And though he had so often spoken for the Anabaptists now he findeth them so heady and so much against any settled Government and so set upon the promoting of their Way and Party that he doth not only begin to blame their unruliness but also designeth to settle himself in the Peoples Favour by suppressing them In Ireland they were grown so high that the Soldiers were many of them re-baptized as the way to Preferment and those that opposed them they crusht with much uncharitable Fierceness To suppress these he sent thither his Son Henry Cromwell who so discountenanced the Anabaptists as yet to deal civilly by them repressing their Insolencies but not abusing them or dealing hardly with them promoting the Work of the Gospel and setting up good and sober Ministers and dealing civilly with the Royallists and obliging all so that he was generally beloved and well spoken of And Major General Ludlow who headed the Anabaptists in Ireland was fain to draw in his head In England Cromwell connived at his old Friend Harrison while he made himself the Head of the Anabaptists and Fanaticks here till he saw it would be an applauded acceptable thing to the Nation to suppress him and then he doth it easily in a trice and maketh him contemptible who but yesterday thought himself not much below him The same he doth also as easily by Lambert and layeth him by § 119. In these times especially since the Rump reigned sprang up five Sects at least whose Doctrines were almost the same but they sell into several Shapes and Names 1. The Vanists 2. The Seekers 3. The Ranters 4. The Quakers 5. The Behmenists 1. The Vanists for I know not by what other Name to make them known who were Sir Henry Vane's Disciples first sprang up under him in new England when he was Governor there But their Notions were then raw and undigested and their Party quickly confounded by God's Providence as you may see in a little Book of Mr. Tho. Welds of the Rise and Fall of Antinomianism and Familism in New-England where their Opinions and these Providences are recorded by him that was a reverend Minister there One Mrs. Dyer a chief Person of the Sect did first bring forth a Monster which had the Parts of almost all sorts of living Creatures some Parts like Man but most ugly and misplaced and some like Beasts Birds and Fishes having Horns Fins and Claws and at the Birth of it the Bed shook and the Women present fell a Vomiting and were fain to go forth of the Room Mr. Cotton was too favourable to them till this helpt to recover him Mrs. Hutchinson the chief Woman among them and their Teacher to whose Exercises a Congregation of them used to assemble brought forth about 30 mishapen Births or Lumps at once and being banished into another Plantation was killed there by the Indians Sir Henry Vane being Governor and found to be the secret Fautor and Life of their Cause was fain to steal away by Night and take Shipping for England before his Year of Government was at an end But when he came over into England he proved an Instrument of greater Calamity to a People more sinful and more prepared for God's Judgments Being chosen a Parliament man he was very active at first for the bringing of Delinquents to Punishment He was the Principal Man that drove on the Parliament to go too high and act too vehemently against the King Being of very ready Parts and very great Subtilty and unwearied Industry he laboured and not without Success to win others in Parliament City and Country to his Way When the Earl of Strafford was accused he got a Paper out of his Father's Cabinet who was Secretary of State which was the chief Means of his Condemnation To most of our Changes he was that Within the House which Cromwell was without His great Zeal to drive all into War and to the highest and to cherish the Sectaries and especially in the Army made him above all Men to be valued by that Party His Unhappiness lay in this that his Doctrines were so clowdily formed and expressed that few could understand them and therefore he had but few true Disciples The Lord Brook was slain before he had brought him to Maturity Mr. Sterry is thought to be of his Mind as he was his Intimate but he hath not opened himself in writing and was so famous for Obscurity in Preaching being said Sir Benj. Rudiard too high for this World and too low for the other that he thereby proved almost Barren also and Vanity and Sterility were never more happily conjoined Mr. Sprig is the chief of his more open Disciples too well known by a Book of his Sermons This Obscurity by some was imputed to his not understanding himself but by others to design because he could speak plainly when he listed the two Courses in which he had most Success and spake most plainly were His earnest Plea for universal Liberty of Conscience and against the Magistrates intermedling with Religion and his teaching his Followers to revile the Ministry calling them ordinarily Blackcoats Priests and other Names which then savoured of Reproach and those Gentlemen that adhered to the Ministry they said were Priest-ridden When Cromwell had served himself by him as his surest Friend as long as he could and gone as far with him as their way lay together Vane being for a Fanatick Democracie and Cromwell for Monarchy at last there was no Remedy but they must part and when Cromwell cast out the Rump as disdainfully as Men do Excrements he called Vane a Jugler and Martin a Whoremonger to excuse his usage of the rest as is aforesaid When Vane was thus laid by he wrote his Book called The retired Man's Meditations
may read them After this I received from Sir Ralph Clare these ensuing Papers as from some Courtiers which are of the same Strain with Dr. Gunning's which with my brief Answer I adjoin SIR THE Influence and Power you have in the present Pastor of your Church who is much famed abroad and had in a reverend Esteem as well for Piety of Life as for his Learning Moderation and desiring the Peace of the Church gives Encouragement to your old Acquaintance and Associate in that One-glorious Court of England to desire the Favour that this inclosed Paper may be presented to his Christian View and Consideration presuming so great is his Charity that he will not leave any wounded Soul unhealed wherein he is able to bestow his Balm In this he extends not his Charity alone as to a single Person but in me there are many more of your Friends included who would have appeared in Person or met in Conference were is not our Mansions are at too great a distance and the Malignity and Iealousy of Times challenges Retirements rather than Assemblies It is not civil in us to chalk the Method of Answering the Queries yet for Easement Sake and Brevity it will be satisfactory his free Concession of any Proposals in the Affirmative to be true without any Enlargement of Reasons and for those Queries which may and must admit Divisions Distinctions and Discourse on the Case let the reverend Gentleman use his own Form Iudgment and Discretion as believing he will proceed with such Candor and Impartiality as becometh a Man of his Calling and Eminency waving all By-Interests and Relations to any Party or Faction either regnant or eclipst which Act will deservedly heighten the high Esteem he is valued at and your self by this Honour done engage me and many more of your old Friends in me to subscribe our selves Your Servants Theophilus Church A feigned Name April 20. 1655. Certain Queries and Scruples of Conscience offered to some Learned Divines for Resolution and Satisfaction 1. WHETHER may a Christian Magistrate tolerate Liberty of Conscience in Religion and Church Discipline without Scandal 2. Whether may and ought a tender Conscience exercise and use his Liberty and Freedom without Violence inforced by Superiors 3. Whether in Matters of Government Ecclesiastical depending only of Fact the general and perpetual Practice of the Church from Age to Age be not a sufficient Evidence and Warrant of the Right Truth and certainty of the thing 4. Whether the Vocation of Bishops be an Order Lawful in it self 5. Whether the Regiment Ecclesiastical by Bishops hath not continued throughout the Christian Church ever since the Apostles untill Calvin's days No Church Orthodox dissenting 6. Whether was there ever since the Apostle's days so much as one national Church governed by a Presbytery without a Bishop untill Calvin's Days If so where was the Original in what Place by what Persons of what continuance and how was it lost or changed into Episcopacy and upon what Grounds or Motives 7. Whether the present Ministry in the Church of England as it now separated from their lawful Superiors or Bishops be not Schismatical 8. Whether all these Ministers that have taken the Oath of Canonical Obedience to their Bishops and have backsliden and submitted to those Powers that violently deprived the said Bishops of their legal Powers and Iurisdictions by yielding a voluntary Obedience to their Ordinances are not under a high Censure of Perjury and Schism 9. Whether those Ministers now pretended to be made and ordained in the Church of England only by their Fellow Ministers without a Bishop be true Ministers or no or else meer Lay Persons and bold Usurpers of the Sacred Function and Order like Corah and his Complices 10. Whether all those Ministers which are now in actual possession of the late Incumbents Parsonages and Cures of Souls and deprived for their only adhering and assisting their late lawful Prince and their Governour and also their Bishops to whom they owed all Canonical Obedience without and beside any Legal Induction or Admission may not be reputed as Intruders and false Shepherds 11. Whether it had not been an excellent part of Christian Perfection rather to endure passively lost of Liberty Estate and even of Life it self for the maintenance and defence of the Iust and Legal Rights invested in the Church and the Bishops it 's Superintendent Pastors and the Liturgy and Service of the Church than carnally for Self-interest and Ends to comply and submit even against their knowing Consciences to a violent and meer prevailing power and force in the abolishing of Episcopal Power and the daily Prayers and Service used in the Church 12. Whether all such Persons be not guilty of Schism and of Scandal given which Communicate and be present in such Ministers Congregations and Assemblies whether in Church or in private Meetings to hear their Prayers or Sermons or receive their Sacraments according to the now present mode and form more especially in the participation with them in the Sacrament of the Eucharist Or how far may a good Christian Communicate with such without just Scandal given or taken 13. Whether it be lawful and just for any Orthodox Minister or Episcoparian to accept of any Benefice with Cure of Souls as the state of the English Church now standeth visible and ruling without guilt of Schism by compliance to their Form 14. Whether as the Condition of the present Church of England is The Ministers thereof may not legally and so justifiably exercise and use against the late Liturgy of the Church there being no Statute Law prohibiting the same And whether those that continue the Observation of the late Directory be not perturbers of the Peace of the Church especially since the limitation of trial by a pretended Legality and Command for its observance is expired and not reconfirmed 15. Whether the old Iewish Church had not set Forms of Prayer whether St. John the Raptist our Saviour's Praecursor and our blessed Saviour himself taught not their Disciples set Forms of Prayers and whether the Christian Church especially since the time of Peace from the violence of Heathenish Persecution had not nor generally used set Forms of Prayer And whether the Ministers now ex tempore Prayers in the Church be not as well a set Form of Prayers to the Auditors whose Spirits are therein bounded as any set Form of Prayer used in the Church 16. Whether may a Christian without Scandal given appear to be a Godfather or Godmother to a Child in these New Assemblies where the Minister useth his own Dictates and Prayers and not of the ancient Liturgy except the Words of Baptism I Baptize thee A. B. in the Name of the Father c. 17. Whether any Supream Earthly Power or Powers Spiritual or Temporal joint or separate can alienate and convert to secular uses or imployments any Houses Lands Goods or Things once devoted offered and dedicated to God and his Church
without grand Sacriledge and Prophaneness although by Corruption of Persons and Times they have been either superstitiously abused or too prophanely employed but rather to reduce them to their primitive Use and Donation 18. Whether the ancient Fasting Days of the Week and Festivals of the Church setled both by Provincial Synods in the Year 1562. and 1640. and confirmed by the then Regal Power and also by several Statutes and Laws ought not by all persons in Conscience to be still observed until they be abrogated by the like Powers again or how far the Liberty of Conscience therein may be used in observing or not observing them the like for the usage of the Cross in Baptism and the humble posture of Kneeling at the receiving of the blessed Sacrament of the Lord's Supper 19. Which way of security and peace of Conscience may a quiet Christian order and dispose himself his Wife Children and Family in his Duty and Service towards God and enjoy the right use and benefit of the Sacraments and other holy Duties as long as that part of the Catholick Church wherein he lives is under persecution and the visible Ruling Church therein is faln Schismatical if not in many particulare Heretical April 20th 1655. May 14th 1655. An Answer to the foregoing Questions sent to Sir R. Clare Ad Quest. 1m. EIther that Conscience owneth the right Religion and Discipline only or the right with some tolerable accidental Errours or a wrong Religion and Discipline in the Substance The first the Magistrate must not only tolerate but promote The second he must tolerate rather than do worse by suppressing it The third he must suppress by all lawful means and tolerate when he cannot help it without a greater Evil. I suppose no Judicious Man will expect an exact Solution of so Comprehensive a Question in few words And I find not that a large Discussion is now expected from me There are four or five Sheets of my Manuscripts in some hands abroad on this Point which may do more towards a satisfactory Solution than these few words Ad 2m. Either the tender Conscience is in the right or in the wrong If in the wrong the Magistrates Liberty will not make a Sin to be no Sin but the Party is bound by God to rectifie his Judgment and thereby his Practice If in the right it is a strange Question Whether a Man may obey God that hath the Magistrates leave till he be enforced by Mens violence Doth any doubt of it Ad 3m. Matter of Government depending only on Fact is a Contradiction Seeing Government consisteth in a Right and the Exercise of it I am not able therefore to understand this Question Yet if this may afford any help toward the Solution I affirm That the general and perpetual practice of the Church from Age to Age of a thing not forbidden by the Word of God will warrant our imitation I say of a thing not forbidden because it hath been the general and perpetual practice of the Church to Sin by vain Thoughts Words imperfect Duties c. wherein our imitation is not warrantable The general and perpetual practice includeth the Apostles and that Age. But what is meant by Evidencing the Right of a thing that dependeth only of Fact or by Evidencing the Truth and Certainty of a Fact by general and perpetual practice which is to prove idem per idem I will not presume that I understand Ad 4m. I know not what Bishops you mean A Congregational Bishop overseeing the People is undoubtedly lawful so is a Congregational Bishop being President of a Presbytery which is over that Congregation Where many Congregational Officers are associated I do not think that a President for a time or during his fitness standing and fixed is unlawful The like I may say of a President of many of those Associations again associated as in a Province or Diocess And I believe it were a very easie work for wise godly moderate men to agree about his Power And I would not seem so censorious as to proclaim that England wanteth such further than the actual want of such Agreement or just endeavours thereto doth proclaim it I am satisfied also that the Apostles themselves have de jure Successors in all that part of their work which is to be perpetuated or continued till now though not in their extraordinary Endowments and Priviledges But if the sence of your Question be Whether one Man may be the standing chief Governour of many particular Churches with their Officers having either sole power of Ordination and Jurisdiction as some would have or a Negative Voice in both as others it would seem great arrogancy in me to be the confident Determiner of such a Question which so wise learned godly sober Men have said so much of on both sides already Ad 5m. 1. He that knows how short Church History is in these Matters for the first Age after the Apostles at least and hath read impartially what Gersom Bucerus Parker Blondellus Salmasius Altare Damascen have said on one side and Saravia Downham Dr. Hammond c. on the other would sure never expect that I should presume to pass any confident Sentence in the Point And it 's like he would be somewhat moderate himself 2. I say as before I know not what you mean by Bishops I am confident that the Church was not of many Hundred years after Christ governed as ours was lately in England by a Diocesan Bishop and a Chancellor excluding almost all the Presbyters 3. Why do you say Since the Apostles days when you before spoke of the General and perpetual practice of the Church Ad 6m. The word National Church admits of divers sences As it was usually understood in England I think there was none for divers hundred years after Christ either governed by Bishops or without them They that will look after the most encouraging Presidents must look higher than National Churches Ad 7m. The Question seems not to mean any particular truly-schismatical Party of Ministers but the generality that live not under the Bishops and so I answer negatively waiting for the Accusers proof Ad 8m. 1. I know not what the Oath of Canonical Obedience is therefore cannot give a full Answer I know multitudes of Ministers ordained by Bishops that never took any such Oath 2. The Powers that violently took down the Bishops were the Secular Powers None else could use violence And it were a strange Oath for a Man to swear that he would never obey the Secular Powers if they took down the Bishops when the Holy Ghost would have us obey Heathen Persecutors 3. If it were so great a Sin to obey those Powers I conceive it must be so to the Laity as well as the Ministry And I knew but few of the Episcopal Gentry or others called to it that did refuse to take the Engagement to be true and faithful to that Power when the Presbyters here accused durst not take it
Schism and Herefie come to be opened it will not be found to lye where you imagin nor so easily proved as rashly affirmed or intimated 2. Do not be too sensible of Persecution when Liberty of Conscience is so proclaimed though the Restriction be somewhat on your side O the difference of your Persecution and theirs that suffered by you 3. The only conscionable and safe way for the Church and your own Souls is to love long for pray and consult for Peace Close in the unanimous practice of so much as all are agreed in In amicable Meetings endeavour the healing of all breaches Disown the ungodly of all Parties Lay by the new violent Opinions inconsistant with Unity I expect not that this advice should please the prejudiced But that it 's the only safe and comfortable way is the Confident Opinion of Your Brother Richard Baxter All the Disturbance I had in my own Parish was by Sir Ralph Clare's refusing to Communicate with us unless I would give it him kneeling on a distinct Day and not with those that received it fitting To which Demand I gave him this following Answer SIR UPon Consultation with others and my own Conscience I return this Answer to your last motion beseeching you to believe that it had been more pleasing if it would have stood with the pleasing of God and any own Conscience 1. In general it is my resolution to be so far from being the Author of any Divisions in any part of the Church of Christ as that I shall do all that lawfully I can to avoid them 2. I am so far from the Judgment and Practices of the late Prelates of England in point of compelling all to obey or imitate them in gestures and other indifferent things on pain of being deprived of God's greatest Ordinances which are not indifferents beside the ruine of their Estates c. that I would become all things lawful to all Men for their good and as I know that the Kingdom of God standeth not in such things so neither would I shut any out of his visible Kingdom for such things as judging that our Office is to see God's Law obeyed as far as we can procure it and not to be Law-gives to the Church our selves and in Circumstantials to make no more Determinations than are necessary left they prove but Engines to ensnare Mens Consciences and to divide the Church And as I would impose no such things on other Churches if I had power so neither will I do it on this Church of which I have some oversight 3. More particularly I am certain that sitting in the receiving of the Lord's Supper is lawful or else Christ and his Apostles and all his Churches for many hundred years after him did sin which cannot be And I take it to be intolerable arrogancy and unmannerliness to speak easily to call that unreverence and sawciness as many do which Christ and the Apostles and all the Church so long used with one consent He better knew what pleaseth himself than we do The vain pretended difference between the Apostles Gesture and ours is nothing to the matter He that sitteth on the Ground sitteth as well as he that sitteth on a Stool And if any difference were it was their Gesture that seems the more homely and no such difference can be pretended in the Christian Churches many hundred years after And I think it is a naked pretence having no shew of reason to cover it of them that against all this will plead a necessity of kneeling because of our unworthiness For 1. The Churches of so long time were unworthy as well as we 2. We may kneel as low as the Dust and on our bare knees if we please immediately before in praying for a blessing and for the pardon of our sins and as soon as we have done 3. Man must not by his own Conceits make those things necessary to the Church which Christ and his Church for so long thought unnecessary 4. On this pretence we might refuse the Sacrament it self for they are more unworthy to eat the Flesh of Christ and to drink his blood than to sit at his Table 5. The Gospel is Glad Tidings the Effects of it are Faith and Peace and Joy the Benefits are to make us one with Christ and to be his Spouse and Members the work of it is the joyful Commemoration of these Benefits and living in Righteousness Peace and Joy in the Holy Ghost And the Sacramental Signs are such as suit the Benefits and Duties If therefore Christ have called us by his Example and the Example of all his Church to sit with him at his Table to represent Our Union Communion and joyful redeemed State and our everlasting sitting with him at his Table in his Kingdom it as little beseems us to reject this Mercy and Duty because of our Unworthiness as to be our own Lawgivers And on the like Reasons men might say I will not be united to thee nor be a Member of thy Body or married to thee nor sit with thee on thy Throne Rev. 3. 21. according to thy Promise because it would be too great sawciness in me Gospel Mercies and Gospel Duties and Signs must be all suited and so Christ hath done them and we may not undo them 4. I must profess that upon such Considerations I am not certain that sitting is not of commanded Necessity as I am sure it is lawful nor am I certain that kneeling in the Act of Receiving when done of choice is not a flat sin For I know it is not only against Scripture Example where though Circumstances apparently occasional bind not as an upper Room c. yet that 's nothing to others but also it is against the Canons of Councils yea a General Council at Trull in Constantinople and against so concurrent a Judgment and Practice of the Church for many hundred years that it seems to fight with Vincentius Lerinens Catholick Rule quod semper ubique ab omnibus receptum c. Let them therefore justifie kneeling as lawful that can for I cannot and therefore dare not do that which shall be an owning of it when we may freely do otherwise 5. Yet for all this I so much incline to Thoughts of Peace and Closure with others that I will not say that sitting is of necessity nor that kneeling is unlawful unless where other Circumstances make it so nor condemn any that differ from me herein Yea if I could not otherwise Communicate with the Church in the Sacrament I would take it kneeling myself as being certain that the Sacrament is a Duty and not certain that kneeling is a sin and in that Case I believe it is not 6. As for them that think kneeling a Duty because of the Canons of the late Bishops enjoyning it I have more to say against their Judgment than this Paper will contain Only in a word 1. If it be the Secular Powers establishing those Canons that binds
their Consciences Why do they not obey the present Secular Powers in all other things It is known the King consented to relax this And however this is little to them that go on the Ground of Divine or Ecclesiastical Right And if we must so plunge our selves into Enquiries after the Rights of Secular Governours before we can know whether to stand or set at the Sacrament we are all uncertain what to do in greater Matters for there are as apparent grounds for our uncertainty of five hundred years old and more which this is no place to dive into And it would be as unlawful on this ground to read any other Psalm or Chapter but what was of old appointed for the Day as to forbear kneeling at the Sacrament And perhaps on the Opponents grounds it would be still as sinful to restrain a Child or Servant from Dancing on the Lord's Day And if it be Ecclesiastical Authority that they stick at that must be derived from Christ and so Originally Divine or it is none And then not to wade so unseasonably into the main Controversie 1. Before they have proved their Legislative Authority 2. And that this Congregation is Iure Divino part of their Charge and under their Jurisdiction 3. And that they had power to contradict the Examples of Christ and his Apostles herein and the constant practice of the Primitive Church and the Canons of Councils even General Councils 4. And that their Canons are yet in force against all these I say before all this be well done we shall find that there must go more than a slight Supposition to the making good of their Cause According to their own Principles a lower Power cannot reverse the Acts of a higher But the General Councils Nice and Constantinople that forbad Kneeling on any Lord's Day was a higher Power than the English Convocation Ergo The English Convocation cannot Repeal its Acts. Though for my own part I think that neither of their Acts do need any Repeal to Null them to us in such Cases 5. Besides this if these Canons bind Conscience yet it is either by the Authority that Enacted them or by the Authority of the present Church-Governours that impose them If old Canons bind without or against the present Power then the same Canon that forbiddeth Kneeling bindeth and many an hundred more a great part of which are now made no Conscience of If it be the present Authority that is above the Ancient then 1. They that pretend to such Authority over this Congregation should produce and exercise it For if we know them not not receive any Commands from them we are capable of no Disobedience to them 2. And in the mean time We that are in the place must take it as our Charge or do the Work or for ought I know it will in most Places be undone For the Authority is for the Work 3. We use to take it for the great partiality at least of the Church of Rome that will be judged by none but the present Church that is themselves when we would be tried by the Scripture or the Ancient Church In a word I do not think that when Circumstances tending to Order and Decency are so mutable that God ever gave power to any Bishops to tie all Congregations and Ages to this or that Sacrament Gesture nor at all to make them so necessary as that Bodily Punishment or Excommunications should be inflicted on the Neglecters of them And I think that Calling which hath no better Work than this to do is not worth the regarding And here I should propound to the contrary-minded one Question Whether if a Bishop should command them to stand or sit they would do it Yea or if a Convocation commanded it If they say Yea then must they lay by all their Arguments from pretended irreverence to prove Sitting evil for I hope they would not be irreverent nor do evil at the command of a Bishop or Convocation And then let our Authority from Scripture Example and the Universal Church and a General Council and the present Secular Power and the late Assembly and Parliaments and the present Pastors or Presbyters of the Congregations I say let all this be set against the present Countermand of I know not who nor for what Reason as being not visible But if they say They would not obey the Bishops if they forbad them Kneeling then let them justifie us that obey them not when they command us to Kneel having so much as is expressed to the contrary Thus Sir I have first given you my Reasons about the Gesture it self And of putting it into each Persons hands I have thus much more to say 1. I know nothing to oblige me to it 2. Christ himself did otherwise as appeareth in Matth. 26. 26 27. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take ye eat ye drink ye all of it doth shew that it was given to them all in general and not to each man singly 3. And in this also Antiquity is on my side the contrary being much later More Reasons I have that I shall not now trouble you with To this I may well add That no Man can have any Rational pretence that I know of against the Receiving of the Sacrament upon such a General Delivery 1. Because the contrary was never yet pleaded necessary Iure Divino that I know of 2. And if it were a Sin it would be the Ministers Sin so to deliver it and not theirs who as they have not the Rule of his Actions so they shall not Answer for them Having thus told you my thoughts of the Matters in doubt I shall next tell you my purpose as to your Motion 1. I did never hitherto to my remembrance refuse to give the Sacrament to any one meerly because they would not take it Sitting or Standing nor did ever forbid or repel any on that account nor ever mean to do If any of my Charge shall take it Standing or Kneeling I shall not forbid them on any such account 2. If they further expect that I should put it into each Man's hands individually I may well expect the liberty of guiding my own Actions according to my own Conscience if I may not guide theirs It is enough that in such Cases they will refuse to be Ruled by me they should not also usurp the ruling of me but let us be equal and let me have my liberty as I am willing to let them have theirs and if I sin they are not guilty of it Nor have they any ground to refuse the Sacrament rather than so take it 3. Yet if any of my Pastoral Charge shall be unsatisfied if they will but hear my Reasons first and if those Reasons convince them not if they will profess that they think it a Sin against God for them to Receive the Sacrament unless it be put into their hands Kneeling and Ergo that they dare not in Conscience take it otherwise I do purpose to
the Quality of the Pastors 4. That no Pastors be forced upon the Flocks against their Consent the Church Governors being the Approvers and Ordainers and fit means being used to procure their Consent though meer Teachers may be forced on the Ignorant Heretical and obstinate that are unmeet for Church-Communion 5. That the Teachers of the Parishes may be urged to catechise the People and personally in due time and Place to confer with them all and instruct them in the Matters of Salvation and all the People may be urged to submit thereunto 6. That before any Person 's baptized in infancy be admitted among the adult Members of the Church to their holy Communion and Priviledges they make an open Profession of Faith and Holiness such as shall be approved by the Pastor of that particular Church who is responsible if he deny Approbation unjustly The solemnity of Confirmation we leave to the Wisdom of Church-Governors 7. That we may have Liberty in the Temples to assemble for God's Worship and may have no new Worship and Ordinances or symbolical mystical Ceremonies enforced on us against our Consciences And that such as dare not use the Cross Surplice or kneeling in the Act of Receiving may not be Penalties be forced to them nor therefore denied the Exercise of the Ministry or the Communion of the Church and those that Scruple the English Common Prayer-Book may have leave to exercise their Ministry without it at least that they may be allowed the use of a Liturgy to be drawn up in Scripture Words and approved by a Synod and besides that freely to pray according to the variety of Occasions and Subjects which they preach of they being responsible to their Governors for all that they say and do amiss 8. That the Pastors of each Parish-Church may have Liberty to hear Accusations of Hereby or Scandal and to admonish the Offenders publickly that hear not private Admonition to call them openly to Repent and confess their Sin and promise Reformation to absolve the Penitent and reject the Impenitent requiring the People to avoid them But yet if you require that no Pastor should proceed to the publick admonishing and rejecting any but upon the Judgment of the next Synod and their President we submit unless which God forbid they should defend Heresy and Wickedness and prohibit Discipline 9. That the Neighbour-Pastors associating for Union and Communion may hold monthly Synods in every Market-Town having a President stated for Life unless he prove unfit And that the Pastors of the Particular Churches be here responsible for their Doctrine and Practice if any shall accuse them And that Cases about Publick Confirmation Admonitions or Censures excepted from the Power of the Pastors of the particular Churches of that Association may be here decided But yet that the President and Synod may not be forced to undertake the special Charge of all the Souls of each Congregation as it belongeth to the several Pastors 10. That every Quarter and oftner if the President see cause there may be a Synod of all the Pastors of each County or Diocesses if that may not be granted who also shall have a stated President the Name we leave to you who shall maintain a more general Communion and without destroying the Power of the particular Pastors or lesser Synods shall receive Appeals and take Cognizance of such Cases as are proper to them And that no President of greater or lesser Synods shall ordain suspend deprive or excommunicate any Pastor or Deacon without the Consent of the Synod and the Presence of some of them nor censure the Members of any particular Church without the Consent of the Synod or of the Pastor of that Church And that all Presidents be freely chosen by the Synods where they must preside 11. That National Councils may consist of the Presidents of both the Diocesane and inferior Synods or else of the Diocesane and two out of each County freely chosen by the Major Vote of all the Pastors 12. That no Subscription be required of the Pastors to any thing about Religion but to the Holy Scriptures and the ancient Creeds and to the necessary Articles of Faith and Practice exprest in Scripture Terms and to the Renunciation of all Heresies contrary thereto And that in the Matter of the Divine Right of Prelacy or Synodical Government or Ceremonies it may suffice that we are responsible for any Disobedience and be not forced to subscribe our Approbation they being not Articles of Faith but Points of Practice and if you see Cause to restrain Men from Preaching against any other controverted Opinions they may not be forced to approve them 13. That no Pastor be displaced unless for Insufficieney Negligence or Scandal committed within two Years before the Accusation or unless some able Godly faithful Pastor prove a better Title to the Place 14. Lastly That Persons Excommunicate may not be punished eo Nomine because Excommunicate by corporal Punishments unless it be by disfranchising that they be uncapable of Government or of choosing Governors seeing the same Men are also obnoxious to the Laws of the Land for such Crimes as the Laws condemn notwithstanding their Excommunication On these Terms we may hold a Christian Concord without any Danger of Persecution or Breach of Charity or Peace if the Magistrate should think meet to settle Episcopacy as we may on the forementioned Terms while the present Liberty continueth Iuly 1659. Dr. Hammond's Answer 1. WHAT concerns private Christians in their own Families will I suppose easily be granted care being taken that nothing contrary to known Laws be attempted under Pretence of convening for Christian Advantages 2. What concerns the Rectors of each Parish in the Discharge of the Duty by Law committed to them there can be no doubt of What is more required to be intrusted to them being now by Law in the Bishops cannot be removed without changing the Law which must be left to the Law-Makers upon due Consideration of Ancient Primitive Practice and what may probably most tend to Edification 3. What concerns the Observation of Ceremonies by Minister or People by Law established must be done by Tolleration or Exemption from Punishments allowed to tender Consciences with care had also to Uniformity 4. The Nomination of Persons to Offices in the Church must have respect to to the lawful right of Patrons unless by Law some Change be thought expedient to be introduced herein 5. If the Presidents of inferior Synods are to have Episcopal Power in Confirmation Censures Ordination then this being the multiplying of Bishops must be referred to the Supreme Power to judge whether all things considered it be best or whether some larger Diocesses being divided some lesser may not remain as they are But if inferior Presidents be not vested with Episcopal Power but be in the Nature of our rural Deans or of Archdeacons the use of them and their Synods may be good with Subordination to Bishops and regulated
thousands of faithful Ministers and be like to be the Perdition of many and many thousand Souls But the Presbyterians said We are bound by the Covenant to the King that last was and by the Oath of Allegiance to him and his Heirs and all Changes since have been made unlawfully by Rebellious Sectaries and for our parts whatever others have done we have taken no Engagements or contrary Oaths if the Sectaries and the Cavaliers have taken the Engagement what is that to us Our Brethren of Scotland nor we never did it Therefore being obliged to the King as the undoubted Heir of the Crown we ought to do our Duty as Loyal Subjects to Restore him and for the Issue let God do what he will § 73. This was their Resolution but in their Expectations they much differed for those of them that converse with the Nobles and Great Men and heard from them an high Character of the King as to his Temper and Piety were apt to believe them and had great hopes that because he had taken the Covenant himself he would be moderate in setling all Matters of the Church and would allow the Presbyterians liberty to preach the Gospel in their Parish-Churches and that he would remove the Subscriptions and leave the Common Prayer and Ceremonies indifferent so that they should not be cast out of the Churches Others thought that the Prelates being once set up there would be no place for Non-subscribers in the Publick Churches but yet that if we were the means of the King's Restoration the Prelates would not for shame deny us such Liberty as the Protestants have in France and that Protestants would not deny that to Protestants after such an Obligation which Papists granted them But a third sort said You know not the Principles or Spirit of the Prelates if you look for any Liberty in Publick or in Private to be granted to any that do not conform We all look to be Silenced and some or many of us imprisoned or banished but yet we will do our parts to restore the King because no foreseen ill consequence must hinder us from our Duty And if ignorant Men be put into our places and never so many Souls perish by it the Fault is not ours but theirs that do it And a fourth sort there were that foreseeing the Silencing of the Ministers said We are sure that there are not competent Men much less excellent in England to supply the place of one among many of those that will be cast out and we know that God useth to work by Means and therefore that the Change is like to be the damnation of many thousand Souls and we do not believe that we are bound all things considered to be forward to bring such a Work to pass But we will stand by and see what God will do and will not hinder it § 74. Those that lookt for Liberty were encouraged in their Expectations by these Means following 1. All the Noblemen and Gentry that had been Sequestred for the King's Cause against the old Parliament did in several Counties publish Invitations to all Men to promote the King's Reduction protesting against Thoughts of Revenge or Uncharitableness and professing their Resolution to put up all Injuries and live in Peace 2. Afterward his Majesty sent over a Promise of Liberty of Conscience as these Men understood it but indeed it was but a Profession of his readiness to consent to any Act which the Parliament should offer to him to that end 3. Dr. Morley and other of the Divines on that side did privately meet with several Persons of Honour and some Ministers and professed Resolutions for great Moderation and Lenity § 75. But those that look'd for silencing cruelty and Confusion said that from the Beginning except a few inconsiderable Persons it was all the Enemies of serious Godliness in the Land who were on the one side and it was the Friends of serious Godliness who were the main Body on the other side That the Enmity between the Woman's and the Serpent's Seed is the most unreconcilable in the World That all the Hypocrites and carnal Sort of Formal Pharisaical Christians will persecute them that are born after the Spirit That Wars and Sequestrations and Cromwel's severity against them have exasperated them so that we shall have natural Enmity and Malice sublimated to deal with and that they will revenge all their real and seeming Injuries that these twenty Years Tryal hath proved them unreconcilable That their carnal Interest will continually engage them against serious Godliness and a Man of Conscience that cannot say or swear or do any thing which they command him will be taken by them for a Schismatick and Enemy That the late Wars hath given them Advantage to cast the Odium of Civil Broils upon Religion and of other Mens Faults upon the innocent so that there Interest will certainly lead them to call all those Rebels that swear not to their Words and every Man whose Religion is not ceremonious and complemental shall be called a Presbyterian and every Presbyterian a Rebel And whereas heretofore they had no worse Names to call godly Men by than the foolish Names of Puritans and Roundheads henceforth if a Man will not be as bad as others he shall be called an Enemy to the Government And though not one of forty of the Ministers ever medled with the Wars they shall all fare alike if they be not Prelatists Thus did Men differ in their Expectations § 76. When I was at London the new Parliament being called they presently appointed a Day of Fasting and Prayer for themselves The House of Commons chose Mr. Calamy Dr. Gauden and my self to preach and pray with them at St. Margaret's Westminster In that Sermon I uttered some Passages that were after matter of some Discourse Speaking of our Differences and the way to heal them I told them that whether we should be Loyal to our King was none of our Differences in that we are all agreed it being not possible that a Man should be true to the Protestants Principles and not be Loyal as it was impossible to be true to the Papists Principles and to be Loyal And for the Concord now wish'd in matters of Church-Government I told them it was easy for moderate Men to come to a fair Agreement and that the late Reverend Primate of Ireland and my self had agreed in half an Hour I remember not the very Words but you may read them in the Sermon which was printed by order of the House of Commons § 77. As soon as this printed Sermon came abroad the Papists were enraged against me and one nameless Gentleman wrote a Pamphlet to challenge me to make good my Charge And others sent me Letters with their Names real or counterfeit containing the same Challenge but never told me where they dwelt nor how I might convey an Answer to them whereas the heedless Challengers might have seen that I fully performed what
and Government in Ecclesiastical Affairs is evident to the World and this little part of the World our own Dominions hath had so late Experience of it that we may very well acquiesce in the Conclusion without enlarging our self in discourse upon it it being a Subject we have had frequent occasion to contemplate upon and to lament abroad as well as at home In our Letter to the Speaker of the H. of Commons from Breda we declared how much we desired the Advancement and Propagation of the Protestant Religion That neither the Unkindness of those of the same Faith towards us nor the Civilities and Obligations from those of a contrary Profession of both which we have had abundant Evidence could in the least degree startle us or make us swerve from it and that nothing can be proposed to manifest our Zeal and Affection for it to which we will not readily consent And we said then That we did hope in due time our self to propose somewhat for the propagation of it that will satisfie the World that we have always made it both our Care and our Study and have enough observed what is most like to bring disadvantage to it And the truth is we do think our self the more competent to propose and with God's assistance to determine many Things now in difference from the time we have spent and the Experience we have had in most of the Reformed Churches abroad in France in the Low Conntreys and in Germany where we have had frequent Conferences with the most Learned Men who have unanimously lamented the great Reproach the Protestant Religion undergoes from the Distempers and too notorious Schisms in Matters of Religion in England And as the most Learned amongst them have always with great Submission and Reverence acknowledged and magnified the Established Government of the Church of England and the great countenance and shelter the Protestant Religion received from it before these unhappy times so many of them have with great ingenuity and sorrow confessed That they were too easily mislead by misinformation and prejudice into some disesteem of it as if it had too much complyed with the Church of Rome whereas they now acknowledge it to be the best fence God hath yet raised against Popery in the World And we are perswaded they do with great Zeal wish it restored to its old Dignity and Veneration When we were in Holland we were attended by many Grave and Learned Ministers from hence who were looked upon as the most able and principal Assertors of the Presbyterian Opinions with whom we had as much Conference as the multitude of Affairs which were then upon us would permit us to have and to our great Satisfaction and Comfort found them Persons full of Affection to us of Zeal for the Peace of the Church and State and neither Enemies as they have been given out to be of Episcopacy or Liturgy but modestly to desire such Alterations in either as without shaking Foundations might best allay the present Distempers which the Indisposition of the Times and the Tenderness of some Mens Consciences had contracted For the better doing whereof we intended upon our first Arrival in this Kingdom to call a Synod of Divines as the most proper Expedient to provide a proper Remedy for all those Differences and Dissatisfactions which had or should arise in Matters of Religion and in the mean time we published in our Declaration from Breda A Liberty to tender Consciences and that no man should be disquieted or called in question for differences of Opinion in Matters of Religion which do not disturb the Peace of the Kingdom and that we shall be ready to consent to such an Act of Parliament as shall upon mature deliberation be offered to us for the full granting that Indulgence Whilst we continued in this Temper of Mind and Resolution and have so far complyed with the Perswasion of particular Persons and the Distemper of the Time as to be contented with the Exercise of our Religion in our own Chappel according to the constant Practice and Laws established without enjoyning that Practice and the Observation of those Laws in the Churches of the Kingdom in which we have undergone the Censure of many as if we were without that Zeal for the Church which we ought to have and which by God's Grace we shall always retain we have found our self not so candidly dealt with as we have deserved and that there are unquiet and restless Spirits who without abating any of their own Distempers in recompence of the Moderation they find in us continue their bitterness against the Church and endeavour to raise Jealousies of us and to lessen our Reputation by their Reproaches as if we were not true to the Professions we have made And in order thereunto they have very unseasonably caused to be printed published and dispersed throughout the Kingdom a Declaration heretofore printed in our Name during the time of our being in Scotland of which we shall say no more than that the Circumstances by which we were enforced to Sign that Declaration are enough known to the World That we did from the moment it passed our Hand askt God forgiveness for our part in it which we hope he will never lay to our Charge and that the worthiest and greatest part of that Nation did even then detest and abhor the ill usage of us in that particular when the same Tyranny was exercised there by the power of a few ill Men which at that time had spread it self over this Kingdom and therefore we had no reason to expect that we should at this season when we are doing all we can to wipe out the Memory of all that hath been done amiss by other Men and we thank God have wiped it out of our own remembrance have been our self assaulted with those Reproaches which we will likewise forget Since the printing of this Declaration several Seditious Pamphlets and Queries have been published and scattered abroad to infuse Dislike and Jealousies into the Hearts of the People and of the Army and some who ought rather to have repented their former Mischief they have wrought than to have endeavoured to improve it have had the hardiness to publish That the Doctrine of the Church against which no Man with whom we have conferred hath Excepted ought to be reformed as well as the Discipline This over-passionate and turbulent way of Proceeding and the Impatience we find in many for some speedy Determination in these Matters whereby the Minds of Men may be composed and the Peace of the Church established hath prevailed with us to invert the Method we had proposed to our self and even in order to the better Calling and Composing of a Synod which the present Jealousies will hardly agree upon by the assistance of God's blessed Spirit which we daily invoke and supplicate to give some determination our self to the Matters in difference until such a Synod may be called as may without
Churches or to any Colledge in either of our Universities where we would have the several Statutes and Customs observed which have been formerly And because some Men otherwise Pious and Learned say they cannot conform to the Subscription required by the Canon at the time of their Institution and Admission into Benefices we are content so they take the Oaths of Allegiance and Supremacy that they shall receive Institution and Induction and shall be permitted to exercise their Function and to enjoy the Profits of their Livings without any other Subscription until it shall be otherwise determined by a Synod called and confirmed by our Authority In a word we do again renew what we have formerly said in our Declaration from Breda for the Liberty of tender Consciences that no Man shall be disquieted or called in question for Difference of Opinions in Matters of Religion which do not disturb the Peace of the Kingdom and if any have been disturbed in that kind since our Arrival here it hath not proceeded from any Direction of ours To conclude and in this place to explain what we mentioned before and said in our Letter to the House of Commons from Breda that we hoped in due time our self to propose somewhat for the propagation of the Protestant Religion that will satisfie the World that we have always made it both our Care and our study and have enough observed what is most like to bring disadvantage to it we do conjure all our Loving Subjects to acquiesce in and submit to this our Declaration concerning those differences which have so much disquieted the Nation at home and given such Offence to the Protestant Churches abroad and brought such reproach upon the Protestant Religion in general from the Enemies thereof as if upon obscure Notions of Faith and Fancy it did admit the Practice of Christian Duties and Obedience to be discountenanced and suspended and introduce a License in Opinions and Manners to the prejudice of the Christian Faith And let us all endeavour and emulate each other in those Endeavours to countenance and advance the Protestant Religion abroad which will be best done by supporting the Dignity and Reverence due to the best Reformed Protestant Church at home and which being once freed from the Calamities and Reproaches it hath undergone from these late ill times will be the best shelter for those abroad which will by that Countenance both be the better protected against their Enemies and be the more easily induced to compose the Differences amongst themselves which give their Enemies more advantage against them And we hope and expect that all Men will henceforward forbear to vent any such Doctrine in the Pulpit or to endeavour to work in such manner upon the Affections of the People as may dispose them to an ill Opinion of us and the Government and to disturb the Peace of the Kingdom which if all Men will in their several Vocations endeavour to preserve with the same Affection and Zeal we our self will do all our Good Subjects will by God's Blessing upon us enjoy as great a measure of Felicity as this Nation hath ever done and which we shall constantly labour to procure for them as the greatest blessing God can bestow upon us in this World Note That the two Papers which the King's Declaration publisheth his Offence against were 1. A Declaration which the Scots drew the King to publish when they Crowned him in Scotland disclaiming his Father's Wars and Actions in Language so little tender of his Father's Honour that it was no wonder that the King was hardly drawn to it then nor that Cromwell derided their Doings as Hypocritical nor that the King was angry with those rash People whoever they were who now reprinted it 2. A Book of Dr. Cornelius Burges who though he was for a moderate Episcopacy had written to prove the Necessity of a Reformatation in Doctrine Discipline and Worship whereas in all our Treaty we had never medled with the Doctrine of the Church Because though the most part of the Bishops were taken to be Arminians as they are called yet the Articles of Religion we took to be sound and moderate however Men do variously interpret them § 106. When we had received this Copy of the Declaration we saw that it would not serve to heal our Differences Therefore we told the Lord Chancellour with whom we were to do all our Business still before it came as from us to the King that our Endeavours as to Concord would all be frustrate if much were not altered in the Declaration I pass over all our Conferences with him both now and at other times In conclusion we were to draw up our Thoughts of it in writing which the Brethren imposed on me to do My judgment was That all the Fruit of this our Treaty besides a little Reprival from intended Ejection would be but the Satisfying our Consciences and Posterity that we had done our Duty and that it was not our Fault that we came not to the desired Concord or Coalition and therefore seeing we had no considerable higher hopes we should speak as plainly as Honesty and Conscience did require us But when Mr. Calamy and Dr. Reignolds had read my Paper they were troubled at the plainness of it and thought it would never be endured and therefore desired some Alteration especially that I might leave out 1. The Prediction of the Evils which would follow our Non-Agreement which the Court would interpret as a Threatning 2. The mentioning the Aggravations of Covenant-breaking and Perjury ◠I gave them my Reasons for passing it as it was To bring this to pass more effectually they told the Earl of Manchester with whom as our sure Friend we still consulted and whom the Court used to Communicate to us what they desired And he called the Earl of Anglesey and the Lord Hollis to the Consultation as our Friends And these three Lords with Mr. Calamy and Dr. Reignolds perused all the Writing and all with earnestness perswaded me to the said Alterations I confess I thought those two Points material which they excepted against and would not have had them left out and thereby made them think me too plain and unpleasing as never used to the Language or Converse of a Court But it was not my unskilfulness in a more pleasing Language but my Reason and Conscience upon foresight of the Issue which was the Cause But when they told me that it would not so much as be received and that I must go with it my self for no body else would I yielded to such an Alteration as here followeth It was only in the Preface that the Alteration was desired I shall therefore that you may see what it was give it you as first drawn up and afterwards alter'd Our Petition to the King upon our Sight of the First Draught of his Declaration May it please your Majesty SO great was the Comfort created in our Minds by your Majesty's oft-expressed
Governour of the lower Governours and the Flocks and indeed are all Archbishops though they have the Name of Bishops still Most of the Ministers were satisfied but to me remained unsatisfied to the end § 129. But at the next Meeting those that were satisfied resolved upon Thanksgiving to the King and they drew up this following Writing To the King 's most Excellent Majesty The humble and grateful Acknowledgment of many Ministers of the Gospel in and about the City of London to his Royal Majesty for his gracious Concessions in his Majesty's late Declaration concerning Ecclesiastical Affairs Most Dread Sovereaign WE your Majesty's most Dutiful and Loyal Subjects Ministers of the Gospel in your City of London having perused your Majesty's late Declaration concerning Ecclesiastical Affairs and finding it to the joy of our hearts so full of Indulgence and gracious Condescension we cannot but judge our selves highly obliged in the first place to render our unfelgned Thanks to our good God who hath so mercifully inclined your Majesty's Royal heart to this Moderation and next our most humble and hearty Acknowledgments unto your Sacred Majesty that we may testifie to your Royal Self and all the World our just Resentment of your Majesty's great Goodness and Clemency therein expressed May it please your Majesty The Liberty of our Consciences and the free Exercise of our Ministry in the Work of our Great Lord and Master for the Conversion of Souls ought to be and are more dear to us than all the Profits and Preferments of this World and therefore your Majesty's Tenderness manifested in these so high Concernments doth wonderfully affect us and raise up our Hearts to an high pitch of Gratitude We cannot but adore Divine Goodness for your Majesty's stedfast adherance to the Protestant Religion notwithstanding all Temptations and Provocations to the contrary and your professed Zeal for the Advancement and Propagation thereof declaring that nothing can be proposed to manifest your Zeal and Affection for it to which you will not readily consent Your Majesty has graciously declared That your Resolution is and shall be to promote the Power of Godliness to encourage the Exercises of Religion both publick and private to take care that the Lord's day be applyed to holy Exercises without unnecessary Divertisements and that insufficient negligent and scandalous Ministers be not permitted in the Church Your Majesty hath granted that no Bishop shall Ordain or Exercise any part of Jurisdiction which appertains to the Censures of the Church without the advice and assistance of the Presbyters and neither do nor impose any thing but what is according to the known Laws of the Land Excluded Chancellours Commissaries and Officials from Acts of Jurisdiction so happily restored the Power of the Pastors in their several Congregations and granted a Liberty to all the Ministers to assemble Monthly for the Exercise of the Pastoral perswasive Power to the promoting of Knowledge and Godliness in their Flocks Your Majesty hath graciously promised a Review and effectual Reformation of the Liturgy with additional Forms to be used at Choice And in the mean time that none be punished or troubled for not using it Your Majesty hath graciously freed us from Subscription required by the Canon and the Oath of Canonical Obedience and granted us to receive Ordination Institution and Induction and to exercise our Function and enjoy the profit of our Livings without the same Your Majesty hath gratified the Consciences of many who are grieved with the use of some Ceremonies by indulging to and dispensing with their omitting those Ceremonies viz. Kneeling at the Sacrament the Cross in Baptism bowing at the Name of Jesus and wearing of the Surplice All this your Majesty's Indulgence and tender Compassion which with delight we have taken the boldness thus largely to Commemorate we receive with all humility and thankfulness and as the best Expression thereof shall never cease to pray for your Majesty's long and prosperous Reign and study how in our several Stations we may be most Instrumental in your Majesty's Service And that we may not be defective in Ingenuity we crave leave to profess that though all things in this Frame of Government be not exactly suited to our Judgment yet your Majesty's moderation hath so great an influence upon us that we shall to our utmost endeavour the healing of the Breaches and promoting the Peace and Union of the Church There are some other things that have been propounded by our Reverend Brethren which upon our knees with all humble Importunity we could beg of your Majesty especially that Re-ordination and the Surplice in Colledges may not be imposed and we cannot lay aside our Hopes but that that God who hath thus far drawn out your Majesty's Bowels and Mercy will further incline your Majesty's Heart to gratifie us in these our humble Desires also That we be not further burthensome we humbly beg leave to thank your Majesty for the Liberty and Respect vouchsafed to our Reverend Brethren in this weighty Affair of Accommodation The God of Heaven bless your Majesty and all the Royal Family Your Majesty's most Loyal Subjects Sa. Clark Tho. Case Io. Rawlinson Io. Sheffield Tho. Gouge Gab. Sanger Will. Cooper Will. Whittaker Tho. Iacomb Tho. Lye Io. Iackson Io. Meriton Eli. Pledger Will. Bates Io. Gibbon Mat. Poole With may others This Address was Presented to his Majesty at Whiteball Nov. 16. by some of these Ministers to whom he was pleased to return a very gracious Answer London Printed by his Majesty's Approbation for Ioh. Rothwel at the Sign of the Fountain in Cheapside in Goldsmiths Row 1660. § 130. Whether this came to the King's Ears or what else it was that caused it I know not but presently after the Earl of Lauderdale came to tell me that I must come the next day to the King Who was pleased to tell me that he sent for me only to signifie his Favour to me I told him I feared my plain Speeches Octob. 22. which I thought that Cause in hand commanded me might have been displeasing to him But he told me that he was not offended at the plainness or freedom or earnestness of them but only when he thought I was not in the right and that for my free Speech he took me to be the honester Man I suppose this Favour came from the Bishops who having notice of what last past did think that now I might serve their Interests § 131. The Question now is What we got by procuring this Declaration of the King 's and how it was accepted by the People 1. I thought it no small gain though none of it should be fulfilled that we had got so much from the hand of a King to take off prejudice among the People and abate the violence of cruel Men and to stand on record to Posterity that once so much was granted us by the King for if ever there be any inclinations to Peace and Charity hereafter that which once
baptised without the transient Image of the Cross which hath at least the Semblance of a Sacrament of human Institution being used as an ingaging Sign in our first and solemn Covenanting with Christ and the Duties whereunto we are really obliged by Baptism being more expresly fixed to that airy Sign than to this holy Sacrament 3. That none may receive the Lord's Supper that dare not kneel in the act of receiving but the Minister must exclude all such from the Communion although such kneeling not only differs from the practice of Christ and of his Apostles but at least on the Lord's Day is contrary to the practice of the Catholick Church for many hundred Years after and forbidden by the most venerable Councils that ever were in the Christian World All which Impositions are made yet more grievous by that Subscription to their Lawfulness which the Canon exacts and by the heavy Punishment upon the Non-observance of them which the Act of Uniformity inflicts And it being doubtful whether God hath given power unto Men to institute in his Worship such Mystical Teaching Signs which not being necessary in genere fall not under the Rule of doing all things decently orderly and to edification and which once granted will upon the same reason open a door to the Arbitrary Imposition of numerous Ceremonies of which St. Augustine complained in his days and the things in Controversie being in the Judgment of the Imposers confessedly indifferent who do not so much as pretend any real Goodness in them of themselves otherwise than what is derived from their being imposed and consequently the Imposition ceasing that will cease also and the Worship of God not become indecent without them Whereas in the other hand on the Judgment of the Opposers they are by some held sinful and unlawful in themselves by others very inconvenient and unsuitable to the Simplicity of Gospel Worship and by all of them very grievous and burthensome and therefore not at all fit to be put in ballance with the Peace of the Church which is more likely to be promoted by their removal than continuance Considering also how tender our Lord and Saviour himself is of weak Brethren declaring it much better for a Man to have Milstone hang'd about his neck and be cast into the depth of the Sea than to offend one of his little Ones And how the Apostle Paul who had as great a Legislative Power in the Church as any under Christ held himself obliged by that Common Rule of Charity not to lay a stumbling block or an occasion of offence before a weak Brother chusing rather not to eat flesh whiles the world stands though in it self a thing lawful than offend his Brother for whom Christ died We cannot but desire that these Ceremonies may not be imposed on them who judge such Impositions a Violation of the Royalty of Christ and an Impeachment of his Laws as insufficient and are under the holy awe of that which is written Deut. 12. 32. what thing soever I command you observe to do it Thou shalt not add thereto nor diminish from it but that there may be either a total Abolition of them or at least such a liberty that those who are unsatisfied concerning their lawfulness or expediency may not be compelled to the Practice of them or Subscription to them But may be permitted to enjoy their Ministerial Function and Communion with the Church without them The rather because these Ceremonies have for above an hundred years been the Fountain of manifold Evils in this Church and Nation occasioning sad Divisions between Ministers and Ministers as also between Ministers and People exposing many Orthodox Pious and Peaceable Ministers to the displeasure of their Rulers casting them on the edge of the Penal Statutes to the loss not only of their Livings and Liberties but also of their Opportunities for the Service of Christ and his Church and forcing People either to Worship God in such a manner as their own Consciences condemn or doubt of or else to forsake our Assemblies as thousands haâ—e done And no better Fruits than these can be looked for from the retaining and imposing of these Ceremonies unless we could presume that all his Majesty's Subjects should have the same Subtilty of Judgment to discern even to a Ceremony how far the Power of Man extends in the Things of God which is not to be expected or should yield Obedience to all the Impositions of Men concerning them without inquiring into the Will of God which is not to be desired We do therefore most earnestlyâ— entreat the Right Reverend Fathers and Brethren to whom these Papers are delivered as they tender the Glory of God the Honour of Religion the Peace of the Church the Service of his Majesty in the Accomplishment of that happy Union which his Majesty hath so abundantly 〈◊〉 his Desires of to joyn with us in importuning his most Excellent Majesty that his most gracious Indulgence as to these Ceremonies granted in his Royal Declaration may be confirmed and continued to us and our Posterities and extended to such as do not yet enjoy the Benefit thereof 19. As to that Passage in his Majesty's Commission where we are authorized and required to compare the present Liturgy with the most ancient Liturgies which have been used in the Church in the most purest and primitiveâ— Timesâ— We have in Obedience to his Majesty's Commission made Enquiry but cannot find any Records of known Credit concerning any entire Forms of Liturgy within the first Three hundred years which are confessed to be as the most primitive so the purest Ages of the Church Nor any Impositions of Liturgies upon any National Church for some hundreds of years after We find indeed some Liturgical Forms fathered upon St. Basil St. Chrysostome and St. Ambrose but we have not seen any Copies of them but such as give us sufficient Evidence to conclude them either wholly spurious or so interpolated that we cannot make a judgment which in them hath any primitive Authority Having thus in general expressed our Desires we come now to particulars which we find numerous and of a various nature some we grant are of inferiour Consideration verbal rather than material which were they not in the Publick Liturgy of so famous a Church we should not have mentioned others dubious and disputable as not having a clear Foundation in Scripture for their warrant but some there be that seem to be corrupt and to carry in them a repugnancy to the Rule of the Gospel and therefore have administred just Matter of Exception and Offence to many truly religious and peaceable not of a private station only but learned and judicious Divines as well of other Reformed Churches as of the Church of England ever since the Reformation We know much hath been spoken and written by way of Apology in Answer to many things that have been objected but yet the Doubts and Scruples of Tender Consciences still continue or rather
granted us by our Reverend Brethren who here openly consess that the Text speaketh of Church-Members and of Receiving them to Church-Communion though they unwarrantably interpret it of such a Communion as extendeth not to the Sacrament of the Eucharist 3. If the Text Rom. 14. 15. forbid not one part to put away others from Communion in the Sacrament of the Eucharist then it forbiddeth not the other Party to separate from their Brethren in the Sacrament of the Eucharist But the Consequent is false Ergo so is the Antecedent The Reason of the Consequence of the Major is because if it speak not of that part of Communion to one Party it cannot speak of it to the other it being plainly the same Communion that it speaketh of to both The Minor is ordinarily granted us by the Dissenters when they apply this Text against Separatists that upon the Account of Ceremonies and Things indifferent condemn the Church and judge their Brethren and separate from their Communion in the Eucharist II. From other Scriptures If in all the Word of God there be no mention of such a Receiving into Church-Communion much less with all these Prohibitions of Judging Despising Offending c. as consisteth with Rejecting from Communion in the Eucharist of any Person naturally capable then the word Receiving is not to be so expounded here But in all the Word of God there is no mention of such a Receiving into Church-Communion much less with all these Prohibitions c. as consisteth with Rejecting from Communion in the Eucharist of any Person naturally capable Ergo the word Receiving is not to be so expounded here The Reason of the Consequence of the Major is because here is no apparent ground in this Text for us to understand the Receiving spoken of as different from what is mentioned in all other places of the holy Scripture And if without any such ground we should allow our selves a singular Interpretation we should open a way to Men to make what they please of Scripture The Minor being to be proved by an Induction of all particular Texts is will be the briefer way for the Respondent to instance in any one which he thinks hath such a sence and then we shall be ready to prove the contrary III. For the sence of Expositors We shall begin with the Learned Dr. Hammond who expoundeth the Text of Church-Communion and such Communion as cannot consist with Excommunicating from the Sacrament of the Eucharist or the other heavy Penalties upon Ministers and People which we now plead against as may be seen in these his plain Expressions V. 1. And for the preserving of that Christian Charity among all mentioned Solemnly Cb. 13. 8 9 10. vid. loc I shall enlarge to give these Rules The Jewish Believer on the other side the Gentile Believers seeing the Jewish stand upon such things are apt to separate and so betwixt one and other the Communion is like to be broken The Scrupulous or Erroneous Judaizer do the Gentiles not reject but receive to your Communion Yet not so that he thereby thinks himself encouraged or authorized to quarrel with other Mens Resolutions and to condemn others V. 3. The Scrupulous Judaizer must not reject and cast out of his Communion the Gentile Christian for God hath admitted him into his Church without laying that yoke upon him as a Servant into his Family and he is not to be excluded by the Judaizer for such things as these V. 4. What Commission hast thou O Jewish Christian to judge God's Servant received and owned by him to exclude him out of the Church God is able to clear him if he please and he certainly will having by receiving him into his Family given him this liberty V. 5. In such things every Man must act by his own and not by another Man's Judgment or Conscience what he is verily perswaded he ought to do and therefore Unity and Charity ought not to be broken by you for such things V. 6 7. and this sure is well done on both sides For no Man of us is to do what he himself likes best but what he thinks is most acceptable to God V. 9. And all the Fruit of Christ's Death and Suffering and Resurrection which accrues to him is only this that he may have Power and Dominion over us all to command or give what liberry he pleaseth V. 10. But why dost thou Jewish condemn the Gentile Christian or exclude him from thy Communion because he useth his Christian Liberty c. Or thou Gentile Christian why dost thou think it a piece of sensless Stupidity in the Jew to abstain and thereupon despite and vilifie him which also is a kind of judging him Whereas indeed neither of you is to be the Judge of the other but Christ of you both V. 13. Do not any longer censure and separate from one anothers Communion for such Things as these V. 14. The perswasion of its being forbidden him is as long as he is so perswaded sufficient to make it to him unlawful to use that liberty see V. 15 16. V. 17. For Christianity consists not in such External Matters but in mercifulness and peaceableness and delight to do good one to another Not dividing and hating and excommunicating one another V. 19. Let us most zealously attend to those things which may thus preserve Peace among all sorts of Christians though of different perswasions V. 20. Do not thou for so inconsiderable a Matter as Eating is or because another will not or dares not make use of that Christian Liberty disturb that Peace that Unity which God hath wrought V. 21. It is not charitable to make use of any part of Christian Liberty when by this so doing any other Man is kept from receiving the Faith or any way wounded or hurt i.e. brought to any kind of sin V. 23. And indeed for the Scrupulous Jew there is little reason he should be so ill used for his daring to eat when he thinks himself otherwise obliged for it were a damning Sin for which his own Conscience already condemns him should he eat or do any indifferent thing as long as he thinks in Conscience that it is not so Chap. 15. V. 5 6 7. And that God for whom we ought to suffer give you the Grace of Unity and Charity Such as Christ commanded and expects from you that ye may joyn unanimously Jews and Gentiles into one and assembling together Worship and Serve the Lord in all Unity of Affections and Form of Words Wherefore in all Humility of Condescension and Kindness embrace and succour one another help them up when they are fall'n instead of despising and driving them from your Communion after the Example of Christ's usage towards Men who came from Heaven and laid down his Life to relieve us and there is nothing by which God is more glorified than this If all this may consist with rejecting from all Communion in the Eucharist and afterwards Excommunicating
that Christ should have no one Witness that would ever scruple or contradict them either among the Orthodox or the Hereticks as far as any Records of Antiquity do make known § 300. 7. The seventh Controversie is about their own practice in Administrations and Church Discipline And 1. that they must Ministerially deny the Sacrament of Baptism to all Children whose Parents will not have them use the Cross they say that it is the Church that refuseth them by Law and not they who are by the Law disabled from receiving them 2. The same they say of their refusing to give the Lord's Supper to any that will not kneel in the Reception of it They say that it is better to Administer the Sacraments to some than to none at all which they must do if they refuse not them that kneel not 3. And for the giving of the Sacraments of Baptism and the Lord's Supper to the unworthy for all are forced to use them they say that the Infants of all in the Church have right to Baptism at least for their Ancestor's sake and for the Godfathers and Godmothers or the Churches sake And for the Lord's Supper they have power to put away all that are proved impenitent in notorious Scandal § 301. Having told you what the Conformists say for themselves as faithfully as will stand with brevity before I proceed I think it best to set down here the words 1. Of the Covenant 2. Of the Subscription and Declaration 3. Of the Oath of Canonical Obedience before your Eyes that while the Subject of the Controversie is before you the Controversie it self may be the better understood And I suppose the Reader to have all the Books before him to which we are required to Assen◠〈…〉 The Solemn League and Covenant WE Noblemen Barons Knights Gentlemen Citizens â—â—â—gesses Ministers of the Gospel and Commous of all 〈◊〉 in the Kingdoms of Scotland â—England and Ireland by the Pâ—â—vidence of God living under one King and being of one Reformed Religion having before our Eyes the Glory of God and the Advancement of the Kingdom of our Lord and Saviour Iesus Christ the Honour and Happiness of the King's Majesty and his Posterity and the true Publick Liberty Safety and Peace of the Kingdoms wherein every ones private Condition is included And calling to mind the trâ—atherous and bloody Piots Conspiracies Attempts and Practises of the Enemies of God against the true Religion and Professors thereof in places especially in these three Kingdoms ever since the Reformation of Religion and how much their Rage Power and Presumption are of late and at this time increased and exercised whereof the deplorable Estate of the Church and Kingdom of Ireland the distressed Estate of the Church and Kingdom of England and the dangerous Estate of the Church and Kingdom of Scotland are present and publick Cestimonies We have now at last after other means of Supplication Remonstrance Protestations and Sufferings for the preservation of our selves and our Religion from utter Ruine and Destruction according to the Commendable Practice of these kingdoms in former times and the Example of God's People in other Nations after mature Deliberation resolved and determined to enter into a Mutual and Solemn League and Covenant Wherein we all Subscribe and each one of us for himself with our Hands lifted up to the most high God â—o swear 1. THat we shall sincerely really and constantly through the Grace of God endeavour in our several Places and Callings the Preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against our Common Enemies The Reformation of Religion in the Kingdoms of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the Example of the best Reformed Churches And shall endeavour to bring the Churches of God in the three Kingdoms to the nearest Conjunction and Uniformity in Religion Confession of Faith Form of Church Government Directory for Worship and Catechizing That we and our Posterity after us may as Brethren live in Faith and Love the Lord may delight to dwell in the midst of us 2. That we shall in like manner without respect of Persons endeavour the Extirpation of Popery Prelacy that is Church-Government by Archbishops Bishops their Chancellors and Commistaties Deans Deans and Chapters Arch-deacons and all other Ecclesiastical Officers depending on that Hierachy Superstition Heresie Schism Prophaneness and whatsoever shall be found to be contrary to sound Doctrine and the power of Godliness lest we partake in other mens sins and thereby be in danger to receive of their plagues And that the Lord may be one and his Name one in the three Kingdoms 3. We shall with the same sincerity reality and constancy in our several Uocations endeavour with our Estates and Lives mutually to preserve the Rights and Priviledges of the Parliaments and the Liberties of the Kingdoms and to preserve and defend the King's Majesties Person and Authority in the preservation and defence of the true Religion and Liberties of the Kingdoms That the world may bear witness with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish his Majesties just Power and Greatness 4. We shall also with all faithfulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindring the Reformation of Religion dividing the King from his People or one of the Kingdoms from another or making any faction or Parties amongst the People contrary to this League and Covenant That they may be brought to publick Trial and receive Condign Punishment as the degree of their Offences shall require or deserve or the Supream Iudicatories of both Kingdoms respectively or others having power from them for that effect shall â—udge convenient 5. And whereas the happiness of a blessed Peace between these Kingdoms denied in former times to our Progenitors is by the good Providence of God granted unto us and hath been latlely concluded and setled by both Parliaments We shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and Union to all Posterity and that Iustice may be done upon the wilful Opposers thereof in manner expressed in the precedent Article 6. We shall also according to our Places and Callings in this common Cause of Religion Liberty and Peace of the Kingdoms assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof And shall not suffer our selves directly or indirectly by whatsoever Combination Perswasion or Terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this Cause which so much concerneth the Glory of God the Good of the Kingdoms and Honour of the King But shall all the days of our
in Holborn next to a house that had stood empty since the plague Where a smoak breaking out caused the Lord Cravan and the Lord Astley to seek to quench the fire but they were sain to break open Sir Francis Peter's Doors because he would not let them in And afterward he defended his stayers with his sword and wounded one Man before they could apprehend him And they found between the two houses upon the Gutters a fire kindled with bed-mats and such like things which they put out But the matter was silenced and no more said of it In Shropshire a Papist came to Sir Thomas Wolrich and took his Oath that one of the Pendril's brethren that had hid the King after Worcester flight had told him before that London would be shortly burnt Many other such testimonies were given in but it came to nothing and Sir Robert Brooks the Chairman of the Committeee went shortly after into France and as he was ferryed over a River was drowned with his Kinsman and the business medled with no more So that the discontented Citizens feared not to accuse the Courtiers as the fautors of the Papists in the plot the rather because that some cryed out rejoycingly Now the Rebellious City is ruined the King is absolute and was never King indeed till now But of the rest I refer you to the Printed papers § 39. But some good â—ose out of all these Evils The Churches being burnt and he Parish Ministers gone for want of places and maintenance the Nonconformists were now more resolved than ever to preach till they were imprisoned Dr. Manton had his rooms full in Covent-Garden Mr. Thomas Vincent Mr. Thomas Doolittle Dr. Samuel 〈◊〉 Mr. Wadsworth Mr. Ianoway at Rotherfrith Mr. Chester Mr. Franklin Mr. Turner Mr. Grimes Mr. Nathaniel Vincent Dr. Iacomb in the Countess of Exeter's House and Mr. Thomas Watson c. Did keep their Meetings very openly and prepared large Rooms and some of them plain Chappels with Pulpits Seats and Galleries for the reception of as many as could come For now the peoples necessity was unquestionable For they had none other to hear saving a few Churches that could hold no considerable part of the people So that to forbid them now to hear the Nonconformists was all one as to forbid them all publick worshiping of God and to Command them to forsake Religion and to live like Atheists And thus to forbid them to seek for Heaven when they had lost almost all that they had on Earth and to take from them their spiritual Comforts after all their outward Comforts were gone they thought a Cruelty so barbarous as to be unbeseeming any Man that would not own himself to be a Devil But all this little moved the Ruling Prelates saving that shame restrained them from imprisoning the Preachers so hotly and forwardly as before The Independents also set up their Meetings more openly than before especially Mr. Griffiths Mr. Brooks Mr. Caryl Mr. Barker c. And Dr. Owen who had before kept far off and Mr. Philip Nie and Dr. Thomas Goodwin who were their Leaders came to the City So that many of the Citizens went to those Meetings called private more than went to the publick Parish Churches § 40. Yet at the same time it happily also fell out that the Parish Churches that were left standing had the best and ablest of the Conformists in them especially Dr. Stillingfleet Dr. Tillotson Mr. White Dr. Outram Dr. Patrick Mr. Gifford Dr. Whitchcot Dr. Horton Mr. Nest c. So that the moderate sort of the Citizens heard either sort in publick and private indifferently Whilst those on the one extreme reproached all Mens preaching save their own as being seditious Conventicles And those on the other extreme would hear none that did Conform Or if any heard them they would never joyn with them in the Common prayers nor the Sacraments § 41. Mr. Philip Nye before this seeing the Independents like to fall under the greater sufferings if they refused to hear in publick had written a Manuscript to prove it lawful to hear Conformable Parish Ministers but not medling with Common Prayer or Sacraments For before the Wars in 1639 or 1640 he and Mr. Thomas Goodwin had fall'n off from hearing or joyning in Common Prayer and Sacraments with the Parishes and my Lord Say and Mr. Pim and some others had got them to a dispute with Mr. Iohn Ball the Nonconformist who as fame saith utterly baâ—fled them But when Mr. Nye's Manuscript came out one Mr. Stoneham of their own party confuted it maintaining that to hear the Conformable Ministers was a sin And before that a Pamphlet came out in Mr. Iohn Goodwin's name before his death to prove Prelatical Preachers to be no Teachers or Ministers of Christ and the Common Prayer to be Idolatry And a sharper than that to the same parpose came out from a young hot fifth Monarchy Preacher of Worcestershire called Mr. Brown Which Mr. Iohn Tombes the Anabaptist answered proving Parish Communion lawful To which Brown largely replyed and Mr. Tombes made some short defence § 42. About this time they renewed the talk of liberty of Conscience for their ordinary ends to keep people in hopes Whereupon many wrote for it especially Mâ—r. Iohn Humfrees and Sir Charles Wolsley and many wrote against it as Dr. Perinchâ—f and others mostly without Names for the Conformists were now grown so hardened as not only to do all themselves that was required of them but also to think themselves sufficient for the whole Ministerial work through the Land and not only to consent to their silencing of their brethren but also to oppose their restitution and write most vâ—hemently against it and against any toleration of them So little do men know when they once enter into an Evil way where they shall stop Not that it was so with all but with too many especially with most of the young men that were of pregnant wits and ambitious minds and had set themselves to seek preferments § 43. On which accounts a great part of those that were called Latitudinarians began to change their temper and to contract some malignity against those that were much more Religious than themselves At first they were only Cambridge Arminians and some of them not so much and were much for new and free Philosophy and especially for Cartes and not at all for any thing Ceremonious But being not so strict in their Theology or way of piety as some others they thought that Conformity was too small a matter to keep them out of the Ministry But afterwards many of them grew into such a distaste of the Weakness of many serious Christians who would have some harsh phrases in Prayer Preaching and discourse that thence they seemed to be out of Love with their very Doctrines and their manner of worshiping God Of which more anon § 44. In Iune 1667. the Dutch came up the River of Thames and Sir Edward Sprag a Papist
that was Governour of our Fort at Sheerness had not fortifyed it and deserted it And so they came up to Chatham and burnt some of our greatest Ships and took away some while we partly lookt on and partly resisted to no great purpose And had they but come up to London they might have done much more This cast us into a great consternation § 45. At this time the King came in person among the Citizens to perswade them not to desert him and made a Speech to them at Tower-Hill not here to be recited And he had now great Experience of the Loyalty of the Citizens who after such sufferings and under such pressures in matters of Conscience and of worldly Interest even in such extremity were neither proved to do or say any thing that was contrary to their fidelity to the King § 46. The firing of London which was most commonly suppos'd to be done by the Papists and the Wars with the French did raise greater Jealousies of the Papists than had appeared before so that weekly News came to London from many Counties that the Papists were gathering Horse and Arms and that some of them had got Troops under pretence of the Militia or Volunteers to be ready for our defence The Parliament hereupon declared themselves more against them than was expected which greatly troubled the Papists The Royalists in many Countries were almost ready to disarm them especially the E. of Derby in Lancashire was wholly true to the Protestant Interest Whereupon the Papists thought it policy to live more privately and to cease their oftentation and to obscure their Arms and Strength and to do their work in a more secret way And some of them Printed an Address to the Royalists to plead kindness and affinity of dispositions with them telling them that they hoped that they that had fought and suffered in one cause for the King against the Puritans should have continued in the same Union and Kindness and that they would not have been so much against them This was answered solidly by Dr. Loid And doubtless the Papists had never so great a dejection and disappointment since the King came in For they seemed to think that the Parliament and Royalists had been so distracted with malice and revenge against the Puritans as that they would have been content that London was burnt and would have done any thing that they would have them even against themselves their Countrey their Religion and Posterity so it had but favoured of that revenge But it proved otherwise § 47. Whilest that all these Calamities especially our loss and disgrace by the Dutch must be laid on some or other the Parliament at last laid all upon the Lord Chancellor Hide And the King was content it should be so Whereupon many Speeches were made against him and an Impeachment or Charge brought in against him and vehemently urged and among other things that he counselled the King to Rule by an Army which many thought as bad as he was he was the chief means of hindering And to be short when they had first sought his Life at last it was concluded that his banishment should satisfy for all And so he was banished by an Act during his Life The sale of Dunkirk to the French and a great comely House which he had new built increased the displeasure that was against him but there were greater Causes which I must not Name § 48. And it was a notable providence of God that this Man that had been the grand Instrument of State and done almost all and had dealt so cruelly with the Nonconformists should thus by his own friends be cast out and banished while those that he had persecuted were the most moderate in his Cause and many for him And it was a great ease that befell good people throughout the Land by his dejection For his way was to decoy men into Conspiracies or to pretend plots and when upon the rumour of a plot the innocent people of many Countries were laid in prison so that no man knew when he was safe Whereas since then tho Laws have been made more and more severe yet a Man knoweth a little better what to expect when it is by a Law that he is to be tryed And it is notable that he that did so much to make the Oxford Law for banishing Ministers from Corporations that took not that Oath doth in his Letter from France since his banishment say that he never was in favour since the Parliament Sat at Oxford § 49. Before this the Duke of Buckingham being the head of his Adversaries had been overtopt by him and was fain to hide himself till the Dutch put us in fear and then he appeared and rendered himself and went prisoner to the Tower but with so great Acclamations of the People in the Streets as was a great Discouragement to the Chancellor And the D. of Buckingham was quickly set at liberty Whereupon as the Chancellor had made himself the head of the Prelatical party who were all for setting up themselves by force and suffering none that were against them so Buckingham would now be the head of all those parties that were for liberty of Conscience For the Man was of no Religion but notoriously and professedly lustful And yet of greater wit and parts and sounder Principles as to the interest of Humanity and the Common good than most Lords in the Court Wherefore he Countenanced Fanaticks and Sectaries among others without any great suspicion because he was known to be so far from them himself Though he marryed the Daughter and only Child of the Lord Fairfax◠late General of the Parliament's Army and is his heir hereby yet far enough from his mind but yet a defender of the Priviledges of Humanity § 50. Before this also the Earl of Bristol had attempted to pull down the Chancellor and to bring in a Charge against him into the Parliament But the King soon quelled him And being a Papist he hath lain latent or quiet ever since as unfit to appear in publick businesses And Buckingham performed the Work § 51. In October following the Parliament gave thanks to the King for removing the Lord Chancellor But they were vehement in seeking an account of the Moneys which have been granted for the publick service and also to have an account of the business at Chatham by whose fault it was that the Dutch were unresisted and surprized our shipping And Committees were appointed for these purposes and a great deal of talk and stir was made about them for a long time but they could never attain their ends but they that were faulty had friends enow to procure their security And tho the Parliament grudged at it and sometimes talkt high yet this made no alteration in our Affairs § 52. One notable disadvantage which we had by the Dutch attempt was that it drew down our new raised In-land Souldiers into Kent towards Sherness where the unhealthful Air
Scriptures to be the infallible intire and perfect Rule of Divine Faith and Holy Living supposing the Laws of Nature and that I believe all the Articles of the Ancient Creeds called the Apostle's and the Nicene And that I will not knowingly oppose any Article of the said Holy Canonical Scriptures or Creeds nor of the Creed called Athanasius's Nor will I publickly seditiously or unpeaceably deprave or cry down the Doctrines Government and Worship Established by the Laws This doth exclude the Essentials of Popery and yet is such as all sober peaceable Persons that need a Toleration may submit to § 79. It hath oft times grieved me in former times to hear how unskilfully some Parliament-Men went about to exclude the Papists when they were contriving how to take off the Test and Force of the Law compelling all to the Sacrament Some must have a Subscription that must name Purgatory and Images and praying to Saints and Iustification by Works and other Points which they could neither rightly enumerate nor state to fit them for such a use as this but would have made all their work ridiculous not knowing the Essentials of Popery which are only to make up such a general Test for their Exclusion § 80. But I suppose the Reader will more feelingly think when he findeth upon what terms we strive and all in vain for a little liberty to preach Christ's Gospel even upon the hardest Terms that will but consist with a good Conscience and the safety of our own Souls he will think I say what a case such Ministers and such Churches now are in And how strange or rather sad than strange is it That Christian Bishops that call themselves the Pastors and Fathers of the Church should put us on such Terms as these when Acts 28. ult Paul preached in his own House to as many as came to him none forbidding him even under Heathens c. And if the Reader be so happy as to live in Days of the Churches Peace and Liberty and Reformation he will be apt to censure us for yielding to such hard Terms as here we do Who if he had been in the time and place with us and seeâ— that we could have the Gospel upon no other Terms he would pity rather than censure the Churches and us § 81. Nay how joyfully would I believe 1400 of the Nonconformable Ministers of England at least have yielded to these Terms if they could have got them But alas all this labour was in vain For the active Prelates and Prelatists so far prevailed that as soon as ever the Parliament met without any delay they took notice That there was a rumour abroad of some Motions or Act to be offered for Comprehension or Indulgence and voted That no Man should bring in such an Act into the House and so they prevented all talk or motion of such a thing and the Lord Keeper that had called us and set us on work himself turned that way and talk'd after as if he understood us not § 82. In April 1668. Dr. Creighton Dean of Wells the most famous loquacious ready-tongu'd Preacher of the Court who was used to preach Calvin to Hell and the Calvinists to the Gallows and by his scornful revilings and jests to set the Court on a Laughter was suddenly in the Pulpit without any sickness surprized with Astonishment worse than Dr. South the Oxford-Orator had been before him and when he had repeated a Sentence over and over and was so confounded that he could go no further at all he was fain to all Men's wonder to come down And his case was more wonderful than almost any other Man's being not only a fluent extemporate Speaker but one that was never known to want words especially to express his Satyrical or bloody Thoughts § 83. In Iuly Mr. Taverner late Minister of Vxbridge was sentenc'd to Newgate-Goal for Teaching a few Children at Brainford but paying his Fine prevented it And Mr. Button of Brainford a most humble worthy godly Man that never was in Orders or a Preacher but had been Canon of Christ's Church in Oxford and Orator to the University was sent to Goal for Teaching two Knight's Sons in his House having not taken the Oxford-Oath by one Ross a Justice a Scot that was Library-Keeper at Westminster and some other Iustices And many of his Neighbours of Brainford were sent to the same Prison for worshipping God in private together where they all lay many Months six as I remember And I name these because they were my Neighbours but many Countries had the like usage Yea Bishop Crofts that had pretended great Moderation sent Mr. Woodward a worthy silenced Minister of Hereford-shire to Goal for six Months Some were imprisoned upon the Oxford-Act and some on the Act against Conventicles § 84. In September Col. Phillips a Courtier of the Bed-chamber and my next Neighbour who spake me fair complained to the King of me for Preaching to great numbers but the King put it by and nothing was done at that time § 85. About this time Dr. Manton being nearest the Court and of great Name among the Presbyterians and being heard by many of great Quality was told by Sir Iohn â—abor That the King was much inclined to favour the Non-conformists and that an Address now would be accepted and that the Address must be a thankful Acknowledgment of the Clemency of his Majesty's Government and the Liberty which we thereby enjoy c. Accordingly they drew up an Address of Thanksgiving and I was invited to joyn in the presenting of it but not in the Penning for I had marr'd their Matter oft enough But I was both sick and unwilling having been oft enough imployed in vain But I told them only of my sickness And so Dr. Manton Dr. Bates Dr. Iacombe and Mr. Ennis presented it what acceptance it had with the King and what he said to them this Letter of Dr. Manton's will tell you But the Copy of the Acknoâ—â—dgment I cannot give you for I never saw it nor sought to see it that I remember for I perceived what it aimed at Dr. Manton's Letter to me at Acton SIR I Was under restraint till now and could not send you an account of our reception with the King It was very gracious He was pleased once and again to signifie how acceptable our Address was and how much he was persuaded of our Peaceableness saying that he had known us to be so ever since his return promised us that he would do his utmost to get us comprehended within the Publick Establishment and would remove all Bars for he could wish that there had been no Bounds nor Bars at all but that all had been Sea that we might have had liberty enough but something must be done for publick Peace However we could not be ignorant that this was a work of difficulty and time to get it fully effected for our Assurance And therefore we must wait till Businesses could be ripened
and Corporation Which Law while they durst not for the most part of them obey they were fain to live privately as still flying from a Goal and to preach to none but those that sought to them and thrust in upon them So that their Congregations were through necessity just of Independent and Separating Shape and outward Practice though not upon the same Principles And the common People though pious are so apt to be led by outward palpable Appearances that they forgot both former Principles and sad Effects and Practices though such as one would think should never have been forgotten at least by them who suffered all these Confusions and Calamities as the Fruits yea more than so 1. the Sense of our common Faultiness 2. and the necessity of our present Concord 3. and the harshness of grating upon suffering Persons 4. and the reconciling nature of our common Sufferings made us think it unseasonable and sinful though after ten Years to tell one another never so gently of our former Faults or to touch upon our different Principles but 't was thought best to bury all in silence whilst the Fruits of them spread more and leavened a great part of the Religious People of the City yea of the Land § 97. And it was a great Advantage to them that their selected Members being tyed by Covenants stuck close to them and the Presbyterians Assemblies unless they gathered Churches in their way were but unknown or uncertain People for a great part And so the only order seemed to be left in the gathered Churches § 98. And another Advantage was That being more than the rest against the Bishops Liturgies Ceremonies and Parish-Communion they agreed much better with the disposition and passions of most of the Religious suffering People And those of us that were of another mind and refused not Parish-Communion in some Places and Cases were easily represented by them to the People as luke-warm Temporizers Men of too large Principles who supt the Anti-christian Pottage though we would not eat the Flesh. And a few such Words behind our backs wrought more on the Minds of many especially of the meaner and weaker sort of People than many Volumes of Learned Argument This weakness we cannot deny to their Accusers § 99. But whoever be the Sect-Masters it is notorious That the Prelates tho' not they only are the Sect-makers by driving the poor People by violence and the viciousness of too many of their Instruments into these alienations and extreams though I confess that Men's guilt in the Days of Liberty of Conscience must silence both Masters and Disciples from justifying themselves When I think of our Case and think of Christ's way of using Parables I am inclined to interpose a few § 100. In the West-Indies the Natives make Bread of a Root which is poison 'till corrected and then it is tolerable Bread The Europeans had a Controversie with the Indians and another among themselves The Indians said That their Roots were the better because our Wheat consisted of so many small incoherent Grains and was divisible even unto Atoms To prove which they did grind it to Flower on the Mill and then triumphing cryed see what Dust your Corn is come to The Christians said that their Wheat was better than the Indian's Roots as being more agreeable to the Nature of Man and that all those Atoms might be Cemented by a skilful hand and fermented into a wholsom Mass and baked into better Bread than theirs On the other side in a Place and Year where English Corn was scarce some of the Christians did eat of the Indian Bread but the rest maintained that it was unlawful because the Root had poison in it and therefore they would rather live without The other answered them That the Poison was easily separable from the rest and a wholsome Bread made of it though not so good as ours The Contention increased and the Refusers called the other Murderers as persuading Men to eat Poison And the other called them ignorant Self-Murderers who would famish themselves and their Families When the reviling and censure had continued a while the Famine grew so hot that one half of the Refusers dyed and the rest by pinching hunger and dear-bought Experience were first induced to try and aâ—ter to feed on the Indian Bread to the preservation of their Lives But e'er long the English Wheat prospered again and then the Europeans fell into three Parties among themselves One Party joyned with the Indians and said the Indian Bread is best for that saved our Lives when the English failed us Therefore it shall be made Banishment or Imprisonment to sow or speak for the English or European Grain or Bread Another Party reviled those that drew their Fathers to eat Indian Bread and said shall we be befooled and go against our Nature and our common Senses our Taste our experience of Strength and Vivacity Do we not see that the English is best Therefore they were Traytors that drew our Fore-fathers to eat the others and these are inhuman Tyrants that now compel Men to it But the third party said The English Bread is best which we never denyed but the Indian Bread was a thousand fold better than none we only used it when we could get no better which was no changing of our Minds but of our Practice And we will do the like in the like case of necessity Yea though it grieveth us to be put to it by our own Countrey-men we will rather eat now the Indian Bread than be famished by Banishment or in a Prison How this Controversie will end time will shew But every side hath so learned Men that it 's never like to end by Disputing for every one can shame his Adversary's Words But either another Famine or a plenty of European Bread with liberty to use it is like to end it if it ever end § 101. The like Controversie fell out in the Indies whether Asses or Horses were to be preferred as fittest for Man's use The Indians said Asses because it had been their Countreys use and Horses were so unruly that they would run away with the Rider and cast their Burdens to the danger of Men's Lives The Europeans said the Horses might be so used as to be more tame and so made far more useful than the Asses and some little inconveniencies and perils must be endured for a greater good At last all the European Horses dyed and then the English fell into Difference whether it were lawful to ride on Asses Some said no and aggravated their baseness Some said yea when we can have no better But when the Land was again stored with European Horses the English fell into just such a Difference as before Some would have all the English Horses kill'd and those banished or imprisoned that would use them And they said Do we not see by long experience that Coits cannot be tamed nor made tractable except to a few that use to
approved by Him 3. And there set open the Doors to all Comers 4. And Preach not Seditiously 5. Nor against the Discipline or Government of the Church of England saving that the Papists shall have no other publick Places but their Houses any where under their own Government without Limitation or Restriction to any number of Places or Persons or any necessity of getting Approbation so that they are immediately in possession of a securer and fuller Liberty than the Protestant-Nonconformists hope for for how or when they will get Churches built we know not till that be done they are more terribly restrained form Meeting than before And who will build Churches that have no Security to enjoy them one Week time will shew And all this is said to be for avoiding the danger of Conventicles in private c. when yet the Papists are allowed such Conventicles in as many Houses as they please § 213. A Paper sent from one Mr. Edwards a Lawyer of Kingston received from a Papist Mr. Langhorn as a Challenge was sent to me as by him with desires of an Answer which occasioned my Book called The Certainty of the Protestant Religion without Popery § 214. When the King's Declaration for Liberty was out the London Nonconformable Ministers were incited to return His Majesty their Thanks At their Meeting Dr. Seaman and Mr. Ienkins who had been till then most distant from the Court were for a Thanksgiving in such high applauding Terms as Dr. Manton and almost all the rest dissented from and some were for avoiding Terms of Approbation lest the Parliament should fall upon them and some because they had far rather have had any tolerable state of Unity with the publick Ministery than a Toleration supposing 1. That the Toleration was not chiefly for their sakes but for the Papists and that they should hold it no longer than that Interest required it which is inconsistent with the Interest of the Protestant's Religion and the Church of England And that they had no security of it but it might be taken from them at any time in a Day 2. Because they thought that it tended to continue our Divisions and to weaken the Protestant Ministery and Church and that while the Body of the Protestant People were in all places divided one part was still ready to be used against the other and many Sins and Calamities kept up And the present Generation of Nonconformists like to be soon worn out and the Publick Assemblies to be lamentably disadvantaged by young raw unqualified Ministers that were likely to be introduced They concluded therefore on a cautelous and moderate Thanksgiving for the King's Clemency and their own Liberty And when they could not come to Agreement about their Form the Lord Arlington Introduced them to a verbal Extemporate Thanksgiving and so their Difference was ended as to that § 215. This Question Whether Toleration of us in our different Assemblies or such an Abatement of Impositions as would restore some Ministers to the Publick Assemblies by a Law were more desireable was a great Controversie then among the Nonconformists and greater it had been but that the hopes of Abatements called then a Comprehension were so low as made them the less concerned in the Agitation of it But when ever there was a new Session of Parliament which put them in some little hope of Abatements the Controversie began to revive according to the measure of those Hopes The Independents and all the Sectaries and some few Presbyterians especially in London who had large Congregations and Liberty and Encouragement were rather for a Toleration The rest of the Presbyterians and the Episcopal Nonconformists were for Abatement and Comprehension The Reasons of the former were 1. The Parliament will abate so little as will take in but few 2. It will tempt the rest to stretch their Consciences 3. It will divide us 4. It will leave those that Conform not under greater Contempt and Severities 5. We shall have much purer Worship and Discipline as we are 6. What Corruptions are not now removed by this Abatement will be the faster settled and the Reformation left more hopeless The grosser are our Church-Corruptions the more hope of a Reformation Some that were of the other Mind on the contrary thus stated their Desires We would not have Abatements alone but besides that a Toleration of all that are Tolerable And when they ask us What Abatements will satisfie us and procure our Vnion with them We will truly tell them in several Degrees So much will satisfie all and procure a perfect Vnion So much less will take in most or half and so much less will take in a few And we must take that measure which you will grant us in whose power it is And their Reasons were such as aforesaid for this Choice 1. They said that it is the Religion which obtaineth the Publick Churches and Maintenance which will be the Religion of the Land and which the Body of the People will be of 2. If we are shut out wholly thence so bad a sort will come in as will be ready to strike up an Agreement with the Papists and let them in on pretence of Concord or Moderation when worldly Interest shall require it 3. If we are shut out of the Publick Churches we shall still be look'd on as their Enemies with Jealousie and ill will and as Separatists with Reproach 4. Few of the Rich and Rulers will joyn with us and so we shall prepare Parliaments and Justices by Alienation to further Severities against us 5. The work of Conversion will go slowly on for we shall speak to few but those that are already Religious and the Conformists who are very many of them cold and lifeless must be the Preachers to the Ignorant and Vicious and Ungodly And so the Land will grow worse and worse 6. We shall keep open a Door for all Sectts and Schisms and the Reproach of them all will be cast on us 7. We shall be still uncertain of the continuance of our Liberty for one Week It is easie to find Reasons to cast us out of all when-ever Interest or Wrath shall require it 8. We are a hated People to too many of our Superiours and it is not for our Sakes that Liberty is granted us we shall hold it no longer than the Papists will for whose sakes we have it that they also may have theirs And that they will grant it us no longer than the Interest and Increase of their Religion requireth it And that which is for the Interest and Increase of their Religion is contrary to ours 9. There are already about 500 that are dead and have Conformed since our Silencing and the rest will all be quickly dead And then all will fall quietly into the Conformists hands and the Churches be more corrupt than if now we get but a half Reformation 10. And it shall be no Division of us to have half taken into the Publick
while these envious Preachers cryed out against our Preaching and perswaded men how fully we were maintained they laboured for Laws to increase their setled maintenance and some of them in my hearing Preached how miscrable a case the Clergy were in were they left to the people's kindness and bounty And yet proclaim our fulness who are left to the kindness of those few who also pay fully their Tythes to the Parish Ministers who these Envyers say are but the smaller and poorer sort in the Land which comparatively is true though by this time I think the far greatest part are grown into dislike with the present Prelates who yet cleave to their Church And if their noble rich and numerous followers would leave them in want were they left to their Charity it seems they take their Church to consist of men much more covetous and less Religious and liberal than our few poor men § 261. The Lord's day before the Parliament was dissolved one of these Prelatists Preached to them to perswade them that we are obstinate and not to be tolerated nor cured by any means but Vengeance urging them to set Fire to the Fagot and teach us by Scourges or Scorpions and open our eyes with Gall. Yet none of these men will procure us leave to publish or offer to Authority the Reasons of our Non-conformity But this is not the first proof that a carnal worldly proud ungodly Clergie who never were serious in their own professed belief nor felt the power of what they Preach have been in most Ages of the Church its greatest plague and the greatest hinderers of Holiness and Concord by making their formalities and Ceremonies the test of Holiness and their Worldly Interest and Domination the only cement of Concord And O how much hath Satan done against Christ's Kingdom in the World by setting up Pastors and Rulers over the Churches to fight against Christ in his own name and livery and to destroy piety and peace by a pretence of promoting them § 262. This foresaid Preacher brings to my remembrance a Silenced Minister who heard the Sermon Mr. Iohn Humphrey a man not strait and factious in Doctrin Government or Worship as his Books shew for the middle way about Election Justification c. and his former Writings for giving the Lord's Supper to the Ungodly to convert them and his own Reordination and writing for Reordination The former Sessions of Parliamen he printed a sheet for Concord by restoring some silenced Ministers and tolerating others for which he was Imprisoned as was Dr. Ludovicus Molinaeus M. D. Son to old Peter for writing his Patronus against the Prelatists but delivered by the Common Act of Pardon And this Session the said Mr. Humphrey again printed another sheet and put it into the hands of many Parliament men which though slighted and frustrate by the Prorogation of the House yet I think hath so much reason in it that I shall here annex it though it speak not at all to the righteousness of our Cause and the Reasons of our Non-conformity that the Reader may see upon what Terms we stood But the truth is when we were once contrived into the Parliament's Inquisition and persecution it was resolved that we should be saved by the King or not at all and that Parliaments and Laws should be our Tormenters and not our Deliverers any more Mr. Iohn Humphrey's Papers given to the Parliament-Men Comprehension with Indulgence Nihil est jam dictum quod non fuit dictum prius Terence IT hath pleased his Majesty by several gracious Overtures to commend a Union of his Protestant Subject to the consideration of a Parliament A design full of all Princely Wisdom Honesty and Goodness In this Atchievement there is a double Interest I apprehend to be distinguished and weighed that of Religion it self and that of the Nation The advance of Religion doth consist much in the Unity of its Professors both in Opinion and Practice to be of one Mind and one Heart and one way in Discipline and Worship so far as may be according to the Scriptures The advance of the Nation does lie in the freedom and flourishing of Trade and uniting the whole Body in the common Benefit and dependence on the Government The one of these bespeaks an Established Order and Accommodation the other bespeaks Indulgence Liberty of Conscience or to eration For while People are in danger about Religion we dare not launch out into Trade say they but we must keep our Moneys being we know not into what straits we shall be driven and when in reference to their Party they are held under severity it is easie for those who are designing Heads to mould them into Wrath and Faction which without that occasion will melt and dissolve it self into bare Dissent of Opinion peaceably rejoycing under the Enjoyment of Protection The King we know is concerned as Supreme Governour and as a Christian Protestant Governour As he is King he is to seek the welfare of the Nation as he is a Christian the Flourishing of Religion and the Protestant Religion particularly is his Interest as this Kingdom doth lie in Ballance he being the chief Party with its Neighbour Nations The Judgment now of some is for a Comprehending Act which may take in those who are for our Parochial Churches that severity then might be used for reclaiming all whosoever separate from them The Judgment of some others is for a free and equal Act of Grace to all indifferently the Papists with most excepted whether separatists or others abhorring Comprehension as more dangerous to them upon that Account mentioned than all the Acts that have passed Neither of these Judge up to the full interest of the King and Kingdom as is proposed It becomes not the Presbyterian if his Principles will admit him to own our Parochial Churches and enjoy a Living to be willing to have his Brethren the Independents given up to Persecution And it becomes not the Separatist if he may but enjoy his Conscience to Repine or envy at the Presbyterian for reaping any further Emolument seeing both of them supposing the later may do so have as much at the bottom as can be in their Capacities desired of either It is an Act therefore of a mixt Complexion providing both Comprehension and Indulgence for the different Parties must serve our Purpose And to this end as we may humbly hope there is a Bill at present in the House A Bill for the ease of the Protestant Dissenter in the business of Religion Which that upon this present Prorogation it may be cast into this Model I must present the same yet in a little farther Explication There are two sorts we all know of the Protestant Dissenters one that own the Established Ministry and our Parish Congregations and are in Capacity of Union upon that account desiring it heartily upon condescension to them in some small matters The other that own not our Churches and so are
uncapable of a Conjunction who do not and cannot desire it or seek it For the One that which we propose is a farther Latitude in the present Constituted Order that such may be received and this we call Comprehension or Accommodation Let us suppose that nothing else were required of a Man to be a Minister of a Parish than there is to the Parishioner to be a Member of a Parish Church as part of the National If a person Baptised will come to Church and hear Common-Prayer and receive the Sacrament and does nothing worthy of Excommunication he is he may he must be received for a Parochial Member In like manner If a Minister first ordained and so Episcopally or Classically approved for his Abilities for that function will but read the book of Liturgy and Administer the Sacraments according to it and does nothing which deserves suspension we appeal to all this indifferently sober why should not this suffice a Man for the enjoying his Living and exercising the Office unto which he is called For the other there is indeed nothing can be done to bring those in and joyn them with us in Parochial Union yet is there this to be proposed that you bear with them and not let any be persecuted meerly for their Consciences and that we call Indulgence or Toleration If the Presbyterian now may be comprehended he will be satisfied to act at his Ministry without endeavouring any Alteration otherwise of Episcopacy If the Congregationalist be indulged he will be satisfyed tho he be not Comprehended for that he cannot submit unto and so shall there be no Disobligation put on any but all be pleased and enjoy the ease of this Bill Let but the Grounds of Comprehension be laid wide enough to take in all who can own and come into the publick Liturgy which we suppose as yet to be the greater weight ofâ— the Nation and when the Countenance of Authority and all State-Emoluments are cast into one Scale and others let alone to come of it without persecution to inflame them or preferment to encourage them especially if one Expedient be used which shall not pass unmentioned in the close that such as came in may find it really better to them to be a priest to a Tribe than a Levite to a Family we need not doubt but time the Mistress of the Wise and Unwise will discover the peaceable Issue of such Counsels And here let me pause a little for methinks I see what Icesicles hang on the Eeves of the Parliament-House at this Motion what prejudices I mean and Impressions have been laid on the Members by former Acts. There was a speech delivered by the then Chancellour in Christ-Church Hall in Oxford to the Parliament there and the Schollars assembled Wherein the Glory of contriving the Oxford-Oath and Consequently of the like former Impositions was most magnificently as well as spitefully enough arrogated to its proper Author It wasâ— it seems the designed Policy of that Great Man to root those Principles out of Men's minds upon which the late Wars as he supposed were builded and he would do it by this Invention to wit the Imposing upon them new Declarations Oaths and Subscriptions of a strain framed contrary to those Principles I do remember now the sentence of Esdras to the Apologue of the Angel where the Woods and the Seas would encounter one another Verily says he it was a foolish purpose for the trees could not come down from the hills nor the Waves get up from the shoars I must say the same of this Policy It was really a great vanity to think that folk should be made to swear away their thoughts and beliefs Whatsoever it is we think or believe we do think it we must think it we do believe it we must believe it notwithstanding any of these outward Impositions The honest Man indeed will refuse an Injunction against his Conscience the knave will swallow it but both retain their Principles which the last will be the likeliest to put any villanous Practice on On the Contrary there is nothing could be advised more certain to keep the Covenant and such Principles alive in Mens heart 's and memories than this perpetual injoyning the Renunciation of it Nor may you wonder if that Lesson sink deep into Men's flesh which you will teach them with Briars and Thorns as Gideon taught the Men of â—uccoth Besides it is the most impolitick thing that ever could have been for such Contents as are of that dangerous Consequence to Majesty and the Government to have them once disputed or brought into question to be put into these Declarations Oaths and Subscriptions which necessitates the Examination of them to so many It was the wisdom of the Ancient Church instead of Contention about the Jewish Ceremonies to take care they might have an honourable burial And I dare say if that great Lord Chancellor had but put off his Cap to the Covenant and bidden it a fair Adieu only he should have done more towards its Extirpation than by all this iterated trouble to Men's Consciences And if it shall therefore please the succeeding Ministers of our State instead of going to root out the Principles of Innovation which are got into people by this means which is no means to do it but the means to rivet them more in us to endeavour rather to root out the Causes from us which make men willing to entertain such Principles and desire Change I suppose their Policy will prove the sounder The way to establish the Throne of the King is this to make it appear that all those Grievances and all those Good things which the People in the late times expected to be removed or to be obtained by a Common Wealth or a Change of the Government may be more effectually accomplished by a King in the Acts of his Parliament I am sensible how my Threm riseth upon me and that I begin to shoot wide I take my Aim therefore again and two things in earnest I would expect from this Bill as the summ of what is necessary to the end of it our Ease if it be made to serve the turn The one is that Bishop Laud be confined to his Caththedrals and the other that Chancellour Hide be totally expelled our Acts of Parliament By the first I mean that the Ceremonies in the ordinary Parish Churches be left to the Liberty of the Minister to use or use them not according to his Conscience and Prudence toward his own Congregation And by the latter that all these new devised Oaths Subscriptions and Declarations together with the Canonical Oath and the Subscription in the Canons be suspended for the time to come If that be too much I shall content my self with a modester motion that whatsoever these Declarations â—e that are required to be made subscribed or sworn they may be imposed only as to the Matter and End leaving the Takers but free to the use of their own
be as dear to us as any other and that if I were a Member of Mr. Tombeis Church if he would permit me I would live obediently under his Ministry allowing me the Liberty of my Conscience I hope God is working for our Unity and Peace I have been long preaching of the Unity of the Catholick Church containing all true Christians as Members and the last Week save one Mr. Tombes came to the Re-baptized Church at Bewdley and preacht on the same Subbject and so excellently well as I hear for Unity among all true Christians to the same purpose with your Husband's Arguments that I much rejoiced to hear of it though I hear some of his People were offended And now that this should be seconded with your Husband 's peaceable Arguments puts me in some Hopes of a little more healing I have strong Hopes that if I were in London I should persuade such as your Husband and Mr. Iohn Goodwin and many an honest Presbyterian Minister as great a distance as seems to be between them all to come yet together and live in Holy Communion But be sure God will drive us together before he hath done with us Living Members will smart by distance and be impatient till the Wound be closed what a Damp is upon the Spirits of those Christians that can separate interpretatively from a thousand parts to one of the Church of Christ. The Papists would desire no better sport nor the Infidels neither than to reduce the Church of Christ to the Antipaede Baptists or the baptized at Age and so to deny him to have had any visible Church in the World that we can prove for so many Years Would they have held Communion with the Catholick Church for a thousand Years together or would they not if they had lived in those times If they would then why not with us also that are of the same Judgment Was it a Duty then and is it unlawful now or are they Respecters of Persons If they would not in all those Ages have held Communion with the visible Church what would they have done but separated from the Body and so from the Head and cast off Christ in all his Members and taken him to be a Head without a Body which is no head and so no Christ what would they have done but denied his Power and Love and Truth and consequently his Redemption and his Office Hath he come at the end of Four Thousand Years since the Creation to redeem the World that lay so long in Darkness and hath he made such wonderful Preparations for his Church by his Life and Miracles and Blood and Spirit c. and promised that the Gates of Hell shall not prevail against it and that his Kingdom shall be an Everlasting Kingdom and his Dominion endureth from Generation to Generation and yet after all this shall he have a Church even as the Seekers say but for an Age or two For doubtless tho' where Heathens were the Neighbours of the Church many were baptised at Age yet no Man can name or prove a Society or I think a Person against infant Baptism for One Thousand Two Hundred Years at least if not One Thousand Four Hundred And for many Ages no other ordinarily baptized but Infants If Christ had no Church then where was his Wisdom his Love and his Power What was become of the Glory of his Redemption and his Catholick Church that was to continue to the End That Man that can believe that Christ had no Church for so long time or any one Age since his Ascension must turn an Infidel and deny him to be Christ if he be a rational Man Did all the Gospel Precepts of Love and Holy Communion cease as soon as Infant Baptism prevailed doubtless though it be be his Ordinance Christ never laid so great a stress on the outward Washing as Dividers do Whenever Baptism is mentioned in Scripture it means The Engagement of the Person to Jesus Christ by solemn Covenant which Washing is appointed to Solemnize and 1 Cor. 12. 13. doth plainly mean That one Holy Spirit which is usually given to the Baptized either in or near their outward Baptism doth inwardly animate all the Body and unite them and assimilate them and prove them Members Constantine the Great was the Glory of the Church in his Generation maintaining Holiness and Peace when the Pastors were some Corrupters and some Dividers and would have broken all in Pieces but for him He ordinarily Preached or made Holy Prayers and Speeches in Meetings and yet was never baptized all this while till near Death and none ever scrupuled his Communion I would know of the Dividers why they should think Baptism more necessary to be believed than the other Sacrament the Supper of the Lord Yet it is certain that all the ancient Church did purposely conceal the Lord's Supper from the Knowledge of the Catechumens by which it appears they judged not the Belief of it essential to a Church Member Yet I know the great thing meant by the Word Baptism in Scripture is essential to the Church-Membership of the Adult that is the giving up our selves to God the Father Son and Holy Ghost in Covenant but the Sign is only necessary as a Duty but not as a means without which the thing cannot be had This is voluminously proved against the Papists with whom the contrary minded do comply Circumcision in the Wilderness was separated from Church-Membership and Communion And is the outward part of Baptism more necessary under the Gospel which setteth less by Externals and where God that is a Spirit will be worshipped in Spirit and in Truth and where neither Circumcision nor Un-Uncircumcision availeth any thing but a new Creature and Faith that worketh by Love But our main Argument against them is That no true Definition can be given of Baptism that will not agree with Infant-Baptism if it were granted to be unlawful were it proved an unmeet Age it will never prove the Baptism null But I do but go besides your Expectation I suppose in all this which is occasioned by your Husbands Paper and the main Cause I shall therefore come at last to your Case But will Mr. Lambe regard the Judgment of one that differeth from him as I do You know according to my Judgment what I must advise him to but though still it is my Judgment that Infants of Believers should be solemnly given up to Christ by Baptism yet I shall deal as impartially as I can and put my self in Mr. L's Case and supposing I were of his Opinion against Infant-Baptism I shall answer your particular Questions To the two first I answer 1. We have a sure Word to fly to for Direction and many great and evident Principles as here the Nature of the Catholick Church c. to give us Light in the darker Points that depend upon them and in such a Case it is dangerous gathering our Informations about Truth or Duty or