times are we fallen that our highest Priviledge should be accounted a great Grievance and when all things are prepared and we are Invited in the Name of Christ to come to his Supper we do rather choose Imprisonment and Goals rather than the Table of the Lord The First Christians made this Sacrament their Daily-Bread which Devout Practice was continued for many years till as Devotion waxed colder they Communicated only once a Week or on Sundays and Holydays at most at last they came to once a Year until it was Decreed by some Councils that they should receive at least three times By the Liturgy of Edward the VI. the Clergy in Collegiate Churches and Cathedrals were to receive Daily and by the present Liturgy every Sunday But that Heavenly Ordinance which the Primitive Christians begged on their Knees and which is a most excellent means to Unite us to Christ and to one another is despised and made a ground of Strife and Division And when notwithstanding the pious Provision made by the Church to qualify its Members for a due and frequent Participation of that Blessing and the Penalties provided by Law for such as neglect this duty there is so miserable a neglect of it we may justly fear that if these methods be disused we shall return to the practice of the late times of Reformation where that Sacred Ordinance was in very many Parishes wholly neglected for some years together P. 187. Mr. Baxter excepts against those words in the Office for Burial Forasmuch as it hath pleased Almighty God to take to himself the Soul of our Dear Brother here departed Which he takes in a strict sense as implying the Salvation of the Deceased when it may be understood only in a larger sense that as the Body returns to the Earth so doth the Soul return to God that gave it to be by him disposed of And therefore the Church says only of the Soul that it is here departed that is gone from the Body unto God the Judge of all Men and when at the Interring of the Body it is said In hope of the Resurrection to Eternal Life it is not said particularly of his Resurrection but more generally that there shall be a Resurrection of our Bodies to Eternal Life in the sense as it is taken by Expositors of the Creed that there shall be a Resurrection of our Bodies to Eternal Life when they that have done well come forth to the Resurrection of the Just and they that have done evil to Condemnation Of this as we express a sure and certain hope for our selves and all that do depart in the true Faith so when we apply it particularly to the party Deceased we say only our hope is that he resteth in Christ And Christian Charity teacheth us to hope the best of all that dye in the Communion of the Church For as those that dye Excommunicate the Office of Burial is denyed to them And seeing Mr. Baxter pleads that some upright Christians in Phrensies Melancholies and Distractions make away themselves of whom he would have us to entertain this hope It would puzle a more charitable Man than he to resolve of any particular Man that dyeth in the Communion of the Church that there is no hope of his Salvation and it is better to err on the right hand in Judging Charitably than through Pride or Malice to condemn a Brother our Saviour forbidding us to Judge that we be not Judged His next Exception is against these Words We give thee hearty thanks for that it hath pleased thee to deliver this our Brother out of the miseries of this sinful World Now it being certain to us that Death doth put an end to a State of Sin and Misery to which all are subject in this Life we ought doubtless to give God thanks for that which we know to be a Mercy and to leave the Final Determination of his Soul which is a secret unto us to God There was no Sin in Jobs blessing the Name of the Lord when by a severe Providence he took away his Children amidst their Mirth not in another passage which is used also in this Office and spoken by the Apostle concerning the Corinthians Thanks be to God who hath given us the Victory through our Lord Jesus Christ and when we see our Friends and Relations peaceably departed we may bless God for his Mercy in delivering them from the evils which they suffered and hope that he hath given them rest in Christ and we do but our duty to God and shew our Charity to our Brother in so doing P. 190. The Surplice is accounted by some Non-Conformists to be unlawful and therefore they cannot Assent to the Use of it For which no reason is given only Mr. Baxter says If a Man mistakingly should take the Use of the Surplice to be sinful he should not therefore be silenced Answ If he do mistake he ought to do it modestly suspecting his own Judgment which he will find to be contrary to that liberty which Christ hath purchased for us that to the pure all things are pure and contrary to the Practice of Primitive times wherein the White Garment was in Use by the Testimonies of St. Hierom Chrysostome and Augustine contrary to the Judgment of the most Learned Protestants and of Mr. Baxter himself In his Five Disputations p. 409. Some decent habit is necessary the Magistrate Ministers or Associated Pastors must determine what if they tye all to one Habit and suppose it were an indecent habit yet this is but an imprudent Vse of Power it is a thing within the Magistrates reach he doth not an Aliene Work but his own Work amiss And therefore the thing in it self being lawful I would Obey him and use that Garment if I could not be dispensed with Yea though secundarily the whiteness be to signify purity and so it be made a Teaching Sign yet would I obey Now if any Man against all this Authority and Arguments of Mr. Baxter and others should still think the Surplice unlawful it is better that he should be silenced than the Churches Peace and Order be disturbed or Ancient Laws abrogated as oft as some mistaking think them unlawful it is disobedience which the Church doth censure and the Law punish The Surplice is but a Ceremony which ought not to weigh down the Duty of Obedience P. 191. Mr. Baxter grants that if the Athanasian Creed be referred to the Doctrine of the Trinity it would not be excepted against For he takes it to be the best Explication of the Mystery of the Sacred Trinity which in so short a Sum is extant in the Church So that by requiring Assent and Consent thereunto the Church of England hath secured her self against any suspition of Socinian or Anti-Trinitarian Doctrin whereof Mr. Baxter and others frequently and falsly accuse the Conformists That which cannot be Assented to is the Damnatory Sentences in that Creed as First Where it is said in
Sections and this is the result of all If every Pastor might be a Bishop in his Parish Independent and free from any Superiour to controul him if he may have an arbitrary power if they may be arbitrary in exercise of the power of the Keys without appeal such as he says p. 265. the Jews had where there was a Village of Ten Persons there was a Presbyter that had power of Judging Offenders Then we should be so far says he from using the controversie about the Divine Right of Episcopacy as a distinct Order from Presbyters to any Schisme or injury to the Church as hitherto they have done that we should thankfully contribute our best endeavours to the Concord Peace Safety and Prosperity thereof i. e. they would give the Bishops leave to exercise their Authority in Vtopia having provided that they shall have nothing to do in England But the Magistrates must yield to them also Might we be freed from Swearing Subscribing Declaring and Covenanting unnecessary things which we take not to be true and from some few unnecessary practices which we cannot justify And if they might have power of Ordaining such as they please and of Confirming the Adult not according to the Order of the Church of England for that comes too near to Popery but according to Mr. Baxters or Mr. Hanmers Model that is May the power of altering the Laws in Church and State then and not till then when these necessary terms are granted they will serve the Church so modelled in poverty and raggs But of so great a mercy says he experience hath made our hopes from Men to be very small and the Reason of the thing makes our hopes as small of the happiness of the Church of England till God Unite us on these necessary terms To what great streights do some Men reduce themselves that they cannot live unless they Rob and ruine their neighbours subvert whole Churches and Kingdoms and grasp all Power and Authority over the Bodies and Consciences of their Brethren into their own hands Did ever any Bishop aspire to such Tyranny as this the Pope only excepted is not the King and whole Nation greatly Culpable not to trust themselves with the Ingenuity of this people of whose Loyalty and Charity they have had such experience and is it not pitty that they should be constrained to attempt these things against Law when they so humbly desire to have them established by Law and when the reason of the thing i. e. their resolution to have it so it being their great concern as he calls it makes the hopes of the happiness of the Church of England to be very small which Men so resolved as they are may foretel as Mr. Baxter doth without a Spirit of Prophecy Sect. 2. p. 207. Mr. Baxter proceeds to the second part of Conformity which he calls Re-ordination and says it was either intended as a second Ordination or not If yea it is a thing condemned by the ancient Churches by the Canons called the Apostles c. If not then they take such Mens former Ordination to be Null and consequently all such Churches to be no Churches their Baptizings and Consecration of the Lords Supper c. to be Null Answ Although the Ordination by Presbyters alone especially when it hath been done in opposition to * P. 237. of the five Disputations We Ordain not presente but Spreto Episcopo and Contempt of Bishops hath been ever condemned in the Church and the validity thereof is still questioned yet granting it to be valid a Submission to Episcopal Ordination is no renouncing of that which was performed by Presbyters no more than the submission of the Disciples of John who had been Baptized by him with the Baptism of Repentance to the Baptism of Christ Nor doth the Law any where require them to declare that their former Ordination was Null because then it would have pronounced their Baptizings and other Ministerial Offices to be Null if therefore we did juge as charitably of our Legislators as we ought and Interpret the Laws by the practice we cannot find any such thing as Re-ordination intended For first the word is no where mentioned but the Ordination required is to qualify them for the exercise of their Ministry in the Church of England and to capacitate them for it Thus in the Preface to the Book of Ordination it is said None shall be taken as Ministers of the Church of England but who are so Ordained It denyeth not but they may be Ministers elsewhere and the Act for Vniformity renders them uncapable of any Parsonage Vicaridge c. in the Church of England But the same Act allows of the Ministers Presbyterially Ordained in other Reformed Churches to exercise their Ministry here by His Majesties Authority Yea the same Parliament permits them to meet and exercise many Ministerial duties so that the number above that of their own Families do not exceed Five and Mr. Baxter knows that the most eminent Divines of our Church ever held the Ordination by Presbyters in forraign Churches to be lawful 2. It is Mr. Baxters Opinion that the outward part of Ordination may be repeated Directory l. 3. Q. 21. And that the Ordainer doth but Ministerially invest the person with Power whom the Spirit of God hath qualified for it by the Inward Call now the Inward Call being the Essential part as he accounts and the Ministerial Investiture of the person with power being the outward part P. 311. of the Plea I see no reason why one Ordained by Presbyters may not submit to Episcopal Ordination by his own Argument Yea Mr. Baxter there affirmes That the mutual consent of the people and themselves may suffice to the orderly admittance into the Office especially if the Magistrate consent and the Ordainers should refuse For which see more in his Dispute of Ordination from whence I propose this case suppose a person fitly qualified for Parts and Piety Chosen and Ordained a Minister by an Independent or Anabaptistical people should afterward submit himself to Presbyterial Ordination I doubt not but the Presbyters would think it lawful to Ordain him and I believe they would not admit him into their Churches without such Ordination which may justifie our Superiours in requiring that they who will be admitted Ministers of the Church of England should be Episcopally Ordained For here is nothing repeated but the outward part or Ceremony of Investiture which by Mr. Baxters Confession may be repeated and is no more than the Marriage of such by a Minister who had been Married before by a Justice of Peace Or as he makes another Comparison it is no more than if a person very expert in Physick should practice without a License Upon which he tells you a story of his great success in Physick which he practiced many years gratis and saved the Lives of multitudes p. 78. of the Third part of the way of Concord and yet he there grants that it
Solemn League and Covenant being read the King Swore that for himself and successors he should consent and agree to all Acts of Parliament injoyning the National Covenant and the Solemn League and Covenant c. in the Kingdom of Scotland as they are approved by the general Assembly of that Kirk and Parliament of that Kingdom And that he should give his Royal Assent to Acts and Ordinances of Parliament passed or to be passed injoyning the same in his other Dominions And in the Declaration set forth at Edinborough in His Majesties name 1650. But penned as it seems by the Covenanters He declares That if the Houses of Parliament of England sitting in freedom shall think fit to present unto him the propositions of peace agreed upon by both Kingdoms he will not only accord to them and such Alterations there anent as the Houses of Parliament in regard of the Constitution of Affairs and the good of his Majesty and his Kingdoms shall judge necessary but do what is further necessary for the Prosecuting the ends of the Solemn League and Covenant Especially in those things which concern the Reformation of the Church of England in Doctrine Worship Discipline and Government And p. 107. He doth also declare his firm resolution to manage the Government of the Kingdom of England by the Advice of his Parliament consisting of an House of Lords and an House of Commons there All which His Majesty hath punctually performed and the Parliaments of both Kingdoms having rescinded the Covenant and condemned it as an unlawful Oath and settled the ancient Government of the Catholick Church I speak with all humble submission His Majesty is not at all obliged by that Covenant thus taken much less to make any alteration in the Government of the Church of England unless he would act not only contrary to the established Laws but contrary to that very Oath and Declaration by which the Non-conformists suppose him to be obliged which oblige him to agree to such alterations as the Houses of Parliament in regard to the Constitution of Affairs and the good of His Majesty and his Kingdoms should judge necessary and to manage the Government of the Kingdom of England by advice of his Two Houses of Parliament And this will answer the first Question in the Negative that neither the King who was injuriously and unlawfully as is acknowledged drawn to declare for it and consequently no other person that took it afterward are bound by it to make any alteration c. If any alteration be found necessary there are lawful means to be used for that end But there is no obligation from this Covenant being so repealed to use even lawful means much less such unlawful ones as the Covenant implies i. e. for Subjects to reform without and against the Magistrate and his Laws By this also a second question is resolved p. 215. which Mr. Baxter calls the main question Whether every Minister must or may become the Judge of all other Mens Consciences and Oligations in three Kingdoms For let it be remembred that the case is only whether they are obliged by the Covenant to endeavour any alteration c. Any lawful endeavours are not denyed but the Covenant being Condemned as an unlawful thing cannot lay an obligation on any to act against the Laws whereby the Church Government is established Against this a third question is urged whether this League and Covenant were a Vow to God and not only a League and Covenant with Men which cessante occasione and by consent of Parliaments doth cease Mr. Baxter affirms that it was a Vow to God and a League and Covenant of Men with one another that they will perform it and instead of Proof he says it is notorious to any Man that readeth it with common understanding Answ 1. The Title of it is a Solemn League and Covenant there is no mention of a Vow to God And in the Preface a mutual League and Covenant 2. And in the Renunciation it is to be declared that there lyes no Obligation from the Oath commonly called the Solemn League and Covenant If any part of it be a Vow to God that is not mentioned to be disclaimed for 3. The particular Case wherein its Obligation is to be disclaimed is to endeavour any alteration c. Now how can it consist with the nature of a Vow to God to make unnecessary alterations against the Laws of the Land Would not this cause the Christian Religion in a short time to be exploded out of all Kingdoms 4. It is notoriously known that the few things that make the Contract as Mr. Douglas calls it or Covenant between the Rebel Scots and English to seem as a Vow to God were used only as a pretence to draw on that part of the Covenant which is acknowledged to be unlawful and which is the greatest part of the Covenant the intent whereof was to strengthen the Rebellion against the King as by the negative Oath and the general actings of both Nations which followed doth evidently appear And what Rebellion or Heresie may not be Covenanted for under pretence of such Vows If therefore there had been any thing of a Vow to God in the Covenant it was a horrid Profanation of Gods name to make it subservient to such unlawful ends And it is rightly observed that it binds to the Extirpation of Bishops out of other Churches as well as out of ours alone 5. The most part of those who took the Covenant when it was first imposed had declared their approbation of the established Government and sworn Obedience to the Bishops so had generally all the Assembly and fixed Ministers and as I presume Mr. Baxter himself and whatever contrary Oaths they took afterward are rightly esteemed to be as Null the pretence of a Vow notwithstanding 6. It is inconsistent with the nature of a Vow to be forced as the Covenant generally was as hath been observed from Mr. Baxter That the Scots taking advantage of the straits to which the King had reduced the English Parliament brought in the Covenant as the condition of their help and that the House of Lords complained of the Parliament as Mr. Baxter calls the House of Commons which tyed them to meddle with nothing but what they offered to them And though the Covenanters pretended for this Vow the Example of Gods people in other Nations and the commendable practice of these Kingdoms in former times yet there never was the like Oath for matter and manner taken by any people fearing God in any Age of the World I conclude with a Concession of Mr. Baxters p. 213. of the Plea It is not in the Subjects power by Vows to withdraw themselves from Obedience to Authority which is proved from Numb 30. And the Reason of it is because Obligatio prior praejudicat posteriori God hath first injoyned Obedience to our Superiours They therefore lawfully requiring our submission to the established Government there can lye
THE Non-Conformists PLEA FOR PEACE IMPLEADED In Answer to several late Writings of Mr. BAXTER and others pretending to shew Reasons for the sinfulness of Conformity It is the Nature of Sin especially Pride to be unreasonable unpeaceable and a troubler of the Soul the Church and the World Mr. Baxters only Way of Concord p. 152. LONDON Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard 1680. THE INTRODUCTION I Shall not be so troublesome to my Reader as to lead him through all that dark and dirty Labyrinth wherein Mr. Baxter hath lost himself but pass directly to that part of his Late Writings wherein he pretends to do what he had long threatned to give Reasons for the sinfulness of Conformity In the Epistle to the Plea he says many Impositions were layd on them which they durst not do because they fear God and that nothing less than Sin should hinder their Conformity and p. 135. That they gave in Eight particulars to the Commissioners at the Savoy which they took to be flat Sins but had not time fully to discourse one of them by which I guess that kneeling at the Sacrament for that was then discoursed of was one and the chief of those many hainous Sins in Conformity what the other Seven were I cannot find but I believe he hath mentioned them in this Plea though he be ashamed to call them Reasons and says he will not urge the case but barely mention matters of Fact and tell us what it is they dare not do And if we be so hardy as to bear this we may when he can get leave have more P. 119. of the Plea we do not here tell men unless by the by in stating some few questions what it is that we account Good or Evil much less do we here give the Reasons of our Cause he dares not be so bold yet as to venture by it to displease us But this Hypocrisie is so thin that the weakest Eye may look through it for whereas the Right Reverend and Learned Bishop of Ely had told Mr. Baxter as he confesseth in his Preface to the Late Book of Concord that he would petition Authority that they the Non-Conformists might be compelled to give their Reasons He there says To answer the earnest demand of our Reasons by you the Lord Bishop of Ely I have published an Historical Narrative of our Case and Judgment in a Book called the Non-Conformists Plea for Peace And if he may be believed they are not only Mr. Baxters Reasons but of many others for p. 3. it is said We that publish this here give an account of our own Judgment and those that we are best acquainted with how far we hold it lawful or unlawful to gather or to separate from Churches or to differ from what is established by Authority So that plainly that Book was published to answer the Bishop of Ely's demand of their Reasons for the Sinfulness of Conformity But where is that allowance from Authority which he pretends to have so long waited for and begged on his Knees And where is that care not to displease or provoke the Conformists by shewing the many heinous Sins in their Conformity when without leave of God or Man he not only endeavours to displease but to ruine us If any thing may be this is worse than his Hypocrisie it is meer distraction and rage when our common adversaries the Papists are undermining our Foundations and there wants but a blow to throw down the whose Fabrick of the best of Protestant Churches for any one that bears the name of Protestant thus to help on their Design and justify it too by declaring many heinous Sins in the Constitution of it and to cry down with it down with it even to the ground But God be thanked his Malice is as Impotent as his Words for after Eighteen years swelling and labouring parturiunt montes and there appears not so much as a Mouse to affright us all vanisheth like the noise of Armies under ground wherewith his Predecessors amused the Nation their long confinement hath made them so weak or rather their weakness hath caused their so long confinement that Mr. Baxter dares not call them Reasons and I hope the Nation are sufficiently instructed how unreasonable it is to be affrighted and run into confusion upon such empty noises as these I have here considered only the Arguments which concern Ministerial Conformity that of Lay-persons being consequent to it And when the most Learned Non-conforming Ministers have in former and latter times yielded Conformity to our publick Ordinances themselves and by Example and Arguments too for Mr. Baxter says they wrote more against Separation than the Conformists themselves wherein Mr. Baxter also hath done his part And when I have reason to think the greatest part of the Non-Conforming Clergy are of the same mind because I know how great an influence they have on the Consciences of their people with whom they familiarly converse and who especially advise them in what concerns their common Cause yet no person of any Note that I have heard of in all that party who were in places of Trust and publick Imployment did on the late Test refuse to Communicate with the Church of England And lastly when all our United strength is too little to withstand the attempts of our common Adversaries It is a wonder to me with what Confidence and with what Design these circumstances considered he should not only Proclaim Conformity on the Ministers part to be impossible but endeavour also with all his might to withdraw the Laity from our Communion unless it be to expose us all to Confusion again But I hope the Nation have been sufficiently taught by experience not to intrust the Conduct of their precious Souls as well as the Safety of their Lives and Estates to such Giddy and Unstable Men. Especially when they shall consider on what frivolous pretences they still seek to perpetuate the distractions of Church and State and now when we are in greatest danger exert their utmost Art and Strength to divide and destroy us Pudet haec opprobria vobis Et dici potuisse non potuisse refelli The Controversie concerning the sinfulness of Conformity will be reduced to a narrow compass if there be an agreement in these particulars First what are the parts of the Book of Common-Prayer to which we are to declare our Assent and Consent Mr. Baxter contends that all things named as the Contents of the Book are parts of that Book to the use whereof we declare our Assent c. p. 159. of the Plea There is not a word in the Book that was not intended for some use the Preface the Calender and Rubrick have their uses And p. 203. we have reason to doubt whether the Act for Conformity it self be not a part of the Book which we must Subscribe Assent and Consent to because this Act is named among the Contents of the Book
Either saith he it is a part of the Contents or not If not we must not consent to that falshood that it is If it is O far be it from us that believe a God a Judgment a Life to come and the sacred Scriptures to Assent and Consent to that Act with all its penalties silencing and ruining such as Conform not Answ The Act for Uniformity naming the Book of Common-Prayer always names that Book as distinct from it self and as a thing annexed to it and if the Parliament had injoyned the Use of some New Translation of the Bible and prefixed their Act to that Translation and required our Use of the same under penalties our Assent to such an Act could not suppose the Act it self to be a part of the Canonical Books Secondly The design of the Act in these words To the intent that every person may certainly know the Rule to which he is to Conform in Publick Worship and Administration of Sacraments and other Rites and Ceremonies of the Church of England c. be it Enacted c. Plainly shews what are the parts to the use of which we are to declare our Assent which particulars are Enumerated more than once but not a word of the Act for Uniformity or the Act 1. Eliz. which in the Contents is mentioned with it whereof Mr. Baxter ought to be minded for under the Contents of the Book the First thing mentioned is The Acts in the Plural for Vniformity of Common-Prayer whence I argue If the Parliament intended that this last Act should be taken as a part of the Common-Prayer Book because it is in the Contents for the same Reason it may be thought they intended that other Act 1. Eliz. to be a part also which were very unreasonable For then we must subscribe our Assent to the use of Two Common-Prayer Books viz the Old and the New 3. That Act of Queen Elizabeth explains what is meant by Open or Common Prayer By Open Prayer in and throughout this Act is meant that Prayer which is for others to come unto or hear either in common Churches or Chappels or Oratories commonly called the Service of the Church and the intent of that Act was that no Minister should refuse to Vse the said Common-Prayers and Administer the Sacraments in such Order and Form as they are mentioned in the said Book or willfully or obstinately standing in the same Use any other Rite Ceremony Order Form or manner of Celebrating the Lords Supper c. than is mentioned in the said Book This Act was Printed probably to give Light to the other and to shew that the same thing was formerly required of Ministers And if the Conformists heretofore did not take that Act to be part of the Common-Prayer Book then there is no reason why they should take the New Act to be a part of the New Book 4. The Book of Common-Prayer was compleat before the Act was made it was first presented to the King who approving it offered it to the Parliament who approved of it and afterwards made their Act for Uniformity in the Use thereof And whoever gathered the Contents of the Book did no more intend to have all things named therein to be parts of the Book than they that set forth the Bible with Contents to the Chapters and Psalms intended that we should take those Contents for Canonical Scripture The Contents of Ps 149. says the Prophet exhorteth to praise God for that Power which he hath given to the Church over the Consciences of Men. But that is no part of the Text neither the Acts Prefaces Rubricks c. which come not into Use in the Administration of Prayer Sacraments c. any part of that Book to the Use whereof we give our Assent and Consent This Act doth exclude the Use of any other Forms when it injoyns those prescribed in the Book for publick Worship but it doth not include those previous Acts Prefaces and Instructions which only tend to justify and inforce the Use of the Common-Prayer But Mr. Baxters Dilemma may be answered to the advantage of Conformity thus Either the Acts for Uniformity and the Prefaces are parts of the Book to which our Assent is required or not if not then our Assent to them is not required if they be then our Assent will be more facile upon this account First because in that Preface concerning the Service of the Church it is thus said for as much as nothing can be so plainly set forth but doubts may arise in the Vse and Practise of the same to appease all such diversity if any arise and for the resolution of all doubts concerning the manner how to understand do and execute the things contained in this Book the Parties that so doubt or diversly take any thing shall always resort to the Bishop of the Diocess who by his discretion shall take order for the quieting and appeasing of the same so that the same order be not contrary to any thing contained in this Book And if the Bishop of the Diocess be in doubt then he may send for Resolution thereof to the Arch-Bishop Here is a way opened to such as think that the Acts and Prefaces are to be Assented to to clear their doubts to their satisfaction the several Bishops within their Diocess have a Power by Law to explain any doubts that may arise concerning the Use and Practise of Uniformity and their determinations are declared to be as Valid as the Law it self Now doubtless if sober Dissenters did consult their Diocesans in such Cases as concern their Practise in the publick Worship they might easily obtain satisfaction Again it is said in the Preface before the Liturgy We are fully perswaded in our Judgments and we here profess it to the World that the Book as it stood before established by Law doth not contain in it any thing contrary to the Word of God or to sound Doctrin or which a Godly Man may not with a good Conscience use and submit unto or which is not fairly defensible against any that shall oppose the same if it be allowed such just and favourable Construction as in common equity ought to be allowed to all humane Writings especially such as are set forth by authority and even to the best Translations of the Holy Scripture it self If these Mitigations be admitted a great many of the Objections made by Mr. Baxter and others would vanish And if they be not admitted Mr. Baxter himself will grant that they cannot safely subscribe this Assent and Consent to all things contained in the Bible according to any Translation But says he if they might but say we Assent to all things contained that are not by humane frailty mistaken they would soon conform herein See the Plea p. 166. Now the Church of England declares here and in the Preface to the Articles 1564. that they prescribe not these Rules as Laws equivalent with the Word of God and as of
say it means all words and expressions 3. Whereas it says to the Vse of all things they pretend it to be meant of those things that come not into Use and 4. whereas it says in sensu composito all things contained and prescribed in and by the Book c. they say it is extended to all things that are contained as well as prescribed Now to the First the Phrase of Assent and Consent being used by our Legislators we must satisfie our selves of the meaning of it in the use of our Laws where it signifies no more than an agreement between parties in grants and contracts and is used where the parties agreeing in some cases might wish that it had been otherwise yet upon considerations may unfeignedly Assent and Consent to them as is shewed at large by Mr. Faukner p. 91. c. 2ly Whereas they extend it to every Phrase and Expression the Act mentions only the things which it particularly enumerates viz. all the Prayers Rites Ceremonies Forms and Orders 3. Whereas it says to the Vse of all things they pretend it requires our Assent and Consent to such things as come not into Use but are only occasionally mentioned as when it is said in the Preface That this Book as it stood before established by Law did not contain in it any thing which a godly man may not with a good Conscience use and submit to which clause cannot be included in the Declaration for then the things which were thought fit to be altered must be still in some sort Assented to 4. The Act mentioneth the things to the Use whereof we are to Assent and Consent viz. the things contained and prescribed in and by the Book c. It is not said contained in or prescribed by but three several times it is carefully expressed as well before and after as in the Declaration so that it seems to require no more than is expressed in the second Declaration I will conform to the Liturgy of the Church of England as it is now by Law established Nor can it be reasonably thought that our Law-makers require more in our Conformity to the present Liturgy than they themselves declared concerning the Old in these words We are perswaded in our judgments and we profess it to the World that the Book as it stood before established by Law doth not contain in it any thing contrary to the Word of God or to sound Doctrine or which a godly man may not with a good Conscience use and submit unto or which is not fairly defensible against any that shall oppose the same if it shall be allowed such just and favourable Construction as in common equity ought to be allowed to all humane Writings especially such as are set forth by authority and even to the very best Translations of the Holy Scripture it self Now if Dissenters would use this Candor in judging of those things prescribed to be used for Uniformity sake they might no doubt declare their unfeigned Assent and Consent unto them But Mr. Baxter puts all out of doubt that the Act requires more than a bare Assent to the Use of the Common-Prayers c. Because the House of Lords added to another Bill which was brought into their House a Proviso that the Declaration should be understood but as obliging men to the use of it and the House of Commons refusing at a conference about it they gave in such reasons against that Sense and Proviso to the Lords upon which they did acquiesce and cast it out If so the Bishops in the House of Lords were more your friends than the Commons 2. It is fit we should unfeignedly approve of those Services which we offer to Almighty God and not barely submit to them as to burdens 3. Much less if our judgments tell us they are sinful or 4. To use them as the Pharises did their Prayers for mischievous designs 5. The Papists are not the only men that have their Emissaries who serve themselves into such Assemblies as they approve not of that they may have better opportunities to prepare the Minds of men for and to serve the occasions of doing mischief These and some other such might be the weighty Considerations which Mr. Calamy said Apol. against Burton prevailed with him and many of his Brethren for their so late laying down the Common-Prayer and for these reasons many would still yield a feigned and partial submission to the use of some parts of it that they might have advantages to destroy the whole And certain it is that such Conformists draw more prejudices on the Church than the Non-Conformists can do There was therefore great reason for all this Caution that men might not mock God nor delude their Superiours in things that concerned his publick Worship and his Churches peace And I fear that they who cannot serve God unfeignedly in the Communion of our Church will do it but hypocritically any where else And lastly I have heard concerning the pretended Proviso that the Commons answered that they had expressed the Obligation to be only to the use of things prescribed so plainly that it needed no further explanation with which the Lords were satisfied I conclude this with a Direction of Mr. Baxter § 27. of his Directory If any impose an ambiguous Oath and refuse to explain it and require you only to take it in those words and leave you to your own sense If a lawful Magistrate command it or the interest of the Church or State require it I see not but he may take it on Condition that in the plain and proper sense of the words the Oath be lawful and that he openly profess to take it in that sense And Q. 152. he determines that it is lawful to profess or subscribe our Assent and Consent to humane Writings which we judge to be true and good according to its measure of Truth and Goodness as if Church-confessions that are sound be offered for our consent we may say or subscribe I hold all the Doctrine in this Book to be true and good And this he cannot deny of the things prescribed to be used by the Liturgy And if as Mr. Baxter says the presence of Godfathers who hear the Charge concerning the Education of Children implyes their consent So doth the presence of such as come to our Congregations to Worship God according to the Liturgy imply their Assent and Consent to the same This is a real and that which is required is but a verbal Declaration of our Assent So much of Assent c. in general P. 160. Mr. Baxter insists upon some particulars unto which the Non-Conformists cannot give their Assent The first is the Rules given in the Rubrick to know when the moveable Feasts and Holy-days begin Where it is said that Easter-day on which the rest depend is always the first Sunday after the first Full Moon which happens next after the 21. of March To which I answer that this being a general Rule
Infirmities of which many instances may be given And why should we so limit the goodness and Power of God as to think that if he sent an Holy Angel for the Preservation of a good Man which he often did before the coming of Christ he could not bless any means for the effecting of a good end The next passage excepted against by Mr. Baxter is that where the Angel says that he was the Son of Ananias of the Tribe of Nephthali Whereas the Scripture frequently calls Angels by the name of such Men as they represent Gen. 19.12 The Angels sent down to Sodom are called Men the Angels that appeared at the Ascension are called Men in white Apparel besides these names were assumed as significative of the end wherefore the Angel was sent Azarias signifying the help of God and Ananias the Grace and Favour of God But it is farther Objected that it is not appointed that the Priest shall tell the People that those Lessons are Apocryphal or what that word signifyeth Answ Neither is it denyed them to inform the People as oft as such Lessons are to be read And lastly Mr. Baxter thinks that the chief doubt is whether the Calender appointing those Lessons may be consented to which upon supposition that those Lessons contain nothing contrary to Gods Word or sound Doctrine may undoubtedly be done especially in case of Deprivation Mr. Baxter resolves the case thus p. 191. That the Apocrypha is no part of the Book to which we must Profess Assent Approbation and Consent nor to which by the Canon we must ex animo subscribe that there is nothing in it contrary to the Word of God P. 167. Mr. Baxter resumes the business of Godfathers against which he multiplyeth words rather than objections as 1. That no Parent is permitted to be Godfather to his own Child or to speak at his Baptism or Dedicate him or promise in his name or to undertake any part of his Education All which is frivolous for the Godfathers are to be Sureties for the credibility of the Parent as well as for the Child and so the word Surety implyes that the Parent is the principal and who ever thought the Church intended to exclude the Parents Duty to which the Law of God and Nature bind him and from which nothing but death can excuse him Nor did ever any good Man think that his procuring of Godfathers did supersede his duty towards his Child but that it was his duty more especially to do what they promised in behalf of the Parents And though it be not expressed that the Godfather is the Parents Representative yet the contrary is not implyed as Mr. Baxter says because as he there says the Parents are to procure the Godfathers and how can Mr. Baxter tell whether he bespeaks him to be his Representative or not Calvin advised the Parent to bring his Sureties with him Epist 302. And that they should answer to the Interrogatories which was the practice at Geneva and by Beza approved in the Church of England Quis damnare ausit Epist the 8. to Grindal As to his demand whether it be not enough that the Baptized Infant be the Child of a Believing Parent I answer the Church thinks it sufficient in the case of private Baptism where no more is required yet the Church may require witnesses that the Parent is such a one under which notion they do represent him and for the better Assurance the Church requires that the Godfathers themselves be such as have received the Holy Communion i. e. in the Language of the Primitive Church that they be fideles But he makes another Query whether the Godfathers Act be truly the Child 's in Gods account Answ That Infants may be ingaged in a Covenant with God cannot be denyed They were entred into a Covenant by Circumcision under the Law Deut. 29.11.12 And for this reason our Children may be called Holy as entred to a Covenant with God and receiving the Priviledges of Baptism and fit it is they should be early obliged to the Duties of the Covenant And being not capable to do this of themselves it is requisite that some others should do it on their behalf with that solemnity which becomes so great an Ordinance Buxtorf mentions a Susceptor at the Circumcision of Infants under the Law And many Divines think that Custom was practised from Isa 8.2.3 of which see the Notes of Junius and Tremelius in Locum Mr. Calvin to Knox Epist 285. I confess that Stipulation is necessary for nothing is more preposterous than that those should be ingrafted into Christs Body whom we may not hope to be his Disciples wherefore if none of the Kindred appear that may give his Faith to the Church and take charge of Teaching the Child it is but a Lusorious Action and the Baptism is defiled Tertullian among the Ancients speaks of Sureties for Children at Baptism and of the Three Interrogatories concerning their Belief of the Creed Renouncing the Devil and the Christian-Warfare and some think there is an Intimation of the same in the 1 Pet. 3.21 St. Cyprian St. August and many others mention the same The Reformed Churches have owned this Practise The Bohemian Geneva Dutch French and many able Divines have defended it And it is resolved by them that the words I Believe I Reneounce c. being a Form of words to express the contract do oblige the Infant which was anciently done alio protestante and therefore the question being asked of the Godfather in the Childs behalf dost thou Believe and Renounce and wilt thou be Baptized It is plain that the answer also is in the Childs name and the Catechism says Infants are Baptized because they Promise Faith and Repentance by their Sureties Now if Children may be ingaged and there be no way of doing it but by some others on their behalf seeing this way of Godfathers hath been used by the Churches of God who can doubt but that their Act may truly be accepted of God as the Act of the Child and when we grant that the Parent joyns in the same Act with the Godfathers whom he procures and may bring with him and signify his Consent and receive the Charge which though it bind the Godfathers to do their honest endeavour yet it is more especially incumbent on the Parent I see no reason but we may Assent to this And thus the 9. Object that Ministers must Assent to all this Exclusion of the Parents and Presentation Profession Promise and undertaking of the Godfathers is answered All this Exclusion is none at all the Liturgy says nothing of it the Canon says only he shall not be urged to be present and the Reason is supposed because in time the ancient Use of Godfathers would be laid aside which all Protestant Churches have carefully continued P. 169. Mr. Baxter excepts against the Rubrick which says It is certain by Gods Word that Children which are Baptized dying before they commit
actual sin are undoubtedly saved Answ 1. This being a Rubrick and never coming to Use in the publick Worship it cannot reasonably be thought to be imposed as an Article of Faith on others but only as the Judgment of our Superiours with whom for ought I perceive Mr. Baxter is more offended than with that Doctrine For p. 172. N. 12. When young unstudied Men as he calls those of the Convocation who declare this Opinion p. 172. N. 12. have in this point attained to an undoubted certainty which their wiser Seniors cannot attain it behoveth them to convince us of the Truth of their Inspiration or special Indowments either by a proportionable excellency above us in other things or by some Miracles or Testimonies from Heaven Thus did such wiser Seniors in our Saviours time require a Sign from Heaven for Confirmation of his Doctrin though he taught nothing but what was Consonant to the Law and the Prophets He is angry with them for not Citing one word of God in the Rubrick to shew this certainty Whereas had Mr. Baxter been imployed in such a work he could have quoted an Hundred at least viz. all those places which speak of Baptisme for remission of Sins of Ingrafting and Burying with Christ of being Baptized into one Body by one Spirit and the like Acts 2.37 Acts 22.16 Rom. 4.11 1 Cor. 1.15 1 Cor. 12.13 Gal. 3.27 Eph. 5.26 Col. 2.12 Titus 3.5 Rom. 6.3 1 Pet. 3.21 All and each of which are as plain Scripture-Proofs of the Salvation of Baptized Infants as any that he produceth for their Baptisme yet he calls it clear Scripture Proof Mr. Baxter is the first that hath accused the Church of England of Instituting a second Covenant of Grace But how impertinently will appear from the distinction which he mentioneth of a Sacrament out of the Church Catechisme viz. An outward and visible Sign of an inward and Spiritual Grace given to us Ordained by Christ himself as a means whereby we receive the same and a pledge to assure us thereof But First here is no intimation of any inward or Spiritual Grace given to us by this outward Sign Nor Secondly is it pretended that the Cross is Ordained by Christ himself much less that it is a means whereby we receive that Grace Or 4. A Pledge to Assure us thereof And therefore Mr. Baxter doth not well to question whether the Cross be not made a Sacrament of the Covenant of Grace or so very near it as to have the greatest part of that Sacramental Nature when no one part of the definition agreeth with it And it is confessed by Mr. Baxter that the Liturgy useth not the Cross as a part of Baptisme but as a thing added after it and therefore not as Mr. Baxter says even in our Covenanting with God for that Stipulation on the Childs part is past before All that is mentioned in the Office of Baptisme is that the Child is Signed with the Sign of the Cross in token that hereafter he shall not be ashamed c. So that it puts such as have been formerly Baptized in mind of that Duty which is incumbent on them and to be a witness to every one of the Ingagements that lay on him And that the Cross may be thus used will follow from Mr. Baxters Concession in the Third part of his Christian Directory Q. 113. Where he allows of the Use of the Cross before Heathen as a signification that we are not ashamed of a Crucified Saviour Now if this Use of the Cross be forbidden by the second Commandment as a Transient Image or if it be a Sacrament of the Covenant of Grace it is so when used at other times as well as after the Sacrament of Baptism The time or the place wherein it is used doth not alter the nature of the thing If therefore he grants such a Use of the Cross as St. August de Civitate Dei and other Antients mention as in open Indication to Heathens that we are not ashamed of a Crucified Christ and in civil Uses also it may be as innocently used after Baptism to the same end And it may be observed that in Administring the Sacrament of Baptism it is said by the Priest I Baptize thee c. where he acts as Gods Minister but in the Admission of the Child as a Member of the Congregation it is said We receive this Child which cannot be thought any part of that Sacrament But let us hear how Mr. Baxter resolves the Question 49. p. 123. of Direct May one Offer his Child to be Baptized with the Sign of the Cross or the Vse of Chrysme the white Garment Milk and Honey or Exorcisme as among the Lutherans who taketh these to be unlawful things Answ When he cannot lawfully have better he may and must Offer his Child to them that will so Baptize him rather than to worse or not at all because Baptism is Gods Ordinance and the Childs priviledge and the Sin is the Ministers and not his Another Mans sinful Mode will not justify the neglect of our Duty else we might not joyn in Prayer or Sacraments in which the Minister modally singneth that is with none The Parent may make known in such Cases that it is Baptism he desireth and that he disalloweth the manner which he accounteth sinful and then he is no consenter to it But where the Law or Scandal or greater Inconveniencies forbid him he is not to make his Profession openly in the Congregation but in that prudent manner which beseemeth a sober peaceable Person whether the Minister in private or to his neighbours in Converse Now when Mr. Baxter grants a Man may thus Offer his Child to Baptism where he supposeth many unlawful things are Administred he doth very ill to amuse the Laity with the bare Sign of the Cross Yet I think if we take in the Doctrine and Practise of the Church I may declare that it is certain by Gods Word that Children ought to be Baptized And it is observable that the Salvation of Baptized Infants dying c. was as generally Believed as their right to Baptisme The Council of Milevis which was Confirmed by the Sixth general Council delivers this not only as their own Opinion but as a Rule of the Catholick Church C. 2. And St. August De Peccat Mer. l. 3. c. 5. says That of Old the whole Church did firmly hold that Children do obtain Remission of Original Sin by the Baptism of Christ it would be tedious to quote the authority of the Fathers who generally hold that the guilt contracted by the First Adam is done away in Baptism which Ingrafts us into the Second Adam This was the Doctrine of our Church ever since the Reformation agreeing with the Augustan Saxon Helvetick Palatine French and Scottish Confessions So that generally all that Assent to the Protestant Doctrine do Assent to the Truth of this Rubrick and seeing it is certain by the Word of God that
in Church and State to prevent the mischievous consequences whereof I have made the ensuing inquiries And First their respect to the Conforming Clergy will appear in the Epistle before the first part of the Plea inscribed to the Conforming Clergy where he thus reproacheth them to their Faces It is now seventeen years since near 2000 Ministers of Christ were by Law forbidden the exercise of their Office unless they did Conform to Subscriptions Covenants Declarations and Practises which we durst not do because we feared God The reason of which Impositions it is God and not we must have an account of from the Convocation c. by which c. I suppose he means the Parliament that made those Laws He tells them of rendring odious them whom they never heard and urging Rulers to execute the Laws against them i. e. to Excommunicate silence confine imprison and undo them He says he is not so uncharitable as to impute all their false reports to Malignity and Diabolism but that it was strangeness i. e. ignorance of their case which wrath and cross interest kept them from hearing He says he had read the Books of Bishop Morley Mr. Stileman Mr. Faukner Mr. Fulwood Mr. Durel Mr. Fowlis Mr. Nanfen Dr. Boreman Parker Tomkins the Friendly Debate Dr. Ashton Mr. Hollingworth Dr. Good Mr. Hinckly the Countermine Mr. Lestrange Mr. Long c. And I think says he Mr. Tombes hath said more like truth for Anabaptistry the late Hungarian for Polygamy Many for drunkeness stealing and lying in cases of necessity than ever he yet read for the lawfulness of all that is there described viz. the terms of conformity He tells them if they will not hear those will whom God will use to the healing of his Churches He means such Reformers as were in 42. and 43. to whom this Patriarch gives the Blessing of Peace-makers and says they shall be called the Children of God as sure as the Incendiaries in the late War viz. Brook Pym c. are by him called glorious Saints in Heaven p. 83. of his Saints rest And thus reminding them of his pastoral Admonition if any of you be an hinderer or slanderer of Gods word c. he hath sufficiently evidenced what reverence he hath for the Conforming Clergy But how he hath discharged that which he professeth to be his duty p. 246. of his Plea part 1. Most of our acquaintance take it for their duty to do their best to keep up the Reputation of the publick conformable Ministry Let the Reader judge by bis deeds rather than his words seeing he continueth Conventicles himself and defends others in the same Practise And for his Admonition to us By their fruits ye shall know them I shall commend to him one Lesson from our Catechism to keep his Tongue from evil speaking lying and slandering The Second thing I observe in his Plea for the innocency of his party is That no Men on Earth have more sound and Loyal Principles of Government and Obedience Answ While they were Governours none exacted Obedience more severely or Ruled more imperiously but take them in the capacity of Subjects and their practices shew what their principles are But let us hear his Plea to the Accusations The first is that they are Presbyterians and Fanaticks 2. That they began the War in 42. and 43. 3. That they destroyed the King 4. That their principles are disloyal 5. That they are Plotting a Rebellion To the first he tells us what a Presbyterian is viz. such as hold Church Government not only without Bishops but also by Presbyteries consisting of two sorts of Elders Preaching and Ruling and over these Classes and over these a National Assembly consisting of the same two sorts That such a Government was intended by the Long Parliament appears by their Ordinances Anno 1643. for imposing the Covenant rooting out Episcopacy bringing all to an Uniformity with the Church of Scotland and January 44. For taking away the Book of Common-Prayer and establishing the Directory And June 5. 46. for setling without farther delay of Presbyterial Government in the Church of England And August 28. for Ordination of Ministers by Classical Presbyteries within their respective bounds which Form of Government to be used in the Church of England and Ireland was agreed by the Lords and Commons in Parliament after advice had with the Assembly of Divines The Assembly drew up an Exhortation for the taking of the Covenant where they declare that the Government by Bishops is evil justly offensive and burdensome to the Kingdom This Assembly was called by the Parliament 12 June 43. consisting of Lords Knights Esquires and some Divines who assented to the Ordinances above mentioned and therefore it will be very hard for Mr. Baxter to perswade us that they were Conformists of which more hereafter I shall account them Presbyterians And if ever a Child was like his Father our present Non-conformist is like the Presbyterian in 43. Sic oculos sic ille manus sic ora gerebat And what if as Mr. Baxter says they do not now exercise their beloved Discipline are those Lions no Lions which the King keeps within the Tower Have they not the same appetite to the Church and Crown Lands the same antipathy to Prelacy the same zeal for the Covenant and Directory Were they not generally Ordained by these Presbyterians non tantum absente sed spreto Episcopo as Mr. Baxter says these then I conclude to be Presbyterians and if Mr. Baxter will add the term Fanaticks I cannot help it they who plead aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some impulses on their spirits moving them from ingulphing with this generation by reason whereof they cannot go back from that more spiritual plain and simple zealous Service of Almighty God in the way they are in and reformation they seek against the established Worship and Discipline See p. 9. of the Answer to Doctor Stilling fleets Sermon I say they who for want of reasons to defend their cause do plead impressions on their spirits do prove themselves to be Fanatick and I have proved them to be Presbyterians The Second Accusation is that we began the War in 41. and 42. To this he pleads 1. The King hath said so much for the Act of Oblivion that it is no sign of Loyalty and Peace to violate it Answ An Act of Pardon implies guilt though it exempt from punishment And Secondly God himself will pardon none but the penitent whatever the King may do 2. You plead that false reporters say that the Papists were the Kings party and the Presbyterians the Parliaments in the beginning of the English War Answ They are false reporters indeed that say the Papists were the Kings Party which were not an hundred part of his party and I wonder not that Mr. Baxter calls it a false report because it shews the Papists to have been more Loyal Subjects than the Presbyterians Yet wanted not a number of Papists
find answered by the University of Oxford and seconded by the University of Cambridge The King told his Parliament March 19. 1603. The third which I call a Sect rather than Religion is the Puritan and Novelist who do not differ so far from us in points of Religion as in their confused forms of Polity and Parity being ever discontented with the present Government and impatient to suffer any superiority which makes their Sect unable to be suffered in any well governed Common-wealth And it is one reason why Grotius was so condemned for a Papist among this people because in his Book de Anti-Christo he hath left this Character of them Circumferamus oculos per omnem historiam quod unquam seculum vidit tot subditorum in principes bella sub religionis titulo horum concitatores ubique reperiuntur Ministri Evangelici ut quidam se vocant quod genus hominum in quae pericula etiam nunc opti mos Civitatis Amstelodamensis magistratus conjicerit videat si cui libet de Presbyterorum in Reges audacia librum Jacobi Britanniarum Regis cui nomen Donum Regium videbit eum ut erat magni judicii ea praedixisse quae nunc cum dolore horrore conspicimus I will give it you presently in that Kings English But the King giving them a fair hearing in the conference at Hampton Court partly by his Arguments and partly by his Authority suppressed them for that time Yet this restless people so incensed him by their murmurings and reproaches that he frequently in his Writings and Speeches in Parliament professed both his jealousie of them and caution against them in his Preface to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These rash heady Preachers says he think it their honour to contend with Kings and perturb whole Kingdoms and p. 41. 42. Take heed my Son to such Puritans very Pests in the Church and Common-weal whom no Desert can oblige neither Oaths nor Promises bind breathing nothing but Sedition and Calumnies aspiring without measure railing without reason and making their own Imaginations without any warrant of the word the square of their Consciences I protest before the great God and since I am here as upon my Testament it is no place for me to lye in that ye shall never find with any Highland or border Thieves greater ingratitude and more lies and vile perjuries than with these Fanatick-spirits and suffer not the principles of them to brook your Land if ye like to sit at rest except ye would keep them for trying your patience as Socrates did an evil Wife The good King Charles found this Prophecy to be true for notwithstanding all the care that himself and Arch-bishop Laud who apprehended the approaching danger to suppress them in so much as that Mr. Baxter says in that 7. § That the old Non-conformists being most dead and the latter gone most to America we cannot learn that in 1640. there were many more Nonconformists Ministers in England than there be Counties if so many the Wolves be like had got on the Sheeps Cloathing and not being able to ruine the Church by open force seek to undermine it by secret Arts being got within the Pale In 37. says Mr. Baxter Arch-bishop Laud using more severity than formerly and the Visitations inquiring more after private Fasts and Meetings and going out of their Parishes to hear And in many Places Lectures and Afternoon Sermons being put down which was done only where Faction and Sedition were Sown and there Catechizing a much more useful exercise was injoyned in its room by these things and some other which he there mentioneth the minds of Men were made more jealous than before and fears and jealousies were made the grounds of the War the King and Arch-bishop being reported to be Popishly affected though they both as well in their Life time as at their Deaths gave irrefragable Arguments for the contrary sealing the truth of their Professions with their Blood And after the Imprisonment of some the stigmatizing of others and the removal of many beyond the Seas all which both many and some amounted not to above Three or Four whom though the Parliament received in Triumph and plentifully rewarded yet they found them to be turbulent Persons viz. Prin Burton and Bastwick for I hear not of any removed beyond the Seas by authority these were the causes of Alienating the peoples Minds from the Bishops and made them afraid of Popery more than before and so it is still any restraint from Faction is Condemned for Popery Mr. Baxter tells us there of another Intregue Then was the New Liturgy imposed on the Scots with other changes there attempted which were the resuming of some Lands belonging to the Church and Crown which had been Sacrilegiously withheld during a great part of King James and King Charles's Reign with the fear of losing the Tithes that some great Men there detained from the Clergy whereupon the Scots Armed and Invaded England and some English Lords saith Mr. Baxter took advantage to prevail with the King to call a Parliament once again And here doubtless was the beginning of the War the Scots and such English as were in confederacy and had agreed upon a Covenant for Reformation being the first Aggressors But let Mr. Baxter proceed The Irish observing it is like how the Scots thrived in their Rebellion on Oct. 23. 1641. rose and murdered 200000. Persons and Mr. Baxter is not ashamed to say the News was here reported that they said they had the Kings Commission just as much as the Parliament had to fight by his Authority against his Person whereupon the Parliaments Declarations raised in multitudes of the people a fear that they had partakers in England and when they had done their work there they would come hither And mark the consequence there was no way of safety but to adhere to the Parliament for their own defence i. e. to strengthen the War against the King And in 42. says he the lamentable Civil War broke out but between whom did the Bishops fight against the King or against one another or against the Parliament no such matter How began the War then Mr. Baxter says the Houses of Lords and Commons consisted of such as had been Conformists except an inconsiderable number Some number then were apparently Non-conformists and it seems they had infected many others for Mr. Baxter says they were such as had been Conformists they were not so when the War began and N.B. their fear of being over-powr'd by the Loyal party of whom they thought themselves in sudden danger caused them to countenance such Petitionings and Clamours of the Londoners Apprentices and others as we think disorders and Provocations of the King This doubtless was a beginning of the War of which see the Kings complaint in his Ch. of Tumults Mr. Baxter says farther the first open beginning was about the Militia which by an Act of Parliament is thus determined That the
from these words until he come to the period where he says As I have here described the Judgment of such Non-conformists as I have Conversed with I do desire those that seek our blood and ruine by the false accusation of Rebellious principles to tell me if they can what body or party of Men on Earth have more sound and Loyal principles of Government and Obedience And if any person can extract any such principles within all that period I will say he hath turn'd Mr. Baxter's Whetstone into the Philosophers Stone He says indeed we are all bound if it be possible and as much as in us lyeth to live peaceably and follow peace with all men But how have they followed this principle We have he saith many years beg'd for peace of those that should have been the Preachers and wifest promoters of peace and cannot yet obtain it nor quiet them that call for fire and sword not knowing what spirit they are of This is the Presbyterian way of Petitioning for Peace to rail against their Superiours charging them with persecution fire and sword and asserting that there can be no peace until the Laws for Conformity be all reversed the Bishops Authority and the Kings too in Ecclesiastical affairs taken away the Liturgy exchanged for Mr. Baxters new Directory as he hath at large declared in the first part and such a desolation as this they call peace solitudinem volunt pacem vocant He says the Declaration about Ecclesiastical affairs telleth us that the King would have given the people peace Answ And there were a sort of men whom the King for peace sake desired to read only so much of the Liturgy as was beyond exception and they would not did not these tell the World they would have no peace but victory So true it is as Mr. Baxter says with unpeaceble Clergy-men no Plea no Petition no not of the King himself could prevail but the things that have been are and the Confusions of our age come from the same causes and sorts of men as the Confusions in former ages did for which we need not go to Mr. Baxters Church History the Men and methods of 41. and 42. are well nigh revived They told His Majesty in their second Paper for Peace That if he would grant their desires it would revive their Hearts to daily and earnest Prayers for his Prosperity But what if he deny them Then p. 12. it astonisheth us to foresee what doleful effects our Divisions would produce which we will not so much as mention in particular lest our words should be misunderstood And it is obvious enough to whom they would apply that passage p. 117. of their reply to the Exceptions As Basil said to Valens the Emperour that would have him pray for the Life of his Son If thou wilt receive the true Faith thy Son shall live which when the Emperour refused he said the Will of the Lord be done So we say to you if you will put on Charity and promote peace God will honor you but if you will do contrary the Will of the Lord be done with your honors Amen say I Let them fall into the hands of God who is still exceeding gracious to them and not into the hands of such cruel men who have War in their Hearts while they Petition for Peace And will Mr. Baxter still demand what party of Men on Earth have more Loyal Principles Our English Papists who as Mr. Baxter grants adhered to the King would be offended if I should say they that fought against the King were more Loyal than they who with Lives and Fortunes fought for him dares he compare with the Church of England who lived and died and rose again with their King to the great regret and envy of those Men I will not say only that the Primitive Christians but even the Old Greeks and Romans had better Principles than any you practise by and will rise up in Judgment against such a Generation How vainly do you inquire what Hottoman or Bodin have written Consider the Precepts of our great Lord and the Practice of the Primitive Christians for the first 600. years and how night the true Members of the Church of England followed those Principles and Examples for Twenty years together and how far the Presbyterians Acted contrary to them and then convince the World whether the party you Boast of or these were most Loyal But Mr. Baxter demands Must this Age answer for their Fathers deeds what is all this to the present Non-conformists Answ If they follow the deeds of their Fathers we cannot deny them the reputation of being their Children who without controversie begat and Nurtured them And though I have not the opportunity to ask those Noble Lords and Gentlemen whom Mr. Baxter names concerning the Conformity of their Fathers yet I can give you their Sense and the Opinion of the whole Nation concerning the behaviour of their Children who have as great a mind to begin a second War And take it in the best English Dialect i. e. in the Acts of Parliament And first in the Act against Conventicles 16. Car. 2di N. 2. For providing of further and more speedy remedies against the growing and dangerous practice of Seditious Sectaries and other disloyal persons who under pretence of tender Consciences do at their meetings contrive insurrections as late experience hath shewn c. And in the Oxford Act they say of those that Preach in unlawful Assemblies Conventicles or Meetings under colour or pretence of the Exercise of Religion contrary to the Laws and Statutes of this Kingdom have settled themselves in divers Corporations of this Kingdom three or more in a place thereby taking opportunity to distill the poysonous principles of Schisms and Rebellion into the hearts of His Majesties Subjects to the great danger of the Church and Kingdom c. Now how little difference there is between such Seditious tumults and meetings the late Rebellion in Scotland doth demonstrate where the chief Masters of those Assemblies Preached an Evangelium Armatum and having in cold Blood barbarously murthered the most Reverend Arch-Bishop drew many Thousands into the Field and would have done the like by the King himself had he been in their power as by their Declarations we may guess I do not accuse their Brethren of England of Rebellion the Parliament says their actions tend to it and that is Tantamount to a Plot. Sedition and tumults open and professed disobedience to the Laws adhering to a Rebellious Covenant refusing the Tests of Obedience which require only the disclaiming of Rebellious Principles and Practices Preaching and Printing what is actually Seditious and tends directly to Rebellion and all this when our Parliament hath declared that there is an horrid Plot on foot for the destroying of the King and established Religion to the latter whereof you are avowed Enemies this may draw at least a suspition on you that you are in the Plot whether
you know it or no for as I suppose in the beginning of the First War very few of them that were ingaged intended a Plot against the King and the Church yet were acted to the ruine of them both So now a great many that call themselves Protestants may be over-acted by the Papists who if they can once destroy the Church of England by means of our divisions which is the most likely means may cry Victoria and boast that we have destroyed our selves And then you may say truly p. 123. of the second part of your Plea The blood will be on you and your Children Mr. Baxter professeth in his Preface a detestation of the lying Malignity and bloody Cruelty of the Papists but p. 235. of his first part he concludes it to be but reasonable if on such necessity i. e. the penalties for Non-conformity they should accept of favour from any Papists that would save them And that if one party viz. the authority of the Nation would bring them to such a pass that they must be hanged imprisoned ruined or worse unless the favour of the Papists deliver them And the other party viz. the Non-conformists had rather be saved by the Papists than be hanged or ruined by Protestants they ought not to be suspected of Popery this shews that he hath a better Opinion of the Papists than of the Conformists Some blush not saith Mr. Baxter to accuse the Non-conformists as the bringers in of Popery by desiring Liberty p. 245. that is that there is a door opened to them by our Divisions Answ None hath more reason to blush at this than Mr. Baxter for in his defence of the principles of Love As to Popery says he the interest of the Protestant Religion must be much kept up by means of the Parish Ministers and by the Doctrine and Worship there performed not by Conventicles then for they that think and endeavour contrary to this of which side soever shall have the hearty thanks and concurrence of the Papists who then are in the Plot. Nor am I causelesly afraid saith Mr. Baxter that if we suffer the Principles and practices which I write against i. e. the dividers and destroyers of peace and love to proceed without our contradiction Popery will get by it so great advantage as may hazard us all and we may lose that which the several parties do contend about Three ways especially Popery will grow out of our divisions 1. By the Odium and scorn of our divisions inconsistency and multiplied Sects Thousands have been drawn into Popery or Confirmed in it already and I am perswaded saith he that all the Arguments in Bellarmine and all other Books that ever were written have not done so much to make Papists in England as the multitude of Sects among our selves 2. Who knows not how fair a game the Papists have to play by our Divisions methinks I hear them hissing on both parties saying to one side lay more upon them and abate them nothing And to the other stand it out and yield to nothing hoping that our divisions will carry us to such practices as will make us accounted Seditious Rebellious and dangerous to publick peace and so they may pass for better Subjects than we or else they may get a Toleration with us And shall they use our hands to do their work we have already served them unspeakably both in this and in abating the Odium of the Gunpowder Plot and other Treasons 3. It is not the least of our dangers lest by our follies extremities and rigours we so exasperate the Common People as to make them readier to joyn with the Papists than with us in case of Competitions Invasions or Insurrections against the King and Kingdoms peace And in the Key for Catholicks The Papists saith he account that if the Puritans get the Day they shall make great advantage of it for they will be unsetled and all in pieces factions and distractions say they give us footing for continual attempts to make all sure we will have our party secretly among Puritans also that we may be sure to maintain our interest And in his Holy Common-wealth Let the Magistrate cherish the Disputations of the Teachers and let him procure them often to debate together and reprove one another for so when all Men see that there is nothing certain among them they will easily yield saith Contzen the Jesuite Pudet haec opprobria c. You conclude your second part of the Plea with some Petitions out of the Liturgy which I have reason to think you do with an ill design praying that he whose Service is perfect freedom would defend you his Humbled Servants non satis humiliati quia nondum humiles in all assaults of your Enemies c. Whom you mean by your Enemies all parties will guess But I shall commend to you the same advice which Bishop Prideaux gave the Assembly when they consulted him what they should do his direction was that they would consider their ways and return to their Obedience and say in the Confession of the Church Almighty and most Merciful Father we have erred and strayed from thy ways like lost Sheep We have followed too much the devices and desires of our own hearts we have offended against thy Holy Laws we have left undone those things which we ought to have done and we have done those things which we ought not to have done and there is no health in us c. And the God of Heaven give us all Grace so to confess and forsake our Sins that we may find Mercy POSTSCRIPT SInce my dispatch of the former Papers I met with a Prognostication written by Richard Baxter which though it were Calculated chiefly for England yet it presumes First to foretel what shall befal the Churches on Earth until their Concord and Secondly what from thence to the end But the first part though it be a Contradiction in terms may be called more agreeably to the matter A Prognostication of what is past for it hath been twice Acted over in this Nation And the Second part is a Prognostication of what never shall be For by Mr. Baxters method it is impossible we should ever see such a Golden Age of Love There are but two things worthy of the Readers notice The First is the time when it was written viz. When by the Kings Commission we in vain treated for Concord 1661. This circumstance he doth with so much concern and diligence labour to convince the Reader of that as if his Reputation of being a Prophet depended on it he tells you again in the first words of the Epistle It is many years since this Prognostication was written 1661. Except the sixteen last Lines and in the end of the Epistle he cautioneth the Reader not to mistake it for Historical Narratives And again at the end of the Book he tells us of several Books of his viz. The true and only Terms of Concord Catholick Theology and