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an House of Commons there All which His Majesty hath punctually performed and the Parliaments of both Kingdoms having rescinded the Covenant and condemned it as an unlawful Oath and settled the ancient Government of the Catholick Church I speak with all humble submission His Majesty is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
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
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
no obligation on me or any other person to endeavour alteration of the Government If any fault be found in subordinate Governours we may in our places and callings endeavour a Reformation of them but the Government is a noli me tangere we may not undermine foundations But Mr. Baxter proposeth another question whether the Covenant as a Vow to God bind to things necessary Answ To all necessary things we are pre-ingaged by the Command of God and extraordinary means must not be used when ordinary may serve Mr. Baxter § 43. of his Directory says A Vow is as Null when the matter is morally or civilly out of our power as if a Child or Servant Vow a thing which he cannot do lawfully without the consent of his Parent or Master though the thing in it self be lawful for God having bound me to obey my Superiours in all lawful things I cannot oblige my self by my own Vows § 79. of his Directory Make not a Law and Religion to your selves which God never made by his Authority nor bind your selves for futurity to all that is a duty at present where it is possible the changes of things may change your duty And § 3. p. 19. The true nature and use of Vows is but for a more certain and effectual performance of our duties not to make new Laws and Religions to our selves From which concessions it will follow that the power of Reforming c. being in the King the Vow was Null And it is morally impossible for them to do that in their places and callings which they cannot do without Invading the Place and Office of their Superiours And therefore notwithstanding the pretence of a Vow yea though it were for things lawful which the alteration of the established Government is not we may declare that there lyes no Obligation c. P. 216. § 13. Mr. Baxter insists on the Declaration concerning taking Arms against the King c. Where he says the question is not of the first clause of taking Arms c. For he grants that a Popish King is to be obeyed in lawful things p. 77. but of the 2 d. viz. I abhor that Traiterous position of taking Arms by his Authority against his person or against those that are commissioned by him This as the Law of the Land hath declared to be Traiterous so hath the Law of God 2 Pet. 2.13 requiring submission to the King as Supreme and unto Governours sent or Commissioned by him The ground of this Declaration was for the security of the Kings Person against such as distinguishing between his publick and private capacity under pretence of his Authority detained his Towns and fought those Armies where the King was in person but when they had Conquered him they declared the Supreme Authority to be in themselves But Mr. Baxter pleads that Ministers are mostly ignorant of the Law not knowing what is called a Commission and what Seal makes it such and they dare not think that a Lord Chancellour or Keeper hath Power at his pleasure to depose the King by Sealing Commissions to any to seize on his Forts c. Nor yet to destroy the Kingdoms Cities Laws and Judgments and seize at pleasure on all Mens Estates or Lives This had been good Doctrine if Mr. Baxter had taught it when the Kings broad Seal was broken and by Virtue of a counterfeit one the Lives and Estates of the best Subjects were destroyed the Act of Parliament hath declared the Supreme Authority to be inseparable in the Kings Person so that we cannot doubt of the Legality of Commissions granted by him and his pretended ignorance against the known Laws being that Block on which the best of Kings fell I hope no good English-Man will stumble at it again But Mr. Baxter complains that these words against those that are Commissioned by him are unexpounded and have no limitations or exceptions It is not fit for private men to distinguish where the Law doth not or that an Usurper or Protector pretending Reformation and Liberty and that abused Maxim of Salus populi Suprema Lex should rather be obeyed than such as Act regularly by the Kings Commission and according to the known Laws Wherefore to seek evasions and to suppose extraordinary Cases that may never happen against plain and necessary duties ought not to be a Bar against this Declaration That which followeth § 14. Of deserting their Flocks and keeping Conventicles and § 15. of not residing within Five Miles of Cities and Corporations are not conditions of Conformity but consequences of their Non-conformity And I leave them to be read and considered by others who will perceive how well Mr. Baxter deserves the Character which the Reverend Bishop Sanderson gave of him That he never knew a Man of more pertinacious confidence and less abilities in all his Conversation A double minded Man is unstable in all his Ways An Answer to some passages in the Second Part of the Non-conformists Plea for Peace HAving reflected on as much of the First Part of the Non-conformists Plea as concerned the Ministerial Conformity I thought it not material to answer the many Impertinencies Printed in that Book But finding a Second Part extant published as the Authors say to save their Lives and the Kingdoms Peace from the false and Bloody Plotters who would first perswade the King and People that the Protestants and particularly the Non-conformists are Presbyterians and Fanaticks And next that it was such Presbyterians that killed his Father and next that our Principles are Rebellious and next that we are Plotting Rebellion and his Death c. On which particulars he enlargeth in the Preface where I find him thus to justify his party I 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 p. 109. of that Book We are far from designing any abasement of the Clergy nor do we deny or draw others to deny any due reverence or obedience to them I considered that very many of Mr. Baxters Readers are apt to believe him and therefore must needs be greatly incensed against those whom he accuseth to be the Persecutors of such a pious and peaceable party viz. the Bishops whom he calls Thorns and Thistles and the Military Instruments of the Devil p. 122. of the Book of Concord and p. 247. of the first part of the Plea and complains Popish Clergy-Men as if he were in Egyptian Bondage or the Popish Inquisition of tearing Engines Goals Starving and Bloody Persecution Ruine and Death Every good Man is sensible what Indignation such Cruelties practised upon innocent persons may raise in the hearts of our English Nation who are noted for their compassion to their Brethren in misery against the Authors of it and I suspect these suggestions are published to inrage them against their present Governours
being established it is his will the Truth should be defended by Action in resisting Tyrants and John Goodwin said as bad of the Doctrine of resistance Mr. Robert Blaire told his Auditors Beloved the Lord hath forsaken our King and given him over to be led by the Bishops the blind brood of Anti-Christ who are hot Beagles hunting for the Blood of the Saints Nor can I forget Mr. Douglas's Sermon at the Coronation who turned the Pulpit into a Scaffold and Acted the Martyrdom of the Father in the sight of the Son After these Scottish Pipes did too many English Presbyters dance whose Sermons were Satyrs and invectives against the best of Kings and his most Loyal Subjects Take the active Covenanters from the greatest to the least and as they thought it their duty so they made it their business to do more than dethrone the King I have said enough of Mr. Marshal already let him that would know more read his Sermon on Curse ye Meroz and not his only but the most of those Sermons Preached to the Parliament especially on their Solemn days of Thanksgiving Mr. Case in a Sermon to the Court-Marshal 1644. says God would have no Mercy shewn where the quarrel is against Religion and the Kingdom of Jesus Christ p. 16. These Men that would bring in Idolatry and false Worship to depose Christ from his Throne and set up Anti-Christ in his place such a generation Christ hath doomed to destruction Luke 19.27 As for these mine enemies bring them forth and slay them before me and p. 18. What severity will God expect from you who are called to judge for God between the Sons of Belial bloody Rebels and an whole Christian Church and State now resisting unto blood for Reformation Let me say to you as God said to Moses concerning the Midianites vex those Midianites and smite them for they vex you with their Wiles Numb 25.17 18. Mr. Th. Palmer said that God saw it good to bring Christ into his Kingdom by a Bloody way p. 13. Dr. Downing of Hackney in a Sermon to the Artillery-men It is lawful for defence of Religion and Reformation of the Church to take up Arms against the King And Mr. Calamy seconds him it is commendable to fight for Peace and Reformation against the Kings command Mr. Love who was chosen as the fittest person to assist at the Treaty at Vxbridge doth no doubt speak the Sense of the Juncto he calls Episcopacy and Liturgy two Plague Soares and tells the Commissioners that while their enemies are going on in wicked practises and they keep their principles they may as soon make Fire and Water to agree yea I had almost said quoth he Heaven and Hell And again it is the Sword not disputes that must end this controversie Wherefore turn your Plowshares into Swords and your Pruning-hooks into Spears to fight the Lords Battles to avenge the Blood of the Saints which hath been spilt it must be avenged by us or upon us See p. 7. and 26. of Englands distemper I have sometime feared always prayed that too much pitty and mercy in our State Physicians may not retard the healing of the Land p. 32. There are many malignant humours to be purged out of many of the Nobles and Gentry in this Kingdom before we can be healed It was the Lord that troubled Achan and cut him off because he troubled Israel O that in this our State Physicians would resemble God to cut off those from the Land who have distempered it would you know whom he means he speaks plainly melius pereat unus quam unitas Men that lye under the guilty of much innocent Blood are not fit persons to be at peace with till all the guilt of Blood be expiated and avenged either by the Sword of the Law or by the Law of the Sword else the peace can never be safe or just Are these the principles of Love or can they consist with holiness it will amaze any Christian to consider that though the hand of God might mind him of his sin by the nature of his punishment yet instead of declaring his Repentance a little before his death he professed his hatred to Malignants his opposing the Tyranny of a King saying I did it is true in my place and calling oppose the forces of the late King and were he alive again and should I live longer the cause being as then it was I should oppose him longer In his Speech Sect. 14. Yet how horrid soever this final impenitence appears to be too many that should know and do better things have little sense of it And it is very remarkable that Prideaux the Attorney General repeated most of these passages against Mr. Love at his Trial as Arguments that he ought not to have any mercy shewed him See the Printed Trial. What a sad thing is it saith Mr. Case to see our King in the head of an Army of Babylonians refusing as it were to be called the King of England Scotland and Ireland and choosing rather to be called the King of Babylon on Isa 43.4 p. 18. Those that made their peace with the King at Oxford were the Judas 's of England and it were just with God to give them their portion with Judas saith Mr. Calamy in a Sermon Preached Decemb. 25. 1644. p. 18. Mr. Herle in a Sermon to the Commons Novemb 5.44 Do Justice to the greatest Sauls Sons are not spared no nor may Agag or Benhadad though themselves Kings Zimri and Cosbi the Princes of the people must be pursued into their Tents This is the way to Consecrate your selves to God Strickland at the same time to the same tune You know the Story of Gods message to Ahab for letting Benhadad go upon Composition Brooks to the Commons Decemb. 26. 1648. Set some of those grand Malefactors a mourning that have caused the Kingdom to mourn so many years in Garments Rolled in Blood by the Execution of Justice But though many of those Sons of Thunder had done wickedly there is one exceeds them all as you may read partly in a submissive Petition of Mr. Jenkins and in a Sermon Preached Sept. 24. 1656. Who thus discovers his inward parts to be very wickedness Before the present Parliament Worthy Patriots you that are our Rulers in Parliament it is often said we live in times wherein we may be as good he might more truly have said as bad as we please wherein we enjoy purity and plenty praised for this be that God who hath delivered us from the impositions of Prelatical Innovations Altar-genuflections and cringes with Crosses and all that Popish Trash and Trumpery and truly I speak no more than what I have often thought and said the removal of these insupportable burdens contravailes for the Blood and treasure shed and spent in these late distractions nor did I as yet ever hear of any godly man that desired were it possible to purchase their friends or mony again at so dear
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
person to banish the thoughts of repenting for his own sins by inquiring into the heinous sinfulness of Conformists I wish heartily he could prove his innocency in the one as easily as they can in the other and if he cannot clear his innocence that he would manifest his penitence then would I as readily give him the right hand of fellowship as he now denyeth it to others and he might be as great an instrument of peace on earth among the Saints as of joy in Heaven among the Angels of God I shall only beseech Mr. Baxter to say that Prayer heartily which he hath penned in the 251 and 252. pages of his Cure of Divisions and then let him reply as he thinks fit Lord hide not my own miscarriages from my sight and suffer me not to take any sin that I have committed to have been my innocency or duty lest I should dare to Father sin on God and lest I should live and dye without repentance and lest I should be one that continueth judgments and danger to the Land stir up some faithful friend to tell me with convincing evidence where it is that I have miscarried that contrition may prepare me for the peace of remission O save me from the plague of an impenitent heart that cannot indure to be told of sin and from that ungodly folly which taketh the shame which Repentance casteth upon sin to be cast upon God and Religion which bind us to Repentance and Confession Amen Now when you have humbly and sincerely renewed this Prayer to Almighty God I beseech you to consider seriously with your self that it may be God hath in answer to your prayers raised up so vile an instrument as I am to be your Monitor that what you thought your duty is your sin and that you are one that still continueth judgments and danger to the Land For first you seemed doubtful of it when you prayed against it 2. When after long and mature deliberation you entred into Communion with our Church in all its Ordinances that concern Lay-Communion and resolved together with other of your Brethren to continue in it and by that practice of yours as well as your Arguments did influence many others to a like pious and peaceable behaviour how can it be less than a sin against God and a grieving and gravelling the Consciences of such well-disposed Christians not only to withdraw your avowed Communion but to practise that which directly tends to Division and Confusion 3. That in the judgment of such as were very pious and learned men in your own Opinion that practice of yours which continueth and encourageth separation from our Communion is sinful such were Cranmer Ridly Peter Martyr and others that compiled the Liturgy in King Edward the VI. days and Parker Grindal Horne Jewel who reviewed and recommended it in Queen Elizabeths days Such were Vsher Davenant Potter Hall Carleton and others in the days of King James and King Charles of Blessed Memory What think you of all these sober and moderate Conformists such as Bolton Whately Fenner Dent Crook Dike Stock Smith Preston Sibbs Stoughton Taylor c. These you confess were no ignorant nor temporizing persons What think you of Jacob and Johnson who were Independents yet wrote against separation And what think you of the most learned and pious of the Non-conformists such as Cartwright Egerton Hildersham Dod Ames Parker Baines Brightman Ball Bradshaw Paget Langly Nichols Hering who wrote more against separation than any of the Conformists themselves Principles of Love p. 57. as you affirm What think you of the Assembly of Divines Twiss Gataker c. Among whom you say you never heard but of Five Non-conformists what think you of such as have Conformed since 1660. such as Reynolds Conant Wallis and lastly what think you of the Father of all the Non-conformists Mr. T. Cartwright who after he had written as much as he could against Conformity saw so much of the weakness of his arguments as that he repented and Conformed at last If all these have judged a bare withdrawing of the people from our Communion to be unlawful and against their duty I wonder how you can still think your more positive opposing and hindring of it to be your duty I considered again that to live in the contempt of the Laws and lawful Autority both of Church and State in a well established Kingdom is a sin of no mean nature in it self and by its effects may prove exceeding sinful for Schism and Division Spiritual Pride Censoriousness are as certainly sins and perhaps greater than Whoredom and Drunkenness and Rebellion is as the sin of Witchcraft I considered also that you have had long experience of the evil of Schism how great a matter a little fire kindleth and did meditate and foretel with what design I know not in the second paper to the King p. 12. That if you should lose the opportunity of your desired Reconciliation i. e. if you could not obtain what you would it astonished you to foresee what doleful effects your divisions would produce These and such other motives prevailed with me to become your Monitor that what you now take to be your duty is your sin and that your present practice tends to the continuing of judgments and danger to the Land and if my charitable admonition to you and peaceable endeavors for unity and establishment in the Church and State be still despised I can only continue my prayer to God as well for my self as you in the Petitions above mentioned Lord hide not our own miscarriages from our sight c. Cujus Aures clausae sunt ut ab Amico verum audire nequeat hujus salus desperanda est Cicero de Amicitia FINIS