Faith and Sacraments And we greatly esteem the soundness of the Doctrine contained in the Homilies We unfeignedly assent to the sense of his Majesties Declaration concerning Ecclesiastical Affairs in that Passage wherein he justly rebukes those that had the hardyness to publish that the Doctrine of the Church against which no man with whom he had conferred had excepted ought to be Reformed as well as the Discipline Be it here observed that some Conformists tell us that they heartily subscribe to the Nine and Thirty Articles taking the liberty of interpretation that is allowed by the Church her self though it be most reasonable to presume that she requires subscription to them as to an Instrument of Peace only And for this the Testimony of an eminent Bishop is cited saying The Church of England doth not define any of these Questions as necessary to be believed necessitate medii or praecepti which is much less but only to bind her Sons for Peace sake not to oppose them But for our parts we believe the very truth of the Doctrine contained in them according to the genuine sense of the words 4. We are not ashamed constantly to affirm that the word of God is the perfect Rule of Divine Faith and VVorship and we apprehend that it is not Lawfull for the Church or any power upon Earth to make new worship of the same common nature and reason with those universal and perpetual Ordinances which the word hath already made Nevertheless particular modes and accidents and mere circumstances of worship which are common to it with all Humane actions are left to the determination of Humane Prudence according to the general Rules of Scripture And we take such determination in those matters to be no addition to God's word and no argument of the defectiveness of his Laws but merely an application of the general Law in particular cases as the Law it self doth warrant A firm agreement of the Non-Conformists with the Church of England in the substantial parts of God's worship hath been long since manifested in their Papers presented to his Majesty We still acknowledge the lawfulness of a set form of Liturgy for matter agreable to God's word and suited to the nature of the several Ordinances and to the necessities of the Church yet the Minister should not be so confined to it as not to make use of his own gifts of Prayer and Exhortation VVe still profess that we are obliged to do all things decently and in order but we are not satisfied in the lawfulness of such Ceremonies as in their designed end seem to draw to near to the significancy and moral efficacy of Sacraments and which have been rejected by many of the Reformed Churches abroad And we believe that God's worship is best managed for the Exterior form thereof when it hath least of Humane mixtures in things unnecessary adjoyned and appropriated thereunto 5. We intirely own that Ministry that God hath set in the Church whether extraordinary and temporary as that of the Apostles or ordinary and perpetual as that of Bishops or Pastors and Teachers VVe believe that it is Christs high prerogative transcending all Humane authority to institute Spiritual Offices how be it there may be Offices circa sacra of man's appointment That Spiritual Officers receive their authority from Christ as the immediate Donor thereof by his Charter though their designation to their Office it not ordinarily immediate without man's interposing and consequently they are Christ's immediate Stewards commissioned by him and accountable to him each one for himself in particular That the power of the Keys for binding and losing for retaining and remitting of sins is essential to a Presbyter or Bishop That Ministerial power is delivered by Ordination as by way of solemn investiture and that each particular Church ought to have their proper Bishop or Pastor one or more residing among them for all Ministerial duties who hath no coercive power upon the bodies or estates of men and may rule them by no other instrument than the Sword of the Spirit which is the word of God working upon their Consciences and their outward standing in the Church 6. The Church being the Lord's heritage and portion ought not to lye common but must be fenced with Christ's Spiritual Discipline that it be not laid wast and lost in a VVorld of Ungodliness breaking in upon it This charge is committed to the Pastors who are accountable for the same to the chief Shepherd By the order of the Church of England all Presbyters were charged till very lately in the form of ordaining Ministers to administer the Doctrine Sacraments and Discipline as the Lord hath ordained and as this Realm hath received the same And that they might the better understand what the Lord hath commanded the Exhortation of St. Paul to the Elders of the Church of Ephesus was appointed to be read to them at the time of their Ordination Take heed to your selves and to all the flock over which the Holy Ghost hath made you over-seers to rule the Congregation of God which he hath purchased with his own blood Admission into the Church by Baptism is one act of Pastoral Government and includes the judging of the title of the party to be so admitted That which we require in the adult for their visible Church-Membership is their intelligent owning of the Baptismal Covenant by a serious profession there being no notoriety or proof of an invalidating contradiction Other parts of Discipline are the publick admonition of scandalous offenders and injoyning of penitence the Excommunication of the obstinate and the absolution of the penitent This Spiritual Government is not to be managed with external force and terror like the secular power but by Reproof Exhortation and Doctrine that the offender may be convinced and judged in his own Conscience And we take it for a great reproach to Christ's Discipline to tell the VVorld that it is a powerless thing of it self and insufficient to obtain its end unless the temporal Sword inforce it Yet we would not have the Church destitute of the Magistrate's due assistance and encouragement 7. As touching the form of Church Government the Scripture-bishop or Evangelical Pastor we do and ever did acknowledge Likewise we neither do nor ever did renounce the Episcopacy or Presidency which was of an ancient Ecclesiastical Custom as in the time of Ignatius yea or of Cyprian Bishop Ushers model of Government by Bishops and Arch-bishops with their Presbyters was by some of us presented to his Majesty as a ground-work of accommodation King Charles the First in his discourse touching the differences between himself and the two Houses in point of Church Government declares his judgment in these words That he is not against the managing of the Episcopal Presidency in one man by the joynt counsell and consent of many Presbyters but that he had offered to restore it as a fit means to avoid those errors and corruptions and partialities
speak so highly of morality and virtue we will not differ with them about the name For morality or immorality taken not vulgarly but theologically is no other than the conformity or inconformity of our minds and actions to God and his Laws And that to preach morality in this sense is to preach Christ we acknowledge as freely as any others But we know the vulgar notion thereof respects the civil righteousness of the natural man and for the sake of common hearers who understand words as they are commonly used among themselves we think it necessary to distinguish between saving grace and moral virtue Furthermore we say not nor are we acquainted with them that do say that the morally righteous man is at a greater distance from grace than the prophane and better be lewd and debauched than to lead an honest and virtuous life We hear no such words out of the mouths of Non-Conformists though some have suggested it against us to make us odious And it seems strange that any should insinuate a charge of Antinomianism against us by making the personated Non-Conformist to call the Doctrine of good works legal preaching when it is so well known that some of ours have done as much as any in confuting the Antinomian dotages We teach none to call themselves Godly meerly because they hear Sermons frequent Lectures and meet together for Prayer and other Religious Exercises yet our aim is that men should make Religion their business and we incourage their diligence in attending on God's Ordinances and redeeming the time and helping each other forward in the way to Heaven 26. Though we are accused to be of that Spirit that saith Stand by thy self come not near to me I am holyer than thou yet we place not Holyness in any peculiar garb of profession or in standing at a greater distance from others than God would have us We receive all men as much as either brotherly kindness or common charity will allow VVe affect no greater singularity than the uncontroverted Non-Conformity to the VVorld makes necessary Differences of perswasion in the matters controverted we make not to be marks of distinction between good and bad men VVe judge not any as ungodly upon the meer account of their Conformity yea we have incomparably more value for a Godly Conformist than for a meerly Opinionative Non-Conformist VVe renounce not Communion in the publique worship of the Parish Churches though for its outward form and order in some respects it be not that which is most desireable by us It is our hearts desire and prayer to God that the VVord Prayer and Sacraments therein dispensed may be blest to the great increase of true Godliness in those that attend thereon Yea we wish so well to the ability and godliness of our opposites in these controversies that it would be our great rejoycing that every Parish Church in England were filled with an able Godly Minister though conformable VVe own the Catholick Communion of Saints and desire a part in the Prayers of all faithfull Christians whether they pray by a set form or without it 27. VVhereas we are charged with immodesty and boldness in our inquiries and conclusions we profess that in the Doctrines of predestination redemption divine Grace free will original sin justification perseverance and assurance of Salvation we differ not from the Established Doctrine of the Church of England and we approve her moderation used in those Articles which we take in the same sense with the English Episcopal Divines in general that lived in Queen Elizabeth's and King James his times And for our parts we judge that the controversies about these points might be lessened and would gladly do our endeavours to the lessening of them 28. Our Doctrine tends to unquietness and confusion no more than the common Doctrine of Protestants and of the Church of England it self for it is the same as we have shewed And we protest against such citations to the contrary as men bring out of writers reputed of our party and renounce whatsoever is written or spoken contradictory to our here avowed Principles And we think it not fair dealing in our adversaries to repeat and aggravate all intemperate passages vented in those times when impetuous actings hurried men into extremities and states-men and sword-men heightened the differences between Divines and especially to do this after our professed moderation hath been acknowledged by our Governours Besides the generality or at least the far greater number of the silenced Ministers now living were not ingaged in the late wars And if these were allowed to preach the Gospel we should be thankfull for the favour though the rest remain excluded 29. We acknowledge the importance of a publique settlement and how necessary it is that both people and teachers be under the regulation and influence of authority And that the willfull and indiscreet might be held in their due limits we would not have things left at random but under stated rules We seek not to be received upon lawless terms but are willing to submit to tryal not only upon accusation of lewd scandall or insufficiency or negligence in our calling but of venting any error contrary to the received Doctrine or of doing any thing contrary to peace and order But it is unreasonable for any to urge this concession for the rigorous imposing of doubtfull and needless things which tend to trouble and not to settle the Church It seemed good to the Holy Ghost and to the Apostles and Elders and Brethren assembled at Jerusalem to lay upon the Churches no other burden than things necessary And here we take notice of their impertinency who think it enough to confute all our plea for moderation by publishing quotations out of our writers which were written against an intolerable toleration to wit of heresies blasphemies and open impieties and not the indulgence which we have pleaded for If they can see no medium between tolerating all things and tolerating nothing others can Besides it is an accommodation and union that we have sought by a sufficient comprehensiveness in the publique constitution and then there withall an indulgence towards remaining Dissenters but such as for the subject of it hath nothing that is intolerable We have a true regard to our Brethren that are more streigthened in their judgments than we are and would not have them the worse for our liberty if we could obtain it 30. Though we have not the same latitude of judgment with Conformists in some points yet we have the same Catholick Spirit to promote the common interest of Religion and more especially the Protestant Reformation and to dread the weakening or shattering of it by needless Schisms We mind the way of unity and consistence and retain healing principles we hold it not our duty to publish all truths when the unseasonableness thereof might cause disturbance nor to defend lesser truths with the disadvantage of greater We would not widen breaches nor make other mens opinions
namely a declaration and subscription of our unfeigned assent and consent to all and every thing contained in large Humane Volumes imposed by our Superiors who acknowledge they are not infallible VVe have not so much as our internal judgment and choice left to us about a multitude of humane ordinances and determinations Our peaceable bearing and holding Communion with them that practice these things yea our quiet submission to the use thereof as tolerable sufficeth not as we apprehend it but there must be also an hearty and intire approbation thereof as laudable Had we sufficient authoritative warrant to believe that these recognitions import no more than our peaceable behaviour toward the Church as some have intimated we would as readily subscribe the same as they But we do not think it safe to proceed upon the presumption of such a meaning as hath no better warrant and we dread to profess the approbation of the things we disallow Furthermore though in some regard we are more concerned about the controverted opinions forms and ceremonies to wit as they are bound upon all Conformists to be personally owned and used by them to which we may add the inforcing of Reordination which is a bar set to many of our number yet there are other things wherein the state of Religion is as much or more concerned It is hard for us so to bind our selves under all the present orders and customs in the Ecclesiastical Polity and its management as to ingage against all necessary reformation VVe are sensible how much the good of the Church that is the increase of true Godliness lyes in the due exercise of Discipline and we are very tender of setting any bar against it by our own act 17. But least by this intimation we may be thought to intend what indeed we do not we declare that we will not indeavour any alteration of the Government in Church or State as it is in the King whose Civil and Ecclesiastical Supremacy we have before acknowledged nor the alteration of the true Episcopal Office which Christ hath setled in his Church nor will we indeavour any alteration in the Church by any seditious or unlawfull means but only by Prayer to God by humbly Petitioning our Superiors or obeying the King if he command it or such like lawfull means as belong to us in our places and callings 18. We affect not Church-domination howsoever we have been reported to grasp at power in our own way as much as others do in theirs we only desire a liberty of discharging our duty to the Congregations to which we are sent VVe would exercise Discipline toward such only as voluntarily submit thereunto VVe would have no coercive power annexed unto it nor temporal penalties immediately consequent to any Spiritual sentence VVe utterly disclaim this opinion that when the Clergy hath Excommunicated any man the Magistrate is bound in Conscience to confiscate banish or otherwise punish meerly upon their sentence without hearing or trying the cause by his laws at his own bar We look upon Church Tyranny as the great calamity of Christendom and would by no means have a hand in its advancement under any form of Government whatsoever Having read in History by what steps the Roman Clergy overtop'd Princes and Emperors we can in no wise promote the twisting of Clergy domination by oaths and other publique ingagements into the frames of secular Kingdoms and that in precedency to the civil power 19. All the reasons of our Non-conformity cannot be here expected by any that know upon what terms we stand We make it our humble and earnest supplication to our Superiors that by their favourable permission we might have leave to write and publish more largely and particularly both touching our dissents and in answer to the accusations made against us For such a defence as we now ask leave to make hath hitherto been for born to avoid the displeasure of our Governors 20. It is easie for that side which is uppermost to speak for their own way that as much hath been written as may satisfie any that have a mind to be satisfied But they should remember the common infirmity of Mankind and what strange disparity there is in Mens understandings and what diversity of apprehensions especially in matters of doubtfull disputation VVe profess in his sight who knows our hearts that we have a mind to be satisfied if we knew how And there is rational evidence for the truth of what we speak for that our dissatisfaction must needs be against our interest if it were remediable Any conscientious Principles narrower than the truth entangle those that are governed by them and our Principles of Non-conformity if erroneous are a great snare unto us and keep us under such confinement as is no way desireable by us And therefore if we might be free we would use it rather and willingly retract that error that puts us to so much trouble And surely they judge too hardly of us that think the supposed shame of a retractation would keep us from embracing our own liberty and safety and promoting the Churches Peace and Unity If our Consciences were well secured we would trust God with our reputation To those that speak of our baffled cause and charge us with invincible obstinacy after shamefull overthrows we shall not now mention such Books of special note and not tediously voluminous as were written on our side in former times by men of reputation that were never answered we shall only mind them to consider what answer hath been made to some later Published writings on our part as the Petition for Peace with the Reformation of the Liturgy and the last reply made to the Bishops by the Divines Commissioned together with them for the review of the Common Prayer though the matter and season earnestly called for it For they were presented to the Bishops before the act of Uniformity came forth while the things for which we suffer were under publike consultation 21. Our dissents can be no just provocation to any Our equals that differ from us are upon this account no more reproached in us than we in them and we can no more be thought to reflect an imputation of evil on them than they on us Towards our Superiors our dissent carryes in it no more indignity than a supposition that they may err And we agree with them in so much as the wisdom of God hath made necessary to Christian concord 22. His Majesty expressed his resolution to become the effectual moderator of our differences and graciously accepted the proposals made by some of us with acknowledgment of their moderation This he hath largely made known in his declaration concerning Ecclesiastical affairs wherein he gives this Testimony to the Ministers of the Presbyterian perswasion that attended on him in Holland To our great satisfaction and comfort we found them persons full of affection to us and of zeal to the Peace of Church and State and neither