another kind of Militia I had than theirs I found that many honest Men of weak judgments and little acquaintance with such Matters had been seduced into a disputing vein and made it too much of their Religion to talk for this Opinion and for that sometimes for State Democracy and sometime for Church Democracy sometimes against Forms of Prayer and sometimes against Infant Baptism which yet some of them did maintain sometimes against Set-times of Prayer and against the typing of our selves to any Duty before the Spirit move us and sometimes about Free-grace and Free-will and all the Points of Antinomianism and Arminianism So that I was almost always when I had opportunity disputing with one or other of them sometimes for our Civil Government and sometimes for Church Order and Government sometimes for Infant Baptism and oft against Antinomianism and the contrary Extream But their most frequent and vehement Disputes were for Liberty of Conscience as they called it that is that the Civil Magistrate had nothing to do to determine of any thing in Matters of Religion by constraint or restraint but every Man might not only hold but preach and do in Matters of Religion what he pleased That the Civil Magistrate hath nothing to do but with Civil Things to keep the Peace and Protect the Churches Liberties c. I found that one half almost of the Religious Party among them were such as were either Orthodox or but very lightly touched with their mistakes and almost another half were honest men that stept further into the contending way than they could well get out again but with competent help might be recovered But a few fiery self-conceited men among them kindled the rest and made all the noise and bustle and carried about the Army as they pleased For the greatest part of the common Soldiers especially of the Foot were ignorant men of little Religion abundance of them such as had been taken Prisoners or turned out of Garrisons under the King and had been Soldiers in his Army And these would do any thing to please their Officers and were ready Instrument for the Seducers especially in their great Work which was to cry down the Covenant to vilifie all Parish Ministers but especially the Scots and Presbyterians For the most of the Soldiers that I spoke with never took the Covenant because it tied them to defend the King's Person and to extirpate Heresie and Schism Because I perceived that it was a few Men that bore the Bell that did all the hurt among them I acquainted my self with those Men and would be oft disputing with them in the hearing of the rest and I found that they were men that had been in London hatcht up among the old Separatists and had made it all the matter of their Study and Religion to rail against Ministers and Parish Churches and Presbyterians and had little other knowledge nor little discourse of any thing about the Heart or Heaven but were fierce with Pride and Self-conceitedness and had gotten a very great conquest over their Charity both to the Episcopal and Presbyterians Whereas many of those honest Soldiers which were tainted but with some doubts about Liberty of Conscience or Independency were men that would Discourse of the Points of Sanctification and Christian Experience very savourily But we so far prevailed in opening the folly of these Revilers and Self-conceited men as that some of them became the laughing-stock of the Soldiers before I left them and when they preached for great Preachers they were their weakness exposed them to contempt A great part of the mischief they did among the Soldiers was by Pamphlets which they aboundantly dispersed such as R. Overtons Martin Mar-Priest and more of his and some of I. Lilburn's who was one of them and divers against the King and against the Ministry and for Liberty of Conscience c. And Soldiers being usually disperst in their Quarters they had such Books to read when they had none to contradict them But there was yet a more dangerous Party than all these among them only in Major Bethel's Troop of our Regiment who took the direct Jesuitical way They first most vehemently declaimed against the Doctrine of Election and for the power of Free-will and all other Points which are controverted between the Jesuits and Dominicans the Arminians and Calvinists Then they as fiercely cried down our present Translation of the Scriptures and debased their Authority though they did not deny them to be Divine And they cried down all our Ministry Episcopal Presbyterian and Independent and all our Churches And they vilified almost all our ordinary Worship especially singing of Psalms and constant Family Worship They allowed of no Argument from Scripture but what was brought in its express words They were vehement against both the King and all Government but Popular and against Magistrates medling in Matters of Religion And all their disputing was with as much fierceness as if they had been ready to draw their Swords upon those against whom they disputed They trusted more to Policy Scorn and Power than to Argument They would bitterly scorn me among their Hearers to prejudice them before they entred into dispute They avoided me as much as possible but when we did come to it they drowned all Reason in fierceness and vehemency and multitude of words They greatly strove for Places of Command and when any Place was due by order to another that was not of their mind they would be sure to work him out and be ready to mutiny if they had not their will I thought they were principled by the Jesuits and acted all for their Interest and in their way but the secret Spring was out of sight These were the same men that afterward were called Levellers and rose up against Cromwell and were surprized at Burford having deceived and drawn to them many more And Thompson the General of the Levellers that was slain then was no greater a Man than one of the Corporals of this Troop the Cornet and others being much worse than he And thus I have given you a taste of my Imployment in the Army § 78. As soon as I came to the Army they marched speedily down into the West because the King had no Army left but the Lord Goring's there and they would not suffer the Fugitives of Naseby-fight to come thither to strengthen them They came quickly down to Somerton when Goring was at Langport which lying upon the River Massey was sent to keep him in on the farther side while Fairfax attended him on this side with his Army One day they faced each other and did nothing The next day they came to their Ground again Betwixt the two Armies was a narrow Lane which went between some Meadows in a bottom and a small Brook crossing the Lane with a narrow Bridge Goring planted two or three small Pieces at the Head of the Lane to keep the Passage and there placed his best Horse so
Prayer by all the Ministers at Worcester where they desired me to preach But Weakness and other things hindered me from that Day but to compensate that I enlarged and published the Sermon which I had prepared for them and entitled the Treatise Gildas Salvianus because I imitated Gildas and Salvianus in my Liberty of Speech to the Pastors of the Churches or The reformed Pastor I have very great Cause to be thankful to God for the Success of that Book as hoping many thousand Souls are the better for it in that it prevailed with many Ministers to set upon that Work which I there exhort them to Even from beyond the Seas I have had Letters of Request to direct them how they might bring on that Work according as that Book had convinced them that it was their Duty If God would but reform the Ministry and set them on their Duties zealously and faithfully the People would certainly be reformed All Churches either rise or fall as the Ministry doth rise or fall not in Riches and worldly Grandure but in Knowledge Zeal and Ability for their Work But since Bishops were restored this Book is useless and that Work not medled with § 178. 23. When the part of the Parliament called the Rump or Common-wealth was sitting the Anabaptists Seekers c. flew so high against Tythes and Ministry that it was much feared lest they would have prevailed at last Wherefore I drew up a Petition for the Ministry which is printed under the Name of the Worcestershire Petition which being presented by Coll. Iohn Bridges and Mr. Thomas Foley was accepted with Thanks and seemed to have a considerable tendency to some good Resolutions § 179. But the Sectaries greatly regard against that Petition and one wrote a vehement Invective against it which I answered in a Paper called The Defence of the Worcestershire Petition which by an Over-sight is mained by the want of the Answer to one of the Accusers Queries I knew not what kind of Person he was that I wrote against but it proved to be a Quaker they being just now rising and this being the first of their Books as far as I can remember that I had ever-seen § 180. 24. Presently upon this the Quakers began to make a great Stirr among us and acted the Parts of Men in Raptures and spake in the manner of Men inspired and every where railed against Tythes and Ministers They sent many Papers of Queries to divers Ministers about us And to one of the chief of them I wrote an Answer and gave them as many more Questions to answer entiâuling it The Quakers Catechism These Pamphlets being but one or two Days Work were no great Interruption to my better Labours and as they were of small Worth so also of small Cost The same Ministers of our Country that are now silenced are they that the Quakers most vehemently opposed medling little with the rest The marvellous concurrence of Instruments telleth us that one principal Agent doth act them all I have oft asked the Quakers lately why they chose the same Ministers to revile whom all the Drunkards and Swearers rail against And why they cryed out in our Assemblies Come down thou Deceiver thou Hireling thou Dog and now never meddle with the Pastors or Congregations And they answer 1. That these Men sin in the open Light and need none to discover them 2. That the Spirit hath his times both of Severity and of Lenity But the Truth is they knew then they might be bold without any Fear of Suffering by it And now it is time for them to save their Skins they suffer enough for their own Assemblies 181. 25. The great Advancement of the Popish Interest by their secret agency among the Sectaries Seekers Quakers Behmenists c. did make me think it necessary to do something directly against Popery and so I published three Disputations against them one to prove our Religion safe and another to prove their Religion unsafe and a third to shew that they overthrew the Faith by the ill Resolution of their Faith This Book I entituled The safe Religion § 182. 26. About the same time I fell into troublesom Acquaintance with one Clement Writer of Worcester an ancient Man that had long seemed a forward Professor of Religiousness and of a good Conversation but was now perverted to I know not what A Seeker he profest to be but I easily perceived that he was either a jugling Papist or an Infidel but I more suspected the latter He had written a scornful Book against the Ministry called Ius Divinum Presbyterii and after two more against the Scripture and against me one called Fides Divina the other 's Title I remember not His Assertion to me was that no Man is bound to believe in Christ that doth not see confirming Miracles himself with his own Eyes By the Provocations of this Apostate I wrote a Book called The unreasanableness of Infidelity consisting of four Parts The first of the extrinsick Witness of the Spirit by Miracles c. to which I annexed a Disputation against Clement Writer to prove that the Miracles wrought by Christ and his Apostles oblige us to believe that did not see them The Second part was of the intrinsick Witness of the Spirit to Christ and Scripture The Third was of the Sin or Blasphemy against the Holy Ghost And the Fourth was to repress the Arrogancy of reasoning against Divine Revelations All this was intended but as a Supplement to the Second Part of The Saints Rest where I had pleaded for the Truth of Scripture But this Subject I have since more fully handled in my Reasons of the Christian Religion At the time Mr. Gilbert a learned Minister in Shropshire wrote a Small concise Tractate in Latin as against a Book of Dr. Owen's though his intimate Friend to prove that Christ's Death was not necessary absolutely but of Divine Free Choice and in answer to that Book I wrote a brief Premonition to my Treatise against Infidelity to decide that Controversy § 183. 27. Mr. Tho. Foley being High Sheriff desired me to preach before the Judges which I did on Gal. 6. 16. and enlarged it to a Treatise entituled The Crucifying of the World by the Cross of Christ for Mortification and put an Epistle somewhat large before it to provoke rich Men to good Works § 184. 28. Some Men about this time persuaded me that if I would write a few single Sheets on several Subjects though the Style were not very moving yet it would do more good than larger Volumes because most people will buy and read them who will neither buy nor read the larger Whereupon I wrote first One Sheet against the Quakers containing those Reasons which should satisfie all Sober Men against their way § 185. 29. The Second Sheet I called A Winding Sheet for Popery containing a Summary of Moderate and Effectual Reasons against Popery which single sheet no Papist hitherto hath answered §
between us whether Men should wait for farther objective Revelations or Additions to the written Word or whether we should condemn the Errors of the Enthusiasts herein we are agreed in all this 5. Nor is the Question de Officio whether it be the Duty of all Men to look out after the written Word as far as they can and rest in it 6. Nor is the Question whether the Scripture only have the proper Nature of a Rule to Judge Controversies by 7. Nor yet whether Scripture be of necessity to the Church in General 8. Nor whether it be necessary as a means to the Salvation of all that have it 9. Nor whether it be the only sufficient means of safe keeping and propagating the whole Truth of God which is necessary to the Church 10. But the Question is of every particular Soul on Earth whether we may thus assert that there is no Salvation for them unless they know Christ by the Revelation of the Scripture And I cannot assent to the Article for these Reasons 1. It seems a Snare by the unmeet Expressions 2. We cannot be certain of the Truth of it 3. It is not of so great necessity as that all should be cast out of the Ministry though in other things Orthodox that will not own it 4. Much less is it a Fundamental Nor dare I judge all to Damnation that are not herein of your Opinion 5. It seems to me to be injurious to Christianity it self 6. And to the present intended Reformation 7. And to the Parliament 8. And to our selves 1. For the First of these Reasons It is confessed by some here that a Man may be converted by the Doctrine of the Scripture before he know the Writings or their Authority and that you intend not to assert that the divine Authority of the Scripture is that primum credibile which must needs be believed before any Truth therein contained can be savingly believed And it is thought by some that your Assertion is made good if it be but proved that all saving Revelation that is now in the World is from Scripture originally and subordinate to it and not co-ordinate But the obvious Sense of your Words will seem to many to be this that the particular Knowledge of that Person who will be saved must be by Scripture Revelation as the objective Cause or Instrument even under that Consideration either in the Mind of the Speaker or Hearer or both If it should be said that the Revelation which converted this or that Sinner did arise from the Scriptures a Thousand Years ago But hath since been taken up as coming another way and so there hath been an Intermission of ascribing it to the Scripture as to those Men by whom it was carried down this will not seem to agree with your Expressions And seeing many others must be Judges of your Sense who shall have Power to trie Ministers hereby you enable them by your obscure Expressions to wrong the Church oppress their Brethren and introduce Errors And so it seems you frame a ânare 2. And you will put every poor Christian in these Places where Christ's Faith is known to many but by Verbal Tradition into an Impossibility of knowing that they have any true Faith because they cannot know that it came from the Scriptures 2. That we are not certain of the Truth of this Assertion nor can I be Judge 1. Because there was Salvation from Adam to Moses by Traâââion without the written Word and there was a considerable space of time after Christ's Assention before the Scriptures of the New Testament were written The first Christians were savingly called and the Churches gathered without these Writings by the preaching of the Doctrine which is now contained in them And though that be now necessary to the Safety of the Church and Truth which was not so necessary when the Apostles were present yet it is unproved that there is more necessary to the Salvation of every Soul now than was in those Days And it is considerable that it was not only the preaching of the Apostles but of all other Publishers of the Gospel in those Times that was in suo genere sufficient for Conversion without Scripture Yea and to the Gentiles that knew not the Scriptures of the Old Testament 2. If there be no Salvation but by a Scripture Revelation then either because there is no other way of revealing the Marrow of the Gospel or because it will not be saving in another way But neither of these can be proved true Ergo for the latter 1. The Word of God and Doctrine of his Gospel may save if revealed supposing other Necessaries in their Kinds For it sufficeth to the formal Object of Faith that it be veracitas revelantis and to the material Object that it be Hoc verum bonum revelatum but it must be truly revelatum though not by Scripture Ergo 2. God hath promised Salvation to all that truly believe and not to those that believe only by scripture-Scripture-Revelation nor hath he any where told us that he will annex his Spirits help to no other Revelation 2. For the former That there is now in the World no other way of revealing the Marrow of the Gospel but by Scripture or from it 1. It cannot be proved by Scripture as will appear when your Proofs are tryed 2. The contrary is defended by most learned Protestants 1. A Praecepto another collateral way of Revelation is commanded by God Ergo there 's another 2. From certain History and Experience which speak of the Performance of those Commands and the Instances they give of both are these 1. Ministers are commanded to preach the Gospel to all Nations before it was written and a Promise annexed that Christ would be with them to the end of the World In Obedience whereunto not only the Apostles but Multitudes more did so preach which was by delivering the great Master-Verities which are now in the written Word This Command is not reverst by the writing of the Word And therefore is still a Duty as to deliver the Gospel Doctrine in and by the Scripture so collaterally to preach the Substance of that Doctrine as delivered from the Mouth of Christ and his Apostles 2. Christ commanded before the Gospel was written to baptize Men into the Name of the Father Son and Holy Ghost for the Pardon of Sin upon repenting and believing and for the hope of everlasting Glory upon a holy Life This was done accordingly both before and since the writing of the Gospel And so the very Sum and Kernel of the Gospel and indeed all the true Fundamentals and Essentials of the Christian Faith have been most certainly and constantly delivered down by Baptism as a collateral way distinct from the written Word which is evident in the very Succession of Christians to this Day 3. Another means hath been by Symbols called Creeds and Catechising which was mostly by opening the Creeds As Reverend Bishop Usher hath
Reasonings that are brought against co-ordinate Tradition you will invalidate subservient Tradition which is necessary to convey the very Scriptures from the Apostles and to assure us that these are all the same Writings and not corrupt and which is the Canonical and that there were no more 6. My sixth Reason against your Assertion is That it seems injurious to the Work we have in hand For 1. you will by any one Errour keep or cast out many godly Men from the Ministry 2. You will harden the Libertines when they discern it 3. And you will do more to introduce an Universal Toleration than can be done by most other Means imaginable For 1. One flaw found in your Work may cause it to be cast by 2. It will seem a potent Reason for such Toleration when the choicest Enemies shall mistake in their very Fundamentals 3. You will force us that are your Brethren to petition for Liberty and then others will think that they may come in at the same Gap 7. I added It will be a dishonour to the Parliament 1. When they shall send so hard a Work abroad and establish such a crooked Rule if they thus receive it from you if they reject or correct it it will be their grief to see our Division and Mistake 8. Lastly I added That it will be much to our own dishonour For 1. The Parliament will exactly scan it and no doubt discover the Mistake And 2. many too curious Eyes will examine it and what a reproach will it be to us to be the By-word of Gainsayers and to hear that such chosen Enemies have erred in their very Fundamentals and for the Papists to insult over us and say we can agree in no Confession and know not yet what Religion we are of And withal it may bring us under Jealousies with others that indeed we are Friends to Universal Toleration and made such flaws in our Work to destroy it and intended to undo all by our overdoing or misdoing I should not have presumed to have put you to so much trouble nor have made any stop in your Work when the dispatch is so desirable had not the Consequents of Silence seemed to me so intollerable I only add 1. I dare not think but Scripture is sufficient both for Matter and Words to afford us Fundamentals and to any thing which it speaks I am ready to subscribe 2. I dare not think that your late Reverend Assembly hath left out the very Fundamentals in their large Confession to which in this Article I offered to subscrible 3. I dare not undertake at the day of Judgment to justifie that Man from the Charge of damnable Infidelity who hath had only verbal Tradition of Gods Revelation of the Sum of Christianity as if this did not make his Infidelity inexcusable because he had it not from Scripture But I think that he shall be damned for his Infidelity who believeth not in Christ if he have all other Means besides the Scripture to help him to believe Ri. Baxter After this Paper they new worded the Article which occasioned the following Paper The Article All the means of Revealing Iesus Christ are subordinate and subservient to the Holy Scriptures and none of them co-ordinate It is no small trouble to me that I was necessitated to be the least delay to your Proceedings by reason of my unsatisfiedness with the former Article But that after our Endeavours for a Closure in that point and when we thought that all had been brought to Agreement the Matter of our Difference should be again received by the Addition of this Article is yet a greater trouble to me Not so much for my own sake as others lest it should offend the Parliament and open the Mouths of our Adversaries that we cannot our selves agree in Fundamentals and lest it prove an occasion for other to sue for an Universal Toleration I am unsatisfied in the last that is the Negative Clause of this Article as I was in the former 1. As to the Truth of it and 2. As to the weight of it as a Test for the Ministers that shall be allowed to preach 3. And as to the Necessity of it to Salvation as a Fundamental Concerning the first it must be remembred 1. That you speak of All means of revealing Christ without any Exception Limitation or Restriction no not so much as to ordinary means nor restraining it to means sufficient to Salvation 2. That you deny them to be co-ordinate absolutely also without any distinction exception or limitation 3. I desire it may be observed that I am not my self imposing any Terms on you or offering the Terms subordinate or any other to be put into the Article but only giving a Reason why I cannot subscribe it as it is which I shall now render having premised these Observations 1. The word co-ordinate being comprehensive and ambiguous I conceive doth among others contain these several Sences following 1. As the Species is subordinate to the Genus 2. As the nearer Causes in the same rank are subordinate to the higher and remote and all to the first Cause as in Generation the nearer Parents to the remote 3. As the Means are subordinate to the End in order thereto 4. As the less worthy is subordinate to the more worthy in degrees of Comparison Many other common Sences I now pass These being at least the three first common and the opposed Co-ordination universally denied I see no Evidence to warrant the denial 1. In the first respect I conceive that Divine Revelation being the Genus by word and by writing are distinct Species And as the delivery of the thing revealed is the Genus so the delivery of the perfect word in Scripture and of the Sum of the matter in Sacraments and other Means forementioned are distinct Species 2. In order of Efficiency I conceive that some Means are Supra-ordinate to Scripture and some Co-ordinate and Subordinate in several Respects and some Subordinate only of which I shall give Instances anon 3. In order to the nearer End those Means are subordinate to Scripture which are supra-ordinate in Efficiency and some of those which ab origine are co-ordinate when yet in order to the more remote End they are co-ordinate 4. In order of Dignity some Means are above Scripture some below it For Instances in these Cases 1. Jesus Christ himself both as the great Prophet of his Church inditing the Scriptures by his Spirit and sending the Apostles and still sending Ministers and owning his own Word is one Means of Revealing himself to Mankind And he is in order of Efficiency and of Dignity above the Scripture but subordinate as to the End which is near but not as to the ultimate End 2. The Holy Ghost inspiring the Apostles is a Means of Revelation supra-ordinate to the Scripture in Efficiency and Dignity And the Holy Ghost as enabling and sending forth Pastors is co-ordinate in Efficiency and subordinate as to one
of the nearer Ends The Holy Ghost as Illuminating and so Revealing by the Instrumentality of the Word is in Efficiency and Dignity above the Word 3. The Apostles themselves were in order of Efficiency above the Writing or Letter of the Word though in order of Dignity the Scripture is above them 4. The Ministry and Teaching of Parents is as to the Original both subordinate to Scripture as commanded by it and co-ordiante as instituted and enjoyned before it by verbal Precept and doth still acknowledge this double obligation But it is subordinate to Scripture in Dignity and as to the nearer End 5. The same is true of Baptism and other Ordinances mentioned already 6. The delivery of the Scriptures down to our hands 1. As to acquaint us with the Canonical Books 2. And that these are all 3. And that they are uncorrupted in Matters of moment is in efficiency a co-ordinate Means of Revelation for it is not out of Scripture only that it receiveth its force but as to the End and the Dignity it is subordinate to the Scripture These things seeming thus to my apprehension I cannot yet acknowledge it a Truth that no Means of Revealing Christ is co-ordinate with the Scriptures I need to say no more to the Necessity and Fundamentality than I said in my last Paper I earnestly crave that the offering of these Reasons as my Diffent may not be offensive to you seeing I apprehend the Case to impose on me a Necessity there being no Means in the World that I remember more like to be an Engine to tear in pieces the Church than an unfound composure of Fundamentals I mean an Imposing of those Things as Fundamental which are not found whereby the most deserving may be ejected from the Ministry and censured to Damnation We are framing a Means of Union and not of Division And though it grieves me to be offensive to my Brethren yet had I rather suffer any thing in the World than be guilty of putting among our Fundamentals one word that is not true The Christian Faith hath been ever the same since the Apostles days and I find not that ever the Churches Fundamentals contained such an Article as this The Scripture nor the Assembly's Confession have none such that I know of The word Co-ordinate is so ambiguous that it is unfit to lay so great a stress upon it and the use of it here yet more perswades me that it had been better for us to adhere to Scripture Terms R. B. § 56. At last Twenty of their Propositions were printed for the Parliament But the Parliament was dissolved and all came to nothing and that Labour was lost § 57. At this time the Lord Broghill and the Earl of Warwick brought me to Preach before Cromwell the Protector which was the only time that ever I preached to him save once long before when he was an inferiour Man among other Auditors I knew not which way to provoke him better to his Duty than by Preaching on 1 Cor. 1. 10. against the Divisions and Distractions of the Church and shewing how mischievous a thing it was for Politicians to maintain such Divisions for their own Ends that they might fish in troubled waters and keep the Church by its Divisions in a state of Weakness lest it should be able to offend them and to shew the Necessity and Means of Union But the plainness and nearness I heard was displeasing to him and his Courtiers but they put it up § 58. A while after Cromwell sent to speak with me and when I came in the presence only of three of his chief Men he began a long and tedious Speech to me of God's Providence in the Change of the Government and how God had owned it and what great things had been done at home and abroad in the Peace with Spain and Holland c. When he had wearied us all with speaking thus slowly about an hour I told him It was too great Condescension to acquaint me so fully with all these Matters which were above me but I told him that we took our Ancient Monarchy to be a Blessing and not an Evil to the Land and humbly craved his Patience that I might ask him How England had ever forfeited that Blessing and unto whom the Forfeiture was made I was fain to speak of the Species of Government only for they had lately made it Treason by a Law to speak for the Person of the King Upon that Question he was awakened into some Passion and told me it was no Forfeiture but God had Changed it as pleased him and then he let fly at the Parliament which thwarted him and especially by name at four or five of those Members which were my chief Acquaintance and I presumed to defend them against his Passion and thus four or five hours were spent § 59. A few days after he sent for me again to hear my Judgment about Liberberty of Conscience which he pretended to be most zealous for before almost all his Privy Council where after another slow tedious Speech of his I told him a little of my Judgment And when two of his Company had spun out a great deal more of the time in such like tedious but meer ignorant Speeches some four or five hours being spent I told him that if he would be at the labour to read it I could tell him more of my mind in Writing in two Sheets than in that way of Speaking in many days and that I had a Paper on that Subject by me written for a Friend which if he would peruse and allow for the change of the Person he would know my Sense He received the Paper after but I scarce believe that he ever read it for I saw that what he learned must be from himself being more disposed to speak many hours than to hear one and little heeding what another said when he had spoken himself § 60. While I lodged at the Lord Broghill's a certain Person was importunate to speak with me Dr. Niââ Gibbon who shutting the Doors on us that there might be no Witnesses drew forth a Scheme of Theology and told me how long a Journey he had once taken towards me and engaged me patiently to hear him open to me his Scheme which he said was the very thing that I had been long groping after and contained the only Terms and Method to resolve all Doubts whatever in Divinity and unite all Christians through the World And there was none of them printed but what he kept himself and he communicated them only to such as were prepared which he thought I was because I was 1. Searching 2. Impartial and 3. A Lover of Method I thank him and heard him above an hour in silence and after two or three days talk with him I found all his Frame the Contrivance of a very strong Head-piece was secretly and cunningly fitted to usher in a Socinian Popery or a mixture of Popery and half Socinianism
Works are concauses with faith in the act of Iustification Dr. Dove also hath given Scandal in that point 3. Some have preached the Works of Penance are satisfactory before God 4. Some have preached that private Consession by particular Enumeration of Sins is necessary to Salvation necessitate medii both those Errours have been questioned at the Consistory at Cambridge 5. Some have maintained that the Absolution which the Priest pronounceth is more than Declaratory 6. Some have published That there is a proper Sacrifice in the Lord's Supper to exhibit Christ's Death in the Postfact as there was a Sacrifice to prefigure in the Old Law in the Antefact and therefore that we have a true Altar and therefore not only metaphorically so called so Dr. Heylin and others in the last Summers Convocation where also some defended that the Oblation of the Elements might hold the Nature of the true Sacrifice others the Consumption of the Elements 7. Some have introduced Prayer for the Dead as Mr. Brown in his printed Sermon and some have coloured the use of it with Questions in Cambridge and disputed that Precespro Defunct is now supponunt Purgatoriuâ 8. Divers have oppugned the certitude of Salvation 9. Some have maintained the lawfulness of Monastical Vows 10. Some have maintained that the Lord's Day is kept meerly by Ecclesiastical Constitution and that the Day is changeable 11. Some have taught as new and dangerous Doctrine that the Subjects are to pay any Sums of Money imposed upon them though without Law nay contrary to the Laws of the Realm as Dr. Sybthorp and Dr. Manwaring Bishop of St. Davids in their printed Sermons whom many have followed of late years 12. Some have put Scorns upon the two Books of Homilies calling them either Popular Discourses or a Doctrine useful for those Times wherein they were set forth 13. Some have defended the whole gross Substance of Arminianism that Electio eft ex fide praevisa That the Act of Conversion depends upon the Concurrence of Man's Freewill That the justified Man may fall finally and totally from Grace 14. Some have defended Universal Grace as imparted as much to Reprobates as to the Elect and have proceeded usque ad salutem Ethnicorum which the Church of England hath Anathematized 15. Some have absolutely denied Original Sin and so evacuated the Cross of Christ as in a Disputation at Oxon. 16. Some have given excessive Cause of Scandal to the Church as being suspected of Socinianism 17. Some have defended that Concupiscence is no sin either in the habit or first motion 18. Some have broacht out of Socinus a most uncomfortable and desperate Doctrine That late Repentance that is upon the last Bed of Sickness is unfruitful at least to reconcile the Penitent to God Add unto these some dangerous and most reproveable Books 1. The Reconciliation of Sancta Clara to knit the Romish and Protestant in one Memorand That he be caused to produce Bishop Watson's Book of the like Reconciliation which he speaks of 2. A Book called Brevis Disquisitio printed as it is thought in London and vulgarly to be had which impugneth the Doctrine of the Holy Trinity and the verity of Christ's Body which he took of the Blessed Virgin in Heaven and the verity of our Resurrection 3. A Book called Timotheus Philalethes de Pace Ecclesiae which holds that every Religion will save a Man if he holds the Covenant Innovations in Discipline 1. The turning of the holy Table Altar-wise and most commonly calling it an Altar 2. Bowing towards it or towards the East many times with three Congees but usually in every motion access or recess in the Church 3. Advancing Candlesticks in many Churches upon the Altar so called 4. In making Canopies over the Altar so called with Traverses and Curtains on each side and before it 5. In compelling all Communicants to come up before the Rails and there to Receive 6. In advancing Crucifixes and Images upon the Parafront or Altar-cloth so called 7. In reading some part of the Morning Prayer at the Holy Table when there is no Communion celebrated 8. By the Minister's turning his back to the West and his face to the East when he pronounceth the Creed or reads Prayers 9. By reading the Litany in the midst of the Body of the Church in many of the Parochial Churches 10. By pretending for their Innovations the Injunctions and Advertisements of Queen Elizabeth which are not in force but by way of Commentary and Imposition and by putting to the Liturgy printed secundo tertio Edwardi sexti which the Parliament hath Reformed and laid aside 11. By offering of Bread and Wine by the hand of the Churchwardens or others before the Consecration of the Elements 12. By having a Credentia or Side-Table besides the Lord's Table for divers uses in the Lord's Supper 13. By introducing an Offertory before the Communion distant from the giving of Alms to the Poor 14. By prohibiting the Ministers to expound the Catechism at large to their Parishioners 15. By suppressing of Lectures partly on Sundays in the Afternoon partly on Week-days performed as well by Combination as some one Man 16. By prohibiting a direct Prayer before Sermon and bidding or Prayer 17. By singing the Te Deum in Prose after a Cathedral Church way in divers Parochial Churches where the People have no skill in such Musick 18. By introducing Latin-Service in the Communion of late in Oxford and into some Colledges in Cambridge at Morning and Evening Prayer so that some young Students and the Servants of the Colledge do not understand their Prayers 19. By standing up at the Hymns in the Church and always at Gloria Patri 20. By carrying Children from the Baptism to the Altar so called there to offer them up to God 21. By taking down Galleries in Churches or restraining the Building of such Galleries where the Parishes are very populous Memorandum 1. That in all the Cathedral and Collegiate Churches two Sermons be preached every Sunday by the Dean and Prebendaries or by their procurement and likewise every Holy-day and one Lecture at the least to be preached on Working-days every Week all the Year long 2. That the Musick used in God's Holy Service in Cathedral and Collegiate Churches be framed with less Curiosity that it may be more edifying and more intelligible and that no Hymns or Anthems be used where Ditties are framed by private Men but such as are contained in the Sacred Canonical Scriptures or in our Liturgy of Prayers or have publick allowance 3. That the Reading-Desk be placed in the Church where Divine Service may beât be heard of all the People Considerations upon the Book of Common Prayer 1. Whether the Names of some departed Saints and others should not be quire expunged in the Kalender 2. Whether the reading of Psalms Sentences of Scripture concurring in divers places in the Hymns Epistles and Gospel should not be set out in the New Translation 3. Whether
the Lay-Judge And if he have power as a Presbyter why do the Bishop appropriate it to themselves If one that is no Bishop may exercise it when a Bishop bids him then is it not a thing appropriate to the Bishop's Office Besides these there are Arch-Deacons who by themselves or their Officials hold some kind of Inferiour Court which dealeth in lesser Matters Some Diocesses have one Arch-Deacon some two some few three or four The Bishops should go visit once a year and the Arch-Deacon oftner When they visit they go to some chief Town in the County and call all the Ministers to meet them where they hear a Sermon and Dine together usually They yearly compile a Book of Articles which Churchwardens are sworn to enquire after and to present the Names of the Offenders accordingly to the Bishop's Court. In brief this is the Frame of our Diocesan Government To which I only add That Fees and Money for Commutation of Penance are much of their Officers Maintenance and that such as they Excommunicate in most Cases are by a Writ De Excommunicato Capiendo to be laid in the Jail till upon their Repentance they have made their Peace and are absolved § 313. Having told you what our Government is let me tell you what the Execution of it is The Books of Articles are fitted somewhat to the Canon by those Bishops that are most moderate and cauâelous and therefore by the English Canons they may be known some of them usually are against Drunkards and Fornicators but the main bent of them is against those that wear not the Surplice that Baptize without the Cross that omit the Common Prayer that refuse to Baptize any Infant or that deliver the Lord's Supper to any that kneel not in receiving it or that so receive it without kneeling that stand noâ up at the Gospel that bow not at the Name Iesus though they may sit when the same words are read in the Chapter and are not required to how at the Name Christ God c. Also about the Repair of the Church the Surplice the Books that none piss up to the Church-wall c. with many such things It is a rare thing for the Churchwardens to present any except Nonconformists that use not Ceremonies c. Swearers Drunkards and Whoremongers are seldom presented lest Neighbours be displeased but Puritans have some one or other that is more eager in looking after them When any Scandalous Person is presented he hath no other Spiritual Conviction or Exhoration to Repentance tending to Convert his Soul than at any Civil Court But telling them that he is Sorry and paying his Fees or Commutation Money he comes home But when Conscientious Nonconformists are before them whose Consciences will not let them say that they are Sorry vizâ for praying or exhorting others in their Houses for giving the Sacrament to them that stand or sit c. they are usually Excommunicated I have been in most parts of England and in Fifty years time I never saw one do Penance or confess his Sin in publick for any Scandalous Crime nor ever heard but of two in the Country where I lived that stood in a White sheet for Adultery except in the space when Bishops were down and then I have heard many that have penitently confessed their Sin and begged the Prayers of the Congregation and been prayed for In a word their Courts are meerly as Civil Courts for Terrour but not at all to convince Men of Sin and bring them to Repentance and Salvation further than such Terrour is âit to do it And note here That the Discipline of the Church is not to be judged of by the King's Declaration concerning Ecclesiastical Affairs which was never executed before it was void in these respects Nor yet by some of our Reformers or Chroniclers who tell you how it was exercised quickly after the Reformation in King Edward's or Queen Elizabeth's days As Hollingshead e. g. who telleth you of many Suffragans and of the Piety and Diligence of their Courts and of Exercises called Prophesying held up at the Arch-Deacons Visitations against the Subverters of which he thundereth But as it is in England at this day and hath been this Sixty or Seventy years by-past § 314. Now concerning this Diocesan Frame of Government the Non-Subscribers called Puritans by many do judge that it is sinful and contrary to the Word of God both in the Constitution and in the Administration of it And they lay upon it these heavy Charges the least of which if proved is of intolerable weight § 315. 1. They say That quantum in se it destroyeth the Pastoral Office which is of Divine Institution and was known in the Primitive Church for it doth deprive the Presbyters of the third essential part of their Office for it is clear in Scripture that Christ appointed no Presbyters that were not subservient to him in all the three parts of his Office as Prophet Priest and King to stand between the People and him in Teaching Worshipping and Governing And though the Actual Exercise of any one part may be Suspended without the Destruction of the Office yet to the Office it self which is nothing but Power and Obiligation to exercise one part is as essential as the other so then they say that That which destroyeth an essential part of the Pastors or Presbyters Office destroyeth the Office as instituted by Christ But the Diocesan state of Government destroyeth c. Ergo The Major will not be denied The Minor hath two parts 1. That governing Power and Obligation over the Flock is essential to the Office of a Pastor or Presbyter as instituted by Christ. Which they prove thus 1. The very Name of Presbyter and Pastor denoteth the Governing Power and was then used in that sence as Dr. Hâmmond hath well proved 2. There is no such thing found in all the New Testament as a Presbyter that had not the Power of Governing his Flock as well as Teaching it He that can find it let him Dr. Hammond hath gone over all the Texts in proving it 3. The Church long after knew no such Presbyters as had not the Spiritual Government of the Flock 4. The Papists confess that they have the Power of the Keys in foro interiori to this day which is the Spiritual Government 2. The second part of the Minor That the Diocesan Form denieth this Governing Power to the Presbyters appeareth 1. By their own Confessions â 2. By the Actual Constitution disabling them and placing the Power elsewhere 3. By the instance of the âorementioned Particulars and many more They have not the power of judging who shall be taken into their Churhes as Members by Baptism or Confirmed or who shall Communicate or who is to be publickly Admonished Censured Excommunicated Absolved buried as a Brother dying in Christ c. no nor what Chapter to read in the Church nor what Garment to wear nor what words of Prayer
Cause against those ravening Wolves and strengthen all thy Servants whom they keep in Prison and Bondage Let not thy Long suffering be an occasion to increase their Tyranny or to discourage thy Children c. The Homilies have many Passages liable to hard Interpretations The use of none of these is Sedition XXIV From 1650. to 1660. I had Controversies by Manuscript with some great Doctors that took up with Dr. Hammond's and Petavius's new singular way of Pleading for Episcopacy which utterly betrayed it They held that in Scripture time all called Presbyters were Diocesan Bishops and that there was no such thing as our Subject Presbyters and yet that every Congregation had a Diocesan Bishop and that it was no Church that had not such a Bishop and that there are no more Churches than there are such Bishops And so when Diocesses were enlarged as ours the Parishes were no Churches for no Bishop had more than one And that Subject Presbyters are since made and are but Curates that have no more power than the Bishop pleaseth to give them Dr. Hammond in his Vindication saith That as far as he knoweth all that owned the same Cause with him against the Presbyterians were come to be of his mind herein And we know not of four Bishops then in England And the Et caetera Oath and Canons of 1640. and the Writers that nullified the Reformed Churches Ordination and Ministry and pleaded for a Forreign Ecclesiastical Jurisdiction and for our Re-ordination all looking the same way I thought they knew the Judgment of the few remaining Bishops better than I did and sometime called it The Iudgment of the present Church here that is of these Church-men and the English Diocesans but proved that the Laws and Doctrine still owned as the Churches was contrary to them and took the Parishes for true Churches and the Incumbents true Pastors and the Diocesans to be over many Churches and not one alone whereas the Men that I gainsayed overthrew the whole Sacred Ministry among us and all our Churches as of Divine Institution for our Presbyters they say were not in Scripture times Our Parishes are no Churches for want of Bishops our Diocesans are no Successors of such Apostolick Men as were over many Churches ours having but one And they are not like those that they call the Scripture Diocesans for they say these Doctors had but single Assemblies These Men I confuted in my Treatise of Episcopacy and other Books But the Scribe or Printer omitting my Direction to put still The fore-described Prelacy and Church instead of The English Prelacy and Church I was put to number it with the Errata and give the Reader notice of it in the Preface and Title Page and have since vindicated the Church of England hereform XXV I hear the angry Protestant Recusants say It is just with God that he that hath done more than all others to draw Men to the Parish-Churches and hath these Thirty years been Reconciling us to the Papists in Doctrinals and is now called Bellarminus junior for his Arguments for Liturgies and Forms and in his Paraphrase hath so largely and earnestly pleaded for Charity to Papists as not Babylonish or Antichristian should be the first that should suffer by them and that for this very Book that so extraordinarily doth serve their Interest To which I say take heed of mis-expounding Providence that Errour hath cost England dear If I be put to doath by them I shall not repent of any of those Conciliatory Doctrines and Endeavours I have reviewed my Writings and am greatly satisfied that I suffer not for running into either Extream nor for any false Doctrine Rebellion Treason or gross Sin but that I have spent my Labour and Life against both Persecuting and causeless Separating And that I shall leave my Testimony against both to Posterity and for what could I more comfortably suffer It is by decrying their Persecution and Cruelty that I have angred the hurtful Papists and by confuting their gross undoubted Crimes more effectually than you do by the Name of Antichrist Babylon and the Whore And if their Cruelty on me should prove my Charge against them true I shall not be guilty of it Nor will their Sin abrogate God's great Law of Love even to Enemies and if it be possible as much as in you lyeth live peaceably with all men follow peace with all men blessed are the peace-makers c. The disorderly tumultuous Cries and Petitions of such ignorant Zealots for Extreams under the Name of Reformation and crying down all moderate Motions about Episcopacy and Liturgies and rushing fiercely into a War and young Lads and Apprentices and their like pricking forward Parliament Men had so great a part in our Sin and Misery from 1641. till 1660. as I must give warning to Posterity to avoid the like and love Moderation I repent that I no more discouraged ignorant Rashness in 1662. and 1663. but I repent not of any of my Motions for Peace XXVI I am sure that my Writings besides Humane Imperfection have no guilt of what they are accused unless other Men put their sense on my words and call it mine and say I meant the Rulers when I spake of Popish Interdicts Silencings and Persecutions And by that measure no Minister must speak against any Sin till he be sure that the Rulers are neither guilty nor defamed of it lest he be thought to mean them and so our Office is at an end If the Text and the general Corruption of the World lead me to speak against Fornication Perjury Calumny Lying Murder Cruelty or any Vice must I tell Men whom I mean by Name I mean all in the World that are guilty And why must my meaning be any more confined when I with the Text speak against Persecution and unjust Silencing the faithful Ministers of Christ while I say that Rulers may justly Silence all that forfeit their Commission and do more hurt than good XXVII Can any Man that hath read Church-History Fathers and Councils be ignorant how dolefully Satan hath corrupted and torn the Church by the Ambition and Tyranny of many Popes Patriarchs and Metropolitans while the humble fort of Bishops and Pastors have kept up the Life and Power of Christianity Or can any Man that maketh not Christ and his Church a meer Servant to Worldly Interest think that this should not by all true Christians be lamented Let such read Nazianzen's sad Description of the Bishops of his time in striving for the highest Seats and his wish that they were equal And the same wish of Isidore Pelusiota and the sharp Reproof hereof by Chrysostom Great Grotius expoundeth Matth. 24. 29. of the Powers of Heaven shaken thus It is the Christian Laity who after the Apostles times began to be marvellously shaken by the Tyranny of the Prelates who loved Pre-eminence and to Lord it oyer the Clergy by rash Excommunications and a daily increase of Schisms He that will
strict against an Oath or Gaming or Plays or Drinking nor troubled themselves so much about the Matters of God and the World to come and the Ministers and People that were for the King's Book for Dancing and Recreations on the Lord's Days and those that made not so great a matter of every Sin but went to Church and heard Common Prayer and were glad to hear a Sermon which lasht the Puritans and which ordinarily spoke against this strictness and preciseness in Religion and this strict Observation of the Lord's Day and following Sermons and praying Ex tempore and talking so much of Scripture and the Matters of Salvation and those that hated and derided them that take these Courses the main Body of these were against the Parliament Not but that some such for Money or a Landlord's Pleasure served them as some few of the stricter sort were against them or not for them being Neuters but I speak of the notable Division through the Land If you ask how this came to pass it requireth a longer Answer than I think fit here to give But briefly Actions spring from natural Dispositions and Interest There is somewhat in the Nature of all worldly Men which maketh them earnestly defirous of Riches and Honours in the World and they that value them most will seek them and they that seck them are more like to find them than those that despise them and he that taketh the World and Preferment for his Interest will estimate and choose all means accordingly and where the World is predominant Gain goeth for Godliness and serious Religion which would mortifie their Sin is their greatest Enemy Yet Conscience must be quieted and Reputation preserved which can neither of them be done without some Religion Therefore such a Religion is necessary to such as is consistent with a worldly Mind which Outside-formality Lip-service and Hypocrisie is but Seriousness Sincerity and Spirituality is not On the other side there is that in the new Nature of a spiritual Believer which inclineth him to things above and causeth him to look at worldly Grandeur and Riches as things more dangerous than desirable and he is dead to the World and the World to him by the Cross of Christ no wonder therefore if few such attain great Matters in the World or ever come to Preferment or Greatness upon Earth And there is somewhat in them which maketh them more fearful of displeasing God than all the World and will not give them leave to stretch their Consciences or turn aside when the Interest or Will of Man requireth it And the Laws of Christ to which they are so devoted are of such a stream as cannot suit with carnal Interest There is an universal and radicated Enraity between the Carnal and the Spiritual the Serpent's and the Woman's Seed the fleshly Mind and the spiritual Law of God through all the World in all Generations Gen. 3. 15. Rom. 8. 6 7 8. Thus Enmity is found in England as well as in other Countries between the Godly and the Worldly Minds as he that was born after the Flesh did persecute him that was born after the Spirit even so was it here The vulgar Rabble of the carnal and prophane the Fornicators Drunkards Swearers c. did every where hate them that reproved their Sin and condemned them by a holy Life This Difference was universal and their Enmity implacable farther than common Grace abated it or special Grace cured it So that every where serious godly People that would not run with others to excess of Rvot were spoken against and derided by the Names of Precisians Zealot Over-strict the holy Brethren and other Terms of Scorn These things being supposed it unhappily fell out that in the Days of Queen Mary that we may fetch the matter ab origine our Reformers being Fugitives at Frankford fell into a Division One part of them were for Diocesans and the English Liturgy and Ceremonies that they might no more than needs depart from the Papists nor seem unconstant by departing from what King Edward had begun The other were for Calvin's Discipline and way of Worship for the setting up of a Parochial Discipline instead of a Diocesan and to have a Government in every particular Church and not only One over a Thousand or many Hundred Churches and for a plain and serious way of Worship suited as near as possible to God's Word When these two Parties returned into England the Diocesan Party got Queen Elizabeth's Countenance and were preferred and their way set up The other Party petitioned and hoped and waited but were discountenanced rebuked and by Law suppressed This lamentable Breach was never healed The discountenanced Party were servent Preachers of holy Lives and so were many of the Bishops also in those days But if those that succeeded them had been as holy and as diligent Preachers they had kept up their Honour and Places without such Assaults as they have undergone But when Iewel Pelkington Grindal and such like were dead many succeeded them whom the People took to be other kind of Men. And the silenced Disciplinarians as then they were called did by their Writings their secret Conference and Preaching and their Godly Lives work much upon such as were religiously addicted And moreover besides what they received from such Teachers there is I know not perfectly whence among the most of the Religious serious People of these Countreys a suspicion of all that is Ceremonious in God's Service and of all which they find not warrant for in Scripture and a greater inclination to a rational convincing earnest way of Preaching and Prayers than to the written Forms of Words which are to be read in Churches And they are greatly taken with a Preacher that speaketh to them in a familiar natural Language and exhorteth them as if it were for their Lives when another that readeth or faith a few composed Words in a reading Tone they hear almost as a Boy that is saying his Lesson And they are much perswaded that a just Parochial Discipline would greatly reform the Church and that Diocesans by excluding it cherish Vice Now upon the Difference between the Diocesans and the Disciplinarians the Diocesans found that their very Places and Power and Lands and Lordships were assaulted by the contrary Opinion and therefore they thought it necessary to suppress the Promoters of it And so putting Episcopacy Liturgy Ceremonies and all into the Subscriptions which they imposed on all that would be Ministers or Schoolmasters they kept and cast out very many worthy Men For some that were for Liturgy and Ceremonies were not for Diocesans but for Parish Discipline and some that were for Bishops were not for the Ceremonies and some that were for the rest yet scrupled some one and he that could not Subscribe to all was forbidden to preach the Gospel whereas in the mean time many Bishops preached very seldom and abundance of Places had ignorant Readers that could nor preach
wherein the best part of his Opinions are so expressed as will make but few Men his Disciples His Healing Question is more plainly written When Cromwell was dead he got Sir Arthur Haselrigge to be his close Adherent on Civil Accounts and got the Rump set up again and a Council of State and got the Power much into his own Hands When he was in the height of his power he set upon the forming of a new Commonwealth and with some of his Adherants drew up the model which was for popular Government but so that Men of his Confidence must be the People Of my own displeasing him this is the true Account It grieved me to see a poor Kingdom thus tost up and down in Unquietness and the Ministers made odious and ready to be cast out and a Reformation trodden under Foot and Parliaments and Piety made a Scorn and scarce any doubted but he was the principal Spring of all Therefore being writing against the Papists coming to vindicate our Religion against them when they impute to us the Blood of the King I fully proved that the Protestants and particularly the Presbyterians adhorred it and suffered greatly for opposing it and that it was the Act of Cromwell's Army and the Sectaries among which I named the Vanists as one Sort and I shewed that the Fryers and Jesuits were their Deceivers and under several Vizors were disperst among them and Mr. Nye having told me that he was long in Italy I said it was considerable how much of his Doctrine their Leader brought from Italy whereas it proved that he was only in France and Helvetia upon the Borders of Italy and whereas it was printed from Italy I had ordered the Printer to correct it fromwards Italy but though the Copy was corrected the Impression was not Hereupon Sir Henry Vane being exceedingly provoked threatned me to many and spake against me in the House and one Stubbs that had been whipt in the Convocation House at Oxford wrote for him a bitter Book against me who from a Vanist afterwards turned a Conformist since that he turned Physician and was drowned in a small Puddle or Brook as he was riding near the Bath I confess my Writing was a means to lessen his Reputation and make men take him for what Cromwell that better knew him called him a Iugler and I wish I had done so much in time But the whole Land rang of his Anger and my Danger and all expected my present Ruine by him But to shew him that I was not about Recanting as his Agents would have perswaded me I wrote also against his Healing Question in a Preface before my Holy Commonwealth And the speedy turn of Affairs did tye his Hands from Executing his Wrath upon me Upon the King's Coming in he was questioned with others by the Parliament but seemed to have his Life secured But being brought to the Barr he spake so boldly in justifying the Parliaments Cause and what he had done that it exasperated the King and made him resolve upon his Death When he came to Tower-hill to die and would have spoken to the People he began so resolutely as caused the Officers to sound the Trumpets and beat the Drums and hinder him from speaking No Man could die with greater appearance of gallant Resolution and Fearlesness than he did though before supposed a timorous Man Insomuch that the manner of his Death procured him more Applause than all the Actions of his Life And when he was dead his intended Speech was printed and afterwards his Opinions more plainly expressed by his Friend than by himself When he was Condemned some of his Friends desired me to come to him that I might see how far he was from Popery and in how excellent a Temper thinking I would have askt him Forgiveness for doing him wrong I told them that if he had desired it I would have gone to him but seeing he did not I supposed he would take it for an injury for my Conference was not like to be such as would not be pleasing to a dying man For though I never called him a Papist yet I still suppose he hath done the Papists so much Service and this poor Nation and Religion so much wrong that we and our Posterity are like to have cause and time enough to Lament it And so much of Sir Henry Vane and his Adherents § 121. The second Sect which then rose up was that called Seekers These taught that our Scripture was uncertain that present Miracles are necessary to Faith that our Ministry is null and without authority and our Worship and Ordinances unnecessary or vain the true Church Ministry Scripture and Ordinances being lost for which they are now Seeking I quickly found that the Papists principally hatcht and actuated this Sect and that a considerable Number that were of this Profession were some Papists and some Infidels However they closed with the Vanists and sheltered themselves under them as if they had been the very same § 122. The third Sect were the Ranters These also made it their Business as the former to set up the Light of Nature under the Name of Christ in Men and to dishonour and cry down the Church the Scripture the Present Ministry and our Worship and Ordinances and call'd men to hearken to Christ within them But withal they conjoyned a Cursed Doctrine of Libertinism which brought them to all abominable filthiness of Life They taught as the Familists that God regardeth not the Actions of the Outward Man but of the Heart and that to the Pure all things are Pure even things forbidden And so as allowed by God they spake most hideous Words of Blasphemy and many of them committed Whoredoms commonly Insomuch that a Matron of great Note for Godliness and Sobriety being perverted by them turned so shameless a Whore that she was Carted in the Streets of London There could never Sect arise in the World that was a lowder Warning to Professors of Religion to be humble fearful cautelous and watchful Never could the World be told more lowdly whither the Spiritual Pride of ungrounded Novices in Religion tendeth and whither Professors of Strictness in Religion may be carried in the Stream of Sects and Factions I have seen my self Letters written from Abbington where among both Soldiers and People this Contagion did then prevail full of horrid Oaths and Curses and Blasphemy not fit to be repeated by the Tongue or Pen of Man and this all uttered as the Effect of Knowledge and a part of their Religion in a Fanatick Strain and fathered on the Spirit of God But the horrid Villanies of this Sect did not only speedily Extinguish it but also did as much as ever any thing did to disgrace all Sectaries and to restore the Credit of the Ministry and the sober unanimous Christians So that the Devil and the Jesuits quickly found that this way served not their turn and therefore they suddenly took another § 123. And
186. 30. The third Sheet was called One Sheet for the Ministry against the Malignants of all sorts containing those Reasons for the present Ministry which shew the greatness of the Sin of those that set against them It was intended then against the Quakers and other Sectarian Enemies to the Ministry but is as useful for these Times and against those that on other pretences hate and silence and suppress them and might tell their Consciences what they do § 187. 31. The fourth Sheet I called A Second Sheet for the Ministry being a Defence of their Office as continued against the Seekers who pretend that the Ministry is ceased and lost And it may serve against the Papists that question our Call for want of a Succession and all their Spawn of Sectaries that are still setting themselves against the Ministry and against the Sacred Scriptures § 188. 32. Mr. William Montford being chosen Bayliff of Kiderminster desired me to write him down a few brief Instructions for the due Execution of his Office of Magistracy that he might so pass it as to have Comfort and not Trouble in the Review which having done considering how many Mayors and Bayliffs and Countrey Justices needed it as well as he I printed it in an open Sheet to stick upon a Wall Entituled Directions for Iustices of Peace especially in Corporations for the Discharge of their Duties to God suited to those Times § 189. 33. Mr. Iohn Dury having spent thirty Years in Endeavours to reconcile the Lutherans and Calvanists was now going over Sea again upon that Work and desired the Judgment of our Association how it should be successfully expedited which at their desire I drew up more largely in Latin and more briefly in English The English Letter he printed as my Letter to Mr. Dury for Pacification § 190. 34. About that time Mr. Ionathan Hanmer of Devonshire wrote a Treatise for Confirmation as the most expedient means to reform our Churches and reconcile all that disagree about the Qualification of Church Members I liked the Design so well having before written for it in my Treatise of Baptism that being requested I put a large Epistle before it and after that when some Brethren desired me to produce more Scripture Proof for it than he had done I wrote a small Treatise called Confirmation and Restauration the necessary means to Reformation and Reconciliation But the times changed before it could be much practised § 191. 35. Sergeant Shephard an honest Lawyer wrote a little Book of Sincerâty and Hypocrisy and in the end of it Mr. Tho. Barlow afterward Bishop of Lincoln wrote without his Name an Appendix in Confutation of a supposed Opinion of mine that Saving Grace differeth not Specie but Gradu from Common Grace To which I replied in a short Discourse called Of Saving Faith c. I had most highly valued the Author whom I wrote against long before for his Six Exercitations in the end of Schibler's Metaphysicks But in his Attempt against me he came quite below himself as I made manifest and he resolved to make no Answer to it In this Tractate the Printer plaid his part so shamefully that the Book is scarcely to be understood § 192. 36. Being greatly apprehensive of the Commonness and Danger of the Sin of Selfishness as the Summ and Root of all positive Evil I preached many Sermons against it and at the Request of some Friends I published them entituled A. Treatise of Self-denial which found better acceptance than most of my other but yet prevented not the ruine of Church and State and Millions of Souls by that Sin § 193. 37. After that I published Five Disputations about Church-Government in order to the Reconciliation of the differing Parties In the first I proved that the English Diocesance Prelacy is intollerable which none hath answered In the Second I have proved the Validity of the Ordination then exercised without Diocesanes in England which no Man hath answered though many have urged Men to be re-ordained In the third I proved that there are dives sorts of Episcopacy lawful and desirable In the fourth and fifth I shew the lawfulness of some Ceremonies and of a Liturgy and what is unlawful here This Book being published when Bishops Liturgy and Ceremonies were most decryed and opposed was of good use to declare my Judgment when the King came in for if I had said as much then I had been judged but a Temporizer But as it was effectual to settle many in a Moderation so it made abundance of Conformists afterwards or was pretended at least to give them Satisfaction Though it never medled with the greatest Parts of Conformity Renouncing Vows Assent and Consent to all things in three Books c. and though it unanswerably confuted our Prelacy and Re-ordination and consequently the Renunciation of the Vow against Prelacy and opposed the Cross in Baptism But Sicvitant Stulti Vitia as my Aphorisms made some Arminians If you discover an Error to an injudicious Man he reeleth into the contrary Error and it is hard to stop him in the middle Verity § 194. 38. At the same time I published another Book against Popery fit for the defensive part and instructing Protestants how to answer any Papist It is entituled A Key for Catholicks to open the jugling of the Iesuits and satisfie all that are but truly willing to understand whether the Cause of the Roman or Reformed Churches be of God In this Treatise proving that the Blood of the King is not by Papists to be charged upon Protestants I plainly hazarded my Life against the Powers that then were and grievously incensed Sir H. vane as is before declared And yet Mr. I. N. was so tender of the Papists Interest that having before been offended with me for a Petition against Popery and a Justice of all times spake against it on the Bench and his Displeasure encreased by this Book he took occasion since the King came in to write against me for those very Passages which condemned the King-killers Because comparing the Case with the Doctrine and Practice of the Papists I shewed that the Sectarians and Cromwelians had of the two a more plausible Pretence which I there recited he confuteth those Pretence of theirs as if they had been my own thereby to make the World believe that I wrote for the King's Death in the very Pages where to the hazard of my Life I wrote against it when he himself took the Engagement against the King and the House of Lords and was a Justice under Oliver and more than so signed Orders for the sequestring of others of the King's Party But the great Indignation against this Book and the former is that they were by Epistles directed to Ri. Cromwell as Lord Protector which I did only to provoke him that had Power to use it well when the Parliament had sworn Fidelity to him and that without any Word of Approbation to his Title Yet those that were
or to turn to something else which though there be some reason for it I feel cometh from a want of Zeal for the Truth and from an impatient Temper of Mind I am ready to think that People should quickly understand all in a few words and if they cannot lazily to despair of them and leave them to themselves And I the more know that it is sinful in me because it is partly so in other things even about the Faults of my Servants or other Inferiours if three or four times warning do no good on them I am much tempted to despair of them and turn them away and leave them to themselves I mention all these Distempers that my Faults may be a warning to others to take heed as they call on my self for Repentance and Watchfulness O Lord for the Merits and Sacrifice and Intercession of Christ be merciful to me a Sinner and forgive my known and unknown Sins THE LIFE OF THE REVEREND Mr. Richard Baxter LIB I. PART II. § 1. IN the Time of the late unhappy Wars in these Kingdoms the Controversies about Church Government were in most Mens mouths and made the greatest Noise being hotly agitated by States-men and Divines by Words and Writings which made it necessary to me to set my self to the most serious study of those Points The result of which was this confident and setled Judgment that of the four contending Parties the Erastian Episcopal Presbyterian and Independant each one had some Truths in peculiar which the other overlookt or took little notice of and each one had their proper Mistakes which gave advantage to their Adversaries though all of them had so much truth in common among them as would have made these Kingdoms happy if it had been unanimously and soberly reduced to practice by prudent and charitable Men. § 2. 1. The Erastians I thought were thus far in the right in asserting more fully than others the Magistrates Power in Matters of Religion that all Coercive Power by Mulcts or Force is only in their hands which is the full sence of our Oath of Supremacy and that no such Power belongeth to the Pastors or People of the Church and that thus as Dr. Ludov. Molinaeââ pleadeth there should not be any Imperium in Imperio or any Coercive Power challenged by Pope Prelate Presbytery or any but by the Magistrate alone that the Pastoral Power is only Perswasive or exercised on Volunteers yet not private such as belongeth to every Man to perswade that hath a perswading Facultyâ but Publick and Authoritative by Divine appointment And not only to perswade by Sermons or general Speeches but by particular oversight of their particular Flocks much like the Authority of Plato or Zenâ in his School or a Master in any Academy of Volunteers or of a Physician in his Hospital supposing these were Officers of God's Institution who could as the ground of their perswasitantâ produce his Commission or Command for what they said and did But though the Diocesans and the Presbyterians of Scotland who had Laws to enable them opposed this Doctrine or the Party at least yet I perceived that indeed it was but on the ground of their Civil Advantages as the Magistrate had impowered by them by his Laws which the Erastians did not contradict except some few of the higher ãâã sort who pleaded as the Papists for somewhat more which yet they could not themselves tell what to make of But the generality of each Party indeed owned this Doctrine and I could speak with no sober Judicious Prelatist Presbyterian or Independant but confessed that no Secular or Forcing Power belonged to any Pastors of the Church as such and unless the Magistrates authorized them as his Officers they could not touch mens Bodies or Estates but the Conscience alone which can be of none but of Assenters § 3. 2. The Episcopal Party seemed to have reason on their side in ãâã that in the Primitive Church there were some Apostles Evangelists and others who were general unfixed Officers of the Church not tyed to any particular Chaâge and had some Superiority some of them ââover-fixed Bishops or Pastors And though the extraordinary Parts of the Apostles Office ceased with them I saw no proof of the Cessation of any ordinary part of their Office such as Church Government is confessed to be All the doubt that I saw in this was Whether the Apostles themselves were constituted Governours of other Pastors or only over-ruled them by the Eminency of their Gifts and Priviledge of Infallibility For it seemed to me unmeet to affirm without proof that Christ setled a Form of Government in his Church to endure only for one Age and changed it for a New one when that Age was ended And as to fixed Bishops of particular Churches that were Superiours in degree to Presbyters though I saw nothing at all in Scripture for them which was any whit cogent yet I saw that the Reception of them in all the Churches was so timely even in the days of one of the Apostles in some Churches and so general that I thought it a most improbable thing that if it had been contrary to the Apostles mind we should never read that they themselves or any one of their Disciples that conversed with them no nor any Christian or Heretick in the World should once speak or write a word against it till long after it was generally setled in the Curches This therefore I resolved never to oppose § 4. 3. And as for the Presbyterians I found that the Office of Preaching Presbyters was allowed by all that deserve the Name of Christians and that this Office did participate subserviently to Christ of the Prophetical or Teaching the Priestly or worshipping and the Governing Power and that both Scripture Antiquity and the perswasive Nature of Church Government clearly shew that all Presbyters were Church Governours as well as Church Teachers and that to deny this was to destroy the Office and to endeavour to destroy the Churches And I saw in Scripture Antiquity and Reason that the Association of Pastors and Churches for Agreement and their Synods in Cases of Necessity are a plain duty and that their ordinary stated Synods are usually very convenient And I saw that in England the Persons which were called Presbyterians were emiment for Learning Sobriety and Piety and the Pastors so called were they that went through the Work of the Ministry in diligent serious preaching to the People and edifying Mens Souls and keeping up Religion in the Land § 5. 4. And for the Independants I saw that most of them were Zealous and very many Learned discreet and godly Men and fit to be very serviceable in the Church And I found in the search of Scripture and Antiquity that in the beginning a Governed Church and a stated worshipping Church were all one and not two several things And that though there might be other byâMeetings in places like our Chappels or private Houses
than Spiritual in the manner of other Secular Courts and that the Government of the Church by Excommunication Suspensions Absolutions c. was exercised by a Chancellor who was a civil Lawyer and a Lay-man even against Ministers themselves unless for a blind some Priest did formally pronounce the Sentence 6. That the great Church Business of these Bishops and Courts was to vex honest Christians that durst not worship God by such Ceremonies as their Consciences thought unlawful and to silence able godly Preachers that durst not subscribe and swear Obedience to them and use every one of their Formes and Ceremonies and profess the Lawfulness of all this and that by gratifying the multitude of the ungodly and espousing a Cause so perniceous to the Church which multitudes of sober Christians would dislike they had engaged themselves into a way of Enmity and Violence against a very considerable Number of as able Ministers and holy Christians as any were in the Land or in the known World 7. And hereby it came to pass that the Multitude of the Ignorant and ungodly People were become the zealous Pleaders for the Prelacie and made it the Brest-work to exercise their Enmity against the serious Practice of Religion 8. And that ignorant drunken Readers unfit to live in Christian Communion were the only Pastors under the Prelates of abundance of the Churches in the Land 9. And that their zeal for Formality and Ceremonies and their Enmity to the most serious way of Preaching Praying yea and Living did greatly tend to the suppressing of Godliness and the increase of Ignorance and Prophaneness in the People 10. And lastly That they were set upon a way of uncharitable Censuring Reproaching Cruelty and Force for the carrying on of so ill a Cause wherein their carnal Interest did evidently manage a War against the Interest of Christ and Godliness and the Souls of Men. § 13. 3. In the Presbyterian way I disliked 1. Their Order of Lay-Elders who had no Ordination nor Power to Preach nor to administer Sacraments For though I grant that Lay-Elders or the Chief of the People were oft imployed to express the Peoples Consent and preserve their Liberties yet these were no Church-Officers at all nor had any Charge of private Oversight of the Flocks And though I grant that one Church had oft more Elders than did use to preach and that many were most employed in private Oversight yet that was but a prudent dividing of their Work according to the Gifts and parts of each and not that any Elders wanted Power of Office to preach or Administer Sacraments when there was Cause 2. And I disliked the Course of some of the more rigid of them that drew too near the way of Prelacie by grasping at a kind of secular Power not using it themselves but binding the Magistrates to confiscate or imprison Men meerly because they were excommunicate and so corrupting the true Discipline of the Church and turning the Communion of Saints into the Communion of the Multitude that must keep in the Church against their Wills for fear of being undone in the World When as a Man whose Conscience cannot feel a just Excommunication unless it be back'd with Confiscation or Imprisonment is no fitter to be a Member of a Christian Church in the Communion of Saints than a Corps is to be a Member of a Corporation It 's true they claim not this Power as Iure Divino though some say that the Magistrate is bound to execute these Penalties on Men meerly as excommunicate nor no more do the Prelates when yet the Writ de Excommunicato Capiendo is the Life of all their Censures But both Parties too much debase the Magistrate by making him their meer Executioner when as he is the Iudge where-ever he is the Executioner and is to try each Cause at his own Barr before he be obliged to punish any and they corrupt the Discipline of Christ by mixing it with secular Force and they reproach the Keys or Ministerial Power as if it were a Leaden Sword and not worth a Straw unless the Magistrates Sword enforce it And what then did the Primitive Church for Three hundred Years And worst of all they corrupt the Church by forcing in the Rabble of the unfit and unwiling and thereby tempt many Godly Christians to Schisms and dangerous Separations In all this I deny not but that the Magistrate must restrain all sorts of Vice But not as a Hangman only that executeth the Judgment of another nor eo Nomine to punish a Man because he is Excommunicate that is most heavily punished already by others Till Magistrates keep the Sword themselves and learn to deny it to every angry Clergyman that would do his own Work by it and leave them to their own Weapons the Word and Spiritual Keys valeant quantum valere possunt the Church shall never have Unity and Peace hucusque probatum est 3. And I disliked some of the Presbyterians that they were not tender enough to dissenting Brethren but too much against Liberty as others were too much for it and thought by Votes and Number to do that which Love and Reason should have done 4. And when the Independents said A Worshiping Church and a Governed Church is and must be all one And the Presbyterians said They may be all one though it be not necessary yet in their Practice they would have so setled it that they should no where be all one but ten or twelve worshipping Churches should have made one Governed Church which prepared the way to the Diocesane Frame though I confess it is incomparably better because ten or Twelve Churches is not so many as a thousand or many hundred and because the Pastor of every Church had the Government of his own Flock in Conjunction with the Presbytery or Synod though not alone § 14. 4 And in the Independent way I disliked many things As 1. That they made too light of Ordination 2. That they also had their Office of Lay-Eldership 3. That they were commonly Stricter about the Qualification of Church Members than Scripture Reason or the Practice of the Universal Church would allow not taking a Man 's bare Profession as Credible as a sufficient Evidence of his Title to Church Communion unless either by a holy Life or the Particular Narration of the Passages of the Work of Grace he satisfied the Pastors yea and all the Church that he was truly Holy whereas every Man's Profession is the valid Evidence of the thing professed in his Heart unless it be disproved by him that questioneth it by proving him guilty of Heresies or Impiety or Sins inconsistent with it And if once you go beyond the Evidence of a serious sober Confession as a credible and sufficient sign of Title you will never know where to rest but the Churches Opinion will be both Rule and Judge and Men will be let in or kept out according to the various Latitude of Opinions
Controversies as tended to Doctrinal Agreement 2. Because I looked when some abler and more eminent Divines attempted it 3. But the chief Reason was Despair I was so consâlous of my meanness and in considerableness in the Church that I verily thought but very few will regard what I said But when I once attempted it God convinced me of this Errour and shewed me how little Instruments signifie when he will work and that his Ministers and People were more humble to hear the meanest of their Brethren than I before believed At last the workings of my earnest Desire and the apprehension of my Duty to do my best and leave the Success to God engaged me as followeth § 25. I first began in Conference and Writing to Reverend Mr. Anthony Burgess and some others to put the main Question Whether all Church Government be not as Camero holdeth only Perswasive not by private but publick or authorized Doctoral Perswasion and so can work on none but the Conscientious or Assenters And whether the usurpation of a strictly Legislative and Judicial Power save only to judge what we are to execute or a power of binding Dissenters even Clave errante especially binding Magistrates to execute by Corporal Penalties and Mulcts and other Punishments Eo nomine because by Excommunication the Church hath punished them I say whether this be not a robbing the Magistrate of his Power and making the Exercise of the Keys to be too like a Coercive Secular Judgment and so the Ground of all the Quarrels in the Church For I saw plainly that the Papists and those Prelates and Presbyterians who are for such an unexamined Judicial Power do but strive for that which belongeth to none of them all Upon the raising of these doubts I was suspected to be an Erastian and had no other Answer or Satisfaction But the study of the Point somewhat cleared my own Judgment § 26. Next this I wrote to Reverend and Judicious Mr. Richard Vines about an attempt for Concord with all but especially the Episcopal Party And also about Lay-Elders and his Judgment fully concurred with me and besides others he wrote to me the following Letter SIR THough I should have desired to have understood your thoughts about the Point of Sacriledge that so I might have formed up my thoughts into some better order and clearer issue than I did in my last yet to shew unto you how much I value this Correspondence with you I am willing to make some return to your self And first touching the Schoolmaster intended c. The Accommodation you speak of is a great and a good work for the gaining into the Work such useful parts and interests as might very much heal the Discord and unite the strength of Men to oppose destructive ways and in my opinion more feasible with those men than any other if they be moderate and godly for we differ with them rather about some Pinacles of the Temple than the Foundation or Abbuttresses thereof I would not have much time spent in a formula of Doctrine or Worship for we are not much distant in them and happily no more than with one another But I would have the Agreement attempted in that very thing which chiefly made the Division and that is Government heal that breach and heal all there begin and therein labour all you can What influence this may have upon others I know not in this exulceration of mens minds but the Work speaks it self good and your Reasons for the attempting of it are very considerable For the Assembly you know they can meddle with just nothing but what is sent unto them by Parliament or one House thereof as the Order faith and for that reason never took upon them to intermeddle therein What they do in such a thing must be done as private persons and not as in the capacity of Assembly-men except it come to them recommended by the Parliament The great business is to find a temperament in Ordination and Government in both which the Exclusion or Admittance of Presbyters dicis Causa for a shadow was not regular and no doubt the Presbyters ought and may both teach and govern as men that must give account of Souls For that you say of every particular Church having many Presbyters it hath been considered in our Assembly and the Scripture speaks fair for it but then the Church and City was of one Extent No Parishes or Bounds assigned out to particular men as now but the Minister preached in circuita or in common and stood in relation to the Churches as to one Church though meeting haply in divers houses or places as is still the manner of some Cities in the Low Countries If you will follow this model you must lay the City all into one Church particular and the Villages half a dozen of them into a Church which is a business here in England of vast design and consequence And as for that you say of a Bishop over many Presbyters not over many Churches I believe no such Bishops will please our men but the Nation as you conceive it hath been and is the Opinion of learned Men. Grotius in his Commentary on the Acts in divers places and particularly cap. 17. saith That as in every particular Synagogue many of which was in some one City there was ãâã ãâã ãâã ãâã ãâã such was the Primitive Bishop and doubtless the first Bishops were over the Community of Presbyters as Presbyters in joint relation to one Church or Region which Region being upon the increase of Believers divided into more Churches and in after times those Churches assigned to particular men yet he the Bishop continued Bishop over them still For that you say he had a negative voice that 's more than ever I saw proved or ever shall I believe for the first two hundred years and yet I have laboured to enquire into it That makes him Angelus princeps not Angelus praeses as Dr. Reignolds saith Calvin denies that and makes him Consul in Senatu Or as the Speaker in the House of Parliament which as I have heard that D. B. did say was but to make him Foreman of the Iury. Take heed of yielding a Negative Voice As touching the introduction of Ruling Elders such as are modelled out by Parliament my judgment is sufficiently known I am of your judgment in the Point There should be such Elders as have power to preach as well as rule I say power but how that will be affected here I know not except we could or would return to the primitive nature and constitution of particular Churches and therefore it must be helped by the combination of more Churches together into one as to the matter of Government and let them be still distinct as to Word and Sacraments That is the easiest way of Accommodation that yet occurs to my thoughts Sir I fear I trouble you too long but it is to shew how much I value you and your Letters to
me for which I thank you and rest Yours in the best Bonds R. Vines § 27. Something also I wrote to Reverend and Learned Mr. Th. Gataker whose Judgment I had seen before in his own Writings And having the encouragement of such Consent I motioned the Business to some London Ministers to have it set on foot among themselves because if it came from them it would be much more taking than from us But they thought it unfit to be managed there for several Reasons and so we must try it or only sit still and wish well as we had done § 28. Next this the state of my own Congregation and the necessity of my Duty constrained me to make some Attempt For I must administer the Sacraments to the Church and the ordinary way of Examining every Man before they come I was not able to prove necessary and the People were averse to it So that I was forced to think of the matter more seriously and having determined of that way which was I thought most agreeable to the Word of God I thought if all the Ministers did accord together in one way the People would much more easily submit than to the way of any Minister that was singular To attempt their Consent I had two very great Encouragements The one was an honest humble tractable People at home engaged in no Party Prelatical Presbyterian or Independant but loving Godliness and Peace and hating Schism as that which they perceived to tend to the ruine of Religion The other was a Company of honest godly serious humble Ministers in the Country where I lived who were not one of them that Associated Presbyterian or Independant and not past four or five of them Episcopal but dis-engaged faithful Men. At a Lecture at Worcester I first procured a Meeting and told them of the Design which they all approved They imposed it upon me to draw up a Form of Agreement The Matter of it was to consist So much of the Church Order and Discipline as the Episcopal Presbyterian and Independant are agreed in as belonging to the Pastors of each particular Church The Reasons of this were 1. Because we all believed that the practice of so much as all are agreed in would do very much to the Order and Reformation of the Churches and that the controverted Parts are those of least necessity or weight 2. Because we would not necessitate any Party to refuse our Association by putting in a word which he disowneth for we intended not to dispute one another into nearer Agreement in Opinions but first to agree in the practice of all that which was owned by us all According to their desire I drew up some Articles for our Consent which might engage us to the most effectual practice of so much Discipline as might reduce the Churches to order and satisfie Ministers in administring the Sacraments and stop the more religious People from Separation to which the unreâormedness of the Churches through want of Discipline inclined them and yet might not at all contradict the Judgments of any of the three Parties And I brought in the Reasons of the several Points which after sufficient Deliberation and Examination with the alteration of some few words were consented to by all the Ministers that were present and after several Meetings we subscribed them and so associated for our mutual help and concord in our Work The Ministers that thus associated were for Number Parts and Piety the most considerable part of all that County and some out of some neighbouring Counties that were near us There was not that I know of one through Presbyterian among them because there was but one such that I knew of in all the County and he lived somewhat remote Nor did any Independant subscribe save one for there were that I knew of but five or six in the County and two of the weightiest of them approved it in words and the rest withdrew from our Debates and gave us no reason against any thing proposed Those that did not come near us nor concur with us were all the weaker sort of Ministers whose Sufficiency or Conversation was questioned by others and knew they were of little esteem among them and were neither able or willing to exercise any Discipline on their Flocks As also some few of better parts of the Episcopal way who never came near us and knew not of our Proposals or resolved to do nothing till they had Episcopacy restored or such whose Judgments esteemed such Discipline of no great necessity And one or two very worthy Ministers who approved of our Agreement subscribed it not because they had a People so very Refractory that they knew they were not able to bring them to submit to it Having all agreed in this Association we proposed publickly to our People so much as required their Consent and Practice and gave every Family a Copy in Print and a sufficient time to consider and understand it and then put it in Execution and I published it with the Reasons of it and an Explication of what seemed doubtful in it in a Book which I called Christian Concord which pleased me and displeased others § 29. There were at that time two sorts of Episcopal Men who differed from each other more than the more moderate sort differed from the Presbyterians The one was the old common moderate sort who were commonly in Doctrine Calvinists and took Episcopacy to be necessary ad bene esse Ministerii Ecclesiae but not ad esse and took all those of the Reformed that had not Bishops for true Churches and Ministers wanting only that which they thought would make them more compleat The other sort followed Dr. H. Hammond and for ought we knew were very new and very few Their Judgment was as he afferteth in Annot. in Act. 11. in Desertat that all the Texts of Scripture which speak of Presbyters do mean Bishops and that the Office of Subject-Presbyters was not in the Church in Scripture Times but before Ignatius wrote it was but that the Apostles planted in every Church only a Bishop with Deacons but with this intent asserted but never proved that in time when the Christians multiplied these Bishops that had then but one Church a piece should ordain Subject-Presbyters under them and be the Pastors of many Churches And they held that Ordination without Bishops was invalid and a Ministry so ordained was null and the Reformed Churches that had no Bishops nor Presbyters ordained by Bishops were no true Churches though the Church of Rome be a true Church as having Bishops These Men in Doctrine were such as are called Arminians And though the other sort were more numerous and elder and some of them said that Dr. H. Hammond had given away their Cause because hereby he confesseth that de facto the Churches were but Congregational or Parochial and that Every Church had a Bishop and no Subject Presbyters were ordained by the Apostles or in Scripture
their Consciences Why do they not obey the present Secular Powers in all other things It is known the King consented to relax this And however this is little to them that go on the Ground of Divine or Ecclesiastical Right And if we must so plunge our selves into Enquiries after the Rights of Secular Governours before we can know whether to stand or set at the Sacrament we are all uncertain what to do in greater Matters for there are as apparent grounds for our uncertainty of five hundred years old and more which this is no place to dive into And it would be as unlawful on this ground to read any other Psalm or Chapter but what was of old appointed for the Day as to forbear kneeling at the Sacrament And perhaps on the Opponents grounds it would be still as sinful to restrain a Child or Servant from Dancing on the Lord's Day And if it be Ecclesiastical Authority that they stick at that must be derived from Christ and so Originally Divine or it is none And then not to wade so unseasonably into the main Controversie 1. Before they have proved their Legislative Authority 2. And that this Congregation is Iure Divino part of their Charge and under their Jurisdiction 3. And that they had power to contradict the Examples of Christ and his Apostles herein and the constant practice of the Primitive Church and the Canons of Councils even General Councils 4. And that their Canons are yet in force against all these I say before all this be well done we shall find that there must go more than a slight Supposition to the making good of their Cause According to their own Principles a lower Power cannot reverse the Acts of a higher But the General Councils Nice and Constantinople that forbad Kneeling on any Lord's Day was a higher Power than the English Convocation Ergo The English Convocation cannot Repeal its Acts. Though for my own part I think that neither of their Acts do need any Repeal to Null them to us in such Cases 5. Besides this if these Canons bind Conscience yet it is either by the Authority that Enacted them or by the Authority of the present Church-Governours that impose them If old Canons bind without or against the present Power then the same Canon that forbiddeth Kneeling bindeth and many an hundred more a great part of which are now made no Conscience of If it be the present Authority that is above the Ancient then 1. They that pretend to such Authority over this Congregation should produce and exercise it For if we know them not not receive any Commands from them we are capable of no Disobedience to them 2. And in the mean time We that are in the place must take it as our Charge or do the Work or for ought I know it will in most Places be undone For the Authority is for the Work 3. We use to take it for the great partiality at least of the Church of Rome that will be judged by none but the present Church that is themselves when we would be tried by the Scripture or the Ancient Church In a word I do not think that when Circumstances tending to Order and Decency are so mutable that God ever gave power to any Bishops to tie all Congregations and Ages to this or that Sacrament Gesture nor at all to make them so necessary as that Bodily Punishment or Excommunications should be inflicted on the Neglecters of them And I think that Calling which hath no better Work than this to do is not worth the regarding And here I should propound to the contrary-minded one Question Whether if a Bishop should command them to stand or sit they would do it Yea or if a Convocation commanded it If they say Yea then must they lay by all their Arguments from pretended irreverence to prove Sitting evil for I hope they would not be irreverent nor do evil at the command of a Bishop or Convocation And then let our Authority from Scripture Example and the Universal Church and a General Council and the present Secular Power and the late Assembly and Parliaments and the present Pastors or Presbyters of the Congregations I say let all this be set against the present Countermand of I know not who nor for what Reason as being not visible But if they say They would not obey the Bishops if they forbad them Kneeling then let them justifie us that obey them not when they command us to Kneel having so much as is expressed to the contrary Thus Sir I have first given you my Reasons about the Gesture it self And of putting it into each Persons hands I have thus much more to say 1. I know nothing to oblige me to it 2. Christ himself did otherwise as appeareth in Matth. 26. 26 27. For ãâã ãâã ãâã ãâã ãâã take ye eat ye drink ye all of it doth shew that it was given to them all in general and not to each man singly 3. And in this also Antiquity is on my side the contrary being much later More Reasons I have that I shall not now trouble you with To this I may well add That no Man can have any Rational pretence that I know of against the Receiving of the Sacrament upon such a General Delivery 1. Because the contrary was never yet pleaded necessary Iure Divino that I know of 2. And if it were a Sin it would be the Ministers Sin so to deliver it and not theirs who as they have not the Rule of his Actions so they shall not Answer for them Having thus told you my thoughts of the Matters in doubt I shall next tell you my purpose as to your Motion 1. I did never hitherto to my remembrance refuse to give the Sacrament to any one meerly because they would not take it Sitting or Standing nor did ever forbid or repel any on that account nor ever mean to do If any of my Charge shall take it Standing or Kneeling I shall not forbid them on any such account 2. If they further expect that I should put it into each Man's hands individually I may well expect the liberty of guiding my own Actions according to my own Conscience if I may not guide theirs It is enough that in such Cases they will refuse to be Ruled by me they should not also usurp the ruling of me but let us be equal and let me have my liberty as I am willing to let them have theirs and if I sin they are not guilty of it Nor have they any ground to refuse the Sacrament rather than so take it 3. Yet if any of my Pastoral Charge shall be unsatisfied if they will but hear my Reasons first and if those Reasons convince them not if they will profess that they think it a Sin against God for them to Receive the Sacrament unless it be put into their hands Kneeling and Ergo that they dare not in Conscience take it otherwise I do purpose to
from their Churches Answ. No but consent to improve the common Truths and perform our Duties even to such as differ from us in this Object 3. There is not one of an hundred of them that will consent to these Terms Answ. If they will not who can help it when we have tried them we have done our Duty and left them without Excuse Object 4. Shall we confess a Schismatical Church for a true Church Answ. Every Schism nulleth not the Church or Ministry that is guilty of it else most of the Churches in the World were nulled If they reject the Essentials of a Church they are none Object 5. Baptism is Essential to a Church The Apostle Heb. 6. 1. putteth it among the Principles Answ. 1. It is only the thing signified by Baptism that is Essential 2. The Apostle calls it a Principle because it is one of the first things taught but not because it is Essential to a Church 3. The Anabaptists have Baptism in their Churches though not of Infants Object 6. To make a League with Schsmaticks is to be guilty of their Schism Answ. True If by that League you own approve or consent to their Schism But not by agreeing with them to perform Common Duties Object 7. They are undermining the Church and Ministry and shall we seek peace with such Answ. 1. Those that we speak of are not such 2. If they were yet it is our Duty to hinder them by agreeing to moderate Ways and Common Duties Object 8. They are guilty of their Infants Damnation as much as in them lyeth by not believing their part in the Covenant nor dedicating them to God Answ. They virtually consent for their Infants in that they would actually do it if they knew the Promise Object 9. They are under God's visible Displeasure Ergo c. Answ. So far as God disowneth them we must do so but no further Object 10. We shall be reproached as complying with them Answ. Slanderous Tongues cannot excuse us from plain Duties Object 11. Those whom we should Excommunicate we may not have Communion with But the Anabaptists should be Excommunicated Ergo c. Answ. I deny the Minor taken of such Anabaptists as we have now in question Object 12. It is a scandalous Sin unrepented of Answ. 1. So is many a greater Errour which Men must not be Excommunicated for 2. It is virtually repented of seeing if they knew the Evil of it they would repent Object 13. You would have a looser Discipline than the Prelates or Papists for they would not Communicate with Anabaptists Answ. 1. I only avoid dividing rigour and cruelty 2. They have Multitudes in their Communion that know not what Baptism is nor to what use nor who Christ is whether God or Man nor many other Fundamentals Ergo Their Discipline is far looser than I desire but too partial also The Anabaptists object We are bound to propagate the Truth and if you will have Communion with us you must be baptized Answ. 1. You are bound to propagate first the greatest Truths that Salvation lyeth on and to do nothing that may hinder this by promoting your own Opinions 2. If you reject Communion with all but Anabaptists you reject all the Church through most Ages of the World And no Church no Christ and no Christ no Christians nor any Salvation 3. Blame us not if we be not easily brought to your Opinion if we had but these Reasons 1. You confess no thanks to you that Infants were once Church-Members by God's appointment and have never yet proved that he cast them out again And we must have good proof of that before we can be satisfied with your way 2. We cannot be hasty to believe an Evil and we know that it is a sad Penal Evil for Infants to be put out of the Church And Ergo we will have proof of it before we believe it 3. It must be no easie matter with us to believe that the Head and Shepherd of the Church hath de facto had a Church of a false Constitution as to the very Materials and Enterance from the beginning to this day except a few within this twenty years that troubled it in a Corner of the World and that now in the end of the World we must expect a right Constitution as if Christ had slept or regarded not his Church or been the Head of a Body which he disowned We cannot hastily believe such things I say again No Church no Christ for No Body no Head And if no Christ then there is no Christ now Take heed therefore how you unâChurch or difown the whole Church of Christ in the very frame for so many Ages An Offer of Christian fraternal Communion to the Brethren that are against or doubtful about Baptizing Infants of Believers IT is our exceeding Joy that we have all one God one Saviour one Spirit one Faith and one Baptismal Covenant one Rule of Faith and Life one End and Hope and are Members of one Catholick Church and agree about God's Worship in the most and greatest parts And it is our Grief and the Matter of our great Humiliation that we can come no nearer and that by the Remnants of our Differences the Wicked are so hardened the Weak offended our Charity hindered our holy Communion and mutual Edification disturbed our Minds discomposed and the Gospel the Catholick Church and our Saviour dishonoured Lamenting this with the rest of our Unhappiness while we are in the Flesh and absent from the Lord the Centre of Perfect Unity and Concord and knowing it to be our Duty to walk by the same Rule and mind the same things so far as we have attained and being taught of God to love one another and observing how frequently and urgently Brotherly Love and Forbearance and the Unity and Concord of Christians is prest in the holy Scriptures and Uncharitableness and Divisions condemned that as far as may be we may promote our Common Ends of Christianity and with one Mind and Mouth may glorifie God We whose Names are under-written do make this following Offer of Communion 1. To all those that joyn with us in the foregoing Profession of the Christian Faith and have been Baptized since their Infant-Baptism as thinking it unlawful or insufficient we offer free Communion in our particular Churches with leave to Enter your dissent from our Infant-Baptism into the Church-Register or Records so be it you will thence-forth walk in that Love and Holiness and that Obedience to the faithful Overseers of the Flock and that Concord and Brotherly Communion with the Church as is required in the holy Scriptures according to your power and will resist Uncharitableness Discord and Divisions and joyn with us in our Common Work for the Common Ends. 2. To all those that joyn with us in the foregoing Profession of Faith though they have been baptized since their Infant-Baptism or think that Baptism unlawful and dare not hold Local Communion with us in
E. g. The Time and Place of their Convention must be agreed on by them and the lesser part must yield to the greater or else by diffent no time or place may ever be agreed on So that if the greater part agree on one Translation of the Bible to be used in all the associated Churches or on one Version of the Singing Psalms it will tend much to Edification and agrees with the Scripture Commands of Unity If therefore that which they agree on seem to a particular Church or Pastor no better than another Version or scarce so good yet for Unity if it be not unlawful or like to be more hurtful than the Diversity will be they ought to concur But still be it remembred that the Churches Peace or Unity should be laid by Agreements on nothing unnecessary And therefore all agreements may not be seconded with an avoiding all Dissenters 17. Because in the great Case of taking Members from other Churches or Parishes the Exception from the general Rule of Parish Limits cannot be so enumerated as punctually to resolve each Doubt that may occur let us first lay down what Rules or Exceptions we can agree on at least this general that we will take no such Person into our Churches when it tendeth more to the hurt than the furtherance of the common Good and Christian Cause And therefore that we will first bring the particular case to the Association or at least be there responsible concerning it as we are about other Church Affairs Accordingly when any is actually offended that another hath taken a Member out of his or another's Church or Parish let the Association hear the case on both sides and if they justifie the accused there is an End if not they are to convince him or them that they go against some Rule of Scripture or Nature e. g. against the Honour of Christ and good of the Churches or christian Cause And if neither he nor they can be convinced nor brought to reform after sufficient Admonition it must be considered whether the case be small and tollerable or great and intollerable If the former we must bear with it yet professing our Judgment against it if intollerable we must proceed to disclaim Communion with the guilty and so to exclude them from the Association and common Communion which yet must not be done but in heinous cases And thus the particular cases must be tryed and concluded as they fall out for there is no laying down any Rule beforehand that will fit all cases particularly 18. Those first Associations being composed of such Pastors and Churches as are near and within a capacity of such Communion as aforesaid voluntarily combined should also hold correspondence with Neighbour Associations either by Delegates in some more general Meetings as in each County one or at least by Letters and Messengers which Communion is to be extended even as far as our Natural Capacity extendeth and the Edification or Preservation of the Churches shall require it And thus the Presbyterians and Congregational Men are agreed if they are willing If all will not let those agree that have hearts and not stay for the rest And here you see a Satisfaction to your two Demands My Question was What are the things that the Congregational must have and will insist on the denial whereof doth binder our Unity and Agreement Your Answer was in these words To manage all Church Affairs by the Elders and Brethren within themselves and without dependance unless for Advice on any other Ecclesiastical Power 2. To take in such as are qualified and freely offer themselves to joyn though of other Parishes Yet so as if a particular Church in that Parish which for the Substance is gathered according to the Order of the Gospel and the Party a Member thereof an account is to be given to the Church or the Elders of it of the Cause of his removal that it may be if possible with consent And this is all that hinders our Agreement it seems Alas 1. For the first it is granted you in terminis only in point of Ordination yield but to be Ordained by Teaching Elders which you confess lawful and others think necessary And remember 1. That to depend on other Ecclesiastical Power even for Advice is a great dependance 2. That to depend on them not as a Superiour Power but as a Link upon the Chain for Union and Communion we can never exempt you from nor will you sure desire it There is a fourfold Advice 1. An Authoratative Advice of Governours as Parents Schoolmasters Pastors to their Inferiours who are bound to obey them on a double account ratione materiae authoritatis Thus the Pastors in a Synod advise their Flocks conjunctly 2. The Authoratative Advice of one Officer to another And so as we preach to one another I think as Christ's Ministers we must advise one another 3. An Advice of a Major part among Equals in Order to Union and Concord and this is the Principal to be respected in these Conventions 4. An Advice of a private Person not authorized by Office and this binds but ratione materiae c. 2. To your second you will grant as I hope by the printed Debates that ordinarily Parish-bounds shall be the Rule for Limitation alter Parishes if they be amiss and that you 'l not swerve from this Rule but upon necessary Cause and not when it is to the apparent wrong of the Cause and Interest of Christ and you will yield to be responsible to the Association which you are a Member of concerning the Case when you are questioned And this shall agree us And why should I not add two Propositions for Peace with the Episcopal That way or the Persons are not so contemptible if you consider the Antiquity the great Difficulty their Number and Extent and the Works of many of them as to be refused our Communion though on some Abatements to them Prop. 19. Let therefore these Presbyteries of particular Churches have one to be the stated President as long as he is found fittest and let all the Associations at least where Episcopal worthy Men require it have such fixed Presidents quam diu bene se gesserint as your Assembly at Westminster had by common Consent Bishop Hall and Usher say this will satisfie but it will not without the next Prop. 20. Seeing the Presbyterians and Congregational say That except in case of necessity it 's lawful to forbear Ordination till the President be there and One and to take him with you and the Episcopal say That it 's of necessity therefore let the Case of Necessity and the Title be purposely silenced and left to each Man's Judgment but de facto let your Licet yield for Peace to their Oportet at least for some years trial And agree to Ordain none but in necessity without the President as he shall Ordain none without the Consent of the Association or at least the Elders of the
the great pollution of our Churches and much of our Distraction in Matters of Church-Order is from the careless unobserved irregular Transition out of the state of Infant Membership into the state of Adult Membership every ignorant Man almost taking himself for an Adult Member because by Baptism he was made an Infant Member and hath customarily been present at Publick Worship Let the distinction therefore between Infant Members and Adult be more observed in every Parish and let the Transition out of the one state into the other be more solemn and regular under the Judgment of the Guides of the Church That no Person may be admitted to be an Adult Member but by the Minister in the face of the Congregation ordinarily after a Solemn Profession of the Faith Repentance and Resolution for a Holy Life of the Person admitted to which there must be the preparation of Catechising and of a Conversation that contradicteth not the Profession so made 1. This was the Course of the Ancient Churches who catechized Children and admitted them among the Confirmed Members by Imposition of Hands 2. The Divines of the Reformed Churches commonly own it and with for it in their Writings 3. The Episcopal Divines in the Rubrick of the Common Prayer Ordained that none should be admitted to the Sacrament till after Catechising and a Certificate under the Minister's or Curate's hand he were confirmed by the Bishop though it was done to little purpose by them 4. The Presbyterians Examination of Men before the Sacrament intimateth the like 5. The Congregational Men's trial of particular Church-Members importeth their approbation of this 6. The Anabaptists by going farther do seem to be permitted of God of purpose to awaken us to this Duty and I think they will continue to be our Scourge till this be done and this will half satisfie some among them that are moderate and silence many Objections of the rest 3. Let the Ministers approved by the State be constrained to Catechize and personally instruct and publickly preach to all the Persons in their Parishes according to their strength and opportunity in order to prepare such as are willing to learn for an Adult state of Christianity as the ancient Churches did their Catechumens And let the young and ignorant and ungodly of this Rank be compelled by some moderate Penalty to hear and confer with the Teachers and be instructed and catechized by them And let not any Ministers be suffered to administer the Lord's Supper to any that have not been admitted as aforesaid upon a Profession of Faith and Holiness into the number of Adult Members 4. Seeing a particular Church must consist of Christians cohabiting and consenting let Parishes be the ordinary Bounds of Churches so that all the Adult Members of the Universal Church and no other at Age within that Parish who do consent be Members of that particular Church into which they are first admitted or whether into both at once we need not determine And if any be taken out of other adjoyning Parishes let it be by exception from the common Rule And seeing there are many Cases in which Members may be taken out of other Parishes the Differences thereabout may be denied as is after declared Prop. 8. § II. 5. The Pastors of particular Churches have power to Teach and Rule those Churches according to the Word of God and the People are bound to esteem them love them honour them and obey them I Tim. 5. 17. I Thess. 5. 12. Heb. 13. 7 17. Therefore let them use the Power of Administring all Congregational Worship and the Keys for Binding and Loosing within their own Congregationsâ And let it be granted to them that desire it at least for Peace and Concord sake that they be not forced to Subjection to any pretending to a Superiour Governing Power besides the Magistrate 6. As particular Christians must hold Communion in particular Churches for the Worship of God and their mutual Edification so particular Churches must all hold such a Correspondency and Communion with one another so far as their Capacity extends as most tendeth to the Edification Strengthening Peace and Concord of them all and to the Publick Prosperity and the Success of the Gospel among them and in the World The whole Church being one Body must maintain the Union and Communion of the Parts and do God's Work in the greatest Concord that they can and with the best Advantages 7. This cannot de done well without Meetings to these Ends nor those Meetings be improved to the best advantage unless the Times and Places be fixed and commonly known And as the use of them is ordinary so the Assemblies should be ordinary and not only seldom in some extraordinary Cases Nor is any sort of Men so fit to manage them as Ministers who have most Ability and Leisure being wholly set apart to the Work of the Gospel It is therefore meet that there be known Times and Places of Meeting where Ministers and as many more as the Churches shall think fit may assemble Every Minister or Church according to their conveniency choosing of what Association they will be which ordinarily they should frequent and which should consist of such and only such as for Piety Ability and faithful Diligence are fit for the Ministry and such Communion 8. If it be the Judgment of some that these Assemblies have a Superior governing Power over the particular Pastors and of others that they are only for Communion and mutual Assistance they shall either keep their several Opinions to themselves or at least having professed and recorded them shall continue their Presence and Assistance to those lower ends that all are agreed upon Not to make new Laws for the Churches or any of the Members of the Assemblies to bind by a ruling Power but to consult and advise and agree nor yet to agree upon things unnecessary nor lay the Churches Unity upon such much less to exercise any magisterial coersive Power But 1. To open any occurrent difficult Cases in Doctrine or Practice that befal any particular Church or Pastor wherein they need their Brethrens Advice 2. To agree upon the best and profitablest manner of managing the Work of God in regard of undetermined Circumstances in cases where Uniformity will further the Work As for Example what Translation of Scripture to use what Version of the Psalms to sing c. 3. To communicate those Affairs of the Churches that are of common concernment to give notice of such as one Church hath excommunicated that other Churches may avoid them or else they may have Familiarity with all other Christians about them and be entred among them as Members and so Excommunication will lose its force and miss of its Ends. 4. To maintain personal Unity among Ministers by Familiarity and Correspondency and to heal Divisions and Dissentions and Estrangedness and cherish Brotherly-love 5. In case any be injuriously cast out of any Neighbour-church as for professing sound Doctrine against
set all in joint again by Violence and secure the Peace of Church and State And neither Pope Prelate nor Council should take this Work upon them which is his And therefore Magistrates should be Wise and Holy and fit for so great a Charge as they undertake It must be still noted that all this was when Diocesanes were put down and few saw any probability of restoring them and many religions Persons dreaded such a Restoration § 50. When Cromwell's Faction were making him Protector they drew up a Thing which they called The Government of England c. Therein they determined that all should have Liberty or free Exercise of their Religion who professed Faith in God by Iesus Christ After this he called a Parliament which Examined this Instrument of Government and when they came to those words the Orthodox Party affirmed That if they spake de re and not de nomine Faith in God by Iesus Christ could contain no less than the Fundamentals of Religion whereupon it was purposed that all should have a due measure of Liberty who professed the Fundamentals Hereupon the Committee appointed to that Business were required to nominate certain Divines to draw up in terminis the Fundamentals of Religion to be as a Test in this Toleration The Committee being about Fourteen named every one his Man The Lord Broghill after Earl of Orery and Lord President of Munster and one of his Majesty's Privy Council named the Primate of Ireland Archbishop Usher When he because of his Age and Unwillingness to wrangle with such Men as were to join with him had refused the Service the Lord Broghill nominated me in his Stead Whereupon I was sent for up to London But before I came the rest had begun their Work and drawn up some few of the Propositions which they called Fundamentals The Men that I found there were Mr. Marshal Mr. Reyner Dr. Cheynell Dr. Goodwin Dr. Owen Mr. Nye Mr. Sydraââ Sympson Mr. Vines Mr. Manton and Mr. Iacomb § 51. I knew how ticklish a Business the Enumeration of Fundamentals was and of what very ill Consequence it would be if it were ill done and how unsatisfactorily that Question What are your Fundamentals is usually answered to the Papists My own Judgment was this that we must distinguish between the Sense or matter and the Words and that it 's only the Sense that is primarily and properly our Fundamentals and the Words no further than as they are needful to express that Sence to others or represent it to our own Conception that the Word Fundamentals being Metaphorical and Ambiguous the Word Essentials is much fitter it being nothing but what is Essential or Constitutive of true Religion which is understood by us usually when we speak of Fundamentals that quoad rem there is no more Essential or Fundamental in Religion but what is contained in our Baptismal Covenant I believe in God the Father Son and Holy Ghost and give up my self in Covenant to him renouncing the Flesh the World and the Devil He that doth this truly shall be saved or else sincere Covenanting could not entitle us to the Blessings of the Covenant And therefore it is that the Ancient Church held that all that are Baptized duly are in a Justified State of Life because all that sincerely give up themselves in Covenant to God as our God and Father our Redeemer and Saviour our Sanctifier and Comforter have right to the Blessings of the Covenant And quoad verba I suppose that no particular Words in the World are Essentials of our Religion Otherwise no Man could be saved without the Language which those Words belong to He that understandeth not Credo in Deum may be saved if he believe in God Also I suppose that no particular Formula of Words in any or all Languages is Essential to our Religion for he that expresseth his Faith in another form of words of the same importance professeth a Saving Faith And as to the Use of a Form of Words to express our Belief of the Essential it is various and therefore the Form accordingly is variable If it be to teach another what is the Essence of Religion a dull hearer must have many Words when a quick intelligent Person by few Words can understand the same thing I believe in God the Father Son and Holy Ghost expresseth all the Essentials intelligibly to him that hath learned truly to understand the meaning of these Words But to an ignorant Man a large plain Catechism is short enough to express the same things But as to the Use of Publick Professions of Faith to satisfie the Church for the Admittance of Members or to satisfie other Churches to hold Communion with any particular Church a Form of Words which is neither obscure by too much Conciseness not Tedious or Tautological by a needless Multiplication of Words I take to be the fittest To which ends and because the Ancient Churches had once a happy Union on those Terms I think that this is all that should be required of any Church or Member ordinarily to be professed In General I do believe all that is contained in the Sacred Canonical Scriptures and particularly I believe all explicitly contained in the Ancient Creed and I desire all that is contained in the Lord's Prayer and I resolve upon Obedience to the Ten Commandments and whatever selfe I can learn of the Will of God And for all other Points it is enough to preserve both Truth and Peace that Men promise not to preach against them or contradict them though they Subscribe them not § 52. Therefore I would have had the Brethren to have offered the Parliament the Creed Lord's Prayer and Decalogue alone as our Essentials or Fundamentals which at least contain all that is necessary to Salvation and hath been by all the Ancient Churches taken for the Sum of their Religion And whereas they still said A Socinian or a Papist will Subscribe all this I answered them So much the better and so much the fitter it is to be the Matter of our Concord But if you are afraid of Communion with Papists and Socinians it must not be avoided by making a new Rule or Test of Faith which they will not Subscribe to or by forcing others to Subscribe to more than they can do but by calling them to account whenever in Preaching or Writing they contradict or abuse the Truth to which they have Subscribed This is the Work of Government And we must not think to make Laws serve instead of Iudgement and Execution nor must we make new Laws as oft as Hereticks will mis-interpret and subscribe the old for when you have put in all the Words you can devise some Hereticks will put their own Sence on them and Subscribe them And we must not blame God for not making a Law that no Man can misinterpret or break and think to make such a one ourselves because God could not or would not These Presumptions and
Errours have divided and distracted the Christian Churches and one would think Experience should save us from them § 53. But the Brethren resolved that they would hold on the way which they had begun And though they were honest and competently judicious Men yet those that managed the Business did want the Judgment and Accurateness which such a Work required though they would think any Man supercilious that should tell them so And the tincture of Faction stuck so upon their Minds that it hindered their Judgment The great doer of all that worded the Articles was Dr. Owen Mr. Nye and Dr. Goodwin and Mr. Syd Sympson were his Assistants and Dr. Cheynell his Scribe Mr. Marshall a sober worthy Man did something the rest sober Orthodox Men said little but suffered the Heat of the rest to carry all § 54. When I saw they would not change their Method I saw also that there was nothing for me and others of my Mind to do but only to hinder them from doing harm and trusting in their own Opinions or crude Conceirs among our Fundamentals And presently Dr. Owen in extolling the Holy Scriptures put in that That no Man could know God to Salvation by any other means I told him that this was neither a Fundamental nor a Truth and that if among the Papists or any others a poor Christian should believe by the teaching of another without ever knowing that there is a Scripture he should be saved because it is promised that whoever believed should be saved He said awhile That there could be no other way of Saving Revelation of Jesus Christ I told him that he was savingly revealed by Preaching many years before the New Testament was written He told us that the Primitive Church was bound to believe no more from the Apostles but what was written before in the Old Testament and proved thence I told him that by that Assertion he subverted the Christian Church and Faith 1. By overthrowing the Material 2. and the Formal Object of our Faith or the medium necessary thereto 1. For the Matter it is not in the Old Testament That this Iesus is the Christ that he is already incarnate conceived by the Holy Ghost born of the Virgin Mary fulfilled the Law suffered was crucified buried and rose again ascended into Heaven and is there at the right hand of God in our Nature and therein intercedeth for the Church that he hath instituted the Sacraments sent his Apostles given the Holy Ghost to them to direct them into all Truth c. with more of the like 2. That if Christ and his Apostles were not to be believed for the Image of God appearing on their Doctrine and the Divine Attestation of Miracles confirming it then Moses and the Prophets were not for those Reasons to be believed And consequently not to be believed at all for there was no reason to believe them which Christ also gave us not for the belief of him and his Apostles After a deal of wrangling about these Things because the Doctor was the hotter and better befriended in that Assembly and I was then under great Weakness and Soporous or Scotomatical Ilness of my Head I asked their leave to give them the Reasons of my Opinion in Writing which I brought in and never received any Answer to it And yet if Mr. Vines who came but seldom had not stuck to me when he was there they would have made the World believe as some of them endeavoured that I was Popish and pleaded for the Sufficiency of Tradition to Salvation without the Scripture But Bishop Usher was of the same mind with me and told me that he had said the same to the Iesuits Challenge Cap. de Tradit § 55. Many other such crude and unsound Passages like the Savoy Articles of Justification after put into the Independant Agreement had come into our New Fundamentals And all because the over-Orthodox Doctors Owen and Cheynell took it to be their Duty in all their Fundamentals to put in those words which as they said did obviate the Heresies and Errours of the Divines Whenas I told them they should make the Rule to look no way but strait forward and put in their Rejections after as the Synod of Dort doth as being the Contradictions of the Rule One merry passage I remember occasioned laughter Mr. Sympson caused them to make this a Fundamental That He that alloweth himself or others in any known sin cannot be saved I pleaded against the word allowed and told them that many a Thousand lived in wilful sin which they could not be said to allow themselves in but confessed it to be sin and went on against Conscience and yet were impenitent and in a state of Death And that there seemed a little contradiction between known sin and allowed so far as a Man knoweth that he sinneth he doth not allow that is approve it Other Exceptions there were but they would have their way and my opposition to any thing did but heighten their Resolution At last I told them As stiff as they were in their opinion and way I would force them with one word to change or blot out all that Fundamental I urged them to take my wager and they would not believe me but marvelled what I meant I told them that the Parliament took the Independant way of Separation to be a sin and when this Article came before them they would say By our Brethrens own Judgment we are all damned Men if we allow the Independants or ãâã other Sectaries in their sin They gave me no Answer but they left out all that Fundamental The Papers which I gave them in were these Without the Knowledge of whom by the Revelation of Scripture there is no Salvation The Words by the Revelation of the Scripture I desired might be either here left out or changed into the Revelation of the Gospel or the Word of God To this you will not consent because it would intimate that there may be another co-ordinate way of Revealing Christ besides the written Word by which there may be Salvation I cannot subscribe to the Article as it stands of which when I have shewed the point of our Difference I shall give you my Reasons 1. Our Difference is not de doctrina tradita but de modo tradendi For I have fully acknowledged that there is no Salvation without the Knowledge of the Essentials of the Christian Faith 2. And that the Light of Nature and Book of the Creatures is insufficient hereunto So far we are agreed as to the way of the Revelation 3. Nor do I doubt of the full Perfection of the Scripture but detest the Popish Doctrines of Traditions or unwritten Verities to supply what is supposed to be wanting in the Scripture as if it were but a part of God's Word for the revealing of these supernatural things I desired rather that you would more fully express the Scriptures Perfection and Infallability 4. Nor is it any doubt
manifested that the Western Creed now called the Apostles wanting two or three Clauses that now are in it was not only before the Nicene Creed but of such farther Antiquity that no beginning of it below the Apostles Days can be found So it is past doubt that in other Words the Churches had still a Symbol or Sum of their Belief which was the Test of the Orthodox and that which the Catechumeni were to be instructed in Origen Tertullian Irenaeus to speak of none of these below them do mention and recite them The Doctrine of this Creed they affirm themselves to have received from the Apostles by verbal Tradition as well as by Writing This then hath been a collateral way of delivering down the saving Truths of the Gospel though a far more imperfect way than by the Scriptures 4. Another means hath been by Parents teaching these Principles to their Children which as they were commanded to do and did before the writing of the Gospel so did they successively continue it as a collateral way 5. Another collateral means was in the constant use of the Lord's Supper in Commemoration of Christ's Death till he come to receive us to Glory where the very Sum and all the Fundamentals of our Religion are contained which hath been continued by uninterrupted Succession even from the time that preceded the writing of the Scriptures it is therefore conceived possible for some Souls to be converted in darker parts of the World by these or some of these means without the written Word 3. The ancient Doctors of the Church affirmed that they had their Doctrine from the Apostles by verbal as well as by written Tradition Yea and that if there were no Scripture yet Tradition might resolve the Doubts against the Hereticks and that in those Days which were nearer the Spring-Head Tradition was a better way than Scripture to confute Hereticks as Tertullian de Praescript at large and Irenaeus's Words are well known Whether in this they mistake or not I don't determine yet certainly this may tell us that we cannot conclude that there was then no co-ordinate way of delivering down the Sum of Christian Verity 4. He that will prove your negative Assertion must either know all the World and that de facto there is among them no such Tradition or else must have some Revelation from God that there is not any such nor shall be But we have neither of these Ergo we cannot certainly conclude it 5. We see by Experience that more in substance of other common Precepts and History can be delivered down to Posterity by other means without formal Records Ergo so may these For though they cannot have the golden Cabinet of Scripture but from the Spirit nor without the Spirit can Men believe Yet the Truths may be remembred and delivered as aforesaid 6. God can deliver the Marrow of the Gospel by other means than the Writing and he hath not told us that he will not Ergo for ought we know he doth 7. We ought not absolutely to exclude extraordinary means when God hath not tyed himself from them It is a dangerous Sin of them that leave the ordinary means and look out for extraordinary as Spirit of Prophesy Angels c. But to conclude that God will never reveal Christ by an Angel to one that hath not the Scripture is more than we may do I know not therefore why it is that you would not be prevailed with so much as to add the Word ordinarily when yet it 's by some affirmed to be your Sense and by all that it is your Duty to deliver your Sense as plain as you may So much of my Reasons against the certainty of the Truth of your Assertion 3. I next add that it seems not a Point so weighty as to cast out all that are different from us in this Opinion My Reasons are 1. From the Nature of the Thing 1. It hath so much to be said against the very Truth of it and so is doubtful 2. There can no ill Consequences be manifested to rise from the contrary Opinion Much less so ill as to deserve such a Censure It is no wrong to Scripture that there is a more imperfect collateral way of delivering some part of the same Truths no more than it is a wrong to Scripture that the Law of Nature delivers some other Part of them 2. From the Persons that were of the Opinion contrary to your Assertion who were the ancient Doctors of the Churches and many of the most learned judicious and godly of the Reformed Divines as I undertake to manifest when I have Opportunity and it is necessary For my own part if it were only my self that should be cast out by this Engine I should say the less but as I know not how many Hundred may be of the same Mind and as I think it to be the most common Judgment of Divines so I know such here among us of that Mind with whom I am not worthy to be named who would not subscribe to this your Assertion whereby it seems to me to be more tollerable to diffent from you 4. Seeing you have voted to lay down only Fundamentals to Salvation first and upon that Vote have put this as one you do not only damn all that believe any other way than by the written Word but you damn all those that will not damn them by owning this condemning Article Now that it is not Fundamental appears 1. In that the Fathers and choicest reformed Divines were else no Christians 2. No Creed of the ancient Churches did contain it 3. It is not of necessity to our believing on Christ the Foundation A Man may be brought himself by the Scripture to believe that yet thinks another may believe by verbal Tradition 4. No Scripture doth expresly no not implicitly deliver it much less as a Fundamental 5. My next Reason was that your Assertion and Reason are injurious to the Christian Cause For 1. When Gospel Truth is delivered down by two Hands you wrong it when you cut off one when neither is needless 2. We are able by other ways of Proof to confute those Infidels that deny the Authority of Scripture especially when they tell us that we cannot prove that our Doctrine was delivered from Christ and his Apostles and not since devised or corrupted by later Hands Now you would force our Arguments out of our Hands to the Advantage of the Enemy Upon the Experience of some late Debates with subtil Apostates now Infidels I am bold with Submission to say that I would not for all the World so wound the Christian Cause as it is wounded by those who bereave the Scripture of the Advantage of other Tradition And think that a Bible found by the way by one that never heard of it hath the same Advantages to procure Belief as Scripture and Scripture-Doctrine and matters of Fact delivered to us by the Hand of certain Tradition And 3. By the
Presbyterians and Episcopal Men had but before come to some Agreement they would the more unanimously join against the Fanaticks But since the War the Diocesane Party by Dr. Hammond's means was gone to a greater Distance and grown higher than before and denyed the very being of the Reformed Churches and Ministry and avoided all ways of Agreement with them but by an absolute Submission to their Power as the Papists do by the Protestants and that there is a wonderous difference between the Cause of the one Party and the other For though they are born equally capable of Government or Subjection yet all that the Presbyterians for the most part of them desire is but to have leave to worship God and guide their Flocks in ways of Piety and Concord without being persecuted for it And the Prelatical Mens Cause is that they may be the Governors of all and that no Man have leave to serve God but as they prescribe to him nor to rule his Flock but as ruled by them Yea as soon as a Man doth but side with the Men of that Opinion he presently carryeth it as if by his Opinion he had acquired a right to be the Governor of others But especially I told him that the Number of the Ignorant and Scandalous was so great which the Diocesane Party would restore and set up and the Number of the godly learned able Ministers so great which they would cast out and silence that we look'd on it as the ruine of the Church that we had not any Animosity against them that we desired no Man should be hindred in his Ministry for any thing he had done in the Wars against the Parliament But we desired that the People might have faithful Pastors and not drunken ignorant Readers as he knew in this Country they had had And that every ceremonial Difference might not again be thought a sufficient Reason to cast out hundreds of the ablest Men and put in such insufficient Persons in their steads Persecution and the Ruine of the Ministry and Churches were expected by most if Prelacie got up again and if such leading Men as Dr. Hammond would but before-hand come to Terms of some Moderation and promise to endeavour faithfully to bring things to that pass as now should be thought indifferent it would greatly facilitate Mens Conjunction against the turbulent Sectaries and Souldiers I told him he had long lived here among us and saw the worst of us he saw that our private Meetings were only in due Subordination to the Publick and that they were only spent in such Actions as every Christian might do to repeat a Sermon and Pray and propose his Doubts to his Pastor and sing Psalms and not to any Faction or Sedition and that we had not a Sectary in the Town but were all of a Mind and walked in Humility and Blamelesness and Charity toward all all which he did freely acknowledge and I asked him then whether he thought we were fit to be endured or to be supprest And whether it were not hard that Men who had prevailed in Arms as the Parliaments past had done should beg but for Liberty to live quietly by them or those that were now kept under and not obtain it But we cared little for this as it is our own Interest so that the Souls of Men even Thousands in all Countries might not be injured and undone by an ignorant vitious persecuting Ministry To this he confidently affirmed that he being most throughly acquainted with Dr. Hammond who received Letters from Dr. Morley then with the King could assure me that all Moderation was intended and that any Episcopacy how loââsoever would serve the turn and be accepted And a bare Presidency in Synods such as Bishop Usher in his Reduction did require was all that was intended Yea Bishop Hall's way of Moderation would suffice that there should be no Lord Bishops nor so large Diocesses or great Revenues much less any persecuting Power but that the Essentials of Episcopacy was all that was expected that no godly able Minister should be displaced much less silenced nor unworthy Men any more set up that there should be no Thoughts of Revenge for any thing past but all be equal In Conclusion we agreed that I should make some Proposals to Dr. Hammond containing the Terms of our Agreement and he would bring them to him for he lived but seven Miles from us and procure me an Answer Whereupon I drew up a few Proposals and Sir Ralph Clare shortly brought me back an Answer to them by which I saw that there was no Agreement that way to be made For Dr. Hammond cast all the Alterations or Abatements upon the King and Parliament when as the thing that I desired of him was but to promise his best Endeavours to accomplish it by persuading both the Clergy and the Civil Governors to do their Parts Yet I must say I took the Death of Dr. Hammond who died just when the King came in before he saw him or received his intended Advancement for a very great loss for his Piety and Wisdom would sure have hindred much of the Violence which after followed I wrote him a Reply but never sent it because the Tumults presently interrupted us The Papers on both sides were these following R. Baxter's Proposals sent by Sir R. Clare to Dr. Hammond HAving premised the Terms on which the Episcopal Presbyterian and Independant c. may maintain a Brotherly Agreement in case the Magistrate gives Liberty to them all I shall add some Propositions containing those things that we desire the Brethren of the Episcopal way will grant us as necessary to the Peace of these Churches and the avoiding of Persecution to the hindrance of the Gospel in case the Magistrate should establish their way 1. We desire that private Christians may not be hindered from praying in their Families according to the sense of their Necessities without imposed Forms nor from reading Scripture and good Books catechising and instructing their Families and restraining them from dancing and other Vanities which would withdraw them from holy Exercises on the Lord's Day And that Neighbours be not hindred from meeting at convenient times in each others Houses to edifie themselves by Godly Conference Reading repeating Sermons Prayer singing Psalms so be it they refuse not the oversight of their faithful Pastors in the management hereof nor set up these Meetings in Opposition to the publick Assemblies but in due Subordination to them and be responsible to Governors for all Miscarriages 2. We desire that the ungodly sort of People may not be suffered to make the serious practice of Godliness an open Scorn or to deride the Practice of such holy Duties as by God and our Governors we are allowed to perform 3. That the most able Godly faithful Men be Pastors of the Flocks and the insufficient ungodly negligent scandalous and Heretical be kept and cast out the Welfare of the Church consisting so much in
the Quality of the Pastors 4. That no Pastors be forced upon the Flocks against their Consent the Church Governors being the Approvers and Ordainers and fit means being used to procure their Consent though meer Teachers may be forced on the Ignorant Heretical and obstinate that are unmeet for Church-Communion 5. That the Teachers of the Parishes may be urged to catechise the People and personally in due time and Place to confer with them all and instruct them in the Matters of Salvation and all the People may be urged to submit thereunto 6. That before any Person 's baptized in infancy be admitted among the adult Members of the Church to their holy Communion and Priviledges they make an open Profession of Faith and Holiness such as shall be approved by the Pastor of that particular Church who is responsible if he deny Approbation unjustly The solemnity of Confirmation we leave to the Wisdom of Church-Governors 7. That we may have Liberty in the Temples to assemble for God's Worship and may have no new Worship and Ordinances or symbolical mystical Ceremonies enforced on us against our Consciences And that such as dare not use the Cross Surplice or kneeling in the Act of Receiving may not be Penalties be forced to them nor therefore denied the Exercise of the Ministry or the Communion of the Church and those that Scruple the English Common Prayer-Book may have leave to exercise their Ministry without it at least that they may be allowed the use of a Liturgy to be drawn up in Scripture Words and approved by a Synod and besides that freely to pray according to the variety of Occasions and Subjects which they preach of they being responsible to their Governors for all that they say and do amiss 8. That the Pastors of each Parish-Church may have Liberty to hear Accusations of Hereby or Scandal and to admonish the Offenders publickly that hear not private Admonition to call them openly to Repent and confess their Sin and promise Reformation to absolve the Penitent and reject the Impenitent requiring the People to avoid them But yet if you require that no Pastor should proceed to the publick admonishing and rejecting any but upon the Judgment of the next Synod and their President we submit unless which God forbid they should defend Heresy and Wickedness and prohibit Discipline 9. That the Neighbour-Pastors associating for Union and Communion may hold monthly Synods in every Market-Town having a President stated for Life unless he prove unfit And that the Pastors of the Particular Churches be here responsible for their Doctrine and Practice if any shall accuse them And that Cases about Publick Confirmation Admonitions or Censures excepted from the Power of the Pastors of the particular Churches of that Association may be here decided But yet that the President and Synod may not be forced to undertake the special Charge of all the Souls of each Congregation as it belongeth to the several Pastors 10. That every Quarter and oftner if the President see cause there may be a Synod of all the Pastors of each County or Diocesses if that may not be granted who also shall have a stated President the Name we leave to you who shall maintain a more general Communion and without destroying the Power of the particular Pastors or lesser Synods shall receive Appeals and take Cognizance of such Cases as are proper to them And that no President of greater or lesser Synods shall ordain suspend deprive or excommunicate any Pastor or Deacon without the Consent of the Synod and the Presence of some of them nor censure the Members of any particular Church without the Consent of the Synod or of the Pastor of that Church And that all Presidents be freely chosen by the Synods where they must preside 11. That National Councils may consist of the Presidents of both the Diocesane and inferior Synods or else of the Diocesane and two out of each County freely chosen by the Major Vote of all the Pastors 12. That no Subscription be required of the Pastors to any thing about Religion but to the Holy Scriptures and the ancient Creeds and to the necessary Articles of Faith and Practice exprest in Scripture Terms and to the Renunciation of all Heresies contrary thereto And that in the Matter of the Divine Right of Prelacy or Synodical Government or Ceremonies it may suffice that we are responsible for any Disobedience and be not forced to subscribe our Approbation they being not Articles of Faith but Points of Practice and if you see Cause to restrain Men from Preaching against any other controverted Opinions they may not be forced to approve them 13. That no Pastor be displaced unless for Insufficieney Negligence or Scandal committed within two Years before the Accusation or unless some able Godly faithful Pastor prove a better Title to the Place 14. Lastly That Persons Excommunicate may not be punished eo Nomine because Excommunicate by corporal Punishments unless it be by disfranchising that they be uncapable of Government or of choosing Governors seeing the same Men are also obnoxious to the Laws of the Land for such Crimes as the Laws condemn notwithstanding their Excommunication On these Terms we may hold a Christian Concord without any Danger of Persecution or Breach of Charity or Peace if the Magistrate should think meet to settle Episcopacy as we may on the forementioned Terms while the present Liberty continueth Iuly 1659. Dr. Hammond's Answer 1. WHAT concerns private Christians in their own Families will I suppose easily be granted care being taken that nothing contrary to known Laws be attempted under Pretence of convening for Christian Advantages 2. What concerns the Rectors of each Parish in the Discharge of the Duty by Law committed to them there can be no doubt of What is more required to be intrusted to them being now by Law in the Bishops cannot be removed without changing the Law which must be left to the Law-Makers upon due Consideration of Ancient Primitive Practice and what may probably most tend to Edification 3. What concerns the Observation of Ceremonies by Minister or People by Law established must be done by Tolleration or Exemption from Punishments allowed to tender Consciences with care had also to Uniformity 4. The Nomination of Persons to Offices in the Church must have respect to to the lawful right of Patrons unless by Law some Change be thought expedient to be introduced herein 5. If the Presidents of inferior Synods are to have Episcopal Power in Confirmation Censures Ordination then this being the multiplying of Bishops must be referred to the Supreme Power to judge whether all things considered it be best or whether some larger Diocesses being divided some lesser may not remain as they are But if inferior Presidents be not vested with Episcopal Power but be in the Nature of our rural Deans or of Archdeacons the use of them and their Synods may be good with Subordination to Bishops and regulated
Divisions or satisfying the Desires and Consciences of multitudes of Persons truly fearing God And if we may not have Discipline to promote a just Reformation of Manners we shall still have irregular Attempts of Reformation But it is not the Name that we insist on Call them Rural Deans or Arch-Deacons or what you please so be it they may be authorized to do the things âere desired even to exercise that Discipline which one Bishop in a County cannot exercise 6. A General Care is one thing and the Special Charge of the particular Pastor is another The former extendeth no further than to oversee the particular Pastors and to receive Appeals in extraordinary Cases from any of the People and to teach them in course while as Visitors they pass from one Parish to another and in the same manner to administer Sacraments and personally exercise Parish Discipline But the Special Charge containeth an Obligation to watch over each particular Person in an ordinary teaching them publickly and privately as they have occasion and opportunity and plucking up all Weeds of Heresie and Profaneness that shall spring up among them resolving Doubts convincing Gainsayers and ordinarily guiding them in Publick Worship calling the Offenders to Penitence and absolving the Penitent and binding over the Impenitent to the Judgment Seat of Christ and requiring the People to avoid them If you impose on every Diocesan Bishop besides the fore-described General Care this Special Charge over every Soul as every Pastor of a particular Church hath you will take an effectual Course to keep the most pious modest and thoughtful Persons out of that rank And your Phrase of Intrusting so much as is found necessary in the hands of the Rector of each Parish seemeth to intimate that you take those Rectors not only for Men of a distinct Order or Office from the Bishops but also of an Office that it is not of Divine Institution and described by God but of Humane Institution and left to the Bishop's Discretion what it shall be and how much power such shall have and that they are to be intrusted with it from the Bishops as the Italians in Concil Trident. would have had the Bishops to have theirs from the Pope If this be your meaning it will not reconcile If it be not then the Rectors of each Parish may knowâ their Office from the Holy Scripture and receive it as from Christ who hath instituted it and entrusted them with it 7. We desire the Scripture Confession but to the Extent and Securing of our Peace and Concord If Papists would agree upon such a Confession yea on a Subscription to the whole Scripture we should rejoice But they cannot do it without ceasing to be Papists And many may rise up among our selves that may scruple some words in the 39 Articles that are not fit ergo to be persecuted and cast out of the Church as Mr. Chillingworth's Instance proves 1. As he that should scruple some one word of no great weight in Athanasius's Creed contrary to Art 8. 2. Or the absolute Exclusion of Works in the Article of Justification Art 11. 3. Or the displeasingness and sinfulness of Works before Faith and their not making Men meet to receive Grace Art 13. 4. And that voluntary Works besides or above God's Commandments cannot be taught without Aââogancy and Impiety vide Annot. Dr. H. H. in 1 Cor. 9. 16 17. Art 14. 5. If any think that the Virgin Mary or Infants offended not in many things Art 15. We question whether it be according to the Ancient Simplicity or Charity to cast out all these from our Churches 6. And what if Dr. Taylor and many others cannot Subscribe to Art 9. and 2. 7. And if a Man believe not that by good Works a lively Faith may be as evidently known as a Tree discerned by the Fruit should he be presently cast out Art 12. 8. The 21 Art concludeth that General Councils may not be gathered together without the Commandment and Will of Princes and some think it may as well besaid that we may not meet for Publick Worship without their Command and Will and that this proveth that there never was a General Council nor ever will be because the Princes Infidels and Christians in whose Dominions the Bishops live never did or will generally Consent to have their Subjects go to a General Council 9. The 31st Art concludeth that there is none other Satisfaction for Sin but Christ's alone which many beside Grotius do contradict 10. Many dare not Subscribe to the 34th Art without restrictionâ 11. Many good Men dare not so fully approve of all the Homilies as Art 35. dothâ 12. Many have refused Subscription because of Art 36 it being hard so far to justifie every word in such Humane Writings as the Book of Consecration is Now it seems against our Unity to make such a Test of it as all Persons tolerable cannot agree in And it seems contrary to the Ancient Simplicity which required no other Test than the Scriptures and the Creeds And it hardeneth the Papists to call on us to prove a Succession of Protestants from the first Ages that is of Men that have held all the 39 Articles But yet we highly value the 39 Articles as found and moderate and if we can procure no nearer a recourse to Scripture and Ancient Simplicity we shall cheerfully submit to the 39 Articles if the Doctrine of Bishops and Ceremonies might be left out as Matters of Practice and not of Faith as long as we are responsible for any Disobedience And it 's hard if such things must be Subscribed as of Necessity to our Church Communion or Ministry And that these have been excepted against by the Old Nonconformists I suppose you know And if you could be content with a Scripture Confession if Rome would yield to it why should you deny to your Brethren at home that which you would grant the Romanists and therefore confess you may lawfully grant Let us lay down such a Rule of Concord as is fit for all to yield to and then leave all to accept it as they please and so they cannot blame our Religion nor maintain their Alienation But if we will not be content with a Rule that 's fitted for Universal Concord we keep Men from it And seeing you now say It 's reasonable that we be clog'd with no more why might not the same have been said of some of the fore-mentioned Passages if they had been left out 8. But the Doubt is Whether you will allow the Title of the Ministers now in possession except as before excepted or whether you will rather judge all their Titles void that were not Ordained by Diocesan Bishops Lastly We desire to know whether all the rest not touched on and excepted against in these Notes have your Consent as that Bishops be chosen by the whole Clergy and Ordain not and Censure not without their Synods c. O how easie were a
Peace on these Terms how easily and safely might you grant them without any wrong to your Consciences or the Church Yea to its exceeding benefit How lowd do our Miseries cry for such a Cure How long hath it been neglected If there be any more than what is here granted by us that you think necessary for us to yield to on our parts we shall gladly revive your Demands and yield for Peace as far as is possible without forsaking our Consciences And what shall be agreed on we shall promise faithfully to endeavour in our places that the Magistrate may consent to it The inclosing Paper signified a readiness to yield to an Agreement on the primitive Simplicity of Doctrine Discipline and Worship as Dr. Heylin also doth We are agreed and yet never the nearer an Agreement O that you would stand to this in the Particulars We crave no more Q. 1. Did the ââimitive Church require Subscription to all in our 39 Articles or to any more than the words of Scripture and the Ancient Creeds in order to Mens Church-Communion and Liberty Were such Volumes as our Homiliâs then to be subscribed to Q. 2. Were any required as necessary to their Ministry in the Primitive Times to Subscribe to the Divine Right of Diocesan Prelacy and promise or swear Obedience to such Or to Subscribe to all that is contained in our Book of Ordination Q. 3. Were all most or any Bishops of the first Age of the lowest rank now distinguished from Archbishopâ the fixed Pastors of many particular Churches or of more Souls than one of our ordinary or greater Parishes Much less of so many as are in a Diocess Let us but have no more Souls or Congregations under the lowest rank of Bishops now than were in the first Age or second either ordinarily and we shall soon agree I think in all the Substance of Government Q. 4. Was our Common Prayer used and necessary to a Pastor's Liberty in the first or second Age Or all that is in it Or will you leave out all that you cannot prove to have been then used and that as necessary as now it is supposed Q. 5. Were the Cross Surplice and Restriction to kneeling in receiving the Eâcharist enjoyned by Peter or Paul or any in the first Age or second either or many after If you say that some Form of Prayer was used though not ours I answer 1. Prove it used and imposed as necessary to the Exercise of the Ministry and that any was enjoyned to Subscribe to it and use it on pain of Deprivation or Excommunication 2. If the first supposed Book of Prayers was necessary in Specie for continuance we must have it and cast away this thatâs pleaded for If it were not then why may you not as well dispense with this and change it seeing you cannot plead it more immutable than the supposed Apostolical or Primitive Prayer Book 3. When Forms of Liturgy came up had they not divers in the same Empire and also changed them in particular Churches as the Controversie between Basil and the Church of Neocaesarea shews c. And why then may not as much be granted now in England at least to procure Unity and Peace in other things after so long uncharitable Alienations and doleful Effects of them in the Church and State N. B. That the foresaid Exceptions against imposing the Subscription of the 39 Articles are urged ad hominem because though the Doctrinal Part of those Articles be such as the generality of the Presbyterians would Subscribe to yet I see not how the Reverend Brethren on the other side can possibly Subscribe them as reconcileable to the Principles published by many of them § 67. Shortly after this when Sir George Booth's Rising failed Major General Monk in Scotland with his Army grew so sensible of the Infolencies of Vane and Lambert and the Fanaticks in England and Ireland who set up and pull'd down Governments as boldly as if they were making a Lord of a Maygame and were grasping all the Power into their own Hands so that he presently secured the Anabaptists of his Army and agreed with the rest to resist these Usurpers who would have England the Scorn of all the World At first when he drew near to England he declared for a Free Commonwealth When he came in Lambert marched against him but his Soldiers forsaking him and Sir Arthur Haselrigge getting Portsmouth and Col. Morley strengthning him and Major General Berry's Regiment which went to block it up revolting to them the Clouds rose every where at once and Lambert could make no resistance but instead of fighting they were fain to treat And while Monk held them Treating his Reputation increased and theirs abated and their Hearts failed them and their Soldiers fell off and General Monk consulted with his Friends what to do Many Countreys sent Letters of Thanks and Encouragement to him Mr. Tho. Bampfield was sent by the Gentlemen of the West and other Countreys did the like so that Monk came on but still declared for a Commonwealth against Monarchy Till at last when he saw all ripened thereto he declared for the King The chief Men as far as I can learn that turned his Resolution to bring in the King were Mr. Clarges and Sir William Morrice his Kinsman and the Petitions and Affections of the City of London principally moved by Mr. Calamy and Mr. Ash two ancient leading able Ministers with Dr. Bates Dr. Manten Dr. Iacomb and other Ministers of London who concurred And these were encouraged by the Earl of Manchester the Lord Hollis the late Earl of Anglesey and many of the then Council of State And the Members of the Old Parliament that had been formerly ejected being recalled did Dissolve themselves and appoint the Calling of a Parliament which might Re-call the King When General Monk first came into England most Men rejected in hope to be delivered from the Usurpation of the Fanaticks Anabaptists Seekers c. And I was myâself so much affected with the strange Providence of God that I procured the Ministers to agree upon a Publick Thanksgiving to God And I think all the Victories which that Army obtained were not more wonderful than their Fall was when Pride and Errour had prepared them for it It seemed wonderful to me that an Army that had got so many great and marvellous Victories and thought themselves unconquerable and talkt of nothing but Dominion at home and marching up to the Walls of Rome should all be broken and brought into Subjection and finally Disbanded without one blow stricken or one drop of Blood shed and that by so small a power as Monk's Army in the âââginning was So Eminent was the Hand of God in all this Change § 68. Yet were there many prudent pious Men that feared greatly the return of the Prelates an exasperated Party that had been before subdued and as they saw that the Fanaticks would bring all to Confusion under
Scripture revealeth for us to believe which are many I only instance in the Point of Sovereignty is contrary to the Determination of our General Councils That which is contrary to what a General Council pronounceth to be believed is in the Papists sence a Heresie But that the Pope is above a General Council and that a General Council is above the Pope are both determined to be believed by General Councils The first by the Councils at the Laterane and Florence and the second by the Councils at Constance and Basil They are both Heresies therefore because they are both against General Councils and they are both Points of Popery because both determined in General Councils as I have proved in my Key c. If you will peruse a Catalogue in the End of my Book called The Safe Religion or the Thirty two Novelties mentioned in my Key pag. 142 143 144. you will see whether Popery be Error If any other Doctrine contrary ãâã Christ's do infer an Anathema then everlasting Woe to Papists And here you may see the Safety of the true Catholicks that have rejected Popery Our Religion is all contained in the Holy Scripture we profess to have no other Rule and you charge us not that I know of with believing too much by holding any positive Error but with believing too little because we believe not your supernumerary Articles And therefore you cannot say that we teach any other Doctrine than Christ's though you fancy that we teach not all because we teach not your Traditions But on the contrary we prove that you teach another Doctrine and many such which Christ never delivered to the Church But yet to abate your severe Selâcondemnation let me excuse you thus far as to say that you do it upon mistake For Gal. 1. saith not Let him be accursed that preacheth another Doctrine but another Gospel While it is the same Gospel in the Essentials that is preached and believed this Anathema belongs not even to you that err till you come to contradict the Essence and make it another Gospel as well as another Doctrine If you have made it your whole business till seventeen Years of Age to pray to God to direct you to follow his Doctrine it 's like that I and many another have made it at least as much of our Business till forty six Years of Age as ever you did and with better Advantage and yet are as confident of the Falseness of your Doctrine as we are that the Earth doth bear us here therefore you are not beforehand with us But what have you found that cheated or frighned you into Popery 1. The variety of Iudgments But you never found the far greater variety among Papists You never read the voluminous Dispute between the Dominicanes and Jesuits to overpass the rest or perhaps you will as others do expect that the very same Opinion be a Heresy in a Calvanist and none in a Dominicane or Iansenist or a Heresy in a Lutheran and none in a Iesuit You will run out of England because of Mens diversity of Complexions and finding a greater Diversity in France expect it should be esteemed none If I prove not before any impartial Judge that the Papists have far more and greater Differences amongst themsââves than the reformed Churches called Protestants yea I doubt not I may add than Greeks Calvinists Lutherans and many more such set together then let your Imagination go for Truth Bellarmine himself hath enumerated enough 2. You say the Scripture admits of no private Interpretation But 1. You abuse the Text and your self with a false Interpretation of it in these Words An Interpretation is called private either as to the Subject Person or as to the Interpreter You take the Text to speak of the latter when the Context plainly sheweth you that it speaks of the former The Apostle directing them to understand the Prophesies of the Old Testament gives them this Caution That none of these Scriptures that are spoken of Christ the publick Person must be interpreted as spoken of David or other private Persons only of whom they were mentioned but as Types of Christ It is subjectively a private Interpretation to restrain that Scripture e. g. the Second Psalm to David or other ordinary Men which the Holy Ghost intended of the Messiah But here 's no talk against Private Interpreters but only against a Private Interpretation 2. But suppose it were as you imagin and the publick Judgment of any Case suppose a Publick Interpreter yet every Man must see with his own Eyes and their private Judgment of Discretion must be according to their private that is personal Interpretation Or else your Churches Interpretation must have another publick Interpretation and that another and so endlesly If we can understand your Councils which your Doctors disagree about without another publick Interpretation we may as easily understand the Scripture or at least much of it And therefore that can be none of the Sence which you imagine no Scripture c. 3. Yea suppose all Interpretation must be publick and you may not presume to misunderstand the Commands of Repentance Faith or Love without a publick Commentary do you think this doth not make against you Is not the Interpretation of the Papal Sect a more private Interpretation than that of the whole Church The Greek Arminians Abassines Protestants and so all the far greatest part of the Church interpret those Texts which you wrest for the Papal Soveraignty in a quite other Sense And is not the Interpretation of your Fourth or Third part of the Church that 's partial in the Cause more private than that of all the rest would you have Men care no more for their Souls than to cast them away upon the Delusion of such Reasonings as these 3. You next speak of Interpretations by Apostolical Tradition But are sober People capable of such a Bafflle as to lay their Salvation on a Dream that never had a Being Was there ever such a thing as an Interpretation of the Bible by Apostolical Tradition without which no Scripture must be interpreted Where is that Commentary that the World never knew and yet all must know it that will be saved Written it is not by Fathers Popes or Councils and if unwritten in whose Memory is it and how learnt they it Not in the Peoples nor the generality of Pastors for they that were most learned presume to write their private Interpretations and Commentaries never giving us the publick Commentary and take Liberty to differ about many hundred Texts among themselves and are not these then gross Delusions 4. You say the Church is a City set upon a Hill Christ speaks there of Preachers but let it be of the whole Church In good sadness can you believe that the Universality of Christians which is the true Catholick Church is not more conspicuous than the Papal Faction or any one particular Part Should your Sect be judged more visible than the
call it self and such Men Holy Dare you read what I have written of their Holiness in my Key chap. 34. Detection 25. or procure them to answer that and the rest there 2. Are all that are Holy the Rule or Rulers to all others when you have conversed among the Papists one seven Years if Delusion leave you Reason and impartiality you will be more capable of comparing them with your own Parents and such as you lived amongst here and judging which were the more holy 3. As Catholick signifieth a Member of the Church Catholick or such is hold the Catholick Faith so other Churches are much more such than Rome As it signifieth the universal Church Rome is none such The same I say of Apostolick Those that are most exactly of the Apostolick Faith are to be called Apostolick but Woe to us if we were in that no better than Rome 14. You may see now what pitiful Grounds you have for flying into a Pest-house as a City of Refuge or for ãâã all the cleanest Rooms in the House of God and ãâã your self to that Room that hath the most leprous infected Persons in it as if it were the only Church of God And for Novelties O that the whole Case ãâã there be tried and let that Church that hath introduced most Novelties in Faith and Discipline and Worship be most rejected as unclean Were you impartial the several ãâã of our Religion might put that part of the Controversy ãâ¦ã you For our Rule of Religion is only the Holy Scripture if you shew ãâã that we misunder stand it we shall renounce that misunderstanding but to misunderstand Scripture is to make a new Rule no more than to understand your Councils And you know the Scripture is no Novelty but the Eldest Your Rule is Councils and Papal Decrees which are new contradictory and endless and you never know when you have all and when your Faith is at its maturity and no more to be added under pretence of Determinations If you dare read my 24th 25th and 35th Decection in my Key you may see quickly who are the Novelties One chief Reason of my abhorring Popery is that I am absolutely certain of its Novelty Madam I must take the freedom to say That when your Priests dare neither Dispute in your hearing upon all the provoking offers that I made not yet will answer the Books that I have written nor yet give you leave to read them they have imprisoned your Soul in the partiality of a Sect and while you are so unfaithful to your self if you be miserable because you would not make use of the Remedy and deluded because you are resolved or obliged from coming into the Light your Friends will have an easier account to make for you before God than your self as having discharged their Duty when you wilfully refuse yours What you read formerly against Popery before you doubted or heard their Fallacies was as nothing I suppose for I do not think you observed or remember the stress of the Argumentation which you read We will have leave to pray for you though we cannot have leave to instruct you and God may hear us when you will not which I have the more hopes of because of the Piety of your Parents and the Prayers and Tears of a tender Mother poured out for you and your own well-meaning pious disposition I have known some such Piety bred among us carried by mistake into their Church but little initially bred there Though they pretend that Persons of Charity and the Spirit of God with us must go to them to receive it I would I knew whether you can say by true Experience I felt no true Love of God in my Soul before but as soon as I turned Papist I did and have now the Spirit of God and his Image which before I never had Sure the Change of an Opinion about your Pope and Church is one thing and the Renewing Grace and Love of God and Heavenly mindedness is another I fear not your Prayers bringing your Delusions and Idolatry in your Mother's Chamber as to her self while she walks uptightly with God Nothing that I find in your Manual or the Mass-Book will ever have that power For the Liberty of your Religion which you say you hope for on the Grounds of the King's Declaration I have no more to say but 1. That I never loved Cruelty in any and it hath increased my version to Popery that I still observed that lying and uncharitable cruelty have been the two Hands by which it makes such a bustle in the World 2. And that iâ Italy Spain and Austria Bavaria c. would grant Liberty to Protestants we should see more Equality in the Expectations of it here but if you get Dominion as well as Liberty it will be no Evidence of the Truth and Goodness of your Cause Our God our Rule our Hope our End and Portion are the same in the Inquisition Prison and Flames as in Prosperity We have a Kingdom that cannot be moved and Treasure that none can rob us of It is for that and not for Worldly Prosperity that we renounce all Sensuality Heresie Superstition Idolatry Tyranny and false Worship and desire in Pure and Spiritual Worship with Faith and Patience to wait for the Coming and Righteous Judgment of the Lord. Who with the Spirit of his Mouth and the brightness of his Coming will destroy that wicked One the Son of Perdition 2 Thess. 2. Madam I rest your Servant for and in the Truth of Christ Rich. Baxter London Ian. 29. 1660. Since the Writing of this I am informed that Mr. Iohnson is the Person that you would have had to Dispute for you and that did now and formerly Dispute with Dr. Gunning If so I like your Condition or Religion never the better for your denying itâ when you confessed he feared not any injury from me Our Religion is more a Friend to Truth For the honourable Lady Anne Lindsey at Calice This. § 87. When the King was received with the General Acclamation of his People the Expectations of Men were various according to their several Interests and Inducements Some plain and moderate Episcopal Men thought of Reconciliation and Union with the said Presbyterians yea and a Reward to the Presbyterians for bringing in the King The more Politick Men of the Diocesan way understood that upon the King's Return all the Laws that had been made in Nineteen Years viz. since his Father's departing from the Parliament were void and so that all their Ancient Power and Honour and Revenues would fall to them without any more ado and that they had nothing to do but to keep the Ministers and People in quietness and hopes till Time should fully do the work Some few Presbyterians thought the King would favour them as well as others for stirring up the Soldiers and City to restore him In London I found that Mr. Calamy for his Age and Political Understanding and
Liturgy and Ceremonies we most humbly represent unto your Majesty 1. First For Church-Government that although upon just Reasons we do dissent from that Ecclesiastical Hierarchy or Prelacy disclaimed in the Covenant as it was stated and exercised in these Kingdoms yet we do not nor ever did renounce the true Ancient and Primitive Presidency as it was ballanced and managed by a due Commixtion of Presbyters therewith as a fit means to avoid Corruptions Partiality Tyranny and other Evils which may be incident to the Administration of one single Person Which kind of attempered Pesidency if it shall be your Majesty's grave Wisdom and gracious Moderation be in such a manner constituted as that the forementioned and other like Evils may be certainly prevented we shall humbly submit thereunto And in Order to an happy Accommodation in this weighty Business we desire humbly to offer unto your Majesty some of the Particulars which we conceive were amiss in the Episcopal Government as it was practised before the Year 1640. 1. The great Extent of the Bishops Diocess which was much too large for his own personal Inspection wherein he undertook a Pastoral Charge over the Souls of all those within his Bishoprick which must needs be granted to be too heavy a Burthen for any one Man's Shoulders The Pastoral Office being a Work of Personal Ministration and Trust and that of the highest Concernment to the Souls of the People for which they are to give an Account to Christ. 2. That by Reason of this Disability to discharge their Duty and Trust personally the Bishops did depute the Administration of much of their Trust even in matters of spiritual Cognizance to Commissaries Chancellors and Officials whereof some were Secular Persons and could not administer that Power which originally appertaineth to the Pastors of the Church 3. That those Bishops who affirm the Episcopal Office to be a distinct Order by Divine Right from that of the Presbyter did assume the sole Power of Ordination and Jurisdiction to themselves 4. That some of the Bishops exercised an Arbitrary Power as by sending forth their Books of Articles in their Visitations and therein unwarrantably enquiring into several things and swearing the Church-Wardens to present accordingly So also by many Innovations and Ceremonies imposed upon Ministers and People not required by Law and by suspending Ministers at their Pleasure For reforming of which Evils we humbly crave leave to offer unto your Majesty 1. The late most Reverend Primate of Ireland his Reduction of Episcopacy unto the Form of Synodical Government received in the ancient Church as a Ground-work towards an Accommodation and fraternal Agreement in this Point of Ecclesiastical Government Which we rather do not only in regard of his eminent Piety and singular Ability as in all other Parts of Learning so in that especially of the Antiquities of the Church but also because therein Expedienâ are offered for healing these Grievances And in order to the same end we further humbly desire that the Suffragans or Corepiscopi mentioned in the Primate's Reduction may be chosen by the respective Synods and by that Election be sufficiently authorized to discharge their Trust. That the Associations may not be so large as to make the Discipline impossible or to take off the Ministers from the rest of their necessary Imployments That no Oaths or Promises of Obedience to the Bishops nor any unnecessary Subscriptions or Engagements be made necessary to Ordination Institution Induction Ministration Communion or Immunities of Ministers they being responsible for any Transgression of the Law And that no Bishops nor any Ecclesiastical Governors may at any time exercise their Government by their own private Will or Pleasure but only by such Rules Canons and Constitutions as shall be hereafter by Act of Parliament ratified and established and that sufficient Provision be made to secure both Ministers and People against the Evils of Arbitrary Government in the Church 2. Concerning the Liturgy 1. We are satisfied in our Judgments concerning the Lawfulness of a Liturgy or Form of publick Worship provided that it be for the matter agreeable unto the Word of God and fitly suited to the Nature of the several Ordinances and the necessity of the Church nether too tedious in the whole nor composed of too short Prayers unmeet Repetitions or Responsals nor too dissonant from the Liturgies of other Reformed Churches nor too rigorously imposed nor the Minister so confined thereunto but that he may also make use of those Gifts for Prayer and Exhortation which Christ hath given him for the Service and Edification of the Church 2. That inasmuch as the Book of Common Prayer hath in it many things that are justly offensive and need amendment hath been long discontinued and very many both Ministers and People Persons of Pious Loyal and Peaceable Minds are therein greatly dissatisfied whereupon if it be again imposed will inevitably follow sad Divisions and widening of the Breaches which your Majesty is now endeavouring to heal We do most humbly offer to your Majesty's Wisdom that for preventing so great Evil and for setling the Church in Unity and Peace some Learned Godly and Moderate Divines of both Perswasions indifferently chosen may be imployed to Compile such a Form as is before described as much as may be in Scripture words or at least to Revise and effectually Reform the old together with an Addition or Insertion of some other varying Forms in Scripture phrase to be used at the Minister's Choice of which Variety and Liberty there be Instances in the Book of Common Prayer 3. Concerning Ceremonies We humbly represent that we hold our selves obliged in every part of Divine Worship to do all things decently in order and to Edification and are willing therein to be determined by Authority in such things as being meerly Circumstantial are common to Humane Actions and Societies and are to be ordered by the Light of Nature and Christian Prudence according to the General Rules of the Word which are always to be observed And as to divers Ceremonies formerly retained in the Church of England We do in all Humility offer unto your Majesty these ensuing Considerations That the Worship of God is in it self perfect without having such Ceremonies affixed thereto That the Lord hath declared himself in the Matters that concern his Worship to be a Iealous God and this Worship of his is certainly then most pure and most agreeable to the Simplicity of the Gospel and to his holy and jealous Eyes when it hath least of Humane Admixtures in things of themselves confessedly unnecessary adjoyned and appropriated thereunto upon which account many faithful Servants of the Lord knowing his Word to be the perfect Rule of Faith and Worship by which they must judge of his Acceptance of their Services and must be themselves judged have been exceeding fearful of varying from his Will and of the danger of displeasing him by Additions or Detractions in such Duties wherein they must
Coactive Power but where it must be used that it be by Magistrates And that your Execution be not annexed to their Iudgments nor any Man punished by you meerly because he is Excommunicate that is sorely punished by them 3. Every stated full Congregation that had unum Altare was by Divine Institution to have a Bishop of their own or many if they could be had which Bishops were called Elders also in the Scripture And for Order sake where there were many of these the Churches soon placed the Precedency and Moderatorship in one whom they called by Eminency the Bishop 4. Because in the beginning there were no stated Churches or Altars ordinarily but in Towns and Cities therefore the same Apostles that ordained Elders in every Church are said also to appoint that they be Ordained ãâã ãâã ãâã ãâã ãâã oppidatim in every Town or City And it being long before the Villages had Churches they were the Parish or Diocess of the Bishops of the Town And when Rural Bishops were placed in those Churches they were subjected to the City Bishops when every Church as in the beginning should have had a Bishop of their own 5. If you will return to the Scripture Pattern every stated Congregation that hath one Altar must have Pastors that have the Government of the People and if you will return to the primitive Episcopacy eminently so called every one of these Churches should have a Bishop with Fellow Presbyters as his Collegues or Deacons at least in smaller Churches 6. If you will return to the first and lowest degree of Corruption of Church-Order you must have a Bishop and Presbytery in every City and Town only such as our Corporations and Boroughs are who must take care also of the adjacent Villages 7. For the maintaining of Unity and Concord and Edifying each other by Communion these Bishops held ordinary Synods or Meetings in which by Agreements called Canons no proper Laws they bound up themselves in things of mutable Determination and also tied themselves to their Duties 8. Besides these particular Bishops there were General Overseers of the Church such as the Apostles Evangelists and others that fixed not themselves in relation to any one particular Church but the Care of many And that these have Successors in this ordinary part of their Work we do not gainsay But we humbly crave that if our Diocesans will be such they be taken for Archbishops or General Pastors and that they take only a General Charge of the Flock overseeing the particular Pastors or Bishops and receiving Appeals in some Special Cases and not a particular Charge of each Soul as the particular Bishops have And therefore that they be not charged with ordinary Confirming or admitting into the state of Adult Members all the People which will bind them in Conscience to know and try them all or most Nor yet to receive Presentments of all Scandals nor to Excommunicate and absolve or impose Publick Penitence on all that these belong to 9. If these things may not be granted we must be bold to leave our Testimony that Diocesans assuming the particular Government of all the People in so many Churches as they have in England are destructive 1. To the very being of all the particular Churches save the Cathedral or City where they are It being that old Maxim Ubi non est Episcopus non est Ecclesia viz. in sensu politica 2. And to the Pastoral Office of Christ's Institution 3. And to the most ancient Episcopacy Whenas by the establishing of these Parochial Bishops at least Oppidatim the Diocesans may become of great use for the Work of General Oversight We refuse not General Officers so they overthrow not the particular Officers and Churches As if General Officers in an Army or Navy would be the sole Commanders and depose all the Captains and consequently make the Discipline impossible 10. We most earnestly beseech your Majesty that in Matters of Doctrine Discipline and Worship the Modes and Circumstances and Ceremonies may not be made more necessary to our Ordination Institution Ministration or Communion than God hath made them either in Scripture or in the Nature of the thing lest they be still the Engines of our Divisions and Calamity but that we may hold our Concord and Communion in Necessary things according to the Primitive Simplicity and may have Liberty in things Unnecessary as to Subscriptions Promises and Practice that so the Churches may have Peace and Charity in both And that our Discipline which operateth on the Will may not be corrupted by unnecessary and unseasonable violence nor any permitted much less constrained to be Members of our Churches and Communion that vilifie such Priviledges and cannot be moved by our Exhortations nor feel the weight of a meer Excommunication Though a gentle Force is necessary to compel the Learners or Catechumens to submit to the necessary means of their Instruction and to restrain the petulant from abusing the Worship and Worshippers of the Lord. He that will rather be cast out of the Church by Excommunication than repent and amend his wicked Life is so unfit to be a Member of the Church that it is most unfit to drive him into it by Imprisonment Mulcts or Secular Force And this is that which doth corrupt and undo the Church I shall here Annex Archbishop Usher's Model of Government which we now also presented The Reduction of Episcopacy unto the Form of Synodical Government received in the Ancient Church proposed in the Year 1641. as an Expedient for the prevention of those Troubles which afterwards did arise about the Matter of Church-Government Episcopal and Presbyterial Government conjoyned BY the Order of the Church of England all Presbyters are charged to minister the Doctrine and Sacraments and the Discipline of Christ as the Lord hath commanded and as this Realm hath received the same And that we might the better understand what the Lord had commanded therein the Exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to be read unto them at the time of their Ordination Take heed unto your selves and to all the Flock among whom the Holy Ghost hath made you Overseers to rule the Congregation of God which he hath purchased with his Blood Of the many Elders who in common thus ruled the Church of Ephesus there was one President whom our Saviour in his Epistle to the Church in a peculiar manner stileth the Angel of the Church of Ephesus And Ignatius in another Epistle written about twelve Years after to the same Church calleth the Bishop thereof Betwixt which Bishop and the Presbytery of that Church what an harmonious Consent there was in the ordering the Church-Government the same Ignatius doth fully there declare by the Presbytery with d St. Paul understanding the Company of the rest of the Presbytery or Elders who then had a Hand not only in the delivery of the Doctrine and Sacraments but also
Judgment of the most Learned even of those Churches that have not retained them Every National Church being supposed to be the best and most proper Judge what is fittest for themselves to appoint in order to Decency and Edification without prescribing to other Churches § 24. That the Ceremonies have been Matter of Contention in this or any other Church was not either from the Nature of the Thing enjoyned or the enjoyning of the same by lawful Authority but partly from the weakness of some Men's Judgments unable to search into the Reason of Things and partly from the unsubduedness of some Mens Spirits more apt to contend than willing to submit their private Opinions to the Publick Judgment of the Church § 25. Of those that were obnoxious to the Law very few in comparison have been deprived and none of them for ought we know but such as after admonition and long forbearance finally refused to do what not only the Laws required to be done but themselves also formerly had solemnly and as they prosessed willingly promised to do § 26. We do not see with what Conscience any Man could leave the Exercise of his Ministry in his peculiar Charge for not submitting to lawful Authority in the using of such things as were in his own Judgment no more than inexpedient only And it is certainly a great mistake at the least to call the submitting to Authority in such things a bringing the Conscience under the power of them § 27. The Separation that hath been made from the Church was from the tâking a Scandal where none was given The Church having fully declared her sence touching the Ceremonies imposed as Things not in their Nature necessary but indifferent But was chiefly occasioned by the Practice and defended from the Principles of those that refused Conformity to the Law the just Rule and Measure of the Churches Unity § 28. The Nature of Things being declared to be mutable sheweth that they may therefore be changed as they that are in Authority shall see it expedient but it is no proof at all that it is therefore expedient that it should be actually changed Yet it 's a sufficient Caution against the Opinion or Objection rather of their being held by the Imposers either necessary or Substantials of Worship Besides this Argument if it were of any force would infer an expediency of the often changing even of good Laws whereas the Change of Laws although liable to some Inconveniencies without great and evident necessity hath been by Wise men ever accounted a thing not only Imprudent but of evil and sometimes pernicious Consequence § 29. We fully agree with them in the acknowledgment of the King's Supremacy but we leave it to his Majesty's Prudence and Goodness to consider whether for the avoiding of the offence of some of his weak Subjects he be any way obliged to Repeal the Established Laws the Repealing whereof would be probably dissatisfactory to many more and those so far as we are able to judge no less considerable a part of his Subjects Nor do we conceive his Majesty by the Apostle's either Doctrine or Example obliged to any farther Condescention to particular Persons than may be subservient to the general and main Ends of Publick Government The Lord hath entrusted Governours to provide not only thà t Things necessary in God's Worship be duly performed but also that things advisedly enjoyned though not otherways necessary should be orderly and duly observed The too great neglect whereof would so cut the Sinews of Authority that it would become first infirm and then contemptible As we are no way against such tender and religious Compassion in Things of this Nature as his Majesty's Piety and Wisdom shall think fit to extend so we cannot think that the Satisfaction of some private Persons is to be laid in the Balance against the Publick Peace and Uniformity of the Church Concerning particular Ceremonies § 30. It being most convenient that in the Act of receiving the Lord's Supper one and the same Gesture should be uniformly used by all the Members of this Church and Kneeling having been formerly enjoined and used therein as a Gesture of greatest Reverence and Devotion and so most agreeable to that Holy Service And Holy-days of human Institution having been observed by the People of God in the Old-Testament and by our blessed Saviour himself in the Gospel and by all the Churches of Christ in Primitive and following times as apt means to preserve the Memorials of the chief Mysteries of the Christian Religion And such Holy-days being also fit times for the honest Recreation of Servants Labourers and the meaner sort of People For these Reasons and the great Satisfaction of far the greatest part of the People we humbly desire as a thing in our Judgment very expedient that they may both be still continued in the Church § 31. As for the other Three Ceremonies viz. the Surplice Cross after Baptism and bowing at the Name of Jesus although we find not here any sufficient Reason alledged why they should be utterly abolished Nevertheless how far forth in regard of tender Consciences a Liberty may be thought fit to be indulged to any his Majesty according to his great Wisdom and Goodness is best able to judge § 32. But why they that confess that in the Judgment of all the things here mentioned are not to be valued with the Peace of the Church should yet after they are established by Law disturb the Peace of the Church about them we understand not § 33. We heartily desire that no Innovations should be brought into the Church or Ceremonies which have no foundation in the Laws of the Land imposed to the disturbance of the Peace thereof But that all Men would use that Liberty that is allowed them in things indifferent according to the Rules of Christian Prudence Charity and Moderation § 34. We are so far from believing that his Majesty's Condescending to these Demands will take away not only Differences but the Roots and Causes of them that we are confident it will prove the Seminary of new Differences both by giving dissatisfaction to those that are well pleased with what is already established who are much the greater part of his Majesty's Subjects and by encouraging unquiet Spirits when these things shall be granted to make further Demands There being no assurance by them given what will content all Dissenters than which nothing is more necessary for the setling of a firm Peace in the Church A Defence of our Proposals to his Majesty for Agreement in Matters of Religion Concerning the Preamble § 1. WE are not insensible of the great Danger of the Church through the Doctrinal Errours of many of those with whom we are at difference also about the Points of Government and Worship now before us But yet we chose to say of the Party that we are agreed in Doctrinals because they subscribe the same Holy Scriptures and Articles of Religion and Books
necessary Engines for the dividing and persecuting of the Church But judge thou O Lord according to thy righteousness in the day which is comming But the Examples of Corporation and Colledges are brought in who prevent Offences by Subscriptions and Oaths And even so hath Christ whose Spirit would impose nothing on the Churches but things necessary appointed a Vow and Solemn Covenant to be the way of Entrance into his Church And the Apish Spirit which followeth him to counter-work him by the Addition of Humane Churches Sacraments and Ordinances doth also imitate him in making their Oaths and Promises necessary to engage Men to their Service and Institutions as Christ hath made Baptism necessary to engage us to his Service and Institutions And your Arguments for Diocesans are so weak that we wonder not that you think both Oaths Subscriptions Prisons Confiscations and Banishments necessary to enforce them What you add of such Persons as have themselves exacted Conditions of their Communion not warranted by Law we understand not Either the Law warranteth Men to own Christ for their Saviour and to own their own Membership in the particular Church which they demand constant Communion with or it doth not If it do not we have reason to desire more than is warranted by that Law If it do you should have done well to instance what Persons and what Exactions you mean If you speak this of all the Churches of theâ Land that dislikeâ your Prelacy it is too gross an untruth to have been uttered in the Light If you speak only of some Persons or Parties that is no reason why others should be deprived of their Liberty and Ministry Nor indeed is it good Arguing that such Oaths and Subscriptions as the Church of old did never know may be imposed by the Laws of Men because some Brethren have lately required such Conditions of their Communion as are imposed by the Laws of God But let us prevail with you to drive this no further than the Persons whoever they be did drive it whom you blame Their utmost Penalty on the Refusers of their Conditions was Non-Communion with them A thing which many of you voluntarily chose Let this be all our Penalty for refusing your Oaths and Subscriptions if we can get no better from you But shall we be Silenced Imprisoned Confiscated Banished for refusing your Oaths and Subscriptions because somebody imposed Things which the Law allowed not in order to their own Communion These are no fit Proportions of Justice § 17. Out of your own Mouths then is your Government condemned What Act of Parliament ratified your Canons What Law imposed Altars Rails and the forcing of Ministers to read the Book for Dancing on the Lord's Days Or what Law did ratifie many Articles of your Visitation Books And did the Laws sufficiently provide for all those poor Ministers that were Silenced or Suspended for not reading the Dancing Book or any such things What the better were all those for the Laws that were Silenced or driven into Forreign Lands But perhaps the Laws will provide for us indeed as you desire Concerning the Liturgy § 18. 1. The Doctrine is sound But the Apocryphal Matter of your Lessons in Tobith Iudith Bell and the Dragon c. is scare agreeable to the Word of God 2. Whether it be fitly suited let our Exceptions and other Papers be heard before your Judgment go for infallible 3. What Mens Prayers you take your Measure or Encouragement from we know not But we are sure that if all the Common Prayers be twice a day read the time for Psalms and Sermons will be short And yet were they free from disorder and desectiveness in Matter we could the better bear with the length though other Prayers and Sermons were partly excluded by them 4. Though we live in the same Countreys we scarce differ any where more than in our very Experiences Our Experience unresistably convinceth us that a continued Prayer doth more to help most of the People and carry on their Desires than turning almost every Petition into a distinct Prayer and making Prefaces and Conclusions to be near half the Prayers And if the way of Prayer recorded in Scripture even in the Jews Church where Infirmity might be pleaded more than now were such as yours we shall say no more in that against it But if it were not be not wise then overmuch 5. We are content that the Liturgy have such Repetitions as the Scriptures have so it may have no other And we are content that all Extemporate Prayer be restrained which is guilty of as much Tautology and vain Repetition as the Liturgy is If this much will satisfie you we are agreed 6. Nor are we against any such Responsals as are fit to the Ends you mention If ours are all such upon impartial Examination let them stand 7. But the Question is 1. Whether the Greek and Latin Churches in the three first Ages or those of later Ages be more imitable 2. And whether the other Reformed Churches have not more imitated the ancientest of those Churches though we have more imitated the latter and more corrupt 3. And whether our first work be to stop the Papists Mouths by pleasing them or coming too near them when we know they that are likest them in all their Corruptions please them best Yet are we not for any unnecessary difference from them or affection of causless singularity As to the Reformed Churches Testimony of our Liturgy shall their very Charity become our Snare If they had liked our Form of Prayers best they would some of them have imitated us And our Martyrs no doubt they honoured as we do not as suffering for the Modes and Ceremonies of that Book as opposite to the Reformed Churches Mode for so they suffered not but as suffering for the Sound Doctrine and True Worship of the Protestants as opposite to Popery and the Mass. § 19. Your Reasons to prove your Impositions not too rigorous are 1. Because they are by Law If we tell you that so is the Spanish Inquisition you 'l say we compare our Law-givers to the Spaniards If we say that your New-mentioned Martyrs were burnt by Law in England you 'l say that we compare them to Papists But all these are Laws And so are those in Reformed Countreys which are against Bishops and Ceremonies Do you therefore think them not too rigorous 2. Your other Reason is that the Rigour is no more then is necessary to make the Imposition effectual You never spake words more agreeable to your hearts as far as by your Practices we can judge of them Either you mean effectual to change Mens Iudgments or effectual to make them go against their Iudgments or effectual to rid them out of the Land or World The first you know they are unfit for If you think otherwise would you that your Judgments should have such kind of helps to have set them right The second way they will be
Presence and with the Advice and Assistance of his aforesaid Presbytery at the four set Times and Seasons appointed by the Church for that purpose 5. We will take care that Confirmation be rightly and solemnly performed by the Information and with the Advice of the Minister of the Place and as great diligence used for the Instruction and Reformation of notorious and scandalous Offenders as is possible towards which the Rubrick before the Communion hath prescribed very wholesom Rules 6. No Bishop shall Exercise any Arbitrary Power or do or impose any thing upon the Clergy or the People but what is according to the known Laws of the Land 7. We are very glad to find that all with whom we have conferred do in their Judgments approve a Liturgy or Set-Form of Publick Worship to be lawful which in our Judgment for the preservation of Unity and Uniformity we conceive to be very necessary And though we do esteem the Liturgy of the Church of England contained in the Book of Common Prayer and by Law established to be the best we have seen and we believe that we have seen all that are extant and used in this part of the World and well know what Reverence most of the Reformed Churches or at least the most Learned Men in those Churches have for it Yet since we find some Exceptions made to many absolete words and other Expressions used therein which upon the Reformation and Improvement of the English Language may-well be altered we will appoint some Learned Divines of different Perswasions to review the same and to make such Alterations as shall be thought most necessary and some such Additional Prayers as shall be thought fit for emergent Occasions and the improvement of Devotion the using of which may be left to the Discretion of the Ministers In the mean time and till this be done we do heartily wish and desire that the Ministers in their several Churches because they dislike some Clauses and Expressions would not totally lay aside the use of the Book of Common Prayer but read those Parts against which there can be no Exception which would be the best Instance of declining those Marks of Distinction which we so much labour and desire to remove 8. Lastly Concerning Ceremoniesâ which have administred so much Matter of Difference and Contention and which have been introduced by the Wisdom and Authority of the Church for Edification and the Improvement of Piety we shall say no more but that we have the more Esteem of all and Reverence for many of them by having been present in many of those Churches where they are most abolished or discountenanced and where we have observed so great and scandalous Indecency and to our Understanding so much absence of Devotion that we heartily wish that those pious Men who think the Church of England overburthened with Ceremonies had some little Experience and made some Observation in those Churches abroad which are most without them And we cannot but observe That those Pious and Learned Men with whom we have conferred upon this Argument and who are most solicitous for Indulgence of this kind are earnest for the same out of Compassion to the Weakness and Tenderness of the Conscience of their Brethren not that themselves who are very zealous for Order and Decency do in their Judgments believe the Practice of those particular Ceremonies which they except against to be in it self unlawful and it cannot be doubted but that as the Universal Church cannot introduce one Ceremony in the Worship of God that is contrary to God's Word expressed in the Scripture so every National Church with the approbation and consent of the Soveraign Power may and hath always introduced such particular Ceremonies as in that Conjuncture of Time are thought most proper for Edification and the necessary improvement of Piety and Devotion in the People though the necessary Practice thereof cannot be deduced from Scripture and that which before was and in it self is indifferent ceases to be indifferent after it is once established by Law And therefore our present Consideration and Work is to gratifie the private Consciences of those that are grieved with the use of some Ceremonies by indulging to and dispensing with their omitting those Ceremonies not utterly to abolish any which are established by Law if any are practised contrary to Law the same shall cease which would be unjust and of ill Example and to impose upon the Conscience of some and we believe much Superiour in Number and Quality for the Satisfaction of the Conscience of others which is otherwise provided for as it would not be reasonable that Men should expect that we should our self decline or enjoyn others to do so to receive the Blessed Sacrament upon our Knees which in our Conscience is the most humble most devout and most agreeable Posture for the holy Duty because some other Men upon Reasons best if not only known to themselves choose rather to do it Sitting or Standing We shall leave all Decisions and Determinations of that kind if they shall be thought necessary for a perfect and entire Unity and Uniformity throughout the Nation to the Advice of a National Synod which shall be duly called after a little time and a mutual Conversation between Persons of different Perswasions hath mollified those Distempers abated those Sharpnesses and extinguished those Jealousies which make Men unfit for those Consultations and upon such Advice we shall use our best endeavour that such Laws might be established as may best provide for the Peace of the Church and State 1. In the mean time out of Compassion and Compliance towards those who would forbear the Cross in Baptism we are content that no Man shall be compelled to use the same or suffer for not doing it But if any Parent desire to have his Child Christned according to the Form used and the Minister will not use the Sign it shall be lawful for the Parent to procure another âMinister to do it And if the proper Minister shall refuse to omit that Ceremony of the Cross it shall be lawful for the Parent who would not have his Child so Baptized to procure another Minister to do it who will do it according to his Desire 2. No Man shall be compelled to bow at the Name of Jesus or suffer in any degree for not doing it without reproaching those who out of their Devotion continue that Ancient Ceremony of the Church 3. For the use of the Surplice which hath for so many Ages been thought a most decent Ornament for the Clergy in the Administration of Divine Service and is in truth of a different fashion in the Church of England from what is used in the Church of Rome we are contented that Men be left to their Liberty to do as they shall think sit without suffering in the least degree for the wearing or not wearing it provided that this Liberty do not extend to our own Chappel Cathedral or Collegiate
pretend to Divine Authority or true Antiquity It granteth them much more than Reverend Bishop Hall in his Peââre-maker and many other of that Judgment do require who would have accepted the fixing of the President for Life as sufficient for the Reconciliation of the Churches 2. It being most agreeable to the Scripture and the Primitive Government is likest to be the way of a more Universal Concord if ever the Churches arrive on Earth at such a Blessing However it will be most acceptable to God and to well informed Consciences 3. It will promote the Practice of Discipline and Godliness without Disorder and promote Order without the hindering of Discipline and Godliness 4. And it is not to be silenced though in some respects we are loath to mention it that it will save the Nation from the Violation of the Solemn Vow and Covenant without wronging the Church at all or breaking any other Oath And whether the Covenant were lawfully imposed or not we are assured from the Nature of a Vow to God and from the Cases of Saul Zedekiah and others that it would be a terrible thing to us to violate it on that pretence Though we are far from thinking that it obligeth us to any Evil or to go beyond our Places and Callings to do Good much less to resist Authority yet doth it undoubtedly bind us to forbear our own Consent to those Luxuriances of Church-Government which we there renounced and for which no Divine Institution can be pretended It is not only the Presbyterians but multitudes of the Episcopal Party and the Nobility Gentry and others that adhered to his late Majesty in the late unhappy Wars that at their Composition took this Vow and Covenant And God forbid that ever the Souls of so many thousands should be driven upon the Sin of Perjury and upon the Wrath of God and the Flames of Hell Or that under Pretence of calling them to repent of what is evil they should be urged to commit so great an Evil. If once the Consciences of the Nation should be so debaâched what good can be expected from them or what Evil shall they ever after be thought to make Conscience of or what Bonds can be supposed to oblige them or how can your Majesty place any Conâidence in them notwithstanding the Oaths of Allegiance and Supremacy which they take or how can they be taken for competent Witnesses in any Cause or Persons meet for human converse or how should those Preachers be regarded by their Auditors that dare wilfully violate their solemn Vows and it would be no Comfort nor Honour to your Majesty to be the King of a Persideous Nation And whatever Palliation Flattery might at Hand procure undoubtedly at distance of time and place where Flattery cannot silence Truth it would be the Nations perpetual Infamy And what Matter of Reconciliation would it be to the guilty Papists when we blame their impious Doctrines that have such a tendency How loose would it leave your Majesty's Subjects that are once taught to break such sacred Bonds Till the Covenant was decried as an Almanack out of date and its Obligation taken to be null that odious Fact could never have been perpetrated against your Royal Father Nor your Majesty have been so long expulsed from your Dominions And the Obligation of the Covenant upon the Consciences of the Nation was not the weakest Instrument of your Return We therefore humbly beseech your Majesty with greater importunity then we think we should do for our Lives that you will have Mercy on the Souls and Consciences of your People and will not urge or tempt them to this grievous Sin nor drive them on the insupportable Wrath of the Almighty whose Judgment is at hand where Princes and People must give that account on which the irreversible Sentence will depend For the honour of our Religion and of your Majesty's Dominions and Reign we beseech you suffer us not to be tempted to the violating of such Solemn Vows and this for nothing when an Expedient is before you that will avoid it without any detriment to the Church nay to its honour and advantage The Prelacy which we disclaimed is That of Diocesans upon the Claim of a Superiour Order to a Presbyter assuming the sole Power of Publick Admonition of particular Offenders injoyning Penitence Excommunicating and Absolving besides Confirmation over so many Churches as necessitated the Corruption or Extirpation of Discipline and the using of Humane Officers as Chancellors Surrogates Officials Commissaries Arch-Deacons while the undoubted Officers of Christ the Pastors of the particular Churches were hindered from the Exercise of their Office The Restoration of Discipline in the particular Churches and of the Pastors to the Exercise of their Office therein and of Synods for necessary Consultation and Communion of Churches and of the Primitive Presidency or Episcopacy for the avoiding of all shew of Innovation and Disorder is that which we humbly offer as the Remedy beseeching your Maiesty that if any thing asserted seem unproved an Impartial Conference in your Majesty's hearing may be allowed us in order to a just Determination Concerning the Preamble in your Majesty's Declaration we presume only to tender these Requests 1. THAT as we are perswaded it is not in your Majesty's Thoughts to intimate that we are guilty of the Offences which your Majesty here reciteth so we hope it will rather be a motive to the hastening of the Nation 's Cure that our Unity may prevent Mens Temptations of that Nature for the time to come 2. Though we have professed our willingness to submit to the Primitive Episcopacy and a Reformed Liturgy hoping it may prove an Expedient to an happy Union yet have we expressed our dislike of the Prelacy and present Liturgy while unreformed And though Sacriledge and unjust Alienation of Church-Lands is a Sin that we detest yet whether in some Cases of true Superfluities of Revenues or true Necessity of the Church there may not be an Alienation which is no Sacriledge and whether the Kings and Parliaments have been guilty of that Crime that have made some Alienations are Points of high Concernment of which we never had a Call to give our Judgment And therefore humbly beseech your Majesty that concerning these Matters we may not to our Prejudice be otherwise understood than as we have before and here expressed 3. That as your Majesty hath here vouchsafed us your gracious Acknowledgment of our Moderation it might never be said That a Ministry and People of such moderate Principles consenting to Primitive Episcopacy and Liturgy could not yet be received into the Settlement and countenanced Body of your People nor possess their Stations in the Church and Liberty in the Publick Worship of God 4. And whereas it is expressed by your Majesty That the Essence and Foundation of Episcopacy might be preserved though the Extent of the Jurisdiction might be altered this is to us a ground of Hope
till it be effectually reformed by Divines of both Perswasions equally deputed thereunto And that your Majesty would procure that Moderation in the Imposition hereafter which we before desired 4. Concerning Ceremonies Returning our humble Thanks for your Majesty's gracious Concessions of which we are assured you will never have cause to repent we further crave 1. That your Majesty would leave out those words concerning us That we do not in our Iudgments believe the practice of those particular Ceremonies which we except against to be in it self unlawful for we have not so declared our Judgments Indeed we have said that treating in order to a happy uniting of our Brethren through the Land our Work is not to say what is our own Opinion or what will satisfie us but what will satisfie so many as may procure the said Union And we have said that some think some of them unlawful in themselves and others but inconvenient And while the Imposers think them but indifferent we conceived they might reasonably be entreated to let them go for the saving of their Brethrens Consciences and the Churches Peace We are sure that a Christian's Conscience should be tender of adding to or diminishing from the Matter of God's Worship in the smallest Point the Laws of God being herein the only perfect Rule Deut. 12. 32. And that a Synod infallibly guided by the Holy Ghost would lay upon the Churches no greater burden then necessary things Acts 15. 28. And that for things indifferent Christians should not despise or judge each other Rom. 14. much less by silencing the able and faithful Ministers of the Gospel to punish the Flocks even in their Souls for the tolerable Differences and supposed Mistakes of Ministers We doubt not but Peter and Paul went to Heaven without the Ceremonies in question And seeing your Majesty well expresseth it That the Universal Church cannot introduce one Ceremony in the Worship of God that is contrary to God's Word expressed in the Scriptures and Multitudes of Protestants at home and abroad do think that all Mystical Sacramental Rites of Humane Institution are contrary to the perfection of God's Law and to Deut. 12. 32. c. though the Determination of meer Circumstances necessary in genere be not so and therefore dare not use them for fear of the Displeasure of God the Universal Sovereign it must needs be a great Expression of your Majesty's wisdom and tenderness of God's Honour and the Safety of your Peoples Souls to refuse in things unnecessary to drive Men upon apprehended Sin and upon the Wrath of God and the Terrours of a Condemning Conscience 2. We beseech your Majesty to understand that it is not our meaning by the Word abolishing to crave a Prohibition against your own or other Mens Liberty in the things in question but it is a full Liberty that we desire such as should be in unnecessary things and such as will tend to the Concord of your People viz. That there be no Law or Canon for or against them commanding recommending or prohibiting them As now there is none for any particular Gesture in singing of Psalms where Liberty preserveth an uninterrupted Unity For the Particular Ceremonies 1. We humbly crave as to kneeling in the Act of Receiving that your Majesty will declare our Liberty therein that none should be troubled for receiving it standing or sitting And your Majesty's Expressions upon Reasons best known if not only to themselves command us to render some of our Reasons 1. We are sure that Christ and his Apostles sinned not by not receiving it kneeling and many are not sure that by kneeling they should not sin and therefore for the better Security though not for absolute Necessity we crave leave to take the safer side 2. We are sure that kneeling in any Adoration at all in any Worship on any Lord's Day in the Year or any Week-day between Ester and Pentcost was not only disused but forbidden by General Councils as Concil Nicen. 1 Can. 20. and Concil Trull c. and disclaimed by ancient Writers and this as a general and uncontroled Tradition And therefore that kneeling in the Act of receiving is a Novelty contrary to the Decrees and Practice of the Church for many hundred Years after the Apostles And if we part with the venerable Examples of all Antiquity where it agrees with Scripture and that for nothing we shall depart from the Terms which most Moderators think necessary for the Reconciling of the Churches And Novelty is a Dishonour to any part of Religion And if Antiquity be Honourable the most ancient or nearest the Legislation and Fountain must be most honourable And it is not safe to intimate a Charge of Unreverence upon all the Apostles and primitive Christians and the Universal Church for so many hundred Years together of its purest Time 3. Though our meaning be good it is not good to shew a needless Countenance of the Papists Practice of Adoring the Bread as God when it is used by them round about us Saith Bishop Hall in his Life pag. 20. I had a dangerous Conflict with a Sarbonist who took occasion by our kneeling at the Receipt of the Echarist to persuade all the Company of our Acknowledgment of a Transubstantiation 4. Some of us that could rather kneel than be deprived of Communion should yet suffer much before we durst put all others from the Communion that durst not take it kneeling which therefore we crave we might not be put upon it 2. We humbly crave also that the religious Observation of Holy-days of human Institution may be declared to be left indifferent that none be troubled for not observing them 3. We humbly tender your Majesty our Thanks for your gracious Concession of Liberty as to the Cross and Surplice and bowing at the Name Iesus rather than Christ or God But we farther humbly beseech your Majesty 1. That this Liberty in forbearing the Surpliââ might extend to the Colledges and Cathedrals also that it drive not thence all those that Scruple it and make not those Places receptive only of a Party and that the Youth of the Nation may have just Liberty as well as the Elder If they be engaged in the Universities and their Liberties there cut off in their beginning they cannot afterwards be free many hopeful Persons will be else diverted from the Service of the Church 2. That your Majesty will endeavour the repealing of all Laws and Canons by which these Ceremonies are imposed that they might be left at full Liberty 4. We also humbly tender our Thanks to your Majesty for your gracious Concession of the Forbearance of the Subscription required by that Canon But 1. we humbly acquaint your Majesty that we do not dissent from the Doctrine of the Church of England expressed in the Articles and Homilies But it is the controverted Passages about Government Liturgy and Ceremonies and some Byâpassages and Phrases in the doctrinal Part which are scrupled by
the Minister of that Place Who shall admit none to the Lord's Supper till they have made a credible Profession of their Faith and promised Obedience to the Will of God according as is expressed in the Consideration of the Rubrick before the Catechism and that all possible Diligence be used for the Instruction and Reformation of scandalous Offenders whom the Ministers shall not suffer to partake of the Lord's Table until they have openly declared themselves to have truly repented and amended their former naughty Lives as is partly expressed in the Rubrick and more fully in the Canons Provided there be place for due Appeals to superior Powers 6. No Bishops c. 7. We are very glad to find that all with whom we have conferred do in their Judgments approve a Liturgy or a set Form of publick Worship to be lawful which in our Judgments for the Preservation of Unity and Uniformity we conceive to be very necessary And although we do esteem the Liturgy of the Church of England contained in the Book of Common-Prayer and by Law established to be the best that we have seen and we believe that we have seen all that are extant and used in this part of the World and we know what Reverence most of the reformed Churches or at least the most learned Men in those Churches have for it yet since we find some Exceptions made against several things therein We will appoint an equal Number of learned Divines of both Persuasions to review the same and to make such Alterations as shall be thought most necessary and some additional Forms in Scripture Phrase as near as may be suited unto the Nature of the several Ordinances and that it be left to the Minister's choice to use one or the other at his Discretion In the mean time and till this be done although we do heartily wish and desire that the Ministers in their several Churches because they dislike some Clauses and Expressions would not totally lay aside the use of the Book of Common Prayer but read those Parts against which there can be no Exception which would be the best Instance of declining those Marks of Distinction which we so much labour and desire to remove Yet in compassion to divers of our good Subjects who scruple the use of it as now it is our Will and Pleasure is that none be punished or troubled for not using it until it be reviewed and effectually reformed as aforesaid In the Preface concerning Ceremonies we desire that at least these Words be left out Not that themselves do in their Iudgments believe the Practice of these particular Ceremonies which they except against to be in it self unlawful As concerning Ceremonies our Will and Pleasure is 1. That none shall be required to kneel in the act of receiving the Lord's Supper but left at Liberty therein 2. That the religious Observation of Holyâdays of human Institution be left indifferent and that none be troubled for not observing of them 3. That no Man shall be compell'd to use the Cross in Baptism or suffer for not using it 4. That no Man shall be compelled to bow at the Name of Jesus 5. For the use of the Surplice we are contented that all Men be left to their Liberty to do as they shall think fit without suffering in the least Degree for wearing or not wearing it And because some Men otherwise pious and learned say they cannot conform unto the Subscription required by the Canons nor take the Oath of Canonical Obedience we are content and it is our Will and Pleasure so they take the Oath of Allegiance and Supremacy that they shall receive Ordination Institution and Induction and shall be permitted to exercise their Function and to enjoy the Profits of their Livings without the said Subscription or Oath of Canonical Obedience And moreover that no Persons in the Universities shall for the want of such Subscription be hindred in taking their Degrees Lastly That such as have been ordained by Presbyters be not required to renounce their Ordination or to be re-ordained or denied Institution and Induction for want of Ordination by Bishops And moreover that none be judged to forfeit their Presentation or Benefice or be deprived of it for not reading of those of the 39 Articles that contain the controverted Points of Church-Government and Ceremonies § 108. After all this a Day was appointed for his Majesty to peruse the Declaration as it was drawn up by the Lord Chancellor and to allow what he liked and alter the rest upon the hearing of what both sides should say Accordingly he came to the Lord Chancellor's House and with him the Duke of Albermarle and Duke of Ormond as I remember the Earl of Manchester the Earl of Anglesey the Lord Hollis c. and Dr. Sheldon then Bishop of London Dr. Morley then Bishop of Worcester Dr. Hinchman then Bishop of Salisbury Dr. Cosins Bishop of Durham Dr. Gauden after bishop of Exeter and Worcester Dr. Barwick after Dean of Paule Dr. Hacket Bishop of Coventry and Litchfield with divers others among whom Dr. Gunning was most notable On the other part stood Dr. Reignolds Mr. Calamy Mr. Ash Dr. Wallis Dr. Manton Dr. Spurstow my self and who else I remember not The Business of the Day was not to dispute but as the Lord Chancellor read over Declaration each Party was to speak to what they disliked and the King to determine how it should be as liked himself While the Lord Chancellor read over the Preface there was no Interruption only he thought it best himself to blot out those Words about the Declaration in Scotland for the Covenant That we did from the Moment it passed our Hand ask God Forgiveness for our Part in it The great matter which we stopt at was the Word Consent where the Bishop is to confirm by the Consent of the Pastor of that Church and the King would by no means pass the Word Consent either there or in the Point of Ordination or Censures because it gave the Ministers a negative Voice We urged him hard with a Passage in his Father's Book of Meditations where he expresly granteth this Consent of the Presbyters but it would not prevail The most that I insisted on was from the end of our Endeavours that we came not hither for a Personal Agreement only with our Brethren of the other way but to procure such gracious Concessions from his Majesty as would unite all the soberest People of the Land And we knew that on lower Terms it would not be done Though Consent be but a little Word it was necessary to a very desirable end if it were purposed that the Parties and Divisions should rather continue unhealed then we had no more to say there being no Remedy But we were sure that Union would not be attained if no Consent were allowed Ministers in any part of the Government of their Flocks and so they should be only Teachers without any Participation and
Worship And further considering the great Age of some Ministers and Infirmities of others and the variety of several Services oft-times concurring upon the same day whereby it may be inexpedient to require every Minister at all times to read the whole It may be left to the discretion of the Minister to omit part of it as occasion shall require which liberty we find to be allowed even in the first Common Prayer Book of Edward 6. 8. That in regard of the many Defects which have been observed in that Version of the Scriptures which is used throughout the Liturgy manifold Instances whereof may be produced as in the Epistle for the first Sunday after Epiphany taken out of Romans 12. 1. Be ye changed in your shape And the Epistle for the Sunday next before Easter taken out of Philippians 2. 5. Found in his apparel as a man as also the Epistle for the fourth Sunday in Lent taken out of the fourth of the Galatians Mount Sinai is Agar in Arabia and bordereth upon the City which is now called Ierusalem The Epistle for St. Matthew's Day taken out of the second Epistle of Corinth and the 4th We go not out of Kind The Gospel for the second Sunday after Epiphany taken out of the second of Iohn When Men be drunk The Gospel for the third Sunday in Lent taken out of the 11th of Luke One House doth fall upon another The Gospel for the Annunciation taken out of the first of Luke This is the sixth Month which was called barren and many other places we therefore desire instead thereof the New Translation allowed by Authority may alone be used 9. That inasmuch as the holy Scriptures are able to make us wise unto Salvation to furnish us throughly unto all good Works and contain in them all things necessary either in Doctrine to be believed or in Duty to be practised whereas divers Chapters of the Apocryphal Books appointed to be read are Charged to be in both respects of dubious and uncertain credit It is therefore desired that nothing be read in the Church for Lessons but the Holy Scriptures of the Old and New Testament 10. That the Minister be not required to rehearse any part of the Liturgy at the Communion-Table save only those parts which properly belong to the Lord's Supper and that at such times only when the said holy Supper is administred 11. That as the Word Minister and not Priest or Curate is used in the Absolution and in divers other places it may throughout the whole Book be so used instead of those two Words and that instead of the Word Sunday the Word Lord's-day may be every where used 12. Because singing of Psalms is a considerable part of publick Worship we desire that the Version set forth and allowed to be sung in Churches may be amended or that we may have leave to make use of a purer Version 13. That all obsolete Words in the Common-Prayer and such whose use is changed from their first significancy as Aread used in the Gospel for the Monday and Wednesday before Easter Then opened he their Wits used in the Gospel for Easter Tuesday c. may be altered unto other Words generally received and better understood 14. That no Portions of the Old Testament or of the Acts of the Apostles be called Epistles and read as such 15. That whereas throughout the several Offices the Phrase is such as presumes all Persons within the Communion of the Church to be regenerated converted and in an actual state of Grace which had Ecclesiastical Discipline been truly and vigorously executed in the Exclusion of Scandalous and obstinate Sinners might be better supposed But there having been and still being a confessed want of that as in the Liturgy is acknowledged it cannot be rationally admitted in the utmost Latitude of Charity We desire that this may be reformed 16. That whereas orderly Connection of Prayers and of particular Petitions and Expressions together with a competent length of the Forms used are tending much to Edification and to gain the reverence of People to them There appears to us too great a neglect of both of this Order and of other just Laws of Method Particularly 1. The Collects are generally short many of them consisting but of one or at most two Sentences of Petition and these generally ushered in with a repeated mention of the Name and Attributes of God and presently concluding with the Name and Merits of Christ whence are caused many unnecessary Intercisions and Abruptions which when many Petitions are to be offered at the same time are neither agreeable to Scriptural Examples nor suited to the Gravity and Seriousness of that Holy Duty 2. The Prefaces of many Collects have not any clear and special Respect to the following Petitions and particular Petitions are put together which have not any due Order nor evident Connection one with another nor suitableness with the Occasions upon which they are used but seem to have fallen in rather casually than from an orderly Contrivance It is desired that instead of those various Collects there may be one methodical and intire form of Prayer composed out of many of them 17. That whereas the publick Liturgy of a Church should in reason comprehend the Summ of all such Sins as are ordinarily to be confessed in Prayer by the Church and of such Petitions and Thanksgivings as are ordinarily by the Church to be put up to God and the publick Catechisms or Systems of Doctrine should summarily comprehend all such Doctrines as are necessary to be believed and these explicitly set down The present Liturgy as to all these seems very defective Particularly 1. There is no preparatory Prayer in our Address to God for Assistance or Acceptance yet many Collects in the midst of the Worship have little or nothing else 2. The Confession is very defective not clearly expressing original Sin nor sufficiently enumerating actual Sins with their Aggravations but consisting only of Generals Whereas confession being the Exercise of Repentance ought to be more particular 3. There is also a great Defect as to such Forms of publick Praise and Thanksgiving as are suitable to Gospel-worship 4. The whole Body of the Common-Prayer also consisteth very much of meer Generals as To have our Prayers heard to be kept from all Evil and from all Enemies and all Adversity that we might do God's Will without any mention of the Particulars in which these Generals exist 5. The Catechism is defective as to many necessary Doctrines of our Religion some even of the Essentials of Christianity not mentioned except in the Creed and there not so explicite as ought to be in a Catechism 18. Because this Liturgy containeth the Imposition of divers Ceremonies which from the first Reformation have by sundry learned and pious Men been judged unwarrantable as 1. That Publick Worship may not be celebrated by any Minister that dare not wear a Surpless 2. That none may baptise nor be
baptised without the transient Image of the Cross which hath at least the Semblance of a Sacrament of human Institution being used as an ingaging Sign in our first and solemn Covenanting with Christ and the Duties whereunto we are really obliged by Baptism being more expresly fixed to that airy Sign than to this holy Sacrament 3. That none may receive the Lord's Supper that dare not kneel in the act of receiving but the Minister must exclude all such from the Communion although such kneeling not only differs from the practice of Christ and of his Apostles but at least on the Lord's Day is contrary to the practice of the Catholick Church for many hundred Years after and forbidden by the most venerable Councils that ever were in the Christian World All which Impositions are made yet more grievous by that Subscription to their Lawfulness which the Canon exacts and by the heavy Punishment upon the Non-observance of them which the Act of Uniformity inflicts And it being doubtful whether God hath given power unto Men to institute in his Worship such Mystical Teaching Signs which not being necessary in genere fall not under the Rule of doing all things decently orderly and to edification and which once granted will upon the same reason open a door to the Arbitrary Imposition of numerous Ceremonies of which St. Augustine complained in his days and the things in Controversie being in the Judgment of the Imposers confessedly indifferent who do not so much as pretend any real Goodness in them of themselves otherwise than what is derived from their being imposed and consequently the Imposition ceasing that will cease also and the Worship of God not become indecent without them Whereas in the other hand on the Judgment of the Opposers they are by some held sinful and unlawful in themselves by others very inconvenient and unsuitable to the Simplicity of Gospel Worship and by all of them very grievous and burthensome and therefore not at all fit to be put in ballance with the Peace of the Church which is more likely to be promoted by their removal than continuance Considering also how tender our Lord and Saviour himself is of weak Brethren declaring it much better for a Man to have Milstone hang'd about his neck and be cast into the depth of the Sea than to offend one of his little Ones And how the Apostle Paul who had as great a Legislative Power in the Church as any under Christ held himself obliged by that Common Rule of Charity not to lay a stumbling block or an occasion of offence before a weak Brother chusing rather not to eat flesh whiles the world stands though in it self a thing lawful than offend his Brother for whom Christ died We cannot but desire that these Ceremonies may not be imposed on them who judge such Impositions a Violation of the Royalty of Christ and an Impeachment of his Laws as insufficient and are under the holy awe of that which is written Deut. 12. 32. what thing soever I command you observe to do it Thou shalt not add thereto nor diminish from it but that there may be either a total Abolition of them or at least such a liberty that those who are unsatisfied concerning their lawfulness or expediency may not be compelled to the Practice of them or Subscription to them But may be permitted to enjoy their Ministerial Function and Communion with the Church without them The rather because these Ceremonies have for above an hundred years been the Fountain of manifold Evils in this Church and Nation occasioning sad Divisions between Ministers and Ministers as also between Ministers and People exposing many Orthodox Pious and Peaceable Ministers to the displeasure of their Rulers casting them on the edge of the Penal Statutes to the loss not only of their Livings and Liberties but also of their Opportunities for the Service of Christ and his Church and forcing People either to Worship God in such a manner as their own Consciences condemn or doubt of or else to forsake our Assemblies as thousands haâe done And no better Fruits than these can be looked for from the retaining and imposing of these Ceremonies unless we could presume that all his Majesty's Subjects should have the same Subtilty of Judgment to discern even to a Ceremony how far the Power of Man extends in the Things of God which is not to be expected or should yield Obedience to all the Impositions of Men concerning them without inquiring into the Will of God which is not to be desired We do therefore most earnestlyâ entreat the Right Reverend Fathers and Brethren to whom these Papers are delivered as they tender the Glory of God the Honour of Religion the Peace of the Church the Service of his Majesty in the Accomplishment of that happy Union which his Majesty hath so abundantly ãâã his Desires of to joyn with us in importuning his most Excellent Majesty that his most gracious Indulgence as to these Ceremonies granted in his Royal Declaration may be confirmed and continued to us and our Posterities and extended to such as do not yet enjoy the Benefit thereof 19. As to that Passage in his Majesty's Commission where we are authorized and required to compare the present Liturgy with the most ancient Liturgies which have been used in the Church in the most purest and primitiveâ Timesâ We have in Obedience to his Majesty's Commission made Enquiry but cannot find any Records of known Credit concerning any entire Forms of Liturgy within the first Three hundred years which are confessed to be as the most primitive so the purest Ages of the Church Nor any Impositions of Liturgies upon any National Church for some hundreds of years after We find indeed some Liturgical Forms fathered upon St. Basil St. Chrysostome and St. Ambrose but we have not seen any Copies of them but such as give us sufficient Evidence to conclude them either wholly spurious or so interpolated that we cannot make a judgment which in them hath any primitive Authority Having thus in general expressed our Desires we come now to particulars which we find numerous and of a various nature some we grant are of inferiour Consideration verbal rather than material which were they not in the Publick Liturgy of so famous a Church we should not have mentioned others dubious and disputable as not having a clear Foundation in Scripture for their warrant but some there be that seem to be corrupt and to carry in them a repugnancy to the Rule of the Gospel and therefore have administred just Matter of Exception and Offence to many truly religious and peaceable not of a private station only but learned and judicious Divines as well of other Reformed Churches as of the Church of England ever since the Reformation We know much hath been spoken and written by way of Apology in Answer to many things that have been objected but yet the Doubts and Scruples of Tender Consciences still continue or rather
are increased We do humbly conceive it therefore a Work worthy of those Wonders of Salvation which God hath wrought for his Majesty now on the Throne and for the whole Kingdom and exceedingly becoming the Ministers of the Gospel of Peace with all holy Moderation and Tenderness to endeavour the removal of every thing out of the Worship of God which may justly offend or grieve the Spirits of sober and godly People The Things themselves that are desired to be removed not being of the Foundation of Religion nor the Essentials of Publick Worship nor the Removal of them any way tending to the prejudice of the Church or State Therefore their Continuance and rigorous Imposition can no ways be able to countervail the laying aside of so many pious and able Ministers and the unconceivable grief that will arise to multitudes of his Majesty's most Loyal and Peaceable Subjects who upon all occasions are ready to serve him with their Prayers Estates and Lives For the preventing of which Evils we humbly desire that these Particulars following may be taken into serious and tender Consideration Concerning Morning and Evening Prayer Rubrick Exception THat Morning and Evening Prayer shall be used in the accustomed place of the Church Chancel or Chappel except it be otherwise determined by the Ordinary of the place and the Chancel shall remain as in times past WE desire that the words of the first Rubrick may be expressed as in the Book established by Authority of Parliament 5 6 Edw. 6. Thus the Morning and Evening Prayer shall be used in such place of the Church Chappel or Chancel and the Minister shall so turn him at the People may best hear and if there be any Controversie therein the matter shall be referred to the Ordinary Rubrick Exception And here is to be noted that the Minister at the time of the Communion and at other times in his Ministration shall use such Ornaments in the Church as were in use by Authority of Parliament in the Second year of the Reign of Edward the Sixth according to the Act of Parliament Forasmuch as this Rubrick seemeth to bring back the Cope Albe c. and other Vestments forbidden by the Common Prayer Book 5 and 6 Edw. 6. and and so our Reasons alledged against Ceremonies under our Eighteenth general Exception we desire it may be wholly left out Rubrick Exception The Lords Prayer after the Absolution ends thus Deliver us from Evil. We desire that these words For thiââ is the Kingdom the power and the glory for ever and ever Amen May be always added unto the Lord's Prayer and that this Prayer may not be enjoyned to be so often used in Morning and Evening Service Rubrick Exception And at the end of every Psalm throughout the year and likewise in the end of Benedictus Benedicite Magnificat Nunc Dimitis shall be repeated Glory to the Father c. By this Rubrick and other places in the Common Prayer Books the Glâriâ Patri is appointed to be said six times ordinarily in every Morning and Evening Service frequently eight times in a Morning sometimes ten which we think carries with it at least an appearance of that vain repetition which Christ forbids for the avoiding of which appearance of evil we desire it may be used but once in the Morning and once in the Evening Rubrick Exception In such places where they do sing there shall the Lessons be sung in a plain Tune and likewise the Epistle and Gospel The Lessons and the Epistles and Gospels being for the most part neither Psalms nor Hymns we know no warrant why they should be sung in any place and conceive that the distinct Reading of them with an audible voice tends more to the Edification of the Church Rubrick Exception Or this Canticle Benedicite omnia opera We desire that some Psalm or Scripture Hymn may be appointed instead of that Apocryphal In the Letany Rubrick Exception FRom all Fornication and all other deadly sin IN regard that the wages of sin is death we desire that this Clause may be thus altered From Fornication and all other heinous or grievous sins Rubrick Exception From Battel and Murther and sudden Death Because this Expression of sudden death hath been so often excepted against we desire if it be thought fit it may be thus read From battel and murther and from dying suddenly and unprepared Rubrick Exception That it may please thee to preserve all that travel by land or by water all women labouring with child all sick persons and young children and to shew thy pity upon all prisoners and captives We desire the term All may be advised upon as seeming liable to just Exceptions and that it may be considered whether it may not better be put indefinitely those that travel c. rather than universally The Collect on Christmas Day Rubrick Exception ALmighty God which hast given us thy only begotten Son to take ââr Nature upon him and this day to be born of a pure Uirgin c. WE desire that in both Collects the word This day may be left out it being according to vulgar acceptation a Contradiction Rubrick  Then shall follow the Collect of the Nativity which shall be said continually unto New-years-day  The Collect for Whitsunday Rubrick  GOd which upon this day c.  Rubrick  The same Collect to be read on Monday and Tuesday in Whitson-week  Rubrick Exception The two Collects for St. John's day and Innocents the Collects for the first day in Lent for the fourth Sunday after Easter for Trinity Sunday for the sixth and twelfth Sunday after Trinity for St. Luke's day and Michaelmas day We desire that these Collects may be further considered and debated as having in them divers things that we judge fit to be altered The Order for the Administration of the Lord's Supper Rubrick Exception SO many as intend to be partakers of the Holy Communion shall signifie their Names to the Curate over-night or else in the Morning before the beginning of Morning Prayer or immediately after THe time here assigned for notice to be given to the Minister is not sufficient Rubrick Exception And if any of these be a notorious evil liver the Curate having knowledge thereof shall call him and advertize him in any wise not to presume to the Lord's Table We desire the Ministers power both to admit and keep from the Lord's Table may be according to his Majesty's Declaration 25 Octob. 1660. in these words The Minister shall admit none to the Lord's Supper till they have made a credible Profession of their Faith and promised Obedience to the Will of God according as is expressed in the Considerations of the Rubrick before the Catechism and that all possible diligence be used for the Instruction and Reformation of Scandalous Offenders whom the Minister shall not suffer to partake of the Lord's Table until they have openly declared themselves to have truly repented and amended their
granted us by our Reverend Brethren who here openly consess that the Text speaketh of Church-Members and of Receiving them to Church-Communion though they unwarrantably interpret it of such a Communion as extendeth not to the Sacrament of the Eucharist 3. If the Text Rom. 14. 15. forbid not one part to put away others from Communion in the Sacrament of the Eucharist then it forbiddeth not the other Party to separate from their Brethren in the Sacrament of the Eucharist But the Consequent is false Ergo so is the Antecedent The Reason of the Consequence of the Major is because if it speak not of that part of Communion to one Party it cannot speak of it to the other it being plainly the same Communion that it speaketh of to both The Minor is ordinarily granted us by the Dissenters when they apply this Text against Separatists that upon the Account of Ceremonies and Things indifferent condemn the Church and judge their Brethren and separate from their Communion in the Eucharist II. From other Scriptures If in all the Word of God there be no mention of such a Receiving into Church-Communion much less with all these Prohibitions of Judging Despising Offending c. as consisteth with Rejecting from Communion in the Eucharist of any Person naturally capable then the word Receiving is not to be so expounded here But in all the Word of God there is no mention of such a Receiving into Church-Communion much less with all these Prohibitions c. as consisteth with Rejecting from Communion in the Eucharist of any Person naturally capable Ergo the word Receiving is not to be so expounded here The Reason of the Consequence of the Major is because here is no apparent ground in this Text for us to understand the Receiving spoken of as different from what is mentioned in all other places of the holy Scripture And if without any such ground we should allow our selves a singular Interpretation we should open a way to Men to make what they please of Scripture The Minor being to be proved by an Induction of all particular Texts is will be the briefer way for the Respondent to instance in any one which he thinks hath such a sence and then we shall be ready to prove the contrary III. For the sence of Expositors We shall begin with the Learned Dr. Hammond who expoundeth the Text of Church-Communion and such Communion as cannot consist with Excommunicating from the Sacrament of the Eucharist or the other heavy Penalties upon Ministers and People which we now plead against as may be seen in these his plain Expressions V. 1. And for the preserving of that Christian Charity among all mentioned Solemnly Cb. 13. 8 9 10. vid. loc I shall enlarge to give these Rules The Jewish Believer on the other side the Gentile Believers seeing the Jewish stand upon such things are apt to separate and so betwixt one and other the Communion is like to be broken The Scrupulous or Erroneous Judaizer do the Gentiles not reject but receive to your Communion Yet not so that he thereby thinks himself encouraged or authorized to quarrel with other Mens Resolutions and to condemn others V. 3. The Scrupulous Judaizer must not reject and cast out of his Communion the Gentile Christian for God hath admitted him into his Church without laying that yoke upon him as a Servant into his Family and he is not to be excluded by the Judaizer for such things as these V. 4. What Commission hast thou O Jewish Christian to judge God's Servant received and owned by him to exclude him out of the Church God is able to clear him if he please and he certainly will having by receiving him into his Family given him this liberty V. 5. In such things every Man must act by his own and not by another Man's Judgment or Conscience what he is verily perswaded he ought to do and therefore Unity and Charity ought not to be broken by you for such things V. 6 7. and this sure is well done on both sides For no Man of us is to do what he himself likes best but what he thinks is most acceptable to God V. 9. And all the Fruit of Christ's Death and Suffering and Resurrection which accrues to him is only this that he may have Power and Dominion over us all to command or give what liberry he pleaseth V. 10. But why dost thou Jewish condemn the Gentile Christian or exclude him from thy Communion because he useth his Christian Liberty c. Or thou Gentile Christian why dost thou think it a piece of sensless Stupidity in the Jew to abstain and thereupon despite and vilifie him which also is a kind of judging him Whereas indeed neither of you is to be the Judge of the other but Christ of you both V. 13. Do not any longer censure and separate from one anothers Communion for such Things as these V. 14. The perswasion of its being forbidden him is as long as he is so perswaded sufficient to make it to him unlawful to use that liberty see V. 15 16. V. 17. For Christianity consists not in such External Matters but in mercifulness and peaceableness and delight to do good one to another Not dividing and hating and excommunicating one another V. 19. Let us most zealously attend to those things which may thus preserve Peace among all sorts of Christians though of different perswasions V. 20. Do not thou for so inconsiderable a Matter as Eating is or because another will not or dares not make use of that Christian Liberty disturb that Peace that Unity which God hath wrought V. 21. It is not charitable to make use of any part of Christian Liberty when by this so doing any other Man is kept from receiving the Faith or any way wounded or hurt i.e. brought to any kind of sin V. 23. And indeed for the Scrupulous Jew there is little reason he should be so ill used for his daring to eat when he thinks himself otherwise obliged for it were a damning Sin for which his own Conscience already condemns him should he eat or do any indifferent thing as long as he thinks in Conscience that it is not so Chap. 15. V. 5 6 7. And that God for whom we ought to suffer give you the Grace of Unity and Charity Such as Christ commanded and expects from you that ye may joyn unanimously Jews and Gentiles into one and assembling together Worship and Serve the Lord in all Unity of Affections and Form of Words Wherefore in all Humility of Condescension and Kindness embrace and succour one another help them up when they are fall'n instead of despising and driving them from your Communion after the Example of Christ's usage towards Men who came from Heaven and laid down his Life to relieve us and there is nothing by which God is more glorified than this If all this may consist with rejecting from all Communion in the Eucharist and afterwards Excommunicating
to put up to God in all which they are meer Executioners of other Mens Judgments as a Cryer or such other Messenger § 316. 2. The second Charge against this Diocesan Prelacy is That it introduceth a New Humane Species or Presbyters or Spiritual Officers instead of Christ's which it destroyeth that is a sort of meer Subject Presbyters that have no power of Government but meerly to Teach and Worship That this is a distinct Species is proved in that 1. It wanteth an essential part which the other Species hath 2. From the Bishop's own profession who in the beginning of the Book of Ordination Subscribed to do declare it plainly determined in Scripture viz. That Bishops Priests and Deacons are three distinct Orderâ which word Orders is the common term to signifie a Species of Church Officers distinct from a meer degree in the same Order or Species That this Office is New is proved 1. In that Scripture or Antiquity never knew it 2. Dr. Hammond Annot. in Act. 11. and in his Latin Book against Blondell Dissertat professeth that it cannot be proved that the word Bishop Presbyter or Pastor signifieth in all the Scripture any other than a proper Bishop or that there was any such as we now all Presbyters in Scripture times And in his Answer to the London Ministers he saith That for ought he knoweth all his Brethren of the Church of England are of his mind So that Presbyters that had no Governing Power were not in Scripture times And though he says that the other sort came in before Ignatiu's time yet 1. He saith not that this sort had no Government of the Flock but that they were under the Bishop in Government so that yet they are not the sort that we are speaking of 2. And he doth not prove any more § 317. 3. A third Charge which they bring against our Prelacy is That it destroyeth the Species or Form of particular Churches instituted by Christ The Churches which Christ instituted are Holy Societies associated for Personal holy Communion under their particular Pastors But all such Societies are destroyed by the Diocesan Frame Ergo it is destructive of the Form of particular Churches instituted by Christ. The distinguish between Personal Local Communion of Saints by Pastors and their Flocks and Communion of hearts only and Communion by Delegation or Deputies 1. We have Heart-Communion with all the Catholick Church through the World 2. Particular Churches have Communion for Concord and mutual Strength in Synods by their Pastors or Deputies 3. But a holy Communion of Souls or individual Persons as Members of the same particular Church for publick Worship and a holy Life is specifically distinct from both the former as is apparent 1. By the distinct end 2. The distinct manner of Communion yea and the matter of it And that this Form of Churches or Species is overthrown by this Prelacy they prove The Churches of Christ's institution were constituted of Governing Pastors and a Flock governed by them in Personal holy Communion every Church having its proper Pastor or Pastors But such Churches as are thus constituted are destroyed by our Frame of Prelacy Ergo The Major is confessed de facto by Dr. Hammond ubi supra as to Scripture times and sufficiently cleared in my Treatise of Episcopacy Ignatius his Testimony alone might suffice who saith That to every Church there was one Altar and one Bishop with the Presbyters and Deacons his Fellow Servants A Church of one Altar and of a thousand Altars A Church that is for Personal Communion and a Church that hath no Personal Communion with her Pastor or Bishop or with one of a hundred of her Fellow-Members a Church which is a Church indeed and that which is no Church but only a part of a Church are more than specifically distinct for indeed the Name is but equivoeally applied to them as distinct Natures or Societies Every Church univocally so called in sensu politico as a governed Society hath its pars gubernaâs and pars gubernata to constitute it But so have not our Parish Churches as such indeed as Oratories and Schools as instructed and worshipping Societies they have their Parochial Heads but as governed Societies they have no Heads proper to themselves nor any at all as Churches but as parts of a Church For the Diocesan is Head of the Diocesan Church as such and not of a Parochial Church as such but only as a part of the Diocesan Church And as it is no Kingdom which hath no King so it is no Political Church which hath no Governour or Pastor So that Diocesans destroy particular Churches as much as in them lyeth Unless any will say that as one King as he is persona naturalis may be three or twenty Kings as persona civilis as related to several Kingdoms and so one Bishop as persona naturalis may yet be a thousand Ecclesiastical Persons as Pastor of so many Churches But this being ridiculous and yet said by none that I have heard of I shall not stand to confute it But were it so yet a Pastor that never seeth or speaketh to his People nor hath any personal Communion in Worship with them and this according to the Constitution it self is not of the same sort with a Scripture Pastor 1 Thess. 5. 12 13. Hebr. 13. 17 c. which labour among them and preach to them the Word of God and watch for their Souls c. And consequently the Churches constituted by them are not of the same Species It is one Office personally to Teach Oversee Rule and Worship with them and another to do none of these to one of a thousand but to send the Churchwardens a Book of Articles § 318. 4. A fourth Charge is That it setteth up a New Church-Form which is unlawful instead of that of Christ's institution that is a Diocesan Church consisting of many hundred Parishes which none of them are Churches according to the Diocesan Frame but parts of one Church It hath been shewed that this Diocesan Church is of another Species than the Parochial one being for personal Communion which the other is uncapable of the far greatest part of the Members never seeing their Pastor nor knowing one another any more than if they lived in several parts of the World And that this Church Form is new is proved already that is that there was no Diocesan Church having many stated Congregations and Altars much less many hundreds and all under one only Bishop or Governour either in Scripture time or two hundred years after excepting only that in Alexandria and Rome some shew of more Assemblies than one under one Bishop appeared a little sooner Here note That it is not an Archbishop's Church that we are speaking of who is but the General Pastor or Bishop having other Bishops and Churches under him but it is a Church infimae Speciei commonly called a particular Church which hath no other Churches or Bishops under it
Name of Spiritual and Ecclesiastical Government And so by the Name they seduce Mens minds to think that this is indeed the use of the Keys which God hath put into the Churches Hands 3. Hereby they greatly encourage the Usurpation of the Pope and his Clergy who set up such Courts for probate of Wills and Causes of Matrimony and rule the Church in a Secular manner though many of them confess that directly the Church hath no forcing Power And this they call the Churches Power and Spiritual Government and Ecclesiastical Iurisdiction and say that it belongeth not to Kings and that no King can in Conscience restrain them of it but must protect them in it And so they set up Imperium in Imperio and as Bishop Bedle said of Ireland The Pope hath a Kingdom there in the Kingdom greater than the Kings Against which Ludov. Molinaeus hath written at large in two or three Treatises So that when the Papal Power in England was cast down and their Courts subjected to the King and the Oath of Supremacy formed it was under the Name of Ecclesiastical and Spiritual Power that it was acknowledged to be in the King who yet claimeth no proper Spiritual or Ecclesiastical Power so greatly were these Terms abused and so are they still as applied to our Bishops Courts so that the King is said by us to be Chief Governour in all Causes Ecclesiastical because Coercive Power in Church Matters which is proper to the Magistrate was possessed and claimed by the Clergy And in all Popish Kingdoms the Kings are but half Kings through these Usurpations of the Clergy And for us to Exercise the same kind of Power mixt with the Exercise of the Keys and that by the same Name is greatly to countenance the Usurpers § 352. If it be said That the Church claimeth no Coercive Power but as granted them by the King or that it is the Magistrate that annexeth Mulcts and Penalties and not the Church I answer 1. They perswade the Magistrate that he ought to do so 2. Force is not a meer Accident but confessed by them to be the very Life of their Government It is that which bringeth People to their Courts and enforceth all their Precepts and causeth Obedience to them so that it is part of the very Constitution of their Government And as to Fees and Commutation of Penance Pecuniary Mulcts are thus imposed by themselves 3. Their very Courts and Officers are of a Secular Form 4. The Magistrate is but the Executioner of their Sentence He must grant out a Writ and imprison a Man quatenus excommunicate without sitting in Judgment upon the Cause himself and trying the Person according to his Accusation And what a dishonour do these Men put on Magistrates that make them their Executioners to imprison those whom they condemn inuudita causa at a venture be it right or wrong So much of the Nonconformists Charges against the English Prelacy § 353. By this you may see what they Answer to the Reasons of the Conformists As 1. To the willing Conformists who plead a Iur Divinum they say That if all that Gersom Bucer Didoclavius Blondell Salmasius Parker Baines c. have said against Episcopacy it self were certainly confuted yet it is quite another thing that is called Episcopacy by them that plead it Iure Divino If 1. Bishops of single Churches with a Presbytery under them 2. and General Bishops over these Bishops were both proved Iure Divine yet our Diocesans are proved to be contra jus Divinum 2. To the Latitudinarians and involuntary Conformists who plead that no Church-Government as to the form is of Divine Institution they answer 1. This is to condemn themselves and say Because no Form is of God's Institution therefore I will declare that the Episcopal Form is of Divine Institution for this is part of their Subscription or Declaration when they Profess Assent and Confent to all things in the Book of Common Prayer and Ordination And one thing in it is in these words with which the Book beginneth It is evident to all Men diligently reading holy Scripture and ancient Authors that from the Apostles time there have been these Orders of Ministers in Christ's Church Bishops Priests and Deacons which Offices were evermore had in such reverend estimation c. So that here they declare that Bishops and Priests are not only distinct Degrees but distinct Orders and Offices and that since the Apostles time as evident by Scripture c. when yet many of the very Papists Schoolmen do deny it And the Collect in the Ordering of Priests runs thus Almighty God giver of all good things who by the holy Spirit hath appointed divers Orders of Ministers in the Church So that in plain English they declare That Episcopacy even as a distinct Order Office and Function for all these words are there is appointed by the Spirit of God because they believe that no Form is so appointed 2. That which Mr. Stillingfleet calleth A Form is none of the Substance of the Government it self nor the Offices in the Church He granteth that 1. Worshipping Assemblies are of Divine appointment 2. That every one of these must have one or more Pastors who have power in their Order to teach them and go before them in Worship and spiritually guide or govern them But 1. Whether a Church shall have one Pastor or more 2. Whether one of them shall be in some things subject to another 3. Whether constant Synods shall be held for concord of Associated Churches 4. Whether in these Synods one shall be Moderator and how long and with what Authority not unreasonable these he thinks are left undetermined And I am of his mind supposing General Rules to guide them by as he doth But the Matter and Manner of Church-Discipline being of God's appointment and the Nature and Ends of a particular Church and the Office of Pastors as well as the Form of the Church Universal it is past doubt that nothing which subverteth any of these is lawful And indeed if properly no Form of Government be instituted by God then no Form of a Church neither for the Form of Government is the Form of a Church considered in sensu politico and not as a meer Community And then the Church of England is not of God's making Quest. Who then made it Either another Church made this Church and then what was that Church and who made its Form and so ad Originem or no Church made it If no Church made the Church of England quo jure or what is its Authority and Honour If the King made it was he a Member of a Church or not If yea 1. There was then a Church-Form before the Church of England And who made that Church usque ad Originem If the King that made it was no Member of a Church then he that is no Member of a Church may institute a Church Form but quo jure and with what
all their Exceptions against the New Common Prayer Book in the Points wherein it is much worse than the old § 405. And for the Latitudinarians and Unwilling Conformists their Plea is That the use of the Forms and Ceremonies is lawful and that is all that they are required to subscribe to because the Act saith they shall declare their Assent and Consent to the use of all things c. They do not subscribe their Consent to the thing in it self but to so much as is to be used by them and so far only as that they will use it But this is so gross that the Non-conformists cannot stretch so far For 1. What Man can doubt whether all things in the Book were intended for some use or other though not each part to the same use Did the Convocation and Parliament contrive and impose things which they themselves did judge to be of no use Is not the Kalendar and Direction for reading Scripture of use to tell you what Days to keep and what Chapters to read Is not the Rubrick of use to direct you in the several Offices Is not the Doctrinal Determination about the Saving of Baptized Infants and other such like of use to tell us its Doctrine is taken to be true Doubtless every part hath its intended usefulness 2. The words are as express to exclude such stretching as could well be devised For 1. It is Assent as well as Consent which is declared 2. It is to all and every thing which includeth every word 3. It is to every thing contained in it as well as to every thing prescribed by it And the Doctrinals as of three Orders Iure Divino c. are contained in it 3. To put all out of doubt since this Act the Parliament made another Act to which while Proviso's were offered the whole House of Lords sent it back to the Commons with this Proviso That those that declared Assent and Consent to all and every thing c. should be obliged to understand it only as to the use of what was required of them and not as to the things in themselves considered The Commons refused this Proviso and the Houses had a meeting about it in which the Commons delivered their Reasons against that Exposition of the Declaration And in the end the Lords did acquiesce in their Reasons and consented to cast out the Proviso so that now the Parliament hath expounded their own words and there is no more pretence left for the Latitudinarian Equivocation § 406. But if it were otherwise is the use of all things contained there lawful 1. To what they say about the Apocrypha it is answered That it is not lawful to read publickly in the Church on any days so many above One hundred in two Months of the Apocryphal Chapters in the same manner time and title of Lessons with the holy Scripture with no fuller distinction When 1. Experience telleth us That many of the People who understand not the Greek word Apocrypha are thereby drawn to take them for Canonical Scripture being also bound up with it in the Books 2. And when Tobit Susanna Bell and the Dragon Iudith are ordinarily by Protestants taken for Fables or Untruths and therefore not so much as pious Instructions § 407. 2. And for the disorder and defects of the Common Prayer before proved they seem but ill matter for such an unfeigned Assent and Consent § 408. 3. And for the new Clause of the Salvation of Baptized Infants as certain by the Word of God the Scruple were the less if it were confined to the Infants of true Believers But our Church admitteth of all Infants even of Infidels and Heathens without distinction if they have but Godfathers and Godmothers and the Canon enforceth Ministers to Baptize them all without exception And when in our Publick Debate with the Bishops I instanced in one of my Parishioners that was a professed Infidel and yet said he would come and make the common Profession for his Child for Custom sake even Dr. Sanderson the Bishop of Lincoln answered me That if there were Godfathers it had a sufficient Title which Bishop Morley and others of them confirmed Now these Godfathers being not Adopters nor Owners we cannot see it certain in God's Word That all those are saved whom they present to Baptism no nor whom ungodly and hypocritical Christians present for how can the Convenant save the Child as the Child of a Believer which saveth not the Parent as a Believer himself So that while unmeet Subjects are Baptized we cannot Subscribe to this Assertion § 409. And it is strange that when Infant-Baptism it self and commonly said by these Men to be a Tradition and not commanded or found in Scripture that yet they find it certain by the Word of God that Baptized Infants are saved § 410. But some say That it is certain that all Infants so dying are saved and therefore all Baptized Infants But 1. They never shewed us any Word of God from whence that certainty may appear to us nor have they answered what is said against it 2. And what jesting with holy Things is this to speak that of the Baptized only which they mean of all As if they would perswade People that it is some effect of Baptism and priviledge of the Children of the Church which they think belongeth to all the Children of Heathens § 411. Some say that the word All Children is not in and of some its true Answ. The Indefinite here according to common Speech is equivalent to an Universal Children baptized dying before actual sin is equal to all children baptized your Consciences must tell you that if you limit it to some only you cross the sence of the Compilers of the Liturgy I am sure Dr. Gunning who brought it in hath publickly exprest his sence for the Salvation of all such Infants § 412. 4. As to the Practice of Baptizing all Children that can have Godfathers and of Confirming Administring the Lord's Supper Absolving Burying c. with unjust Application to Persons unfit for the Sacraments or Titles given them we know not how to Assent and Consent to the Imposition or Form of as long as we know that the same Church which commandeth us to use those words doth command us to apply them to unworthy Persons And how it may harden the Wicked to Perdition is easily conjectured § 413. 5. And for the Ceremonies they are so largely written about on both sides that I need not stay here to recite the Arguments For my own part as I would receive the Lord's Supper kneeling rather then not at all so I have no Censure for those that wear the Surplice though I never wore it But that Man may adjoyn such a Human Sacrament as the Cross in Baptism to God's Sacrament I am not satisfied in And cannot Assent or Consent to it that such a solemn dedicating Sign should be stated in God's Publick Worship by Man 1.
could be And their Arguments as many though I thought not so good Many Books came out against hearing Common Prayer and against hearing any of the present Parish Ministers One said to be by Mr. Iohn Godwin and another by one Mr. Brown of Worcestershire a fervent injudicious honest Fifth-Monarchy-man and many more that made the Common Prayer to be no less than Idolatry Because it was not prescribed by the Scripture they said it is false Worship and false Worship they said was one Species of Idolatry by which arguing they would have made every fault in any of our Prayers or other Worship to be Idolutry For Scripture prescribeth not any disorder or other fault in Prayer but forbiddeth it and so they may on the same account call it false Worship and Idolatry But many honest People were led to depart too far from the Parish Assemblies and from Charity and Unity it self by such weak reasonings as these Yea many turned Quakers because the Quakers kept their Meetings openly and went to Prison for it cheerfully and because they would not joyn with the late imposed Ministry and Worship which was so bad in their esteem that their hearts rose against any Debate in which we would but question it When I hear men cry out against us as dangerous Schismaticks even when we deny not Communion with the conformable Parish Ministers meerly because we cease not preaching when the Magistrates and Prelates command us so to do notwithstanding the notorious necessity of the People it bringeth to my thoughts two remarkable Passages there met with The first of the Eastern Churches Alexandria Antiâch Câsares c. which stuck to their old Pastors in private Meetings and refused the new obtruded Bishops suspected of Arrianism notwithstanding the Emperour Valens his Prohibition and his contrary Commands and his personal violent Impedition The like was done in Constantine's time The second is of many Bishops in Africa who by Gensericââ were forbid to preach and when they obeyed him not their Tongues were cut out And God by a Miracle justified their Disobedience to the King and they spake as well as when they had their Tongues Among many Historians who report this I remember two credible ones who profess that they saw and heard the men speak themselves after the cutting out of their Tongues One is Victor Uticensis and as I remember the other is Aenaem Gazem § 434. I confess some of those that were for Separation from the Parish Churches spake so plausibly that it was no wonder that most of the Religious sort followed them They said that 1. We have but lately sworn in the Covenant against Superstition and for a Reformation and shall we all so soon return to Liturgies and Ceremonies c. at the Will of Man 2. As Conformity so Separation is now another thing than it was when the old Non-conformists wrote against the Brownists the Churches being far more polluted 3. We are commanded to avoid them that walk disorderly and not to bid them good speed that bring false Doctrine and not to eat with them c. And Cyprian saith That it belongeth to the People to avoid a bad Pastor and that if they do it not they must not think themselves innocent though Synods cast them not out And what sin say they can be more heinous than to break their Vows with God so solemnly and in such dreadful Expressions made and to Subscribe under their Hands That neither Prince nor People in Three Kingdoms ought to reform such a corrupted undisciplin'd Church no not though they have Sworn to endeavour it and not only to be Perjured themselves but to justifie Three Kingdoms in the Guilt of Perjury to dishonour our Nation before all the World and teach them to name it Insula Perfidorum the Perjured Island To declare openly for the absolute Slavery of the Kingdoms whose Liberty their Ancestors preferred before their Lives declaring that it is not lawful by Arms to save my Purse or Throat from Thieves if they say they have the King's Commission for it âor shew it To Assent and Consent unfeignedly to all the Corruptions imposed on them To make all this a Ministerial Sin by Publishing or Reading it before all the Congregation To turn to all this unfaithfully without ever Debating the Case with the ablest that differed from them or else going on when they were Silenced in Conference and had nothing to say Are these men for us to hold Communion with 4. God will be worshipped with the best and curseth them that offer him the blind and lame when they have better in their Flocks 5. The Churches are not only undisciplined but the Pastors by Subscription justifie it and compel by cruel Persecution all Men to Communicate with them thrice a year both the Good against their Consciences and the Bad against the Word of God to their Condemnation And shall we Communicate with such § 435. To these sad and heavy Accusations we answered 1. The Covenant bound us to our best to reform but did not bind us to sin that is to forsake all Christian Churches among us and all Publick Worship when we cannot reform as we desire As I am bound to amend all the Disorders and Faults of my own Prayers but not to give over praying till I can amend them Nay the Covenant bindeth us to come to the Assemblies in that it bindeth us against Schism Prophaneness and whatsoever is against sound Doctrine and Godliness 2. I confess that Conformity is not the same thing as it was in the Brownists time But yet the Difference is not so great as to make Separation lawful now which was unlawful then In one great Point the Case of the Church was worse then than it is now in that the multitude of the People being new turned from Popery by the bare Will of the Queen and Parliament were far more ignorant than now they are when the Gospel hath made the People much more understanding and reformed insomuch that in some few great Towns and Parishes a considerable part of the People are zealous Professors of Religion that daily worship God in their Families 3. There is a great deal of Difference between God's Commands to a Church to cast out and avoid particular Sinners by way of Disciplinary Reformation and a particular Person 's avoiding whole Churches and that before the Neighbouring Churches have in any Synod declared them unfit for our Communion The former may be found but any Command for the latter you will hardly find in Scripture but contrarily it was the practice of Schismaticks and Hereticks For how can you proceed in Christ's method of Admonition with such whole Churches At least till they are notoriously Heretical or intolerably corrupt and obstinate therein you cannot avoid them The Churches of Corinth Galatia Ephesus Sardis Laodicea Thiatyra c. had foul Corruptions and are commanded to execute Discipline on the Members but no Members commanded to forsake the Churches
only to the Holy Canonical Scriptures in general and to the Creeds and 36 Articles in particular And no Oath Promise or Consent he required save only the renewing of the Covenant which in Baptism we made to God and a promise of Fidelity in our Ministry and the Oaths of Allegiance and Supremacy to the King And for all lesser matters let it suffice that the Laws may restrain us from preaching against any Established Doctrine or against Episcopacy Liturgy or Ceremonies and from all Male-Administrations or Church-Tyranny or Injustice about the Sacraments and that we be punishable according to the quality of the Offence II. The Fire having now caused a Necessity of many more publick Assemblies for God's Worship besides those in the yet standing Parish-Churches we humbly conceive that it would much conduce to the re-edifying of the Churches and City and the contenting of many and the drawing off the people from more private Meetings if a competent Number of the Ruin'd Cnurches be allowed to such sober Protestants as will repair them with the same liberty and Security for possession as the French and Dutch in London have their Churches the people chusing their Pastors and maintaining them Or if his Majesty's Bounty allow them any Stipend that none have that Stipend whom his Majesty approveth not And that the Pastors be not suffered to introdâce there any Heresie or Idolatry but shall preach the Doctrine of the sacred Scriptures not opposing the Doctrines or Orders of the Church and shall worship God according to the Liturgy or the Assembly's Directory or the Reformed Liturgy offered by the Commissioners 1660. as they desire III. That all such be capable of Benefices who subscribe and swear as is aforesaid and being of Competent Abilities shall be lawfully Ordained or if already ordained are confirmed by the late Act or shall be confirmed by any Commissioned by his Majesty they being obliged some time to read the Liturgy and sometimes to administer the Sacrament according to it abating the Ceremonies And to be often present when it is read which shall be ordinarily or constantly done and the Sacrament administred as oft as is required by Law by himself or some other allowed Minister And that those who will only subscribe and swear as is abovesaid being ordained also as aforesaid but cannot so far conform to the Liturgy may be allowed to preach and Catechize publickly as Lecturers or Assistants to some others and to have such further Liberty about the Sacraments as by just Regulations shall be made safe to Religion and the publick peace There is another way which would satisfie almost all by allowing each party such a Minister whose Ordination and Ministration they do make no scruple at which would prevent all private Churches and perhaps all Face of Schism among us which is if in every Parish where any party dissenteth from the Established way the Dissenters be left at liberty either to communicate with any Neighbour-Parish or to chuse an Assistant for the Incumbent which Assistant shall be maintained by themselves unless the Incumbent will voluntarily contribute And shall officiaâe one half of the Day as the Incumbent doth the other having leave to do it according to the foresaid Directory or the Additional Liturgy offered 1660. or at least to have the use of the Church at such Hours as the Incumbent doth not there officiate The people receiving the Communion from each according to their several Iudgments And though so great a Rupture as ours is cannot be cured without some inconveniences which may be here objected yet such Laws may be made for the Regulation of this Liberty as may restrain all Faction Contention and Mutual Contempt or Injuries and even the Naming themselves Members of distinct Churches as might be shewed § 66. The Copy of the Lord Keeper's or Dr. Wilkins's Proposals In order to Comprehension it is Humbly Offered 1. That such persons as in the late times of disorder have been ordained by Presbyters shall be admitted to the Exercise of the Ministerial Function by the Imposition of the Hands of the Bishop with this or the like Form of Words Take thou Authority to Preach the Word of God and to Minister the Sacraments in any Congregation of the Church oâ England where thou shalt be lawfully appointed thereunto An Expedient much of this Nature was practised and allowed of in the Case of the Catharists and Melesians Vid. 8th Canon Concil Nic. âynodical Epistle of the same to the Churches of Egypt Gelasius Cyzicenus Hist. Con. Nic. 2d part 2. That all persons to be admitted to any Ecclesiastical Function or Dignity or the Employment of a School-master after the Oaths of Allegiance and Supremacy shall instead of all former Subscriptions be required to subscribe this or the like Form of Words I A. B. do hereby profess and declare That I do approve the Doctrines Worship and Government Established in the Church of England as containing all things necessary to Salvation and that I will not endeavour by my self or any other directly or indirectly to bring in any Doctrine contrary to that which is so Established And I do hereby promise That I will continue in the Communion of the Church of England and will not do any thing to disturb the Peace thereof 3. That the Gesture of Kneeling at the Sacrament and the use of the Cross in Baptism and bowing at the Name of Iesus may be left indifferent or may be taken away as shall be thought most expedient 4. That in Case it be thought fit to review and alter the Liturgy and Canons for the satisfaction of Dissenters that then every person to be admitted to preach shall upon his Institution or Admission to preach upon some Lord's Day within a time to be limited publickly and solemnly read the said Liturgy and openly declare his Assent to the Lawfulness of the use of it and shall promise That it shall be constantly used at the time and place accustomed In order to Indulgence of such Protestants as cannot be comprehended under the publick Establishment it is Humbly offered 1. That such Protestants may have liberty for the Exercise of thâr Religion in publick and at ãâã Charges to build or procure places for their publick Worship either within or near Tââs as shall be thought most Expedient 2. That the Names of all such persons who are to have this Liberty be Registred together with the Congregations to which they belong and the Names of their Teachers 3. That every one admitted to this liberty be disabled to bear any publick Office but shall fine for Officers of Burden 4. And that upon shewing a Certificate of their being listed among those who are indulged they shall be freed from such legal penalties as are to be inflicted on those who do not frequent their Parish-Churches 5. And such persons so indulged shall not for their meeting in Conventicles be punished by Confiscation of Estates 6. Provided that they be
the Churches of England and faithfully to preserve the peace and happiness thereof And all those who are qualified with abilities according to the Law and take the Oaths and Declarations abovesaid shall be allowed to preach Lectures and Occasional Sermons and to Catechize and to be presented and admitted to any Benefice or to any Ecclesiastical or Academical promotions or to the teaching of Schools 3. Every person admitted to any Benefice with cure of Souls shall be obliged himself on some Lord's day within a time prefixed to read the Liturgy appointed for that day when it is satisfactorily altered and the greatest part of it in the mean time and to be often present at the reading of it and sometimes to administer the Sacrament of the Lord's Supper according to the said Liturgies And it shall by himself or some other allowed Minister be constantly used in his Church and the Sacraments frequently administred as is required by the Law 4. The 4th was against the Ceremonies without alteration in their own words save about bowing at the Name âesus as after 5. No Bishop Chancellor or other Ecclesiastical Officers shall have power to silence any allowed Minister or suspend him ãâã officio vel beneficio arbitrarily or for any cause without a known Law And in case of any such arbitary or injurious silencing and suspension there shall be allowed an appeal to some of his Majestie 's Courts of Iustice so as it may be prosecuted in a competent time and at a tolerable expence being both Bishops and Presbyters and all Ecclesiastical persons are under the Government of the King and punishable by him for gross and injurious male-administrations 6. Though we judge it the Duty of Ministers to Catechize instruct exhort direct and comfort the people personally as well as publickly upon just occasion yet lest a pretended necessity of Examinations before the Sacrament of the Lord's Supper or an unwarrantable strictness should introduce Church-Tyranny and wrong the faithful by keeping them from the Communion let all those be admitted to the Communion who since their Infant baptism have at years of discretion manifested to the Bishop or the Ministers of the Parish Church where they live a tolerable understanding of the Essential points of Faith and Godliness that is of the Baptismal Covenant and of the nature and use of the Lord's Supper and have personally owned before them or the Church the Covenant which by others they made in Baptism professing their Resolution to keep the same in a Faithful Godly Righteous Charitable and Temporal Life and are not since this profession revolted to Atheism Insidelity or Heresy that is the denying of some Essential Article of faith and live not impenitently in any gross and scandalous sin And therefore in the Register of each Parish let all their Names be written who have either before their Confirmation or at any other time thus understandingly owned their Baptismal Covenant and a Certificate thereof from the Minister of the place shall serve without any further examination for their admission to Communion in that or any other Parish Church where they shall after live till by the aforesaid revolts they have merited their suspension 7. Because in many families there are none who can read or pray âor call to remembrance what they have heard to edify themselves and spend the Lords day in holy Exercises and many of these live so far from the Church that they go more seldom than the rest and therefore have great need of the assistance of their Neighbours it is not to be taken for a Conventicle or unlawful meeting when Neighbours shall peaceably joyn together in reading the Scripture or any good books or repeating publick Sermons and praying and âging âsalms to God whilst they do it under the inspection of the Minister and not in opposition to the publick Assemblies Nor yet that meeting where the Minister shall privately Catechize his Neighbours or pray with them when they are in sickness danger or distress tho persons of several Families shall be present 8. Whereas the Canon and Rubrick forbid the adâission of notorious scandalous sinners to the Lords table be it enacted that those who are proved to deride or scorn at Christianity or the holy Scriptures or the Life of Reward and Punishment or the serious practice of a Godly Life and strict obedience to Gods Commands shall be numbered with the Scandalous sinners mentioned in the Canon and Rubrick and not admitted before repentance to the holy Communion § 69. The following paper will give you the reasons of all our alterations of their form of Words But I must add this that we thought not the form of Subscription sufficient to keep out a Papist from the established Ministery much less from a Toleration which we medled not with And here and in other alterations I bore the blame and they told me that no Man would put in such doubts but I. And I will here tell Posterity this Truth as a Mystery yet only to the blind which must not now be spoken that I believe that I have been guilty of hindering our own Liberties in all Treaties that ever I was employ'd in For I remember not one in which there was not some crevice or contrivance or terms offered for such a Toleration as would have let in the moderate Papists with us And if we would but have opened the Door to let the Papists in that their Toleration might have been charged upon us as being for our sakes and by our request or procuâement we might in all likelihood have had our part But though for my own part I am not for Cruelty against Papists any more than others even when they are most cruel to us but could allow them a certain degree of liberty on Terms that shall secure the common Peace and the People's Souls yet I shall never be one of them that by any renewed pressures or severities shall be forced to petition for the Papists liberty if they must have it let them Petition for it themselves No craft of Iesuits or Prelates shall thunder me cudgel me or cheat me into the Opinion that it is now necessary for our own Ministry Liberty or Lives that we I say we Nonconformists be the famed Introducers of the Papists Toleration that so neither Papists nor Prelatists may bear the odium of it but may lay it all on us God do what he will with us his way is best but I think that this is not his way § 70. Upon these Alterations I was put to give in my Reasons of them which were as followeth The Reasons of our Alterations of your Proposals 1. I Put in Presidents c. to avoid Dispute whether such were meer Presbyters or as some think Bishops 2. I leave out time of disorder because it will else exclude all that were Ordained by Presbyters since the King came in 3. I put in Instituted and Authorized to intimate that it is not an Ordination to
I so far defie any Accuser who will question my Loyalty that as I have taken the Oaths of Supremacy and of Allegiance and a special Oath of Fidelity when I was Sworn I know not why as His Majesty's Servant so I am ready to give a much fulleâ signification of my Loyalty than that Oath if I had taken it would be And to own all that is said for the Power of Kings and of the Subject's Obedience and Non-resistance by any or all the Councils and Confessions of any Christian Churches upon Earth whether Greeks or Romans Reformed Episcopal Presbyterian or any that are fit to be owned as Christians that ever came to my notice besides what is contained in the Laws of our own Land And if this will not serve I shall patiently wait in my Appeal to the Un-erring Universal Judgment § 123. 2. In other manner than is allowed by the Liturgy or Practice of the Church of England At which Conventicle Meeting or Assembly there should be Five Persons or more Assembled over and above those of the Houshold Pos. 1. To Preach or Teach in a House not Consecrated for a Temple is not contrary to the Liturgy and Practice of the Church of England Arg. 1. That which the Scripture expresly alloweth is not contrary to the Liturgy and Practice of the Church of England But to Preach and Teach even Multitudes in Houses and other places not so Consecrated the Scripture expresly alloweth Ergo. The Major is proved 1. Because the Book of Ordination requireth that all that are Ordained shall promise to Instruct the People out of the Holy Scripture being persuaded that they contain sufficiently all Doctrine required of Necessity to Salvation and to teach no other And with all Faithful Diligence to banish all Doctrines contrary to God's Word And to use both publick and private Monitions and Exhortations as well to the Sick as to the whole as need shall require and occasion shall be given 2 The same Sufficiency of the Scripture is asserted in the 6th Article of the Church And Article 20. bindeth us to hold That it is not lawful for the Church to ordain any thing contrary to God's written Word So Art 21. more 3. The said Scriptures are appointed by the Rubrick to be read as the Word of God himself 4. The Law of the Land declareth That nothing shall be taken for Law which is contrary to the Word of God 5. The First and Second Homily shew the sufficiency of it and necessity to all Men. The Minor is proved 1. from Acts 20. 20. 7 8 28. last 8. 4 25 35. 10. 34. 12. 12. 2 Tim. 4. 1 2. Mat. 5. 1 2. Mark 2. 13. 10. 1. Luke 5. 3. 13. 26. 2. From those Texts which command Christ's Ministers to Preach and not forbear Therefore if they be forbidden to Preach in the Temples they must do it elsewhere Iohn 21. 15 16 17. 1 Cor. 9. 16. Acts 4. 18 19 20. 2 Tim. 4. 1 2. Luke 9. 62. 3. From the Expository Practice of the Church in all Ages 4. From the Expository Practice of the Universal Church of England who Preached in Houses in the time of their late Restraint by Cromwel Arg. 2. The Church of England bindeth Ministers to Teach both publickly and privately in their Ordination as afore recited 2. In the Liturgy for the Visitation and Communion of the Sick it alloweth private Exhortation Prayer and Sacraments 3. The 13 Canon requireth that the Lord's Day and other Holy-Days be spent in publick and private Prayers And the very Canon 71. which most restraineth us from Preaching and Administring the Sacrament in private Houses doth expresly except Times of necessity when any is so impotent as he cannot go to Church or dangerously sick c. 4. The instructing of our Families and Praying with them is not disallowed by the Church And I my self have a Family and Persons impotent therein who cannot go to Church to Teach Arg. 3. The 76 Can. condemneth every Minister who voluntarily relinquisheth his Ministry and liveth as a Lay-Man Ergo We must forbear no more of the Ministerial Work than is forbidden us Pos. 2. The number of Persons present above Four cannot be meant by this Act as that which maketh the Religious Exercise to be in other manner than allowed by the Liturgy or Practise of the Church Arg. 1. Because the manner of the Exercise and the number of Persons are most expresly distinguished And the restraint of the number is expresly affixed only to them who shall use such unallowed manner of Religious Exercises not medling at all with others The Words at which Conventicle c. do shew the Meeting to be before described by the manner of Exercise Otherwise the Words would be worse than Non-sense 2. Because if the Words be not so interpreted then they must condemn all our Church Meetings for having above four As if they had said where Five are met it is contrary to the Liturgy of the Church which cannot be If it be said That for above Four to meet in a House is not allowed by the Church I Answer 1. That is a Matter which this Act meddleth not with as is proved by the foresaid distinguishing the manner of Exercise from the number of Persons 2. Nor doth the Act speak of private Houses or put any difference between them and Churches but equally restraineth Meetings in Churches which are for disallowed Exercises of Religion 3. Nor is it true in it self that the Church disalloweth the number of Five in private Houses as is proved before But it contrarily requireth that at private Communions there shall be Neighbours got to Communicate and not fewer than three or two And at private Baptisms and other occasions the number is not limited by the Church at all 3. Because the Act is directed only against seditious Sectaries and their Conventicles 4. Because the Words of the Act shew that the Law-makers concur with the sence of the Church of England which is no where so strict against Nonconformity as in the Canons And in these Canons viz. 73 and 11. A Conventicle is purposely and plainly descibed to be such other Meetings Assemblies or Congregations than are by the Laws held and allowed which challenge to themselves the Name of true and lawful Churches Or else secret Meetings of Priests or Ministers to consult upon any matter or course to be taken by them or upon their motion or direction by any other which may any way tend to the impeachment or depriving of the Doctrine of the Church of England or the book of Common-Prayer or of any part of the Government and Discipline of the Church So that where there is no such Consultation of Ministers nor no Assemblies that challenge to themselves the Name of true and Lawful Churches distinct from the allowed Assemblies there are no Conventicles in the sence of the Canons of the Church of England which this Act professeth to
required but I think it should be the Congregation's And what if the Elders dissent Shall that hinder the Relation or not 93. The number of chosen Ministers in National Synods will be inconsiderable as to the rest 96. The use of a National Synod where all Bishops and Moderators are chosen by the King and the Commissioner ruleth being before-hand resolved to be to Compile a Liturgy and Rules for all Points of Divine Worship with the Methods Circumstances and Rites to be observed therein Many knowing what Liturgy Subscriptions Declarations and Rites are pleasing to Authority in England will imagine them in fierâ if not virtually set up already in Scotland when these Rules are set up 107. Publick Pennance And why not and Suspension from Communion till penitent Confession be made But I know not why Compensations should serve instead of Confession and Promise of Reformation without which Money will not make a Man a Christian nor fit for Church-Communion But for any other Pennance besides one penitent Confession and Promise of Amendment and desire of the Churches Prayers for Pardon I know nothing of it and therefore meddle not with it 132. No Act Order nor Constitution may be Expounded to reach to Scripture Constitutions and Orders and the proper Acts of the Ministerial Office if not better explained 133. The Word Ecclesiastical Meeting may be interpreted of particular Synaxes or Congregations of a Parish for Worship if not limited which Convocating of the People is part of the Pastor's proper Office and for a thousand Years was so accounted by the Catholick Church And if in case of Discord or Heresie a few Neighbour Ministers meet for a Friendly Conference to cure it it seemeth hard to charge them with Sedition 140. If the Parties be able to come 143. Many of these Faults should be Corrected by Mulcts before Men be forbidden to Preach the Gospel If every Man be Suspended which I suppose is prohibiting him to Preach and Endeavour Mens Salvation who useth unsound Speeches Flattery or Lightness I doubt so many will talk themselves into Silence that a sharp Prosecution will leave many Churches desolate 145. But what if there be no Preachers to be had May not the Suspended Preach 146. Disobedience to some of the small Ecclesiastical Rules may be punished with Mulcts without absolute Silencing especially when able Preachers are wanting Shall the instructing of the Peoples Souls so much depend on every Word in all these Canons But oh that you would make that good in Practice that Labouring to get Ecclesiastical Preferment should be punished if it were with less than Deposition It would be a happy Canon 147. But shall the Synod or Presbytery carry by Vote or not 149. If every Church-Session have this power of Suspension with power but to say We declare you unfit for Communion of this particular Church till you repent it would give me great Satisfaction were I in Scotland For to speak freely I take these two Things to be of Divine Appointment 1. That each particular Church have its proper Pastor who have the Ministerial Power of Teaching Worship Sacraments Prayer Praise and Discipline and I desire no more Discipline than you here grant that is Suspension from Communion in that particular Church if also the Person may be declared unfit for it till he Repent 2. That these Pastors hold such Correspondency as is necessary to the Union of the Churches in Faith and Love And 3. For all the rest I take them to be Circumstances of such prudential Determination that I would easily submit to the Magistrates determination of them so they be not destructive to the Ends and would not have Ministers take too much of the trouble of them upon themselves without necessity 152. But then you seem here to retract the particular Churches Power again For if a Man may be debarred the Communion for once sinning by Fornication Drunkenness c. why not much more for doing again after Repentance I differ more from this than all the rest Is it not enough that the Party may Appeal to the Presbytery And that the Sessions or Pastor be responsible for Male-Administration or Injury if proved This one Canon would drive me out of the Ministry in Scotland I would never be a Pastor where I must after the first Crime ever after give the Sacrament to every flagitioâs Offender till the Presbytery suspend him unless they do it very quickly which perhaps they may never do 153 154. No doubt but Iure Divino every true particular Church hath the Power of Excommunicating its own Members out of that particular Church-Communion Delivering up to Satan is a doubtful Phrase which I shall not stand on But an Excommunication which shall bind many Churches to avoid the Sinner must be done or Consented to by those many Churches Therefore Excommunication should be distinguished 156. Sure some few Ecclesiastical Rules and Proceedings may be so low as that a Contempt of them may be easilyer punished than with this terrible Excommunication Impenitency must be joyned with Scandalous Sins or else they make not the Person Excommunicable as is implyed in what followeth 162. No doubt but every Church may absolve its own Members from that sort of Excommunication which it self may pass And so may a Presbytery But if the Magistrate will have a more formidable Diocesane or National Excommunication and an answerable Absolution those Circumstances are to be left to his Prudence so be it he deprive not each particular Pastor and Church of their proper Power and Priviledge plainly found in Scripture and used many hundred Years through the Catholick Church Honourable Sir The Copy which you sent me goeth no further than to the Visitation of the Sick viz. to Can. 176. And so much according as I was desired I have freely and faithfully Animadverted And in general here are many excellent Canons though of many things I cannot Judge and those few Exceptions I humbly offer to your Consideration craving your Pardon for this boldness which I should not have been guilty of if the worthy Messenger had not told me that it was your desire Sir I rest Your Humble Servant Rich. Baxter Iuly 22. 1670. § 173. I had forgotten one passage in the former War of great remark which put me into an amazemeut The Duke of Ormond and Council had the cause of the Marquess of Antrim before them who had been one of the Irish Rebels in the beginning of that War when in the horrid Massacre two hundred thousand Protestants were murthered His Estate being sequestred he sought his restitution of it when King Charles II. was restored Ormond and the Council judged against him as one of the Rebels He brought his cause over to the King and affirmed that what he did was by his Father's Consent and Authority The King referred it to some very worthy Members of his Privy-Council to examine what he had to shew Upon Examination they reported that they found that he had
Sorrow but such as tendeth to raise us to a high Estimation of Christ and to the magnifying of Grace and a sweeter taste of the Love of God and to the firmer Resolution against Sin And that Tears and Grief be not commended inordinately for themselves nor as meer Signs of a Converted Person And that we call Men more to look after Duty than after Signs as such âât Self-love on Work and spare not so you will call them much more to the Love of God and let them know that that Love is their best sign but yet to be exercised on a higher Reason than as a sign of our own Hopes for that Motive alone will not produce true Love to God And as the Antinomians too much exclude Humiliation and signs of Grace so too many of late have made their Religion to consist too much in the seeking of these out of their proper time and place without referring them to that Obedience Love and Joy in which true Religion doth principally consist Reader I do but transcribe these three Counsels for thee from a Multitude of Melancholy Persons sad Experiences § 185. This Year Salisbury-Diocess was more fiercely driven on to Conformity by Dr. Seth Ward their Bishop than any place else or than all the Bishops in England besides did in theirs Many Hundreds were Prosecuted by him with great Industry And among others that learned humble holy Gentleman Mr. Thomas Grove an Ancient Parliament-Man of as great Sincerity and Integrity as almost any Man I ever knew He stood it out a while in a Law-Suit but was overthrown and fain to forsake his Countrey as many Hundreds more are quickly like to do § 186. And his Name remembreth me that Ingenuity obligeth me to Record my Benefactor A Brother's Son of his Mr. Rob. Grove is one of the Bishop of London's Chaplains who is the only Man that Licenseth my Writings for the Press supposing them not to be against Law which else I could not expect And besides him alone I could get no Licenser to do it And because being Silenced Writing is the far greatest part of my remaining Service to God for his Church and without the Press my Writings would be in vain I acknowledge that I owe much to this Man and one Mr. Cook the Arch-bishop's Chaplain heretofore that I live not more in vain § 187. And while I am acknowledging my Benefactors I add that this Year died Serjeant Iohn Fountain the only Person from whom I received an Annual Sum of Money which though through God's Mercy I needed not yet I could not in Civility refuse He gave me 10 l. per Ann. from the time of my Silencing 'till his Death I was a Stranger to him before the King's Return save that when he was Judge before he was one of the Keepers of the Great Seal he did our Countrey great Service against Vice He was a Man of a quick and sound Understanding an upright impartial Mind and Life of too much testiness in his weakness but of a most believing serious Fervency towards God and open zealous owning of true Piety and Holiness without owning the little Partialities of Sects as most Men that ever I came near in Sickness When he lay sick which was almost a Year he sent to the Judges and Lawyers that sent to visit him such Answers as these I thank your Lord or Master for his kindness Present my Service to him and tell him It is a great Work to Die well his time is near all worldly Glory must come down intreat him to keep his Integrity over-come Temptations and please God and prepare to Die He deeply bewailed the great Sins of the Times and the Prognosticks of dreadful things which he thought we were in danger of And though in the Wars he suffered Imprisonment for the King's Cause towards the end he came from them and he greatly feared an inundation of Poverty Enemies Popery and Infidelity § 188. The great Talk this Year was of the King 's Adjourning the Parliament again for about a Year longer and whether we should break the Triple League and desert the Hollanders c. § 189. Before they were Adjourned I secretly directed some Letters to the best of the Conforming Ministers telling them how much it would conduce to their own and the Churches Interest if they that might be heard would become Petitioners for such Abatements in Conformity as might let in the Non-conformists and unite us seeing two things would do it 1. The removal of Oaths and Subscriptions save our Subscription to Christianity the Scriptures and the 39 Articles and the Oaths of Allegiance and Supremacy 2. To give leave to them that cannot use all the Liturgy and Ceremonies to be but Preachers in those Churches where they are used by others submitting to Penalties if ever they be proved to Preach against the Doctrine Government or Worship of the Church or to do any thing against Peace or the Honour of the King and Governours But I could get none to offer such a Petition And when I did but mention our own petitioning the Parliament those that were among them and familiar with them still laught at me for imagining that they were reasonable Creatures or that Reason signified any thing with them in such Matters And thus we were Silenced every way § 190. During the Mayoralty of Sir Samuel Sterling many Jury's Men in London were Fined and Imprisoned by the Judge for not finding certain Quakers guilty of violating the Act against Conventicles They Appealed and sought remedy The Judges remained about a Year in suspense and then by the Lord Chief Justice Vaughan delivered their Resolution against the Judge for the Subject's Freedom from such force of Fines that when he had in a Speech of two or three Hours long spoke vehemently to that purpose never thing since the King's Return was received with greater Joy and Applause by the People and the Judges still taken for the Pillars of Law and Liberty § 191. The Parliament having made the Laws against Nonconformists Preaching and private Religious Meetings c. so grinding and terrible as aforesaid the King who consented to those Laws became the sole Patron of the Nonconformist's Liberties not by any Abatements by Law but by his own Connivance as to the Execution the Magistrates for the most part doing what they perceived to be his Will So that Sir Rich. Ford all the time of his Mayoralty in London though supposed one of their greatest and most knowing Adversaries never disturbed them The Ministers in several Parties were oft encouraged to make their Addresses to the King only to acknowledge his Clemency by which they held their Liberties and to profess their Loyalty Sir Iohn Babor introduced Dr. Manton and some with him Mr. Ennis a Scotch Non-conformist by Sir Rob. Murray introduced Mr. Whittakers Dr. Annesley Mr. Watson and Mr. Vincent's The King as they say themselves told them That though such Acts were made He was against
dare not desert it lest we shortly appear before our Judge in the guilt of sacriledge perfidiousness against Christ and the people's Souls But we are forbiden to exercise it unless we will do that which we profess as Men that are passing to our final Doom we would readily do were it not for fear of God's displeasure and our Damnation Deprivation of all Ministerial maintenance with heavy Mulcts on such as have not money to pay and long Imprisonments in the Common Goals with Malefactors and banishment to those that shall survive them and that into remote parts of the World were the penalties appointed for us by your Laws Voluminous reproaches are published against us in which our Superiours and the World are told that we hold that things indifferent are made unlawful by the Commands of lawful Governours and that we are guilty of Doctrines inconsistent with the Peace and Safety of Societies and that we are moved by Pride and Covetousness as if we were proud of Men's Scorn and covetous of sordid Want and Beggery and ambitious of a Gaol and that we are Unpeaceable Disloyal Odious and Intolerable Persons Lest we should seem over-querulous and our Petitions themselves should prove offensive we have been silent under Twelve years sufferings by which divers Learned and holy Divines have been hastened home to Glory hoping that Experience would have effectually spoken for us when we may not Speak for our selves And did we believe that our own pressures were the greatest consequent Evil and that the People's knowledge and piety and the allowed Ministers Number sufficiency and Diligence were such as made our Labours needless and that the History of our Silence and Sufferings would be the future Honour of this Age and the future Comfort of your Souls and theirs that instigate you against us before our Common Judge we would joyfully be silent and accept of a Dismission But being certain of the contrary we do this once adventure humbly to tender to Your Majesty and Your Parliament these following Requests 1. Because God saith That he that hateth his Brother is a Murderer and hath not Eternal Life We humbly crave leave once to Print and Publish the true State and Reasons of our Nonconformity to the World to save Mens Souls from the guilt of unjust Hatred and Calumny And if we err we may be helped to Repentance by a Confutation and the Notoriety of our shame 2. That in the mean time this Honourable House will appoint a Committee to consider of the best means for the Healing our Calamitous Divisions before whom we may have leave at last to speak for our selves 3. That these annexed Professions of our Religion and Loyalty may be received as from Men that better know their own Minds than their Accusers do and who if they durst deliberately Lie should be no Nonconformists 4. That if yet we must suffer as Malefactors we may be punished but as Drunkards and Fornicators are with some Penalty which will consist with our Preaching Christ's Gospel and that shall not reach to the hurt or danger of many Thousand Innocent People's Souls till the Re-building of the Burnt-Churches the lessening of great Parishes where one of very many cannot hear and worship God and till the quality and number of the Conformable Ministers and the knowledge piety and sobriety of the people have truly made our Labours needless and then we shall gladly obey your Silencing Commands And whereas there are commonly reckoned to be in the Parishes without the Walls above Two hundred thousand persons more than can come within the Parish Churches they may not be compelled in a Christian Land to live as Atheists and worse than Infidels and Heathens who in their manner publickly worship God The Profession of our Religion I A. B. Do willingly profess my continued resolved consent to the Covenant of Christianity which I made in my Baptism with God the Father Son and Holy Ghost forsaking the Devil the World and the sinful Lusts of the Flesh And I profess my Belief of the Ancient Christian Creeds called The Apostles The Nicene and The Constantinopolitane and the Doctrine of the Blessed Trinity fullier opened in that ascribed to Athanasius And my Consent to The Lord's Prayer as the Summary of Holy Desires and to The Decalogue with Christ's Institutions as the Summary Rule of Christian Practice And to all the Holy Canonical Scriptures as the Word of God And to the Doctrine of the Church of England professed in the 39 Articles of Religion as in sence agreeable to the Word of God And I renounce all Heresies or Errours contrary to any of these And I do hold that the Book of Common Prayer and of Bishops Priests and Deacons containeth in it nothing so disagreeable to the Word of God as maketh it unlawful to live in the Peaceable Communion of the Church that useth it The Profession of our Loyalty and Obedience I do willingly and without Equivocation and Deceit take the Oaths of Allegiance and the King's Supremacy and hold my self obliged to perform them I detest all Doctrines and Practices of Rebellion and Sedition I hold it unlawful for any of His Majesty's Subjects upon any pretence whatsoever to take Arms against the King His Person Authority Dignity or Rights or against any Authorized by his Laws or Commissions And that there is no Obligation on me or any other of his Subjects from the Oath Commonly called The Solemn League and Covenant to endeavour any change of the present Government of these His Majesty's Kingdoms nor to endeavour any Reformation of the Church by Rebellion Sedition or any other unlawful means The Overplus as a remedy against Suspicion We believe and willingly embrace all that is written in the Holy Scriptures for the power of Kings and the Obedience of their Subjects and the sinfulness of Rebellion and Resistance And concerning the same we consent to as much as is found in any General Council or in the Confession of any Christian Church on Earth not respecting Obedience to the Pope which ever yet came to our knowledg or as is owned by the Consent of the Greater part of Divines Politicians Lawyers or Historians in the Christain World as far as our Reading hath acquainted us therewith II. To the King 's most Excellent Majesty The Humble Petition of some Citizens of London on the behalf of this City and the Adjoyning Parishes Sheweth THat the Calamitous Fire 1666 with our Houses and Goods Burnt down near 90 Churches few of which are yet Re-edifyed And divers Parishes whose Churches yet stand are so great that it is but a small part of the Inhabitants that can there hear whereby great Numbers are left in ignorance and as a prey to Papists and other Seducers and which is worse to Atheism Infidelity and Irreligiousness And if many of their ancient ejected silenced Pastors who for refusing certain Subscriptions Declarations Promises Oaths and Practices are called Nonconformists had not through
Protestant Divines of England are branded as Popish that since the Reformation have defended against the Pope that Bishops are jure Divino for so I say it was direct Popery that first denied Bishops to be jure Divino witness the Pope's and Papelins canvassing in the Council of Trent to oppress by Force and Tyranny the far major and more learned part of the Council that contended for so many Months with Suffrages Arguments and Protestations Protestant like to have it defined that Bishops were jure Divino and only the Pope and his Titulars and Courtiers suffered it not to be propounded least it should be as certainly it would have been defined for then Popes and Presbyterians could not have lorded it so Thus the chiefest and most pious and learned Bishops of our English Church must be branded for Popish Bishop Andrews Mountague White c. Reply to Sect. 15. 1. If you deny the Authors cited by me to be authentick pretend not to adhere to the Episcopal Protestants for sure these are such 2. You do not well to say that all the Protestant Bishops are branded as Popish that since the Reformation have defended against the Pope that Bishops are jure Divino either shew the Words where I so brand them or else do not tell us that your Words are true though in a matter of Fact before your Eyes we may well question your Argument when we find you so untrue in reporting a plain Writing Indeed our late Bishops and those most that were most suspected to be Popish did stand most upon the jus Divinum which many of the first did either disclaim or not maintain But it never came into my Thoughts to brand all for Papists that did own it Do I not cite Downame and others as Protestant Bishops who yet maintain it yea Bishop Andrews whom you name this is not fair 3. As for the Trent Quarrel about Bishops I say but this if the Spanish Bishops and the rest that stood for the jus Divinum of Episcopacy there were no Papists then those that I spoke of in England were none much less And I must cry you mercy for so esteeming them Except to Sect. 16. The 3d Argument is from the uncertainty of Succession which might have done the Hereticks good Service in the old times when St. Irenaeus and Tertullian muster up against them Successions of Catholick Bishops that ever taught as the Church then taught against the Hereticks Reply to Sect. 16. 1. It seems you are confident of an uninterrupted Succession of authoritative Ordination though you seem to think none authoritative but Episcopal But so were not the Protestant Bishops who took the Reformed Churches to have true Ministers and to be true Churches when yet Episcopal Ordination is interrupted with them Such are all those with whose Words you say I fill my Book to whom I may add Men which is strange that were thought nearer your own way As Bishop Bromhall in his late Answer to Militerius who yet would have the Pope to be the Principium Unitatis to the Church and the Answer to Fontanus's Letter said to be Dr. Stewards besides Dr. Fern yea if you were one of those that would yield that Presbyters may ordain yet I am still unpersuaded that you are able to prove an uninterrupted Succession of Authoritative Ordination and if you are able I should heartily thank you if you would perform it and seeing it is so Necessary it is not well that no Episcopal Divine will perform it If you are not able methinks you should not judge it so necessary at least except you know them that are able If you cast it on us to disprove that Succession I refer you to our Answer to Bellarmine and others in those Papers as to that point 2. As for Tertullian and Irenaeus and others of the primitive Ages pleading such Succession I answer 1. It is one thing to maintain an uninterrupted Succession then when and where it was certain and another to maintain it now when it is not 2. It is one thing then to maintain that such a Succession was de facto and another to affirm that it must be or would be to the end of the World which those Fathers did not It was the Scope of Irenaeus and Tertullian not to make an uninterrupted Succession of standing absolute necessity ad esse Officii nor to prophecy that so it should still be and the Church should never want it but from the present certainty of such a Succession de facto to prove that the Orthodox Churches had better Evidence of the Soundness of their Faith than the Hereticks had If this be not their meaning I cannot understand them it was easy then to prove the Succession and therefore it might be made a Medium against Hereticks to prove that the Churches had better Evidence than they But now the Case is altered both through time and Sin It might have been proved by Tradition without Scripture what was sound Doctrine and what not before the Scripture was written An Heretick might have been confuted in the Days of the Apostles without their Writings and perhaps in a great measure some time after but it follows not that they may be so to the End of the World Those that heard it from the Mouth of the Apostles could tell the Church what Doctrine they taught but how uncertain a way Tradition would have been to acquaint the World with God's Mind by that time it had passed through the puddle of depraved Ages even to 1653. God well knew and therefore provided us a more certain way So is it also in this Case of Succession as the Fathers pleaded it against the Hereticks to prove the Soundness of the Tradition of those Churches Except to Sect. 17. Against all which a Quirk it seems lay that if secretly any of them had had but a secret Canonical Irregularity all the following Successions were null But the evident Truth is much otherwise that the Church never anulled the Acts or Ordinations made by Bishops which the Catholick Church then had accepted and reputed Catholick Bishops though afterwards they came to know of any Secret Irregularities or canonical Disablings had they then been urged or prosecuted by any against those Bishops and then they should have been accepted for Bishops by the Church no longer Reply to Sect. 17. 1. I have proved and more can do open and not only secret Irregularities in the Church of Rome's Ordinations known a Priâre and not only after the Ordinations The Multitude of Protestant Writers even English Bishops have made that evident enough against the Pope which you call a Querk general Councils have condemned Popes as Hereticks and Infidels and yet they have ordained more 2. If it were otherwise yet all your Answer would only prove that we must sometimes take them for Bishops who were none when the Nullity is secret but not that they are Bishops indeed or have Authority It is one thing to
separare se debet nec se ad sacrilegi sacerdotis Sacraficia miscere 4. If the Case may be so plain who the Person is that God would have as that there is no room for a Controversy about it then it may possibly be determined by the meer Light of the Law without a Judge But the Case may be so plain Ergo The Antecedent is proved thus When these things following visibly concur then the case is so plain 1. When the Person is visibly qualified with Abilities and Piety and a Righteous Conversation to Men. 2. When he hath a Will to it 3. When he hath Opportunity as having Liberty from secular Power Proximity a known Language Vacancy from other Engagements and Employments of more necessity c. 4. When the Peoples Hearts are moved towards him 5. And when there is no Competitor or none who equalleth him or not so many but that all may be chosen when these concur there is no controversy who should be the Man if you say there may be many such and who knows then which to choose I Answer 1. Congregations should have many Pastors ordinarily 2. Providence answereth that Objection for me It is exceeding hard to find half enough that are competent God hath not given his Church more than they need but contrarily there is need of many more than he hath given It is therefore all Mens Duties that have Ability and Opportunity to be Preachers if they be not taken up with Employments of greater use to the Church as Secular Rulers often are but they must seek an orderly admission where it is possible and not be their own Judges of their fitness where there are other Judges of God's appointment Christ bids us to pray the Lord of the Harvest to send forth Labourers into the Harvest because the Harvest is great and the Labourers few It is visibly true in a great measure to this day what we must pray for that we must endeavour that the Labourers may in Number be proportioned to the Work and we are like to have use for that Prayer still 3. It is not always that there are too many so apparently fit And therefore at least when it is not so the determination of the Individual Person is easie 4. As the Bishops Determination of one among many is valid so is the Determination of others in case of Necessity The Law of Nature and well ordered Common-wealths doth require that every Ignorant Man that thinks himself Skilful should not play the Physician least he kill Men nor the School-master least he delude and corrupt them And therefore that there should be some able Men appointed to try and judge who are fit before they are admitted I think God's Law of Nature requireth this as evidently as the written Law requireth that none be Ministers without Ecclesiastical Ordination or Approbation and in case there be many of equal fitness all must be admitted except they be too many which is not seen there neither for Nature multiplieth not the most noble Parts as it doth the the Fingers or the Hairs c. And if there be too many the Judges must Determine who shall be the Man Yet the same Law of God in nature doth as evidently teach that if either the Tryers and Judges be all dead or gone or enviously resolve to approve of none but such as are Ignorant or Wicked that would Poyson and Kill the People it is Lawful and the indispensible Duty of such as are able to offer themselves for Practise to the People without the Judges Consent rather then the Pestilence should sweep them away for want of a Remedy And there hath scarce yet been sound such an Enemy to Mankind that would forbid such Men to save Mens Lives for want of Approbation Or if there were many at once in an Infected City that were thus able they would rather let all Practise that have opportunity or let the People go to whom they please then to forbid all under pretence of the difficulty of discerning the fittest As scarce any thing is more Inhumane against Nature then to prefer a Commission or other Formality or point of Order before Mens Lives and Common Good which is finis Reipublicae so it is yet more Inhumane as well as Unchristian and against the evident Law of Nature and the main scope of Christ's Merciful Doctrine and Example who often neglected Formalities to save Mens Lives and Souls though to the Displeasure of tât is Pharises for a Man to prefer a Formality or point of Order before the Saving âas Mens Souls and the publick Good and Safety of the Church but of this before 5. If in case of the want of a lawful Magistrate or of such as they may lawfully use for Judgments the People may determine of an individual Person whom God shall Authorize though Scripture Name no Individual of this Age then they may do so also in regard of the Ministry But the former is true Ergo 1. Else we should have no Magistrates in the World scarce but by violent instrusion which is worse than popular Election 2. 1 Cor. 6. 1 2 3 4 5. Paul would have the Corinthians to choose some of the Church of the Saints to judge between man and man concerning the things of this Life whereabout they were wont to go to Law before Heathen Judges This is plainly to the Office of a Magistrate at least quoad partem Iudicialem tho not quoad violentam executionem They were to choose a wise Man that should be able to judge between his Brethren verse 5. The consequence is grounded on this that the Scripture meddles no more with the Individuals for Magistracy then for Ministry nor gives ordinarily the power of choosing Soveraigns to the People in the Common-wealth then the Power of Ordaining Ministers to the People of a particular Church and the People may determine of one as well though not so easily as of the other but I spoke somewhat of this also before to another Point I have transgressed the limits of the part of a Respondent on this point 1. Because I know it is Light and not Formality of Proceeding that you expect though it be formality before Light and Safety that you plead for 2. Because I know that the whole stress of your Cause lyeth on this Point and I doubt not to say that if I answer you well in this one Argument which you make your Second I easily carry the whole Cause To what you add concerning Authority I confess that it is not the same thing with Fitness c. but I say it may be conveyed sine vicariis Episcopis 2. I deny that any Church-Guides are in point of Government vicarii Christi They are nearest it as Nuncii and so may Beseech and Require in Christ's Name and Stead but they are no more his vicarii then the Magistrate is of the Soveraign They are not Pro-reges nor do they represent his Person They have not
that it 's necessary Necessitate praecepti and if you will Necessitate medii if you speak not of absolute Necessity ad esse Ordinationis but a lower Necessity as of a mutable means and ad bene esse Do you think this is good arguing The Holy Ghost hath revealed it to be the Will of Christ that a Bishop must be blameless and having faithful Children and be not soon angry Tit. 1. 6 7. One that ruleth well his own House having his Children in subjection with all Gravity 1 Tim. 3. 4 5 6. Ergo It is essential to a Bishop to have faithful Children to be blameless not to be soon angry c. O what an Interruption then is made in the Succession or is this good arguing It is the Will of Christ that a Christian should not speak an Idle Word Ergo He that speaks an idle Word is not a Christian Next you suppose your self questioned How you know that it was Christ's Mind and Will that Imposition of Hands should be used in the Ordination of Ministers and you confess 1. That you have neither express nor implicite Command for it 2. But conclude that Christ's Mind may be otherwise known I confess I like this Passage worse than all the rest of your Writing 1. I can find both implicite and in a large sense explicite Commands for it in the Word of God 1 Tim. 5. 22. Heb. 6. 2. 1 Tim. 4. 14. at least an implicite that is unquestionably plain 2. If you had confessed as readily only this that there was no Word of God implicite or explicite to prove the Essentiality of Imposition of Hands to Ordination then I should have believed you But you will needs do more and do much to destroy the very Duty of Imposition while you are pleading it so essential so unhappy are extream Courses and so sure a way is overdoing to undoing Yet with me you give up the Cause of the supposed Essentiality in disclaiming Scripture Precept implicite 3. I perceive it is your Judgment that there are Duties essential to Ordination and consequently without which in your Judgment there is no Ministry and no Church which have no Command in Scripture no not so much as implicite And consequently that Scripture is not God's only Word for revealing supernaturally or his sufficient Law for obliging to Duties of universal standing necessity but he hath another Word called Tradition which revealeth one part of his Mind as the Scripture doth the other and another Law obliging as aforesaid This is the great Master Difference between the Reformed Churches and the Romanists of which so much is said by Whittaker Chamier Baronius and Multitudes more that it 's meerly vain for me to meddle with it For I take it for granted that you would not venture to disclaim the Reformed Churches in this Point till you had well read the chief of their Writers That were to venture your Peace and Safety to save you a Labour At least I hope you have read Chillingworth Yet I must tell you that some moderate Papists confess that the written Word containeth all things of absolute necessity to Salvation but I doubt you do not so for I think you will say that ordinarily there is no Salvation without the Church and Ministry and no Ministry without Ordination and no Ordination without Imposition of Hands and no Imposition of Hands by any Scripture Command so much as implicite Yea it seems you take not up this Course on any strongly-apparent Necessity when such Cases as this will put you on it and you are so willing to make the Scripture silent where it speaks plainly that you may prove a necessity of another Word I do confess the necessity of Tradition to deliver us safe the Scripture it self the Cabinet with the Treasure and the certainty of Tradition in seconding Scripture by handing down to us the Articles of our Câeed and Substance of Christianity in and against which the Church ãâ¦ã in sensu composito because so erring unchurcheth it But this will not ãâ¦ã necessity of another Law besides the written Law for it is opus subordinaââââ ãâ¦ã not the part of a Law nor belongs to it's sufficiency to publish pro ãâã ãâã ãâ¦ã conserve it self But it belongs to it's Sufficiency to contain all the standing matter of Duty in Specie where the Species is permanently due and in genere only with Directions for determining of the Species when the said Species is of uncertain unconstant mutable Dueness He that faith a Duty of so great and standing necessity is not so much as implicitely commanded in Scripture doth plainly say that besides the Scripture which is insufficient God hath either another more perfect Law for Supernaturals or else another part to add to the Scripture to make it perfect Your Addition mollifieth the Matter in Terms but I doubt scarce in Sense for when you say that the Texts where Imposition of Hands is spoken of commented upon by the universal Practice of the Church from the first Age till this wild exorbitant last Century seems a clear Evidence what the Will of Christ is c. I very much like the Words and Sense which they in propriety express viz. That in a Matter of Fact where Scripture is obscure the Practice of the first second or third Centuries may be an excellent Commentary that is a help to understand them much more the Practice of the universal Church in all Ages But I must tell you that it is not the Work of a Commentary on the Laws expresly to add such Precepts about matters of such very great Concernment as is the very being of the Republick which are neither expresly or implicitly in the Law it self I must judge therefore that you make the Churches Practice a real Law though you thought meet to give it but the Title of a Comment And I scarce approve of your comparative Terms of the Centuries as bad as this is What! hath this Century which hath been the only reforming Age been worse than that before it whose Corruptions it reformed and worse than that of which Bellarmine saith Hoc seculo nullum extitit indoctius vel infoelicius quo qui Mathematicae aut Philosophiae operam dabat Magus vulgo putabatur and that of which Espencaeus saith that Graecè nosce suspectum fuerit Hebraicum propè Haereticum What worse than the four or five foregoing Centuries wherein Murderers Traytors common Whoremongers Sodomites Hereticks were the pretended Heads of the Church and grosly ignorant superstitious and wicked ones were the conspicuous part of the Body Will you appeal from this Century to those Did you not even now confess that it is admirably worth our Consideration that when God stirred up the drowzy World to depart from Rome's Superstitions and Idolatries he bowed the Hearts of some of the Church-Officers to go along with them Rome then was idolatrous We departed from it God stirred Men up and bowed their Hearts thereto I confess you
ad esse Officii As strongly may we argue for any Mode or convenient Circumstance so required or used As Christ or his Apostles mention no way of Ordination or of conveying the Ministerial Power but with Prayer conjunct or but with Imposition of Hands on the bare Head or but in the Syriack Hebrew Greek or Latin Tongues or but on a Man that is vigilant sober and of good Behaviour c. Ergo There is no other way Ergo This is of absolute Necessity ad esse Officii But this is no good arguing Ergo No more is yours It is as bad as if one had thus argued with the Israelites in the Wilderness God hath mentioned no other way of Covenant Engagement or Church Entrance but by Circumcision Ergo there is no other Ergo this is necessary ad esse foederis in Ecclesiae They are no good Iuris Consulti Christiani i. e. Theology that know not that some Cases must be judged and some Laws interpreted ãâã ãâã ãâã ãâã ãâã which yet is but according to the true Sense of that Law as Christ taught the Pharises in the Case of David the Priests and his Disciples rubbing the Ears of Corn. I conclude all as I begun desiring that if this satisfy you not you would perform the other Parts of your Undertaking before or with your Reply to this and blame not me who am past all doubt of an Interruption of Succession in a great part of the Churches especially of the Romish and uncertain of a Non-interruption in any Church on Earth and despair of ever being certain to be as loath to yield that Christ hath no Church Ministry or Ministerial Ordinances or at least none in so large a part of the professed Church or that we are uncertain whether he hath any at all as you are loath to yield to the immediate Authorizing Efficacy of the Law or to the Sufficiency of the Magistrates or Peoples Mediation in case of necessity or to an Occasion of encouraging Usurpers of the Ministry Tertullian de Baptismo Cap. 17. Superest ad concludendam materiolam de observatione quoque dandi accipiendi Baptismum commonefacere Dandi quidem jus habet summus Sacerdos qui est Episcopus Dehiâc Presbyteri Diaconi non tamen sine Episcopi authoritate propter ecclesiae honorem quo salvo salva pax est Aliquin etiam laicis jus est Quod enim ex aequo accipitur ex aequo dari potest nisi Episcopi jam aut Presbyteri aut Diaconi vocanter dicentes Domini sermo non debet abscondi ab ullo Proinde baptismus aequè Dei census ab omnibus exerceri potest sed quanto majis Laicis disciplina verecundiâ modestiâ incumbit qum ea majoribus competat ne sibi adsumant dicatum Episcopi officium Episcopatus Aemulatio schismatum matur Omnia liscere dixit sanctissimus Apostolus sed non omnia expedâe Sufficiat scilicet in necessitatibus ut utaris sicubi aut loci aut temporis aut personae conditio compellit Tunc enim constantia succurrentis excipitur quam urget circumstantia periclitantis Quoniam reus erit perditi hominis si super sederit praestare quod libere potuit Petulantia autem mulierum quae usurpavit docere utique non etiam tingendi jus sibi pariet c. Had there been here no mention of the Episcopal Office or of teaching the Arguments would hold for it a fortiore Christ hath put Baptizing in the Apostolical commission appropriating that to them as much as the rest Yet whether all this of Tertullian be approvable I now dispute not But here you see the way of Antiquity vide Pamelii annotat in loc ubi similia citantur ãâã Ambrosi Clem. Constitut. Hieronymo Hylario Isidoro And it is not only the Papists that are still for Womens baptizing in case of necessity Pamelius would force ãâã to their Sense contrary to the whole Scope of his Words but many other and that very long ago and Lay-men were wont to preach in the Church then how much more as Aedesius and Frumentius among Infidels Concil Carthag 4. alias 5. Can. 98. Laicus praesentibus clericis nisi ipsis rogantibus Docere non audiat Origen did usually expound the Scriptures publickly before he was ordained and was encouraged in it by the Bishops themselves of which Baronius himself speaks in these Words ad annum Christi 230. pag. 377. Licet nondum Presbyterii gradu potius ab Episcopis qui ibi erant non ad disputandum solum sed ad Scriptur as etiam apperiendas magnopere in commani Ecclesiae confessu rogatus est Quod quidem poterit esse perspicuum ex iis quae Alexander Hierosolymorum Episcopus Theoctistus Episcopus Caesarre ad demetrium in Origenis defensione sic fere respondebant Quod autem in litiris adjunxeris nunquam antea auditum neque jam usurpatum ut Laici praesentibus Episcopis disputarent Scripturasque exponerent in eo mihi nescio quomodo videris perspicue falla dixisse Nam ubi idonei habiles reperiuntur qui Fratribus in verbo Dei adjumento sint a sanctis Episcopis rogantur ut Populum in verbo instituant sicut Larandis Evelpis a Neone Ieonii Paulinus a Celso apud Synados Theodorus ab Attico qui omnes beati pii Fratres erant At verisâmile est quamvis nobis obscurum miniââ cognitum sit illud item in aliis locis fieri bae illi And if Lay-Men might expound Scriptures and teach publickly and ordinarily in the Presence of the Bishop and baptize in case of necessity as Tertul. how much more may they in a case of necessity undertake the Ministerial Office without Legitimate Ecclesiastical Ordination and if all these Acts of Lay-Men be not null then the Ordination of a Man not lawfully ordained himself must be valid in case of a greater necessity This is the confident Opinion of the generality of Protestants The Lutherans Helvetians and many others say a regular Call is by Magistrates Ministers and People yet that it 's valid if one part fail Lege Forb's Defence of Call l. 28. pag. 60. voet desperat caus pag. 266 267. Iohan. Dartis dè Hierârch Eccles. p. 10. To conclude as it seems Matthias and the other Apostles were ordained without Imposition of Hands so Gregory Thaumaturgus was ordained by Phaedimus both against his Will and when he was distant three Days Journey as Gregory Nysen saith in his Orat. de Vita Thaumat when Gregory avoided the Hands of the Bishop he by Prayer and solemn Words sets him a part to the Priesthood loco Manus Impositionis Gregorio adhibet Sermonem Deo Conferens eum qui Corpore coram non adesset illam ei Civitatem destinans atque attribuens quam contigerat c. This Nyssen speaks of as true Ordination and the Form shews that it was a constituting him in that Office Bishop of Neocaesarea though Baronius finding this
be as dear to us as any other and that if I were a Member of Mr. Tombeis Church if he would permit me I would live obediently under his Ministry allowing me the Liberty of my Conscience I hope God is working for our Unity and Peace I have been long preaching of the Unity of the Catholick Church containing all true Christians as Members and the last Week save one Mr. Tombes came to the Re-baptized Church at Bewdley and preacht on the same Subbject and so excellently well as I hear for Unity among all true Christians to the same purpose with your Husband's Arguments that I much rejoiced to hear of it though I hear some of his People were offended And now that this should be seconded with your Husband 's peaceable Arguments puts me in some Hopes of a little more healing I have strong Hopes that if I were in London I should persuade such as your Husband and Mr. Iohn Goodwin and many an honest Presbyterian Minister as great a distance as seems to be between them all to come yet together and live in Holy Communion But be sure God will drive us together before he hath done with us Living Members will smart by distance and be impatient till the Wound be closed what a Damp is upon the Spirits of those Christians that can separate interpretatively from a thousand parts to one of the Church of Christ. The Papists would desire no better sport nor the Infidels neither than to reduce the Church of Christ to the Antipaede Baptists or the baptized at Age and so to deny him to have had any visible Church in the World that we can prove for so many Years Would they have held Communion with the Catholick Church for a thousand Years together or would they not if they had lived in those times If they would then why not with us also that are of the same Judgment Was it a Duty then and is it unlawful now or are they Respecters of Persons If they would not in all those Ages have held Communion with the visible Church what would they have done but separated from the Body and so from the Head and cast off Christ in all his Members and taken him to be a Head without a Body which is no head and so no Christ what would they have done but denied his Power and Love and Truth and consequently his Redemption and his Office Hath he come at the end of Four Thousand Years since the Creation to redeem the World that lay so long in Darkness and hath he made such wonderful Preparations for his Church by his Life and Miracles and Blood and Spirit c. and promised that the Gates of Hell shall not prevail against it and that his Kingdom shall be an Everlasting Kingdom and his Dominion endureth from Generation to Generation and yet after all this shall he have a Church even as the Seekers say but for an Age or two For doubtless tho' where Heathens were the Neighbours of the Church many were baptised at Age yet no Man can name or prove a Society or I think a Person against infant Baptism for One Thousand Two Hundred Years at least if not One Thousand Four Hundred And for many Ages no other ordinarily baptized but Infants If Christ had no Church then where was his Wisdom his Love and his Power What was become of the Glory of his Redemption and his Catholick Church that was to continue to the End That Man that can believe that Christ had no Church for so long time or any one Age since his Ascension must turn an Infidel and deny him to be Christ if he be a rational Man Did all the Gospel Precepts of Love and Holy Communion cease as soon as Infant Baptism prevailed doubtless though it be be his Ordinance Christ never laid so great a stress on the outward Washing as Dividers do Whenever Baptism is mentioned in Scripture it means The Engagement of the Person to Jesus Christ by solemn Covenant which Washing is appointed to Solemnize and 1 Cor. 12. 13. doth plainly mean That one Holy Spirit which is usually given to the Baptized either in or near their outward Baptism doth inwardly animate all the Body and unite them and assimilate them and prove them Members Constantine the Great was the Glory of the Church in his Generation maintaining Holiness and Peace when the Pastors were some Corrupters and some Dividers and would have broken all in Pieces but for him He ordinarily Preached or made Holy Prayers and Speeches in Meetings and yet was never baptized all this while till near Death and none ever scrupuled his Communion I would know of the Dividers why they should think Baptism more necessary to be believed than the other Sacrament the Supper of the Lord Yet it is certain that all the ancient Church did purposely conceal the Lord's Supper from the Knowledge of the Catechumens by which it appears they judged not the Belief of it essential to a Church Member Yet I know the great thing meant by the Word Baptism in Scripture is essential to the Church-Membership of the Adult that is the giving up our selves to God the Father Son and Holy Ghost in Covenant but the Sign is only necessary as a Duty but not as a means without which the thing cannot be had This is voluminously proved against the Papists with whom the contrary minded do comply Circumcision in the Wilderness was separated from Church-Membership and Communion And is the outward part of Baptism more necessary under the Gospel which setteth less by Externals and where God that is a Spirit will be worshipped in Spirit and in Truth and where neither Circumcision nor Un-Uncircumcision availeth any thing but a new Creature and Faith that worketh by Love But our main Argument against them is That no true Definition can be given of Baptism that will not agree with Infant-Baptism if it were granted to be unlawful were it proved an unmeet Age it will never prove the Baptism null But I do but go besides your Expectation I suppose in all this which is occasioned by your Husbands Paper and the main Cause I shall therefore come at last to your Case But will Mr. Lambe regard the Judgment of one that differeth from him as I do You know according to my Judgment what I must advise him to but though still it is my Judgment that Infants of Believers should be solemnly given up to Christ by Baptism yet I shall deal as impartially as I can and put my self in Mr. L's Case and supposing I were of his Opinion against Infant-Baptism I shall answer your particular Questions To the two first I answer 1. We have a sure Word to fly to for Direction and many great and evident Principles as here the Nature of the Catholick Church c. to give us Light in the darker Points that depend upon them and in such a Case it is dangerous gathering our Informations about Truth or Duty or
fittest manner and Season of your coming off Therefore it seems to me your Duty freely lovingly compassionately to communicate your Reasons to your Auditors if they can prove them unsound which I am sure they cannot in the main then yield to them if they cannot then beg their Pardon for misguiding them and beseech them to return not to any Sin against God but to the Love of the Saints and the Unity of the universal Body of Christ and the Communion of Brethren 3. To return to Mr. I. Goodwin's Church again I dare not dissuade you or advise you but I would not do it if I liv'd in another Parish where I could have Lawful Communion yea or if I could live in such a Parish I would not be a Member of a Church gathered out of many Parishes in such a Place as London Co-habitation is in Nature and Scripture Example made the necessary Disposition of the Materials of a Church 4. My Thoughts still are that you should Preach the Gospel in some Congregation most suitable to you But I am very glad that you give me the Reasons of your Trouble for it is a sad kind of Work for you or another to plead against Troubles in the dark which a Man can give no Reason for 1. Your First I need say nothing to If you had ever had a Temptation to thrust in a wrong Motive into a good Cause it neither proves the Cause bad else all our Preaching were too bad or your Heart bad as you see your Sin I hope you see your sufficient Remedy 2. The Second is carnal to resist so great a Truth and Duty lest good People be displeased what are they your God God must be enough for you if ever you will have enough and it must satisfie you that he is pleased if ever you will be satisfied Tell those Christians you will not cease to Love them by Loving more nor cease any due Communion with them by having Communion with more Keep in with them by Love and Correspondency even whether they will or no even when you have left their Separation Do not reproach them when you leave them but enjoy the Good of their Communion still as you have Opportunity God's House hath many Mansions if your Friends think that their Closet is all the House convince them of their Mistake and confine your self to that Closet no longer but yet renounce it not it may be a part though sinfully divided though it be not the whole 3. The way that you are called to is God's High way and though the Churches have many in them that are dead yet have they with them as many living Members as yours and many more if these parts may be Witnesses I would not be a Member of that Church willingly that is composed of none but not able Christians though I most Love the best and delight most in their Fellowship and wish that all were such yet when I see a Church so gathered I easily find it is a wrong Constitution and not according to the Mind of Christ. I will never join with them that will have but one Form in Christ's School I would have the A B C there taught as well as the profoundest Mysteries 'T is no Sign of the Family of God to have no Children what if I said Infants in it but strong Men only Nor of the Hospital of Christ to have none Sick nor of his Net to have no Fish but Good nor of his Field to have no Tares Flesh and Blood hath ticed me oft to Separation for Ease but it s too easy a way to be of God I undergo another kind of Life you are extreamly mistaken if you think that you are put on so much Duty and Self-denial by many Degrees among your Hundred Professors as we must undergo Your Work is Idleness to ours how then is yours the streighter way 4. For Riches and gay Apparel you may help to cure Excess where you find it What! a Physician fly because his Patients are Sick O that we had no sorer Diseases to encounter than fine Cloaths If you were with me I could tell you quickly where to find Forty Families of humble godly Christians that are as bare and Poor as you would Wish and need as much as you can give them or procure them that scarce lose a Day 's Work by Sickness but the Church must maintain them And I could send you to Sixty Families that are as poor and yet so Ignorant as more to need your spiritual Help When they have sat by me to be instructed in my Chamber they sometimes leave the Lice so plentifull that we are stored with them for a competent space of time Never keep in a Separated Church to avoid Riches and fine Cloaths and for fear lest you cannot meet with the Poor I warrant you a Cure of that Melancholy Fear in most places in England 5. The next is the great Block 1. If you gather out the choicest Members that should help the rest and then complain of Parishes when you have marr'd them you do not justly 2. If you will not do your Duty in a Parish because some Ministers do not theirs your excuse is frivolous 3. If I durst have gathered a separated Church here I could have had one large and numerous enough or such as would allow me ease but I think Parish Work the best We here agree on these Four Heads 1. To teach all In which Work in my Parish I could find Work for Ten Ministers if I could maintain them 2. To admit none as adult Members without a personal credible Profession of Faith and Holiness of which I refer you to my Treatise of Confirmation 3. To exercise Discipline with these 4. To hold Communion of Churches by Associations and Assemblies of the Officers And I bless God I find not my Parish such a dead Body as you speak of Among Eight Hundred Families Six Hundred Persons are Church-Members I hope there is not very many of these without such a Profession as giveth us good Hopes of their Sincerity and none whose Profession I am able any way to disprove and this satisfieth me as God's Way and many I hope Scores there be of those that join not with us on divers Accounts that I hope fear God If you have Charity to judge that our Parishes have Christians you may have Charity to judge that they have Life and some fit for Communion How tender is Christ of his weakest Members and shall not I imitate him yea shall I judge them that am so bad my self and pluck them from his Arms that designeth it as his highest Honour to be admired and glorified in the freeness and fulness of his Grace and Love to the Unworthy 6. Your Followers Souls are by you endangered while you leave them in their Sin will it endanger them to tell them of that Danger and help them out What! to lead Men to Holy Love and Unity with the Catholick
the same all are not of the Church that are in the Parish there are three sorts of the Parish 1. Communicants and those are the Church 2. Meer Hearers and Catechical Persons and these are Candidates 3. Aliens Atheists Infidels and Papists Hereticks Men of no Church or other Churches parish-Parish-Churches as combined parts of a Christian Kingdom or National Church thus distinguished from Aliens Auditors and not only tolerated but orderly combined maintained encouraged are the most regular Churches agreeable to Scripture Reason and Antiquity Quest. 3. Suppose the Parish-Churches should be no true Churches is it destructive to particular Churches to join with the Parish-Assemblies Answ. No who can dream that Families and Neighbours and occasional Meetings may not Worship God or that such Worship destroys Churches Did Corâlius's Meeting Acts 18. or those Acts 12. 12. or these that Acts 20. prayed at an Oratory nor the Water destroy the Church 2. Occasion Communicants are not bound to try the Call of the Ministers where they come and have no Vote but to take them according to visible Profession and Possession and if the Ministers should prove uncalled the Loss would be to themselves and not to the Faithful that are blameless and have right to the Childrens Bread though a Iudas or a Pharisee distribute it But the Separatists Object that pretended Churches which are not true are worse than occasional Assemblies that pretend it not Answ. 1. whether they are worse or better is nothing to this Question of destroying Churches 2. The liker they are to true Churches the liker they are to be better than those that are unlike them 3. The Officiating of a true Minister may make that a true temporary Church which is not a constant setled Church 4. It is far liker that many separating Congregations will prove no true lawful Churches for want of true Ministers and other Causes and yet it will not follow that all that join with them destroy true Churches for some under Government may do it blamelesly and they that do it sinfully may yet own true Churches every Sin destroys not other Churches 5. It is a Duty for Members of a Church to get what good they can by all Christians whether they be regular Churches or not Quest. 4. Suppose the Parish-Assemblies to be particular Churches are the Corruptions in them so great as that we must separate from them or would it not be Schism so to do Answ. There are many sorts of Separation It is Schism to call them no true Churches of Christ or such as it is not lawful to hold Communion with and to separate on that account and this I have oft proved in Print so fully that I must not now repeat it But there are many Occasions which may warrant and necessitate a meer local Separation as I have fully proved in many Treatises as if any Sin be imposed and Communion denied to those that will not Sin those Men do not separate but are driven out by Separatists or Tyrants and must not give over all Church Worship of God because Tyrants forbid it them Many other Instances of lawful local Separation I have published which I cannot find any have confuted no nor denyed Quest. 5. Whether there are not in congregational Churches such things which are not plainly instituted in Scripture Answ. Congregational is a sorry Word as here used in distinction from Parish-Churches Parish-Churches are Congregational they consist of Pastors and Christian Communicants joined for Personal Communion and Independents and Separatists much differ many Independants are against Separation the old Nonconformists both Presbyterians and Independants were judged the Parish-Churches that had tolerable Ministers to be true Churches and Independents greatly differ among themselves some are sound in the Faith and some are unfound some are for Infant Church-Membership and Covenant Grace and some against it some are for self-made Covenants and Terms of Church-entrance and Communion and for the Peoples Power of the Keys and against Ordination and many other Errors which others do renounce And remember it is one thing to be Independants by Agreement as Neighbour Churches and another thing to be dependant as Subjects on governing Churches And it is one thing to be Independant on equal Neighbour Churches and another thing to be independant on a superior Ministry The Churches of Rome Corinth Galatia Ephesus and the rest were independant on each other as to Government but they were dependant on the Apostles and Evangelists Paul Barnabas Luke Mark Silas Timothy Titus and Apollos c. as to Oversight and dependant on other Churches as Fellow-members of the same Universal Body as the Members of our Bodies are 3. I know no Churches to happy as to have nothing that is not particularly yea or generally instituted in Scripture yea and that obtruded on the People O! when will God make them wiser some Independant Ministers and Churches have Catholick Charitable Uniting Principles But the separating part who are they that have so many and great Defects and Faults as I have in my former Writing enumerated and need not here again recite but advise you impartially to review them Quest. 6. Whether every Person who doth join with such a Church doth not become as guilty of the Sin of such a Church as those do that join with the Church of England Answ. This Question intimateth that you know not what the Church of England is It is nothing but a Christian Kingdom consisting of a Christian supreme Power and combined Christians and Churches governed by that Power it is not Liturgies nor Ceremonies that essentiate the Church of England Orthodox Godly Presbyterians and Independants who deny not a Christian Kingdom of Christian Churches though differing in many thing are all parts of the true Church of England But I suppose you mean the Conformists which are but a part 2. One is guilty of the Faults of the Conformists by their bare Presence and Communion who do not consent to those Faults and if bare Presence signified Consent we must avoid Communion with all Churches on Earth for who are Sinless And all must avoid us and how shall we avoid our selves who sin in all we do 3. But when People causelesly separate and unchurch other Churches far âounder than their own and falsely accuse them yea and almost all Christ's Churches these Fifteen Hsndred Years as those now called Separatists usually do I think your ordinary joining with such when you may have sounder Communion is a sinful Encouragement of them in their Schism justly leaveth you under the Imputation of Schism and requireth great Humiliation and Reformation being greater than some great private Sins as publick Cases are more important than private but I am loath to say all that I judge true against the present separating Way lest I be mistaken as if I would render them odious or be against the necessary Toleration of the Week I have truly told the World near Forty Years ago that I am past
doubt that neither the Episcopal Presbyterian nor Independant way alone will well settle the Church But that each of the three Parties and those called Erastians have somewhat of the Truth in peculiar and somewhat of Faultiness and if ever the Church be well setled it must be by taking the best and leaving out the worst of every party and till that can be done we must bear with what we cannot amend Octobo 9. 1688. Mr. J BEcause your Friend refuseth Conference though I promised secrefie and a loving Debate I will for your sake answer your Questions my self which I take to be these Two I Whether you ought not presently to fix your self in a particular Church and not continue any longer occasional Communion with many II. What Church you should be a fixed Communicant in I. As to the First I know not well what is meant by fixed Membership by the Author of the Writing which you shewed me you must be a fixed Member of Christ and the Church Universal or else you are no fixed Christian But as to particular Pastors and Congregations Order and Concord and Edification are the general Rules which tell you where to fix and how far 1. You ought not to commit any real Sin for Communion with any Church 2. Though you may and must join with faulty Assemblies and Worship yet you must not justifie their Faults nor profess your Consent to them nor promise that you will never endeavour any Amendment of them 3. There must be no Self-obliging unnecessarily Liberty is not so contemptible a thing that we should cast it away for nought much less must you bind your self contrary to God's Providence or without excepting Alterations by it 4. Your Church-Membership as to particular Congregations must have no greater fixedness than your Habitation and other Obligations You may remove your Congregational Relation when you remove your Dwelling and none can hinder you from removing both when your Interest requireth it Suspect them that would make you their Propriety II. As to the Second where you should fix 1. You are in your Father's House under his Government and must obey him in all lawful things and must not go against his Consent 2. You are a Member of a Christian Family and no Scripture tells us of the Members of one Christian Family being of divers Churches nor alloweth it 3. Scripture knoweth no particular Churches but what were bounded by Neighbourhood and Cohabitation except Hereticks There were never Churches gathered out of Churches then nor two approved Churches of the same Language in the same Bounds 1. I do hereby undertake to prove against any Disputer that there is no Form so agreeable to God's Word as this following 1. A Christian Kingdom consisting of a Christian King or supreme Power and particular confederate Churches being the Burgesses and peaceable Unbelievers that tolerated Aliens or Catechumens 2. A reformed Episcopacy Successors to the Evangelists that without the Sword or Force had the Care of many Churches 3. Reformed Parish-Churches consisting of Godly Pastors and professed Christian Cohabitants the incapable being Catechumens which made the old Nonconformists declare that they were so far from being against Parish-Churches that their Lives would be a burden to them if they were not restored to them The first Church State that Christ himself made was the Platform of a Christian Kingdom Church offering to make Iudaea such setting Twelve Apostles over the Twelve Tribes and Seventy two Disciples the Number of their great Council and so would have gathered all Ierusalem's Children to himself as a Hen gathereth her Chickens Mat. 23. which they refusing he declared that the Kingdom of God should be taken from them and given to a Nation that would bring forth the fruit thereof and so they were cut off for their Unbelief and we graffed in to the same Olive or political State the Mosaical Law only changed for Christ's Law And as all the Prophets foretold this that Christ's Church should be a Davidical Kingdom so after Two Hundred Ninety Four Years Tryal it was set up and the Pagan Empire Babylon did fall and Christ reigned by Christian Emperors and his enemies were made his Footstool and the Kingdoms of the World became the Kingdoms of the Lord and of his Christ consisting of Churches confederate for Unity and the Nations brought in their Glory to it and the Fulness of the Gentiles came in and all the Israel of God were saved Iudaea becoming the most Christian Nation in the World And Heaven and Earth rejoiced at the Fall of Babylon and this new Ierusalem's iniâial Sâaâe And sure it is such a Kingdom-Church which those expect that talk of the future Thousand Years Reign of Christ. As Teachers are under him as Prophet and Priests as he is Priest so are Christian Kings as he is King and bad Kings are no more Reason against his Institution than bad Teachers and Priests 2. There are Three Sorts of Pastors or Bishops in Christ's Church I. Such as were to gather many Churches out of Infideâs and to set Elders or fixed Bishops over them and then oversee both the Elders and People Such Christ made the Apostles whose Office was partly extraordinary and temporary and is so far only ceased and partly ordinary and continued and so Christ promised to be with them to the end of the World And such were Evangelists sent forth with and by the Apostles to gather and oversee many Churches and Pastors Such were Titus Timothy Luke Mark Barnabas Silas and many more God never recalled this Order of Ministers if any say he did it lyeth in them to prove it This was the first sort of Pastors II. The Second Sort were the fixed Elders which these ordained in every Church who were all Bishops over the Flocks and so called but under the general Ministers who yet had none of them any forcing Power by the Sword these two God instituted III. The Third Sort between these Two was a President Pastor in every particular Church like the President of a Colledge who had some moderating guiding Power among the rest of the Elders This was set up to avoid Division among the Elders every Church having usually many and received even in some of the Apostles Days and never rejected for a Thousand Years 3. Particular Churches in Scripture Times were distinguished by the places of their Neighbourhood as I said before and there were never two Churches in the same Bounds except Hereticks and Men of divers Languages From this it is plain that the most Divine From of Government is 1. A Christian Kingdom 2. With Reformed General Ministers 3. And Reformed Parish-Churches having fixed Pastors and where it may be our Chief c. Moreover as to your fixing the Churches in Question with you I suppose are not the Papists the Quakers the Familists c. But the Episcopal the Presbyterian the Independent and the Separatist if not the Anabaptists also I. The Episcopal are of Two Sorts
Conformists and Nonconformists The Episcopal Conformists are of Two Sorts some lately sprung up that follow Archbishop Laud and Dr. Hammond hold that there are no Political Churches lower than Diocesan because there are no Bishops under them and so that the Parish-Churches are no Churches properly but part of Churches nor the Incumbants true Bishops but Curates under Bishops nor the Foreigners true Ministers or Churches that have no Diocesan Bishops This Party called themselves the Church of England 1658 1659. When we knew but of Four or Five Bishops left alive who Dr. Hammond said with that Party of the Clergy were of his Mind And these seemed uppermost in 1660 and 1661. and were the men whom I disputed with in my Treatise of Episcopacy The other Episcopal Conformists are they that follow the Reformers and hold the Doctrine of the Scripture as only sufficient to Salvation and as explicatory of it the Thirty Nine Articles the Homilies Liturgy Book of Ordination Apology c. These take the Parish-Pastors for true Rectors and the Parish-Churches for true Churches but subordinate to the Diocesans and to be ruled by them But the Laws have imposed on them some Declarations and Subscriptions which they think they may put a good Sense on though by stretching the Words from their usual Signification The Bishops and Deans are chosen by the King indeed and by the Prebends in shew The Incumbant are chosen by Patrons ordained by Diocesans with Presbyters and accepted by Consent of the Communicants of the Parish The Episcopal Government is managed partly by the Bishops and partly by Lay-Civilians and Surrogates The Episcopal Nonconformists are for true parish-Parish-Churches and Ministers reformed without swearing promising declaring or subscribing to any but sure clear necessary things desiring that the Scripture may be their Canons disowning all persecuting Canons taking the capable in each Parish for the Communicant and Church and the rest for Hearers and Catechized Persons desiring that the Magistrate be Judge whom he will maintain approve and tolerate and the Ordainers Judges whom they will ordain and the People be free Consenters to whose Pastoral Care they will trust their Souls desiring that every Presbyter be an Overseer of the Flock and every Church that hath many Elders have one Incumbent President for Unity and Order and that Godly Diocesans may without the Sword or Force have the Oversight of many Ministers and Churches and all these be confederate and under the Government of a Christian King but under no Foreign Jurisdiction though in as much Concord as is possible with all the Christian World And they would have the Keys of Excommunication and Absolution taken out of the Hands of Lay-Men Chancellors or Lay Brethren and the Diocesans to judge in the Synods of the Presbyters in Cases above Parochial Power That this was the Judgment of the Nonconformists that treated for Peace in 1660. and 1661. is to be seen in their printed Proposals in which they desired Archbishop Usher's Model of the Primitive Episcopacy joined with the Synods of Presbyters II. The Presbyterians are for Parish-Churches as aforesaid guided by Elders some teaching and some only ruling and these under Synods of the like Class without Diocesan or Parochial Superiors and all under a National Assembly of the same as the Supreme Church Power III. The Independants are for every Congregation to have all Church Power in it self without any superior Church-Government over them whether Bishops or Synods yet owning Synods for voluntary Concord Of these some are against local Communion with the aforesaid Churches and for avoiding them by Separation some as if they were no Churches and had no true Ministers some for Forms of Prayer some for faulty Communicants some for Episcopal Ordination and some for subscibing and some for all these and many other pretended Reasons But some Independants are for occasional Communion with the other Churches and some also for stated Communion in the Parish-Churches for which you may read Mr. Tomes's the chief of the Anabaptists in a full Treatise and Dr. Thomas Goodwin on the first of the Ephesians earnest against Separation as the old Nonconformists were Now which of all these should you join with I affirm that all these except the Separatists are parts of the Church of England as it is truly essentiated by a Christian Magistracy and confederate Christian particular Churches All are not equally sound and pure but all are parts of the Church of England Liturgies and Ceremonies and Canons and Chancellors are not essential to it as a Church or Christian Kingdom But it is now a Medly less concordant than is desirable but you are not put upon any such Disputes whether you will call the present Church of England Roman as denominated from the King that is the Head or whether you will say that King and Parliament conjunct are that Head and so it is yet Protestant because the Laws are so or whether you will denominate it materially Protestant because the Clergy and Flocks are so your Doubt is only what Congregation to join with I answer That which all your Circumstances set together make it most convenient to the publick good and your own Though I hold not Ministerial Conformity lawful I take Lay-Communion in any of these except the Separatists to be lawful to some Persons whose case maketh it fittest But I judge it unlawful for you to confine your Communion to any one of them so as to refuse occasional Communion with all save them 1. The Parish-Churches have the Advantage of Authority Order and Confederacy and the Protestant Interest is chiefly cast upon them therefore I will not separate from Lay-Communion with them though they need much Reformation 2. You must not go against your Father's Will no nor divide the Family without necessity The same I say of your Husband when you are married 3. The Nonconforming Episcopal and Presbyterians have not such Churches as they desire but only temporarily keep Meetings like to Chappels as Assistants to others till Parishes are reformed 4. I think it a stated sinful Schism to fix as a Member of such a Church and Pastor as is of the Principles of the Writing which you shewed me I. Because they grievously slander the Parish-Churches and Ministers as none and their Worship and Government as far worse than it is II. Because they Renounce local Communion with almost all the Body or Church of Christ on Earth by renouncing it on a Reason common to almost all III. Because they separate from such Churches as Christ and his Apostles joined with and so seem to condemn Christ and his Apostles as Sinners Christ ordinarily joined with the Iews Church in Synagogues and Temple-Offices when the High-Priest bought the Place of Heathens and the Priests Pharisees and Rulers were wicked Persecutors and the Sadduces Hereticks or worse he sent Iudas as an Apostle when he knew him to be a Theif or a Devil The Apostles neither separated nor allowed Separation from
such Churches as Corinth Gallatia Ephesus Smyrna Sardis Laodicea c. defiled with odious Crimes and Errors though God command them to reform IV. Because hereby they tempt Men to infidelity when they hear that Christ hath no greater a Body and Church than they with which Men may lawfully communicate and rob him of almost his Kingdom V. By false accusing the Prayers of almost all Christ's Church and renouncing Communion with them they forfeit their Interest in the Benefit of their Prayers and of the Communion of Saints VI. Who but Satan would have all the People of England and all Nations to live without any publick Church-worship till they can have better than such as is in our Parish-Churches as if none were better VII With whom would these Men have held Communion if they had lived in any Age till two hundred Years ago when as far as ever I could find there was not one Congregation of Christians or Hereticks in all the World that was against Forms of Worship or Bishops or all Ceremonies let them name one if they can what then will they say to the Question Where was your new Church before the two last Ages Had Christ no Church for One Thousand Two Hundred Years in all the World that a Christian ought to join with in local Communion Did Christ disown them all and yet was he their Head and they his Body Or are these Men as much stricter than Christ as the Pharisees were about his Converse and the Sabbath VIII They condemn themselves by their own Practice while some of them cry down Communion with imposed Forms of Liturgy they sing Psalms imposed by the Pastor or Clerk which are the chief part of imposed Liturgies They sing them in new Versions Metre and Tunes different from the Apostles Churches and yet better for us They use imposed Translations of the Scripture The Pastor imposeth his Words of Prayer as a Forme which the People ââst all join with This is but a different Mode of Liturgies IX Charity or Christian Love and Unity are the great vital Graces of the Christian Church And oh how wofully do these Men violate and destroy it when as is said they renounce Communion for a Thousand or Twelve Hundred Years at least with all known Churches on Earth as unlawful in point of local Presence 2. They bind all Christians that will hear them to do the like to this Day to almost all the Churches on Earth 3. Their Principles and Reasons make it sinful to have Communicated with the Reformers the Waldenses Wickliffe Luther Melancthon Zwinglius Calvin Bucer and the rest 4. And they condemn Communion with the Martyrs both under Heathens and of later Times who made or valued and used Liturgies 5. They condemn local Communion with all the late and former holy excellent Bishops and Conformists such as Archbishops Parker Grindall Abbot Usher c. Bishops Hall Morton Pilkinton Downame Davenant and many such All that glorious Tribe of Conformists Preston Sibbs Bolton Whately Crook Io. Downame Stoughton c. Oh how great a Number and how excellent almost matchless Men Almost all the late Westminster Assembly 6. And all the excellent old Nonconformists that were against Separation Dearing Greenham Perkins Bayn Reignolds Dod Hieldersham Bradshaw Ball and Multitudes of such of greatest Piety and Parts 7. All or near all the Reformed Churches 8. All the meer Independants that were against their Separation such as Dr. Tho. Goodwin aforesaid and many of his Mind 9. Yea they condemn the Old Brownists who Printed their Profession of Communion with many Parish-Churches and with Liturgies 10. And they utterly condemn all local Communion with the meer Nonconformists of this Age who offered Terms of Concord in Liturgy and Episcopacy 1661. None of all these are good enough for these Men especially their Women and Lads to have any present Communion with Do they know how little radical Difference there is between saying as Persecutors All these are Hereticks and as Separatists All these are unworthy of Christian Communion Yea the Pope rejecteth Communion but with two or three parts of the Christian World and these Men renounce local Communion with almost all Is this the way of Love and Unity in the Body of Christ X. Is Provoking Excommunicating them the way to reconcile the Publick Ministers and Churches Or is this a time to join with the Enemies of the Protestant Religion to draw all the People to forsake them That so the Reformation here may have only private Toleration as we have till some Disorder is said to forfeit it the King promiseth to defend them and shall separating Protestants pull them down XI The Weakness of these Mens Judgments and Dealings bring all the Nonconformists into Contempt and Scorn with Multitudes of undistinguishing Men as if we were all of the same Temper and hardeneth Thousands in hatred to them all and maketh them long to be persecuting us again and keepeth them from repenting of the Evil they have done Offence must come but woe to them by whom it cometh XII God hath most expresly decided this Controversy in Scripture and these Men seeming Adherents to Scripture cannot see it Rom. 14. and 15. and 16. 17. Ioh. 17. 22 24. Phil. 2. Eph. 4. In a Word in all those Texts that plead for Church Unity and Love and all those that speak of the sinfulness of Schism and that a kingdom divided cannot stand and all those that condemn Dividers and all that command mutual forbearance c. Do you think that receive one another as Christ received us even them that are weak in Faith it self doth mean no more than do not silence them or imprison or murder them No doubt but it meaneth receive them to Church-Communion XIII What a great Sin is unjust silencing worthy Preachers And do not these Men endeavour to silence more thousands than the Act of Uniformity or Bishops did when they tell all that it 's a Sin to hear them XIV If it be unlawful to join with others that are no worse than they it must be unlawful to join with them If I be guily of all that is said or done amiss in the Parish-Churches I shall be more guilty if I join with the Separatists I am not desirous to accuse any but to cover their Faults as far as I can But I cannot resolve your Question without telling you that I take their Church-State to be so far different from the Rule and in many Respects worse than the Parish-Churches as that to join with them as fixed covenanted Members will be a state of Sin 1. Scripture-fixed Ministers or Elders were all ordained by superior general Pastors either alone or with Presbyteries So are not theirs if by any at all 2. Scripture-flocks were ruled by their Pastors Heb. 13. 7 17 24. 1 Thes. 5. 13 14. 1 Pet. 5. 1 Tim. 3 c. But many of their Flocks are the Rulers of themselves and Pastors 3. Scripture particular Churches
were all distinguished by the Limits of their Habitation or Proximity so that there was never two Churches in the same City or Bounds save Hereticks and Men of divers Tongues at least where one could hold them all But it 's otherwise with the Separatists 4. No lawful Church in Scripture was gathered out of a true gospel-Gospel-Church But theirs are 5. Scripture Churches had fixed known Tests to know qualified Members by which was consent to the Baptismal Covenant explained in the Creed Lord's-Prayer and Commandments So that all Churches had the same Test and Terms of Qualification and so had one Profession But these Men leave this Arbitrary to the Pastor or People to try whether Men are converted by uncertain Terms and Words devised by every Minister so that the Terms are unknown and not agreed on among their Churches and may be as various as Ministers 6. Scripture-Churches never divided the Christians of the same Family some to one Church and some to another But these Men do so to great Confusion 7. They are not agreed on any Form of Doctrine to be a Test of their Agreement with other Churches with whom they will have Communion If they say that the Scripture is that Test I answer a General Belief that Scripture is the Word of God is neither sufficient to Salvation nor to Communion Many have this who deny the Essentials of Christianity And an explicite Understanding and Belief of every Text no Man hath Thousands of Texts are not understood by most Christians or Teachers therefore there must be some Collection of the Essentials in a Creed or else there can be no certain Notice whether so much of Scripture Truth be explicitely believed as is necessary to Salvation And if single Pastors require more it must be only in order to Growth and Edification and not as a necessary Qualification for Membership or Communion of Churches I have great Cause to know what I say of them A Parliament once chose Fourteen Ministers to draw up the Fundamentals of Religion as a Test of such as were to be tollerated in Union There were Dr. Owen Mr. Nye Dr. Thomas Goodwin Mr. Sydrak Sympson Dr. Cheynel and others Bishop Usher was chosen and refused and I was chosen in his stead Before I came they had drawn up Fourteen or Fifteen Articles all in new Terms of their own and some neither Essential nor true I told them that we were not to make a new Christianity or Creed but must own that which the Christian Church was known by in all Ages But I could not be heard though Mr. Vines and Mr. Mantân joined with me At last they wrote this for a Fundamental That they that allowed themselves or others in any known Sin cannot be saved I told them that though I could not be heard by them I durst say that I would make them presently blot it out They bid me do it if I could I said The Parliament taketh Independency Separation Anabaptistry and Antinomianism for Sin And they will say These Divines pronounce us all Damned if we allow them They said not a Word but threw away their Fundamental The rest of them they printed But the Parliament were glad with silence to pass by all their Works and take no notice of it lest it should be a publick Reproach that we could not agree on the Fundamentals And I am glad that I hindered such an Agreement as they would have made instead of the old Creeds which they would not rest in And can such Churches be of any known Consistency or Concord If you join with them how know you what Religion they are of Or how know they what other particular Churches are in their Communion for I hope they hold a Communion of Churches Arrians and Socinians say they believe the Scripture No Man understandeth all the Scripture The necessary selected Articles they have no known Agreement in If they say that they own the same Creed that we do why then do they not use it as the Test of Christian Profession but instead of it leave every Pastor to make one in Terms that is only his and no two Churches have the same To agree in Independency or Separation is not to agree in Christianity There are abundance of Books written for very false Doctrines by men called Independents it 's odious to name them Are all the Author of their Communion or not The Assembly could never get them to tell whom they would take to be of their Communion and whom not 8. Therefore their Churches are not compaginate nor confederate so as the Members of our Body should be and as Scripture-Churches were and as Christ would have had the Jewith National Church to be 9. They have no Certainty and Concord in their Church-Worship which they have little more than such Preaching and Praying which cannot be known for true or false sound or unsound till the Words are past And it may justly be expected that Separatists Antinomians Anabaptists Socinians and all erroneous Men should put their Errors into their Sermons and Prayers and sinfully father them all on God And so all God's Worship must be contiually uncertain to the Flocks and of as many different Strains as the Preachers differ in Parts and Wisdom And it must be low and poor and confused wherever the Ministers are young raw erroneous or ignorant They once met at the Savoy and drew up an Agreement of many Pastors But in that they differ from many other Churches called Independants and from the Anabaptists And they expresly contradict the Scripture 1. In saying that we have no Righteousness but Christ's which is imputed to us when as Scripture many Hundred times mentioneth also another personal inherent or acted Righteousness 2. They say that Faith is not imputed for Righteousness I think they mean well But they should rather expound Scripture than flatly deny or contradict what it saith and after defame those falsly that would help them more distinctly to understand it Their People are taught to speak evil of what they understand not and to represent Men as dangerous or odious who think not of many wordy Controversies as confusedly and ignorantly as they Their Churches are too usually constituted of such Novices in Knowledge of both Sexes as are like a School where the Boys call their Teacher a Deceiver for every word by which he would deliver them from their Errours and teach them more than they knew before 10. They lazily gather a few that seem so much better than the rest as will put them to no great labour in Teaching and Discipline But if all the rest of the Parishes lye in Ignorance how little are we beholden to these Separatists for the Cure When I came to Kidderminster some inclined that way importuned to me to take a few Professors of Zeal for my Flock and let the rest follow their ignorant Readers But when I renounced their Counsel and after my own and my Assistants long Catechizing them
and perswading all the Families House by House they saw the Body of Town and Parish in love with serious Religion they told me they had been undone if I had followed their Counsel William Allen who with Mr. Lamb were Pastors of an Anabaptist Arminian Church first separated from the Parish-Churches and next from the Independents was turned from Independency much by seeing being our Kidderminster Factor that Parish-Churches may be made as holy as separated ones and the People not left by lazy Separatists to the Devil So that this Experience made him and his Companion more against Independency than I am 11. They abuse the People in indulging them in works that they were never called to nor are capable of nor can give any comfortable account of to God that is To be the Judges of Persons admitted to Communion and of Mens Repentance and Fitness for the Sacrament c. whenas God hath put this Power called The Church Keys into the Pastors and Rulers hands the not over-forced Men but Voluntiers Baptism is the true Churches Entrance and the Baptizer is the Judge of the Capacity of the Baptized no more but Consent to particular Church Relation and Duty is necessary to Membership of Neighbour Christians in particular Churches And nothing but proved nullifying the Baptismal Covenant by Heresie or Sin impenitently maintained or contained in doth forfeit their visible right to Communion And if the People must judge of all these they must have their Callings to examine every Person and they must grow wiser and abler then many of their Leaders are 12. Their Churches have among them no probable way of Concord but they are as a heap of Sand that upon every Commotion fall in pieces The Experience of it in Holland broke them to nothing And it so affected the Sober in New-England that in 1660. or 1661. Mr. Ash and I were fain to disswade Mr. Norton and Mr. Broadstreet whom they sent hither as Commissioners from inclining to our English Episcopacy foretelling them what was doing and we have seen so deeply were they afraid of being received by that Peoples uncurable Separation from their ablest Pastors whenever any earnest erroneous Teachers would seduce them Their Building wanteth Cement 13. God hath so wonderfully by his Providences disowned the way of Schism and Separation on how good pretences soever that I should be too like Pharaoh in hardness if I should despise his warnings For Instance 1. In the Apostles days all are condemned that separated from the setled Churches even when those Churches had many heinous Scandals and St. Paul saith That all they in Asia were turned from him The Authority and Miracles of the Apostles did not serve to keep Men from Separation and raising Schisms 2. Even when the Church lay under Heathen Persecutors for 294 years yet Swarms of Condemned Sects arose to so great a number as that the naming and confuting them filleth great Volumes to the great Reproach of the Christian Churches and Scandal of the Heathens 3. As soon as Constantine delivered the Churches from the Flames of cruel Persecution and set up Christians in Power and Wealth separating Sects grew greater than before each Party crying up their several Bishops and Teachers and grew worse by Divisions till thereby they tempted the Papal Clergy to unite Men carnally by force 4. At Luther's Reformation Swarms of Separatists arose in Germany Holland Poland c. to the great dishonour of the Protestant Cause 5. Here in England it hath been ill in Queen Elizabeth's time by the Familists and Separatists and far worse since It was such as Quarterman and Lilburn and other Separatists that drew Tumults and Crowds down to Westminster to draw the Parliament to go beyond their own Judgment and thereby divided the Parliament-men and drove away the King which was the beginning of our odious War It was the Separating Party that all over the Land set up Anti-Churches in the Towns that had able godly Ministers when they had nothing imposed on them to excuse it neither Bishops Liturgies nor Ceremonies So that Churches became like Cockpits or Fencing-Schools to draw asunder the Body of Christ. It was the Separating Party that got under Cromwell into the Army and became the common Scorners of a godly able Ministry by the Names of the Priest-byters the Driviners the Westminster-sinners the Dissembly-men as Malignant Drunkards did and worse It was these that thought Success had made them Rulers of the Land that caused the disbanding of all the Soldiers that disliked their Spirit and Way and then pull'd down first eleven and then the major part of the Parliament imprisoning and turning out Men of eminent Piety and Worth and making a Parliament of the minor part and their killing the King and afterward with scorn turning out that minor part that had done their work and to whom they had oft profest themselves Servants It was these Men that set up a Usurper that made a thing called a Parliament all of his and his Armies nomination If this should ever be imitated whom may we thank It was these Men that set up the Military Government of Major-Generals It was they that set up and pull'd down so many feigned Supream Powers in a few years as made themselves the Scorn of the World and by a dreadful warning of Divine Justice all their victorious Army and Power dropt in pieces like Sand as they would have used the Church and was dissolved without one Battle or drop of Blood save the after-Blood of their Leaders that were hang'd drawn and quarter'd by Parliament Sentence It is these Men and these doings that have hardened thousands against Reformation and turned all that was done for it O what did it cost and what raised hopes had many of the Success into Reproach quieted the Consciences of those that have thought they served God by silencing hating and persecuting those that they thought had been of this guilty Sect. In a word the spirit and way of causeless Separation whether by violent Prelatists Pursuits and Excommunications or by self-conceited Sectaries was never owned or blest by God If any say truly or falsly You have had a hand in some such thing your self I answer If I had I will hate it and write against it so much the more To thrust ones self into a way so disowned by God by such a course of fearful warnings is to run with Pharaoh into the Red-Sea especially when Impenitence so fixeth the guilt on them that cannot endure to hear of it as may make us fear that the worst ãâã behind and Sin and Judgments yet continue The Sum of what is said to you on the other side is that the Church of England and the Parish Churches have no true Ministry and therefore are no true Churches That they confess there is no Church without a Bishop and no Bishop below the Diocesan and so no Church below the Diocesan Church That those are no Scripture Bishops and Churches
sinful Omission of the People that will not first privately and then before witness and then to the Church or Pastor admonish the Offenders this is the Sin of Pastors and People but nullifieth not the Church or Office 12. Through God's great Mercy the Doctrine professed by the Church of England and usually preached in many thousand Parish Churches is sound and as well preached as in any other known Kingdom on Earth though Ministers have had their Sins which we still smart for and by 13. There is nothing in the Liturgy-worship which the Laity in the Congregation are ordinarily to perform or joyn in which they may not lawfully do or joyn in or be present at most that needeth Reformation being in Rubricks and By-Offices Baptizing Confirmation Excommunications Absolutions Burials and in the Ministers part 14. The Ministers have all the three parts that can be accounted by any party necessary to an outward Call 1. They have the Magistrates Consent by his Law who is Judge whom he will maintain and tolerate 2. They have the Ordainers Consent and Mission Bishops and Presbyters who are Judges whom to Ordain 3. They have the Communicants Consent expressed in their constant Attendance and Communicating who are the discerning Judges to whom to commit the Pastoral Care and Conduct of their own Souls And though more be desirable no more is of necessity 15. The Confederate Parish-Churches of England that have able godly Pastors want nothing which CHRIST or his APOSTLES or the UNIVERSAL CHURCH of Christ for Six hundred years yea or to this day did ever make or judge necessary to the being of Ministers or Church Nor have the said Churches any Errour or Sin in Doctrine Worship or Government which either Christ or his Apostles or the Universal Church for Six hundred years after Christ did judge inconsistent with the being of a valid Minister and true visible Churches The large proof of these Fifteen Propositions I offer though too long now to perform which though they will not justifie such Ministerial Conformity as I have been urged to yet you may easily see by them 1. What Church-Frame is most agreeable to Scripture 2. And what to judge of the false Accusers of the Church 3. How far Separation is sinful Division and contrary to Christian Love and Union I know the Dividers say 1. That I am turned Conformist 2. And why do I not Conform if I think so well of the Parish Churches and Liturgy And 3. Why have I lost above Twenty thousand pounds in Five and twenty years by refusing a Bishoprick and other Preferments To whom I answer If our printed Proposals Disputes and Petitions for Peace in 1661. and my first second and third Plea for Peace and many more such Writings and my Cure of Church Divisions and my Book for the true and only way of Church Concord and my Confutation of many that made me a Separatist while I Communicated in my Parish Church and never gathered a Church meerly because I forsook not my Ministry but gratis preached a Lecture and my Book against Sacrilegious Desertion of the Ministry I say if all these Books will not silence these ignorant Objectors nor restrain them from speaking evil of that which they understand not I owe them no more nor can hope to cure their quarrelsome Ignorance should I say or write never so much more They have contemned so many excellent Rulers and Pastors single and Assemblies far wiser than I and so censoriously condemn almost all the Body or Church of Christ on Earth that I am not so vain as to expect to escape their Censure Even in New-England not only Mr. Wilson Mr. Norton and such other single Independent Ministers lived and died in lamented Separation and warning the Land against it as their danger but their Synods have been at much trouble thereby and left their Healing Determinations and Testimony against that Dividing Spirit and Way They that would see more may read a small Book of Mr. Philip Nye for Hearing the Parish Preachers and a bigger Book of Mr. Iohn Tombes the greatest and most learned Writer against Infant-Baptism vindicating the Lawfulness and Duty of joyning in ordinary Communion in Word Prayer and Sacrament with the Parish-Churches Dr. Thomas Goodwin on Ephes. 1. Serm. 36. pag. 488. explaining some Words in the foregoing Sermon IT was understood as if I said That all Parish Churches and Ministers generally were Churches and Ministers of Christ such as with whom Communion might be held I said not so I was wary in my Expressions I will only say this to you about it There is no Man that desireth Reformation in this Kingdom as the generality of all godly People do but will acknowledge and say That multitudes of Parishes where Ignorance and Prophaneness overwhelmeth the Generality Scandalousness and Simony the Ministers themselves that these are not Churches and Ministers fit to be held Communion with Only this The Ordinances that have been administred by them so far we must acknowledge them that they are not to be recalled or repeated again But here lyeth the Question my Brethren and my meaning Whereas now in some Parishes in this Kingdom there are many godly Men that do constantly give themselves up to the Worship of God in publick and meet together in one place to that end in a constant way under a godly Minister whom they themselves have chosen to cleave to though they did not choose him at first These notwithstanding their mixture and want of Discipline I never thought for my part but that they were true Churches of Christ and Sister-Churches and so ought to be acknowledged And the contrary was the Errour that I spake against Secondly For holding Communion with them I say as Sister-Churches occasionally as Strangers Men might hold Communion with them And it is acknowledged by all Divines that there is not that Obligation lying upon a Stranger that is not a Member of a Sister-Church to find fault in that Church or in a Member of it as doth on the Church it self to which one belongeth I will give you my Reasons that moved me to speak so much It was not simply to vent my own Judgment or simply to clear my self from that Errour but the Reasons or rather the Motives and Considerations that stirred me in it were these First If we should not acknowledge these Churches thus stated to be true Churches of Christ and their Ministers true Ministers and their Order such and hold Communion with them too in the Sence spoken of we must acknowledge No Church in all the Reformed Churches None of all the Churches in Scotland nor in Holland nor in Germany for they are All as full of mixture as ours And to deny that to our own Churches which we do not to the Churches abroad nothing can be more absurd And it will be very hard to think that there hath been no Church since the Reformation Secondly I know nothing tendeth more to the
in Scripture than that Baptism was appointed for our Entrance upon our State of Disciples in general And Ergo if a Man may be a visible Disciple without it where it seemeth most necessary then much more may he be admitted into a particular Church afterward without it when at least it is no more necessary and indeed much less and not at all save only as universal Church-Member this is pre-requisite to particular The Ministers of Christ Baptized 2000 without asking the Consent of any particular Church 2. They that are under both a Precept making the use of instituted Ordinances their Duty and a Promise of Acceptance in the Performance must perform these Duties with belief of their Acceptance But such are these that you account unbaptized Ergo That they are under a Command is plain All the Precepts for Christian Communion and not forsaking the assembling of our selves and obeying those that rule over us c. are made to the whole visible Church that hath Opportunity for such Communion you will not think that our Sin as you take it can except us from an Obligation to Duty But all the Question is whether such Duty will be accepted if performed by the unbaptized as you now suppose them and this you grant professing your self that you are out of doubt that we are very well accepted of God and you think that it is accounted for Baptism to us And if you yield both that we are bound to the Duty and shall have Acceptance in particular Church Communion what is it then besides the regularity that you deny Do you not grant the Cause in Hand And we have many Promises of Acceptance of Believers in their sincere Endeavours and all things are pure to the Pure And if involuntary unavoidable Mistakes shall hinder our Acceptance when we are sincere then we can never be sure that we are accepted 3. It is but visibility that is requisite in a Church or Member to make them capable of our Communion If it be a Communion of Christians as Christians or Saints as Saints that particular Churches are to hold withal that consent and are Members of their Churches then Christianity or visible Sanctity in such Consenters is all that is of Necessity to such Communion But the Antecedent is plain As it is as Christians that we must inwardly love one another so it is as Christians that we must manifest that Love in holy Communion Communion is the Demonstration of Love and all Men must know us to be Christ's Disciples by our loving one another and therefore if any Man be but a visible Christian it 's plain that he 's capable of your Communion if he cohabits and consent else it were not formalitur a Communion of Saints or Christians but of something else Now you confess that Men are visible Christians that are to you unbaptized 4. There is no such thing as a universal visible Church that is not to use Eucharistical Communion nor any parts of it that have opportunity Your similitude of Corporations in a Republick holds in some things but hath this dissimilitude that all Christ's Republick should consist of such Corporations except a Person that is a Merchant Traveller Embassador or by some extraordinary Necessity is denied Opportunity which Rarities are not here of Consideration And whereas in Republicks it may be as commodious for rural Villages to be not incorporate as for Cities to be incorporate and their Priviledges in their Nation may be as great and they are not obliged to incorporate none of this is so in our Case But every visible Christian not hindered by Necessity is bound to incorporate and charged not to forsake the Assemblies but all to join and speak the same things and Glorify God with one Mouth c. And he that is not a visible Christian hath no visible Right to our Christian Communion And he that is a visible Christian and depriveth himself of this Communion sinneth and wrongeth his own Soul and as it were out-laws himself and is not as you suppose in your Comparison of the not-incorporate But though in some Cases such may be saved as deny instituted Communion and Worship or neglect it yet they do so far put themselves into the State of those without 5. Your Opinion sets up a new kind of Church or Christian Assemblies and Communion of such as may only hear and Pray and not have Eucharistical Communion and be under Church-Guidance Shew us any such in Scripture if you can 6. Heathens or Infidels are called to a natural Worship of God Ergo visible Christians are called to more 7. Faith it self hath its Office formally by Institution though its aptitude thereto be in the Nature of the thing And if the Gospel it self be supernatural and our Christianity and Faith an instituted thing as well as Sacrament and Governors and so the universal visible Church an Institution as well as a particular then certainly want of Baptism will no more keep a visible Christian out of the particular instituted Church than out of the universal because as to the Point of Institution there is no such Reason as can make a Difference 8. The great and excellent part of Church Communion is that which you call natural Worship as performed by Believers in the loving God in Christ and admiring and magnifying his Love in the Riches of the Grace of Redemption and seeking with all Saints to comprehend it hearing his Counsels and Commands praying for his Grace and Glory and praising and magnifying him in Faith and Hope and Love with our Eye upon the second Coming of our Lord. And that which you call Instituted Order and Worship is but the means to this and without this but a Shell It is subservient to it And therefore 1. They that are capable of the greater are capable of the less Heathens are bound to meer natural Worship and their Hearing and Praying is another thing and Obligation and Capacity differ 2. They that must do the work must do it in God's way and by his means The great internal Worship is as the Soul and the external as the Body which are to be distinguished but not separated Must one sort of Christians have the Soul of holy Communion without the Body and carry the Knife naked while you deny them the Sheath 9. If a Member of the Universal visible Church as such is pro tempore to be admitted to Communion in all Ordinances with any particular Church where they come then these that you acknowledge such visible Members must by you be so admitted and so are capable of Communion in instituted Ordinances but the Antecedent is true beyond Dispute None of the Apostles were Members of particular Churches but were as Itinerants to do their work in many Countries so was it with abundance of Itinerant Preachers of those times called their Companions and Fellow Labourers and Helpers as Barnabas Luke Mark Silus Timothy Titus Epaphroditus Apollos c. When Paul came
to Troas Acts 20. he and all his Company are admitted among the Disciples in breaking Bread and that not as Members of any particular Church but as Christians Some Christians are lawfully excused and necessarily deprived of stated Church-Membership in a particular Church as Princes Ambassadors that may spend their Lives in motion and action in several places c. And shall all these Christians be deprived of actual Communion Sacraments c. in the Places where they come because they are uncapable of any fixed station Yea when perhaps it may be the Work or Cause of God that is the Cause of their unsettledness 10. Dare you undertake to exempt all but those that you judge Baptized from the frequent Precepts of knowing those that are over them in the Lord and submitting themselves and esteeming them highly in love for their work sake and being at peace among themselves 1 Thess. 5. 12 13. and from giving double honour to the Elders 1 Tim. 5. 17. and obeying those that rule over them c. Hebr. 13. 7 17. All Christians that have opportunity are bound to submit to and obey their Guides and Pastors and that cannot be statedly but in a particular Church And then if you look to the beneficial part it 's plain that when Christ ascended up on high and gave gifts to men it was for the perfecting of the Saints and the work of the Ministry and edifying of the Body of Christ even that Pastors and Teachers were given till we all come in the unity of the faith and the knowledge of the Son of God to a perfect Man Ephes. 4. 9 11 12 13. And will you exclude twenty if not five hundred parts of the Church from this all this benefit of Pastors and Teachers when Christ provided them for all Consider what you do 11. The Unity of the Catholick Body and their commanded correspondency requireth a Fellowship with all the Parts according to opportunity From Christ the whole Body fitly joyned together or jointed which is by Officers Order and Love and compacted by that which every joynt supplieth according to the effectual working in the measure of every part when you exclude a hundred or many hundred parts from their Communion maketh increase of the Body to the edifying of it self in love not only secret unknown love but love appearing in Communion Ephes. 4. 16. 12. Excommunication out of particular Church-Communion in instituted Ordinances is a grievous Censure and never inflicted on the holy Servants of Christ that never wilfully resist or reject his Truth or Precepts No nor on Offenders but for impenitency or grievous Crimes Durst you Excommunicate me out of your Church if I were in it and professing my owning of Baptism and my hearty longing to know and obey the will of Christ. There is many an honest humble Christian in this Town that I conjecture you may know and deal for that if you should cast out on such an account I am confident infinite Love would be offended with you and say you have toucht the Apple of mine Eye Inasmuch as you cast out these my Members you did that which was too like casting out me And sure you must cast them out upon your grounds if they were in your Church because you judge them uncapable of a station and communion with you and judge your selves bound to separate from such 13. You seem to exalt an outward Act even when the heart disclaims it before a heart that is right with God without the Act. For if you had one twice or thrice Baptized in your Church that afterward disclaimed it and owned none but his Infant Baptism what would you do with this Man If you would retain him you would lay more stress on a disclaimed outward Action than on the Life of Grace If you would reject him then it seems you judge not the Baptism and Entrance which you suppose right to be enough in Fact and Existence but you think a belief of its Necessity necessary and so you put it among the Credenda and not the Agenda only when it was never in the Churches Creed For if it be a necessary Article of Faith they must perish that reject it 14. Paul and other Penmen of the Scripture telling us of many greater Errours than the thing you oppose doth not require an avoiding of the Communion of the Erroneous yea commandeth us to receive them that are weak in the faith but not to doubtful Disputations Rom. 14. 10. and dare you reject a strong Believer upon a doubtful Disputation 15. Search observe and judge whether the abundant earnest Precepts for Special Love and Company and Endearedness of Saints as Saints I could soon fill a Sheet with pertinent Citations will possibly consist with your rejecting them from special Communion and Separating from them Is this the appearance of your honouring them that fear the Lord Psal. 15. and your Loving the Brethren and that with a pure heart fervently Can all Men know you by this to be Christ's Disciples Communion is but the expression of this special Love and holy Improvement of each other for God and our mutual Benefit As he contradicts himself that saith He loveth God and hateth his Brother so doth he that saith he loveth his Brother and yet separateth from him or rejecteth him and most such on Earth for an unavoidable infirmity If you that are strong or think so are bound to bear the Infirmities of the weak then not to Excommunicate them Rom. 15. 1. Though this Body hath some Parts which we think less honourable yet must there be no Schism in it but the Members must have the same care one of another as Suffering being honoured and rejoycing together 1 Cor. 12. 24 25 26. nor must one part say to another I have no need of thee nor cut it off from the Communion of the Body The general command of Love Company Familiarity Edifying and Admonishing one another comprehends the Means in which this Communion must be held or will not be fulfilled in rejecting such Persons 16. When you are in doubt between two Difficulties the clearest and greatest Truth should prevail against the less But much more when on one side there is great weight and no difficulty and on the other much difficulty and far less weight the uncertain smaller Point should give place to the greater and more certain But it is of clearest certainty and greatest weight that we dearly love the Saints as Saints and use them as Saints and have Communion with them as Saints But you are not so sure that you must not reject almost all the Saints on Earth for want of your season of Baptism nor hath God laid weight by Promise upon such a Duty or by a Threatning driven you to it but contrarily condemned it as a sin 17. Doth not your Cause plainly bear an Image contrary to that of God Love is likest him that is Love Charity covereth infirmities and thinketh no evil and
Publick Worship which yet Mahometans offer him some it is Schism not to obey But if the Bishop do but say the word we may meet daily without Schism and the Place Person Exercise that before was Schismatical if he do but licence them are presently lawful So that the Bishop's word against the King's yea against God's command to preach in season and out can make a thing Schism and his word can make it none again in a moment 17. Whether it be Schism to go to a better Minister in another Parish in the same Diocess though we separate from no Church in their sense the Diocesan being the lowest proper Church is not well agreed on Feigning Schisms is making Schism by turbulent noise and ãâã Accusations We that impose on no Man and that obey them in lawful things that we for Universal Love and Peace even with that meet in different Assemblies and in different Forms we that hold Communion with all true Churches as aforesaid and yet because we can be but in one place at once do choose the best obeying God's Command Let all things be done to edification and knowing best what edifieth our selves we suppose are farther from Schism than those that as from the Throne of Authority pronounce Schism and never help us to understand the sense and reason of their words but use it as for the advantage of their Cause And as one lately writeth Have led that Bear so long about the streets till the Boy lay by fear and do but laugh at it Nor are there many more effectual Causes of Schism and that harden true Schismaticks against all Conviction then when it is seen that Men of Contention Pride and Worldly Interest first make the Schism by sinful or impossible terms of Unity and next falsly call the most Innocent that obey not their Domination Schismaticks and the greatest Duties even Preaching where many and many thousands have no Preaching nor no Publick Worship of God by the Name of Schism as if we must let London turn Heathens for fear of being Schismaticks Dear Friend though these things have these Forty years had my deep and I hope impartial thoughts and I dare not for a thousand Worlds think to do otherwise than I do in the main yet I shall heartily thank you if by true light you help me to see any Errour which I yet perceive not And seeing Experience hath justly taught you to dread Anabaptistry and Separation think further 1. Whether they that forbid Parents to enter their Children into Covenant with God in Baptism and lay all that Office on those that have no power to covenant in their names nor shew any purpose to perform what they promise and deny Baptism as aforesaid to the Children of such as submit not to this and the Cross be not quantum in se Destroyers of Infant Baptism which is no Baptism if there be no Covenant 2. Again Whether they be not Separatists that both un-Church all the Parish-Churches quantum in se and also deny Communion with the Nonconformists Churches as null or unlawful even when they had his Majesties Licence Be impartial against Antipedobaptists and Separatists I constantly heard and communicated with the Parish-Church where I lived but the Conformists usually fly from the Nonconformists Assemblies as unlawful but if both sides were heard in their Charge against the other I know which would have the more to say Accept this freedom from the unfeigned Love of Your much obliged Friend Rich. Baxter May 13. 1626. The Instances promised you I. WHen I was cast out at Kidderminster and you know what a Minister was there I offered while the Indulgence of the King's Declaration continuâd to have been the Reading Vicar's Curate and to have preached for nothing and could not prevail I was by the Bishop forbidden to preach in his Diocess and when I offered him to preach only Catechistical Principles to some poor Congregation that else must have none he told me It was better they had none than me My presence at Kidderminster was thought so dangerous that Force was assigned to have apâââhend me and had I stayed it must have been in the Jail and many another for my sake When I was forced away at Venner's Rising I wrote but a Letter to my Mother in-âaw and it was way-laid intercepted opened and sent up to the Court though there was nothing concerning them in it but some sharp Invectives against the Rebellion which my Lord Chancellour acknowledging caused my Lord Windsor personally to bring me back my Letter so that I durst not write to them of many years My Neighbours I had perswaded to do as you advise to joyn in the Publick Church and help each other as private Men and for so doing repeating Sermons and praying and singing a Psalm many of them lay long among Rogues in the Common Jail and others of them impoverished by Fines II. When I came to live at Acton I drew all the People constantly to Church that were averse sometime I repeated the Parsons Sermon and sometimes taught such as came to my House between the Sermons When the Reverend Parson saw them come into Church he would fall upon them c. And not being able to bear my little Endeavours for their Instruction he caused me to be sent to the Common Jail not one Witness or Person being suffered to come into the Room while I was examined and committed III. I am now in a Parish where some Neighbours say that there are Fourscore thousand Souls suppose they be fewer Not above Two thousand of all these can hear in the Parish Church so that it 's like above Sixty thousand have no Church to go to no not so much as to hear the Scripture or the Common-Prayer Here I need not tell you what Prohibitions I have had and what my Endeavours to teach a few Publickly have lost me and others And lately because one that preached for me did without my knowledge at the importunity of a Parent Baptize a poor man's Child when they told him it was in danger of death the Curate of the Parish came to my House to expostulate the matter when yet many are baptized by Papist Priests for want of others to do it as they say I never my self Baptized a Child or administred the Sacrament of the Lord's Supper these fifteen years but ordinarily received it in the Parish Church at Totterridge and elsewhere one of the first times that I received it in private a Bullet was shot into the Room among us and came near to the Heads of divers of us I never gathered any Church from among them and yet have been usually the first sought after to be imprisoned or ruined in each assault and was put to sell my Goods and Books to save them from Distress Near me in the same Parish liveth Mr. Gabriel Sanger the late Incumbent Pastor of the Parish a Man of Age and Gravity great Moderation and Peaceableness and far from
be unjustly forbidden to Preach while Ability and Mens need continueth we must neither obey nor rebel XVI A Man may go further in obeying the Civil Power that only sets up Publick Teachers or Catechizers if they be unworthy than those that set up Church Pastors to whom we must commit the Pastoral Care of our Souls if they be unfit and receive the Sacraments from them Of which Mr. Philip Nye's Papers now printed may satisfie you XVII On some occasions it is lawful to hear an unmeet Minister And his Sacramental Administrations may not be Nullities or invalid to the Innocent Receiver We lose not our right when he loseth his reward But it is not lawful to encourage any intolerable Person in his usurping of the Ministry either by ordinary attending him or by committing the Care of our Souls to him that is 1. To such as are intolerably unable in Knowledge or Utterance or Practice 2. Or to such as are Atheists Infidels or true Hereticks 3. Or to notorious Malignants that do more harm than good XVIII Though its a hard Question how far other Vices disoblige us from submitting to such a Ministry e. g. Perjury Renouncing Reformation and Repentance great Errours Drunkenness Idleness and such like yet 1. He that can without greater mischief than benefit have a better should undoubtedly prefer him 2. And a Man that feeleth the need of a better to his own Soul and knoweth how much a Scandalous Ministry wrongeth Christ and the Church is very unfit to be persecuted or troubled for preferring his Soul's benefit before a Humane Parish Order For Cyprian and an African Council in the Case of two Portugâl Bishops have laboured to prove out of Scripture That A Libellaticke and so such like scandalous Sinner is uncapable of being a Bishop or Pastor and ought to be forsaken by the People though the Neighbour Bishops own him 2. Pope Nicholas and the Canons of some Councils Command that no one hear Mass of a Priest that liveth in known Fornication And may not a Christian be tolerated in being but as strict against Vice as the Papists and Councils are and being of the opinion of so holy a Martyr as Cyprian and erring if he err but as he and that African Council did XIX All this is but Preparatory To the Case I say you must distinguish between the Command and the Prâhibition of your Rulers and your Parents 1. The Command of you Prince is the Command of a lawful Power and to hear honest tolerable Ministers such as we have many in the Pubâick Assemblies is a lawful Command whatever some say without profit against it and therefore you ought to obey it And your Parents are a lawful Power for the many Reasons which I publickly named expresly mentioned rather than Princes in the fourth Commandment And to Hear and Communicate in the Assemblies of Orthodox godly Christians unlawfully prohibited by Man is a lawful Command and ought to be obeyed Both the Powers are lawful and both the Commands lawful and both must be obeyed as far as you can at several seasons But you cannot be in two places at once 2. Intending no dishonour to Authority I must not betray Truth and Souls while it is my Office to resolve their Doubts proposed with submission to better Information I am past doubt that both the Prohibitions in your Case here are lawful and neither of them to be formally obeyed That is in general to take any true Ministers of Christ for no Ministers or Christians for no Christians and Churches for no Churches and so to avoid them or to take their Communion for sinful when it is not is a heinous sin He that thus avoideth lawful Communion as unlawful reproacheth the People and Worship of the Lord and in a degree doth as it were Excommunicate all those Churches judging them unworthy of Communion And if it be a great sin rashly to Excommunicate one Christian what is it so to Excommunicate whole Parishes Cities Counties or Congregations Your Parents forbid you to hear in Publick It is an unlawful Prohibition of a lawful thing commanded by the King and Laws and you are not to obey it You say the Laws forâid you to joyn with any Nonconformable Ministers and Christians in other Assemblies than the Parish Churches If they do so I humbly conceive that it is an unlawful Prohibition of a thing that God to some commandeth and therefore is not to be formally obeyed God commandeth us not to forsake the assembling of our salves Hebr. 10. He chargeth all true Ministers to preach his Word and be instant in season and out of season and woe be to them that are truly called and not lawfully deposed if they preach not the Gospel when there is need He that shall say That now in England there is not true need of the joynt Labours of all faithful Ministers of Christ Conformists and Nonconformists will but shew that ignorance or unconscionable indifference in the Matters of Salvation as will warrant all wise Men to suspect his Counsel and all that know the Falshood to reject it Christ requireth all his Servants to live in purity love and peace and consequently not to reject Communion with each other as unlawful when it is not so nor to go any further from each other than they needs must nor unjustly to judge one Man much less Christian Societies He that in the days of the Emperours of various Opinions Constantius Valens Theodosius Junior Zeno Anastasius the Leo's and others that were some for Images and some against them would have called the Pastors and Assemblies unlawful and unfit for Communion because they were forbidden would have been a guilty Separatist And so may he be that separateth from forbidden Assemblies as well as he that separateth from commanded ones by men And if God command Love and Communion of all Christians as they have occasion as being one Bread and one Body what God commandeth and conjoyneth no Man may forbid or put asunder Therefore I conceive you owe Obedience to both the positive Commands but to neither of the general Prohibitions of Communion XX. But you cannot obey both at once I answer Obey both as far as you can and obey neither when it tendeth to your destruction If Parents bid you joyn with Hereticks or Rebels obey them not If others bid you commit the Pastoral Care of your Souls to intolerable Men obey them not But where formal Obedience ceaseth Prudence must direct you about material Obedience It is Obedience when we do it in Conscience to the Authority It is Prudence when we gather our Duty from the End Avoid that most that bringeth the most intolerable Consequents and prefer that which tendeth to the greatest Good Some dwell where there is no Competition all the Ministers being only of one way Some when the âll Consequents are more on one side and some where they are more on the other And Rituals give place to Morals Go learn
Ireland and England had made those Muâders and Devastations which no true Christian dare own III. At this day the Light of clear found Doctrine is obscured and such Preaching silenced or ceased in most of the Christian Churches on Earth Besides the bloody Persecutions which met those honest Jesuits and Fryars that preached in Congo Iapan China and other Heathen Lands In Abassia Egypt Syria Assyria Armenia there is very little Preaching at all yea want of Printing keepeth them without the holy Scripture which is rare and in few hands Turkish Oppression hath so debased the Greek Church that sound Preaching is rare among them In all the Empire of Muscovy Preaching is long ago put down lest Men should preach Sedition Among most Papists and Protestants beyond Sea it is turned too much into Invectives against one another This is the Success of Satan's War IV. Being vowed doâbly to Christ in my Baptism and Ordination I had been a ãâã Traytor against him ãâã I had not hated this Sin and done my part in my place against it There is no Age or Land so good where Christ and ãâã Light and Darkness have not this War and Secular Interests or Quarrels are made Satan's Advantages who pretendeth to great Power in Disposing of the Riches and Honours of the World This War ended not in England with Queen Mary's Regin The unhappy Differences of Frankford came over with the Exiles One Paââty running into Extreams against Episcopacy and the Liturgy and the other forbidding not only them but all Ordained Ministers to preach or expound any Doctrine or Matter in the Church or elsewhere without further Licence I lived to see so much of the Effects of these Differences as grieved my Soul Excellent Preachers and of Holy Lives mistakingly censorious against some lawful Things and Silenced for it some flying to America and some absconding here I saw the diseased Passions and Divisions thus caused and how much it extinguished Christian Love At last we all saw it break out into the Flames of an odious War And even the Usurpers that by Silencers pretended their Provocation fell into the Crime which they Accused and cast out many Learned Bishops Doctors and Preachers for refusing their Covenant and their Engagement and their Way of Worship and for being against their War Thus Satan's Silencing work went on When Experience and Smart brought most Men to their Wits and they had found that a divided Kingdom cannot stand and that returning to Love and Unity must be our Recovery I laboured with Ministers of each side with all my power for Agreement on such Terms as we were then capable of and that was to joyn in the amicable practice of all that they were agreed in and to bear with one another in the rest which were no necessary things On these Terms Worcâstershâre and seven or eight other Counâiâs quickly agreed Ireland profest consent More were closing But the Divisions of the Usurpers and the begun Reconciliation of the Peace-makers or Pretenders presently restored the King Men were then variously affected between hope of Unity and fear of Discord and of the old Silencing dividing Work That we had one lawful King to Unite in who promised his help hereunto and declared his Judgment for necessary Indulgence and that Lords and Knights printed their professed Renunciation of Revenge and Doctors professed Moderation did greatly raise Mens hopes that there would be no more such Divisions as should Silence faithful Ministers But they that knew how hardly Love and Moderation are restored after the Exasperations oâ so odious a War and how few conquer Worldly Interest and old Opinions and do as they would be done by feared that still the Silencing Work would be carried on I was certain that good Men would not be united by coming all over to the Opinions of each other which Party soever was in the right in all the Points called Indifferent by some and Sinful by others I knew the Difference would continue And it doth so I knew that those that were most obedient to God would not do that which they judged he forbad them I knew that if for this they were forbidden to Worship God in Church-Worship they would not forbear till Suffering disabled them I knew that there were so many such and the Suffering that disabled them must be so great that the Land thereby must needs be divided into the Afflicting and Afflicted Parties And the more conscionable the more constant would they be It were well if most understood all things necessary But that all should understand all indifferent things that might be commanded to be indifferent I knew would never be if all the Land were Doctors It was easie to know what Exasperations of Mind all this would cause and what a Conqueââ Satan would make here against Light Love and Mercy that is against Christ. In the deep Sense of this Danger I set my self to try whether Terms of Possiblâ Cââcord might be obtained The London Ministers joyned The King greatly encouraged us First by his Declaration at Breda and that against Debauchery Next by Personal Engaging us in a Treaty with the Bishops and his Promise that he would draw them to meet us if we would come as near them as we could Then by his gracious Declaration and the Testimony there given of our Loyalty and Moderation Then by his Commission to treat for Alterations of the Liturgy ãâã the Bishops denied the Need of any Alterations and dasht all our Hopes And ãâ¦ã and Parliament cast by the King's Indulgence and issued all in ãâ¦ã Uniformity I was the more earnest to have prevented this because I knew not but that most of the whole Ministry of the Kingdom might have been Silenced in one day I knew what was said against much that is imposed And I knew that near Ten thousand Ministers had Conformed to what the Parliament had imposed and most taken the Covenant and used the Directory and not the Common Prayer And how knew I that only Two thousand would stick at the New Impositions and Seven thousand obey them and Assent and Consent to the New Book which they mostly never saw it coming not out of the Press till too late V. While I was engaged in this Treaty by the King the Bishops denied all further Debates with us till we had given them in Writing all the Faults that we found in the Liturgy and all that we desired in stead or as Additions So that we did by Authority and Demand write and deliver as our Proposal before so our Desires and Reasons of the mentioned Alterations and a long and humble Petition to prevent the foreseen Breach and our Reformed Liturgy and Reply to their contrary Reasons which some Scribes for gain after printed I knew not who with abundance of Errata VI. After this 1663. the King revived our hope in part by a Declaration of his Judgment and Purpose for our Leave to Preach and Worship God VII In this
restoring the Liberty of choosing Bishops and the Priviledge of enjoying them in the Synods Clergy and People of each Diocess so evident is the right of Synods Clergy and People in the making of those of whom they consist and by whom they are to be Governed that I need make no other reason of the neglect of Episcopacy than the neglect of it As for them that must needs have all our Cure dispatcht in fewer words than this half Sheet of Paper containeth they are unfit Men to do so great a Work and will do it accordingly if at all Statute Books and Councils are much greater Sir though Experience depress my Hopes the Case exciteth my Desires which I here offer you not for my self who am not capable of any Kindness from King Parliament or Prelateâ that I know of unless it be to do me no harm and much I aâ sure they cannot do me but for Publick Good which is the great Desire of Your Servant Richard Baxter Nov. 9. 1680. The Reasons of these several Articles I. WE cannot treat of the Government and Concord of Christians till we agree what a Christians is and who they are who are the Subjects So for the IId. III. 1. If Ministers be commanded to Baptize those Children who are brought by no Parent or Pro-parent who taketh the Child as his own and undertaketh his Education it will cast out Multitudes of faithful Ministers who know no right that the Children of Atheists and Infidels as such have no Baptism 2. This Article for owning the Baptismal Covenant is but what the Liturgy pleads for But when it is said We shall admit none to the Sacrament but those that are Confirmed or desire it it supposeth that they must give us notice of it IV. This is only for a liberty to help memory in great Parishes where it is impossible to remember all the Communicants and avoid confusion by the unknown V. Without this much power in the Parish Minister the thing must be undone it being impossible for the Diocesan alone to do it and the ancient Discipline will be unavoidably cast out of the Church But if the Bishops will not yield to this much that will instead of an Appeal from the Incumbent take the whole Work of Publick Admonition and Censure on themselves We shall submit to the Obliteration of all those underlined Words and thankfully use the Power of Suspending our own Acts and that also under the Government and Correction after mentioned VI. 1. How is he by Office a Teacher who hath not Authority to Teach 2. We ask none of the Bishop's Office for him but his own We leave him under Government and responsible for his Mal-administration 3. No Man's Ministry is safe if he may be Suspended for not saying his Lesson as prescribed just to a Sentence 4. This will make no Alteration in the Publick Offices of the Churches VII Christ hath made the Symbols of Christianity and Communion And he that in these Things serveth Christ is acceptable to God and approved of wise Men Rom. 14. 18. 2. Needless Oaths and Covenants and Professions are more useful to Satan as Engines to tear than to the Church as means to Concord 3. But if under the Pretenses of Renouncing Heresie Popery Rebellion and Usurpation Men will draw up ensâaring words against the Law of Nature or Scripture it is no such Snares that will heal the Churches To say I renounce all contrary to this Profession is enough To the Renunciation of Popery there needs no more than the Oath of Supremacy it self if to the renunciation of Forreign Iurisdiction were but added Civil or Ecclesiastical 4. If the Church Articles were more exact it were better VIII 1. Those that cannot submit to a Legal Ordination must be content with Toleration 2. The questioning of those already Ordained need not make a breach as long as no Patron is forced to present such nor the major part of Communicants forced to accept them nor the minor if they dissent forbidden their Communion elsewhere And this quarrelling at each others Ordination is endless As the Bishops say on one side None should be Ordained without a Bishop so they say on the other side 1. The chief Minister of every Church is a Bishop specially of a City Church 2. That Ordination is valid which is better than the Papists For 1. we Re-ordain them not 2. Our Bishops claim Succession from them But the Ordination used here after 1646. is better than the Papists For 1. Theirs is to an unlawful Office to be Mass-Priests 2. It is into a false Church that is as headed by a pretended Universal Head 3. And it is from the Pope who as such hath no power They profess themselves his Subjects 4. And the Roman Seat hath had oft and long Intercisions 5. They say that Ordination is valid which is better than the English Diocesans But c. 1. The English Diocesans is derived from Rome which wanted power and was as aforesaid false and interrupted 2. They have neither the Election or known Consent of the Clergy or People but are chosen by the King And the old Canons for many Hundred years null such Bishops 3. It is meet that the Temples Tythes and Pastoral Office go together to the same Men and therefore that the Patron Communicants and Ordainers do all agree But if they cannot agree the Patron or Magistrates Judge who shall have the Temples and Tythes Memorandum Here wants the Reasons of the rest of the Articles if not something more to the Eighth Article FINIS An. 1664 An. 1634 An. 1640 An. 1639 An. 1640 An. 1641 An. 1641 An. 16. 14 An. 16 45 An. 1648 An. 1649 Mr. Eaton wrote a Book to prove that the Oath of Allegiance nor the Covenant bind not An. 1651 * Capt. Adams â Mr. Gibbons Very like to Maximus in the days of Gratian and Theodosius An. 1653 A post humous Book of Mr. Sterry's is since Published They were so very few and of short continuance that I never saw one of them * As it is currently reported without any Contradiction thât ever I heard of Mean men in their rising must adhere to a Faction but great Men that have strength in themselves were better to maintain themselves indifferent and neutral yet even in beginners to adhere so moderately as that he be a Man of that one Faction which is most passable with the other commonly giveth best way The lower and weaker Faction is the firmer in Conjunction And it is often seen that a few that are stiff do tire out a great number that are more moderate when one of the Factions is extinguished the other remaining subdivideth It is commonly seen that Men once placed take in with the contrary Faction to that by which they enter Lord Verulam Essay 51. p. 287. * The advantage of Mens present cruel Malice was only from the Epistle of 2 Books wherein I never justified his Usurpation But Iudicis officium
saved unless they will be my Subjects If you say that those may be saved that Sin for want of Light I answer 1. On this account your Doctors teach the Salvation of Heathens Are those of your Church and so no otherwise of Christians than of Heathens 2. Either these wanting your Light are in the Church or out If in it then a Man may be of the Church without being a Papist which is against your Faith If out of it then it seems Men out of the Church may be saved and Christ is the Saviour of more than his Body which is against your Faith and ours 3. Who is it that hath sufficient Light if all that have heard or read the frivolous Reasonings of the Papists then your Parents and almost all of us must perish But if it be any other Light which must be had you know not what measure to give us to discern it nor ever will know and so you make your Church invisible while the Members of it cannot be known For none can know of another by your Rule whether his Light be sufficient or not And I pray you are not all the Indians of America that never heard of Christ the Members of your Church for their Light sure is not sufficient to shew them either the Pope or Christ. Hath he the heart of a right Christian that can thus damn two or three parts of all the Christians in the World for not believing in a Wretch at Rome that sometime is an Infidel himself for so was Pope Iohn 23. judged to be by the great General Council at Constance even one that believed no Resurrection which is worse than a Turk or Jew or some Heathens And it 's a wonder to me that if your own Soul hath ever been seriously conversant with God in Holy Worship you can savour and suit with the Cantings and Repetitions and Stage Devotions of the Papists and that a Latin Mass should be believed to be the acceptable way of Worship when the Holy Ghost hath so plainly and copiously disowned that serving of God in an unknown tongue 1 Cor. 14. Pardon me if I intreat you to make a deliberate search into your Heart and former Ways and try whether you conversed with God in the Spirit and were serious in your Faith and Love and Worship If you were not no wonder if an unsound superfical Religion be easily let go and such an unexperienced Heart can suit with a Canting Carnal Iudicrous kind of Devotion or if God so far forsake a Soul that was not sound and serious in the Religion once professed by you But if it was better with you then its strange your Soul can so lose its relish and its stranger that one that was a Member of Christ and in the Church and justified before should turn to a Sect that tells them they were not what they were and must come to them for what they had already And whereas all the pretence you shew me for your Change was the difference that you found amongst us Protestants and our condemning one another do you not know that in Policy greater Differences are tolerated among the Papists under the Names of divers Orders by far than any are between the Presbyterian Independant and Episcopal Protestants And that none but ungodly or uncharitable passionate People with us do deny any of these Parties to be true Members of the Universal Church If you here met with any one that doth condemn the other as no parts of the Church of Christ they spake not according to the Protestant Religion and you can no more charge us with the Railings of every Fellow that is drunk with domineering Pride or Passion than with the words of the next Scold or Quaker or Papist that you shall hear Reviling us I have said more to you than at first I intended I look on you as one about that Age when Conscience useth to receive its first serious deep Impressions and the Papists falling in with you just at that time I doubt before you had heartily received the Life of what before you professed and had time to be rooted and stablished in the Truth the opportunity served them to your Delusion That it may not prove to your everlasting Destruction shall be the Prayers and if you admit them the faithful Endeavours of Your Servant in obedience to Christ though to no Vice-Christ Rich. Baxter Dec. 1. 1660. The Answer to the Lady Anne Lindsey's Letter to her Mother Madam IT pleased the truly honourable Lady your Mother to shew me your Letter directed to her from Calice and to give me leave to send you my Animadversions upon it which I am the willinger to do because I perceive you have there contracted the Reasons most commonly used for the perverting of the Ignorant and which its likely have prevailed most with your self You must give me leave to be free and plain with you in the Matters of God and of Salvation I think it meet to leave the first part of your Letter of the Point of Obedience to your Mother's Animadversions It is the Doctrinal Part that I shall speak to You say that Heresies against Faith expressed by the Name of Sects cut us off from Heaven and that an Aâathema is on them that preach any other Doctrine than what was preached by the Apostles How far Heresie cuts off from the Church I have distinctly shewed you in the end of my Book against Mr. Iohnson on that Question but while you expect your Mother should consider of your Reasons you will not your self peruse an Answer to them which before was tendered you whom then can you blame if your Soul be cheated Briefly you err in Confounding Sects and Heresies which are not the same Heresies indeed which are false Doctrines practically inconsistent with the Essentials of Christian Faith do cut Men off from a state of Life or shew them to be Aliens but lesser Errours called Heresies by ignorant or uncharitable Men do un-Church none Herein I plead for you for if they did then wo to the Church of Rome that hath so many Errours And if it be damnable to be a Sect all Papists must be damned they being as certainly a Sect as there is any in the World A corrupt part of the Universal Church condemning the rest and pretending to be it self the whole is a Sect or Party of Schismaticks but such are the Papists Therefore they are a Sect c. But this is not the worst You consequently Anathematize all Papists by your Sentance for Heresies by your own Sentance cut off Men from Heaven But Popery is a bundle of Heresies Therefore it cuts off Men from Heaven The minor I prove according to your Churches Principles that Doctrine is Heresie which is contrary to a point of Faith But many of the Papists Doctrines are contrary to Points of Faith Ergo c. To pass by now all those Points of Popery which are contrary to what the Holy
the Rubrick should not be mended where all Vestments in them of Divine Service are now commanded which were used 2 Edw. 6. 4. Whether Lessons of Canonical Scripture should be put into the Kalender instead of Apocrypha 5. That the Doxology should be always printed at the End of the Lord's Prayer and be always said by the Minister 6. Whether the Rubrick should not be mended where it is that the Lessons should be sung in a plain tune why not read with a distinct voice 7. Whether Gloria Patri should be repeated at the end of every Psalm 8. Whether according to that End of the Preface before the Common Prayer the Curate should be bound to read Morning and Evening Prayers every day in the Church if he be at home and not reasonably letted and why not only on Wednesday and Friday Morning and in the Afternoon on Saturday with Holy-day Eves 9. Whether the Hymns Benedicite omnia Opera c. may not be left out 10. In the Prayer for the Clergy that Phrase Perhaps to be altered which only worketh great marvels 11. In the Rubrick for the Administration of the Lords Supper whether an alteration be not to be made in this That such as intend to Communicate shall signifie their Names to the Curate over Night or in the Morning before Prayers 12. The next Rubrick to be cleared how far a Minister may repulse a scandalous and notorious Sinner from the Communion 13. Whether the Rubrick is not to be mended where the Churchwardens are strictly charged to gather the Alms for the Poor before the Communion begin for by experience it is proved to be done better when the People depart 14. Whether the Rubrick is not to be mended concerning the Party that is to make his General Confession upon his knees before the Communion that it should be said only by the Minister and then at every Clause repeated to the People 15. These words in the Form of the Consecration This is my Body This is my Blood of the New Testament not to be printed hereafter in great Letters 16. Whether it will not be fit to insert a Rubrick touching kneeling at the Communion that is to comply in all Humility with the Prayer which the Minister makes when he delivers the Elements 17. Whether Cathedral and Collegiate Churches shall be strictly bound to Celebrate the Holy Communion every Sunday at the least and might not it rather be added once in a Month. 18. In the last Rubrick touching the Communion it is not fit that the Printer make a full Point and begin with a new Great Letter at these words And every Paââshioner shall also receive the Sacrament 19. Whether in the first Prayer at the Baptism these words Didst sanctifie the Flood of Jordan and all other Waters should be thus changed Didst sanctifie the Element of Water 20. Whether it be not fit to have some discreet Rubrick made to take away all scandal from signing the Sign of the Cross upon the Infants after Baptism or if it shall seem more expedient to be quite disused whether this Reason should be published That in ancient Liturgies no Cross was confined upon the Party but where Oyl also was used and therefore Oyl being now omitted so may also that which was concomitant with it the Sign of the Cross. 21. In Private Baptism the Rubrick mentions that which must not be done that the Minister may dip the Child in Water being at the point of Death 22. Whether in the last Rubrick of Confirmation those words be to be left out and be undoubtedly saved 23. Whether the Catechism may not receive a little more Enlargement 24. Whether the Times prohibited for Marriage are quite to be taken away 25. Whether none hereafter shall have Licenses to marry nor be asked their Banns of Matrimony that shall not bring with them a Certificate from their Ministers that they are instructed in their Catechism 26. Whether these Words in Matrimony With my Body I thee worship shall not be thus altered I give thee power over my body 27. Whether the last Rubrick of Marriage should not be mended that new married Persons should receive the Communion the same day of their marriage may not well be or upon the Sunday following when the Communion is celebrated 28. In the Absolution of the Sick were it not plain to say I pronounce thee Absolved 29. The Psalm of Thanksgiving of Women after Child-birth were it not fit to be composed out of proper Versicles taken from divers Psalms 30. May not the Priest rather read the Communion in the Desk than go up to the Pulpit 31. The Rubrick in the Commination leave it doubtful whether the Liturgy may not be read in divers places in the Church 32. In the Order of the Burial of all Persons 't is said We commit his Body to the Ground in sure and certain hope of Resurrection to Eternal Life Why not thus Knowing assuredly that the Dead shall rise again 33. In the Collect next unto the Collect against the Pestilence the Clause perhaps to be mended For the honour of Iesus Christ's sake 34. In the Litany instead of Fornication and all other deadly Sin would it not satisfie thus From Fornication and all other grievous Sins 35. It is very fit that the Imperfections of the Metre in the singing Psalms should be mended and then Lawful Authority added unto them to have them publickly sung before and after Sermons and sometimes instead of the Hymns of Morning and Evening Prayer § 242. And now our Calamities began to be much greater than before We were called all by the Name of Presbytorians the odious Name though we never put up one Petition for Presbytery but pleaded for Primitive Episcopacy We were represented in the common talk of those who thought it their Interest to be our Adversaries as the most Seditious People unworthy to be used like Men or to enjoy our common Liberty among them We could not go abroad but we met with daily Reproaches and false Stories of us Either we were feigned to be Plotting or to be Disaffecting the People c. And no Sermon that I preached scarce escaped the Censure of being Seditious though I preached only for Repentance and Faith and Morality and Common Vertue yea if it were against Disobedience and Sedition all was one as to my Estimation with those Men. And the great Increaser of all this was that there were a multitude of Students that studied for Preferment and many Gentlemen that aimed at their Rising in the World who found our quickly what was most pleasing to those whose Favour they must rise by and so set themselves industriously to Reviling Calumniating and Cruelty against all those whom they perceived to be odious And he that can but convince a worldly Generation of any thing that 's the ready way to their Preserment shall be sure to have it closely followed and throughly done with all their might § 243. Before and
And that none such was in Scripture times Dr. Hammond hath manifested there being then no Presbyters distinct from Bishops as he faith on Act. 11. And that there was none such of long time after is abundantly proved in my Treatise of Episcopacy § 319. 5. The fifth Charge against the Diocesan Form is That it extirpateth the ancient Episcopacy which they prove by what is said already The ancient Bishops were the Heads of the Presbyters and People of one single Church only To every Church saith Ignatius there is one Altar and one Bishop with the Presbyters and the Deacons my Fellow Servants There was then no Bishop infimae Speciei as distinct from an Archbishop that had more than one Altar and Church But now all these Bishops of particular Churches are put down and no Church of one Altar hath a Bishop of its own but only a Church consisting of many hundred Worshipping Churches In the ancient times every City that had a Congregation of Christians had a Bishop But now every Bishop hath many Cities under him which have all but one Bishop For all our Corporations called Oppida Towns or Burroughs were then such as the word ãâã ãâã ãâã ãâã ãâã signified though we have appropriated the English word City to some few that have that Title as honorary in favour from the Prince § 320. 6. The sixth Charge is That instead of the ancient Bishops a later sort of Bishops is introduced of a distinct Species from all the ancient Bishops for then there were none but meer Bishops of particular Churches and the Archbishops Metropolitans and Patriarchs that had the general oversight of these But ours are of neither of these sorts They are not Bishops of particular worshipping Churches that have one Altar but have hundreds of such Nor are they Archbishops for they have no Bishops under them But they are just such as the Archbishops or Metropolitans in those days would have been if they had put down all the Bishops that were under them and taken all the Charge of Government on themselves leaving only Teaching Priests with the People Even as the Papists feign Gregory to have meant when he so vehemently denied the Title of Universal Bishop as putting down the Inferiour Bishops Now any Man that thinketh the Species of Episcopacy described by Ignatius and used in the Primitive times to be of Divine or Apostolical Institution must needs think that a Species which having deposed them all doth stand up in their stead is utterly unlawful And therefore this Argument against Diocesans is not managed by the Presbyterians as such but by those that are for the Primitive Episcopacy § 321. 7. The seventh Charge against the Diocesan Form and that which sticketh more than all the rest is That it maketh the Church Goverment or Discipline which Christ hath commanded and all the ancient Churches practised to be a thing impossible to be done and so excludeth it and therefore is unlawful For to dispute Who shall be the Governours of the Church when the meaning is Whether there shall be any Government at all of that sort which Christ commandeth is the present practise For the clearing of this these Questions are to be debated Quest 1. Whether Christ hath instituted any Church-Discipline 2. What that Discipline is which he hath instituted 3. How many Parishes there be in a Diocess and Persons in a Parish who are to be the Objects of this Discipline 4. Who they be that in England are to exercise this Discipline § 322. 1. And for the first Question It is agreed on by all Protestants that I know of except some of those that are called Erastians I say some of them for I think there are very few even of the Erastians that deny it Dr. Hammond hath written a Treatise for it Entitled Of the Power of the Keys yea the Papists differ not from the Protestants in this point It will therefore be labour in vain to prove it § 323. 2. And as to the second Question What this Discipline is It is considerable 1. As to the Matter 2. As to the Persons 3. As to the Place 4. As to the Manner and 5. As to the End 1. As to the Matter We are agreed that it consisteth in receiving Persons into the Church in preserving and healing those that are in the Church and in casting out those from the Communion of the Church which are unfit for it and in Absolving and Restoring the Excommunicate when they are penitent And therefore it is called The Power and Exercise of the Keys By these Keys the Door is first opened to Believers and their Seed and the Bishops judge who are fit to be let in by Baptism When any are lapsed into scandalous sin they are to be proceeded with as Christ hath directed Matth. 18. 15 16 17. We must first tell men privately of their private Faults and if they hear us not we must take with us two or three if they hear not them we must tell the Church and finally if they hear not the Church they must be to us as Heathens and Publicans And whatsoever is thus bound on Earth shall be bound in Heaven and whatsoever is loosed on Earth shall be loosed in Heaven vers 18. The Church is the Body of Christ his Spouse his Family his Garden It is a Communion of Saints which is to be held in it It is commanded to put away wicked Persons from among them and not to keep company if any that is called a Brother be a fornicator or covetous or an idolater or a railer or a drunkard or an extortioner with such a one no not to eat 1. Cor. 5. 11 13. And we are to withdraw our selves from every Brother that walketh disorderly and to note them and to have no company with them that they may be ashamed 2. Thess. 3. 6 14. If any come to us and bring not sound Doctrine we must not receive him into our houses nor bid him good speed lest we be partakers of his evil deeds 2 John 10. 11. A Man that is an Heretick must after the first and second Admonition be avoided as Self-condemned Tit. 3. 10 11. And the penitent must be restored and re-admitted All this is agreed on § 324. 2. And as to the Persons who are Parties in this Transaction we are agreed 1. That it is such Persons as desire Communion with us that are to be admitted being fit and such as having Communion with us become unmeet for it that are to be cast out c. so that it is to be exercised on Persons so far as they are to have Communion with us and not on those that are uncapable of that Communion 2. That sententially it must be done by the Pastor or Governour of that particular Church which the Person is to be admitted into or cast out of And by the judgment of the Pastors of other neighbour Churches when they also as Neighbours are to refuse Communion with
Court of Justice declare That the King by his Laws commandeth us to assist the Sheriffs and Justices notwithstanding any Commission to the contrary under the great or little Seal and one shew us a Commission to the contrary which must we take for the King's Authority 8. Whether this extendeth to the Case of King Iohn who delivered the Kingdom to the Pope Or to those Instances of Bilson Barcley Grotius c. of changing the Government putting by the true Heir to whom we are Sworn in the Oath of Allegiance c. if Subjects pretend Commission for such Acts 9. Whether Parliament Judges in Court or private Men may by the King's Authority in his Laws defend their Lives against any that by a pretended Commission invadeth them or their Purses Houses or Companions 10. Whether we must take every Affirmer to have a Commission if he shew it not Or every shewn Commission to be current and not surreptitious though contrary to Law 11. Whether he violateth not this Oath who should endeavour to alter so much of the Legislative Power as is in the Parliament or the Executive in the Established Courts of Justice Or is it meant only of Monarchy as such 12. Doth he not break this Oath who should endeavour to change the Person Governing as well as he that would change the Form of Government 13. If so doth it not also tye us to the Persons of Church-Governours seeing they are equally here twisted and Church-Government preposed 14. Is it the King 's Coercive Government of the Church by the Sword which is here meant according to the Oath of Supremacy Or Spiritual Government by the Keys Or both 15. Is it not the English Form of Church-Government by Diocesans that is here meant and not some other sort of Episcopacy which is not here And doth he not break this Oath who instead of a Bishop over 500 or 1000 Churches without any inferiour Bishop should endeavour to set up a Bishop in every great Church or Market-Town or as many as the Work requireth 16. Seeing Excommunication and Absolution are the notable parts of Spiritual Government and it is not only the Actions but the Actors or Governours that we Swear not to alter and Lay-Chancellors are the common Actors or Governours whether an endeavour to alter Lay-Chancellors Government as some did that procured his Majesty's Declaration concerning Ecclesiastical Affairs be not contrary to this Oath and excluded by any alteration 17. Whether petitioning or other peaceable means before allowed by Law be not any endeavour and a violation of this Oath 18. Whether not at any time c. tye us not to disobey the King if he should command us by Consultation or Conference to endeavour it Or if the Law be changed doth not this Oath still bind us Lastly Whether this following Sense in which we could take it be the true sense of the Oath I A B do Swear That a it is not Lawful upon any pretence whatsoever b to take up Arms against the King c And that I do abhor that Traytorous Position of taking Arms by his Authority against his Person or against those that are Commissionated by him d in pursuance of such Commission And that I will not at any time endeavour any alteration of Government either in Church or State e a In my Opinion b For the Subjects of his Majesty's Dominions c Either his Authority or his Person the Law forbidding both d Whether it be his Parliament Courts of Justice Legal Officers or any other Persons authorized by his publick Laws or his Commission supposing that no contrariety of Laws and Commissions by over-sight or otherwise do Arm the Subjects against each other e I will not endeavour any alteration of State-Government at all either as to the Person of the King or the Species of Government either as to the Legislative or Executive Power as in the King himself or his Parliament or Established Courts of Justice And therefore I declare That I take all the rest of this Oath only in a Sense consistent with this Clause implying no alteration in the Government And I will endeavour no alteration of the Coercive Government of the Church as it is in the King according to the Oath of Supremacy Nor any alienation of the Spiritual Power of the Keys from the Lawful Bishops and Pastors of the Church Nor will I endeavour to restore the Ancient Discipline by removing the Spiritual Government by the Keys out of the Hands of Lay-Chancellors into the Hands of so many able Pastors as the number of Churches and necessity of the work requireth nor any other Reformation of the Church by any Rebellious Schismatical or other unlawful means whatsoever nor do I believe that any Vow or Covenant obligeth me thereto declaring notwithstanding that it 's none of my meaning to bind my self from any Lawful Means of such Reformation nor to disobey the King if at any time He command me to endeavour the Alteration of any thing justly alterable The General Answer was as followeth UPon Serious Consideration of the Act of Parliament Entitled An Act for Restraining of Nonconformists from Inhabiting in Corporations And of the Oath therein mentioned I am of Opinion That there is nothing contained in that Oath according to the true Sense thereof But that it is not Lawful to take up Arms against the King or any Authorised by his Commission or for a private Person to endeavour the Alteration of the Monarchical Government in the State or the Government by Bishops in the Church And that any Person notwithstanding the taking of such Oath if he apprehend that the Lay-Judges in Bishop's Courts as to Sentence of Excommunication for Matters meerly Ecclesiastical or for any other Cause ought to be Reformed or that Bishopricks are of too large extent may safely Petition or use any lawful Endeavour for Reformation of the same For that such Petition or other Lawful Endeavour doth not tend to the Alteration of the Government but to the amendment of what shall be found amiss in the Government and Reformed by Lawful Authority and thereby the Government better Established And I conceive every Exposition of the said Oath upon Supposition or Presumption of an Obligation thereby to any thing which is contrary to the Law of God or the Kingdom is an illegal and a forced Exposition contrary to the intent and meaning of the said Oath and Act of Parliament for it is a Rule nullum iniquum est in Lege praesumendium And an Exposition tending to enjoyn any thing contrary to the Law of God would make the Act of Parliament void which ought not to be admitted when it bears a fair and plain Sense which is no more Than that Subjects ought not to take up Arms against their Lawful King or such as lawfully Commissionated by him and for private Persons to be unquiet in the place wherein they live to the disturbance of the Government in Church or State Iohn Fountain Feb. 6.
1665. The Particular Answer was as followeth NOT at present to dispute the things presupposed although I may not grant all in the Fourth and some other of the Positions to be warranted by the Law of Nature or Scripture I add as necessary to the Resolving of the Questions upon the Act of Parliament That in the Exposition of Acts of Parliament if there may be a fair and reasonable Construction made of the Words not contrary to the Law of God or Reason that Construction ought to be made thereof and that any Exposition which tends to make it sensless or contrary to the Law of God and Reason or to suppose any wicked thing enjoyned thereby is a forced Construction and contrary to Law being destructive to the very Act of Parliament I hereupon lay aside any Answer to the Fourth and Eighth Questions which may peradventure be thought meer Cavils against the Act though I knowing the Temper of the Propounder have a more charitable Opinion of him But I do apprehend that tho' there may want a Word to make a Logical Position concerning the Trayterous Position mentioned in the Oath yet there is a plain Sense in the Oath viz. That it is unlawful to take up Arms against the King and that if any would make a distinction and affirm That though the unlawfulness were admitted to take up Arms against him yet by his Authority they might take up Arms against his Person or against those that are Commissioned by him in pursuance of such Commission such an Affirmation and Position as this is Traytorous and to be abhorred and there is such a plain Sense in it as every one that hath common Reason understands it so and therefore Quod necessario subintelligitur non deest And I do not believe that any who propound the Questions to be resolved do themselves imagine that the Parliament had any thought of what is mentioned in the Eighth Question for nullum iniquum in Lege praesumendum Upon consideration of the Act I apprehend the Makers thereof had an apprehension that there were three sorts of People which might have a dangerous influence upon the King's Subjects if not rightly principled viz. Ministers or Preachers School-Masters and such as did Table and Board Children and therefore did provide to restrain them from doing hurt to the Kingdom in keeping the Ministers out of the populous Places of the Kingdom or where they were best known and most likely to prevail and that no Children might be poisoned with Principles destructive to Government The Principles which they feared were these 1. That in some Cases it might be lawful to take up Arms against the Supreme Magistrate at least by a distinction unwarrantable in taking up Arms against his Authority against his Person or such as he did Commissionate 2. That private Persons might endeavour to alter the Government in the Church or State where they lived For the discovery of such as were of these dangerous Principles I conceive the Oath is framed which is Established by this Act and any who holdeth these Principles may not safely take it but if he hold not these Principles he may And as to the Questions 1. That the Words upon any pretence whatsoever in the Oath refer only to the King himself 2. That Lawful comprehends any Law obligatory 3. That it is only according to the Opinion and Judgment of him that takes it 5. He that hath the Lawful Commission is the only Person that hath Authority by the King's Commission 6. I conceive the Sheriff 7. That Commission which is according to Law 9. I conceive they may 10. I conceive a Commission must be shewn if required and that a surreptitious and void Commission contrary to Law is no Commission at all 11. I understand not the Latitude of this Question but I conceive the Sense of the Oath is not to endeavour the Alteration of Monarchical Government in the State 12. Though I conceive it utterly unlawful to endeavour to change the Person of the Governour yet that being sufficiently provided against by the former Laws I do not conceive that it was intended by the Makers of the Law in this part of the Oath to intend more than the Alteration of the Government 13. Answered before And yet if the Person of the Supreme were included in the State-Government I do not conceive that it would extend to the Governours under him in the Church for they may be justly removed in Case of Crime c. 14. I conceive both 15. I conceive its the English Form of Church-Government and yet that is no breach of the Oath to endeavour in a lawful way to make more Bishops and lesser Bishopricks 16. I do not think the Oath bindeth not to endeavour to alter the Actors or Governours in the Church so it be done by lawful means and that it is lawful notwithstanding the Oath to endeavour to alter Lay-Chancellors in a lawful way 17. I conceive it is not 18. I conceive it doth not There are so many things put in the last Question of the Sense of the Oath as will require more discussion than the present Opportunity admits Iohn Fountain Feb. 13. 1665. Sir Iohn Maymard also told me That an illegal Commission is no Commission though privately being the King's Serjeant §19 But that all these Answers should rather resolve me not to take this Oath than any way satisfie me to take it may thus appear 1. He confesseth that the Principle feared was That in some Cases it is lawful to take up Arms against the Supreme Magistrate or by his Authority against those Commissioned by him And yet implicitly granteth it in the Cases intimated in the Eighth Question 2. He confesseth that another feared Principle was That private Persons may endeavour to alter the Government of the Church And he confesseth That by lawful means we may endeavour it in a great part of it And as to the Particulars 1. He thinketh that the Words on any pretence whatsoever refer to the King only whereas in my Conscience I think that the Authors of the Oath meant it also as to any Commissioned by him otherwise there is nothing in all this Oath against taking Arms against any Commissioned by the King so they do not pretend his own Authority for it And upon my knowledge a great part of those that Fought for the Parliament went on other grounds some thinking Parliaments and People above the King as being singulis Major universis Minor as Hooker speaks Eccles. Pol. Lib. 8. some thinking that the Law of Nature did warrant them and some that the Scripture did require them to do what they did And can I believe that it was none of the Imposers Intention by the Oath to provide against any of these Opinions If really it were not then a Man that taketh this Oath may notwithstanding it believe That though it be not lawful to take Arms against the King nor against his Armies by pretence of his
Voice of the multitude is seldom intelligible Let the shorter confession and the general Prayer offered by the Commissioners 1660. be inserted as alias'es with the Confession and Litany and liberty granted some time to use them All things in the Canon contrary to any thing in this Act to be void and null And all things repeated in any former Law that is contrary to this Act. § 73. We inserted these Rubricks and Orders because they gave us more hope that the Alterations of the Liturgy would be granted than the rest And therefore we thought best to get that way as much as we could And yet we insisted most on the other part because therein it was desired that till the Liturgy was satisfactorily reformed we should not be constrained to read it but only sometimes the greater part of it Which words I offered my self lest else the whole should have been frustrate and because the very words of the Scripture the Psalms Sentences Hymns Chapters Epistles Gospels c. are the far greater part of the Liturgy so that by this we should not have been forced to use any more or any thing scrupled § 74. Before we concluded any thing it was desired that seeing the Earl of Manchester Lord Chamberlain had been our closest Friend we should not conclude without his notice And so at a Meeting at his House these Two more Articles or Proposals were agreed to be added Viz. I. Whereas the Sentence of Excommunication may be passed upon very light Occasions it is humbly desired that no Minister shall be compelled to pronounce such sentence against his conscience but that some other be thereunto appointed by the Bishop or the Court. II. That no person shall be punished for not repairing to his own Parish-church who goeth to any other Parish-church or Chappel within the Diocess For by the Bishop's Doctrine it is the Diocesan Church that is the lowest Political Church and the Parishes are but parts of a Church For there is no Bishop below the Diocesan Therefore we go not from our own Church if we go not out of the Diocess § 75. When these Proposals were offered to Dr. Wilkins and the Reasons of them 1. He would not consent to the clause in the first Propos. Provided that those who desire it have leave to give in their Profession that they renounce not their Ordination c. Where was our greatest stop and disagreement 2. He would not have had subscription to the Scriptures put in because the same is in the Articles to which we subscribe I answer'd that we subscribed to the Articles because they were materially contained in the Scripture and not to the Scriptures because they were not in the Articles I thought it needful for Order sake and for the right description of our Religion that we subscribe to the Scriptures first And to this at last he consented 3. He refused the last part of the fifth for Appeals to Civil Courts saying there was a way of Appeals already and the other would not be endured 4. The two next the 6th and 7th he was not forward to but at last agreed to them leaving out the Clause in the 6th for Registring Names 5. The two last added Articles also were excepted against But in the end it was agreed as they said by the the Lord keeper's Consent that Sir Matthew Hale Lord chief Baron of the Exchequer should draw up what we agreed on into the form of an Act to be offered to the Parliament And therefore Dr. Wilkins and I were to bring our Papers to him and to advise farther with him for the wordingof it because of his eminent Wisdom and Sincerity § 76. Accordingly we went to him and on Consultation with him our proposals were accepted with the alterations following 1. Instead of the Liberty to declare the validity of our ordination which would not be endured it was agreed that the terms of Collation should be these Take thou Legal Authority to preach the Word of God and administer the Holy Sacraments in ây Congregation of England where thou shalt be lawfully appointed thereunto That so the word Legal might shew that it was only a general License from the King that we received by what Minister soever he pleased to deliver it And if it were ãâã a Bishop we declared that we should take it from him but as from the King's Minister For the Paper which I gave in against Re-ordination convinced Judge Hales and Dr. Wilkins that the renunciation of former Ordination in England was by ho means to be exacted or done 2. Our Form of Subscription remained unaltered 3. The Clause of Appeals we left out 4. The Fourth Fifth and Seventh passed leaving out the Clause of Registring Names 5. The first of the added Articles they thought reasonable but put it out only leât by overdoing we should clog the rest and frustrate all with those that we were to deal with 6. The other added Article they laid by for the same reason and also lest it should be a shelter to Recusant Papists And thus it was agreed That the Papers should be all delivered to the Lord Chief Baron to draw them up into an Act. And because I lived near him he was pleased to shew me the Copy of his Draught which was done according to all our Sense but secretly lest the noise of a prepared Act should be displeasing to the Parliament But it was never more called for and so I believe he burnt it § 77. Because they objected That by the last Article we should befriend the Papist and especially by a Clause that we offered to be inserted in the Rubrick of the Liturgy That the Sacrament is to be given to none that are unwilling of it and I stood very much upon that with them that we must not corrupt Christ's Sacrament and all our Churches and Discipline and injure many hundred thousand Souls only to have the better advantage against Papists and that there were fairer and better means to be used against them Upon their Enquiry what means might be substituted I told them that besides some others a subscription for all the Tolerated Congregation or Ministers distinct from that of the Established Ministry as followeth might discover them § 78. The Subscription of the Established Ministry I do hereby profess and declare my unfeigned belief of the Holy Canonical Scriptures as the infallible intire and perfect Rule of Divine Faith and Holy Living supposing the Laws of Nature and also my belief of all the Articles of the Creed and of the 36 Articles of the Doctrine and Sacraments of the Church of England Or else the Subscription before agreed on though this be much better supposing the Oaths of Allegiance and Supremacy also be taken The Subscription of all that have Toleration I A. B. do hereby profess and declare without equivocation and deceit That I believe Iesus Christ to be the only Governing Head of the Vniversal Church and the Holy Canonical
Scriptures to be the infallible intire and perfect Rule of Divine Faith and Holy Living supposing the Laws of Nature and that I believe all the Articles of the Ancient Creeds called the Apostle's and the Nicene And that I will not knowingly oppose any Article of the said Holy Canonical Scriptures or Creeds nor of the Creed called Athanasius's Nor will I publickly seditiously or unpeaceably deprave or cry down the Doctrines Government and Worship Established by the Laws This doth exclude the Essentials of Popery and yet is such as all sober peaceable Persons that need a Toleration may submit to § 79. It hath oft times grieved me in former times to hear how unskilfully some Parliament-Men went about to exclude the Papists when they were contriving how to take off the Test and Force of the Law compelling all to the Sacrament Some must have a Subscription that must name Purgatory and Images and praying to Saints and Iustification by Works and other Points which they could neither rightly enumerate nor state to fit them for such a use as this but would have made all their work ridiculous not knowing the Essentials of Popery which are only to make up such a general Test for their Exclusion § 80. But I suppose the Reader will more feelingly think when he findeth upon what terms we strive and all in vain for a little liberty to preach Christ's Gospel even upon the hardest Terms that will but consist with a good Conscience and the safety of our own Souls he will think I say what a case such Ministers and such Churches now are in And how strange or rather sad than strange is it That Christian Bishops that call themselves the Pastors and Fathers of the Church should put us on such Terms as these when Acts 28. ult Paul preached in his own House to as many as came to him none forbidding him even under Heathens c. And if the Reader be so happy as to live in Days of the Churches Peace and Liberty and Reformation he will be apt to censure us for yielding to such hard Terms as here we do Who if he had been in the time and place with us and seeâ that we could have the Gospel upon no other Terms he would pity rather than censure the Churches and us § 81. Nay how joyfully would I believe 1400 of the Nonconformable Ministers of England at least have yielded to these Terms if they could have got them But alas all this labour was in vain For the active Prelates and Prelatists so far prevailed that as soon as ever the Parliament met without any delay they took notice That there was a rumour abroad of some Motions or Act to be offered for Comprehension or Indulgence and voted That no Man should bring in such an Act into the House and so they prevented all talk or motion of such a thing and the Lord Keeper that had called us and set us on work himself turned that way and talk'd after as if he understood us not § 82. In April 1668. Dr. Creighton Dean of Wells the most famous loquacious ready-tongu'd Preacher of the Court who was used to preach Calvin to Hell and the Calvinists to the Gallows and by his scornful revilings and jests to set the Court on a Laughter was suddenly in the Pulpit without any sickness surprized with Astonishment worse than Dr. South the Oxford-Orator had been before him and when he had repeated a Sentence over and over and was so confounded that he could go no further at all he was fain to all Men's wonder to come down And his case was more wonderful than almost any other Man's being not only a fluent extemporate Speaker but one that was never known to want words especially to express his Satyrical or bloody Thoughts § 83. In Iuly Mr. Taverner late Minister of Vxbridge was sentenc'd to Newgate-Goal for Teaching a few Children at Brainford but paying his Fine prevented it And Mr. Button of Brainford a most humble worthy godly Man that never was in Orders or a Preacher but had been Canon of Christ's Church in Oxford and Orator to the University was sent to Goal for Teaching two Knight's Sons in his House having not taken the Oxford-Oath by one Ross a Justice a Scot that was Library-Keeper at Westminster and some other Iustices And many of his Neighbours of Brainford were sent to the same Prison for worshipping God in private together where they all lay many Months six as I remember And I name these because they were my Neighbours but many Countries had the like usage Yea Bishop Crofts that had pretended great Moderation sent Mr. Woodward a worthy silenced Minister of Hereford-shire to Goal for six Months Some were imprisoned upon the Oxford-Act and some on the Act against Conventicles § 84. In September Col. Phillips a Courtier of the Bed-chamber and my next Neighbour who spake me fair complained to the King of me for Preaching to great numbers but the King put it by and nothing was done at that time § 85. About this time Dr. Manton being nearest the Court and of great Name among the Presbyterians and being heard by many of great Quality was told by Sir Iohn âabor That the King was much inclined to favour the Non-conformists and that an Address now would be accepted and that the Address must be a thankful Acknowledgment of the Clemency of his Majesty's Government and the Liberty which we thereby enjoy c. Accordingly they drew up an Address of Thanksgiving and I was invited to joyn in the presenting of it but not in the Penning for I had marr'd their Matter oft enough But I was both sick and unwilling having been oft enough imployed in vain But I told them only of my sickness And so Dr. Manton Dr. Bates Dr. Iacombe and Mr. Ennis presented it what acceptance it had with the King and what he said to them this Letter of Dr. Manton's will tell you But the Copy of the Acknoââdgment I cannot give you for I never saw it nor sought to see it that I remember for I perceived what it aimed at Dr. Manton's Letter to me at Acton SIR I Was under restraint till now and could not send you an account of our reception with the King It was very gracious He was pleased once and again to signifie how acceptable our Address was and how much he was persuaded of our Peaceableness saying that he had known us to be so ever since his return promised us that he would do his utmost to get us comprehended within the Publick Establishment and would remove all Bars for he could wish that there had been no Bounds nor Bars at all but that all had been Sea that we might have had liberty enough but something must be done for publick Peace However we could not be ignorant that this was a work of difficulty and time to get it fully effected for our Assurance And therefore we must wait till Businesses could be ripened
received as gifts of Bounty from any whosoever since I was silenced till after An. 1672. amount not in the whole to 20 l. besides ten Pouud per Annum which I received from Serjeant Fountain till he died and when I was in Prison twenty pieces from Sir Iohn Bernard ten from the Countess of Exeter and five from Alderman Bard and no more which just paid the Lawyers and my Prison Charge but the expences of removing my Habitation was greater And had the Bishop's Family no more than this In sum I told the Bishop that he that cried out so vehemently against schism had got the Spirit of a Sectary and as those that by Prisons and other sufferings were too much exasperated against the Bishops could hardly think or speak well of them so his cross Interests had so notoriously spoiled him of his Charity that he had plainly the same temper with the bitterest of the Sectaries whom he so much reviled Our Doctrinal Discourse I overpass § 236. This May a Book was Printed and cried about describing the horrid Murther of one ãâã Baxter in New-England by the Anabaptists and how they tore his Flesh and flead him alive and persons and time and place were named And when Mr. Kiffen sensible of the Injury to the Anabaptists searcht it out it proved all a studied Forgery Printed by a Papist and the Book Licensed by Dr. Sam. Paâker the Arch-bishop's Chaplain there were no such Persons in being as the Book mentioned nor any such thing ever done Mr. âissen accused Dr. Parker to the Kiug and Council The King made him confess his Fault and so it ended § 237. In Iune was the second great Fight with the Dutch where again many were killed on both sides and to this day it is not known which Paâty had the greater Loss § 238. The Parliament grew into great Jealousies of the prevalency of Popery There was an Army raised which lay upon Black-Heath encamped as for Service against the Dutch They said that so many of the Commanders were Papists as made Men fear the design was worse Men feared not to talk openly that the Papists having no hope of getting the Parliament to set up their Religion by Law did design to take down Parliaments and reduce the Government to the French Model and Religion to their State by a standing Army These Thoughts put Men into dismal Expectations and many wish that the Army at any rate might be disbanded The Duke of York was General The Parliament made an Act that no man should be in any office of Trust who would not take the Oaths of Supremacy aud Allegiance and receive the Sacrament according to Order of the Church of England and renounee Transubstanstiation Many supposed Papists received the Sacrament and renounced Transubstantiation and took the Oaths Some that were known sold or laid down their Places The Duke of York and the new Lord Treasurer Clifford laid down all It was said they did it on supposition that the Act left the King impowered to renew their Commissions when they had laid them down But the Lord Chancellor told the King that it was not so and so they were put out by themselves This settled Men in the full belief that the Duke of York and the Lord Clifford were Papists and the Londoners had before a special hatred against the Duke since the burning of London commonly saying that divers were taken casting Fire-balls and brought to his Guards of Soldiers to be secured and he let them go and both secured and concealed them 239. The great Counsellors that were said to do all with the King in all great matters were the Duke of York the Lord Clifford the Duke of Lauderdaile the Lord Arlington the Duke of Buckingham the Lord Chancellor that is Sr. Anthony Ashley-Cooper Earl of Shaftsbury and after them the Earl of Anglesey lately Mr. Annesley Among all these the Lord Chanchellor declared so much Jealosie of Popery and set himself so openly to secure the Protestant Religion that it was wondered how he kept in as he did but whatever were his Principles or Motives it is certain he did very much plead the Protestant Cause § 240. In Iune Mastricht was taken by the French but with much loss where the Duke of Monmouth with the English had great Honour for their Valour § 241. In August four of the Dutch East-India Ships fell into our Hands and we had the third great Sea-fight with them under the Command of Prince Rupert where we again killed each other with equal Loss But the Dutch said they had the Victory now sand before and kept days of Thanksgiving for it Sir Edward Sprag was killed whose death the Papists much lamented hoping to have got the Sea-power into his Hands But Prince Rupert who declared himself openly against Popery and had got great Interest in the Hearts of the Soldiers complained sharply of the French Admiral as deserting him to say no worse And the success of these Fights was such as hindered the Transportation of the Army against the Dutch and greatly divided the Court-Party and discouraged the Grandees and Commanding Papists c. § 242. In September I being out of Town my House was broken by Thieves who broke open my Study-Doors Closets Locks searcht near 40 Tills and Boxes and found them all full of nothing but Papers and miss'd that little Money I had though very near them They took only three small pieces of Plate and medled not considerably with any of my Papers which I would not have lost for many hundred Pounds Which made me sensible of Divine Protection and what a Convenience it is to have such a kind of Treasure as other men have no mind to rob us of or cannot § 343. The Duke of York was now married to the Duke of Modena's Daughter by Proxy the Earl of Peterborough being sent over to that end § 244. The Lady Clinton having a Kinswoman wife to Edward Wray Esq who was a Protestant aâd her Husband a Papist throughly studied in all their Controversies and oft provoking his Wife to bring any one to dispute with him desired me to perform that office of Conference They differed about the Education of their Children he had promised her as she said at Marriage that she should have the Education of them all and now would not let her have the Education of one but would make them Papists I desired that either our Conference might be publick to avoid mis-reports or else utterly secret before no one but his Wife that so we might not seem to strive for the Honour of Victory nor by dishonour be exasperated and made less capable of benefit The latter way was chosen but the Lady Clinton and Mr. Goodwin the Lady Worsep's Chaplain prevailed to be present by his consent He began upon the point of Transubstantion and in Veron's Method would have put me to prove the Words of the Article of the Church of England by express Words of
Scripture without Exposition I distinguished the two parts of the Controversie 1. Whether there be Bread after Consecration 2. Whether there be Christ's Body And the first I proved by express Scripture and I thought gave him enough And after two or three hours he brake off fairly but yielding nothing He after affirmed that a Woman was but a Nurse aud no Governour to her Children and that if he commanded them to deny Christ they were bound to obey him else Families would be Confounded § 245. I had fourteen Years been both a necessary and voluntary stranger at the Court but at this time by another's invitation called to attend the Duke of Lauderdaile who still professed special kindness to me and some pious Scotsmen being under suffering one absconding another sequestred and undone and craving my interposition for them I went to him and desired his Pardon and Clemency for them which he readily granted And being to reprint my Key for Catholicks where his Name was in too low a manner in the Epistle he being then a Prisoner in Windsor-Castle I told him that to omit it might seem a Neglect and so to mention him would be an injurious dishonour and therefore if he pleased I would put to it an Epistle Dedicatory which he consented to and approved of the Epistle before it was Printed But being fain to leave out the second part of the Book and much of the first that the rest might be licensed I printed instead of that left out a new Treatise on the Subject on which I disputed with Mr. Wray called Full and easie Satisfaction which is the true Religion Wherein Popery is brought to sence of the meanest Wit But some were offended that I prefixed the Duke's Name as if it tended to honour him at that time when he was decried as a chief Counsellour for absolute Monarchy for the War with the Dutch and a standing Army and he was threatned as soon as the Parliament sat but went into Scotland as Commissioner and called a Parliament there for my part I never lookt for a Farthing Profit by any great Man nor to my remembrance ever received the worth of a farthing from any of them But I would not in Pride deny any Man his due honour nor be so uncharitable as to refuse to make use of any Man's favour for Sufferers in their distress The matters of their State Counsels are above my reach § 246. In October the Lord Clifford called the chief of the secret Council having the Summer before been at Tunbridge Water fell into several Distempers and shortly after died So near is the fall of the greatest to his Rising which was a great blow to his Party § 247. Mr. Falkener Minister of Lin a sober learned Man wrote a book for Conformity which that Party greatly boasted of as unanswerable Indeed he speaketh plausibly to many of the Nonconformists smallest Exceptions against some particular words in the Liturgy and some Ceremonies but as to the great Matters the Declaration and the Oxford Oath and Subscription and Re-ordination and the Image of the Cross as a Symbol of Christianity and dedicating sign in Baptism the Ministers denying Baptism to those that scruple the Cross or to the Children of those that dare not forbear Covenanting for their own Children in Baptism and lay it all on Godfathers the rejecting those from the Lord's Supper that dare not take it kneeling the Thanksgiving at Burials for the happiness of notorious impenitent wicked Men and other such like his Defence is so poor and slight as is fit to satisfie no Judicious Man that is not prepared for Errour by Interest and Will But pro captu Lectoris c. § 248. On the 20 th of October the Parliament met again and suddenly voted that the King should be sent to about the Duke of York's Marriage with an Italian Papist a-kin to the Pope and to desire that it might be stopt he being not yet come over And as soon as they had done that the King by the Chancellour prorogued them till Monday following because it is not usual for a Parliament to grant Money twice in one Session § 249. On Monday when they met the King desired speedy Aid of Money against the Dutch and the Lord Chancellour set forth the Reasons and the Dutch unreasonableness But the Parliament still stuck to their former resentment of the Duke of York's Marriage and renewed their Message to the King against it who answered them that it was debated at the open Council and resolved that it was too late to stop it § 250. Some one laid in the Parliament-House they say near the Speaker's Chair a wooden Shooe such as the Peasants wear in France with some Beads and on one end drawn the Arms of France and on the other the Arms of England and written between Vtrum horum mavis accippe And Henry Stubbs now Physician once under Library-Keeper in Oxford who was accounted an Infidel and wrote against Monarchy for Sir Henry Vane and against me perswading the Army and Rump to question me for my Life and after was drawn by the Court to write against the Dutch now Printed a Half-Sheet called The Parit Gazette containing many Instances where Marriage by Proxy had been broken for which he was sent to the Tower § 251. On Friday Oct. 31. The Parliament went so high as to pass a Vote that no more Money should be given till the eighteen Months of the last Tax were expired unless the Dutch proved obstinate and unless we were secured against the danger of Popery and Popish Counsellours and their Grievances were redressed 252. The Parliament Voted to ask of his Majesty a day of Humiliation because of the Growth of Popery and intended solemnly to keep the Powder-Plot and appointed Dr. Stillingfleet to Preach to them who is most engaged by writing against Popery but on the day before being Nov. 4. the King to their great discontent prorogued the Parliament to Ian. 7. § 253. The seventh of Ianuary the Parliament met again and voted that their first work should be to prevent Popery redress Grievances and be secured against the Instruments or Counsellours of them And they shortly after voted the Dukes of Buckingham and Lauderdale unfit for trust about the King and desired their Removal But when they came to the Lord Arlington and would have accordingly Characterized him without an Impeachment it was carried against that Attempt And because the Members who favoured the Nonconformists for considerable Reasons were against the rest and helped off the Lord Arlington the rest were greatly exasperated against him and reported that they did it because he had furthered the Nonconformists Licenses for tolerated Preaching § 254. Sir Anthony Ashley Cowper âometimes one of Oliver's Privy-Council having been a great Favourite of the King for great Service for him and made Earl of Shaftshury and Lord Chancellour and great in the secretest Councils at last openly set against others on the
Spirit among others is a great rejoicing to me And I hope I may tell you that it is in vain as I am sure I may tell you it is no small Sin any more to resist and strive against him If the Hand of our dear and tender Lord be setting you in joint again shrink not on account of present pain much less should you fear the Reproach of being in Communion with the Body but impartially hearken unto him and yield but lay by all Tumults of Spirits and Passions and get out of the Noise of vulgar Clamours for the Voice of Peace is a still Voice and in Calmness must be attended unto And when you are restored if you find not the Sweetness and Advantages of Peace if you are indeed restored in Mind as well as Practice the Lord hath not spoken in this by me I can hardly think that he that hath raised these Thoughts within you and begun these Convictions will let them die In order to the Ends desired and hoped for I shall offer you so much of my present Thoughts as your described Case requires And 1. though I desire not to dispute the Case of Infant Baptism with you now yet I may say we believe you live in a constant Sin against the Lord in neglecting denying and opposing it and that if you will by one erroneous Supposition draw on a Chain of hurtful Consequences you are the Cause of your own Disorders At a fitter Season I should desire you but to answer me this one Argument All that should be sacramentally or solemnly inticed into the Holy Covenant with God as his People should be Baptized or at least be taken as true Members of the Church and their Entrance just but the Infants of believing Parents should be sacramentally and solemnly entred into Covenant with God or his People Ergo c. The Minor we give you the abundant Proof of Law and Promise for before Christ. It was Abraham's Duty and Priviledge according to the Tenour of the Promise which was made with him before the Law to enter his Children sacramentally and solemnly into the holy Covenant It was all the Churches Duty after both Jews and Proselytes both the uncircumcised Females and the circumcised Males and all the uncircumcised Church in the Wilderness Deut. 29 c. Tell me now how I should answer it before the Lord if I tell Parents that they are absolved from this Duty of solemn entring their Children into the Covenant and are divested of the blessed Priviledge especially when you here tell me well that you know of none but his Body that Christ is the Saviour of and that the Church is this Body Ergo you know of no Salvation for Infants if they be not of the Church Ergo Exclussion would be a heavy Case shall I say that Christ hath recalled this Law and Grant but how should I prove it I shew you the Law and Grant do you shew me the Repeal and we have done Christ never speaks a word to repeal it nor any of his Apostles Entring our Children into the holy Covenant is not a Ceremony If God say to a Father why didst thou not dedicate this Child to me and solemnly enter him into Covenant with me what can he say The Precept Promise and long Practice were plain was the Repeal also plain Yes if it be a Repeal for Christ to take such Children into his Arms and bless them and tell us of such is his Kingdom and to be offended with those that would have kept them from him and to command that all Disciples be Baptized He knew well enough when he instituted Baptism and exercised it first upon the adult that the Iews did so too with their Proselites And Ergo when he did in that no more than they did that yet admitted the Infants of Church-Members his baptizing the Adult could no more signify his Denial of Infants to be baptized than the Iews baptizing the Adult could signify it who at that time baptized Infants also nor could the Disciples interpret Christ's Doctrine and Will to be contrary to the Iews when his Practice was no more than theirs And when he never uttered a Syllable to intimate a Repeal of that great Mercy and Duty of entring Infants solemnly into the Covenant which by God's Appointment had continued so long And the Covenant was I will be thy God and thou shalt be my People But all this falls in besides my first intent and therefore I rather expect your Pardon than your regard of it at the present though time may shew you Light in that which now seems Darkness 2. But if our Infant Baptism were irregular how will you prove it a Nullity never by any sound Argument every Irregularity is not a Nullity Whether you take the Word as signifying Faedus Sacramentale a Sacramental Covenant as Scripture commonly doth more notably intending the Covenant than the outward Act or Sacramentum Faederale a Federal Sacrament or Action most notably signifying the Sign or Act it 's all one to our purpose for Infants are capable of both the Covenant and the outward Sign and of all that is essential to Baptism That they are capable of being entred into Covenant 1. Nature tells us we commonly enter them under Princes as their Subjects and into private Contracts with Landlords for Possessions 2. The ancient Law Promise and Practice of the Church before Christ tells us for then it was actually done by God's Command And that they are capable of the outward Sign is undeniable Prove it a Nullity if you can though it were a Sin 3. But if both were granted the Sin and Nullity I come now to give you my Reasons why it warrants you not to deny Communion with the Churches that were thus Baptized in Infancy And 1. I beseech you note that Baptism is as necessary if not much more to the Admission of Men into the universal visible Church as such or into a particular Church Ergo If Men may be admitted into the universal visible Church without adult Baptism then he may be admitted into a particular Church without it But yet here grant that he may be a Member of the universal Church without it Ergo Baptism is indeed appointed to be our regular entrance by way of Sacramental Covenant and Investiture into the Church Universal and not into a particular Church necessarily though it may be into both yet it is but indirectly into the particular Church The Eunuch and all that were baptized first in any place by the Apostles were baptized only into the Church universal and afterward setled in Order under Pastors in particular Churches Baptism as such as it was called our Christening doth only list Men under Christ as Christians and if it do any more as to the thing in Question it is accidentally and not always nor necessarily We are not directly sure baptized to our Pastors and so not to that Particular Church nothing then is more plain
to this but will hold separated Churches shall acknowledge us true Churches and profess their Brotherly Love and distant Communion 3. That we all agree on some Rules for the peaceable management of our Differences without hardning the Wicked ensnaring the Weak hindering the Gospel and wronging the common Truths which we are agreed in If this motion take with you I will send you a Form of such Agreement and get as many as you can of your way to Subscribe it and the Associated Ministers of this County I doubt not will Subscribe it and we will do our parts to lead the World to Peace Seek God's direction and return your Resolution to Your faithful Brother Rich. Baxter Novemb. 6. 1658. To Mr. William Allen. Worthy Sir I Received yours of the 9th past wherein you are pleased to endeavour my Satisfaction touching the Passages in your Key which I wrote about as if I had taken Offence at them I do acknowledge I was a little troubled But I can truly say so far as I know my own Mind I was not troubled so much for my own sake as for the sake of others who I was afraid would make worse use thereof than ever I am like to do and so receive more prejudice thereby For I am not thereby set back a Hair's Breadth in my earnest desire to general Communion but do fear the general Inclinations of some others thereto are weakened thereby and an Advantage taken by such who have a mind to oppose an Agreement and the Minds of many prejudiced against your worthy Proposals for Government and the reading of them As for Example I was within these five Days commending your wholly Common-wealth and truly I desire with all my Heart a Government exactly calculated to your practical Model and there was one in Company who is Author of a small Piece called A sober Word to a serious People that took occasion to give a dash to my Commendation and to weaken the Reputation of your Writings as if you were easy in suggesting and asserting things upon Surmises or very slender Information Instancing what you say of himself in p. 332. of your Key as insinuating him to be such an one as did not think as he wrote but to be a Designing Jesuit When as all that know him and have known him a Tradesman here in London and in publick Imployment for many Years would be ready to acquit him in their Thoughts from any such thing which indeed I believe And I am informed that one Stubbs of Oxford who is said to have written Sir H. V. Vindication c. how true it is I know not is imployed to scrape together such things out of your Writings as may any wise reflect Disparagement The which things I still inform you of for no worse end than that you might avoid occasion towards those that seek occasion and that the Devil may have no Opportunity given him to hinder the Propagation and Fruit of your worthy Labours As for Sir H. V. I did not intend to interess my self in the Vindication of his Principles by that touch of him in my Letter for I do not know but that I am at as great a distance from them as you may be and am heartily glad to hear that his Interest and sway in the present House is much fallen I am not without a deep Sense of our Danger and that the preventing of near approaching Confusion and Blood under God depends much upon the speedy and well Settlement of the Militia through the Nation if it be not too late I cannot but have a jealous Eye upon the Quakers as well as the C. and Popish Party c. Sir I suppose my Brother Lambe will suddenly be with you if he be not already and therefore I shall earnestly intreat you to caution him against Extremes to which his temper doth much addict him I hear Mr. Gunning and what he is I presume you know giveth out that Mr. Lambe is come over to them And my Brother Lambe hath been too apt to let fall odd Expressions shewing how far his Thoughts incline him to hold Communion with Papists as those that wish him well do affirm And he hath oft been speaking to me how hard a thing it is to justify our Separation from Rome and to condemn it among our selves I thought good to give you this hint as being persuaded you may improve it for his good who I hope will much regard your Advice All against Infant Baptism are not esteemed Anabaptists for then Turks and Iews would Nor could you intend it in that Sense about King-killing for then there would have been no place for the Vanists to have been another Party distinct from them Nor does an after owning of their Act who took off the King prove them to be Agents in it that had no Hand in it when it was done These times have discovered as abundance of Wickedness in some so of Weakness in all sorts of good Men in one kind or other O that God would pardon what 's past and reduce his People into right Order Pray Sir excuse these confused Lines the Fruit of Haste and Diversion of Thoughts I had left at my House this Day a large Manuscript Intituled Romanism discussed or An Answer to the Nine first Articles of H. T. his Manual of Controversies c. Written by Mr. Io. Tombes The Printer that left it with my Wife in my Absence told her that Mr. Tombes desired me to write to you to prefix an Epistle to it but I have not spoke with Mr. Tombes nor the Printer about it or if I had should be loath to be so bold to desire such a thing unless I knew how acceptable it would be to you Sir the good Lord keep you and him who is YOURS Affectionately to serve you Will. Allen. London July 12. 1659. To his very Worthy Good Friend Mr. Rich. Baxter in Kidderminster Dear Brother I Take my self exceedingly beholden to you for your last it is so plain and purely Friendly And though I seem by my Reply to excuse those things which I take it for a kindness to be told of I beseech you believe that I speak but my Heart and the truth of my meaning The Author of the Sober Word I commended I never talkt of his being a Jesuit His Assertion forced me to conclude that either he was of a very lamentable Understanding or else he wrote not as he thought One of the two must needs be true Judge you whether a Christian of good Understanding can believe that Christ came at the end of Four Thousand Years to gather him a Church and settle Ministry and Ordinances for Eighty or a Hundred Years only and so to permit them to be extinguished Is not this the next Step to Flat Infidelity Is not a Christ that comes on so low a Design and settles a Church of so narrow a Space and short Continuance next to no Church I must profess if I believed this
to Day I should be an Infidel to Morrow Besides the plainness of Scripture against it But that this Author is no Dullard is apparent by his ingenuous Writing I meet with few that err so far that write in so clear and judicious a Stile So that I still profess be he what he will I much value the clearness of the Author Being then in a necesity of Judging him either lamentably weak and worse or else to be one that thinks better than he writes Reason and Charity commanded me to judge the latter to be more likely And that likelihood is all that I have asserted But if he had rather that I judged much worse of him viz. that he hath as contemptible Thoughts of the Kingdom and Design of Christ as he expresseth if I may know his Mind I shall consent Will you do me the Favour as to tell me his Name To your other Objections 1. Not Infidels but yet all Christians with us that deny Infant Baptism are commonly called Anabaptists and in that Sense I did intend it But so as that I distinguish between Anabaptists and meer Anabaptists some are only Anabaptists and those I distinguish from other Parties of their Mind some are Anabaptists and more and those are commonly denominated from the greatest Differences The greater Error in the Denomination is to carry it before the less And yet E. G. a Quaker pleading against Infant-Baptism ceaseth not to be an Anabaptist because he is a Quaker but yet is to be entituled from the worst And this distinguished from meer Anabaptists This all know is the common Custom of Speech and a Man should not be well understood that departs from it 2. An after owning proveth guilty though not Agents But I know well of abundance in the Army more than you mention that pleaded against Infant Baptism before and I can easily prove that even the best that ever I knew of the Anabaptist Churches petitioned for Justice on the King and laboured for Hands from others to it I am loath to Name Men publickly and stir in this least it occasion Offence But I intreat you freely give me your Advice in it I purposed not to have answered Stubs's Vindication and the Ministers commonly were the Cause by dissuading me saying none regarded it and that I should exasperate Sir H. V. against them all for my sake But now I am told that some very honest Anabaptists take it for granted that I have written Untruths of Sir H. V. and that I owe him a Recantation and they question History that speaks against them for my sake Hereupon I have changed my purpose and writ a plain Confutation of Stubs's Vindication Now I crave your Advice in Three Things 1. Whether indeed it be best publish the Answer I have prepared or not supposing it true and satisfactory 2. Whether I were best take any Notice of the Offence of the Author of the Sober Word and say as much to him only as I have here done 3. Whether I were best take notice of the Anabaptists Offence I pray deal freely with me and if it may be by the next Post for I shall delay for your Advice because you know the Minds of these People better than I. My own Thoughts are 1. To publish that against Stubs as necessary 2. To say nothing about the Anabaptists because I must name Pastors and People that petitioned for the King's Death and such things that are utterly unsavoury to me and unseasonable and will increase Displeasure and I had rather bear their Displeasure as it is than increase it 3. And as to the Sober Word I am indifferent I received yours but a little before Mr. Lambe's Departure but my own Thoughts had led me to harp on the same String that you directed me to I was very glad to find you jealous of that Extreme that is in it self much worse than Anabaptism in our Thoughts that dissent from both But I hope yet that he hath no liking of Popery or Formality but only Charity for the Men. I told him not of any thing concerning him in your Letters but only afterwards I told him that I heard Mr. Gunning judged him of his Mind but told him nothing whence I had it As to Mr. Tombes Book I shall much refer it to your Advice 1. I resolved not to meddle with it unless he signify his Desire for it would be an abuse of him to meddle with his Works without his Consent I should not take it well my self nor unless I first see the printed Sheets which we ordinarily see before we write Epistles but on these two Suppositions I should do it not only willingly but gladly 1. Because I would further any Work against Popery that is sollid and am troubled that no more turn their Studies and Labours that way 2. Because I would have the World see that Mr. Tombes and I can agree against the common Adversary and for the common Truths But one thing only a little scruples me which I charge you to conceal from him and all Men A great Scandal hath been long raised of him by Collonel Clieve who about two Years ago put it by Letters into my Hands and I caused Mr. Tombes to have the Knowledge of it but otherwise stifled it as well as I fairly could But now Collonel Clieve hath made it very publick and told it the Commissioners for Approbation who greatly resent it c. If you know not of it you shall know no more for me Now whether under the heat of this Scandal the prefacing to his Book will savour well and do more good or harm is a thing that I am willing to be advised and ruled by you in supposing that he desires the thing and hears not of this my Scruple which you should not have heard from me but that it 's publick My Confidence of your Fidelity makes me thus free and bold with you O Brother Must we be all divided in this Day of Peril when we are ready to be assaulted by the common Enemy O pray and strive for Love and Unity and if my Ignorance and Rashness hath done any thing against it pray that I may have Pardon and more Grace I rest Yours unfeignedly Rich. Baxter July 18. 1659. To my Loving Friend Mr. William Allen in London Worthy Sir I Received yours of the 18th Instant and was very glad to see you took so well that which I looked on as somewhat rude in my self and was troubled after the Letter was out of my Hands that I should give you any occasion of Trouble by medling so far as in my Letter I had done As to Advise in the Particulars you mention I count my self very incompetent for such Consultations and do know you are so well able to make Judgment in such Cases that if I should undertake to gratiây your Desire it would signify little As for your answering the Vindication I do acknowledge Your Resolution herein is attended with Difficulties