that subscribe that nothing is necessary to Salvation but what is contained in the Scripture or may be proved by it would impose this belief on us and never tell us so much as by a Marginal citation of any one text of Scripture where it may be found All that ever by talk I could hear of them is Gal. 3. 26 27. Ye are all the children of God by faith in Christ Iesus for as many of you as have been baptized into Christ have put on Christ. As if they would have us believe 1. That all Atheists and Infidels children have faith in Christ Iesus if they be but baptized 2. Or that all the Galathians that Paul wrote to were in a state of certain Salvation when it is apparent that he spake to the adult whom elsewhere he saith he feareth lest he have bestowed on them labour in vain and as bewitched men they had disobeyed the truth c. 3. Or that all that put on Christ Sacramentally by Profession and Baptism were in a state of certain salvation even Simon Magus How commonly when they confute the Separatists that alledge the titles of Saints holy children of God c. given to all the Churches by the Apostles do they themselves expound it of a sanctity of Profession and Relation as distinct from a saving state of Grace as to many of the visible members of the Church And must we now believe that the visible and the invisible membership are of equal extent If this prove that all the baptized adult have put on Christ savingly and have right to Heaven it will confute the universal Church that hath ever believed the contrary and it will be good news to all worldly hypocrites But St. Peter saith It is not the putting away the filth of the flesh but the answer of a good Conscience to God. And he told Simon Magus that he had no part in that matter not for apostacy but because his heart was not right in the sight of God. And sure it is no streight gate by which men enter into a state of Salvation if all the hypocrite flagitious sinners are in it that will but be baptized But if this Text say not that all adult hypocrites baptized so dying are saved much less doth it say it of all the children of them and of all Infidels that are baptized Is this to give us proof of undoubted certainty They alledge also Mar. 16. 16. He that believeth and is baptized shall be saved what then Ergo all Infants that are baptized that neither believe nor are the seed of believers shall be saved This is a new Gospel and no proof that the authors of it say true Another is Ioh. 3. 3 5. Except a man be born again of water and of the spirit he cannot enter into the Kingdom of God. Doth this prove that all are born again of the Spirit that are baptized Is this proving by God's word L. What is your other proof that it 's a false profession of them that declare Assent to this Doctrine M. 2. It is this He that saith a thing is undoubtedly certain by God's word which God's word contradicteth doth certainly speak falsely But so doth he that maketh this profession That God's word contradicteth it I have proved so fully in my two Disputations of original sin and my Treatise of Infant Baptism and Methodus Theologia that I must not here repeat it viz. by abundance of plain Texts that appropriate the Covenant-blessings to the Faithful and their Seed and exclude or curse the seed of the wicked at least as out of the Covenant of God I will now repeat but one 1 Cor. 7. 14. Else were your children unclean but now are they holy If the children of Infidels are not holy but unclean they have no right to the promise of Life or to the Seal and Investiture by Baptism But c. Ergo. I know Dr. Hammond will have Holiness here to be nothing but the Church useth to baptize such on presumption that they will be educated to Christianity and uncleanness to be but the Churches use to refuse such supposing they will not be so educated And so that the Seed of the Faithful have no special promise of pardon and life But 1. I have as aforecited and to Mr. Tombes proved many such promises to the Seed of the Faithful which Divines should not unthankfully like Anabaptists deny 2. And I ask such Doctors what baptism doth for the Infants at present and on what account Doth it put them in a present right to Salvation If not why are they at present baptized when God instituted no baptism but one which is for signification and investiture in the present remission of sinâ— And so saith the Liturgie And if so then on what account is an Infant saved Is it meerly because another undertaketh to teach him hereafter No man can undertake that he shall believe or live If he could that would but prove that he shall be pardoned when be believeth and not before And if all Infants whom any Christian will undertake hereafter to teach though they never live to be taught or will never believe be by this put into a present right to Salvation a stranger's undertaking of meer teaching upon utter uncertainty of life and success is supposed to have such a promise which yet these Doctors deny to be made on the accounts of their own parents interest in Christ and them and his dedicating them to Christ. And if these promising Godfathers be meer Lyers the Child is supposed to be baptizable and savable by it But if they say that the right to Salvation comes ex opero operato by meer baptizing whether the Child have undertakers or not I answer that a prophanation of God's ordinance is not a saving act God hath said no such thing but that the Children of Infidels are unclean and unholy and doth not say except some body will baptize them And why should not the Church baptize as many Infidels Children as they can catch up though none undertake for them if baptizing them do certainly save them if they so die I conclude therefore that seeing no man can be certain that all the baptized Children of Heathens Infidels Jews Atheists or Diabolists are in a state of Salvation God never promising it but saying the contrary whoever professeth this undoubted certainty speaketh falsely that which he hath not L. But they say not I am undoubtedly certain of it but only that it is undoubtedly certain in it self M. This is to jest with holy things To be certain is to be a Truth that hath ascertaining evidence if you mean objective certainty and how can any man profess or affirm that who knoweth it not He that affirmeth that it is objectively certain doth therefore affirm that he knoweth it to be so and is subjectively certain if he mean that it is evident and certain to others and not to him it 's a contradiction for if he know it not
the Church of any outward thing that I remember But you must note 1. That it is the English way of Confirmation that we speak of 2. And that it is not the thing it self but the denying men Church-Communion that neither have it nor desire it which we here dissent from L. What mislike you in the English way of Confirmation M. I must first tell you how the case stands in matter of fact 1. When Christ sent forth Preachers he endued them not all with equal Gifts and Power Tho' most had some extraordinary Gifts and Inspiration it was made tho' not proper to the Apostles yet for the most part their priviledged above all others that the Holy Ghost was given to those on whom they laid hands for miraculous acts especially sudden speaking of Tongues not learnt and Prophesying tho' the gift of Sanctification necessary to Salvation was given to all true Believers by whomsoever converted 2. When the Apostles were dead and these miraculous Insprirations grew rare first and then ceased unless in some very rare instance yet the ordinary Pastors continued the Custom after Baptism to lay on their hands as for the giving of the Holy Ghost As they did also the Ceremony of Anointing the Sick which had been used for miraculous Cures 3. The dead Ceremonies of laying on of hands for the Holy Ghost and of Anointing being used without the Power and former Effects somewhat else must be though on to keep up their reputation And as to that now in question first they added more to the Ceremony of it and Anointed the Person with Oyl and made the sign of the Cross on him thereby to signifie his being Anointed with the Holy Ghost and fortified thereby to follow a Crucified Christ thro' Sufferings And when it was seen that the Holy Ghost was not thereby given for Miracles they thought that he was given in a double degree for Corroboration And some thought that he was not given at all in Baptism that did but wash away guilt but by Confirmation after 4. Hereby Confirmation got the name of a Sacrament as Anointing the Sick also did and was used presently after Baptism for the most part and the Ceremonies of it were made more pompous and it was appropriated to the Bishop for the most part or if Presbyters did it they must use no Ointment to Anoint and Cross them with but what the Bishop made by mixture and blest to make it holy And because he could not go himself to the Sick the Presbyters must fetch all their Ointment for this also ready made and hallowed from the Bishop 5. When Infants were Baptized they thus presently Anointed them also and called it their Chrysm and Confirmation till then he was taken but for a half or imperfect Christian that was only Baptized and not Confirmed 6. Popery having turned most of Christ Ordinances into a dead Image used these called Sacraments to keep up a Ceremonious shew of Religion and to keep up the power of Bishops in that formal way 7. When Reformation prevailed the Papists seven Sacraments were examined and only Baptism and the Lords Supper found to be Christs Sacraments of the Covenant of Grace Ordination to be the Ministerial Sacrament of Orders or Consecration to that Office. Matrimony to be a common Domestick Sacrament of Marriage Confirmation and Extream Vnction to be abusive imitations of Antient Miraculous Acts And Pennance to be some expressions of Repentance made more necessary than indeed they were and Arbitrarily imposed by mans invention to keep up the Dominion of Ambitious Priests over the Souls of deluded men Tho' at first only introduced by meer Direction of Ministers to men of troubled Conscience shewing what restitution and reparations of the hurt they had done by sin were necessary and what expression of their Repentance was most fit 8. Hereupon the Reformers cast away the Sacraments of Pennance and Extream Vnction and reduced the four first to their Primitive State and Use and the abused way of Confirmation they cast off but some desired to make an advantage of the name for another end and duty of great moment which had been neglected to the great corruption of the Church And the Church of England attempted to do this reserving as much of the Antient Form as possibly they could The Adult were of old Baptized before Infants and never without a most solemn personal Profession of Faith and Repentance and absolute dedication to Christ. And that this might be done with the greatest weight and resolution they were usually taught as Catechumens till they came to understanding and resolution before they were admitted to Baptism Their Infants some brought to Baptism and some delayed till they came to Age all being left at liberty and neither Adult nor Infant driven to Baptism nor accepted till it was desired But as Prelacy grew up to Dominion all were forced to be Baptized in Infancy and at last such growing up in ignorance were all taken for Christians while few knew what Christianity was or what it was to be Baptized or what was there promised on their part or on Christs And when these came to have Children they were Baptized and bred up as their Parents were and Christianty for the most part turned into meer Name and Ceremony the Persons being mostly ignorant of its Essentials This corruption of the Church seemed to many to come only from Infant Baptism whereupon they turned Anabaptists and taught that men should not be Baptized till they seriously and solemnly professed their own Faith and Repentance But wiser men saw that we must not deny Infants their Church state and right because of mens abuse and their neglect of other Duties Baptism is one thing and Personal Confession and Covenanting is another It is the Omission of these at Age that hath corrupted the Church and not Infant Baptism which entreth them but into a Church state suitable to their infancy They need not repeat Baptism which they had but to manifest actual Faith and Repentance which in Infancy they had not That which should be done is to make their Transition into the Communion of Adult Christians to be a serious solemn work and not a delusory Ceremony That those Baptized in Infancy may learn what they did and what Christianity is as to our Faith Duty Hopes And when they come to true resolution to own the Baptismal Vow and as solemnly renew it themselves as others made it for them The English Reformers therefore did retain the Ceremony of Imposition of Hands and the appropriation of it to the Bishop and the name of Confirmation and stretcht the use of the Sign Imposition of Hands to the utmost that they durst but instead of applying it to Infants they made it the owning of the Baptismal Covenant and appointed Catechizing to go before it and call for a solemn performance of it And were it used as a rational sober owning of the Baptismal Covenant indeed in an understanding
Children in Distress and Want They are judged by the Iustices unworthy so much as to be summoned to Answer for themselves before they are judged or to be heard Plead their own Cause or to know and question their Accusers and Witnesses But as I my self was Distreined of all my Goods and Books on five Convictions before ever I heard of any Accusation or saw a Iudge so is it with many others and more In a word Lords Knights and Clergy-men take us for unsufferable Persons in the Land unfit for Humane Society Enemies to Monarchy Obedience and Peace and Corporations promise to choose such Parliament Men as are for our Extirpation And all this is for our Nonconformity which they all confess to be our Duty if it be any Sin that by the Impositions is required of us And if so small and easie a task as proving one or many such Sins required would recover the Charity and Iustice of all these Men and save themselves and the Land from the guilt of Prosecuting and Oppressing the Innocent and Condemning Men for Obedience to God and driving conscionable and loyal Persons out of the Land or overwhelming them with false Accusations because of other Mens Treasons or Sedition is not he that will forbear his Part and Duty in so dreadful a Case a greater Sinner than he that when the City is on fire will not do his best to quench it or that will not put out his hand to save a Friend or Child in fire or Water for fear of some trouble to himself I did in my first Plea for Peace only name the Matters which we dare not Conform to and durst not give the Reasons of our Fear and Nonconformity Whereupon many since have importuned me for those Reasons as without which I could not expect that Men should understand our Case Why should I deny this Is it through despair that Rulers and Clergymen will not regard Reason or will not bear it but answer it with Contempt or Prisons That is to accuse them of such Injustice Uncharitableness and Inhumanity as I must not accuse any of that do not by open practice accuse themselves Is it lest I should suffer by them My Life and Labours have been long Vowed to God He hath preserved my Life and succeeded my Labours above forty Years by a continued course of remarkable Providence beyond my own and other Mens expectations What he hath thus given me is doubly due to his Service which hath been still so good to me that it hath made even a painful life a continual pleasure He never failed or forsook me I dare not ask any longer life of him but for more and longer Service And if my Service be at an end why not my Life also If I refuse his Service I invite God to cut off my Life And what Service else can I now do I have neither leave nor strength to Preach I have these fourteen Months been disabled so much as to go to any Publick or Private Church or hear a Sermon My Body with pain and languid feebleness is a daily heavy load to me I suffer more by it every day than from all my Enemies in the World. And shall I be guilty of the heinous Sin of the Omission of my Duty in a time of such urgent and crying Necessity to save so calamitous a Life which I am still looking when it endeth Is not a Prison as near a Way to Heaven as my own House I will not do as those Christians that Cyprian writes to Comfort who were greatly troubled at Death because they died not by Martyrdom But I take a Death for so publick and pressing a Cause of Truth Love Innocency and Peace to be a more comfortable sort of Martyrdom than theirs that were Burnt in Smithfield for denying the Real Presence and such like and if God will so end such a painful Life when Sickness and Natural decay is ready to end it I hope he will teach me neither to repine nor to be utterly unthankful And as to the uncertainty of success He that observeth the Wind shall not sow God must be trusted to bless our Work while we Plant and Water It 's my part to do my Duty and God's part to give success I commend my self living and dying into the hands of my Creator and Redeemer and end this Preface in the words of St. Paul Act. 20. 23 24. Bonds and afflictions abide me But none of these things move me neither count I my life dear unto my self so that I might finish my course with Joy and the Ministry which I have received of the Lord Jesus to testifie the Gospel of the Grace of God. Richard Baxter London Sept. 28. 1683. An Instance of the ACCUSATIONS which call for our Defence besides those in the Act for Banishment from Corporations c. Devon ss Ad General Quarterial Session Pacis Dom. Regis tent apud Castr. Exon. in pro Comitat. praed Secundo die Octobris Anno Regni Dom. nostri Caroli Secundi Dei gratia Angliae Scotiae Franciae Hiberniae Regis Fidei Defensor c. Tricessimo quinto Annoque Dom. 1683. WE have been so abundantly convinced of the Seditious and Rebellious Practices of the Sectaries and Phanaticks who through the Course of above One hundred years since we were first infested with 'em have scarce afforded this unhappy Kingdom any interval of rest from their Horrid Treasons as that we must esteem 'em not only the open Enemies of our Established Government but to all the common Principles of Society and Humanity it self Wherefore that we may prevent their Horrid Conspiracies for the time to come and secure as much as in us lies our most Gracious KING and the GOVERNMENT from the Fury and Malice of 'em we resolve to put the Severest of the Laws which we find too Easie and Gentle unless enlivened by a vigorous Execution in force against ' em 1. We Agree and Resolve in every Division of this County to require sufficient Sureties for the good Abearing and Peaceable Behaviour of all such as we may justly suspect or that we can receive any credible Information against that they have been at any Conventicles and Unlawful Meetings or at any Factious or Seditious Clubs or that have by any Discourses discovered themselves to be disaffected to the present Established Government either in Church or State or that have been the Authors or Publishers of any Seditious Libels or that shall not in all things duely conform themselves to the present Established Government 2. Because we have a sort of False Men and more perfidious than professed Phanatiques who either wanting Courage to appear in their own shape or the better to bring about their Treasonable Designs privately Associate with and encourage the Seditious Clubs of the Sectaries and with them Plot heartily against the Government and yet that they may pass unsuspected sometime appear in the Church with a false shew of Conformity only
to save their Money and the better to serve their Faction that we may if possible distinguish and know all such dangerous Enemies we will strictly require all Church-wardens and Constables at all our Monthly Meetings to give us a full account of all such as do not every Sunday resort to their own Parish-Churches and are not at the beginning of Divine Service and do not behave themselves Orderly and Soberly there observing all such decent Ceremonies as the Laws enjoyn And that they likewise Present unto us the Names of all such as have not received the Holy Sacrament of the Lord's Supper in their own Parish-Churches Thrice in the Year 3. Being fully satisfied as well by the clear Evidence of the late Horrid PLOT as by our own long and sad Experience That the Nonconformist Preachers are the Authors and Fomeâ—â—ers of this Pestilent Faction and the implacable Enemies of the Established Government and to whom the late Execrable Treasons which have had such dismal effects in this Kingdom are principally to be imputed and who by their present obstinate refusing to Take and Subscribe an Oath and Declaration That they do not hold it Lawful to take up ARMS against the KING and that they will not endeavour any Alteration of Government either in Church or State do necessarily enforce us to conclude that they are still ready to engage themselves if not acutally engaged in some Rebellious Conspiracy against the KING and to invade and Subvert his GOVERNMENT wherefore we resolve in every Parish of this County to leave strict Warrants in the hands of all Constables for the Seizing of such Persons And as an encouragement to all Officers and others that shall be instrumental in the apprehending of any of them so as they may be brought to Justice we will give and allow Forty shillings as a Reward for every Nonconformist Preacher that shall be so secured And we Resolve to Prosecute them and all other such Dangerous Enemies of the Government and common Absenters from Church and Frequenters of CONVENTICLES according to the Directions of a Law made in the Five and Thirtieth Year of the Reign of Queen ELIZABETH Entituled An Act for the keeping Her Majesties Subjects in due OBEDIENCE Lastly That we may never forget the infinite Mercies of Almighty God in the late Wonderful Deliverance of our Gracious KING and his Dearest BROTHER and all His Loyal Subjects who were designed for a Massacre from the Horrid Conspiracy of the Phanatiques and their Accomplices and that we may perpetuate as well our own Thankfulness as their Infamy that the Generations to come may know their Treachery and avoid and never trust men of such Principles more and also that we our selves may perform our publick Duty to Almighty God before we enter upon the Publick Service of our Countrey We Order Resolve and Agree with the Advice and Concurrence of the Right Reverend Father in God our much Honoured and Worthy Lord BISHOP to give and bestow for the Beautifying of the Chappel in the Castle of EXON and for the erecting of decent Seats there Ten Pounds And we will likewise give and continue Six Pounds to be paid yearly to any one of the Church of Exon whom the said Lord BISHOP shall appoint to read the DIVINE SERVICE with the Prayers lately appointed for the day of Thanksgiving on the Ninth of September last and to Preach a Sermon exhorting to OBEDIENCE in the said Chappel on the first day of every general Quarter-Sessions of the Peace held in the said Castle to begin precisely at Eight of the Clock in the Morning And may the Mercies of Heaven which are infinite always protect our Religious and Gracious KING his Dearest BROTHER and every Branch of that ROYAL FAMILY and may all the Treasonable Conspiracies of those Rebellious Schismaticks be always thus happily prevented Hugo Vaughan Cler. Pacis Com. praed That the continued Care of His Majesties Iustices of the Peace for the County of DEVON for the Safety of His Majesties Sacred Person the Preservation of the Publick Peace and advancement of true Religion may be fuller known and have a better Effect I do hereby Order and Require all the CLERGY of my Diocess within the County of Devon deliberately to publish this Order the next Sunday after it shall be tendred to them THO. EXON Now Archbishop of York THE CONTENTS CHap. 1. The Introductory Conference Ch. 2. The things presupposed as agreed on Ch. 3. What our Nonconformity is not in 50 Instances Ch. 4. A brief Enumeration of the things imposed on us which are the Matter of our Nonconformity Ch. 5. I. Of Reordination Ch. 6. II. Of the Oath and Covenant of Canonical Obedience to Bishops and Ordinaries Ch. 7. III. Ordained Ministers forbidden to Preach or Expound any Scripture or Matter or Doctrine Can. 49. Ch. 8. IV. and V. Of Subscribing that there is nothing in three Books contrary to the Word of God and Declaring Assent and Consent to all in the Liturgy c. Ch. 9. VI. Of Assenting that it is CERTAIN by the Word of God that Infants baptized dying before actual Sin are undoubtedly saved qua tales not exceepting the seed of Atheists Iews or any Ch. 10. VII Of the English sort of Godfathers at Baptism and their Vows Ch. 11. VIII Of refusing to Baptize such as have not such Godfathers Ch. 12. IX Of the Dedicating symbol of Crossing at Baptism Ch. 13. X. Of denying Baptism where Crossing is refused Ch. 14. XI Of Rejecting from Communion all that dare not receive Kneeling Ch. 15. XII Of consenting to the false Rule as true for finding Easter Day always Whether small lyes be Sin Ch. 16. XIII Of Pronouncing all Saved that are Buried except the Excommunicate Vnbaptized and Self-Murderers Ch. 17. XIV Of Consenting to read so much of the Apocrypha Ch. 18. XV. Of Assenting to Mis-translations of God's Word and subscribing that they are not contrary to it Ch. 19. XVI Of Consenting to reject all from Christian Communion who desire not the English manner of Episcopal Confirmation C. 20. XVII Of Consenting to all the Ornaments of Church and Ministers which were in use in the Second year of King Edw. 6. Ch. 21. XVIII Of giving account to the Ordinary of all that we keep from the Sacrament that he may proceed against them according to the Canons which leads us to consider those Canons Ch. 22. XIX Of Publishing Lay-Chancellors Excommunications and Absolutions according to the Canons Ch. 23. XX. Of Publishing Excommunications according to the fourth Canon Ch. 24. XXI Of Publishing Excommunications according to the fifth Canon Ch. 25. XXII Of Publishing Excommunications by the sixth Canon Ch. 26. XXIII Of Publishing Excommunications by the seventh Canon Ch. 27. XXIV Of Publishing Excommunications by the eighth Canon Ch. 28. XXV Of Excommunicating all that call Dissenters a Church according to the 9th 10th and 11th Canons Ch. 29. XXVI Of executing Canon 27 rejecting Nonconformists from Communion Ch. 30.
any School-master but an Usher or Monitor or any Physitian or any Mayor or Justice under him 6. That they have set up a false humane Discipline before described instead of Christ's which they have taken down And all this we dare not justifie by a confederacy by Oath IV. And we think that the fourth thing which we stick at needs no other reason suppose the species of Diocesans were of God's appointment and only the numerical Bishops usurpers we can submit and live peaceably but we cannot swear obedience to them They plead more than we for the power of ancient Councils and Canons I have elsewhere fully proved as Paul of Venice hath done and Mr. Clarkson and Dr. Burnet and many others that many great Councils nullified the Episcopacy of all that came in without the election or consent of the Clergy and Flocks And we our selves cannot conceive how any man can be the Pastor of those that consent not though we can easily conceive that Dissenters may oft be obliged to consent when they do not so may a Son or Daughter be obliged to obey their Parents in consenting to Marry such as Parents choose for them when yet it is no marriage till that consent How few in a Diocese ever know of the Bishops Election till it's past and how few consent I need not tell We can submit to these but not swear Allegiance to them V. And in all the foresaid cases we have another disswasive 1. It is so much of the King's Prerogative that all Subjects must swear Allegiance and Fidelity to him that in almost all Nations it hath been thought dangerous to make the Subjects also swear obedience to every Justice or inferior Officer lest it should make them too like Kings 2. Lest the Subjects should be entangled between their Oath to the King and their Oaths to all these Officers in case of the Officers contradiction to the King 's 3. Lest so many Oaths should make that Government a snare to the conscientious which should be for their ease and safety 4. Lest so much swearing make Oaths contemptible and bring in perjury and endanger the King who should by our Oaths be secured 2. And I have elsewhere named many Councils and Canons which prohibit Bishops this practice of making the Clergy swear fidelity to them and have condemned it as of dangerous consequence And they that are for Councils should not engage us causelesly against them 3. The present Impositions greatly stop us till we better know what it is that we must do We have cause to make a stand when we are all sworn never to endeavour any alteration of the Government of the State which we readily obey and yet seem to be called to do that which we are told by some is an alteration of it That is the making of our present species of Archbishops Bishops Deans Archdeacons yea Chancellors Officials Commissaries c. as unchangeable a part of the Government as Monarchy it self is and so disabling the King to make any alteration in them For set all this together and consider 1. All the Clergy is bound or sworn to obey both Bishops and every Ordinary 2. The Canon ipso facto Excommunicates every man that affirmeth that the Church Government under his Majesty by Archbishops Bishops Deans Archdeacons and THE REST THAT BEAR OFFICE in the same is repugnant to the word of God so that all the Lords and Gentlemen in England that have affirmed that the Government by the Keys as used by Diocesans over hundreds of Churches or by Archdeacons Lay Chancellors c. is repugnant to God's word being already ipso facto Excommunicate how far they are capable of being Parliament-men I know not but I suppose if in Parliament they shall affirm any such repugnancy they are Excommunicate and without the Act of King and Parliament no alteration can be made 3. And now to fix them all the Kingdom is sworn never to endeavour any alteration in the Church Government viz. In the Corporation Act the Militia Act the Vestry Act the Oxford swearing Act after the Act of Vniformity And is not every Chancellor or Archdeacon or Bishop now made as immutable necessary a part of the Kingdom as the King L. You speak ignorantly for want of acquaintance with the Law Do you think King and Parliament oblige themselves It is only particular subjects out of Parliament that they oblige M. I. But when the Parliament is dissolved are they not all particular subjects save the King. And are they not all then hereby bound And do you think that it was the meaning of the Act that they who swear never to endeavour alteration may yet endeavour it if they be chosen Parliament men I will manifestly disprove it All these Oaths do joyn the Government of Church and State together Yea and put the Church-Government first as if it had the preeminence But it was never the meaning of the Oath that the Parliament may endeavour to alter Monarchy which is the State-Government Ergo it meant not that they may endeavour to alter Prelacy or Church-Government II. But suppose it be as you say They that know the present thing called the Church of England know that their Writers openly maintain that the Obligation of the Canons depends not on the Parliament save only as to the forceable execution of them but on the authority of the Church as a Society empowred by Christ And therefore that King or Parliaments at least may be Excommunicated by them as well as others All are Excommunicate men that do but call their Government sinful CHAP. VII II. Of the restraint of Ordained Ministers from Preaching and expounding any Scripture or Matter or Doctrine Can. 49. L. WHat is it that you have against Conformity in this M. I. That men are at once made Christ's Ministers and forbid to exercise that which they are Ordained to II. That we are laid under the hainous guilt of breaking our Vow when they have engaged us to make it and of betraying mens Souls by omitting a vowed duty 3. That we are forbidden that which is the duty of every Lay Christian that is able as if they would suppress Religion and Charity it self L. But you do not swear or subscribe to this Canon M. 1. But we are bound by them to obey this Canon for it is the Law of the whole Church of England 2. I have shewed you that swearing obedience to them must mean obeying their Laws which are far more of weight than particular mandates L. But as long as you may have Licenses how doth this put you on any sin of omission or commission M. Both their words and their deeds tell us that they Ordain more than they Licence to Preach or Expound any Doctrine And is it no sinful omission think you for all the rest to forbear all this 2. And many were Ordained heretofore who by the new Act of Uniformity are denyed Licenses without new Professions and Covenants
and terms which they undertake to prove sinful 3. And our Ministry is by this made arbitrary to the Bishops will. He may bind us to the Office and when he hath done keep us from it L. If they deny you Licenses they bind you not to preach M. Ordination is a Vow and Dedication to the sacred Office Mark the Covenant which they impose on us Are you determined out of the Scriptures to instruct the people committed to your Charge c. Answ. I have so determined by God's Grace Q. Will you give your faithful diligence always so to minister the Doctrine and Sacraments and the Discipline of Christ as the Lord hath commanded c. that you may teach the people committed to your Care and Charge with all diligence to keep and observe the same Answ. I will so do by the help of the Lord. Q. Will you be ready with all faithful diligence to banish and drive away all erroneous and strange 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 within your Cure as need shall require and occasion shall be given Answ. I will the Lord being my helper Is it not treachery to draw men into all these Vows and then to command them never to Preach nor Expound any Doctrine or matter any where Doth it not come near to an Atheistical prohibition of Religion may they not tell their people the meaning of Baptism or the Creed or Lord's-Prayer or Commandments May they not teach their own Children and Servants these If a Priest may not do it much lesse the Laity and Vulgar L. The meaning is not against expounding to their children or wives at home but in the Church M. Can the Church of England tell such a meaning no plainer than by saying either in his own Cure or elsewhere Is not his House or his Neighbour's House elsewhere If they can speak no plainer I would they would make us no Laws till God Licence them 2. But suppose that elsewhere speak only of Churches you know that other Canons forbid them Preaching in private houses 3. And what a Priest is that who must be forbidden to teach the people in the Church or there to tell Children the meaning of the Catechism How like is this to the Moscovy State L. You know that many men are unable to Preach Expound or speak sense about Divinity if they should attempt it M. And are such fit to be made the Teachers and Guides of the Flock shall the same men make a man Physician to an Hospital and when they have done forbid him to do any more than read to them a Physick Book of their making Is it not an ability to teach men at least the Essentials of Christianity Essential to a Minister Do they not then make No-ministers and call them Priests if they ordain men that cannot Teach the essentials L. Reading the Scripture and Homilies is Teaching M. It is so but if that only will qualifie one for the Priesthood one may be a Priest that knows no more than an Infidel or Atheist and if Reading will qualifie men for a Benefice many will study for no more and the people will value them accordingly L. But you know that when the Land came out of Popery we must have meer Readers in most places or worse M. And you know that these Canons were made in K. Iames's days long after that and that they are now continued as the Church Laws Did our last Convocation alter them It is such excellent men as the world is not worthy of Ames Bayn Parker Hildersham Dod c. that have been forbidden to Preach whilest these that could not preach were Ordained and inducted It is only the present things that I am speaking of 2. And though men of mean abilities if tolerable may be tolerated yet men that want essential qualifications should not be made Ministers but if bare Reading be necessary they may Read as Lay-men I conclude therefore that as making such Priests and Canons is a sin in them so to obey them by omission of Ministerial teaching for want of a Licence from the Bishops would be sinful Conformity in any true Minister of Christ if he live where his Ministerial work is necessary And to forbear all Expounding any matter or doctrine save by Reading our Homilies is sacriledge and perfidiousness and uncharitable inhumanity CHAP. VIII IV and V. Of subscribing and declaring Assent and Consent L. WHat is your next exception to Conformity M. Subscribing according to the Canon that there is nothing in the book of Common-Prayer contrary to the word of God. and that we will use no other form 2. And publickly declaring our Assent and Consent to all things contained and prescribed in and by it and our Approbation of all the Forms Orders c as aforesaid L. What have you against this Approbation of the Liturgy M. Negatively 1. We blame nothing in it that is good And I take it for a good Book in the main but not faultless As you said of the Canon of allowing Readers so say I of the Liturgy it was better immediately after Popery than it is now that is it was more congruous and was a great Reformation and we honour the Book and their Memory that made it 2. We do not think that there is any such faultiness in it as maketh it unlawful to joyn in the publick Worship and ordinary Communion with the Church where it is used We honour them as true Churches of Christ. 3. I do not think it unlawful to read the ordinary Lords day Service when the publick good requireth it and we can have no better without greater hurt than benefit Our objections being most against the by-offices especially of Baptizing and Burial Bâ—â— 1. We think it unlawful to Covenant to use no other Forms in publick Prayer II. And unlawful to subscribe and declare that it is faultless I. For the first we have these Reasons 1. The Bishops themselves by the King's order do upon special occasions of Fasts and Thanksgivings prescribe impose and use other Forms and we must not covenant to disobey them 2. The publick Ministers have and do in the Pulpits before Sermon use other Forms And so break this Covenant themselves 3. It belongs to the office of a Pastor as well to word his own Prayers as his own Sermons And it is sinful to renounce so much of the work of the Office which we are vowed and ordained to L. These instances are a clear exposition of the Canon and shew that by no other Form they intended not to exclude other Pulpit-prayers or other Forms prescribed by the Bishops M. 1. If the whole Church of England here also can speak no more intelligibly than by no other Forms to mean only till the Bishop prescribe it and except your own daily Form in the Pulpit I would they would leave us to God's own Laws and not
faulty or repugnant to God's word and will not assent and consent to all therein 3. The Papists hereby scandalized do scorn us and say The question is not now of an Infallibility or a Judge that all must assent to It is but who this Infaliible Iudge is whether it be the Pope and a General Council or the English Convocation which is liker to be of greater authority and infallibility we require no greater assent and consent of you to the Canons of the Universal Church than the State and Church of England require to their Books 4. This seemeth to us to let the Articles Liturgie and Ordination Book above the Bible 1. God himself hath not made the assent and consent to every thing contained and prescribed in the Bible necessary to Salvation or to the Ministry 1. There are divers Books in our Bibles whose Divine authority many have questioned who yet were not for that degraded The Apochryphal books are yet controverted by men tolerated on both sides There are hundreds of various Readings where no one is necessitated to determine for this or that Translations are all faulty being the work of faulty men And no wise men will declare that this or that or any Translation hath nothing in it contrary to the Original Word of God. And are our Bishops Books more faultless 5. It is a sin to Confederate with and Encourage such audacious Lording it over the Faith and Souls of men and such ill Examples L. Your instances shew that you expound them too strictly Can you imagine them so insolent and impious as to impose their own Books more strictly than the Bible and require more Assent and Consent M. Call it what you will I must suppose that matter of Fact which is undeniably evident to our senses It 's an ill argument This is unreasonable and ungodly or inhumane Ergo It was not done What is so false absurd or impious that man may not do L. Some say They are Articles of Peace only and not of Faith. M. Some Brains will be cheated with a meer noise of words as Birds with a whistle We deny not but Peace is one of the ends of the Impositions but the question is what are the Means Or whether they will take it for Conformity to promise I will live peaceably or I Assent that I should live in Peace Are you not bound in order to peace to Assent and Consent to all things in the Books Say I Assent that some things are true and good and some things false and bad which yet for Peace I will use and try how it will be taken L. Well What is there in these Books contrary to Gods Word or which you may not Assent and Consent to M. The number is greater than we would have them I will come to the chief of them which I before named to you L. I forgat to tell you that it is not all contained that is Assented to but all that is both contained and prescribed M. 1. A meer quibble to cheat Conscience Ask the Bishop Morley and Bishop Gunning yet living whether this was the sence and I will take their answer 2. Then Assent and Contained had been put in in vain and to deceive if Consent and Prescribed signifie as much without them 3. The word approbation in this Act and nothing contrary to Gods Word in the Canon confute this quibble 4. I told you were it so it 's never the better All in the Book is prescribed to some use They are outside men that think Vse reacheth but the Body Are Articles of Faith Assertions of no use CHAP. IX Point VI. Of the Article of Baptized Infants Salvation M. THE sixth Point of our Non-conformity is a new Article of Faith in these words in a Rubrick which we must Profess Assent and Consent to It is certain by the Word of God that Children which are baptized and dying before they commit actual sin are undoubtedly saved L. And what have you against Assenting to this M. 1. That it is a New Article of Faith. 2. That it is arrogant and divisive making a grand Controversie one Article of Faith. 3. It is certainly false in most if not every one that declareth such assent 4. It is a dangerous adding to the Word of God. L. Why call you a Rubrick an Article of Faith M. It is most expresly made such What is an Article of Faith but that which must be Assented to as certain by the Word of God Will you deny the Name where there is this Definition L. But how do you prove it to be new M. Because it was never made for us before you have the affirmative If you say it was ever before prove it It 's not in the Bible it 's not in our 39 Articles nor Creed L. Are not the old words of the former Book to the same sense M. Not at all If they were why did the New Convocation alter them The old words plainly signifie no more than this that Infants baptized have all ex parte ministri and may be saved without Confirmation Exorcism Chrysme Spittle Salt Milk and Honey and such other additions supposing him ex parte sui under the promise of Salvation that is to be the seed of the Faithful Though I verily believe that after the making of the Common-prayer Book our Canon-Makers in Bancrofts dayes began to warp towards a worser sence But our Defenders of the Liturgy expound it as I say and the tenor of the words may tell the Reader that they meant no more L. Tell me first where it is that your Controversie lyeth M. I. Negatively 1. It is not whether the Infant Seed of one believing Parent should be Baptized This is agreed on 2. It is not whether those may be dedicated to God as our Children and baptized who are Adopted or any way made our own Children as Abrahams bought and born to him in his house as his propriety were Though we cannot say we are certain of this yet we will not contradict them that say they are 3. It is not whether Hypocrites Children have not so far a right to Baptisme Coram Ecclesia as that the Minister ought to baptize them if it be justly demanded 4. It is not whether there be a certainty of the Salvation of all the baptized Infants of true faithful Christians that die before actual sin Though all good Christians are not certain of this yet with the Synod of Dort we hold that Christians have no just cause to doubt of it 5. It is not whether they may not be good men that think all baptized ones absolutely in a state of Salvation None of these are the Controversie II. But it is 1. Whether all Infants without exception that be baptized are saved if they then die 2. Whether this be certain by the Word of God. 3. Whether all that be not undoubtedly certain of it should be no Ministers L. But it is not said All Infants but Infants indefinitely
a case that he understandeth not himself L How doth this make you a Voucher for their Souls M. 1. The case is of exceeding weight If I should publickly declare that no man is thus bound by a Vow and I should prove mistaken 1. Then I become guilty of all these mens sin by justifying it as no sin 2. And I am guilty of cruelty to their Souls in open telling them that they need not perform their Vows nor repent of non-performance 3. And Perjury is one of the heinousest sins on Earth 4. And the Perjury of Millions or Nations is yet one of the grievousest degrees of guilt 5. And I do my worst to make God destroy or forsake such a Land. And what yet can I do worse I say if in justifying them I should be mistaken what a guilt should I incur And doth Nature or Scripture bind me to run so great a hazard for so many thousand others Besides he that will be a Casuist must know all the case there are hundreds and thousands put upon these decisions that being then Children knew not who made the Covenant nor how it was imposed or taken and many that know not what it is and never saw it And there are thousands if not millions that took it whose Faces I never saw and know not what moved them nor in what sence they took it and Casuists say that if a man mistake the Imposers sence he is bound to keep it in the sence that he understood it when he took it if a lawful one especially if the Imposers had no Authority or their sence was doubtful And it is not uncharitable for me to think â—hat none of the Kings Compounding Lords or Clergy that after took it did take it in a sence which they thought found And must I tell them all that none of them is bound to keep it in that sound sence I will not run the danger of having thousands in judgment to suffer for Perjury and saying This man declared that it was no sin If they are all Innocent what need they my justification when they stand or fall by the judgment of God. If they prove guilty my declaring it no sin will not acquit them but condemn my own Soul by tempting them to impenitence I do not say that they are obliged by this Vow herein nor I will not say they are not There are many matters first to be known if we agree in point of Doctrine and I know that it 's an easie thing for confident men to multiply words to prove all lawful in this Oath and to Swear that it is rebellious Hearts that cause our doubtings and so say the Papists of the Protestants But whatever they say or threat I will not by their confidence and talk be drawn to cast my Soul into so great a hazard All men are not so bold in such things as some Chap. XXXVIII Point XXXV Of the Oxford Oath that we will never endeavour any alteration of Church Government M. THE Oxford Act is not content that we say that we are not bound by the Covenant to endeavour any alteration of Church Government but we must say and Swear that we never will endeavour it as any other way obliged to it L. The meaning is that you will never endeavour it by Rebellion Sedition or unlawful means M. The Parliament knew how to speak their minds By such Expositions you may Swear almost any thing in the World and no Government shall have any security by your Oaths The words are contrivedly as universal against all endeavour as can be spoken 2. But I 'll presently confute you undeniably You know Church and State Government are conjoined in the Oath and the Church put first Will you say as to State Government that the meaning only is That I will not endeavour to depose the King or alter Monarchy by Rebellion or any unlawful means but only by lawful means if you do you 'l soon be told home that the Oath doth mean That no means is lawful to such an end but the work it self as well as the means is forsnorn L. But the meaning is only that you will not endeavour to alter Episcopacy and not all other Offices and Courts M. This is as palpable a falsification as the former For 1. The words are a most express abjuration of endeavouring any alteration of Government at all And if you take the word Alteration strictly it more commonly signifieth a change of Quality or Manner 〈◊〉 of Essence But if you take it largely it comprehendeth both 2. And I appeal to any mans Conscience whether that was or is the Bishops sence Go ask them My Lords If I endeavour but to reduce Diocesans to every Corporation to take down your Lordships and great Revenues and your Chancellors Courts and all the rest of your Humane Officers will you take it for no breach of my Oath and I warrant you they will soon resolve you 3. Yet I shall fullier convince you The Bishops and Parliament are of the mind of the Church of England And the Canons do most fully speak the Churches mind And the Seventh Canon before cited when it makes it ipso facto Excommunication to call the Church Government sinful tells you that they extend this to Arch-bishops Bishops Deans Arch-deacons and the rest that bear Office therein 4. And I believe if you should say that I take my Oath to bind me from endeavouring no change of the Government of the State but only of the Essence of Monarchy you would quickly feel the Error of your Exposition L. But I can assure you that many able Conforming Ministers take the Declaration in the Act of Vniformity in such sences as aforesaid M. Our King is King of Scotland as well as of England and he hath thus declared his sence in the case of the Earl of Argyle and the Reasons of it are considerable And do you think that it can be the true sence in England and deserve preferment as to Loyal and Obedient Ministers which deserveth Death it self in Scotland can you wish for a clearer Exposition L. And why will you not Swear never to endeavour any alteration if you be required so to do M. I have read Dr. Stillingfleet's Irenicon and many such Books in which I see how great a number of our greatest Divines as well Arch-bishop Cranmer took the Form of Church Government to be alterable and not fixed by Christ And if the Doctor have changed his judgment that changeth not the Authority of those that he citeth 2. I have in my full Treatise of Episcopacy told you why I cannot but wish more than one thing in our Ecclesiastical Courts and Government changed 3. I take it for a matter that deserveth consideration whether it be no change of the State Government to make all the Church Government unchangeable and so to disable the King to change it And how to reconcile the two parts of the Oath And whether if the whole
That 's his act and not theirs and they cannot hinder him They send their Children to be Baptized and not to be Cross'd M. But we have many Antipadobaptists and converted Iews to be Baptized at Age. 2. And tho' I am much of your mind in this yet all wiser Men are not and the case is very difficult as to Infants If one knew beforehand that the Priest would use Oil and Spittle and Exorcism and invocate Saints and Angels over the baptized Child it were hard to say I send him only to be Baptized when he knew how sinfully it will be done The truth is I can justifie no Man that will submit his Child to such a crossing at Baptism that can caeteris paribus have it by another better done tho' Prohibited by Man We must not be guilty of other Mens Sins nor of Church Corruptions L. Christ that will have mercy and not sacrifice would not have men refuse Christendom for fear of a Cross. M. Christ who would have Teachers learn that Lesson I will have mercy and not sacrifice would have no Minister deny Christendom to such as think their crossing sinful And yet he would have no Man commit any Sin to gain Baptism but will save the unbaptized that desired it so they might have had it without and will himself shew Mercy to such as consent not to a polluted Sacrifice And would have us prefer a lawful way when we can have it Baptism is our Renunciation of Sin. CHAP. LI. POINT VIII Of Rejecting not-Kneelers from Communion L. AND well they deserve it that will not reverently receive so great a Gift upon their knees from God. M. Do you think it is for want of humble Reverence Do they not kneel after and longer to God in Prayers publickly and in their Families and Chambers than most that blame them Were Christ's Apostles unreverent that did not kneel at receiving it in his own visible presence Was all the universal Church unreverent that for 600 Years if not 1000 after Christ forbad strictly all Adoration by kneeling every Lords Day because they would use a Laudatory Gesture denoting their belief of Christs Resurrection Do those men shew more Reverence to God and Religion that will kneel at the Altar and scarce ever kneel to God at home and seldom use his Name but with prophanation It is not unreverence that causes their dissent L. I know no just cause they have of this dissent M. I confess nor I while the open Doctrine of the Church renounceth all Bread-worship and Idolatry But were it among Papists where the Doctrine expounds the action I durst not do it But I told you before what moveth them which I must not again repeat But I will repeat it that it is a heinous injury to the Church and the particular Persons that on the account of so small and doubtful a circumstance wherein all antiquity is against the imposers they should deny Communion with Christ and his Church as much as in them lieth to faithful Christians and should turn the Sacrament of Love for no just cause into an occasion of hatred and persecution and the Sacrament of Unity into an Engine of division by their own needless impositions to perplex mens Consciences and set people one against another O what a snare and instrument of wrath and discord and inhumane usage of other men do many turn that blessed Sacrament into which is instituted for the Communion of Saints in unfeigned Love. The more such magnify the Sacrament as the very Flesh and Blood of Christ the more do they condemn themselves CHAP. LII POINT IX Of denying Lay-men Communion in a Neighbour Parish Church when they dare not Communicate in their own Parish for the Reasons aforesaid M. IX DO you think it is a sin deserving exclusion from Christian Communion for a man to think it unlawful for him to own and encourage the Ministry of an ignorant insufficient or grosly scandalous or hurtful Teacher A poor Christian that is unwilling to be damned and readeth that he should love his Neighbour as himself perhaps heareth the Priest tell the People what hypocrites and odious persons Non-conformists are and exhorts them to avoid such and to prosecute them and root them out as the intolerable enemies of Church and State and as unfit to be Members of any Society He is acquainted with divers Non-conformists their Lives and their Books and Doctrines and finds the clean contrary He reads in Scripture See that ye love one another with a pure heart fervently He heareth from the Pulpit See that ye hate one another and seek the destruction of one another Christ saith Love your enemies the Priest exhorts them to root out their friends Christ saith He that receiveth you receiveth me and shake off the dust of your Feet against them that receive you not It shall be easier for Sodom and Gomorrah than for such the Priest saith He that receiveth such Ministers sinneth against Christ and he that hath any communion with them is a Schismatick The man readeth Beware of false Prophets and thinks it a sin to encourage the teachers of lies and wickedness and he readeth He that hateth his Brother is a Murderer and hath not eternal Life and if I have not charity I am but as sounding Brass c. He thinks him a false teacher that contradicteth Christ and that seeks to damn the hearers And he thinks that no tongue can more contradict Christ than that which Preacheth down Love and Preacheth for hating godly Men tho' on slanderous pretences and that no man can do more to damn the People than he that draweth them from love to such hatred Another liveth in a Parish where a dry ignorant fellow affords him no such help as he is conscious his soul needeth and where the Common-Prayer is so much better than the Sermon that were it not for that he might better stay at home And where the Priests Conversation encourageth the Drunkards and Prophane and vilifieth godly Men. This man is for the Church-way but for a better Minister The question is whether for this he be so great a sinner that all neighbouring Ministers must drive him away and deny him Communion Another honest Christian taketh it for a sin to kneel at the Railes or to join with the Organs or to receive or desire the Diocesan manner of Confirmation or to forbear Communion with all Christians whom the Church-men here condemn or cast out The question is whether it be no wrong to any of these to be denied Communion at a neighbour Parish where his doubts are removed I prove that he hath right to such neighbour Communion 1. Because he is a Member of Christs Body the Catholick Church and therefore hath right to the Communion of Saints And to believe that in the Creed and condemn it in Practice is to believe to condemnation 2. They themselves teach that a true Christian hath right to Communion with all Churches where he hath
also many general and collateral and circumstantial considerations that make men fear the guilt of Conformity the more L. What are those I believe you will find as many of that sort of reasons on the other side to move you to Conform if you consider them M. I will tell you what I mean and then I will hear all that you have to say for it I. We are all agreed that no sin must be done for any commodity or on any pretence of good II. We are agreed that to pretend Gods Service or Name for our sin is a heinous aggravation To say I must do evil to please God to Preach and to win souls is Prophaneness and Hypocrisy III. We are agreed that it is worse in a Minister of Christ than in others because he is bound to be an example to the flock who are apt to imitate him IV. It is granted that God is jealous about his worship and that the profaning of Holy things and sinning openly in the Sacred Assemblies is caecris paribus worse than meer miscarriages in our Conversation V. Lying is by most acknowledged a great sin as overthrowing humane credit and converse But especially in a Preacher because it will tempt men never to believe him And to say that we assent and consent and that ex animo when we do not is heinous lying VI. It is granted that man hath not a despotical power of his own understanding to believe what he will And that if any of his errours be vicious vice and errour must have better cure than meer commands And if men could know and believe what they will they should will to believe nothing but what hath credible evidence without a carnal biass VII It is agreed that all men have errour and therefore that erring men or no men must be tolerated in our Communion and he that thinks otherwise condemneth himself and teacheth all men to condemn him VIII It is granted that it is a very low degree of knowledge that the universality of vulgar Christians do attain who hardly learn the common Catechism much less can it be expected that they should all be able to understand all indifferent things to be indifferent and to be judges of the minutissima IX If any errours be tolerable it 's like to be the errours about things indifferent and small X. St. Paul hath expresly determined the Controversy about loving and receiving such Rom. 14. 15. XI To encourage by compliance a generation and design of men that overthrow Christ's and his Apostles rule of Communion and by invented impositions of their own would make Church-Concord impossible and would propagate this way of certain Schism and stablish it in the World is to confederate for tearing the Church of Christ and making Schism common and uncureable XII It is granted that he that after his greatest study is perswaded that unnecessary Oaths Subscriptions Covenants Ceremonies are sinful is condemned if he go against his Conscience tho' he should mistake XIII Those therefore that make such snares for Souls and then tell us If you go against your Consciences you are damned for that and if you do not you are damned as Schismaticks for disobeying us are far unlike the Ministers of Christ or Men that help to save our Souls XIV We Non-Conformists offer cur solemn Oaths that we have by Prayer and earnest search and study laboured to know the truth herein And as our worldly interest would perswade us to conform so we would readily do it did we not believe that it is sin against God Yea we take it as to us to be no small but heinous sin by the aggravations which I am mentioning XV. Seeing then the way of our Condemners is either to cast all Christians out of the Church that have not a greater degree of Knowledge herein than I have and all men of my Rank or else to bring all men implicitly to believe all to be lawful that is commanded them we cannot consent to either of these two Measures for the Church XVI It is agreed that Perjury is so heinous a Sin as that few are greater It so taketh God's Name in vain as to engage his Justice in a special Revenge It depriveth Kings of due Security for their Lives and Crowns by the Oath of Fidelity It destroyeth all Trust and consequently all Commerce among Men as well as all Hope of publick Justice It exposeth the Estates and Lives of all men to the will of Perjur'd men so that he that dare be perjur'd may be supposed liable to any other Wickedness how great soever Therefore if we Ministers should be perjured we should make our selves utterly unmeet for our Office. XVII It is agreed that to sin deliberately by a Covenant under our Hands is one of the most heinous sorts of sinning and if it be done knowingly sheweth the person to be a wilful Servant of sin To sin by the sudden surprize of a Passion is too bad but to study it resolve it and covenant it is most dangerous To engage a Mans self by Covenant to be once a Month drunk or steal or commit Fornication is far worse than the bare Act. XVIII It is granted that Repentance is the condition of Forgiveness and for a man to swear or covenant that he will never repent or endeavour to amend or alter any thing that is amiss is to renounce Forgiveness XIX It is granted that publick common national Sins are far worse than private and personal in few and if heinous they are Prognosticks of the sorest Judgments and to promote them is to be the Enemy of the Land. XX. It is granted that if that prove Perjury which some Dissenters fear is such and the Kingdom should be stigmatized by it there could scarce be any greater Shame and Danger befall the Land to make it odious to GOD and Men and Recorded as such to all Generations As I said The Oaths and Covenants to endeavour no Alteration in Church Government is imposed on all Corporations all Souldiers in the Militia all Vesteries all Non-conformist Ministers that will take it and all Ministers as to covenant in the Act of Uniformity And he that without accusing others only studieth to be innocent of so mortal a feared Guilt sure is therein excusable if the fear of God and the love of our Souls and of the Church and State be not an unexcusable Crime Apply this no farther than I apply it XXI There is so much written for a foreign Iurisdiction over England in Church Affairs by Arch-Bishop Laud Arch-Bishop Bromhall Dr. Heylin Mr. Thorndike Dr. Saywell Bishop Gunning 's Chaplain and many others whose Words I am ready to produce as may assure us that it is in the same Mens thoughts to introduce it as the only way to Concord and that they therefore desire the Ejection and Ruine of such as we because we are against it And how far and how soon God will let these men prevail we know not But we
are past doubt that to subject a Nation to a foreign Iurisdiction is to stigmatize it with the most odious Perjury Seeing as the Oath of Supremacy sweareth all expresly against it so the foresaid Corporation Oath Vestery Oath Militia Oath Oxford Oath and Vniformity Subscription have sworn or engaged the Nation never to endeavour any Alteration of Government in Church or State And if a foreign Iurisdiction be no Alteration we know nothing capable of that Name And when we see some of the same men at once endeavour to make us take such Oaths on pain of Ruin and to design to bring all under the Guilt of breaking them when we have done men think it best to take no more of them than is necessary till they see whether they must be kept or broken XXII Plagues Flames Poverty Convulsions that have befaln Corporations of late years makes us the more afraid of the sins which are like to be the Cause And the Earl of Argyle 's Case makes us afraid of stretching Expositions of Oaths And the Londoners have sped so ill by such stretching Expositions as confirmeth us in our Purpose to avoid them XXIII If we wilfully sin on pretence of Liberty to preach the Gospel we cannot expect God's Blessing on our Labours And then what is our preaching worth XXIV We read how joyfully many Martyrs in Queen Mary's days endured the Flames rather than grant the real Presence in the Mass And we that fear far greater sin must rather suffer than commit them XXV As we dare not Conform against Conscience so to lay by our Ministry while we can exercise it we take to be Sacrilege Covenant-breaking with God and Treachery and Cruelty to the Souls of Men. XXVI We are sure if all the Ministers should conform it would be so far from healing the Church that it would widen the Breach For the Dissenting People would be tempted to go the further from us all and think that none of us were to be trusted as many have turn'd further already on some such Accounts XXVII We are Commonly agreed that no men have right from God to Silence all the Ministers in the Land And we are fully satisfyed that Conformity to the things aforesaid being a Sin all the Ministers in England ought to have been Non-Conformists and then the Act of Uniformity had silenced them all XXVIII Lastly the dreadful effects of Canonical and the like Impositions the sufferings of Godly Minsters Congregations Cities Countries and Persons thereupon our doleful divisions especially among Ministers the evil Spirit that possesseth multitudes to cry down Love and call for Vengeance and the prospect of what is going on do affright us from approving consenting to or using the Engines that thus divide us and the Canons that are battering down our Peace and consequently to be guilty of all the Atheism Prophaneness Malignity Popery Persecution and Calamity to this Land which are like to come in at the breach of our Walls which the battery of those Canons and Engines make A Jayl and a Fire or a Gallows is an easier place than a bed where Conscience shall charge such Evils home upon us much more then the Judgments which the True and Righteous Judge of the World will shortly execute on Lyers Malignants or Persecutors of his Flock yea of the least of those that Christ will call Brethren at that day I have oft said if any Church-History of one man be credible St. Martin wrought many Miracles and when the Bishops about him being bad men to get down the Priscillian Gnosticks worse than our Quakers did 1. Seek help of the Magistrate's Sword 2. And bring strict Godly persons under suspicion of being Priscillianists Martin renounced their Communion by resolved separation to his death save that once at the Emperour's desire he Communicated with them on condition the Emperour would spare the lives of some condemned as Priscillianists and even for this was rebuked and chastized by an Angel if his Scholar and Companion Sulpitius Severus a Learned Godly man be to be believed CHAP. LVII Of the Reasons for Conformity L. NOW I will tell you what I hear said against your Non-Conformity and I will give you leave to answer the Objections as we go on Obj. I. It 's commonly said that you are Fanatick persons that build all your dissent on your own private Spirits and pretended Impulses and In spirations M. Have I pleaded with you any such Impulses or Inspirations as the Reasons of our Dissent Is there any such thing in above 100 Books that I have written Did we use any such Argument in our Dispute with the Bishops but the Papists call every mans Faith that is his Own and not taken meerly on trust as the Churches Faith by the Name of a Private Spirit L. Obj. II. They say you make a Schism and Stir for meer tristes and things indifferent viz. Ceremonies and Liturgy confessing that they are not unlawful M. 1. And what if they say that we are Turks or Heathens or have Horns and are Brutes what remedy have we To their honour be it spoken we would not hope to confute them 2. Do you not know that so far are we from this that even under the old easier Impositions we protested to the Bishops in our Petitions for Peace That we would yield to any thing but Sin against God and we endeavoured to prove Conformity sinful And do they well agree with themselves when Dr. Stilling fleet saith that I would represent Conformity such as should make them seem a company of Perjur'd Villains 3. I pray you tell me whether the 52. Points now opened by me be nothing but Liturgy and Ceremonies and whether you take them all to be things indifferent Is it not an odd sort of Accusers that we have that sometimes say we suspect the Nation of common Perjury and the Church of Subverting Corruption and overthrow of Discipline and Excommunicating Christs Faithful Servants and shortly after say We Dissent only about things Indifferent God have mercy on those miserably Souls that take such things for Indifferent 4. Who is it troubles the Land with their things Indifferent Is it we Did we devise them Do we impose them on any and say Vse our things indifferent or we will Silence you or Excommunicate you and lay you in Iayl with Rogues Be such things imposed as Indifferent L. III. They say you hold your Opinions in obstinate wilfulness and have no Reason to give for them and therefore are not to be born with as weak Brethren M. So said the Arians of the Orthodox and the Heathens of the Christians It 's a fine World when ignorant ungodly Lads are heard tell such men as were Dr. Reignolds Iohn Fox Amesius Blondel Dailee Chamier c. We can't allow you so much as the esteem of weak Brethren I do not think but some of their School boys might soon be taught by a Bishop to say thus to their Masters 2. But do all
forward to meddle with more publick Church matters without our Superiors invitation or consent but we may say that it is our judgment that these additions following would greatly strengthen the Interest of Religion Church and Concord I. That the Parish Churches be acknowledged True Churches and their Ministers such Overseers as are necessary to Essentiate True Churches that is That all Presbyters be Episcopi Gregis Overseers of the Flock and the Incumbent the President among his Curate Presbyters where there be such And that the Diocesan is not the sole Essentiating Church Pastors and the Diocesan Church the lowest particular Church and the Parish Assemblies but his Chapels or Parts of the lowest Church and the Parish Ministers his Curates and no true Pastors II. That no Lay-Elder Chancellour or Civilian have or use the Decretive Power of Excommunication or Absolution called the Keys III. That New and more Peaceable Canons be made instead of that Book which now obtaineth according to the Scripture Canons Or that there be no Canons but Scripture besides Statute Laws IV. That Bishops have no Forcing Power nor the Writ de Excommunicato Capiendo or any Force by the Sword be Annexed to Excommunication as such but that the Magistrates hear and judge before they punish and Obedience to Bishops be unconstrained and voluntary V. That Bishops judge Church-Causes in Session with their Presbyters and not alone nor with some few of their own Choice or with Lay-men but in regular Synods and Ordain there by their consent and after sufficient trial of them that seek Ordination And so of Institution VI. That Diocesses be not greater than the Diocesan is able to Oversee and that he forbid not the Parish Pastors their particular works but only use his general overcight and power on Appeals VII That Bishops oft visit the inferior Pastors and Churches and instruct the Juniors by direction and Example how to Preach and guide the Flock and rebuke the Erroneous Scandalous Unpeaceable and Negligent VIII That the Bishops be Chosen by the Diocesan Synod and Consented to freely without force by their City flocks where they reside and Invested by the King who hath the power of Temporal Privileges IX That the City and neighbour Pastors be the Cathedral Dean and Prebends at least where City Churches want maintenance or that they ambulatorily Preach abroad where there is most need X. If Arch-Bishop Usher's Form or Reduction of Government to the Primitive state or else King Charles the Second his Declaration about Ecclesiastical Affairs be but setled by Law it will be a Healing and Great Reformation inferior Synods not hurtfully fettered being allowed under the Diocesan Synods And whether the Diocesans be Called Bishops or Arch-Bishops as Successors to the Apostles and Evangelists in the ordinary parts of their Office a general care of many Churches the name is to be left to each mans free judgment As to the ignorant clamors for a real or seeming Re-ordination 1. I have said so much against it in my Treatise of Episcopacy and my Disputation of Ordination in my Dispute of Church-Government and my Christian Concord that while the objectors by contempt refuse to read and answer them it will be no cure of their pride and partiality to repeat the same again But I say that I have fully proved unanswered that they that were Ordained by Synods of Incumbent Pastors and specially those also then approved by the Westminster Assembly had a better Ordination and that by true Bishops than either Papists or meer English Diocesans that are not Arch-bishops can give And yet they Re-ordain not Papists 1. Either they take the Parish-Churches that is the Pastor and Communicants distinct from the meer Auditors and Catechumens and from the Aliens to be true proper Churches in political Sense or not If yea Then those Churches have Bishops For Ecclesia est plebs Episcopo adunata ubi Episcopus ibi Ecclesia Their own Principle is That it is no proper political Church without a Bishop There are three degrees of Bishops 1. All Presbyters are Episcopi Gregis by the consent of Papists and Protestants 2. The chief Incumbents that have Curates or may have are Episcopi Praesides The Ordination without Diocesans was by these two sorts of Bishops 3. True Diocesans are Arch-bishops Episcopi generales plurium Ecclesiarum We refuse not their Ordination but Men have true Episcopal Ordination without it But if they say that the Diocesan is the lowest Bishop of a particular Church and that the Parish-Incumbent Rectors are no true Bishops and their Assemblies no true political Churches formed of Bishops but only parts of one Diocesan Church infimi Ordinis we abhor such Tyrannical Schismatical Diocesans and their pretence of proper power to Ordain and the Primitive Church had never any such Ordaniers or Bishops And I advise all Ministers neither to be Re-ordained by such nor to yield to the appearance of such an evil by coming under their equivocating imposition of hands lest they take God's Name in vain and harden Papists and Church-Tyrants in their false condemnation of the Reformed Churches If it be want of a legal right in England that they pretend let the Magistrate give you a Licence or Legal right I write not this for my own interest for I was Ordained by a Diocesan and am past all hopes or fears of Man. CHAP. LX. The Reasons of these ten Articles L. YOV must give me leave to tell you what objections are like to be raised against your proposed Articles of Reconciliation And first your own party will be unsatisfied in them and so they will do no good because here is not a word against Arch-bishops Bishops Deans Arch-deacons and the rest that bear office in their Courts which yet is the thing that you your self seem most to dissent from and which the Covenant did renounce M. 1. We have so much swearing and unswearing and forswearing that I will meddle as little as I can in things that look like Perjury You know that as the last Generation was sworn against Prelacy this new Generation is sworn to it Yea in a manner the whole Land is sworn or covenanted never to endeavour any alteration of it And how much soever I am against that Oath yet I will meddle as little as I can in urging men to that which they take for Perjury And I have elsewhere told you that the Covenant renounced not all Episcopacy many of the Assembly of Divines declared their dissent from any such renunciation and had entred their protestation against it as Dr. Cornel. Burges told me had not the Explication been added which confineth the Renunciation to the English frame And that the present Non-Conformists would have thankfully received the Primitive Episcopacy they shewed by their motion 1660. 2. We offer this form on supposition that we may not have what we think best but what we can joyfully submit to for our Concord and the Churches safety 3. I have
and plain It is the Vnnecessary things that are most controvertible and doubtful There are many Circumstances that are so Necessary to actions that they cannot without them be performed e. g. He that will Preach must open his mouth he must speak audibly he must use a Language understood he must have some capable Place and convenient Time Psalms must be sung in some Tune c. some Clothing some posture of Body must be used and all men know that to choose these according to the general Rules of Charity Edification Order and Decency belongs to the Guides of the Assemblies And where do you see any great division about any such things as these except in cases of accidental scandal And if any should be so childish or ignorant as to think it unlawful e. g. to be Vncovered or to Kneel at Prayer due Instruction and gentle Rebuke may easily cure such weakness and is meeter than an extirpation If any were so silly that they scrupled e. g. singing our Metre or Tunes of David's Psalms but are only for the Cathedral singing of the Prose it 's fitter to let them be silent or let them go only to Cathedrals than to Excommunicate or Destroy them and if any be so weak that they think a Lawful Form or Gesture unlawful it 's fitter if they cannot be convinced to let them be silent or Worship God among themselves in another Form or Gesture than to Excommunicate or Extirpate them But what are these easy intelligible Circumstances to all the Ceremonies unnecessary even in genere What are they to the Vows of God-fathers without the Parents or to the dedicating Symbol of the Cross or to adhering to a bare Reader when the next Parish hath an able Teacher whom the ignorant have great need to be instructed by to say no more now of all the Oaths Declarations Subscriptions Covenants and Professions required of Ministers I again say therefore if you extirpate all Subjects that cannot unite with you in all things required by the Rubricks and Canons you will wrong the King by weakning his Kingdom and robbing him of more of his Subjects than He or the Welfare of the Land can spare And you will keep the Kingdom in a state of division and like Antioch that was so oft and terribly shaken by Earthquakes that it was in continual danger of ruine and even honest â—rajan lodging there did hardly scape through a window while the falling houses kill'd his Souldiers And the Dissenters are not all of one mind and temper All that are wise and good will suffer patiently and peaceably for I incline to think that the expositors mistake who apply Soloman's words to Sufferers Oppression maketh Wise men mad and that as some Criticks tell us it rather meaneth Rulers that an affectation of an oppressing power and the exercise of it maketh wise Rulers forget the very obvious Reasons of Morality and Interest and to act as men distracted But there be Dissenters of dangerous Principles which are fitter to be restrained than by dâ—speration to be enraged as hap is the Behmenists and Quakers are against War and the old Anabaptists were so reported but some of them have shewed a contrary judgment but it 's known past doubt that the Papists are a sort of Dissenting Conventiclers who have so strong a back beyond Sea to encourage them and are so instructed by multitudes of learned Clergy-men and Friars and so taught by General Councils which are their very Religion that many of them will think it merits Heaven to kill such Kings as would extirpate them King Iames is deeply censured by some for doing so much as he did towards a Toleration and for what the French Bishop of Ambrun writes of him But for my part I verily believe that he did it in fear to secure his life when Queen Elizaâ—eth's death had been so oft attempted and when two great Papist Kings of France had been murdered because they were not zealous enough for the Pope and that so desperately by single men that did it to merit Heaven and when he had so narrowly escaped the horrid Gun-powdâ—r Plot and when they still told him that he should not escape what wonder if he were afraid And so great confidence have the Papal Clergy in this terrifying of Kings as in constant danger of death if they be against their Church that the Pope and his close Adherents could never to this day be procured to disown the Decree of Lateran and other Councils for Deposing Excommunicate Heretick Princes no nor to deny the lawfulness of killing such yea even in France Perron himself their Learned Cardinal so defends the Pope's power of Deposing Kings that deserve it that in his Oration to the States he professeth That if it be not true the Pope is Anti-Christ and the Church Anti-Christian that hath so long owned and practised it L. You seem to intimate in all this that you would have the Papists Tolerated for fear least they should kill the King and so the worse that Men and their Principles are the more they must be Tolerated for fear of them But who lived in greater safety than Queen Elizabeth who supprest them even when the Pope had Excommunicated her M. I would have the King and Kingdom Church and State secured from a Foreign Iurisdiction of Pope or Prelates and to that end I would have Papists kept out of Government Civil Military or Ecclesiastick and I would wish that the King. 1. By the Vnity of his Subjects 2. By Navies and Military provision 3. And by just Confederacies abroad be still so strong as not to fear the force of Foreigners and these things being secured without fear of any mens censure I say 1. That I would have all Men used as Men and all Peaceable-men as Peaceable be they what they will. 2. I would have no hurt done to any Papist for his Religion but Defensive that is such as is necessary to the forsaid Ends viz. to save King and Kingdom from a foreign Jurisdiction and from Invasion and to save the Souls of the People from subversion by unreasonable liberty of Seducers 3. I would not have punishments excessive that shall drive multitudes into desperation Lest undone desperate men be carried to Revenge or to think Treason lawful when they can no otherwise be saved from death and ruine Man hath not a despotical power over all passion And some passions do almost necessitate errour of Judgment or else sudden Action against Judgment Take the most meek conscientious man that knoweth the evil of Revenge and try his patience by buffetting him and it 's two to one but passion will make him strike you again Much more if you buffet him twenty year every day patience may be overcome at last There is scarce any Creature Beast Bird or Venmin but will use all the resistance it can in case of hurt and fear of death The Devil could say Skin for skin and all that a Man hath