The judgment of non-conformists about the difference between grace and morality

The judgment of non-conformists about the difference between grace and morality

Table of contents

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THE JUDGMENT OF NON-CONFORMISTS, &c.

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THE JUDGMENT OF NON-CONFORMISTS OF Things Indifferent Commanded by Authority.

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THE JUDGMENT OF NON-CONFORMISTS OF Things Sinful by Accident, and of Scandal.

[4]

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What Meer Non-conformity is not.

POSTSCRIPT.

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THE JUDGMENT OF NON-CONFORMISTS About the DIFFERENCE BETWEEN GRACE AND MORALITY.

Printed in the Year, 1676.

THE JUDGMENT OF NON-CONFORMISTS, &c.

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WHAT advantage the Enemy of God and Man hath got againſt Truth, Holineſs, and Love, by the Diviſions of Chriſtians, and eſpecially by the Contentions of their Teachers, Experience hath been long telling the Chriſtian World, by ſmart and ſorrow: Where Envy and Strife hath begun, Confuſion and every Evil Work hath followed: Little Breaches tend to greater: The Cauſe which firſt made them, will make them wider, by calling in more Cauſes to its help and ſervice. Diſtinct Parties have their diſtinct Intereſts, as to Commodity and Reputation: And, alas! what work will ſelfiſhneſs and fleſhly interest make? What Moralities, what Untruths, Injuſtice, and Unmercifulneſs is it pregnant with? What Evil ſo great, that it will not firſt venture on, and then palliate, and next juſtifie, and laſtly propagate, if God do not mortifie, or reſtrain it? The foreſight of this Danger to the Land of our Nativity, moved ſome of Us to ſtrive for the prevention of it, while we thought there was place for our Endeavours: But as our labour did but [Page] exaſperate the Diſeaſe, [...] our doleful and dear-bought Experience, of the prog [...]ſs and calamitous Fruits of Diſcord, in the ſpace of more than two Apprentiſhips, hath wrought no (perceived) Cure on Mens Minds, nor deliverance to the Church. The Diſcord, which began about Worſhip and Diſcipline, is by ſome now pretended to be alſo in Doctrinals, and about the Principles of Civil Government, and Humane Society and Peace. And whither increaſing Diſcord, by the power of Intereſt and Envy, may yet carry the Charge, or how much wider yet Dividers may perſwade the Ignorant that the Difference is, we cannot foretel: But becauſe we are ſure that all tendeth to the ruine of Brotherly Love, and that he that hateth his Brother is a Murderer, and hath not eternal life abiding in him, to ſave as many on both ſides as we can from ſuch a damning ſin, we take it to be our duty to detect the Errours of Contentious Dividers, and to hinder their farther widening of the Breach. Which we ſhall here attempt about this Queſtion, much agitated of late.

Queſt. Whether the Parties called Conformiſts and Non-Conformiſts do really differ, about the nature and ſufficiency of Morality compared with the Grace of Chriſt? Neg.

As to the Explication of our Terms, 1. What we mean by Conformiſts and Non-Conformiſts, we have lately ſhewed on another Queſtion: we mean not that if a Papiſt, or Socinian, or Quaker ſhould join either with the Conformiſts or Non-Conformiſts, they would not herein differ from others: but that they that are now called Conformiſts and Non-Conformiſts herein differ not: 1. Formally, qua tales; 2. No nor Materially, qui tales, being meerly ſuch.

2. We ſpeak only of the Parties: For as to ſome individual [Page] perſons, it cannot be expected that any Parties in the World ſhould be wholly made up of men ſo wiſe, as that none among them have Ignorance enough to wrangle in the dark.

3. The Terms [Grace] and [Morality] muſt be anon explained in our Proof.

Which Proof (as in our laſt Caſe) we fetch, I. From our common conſent to the ſacred Scriptures, the ancient Creeds, and the doctrinal Articles and Homilies of the Church of England; which ſurely contain all that is needful to be held about the difference of Grace and Morality. Nor hath either Party declared their diſſent by any contradiction of any of the aforeſaid Articles or Doctrines.

II. Our ſecond Proof is, by a ſufficient explication, and enumeration of the Points in which we are agreed.

I. The word GRACE is taken, 1. EFFICIENTLY, 2. OBJECTIVELY, 3. SUBJECTIVELY.

I. EFFICIENTLY, Grace is taken, 1. For the Efficient Principle: 2. For the Efficient Action of the firſt Cauſe: 3. For the Efficient Means and its operation.

1. Grace taken for the Efficient Principle, ſignifieth God's efficient Favour, Love, Mercy, or Will to do good freely to the Unworthy.

2. Grace taken for God's Efficient Action, ſignifieth the ſame Good-will of God ex parte ſui, but as connoting the Effect in fieri vel facto eſſe. The former is conſidered as Decreeing or meerly Willing; but this as Effecting.

3. Grace taken for the Efficient Means, is an effect of God's free Love, and a ſecond Cauſe of Man's ſanctification, and hath many parts; of which CHRIST as Mediator is the Head or Chief, and his Goſpel, Miniſters, [Page] Sacraments, and Providences are inferior ſubſervient parts: All which are the Efficient Grace of God.

II. OBJECTIVELY, Grace is all God's free-given Mercy as it is offered and propoſed to Man's actual Belief, Acceptance, and Improvement, (or uſe.)

Even as the word Fides ſignifieth, 1. The fidelity or truſtineſs of God the Promiſer or Revealer: 2. The fidelity or truſtineſs of the Word promiſing or aſſerting: 3. The Belief or Truſt of the Believer; (Fidem promittentis, fidem promiſſi, & fidem credentis.) So the word GRACE hath the like three ſignifications: 1. The Grace of the Giver. 2. The Grace of the extrinſick Gift. 3. The intrinſick Grace of the Receiver.

This Objective Grace, or Free-Gift, is, 1. God himſelf, as offered us Relatively through Chriſt to be our reconciled God and Father, with his Love, and our Relation to him as his Children. 2. Chriſt himſelf, to be our Head and Saviour, and our Relation to him, as his juſtified, ſaved Members. 3. The Holy Ghoſt to be our Sanctifier, our Relation to him and his Grace as offered: This is the Grace offered and given us in Baptiſm by Covenant, on Gods part. Under theſe are the Objective Means (the Goſpel as it is to be believed, the ſanctified Mercies of this preſent life, the Ordinances as to be uſed, &c.) and ultimately, Heaven as the end of all: Glory freely given being the perfection of ſubjective Grace, and as propoſed and offered being the perfection of objective Grace.

III. SUBJECTIVELY, GRACE, is, 1. Gracious Diſpoſitions and Habits; 2. Gracious Acts; viz. 1. Of the Intellect, 2. The Will, 3. The Executive power in practiſe. The word GRACE hath in the uſe of Divines all theſe ſignifications, beſides ſeveral ſub-diviſions which the Schoolmen ordinarily make.

[Page] And in Scripture, I. For Efficient Grace, ſee Exod. 34. 6. and 33. 29. Num. 6. 25. Neh. 9. 17. 31. Joh▪ 33. 24. Pſal. 86. 15. and 103. 8. and 112. 4. Iſa. 30. 18, 19. Joel 2. 13. Jon. 4. 2. 1 Pet. 2. 3. Heb. 4. 16. and 10. 29. Eph. 1. 6, 7. and 2. 5. 7, 8. and 6. 24. 2 Cor. 12. 9. Rom. 11. 5, 6. and 5. 2. and 1. 7. and 4. 16. Acts 15. 40. Heb. 29.

II. For objective Grace, ſee Gal. 1. 6. and 5. 4. and 2. 21. Jud. 4. 1 Pet. 3. 7. and 1. 10. 13. Joh. 1. 17. Acts 20. 24. 32. and 14. 3. Rom. 6. 14, 15. Tit. 2. 11. Heb. 12. 15. 1 Pet. 4. 10. and 5. 12.

III. For Subjective Grace, ſee 2 Pet. 3. 18. 1 Pet. 5. 5. Jam. 4. 6. Heb. 12. 28. and 13. 9. Col. 3. 16. and 4. 6. Eph. 4. 7. 29. and 3. 8. Gal. 2. 9. 2 Cor. 8. 6, 7. and 9. 8. Joh. 1. 16. &c.

II. The words [MORALITY] and [MORAL] have alſo divers ſignifications.

I. In the firſt moſt comprehenſive and moſt famous ſenſe, MORALITY, as diſtinguiſhed from meer Naturality or Phyſicks, doth ſignifie the Relation of the Manners or Acts of an Intelligent free Agent to the Governing Will and Law of God: And ſo Actus morales and Actus humani are uſed in the ſame ſenſe; and all Morality is diſtinguiſhed into Moral Good and Moral Evil, Virtue and Vice.

II. Some have uſed MORALITY in a narrower ſenſe, unfitly, for ſo much of Man's duty as is revealed by the meer Law of Nature, and as is of common obligation to lapſed Mankind: And ſo it comprehendeth the relicts of the Law of Innocent Nature (to love God and obey him, &c.) and the additional Law of Lapſed Nature, (to Repent, and uſe all poſſible means for our recovery, and thankfully improve the Mercies which we receive.) And [Page] thus it is diſtinguiſhed from Duty known by ſupernatural Revelation, and eſpecially the Myſteries of Redemption by Jeſus Chriſt.

III. Some uſe the word (improperly alſo) for all that Duty which is of perpetual Obligation, whether by natural or ſupernatural Revelation: And ſo it is diſtinguiſhed from Temporary Duties: And thus the Lords-Day, Baptiſm, the Lords-Supper, a Goſpel Miniſtry, Scripture (to be uſed) diſcipline, are ſaid to be Moral-Poſitives, diſtinct from meer Natural Duties, and from Temporaries.

IV. Laſtly, Some, yet more unaptly, confine the ſenſe to the Duties of our common Converſation towards man, as diſtinct from Holineſs or our Duty to God: And ſo they diſtinguiſh a meer moral honeſt man, from a godly or religious man.

Though we wiſh that the needleſs uſe of words improperly were not the common Fuel of vain Contendings, yet we being not the Maſters of Language, muſt take words as we find them uſed, and leave all men arbitrarily to uſe them as they pleaſe, ſo be it they will but tell us what they mean by them, before they lay any ſtreſs on them in diſputing.

In reference to theſe various ſenſes of theſe words, we ſuppoſe that we are all agreed as followeth.

I As to MORALITY in the firſt and moſt famous ſignification, we are agreed, 1. That all proper Humane Acts are moral, that is, morally Good or Evil: And all Duty and Sin, Virtue and Vice, in Habit and Act, Poſitive and Privative Vice, are parts of Morality; moral Good directly, and moral Evil reductively and conſequently.

2. Holineſs to the Lord, or the Love of God as God, is the chief part of Morality; and what Duty ſoever is Evangelical and ſpiritual is alſo moral.

[Page] 3. Nothing is morally laudable or rewardable, but Moral Good; and nothing is puniſhable, but Moral Evil.

4. All Morality is ſeated primarily in the Will, but is ſecondarily (as flowing thence) in the imperate Acts of the Intellect, and inferior Faculties.

5. All truly moral Good in lapſed man, is, 1. From God's Efficient Grace. 2. And exerciſed on ſome Objective Grace. And, 3. Is it ſelf Subjective Grace, either ſpecial or common.

6. The Good called Moral in Infidels, and all other ungodly unſanctified men, is ſuch but ſecundum quid, and not ſimpliciter, nor in the full or propereſt ſenſe: Becauſe bonum eſt ex omnibus Cauſis eſſentialibus: And a good Principle, Rule, End, and right Object, eſpecially the formal Object, are all eſſential to a truly good moral Act: But every ungodly man in every Action doth want at leaſt ſome one of theſe. And an Act is denominated in Morality from that which is prevalent in it, and not from every conquered depreſt ingredient: We ſay not that he that killeth his Father or Prince, with the reluctancy of better thoughts and inclinations, doth therein do a good work, though that reluctancy was good: So he that hath ſome Love to God and Goodneſs, but more Hatred; and more love to ſinful pleaſure; doth not a work properly Good, which proceedeth from ſuch a mixed Cauſe. But the evil Principle and End is predominant in all ungodly men.

7. But materially, and ſecundum quid, bad men may do Works that are morally good, and phyſically very good to others; as Governing and Protecting Common-wealths and Churches, building Cities and Temples, and Hoſpitals, relieving the Poor, preaching the Goſpel, expounding Scripture, defending Truth, promoting Learning▪ [Page] and in good Nature, Patience, Meekneſs, Temperance, Chaſtity, Wit, and Induſtry, they may be commendable and exemplary, and their Precepts and Practice may conduce much to the good of others.

8. Whatever good is found in Heathens or Infidels, or ungodly Men, is to be acknowledged and praiſed proportionably according to its real worth; it being all from God, who muſt not be robbed of his praiſe.

9. A Man that hath but Common Grace is better than he would be if he had none, and it is the uſual preparatory for ſpecial ſaving Grace. Though many civil temperate perſons, by overvaluing Common Good, are hindred from ſeeking Special Grace, that is not cauſed by the Good, but by their abuſe of it objectively. And though God take occaſion from ſome mens great ſins, to affright their Conſciences to Repentance and Reformation, that is not cauſed by the ſin, but by Gods Mercy: Sin as remembred is not ſin in the act of remembring, nor ſin as repented of in repenting; but before in the committing. God may Convert Paul in the act of Perſecuting: But Perſecuting is not the way or means of Converſion. Special Grace muſt be ſought in the uſe of Common Grace, and not in a way of negligence, contempt, or wilful ſin.

II. Of MORALITY in the ſecond ſenſe (as taken for Natural Duties, which all Mankind is obliged to by Natural Revelation of God's Will) we are agreed, as followeth.

1. The ſum of this Natural Morality or Duty, is to love God as God for himſelf, and all things elſe for him, even as being of Him, and through Him, and to Him; to obey God, and make it our chief care to pleaſe him, [Page] and therein to place and ſeek our Happineſs, even in everlaſting mutual love: To love others as our ſelves, and do all the good we can to all for Soul and Body, eſpecially to the moſt publick Societies; to do juſtly, and as we would be done by; to uſe our Bodies as the Servants of our Souls, and Soul and Body as the Servants of God: And to hate and avoid all that is contrary to theſe. This Natural Evidence will prove to be the Common Duty of Mankind.

2. This Love to God and Man before deſcribed is true Holineſs; that is, The Soul's ſeparation and devotedneſs to God.

3. All the Evidence which Nature affordeth us herein, is not ſeen by all men that are of natural Wit or Induſtry, no more than all that is revealed by the Scripture is known to all that read the Scripture, or that believe it.

4. Holineſs is the End of Medicinal Grace, as uſed by Chriſt on us, and as uſed by us towards Chriſt as the Mediator: Faith in Chriſt is to kindle in us the holy love of God, and obedience to him: Love therefore as the final and everlaſting Grace, is preferred by the Apoſtle, 1 Cor. 12. laſt v. and 13. throughout.

5. Even our Faith in Chriſt, and our Obedience to the Goſpel (in Preaching, Sacraments, and ſuch like) are neither only of natural, nor only of ſupernatural Obligation, but mixt: Chriſt and his Ordinances are ſupernaturally revealed; but being once revealed, with the Evidence of Divine Authority, natural Revelation then telleth us that it is our Duty to believe and obey.

6. That which is of Natural Revelation and Obligation, muſt be performed by ſupernatural Grace. Though Nature prove that all Men ſhould love God as God, it is Grace that muſt diſpoſe and enable them to do it.

[Page] 7. We call Grace ſupernatural, not only becauſe it is not eſſential to Nature (no not to Adam in innocency) but becauſe in our lapſed ſtate it is not conveyed to us by Natural Generation, but Nature in the ſtate of pravity is deprived of it; and becauſe God worketh it by the free gift of his Spirit, in a manner beyond the ſearch of man, and by it, as an effect of his love, doth make us lovely, (in our union and relation to Chriſt who ſanctifieth and juſtifieth us) it being his Image on the Soul, which no meer Natural Cauſes, without this operation of God's Love and Spirit, can effect.

But yet, 1. We all agree that Holineſs is Nature's health or rectitude, and therefore ſutable to it as its perfection, as health is to the Body. 2. And that the Spirit of God doth ordinarily make uſe of his appointed means, and eſpecially his Word, for our ſanctification. And theſe being ſecond Cauſes, which have their proper Natures, may ſo far be called natural Cauſes: And that thus far Grace may be ſaid to be Natural.

8. This Holy Love being the final Act, on God the final Object, and ſo being man's felicity it ſelf, it followeth, that all men have ſo much happineſs conſtitutively, as they have holy love to God and Goodneſs; and that no man can be damned that hath the ſaid predominant holy Love, while ſuch: And that ſuch have no cauſe to fear damnation, any farther than they ſhould fear leſt by forfeiting Gods Grace they ſhould loſe that love.

9. The Mediation of Chriſt, and our Faith in him, who is the Glaſs, the Meſſenger, and the great Gift of the Fathers Love, are the Means appointed by God to ſanctifie us, by the effecting of this Love, with all its Concomitants and Fruits.

[Page] 10. Therefore as God is called [All in All] ſo Chriſt is called [All in all,] Col. 3. 11. to Believers, as being the Way, the Truth, and the Life.

11. Therefore they that would bring men to the holy and felicitating Love of God, muſt preach Jeſus Chriſt and his Grace to them, as the means, and bring them to believe in him, and to take it for their Wiſdom to know Chriſt crucified, and glorified, and to learn of him, and obey him, and truſt in him, and daily to uſe him as their Mediator for acceſs to God, acceptance with him, and communication from him.

12. To preach up the bleſſedneſs of Saints and excellency of holineſs, without teaching men how to attain it by Chriſt, is but to commend health to the ſick, without directing them to the Phyſician and the Remedies: And to hear of a Sanctity and Felicity not attainable, is to be tormented by deſpair: And to think to obtain it by our works or endeavours, without a Mediator and his Grace (or by any other Mediator than Chriſt,) is the way to loſe it by falſe preſumption, and neglect of the neceſſary means: It being Chriſt that is made of God to us, Wiſdom, Righteouſneſs, Sanctification, and Redemption.

13. As Chriſt on Earth did purchaſe us this Salvation by his meritorious Righteouſneſs and Sacrifice; and is now in Heaven our Head and Interceſſor, and the Treaſury of Grace and Life to Believers, ſo he ſanctifieth us by his WORD and SPIRIT; and herein differeth from all other Teachers that ever were in the World, 1. That his Goſpel (Doctrine, Precepts, and Covenant-promiſes) are ſingularly ſuited to this ſanctifying work. 2. That he ſendeth forth his Spirit with it, to work the Souls of men to that which he teacheth [Page] and commandeth, that ſo they may be effectually taught of God: Without the Spirit of Jeſus no word or means will ſanctifie and renew a Soul.

14. Therefore all Preachers muſt jointly preach GOD and holy LOVE, (truſt, obedience, and delight in him) as the END, and CHRIST and faith in him, and learning of him, and obeying him in the uſe of his healing Remedies, as the MEANS: This being life eternal, to know the only true God, and Jeſus Chriſt whom he hath ſent, Joh. 17. 3.

15. And though the End muſt be preached as more excellent than the Means, yet the Means muſt be preached as more myſterious, and above meer natural Revelation. Experience telleth us, that all men quickly learn to confeſs that they ſhould repent of ſin, and love God as God; but they are hardly taught to underſtand the Myſtery of Redemption, the Perſon, Incarnation, Works, Office, and Grace of the Redeemer; and therefore have here need of longer teaching: The Grace of our Lord Jeſus Chriſt, the Love of God the Father, and the Communion of the Holy Spirit, muſt be the Preachers ſubject, as it is the Chriſtians benediction and felicity.

16. There are things in Ariſtotle's Ethicks, and in the Ethicks of the Stoicks and and ſome other Philoſophers, of great worth and uſe to Chriſtians, to ſhew us what by natural evidence may be diſcerned: But they are all poor, defective, ſpirit-leſs Doctrines and Precepts, in Compariſon of the Goſpel of Chriſt, though to carnal wit they ſeem to excel it in Method, Language, and ſeveral Curioſities: And the Writings of Chriſtians, who do but expound and apply Chriſt's Doctrine, do far excel all the Heathens Ethicks.

17. We have no reaſon to think that any of the Heathens [Page] underſtood all that Nature it ſelf by way of proving-Evidence revealeth: Yea, or that any Chriſtians perfectly underſtand it; becauſe natural evidences are exceeding numerous, and none can ſay that he ſeeth them all; and they are of various degrees, ſome plain, and ſome obſcure; and even natural verities, as they ariſe from the great Branches, into innumerable Partitions as ſmaller Sprigs, are not perfectly diſcernable by a mortals Eye.

18. Therefore no knowledge of Man, much leſs any Heathens Writings, are the certain meaſure of natural verities, in Morality, by which the number and certainty of the obſcurer Particles may be known.

19. Though Heathens know and teach, that we muſt Love God and Goodneſs above all: And all that ſincerely love God and Goodneſs ſhall certainly be ſaved: Yet this Confeſſion will but more condemn them, that have not, and practice not what they teach; but, when they profeſs to know God, by their works deny him, and are void of true ſanctifying Grace.

20. Therefore it is intolerable in thoſe that are ſtiled the Miniſters of Chriſt, and Preachers of the Goſpel, to preach little more than what Heathens teach; and when they ſpeak of Chriſtianity and Faith, and ſhould open the Myſteries of the Goſpel, to do it as drily, ſcantly, and heartleſly, as if it were done but on the bye, and for Cuſtom or Faſhion ſake, rather than as a matter of the neceſſity and importance before deſcribed.

In all this we are agreed.

III. As to MORALITY in the third ſenſe (as it ſignifieth Naturals and Poſitives of perpetual Obligation) we are agreed, 1. That all to whom they are promulgate are obliged to the practice of them. 2. And that for [Page] that Practice we need the fore-deſcribed helps of Grace; even efficient, objective, and ſubjective Grace: For ſaving Practice ſpecial Grace, and for common Practice common Grace.

IV. And as to the fourth Senſe of MORALITY (as ſignifying only our Duty to Man, as diſtinct from holineſs to God) we are agreed,

1. That as the Love of our Neighbour as our ſelves is the ſecond great Commandment like to the firſt, ſo the practice of this in our Duty towards Man, proceeding from Love and Obedience to God, is the ſecond part of our Duty, and to be preached and practiſed accordingly.

2. And it is that part, about a near diſcernable Object, by which our Love to God muſt be expreſſed and made known; and by which it ſhall, by Chriſt himſelf, be judged of at the laſt day.

3. And it is that Matter in which God will have our obedience to him to be carefully and conſtantly exerciſed: Becauſe God needeth us not himſelf, but as his Government of Man is his ordering us to our own good and felicity, ſo he obligeth us to do good to our ſelves, and one another.

4. But as Man without God is nothing, and no Man; ſo Duty and Love to Man, not depending on Duty and Love to God, is no Duty, no Morality at all: And as to love, honour, or obey Man above God, as the beſt or greateſt, is damnable Idolatry, or Rebellion againſt God; ſo to preach up Love, Honour, and Obedience to Man, as ſeparated from, or not dependent on our Love, Honour, and Obedience to God (much more as above him, or againſt him) were but to preach up Idolatry, or Rebellion. No Man can love Man for Gods ſake, that loveth not God [Page] more; And no Man can honour or obey Man for Gods ſake, who doth not more honour and obey God. He that will ſerve Man more than God, doth as it were make Man his God, and from Man muſt expect his Protection, Proviſion, and Reward.

5. Profeſſion of Piety to God without true Juſtice and Charity to man, is but Hypocriſie. While we have time we muſt do good (as we are able) to all Men, for with ſuch Sacrifice God is well pleaſed, Gal. 6. Heb. 13. Chriſt was our great Pattern in doing good, even to the unworthy, and he purifieth to himſelf a peculiar People zealous of good works, Tit. 2. 14. For we are his workmanſhip, created unto good works in Chriſt Jeſus, which God hath ordained that we ſhould walk in them, Eph. 2. 10. To be rich in good works is to be rich to God, Luke 12. 21. and to lay up a good Foundation for the time to come, to lay hold on eternal Life, to lay up our Treaſure in Heaven, and to make us Friends of (that which to worldlings is) the unrighteous Mammon; and bleſſed are the merciful, for they ſhall obtain mercy; and receiving a Prophet in the name of a Prophet, or a righteous Man in the name of a righteous Man, is the way to have a Prophets, or a righteous mans reward, when Chriſt will ſay, In as much as ye did it to one of the leaſt of theſe my Brethren, ye did it unto me. Pure Religion and undefiled, is to viſit the Fatherleſs and Widdows in their Adverſity, and to keep our ſelves unſpotted of the World.

As we verily believe that not only the Parties called Conformiſts, and Non-Conformiſts (alas! that we muſt call them Parties) but moſt true Proteſtants are agreed in all this, ſo we take it to be our Duty to profeſs our diſſent from the Practice of ſuch as would hinder Love [Page] and Concord by perſwading men that we are really diſagreed when it is not ſo. And as we are the Believing Diſciples of the Prince of Peace, that bleſſed Reconciler, who took down the Partition-wall between Jews and Gentiles, and made them one, ſo we would ſerve him with all our power and intereſt, in building up the Wall of Defence, and taking down every Partition-wall, which unjuſtly divideth the Church of Chriſt; and dayly pray that God would humble, convert, and reform thoſe men who have built them up, and will not yet be intreated to give peace to the Churches, and in ſpecial to this ſelf-diſtracting Land.

FINIS.

§

§

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THE JUDGMENT OF NON-CONFORMISTS OF THINGS INDIFFERENT Commanded by AUTHORITY, As far as the Subſcribers are acquainted with it.

Written to ſave the Ignorant from the temptations of Diaboliſm, (deſcribed 2 Tim. 3. 3. and 1 Joh. 3. 10. 12. 15. Joh. 8. 44.)

Bleſſed are the Peace-makers, for they ſhall be called the Children of God. Matth. 5. 9.

Printed in the Year, 1676.

THE JUDGMENT OF NON-CONFORMISTS OF Things Indifferent Commanded by Authority.

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Queſt. WHether things antecedently lawful do therefore become unlawful, becauſe commanded by Lawful Authority? Neg.

We take the Queſtion as we hear it ſtated by ſome Accuſers of the Non-conformiſts, who feign them to affirm it: And ſome ſeem ſerious in the Fiction, as if they did indeed believe themſelves; by which they diſpatch theſe ſeveral works of no ſmall moment; viz.

1. They hereby render the Non-Conformiſts contemptible and odious, as Brain-ſick Perſons, who keep up a dividing Faction in ſpight of the Light and Obligation of the Common Principles of Humanity and Society.

2. They hereby imprint the Stamp of Satan, viz. [Page] the hatred of their Brethren, upon the minds of ſuch hearers as will believe them, and receive the Impreſs.

3. They hereby fill Families, Cities, and Countries, with all that Spawn of ugly ſins, which are the genuine Fruits of ſuch hatred and contempt, and keep men alſo from Repentance for any thing that they have ſaid or done (how cruelly ſoever) againſt ſuch Miniſters, and others, as are repreſented as ſo odious to them.

4. They hereby fortifie the Peoples Souls againſt receiving converting, or edifying inſtruction, by ſuch accuſed Miniſters.

5. They furniſh Papiſts, Inſidels, and other Adverſaries, with Matter of Accuſation againſt one part of the Miniſters and Servants of Chriſt: They are able now to ſay, that ſuch and ſuch Proteſtant Clergy-men themſelves reported it.

6. They tempt the worſer and weaker ſort of the accuſed, to return the like meaſure to them again, and to judge as they are judged: Satan hereby gets Matter for a Temptation, to call the Accuſers Fools in revenge, to bring them to the danger mentioned, Mat. 5. 22. and to hate their Brethren for hating them, that they may be as Murderers, that have not eternal Life abiding in them, 1 Joh. 3. 15.

7. And laſtly, they hereby perhaps quiet their own Conſciences, and deceive themſelves; or at leaſt for a while, with ſome, preſerve their Reputations, by making it believed, that their Conformity, or difference from the Non-Conformiſts, conſiſteth but in the rejection of ſuch wild Opinions, as the Affirmers hold; and in being the wiſe Spectators of ſuch as are beſide themſelves.

But the Sun will ariſe after the longeſt, and the darkeſt Night: In the mean time this Candle may ſerve the formerly [Page] deceived Reader, to ſave his Soul from the mortal ſin, of hating his Brethren wrongfully, which falſe Accuſers would tempt him to be guilty of.

The Terms need little Explication: 1. We call things here [Lawful and Unlawful] in reſpect to the Laws of God: For as to the Laws of Men the Affirmation of the Queſtion, were but a mad Contradiction.

2. We ſpeak of that which is Antecedently Lawful as Cloathed with all its Accidents, ſave this ſubſequent one (being commanded by Authority) And that the Queſtion is, whether the Command of Authority be an Accident that rendereth it Unlawful.

3. We take [Lawful Authority] to be a Tautologie; (for all Authority is Lawful, being in the Senſe in the Queſtion nothing elſe, but a Jus R [...]gendi; and [Jus Juſtum, or a Lawful Right] is a Tautologie: If it be not Lawful, or a Jus, it is but equivocally called Authority:) Yet becauſe the equivocal uſe of the Word, may to ſome need ſuch an Expoſitory Epithete, it may here be born.

And we ſuppoſe that the Word ſigniſieth [Authority over the Perſons, and in General, over the Affairs in Queſtion; ſo that you may ſee firſt here what is not the Queſtion, and thereby the more eaſily perceive what it is.

1. The Queſtion is not of a thing before Lawful meerly as an Act in genere, vel ſpecie, but Unlawful by ſome other Accident, e. g. It is Lawfal to kill, and to kill a Man, (elſe none could be put to death for Capital Crimes;) but it is Unlawful to kill a juſt Man: And if Rulers Command it, it is ſtill Unlawful; but not becauſe it is Commanded by them, but becauſe it is forbidden of God. It is Lawful to forbear preaching, (elſe Women might not forbear;) but not for a true Miniſter of Chriſt [Page] to forbear it, when mens Souls notoriouſly need his preaching, and he is able conſideratis conſideran [...]is to perform it: If then Rulers forbid it him, it is ſtill Unlawful to forbear; but not becauſe they forbid him, but becauſe God Commandeth him in ſeaſon, and out of ſeaſon, inſtantly to preach, 2 Tim. 4. 1, 2.

2. The Queſtion is not of the Command of Uſurpers, Civil, or Eccleſiaſtical: For their Command ſometimes may make a thing Antecedently Lawful to become Vnlawful, by Accident, at that time, and to that Perſon. As it is Lawful in it ſelf to meet an Uſurper, and to put off the Hat to him, and to give him Money; but if he by pretended Authority Command the Kings Subjects to appear before him as their King, or to put off the Hat in token of ſubjection to him, or to pay him Tribute as his Subjects, it is an Unlawful owning of him, ſo far to obey him.

It is in it ſelf Lawful to go to Rome, but not in obedience to the Pope, who is an Uſurper, if he Command it us. It is in it ſelf Lawful to take an Oath, yea an Oath of Obedience (viz. To the King:) But if the Pope, or one of his Prelates would Command the Kings Subjects to take an Oath of Obedience to him; yea, or to perform Obedience as ſuch, it may become Unlawful ſo to own his Uſurpation.

It is Lawful, and a Duty, to be juſtly obedient to a true Paſtor, or Biſhop of the Church: But if Arrians be obtruded on Antioch, A [...]exandria, Ceſarea, and other Eaſtern Churches, even by the Emperour Valens, the Churches will reſolutely refuſe to obey, or hear them: Or if ſede vacante one intrude without a true Call, and will tyranically make himſelf a Paſtor, or is obtruded by the Pope, or other Foreign Power, without the conſent of the Church (either the Clergie, or the Flocks) or any [Page] one that hath true power to chuſe him to that place or Office, it may be a ſin to own ſuch an Uſurper, though by [...] in it ſelf.

3. The Question is not of men that have Lawful [...], and not over the Perſon in Queſtion: The King of France may have Lawful Authority there, and yet no Authority to Command us in England.

4. Nor is the Queſtion of a Ruler that hath Authority in other matters, but not in the matters now in Queſtion. For as Rich. Hooker ſaith, Though a man be a Lawful Governour, yet if he extend his Commands beyond his Authority, and Command that which he hath no true power to Command, it is not diſobeying Authority, therein to diſobey him: e. g. If the Judge of the Common-Pleas Command that which is proper to the Judges of the Kings-Bench, extra proprium forum, they have no Authority. If a Biſhop would command Husband-men when to Plow and Sow, and with what Seed; and what Cloaths to wear, and what Meat to eat in particular; or all Phyſitians what Phyſick to give each Patient; theſe Commands are Uſurpations, and make no Duty: Nay unleſs greater Accidents preponderate to make the thing needful on ſome other accounts, it may do ſomewhat towards the making of an Act otherwiſe Lawful to become Unlawful, when the doing it will encourage and ſtrengthen ſuch Uſurpers, and be a ſcandalous ſeeming to own their Uſurpation. So if a Juſtice would preſume to arrogate the power of a Judge, or a Conſtable of a Juſtice, or a Church-warden of a Conſtable, or a Magiſtrate of the Paſtors of the Church, &c.

But becauſe it ſeemeth doubtful, whether the Queſtion be of one that hath Authority to Command the Lawful thing in Queſtion; or only of one that hath Authority [Page] in General, whether his Authority extend to the Point in Queſtion: and if not, whether his Command make the Act Unlawful to be done: We ſhall include what we aſſert in theſe Propoſitions, which will ſhew what it is that we deny.

Pr. 1. To queſtion whether it be Lawful, yea or a Duty, to obey them Whom we ſuppoſe to have Authority to Command the very thing queſtioned, is but to queſtion the ſame thing which we firſt affirm; and to deny it, is to deny what we firſt affirm.

For to have Authority to Command an Action, is nothing elſe but to have Authority to oblige me to do that Action by Command. And is it a wiſe Mans Queſtion, whether he that hath Authority to oblige me by his Command to do an Action, doth not, by making it my Duty, make it become Unlawful? That is, whether Duty be Sin, whether Life be Death, and Light be Darkneſs? Why ſhould Men be feigned ſo mad, as to argue at this rate?

Pr. 2. If the Queſtion be, whether any Ruler have power to Command a thing which would be no Duty, but indifferent, if he did not Command it? It is to question that which all ſober Perſons muſt aſſert, in the disjunctive uſe of Things, or Actions, as to each other. That is,

1. Nothing is to be done or commanded, that is not good before, or made good and uſeful by the Command: Idle Laws are not good, if idle words be bad.

2. The End and Benefit of an Action may be neceſſary, and the commanding of an Action or Circumſtance before indifferent, (comparatively as to others,) may be disjunctively neceſſary, (either this or that;) and the indifferency taken away, and the thing made both Naturally and Morally good, by the Determination of the Command.

[Page] For Inſtance: It is neceſſary that the Army keep together, and march in Unity and Order: It is therefore neceſſary that they all meet, or Rendezvous at one determinate certain place; and it is neceſſary that they meet at one determinate certain time, or day: It is therefore neceſſary that one certain place and time be determined: By Conſent it will not be: It is therefore neceſſary that it be done by Command. None of this is indifferent: But the place, and day, may be antecedently ſo indifferent, that no Man can ſee a Reaſon, why one, rather than the other ſhould be choſen; no more than why of two equal Eggs I ſhould chuſe this, rather than the other. In this caſe it is not properly chuſing, but taking: I do not chuſe this rather than the other, there being no preſerence of Eſteem; but only I take this, and not the other; becauſe I muſt take one, and I muſt take but one. And when the indifferent Place and Time is determined of, it then, and thereby, is made profitable to the End, which is Unity and Order. Thus far things neceſſary in genere (this or that disjunctively) and unneceſſary antecedently in particular (this no more neceſſary than that,) may be commanded by Authority, and are thereby made Naturally uſeful, and Morally the Subjects Duty.

Pr. 3. If the Queſtion be only in matters of God's worſhip or Religion, whether the ſame hold there; we affirm that it there holdeth alſo. Which we thus explain.

1. No Ruler hath Authority to forbid what God commandeth, or to command what God forbiddeth, as to Action, or any Circumſtance of an Action.

2. No Man can command by pretence of an Authority co-ordinate with God's, but only derived, and ſubordinate.

3. No Man can do any thing which God hath appropriated [Page] to himſelf as his own proper work; as to make Univerſal Laws for the whole World, or Church; to make another Goſpel, Divine Covenant, or Sacraments of Gods Covenant; to add to, or diminiſh, or alter the Word of God; to alter the Miniſtry, Churchſtate, or Laws which he hath made, or to make the like; or to change his Inſtitutions.

4. No Man can command any thing, but what God giveth him Authority to command; for there is no Power but of God.

5. But God giveth Men Authority to command things before indifferent in his Worſhip, ſuch as we before deſcribed about Civil or Military things: That is, It is neceſſary that the Worſhip of God be orderly performed in Sacred Aſſemblies; and that Unity and Concord be there kept: It is therefore neceſſary that many meet in the ſame Place, and the ſame Time, and uſe the ſame Tranſlation of Scripture at that time, and the ſame Metre and Tune of Pſalms, and hear the ſame Preacher on the ſame Text, and the ſame Sermon; and that the Preacher at that time uſe the ſame words and Method of Prayer and Sermon to them all, whether by Notes, or without, &c. But whether it be this place or that, this day and hour or that; this Tranſlation, Metre, Tune, or that; this Chapter, Text, Method, words, or that, may be indifferent before, and needful and a Duty to the People after the Determination of the Ruler, to whom it doth belong.

Pr. 4. If a Ruler do not Act quite out of the Matter or Circuit of his own Juriſdiction, about a thing which belongeth not to him, nor by his Determination of Circumſtances ſubvert the thing Circumſtantiated, and the very End or Work it ſelf; though he miſs it in a Work which belongeth to his Office, and do it not the beſt way, but be culpable [Page] in his Command, the Subject yet may be bound to do what is ſo commanded, and is not excuſed by the faultineſs of the Rulers determining Commands. Which we thus explain.

1. It belongeth not to a King to govern a Mans thoughts. Therefore if he make Laws for our thoughts, it is doubted by many, whether they oblige; unleſs as he is the Official Promulgator of God's Laws, or exhort Men to obey them: Yet knowing that he is God's Miniſter for our good, if he ſhould Miniſterially command us not to think ill of God, or well of wickedneſs, &c. we will not concur with thoſe that affirm, that no ſecondary Obligation ariſeth from his Command; as long as we all hold, that if a Church-Paſtor Miniſterially as Chriſt's Officer, forbid blaſphemous, malicious, filthy thoughts, and Command holy meditation, and mental Prayer and Thanksgiving, his Miniſterial Command hath an anſwerable Obligation. It ſufficeth us therefore to ſay, that Kings cannot puniſh Men, or reward them for their thoughts; which is from their Natural Incapacity of knowing them: For could they know a Thoughtful Plot of Treaſon, or a wiſe and honeſt contrivance or deſign for Publick good, we cannot ſay that they might not anſwerably puniſh and reward them.

But to go to clearer Inſtances: It belongeth to the King to give general regulating Laws to Phyſicians, to Mariners, to Parents, to Nurſes, to Farriers, to Brewers, Bakers, Cooks, &c. He may forbid Phyſicians the uſe of ſome dangerous Drugs; and Mariners ſome times, and places, that are unſafe; and Parents, and Nurſes, to give their Children ſome pernicious Food, or wicked Counſel or Education; and Brewers, Bakers, and Cooks, to poiſon Men, or deceive them in the matter [Page] of their Trades. But if he make ſuch Laws as take theſe Mens Callings out of their hands; If he will chuſe a Phyſician for every Patient, and the Medicines that every Phyſician ſhall uſe, with Doſe, Time, and other Circumſtances; and what Food every Parent ſhall give his Children, with the Meaſure, Time, &c. and ſo of the reſt; This is to go beyond his Calling, and ſo beyond his true Authority, and ſuch Laws oblige not.

So if a King will give ſuch Laws to Chriſt's true Miniſters, as turn them out of their Callings, and take them all upon himſelf; it is an acting beyond, and without Authority, and doth not oblige. It is the Office of a Paſtor of the Church, to have and uſe the Keys of the Church, to be the immediate Miniſterial Judge of Individuals, who is to be taken in by Baptiſme, and entertained in holy Communion, and in Sin called to Repentance; and for Impenitency ſhut out by Excommunication; and upon Repentance reſtored by Abſolution. For the right performance of all theſe the King may give general regulating Laws, ſubſervient to Chriſt's Laws, to ſecure and promote their execution; and he may forbid and puniſh groſs abuſes of the Miniſtry, as well as of Phyſicians, and other Callings. But if he will uſurp the Miniſtry in the Parts aforeſaid, or take thoſe Parts out of the Miniſters hand, and as Uzziah burn Incenſe: If he will chuſe for the Miniſter what Text ſtill to Preach on, and what Words in Preaching and Prayer ſtill to ſay; and bid him inſtruct, reprove, comfort, direct, baptiſe, abſolve no man but ſuch as are named to him by the King, nor in any words but ſuch as he preſcribeth; this being, 1. A deſtroying of an Office of Chriſt's Inſtitution. 2. And an uſurping of it without Chriſt's conſent; ſuch Laws oblige not, but are null as to Conſcience, for want of true Authority in the [Page] Makers: As the Sentence of a Judge in foro alieno, or in a Circuit, City, or Corporation, where the Power is appropriated to others.

2. And if a Prince, or Inferiour Ruler, who hath power to determine Circumſtantials about the Callings of his Subjects, ſhall ſo determine them as ſhall overthrow the very End and Work it ſelf, in a Calling which God by Nature, or Scripture, hath made neceſſary; this Determination bindeth not, it being an Act without Authority: For it is as true of Magiſtracy, as of Paul's Apoſtleſhip, We have this power for edification, and not for deſtruction, 2 Cor. 10. 8. & 13. 10. Eph. 4. 12. 2. Cor. 12. 19. 1 Cor. 14. 5. 12. 26.

It is the pernicious errour of ſome Papiſts, to Dream that their Pope and Church hath a Power of obligatory judging in matters of Faith and Practice, in partem utramlibet; and in this wicked ſuppoſition they Cant over and over to the ignorant, Who ſhall be Judge. To which we ſay, That Publick Judgment belongeth to Publick Perſons; that is, To the Magiſtrate [who ſhall have Civil Communion] (even on Religious accounts,) and to the Paſtors [who ſhall have Church-Communion;] and private Judgment (diſcerning each Mans Duty) belongs to every rational man. But all men are Subjects of God, and their judging Power is limited by his Laws.

If the Queſtion be, Whether there be a God, a Chriſt, a Scripture, a Heaven, an Immortality of Souls, &c. Kings, and Paſtors, and Councils may, and muſt judge that there is; but none of them may judge that there is not; if they do, it's worſe than null: And in Practicals, if the Queſtion be, Whether we may, or muſt pray for the hallowing of God's Name, the coming of his Kingdom, the doing of his Will on Earth as it is done in Heaven; or whether [Page] we muſt love and worſhip God, and hear him, and meditate on his Word; and whether true Miniſters of Chriſt may, or muſt Preach in ſeaſon and out of ſeaſon; and ſeek to inſtruct and ſave Mens Souls; whether we muſt honour our Parents, relieve the Poor, and ſave Mens lives, in danger, from Murderers, &c. They have Authority to judge affirmatively, but none at all to judge negatively; which if they do, it's worſe than null.

So Kings and Paſtors have power to judge that we may not take God's Name in vain, nor be perjured, nor prophane his ſeparated day, nor forſake the aſſembling of our ſelves for his Publick Worſhip, nor Murder, nor commit Adultery, nor ſteal, nor lye, or bear falſe witneſs, nor perſecute, nor hurt any man injuriouſly; but they have no power to judge that we may do any one of theſe: and if they ſo judge, or command, it is a nulli [...]y to the Subject, and worſe to themſelves. God hath made no men abſolute Judges, but given them a Regulating and Limiting Law to Judge by.

Even ſo thoſe Rulers who have Power to Judge and Command ſome Circumstances of Divine Worſhip, they have it but as a means of promoting that Worſhip, and its Ends, by the means of Edifying-Order; and they have no Power to deſtroy the Worſhip, or its Ends. For Inſtance, whoever hath Power to determine of the Place of Publick Worſhip, hath that Power for the Worſhip, and Worſhippers ſake; and is to be obeyed when he doth it accordingly. But if he Command a thouſand Perſons to meet no where but in a Room that will not hold two hundred, or three hundred; or fifty thouſand Perſons to meet no where but in one Temple, where above three thouſand cannot hear; this is, on pretenſe of ordering and placing God's Worſhip, to forbid it to all the reſt; for [Page] which God never gave him Power: So alſo it is, if he command them to meet no where but forty, or thirty, or twenty miles off from their Habitation, or where they cannot go without deſtroying the Work and End.

So whoever hath Power to chuſe the Day, or the Hours of God's Publick Worſhip, hath this Power for the Work ſake, and the Peoples edification; and is to be obeyed when his Commands are anſwerable. But if he ſhould Command Men to worſhip God only once a Year, or once a Month; or to do it only at Mid-night, and ſo deſtroy the Work by ill-timing it; this is a nullity, as being an Act without Authority, and worſe, as againſt the Laws of God.

So whoever it be that hath Power to appoint Paſtors and Teachers to the Churches or Publick Aſſemblies, if they ſhould, as Conſtantius and Valens, ſend Arrians to be Biſhops, or any other intollerable Perſons, who through utter inſufficiency, Hereſie, or Malignity are uncapable, and will do more hurt than good; or if they would limit the Churches, or Countries, to an utterly incompetent Number, and ſay, No other ſhall Preach, but ſuch uncapable Perſons; or no more than one to fifty thouſand Souls, or where ten or twenty are neceſſary; this is to forbid Preaching, or corrupt it, and deſtroy Mens Souls on pretenſe of Order: And it is a nullity, and worſe.

So if the ſame Rulers ſhould ſay, that, You ſhall Preach only in Country Villages, but not within many miles of Cities, or Corporations, which truly and notoriouſly want your Preaching; this were but to forbid ſuch Cities, and Corporations, to hear the neceſſary Preaching of the Goſpel, and the Miniſters to Preach it; and is a nullity and worſe, as being both without any Authority from God, and againſt his Laws.

[Page] 3. But if true Rightful Governours, who have Power to determine Circumſtantials, Civil, or Religious, ſhall miſ-determine them; yet ſo as not to deſtroy the Work, or End, nor put Subjects on the breaking of any Law of God; here their fault will not diſoblige us from the Duty of obeying. Though it be a ſinful miſtake of theirs, we may be yet obliged to do what they Command us. For Inſtance,

The Ruler chuſeth a Place leſs convenient, that hath no Seats, or an ill acceſs, yet capable of the Aſſembly; He chuſeth a leſs convenient Hour of the Day; he placeth the Pulpit in a leſ [...] convenient Place; he appointeth a tollerable, but not the beſt Tranſlation of the Scripture, and Metre of the Pſalms, or Tunes, to be uſed; he appointeth a Bible of a worſer Print; and (ſuppoſing him Authorized to chuſe the Preacher) he appointeth not the beſt, or fitteſt Preacher which might be had: And whether it be the preſent Paſtor, or any other (we now diſpute not that) who hath Authority to chuſe Chapters, and Texts, and word the Sermons and Prayers, if he chuſe a leſs convenient Chapter, Text, or Subject, and leſs convenient Method and Words in Preaching and Prayer; all this is his Infirmity and Fault, but yet the People muſt not refuſe the thing ſo commanded: Not that we muſt obey it ſub ratione ma [...], as ill choſen and inconvenient, but [Though it be ſuch;] not qua but quod inconveniens.

And the Reaſons are, 1. An inconvenient ill-choſen Place, Time, Text, Tranſlation, Metre, Tune, &c. may be good as a means of Union and Concord in the Worſhip, which without that would not be had; and that Union and Concord is a Duty: Therefore ſo is the neceſſary means, though it be not the beſt that could be choſen. [Page] If the People will not join with that Tranſlation, Metre, Tune, Subject, Place, Time, which the Miniſter uſeth, or chuſeth, they cannot join with him in the Worſhip. Were there no Interpoſition of Authority, but mens conſent, if a thouſand of the People are for a leſs convenient means, (Time, Place, &c.) and a ſmall part for a more convenient, they cannot concur but in ſome agreement: And if the miſtaken part will not yield to the other, when Unity is neceſſary, for that Unity ſake the reſt muſt yield to them.

2. The leſs convenient way may accidentally become a means to avoid Perſecution, and the loſs of all their Liberty and Publick Advantages; and they that refuſe that may be deprived of all the reſt. And it's better worſhip God, e. g. at an inconvenient Time, Place, &c. than not at all.

3. The General Obligation to obey our Governours, is not nullified by every miſtake in the Law or Determination: For all Mankind being imperfect, it is ſuppoſed that all Government by Man is imperfect: If we ſhould forbear praying till we can pray without all ſin, we ſhould never pray; and if we ſhould forbear obeying till Rulers Commands be perfect, or blameleſs, we ſhould never obey: There is ſome fault in every Tranſlation of the Bible, every Verſion of the Pſalms, every Sermon and Prayer, that we hear, or make; and in every Book that we Write, and Read. If no Parent, Teacher, Maſter, Prince, oblige us, but only by ſuch Laws and Mandates as have no [...]ault, all Government and Obedience is null, or at an End.

Obj. No Man is bound to that which is evil.

Anſw. 1. It may be evil in the Commander, and good in the Obeyer: Not that the ſame thing is good to one, and [Page] ill to the other (though in other Inſtances that often fall out;) for it is not the ſame thing: To Command an Inconnveient Time, Place, Tranſlation, Tune, &c. is one Action, and to obey that Command is another.

2. We obey it not as evil, but as good: The inconvenient Time, Place, &c. is not good as inconvenient, but as a means of Order and Concord, and ſo we uſe it. And the General Nature of Obedience is good; and if we muſt do no good, which we cannot do without ſome adherent evil, we muſt never Pray, Preach, Eat, Drink, or Trade more.

Pr. 5. if a Ruler go beyond (and ſo without) his Authority, yet in ſeveral Caſes we may be bound to do what he Commandeth, as ſuch.

For Inſtance, In caſe the thing be in it ſelf good, or at leaſt indifferent and Lawful; and the Honour of the Ruler, or the Peace of the Society dependeth on our material obeying him: It is our Duty to honour the King, and our Parents and Paſtors, and to avoid all things that will diſhonour them; or that will encourage others in diſobedience, or diſorder the Society. If therefore it were granted to be the Paſtors Duty, and not the Kings, toword our Prayers and Sermons, and chuſe Tranſlations, Chapters, Metres, Tunes, &c. yet if the King do it, though beyond his Calling; that is, If he appoint us what Chapter to read every day in Publick, and Command ſome Prayers to be read, and ſome Homilies, or Printed Sermons to be ſometime read, which are all good and lawful in themſelves, not deſtroying the Office of the Miniſtry; and if by him, or the People, it be taken for Contempt, and a diſhonouring him, to diſobey him, the General Command of honouring the King, will here oblige us to the Commanded Action.

[Page] And if the Queſtion be, Whether this be formal Obedience, or only material? We Anſwer, 1. It is but material and not formal Obedience, de ſpecie, properly as it is to a Command that is without Authority to that thing. But, 2. It partaketh of formal Obedience as to the Genu, in as much as we do it for the honour of a Ruler, and becauſe it is his Command who hath Authority to Govern us, though not to do it by this miſtaken Action.

Pr. 6. If a Rightful Ruler ſhould go quite beyond the bounds of his Authority, ſo far as that his Command did not at all bind us, yet would it not make an indifferent thing become unlawful, meerly becauſe he doth Command it; what ever any other Accident may do.

Proved, 1. Becauſe there is no force in the Inference, [It is Commanded, ergo, it is unlawful.]

2. Though his Act be culpable and without true power, yet he is no Uſurper whom we are obliged to diſown; and all true Governours have their faults.

3. The thing may be good, and ſo a Duty on other accidental reaſons, viz. 1. As a means of Concord: 2. Of pleaſing others to their edification: 3. Of honouring Superiours: 4. Of obtaining liberty, and avoiding miſchief; and as ſuch, though not as an Act of Obedience, may be a Duty.

4. Elſe it would be in the power of ill-minded Rulers, to make all indifferent lawful things to be ſin or unlawful to us, by Commanding them; and ſo to deprive us craftily of all our liberty, and make us Slaves. If Rulers forbidding them, make not all things indifferent ſinful (which many ſay) much leſs their commanding them; elſe they might command inſtead of forbidding, and do the ſame thing.

We do believe that there may be found ſome Perſons in [Page] the world of ſuch weak Underſtandings, and unruly Spirits, as to think that it is a ſinful betraying of their Liberty, to do a thing antecedently indifferent, when it is commanded them. Were we acquainted with ſuch a one, we might ask him, 1. At what Age he would have Mankind begin the practice of this Principle? Infants cannot learn it. If before they can feed themſelves, they ſhould refuſe Meat at the Hour when it is offered them by the Mother, becauſe that Hour was antecedently indifferent; yea, if Children or Servants refuſe their ſet Meals on that account, it were juſt if hunger teach them more wit and obedience. If Children will think they betray their Liberties, if they learn that Catechiſm, or words of Prayer which the Parents teach them, (even ſet Forms,) or if they will not read, hear, or learn, or pray at the Hour appointed by their Parents, becauſe it was antecedently indifferent; or if they will not go to the Church at the Hour ſet them by the Miniſter, becauſe it was before a time indifferent, how ſhould they be brought up in the nurture and admonition of the Lord?

2. We would ask ſuch a one, Whether this be an obeying of that Command, Col. 3. 20. 22. [Children obey your Parents in all things, for this is well-pleaſing to the Lord: Servants obey in all things your Maſters according to the Fleſh? Are things lawful none of the [All things?]

3. If Obedience muſt be only to things antecedently neceſſary, may not the Child in ſuch expect Obedience from the Father, in ſome ſort, as well as the Father from the Child? We mean material Obedience, that the thing be done.

4. We hope they will not ſay the ſame to God, that they will obey him in nothing antecedently indifferent: [Page] And that is, becauſe the very nature of obedience is contrary. And if ſo, is it no ſubordinate obedience that is due to Parents and other Superiors? Government, as ſuch, can make that a Duty which antecedently was none, (or elſe all Children and Servants live in conſtant ſin:) Therefore Obedience, as ſuch, conſiſteth in obeying ſuch Government. For though the chief work of all Rulers, is to urge the obſervation of Gods own Laws, yet their ſecondary work is (as Corporations have By-Laws about Particulars, under the Univerſal Laws of the Kingdom, ſo) to determine of ſubſervient Particulars. And if their Principle practiſed in Families and Schools, would overthrow all Family and School Order and Obedience, and utterly ſubvert the Education of Mankind; let them conſider why it ſhould be brought into Kingdoms, Cities, or Churches.

5. And we would ask them, Whether they live not themſelves in the practice of the contrary? Do not all Sects, even Quakers, meet at the Place and Time which their Leaders do appoint them? Do they not hear the words which the Leader chuſeth for their Ears? Do they not command their own Servants and Children things or circumſtances antecedently indifferent?

Did we hold ſuch Principles, we ſhould have leſs reaſon to lament the ſin of thoſe who have of late written Accuſations againſt us, as Subverters of Government, Order, and Obedience: And if any one can find any word of ſuch importance, in any one called a meer Non-conformiſt (which we know not of,) we have no more to do with it, than the Church of England hath with words of Untruth, Cal [...]mny, Errour, or Non-ſenſe, which we read in the Books, or hear in the words of any Conformiſts: [Page] (of which we are not willing to imitate ſuch as gather Catalogues or Dunghills of them:) And the rather becauſe, 1. We Licenſed not ſuch Books: 2. Nor Ordained ſuch to the ſacred Miniſtry: 3. Nor have the Government of them; and therefore are not reſponſible for them.

As for thoſe men that have perſwaded the ignorant in Print, that we hold the things, to which we deny Conformity, to be Indifferent or Lawful, and avoid them only as Inconvenient or Offenſive to the Weak; and that ſome of us were forced at the Savoy to aſſert, that, Nothing may be commanded by Authority which may by accident become Unlawful to the Subject, (or become his ſin by abuſe▪) it is a ſubject of which we ſhall here ſay no more, but that, we will not here do ſo great a diſhonour to the Authors, as ſome of them have done to themſelves, that is, to tell the world their Names; the reſt that concealed them, had more tenderneſs it ſeems of their Reputation than of their Conſciences: What ſort of Men believe them, it is eaſie to conjecture: It is no fault of the Earth to bear them, nor of the Sun to ſhine upon the Writers or the Believers; and we hope it is none in us to hear and bear the Calumny, nor (in our circumſtances) that we have not farther provoked them, by anſwering for our ſelves. We muſt lament the temptations and dangers of the Age, and the ſinful alienation of Minds, Diviſions and Diſtractions, which Incendiaries have cauſed, and ſtill cauſe. But for our ſelves, we do with peace read and remember, Luke 8. 17. Nothing is ſecret that ſhall not be made manifeſt, neither any thing hid, that ſhall not be known and come abroad. Jam. 5. 7, 8. Be patient, Brethren, to the coming of the Lord—ſtabliſh your hearts,[Page]for the coming of the Lord draweth nigh. Matth. 5. 11, 12. Bleſſed are ye when men ſhall revile you and perſecute you, and ſhall ſay all manner of evil againſt you falſly, or my ſa [...]e: Rejoice and be exceeding glad, &c. Pſal. 37. 13. The Lord ſhall laugh at him; for he ſeeth that his day is coming. Pſal. 146. 4. His breath goeth forth, he returneth to his Earth: in that very day his thoughts periſh. Luke 23. 34. Father forgive them, for they know not what they do.

FINIS.

§

§

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THE JUDGMENT OF NON-CONFORMISTS OF THINGS SINFUL by ACCIDENT, AND OF SCANDAL.

PUBLISHED To ſave Mens Souls from the Guilt of Believing thoſe Men who tell them, that the Non-Conformiſts Aſſerted, that, [Whatever may be the occaſion of Sin to any muſt be taken away; or that, Nothing may be impoſed which Men may take Scandal at, or by Accident turn to Sin.]

And to help thoſe to Repentance, who have polluted their Souls with Falſhood and Uncharitableneſs by Believing them, and ſeconding their Reports.

Printed in the Year, 1676.

THE JUDGMENT OF NON-CONFORMISTS OF Things Sinful by Accident, and of Scandal.

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COuld we but have prevailed with Men of confuſed Conceptions, and conſounding Pra [...]s, to have been reconciled to Diſtinctneſs and [...]engruity of ſpeech; or at leaſt, with Men of haſ [...]e, temer [...]ty, and [...]aſſion, to have endured it, and patiently heard us diſtinctly tell them what we hold, we might have ſpared this trouble to the Reader and our ſelves.

Thoſe that cannot bear d [...]ſtinct explication, but in the Dungeon of Confuſion ſtill deride or r [...]ge at the Light, which rendering things intelligible, doth open the unlovelineſs of Ignorance, and the errour and ſin which are its Progeny, are not the Reader [...] for whom this is publiſhed; but ſuch as have retained ſo much of Humane[Page]Nature, as to love the Light, and be willing to know the truth, and to be patient of a little ſober conſideration that they may know it.

That we may make the matter in queſtion Intelligible, we muſt open the Nature of Morality, and ſo of Moral Evil (or Sin,) and what it is to be Evil by Accident; and what Accidents make a thing unlawful to be commanded, and what not; and what Scandal is, and how far to be avoided; which we ſhall do in theſe Propoſitions following.

Prop. 1. MORALITY is either Regulans, or Regulata, (menſurans, or menſurata:) The firſt is Radically in God's own Mind and Will, and is called by many Lex aeterna; and it is ſignally, and expreſſively in Gods Laws; and ſubord [...]nately in Man's Laws, as they are a Rule to Subjects: Of theſe we are not now to ſpeak; that is, not of the holineſs of God or his Laws, nor of Man's, as they are truly a Rule to Subjects.

Morality as Regulated is ſubjected in the Minds and Actions of the Creature; ſpecially in the WILL, and in our Actions, as VOLUNTARY; and ſo even the Laws of Men, as thoſe Men are God's Subjects, and their Laws are Actions good or evil, as Regulated by God's Superiour Laws, are the Subjects of the Morality now in queſtion.

Prop. 2. This Morality in Man's Will and Actions is nothing elſe, formally, but their Relation of Conformity or Diſconformity to God's Law, as their Rule; (and ſubordinately to ſubordinate Rules;) and materially to the End and O [...]jects.

Prop. 3. How far this Moral Relation is immediately founded in a Phyſical Relation, which is before it in order of Nature, viz. in the ſaid Relation of the Will and Action [Page] to the End and Object as ſuch, antecedently to the Relation to the commanding or forbidding Law, we would willingly open, were it not leſt we ſeem, with Men that love not much diſtinction, to juſtifie or excuſe them that cenſure us as guilty of exceſs herein; and we may do what is now neceſſary to be done without it.

Prop. 4. No Being as ſuch, no Subſtance as ſuch, no Habit as a Habit, no Act as an Act, is Morally Good or Evil: For ſo they are but Quid Naturale; and God doth not command and forbid Natural Beings as ſuch.

Prop. 5. All Moral Good and Evil is ſubjected in Natural Beings, or Privations, but not immediately as ſuch; but as modified, circumſtantiated, and related.

Prop. 6. Good and Evil make up all Morality; there is no third Species: There are many things that are Indifferent as to Morality; that is, neither Morally Good, nor Morally Evil; but there is nothing Moral-Indifferent: Meer Natural Beings and Acts are Indifferent as to Morality; that is, they are not Moral: But whatever is Moral, is Morally Good or Evil, and not Indifferent.

Prop. 7. The Subject and quid abſolutum Fundamentale, of all moral good, is, quid poſitivum, or a real Being; but the Form of moral evil is ever found indeed in a real Subject, but not always in a real fundamentum. For it is (oft at leaſt) in total Omiſſions and Privations of the Act, and in Privations of ſome modal or accidental qualification, or rectitude.

Prop. 8. Yet the formal relations of moral good and evil, are both tru [...] Relations; even Diſ-conformity as well as Conformity, (as curv [...]tude and diſ-ſimilitude are, as well as rectitude and ſimilitude:) And a Meer Negative is neither good nor evil, e. g. Negative Non-conformity, which is not Privative Diſ-conformity, is no ſin; becauſe there being [Page] not the Debitum ineſſendi, the non-ineſſe is inculpable. It ſeemeth indeed to ſome Learned Men, that non agere may be moral good; e. g. Non odiſſe Deum, au [...] proximum, non ment [...]ri, not to murder, ſteal, &c. And it's true, that the [...] is the thing remotely commanded, or, loco materie [...]; but the thing imm [...]ately commanded, is the [...] agere: The Will by all theſe Commands is bound poſit [...]ely to nill the forbidden Act, e. g. Murder, Adultery, Lying, &c. To nill them is the prime Duty or moral Good (that we ſay not with Ockam, the only) and not-to-d [...]-them is the ſecondary, but that is as they are Acts reſtrained, or forborn, by a Commanding Will: For a Man in Infancy, or the Womb, or in an Apoplexie, or when he is wholly taken up with ſome other ſin, not then to Steal, Lye, Murder, or commit Adultery, is not at all a moral Good. But a meer incogit [...]y, non agere, non velle, may be a true moral Evil: The reaſon is, becauſe when a right Volition is commanded, (as to love God or Man,) or [...]ight Action, (to do good [...]) not to do it is a breach of the Command: And not to will and not to do when we ought is the commoneſt kind of ſinning.

Prop. 9. Right ordered Actions, Diſpoſitions, and Habits then as in, or of the Will, directly, and remotely ſome non agency, are the only things commanded, called morally Good; (ſave that eorum gratia the Soul and whole man (or perſon) is well and truly called morall [...] Good:) And the P [...]ivation and I [...]ordination of Voluntary Actions, Diſpoſitions, and Habits, are the only moral Evil; (ſave that the perſon is alſo called ſuch eorum gratia.)

Prop. 10. An Action may be Indifferent, or of no Morality, as to Election, or Performance; and yet to Deliberate about that Act may be morally good. e. g. I may [Page] doubt of two ways which are equal to my End (as far as can be known by me,) whether they be ſo or not; or which is the better: I may be obliged to deliberate whether they are equal or not, to guide my Progreſs, and end my Doubt: And when I have found them equal, I have found that Comparatively neither of them is matter of Election, as by reaſon to be preferred to the other: But yet becauſe I muſt chuſe to g [...] on, therefore I muſt take one way and not the other, becauſe I cannot go both: But this is only a chuſing to go, and a taking that way, but not a chuſing it, which ſignifieth a rational preferring it. Here my Deliberation is a moral Act, and ſo is my chuſing to go; but my chuſing this way, rather than the other, is none: For upon deliberating I found that neither was Eligible, and Choice no Duty.

Prop. 11. As the ſmallneſs of the leaſt Phyſical Being, though undiſcernable, proveth it not to be Nothing; ſo the ſmallneſs of any moral Good or Evil, (Duty or Sin) proveth not that it is no Duty, or Sin at all.

Prop. 12. Moral Good and Evil is it ſelf only an Accident; for Habits, Diſpoſitions, Actions, and Relations, are Accidents; and Privations are either reductively Accidents (as ſome call them) or leſs than Accidents, even meer nothings, (though from a Nullity or Privation a moral Relation truly reſult on the Perſon.)

Prop. 13. Therefore when we ſay that a thing is Good or Evil by Accident, we mean ſomewhat more than that the Good or Evil is an Accident it ſelf, (for there is no other:) We mean that it is ſomething acciding (or added) to the former Accident or State that maketh it now Good or Evil.

Prop. 14. In an Action there is conſiderable, 1. The Action as ſuch, or as ſpecified only by the Faculty, (Intellection,[Page]Volition, Imagination &c.) 2. The Action as farther ſpecified by the terminating Object; 1. In the firſt reſpect, the Gradus Actus is Accidens accident [...]: And an Act may become Good or Evil, by ſuch Intenſeneſs or Remiſſneſs as is ordinate or inordinate. And the Timing it may do the like: (As to be thinking when I ſhould ſleep.) 2. In the ſecond reſpect, an Accident ſupervening or added to the Object, is ſaid to make that Action Good or Evil by Accident; that is, by an alteration of the ſpecifying Object by ſome Accident. And this is the commoneſt Caſe, and the Senſe in which this Controverſie in hand is moſt concerned; which therefore we deſire to be moſt obſerved.

Prop. 15. Any Man therefore that knoweth what true Knowledge is, may eaſily perceive that he that will Diſpute about Bonum vel Malum per ſe & per accidens, if he would not loſe his labour, or deceive muſt uſe more diligence in explaining theſe Terms, than they do that toſs them about unexplained, as if they were ſufficiently intelligible of themſelves, to ſuch as ſome uſe to make the Receivers of their cholerick and ſplenetick evacuations. Even Bonum & Malum per ſe, is not ſuch Ver ſe qua ſubſtantiam, nor per ſe qua Actum, nor per ſe qua Intellectionem, Volitionem aut Praxin execu ivam; but per ſe ut Accidens ſubſtantiae (ſcilicet Actum) circa Objectum (quod eſt accidens plerum (que)) ſine altero accidente ſuperaddito. So that the ſame which now is Bonum vel Malum per accidens, is called Bonum vel malum per ſe, in reſpect to a ſupervenient Accident: And excluding all Accidents, or all Good or Evil by Accident; ſo nothing in the World is Bonum or Malum morale per ſe (except what is anon excepted. E. G. To Love is an Act; that Act (as is the Habit alſo) is an Accident: To love a Man as [Page] godly or wiſe, or as my King or Teacher, is to love him for Accidents; that is, Godlineſs, Wiſdom, Authority, &c. This is Bonum per accidens, and yet Bonum per ſe, ſtating the Object thus, without farther Accidents. To love him as an Enemy, and Perſecutor, and Silencer of Godly Miniſters of Chriſt, is Malum per Accidens, and yet Malum per ſe, in reſpect to farther Accidents. To love the Man is not Evil, but to love him for his Evil. The Exception here is, when we are bound to love the ſimple Eſſence, as ſuch, abſtracting from all Accidents: The principal Inſtance is of our love to God, (of which more anon;) becauſe God hath no Accidents, and therefore is loved meerly as in his Eſſence: And no doubt but God is to be loved as in his Eſſential perfection. But yet we are nono of thoſe that againſt Pet. Hurtado Mendez, and other Nominals, will undertake to prove, that Relations to the Creatures (which are Accidents) do not truly belong to God; ſuch as that of Creator, Owner, Ruler, Benefactor, &c. we leave that Task to the Thomiſts; and to other Mens judgements how well they perform it.

The next Inſtance is (our love to Man as Man,) and ſo to other Created Eſſences; which we deny not, but add, 1. That Man's Relation to God, as he ſheweth his Maker's perfections is a Relation, and that's it that is to be loved morally in Man, at leaſt principally, and never left out: The ſame we ſay of other Eſſences. 2. And the Wiſdom, Goodneſs, and ſo the moral amiableneſs of Man (at leaſt the principal) is it ſelf an Accident. The Word of God, and the Worſhip of God, are Accidents. But yet we ſay, that the propereſt Notion of Bonum per ſe, is, when we love a thing (but ſpecially God himſelf) as in the ſimple Eſſence, [...] a ſupervening obliging Accident: And of malum per [...], when God's very Eſſence [Page] is hated, or not loved: But that any morally hate the very ſubſtantial Eſſence of a Creature, we leave others to prove.

Prop. 16. This holdeth about the very Negative Laws of the Decalogue, e. g. To kill a Man is in it ſelf no moral Evil; elſe it were ſin to Execute Malefactors; and Kings, Judges, and Souldiers were the moſt criminal ſinners: To kill a Man Authoritatively, that is, a Traytor, or Murderer, is good; that is, an Act with its due Mode and Object, which are Accidents that make it good. And to kill the Innocent, or without Authority, is ſin by this Accident, of an undue Mode and Object.

To take another Mans Goods or Money is not Malum per ſe; for it may be done as a Mulct, or by Law on juſt Cauſe, or for the Publick defence by Authority, or by his Conſent: But to take it without Conſent, Right, or Authority, is ſin by this Accident. So alſo of the ſeventh Commandment. The Law forbids the Act as Clothed with its undue Accidents. The Names of Injuſtice, Coveting, Murder, Adultery, Theft, Falſe-witneſs, &c. all ſignifie the Acts with the undue prohibited Accidents. One of our Caſuiſts excepteth only Lying, as ſimply per ſe Evil: But he that Lyeth, ſinneth not becauſe he ſpeaketh thoſe ſame words, but becauſe he ſpeaketh words that, in relation to his own mind, and to the matter, and to the hearers underſtanding, are falſe and deceitful: And that Relative Incongruity of the words is the accident that maketh them ſinful.

Prop. 17. Man paſſeth his life among ſuch a multitude of accidents and circumſtances, that it is not one, but very many, that every one of our actions is Clothed with, or concerned in, which tend to make it Good or Evil.

[Page] Prop. 18. A chief diſtinction here to be obſerved, is between Immutable Duties, (ſuppoſing our own continued Faculties) and mutable ones; and thoſe things are principally or eminently called Good or Evil per ſe, which are ſo immutably, and no ſupervenient accident can ever make them otherwiſe: And in the moſt notable Senſe thoſe things are called Good or Evil per accidens, which by ſupervening accidents may be changed from what they were before.

Pr. 19. That which is thus immutably Good per ſe, is Mans Duty to God himſelf immediately, as he is our Owner, Ruler, Benefactor, and End: Conſidering this Duty not in this or that time, but in kind, in its ſeaſon; and ſuppoſing our Faculties and Con-cauſes. For if a Man ſhould be exerciſing even Love to God when he is bound to ſleep for the ſupport of Nature, or if a Man ſhould love God with ſo paſſionate an affection as would diſtract him, this, as ſo uſed, is not good; but we never knew any in much danger of ſo over-doing: Nor is it a Duty for a Man in Infancy, or an Apoplexy, or deep ſleep, &c. actually to love, fear, or truſt God; and in other ſuch Caſes of Impoſſibility. But when poſſible, or in its ſeaſon, it is immutably a Duty: Not ſo rarely as the Janſeniſt chargeth the Jeſuite Caſuiſts to hold, once in many Weeks, or Months, or Years; but Love conſtraining us to its holy Fruits, muſt be the very New Nature as it were of our Souls, and the Buſineſs of our Lives.

Prop. 20. That which makes this to be Bonum per ſe immutabile, which no accident can alter, is, 1. Becauſe the Foundations of our Obligations are Immutable, while our Faculties and Powers endure (elſe they would ceaſe,) for the de [...]itum is a Relation reſulting from the meer Being or Poſition of the Humane Nature, as related to God: [Page] And God will never change: Therefore unleſs Man ceaſe to be man, or to be able to act as man, the obligation can by no accident be changed. 2. Becauſe it is a duty to the ſupreme Ruler and abſolute infinite Good; and therefore the very performance of it is excluſive of all changing accidents: For he that loveth God as a means to his fleſhly pleaſure and proſperity only, and as leſs good to him than the world, loveth him not as God: And he that loveth him as God, loveth him as the abſolute Power, Wiſdom, and Goodneſs, and therefore excluſively as to all Competitors, unleſs as this love is ſinfully defective; but that accident of defectiveneſs maketh not our love to God to be a ſin, but the defe [...]t of it as to degree or frequency of exerciſe is the ſin. 3. And alſo becauſe that God is the Final Object, and Love the Final Act; which together make up the ultimate end of man (including the Viſion that kindleth love, and the praiſe joy, and obedience which expreſs it:) But though mean [...] may be oft changed, and may be too much loved, yet the ultimate end is unchangeable, and cannot be too much loved (by true mental love, diſtinct from diſtracting paſſions;) therefore our Obligations to it are according. So that Love to God is the moſt immutable Moral Good.

And the ſame in their place and time muſt be ſaid of holy Fear, Truſt, and Obedience to God, from which no Accident can diſoblige us; no Command or Prohibition of man; no ſuffering of body, or danger of life it ſelf; much leſs the allurements of ſenſual delights.

Pr. 21. Accordingly to hate God, to diſtruſt his known Promiſe, to diſobey his known Law, to oppoſe or perſecute his known Intereſt in the world, in his Word and Worſhip, Church and Servants, are immutably evil per ſe; which no Accident can make good or lawful: For the Reaſons before given.

[Page] Pr. 22. But where the object is mutable, and the circumſtances of things which the Obligation preſuppoſeth, there the duty or ſinfulneſs is by ſupervening Accidents mutable: Even Inceſt, which is a hainous ſin, was a duty to Adams Children, becauſe of accidental difference of the caſe. The killing of an innocent Son, was well conſented to by Abraham, when the Lord of Life and of all the world had commanded it; and that conſent was an act of eminent goodneſs, and accordingly rewarded. The borrowing of the Egyptians Goods without intent to reſtore them, and the robbing of them by taking them away, was well done, when the abſolute Owner of the World had by his Precept altered the Propriety. Thus the altering of the Caſe may alter Obligations.

Pr. 23. But beſides the immutable Obligations to God himſelf, there are many inſtances of our actions towards men, and worldy Things, which are ordinarily unchanged; and only ſome rare or ſupernatural declaration of the will of God doth change them: For as God the Author and Orderer of Nature, ſheweth us by experience, that he delighteth much in the ordinary Conſtancy of his operations, and rarely changeth the courſe of Nature; ſo there is an anſwerable conſtancy in the ordinary ſtate and order of Things; and conſequently of obligations or duty. And theſe are the matter of Gods common univerſal Laws, which ordinarily oblige all mankind; Theſe are the matter of the ſecond Table of the Decalogue; and are ſeconds in point of immutable Obligation to the firſt (mentioned) ſort (our natural duty to God:) For though man be mutable, and God immutable, yet God preſerveth ſo much conſtancy in Humane Affairs, as is juſt matter of conſtant univerſal Laws, (though they are lyable rarely to diſpenſations or exceptions.) And as not murdering, not committing Adultery, not ſtealing, not lying, or falſe witneſs bearing [Page] are ſuch, ſo alſo are the meer Poſitives of the firſt Table, ſuch as are the acts of Inſtituted Worſhip, and the holy obſervation of the Lords day.

Prop. 24. The Caſes of Mans Life, which are more mutable, are the matter of mutable Duty and Sin, which are moſt uſually called Good or Evil per accidens, becauſe that mutable accidents, added to the more conſtant accidents, make them ſuch by change. And ſo it is greatly to be noted, that the Act which is a Duty to one Man, in one Place, at one Time, &c. may be a ſin to another Man, or at another Time, Place, &c. And that new accidents may again come in, and make that Action, that was a ſin, to become again a Duty: And more new accidents may make it a ſin again; and ſo over and over: Even as when you are weighing in the Ballance, one Grain may turn the Scales the other way, and two more in the other end may turn them back again; and three more in the other end may yet return them, and ſo on many times over and over. For Inſtance, Suppoſe an honeſt Man cannot pray without ſome unſeemly faults in utterance; in ſecret it is his Duty to pray vocally if that moſt profit and affect his heart; if an exceptious Perſon be known to over-hear him, it may be a ſin to do it audibly: If his Family be capable of bearing it, it is his Duty to do it as he can: If ſtrangers come in that would by ſcorn make it do more hurt than good, he may be bound to forbear till they are gone: When they are gone it is his Duty again: A Fire breaketh out, or one falleth into a ſwound, and it is his Duty to forbear: When that is over, it may be his Duty again, &c.

Pr. 25. Two ſorts therefore ſin againſt God, that would tye Men to do the very ſame things, of ſuch a mutable Nature, without excepting the mutation of accidents: [Page] 1. Thoſe that will tye them to it by peremptory Laws: 2. Thoſe that will cenſoriouſly reproach or condemn them as ſinners, that do not do juſt as they do, when the Circumſtances alter the Caſe: Many are ſo guilty who complain of other Mens Impoſitions.

Pr. 26. Hence it is evident, that Prudence, diſcerning how the alteration of accidents alter our Obligations, is a very needful thing to Chriſtians, for the ſame guidance of their hearts and lives: And as Men picture Juſtice as holding the Ballance, ſo ſhould Chriſtian Prudence be thought on, even as judging of Good and Evil with the Ballance in our hand, and putting every Grain of conſiderable accidents into each end: And much errour, cenſoriouſneſs, diſorder, and other ſin is in the World, by ignorant Mens judging of things by ſome miſtaken word of Scripture, without prudent weighing of Circumſtances, and diſcerning which preponderateth: There were Circumſtances in which Paul would ſhave his Head, and Circumciſe Timothy, and become a Jew to the Jews; and there were Circumſtances in which he ſaith, If ye be Circumciſed Chriſt ſhall profit you nothing: Stand faſt in the liberty with which Chriſt hath made you free.

Pr. 27. Hence the common People, who cannot be expected to have a ſufficient meaſure of ſuch ponderating Prudence, do need ſpiritual Guides; who ſhould be good Caſuiſts, and endowed with ſo much accurateneſs of Sapience, and Prudence, as to be able to examine all the Circumſtances of Actions, (as Phyſicians muſt do about their Patients Caſe) and to ſee when one Grain or Accident doth indeed determine them to be good or evil.

Pr. 28. And the Laws of juſt Governours being made by Men that muſt be preſumed to be wiſer than the ordinary Subjects, in the matters which belong to their own [Page] Office; as alſo the deciſion of a ſpiritual Caſuiſt and Paſtor; if either of them be put into a Ballance that before ſtood equal, are an additional Accident which muſt turn the S [...]ales: Suppoſing that the former equality, or ſuſpenſe, was not from the Perſons ſinful ignorance, or negligence.

Prop. 29. But in ſuch variety of Caſes and intricate difficulties, God doth not lay our ſafety, peace, and comfort, upon ſuch degrees of accurateneſs and Prudence as we cannot attain, though truly willing and faithfully endeavouring it by ſincere diligence: Nor is God pleaſed that Men be over ſcrupulous, or over ſolicitous, about leſſer doubtful Circumſtances; that is, that we neglect the Duty it ſelf, or too much delay it, or live in ſelf-diſtracting uncomfortable deſpondencies; making God's ſervice burdenſome and grievous to us, either by an over troubleſome and tedious care of ſome leſs accident, or becauſe we can do the work no more exactly: Like a Servant that inſtead of his days work and journey, would ſit down and ſpend half the day in crying becauſe he can do no better, or in curious enquiries about leſſer Circumſtances: But God would have us upon our ſincere willingneſs, and a proportionable fidelity in enquiry, to do his ſervice chearfully as well as we can; and to go on as believing that we have a merciful God, a ſufficient and a pardoning Covenant, and expect with joy his acceptance of our ſincerity.

Pr. 30. He that would tell Rulers that they may lawfully command every thing which is not evil in the Phyſical Action, conſidered without its Accidents; or that is not evil in the firſt Accidents or Circumſtances that cloth it, will teach them to caſt off Religion and common honeſty and juſtice, and to own more iniquity than ever Mahomet, or any falſe Prophet to our knowledge, [Page] hath defended, and ſuch as Satan himſelf hath confeſſed to be evil.

Pr. 31. No man may command others any action, which is by accident unlawful to be commanded: For it is ſin, if ſin by accident.) But Rulers may command many things, which the Subject may by accident make ſinful for himſelf to do, (as ſhall be ſhewed.)

Pr. 32. For there are ſome accidents rendring the act ſinful, which a Ruler may and ought to make proviſion againſt, or prevent: And there are ſome which he neither can prevent, nor is bound therefore to forbear or change his Law. For inſtance,

Pr. 33. No man is bound to forbear a Law or Practice, which is commanded of God, or is neceſſary to a greater good, (as Gods Glory, the Publick ſafety, the ſalvation of many, or himſelf, &c.) leſt ſome man ſhould turn it to his own ſin and ruine: Gods Laws muſt not be broken, nor the Publick Welfare hazarded, to ſave a particular perſon from himſelf, and from his ſinful inclinations to ill doing.

Pr. 34. As to a circumſtance that is indifferent antecedently to further accidents, and if it be determined one way will do accidentally a great deal of good and a little hurt; and if the other way, it will do a little good and a great deal of hurt; the Ruler, if he foreſee it, muſt determine it the firſt way, notwithſtanding the accidental hurt (whether ſin or ſuffering) which will follow. Becauſe a greater hurt is more carefully to be avoided than a leſs, and a greater good more carefully to be endeavoured than a leſs: E. g. If the Army be appointed to meet at ſuch a day and place, ſome few Souldiers (one of a thouſand) will mutiny and not appear: If at another time and place, moſt of them will mutiny. Or if a [Page] congregation be appointed to meet at ſuch an Hour and Place for [...]ods Worſhip, and join with ſuch a worthy Teacher, one of an hundred will ſchiſmatically ſeparate: If in another Place, at another Hour, with another worthy Teacher, an hundred to one will ſeparate. Here the Ruler muſt firſt avoid the greater Evil that by accident will follow. If one pe [...]viſh hearer will ſinfully ſeparate if the Preacher uſe Sermon Notes, or if he uſe ſuch a Tranſlation, ſuch a Metre, ſuch Tunes of Pſalms, if he pray freely without a Form, or if he uſe the ſame words often as a Form; and it an hundred to one are for the contrary, and would ſeparate if he did otherwiſe, the greater Evil by Accident muſt be avoided before the leſs.

Pr. 35. So much are wicked Men inclined to turn all things into ſin, that it is not poſſible to command any thing ſo good, which bad Men may not make a ſinful uſe of: Sin taketh occaſion of God's own Commandments, Ro. 7. 8.

Pr. 36. No Ruler is bound to ſuſpect and prevent ſuch unuſual dangers of mens ſin, or ruine, as fall out beyond all rational fore-ſight or expectation, of whoſe probable event, or poſſible at leaſt, there was no juſt evidence.

Pr. 37. Caeteris paribus, an equal certain hurt muſt rather be avoided, than an equal uncertain hurt, much more an improbable one.

Pr. 38. The equal danger of a more Publick worthy Perſon is to be avoided more than the danger of a Private, or leſs worthy Perſon. And ſo in other Inſtances: Rulers muſt weigh all diſcernable Accidents, and prudently pr [...]fer the greateſt Good, and moſt avoid the greateſt Evil.

Pr. 39. Seeing it is Accidents that make moſt Actions [Page] Good or Evil, it is the Office, Skill, and Honour of Rulers to avoid as many ill accidents, and prevent as many ſins by accident, as is poſſible: And as the Multitude of his Patients Funerals is the Phyſicians diſhonour, and the Multitude of Cures is his honour; ſo is it to the Ruler (allowing neceſſary diſparities) as to Mens ſins by accidents.

Pr. 40. If Good as Good be amiable, then the greateſt Good as ſuch is moſt amiable, and to be preferrd before the leſs: And when the difference is known, or ſuch as Rulers are obliged to know, the leſs cannot be preferred without ſin; and ſuch as is againſt the very Nature of Goodneſs, and of Man's Will. It is not therefore a thing indifferent, nor the matter of God's Counſel, which is no Law.

Pr. 41. But to know of ſeveral Goods which is moſt eligible, or the greateſt, is a matter of great difficulty in many Inſtances, in which conſiſteth no ſmall part of the Chriſtian Wiſdom, Work, and Life. The Rules of ſuch diſcerning are elſewhere laid down, by ſuch as have written on that Subject; ſee Chriſtian Direct. p. 137. &c.

Pr. 42. A Good that in it ſelf is Leſſer may be the matter of a Greater Duty, pro hic & nunc, becauſe the Greater may have another ſeaſon when the Leſſer cannot: E. G. to ſave a Soul, or to build a Church may be a better work than to quench the Fire in an Houſe: And yet for that time the quenching of the Fire may be the greater Duty, becauſe it can be done no other time, when the other may; and ſo both done in their ſeveral ſeaſons are better than one alone.

Pr. 43. A greater Good may be no Duty to him that is not called to do it; as preaching to a Woman, or unable Lay-man: To Rule well as a King is a greater Good than [Page] private Buſineſs; and yet private Men muſt not uſurp it, but let it alone as no work of theirs. The Subject muſt not take up the Rulers work, nor the Child the Fathers, nor the Wife the Husbands, nor the Scholar the Teachers, becauſe it is better.

Pr. 44. A Rulers Command will not juſtifie all ſcandal given by the Act commanded, nor make that Act lawful: Nor will all ſcandal, that we foreknow will thence be taken, excuſe us from obeying the Rulers Command in the offending Act. It is therefore a matter of great difficulty and prudence ſometimes to diſcern, whether the Rulers Command, or the ſcandalouſneſs, or accidental hurtfulneſs of the Act, put into the Counterballance, do weigh down the other.

Pr. 45. If Governours determine Circumſtances antecedently indifferent, (as the place and hour of Aſſemblies, &c.) that way which ſome will be ſcandalized at, and turn to their ſin and hurt, when they might have avoided this occaſion of their ſin, by another way, without any, or ſo great a hurt; this is the Governours ſin ſo to miſ-do: But it may, notwithſtanding, be a Duty in the Subject to obey that Determination; becauſe, 1. It is a Command of a Ruler in his place: 2. The thing is ſuppoſed not only lawful, but ſuch as doth more good for Concord, as it is a Determination of Authority, than it doth hurt by Mens miſtake: (of which we have ſpoken in another Paper.) As, e. g. ſome are ſo offended at the old Metre of our ſinging Pſalms, that they will ſeparate from the worſhip on that account: Suppoſe that the Magiſtrate, and Paſtors, will uſe them and no other: If they ſin in chuſing no better, and if my uſing them be offenſive to them that ſeparate, yet is it my Duty and the reſt of the Peoples to obey the Magiſtrate and Paſtor, and [Page] joyn with the Church in uſing them, rather than ſeparate as others do (for many reaſons.)

Pr. 46. Of the Nature, Kinds, Cauſes, and Cure of Scandal given and taken, one of us hath written ſo much (Chriſtian Directory, Tom. 4. p. 80. &c.) as may excuſe the omiſſion of the ſame in this writing.

But we muſt ſtill deſire the Reader to note, that the word [Scandal] is among us variouſly uſed: 1. Sometime by the vulgar for meer diſpleaſing or grieving another, eſpecially in matters of Religion: 2. Sometime for [a ſeeming ſinfulneſs:] So a Scandal is ſaid to be raiſed of a Man when he is (truly or falſly) accuſed of ſin, eſpecially a diſgraceful ſin: And a Man is called ſcandalous, and ſcandalized, when others (juſtly or unjuſtly) report him to be a diſgraceful Sinner; and he is called a Scandal in the place where he liveth for that Infamy: 3. The uſe of the word in the Goſpel is, for any thing that is a Snare or Trap or Stumbling-block to others, to keep or hinder them by Temptation, from Faith, Repentance, Holineſs, or Salvation.

Pr. 47. Love kindled by Faith, and Faith kindling Love, and Love working in the order of Obedience, is the Sum of all our Duty, or Religion. To love our Neighbours as our ſelves, and exerciſe Love in doing good to all as we are able, is indiſpenſible Duty: (We ſpeak of Natural and Moral-legal Power Conjunct: Illu [...] poſſumus quod & animae corporiſ (que) viribus, & jure poſſumus:) Seeing then that Love is the fulfilling of God's Law, no Rulers Law can diſoblige us from it; no, not to our very Enemies: Nor are they diſobliged themſelves.

Pr. 48. He breaketh the ſixth Command [Thou ſhalt not Murder] who doth not do his beſt to ſave his Neighbours [Page] Life in danger: Much more if he voluntarily and unneceſſarily do that, which he knew, or ought to know, would be the occaſion and means abuſed to effect it. He that oweth maintenance to another, and denyeth it him, is guilty of his ſuffering though he take nothing from him: E. G. He that provideth not Food for the Life of his Child, and famiſheth him by ſuch omiſſion: He that ſuffereth his Neighbour to famiſh when he might relieve him: Yea, or his Enemy, except when in Wars, or a Courſe of Juſtice, he may take away his Life. He that ſeeth his Neighbour in Fire, or Water, or among Thieves, and could ſave him by lawful means, and doth not, is guilty of his Blood. So is he that ſeeth his Neighbour in Drunkenneſs, Folly, or Paſſion, making away himſelf, and doth not ſave him from himſelf, if he can.

Much more is be guilty of Murder, who wilfully ſelleth Poyſon to him, who he knoweth doth intend to kill his Neighbour, or himſelf; much more his Prince with it: And if we have any Caſuiſts more looſe than the Jeſuites accuſed by Montaltus, who will juſtifie this, becauſe that ſelling Arſenick, &c. is lawful per ſe, and unlawful only per accidens, ye we ſuppoſe that the Judges would be ſtricter Caſuiſts, in judging him to puniſhment that ſinned thus per accidens: And as Gods Laws reaching the Conſcience are ſtricter in ſuch things than Mans, ſo ſhould the Expoſitors of them be than the Judges. And we hope that our Caſuiſts will never ſee a Law ſo made, that ſhall Command (or tolerate) all Apothecaries to ſell Poyſon to thoſe that they know mean to uſe it to Treaſon, or Murder; and ſhall ſay, you are not bound to neglect your Trade, your Right, or Liberty, to prevent another Mans ſin, and abuſing it to his [Page] own, or others hurt: Our Law-makers will never ſay, we may Command this, becauſe it is ſin but per accidens: When Intereſt is againſt their Errour, who by Intereſt were led into it, it will then be eaſie to ſee the evil of ſuch commanding (yea, or conniving at) ſin per accidens. Till then it is hard curing them, whom miſtaken Intereſt blindeth, of the moſt Inhumane Errour.

Pr. 49. We therefore who are called Non-Con [...]ormiſts, (and Puritans, by Men whoſe Intereſt dictateth reproaches) do now confeſs, that, whereas we once hoped that we had differed but in leſſer things from our Accuſers, we do find our ſelves ſo far miſtaken, as that ſome of them, who have thought it worth their labour to write vehemently for our reproach and increaſed ſufferings, do differ from us in the Vitals of our Religion, even of our Belief, our Love, and Practice. We mean ſuch as hold [‘That all the Obligations of Scandal proceed purely from that extraordinary height of Charity, and tenderneſs of good Nature, that is ſo ſignally recommended in the Goſpel:—But if it proceed from humour, or pride, or wilfulneſs, or any other vitious Principle, then is the Man to be treated as a peeviſh and ſtubborn Perſon; and no Man is bound to part with his own freedom, becauſe his Neighbour is froward and humorous: and if he be reſolved to fall, there is no reaſon I ſhould forego the uſe of my liberty, becauſe he is reſolved to make that his Stumbling-block.’ Eccleſiaſt. Polit. page 231.]

Becauſe this is contrary to that very Religion in which only we hope for Salvation, we take the boldneſs to put theſe few Queſtions to them who thus judge.

Q. 1. Is not Love the fulfilling of the Law, and the End of the Goſpel, and Faith working by Love, the Sum [Page] of Chriſtian Religion? Doth not the Law of Nature oblige us to love our Neighbour as our ſelves?

Q. 2. Doth not God beneficently love his Enemies; even the ſinful, the humorous, the proud, and the peeviſh? Did not Chriſt come to ſeek and ſave them? Is there not joy in Heaven for their Repentance? Doth not God welcome ſuch Prodigals when they return, Luke 16. and call, invite, and intreat them to return?

Q. 3. Are we not Commanded to be merciful as our Heavenly Father is merciful; and to love even our Enemies, and pray for Perſecutors, that we may be like him? And is not this a Natural Common Duty?

Q. 4. Hath not God ſent out his Miniſters to preach home ſuch ſinners; and commanded them to do it inſtantly, in ſeaſon and out of ſeaſon, reproving and exhorting, and with meekneſs, to inſtruct oppoſers, if God peradventure will give them Repentance to the acknowledging of the Truth? And muſt we not labour hard, and ſuffer much, for to win ſuch Souls?

Q. 5. Should not every thing be valued according to its worth? And are not the Souls of ſuch as you call humorous, peeviſh, or wilful, worth more than ſome of that which you call your Liberty? Are they not worth more than a Pipe of Tobacco, or a Cup of Sack, or a Stage-play, or a needleſs Ceremony; which you account part of your Liberty? Would you deny none of theſe to ſave many Souls?

Q. 6. Would you not deny your Liberty in a Cup of Drink, or a Pipe of Tobacco, to ſave the Life of one that in humour would deſtroy himſelf? or his Houſe, who would ſet it on fire?

Q. 7. If not, doth this Religion of yours much commend it ſelf to the Nature of Mankind? Or is he that [Page] writeth this fit to report us of the other mind, unfit for ſubjection, or Humane Society? Can Chriſtians be of your Religion?

Q. 8. Are not Souls more worth than Bodies? And ſhould not the Soul of a Sinner be as compaſſionately ſaved by us as his Body, as far as we are able, and at as dear a rate?

Q▪ 9. Is that Man like to profit his Hearers, or be taken for a faithful Paſtor, or an honour to the Church of England, who would tell them, [I would not forſake a Pipe of Tobacco, or a lawful ſport or jeaſt, to ſave any of your Souls, who are vitious, humourous, or peeviſh?]

Q. 10. Doth not this doleful Doctrine tell Men conſequently, that they ſhould ſeek to ſave the Soul of no Sinner in the World? For if you, 1. Except all that have humour, pride, wilfulneſs, or any other vitious Principle; 2. And that but ſo far prevalent as to be reſolved to make a Stumbling-block of ſome liberty of anothers: What Sinner almoſt is not here excluded from your Charity? Who is it that hath not as great ſin as ſome humorous, or peeviſh ſtumbling at ſome lawful thing? or who is it that hath no pride, no peeviſhneſs, no humorouſneſs, or at leaſt that hath no vitious Principle at all? Is not that Man perfectly holy? 3. And if to ſave ſuch an one you would not ſo much as deny any of your liberty for him, what would you do for him at all? Who can expect that you ſhould beſtow any great labour or c [...]ſt to do good, or ſave a Sinner, that would not loſe a Cup of Sack to ſave him?

Q. 11. Do you not thus reproach Chriſt, that ſet a higher price on Souls, when you value them not at the price of a Cup of Drink? Would you have [Page] it believed that they are purchaſed by his Blood?

Q▪ 12. Would you have God care no more for your ſoul, and value it at no higher a rate? Doth he believe the immortality of Souls who will ſay ſo?

Q. 13. Should God give ſuch a Law to all his Creatures, for their acting towards your ſelf and one another; q. [...]. [D [...]ny not ſo much as a lawful Jeaſt, or Sport, or Ceremony, to win and ſave any one in the world, that out of any vitous principle will ſtumble at your liberty;] what Family, or Common-wealth, could ſubſiſt under ſuch an inhumane privation of love?

Q. 14. If you loved your Neighbour as your ſelf, and did as you would have others do to you, would you deny no lawful thing to ſave his Soul, though he had ſome vitious principle?

Q. 15. What will people ſay of ſuch men as you, if you ſhall ever preach for Love and Good Works, and would make people believe that its you that are for them, and we againſt them; when they compare this Doctrine with your words?

Q. 16. Why do ſuch men call us Puritans, as if we ſucceeded the old Cathariſts (or Perfectioniſts) and the Novatians, when we are ſo far from ſo vilifying ſinners that have a vitious principle, and ſin againſt ſome lawful thing, by taking it for unlawful, that we know none in the world that hath no vitious principle, and is not to be helped at a dearer rate?

And ſeeing we find ſuch real difference in our very Religion it ſelf, from ſuch as this, we cannot wonder if men of ſuch Principles uſe us and the Nation no better than they do: But we crave their ſolid reſolving of theſe Doubts, if they will loſe ſo much of their Eaſe and Liberty, for the convincing of perſons judged ſo unworthy.

[Page] Pr. 50. For our parts we muſt profeſs, that we take it to be our duty not only to deny a lawful thing, or our liberty therein, for the ſaving of Souls that have vitious principles and humours, but to beſtow our labours, and endure poverty, reproach, perſecution, impriſonment, and, when God calls us to it, death it ſelf, to ſerve Chriſt in the ſaving of ſuch Souls.

Pr. 51. We ſuppoſe that Chriſt and his Apoſtles were of the ſame mind, when Chriſt would have a right hand or a right eye rather loſt, than the Soul ſhould be hazarded by the ſcandal or temptation of it. And when he would pay Caeſar Tribute when he was free, rather than o [...]end men. And when he ſo dreadfully ſpeaketh of them that offend or ſcandalize one of the little ones, even weak Believers, as that it were better for them that a Milſtone were hanged on their necks, and they were caſt into the Sea: Mat. 5. and 18. 8. Mar. 9. 42, 43. Mat. 17. 27. and 18. 6. Rom. 14. 13, 14, &c. This was S. Paul's judgment, [Let us not judge one another any more, but judge this rather, that no man put a ſtumbling block, or an occaſion to fall, in his Brothers way. I know, and am perſwaded by the Lord Jeſus, that there is nothing unclean of it ſelf; but to him that eſteemeth any thing unclean, to him it is unclean. But if thy Brother be grieved with thy meat, now walkeſt thou not charitably: Deſtroy not him with thy meat for whom Chriſt dyed: Let not your good be evil ſpoken of: For the Kingdom of God is not meat and drink, but righteouſneſs and peace and joy in the Holy Ghost: For he that in theſe things ſerveth Chriſt, is acceptable to God, and approved of men: Let us therefore follow after the things that make for peace, and things wherewith one may edifie another. For meat deſtroy not the work of God: All things indeed are pure; but it is [Page] evil for that man who eateth with offence. It is good neither to eat Fleſh, nor drink Wine, nor that whereby thy Brother ſtumbleth, or is offended, or made weak. Haſt thou faith? have it to thy ſelf before God: Happy is he that condemneth not himſelf in that thing which he alloweth: And he that doubteth is damned if he eat, becauſe its not of faith: For whatſoever is not of faith is ſin. This was Paul's Doctrine then, even to all the Church of Rome.

So on, Rom. 15. 1, &c. We then that are ſtrong ought to bear the infirmities of the weak, and not to pleaſe our ſelves. Let every one of us pleaſe his Neighbour for his good, to edification: For even Chriſt pleaſed not himſelf.— Now the God of patience and conſolation, grant you to be like minded one towards another, according to Chriſt Jeſus.

So 1 Cor. 8. 9. But take [...]eed leſt by any means this liberty of yours become a Stumbling-block to them that are weak.—13. Wherefore if Meat make my Brother to offend, I will eat no Fleſh while the world ſtandeth, leſt I make my Brother to o [...]end.]

Remember that he that ſpake this had as great Church-authority as any Biſhop, and ſpake this as an Apoſtlers and not as a meer private Man.

Pr. 52. The ſame Author ſaith, (Eccl. Polit. p. 230.) that this School-diſtinction (of ſcandalum datum & acceptum) is apparently falſe and impertinent, and the main thing that hath perplexed all diſcourſes of this Article.]

But we ſee no Reaſon to think, that the generality of both Proteſtants & Papiſts are herein miſtaken, & this Writer is in the right, or that the School Doctors need go to School to him to reform ſuch Errors: It is a Moral Subject, & Given and Taken are morally meant; that is, There is ſcandal[Page]culpably given, and there is ſcandal culpably taken only, and not ſo given. The diſtinction is of the Parties culpable. All which is culpably taken is not culpably given: A man that either purpoſely or negligently ſpeaketh injurious provoking words, doth give the temptation of wrath to the hearer: But he that ſpeaketh words which in themſelves have no tendency to provoke, nor was obliged to foreſee that they would provoke, doth give no ſcandal; (no nor he that juſtly and aptly reproveth:) But a peeviſh or impatient ſinner may yet take ſcandal from them. He that leaveth Arſenick where he ſhould know that another is like to take it to his death, whether he do it purpoſely or negligently (that is by the Wills commiſſion or omiſſion) is the reputed Giver, or Moral Cauſe, of that Man's death. But he that leaveth it where he could not know, and was not obliged to fear, that another would ſo take and uſe it, may ſay, It was taken by him, and not given by me.

An alluring Habit, Actions, and Geſtures, which have a Natural tendency to provoke others to ſinful luſts, have ever been condemned by all ſober Divines as Scandal Given; which yet chaſte Perſons may re [...]uſe to Take: But if the ſobereſt and modeſteſt Habit prove a Snare, it is a Scandal Taken, and not culpably given: (As a Thief, if he ſteal my Knife and cut his own Throat with it, cannot ſay that I gave it him.) He that ſpeaketh words which are apt to tempt the hearer to Treaſon or Rebellion, doth give the Scandal: But if by the reading of any Chapter in the Bible, any will be incited to Rebellion or Diſloyalty; or if by the innocent, neceſſary, and ſober defence of a juſt Cauſe, any will be tempted to think unworthily of his Governours or Judges, he Taketh Scandal that is not culpably Given him.

[Page] Pr. 53. If a Man were bound to forbear all that others will turn into an occaſion of ſin, he ſhould not only loſe all his liberty, but omit all his Duty: And to think that we are bound to deny no liberty, or nothing indifferent to prevent or cure the ſin of others, is to deny the common Principles of Humanity; and on pretenſe of Juſtice to renounce common Charity, and to become an Adverſary to the great Precepts of Chriſt and his Apoſtles. Therefore the difficulty is to reſolve how far, and in what caſes, our liberty muſt be denyed, to ſave other Men from ſin; and conſequently from damnation; which muſt be determined by the great General Canons: [Thou ſhalt love thy Neighbour as thy ſelf: Whatſoever you would that Men ſhould do to you, ſo do to them: Let all be done to Edification: Prefer a greater Good before a leſs; and moſt avoid the greateſt Evil: Caeteris paribus, the moſt Publick good (of many) is the greateſt: Sin is a greater Evil, than bodily wants and ſufferings.]

No Ruler may Command any thing which is contrary (though but by accident) to the Law of God, in Nature and Scripture expreſſed: Charity and Juſtice are Commanded by the Law of Nature and Scripture: When accidentally the Man that fell among Thieves was wounded, and naked, Charity obliged the Prieſt and Levite to have relieved him. If by accident Fire conſume Mens Habitations, Charity requireth others to relieve them.

Eſpecially where the Obligation is great and ſpecial, As for Parents to feed their Children: If Rulers forbid them, and ſo would have them murder them by Famine, the Command is ſinful, and the Obligation null; becauſe they cannot diſſolve the Obligation of God's Natural Laws.

[Page] And the exerciſe of Charity to Believers, that are the Members of Chriſt, is a Duty that none may Countermand; and the Commands of none can diſoblige us from: For Mat. 25. Chriſt tells us that he will judge Men, according to their exerciſed Charity to his Servants, to everlaſting Life, or everlaſting Puniſhment. Yet Chriſt foreknew, and foretold Men, that much of this Charity muſt be exerciſed againſt the Wills of many of the Rulers of the World.

Much leſs may Rulers prohibit the due exerciſe of Charity to Mens Souls, or can oblige Men by ſuch prohibitions: As to inſtruct an Unbeliever, exhort a Blaſphemer, Idolater, Adulterer, a Thief, a Murderer, &c. to repent.

And much leſs yet may Rulers forbid the means of Mens Salvation, to be uſed by the faithful Miniſters of Chriſt, who by Covenant in their Ordination are ſpecially thereto obliged.

And leaſt of all may any Rulers Command, or can oblige Men, to kill Men unjuſtly, or to draw Men to ſin, or to deceive them by falſe teaching, or any thing elſe, that directly, or by accident, is like to procure their damnation, except in the Caſes hereafter excepted.

Pr. 54. Though Rulers cannot deſtroy Charity, they may Regulate it in due Subordination to God's Laws: E. G. They may make Laws that the Poor ſhall be kept in their own Pariſhes, and not beg abroad; and forbid relieving them that ſo beg. They may forbid Parents to cram their Children to exceſs. They may forbid Miniſters the unneceſſary, and irregular, intruding into other Mens Pulpits, or Aſſemblies, or Families; and ſuch like.

Pr. 55. And they may forbid Men doing hurt on pretenſes [Page] of Charity: E. G. Phyſicians to give Men pernicious Drugs; or Preachers or others, to ſeduce Men to Idolatry, or blaſpheme Chriſt, or draw Men to Mahume [...]aniſme, Socinianiſme, &c. or to preach Rebellion, or ſeek to bring the Subjects into ſubjection to a Forreign Prince, or Eccleſiaſtical Uſurper; or uncalled and unfit Men, to make themſelves unneceſſarily Publick Teachers, to the diſgrace of the ſacred Doctrine which they abuſe, and hindrance of Mens ſalvation, and of the Publick peace and ſafety.

Pr. 56. In a word, Rulers may forbid all things not Commanded by God, though ſeemingly Charitable, or good by accident, when contrary accidents notoriouſly preponderate, and it is certain, or moſt probable, to Men of true judgement, to whoſe Cognizance it belongeth, that the thing will do more hurt than good, and tendeth more to deſtruction, than to edification▪

Pr. 57. The Time, Place, and other Circumſtances of a Duty may be at the Governours Determination, when the Duty it ſelf is not: And they may forbid the Duty it ſelf, as to that Time, and Place, &c. when a greater good, at that Time, requireth it. E. G. They may forbid reſting on the Lords-day, in time of a Fire, Inundation, or a Siege, when defence is neceſſary: They may forbid ſome Publick Aſſemblies in time of a great Peſtilence, to prevent infection: They may Command Men out of the Church to quench a Fire, &c.

Pr. 58. It is certain that Rulers have not Power from God to deſtroy the Duties Commanded by God, on any pretenſes of Regulating, or duly Circumſtantiating, or ordering them; or of being the Judges: (As is elſewhere ſhewed.) For they have their Power to edification, and not deſtruction; and are the Miniſters of God [Page] for Good. E. G. If on pretenſe of forbidding hurtful Preachers and Seducers, they forbid ſound Doctrine, or neceſſary preaching of it. Conſtantius and Valens might not ſet up Arrians, and caſt out and forbid the Orthodox, on pretenſe that they were the Judges. So if on pretenſe of reſtraining unneceſſary ſupernumeraries, they forbid, or ſilence, one half the neceſſary Number: Or if on pretenſe of keeping Order, they commit the charge of Fifty Thouſand or One Hundred Thouſand Souls to one, or two Men, who cannot poſſibly ſupply the real neceſſities of Five Thouſand of them; and forbid all others to help the reſt, as intruders into another Mans Charge: (On which pretenſe they might keep almoſt all the People from the Goſpel, by committing a Kingdom or County only to one Man:) So alſo if on pretenſe of any croſs intereſt of their own, they would prohibit Chriſt's Goſpel: Or if they will forbid Men to preach, becauſe they will not make a Covenant againſt ſome Law of God, or will not lye, or be perjured, or prophane God's Ordinances, or own falſe Doctrine, or diſown the very Law of Nature, calling this Non-conformity, Diſobedience, or Schiſme. Yea, if they forbid neceſſary helps to Mens Salvation, becauſe the Teachers be not all of one Opininion about ſome unneceſſary Controverſie, or Ceremony: As if all the Lutherans would ſilence all called Calveniſts, or they the Lutherans, or Arminians: Much more unlawful is it for Rulers themſelves to be the Makers of ſuch ſnares and occaſions of diſſent, and then to impoſe them by ſuch penalties, that none ſhall preach the Goſpel of Chriſt, that will not conſent to them, how great ſoever the neceſſity be. As, e. g. God hath not forbidden wearing a pair of Horns: If Rulers ſhould make Laws that none ſhall preach the Goſpel that will [Page] not wear Horns in preaching, in token that the Word of God ſhall puſh down the Powers of Sin and Satan, this is an unlawful Command. So if on pretenſe of ordering the Place of Worſhip, Men be commanded to ſuch a diſtance, or confined to ſo ſmall a room, as deſtroyeth the End of the Work it ſelf, and depriveth moſt of all poſſibility of the Benefit.

Pr. 59. Rulers ought not to command any thing which will notably do more harm than good, nor make an unneceſſary thing a means or occaſion of excluding the neceſſary Worſhip of God, or Preaching of his Goſpel. Nor will their ſaying that neceſſary Teaching is not neceſſary, or that they are the Judges of Neceſſity, or that Hereticks are Orthodox, or the Orthodox are Hereticks, or that Uſurpers only are duly called, and others are Schiſmaticks, or that ignorant inſufficient Preachers are ſufficient, or that more in number are not neceſſary, when indeed they are; none of this will excuſe their ſin, nor diſoblige Chriſts Servants from the obedience of his Laws.

Pr. 60. If ſtill ignorant or fraudulent men ſhould ask us, ad rancedinem uſque, who ſhall be Judge of Order and Neceſſity, we again and again repeat our undenyable Anſwer; 1. That the eſſe rei is before the ſcire: Either the thing is really true and good which they judge true and good, or it is falſe and bad; and no mans falſe judging will change the thing: (e. g. Our Preaching is ſound and neceſſary, or it is not.) 2. The Magiſtrate is the Publick Judge who ſhall be protected or puniſhed by the Sword. The Paſtors are the Publick Judges who is fit for Church-Communion, and who not. And all the Subjects are the rational Private diſcerning Judges of their Duty: This no man can with a face of Reaſon deny. But all [Page] theſe are Subjects to God, and limited by him in their Judging Power, and not enabled to judge falſly, that Evil is Good and Good is Evil: what Good is ſuch by Nature or Accident, they cannot make Evil, and forbid what God commandeth on pretenſe of judging. They have Power to judge that all the Articles of our Faith are true, but not that any of them are falſe: They are Judges that the Commands of God muſt be all kept, but have no power to judge the contrary. In what Caſes we may be bound to obey them when they erre, we have opened in another Paper, and may partly be diſcerned from what is here ſaid.

Pr. 61. The Biſhops or Paſtors of the Church are above others obliged, to exerciſe paternal tender love to all the Peoples Souls. If they are peeviſh, and humorous, and quarrelſome, and proud, and have other vitious Principles, it is their Office and Work under Chriſt to cure them, and to uſe all that gentleneſs and forbearance which is needful to their cure; and to become all things (lawful) to all men, to win and edifie them: (not doing greater hurt by injuring others, or the Publick Good, for the ſake of thoſe that are few or leſs conſiderable.) If therefore they ſhould either ſcandalize them and hinder their ſalvation by things unneceſſary, or whoſe good will not countervail the hurt; or if they ſhould ſay, we are not bound to forſake our own Liberty (no not in a trifle) for the ſake of ſuch as are inclined to offence by their vitious Principles, they ſeem to us much to forget or renounce their proper Callings, as well as Humane Charity to Souls; as if a Phyſician ſhould ſay, I am not bound to medicate any that are ſick, but only thoſe that are in health. And if all that have vitious Principles be ſo far [Page] from under the Miniſters [...]are, we ſee no Reaſon why the Kingdom ſhould maintain ſo needleſs a Miniſtry, at ſo dear a rate; nor why they ſhould be had in ſo much honour, and why we ſhould not all be ſilenced at once.

Pr. 62. The ſin of tyrannical abuſe of Power is ſo contrary to the Nature of all Good Rulers, and ſo contrary to their own true intereſt, peace, and comfort, and final juſtification before God, and ſo contrary to the welfare of all Mankind, and doth at this day ſo much miſchief in the world, by ſerving Satan, maintaining Idolatry, Mahometaniſm, Popery, and Prophaneneſs, and keeping out the Goſpel from the moſt of the whole world, that the Flatterers that would for their own ends and carnal intereſts promote it, and make all odious to Rulers that diſlike it, will one day be known to be the great Enemies of Princes and People, of Church and State, of Jeſus Chriſt and God the Soveraign Lord of all.

Pr. 63. And Confuſion, Anarchy, Popular Rage, Faction and Sedition, diſhonouring our Rulers, and all Rebellions and Schiſms, muſt be odious to all men of Intereſt, Wiſdom, and true Religion, as being ultimately againſt the God of Order, and the Glory of his Wiſdom and Soveraignty in Government, who is to be honoured and obeyed in Kings, in Paſtors, and Parents, and all that are under him authorized to Govern us.

Pr. 64. Perjury, juſtifying thouſands in perjury, deliberate lying, covenanting againſt great and known Duty, corrupting Gods Worſhip and Church Government, cruel denying chriſtendom and ſalvation to the Infants of thouſands of godly Chriſtians, and caſting out godly Chriſtians from the Churches Communion cauſeleſly for a geſture, pronouncing all Atheiſts, Infidels, Adulterers, [Page] and other wicked Perſons ſaved, ſo be it they be not unbaptized, excommunicate, or make away themſelves; none of theſe, nor any ſuch other, in our judgment will ever be made lawful by any Command or Accident, nor will ever be lawfully commanded; nor ſhall we ever number them with Things Indifferent, nor revile or perſecute any as humorous, obſtinate, diſobedient, Schiſmaticks, or ſeditious, for refuſing them.

FINIS.

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What Meer Non-Conformity is not: THE PROFESSION OF SEVERAL WHOM THESE TIMES Have made and called NON-CONFORMISTS.

Printed in the Year, 1676.

What Meer Non-conformity is not.

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THat we may not, after near fourteen Years ſuffering and ſilence, yet tell the World what our Non-conformity is, without offending our Superiours, and incurring all the cenſures and farther ſufferings which we have reaſon to expect, is more grievous to ſome of us, than all the corporal preſſures by Ejections, Deprivation of Maintenance, Proſecutions, Fines and Impriſonment which we have undergone; when we conſider not only that the little remnant of our opportunities for Miniſterial Work, (the preſervation whereof hath done much to reſtrain us) is by the Odium caſt upon us made leſs profitable to Mens Souls; but eſpecially, how many Thouſands do defile their hearts with falſe uncharitable Conceptions of their Brethren, and their tongues with falſe Reproaches, if not their hands with cruel Proſecutions, becauſe they are falſly informed of our Cauſe: When we think how Satan is ſerved by this; how odious ſins are multiplied through the Land; how Chriſtian Love is killed; and diviſions made among all Ranks of Men, and in all places: When we think how God is hereby provoked, the Land diſhonoured and endangered; and how faſt the guilty poſt one after another into another World, where ſuch work will coſt them dear; with many a heart-tearing groan ſome of us have long ſaid, Muſt we be ſilent and ſee all this? In a Chriſtian ſtate, muſt we be condemned, impriſoned, [Page] driven about as Rogues and ſeditious Perſons, and our Miniſtry vilified, and that by Clergy-men, who think that it is their right to be believed, and not have leave once to ſpeak for our ſelves, ſo far as to tell men, what it is that we take for ſin? and why muſt we ſee ſo many Thouſands going in ſuch guilt into another World, and diſtracting a Kingdom that hath been too long diſtracted, and weakening both the Proteſtant and the Chriſtian Intereſt, and by building and keeping up a Wall of ſeparation, ſerving the great Enemy of both? and muſt we not in compaſſion ſpeak for peace, but only ſay as Chriſt, Father forgive them, for they know not what they do? If God forgive Men he turneth their hearts, and giveth them Repentance. And we are commanded to pray, Forgive our enemies, perſecutors, and ſlanderers, and turn their hearts: And muſt we pray, and not endeavour?

At leaſt, now at laſt, we ſhall endeavor to ſtop them by this ſhort Profeſſion, from believing thoſe Tongues or Pens which tell them, that we make a Schiſme for things which our ſelves confeſs Indifferent, and that our Non-conformity conſiſteth in what it doth not: If we muſt not tell them what it is that we think men command and God forbids, we may tell them what it is not: For this may be ſome ſervice to themſelves.

But we muſt premiſe, that if any that are called by other names, denoting other Opinions beſides Meer Non-conformity, or any Perſons elſe whoſoever, do hold any thing unlawful which we here allow, it is none of our meaning to declare their judgements, which they are fitteſt to declare themſelves: We profeſs but our own, and ſuch as by familiarity we have had opportunity to underſtand.

[Page] Three ſorts we muſt here juſtifie our ſelves againſt, who we know are likely to accuſe us upon unjuſtifiable accounts: I. Thoſe that will be angry that we ſo far undeceive the People, as to acquaint them with our judgement, and the untruth of what they have believed of us: How many ſoever may be guilty of this, it is ſo diabolical that we ſuppoſe few will own it, and therefore we need not any farther diſpute it, than to tell them that worldly intereſt, and wicked means will ſerve Mens turns but a little while.

II. Thoſe that will ſay that we are not all of a mind; one thinks more unlawful, and another leſs; and therefore we are not to be united or agreed with, nor can it be known what will ſatisfie us all. If the Churches Peace & Concord depend upon ſuch Heads, and Hearts, and Principles, as this Objection doth imply, no wonder if it have no Peace or Concord: We are united and agreed with thoſe that differ from us in more than Circumſtances: We will hold Concord with all in Faith and Love and Communion (if they will admit us without our ſinning) upon the Terms ſet down by the Holy Ghoſt and the Apoſtles, Act. 15. 28. who would have nothing but neceſſary things impoſed, (or ſuch things whoſo Determination one way or other is neceſſary, though compared each with other they are indifferent;) at leaſt not made neceſſary to Life, Liberty, Miniſtry, or Communion; we have long learnt from Rom. 14. 15. and from that Spirit which indited it, not to judge nor to deſpiſe each other for things of tolerable difference, but to receive each other as Chriſt receiveth us. One Man is not a Church, nor a Kingdom: And if no Men muſt be of the ſame Church or Kingdom that have any difference, yea as great as the Objection can reaſonably ſuppoſe in the Meer Non-conformiſts, we are [Page] ſure that no two Men in the World can be of the ſame Church or Kingdom, except you will Compoſe it of ſuch as hold nothing at all unlawful, and conſequently nothing morally good, which is no Church. We profeſs that we love them as our ſelves, and ſhall not be guilty of impriſoning, undoing, ſilencing, or excommunicating them, who wear not the ſame Cloaths, and uſe not the ſame Geſture in ſinging, hearing, or reading, as we do; who differ from us in the ſenſe of many a Text of Scripture, who take many things for duty or ſin which we do not; who will not be tyed to uſe no Publick Prayers to God, but what we or others write them down; ſo they hold one Body, one Spirit, one Hope, one Lord, one Faith, one Baptiſme, one God and Father of all, and will endeavour to keep the unity of the ſpirit in the Bond of Peace, Eph. 4. 3, 4, 5, 6. We are not for cutting off every Member that is of different ſize or ſhape, 1 Cor. 12. God keep us from their mind and guilt and judgment, who will hold Love and Communion with none but thoſe, in things unneceſſary, of their own opinion or way, or that would ruine and perſecute all the reſt.

III. And ſome Non-conformiſts that are more than ſo, or differ from us, will ſay that we ſhould not have declared thus our judgment, leſt by differing from them we ſeem divided, and expoſe them to the greater Odium and Perſecution, becauſe they cannot go ſo far as we.

But, 1. We proteſt againſt the perſecution of ſober godly Chriſtians, on the account of ſuch differences; and are we then guilty of what we deprecate? 2. Did not Mr. Eaton, when he wrote that the Oath of Allegiance and the Covenant bind not, know that moſt of us were againſt his judgement? To ſay nothing of many more that wrote againſt Epiſcopacy, Presbytery, Infant Baptiſme, Pariſh [Page] Churches, &c▪ who yet forbore not on any ſuch accounts: Did not Mr. Nye and Mr. Tombes, when they wrote very well for the Oath of Supremacy, know that in Scotland many refuſe it as unlawful? And did they forbear for fear of bringing Perſecution on Diſſenters? Did not Mr. Nye write to prove it lawful to hear the Pariſh Miniſters? and Mr. Tombes write to prove it lawful both to hear and to communicate with them? And did the fear of bringing Perſecution on others hinder them? 3. Hath not this Reaſon (to keep others from Perſecution) prevailed with us far enough and long enough? 4. Would they have us either by ſpeech or ſilence draw men to believe, that we are of all mens minds whom we would ſave from Perſecution? Muſt we tempt men to think that we are Seekers, Quakers, Separatiſts, Anabaptiſts, leſt we expoſe them to Perſecution? Is not this ſuch Carnal Policy, as if not repented of, will periſh with the Maſters of it? Even to do evil, and to tempt others to evil, and to draw all our Hearers into ſin by our Example, by making them think that we hold that to be good or evil which we do not? and all this on pretenſe of good? yea to cheriſh the ſin of many, leſt ſome ſhould ſuffer? 5. The thing is unreaſonable, and the pretenſe is apparently vain: For it is known by our Superiors that we differ already; and yet they who make this Objection have ſuffered never the more, but live a quieter life than we have done. 6. If the Objection implyeth, as it ſeems to do, that we are of their mind that will bear, or live in Communion, with none but thoſe that differ not from them, as far as the Objectors now ſuppoſe, we diſclaim their dividing Principles, and are not of their mind: If they are not for loving Chriſtians as Chriſtians, and uſing them accordingly, let them not expect that we ſhould not ſeem to differ from them.

[Page] And that we do not this that we do without reaſon, we muſt thus ſhew:

I. It is ſinful when we can help it, to let Clergy-men uncontradicted deceive Mens Souls, and draw and keep both high and low, even many Thouſands in ſin, by perſwading them that we are ſo ſchiſmatical and hateful a People, that our ſufferings are no perſecutions, becauſe we divide the Church for things indifferent, and ſtick at nothing but Liturgie, or Forms of Prayer, and Ceremonies, and that we hold Rebellious and Seditious Principles; or at beſt, have ſuch humours, fooliſh ſcruples and ſingularities, as render us fitter for the Common Goal, than the Church. Shall our ſilence contribute ſtill to their deceit, and to the quieting of Mens Conſciences in all that is done againſt us, as if it were good ſervice to God and the King? Shall we have no pity on Mens guilty Souls?

II. On the other ſide, we have long by ſad experience ſeen, that the miſunderſtanding of the Caſe, and perhaps partly of ſome of our judgments, hath led many of the People who are againſt Conformity, to over-run moderation, and the truth, and to run into unſound opinions and ſingularities, and to lay heavier charges on the Liturgy, and the Pariſh Churches, than there is cauſe for: And having once over-run us, they expect that we ſhould follow them, and be ruled by them; and if we do not, are ready to cenſure us as guilty of ſinful Compliance and Conformity: It greatly concerneth us therefore, to keep ſome from ſuch miſtakes, to rectifie others, to vindicate our ſelves, and clear our Conſciences, that we tell Men what our Non-conformity is not, if we may not tell them what it is?

I. Our Non-conformity is not in holding that the [Page] Scriptures are a particular Rule or Determination of all the Circumſtances of Church-Government and Worſhip, (as Time, Place, Utenſils, Words, Methods, Metres, Tunes, Diviſion of the Text into Chapters and Verſes, Tranſlations, helps by Notes, Written or Printed, Geſtures, Habits, &c.) But Nature and Scripture give us ſufficient General Rules or Laws for all ſuch; as that they be done in Unity, Charity, to edification, decently and orderly, &c. which muſt be obſerved.

II. We hold, that when [...] un [...]etermined Circumſtances are lawfully determined [...] Authority, yea were it but by the Conſent and [...] of the Churches of Chriſt, or the preſent Conduct of their Paſtors, the Aſſembly ſhould yield Conformable Obedience, and avoid unneceſſary Singularities.

III. We hold, that if thoſe, to whom ſuch Determinations belong, ſhould miſtake, and not do it in the beſt and profitableſt manner; yet ordinarily it is the Peoples duty to obey and hold Communion with that Church, ſo be it that nothing ſinful [...]e commanded them to do, and the errour of the Determination be not ſuch as overthroweth the Worſhip or End it ſelf: Of which we have elſewhere fullier opened our ſenſe (In our judgment of things Indifferent.)

IV. We are againſt no Biſhops or Church-Government of Gods appointment: We all are for an Epiſcopus Gregis; and where there are many Chappels and Curates in a Pariſh, we are far from perſwading them to deny ſuch ſubmiſſion to the chief Paſtor, as the Law requireth, and as God himſelf alloweth: Were Ignatius his Epiſcopacy among us, who tells us this, as the Note of the Churches Unity, that [to every Church there is one Altar, and one Biſhop with his fellow Presbyters and Deacons] [Page] we ſhould be far from perſwading any to ſeparate from it: Yea were it Cyprian's Meaſure of Epiſcopacy. Yea, there are ſome among us who have long profeſſed themſelves uncertain, whether ſuch a large Epiſcopacy, as is but the ſame with the ordinary part of the Church-power of the Apoſtles and Evangeliſts, be not jure divino, ſuch as ſhould be ſtill continued; becauſe, 1. When Chriſt hath once ſetled a Form or Order of Government, a change muſt not be charged on him raſhly, and without proof; eſpecially as made ſo ſuddenly: If the Affirmer prove the ſettlement, the Denyer muſt prove the Change and Revocation. 2. Becauſe Chriſt promiſed to be with them to the end of the World, Mat. 28. 20. when he appointed them this univerſal, or indefinite Work. 3. Becauſe many others, as well as Apoſtles, had larger Circuits than particular Churches for their Work, (as Silas, Silvanus, Apollo, Titus, and many more:) And at their Reformation the Scots Viſitors ſeemed ſuch. That Men of extraordinary worth and gravity may Plant many Churches, and take the care of many, directing, exhorting, and admoniſhing the Paſtors, or particular Biſhops, not depriving thoſe Paſtors and Churches of the Power and Priviledges granted them in Scripture, ſome of us do not deny. Government by the Word is an ordinary continuing Ordinance of God: But the Apoſtles extraordinary Work and Office (to be Eye-witneſſes and Embaſſad [...]rs immediately ſent, and endued with the extraordinary Meaſures of the Spirit) theſe we believe they have no Succeſſors in, becauſe they were but for a time.

And thoſe of us that cannot grant ſo much, as is aforeſaid, and all of us as to an Epiſcopacy which we think contrary to God's Word, can yet ſubmit to much which [Page] we dare not approve of; and as we take our ſelves bound to obey all by what Names or Titles ſoever diſtinguiſhed or dignified, who, circa ſacra, as Officers of the King, do exerciſe any part of that Power of the Sword, by his Commiſſion, which we acknowledge in the Oath of Supremacy; ſo if any uſurp more Power of the Keys than Chriſt alloweth them, we are not thereby diſobliged from living peaceably in our places, nor allowed to raiſe Sedition, or uſe any unlawful means to re [...]orm it; though we cannot make a Vow and Covenant never to do any lawful thing, to alter and amend it.

Much leſs is it true which M [...]n of hard Faces have ſometimes ſaid, that we are againſt Biſhops, becauſe we cannot be Biſhops our ſelves. And they that tell Men that every Presbyter would be a Pariſh Pope, do ſure think they ſpeak to Men ſo ſilly as to be mockt by an undiſcerned Contradiction: A Pope is the Univerſal Monarch of the Chriſtian World, (or all:) Is a Pariſh all the World? A Dioceſan is the Sole Biſhop with us of a Multitude of Churches. Is a Pariſh a Multitude of ſuch Churches? If a Man be againſt one Schoolmaſter only over a thouſand Schools, ſhall he be reproached becauſe he is willing to teach one? Is a King in each Kingdom as unreaſonable a thing as a Papal Monarch, or a King of Kings, and of all the Earth? If it be to the gain of Souls that we are deprived of this Parochial Epiſcopacy, we can eaſily bear it; profeſſing that we hold it far eaſier to be Governed, than to Govern.

V. We judge not all Officers, circa ſacra, unlawful which are made by Man: As ſome Circumſtances are not particularly determined in Scripture, but left to Men, ſo are many of the Officers that muſt execute them. If the King appoint Church-Magiſtrates to keep Peace and [Page] Order, to call Synods, and take ſuch cogniſance of Cauſes as belongs to him, or do any part of his work, as is afore ſaid, we will obey them: And ſo of Church-Wardens, Door-keepers, Sextons, and ſuch others, as ſome Churches of old made uſe of, ſo be it they uſurp not any part of the Office which Chriſt hath appropriated to the Paſtors of the Churches.

VI. We are not for Lay-mens claim or exerciſe of the Power of the Keys, whether they be Lay-Chancellors, or Magiſtrates or Lay-Officers, or People: But we hold that the Keys of Chriſts Church, that is, the Power of receiving in by Baptiſm, and of Guiding the People by holy Doctrine, and in holy Worſhip, and of Excommunicating and Abſolving, are by Chriſt committed to the Paſtors of the Churches. Though there is alſo an admoniſhing Power in Magiſtrates, and divers ſorts of Penalties, for ſins againſt God, which they may inflict. And the voluntary execution of the Paſtors judgment, by holding or not holding Communion with others, is the Peoples part; in which, as reaſonable, they have a diſcerning judgment.

VII. As to the caſe of Elders, we all hold that none ſhould be proper Church Governours, by the ſaid Keys, which are meerly Lay-men, and not Church Officers: And many of us hold that neither Chriſt nor his Apoſtles over appointed any Elders to Rule the Church, by the power of the Keys (diſtinct from the Magiſtrates Government by the Sword,) but only ordained Miniſters of Chriſt, who have alſo authority to preach and adminiſter both the Sacraments. However, we know that when many of theſe belonged to one Congregation, one that was the Chief Speaker (uſually the Biſhop) was w [...]nt to preach, and the reſt to be his Aſſiſtants, eſpecially [Page] in private Care of Souls; and thoſe of us that think otherwiſe, that Chriſt or his Apoſtles made ſuch a Church Office as Ruling Elders not-ordained, or that have no power of preaching or adminiſtring Sacraments, do not hold ſuch eſſential to the Church, nor refuſe to live in love and peace and Communion with the Churches that have no ſuch Elders. And we all think that ſo ſmall a difference ſhould make no greater a breach among us.

VIII. We are againſt the Excommunicating of Kings, and of other Magiſtrates, on whoſe Honour the well-governing and peace of the Kingdom doth depend, (and are ſorry to find ſome of our ſharp Accuſers of another mind:) Our Reaſons are, becauſe the diſhonouring of them is forbidden in the Fifth Commandment: And Poſitive Inſtitutions, caeteris paribus, muſt give place to Moral Natural Laws: Rituals and matters of Order are no Duties, when they make againſt thoſe Grand Duties which are their Ends, or thoſe that are of fundamental or greater uſe. And this Chriſt hath often taught us, by ſending the contrary minded to learn what this meaneth [I will have mercy and not ſacrifice,] and bidding the unreconciled leave their Gift at the Altar, &c. The End is to be preferred before the Means, which indeed are no Means when against the End. And Church-Order is not to be pretended for diſordering and confounding Kingdoms, or againſt the publick good and ſafety. We judge that Biſhop Bilſon, Biſhop Andrews, and ſuch others, have truly heretofore determined, that ſome wicked impenitent Princes may be denyed the Sacrament, but not defamed or diſhonoured by a Sentence of Excommunication: Much leſs by any Foreign Uſurper, or any Miniſter at home, that the Prince himſelf doth not by conſent make the Guid of his Soul; for no other but he that is called [Page] to give him the Sacrament if qualified, is the denyer of it if he be unqualified; unleſs as he is to do what he doth, by the advice and conſent of Fellow Paſtors.

But the very uſe of Excommunication is to puniſh and reform men by diſhonouring and ſhaming them; therefore it is not to be uſed, where we owe ſuch honour by the Fifth Commandment, to our Prince.

Obj. 1. We are bid alſo to honour Father and Mother; 2. Yea to honour all men.

Anſw. 1. We dare not juſtifie any Paſtors publick diſgraceful excommunicating his own Father or Mother, unleſs where a publick obligation for publick good requireth it. 2. But to both inſtances, we ſay that a greater end and more publick good is to be preferred to a le [...]s: And when a private mans honour is forfeited, we cannot give him that which he hath caſt away, and God will penally take away till he repent. But when the publick order and welfare (which is above all perſonal good) obligeth us to honour Magiſtrates, a ſubordinat [...] Law will not ſuſpend it. Publick Excommunication is an Act of Government, to be exerciſed on the Governed for the Ends of Government. But for a Prelate or Prieſt, or any other, to do this on his Governours (though of another rank) croſſeth the Ends of Government: Nor are Subjects ſo to be tempted to contemn their Rulers, leſt they come to think, as Bellarmine and ſuch Papiſts, that Infidels are not to Govern Chriſtians, nor to be tolerated in their Government; or as their very Religion teacheth them, Concil. Later. c. 3. ſub Innoc. 3. that when Princes are excommunicated, they may be depoſed by the Pope; or as their learnedeſt Doctors ſay, that they are no Kings, and to kill them is not to kill the King: See the Teſtimonies of this cited at large, and expreſly, by H. Fowlis in his Book of Popiſh Treaſons.

[Page] If ever any Proteſtants Epiſcopal, Presbyterian, or Independents, were or be of another mind, (for the Excommunicating of Kings or Chief Rulers) that's nothing to us, who ſhall neither live nor dye by the Faith or Opinion of others: But we ſhould ſo much the rather here diſown it.

IX. It is none of our judgment, that when men are excommunicated (by Pope, Prelates, Presbyters, or People, who are the four Pretenders to that Power) the Magiſtrate muſt be their Lictor or Executioner, or muſt further puniſh men by the Sword, meerly, eo nomine, becauſe they are excommunicate, or becauſe they reconcile not themſelves to the Church, by penitence and obedience; or becauſe the Pope, or Prelate, or Prieſts, deliver up the excommunicate to him to be puniſhed, or threaten him if he will not do it. The Civil Ruler may puniſh the ſame men for the ſame Crimes, but upon their own exploration and judgment of the Cauſe, and not as meer Hangmen that muſt needs execute the judgment of other Judges. Their own Conſcience muſt be ſatisfied, and they muſt know what they do, and why; elſe to how many baſe and bloody offices the factious worldly Clergy may oblige them, the Papal Kingdom hath long given men too ſad a proof.

And we muſt profeſs, that we are fully perſwaded, that we have good Reaſon to conclude, that ſo near a Proſecution by the Civil Power, as is the impriſoning and undoing of Perſons Excommunicate, meerly becauſe they ſtand Excommunicate, and are not abſolved as Penitents, hath not a few nor ſmall incommodities Eccleſiaſtical. 1. So great a Dominion in the Clergy hath done much to corrupt the Sacred Office, and make men (naturally proud) unmeet for the humble Services of the [Page] Goſpel. 2. And it breedeth in the People a diſtaſt and hatred of the Clergy, as if they were the grievous Wolves that devour the Flock in Sheeps Cloathing, and bear not Grapes and Figs, but wear Thorns and Thiſtles to p [...]ick and hurt them; and cauſeth their Exhortations to be the more unſucceſsful. 3. It ſeemeth to diſhonour the Diſcipline inſtituted by Chriſt, as if the Keys of his Church [...]re of no more ſignification, than the Crown of Thorn [...] [...] Reed with which he was derided, and could do nothing without the Princes Sword. 4. It contradicteth the experience of above 300 years, when Church Diſcipline was exerciſed more effectually than it is now, and that not only without the Sword of the Magiſtrate, but alſo againſt his will and oppoſition: Yea, it was many a hundred years more, after Emperours were Chriſtian, before the Keys were ever thus ſeconded by the Sword; and had not the Donatiſts, by inhumane aſſaulting the Orthodox, provoked the Churches and Magiſtrates, it had been like to have been long before the Sword had been drawn againſt Hereticks at all. 5. And that which much moveth us is, that it greatly fruſtrateth the uſe of the Keys▪ or Church Diſcipline, by obſcuring the uſe and efficacy of them: For who can tell whether they do any thing or nothing to that mans ſeeming Repentance, who muſt lye in Goal and be undone, unleſs he will ſay that he repeneth? Though the Church muſt take up with outward Profeſſions, as not knowing the heart, yet muſt they be voluntary and credible Profeſſions. 6. And thus how unavoidably muſt the Church be corrupted, when its Communicants are ſuch as chuſe rather to be in the Church than in the Goal, and all thoſe are thought worthy of its Priviledges, who had rather ſay [we repent] than be made Beggars: Whenas in the ancient Churches [Page] none had its Communion that did not deſire it, and beg for it, though it coſt them dear in the world. 7. And thus Chriſts great and precious Gifts ſeem expoſed to contempt, while they are forced upon the Refuſers by ways of violence. If the Church be made a Priſon, and men be driven into it and lockt up, the Place will hardly prove them Chriſtians. 8. And we fear it will miſrepreſent Chriſts Laws and Covenant-terms to the world, while Chriſt ſaith, that none can be his Diſciples that do not (by conſent and reſolution) take up the Croſs, and forſake all, and follow him, in hope of a reward in Heaven, (Luke 14. 26. 29, 30. 33, 34.) And this courſe ſeemeth to tell men, that if they had but rather be in the Church, than among Rogues and Beggars in the Goal, they ſhall have Chriſt, pardon, and life eternal, given and ſealed up to them particularly in the holy Sacrament. As if Chriſt were the Croſs-maker, and the Croſs to be born by his Enemies only, and not Chriſt but ſin were ſerved by forſaking temporal felicity. 9. And we fear leſt it tend to deceive mens Souls, by giving them all the ſealed Grant of forgiveneſs and ſalvation, who can but rather endure to take the Sacrament, and ſay I repent, than be undone.

We doubt not but there is a time for juſt puniſhment of ſinners: But we read not, that Chriſt ſent men to preach Repentance by any ſuch motives, nor to offer his Blood and Mercy on terms ſo low, nor to any but deſirous Volunteers: And with what confidence or comfort can a Miniſter deliver the Sacrament to ſuch?

All which conſidered, we are ſo far from deſiring to ſubdue Kings and Rulers to be the Executioners of the Clergy, and the Servants of their worldly Intereſt, Pride, or Paſſions, that we heartily wiſh that Church Diſcipline [Page] might be left to operate alone, & valeat quantum val [...]re poteſt, and that Church Priviledges might be given to none but deſirers, and voluntary accepters, and none might be cram'd or drencht with the Body and Blood of Chriſt, but all earneſtly invited, and by loving importunity compelled to come in: And that Magiſtrates may judge and puniſh Vice, in their proper court, and proper way.

X. We hold it not unlawful to take Oaths, and make Covenants, Subſcriptions, or Declarations of things lawful, when Authority commandeth us; yea, we hold Oaths of Fidelity to the Soveraign to be needful; and are the loather to ſwear Allegiance to any inferior Officers, or to ſwear never to endeavour any alteration of them, leſt we ſeem to make them equally neceſſary and fixed as the King; and to give them any of his Prerogatives, when they are his Officers, whom he hath power to alter.

XI. We readily ſubſcribe the Doctrine of Faith and Sacraments contained in the 39 Articles, and differ not therein from the Church of England, that we know of. Though our Religion is only (objectively) Gods Word, (as to the Eſſentials, the Sacramental Covenant, expounded in the Creed, the Lords Prayer and Decalogue, and integrally the ſacred Scriptures,) and therefore if there be any fault in the 39 Articles, it is no fault in our Religion, (which is confeſſed to be all true by Papiſts themſelves;) yet as our Writings, and Sermons, and Speeches, are the expreſſions of our ſubjective Religion, ſo the Confeſſions of Churches are eminently ſuch; being uſeful to ſatisfie other Churches of our ſincerity, and to regulate or limit the Teachers, that by weakneſs or errour are apt to deliver their miſtakes, or to oppoſe the [Page] Truth. And though there be ſome expreſſions in the Articles, the Liturgy, yea in the Creed called Athanaſius's, which we think not accurate, but lyable to an ill interpretation, yet when our Conſciences tell us that it was truth which was intended, and words are not natural, immutable, but arbitrary ſigns of the Speakers mind, we are far from affecting to be peeviſhly or unreaſonably quarrelſome or ſcrupulous, but are willing to overlook infirmity and unfitneſs of expreſſion, when we ſee that we are not to own Untruths.

XII. We much approve of the Method of the Church Catechiſm, as it firſt openeth the Eſſentials of Chriſtianity in the Baptiſmal Covenant, and then the Expoſition of it in the Creed, Decalogue, and Lords Prayer, and then the uſe of the confirming Sacrament the Lords Supper: Though we are perſwaded, that it needeth more explication and ſome correction.

XIII. We are taught by Chriſt and his Apoſtles uſing of the Septuagint, that it is lawful, when the Peoples uſage and acquaintance with it doth render it moſt edifying to them, to uſe a defective faulty Tranſlation of Gods own Word, and to call this Gods Word, as long as it ſufficently expreſſeth the Doctrine, which is the matter and main ſenſe. And that we may hold Communion with Churches that publickly and privately uſe ſuch Tranſlations, and that have many other faults in their Doctrine, Diſcipline, and Worſhip; though we cannot juſtifie the leaſt of them, by our profeſſed Aſſent and Conſent, nor make a Covenant that we will never endeavour to alter or amend them. We are apt enough to let ſin alone, and not to amend any thing amiſs in our ſelves and others, ſo far as ſin remaineth in us (it being a ſelf-de [...]ending evil,) and therefore are unwilling to adde to our [Page] badneſs, nor do we need a Law to bind us never to repent or amend, or never to help others in ſuch a caſe to do it.

XIV. We have in a peculiar Explication of our judgment, not only diſclaimed, but ſufficiently depreſſed, that unruly Opinion falſly charged on us by ſome, viz. [That Things Lawful or Indifferent become Unlawful when commanded by Lawful Authority.] Though we hold it unlawful to encourage and ſtrengthen Traytors and Uſurpers againſt Chriſt or the King, by voluntary Swearing or performing ſuch Obedience to them, even in licitis & honeſtis, as ſeemeth to own their Uſurpation.

XV. How far we think the Magiſtrates Laws bind us to things Scandalous, or Evil and Hurtful by Accident, yea by the Weakneſs of others, we are prepared to open in a diſtinct Profeſſion by it ſelf.

XVI. We are far from condemning all Forms of Prayer, and Publick Liturgies, as unlawful, (of which we have His Majeſties Teſtimony, in his Declaration about Eccleſiaſtical Affairs;) much more are we far from condemning all the ancient and preſent Churches of Chriſt that have uſed ſuch, or yet uſe them, throughout the Chriſtian world: And yet farther are we from ſeparating from them on that account, (for uſing Liturgies,) and from encouraging ſuch a Separation. Yea we commonly uſe a ſtinted Liturgie our ſelves, at leaſt the Pſalms read and ſung; and we hold it lawful to uſe ſuch as are invented by men, that are no Prophets; ſeeing we are commanded to uſe Pſalms, and Hymns, and Spiritual Songs, (which confineth us not only to Scripture words;) and all men have not the skill to make Hymns ex tempore; much leſs would all the Aſſembly, ex tempore, break forth into the ſame words: Therefore thoſe that are uſed by all, [Page] muſt be invented by ſome: And Miniſters with us do ordinarily impoſe their own invented words on all the Congregation, who muſt follow them; as our Metres and Tunes of Pſalms are impoſed.

XVII. We think it not unlawful to uſe as much of the Engliſh Liturgy, as we conſented to uſe, when by his Majeſties Commiſſion ſome of us treated about the reformation, or alteration of it; viz. in ſuch Aſſemblies where the Peoples incapacity maketh not ſuch uſe of it more hurtful than helpful to their edification, and the comly concordant worſhipping of God: Much leſs do we think it unlawful for our ſelves, or the People, in this caſe to join in the reverent and ſerious uſe of it with others. We find that even the old Non-conformiſts (ſuch as Cartwright, Hilderſham, Knewſtube, Dr. Jo. Reignolds, Bradſhaw, Paget, Ball, &c.) petitioned for a Reformation, but not an Abolition of it, and wrote and preached againſt ſeparating from it, or for it, from the Churches that uſed it; and many of them not only uſed much or moſt of it themſelves, but alſo perſwaded to the uſe of it, and anſwered largely the Separatiſts Arguments againſt ſuch uſe. And we join with Mr. Ball, and other of them, in thanking God that England hath a more reformed Liturgy, than moſt of the Churches in the World; and we would not ſeem to uſe it when we do not, but do it (as aforeſaid) in the ſerious devotion and fervour of our Souls: Nor would we peeviſhly make any thing in it worſe than it is, but would put the beſt conſtruction on each part of it, that true Reaſon will juſtifie or allow.

XVIII. We are far from judging the Pariſh Miniſters to be no true Miniſters of Chriſt, or the Pariſh Churches no true Churches, or judging it unlawful to hold Communion with them: But if there be any called Miniſters [Page] or Prieſts, of theſe following ſorts, we take them for no true Miniſters of Chriſt, ziz. 1. If by inſufficiency they are uncapable of Teaching the neceſſary parts of Chriſtianity, and Guiding the Church accordingly in the Publick Worſhip of God. 2. If they are Hereticks, denying any of theſe eſſential parts. 3. If they are malignant Oppoſers of the practice of them: And in a word, If they are ſuch, through incapacity, as are like to do more harm than good.

XIX. In ſeveral Cuſtoms (freely, not by conſtraint,) uſed in many ancient Churches, and in ſeveral practices of ſeveral Churches of theſe Times, we find that which we would not by Oaths, or Subſcriptions, or Covenants, approve, but with they were reformed, and that they had never been uſed; when yet we do not for ſuch things diſhonour and reproach ſuch Churches, nor inveigh againſt them in our preaching to diminiſh their due eſteem; much leſs diſclaim them as no Churches of Chriſt; but love, and honour them; and live peaceably under many faults which we cannot reform in the places where we live: So be it no ſin be put upon our ſelves, we can hold Communion with thoſe that have divers ſins, or faults, in their Miniſtrations; not as with their ſin, but with their Church in worſhip, notwithſtanding the ſin, ſo it corrupt not God's worſhip ſo far as that he himſelf rejecteth it: For no Man is ſinleſs in his beſt performance.

XX. Though the Paſtors hold any tolerable errors perſonally, and though ſuch are uſually uttered in their Miniſtration, and though they be inſerted in their Liturgies, ſo that we may expect to hear them; yea, uttered as in that Churches name; we hold not all this ſufficient cauſe to warrant our ſeparation from that Church: For all Churches conſiſt of Men, and all Men are faulty and imperfect; [Page] and ſuch as the Men are, ſuch we may expect their works ſhould be, notwithſtanding the Divine aſſiſtance: And to ſeparare from all faulty Churches and Worſhip, is to ſeparate from all the World; and allow all the World to ſeparate from us.

XXI. If [...] true Church deny us Communion, unleſs we will commit ſome ſin, or omit ſome neceſſary duty; though we cannot be locally preſent in ſuch caſes, nor approve what they ſo do, yet we ſhall not therefore renounce them as no Churches; but lamenting their ſin, and their denying us their Communion on juſt Terms, we ſhall continue the Union and Communion of Faith and Love, and be preſent in ſpirit, though corporally abſent, deſiring a part in their Prayers, and owning all that God diſowneth not.

XXII. We hold that no Chriſtians muſt be disjoyned, or ſeparated in any of the ſeven Points of Union required by the Holy Ghoſt, Eph. 4. 3, 4, 5, 6. 1. One Body, (the Catholick Church headed by Chriſt:) 2. One Spirit, (the Holy Ghoſt:) 3. One Hope of our Calling, (Remiſſion, Adoption, and the Heavenly Glory:) 4. One Lord (Jeſus Chriſt:) 5. One Faith, (the Eſſentials of Chriſtianity believed:) 6. One Baptiſme, (or Baptiſmal Covenant with God the Father, Son, and Holy Ghoſt:) 7. One God and Father of all, who is above all, and through all, and in us all; of whom, and to whom, and through whom are all things.

XXIII. Though we are not ſatisfied of the lawfulneſs of uſing the tranſient Image of the Croſs, as a Dedicating Sign and Symbol of Chriſtianity, ſo much Sacramental (much leſs to refuſe from Baptiſm and Chriſtendom all Chriſtians Infants, unleſs they will have them ſo croſſed, no more than if a Crucifix were ſo impoſed and [Page] uſed:) yet do we not condemn all uſe of either Croſs, or Crucifix: Nor do we preſume cenſoriouſly to reproach and diſhonour the ancient Chriſtians, who, living among Pagans that derided Chriſt Crucified, did ſhew them, by oft uſing this ſign, that they were not aſhamed of the Croſs: And though we find that they uſed more Rites and ſignificant deviſed Signs and Ceremonies, than we think they ſhould have done, yet we judge it our Duty to love and honour their Memorial: Nor do we take all Rites to be ſinful that are ſignificant.

XXIV. We hold not all the uſe of Images, even the Images of holy Perſons, to be unlawful: Hiſtorical and memorative uſe we commonly allow, as the Engliſh Geneva Bible ſheweth by many Pictures: We condemn not them that have Scripture Perſons and Hiſtory Painted on their Walls, or on the very Bricks that adorn their Chimnies; nor that uſe a Skelleton or Deaths-head; or that by theſe are minded of Mortality or the Life to come, and ſo make a holy uſe of them, (as good Men ſhould do of all lawful things; which therefore are pure and ſanctified to them.)

XXV. We hold not a Gown, or other meer diſtinctive Garment for Miniſters, to be unlawful, in which, ſaith the Canon, no holineſs is placed; any more than to Judges, Lawyers, or Phyloſophers. And ſome of us hold a Surplice rather to be uſed, than the Miniſtry forſaken: And thoſe that think otherwiſe, think not the matter of ſo much weight, as to alienate them from Love or Communion with thoſe that uſe it: For we pretend not to ſo much perfection, as to be all juſt of a mind and meaſure of Knowledge in all things, of no greater importance than this: Nor would we ſilence faithful Miniſters for a Surplice.

[Page] XXVI. Though we greatly diſlike the common uſe of God-Fathers, as they undertake that, as Sole-promiſers for the Child, which they never ſignifie credibly the leaſt purpoſe to perform, and the Parents are excluded from entering their own Children into Covenant with God, and muſt not ſpeak one covenanting or promiſing word; no, nor be urged to be preſent, &c. Yet we refuſe not the uſe of ſuch Sureties or Sponſors in Baptiſme, as are but Seconds to the Parents and only atteſt the Parents credibility, and undertake to take care of the Childrens Education, in caſe the Parents either apoſtatize or dye; nor yet ſuch as are Adopters of the Children, and take them to them as their own, and ſo have the right of diſpoſing of them, and covenanting in their names and ſtead. Though yet we conform not to the denying of Chriſtendom to the Children of all godly Parents, that either cannot get ſuch God-Fathers, or will not, but offer to enter their own Children into that Covenant.

XXVII. Many of us hold it lawful to communicate Kneeling, in the reception of the Sacramental Body and Blood of Chriſt: And thoſe of us that think ſo, and thoſe of us that think otherwiſe, take it not for ſuch a matter as ſhould hinder Chriſtian Love, Concord, Unity, and Peace; or allow Men to deſpiſe, condemn, or excommunicate one another: But all deteſt that cruelty that dare caſt out the worthy Members of Chriſt and his Church from Communion, for their difference in that geſture.

XXVIII. We all hold that God muſt be orderly and decently worſhipped with the Body, as well as ſpiritually with the Mind: And that reverent geſtures and behaviour are fit, not only to expreſs mental reverence to God, but alſo to excite it in our ſelves and others. And that [Page] ſuch ſlovenly, rude, and undecent behaviour, as ſeemeth to ſignifie prophaneneſs and contempt, or to tempt others thereto, is no ſmall ſin, whatever men intend by it.

XXIX. We all hold that Preaching, Prayer, or Sacraments, ſhould not be made ridiculous or contemptible, by the Miniſters incongruous, light, or otherwiſe unmeet and uncomly words; nor by tautologies, and ſuch an unmeet ſtile as tendeth to diſaffect the Hearers: (Though that Curioſity, which conſiſteth in pedantick, light, and frothy Speech, unſuitable to the Hearers edification, we diſlike.) And O that God would raiſe up enow ſuch for his Service, in the Church and World, as are able to expreſs true wiſdom, holineſs, and zeal, in words beſeeming the moſt Holy Majeſty, and the holy Things of which they ſpeak. But yet we judge that various Auditories ſhould have various Stiles, though none but clear, and ſpiritual, and ſerious: As a labouring poor man will chuſe a great piece of Brown Bread, before a little piece of Manchet, when idle tender Perſons will chuſe otherwiſe.

XXX. We are ſo far from holding it unlawful to uſe the Creed, and Commandments, and Lords Prayer, as ſome accuſe us, that we take them to be the Summaries of the Chriſtian Religion, as to matter of Belief, Deſire, and Worſhip; which the Church ſhould uſe and profeſs accordingly, and ſhould never be forgtoten.

XXXI. We are ſo far from being againſt Catechizing, as ſome have accuſed us, as that we take it to be a moſt needful thing, and no ſmall part of that work which both Miniſters and Parents ſhould perform.

XXXII. We are far from oppoſing that ſort of Confirmation, which conſiſteth in the ſolemn tranſition of [Page] Perſons out of the ſtate of Infant Communion into that of the Adult, by their ſolemn intelligent owning that Covenant with God, which they entred into by others in their Infancy. The Reaſons of which more than one of us have long ago publickly given to the World, (Mr. Hanmer, Mr. Baxter.) And the want of which we conceive is a great cauſe of the pollution of the Church, and of the increaſe of Anabaptiſts, who are ſcandalized at the omiſſion of it, and the turning it into a Ceremony or Formality.

XXXIII. We hold it a Duty for all Miniſters in their Adminiſtrations of Baptiſm, the Lords Supper, Abſolution, and in their Speeches of the dead at Burials, to go as far in charitable hopeful expreſſions, as Reaſon will allow; and to ſpeak and judge of men according to their own intelligent Profeſſions, not rendred incredible by proved contrary Expreſſions, or notorious contrariety of Practice; as being no ſearchers of mens hearts our ſelves: And where Diſcipline is truly exerciſed, ſuch words are meet, as otherwiſe are not tolerable. So that if we conform not to the Liturgy in our Adminiſtration of any of theſe Ordinances of Chriſt, and if we dare not pronounce of all the open Atheiſts, Infidels, Hereticks, Schiſmaticks, Rebels, Perjured, Murderers, Thieves, Adulterers, Drunkards, &c. who made not away themſelves, and were not unbaptized or excommunicate, that [God of his great mercy hath taken to himſelf the Souls of theſe dear Brethren,] nor give thanks for [delivering them out of the miſeries of this ſinful World,] nor pray to reſt in Chriſt [ [...]is our hope is this our Brother doth,] &c. it is not becauſe we deny any of this before granted, but becauſe we dare not renounce the Goſpel, that ſaith, [He that believeth not ſhall be damned,] and [without holineſs [Page]none ſhall ſee God,] and [Except ye repent ye ſhall all periſh;] and becauſe we are loath to preach to men all our lives, that which we ſhall contradict at mens burial, and tempt the ungodly to preſumption and damnation.

XXXIV. Many of us hold it lawful to keep Anniverſary Days of Thankſgiving, in commemoration of the great Mercies of God to his Church, by the Holy Doctrine, Labour, Miracles, Lives, and Sufferings of the Apoſtles, and moſt famous promoters of the Faith; ſo that Superſtition and prohibited Creature-worſhip be ſufficiently avoided. And thoſe of us that ſcruple ſuch Days of mans Inſtitution, yet take not this for any other than a tolerable difference among us.

XXXV. We are not againſt ſuch ſort of reading the ſound parts of the Apocrypha, as we may do by other good Books, ſufficiently diſtinguiſhed from other Scriptures, and uſed in due time and place; though we conform not ſo far as to declare our Aſſent and Conſent to the uſe of the Calendar, Preſcript, or Directory, which requireth them to be read in the Mornings, from Septemb. 27. and 28. till Novemb. 24. even Bell and the Dragon, Suſanna, Tobit, when as the Vulgar underſtand not the word Apocrypha ſufficiently, to diſtinguiſh them from the ſacred Scriptures, when they are equally called the Leſſons, and read in the ſame order. And we are confirmed in this part of our Non-conformity by the Articles of Religion, which diſcard the Apocrypha, and by the Learned Treatiſe of the late Biſhop Couſins, who hath fully proved that the ancient Churches received not thoſe Books into the Canon, and by many Doctors of the Church of England that charge them with Untruths: Some of us have ſeen the Writing (as on good reaſon is ſuppoſed) of a preſent Learned worthy Biſhop, who [Page] ſheweth that the words of the Angel in Tobit are a Lye, who ſaid that [he was the Son of Ananie of the Tribe of Naphtali:] And that ſo is his ſaying, [that the ſmoke of a Fiſhes heart will drive away all Devils, that they ſhall never return; when Chriſt tells us of ſome that go not out but by Prayer and Faſting.]

XXXVI. We are far from deſigning any abaſement of the Clergy, nor do we deny, or draw others to deny, any due Reverence and Obedience to them. And though we know that the bare Title and Office will never preſerve ſufficient reſpect, for the honour of the Clergy, and the ſucceſs of their work, without competent qualifications and labours of the perſons; yet would we rather hide than open or reproach the faults of ſuch as are tolerable in that ſacred Office, and would do our beſt for their work ſake, to promote the eſteem even of thoſe that differ from us, and of ſome that perſecute us. We know that the People are exhorted, to know thoſe that labour among them, and are over them in the Lord, and to eſteem them highly in love, for their work ſake, 1 Theſſ. 5. 12, 13. And to obey them that have the Rule (or Guidance) of them, and to ſubmit themſelves, Heb. 13. 17. 24. And that the Elders that Rule well are worthy of double honour, eſpecially they that labour in the Word and Doctrine, 1 Tim. 5. 17. We that take it for our Duty to honour all men, and ſubmit our ſelves to one another, would not deny any due honour to any of the Clergie that have any preeminence, either in age, grace, gifts, or by the Magiſtrates appointment, as his Officers (as aforeſaid,) or any way given them by Chriſt: We take it not for a Priviledge to be from under Government.

XXXVII. Our Non-conformity conſiſteth not in denying a National, Provincial, or other Church Form of [Page] mans invention and inſtitution: On theſe Suppoſitions:

1. So it be preſuppoſed that there is ſomewhat of Divine Inſtitution predetermined by Chriſt and his Spirit in the Apoſtles, (that is, 1. That there be ſuch Doctrine, worſhip, and Diſcipline as he hath commanded: 2. That there be ſuch Paſtors to exerciſe them, whoſe Office he hath deſcribed: 3. That there be ſuch ſtated Congregations or Societies in which they ſhall be uſed, even Neighbour Chriſtians aſſociated for Perſonal Communion therein. 4. That all theſe Churches enjoy the Priviledges granted them by Chriſt, and live in love, peace, and concord, and hold ſuch juſt correſpondence as is neceſſary thereto, and to the Common End and Good: All this is of Divine appointment.)

2. So that theſe Divine Inſtitutions be not violated by Humane, or by the power of man.

3. So that Humane Churches be not made equal and co-ordinate to the Divine, much leſs ſuperior, and ſuperordinate; as if they were to Chriſts inſtituted Churches, what a Kingdom is to a City, or a Regiment to a Troop, and Chriſts Churches were but ſimilar parts of the Humane Churches, that muſt rule them. But as the King is Epiſcopus exterior, or the Governour of the Churches ſo far as the Sword is to be uſed; ſo, circa ſacra, we have before ſaid, that he may make his own Officers, and conſequently Provinces for them, and Orders of their exerciſe: And the Churches in his Dominions may be ſo called one National Church, as he is the exterior Civil Governour of them all by the Sword, which indeed is but to be a Religious or Chriſtian Kingdom; as alſo, ab accidente, as theſe many Churches are under one Chriſtian (yea were he an Infidel) King; and as hereby they have the advantage of fraternal aſſociation and correſpondency [Page] for concord. But proper Denominations are from the Eſſential Form.

XXXVIII. It is no part of our Non-conformity to be againſt the due Uſe or Authority of Councils, or Synods of the Clergy. We hold, that when one is caſt out of one Church for a cauſe belonging to the Cogniſance of many, many may have occaſion to take Cogniſance of it: And the edification of each other, the ſatisfactory Debate of Difficulties, the preſervation of mutual Love, Peace, and Concord, may make Synods to be uſeful. But yet we hold that the major Vote of Biſhops in a Council are not thereby the proper Governours of the minor diſſenting part, nor of the abſent Biſhops; but that Councils are for Counſel and Concord, and not for direct Regiment of each other, (though together and aſunder the Paſtors are all Governours of the Flock.) And ſome of us have long ago publickly proved, that Councils were called General at firſt, but with reſpect to the Dominions or Empire of one Prince, and not as if they were Univerſal as to all the Chriſtian World; and that abſolutely Univerſal Councils never were, or ought, or can, or ever will be called; and that to pretend that a Papal or Imperial General Council is the Univerſal Law-giver of the World, and that they have a promiſe of Infallibility in what ever they determine, and that we receive our Faith in Chriſt upon their Infallibility given by him, (and ſo we muſt know that Chriſt maketh them Infallible before we can believe that he is Chriſt.) Theſe and ſuch other nonſenſe cheats which ſome are now agitating, are fit to delude none but the groſly ignorant, that are prepared for deceit.

XXXIX. Yet we deny not, but that God having firſt bound us to Unity and Concord as far as we can [...]ttain, (with loving forbearance in the reſt,) when a lawful Synod [Page] or Council hath determined of a way of Concord, on lawful Terms, in matters under their Power, there is an Obligation on all the particular Members, to forbear breaking that Union, and violating thoſe lawful Terms of Concord: For where there is not a Governing Law, there may be an Obliging Contract, or Conſent.

And whereas even the Papiſts now uſually teach that even a Councils Decrees bind not the Churches, at leaſt thoſe that had no Delegates, till by actual reception they conſent, be it known to the World, that on theſe Terms the Non-conformiſts in London ſeem to have ſome excuſe, if it had been only Indifferent things that the late Convocation had impoſed on them: For when the Clergy met to chuſe Clarks for the Convocation for London, (at Sion-Colledge,) the major Vote choſe Mr. Calamy and Mr. Baxter, (whom the Biſhop of London, according to his Power, did reject;) ſo that the City of London neither hath, nor ever had one Clark of their own chuſing in this Convocation which altered the Liturgy; but the Dignitaries, and the two Clarks choſen by the exterior parts of the Country, were the only Perſons hence accepted (that ever we heard of, or could learn:) And ſurely our after-conſent will hardly be alledged. And London is no inconſiderable part of England.

XL. We refuſe not the Renunciation of the ſolemn Vow and Covenant, as if we thought it bound us unto any diſloyalty, Sedition, or other ſin: For we are ready to profeſs, that it ſo obligeth no Man: It cannot make a Sin to be a Duty or no Sin, nor a Duty to our Superiours to be no Duty; nor diſoblige us from any part of our due Obedience to the King. Nay, we judge that we muſt not make our ſelves a Religion or Law by our own Vows, or bind our ſelves to any thing but what we [Page] are bound to antecedently by God; and ſo our Vows muſt be but ſecondary Obligations: And theſe being our own thoughts, we muſt needs hold accordingly, that this ſolemn Vow doth bind as to nothing, but what God doth bind us to antecedently himſelf; and what would be our Duty had we never taken it: And therefore ſhould we renounce this Vow, we ſhould ſtill take our ſelves bound by God himſelf to do all the good that in it was Vowed. Whether the Vow of a thing indifferent bind or not, we are not determining; but as we hold that no ſuch thing ſhould be Vowed, ſo we declare that it is none of our preſent caſe, as is aforeſaid.

XLI. We are ſo far from refuſing the Oxford Oath, or the Subſcription, upon any diſloyal or rebellious Principles, that we ſhall hereafter adjoin ſuch a Profeſſion of this Subject, as ſhall ſuffice with all Men of common humanity, and impartiality, to juſtifie our Principles of Loyalty, againſt Malice it ſelf.

And if yet Malice will go on to keep open our Diviſions, and keep us under Odium and unjuſt Suſpenſions, and provoke men to forbid us to preach Chriſt's Goſpel, by talking of the late Wars, and charging all on the Non-conformiſts, we ſhall now only crave their juſt Anſwer to theſe few Queſtions following.

Q. 1. Are they willing that ſo many of the Engliſh Non-conformiſts ſhall have leave to preach Chriſt's Goſpel freely, as never had any hand in the Wars? If they will procure us this, we are confident that the reſt that medled with the Wars are ſo few, and ſo ſelf-denying, that they will thankfully accept of this liberty for their Brethren, though they be ſilenced, or baniſhed themſelves.

[Page] Q. 2. Was it for matter of War that near two Thouſand Miniſters were ejected, or ſilenced, 1662? or for ſomething elſe? Was this the cauſe that Mr. Martin of Weeden, that loſt an Arm in the King's Army and War, could not have a day abated him in the Common Goal at Warwick, when he preached as a Non-conformiſt? And many other Inſtances we may give.

Q. 3. Did ever any of us that now addreſs our ſelves to you, go farther in our Principles than Biſhop Bilſon did, even in his excellent Book of Chriſtian ſubjection? we deteſted all that went beyond him in his Doctrine of Reſiſtance: Or did any of us ever go near ſo far as your famous R. Hooker in his firſt and his eighth Book of Eccleſ. Politie, (publiſhed long ago, and again by Biſhop Gauden, and Dedicated to the King,) whoſe over Popular Principles one of us, long ago, at large confuted: And were they ſilenced for this?

Q. 4. We humbly crave them that remember, and knew the Perſons, to bethink them, whether, 1. Moſt of of the Parliament, when the War began: 2. Moſt of the Weſtminſter Aſſembly, when they met: 3. Moſt of the Earl of Eſſex's Collonels, and chief Officers: 4. Moſt of the Lord Lieutenants of the Militia: 5. Moſt of the Parliaments Major Generals, in the Earl of Eſſex's time: 6. Moſt of the Sea Captains, in the Earl of Warwick's time: We ſay, Whether moſt of theſe (we think ten to one, and in ſome Inſtances twenty to one) were not Conformiſts? As ſure as Archbiſhop Abbots was, and all the Biſhops, ſave ſix, in his days; on whom Doctor Heyling layeth the cauſe of our Diviſions.

[Page] Q. 5. And is it juſt, that all the Conformiſts be therefore made odious, and all the Conformable Miniſters ſilenced for theſe Conformiſts ſakes, even ſuch as never had a hand in the buſineſs?

Q. 6. If the War had been raiſed only by Non-conformiſts, yet why ſhould a thouſand or 1400 Miniſters now, that were never proved guilty of any Wars, be ſilenced and ruined for other mens Actions; any more than the Conformiſts for the Archbiſhop of York's, who was a Commander for the Parliament?

Q. 7. Why ſhould no other penalty ſerve in this caſe, but ſilencing us? to the loſs or hazard of the innocent people. Is ſilencing us our ſuffering moſt, or the Peoples? If half the Bakers, Brewers, and Country Farmers had been in thoſe Wars, is there no way to puniſh them, but to put down their Trade, and forbidding them to bring Proviſion to the Markets? Would not puniſhing the innocent, as Drunkards or Whoremongers are puniſhed, ſatisfie you? Nor any thing but keeping them from preaching the Doctrine of Salvation? And that when the Fire conſumed the Churches, and when in many Pariſhes the tenth part of the People have no Church to go to?

Q. 8. Do you think that the Devil and the Papiſts had rather we were ſilenced, or not? Are they pleaſed with well-doing, and with that which promoteth the Proteſtant intereſt, and mans ſalvation? And hath the Proteſtant Religion been ſecured and advantaged by our uſage?

[Page] Q. 9. If it be that we Preach worſe than others, or Preach Sedition, or unſound Doctrine, why are not we accuſed of it, and judged upon proof? And why are we not ſuffered rather to Preach publickly, where witneſs may be had, than driven into corners, where Sedition or Hereſie may be hid by thoſe that Preach it?

Q. 10. If you ſay that our preaching is needleſs, Is not your own then as needleſs, if you preach the ſame Goſpel? And muſt you have Lordſhips, great maintenance, reverence, honour, and obedience, for needleſs preaching? And when ſome Pariſhes have ten thouſand, ſome twenty thouſand, ſome thirty thouſand, ſome it is thought fourſcore thouſand Souls, when three thouſand cannot come to hear in the Church, why is Preaching any more needful to thoſe three thouſand than to all the reſt? or to four perſons in a Village, than to thouſands in Cities? When our Preaching and other Miniſtration ceaſeth to be notoriouſly needful, we profeſs our ſelves joyfully willing to ceaſe: Our Fleſh had rather have eaſe, and a gainfuller Trade of life, than ſpending-labour, with poverty, reviling, ſcorn, and impriſonments.

XLII. To conclude, As far as we are able to underſtand the moſt learned, ſober, judicious Conformiſts, by their own words to us, and their Writings, they differ not at all from us about the matter it ſelf, which we deny Conformity to, but confeſs it to be unlawful, (as to the hardeſt points of the impoſed Subſcriptions, Oaths, and Declarations, and Covenants;) but they only take the words in ſuch a ſenſe, in which we our ſelves could take [Page] them, were we perſwaded that it were indeed the true meaning of them. And do they that are as much as we againſt that ſenſe which we diſown, and agree with us in the matter, deſerve liberty, honour, and preferment, for otherwiſe interpreting the words of the Law, which the Law-givers themſelves will not interpret? And doth our ſuppoſition that the Law-makers mean properly as they ſpeak, deſerve ſcorn, ſilencing, and Goals, from them that will not expound them to us? The righteous God will be Judge between us.

For inſtance, 1. By [Aſſent] in the Declaration required, we underſtand [Believing it to be true.] But the Conformiſts that we ſpeak of, underſtand only [a Belief that I may uſe it.]

2. By [all and every thing contained in the Book] we ſuppoſe is meant [all and every thing indeed:] But they ſay, only the Forms to be uſed are meant, and many other things in the Book not meant.

We find after named [Unfeigned Aſſent and Conſent unto, and Approbation of the ſaid Book, and to the uſe of all the Prayers, Rites, and Ceremonies, Forms and Orders therein contained and preſcribed,] we think here Approbation and Aſſent are more than Conſent to uſe; and we think that the uſe of all the Orders is more than the uſe of the Forms: We think that no Word in the Book was intended to be uſeleſs, and that the Doctrines, Calendars, (even that untrue one to find out Eaſter-day) Rubricks, and Directories, have each their proper uſe. We ſuppoſe that the foregoing words of the Uſe, are the End, and the Form of the Declaration is the [Page] Means to ſecure that Uſe as the End, and that the Means hath more in than the End.

3. Some of them ſuppoſe, that denying Chriſtendom to Chriſtians Children, for want of Croſſing, or Godfathers, and denying Communion to true Chriſtians that receive not kneeling, are none of the Orders to be uſed: But we think otherwiſe.

4. Some of them think, that [Admitting none to the holy Communion, till they be Confirmed, or deſirous to be Confirmed,] though it be the very words, is none of the Orders which they Conſent to uſe; (and we never knew any uſe it by any tryal of mens deſires:) But we think that nothing in the Book is intelligible, if ſuch plain paſſages are not.

5. Some of them by the words at Burial [that thank God for taking to himſelf the Soul of this our dear Brother, out of the miſeries, &c.) underſtand not his Salvation, but his going out of this World: But we think otherwiſe.

6. When only [the unbaptized, ſelf murderers, and excommunicate] are there excepted, ſome ſay, all others are meant that ought to be excommunicate; and ſo every Prieſt is made the Judge who ſhould be Excommunicate: But we think, that Exceptio particularis firmat regulam in non exceptis.

7. They think that the Words in the Canon [that Nothing in the three Books is contrary to the Word of [Page]God,] are meant with exceptions as to [Nothing] or to [Contrariety:] But we take [Nothing] for [Nothing,] and [Contrary] for [Contrary.]

8. Some of them ſay, that the Church being the Maker of theſe Impoſitions, we are to take them in the Churches ſenſe, which the Biſhops may ſignifie. But we think, that we muſt take them in the ſenſe of the King and Parliament, as the Law-makers; and that no Church or Biſhops can alter our Religion, or Articles, or Subſcriptions, by an Expoſitory Power.

9. Some of them think, that the words [on any pretenſe whatſoever] in the Subſcription, have exceptions: But we know not how any words can be more excluſive of exceptions.

10. Some of them think, that [by any Commiſſioned] is meant only [Lawfully Commiſſioned,] and ſo Subjects are left to judge of the Lawfulneſs: We find there no ſuch Limitation or Expoſition.

11. Some of them ſay, that by [the Government of the Church, not to be altered] is not meant the Lay-Chancellors uſe of the Keys: But we think, that their actual Government is the Government actually.

12. Some of them ſay, that by [no change or alteration] is meant only of the Eſſence of Epiſcopacy: We take [no alteration] for [no alteration.]

13. Some of them ſay, that by [not endeavouring] is meant only [not ſeditiouſly, or by ill means:] We [Page] think, That ubi DEX non diſtinguit, non eſt diſtinguendum.

14. Some of them think that no Law or words impoſed muſt be expounded contrary to Gods Law, or any former Law, or to the King's or Peoples rights. But, 1. That is to ſuppoſe that men cannot contradict themſelves or God, or do unjuſtly. 2. And then whatever Oaths men put on us we may take them, were the words never ſo falſe or impious, becauſe the meaning muſt ſtill be judged good.

15. Some ſay that we muſt put the beſt ſenſe on impoſed Oaths, and Covenants, and Subſcriptions, that the words can be ſubdued to: We think that they muſt be taken in the ſenſe of the Law-makers, which is to be judged of by the uſual meaning of their words, unleſs themſelves do otherwiſe expound them.

And ſo in many other Inſtances, the Conformiſts ſay that they would not Conform themſelves, if they underſtood the words as we do.

Seeing then that all theſe worthy Conformiſts before mentioned do confeſs, that if the words of the Laws be properly to be underſtood, and not with their limitations, then the Conformiſts are in the wrong, and the Non-conformiſts in the right; we conclude with theſe few Queſtions.

Q. 1. Whether we owe not that honour to our Law-makers, as to ſuppoſe that they are able, and willing, to ſpeak intelligibly?

[Page] Q. 2. Whether they would have men left as to the Oath of Allegiance, and all other Oaths and Laws, to ſubdue the Law-makers words to any ſenſe that the Subject thinks lawful; and to make themſelves Judges of the ſenſe, by departing from the common uſe of the words, without proof that the Law-makers meant otherwiſe?

Q. 3. Whether there be need of much Learning, Conſcience, or Honeſty, to ſtretch the words from their ordinary ſenſe, more than to do otherwiſe? And whether ſo to do would deſerve honour and preferment, and to do otherwiſe be a Crime that deſerveth ſilencing, and ruine?

Q. 4. Whether their way of Expoſition, or ours, tend more to promote Perjury and Equivocation; and which more ſecureth Truth and Honeſty?

Q. 5. If once the Conſcience of Oaths and Covenants be relaxed, by ſtretching words to the takers intereſt, are not the Lives of Princes left in danger, and the Bonds of common Converſe looſened?

Q. 6. If this muſt be the cauſe of our ſufferings, and ſilence; is it not juſtice ſo to tell the World, and write it on our Croſs, that we are ſilenced and laid in Goals, becauſe we dare not take Oaths and Covenants, impoſed in Terms excluding limitations and exceptions, in a limited excepting ſenſe, without the Explication of the Law-makers?

[Page] Q. 7. And if we muſt be ſo uſed, whether any in the whole World be more unfit to ſilence, impriſon, fine, reproach, and ruine us, for miſ-underſtanding the words which we are to Subſcribe or Promiſe or Covenant in, (viz. for taking [none] to mean [none,] [nothing] to mean [nothing,] [not any] to mean [not any,] contrary] to mean [contrary,] [all] to mean [all,] than thoſe that while they are ſet to ruine us, will by no intreaties, after our almoſt fourteen Years ſufferings and expectations, be prevailed with to procure us an Expoſition of the ſenſe of any of theſe ſo much controverted words? We are more confident that the Law-makers can more certainly, and infallibly expound their own words, than the Pope or Council can expound Theological difficulties: And if our Accuſers will not once endeavour to procure them ſo to do, nor be intreated to conſent it, when Conformiſts and Non-conformiſts are chiefly diſagreed about the Interpretation of them; and when our preaching or ſilence, honour or reproach, maintenance or poverty, liberty or impriſonment, yea, and much duty or ſin in the Body of the Nation, lyeth upon the reſolution of this Controverſie, (what is the Law-makers meaning,) we will ſtill refer all to him that judgeth righteouſly, who will ſhortly finally end the Controverſie; praying to God, though Men will not hear us, to open our Lips, that our Mouths may ſh [...]w forth his praiſe; that he will make ſpeed to ſave us, and make haſ [...]e to help us; that he, whoſe ſervice is perfect freedom, will defend us his humbled ſervants in all aſſaults of our Enemies, that we ſurely truſting in his defence, may not fear the power of any Adverſaries; [Page] and that theſe evils which the craft and ſubtilty of the Devil or Man worketh againſt us be brought to nought, and by the providence of his goodneſs they may be diſperſed, that we his Servants being hurt by no perſecution, may evermore give him thanks in his holy Church; that in all our troubles we may put our whole truſt and confidence in his mercy, and evermore ſerve him in holineſs and pureneſs of living; that he will forgive our Enemies, Perſecutors, and Slanderers, and turn their hearts; eſpecially that he will ſave our Poſterity from their Curſe, who ſay, The Blood be on us, and on our Children. For we are not againſt ſuch a Liturgy as this.

POSTSCRIPT.

Reader,

IT was intended that a ſhort Account of the Nonconformiſts Judgement, about the Power of Kings, and the Obedience of Subjects, ſhould have been added; but by reaſon of ſome Mens aptneſs to be offended at all ſuch Publications, and becauſe of the preſent diſperſion of the Collectors, it is pretermitted, with this Profeſſion, That they ſhall at all times be ready to give ſuch Account of their Judgements, when Authority ſhall call them, or allow it, as ſhall ſatisfie all impartial Men, that they are haters of Diſloyalty, Sedition, Rebellion, and Schiſme.

FINIS.

Information about this book

Title statement

The judgment of non-conformists about the difference between grace and morality

Baxter, Richard, 1615-1691.

Edition statement

1676

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A69536

ID [STC]

Wing B1292_VARIANT

ID [STC]

ESTC R16284

ID [EEBO-CITATION]

12545518

ID [OCLC]

ocm 12545518

ID [VID]

63040

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A69536)

Transcribed from: (Early English Books Online ; image set 63040)

Images scanned from microfilm: (Early English books, 1641-1700 ; 305:11b)

Source

— The judgment of non-conformists about the difference between grace and morality, Baxter, Richard, 1615-1691..

Extent

123 p.

s.n.],. [London :: 1676.. (Statement of responsibility appears on t.p. of The second part of the non-conformists plea for peace.) ("The judgment of non-conformists of things indifferent commanded by authority," "The judgment of non-conformists of things sinful by accident, and of scandal," and "What meer non-conformity is not" each has special title page.) (Printed and suppressed in 1676 and is here issued in the original sheets.) (Place of publication from Wing.) (Reproduction of original in University of Chicago Library.)

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