say that they are certain of their own Salvation I know that many excellent Protestants have made it the sense of that article of the Creed I believe that my own sins are pardoned and say that this Proposition My sins are pardoned is de fide Divina And yet I know that in propriety and strictness of speech which should be used in Controversies it is not true I know that many of the School-mens assertions are commonly rejected as erroneous because they are not commonly understood I know that Luther maketh the Doctrine of Justification to be Articulus stantis vel cadentis Ecclesiae and yet I know that Ludovicus le Blank of Sedan in his Theses hath greatly narrowed the difference and understands it much better than Luther seemeth to have done Which I may say also of Bucer Conradus Bergius In Praxi Cathol Ludov. Crocius and many other such Conciliators And that Luther on the Galatians is so acceptable to the Antinomians that I conceive divers passages in it have need of as candid an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Doctrine of Scotus and many Papists on that point I am my self a Christian and that is my Religion and I own the name Protestant for no greater reason than because it is the Protestant Religion to be meer Christians and to protest against the Roman Superadditions and depravations of it And so to be a Protestant and to be a meer Christian adhering to Scripture sufficiency as the test and terms of Union and Communion are all one Yea if any one doubted of the Canonicalness of the Canticles Esther or some one or few Books and acknowledg the main body of the Scriptures and the ancient articles of faith I would not cast such a one from my Communion And these terms or none I have foretold it you oft must heal the Church if ever it be healed And till the Papists will see the equity of these terms it is our great advantage that the certain truth of all our Religion is so fully acknowledged But 2. as long as we let others alone with their additions why may they not live in peace with us and let us alone without them All men are united in the Essentials of Humanity though they are not all of one complection stature or degree of strength And if any be so peevish that he will associate with none that are not of his own complection the separation is the effect of his folly which may possibly be cured and till it be cured both the fault and the suffering is his own If a Law were made that none shall live in the Kings Dominions but men of a Sanguine complection and of a strait and comely person and of such a proportion of tallness and of strength and of flaxen hair this Law would necessitate a separation and diminution of the Kings subjects from generation to generation But if the Law be that all English men that will live after the rules of Reason Honesty and Society shall have the priviledges of subjects if an hundred thousand had got a conceit that they may not lawfully be of the same Kingdom with any but men of their own complection and stature as aforesaid this is a cureable folly and the Law-makers may say we have done our parts for universal society and it is not we that make it impossible or hinder it and men in time may come to reason We refuse not them but they refuse us If you make things necessary and of common agreement to be your terms of Union Greeks Abassines Armenians Romans may take their own way and every one without injury enjoy his own be it wisdom or folly upon these terms But if you unite upon any other terms you make Laws for schism even for the exclusion of all that are not of your mind For Hales his Doctrine is true in the judgment of all men save the guilty that the Imposer of unnecessary doubtful things is the Schismatick or cause of all the schism So that there is no true union to be expected with Rome or any others but on the terms of primitive simplicity or which all true Christians are agreed in And they are no good terms which induce the authors through the force of interest to say that none in the world are good Christians that are not of their cut and strain and wear not their livery and lace not their coats in the Imposers mode 4 And as long as we take nothing from the men of various modes and fashions by unity in the Essentials of Humanity and Christianity to imagine that it is the way to union to force all Dissenters to their modes is but to renounce union and to gratifie a distant party so far as to make them laugh at us as fools and hope ere long to get us at their mercy and thereby to lose disoblige and destroy those that are nearer to us and would indeed be our friends and strength and to become enemies to our own families rather than to displease the people of France by not wearing their fashions 5. And if you had attained a seeming union with the Papists you are not sure it will hold seven year For their Religion still thriveth and thereby changeth and is yet far short of its maturity in all likelihood For General Councils make their Religion and who knoweth how many General Councils of forty Bishops perhaps like that at Trent for a great part of the time there may yet be and what alterations of Religion they may make And are you sure you can go along with them in all as far as they will go If you must break at last unite not on such mutable terms at first But there 's no talking to men whose interest and passion and partiality is the maker of their Religion It is not my purpose to speak any of this either to one of Grotius's mind if Saraviad and the Book called Grotius Papirans be credible or if he be that man that wrote the Discussio Apolog. Rivet who would have us unite upon the acceptance of all the Councils even that of Trent nor to such as come as near them as Mr. Thorndike nor any of that degree of affinity For I suppose they are already gone out of the hearing of such a voice as mine Yet still remember that I am not setting a Law no not Christs Law to your selves for the rule of your own opinions or practices If you will please the Papists by coming yet nearer them even nearer than the learned Forbes Bishop of Edenburgh did if you will have more of their Doctrine Discipline and Worship take it if it will do you any good But why must all others needs be of your judgment or those be of your way that are not of your judgment And why cannot you unite with the Papists if you will without destroying the Protestants or renouncing them Unite in things necessary and hold and use the rest as matters of liberty and it will
AN APOLOGY FOR THE Nonconformists Ministry CONTAINING I. The REASONS of their PREACHING II. An Answer to the Accusations urged as Reasons for the Silencing of about 2000 by Bishop Morley Bishop Gunings Chaplain Dr. Saywell Mr. Durel the nameless Ecclesiastical Politician and Debate-maker the Counterminer H. Fowlis Dr. Good and many others III. Reasons proving it the duty and interest of the Bishops and Conformists to endeavour earnestly their Restoration With a POSTSCRIPT upon Oral Debates with Mr. H. Dodwell against his Reasons for their Silence And a Scheme of INTERESTS Written in 1668 and 1669 for the most of it and now Published as an Addition to the Defence against Dr. Stillingfleet and as an Account to the Silencers of the Reasons of our Practice By RICHARD BAXTER 2 Tim. 4. 1 2. I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom Preach the Word Be instant in season out of season reprove rebuke exhort with all long-suffering and doctrine London Printed for T. Parkhurst and D. Newman at the Bible and three Crowns in Cheapside and at the Kings Arms in the Poultry 1681. To the Right Reverend Dr. Compton Lord Bishop of London Dr. Barlow Lord Bishop of Lincoln Dr. Crofts Lord Bishop of Hereford Dr. Rainbow Lord Bishop of Carlisle Dr. Thomas Lord Bishop of St. Davids Dr. Lloyd Lord Bishop of Peterborough and as many more as are of their Moderation and love of our Common Peace and Concord Right Reverend Fathers and Honourable Lords YOU are not the men that resisted and frustrated our earnest endeavours and hopes of Concord at his Majesties return 1660 and 1661 nor made the Act of Uniformity or the rest by which we suffer nor have you been the makers of any Engines to wrack and tear in pieces the Church and Kingdom at such a time when they groan'd and beg'd and hoped for healing I therefore direct this Apology to you and all others of your moderation in some hope though evil men and deceivers grow worse and worse You are reputed among us Nonconformists not only true to the Protestant Cause but lovers of good men and no lovers of cruel silencings violence or blood Though I know but few of you I have reason to believe this fame and some of you have publickly declared your moderation to the world If then the ancient Christians might present their Apologies in hope to Heathen Emperors may I not do so much more to Christian Bishops to moderate Bishops and lovers of peace If yow are wiser and better than we you are as much more merciful and peaceable than we and as much more against all hindering the Gospel and weakening or dividing the Churches of Christ by unjust silencing restraining or persecuting any faithful Ministers or Christians and you are more sensible than we with what deep sense men will shortly hear In as much as you did it to one of the least of these my brethren you did it to me You have then more of the wisdom from above which is first pure then peaceable gentle c. Jam. 3. 17. and you have a deeper Impress of that holy LOVE by which all Christs disciples must be known Interest is supposed to Rule the World And the grand design of Satan is to set up some fleshly sinful interest in Rulers and Teachers and People which is contrary to the Laws and interest of Christ and then he hath made a Virtual War Carnal Interest will not yield and Christ will not yield nor change his Laws Carnal interest will expound them for it self and so secretly and powerfully byas the judgment that even Learned men when they warp and err shall not perceive it but verily think that it 's all for God We are commonly supposed to be against your interest and that this will make us continue unreconciled to the gratifying of them that have no low game to play by the contrived means of our divisions If your chosen Interest be the furthering of holiness and everlasting happiness by sound and serious preaching of Christs Gospel worshipping God that is a Spirit in spirit and truth and yet with all reverent decency and order and living according to the Laws of our Universal Head in soberness righteousness godliness and in love and peace with one another God forbid that we should be against your interest And this is your interest indeed He that is most for it we account the best and wisest man And if your Dignity Wealth and Honour be your Interest subordinate to the greater as it is highest in the ungodly I beseech you think not we are more even against that than we are indeed I had rather be ruled than rule but God must be first obeyed God knows I envy not your dignity or wealth I have proved in the end of this book that our Restoration is greatly for your interest and that none have done more against you than those of your own tribe that have had the greatest hand in our silencing and suffering Give me but a sober understanding man to deal with and I undertake to shew him that by a meer Reforming of the Parish-Churches so far as your selves confess to be desirable and just with such a limited Toleration of peaceable sound Christians as Christian Reason must acknowledge necessary We may be brought yet to an happy Concord and a better Reformation than England yet ever saw without doing the least wrong or hurt to the Diocesans It is usually said that England had more respect to the principles of Augustine in Doctrine and of Melancthon and Bucer in the points of Reformation than of Calvin Luther or any other And as to Cranmer Ridley Cox and the other Reforming Bishops I verily believe it I know no Divines whose judgment I more consent to than Bucers and Melancthons O that all our Clergy would read and weigh what Bucer saith copiously and vehemently for Parish-Discipline and pure Communion de Regno Dei de Animarum Cura in censura Liturg. specially de Confirmatione and what he saith of Pastoral Government Ordination and Order and of imposing such Ceremonies as ours It was written in England and for England And that they would read what Melancthon saith in his Epistles of the Pestilent design of the Papists that would lay the validity of our Ministry and Sacraments on an uninterrupted succession of Canonical Episcopal Ordination that they may make the judgment of their Councils more effectual than of Christ and his Spirit in the Scriptures and what he saith against these cheats And verily we have little worldly interest to draw us to be enemies to yours And I still profess that in all my experience those called Nonconformists did heartily love honour praise and hear a Bishop or Conformist that preached and lived seriously spiritually and in Christian Love such as through Gods mercy we have had many yea if he preached and lived better than Nonconformists they
baptizing them c. teaching them to observe all things whatsoever I have commanded you and lo I am with you always to the end of the world And Eph. 4. 10 11 12 13 14 15 16. it is ordinary Pastors as well as extraordinary that are the gift of Christ for that work which is to be done unto the end for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledg of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ c. It is true we be not called as Apostles were but several modes of Vocation make not several Originals of power We are under the same Master and have our Office from Christ and hold it under him as well as they and have his command as well as his gifts to exercise it to the end Therefore if Apostles must obey him by constancy so must we As Apostles are separated to the Gospel of God so are we by our consecration Rom. 1. 1. and therefore are commanded to give up our selves wholly to this work and to continue in Doctrine that we may save our selves and them that hear us 1 Tim. 4. 15 16. It is not only Apostles who yet call themselves fellow Presbyters 1 Pet. 5. 1. that are Stewards of the mysteries of God and must be so accounted of and therefore must be faithful to the trust that Christ their Master placeth in them 1 Cor. 4. 1 2. For ordinary Pastors are so called Tit. 1. 7. And surely it is not only Apostles that are meant Mat. 24. 45 46 48. VVho then is a faithful and wise servant whom his Lord hath made Ruler over his houshold to give them meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing Verily I say unto you that he shall make him ruler over all his goods But if that evil servant shall say in his heart my Lord delayeth his coming and shall begin to smite his fellow servants and to eat and drink with the drunken c. Here observe 1. That those have a Charge and Law immediately from Christs mouth who are his Ministers or Stewards to feed his flock and not Apostles only 2. That they are the Rulers of his house and Judges of the season of feeding his houshold 3. That they must be found so doing at the coming of Christ who liveth till then 4. That this is that coming when he will make the faithful Rulers over all his goods 5. That smiting fellow-servants and glutting the flesh with fulness are the marks of wicked Ministers that Christ will damn 2. Those Texts also must be considered that plainly plead for the necessity of Preaching when forbidden by Magistrates Act. 4. 19. 5. 28. Whether it be better to obey God or men judg ye Ordinary as well as extraordinary Ministers are intrusted with the Word and Sacraments and commanded by Christ himself in his Law to constancy and faithfulness And ordinary Ministers as well as Apostles must obey God rather than men The Sanhedrin had not the face to deny it as Dr. Hammond noteth and therefore the Apostles lest it to their Consciences to judg 1 Cor. 9. 14 16. Necessity is laid upon me yea wo is unto me if I preach not the Gospel To talk now of impertinent disparities is but the shift of those that have very gross wits to work upon that will be abused by any thing Paul spake this of himself but was it of himself only as extraordinarily called If you so put off all that is spoken to and of Apostles you will lose your strongest argument for Episcopacy which is fetcht from the Apostles power And you will cast by most Texts that all Ministers and Christians are obliged by to a great part of their duty Is there a necessity laid on ordinary Pastors also or not If you say not speak out that you may be understood If yea then wo be to them also if they preach not the Gospel though Rulers be against it as they were against the Preaching of Paul Necessity was laid on Paul by a voice from heaven and necessity is laid on us by the word of God in Scripture when Ordination hath consecrated us to the office and wo to them that feel not the obligation of Necessity Act. 4. 29. And now Lord behold their threatnings and grant to thy servants that with all boldness they may speak thy word Mens threatnings will not dispense with us as to the duty of Preaching boldly Obj. Men did not give the Apostles their power and therefore men could not take it away Ans. 1. Men give not any Pastors their office or power but only 1. Design the person that shall receive it from Christ as is aforesaid 2. And Ministerially invest them with it as a servant delivereth possession by a Key or twig or turf who yet is none of the Giver of the Right as from himself 3. And Magistrates give Liberty of Exercise and so they might do to the Apostles 2. Men gave the office to other Ministers in those times in the same improper sense as they may be said to give it now Almost all the Princes and Rulers in the world where the Gospel came were against the Preaching of it and many of them forbad the Preachers And yet the universal consent of all the Churches and chief Martyrs hath still been that their Prohibitions would not warrant the Pastors to give over Preaching And hear the Holy Ghost also in this case 2 Tim. 4. 1 2. I charge thee before God and the Lord Jesus Christ who shall judg the quick and the dead at his appearing and his Kingdom O dreadful charge preach the word be instant in season out of season reprove rebuke exhort with all long-suffering and doctrine Sure the Spirit of God foresaw what would be said against Preaching in our times was not Timothy ordained by man Did he not preach against the Rulers will and yet must he do it in season and out of season on so severe a charge O Lord forgive all our omissions and negligence which hath been occasioned by the will of man against the will and interest of Christ So 1 Tim. 6. 13 14. I give thee charge in the sight of God who quickeneth all things and before Christ Jesus who before Pontius Pilate witnessed a good confession that thou keep this commandment without spot unrebukeable until the appearing of our Lord Jesus Christ c. What Commandment why the Laws for the Ministry before laid down But what if the Rulers be against it That was undoubtedly expected and yet you see the terrible charge till the appearing of Christ. Therefore as one that was to be judged as an offender for his Ministry at the Bar of man he exhorteth him 2 Tim. 1. 8. Be not thou ashamed of the testimony
ever it be the question only VVhether this man or that man be fittest to have his countenance and maintenance and to be by him allowed to preach when only one of the two is needful we shall never speak against him for chusing according to his judgment as long as meer hereticks impious or intollerably unable ones are not chosen But if many hundred worthy Ministers shall be forbidden to Preach at a time and in a Land where many hundred thousand souls do wofully cry out for help as lying in damnable ignorance and sensuality and ungodliness in this case we say that no Rulers may forbid such Preaching 3. The Objectors seem to intimate dangerous Doctrine that if a King should not be a Christian or of the right Religion he lost his power over the Church which is false however maintained by the Papists The Heathen and Infidel Rulers had the Government of all their Subjects Christians and Apostles as well as others They wanted aptitude to do it well and therefore some of them persecuted But they wanted not Authority a King loseth not his Authority when ever he loseth his aptitude to use it rightly Christian Kings only can rule the Church well but others also are its authorized Rulers and there is no external coactive power at all but in the Kings or Magistrates be they Christian or Infidel 4. Christ himself did not set up a Kingdom of this world or worldly nor exempt himself from the Government of the Rulers Nor did his Apostles exempt themselves or the Church Paul Rom. 13 c. and Peter call on all Christians to honour the King and to be subject to the higher powers for conscience sake Mark then in this how little our case doth differ from the Apostles when they were forbidden to preach not by Usurpers only but by lawful Rulers to whom they professed conscientious subjection and yet must obey God rather than those very Rulers 5. Christian Rulers are the Churches nursing Fathers and have more obligation than others to build it up but no more power to pull it down They have all their power as Paul had his For edification and not for destruction It was never referred to them to judg as I have before said whether there shall be a Church or a Christ or a Ministry or whether souls shall be saved or damned or the Gospel Preached where it is necessary to Salvation or not But only by whom and in what order which best furthereth mens Salvation it shall be Preached If a Magistrate as a Magistrate may not forbid necessary Preaching much less may a Christian Magistrate as Christian who is more obliged to promote it This therefore altereth not the case 6. The Sanhedrin and Herod and other Jewish Rulers had such real Authority as Christ did not disown of the same nature with Jehoshaphats and Hezekiahs If therefore these were not to be obeyed when they forbad necessary Preaching then lawful Rulers in that case are not to be obeyed 7. The Arrian Emperours had lawful Power of coactive Government over the Church and yet the Orthodox Bishops never thought it their duty to cease Preaching in Conscience of obeying their commands Though they were forced oft to quit their present Stations Let not any Cainite here say that I compare our Rulers to Arrians For I only argue that if an Arrian Emperour had true Authority and yet when he thus abused it was not to be obeyed by forbearing to Preach the same must be said of others that have authority in case of the like Prohibitions 8. Christ setled Pastors over his Churches 300 years before there were any Christian Princes or States By which he shewed that though Princes are the true Rulers of Pastors yet Pastors are more necessary to the Being of the Church and to Salvation of the people than Princes are and that Pastors hold not their office from Princes nor at their will unless you think they had no true power till Constantines reign 9. Magistrates may not hinder a sufficient number from entering into the Ministry else the meaning of Christ must be Pray the Lord of the harvest to perswade Kings and Rulers to give leave to men to become labourers Therefore they may not hinder a sufficient number from labouring when they are entered 10. Magistrates cannot dispense with absolute lawful Vows to God at least about necessary duty This all Protestant Divines maintain in their Writings against the Papists who plead for the Popes power to dispense with Vows But our enterance into the Ministry had the nature of an absolute lawful Vow and was done by the Magistrates encouragement For in it we did solemnly devote our selves to the Sacred office and work 11. Magistrates are Christs Officers and Servants and have no power but from him and for him as the Justice and Constable are under the King Therefore they have no power against him Therefore they have no power to forbid the necessary Preaching of the Gospel and where it is not necessary we confess their power 12. If the Magistrate might degrade Ministers or absolutely forbid their work then it would follow that one Prince hath the Government of all other Princes Dominions or else that all Princes on earth must agree to the degrading of a Minister For it is fully proved by Divines of all parties except some of the Independents that Ministers at their Ordination are as Christians at their Baptism entered into a Relation to the Universal Church and not only to one particular Church And therefore he that is removed from one Church or Kingdom is not removed from the Ministerial office which continueth as towards an indefinite object Yea we are first in order of nature related to the unconverted world as we have capacity Go teach all Nations baptizing them will be Christs Law to the end of the world And if they cannot degrade they cannot take away the power of exercising the office statedly but only suspend it for a time or limit the exercise or regulate it by their governing power on just occasions and governing an office is not nullifying or destroying it Obj But if the Magistrate may suspend them and deny them liberty in his dominions then it is he and not every Minister that is to judg who deserveth such restraint 1. If you speak of publick judgment which is the publick decision of a controverted cause no doubt it is only the Magistrate that is Judg in foro civili No Pastor may enter into the Judgment seat and judg his own cause But if you speak of a private judgment of discerning every mans reason is the discerner of his own duty for he cannot do it without discerning it 2. The Magistrate is to judg publickly but not as he list as left to his own will but as an officer of Christ under the regulation of his Laws as our Judges are regulated by the Kings Laws The King may judg between an Infidel and a Christian whether Christ be the
of mercy as Preaching the Gospel is Though they were as maliciously and petulantly affected toward them v. 16. as was possible yet had they nothing to object or except against the whole action But Peter and John made light of their interdict or terrours and told them plainly that they were commanded by God to preach and that in all reason God must be obeyed before them or the greatest Magistrate on earth and that they themselves could not but confess so much And so not knowing what else to say to them being not able to deny the force of their argument they wanted our new wits they added more threatnings if possibly they might terrifie them and so dismiss'd them having nothing to lay to their charge And if Mr. Middlesly in Lancashire had brought out the many thousand people converted by him which Dr. Ames mentioneth had it not been a silencing argument against his silencer as well as the Cure of a lame man here was And on 1 Thess. 2. 15 16. It being unreasonable that they which have cast off obedience to God should persecute all men that come to tell them of their duty And this generally is the ground of their quarrel to us that in spight of their prohibition we preach to the Gentiles use means that they might repent of their Idolatries c. By which and the former things the Jews do so fill up the measure of their sins that the wrath of God to the utter destruction of them is now come out upon them already denounced and within a very little while most certain to overtake them I apply it no further than to tell you that if you will still chuse our Suffering as more desirable than our Preaching the Gospel of Christ your arms will sooner be tired with striking than faithful Ministers will be tired with Sufferings and you will be sooner a weary of smiting with the Sword than they will be with preaching the Word under all your pressures And when your nets have taken only the Greater fishes the lesser fry will all get through and become more numerous and in time as Great as those you took and will make the vanity of your trade apparent and make you one day wish that you had left such nets and with Peter and them have been fishers of men to win them rather than to destroy them 26. Obj. But Castellanus his objection against Bicot elsewhere cited out of Scaliger is their greatest strength who said Aristotle was against Monarchy Here they may borrow that by deceiving which by disputing they could not prove The Counterminor and many others like minded endeavour to make Rulers and people believe that it is Rebellion that is in our hearts and that it is only the renouncing of a Rebellious Covenant that we stick at and the Renouncing of Subjects taking arms against the King and any commissioned by him and therefore the silencing of such as cherish the principles of Rebellion is necessary And they think that this Oven gapeth so wide and is so hot that here they may boldly challenge our answer Ans. If men have any remnants of justice and modesty left they shall be constrained to confess that my Answer to this Objection is satisfactory I. I take that man to be an enemy to God to Kings and to Mankind who will maintain that there is any such thing in the world as a lawful unlimited Monarchy or humane Power and therefore wonder that Bishop Morley did put the denial of this among the accused passages of my Political Aphorisms where I expresly speak of Gods Limitation 1. He is an enemy to God that asserteth this because he thereby denieth God to be the Universal Soveraign who hath made Laws for all Kings who are all his Subjects and as they are finite receive but a finite power from him It is Atheism to deny Gods Soveraignty Hath not God forbidden Kings Idolatry Perjury Blasphemy Murder Tyranny Oppression Adultery c 2. He is an enemy to Kings who will render them odious to mankind by drawing such a picture or description of them as to say A King is one that is absolutely unlimited in his power and therefore may deny or blaspheme God and may destroy City and Kingdom and kill all the innocent people when he please 3. He is an enemy to Mankind that would bring them into such slavery under such a Monster and tell them If your King send but a few Commissioned executioners to command all your Heads and murder Senate City and Countrey Parents and Children and burn up all your dwellings neither the Law of Nature or of the Land will allow you to defend your selves against them Who will defend such a monster in War against his enemies when no enemy can bring them into greater slavery II. Almost all mankind on earth agree that all humane Power is limited and that Propriety is in order of nature antecedent to regiment which is to order the use of propriety Men are born with a propriety in their lives members and health And Nature giveth them a propriety in their Children and Contract in their Wives and natural Industry in the fruit of their labours And what am I that I should deny all this and seem wiser in Atheism and Inhumanity than almost all the world III. It is a known thing that Tyranny is the great hinderer of the Preaching of the Gospel and so of the Conversion and saving of the World Why is not the saving truth of God preached among Heathens and Mahometans who are five sixth parts of mankind and among Papists who are the fourth part of the other sixth but because Tyrants will not suffer it And no friend of God Christ or man then should set up or plead for such an evil IV. To stop the mouth of Malice it self I here truly adjoyn the profession of my judgment about all this Controversie and Accusation I do Assent and Consent to all that is said for the Power of Kings and the obedience and patience of Subjects in all the Word of God in all the Confessions which ever I yet saw of any Christian Church Reformed Greek or Papist except what exalteth the Pope his Councils and Agents or which is the ordinary Consent of Politicians Lawyers or Divines or which is established by the Constitution of this Kingdom I stand to the Oaths of Allegiance and Supremacy I hold it unlawful for any of his Subjects to take arms against the King that is against his Person Authority Dignity Rights or Laws or against any of his Courts Officers or Soldiers Lawfully Commissioned by him yea or if they be unlawfully Commissioned except when Gods Law of Nature or the Kings own Law or contrary Commission bind me to it And I will never endeavour to alter the Constituted Monarchical Government of this Kingdom Nor will I endeavour to reform the Church or its Government by Rebellion Sedition or any other unlawful means And I believe that no other Oath League
led them to call in the Scots and Presbytery came in with them If you doubt of it see the Propositions to the King at Nottingham where a limited Episcopacy is one II. The Lord Lieutenants that seized on the Militia were far most Conformists and scarce any Presbyterians at all III. The General Officers and Colonels of the Earl of Essex's Army were ten to one Conformists and few if any Presbyterians save a few deboist Mercenary Scots if they were such which I know not and the General Episcopal himself IV. The Major Generals of the Militia in the several Counties were mostly Conformists and scarce any Presbyterians V. The Assembly at Westminster when they went thither were all Conformists save about eight or nine and the Scots Commissioners V. One of the two Archbishops was a General in the Parliaments Army VI. Many of the present Conformable Ministers were in arms against the King and some wrote for his death and many of them took the Covenant and Engagement VII The most of the Conformable Gentry of my acquaintance that were put upon it took the Engagement against the King and House of Lords VIII The Nonconformable Ministers of Gloucestershire Mr. Geery Mr. Capel Mr. Marshall c. were against the Parliaments War though the Parliaments Garison was over them Mr. Bampfield who hath lain six or seven years in the Common Goal for Preaching with his brother sometimes Speaker of the House of Commons was so much against the Parliaments cause that to this day even while he lay in Goal he most zealously made his followers renounce it Many Nonconformists in many Counties were of the same mind IX Many of the Nonconformists lived in the Kings quarters and never were drawn the other way as Dr. Conant lately one of them and others in Oxford and so in other parts X. Some of the Nonconformists were in the Kings Army Poor Mr. Martin of Weeden lost an Arm in his Army and yet the other arm lay long with him in Warwick Goal for Preaching XI Almost all the Nonconformists of my acquaintance in England save Independents and Sectaries refused the Engagement and took Cromwell and the Commonwealth Parliament for Usurpers and never approved what they did nor ever kept their days of Fasting or Thanksgiving To tell you of the London Ministers Printed Declarations against the intended death of the King you will say is unsatisfactory because too late XII Most of the Nonconformable Ministers of my acquaintance were either boys at School or in the University in the Wars or never medled with it so that I must profess that setting them all together I do not think that one in ten throughout the Kingdom can be proved to have done any of these things that you name against the King XIII We have oft with great men put it to this trial Let them give leave but to so many to Preach the Gospel as cannot be proved ever to have had any hand in the Wars against the King and we will thankfully acquiesce and bear the silence of the rest make but this match for us and we will joyfully give you thanks XIV Who knoweth not that the greatest Prelatists were the masters of the Principles that the War was raised on Bilson Jewel c. and Hooker quite beyond them all XV. But because all proof must be of individuals I intreat you as to our own Countrey where you were acquainted tell me if you can I say it seriously if you can whatever was done or said against the King by Mr. Ambrose Sparry Mr. Kimberlye Mr. Lovell Mr. Cowper Mr. Reignolds Mr. Hickman Mr. Trustram Mr. Baldwin Senior Mr. Baldwin Junior Mr. Sergeant Mr. Waldern dead Mr. Joseph Baker dead Mr. Wilsby Mr. Brian Mr. Stephen Baxter Mr. Badland Mr. Butcher Mr. Eccleshall Mr. Read Mr. Rocke Mr. Fincher of Wedgbury Mr. Wills of Bremicham Mr. Paston c. I pass by many more And in Shropshire by old Mr. Samuel Hildersham Old Mr. Samuel Fisher Mr. Talents Mr. Brian of Shrewsbury Mr. Barnet Mr. Keeling Mr. Berry Mr. Malden of Newport Mr. Thomas Wright dead Mr. Taylor c. These were your neighbours and mine I never heard to my remembrance of any one of them that had any thing to do with the Wars against the King It 's true except Mr. Fisher and some few they were not ejected but enjoyed their places And did not you as well as they If I can name you so many of your neighbours that were innocent will you tell the King and Parliament and the Papists and Posterity that All the Nonconformists without any exception had their hands stained with the Royal blood What! Mr. Cook of Chester and Mr. Birch c. that were imprisoned and persecuted for the King What! Mr. Geery that dyed at the news of the Kings death What Sir Francis Nethersole and Mr. Bell his Pastor who wrote so much against the Parliament and was their Prisoner at Kenelworth Castle almost all the Wars What may we expect from others when Dr. Good shall do thus I put not in any excuse for my self among all these It may be you know not that an Assembly of Divines twice met at Coventry of whom two Doctors and some others are yet living first sent me into the Army to hazard my life after Naseby fight against the course which we then first perceived to be designed against the King and Kingdom nor what I went through then two years in opposing it and drawing the Soldiers off Nor how oft I preached against Cromwell the Rump the Engagement but specially their Wars and Fasts and Thanksgivings Nor what I said to Cromwell for the King never but twice speaking with him of which a great man told me but lately that being an ear-witness of it he had told his Majesty But yet while I thought they went on Bilsons principles I was then on their side and the observator Parker had almost tempted me to Hookers principles but I quickly saw those reasons against them which I have since published His principles were known by the first book before the last came out and I have a friend that had his last in M. S. But I am willing unfeignedly to be one of those that shall continue silenced if you can but procure leave to Preach Christs Gospel only for those that are no more guilty of the Kings blood than your self and that no longer than there is real need of their Ministerial labour Reverend Sir if you will but so long put your self as in our case I shall hope that with patience you will read these lines and pardon the necessary freedom of London Feb. 20. 1673. Your truly loving friend and obliged servant RICHARD BAXTER Note 1. That this Dr. Good was one of the most peaceable moderate and honest Conformists of my acquaintance and subscribed our Worcestershire Agreement published for Concord and joyned with us in our Association and Meetings at Kidderminster and was the man that drew up the
artibus inquit bonestis Nullus in urbe locus nulla emolumenta laborum Res hodie minor est quam fuit atque eadem cras Deteret exiguis aliquid proponimus illuc Ire satigatus ubi Daedalus exuit alas Dum nova Canities dum prima recta senectus Dum superest Lachesi quod torqueat pedibus me Porto meis nullo dextram subeunte bacillo Cedamus patriâ Vivant Arturius istic Et Catulus maneant qui nigrum in Candida vertunt I think this much with what is said in the Propositions may satisfie men that are willing to understand that your way will never attain the peace and concord of the Churches nor in likelihood your own ends 1. Either by changing mens judgments 2. Or bringing them to conformity against their judgments 3. Or by destroying them Nay that it is the most destructive course to all good ends that you can take And I may add that if you should banish them the worth which they carry with them as in Amesius his instance will shine where they come and their honour will be your shame for men are naturally and not without cause inclined to think them to be extreme bad men by whom men so good and learned and unblamable do so much suffer And methinks you of all men should not be guilty of so much self-denial as to contemn your Reputation in all other Countreys and not to care how odious your Names are to others and to posterity so be it you hear not their words your selves of which more anon But here I would insert an humble request to my silenced brethren that they will study and pray and labour so diligently and live so holily and innocently that whithersoever they be driven their light may shine to the glory of their Lord and the service of his Church and that they would not disgrace their silencers and afflicters by hard words but by eminent knowledg and holiness and they shall find that this splendor of their worth will speak more for them and against those that hate them than all our apologies will do I will here to this purpose cast in a brief History both for your afflicters sake and yours It is the occasion of the translation of Philosophy from Greece unto the Saracene Arabians as it is recorded by Caelius August Curio Histor. Saracen l. 2. and out of him by Hornius Hist. Philos. l. 4. p. 287 288. Mamunus their Califf or King was a great lover of learning in whose time there was among the Greek Christians one Leo a Bishop of Thessalonica who for differing from those in power in the controversie about Images which then troubled the Churches was driven from his flock and coming to Constantinople he lived in a poor cottage privately but being a most excellent Philosopher taught many in his private School so that many excellent Philosophers went out of it in a little time Among whom one young man was taken prisoner by the Saracens in the Wars who being excellent in Geometry fell into the hands of a great man by whom his fame was brought to the King who trying him and finding him to excel all his Philosophers must know who was his Master He told him one Leo a man that was frowned into obscurity and poverty but a most excellent Philosopher The King Mamumus was so inflamed with a desire of Leo that he presently wrote to him and offered him all the Honour and Riches that he could desire so he would but come to him Leo shewed the Letters to the Emperor at Constantinople whereupon the Emperor not willing that such an honour should pass to his Enemy gave him License to teach in publick King Mamumus despairing of Leo sendeth important Letters to the Emperor to beg Leo's presence but a little while professing that he would have come with the request himself but that the Government of a fierce sort of people detained him Hereupon the Emperor coming to know his worth and how his own Honour was interessed in the business restored Leo to his Bishoprick and had him in great honour and gave him great Riches And Mamumus not obtaining his desires wrote many of his difficulties as Questions to Leo and so procured some of his instructions in Writing by way of answer to his great satisfaction And this is noted as the introduction of Learning into that Countrey which since Mahometanism hath famished O that we were all such that our worth might be our apology and O that those who think it their interest to afflict such and suppress them and render them odious to the world did better understand their own interest and know on whom the dishonour will redound at last which I wish not to befall them but wish them to prevent 7. If you could procure Uniformity by the means of violence it must be both got and kept up at dearer rates than the thing is worth 1. Uniformity must be purchased at the loss of Unity If Violence drive mens bodies nearer together it will make the heart-separation much wider Christ hath said that by this shall all men know that ye are my disciples if ye love one another but not By this if ye all swear obedience to the Bishops or subscribe that their Writings are infallible or if ye use the same Liturgy Cross or Ceremonies Our salvation lyeth more on our unity in Faith and Love than in our uniformity in things unnecessary And that is the most prosperous state of the Church in which mens salvation is most promoted He that loveth not his brother whom he seeth daily loveth not God whom he never saw And he that hateth his brother is a manslayer and no manslayer hath eternal life abiding in him and violence and cruelty are the great and known destroyers of Love He that saith as some Let them hate so they fear doth shew that he hateth God and man and will prove the greatest hater of himself at last 2. You will wrong the King and Kingdom by depopulation and weaken it so that it may become not only the scorn of our common enemies but their prey For ought I can discern you that have despised my predictions of that kind have encreased the number already manifold of those that dislike you and your way And if your self-conceitedness and unskilfulness shall first make most of the Kings subjects distast you and then your cruelty shall suggest that they must be punished till they love you or be destroyed for disliking you this will be but like the work of unhappy Surgeons that must cut off the limb because they have themselves made the wound uncurable Believe it the hanging or banishing of a few hundreds or thousands will not do your business but make it worse I told you so long ago as to silencing and you would not believe it nay it will make it incomparably worse And if you banish or kill all that are against you Land will be very cheap and Houses cheaper and
terms of the Churches union and communion and we shall not be unthankful to you if you will make that and only that to be so now I do not say that you should make all that necessary which was then used on terms of liberty and indifferency they had then their necessaries for uâ—ion and their unnecessaries which were used at liberty as every Church saw good Impose no more than they imposed no more of Liturgy no more of Ceremony no more Subscriptions Promises or Oaths and it will heal us all Impose Liturgy no further than they then did which at the most was but every Bishop on a particular Church that was united for personal not representative communion and was no bigger than one of our Parishes for number of souls If these terms will not serve you neither you shall not with us have the reputation of the best friends of Antiquity Unity Love or Peace Q. 3. What harm would it do if the Churches were healed by such means as all the most grave experienced Conciliators have pitched upon as the only way at least in all the Protestant Churches We are contented with Lerinensis terms Quâ—d ab omnibus ubique semper receptunest All the famous reconcilers of the last age and this Acontius Melancthon Pelargus Duraeus Calixtus Lud. Crocius Joh. Bergius Conradus Bergius Junius Paraeus Hottonus Amyâ—aldus Usher Morton Hall Davenant Chillingworth Hales Bucer Burroughs Stillingfleet and every man that ever wrote a rational Irenicon conspire in this one necessary means the forbearing all imposition of doubtful unnecessary things as necessary to actual unity and communion and the centering and cementing all on the terms of the few certain greâ—t and necessary things which we are commonly agreed in or as Rupertus Meldenius his oft-cited words are In necessariis unitas in non-necessariis libertas in utrisque charitas Do you think verily that all these were mistaken and that you are wiser than they who have studied the art of peace as much as you have done the arts of victory and getting down those whom you first make and then call your adversaries I know you will still say These are good terms for our union with neighbour churches but not for our church within it self To which I have answered you already and now add 1. Every company of Christians associated for personal communion in Gods publick Worship as distinct from distant communion in Spirit only and from communion by Delegates or Representatives is a true particular church taking Pastors and people to be the parts thus associated Every such Church had a Bishop in Scripture-times as Dr. Hammond in his Annot. will tell you over and over and in Ignatius his time too For he saith That to every Church there was one Altar and one Bishop with his fellow Presbyters and Deacons And this one Altar which shewed only one place of meeting for ordinary publick Communion and one Bishop were the notes of Unity to every one Church as Mr. Mede also fully openeth it And Dr. Hammond will further bear witness what every Bishop with his Church is in 1 Tim. 3. And such all the particular Churches of the whole world considered together under the Supreme Head Christ Jesus dispensing them all by himself and administring them severally not by one Oeconomus but by the several Bishops as inferior Heads of Unity to the several bodies so constituted by the several Apostles in their plantations each of them having an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a several distinct commission from Christ immediately and subordinate to none but the supreme Donor or Plenipotentiary And before so was every such regular Assembly of Christians under a Bishop an Oeconomus set over by Christ the house of God Mark all this then and let your Impositions be measured by this Rule so that either you will have the many Churches in one Kingdom to be united on terms of Regiment or only on terms of Concord On the terms of the extrinsick accidental Regiment we grant that all the Kings Subjects are united and that he hath power circa sacra But so you might have said of all the Roman Empire And so if the Christian part of the World had all one Monarchy your own Concession must be overthrown that neighbour Churches must unite on necessary terms leaving indifferent ones to liberty or else you will see that the case of the Catholick Church under such an Empire would be the same with a National Church under one King And our Churches are as much to be accounted Neighbour-Churches as those in such an Empire would be But if you speak of one Essential Constitutive Ecclesiastical Head and Governour we know none such any more than one Pope Therefore it must be an Union of Concord by which you call many Churches in a Nation one or an extrinsick accidental Union And consequently it is an improper speech because it is not locutio formalis sed accidentalis for the form denominateth We being therefore One Church but Accidentally by one King and by Concord as several agreeing Churches may be called it followeth that we must hold our Concord accordingly with those at home as well as with those abroad upon terms of equal charity and liberty except what the King will take away For as for Councils even General ones much more Provincial it is not Bishop Ushers opinion only but ordinary with Protestants that they are to the particular Bishops not directly Regimental but means of Agreement Mark your Bishop Bilsons words of Christ. Subject pag. 229. To Councils such as the Church of Christ was wont by her Religious Princes to call we owe communion and brotherly concord so long as they make no breach in faith nor in Christian charity Subjection and servitude we owe them none The blessed Angels profess themselves to be fellow-servants of the Saints on earth Rev. 22. What are you then that with your tribunals and jurisdictions would be Lords and Rulers over Christs inheritance 2. The same Reasons which require you to agree only on necessary terms with foreign Churches will oblige you to the like course at home The judgments of Natives are of the same temper and their differences will be as certain and constant and your charity to them should be no less than to strangers Only this we all confess 1. That all the Churches must agree in their subjection to the same King 2. And every particular Church must agree with their particular Pastors in the exercises of Communion 3. And that Concord in one Translation one Meeter and such like is desirable not so much because we are under one King as because we are neighbours and of one language and would be desirable if we were of several Kingdoms in the same propinquity But it is not to be procured at a price which is above its worth 3. When you profess Concord with the foreign Churches upon Catholick terms and deny the same to the Churches that are under one King you
in his glory which is much in the LOVE and Concord of his servants II. The Interest of the Universal Church is the pleasing and glorifying God in its unity and strength in the same Faith Hope Love and Obedience to Christ the sole Universal King III. The Interest of particular Churches is their pleasing and glorifying God by their union with Christ and the Church Universal by Faith Love and Obedience and their holy Union between Pastors and people and of the people among themselves IV. The Interest of the Kingdom is its pleasing and glorifying God and the welfare of the whole by a holy unity with God the Universal King and of the Soveraign and Subjects and of the Subjects among themselves V. The Interest of the King is the pleasing and glorifying God in the foresaid welfare and just government of the Kingdom his own salvation and his Political strength and honour which consisteth much in the most inseparable twist of union and interests with his united subjects VI. The Interest of the Pastors of the Church is the pleasing and glorifying God in the ministerial uniting of souls to God in Christ and among themselves in the same holy Life and Light and Love and their own salvation and consolation herein VII The Interest of each particular Christian is his pleasing and glorifying God in his holy union with Christ and with the Church Universal and subordinately his holy unity and concord with the Ecclesiastical and Civil Society where he liveth VIII The true Interest of an honest Separatist and Papist in England supposing them uncurably such requireth them to live quietly and peaceably in subjection to the King and in love with others in the concordant practice of so much of Religion even the Laws of Nature or common Christianity which we are all agreed in and in such tolerated exercises of their several errors as is consistent with the common welfare and not to exasperate others by reproaches or striving to get into suspected power IX The mistaken Interest of the Pope and Papal Clergy is to have their own wills in ruling all the world and to that end to weaken and disable Kings and States by divisions contentions and diversions and to draw them by deceit to a voluntary subjection as necessary to their salvation and to the concord of their subjects and the Christian world and to silence and disgrace all such as are against them X. The mistaken Interest of English Papists Quakers and all true uncurable Separatists is to encrease and strengthen their several parties and if it may be to get into power and to that end to unite in the bond of a common Toleration and to make the tolerated party as strong as they can and to weaken the united Ministry and Churches and therefore to cry down a Comprehension or Union of the sober Conformists and Nonconformists and to desire that those Impositions which themselves account sinful may be continued that good may come by the evil viz. lest the union of the rest should weaken the tolerated party and render them inconsiderable and to bring the established Ministry and all that are for union with them into contempt by reproaches XI The true Interest of a meer Nonconformist requireth him to commit no known sin on pretence of obedience unity or peace nor forsake his Ministry whatever he suffer for it but to live in loyalty peace and patience and in love and communion with the Parochial Churches and all Christians so far as they are agreed XII The true Interest of a Conformist requireth him to use all lawful means to procure as comprehensive a Union and Concord of all sound and faithful Ministers and Christians as they are capable of and to bear with tolerable differences to live in peace among themselves and by Ministerial skill fidelity diligence and holy living and by condescending humility and love to all men to win Dissenters to edifie and unite the people and so to advance the true honour of the Ministry and to encrease and corroborate the Church Octob. 27. 1675. R. B. FINIS THE CONTENTS A Prefatory History of our Case Page 1 c. Our judgment how far we are bound to Preach p. 14. Our Reasons for Preaching I. We judge it sacriledge to for sake the work to which we were consecrated p. 20. II. We cannot be ignorant of mens obliging necessities p. 22. III. Many express texts of Scripture oblige us p. 32. Many Objections answered to p. 44. Whether Princes may silence us Largely answered Of mans binding Conscience Of the Peoples choice of Pastors IV. By deserting our Ministerial Work we shall sin against the Natural Law of Love and be guilty of soul-murder p. 45. Objections and Accusations answered 1. That our preciseness falsly pretendeth mens necessity p. 52. 2. That we think too highly of our own Preaching as necessary p. 55. 3. That our Preaching doth more harm than good p. 56. 4. That we have made the People disobedient hypocrites c. p. 64. 5. That when we had liberty we cast out Catechising the Creed the Lords-Prayer Decalogue and Church-Government c. p. 69. 6. That we lived in sequestrations on other mens bread Mr. Durel's accusations of my self herein answered p. 77. 7. That we silenced and ejected others when we had power p. 83. 8. The better must suffer with the worse if they will joyn with them p. 85. 9. That our Preaching will increase mens dislike of Government p. 86. 10. That our pretended Piety is Pharisaical hypocrisie pride zealous Villanies The Pharisees described p. 91. 11. Of gathering Assemblies and separating from the Church p. 97. 12. For coming into Cities and Corporations within five Miles p. 102. 13. The Church giveth you power and may take it from you as the old Conformists in Mr. Rathbands book c. confess p. 104. 14. You are against Bishops because you cannot be Bishops Why did you demur so long before you refused Preferments p. 106. 15. Must the Laws be changed as oft as tender heads will scruple p. 108. 16. Obedience beseemeth tender Consciences Disobedience is as the sin of Witchcraft p. 110. 17. The only reason why some forsook the Ministry is that they durst not abjure the Covenant Why do they not do the rest p. 111. 18. Why not all tolerated as well as you and so let in Popery p. 113. 19. Preaching was necessary before the World became Christian c. p. 114. 20. Why do you not go preach among the Indians p. 115. 21. The folly and villany of your Religion is so opened by the Debater and the Ecclesiastical Politician that you should be ashamed to ask leave to preach ibid. 22. You overthrow all Principles of Government p. 120. This is answered since in a full Volume called The 2d Plea for Peace 23. They object our Doctrine as Calvinism and Puritanism c. The intended Scheme of my Reconciling doctrine since published p. 121. 24. You would make our Reconciliation with the Church of Rome impossible which is more desirable than with you p. 128. 25. Abating would countenance your scruples by authority and make you thought to be true Reformers p. 134. 26. It is rebellion that is in your hearts as your not renouncing the Covenant and resistance sheweth The foresaid 2d Plea for Peace fully answereth this accusation p. 137. 27. We remember your practices heretofore c. p. 140. 28. Dr. Goods Charge of the Kings death answered in a Letter to him p. 142. 29. The inhumane Calumnies of a book called The Modern Pleas for Comprehension Toleration c. considered p. 147. 30. The errors and faults of Sectaries imputed to us p. 155. 31. Dr. Ashtons and the Debate-makers Accusation of us of covetousness and pride and delaying to refuse preferment p. 157. 32. The Calumnies of a book called A free and impartial enquiry into the Causes of the very great esteem and honour that the Nonconformists are in c. p. 165. A notable passage of Clemangis and another of Bernard p. 173. The true Case of the Nonconformists sufferings which they are said to under go by Covetousness for gain p. 175. 33. Mr. Hollingworths Story of a Nonconformists cruelty p. 182. 34. Henry Fowlis heaviest accusation examined p. 182. Twenty Reasons why the Bishops and conformable Clergy should desire and endeavour the Nonconformists Ministry Plainly and seriously urged to their consciences p. 186. A Postscript Answering Mr. H. Dodwell's Reasons against our Preaching and publick worship when forbidden by the Bishops What he cannot deny us what we grant him what we cannot grant with the reasons of our dissent p. 237. An Account of the Interests of all the several Parties among us Interest ruleth the World p. 250. Reader I have not time to gather the Errata of the Press All this was written 1669. * 1669. â—y Gods merâ—y since theâ—riting of this have publiâ—hed it called â—atholick Theâ—ogy * The Earl of Orery who was present all the while at both times that ever I spake to Cromwell which was plainly and faithfully to his displeasure †The Lord Chief Justice Hale told me he had Hookers last books before and I now have the last printed long before Bishop Gauden published them ☞ â—his was writâ—â—n when we â—ad the Kings â—icense