the beginning Whosoever will be saved before all things it is necessary that he hold the Catholick Faith And the Catholick Faith is this c. And in the end This is the Catholick Faith which except a Man believe faithfully he cannot be saved Answer if our Assent be required only to the Use of this Creed and not to a belief of the Truth of every part of it the controversie will be at an end Secondly The Belief of things as necessary to Salvation is granted by Non-conformists to be not an Assent to the several Phrases and obscure Words but to the general sense contained in them Now the sense of our Church in proposing this Creed may be judged by the Use which she makes of the Apostles Creed not only in the daily Profession of it but in the Office of Baptism as containing all the necessary points of Faith into which we are Baptized And in the Catechism as containing all the Articles of the Christian Faith which doth shew that no more is required as necessary to Salvation than what is contained in the Apostles Creed Thirdly In this Creed some things are propounded as necessary points of Faith which Men of weak judgments may apprehend as that we Worship one God in Trinity and Trinity in Vnity Other things are for a clearer explication of that Doctrin and vindication of it from the errors that were then risen in the Church as the Arrians and Nestorians who erred concerning the Divinity of Christ and his two Natures which begin thus For there is one Person of the Father c. After which followeth the necessary Doctrine again So that in all things as is aforesaid the Vnity in Trinity and Trinity in Vnity is to be Worshipped He therefore that will be saved must thus think of the Trinity So that the Doctrine of the Trinity is that Faith which is proposed as necessary to Salvation I know the exception of many against this Creed is in relation to the Heathen who seem by it to be excluded from Salvation In which respect I suppose it is that Mr. Baxter says p. 191. That some R. Reverend Conformists do profess that those Sentences are untrue and not to be approved and he instanceth somewhere in Mr. Chillingworths refusal to subscribe it But if this be the ground of the Exception I conceive that the generality of the Non-conformists who maintain the same Opinion which is consonant to the Scriptures and to the Assemblies Confession of Faith to which Mr. Baxter also hath declared his Assent in this particular will not oppose For in the Assemblies Confession C. 10. Article 4. concerning effectual calling they say That Men not professing the Christian Religion cannot be saved in any way whatsoever be they never so diligent to frame their Lives according to the Light of Nature and the Law of that Religion they do profess and to assert and maintain that they may is very pernicious and to be detested And I know some Non-conformists have lately blamed some Conformists for seeming to incline to the contrary Opinion Which if this be sense of the Creed our Church doth explode yet some Non-conformists think that by holding the Doctrine of the Athanasian Creed they do not judge the Heathen World and that they dobut not but in every nation he that feareth God and worketh Righteousness is accepted of him so that this obloquie is silenced But it is most probable that Athanasius intended the Explanatory part of the Creed against the Arrians and other Hereticks in the Church who if they denied the Divinity of Christ and dyed in that error who can think they can be saved seeing they make Christ a meer Creature and overthrow the Doctrine of our Redemption by him But that he should condemn all that have a true though but a weak Faith in the Holy Trinity and cannot comprehend the manner of the Eternal Generation of the Son the Procession of the Holy Ghost and the Co-equality of the Trinity cannot be thought to have been the Mind of Athanasius P. 192. N. 20. The Liturgy saith All Priests and Deacons are to say daily the Morning and Evening Prayer privately or openly not being lett by sickness or some other urgent cause c. Answ That the Primitive Christians did meet daily not only for publick Prayers but to receive the Sacrament is believed and that it is our duty to Pray Morning and Evening cannot be denyed and what should hinder but that such as are specially devoted to the Service of God should Pray openly with the people if not reasonably hindred or at least pray privately for them there are many that do their duty herein and if all did it would be better with us because all Men do not perform their Baptismal Vows is it fit that none such should be made we see this duty is performed in Cathedral and Collegiate Churches and in many other places where there is a liberal maintenance provided for the Priests and Deacons where though one only do Officiate yet all those that are present may say the daily Prayers as the Liturgy requires which is another frivolous Objection of Mr. Baxters p. 192. n. 3. The next is a Calumny against the whole Liturgy viz. that the Prayers are disorderly and defective not Formed according to the Order of Matter nor of the Lords Prayer but like an immethodical Sermon which is unsuitable to the High Subjects and Honorable Work of Holy Worship and that the Non-conformists have Offered when it shall be well accepted to give in a Catalogue of the disorders and defects of the Liturgy But all this notwithstanding they think it lawful to Use the Liturgy in Obedience or for Unity or when no better may be Used It is something to go thus far but if they would impartially consider the defects and confusions which were in the Directory as it hath been considered by Doctor Hammond or in Mr. Baxters Eight days exploit for a more correct Nepenthes and shall on the other side read that account which Mr. Comber and others have given of the Methodical order and dependance of the several Prayers and Offices the Grave and Scriptural Phrases and Expressions in the Liturgy he may perceive that this is fitter to guide the Devotion of the Universal Church than those other are for Country Conventicles P. 194. He excepts against the Preface to the Book of Ordination where it is said that It is evident to all Men diligently reading Holy Scripture and ancient Authors that from the Apostles time there have been these Orders in Christs Church Bishops Priests and Deacons as several Offices Answ I shall not trouble my Readers with the Arguments of Learned Men for the Order of Bishops in the Church ever since the Apostles days as distinct from Presbyters much less shall I repeat those uncomely Reflections which Mr. Baxter hath made on Diocesan Bishops in both his late Books It may suffice in Answer to this Objection that Mr. Baxter
being established it is his will the Truth should be defended by Action in resisting Tyrants and John Goodwin said as bad of the Doctrine of resistance Mr. Robert Blaire told his Auditors Beloved the Lord hath forsaken our King and given him over to be led by the Bishops the blind brood of Anti-Christ who are hot Beagles hunting for the Blood of the Saints Nor can I forget Mr. Douglas's Sermon at the Coronation who turned the Pulpit into a Scaffold and Acted the Martyrdom of the Father in the sight of the Son After these Scottish Pipes did too many English Presbyters dance whose Sermons were Satyrs and invectives against the best of Kings and his most Loyal Subjects Take the active Covenanters from the greatest to the least and as they thought it their duty so they made it their business to do more than dethrone the King I have said enough of Mr. Marshal already let him that would know more read his Sermon on Curse ye Meroz and not his only but the most of those Sermons Preached to the Parliament especially on their Solemn days of Thanksgiving Mr. Case in a Sermon to the Court-Marshal 1644. says God would have no Mercy shewn where the quarrel is against Religion and the Kingdom of Jesus Christ p. 16. These Men that would bring in Idolatry and false Worship to depose Christ from his Throne and set up Anti-Christ in his place such a generation Christ hath doomed to destruction Luke 19.27 As for these mine enemies bring them forth and slay them before me and p. 18. What severity will God expect from you who are called to judge for God between the Sons of Belial bloody Rebels and an whole Christian Church and State now resisting unto blood for Reformation Let me say to you as God said to Moses concerning the Midianites vex those Midianites and smite them for they vex you with their Wiles Numb 25.17 18. Mr. Th. Palmer said that God saw it good to bring Christ into his Kingdom by a Bloody way p. 13. Dr. Downing of Hackney in a Sermon to the Artillery-men It is lawful for defence of Religion and Reformation of the Church to take up Arms against the King And Mr. Calamy seconds him it is commendable to fight for Peace and Reformation against the Kings command Mr. Love who was chosen as the fittest person to assist at the Treaty at Vxbridge doth no doubt speak the Sense of the Juncto he calls Episcopacy and Liturgy two Plague Soares and tells the Commissioners that while their enemies are going on in wicked practises and they keep their principles they may as soon make Fire and Water to agree yea I had almost said quoth he Heaven and Hell And again it is the Sword not disputes that must end this controversie Wherefore turn your Plowshares into Swords and your Pruning-hooks into Spears to fight the Lords Battles to avenge the Blood of the Saints which hath been spilt it must be avenged by us or upon us See p. 7. and 26. of Englands distemper I have sometime feared always prayed that too much pitty and mercy in our State Physicians may not retard the healing of the Land p. 32. There are many malignant humours to be purged out of many of the Nobles and Gentry in this Kingdom before we can be healed It was the Lord that troubled Achan and cut him off because he troubled Israel O that in this our State Physicians would resemble God to cut off those from the Land who have distempered it would you know whom he means he speaks plainly melius pereat unus quam unitas Men that lye under the guilty of much innocent Blood are not fit persons to be at peace with till all the guilt of Blood be expiated and avenged either by the Sword of the Law or by the Law of the Sword else the peace can never be safe or just Are these the principles of Love or can they consist with holiness it will amaze any Christian to consider that though the hand of God might mind him of his sin by the nature of his punishment yet instead of declaring his Repentance a little before his death he professed his hatred to Malignants his opposing the Tyranny of a King saying I did it is true in my place and calling oppose the forces of the late King and were he alive again and should I live longer the cause being as then it was I should oppose him longer In his Speech Sect. 14. Yet how horrid soever this final impenitence appears to be too many that should know and do better things have little sense of it And it is very remarkable that Prideaux the Attorney General repeated most of these passages against Mr. Love at his Trial as Arguments that he ought not to have any mercy shewed him See the Printed Trial. What a sad thing is it saith Mr. Case to see our King in the head of an Army of Babylonians refusing as it were to be called the King of England Scotland and Ireland and choosing rather to be called the King of Babylon on Isa 43.4 p. 18. Those that made their peace with the King at Oxford were the Judas 's of England and it were just with God to give them their portion with Judas saith Mr. Calamy in a Sermon Preached Decemb. 25. 1644. p. 18. Mr. Herle in a Sermon to the Commons Novemb 5.44 Do Justice to the greatest Sauls Sons are not spared no nor may Agag or Benhadad though themselves Kings Zimri and Cosbi the Princes of the people must be pursued into their Tents This is the way to Consecrate your selves to God Strickland at the same time to the same tune You know the Story of Gods message to Ahab for letting Benhadad go upon Composition Brooks to the Commons Decemb. 26. 1648. Set some of those grand Malefactors a mourning that have caused the Kingdom to mourn so many years in Garments Rolled in Blood by the Execution of Justice But though many of those Sons of Thunder had done wickedly there is one exceeds them all as you may read partly in a submissive Petition of Mr. Jenkins and in a Sermon Preached Sept. 24. 1656. Who thus discovers his inward parts to be very wickedness Before the present Parliament Worthy Patriots you that are our Rulers in Parliament it is often said we live in times wherein we may be as good he might more truly have said as bad as we please wherein we enjoy purity and plenty praised for this be that God who hath delivered us from the impositions of Prelatical Innovations Altar-genuflections and cringes with Crosses and all that Popish Trash and Trumpery and truly I speak no more than what I have often thought and said the removal of these insupportable burdens contravailes for the Blood and treasure shed and spent in these late distractions nor did I as yet ever hear of any godly man that desired were it possible to purchase their friends or mony again at so dear
Solemn League and Covenant being read the King Swore that for himself and successors he should consent and agree to all Acts of Parliament injoyning the National Covenant and the Solemn League and Covenant c. in the Kingdom of Scotland as they are approved by the general Assembly of that Kirk and Parliament of that Kingdom And that he should give his Royal Assent to Acts and Ordinances of Parliament passed or to be passed injoyning the same in his other Dominions And in the Declaration set forth at Edinborough in His Majesties name 1650. But penned as it seems by the Covenanters He declares That if the Houses of Parliament of England sitting in freedom shall think fit to present unto him the propositions of peace agreed upon by both Kingdoms he will not only accord to them and such Alterations there anent as the Houses of Parliament in regard of the Constitution of Affairs and the good of his Majesty and his Kingdoms shall judge necessary but do what is further necessary for the Prosecuting the ends of the Solemn League and Covenant Especially in those things which concern the Reformation of the Church of England in Doctrine Worship Discipline and Government And p. 107. He doth also declare his firm resolution to manage the Government of the Kingdom of England by the Advice of his Parliament consisting of an House of Lords and an House of Commons there All which His Majesty hath punctually performed and the Parliaments of both Kingdoms having rescinded the Covenant and condemned it as an unlawful Oath and settled the ancient Government of the Catholick Church I speak with all humble submission His Majesty is not at all obliged by that Covenant thus taken much less to make any alteration in the Government of the Church of England unless he would act not only contrary to the established Laws but contrary to that very Oath and Declaration by which the Non-conformists suppose him to be obliged which oblige him to agree to such alterations as the Houses of Parliament in regard to the Constitution of Affairs and the good of His Majesty and his Kingdoms should judge necessary and to manage the Government of the Kingdom of England by advice of his Two Houses of Parliament And this will answer the first Question in the Negative that neither the King who was injuriously and unlawfully as is acknowledged drawn to declare for it and consequently no other person that took it afterward are bound by it to make any alteration c. If any alteration be found necessary there are lawful means to be used for that end But there is no obligation from this Covenant being so repealed to use even lawful means much less such unlawful ones as the Covenant implies i. e. for Subjects to reform without and against the Magistrate and his Laws By this also a second question is resolved p. 215. which Mr. Baxter calls the main question Whether every Minister must or may become the Judge of all other Mens Consciences and Oligations in three Kingdoms For let it be remembred that the case is only whether they are obliged by the Covenant to endeavour any alteration c. Any lawful endeavours are not denyed but the Covenant being Condemned as an unlawful thing cannot lay an obligation on any to act against the Laws whereby the Church Government is established Against this a third question is urged whether this League and Covenant were a Vow to God and not only a League and Covenant with Men which cessante occasione and by consent of Parliaments doth cease Mr. Baxter affirms that it was a Vow to God and a League and Covenant of Men with one another that they will perform it and instead of Proof he says it is notorious to any Man that readeth it with common understanding Answ 1. The Title of it is a Solemn League and Covenant there is no mention of a Vow to God And in the Preface a mutual League and Covenant 2. And in the Renunciation it is to be declared that there lyes no Obligation from the Oath commonly called the Solemn League and Covenant If any part of it be a Vow to God that is not mentioned to be disclaimed for 3. The particular Case wherein its Obligation is to be disclaimed is to endeavour any alteration c. Now how can it consist with the nature of a Vow to God to make unnecessary alterations against the Laws of the Land Would not this cause the Christian Religion in a short time to be exploded out of all Kingdoms 4. It is notoriously known that the few things that make the Contract as Mr. Douglas calls it or Covenant between the Rebel Scots and English to seem as a Vow to God were used only as a pretence to draw on that part of the Covenant which is acknowledged to be unlawful and which is the greatest part of the Covenant the intent whereof was to strengthen the Rebellion against the King as by the negative Oath and the general actings of both Nations which followed doth evidently appear And what Rebellion or Heresie may not be Covenanted for under pretence of such Vows If therefore there had been any thing of a Vow to God in the Covenant it was a horrid Profanation of Gods name to make it subservient to such unlawful ends And it is rightly observed that it binds to the Extirpation of Bishops out of other Churches as well as out of ours alone 5. The most part of those who took the Covenant when it was first imposed had declared their approbation of the established Government and sworn Obedience to the Bishops so had generally all the Assembly and fixed Ministers and as I presume Mr. Baxter himself and whatever contrary Oaths they took afterward are rightly esteemed to be as Null the pretence of a Vow notwithstanding 6. It is inconsistent with the nature of a Vow to be forced as the Covenant generally was as hath been observed from Mr. Baxter That the Scots taking advantage of the straits to which the King had reduced the English Parliament brought in the Covenant as the condition of their help and that the House of Lords complained of the Parliament as Mr. Baxter calls the House of Commons which tyed them to meddle with nothing but what they offered to them And though the Covenanters pretended for this Vow the Example of Gods people in other Nations and the commendable practice of these Kingdoms in former times yet there never was the like Oath for matter and manner taken by any people fearing God in any Age of the World I conclude with a Concession of Mr. Baxters p. 213. of the Plea It is not in the Subjects power by Vows to withdraw themselves from Obedience to Authority which is proved from Numb 30. And the Reason of it is because Obligatio prior praejudicat posteriori God hath first injoyned Obedience to our Superiours They therefore lawfully requiring our submission to the established Government there can lye