Non-Conformity will continue those distractions which endangered the first Reformers at Francford disturbed the State in Queen Elizabeths time disquieted the Church in King James his dayes and ruined the Church and State in King Charles his time that time of the best temper and the health fullest Constitution made up of sincere truth unfeigned charity liberal piety unaffected decency with just authority and uninterrupted succession Entertained with holy moderation and humble prosperity Come not thou my Soul into their secret unto their assemblies mine honour be not thou united who maintain a perpetual dissention and cherish the grounds of an endless Schism as serves to give both occasion and confidence to different parties both to excite their private ambitions and in time â—o exert them in wayes of open hostility whensoever opportunity is given by any negligence offence or distemper in Government or Governors 4. This non-Conformity will obstruct the promotion of true Piety while men are to much engaged in the Circumstances they neglect the substance of Religion while by a sullen separation they withdraw from one another to an incapacity of exhorting one Another while it is called to Day least any be hardned through the deceitfullness of Sin Of Provoking one another to love and to good works And of following after the things that make for Peace and things wherewith one may edifie another This publick disagreement will be a great obstruction to the progresse of the Gospel which will never be received by others untill we are agreed in the profession of it our selves while we thus unhappily engaged one against another we cannot all end that publick Service of making the way of God to be known upon Earth his saving health among all Nations It s too great an advantage to the common Enemy who making use of Parties reasons and passions against other thereby overthrows all It was the advice of Cardinall Allen to the Persons that undertook to reduce Ireland back again to Popery That they should apply themselves to the Nonconformist and possesse them with the Covetousnesse ambition and superstition of the Conformists on the one hand and on the other they should apply themselves to the Conformists and possesse them with the Factiousnesse disobedience and disorders of the Nonconformists that so they might be provoked to spend their fury upon each other to their mutual ruine I speak as to wise men judge you what I say 7. This rupture is dangerous to our Native Country for besides the Roman advantage which is greatest and Last the private passions and various interests of Factions and parts will hazard the Civil peace by endeavours to promote their several opinions and pretences under any specious name whatsoever alas if these Separations continue men knowing there is but one Religion as there is but one God and his holy Will but one every one is prone to presume that he is in the right Next hee growes so partial to his own perswasions to imagine this above all others best and onely pleasing to God then he concludes all other wayes of Religion as displeasing to God as to himself hence zeal and impotent Impulses to propagate his own way and overthrow all others as an acceptable service and sacrifice to God which is done first by words disputing writing rayling and reviling if that will not serve to reform the obstinate world then he first wisheth afterwards useth the sword as soon as he and his party can get number and power sufficient to act with probable safety such an opportunity he counts a Call of God an hand of Providence inviting and directing what to do to establish his own way against all others never so approved of good men and prospered by Gods grace and blessing yea therefore we may observe that they are unwilling to grant that freedom to others their inferiors in number and power which they once desired of their superiors upon a reason of State that dictates to all men thus much That publick Differings in matter of Religion are very dangerous to the civil Peace of those that enjoy Power and are quiet under it which every party secretly envieth repines at and endeavors to obtain for it self and therefore make no more conscience of any Civil or Ecclesiastical Subjection or Christian patience and submission longer then they are so ballanced by the power and prudence of Superiors that they cannot subdue all things under their feet Oh its pity that those more minute Opinions and Perswasions when Religion which should restrain stirs up mens passions should have more power to divide than all the Agreements in other main matters hath to preserve love and unity as men Countrey-men and Christians in so much that the Church of England which was grown to that height of Beauty Piety Order Moderation and Honor as became the glory of God the majesty of Christian Religion and the Wisdom of this Nation hath often in H. 8. Ed. 6. Q. Eliz and King James time bin endangered by these struglings in Religion which the publick Power policy and vigilancy of those times repressed and at last was undone by such breaches that are unparalleled in former and will be scarce credible in after Ages 8. This reluctancy of some against the present Establishment threatens all Government which consists in a full power to establish and maintain Laws Equity Justice and Religion on the one hand that we may lead peaceable and quiet lives in all godliness and honesty and on the other hand in due obedience for Conscience sake to those Laws and Methods of Government every one studying to be quiet and to follow his own business If you now refuse the seasonable and well-advis'd Law Order and Decency proposed by the Church under pretence of Liberty of Conscience you will teach others to refuse Laws of the same nature from you with the same Arguments that you oppose the directions of the Liturgy others did arise who oppose the Rubrick of the Directory and there is no stop in setting up private Opinions against publick determinations but in confusion disorder ruine to your private judgement you cannot allow present Laws others private judgement cannot allow your Ordinances It s your thoughts that you are above forms its others thoughts they are above ordinances you dislike a Surplice they dislike a Gown you cannot approve the Bishops double honor of reverence and revenue and they cannot approve yours of reverence and tythe you cannot use the Cross in Baptism they cannot use Baptism it self you cannot admit some innocent circumstances in the Lords Supper they cast off the Lords Supper it self you cannot away with Musick nor they with Psalms what end would there be of Dissensions unless the Magistrate did interpose for outward peace and order men surely would grow worse and worse deceiving and being deceived till their folly be made manifest to all men What dissolution of order what novelties of opinions what undecencies of administration what sacrilegious invasions of
that any part of this Church distinct by civil limits and relations from others may own and establish such a Church power relation and association in matters of Religion as may best perserve themselves in true Doctrine holy Order Christian peace and good manners by joynt counsel and more vigorous power and mutual charity such a Church at Corinth 1 Cor. 1. 2. Act. 13. 1. Antioch Act. 4. 23. Tit. seven Churches of Asia Prop. 3. It s agreed upon that in the outward profession of Religion there are many circumstantial Ceremonies of order and decency to be determined by the Church according to the general rule of the Scripture and the primitive practice of the Church and that all members of the Church are to rest satisfied with that determination If any be contentious we have no such Custom nor the Churches of God Prop. 4. We are agreed That besides the spiritual power of the Church over her particular members there is a coercive power belonging to the Magistrate under Christ by whom Kings Reign to regulate mens lives and conversations according to the faith professed the worship established and the order observed in that Church as a nursing father to the Church it 's the duty and happiness of Kings to make their Subjects fear God that they may be blessed of God and under them as under the good Kings of the old Testament lead peaceable and quiet lives in all godliness and honesty These keepers of both tables are to be a terror to all evil doers and an encouragement to them that do well having the Law of God before their eyes Religion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the first care of Princes Prop. 5. The Magistrate whom the people are to pray for that God would direct his heart shew him the way wherein he should go and make his pathes plain before is to make use of his Conscience in Enacting Laws according to his judgement well advised as well as His Subjects make use of their Consciences in obeying them according to their opinion they that would not be blamed because they cannot in conscience submit to an Uniformity imposed must not blame His Majesty if He could not in conscience but impose an Uniformity Prop. 6. We are all agreed That as we should convince those meekly that oppose themselves so 1. The Church by a wise grave charitable and solemn Discipline dispenced by worthy men 2. The Magistrate by just Laws and Penalties should restrain men from saying or doing any thing publickly scandalous to or derogating from the honour peace and order of that Religion which is esteemed and therefore settled as the best and truest To charge that they teach no other doctrine 1 Tim. 1. 3. To charge men not to strive about words to no profit but the subverting of the hearers 2 Tim. 3. 14. To stop their mouths who subvert whole houses to restrain any man that teacheth otherwise and consenteth not to wholesom words who are proud not knowing nothing but doting about questions and strifes of words whereof cometh envy strife raylings evil surmizings 1 Tim. 6. Not suffering them who call themselves prophets to teach and seduce Gods servants Rev 2. 20. Jure Deorum majestas vindicatur ab eo qui solo Deo minor saith Nature Cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos Cont Ap. 2. nes alio more aut novo colat Leg. 12. Zab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was the grave Advice to Augustus and the care of Heathen and Jewish Government Prop. 7. We are all agreed That these restraints ought to be by such penalties as may be a terror to evil doers and the King sitting in the Throne of Judgement may scatter away all evil with his eyes especially when an Uniformity is prest not upon the conscience upon pain of damnation but upon their outward practice upon pain of the loss of some priviledge which a publick Society can allow to none but those that are true to its interest and sure to its peace and order enjoyned by God who is not the Author of confusion but of order as in all the Churches of the Saints To which penalties we are to submit with meekness possessing our souls with patience taking care we be not murmurers or complainers and though the spirit of the Governor be stirred against us yet let us not stir out of our place but by a modest courage pacifie wrath Magnum mundo documentum datum est Parrere Prop. 8. We are agreed That as God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owing no rule or measure of his actions but his own good pleasure so all his creatures depending upon him as greater wiser and juster then themselves have their holy limits and bounds set them by God which the more they observe the more rational and divine Liberty they enjoy The true and eternal Liberty consisting in this viz. in being freed from chains of darkness and sin 1. Ignorance of minde 2. Error of understanding 3. Perverseness of will 4 Excess of passion 5. Violence of temptation 6. Depravedness of custom prevalency of interest or delusion of examples wherewith the soul is enthralled and by the wisdom of the word and power of Christ in being willing to that which we know God would have us and in doing willingly what ever we so will and know as most conformable to his will True liberty is to guide us privately and publickly alone and with others to guide our thoughts opinions judgement conscience speech and action as sober men by the ingenuous restraints of Reason and Religion of modesty humanity honor civility charity and society and as sober Christians by the Law of God the established Order good Laws just Power and Government in things civil and sacred Its fa◠from Christian liberty to think speak act write and dispute what he pleases privately and publickly according as his private perswasions his prevailing lust interest and temptations which other mens importunities may guide him without regard to right reason common order publick peace reverence of men or fear of God as if they had no yoke of Christ upon them no care of the duties of patience self denyal mortification meekness charity modesty sobriety together with that comeliness that beseems Religion and a Christian spirit as if it were Christian liberty to be led captive to all impudencies and violences by the devil at his will and to have that sad misery of doing what we will by following vain erroneous and blasphemous thoughts raw undigested and rash fancies and opinions with irregular disorderly and unwarrantable ways whereby men are servants to their lusts 2 Pet. 2. 17 and are in danger of making it a cloak of maliciousness to the dissolution of humane societies with the mutual relations of superiors and inferiors that uphold them whereas true Liberty that glorious Liberty of the Sons of
the Church what contempt of the Clergy what overthrows of Magistrates and all Government have been managed by the Principles now contended for all sober men have beheld with sorrow of heart and can bear witness to with their sighs teares and ruine O tell it not in Gath publish it not in Askelon I pray God give us all moderation and impartiality the best tempers in religion unpassionately to consider from whence we are fallen by humane policies and to what we are transported by popular zeal that all distempers may be laid aside by free converse and a Christian correspondence whereby those sad principles of everlasting schism might be removed by which on our side men think because in many things they are right therefore they can erre in nothing and on the other side because in some things men have mistaken and erred therefore they can be in nothing right without regard so that Truth and Charity which is the life and quintessence of Christian Religion 9. It s of very dangerous consequence that you who should promote the joy and thankfulness of His Majesties loving subjects for His happy Restauration should now occasion these fears jealousies and publick sorrow that when all rejoyce to see things grow up to a publick order and symmetry you should be discontent as when all the people cryed Hosanna the Pharisees murmured is a sin against that Deut 28. where it is said Because thou servest not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things therefore which is the danger shalt thou serve thine enemy in hunger in thirst in nakedness and in want of all things and he shall put a yoke of iron upon thee till he have destroyed thee These are the dangerous Conseqences of Non-conformity viz. 1. Hiding your talents in a napkin and putting your light under a bushel and becoming unserviceable in your Generations 2. The grief of many good people who value high your persons and gifts who thought you would have died for them under persecutors and therefore you would much more obey for their sakes under a lawful Prince 3. The disadvantage of the Church which by your unexpected revolt will miss your gifts and services which were devoted to it 4. The disparagement of your brethren who are censured as unworthy for practising those things which rather then you will do you will resist unto blood whereby their labor is rendered unserviceable for those souls from whom your labor is withdrawn 5. The undoing of your families for whom ye are to provide unless ye will be worse then infidels O your wives and children what have they done That while you are disputing whether you should wear a Gown or whether you should stand or kneel whether you had best use these sorts of words or those to God Almighty In a word whether you shall obey or Rebel these should perish If you should go out which God forbid it 's you that will be thought to turn out your selves for men judge that the Law intends onely obedience and peace and that the offenders cause the punishment the Parliament would have you live orderly and obediently in your places you will not who is to be blamed But you cannot believe the orders of the Church to be lawful and obliging and the whole Kingdom in Parliament cannot believe that Non-conformity is lawful You cannot submit and the whole Kingdom in Parliament cannot think you fit to be encouraged with Ecclesiastical Livings unless you submit whether it is more fitting the whole Kingdom should submit to you or you to the whole Kingdom judge ye In a word if you do reject the moderate impositions the Church layes upon you I humbly crave leave to offer it to your consideration what judgement the Protestant Churches are likely to make of your proceedings And how your cause and the Churches will stand represented to them and to all future Ages The present danger is this As in disaffected bodies the humors fall to the weakest part so in a distempered Kingdom the ill disposed persons fall in with the discontented part 1. Upon this falling off of your party there are persons exasperated by just punishment on themselves and relations 2. There are thousands purchasers of Delinquents Deans Chapters Bishops King and Queen and Princes Lands unsatisfied 3. There are thousands of Cavaliers notwithstanding all care to provide for them dejected 4. There are abundance of Atheists and Neuters expecting some trouble and alteration and persons of desperate fortunes wishes they may once more fish in troubled waters 5. There are several persons turned out of Livings by the proper owners thereof and notwithstanding they are willing to submit are not likely to be admitted to so good again 6. There are many of the old Army that want employment 7. There are thousands of disobliged Sectaries 8. There are too many that for want of Trading are not able in this dead time to provide for themselves and families who would be all willing to hazzard themselves in the engagement of 41. they are in their method already Popery preached against Ceremonies and Lyturgies are cried down the Reverend Clergy afftonted Non-conformists are pittied the silencing of them is resented trading is dead taxes are complained of meetings are appointed plots discovered and all things by your dissent tend to a confusion These thoughts I leave to your cooler and more moderate intervals to meditate upon between your selves and the great searcher of hearts The Expedient But my business is not so much to exasperate as to accomodate dissenters and therefore I shall intreat those reverend persons concerned seriously to consider the following Propositions which if assented to will bring them up to the design of the Act of Uniformity agreed upon by all sober Protestants Prop. 1. That since the first plantation of true Religion which is a judicious and sincere devoting of the whole soul to God as the Supream good offered us in Jesus Christ and the right performance of that duty we ow to that God upon such grounds to such ends and after such manner as he requires it of us there have been an holy Company called by his word to the knowledge of God in Christ who in all holy ways and orderly institutions publickly profess their inward sence of duty and devotion which they ow to God by believing and obeying his word and also that Charity which they ow to all men especially to that houshold of the faith that holds communion with Christs body the Catholick Church Prop. 2. It s agreed That this outward profession of Religion as it is held forth in the word in its truth zeals duties and Ministry makes one Church Catholick of all Christians joyned in a mysterious inward and religious Communion with God and one another in Christ by the word and spirit in the inward part of Religion and in obedience charity and comely order as to the outward part of that Religion and
God is 1. To do such things constantly cheerfully and without sinful impediment which are most proper and advantageous to the excellent nature of man towards God in devout piety 2. To do those things charitably orderly and gravely and soberly which are duties of obedience publick or private which God hath commanded every one not onely in general but in particular places and callings as God hath set them in as free from that malice uncharitableness those envys discontents and worldly disorders in any kind as they may have dominion over meer natural and sinful man To be free out of a principle of love to obey God and Man for the Lords sake in order to Gods glory the pâ—ace good example and benefit of others in any humane or Christian society Prop. 9. We are agreed That there is a Liberty of wisdom piety and charity which ought to be exercised by Governors in Church and State according to their consciences making such Laws and Restraints as they in conscience think fit for the publick welfare although those Laws and Restraints are against the private opinions and liberties of singular men Publick men thoughts and conscience and not private are to be the rule of publick Lawes and good it were as unreasonable as it is impossible for Magistrates to frame Lawes according to their Subjects consciences and not their own and so when they do not regard the Pleas of private Liberty to overthrow publick order they are not to be spoken against as persecuting men when they onely keep them from those exorbitances that may undo them or as oppressing other mens consciences when they are onely discharging their own duty and consciences which they bear to Gods glory and the publick good for which they must be accountable to God According to the Magistrates conscience Christians truly blessed with tender consciences and meekness of wisdom are most willing to be kept within christian bounds and most unwilling to take any liberty either in opinion or manners beyond what in the truth of the word or in charity unto the publick peace is permitted and most thankful for all just restraints Prop 10. We are agreed That it is net enough for us to please our selves Rom. 15. 1. and satisfie our own consciences that we do but what we lawfully may but we ought also to bear one anothers burthen and do for o hers sake what we may otherwise and are willing to leave undone and so fulfill the Law of Christ and by love serving one another Omnia libera per fidem omnia serva per charitatem In indifferent things and that there are some things indifferent we all agree we should know and be fully perswaded that all things are lawful and to purpose and fully resolve for charity and peace to use or forbear the use of those things as we finde them expedient or inexpedient He that will have his own way in every thing whatsoever though others will take offence at it maketh his Liberty but a cloak of maliciousness by using it uncharitably we may retain our judgement concerning things indifferent with christian liberty but we mâ—st conform our practâ—ce for christian charity I am free â—â— my judgement for anyhabit gesture c I will submit in my practice to that which is publickly imposed I am free in my conscience and opinion by the law of man concerning things commanded I may think of them what I please I am bound in my conscience to submission active or passive by the Law of God and I must not do what I please when orderly Ceremonies are enjoyned not as the party but as the decencies and becoming circumstances of worship which all allow a man may be free to think that there might be more decent Ceremonies pitched upon by himself or others if they were in place or power and in the mean time submit to the wisdom of those in authority that imposed Prop. 11. We are agreed That as the publick Constitutions enjoyning Orders Decency and Uniformity tending to edification restrain not the Liberty of conscience whereby men are free to do or leave undone some things so the suggestions of men against those Constitutions do restrain mens liberty exercise dominion over their mindes by forbidding them that which we say they are free to as it is in superstition to enjoyn that as necessary which is indifferent so its superstition to forbid that as sinful which is in truth indifferent and therefore lawful so making that sin which God never made and ensnaring mens consciences and teaching for doctrines the commandments of men and therefore we should stand fast in the Liberty wherewith Christ hath made us free Prop. 12. We are agreed That they who can submit some impositions about things may submit to all which are imposed by the same Authority in the same manner to the same end Prop. 13. We are agreed That no Authority can in conscience or with safety allow men Liberty in ways of Worship different from the publick profession and conscience 1. Not in conscience because as the good Kings of Judah he is to allow no known evil 2 Not in safety because differences in Religion are dangerous to the State when that which should restrain stirs up mens passions therefore Josiah and the King in the Gospel compelled them to come in to serve the God of their fathers Inde furor vulgo Indeed for men furnish'd with just power in Church or State to leave men in a full liberty of seducing and being seduced is to concur with the malice of the devil and the folly vanity and madness of mens hearts to the ruine of multitudes I leave it your own consciences whether it would not be thought safe and conscientious by them if power were in their own hands and Church-affairs left to their ordering to forbid those things they now mislike with as much rigor and necessity of imposition as the Church now enjoyneth them Prop. 14. We are agreed That though many godly men should refuse to conform yet should we submit to order peace reason and Law not suffering our selves to be carried away with the high estimation of any men as to subject our selves to their judgement and wits without questioning the truth of what they teach or the lawfulness of what they enjoyn having not mens persons in admiration knowing that they are subject to such infirmities as we are Prop 15. We are agreed That it is lawful for the Magistrate to impose severe punishments upon the small faults of dangerous men of dangerous principles knowing that men of such dispositions who disobey in this are prepared to disturb in all so it s not lawful for the people upon the least offence to cast off necessary duty as knowing that they are at liberty to pray preach c. with what gesture or garment they will yet refusing to pray kneeling or preach in a Surplice O When
and every thing contained and prescribed in a Book Entituled The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church of England according to the use of the Church of England together with the Psalter or Psalms of David pointed as they are to be said or sung in Churches and the form and mauner of making Priests and Deacons Prop. 2. We are agreed That a Form of Prayer is lawful 1. grounded upon the word Numb 6.16 Hos 14. 1. Math. 6 2. agreeable to the general custom of the Church which useth Liturgies Liturgy James Basil Chrysostom Liturgy of the Church of Scotland Liturgy of Geneva the Liturgies of the French Churches for the instruction of the ignorant the maintenance of truth unity and peace yea according to the opinion of the Non-conformists Liturgies are lawful for they composed no less than three in Queen Elizabeths time and one since the King came in Prop. 3. We are agreed 1 That upon search our Lyturgy comes neerest the primitive ones of any established beginning with Sentences and exhortations according to the Scripture 2. that the confession is Orthodox that the Absolution the Lords Prayers the Hymns the Psalms the Chapters Creed with all the Prayers are such as may be allowed by any that judge charitably We are agreed That the people may as well repeate the words of the Prayer after the Ministers as say Amen after them to stir up their affections to declare their consort to keep up their fervency suis quisque verbis resipiscentium profiteatur preces repetat and repeat the Psalms as Moses and Mirian Exod. 15.1 and as the Angels answer one another saying Holy holy holy Lord God of Sabbath Prop. 4. We are agreed That the gestures of standing in confession of kneeling are our reasonable service and that the vestures imposed may be used decently according to the rules in St. Jerome divine Religion hath one kind of habit wherein to Minister before the Lord and another for ordinary uses belonging to common life in this we approve St. Basils Counsel Let him that approveth not his Governors Ordinances plainly yet privately shew his dislike if he have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the true will of God and meaning of the Scripture or else let him quietly with silence do that which is enjoyned Prop. 5. We are agreed 1. That we may safely say those words When thou didest overcome the sharpness of death virtually at the beginning of the world and actually in the fullness of time thou didest open the Kingdom of heaven to all believers 2. That we may safely say God deliver us from sudden death that death when it cometh may give us time with David Moses c. leisurely to end our lives in peace praying for posterity confirming conforting and instructing our relutions dying the death of the righteous and having our latter ends like his or if death come suddenly we may prepar for it in our lives 3. That we may say that for our unworthiness we cannot ask what for the merits of Christ we do ask looking inward we are silencedby our sins looking upward we speak and prevail 4. That we may say O Lord deliver us from all adversity if it be possible yet resolving that not our will but the will of God be done in earth as it is in heaven 5. That we may safely pray that God would have mercy upon all men when the Apostle would have supplication to be made for all men because God was willing that all men should come to the knowledge of the truth and be saved 1 Tim. 2. 3. and our Charity hopeth all things 1 Cor. 13. 7. Rom. 9. 3. 10. 1. Math. 10 11 12. Jer. 15. 1. 6. That we may say the childe hath all things that its capable of which are necessary to salvation when he is Baptised 7. That we may say according to the Scripture John 3. that the Baptized is regenerated of water and we hope of the holy Ghost if it die before the Commission of Actual sin Rom. 5.12 c. 8. That we may say of any particular person dying in the faith that we bury him in hope of Resurrection unto life by that charity that hopeth all things Prop. 6. We are agreed To use the cross and other innocent Ceremonies and ancient as signal marks of Faith Humility Purity Courage and constancy in some parts of the worship and service of the Church as not conferring grace but as reverential in the solemn calling upon Gods name as decent in Gods publick worship and as instances of our obedience to superiors in Church and State commanding things not contrary to Gods word in faith mysteries and manners and thereby reducing the uncertainty of necessary circumstances as time place vesture gesture measure and manner to that fixed unity and comliness as seems to the Church most decent for the nature of the Duty the conveniency of the people and the beauty of holiness In a word we are agreed to submit to the established Liturgy as agreeable to the word of God Joel 2. 11. Eccl. 5. 30. as agreeable to the custom of the Ancient Churches as agreeable to the custom of Modern Churches who retain Liturgies to this day as exact as any of theirs if compared and allowed by the foreign Churches by learned Doctors and holy Martyrs who sealed it with their blood especially considering that we shall not be so strictly tyed to the Liturgy but that we may use our own Gifts before and after Sermon 2. Whereas we are obliged in the next place to declare That it is not lawful upon any pretence whatsoever to take Arms against the King And that we do abhor that traiterous of taking Arms by his authority against his Person or against those that are Commissionated by Him Prop. 1. We are agreed That its scandalous to our Religion whose doctrine is Obedience 2. That its dangerous to our Profession such positions provoking Rulers to root us out of the earth 3. That it is contrary to the profession and practice of good men in all Ages whose way was prayer and patience 4. That it is contrary to the Scripture to resist and that whosoever resisteth 't is his own damnation If any kill with the sword he shall be killed with the sword here is the patience of the Saints 5. That it s originally Jesuitical for Subjects to raise War against their King Prop. 2. We are agreed That the Scripture provides not onely for the safety of the Royal Government but of the Royal Person when we are forbid to despise Dominion to speak evil of Dignities not to resist the Powers ordamed of God O its absurd to follow the Kings person with arms in one place and to preserve his Authority in another miserable is that Power that cannot protect the Person in whom it is 3. Whereas we are obliged in the third