The English nonconformity as under King Charles II and King James II truly stated and argued by Richard Baxter ; who earnestly beseecheth rulers and clergy not to divide and destroy the land and cast their own souls on the dreadful guilt and punishment of national perjury ...

CHAP. LXII. Fifty Questions to unjust Silencers.

GOD IS LOVE, AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, Iohn 4. 16. The most fundamental and comprehensive Article of Natural and Evangelical Religion.

How Angels fell from Love and became Devils, malignant Spirits, is not revealed fully to us; but that such there are, both Scripture and too great Experience certify us. But how Man fell, is told us in the Scripture. It pleased God to make a rank of intellectual Animals left to their understanding, self-determining free-will, between the Brutes which are deter∣mined to things Sensible, and the confirmed. Angels who are determined to things Spiritual. It pleased him to oblige and allure Man by his Blessings, to live still in the love of God; but withal to permit the malignant Tempter, to try whether by his allurement and deceit, he could win him from this Holy Love: As if a man should leave his Daughter to be his Wife, who could win her own consent. The malignant Spirit pre∣vailed and turned man from the Reigning Love of God, to the Love of SELF, Self-pleasing, Self-ruling, and Self-trusting; and having won man's Will, he is by just permission become his Prince, as long as he can keep the Will which he hath won. But Infinite LOVE, first promised, and then gave his SON to be the PRINCE OF LOVE, and so the Captain of our Salvation; His Incarnation, Doctrine, Life, and Suffering; his Resurrection, Ascension, Intercession and Government, are but the works of LOVE for Man's Salvation, which is, to re∣cover

the Will of Man to the Reigning Love of God, from the Car∣nal Sensual self-love. A war is thus commenced between Christ and Satan; Christ's warfare is to Conquer malignant Enmity, and set up a Kingdom of Love. The Devils work is to assi∣milate man to himself, and to make him a Lyer, Malicious, and a Destroyer. Thus two Kingdoms are set up in this World, which are in continual war against each other. The Subjects of each are discernible by their works: TRVTH, LOVE, and DO∣ING GOOD are the works and marks of the one; and LYING, HATRED and HVRTFVLNESS, are the works and marks of the other; and HOLINESS and DEVILISM constitute this world. Cain and Abel were the leading instances: Heb. 11. 4. By faith Abel offered a more excellent Sacrifice unto God than Cain, by which he obtained witness that he was Righteous, God testifying of his gifts; and by it, he being dead, yet speaketh. He conquered, but died, as did our Saviour, 1 Ioh. 3. 12, 14. Cain was of that wicked one, and slew his Brother; And why slew he him? Because his own works were Evil, and his brothers Righteous: In this warfare we must live and die. Marvel not my Brethren if the world hate you; though we die as Abel, we know that we have passed from Death to Life, because we Love the Brethren: He that loveth not his brother, abideth in death, though as Cain, he kill and seem to conquer. All that believe not a better life, which will abundantly make up the loss of this, are his subjects who is called the GOD OF THIS WORLD, who blindeth the minds of unbelievers, 2 Cor. 4. 4. Devils are called, The Rulers of the Darkness of this world, Eph. 6. 12. The Princes who set up a Worldly interest, against or above the Heavenly interest, are called, The Princes of this world, that come to nought, 1 Cor. 2. 6. And to be Wise only for an interest, is, The Wisdom of the world, which is Foolishness with God, 3. 18, 10. Thus Christ fighteth by Love, to win Souls to Love for the Glorious World of Love; and the Devil by Malice to destroy Love and sepa∣rate them from the God and World of Love, by fighting as Dogs about their Carrion, for their fleshly interest in this de∣ceitful world; but the time is short, and the War will be short, but the Victory sweet, and the Crown everlasting.

And it is greatly to be considered, that as Christ's Cause & Sub∣jects are contrary to the Devils, so also is his manner of Fight and Conquest. Christ and Christians fight not by Wrath and Hatred

against their Haters, but by loving them as Men (and praying for them, even when they suffer by them:) And in this course it is, that they are more than Conquerours, Rom. 8. 37. And heap Coals of Fire on their Heads, which will burn them for ever that would not on Earth be melted by them.

It seemeth a strange thing to us to see the poor. French-men come hither from their own pleasant Land, in Raggs and Bodily Distress: And who expelleth them? And for what? Who cau∣sed all the blood and banishments that have been exercised on Christians, since the Heathen Persecutions? And for what? Who destroyed those many thousands of Christians called Albigen∣ses, and Waldenses, and Bohemians, in History mentioned? And for what? Who set up the Inquisition as against Protestants, and Tormented and Burnt so many? And for what? Who caused the French and Irish, and other Massacres and Murders? And for what? Who keep out Truth and Reformation from all Kingdoms subject to the Pope? It is men in the Sacred Offices, Ecclesiastical and Civil. We all own Reverence to Magistrates and Pastors. Satan is not so foolish as to do his work in his own name, nor to put its proper name upon his work. Did you ever hear or read of Persecutors, who openly said, [We are the Ser∣vants of the Devil, and come against you for his Interest and in his Name, to perswade or persecute you from Christ and your obedience to God, and your Salvation?] No, It is as for wickedness, that wicked men destroy the just; and as for sinning that they persecute them that will not sin: It is for Religion that Reli∣gion is impugned; and for the Church that the true Children of the Church are Persecuted: And is it for the Gospel that the Preachers of it are silenced and destroyed? Without the Church a false Religion is set up against Christianity. But within it, an Image of Christ, and of the Church, and of Concord, and Re∣ligion, is set up against Christ, Church, Concord, and Religion; and men in the Garb of Magistrates and Pastors, do prosecute the War as by Christ's Commission, and in his Name: And sin is defended and propagated, by false, pretended opposition.

If the Iews had known him, they would not have Crucified the Lord of Glory. Heathens would not for Idols fight against God, nor Mahometans for a Deceiver against Christ, if they knew what it is that they are doing. Christ who was Crucified as a Blasphe∣mer and Rebel, foretold his Disciples, that they should be kill'd

as an act of service to God. Where the Gospel is believed, it is a crime so horrid to silence and destroy Christ's faithful Mi∣nisters, and forbid his publick Worship, and render his most conscionable Servants odious, and plot their extirpation and ruine, that none dare do it but those that know not what they do. When Christians as a Sect were every where spoken a∣gainst, Paul was exceeding mad against them, and persecuted them to strange Cities, and verily thought that he ought to do many things a∣gainst the Name of Jesus, Act. 26. But when he heard from Heaven, Why persecutest thou me? it stopt his rage, and changed his judgment.

But alas! How slender a means will serve to deceive the wicked? A meer nick-name, or malicious slander; yea the avoi∣ding of a sin which they think to be no sin, is enough with them to make the best men seem the worst; while Perjuries, Adulteries, Blasphemies, Prophaneness, Cruelty and Persecution, are tolera∣ble motes in the eyes of their Companions. All the Holiness, Wisdom and Miracles of Christ and his Apostles, would not serve to make them pass for good, yea or tolerable men; while Sadducees who denied Spirits & the Resurrection; & Ceremoni∣ous, hypocritical, blood-thirty Pharisees, went for meet Rulers of the Flock. And how can it be expected that he who thinks not Holiness desireable to himself, should think it any excellency in others? Or that he that thinks his own sin but a tolerable frailty, should much abhor it in the World?

Satan then hath his Army not only among Infidels, but nomi∣nal Christians: And it is commanded by Honourable and Ve∣nerable Names, and he pretends a good and righteous Cause, whereever he fighteth against Christ, and Holiness. But by the fruits he may be known in the greatest pretenders, whatever names he call them by. It is the most profitable Preaching which he laboureth to suppress, and the most faithful Pastors that he would silence; the most conscionable Christians whom he striv∣eth to make hateful, and the more Spiritual Worship of God which he would hinders. And therefore even among Christians we have great cause to warn men to fear least they be enticed into Satan's service, against Christ and their own Profession and Salvation. And especially in an age; 1. Where worldly and cross Interests are set up against the Interest of Christ and Con∣science. 2. Where these worldly and cross Interests have al∣ready

wasted Christian Love, and Contentions have begun a Mental War. 3. When these have prevailed by scorns and slanders to make Conscionable Christians pass for some con∣temptible, criminal, or erroneous Sect; and this Reproach is fortified by Honourable and Reverend Names. Lest there∣fore such Causes, too visible in the World, should draw the ig∣norant and rash into the dreadful Sin of fighting against the In∣terest of Christ, and Souls, by hindering Christ's Ministers from their necessary Work, and faithful Christians from wor∣shipping God, I will humbly beseech all that are in danger of such Temptations, but seriously to exercise their own Reasons in the present Consideration of these following Questions, and to take up with no other Answer to them, which will not bear weight at Death and Judgment, when worldly Pomp and Plea∣sures leave them; and not worldly Interest, Wit, or Grandeur, but the Righteous Lord, the Lover of Holiness, and Holy Souls, will be the dreadful and final Judge.

The Questions to be well Considered.

Quest. 1. ARe we not on all sides agreed that we are Mor∣tals posting to the Grave? Doth any Man think he shall not die? And is striving or mutual Love and Qui∣etness, a fitter Passage to the dust? Do not all Men, constrai∣ned by natural Conscience, at a dying Hour, repent of hurting others, and ask Forgiveness of all the World? Yea, if you are not worse than most Heathens, Are we not agreed, That Man's Soul is immortal, and that we shall all be shortly in another World; and that it shall be with us there, as we live on Earth? If any doubt of this, should not the least probability of such an everlasting Life, of Joy or Misery, prevail against the cer∣tain Vanity of such a shadow as this World? Or if yet they believe not another Life, Why should they not let those live in quietness that do believe it, and dare not hazard their everlast∣ing Hopes for nothing, as long as they do no hurt to others?

Q. 2. Do not all Christians believe, That the Knowledge of God, our Creator and Redeemer, and a holy Heart, and Life are of necessity to our Salvation? Do we not see, That Chil∣dren are not born with Knowledge, nor free from fleshly and worldly Inclinations? Doth not the World's Experience tell

us, how hard, and how long a Work it is, to make the Ignorant understand the very Articles of Faith, and necessary Duty to God and man; and as hard to perswade their Carnal Minds to the hearty Love and Practice of them, and to save them from the damning Love of sinful Lust, and worldly Vanities; and how wofully the best Teaching is frustrate with the most?

Q. 3. Are we not all Vowed to God in our Baptism, renoun∣cing the Seduction of the World, the Flesh and the Devil? And do all understand and keep this Vow? And is not the perfidi∣ous Violation of it, a most damning Sin? And when Thousands of full Age are yet to learn what Baptism is, and what they Vowed, Have they not great need to be plainly taught it?

Q. 4. Is a Baptized Infidel, or ungodly Person, any better or safer than the Turks or the Salvages in America? Will the Name of Christians save perfidious Hypocrites? Or, Will it not be easier for Sodom than for such?

Q. 5. If Christian Knowledge and Practice be not necessary, Why pray we for Conversion of Heathens and Infidels? And, Why doth the Article of the Church of England condemn those that hold, That all may be saved in their several Religions? And what are we better than Turks and Heathens?

Q. 6. Are not all Men on Earth bound solemnly to worship the God that made them? And do not all the Idolatrous Hea∣thens, and the Mahometans, offer their God some publick Wor∣ship? And must not Christians publickly worship Christ? Are not holy Assemblies for Doctrine, Prayer, Praise and Commu∣nion, Commanded to that end; and the Lord's day separated thereto, and all forbid to forsake such Assembling?

Q. 7. Let the Bills of Mortality, and the knowing Inhabi∣tants tell you, Whether there be not some Hundred Thousands in the great Parishes, in and near this City, more than can come into their Parish-Churches, and hear. If they would all but shew their willingness to come in, if they could, and Twenty Thousand stood at St. Martin's in the Church-Yard, and Streets, and as many at Stepney, and at St. Giles Cripplegate, and Ten Thousand at Giles in the Fields, and so of the rest, and should say, We are here desirous to come in, and cannot, What would you say to them? Are they not more miserable that are con∣tent to stay at home?

Q. 8. What would you have all these Thousands do? Mul∣titudes

of them are hardened already by this seeming necessity into self-excusing, and a custom of neglecting all publick Wor∣ship: And how think you do they spend their time at home? Is it not the time for sinful Practices, or Idleness at the best? And would you have all these Thousands turn Atheists, or live more impiously than Mahometans? And are not these to pay to the Church, that cannot come in it; and the Weak that can∣not stand and can get no Seats? And are not the Church-war∣dens bound to present all these Thousands, that have no Room? And shall all these suffer as Recusants, while the Rich that can pay for Seats, escape? If you say they should seek room in other Parish Churches, do you know what it is for a man to wander into the City, with his Family, to seek room, he knoweth not where? The Tabernacles where Churches stood are small▪ and we see the Church full already, where is profitable Preaching, and the Seats at least possest; and the worse men are, the more need they have, but the less they feel it, and are unlikely to seek help at such a rate, who would come in, if it were near them.

Q. 9. Are all these many Thousands that stay at home (or worse) hunted and prosecuted, fined, and imprisoned for it, as seditious, and Enemies to the King, or to the Peace, as some are that worship God as wisely as they can? And do you be∣lieve that such a Worship of God, as hath nothing in it con∣trary to the Holy Scripture, or contrary to the Practice of the Apostles of Christ, is worse than none at all, or than meeting at Plays and Taverns, and deserveth scorn, imprisonment, and ruine?

Q. 10. Suppose it be Ignorance and Errour in such Mini∣sters, as take it to be a sin against God (yea, a heinous sin) to take all the Oaths, Declarations, Subscriptions, and Cove∣nants imposed for Conformity (while they willingly take the Oaths of Allegiance and Supremacy); and suppose it be an Errour in those People, who think their Souls need better Pasto∣ral Helps than they can have in many Parishes; shall this Errour be punished with keeping them from all God's publick Wor∣ship, unless they will sin against their Consciences, or change their Judgments which they cannot change? Yea, suppose some Communion or Ceremony be indifferent, which they mistake for sin, will you forbid all men to worship God, till they have no Sin or Errour? Is there any one such a man on earth? Are

you such your selves? And shall all the World be driven therefore from worshipping God? Little do men know how great a part of the daily Thoughts, even of Orthodox Learn∣ed men, are Errours.

Q. 11. Can there be a more horrid thing in the world, than either to condemn or excommunicate all men who dare not do that which after their best search, they think to be more hei∣nous Sin than they dare name, lest the very naming of it offend, and are desirous to have their Reasons heard; and to make it necessary to Communion, or to their Liberty to worship God, that all Men and Women must know even all indifferent things, to be indifferent or lawful in God's Worship, which men may impose on them? Have not all sober Peaceable Divines agreed, that things necessary for▪ all to know, are few; and that Christian Concord can never be expected on any other terms, than by agreeing in those few, plain, necessary things? And who knoweth not that indifferent things are numberless, as well as small; no mortal man knoweth them all? And if a poor Chri∣stian that feareth the Justice of God, do take that Oath, that Covenant, that Declaration or Subscription; yea, or that hu∣mane Symbolical Badge of Christianity, or other Ceremony to be a heinous Sin, which others say is a thing indifferent; Must all as Atheists be kept from worshipping God, till they know all these things to be indifferent?

Q. 12. Did not the Lord Iesus himself make it his prime Go∣spel Law, That all that profess Repentance and Faith in God the Father, Son and Holy Ghost, should by Baptism be made vi∣sible Christians; and all Christians live in Love to one another, and Holy Communion, and jointly worship God?

Q. 13. Was it not the Nature of all the Old Heresies to de∣part from this Universal Christian Love and Unity, and that on pretence of some singular Opinion of their own, in which they thought they were wiser than others, and would have had all to be of their mind; and should those that cry down Here∣sie, go the way of Hereticks, if they can but get Number and Power to pretend Catholicism?

Q. 14. Did not the Holy Ghost by St. Paul, as plain as the Pen of Man can write, determine, Rom. 14. and 15. and Eph. 4. 6, 7, &c. and 1 Cor. 12. that Christians should receive each o∣ther into Communion, and live in Love and Peace, notwith∣standing

differences about Meats, Days, and such indifferent things; yea, or Weaknesses in Faith and Holiness? And did not Christ mind the Ceremonious Pharisees, That God will have Mercy rather than Sacrifice; and that they worshipped God in vain, while they preferred their Ceremonies and Traditions to his Word?

Q. 15. Had it been Reason, or Impudency rather, in the Pharisees, if they had cryed out against Christ and his Apostles, for not Conforming to their Traditions, [You are Schismaticks, and disturb the Church's and the Nation's Peace, and cast all into Confusion]? And was it not Turbulent Arrogancy that made the Iewish Christians so urgent with all the Gentiles, to be Cir∣cumcised, when they were left to their own Ceremonies, and no body medled with them, or hindred them? If men love that Diet, let them use it: But must none live that cannot love the same?

Q. 16. Will you give men leave to open all the real Faults they can find in the Diocesan or Parish Churches? And if they prove far more than they can prove in theirs, Will you there∣fore silence all your Teachers, and shut up all your Church-doors, and give over worshipping God? Do you think that your Priests and your Worship are without Fault; yea, or the Constitution of your Churches? We are not able well to know what a Parish-Church is, by its Materials; that is, who are of the Churches, and who not. 1. If it be all the Baptized Pari∣shioners, the Papists and Separatists are your Members. If it be all such as are of no other Church, then the Atheists, Infidels, Seducers, and others that are of no Church indeed are of it. 3. If it be only those that dwell and communicate there, how small a part of your great Parishes are of the Church? Yet are not these many Thousands declared to be out, but are permitted without Censure, and may come if they will: Not only the Members, but the Minister himself knoweth not who are of his Church, for the far greater part, till he see them come to the Altar, and then most, if they come, must be utter strangers to him whom he never saw before. How great a Number of Hobbists, Infidels, Papists, and wicked Livers are amongst us, your own Pens proclaim. And may not these come to the Al∣tar when they please? This is spoken only to convince you, that if all this may be born, the supposed sin of fearing sin in a

thing call'd indifferent, deserveth not Excommunication or De∣struction.

Q. 17. Is not the Fear of God the beginning of Wisdom? And doth not this contain a Fear of sinning? And is not this com∣mendable, and to be cherished? Is not God above man, and first to be obeyed, and most feared? Hath man any Power but what God hath given him, and hath God given any against him∣self, or his own Laws, or for destruction of his Fear? If Conscience towards God be once driven away, is any man to be trusted? Will not the unconscionable do any thing for worldly Interest?

Q 18. Is it not an unmanly sort of impudence in them, that many years perswade the world, that those same men make Schisms, by forbearing only such things as they confess to be no sin, who have twenty years ago Protested, that nothing but sin∣ning is refused by them, and did then give in a Catalogue of se∣veral sins which they undertook to prove such? And should those same men that have read, or may do The King's Gracious Declaration about Ecclesiastical Affairs, 1660. and the London Ministers printed Thanks-giving for it, and the many late Books, in which we have told men what it is which we dare not conform to; I say, should these still take on them, that they cannot know it, and call out still, [What is it that you stick at? And what is it that would satisfy you?] Yea, those that cannot bear that we should tell them.

Q. 19. Do you think that the King who then past that Declara∣tion (in which the Non-Conformists who sought it with thank∣fulness acquiesc't, as in terms of happy Concord) and the House of Commons who gave him thanks, or the Bishops and Clergy who after rejected it, and procured the new Act of Uniformity and such other, did take the way to have United Protestants, and to have prevented our present sad divisions?

Q. 20. Hath not Dr. Burnet in his History of the Regale fully proved that the choice of Bishops and Pastors for many hundred years was in the People and the Clergy: And do you think in your Consciences, that if a good Gentleman build and endow a Church, all men must ever after trust the Pastoral conduct of their Souls with such Priests only as his Posterity, or any man that will buy the Advowson shall present? Will not Drunkards, Fornicators, malignant haters of Holy Life choose men as fit for their turn as will be admitted? And do you think in your Con∣sciences

that all the Patrons now in England, are either fit, or by Christ allowed, to be choosers of all those Pastors that all men in England must take up with: Do you not know that Preach∣ing converteth not like a Charm, nor is the Devil cast out of Souls as by the words of an Exorcist? It requireth great skill and care to convince sinners, and instruct, resolve, confirm and comfort Souls: There is as great difference of Teachers as of Physicians: And Souls are unspeakably more precious than Bo∣dies. And it's said of (too many) rash and unskillful Phy∣sicians, that the difference between them and Souldiers is that they kill their Friends who pay them for it, when Souldiers kill but their enemies. What Power Princes and Patrons have of things Dedicated to God, as Temples and Tithes, Lands; we presume not to dispute. But these are not to inseparable from the Pastoral-office that the People must trust their Souls only on their Pasto∣ral care, to whom the Patron will give the Tithes and Temples. Had men so setled maintenance on Physicians for every Parish, we would not therefore trust our lives on the unskillful or ne∣gligent, because either Prince or Patron choose him. And if you would not say to such, You shall have the Physician which the Patron chooseth or none; Why should you say so of the Pastor?

Q. 21. Are we not of the same Religion with the Magistrates and Bishops? In what one Article of Faith do we differ (except the new one of the undoubted Salvation of all dying Baptized In∣fants, not excepting those of Atheists or Infidels, and this as cer∣tain by God's Word,) almost all parts of the Christian World, Greeks, Papists, Protestants, Nestorians, Iacobites, Arminians, &c. do charge one another with Heresy or false Doctrine, while Conformists charge no such thing on the Non-conformists, but only dissenting from the modes of worship and discipline which they impose. And would you have all the Christian World, for∣bid one another to Worship God, till they all agree? If not, where yet their differences are so great, why must they be for∣bidden it, who differ not in points of Faith from the Churches Articles at all?

Q. 22. It is forbidden that more than four meet to VVorship God [in other manner than according to the Liturgy and practice of the Church of England.] If by [other manner] be meant [with any other positive manner of Worship] I see none that do it other∣wise. For Reading of Scripture, Praying, Preaching, Singing

Psalms, are all done in the Parish-Churches. But if [o••her man∣ner extend to every omission of any appointed part of the Liturgy, all Parish-Churches where I come do it in other manner.] And shall all the Lords, Gentlemen and People be therefore punished as Conventiclers? The Non-conformists where I come, use most of the Liturgy, (that is) The Psalms, two Chapters, the Lords Prayer, the Creed, the Commandments, the Singing Psalms, & some of them more. Must all go out of the Church, if the Cu∣rate omit part? If by [otherwise] be meant [with any other accidents or circumstances] the Church of England agreeth not in all such, and can be no rule therein to the Non-conformists: Cathedral and Parish-Churches differ: Some Parishes have or∣g••ns, Altars, Rails, &c. and some none: Some Worship in Tabernacles, and some in unconsecrated Places, (as some Chap∣pels, the Spittle, the Prison, Sturbridge-Fair, &c.) And almost all the Christian Sects on Earth (before-named) differ in far greater matters than our difference from the Liturgy is: And even in the time when the Christian Emperours and Prelates were of greatest Power and Zeal for Concord, they never ap∣pointed one Liturgy for all the Churches in the Empire. Nor did any Bishops in Councilor out, so magnify themselves, as to write down for all other Bishops and Priests the words which they must speak to God in all their Prayers, as if none that are fit for the Sacred Office, knew what to say to God but they, or they only had the Spirit of prayer?

Q. 23. Are there not some sorts of Government antecedent in or∣der of nature to publick Government, and such as no Prince or Prelate can abrogate, viz. 1. Self-Government. 2. The Husbands-Government of the VVife. 3. And the Parents-Government of his Children, in order to personal and family wellfare? If Prin∣ces or Patrons on what pretence soever, would take on them to choose for all men, what Food they shall eat, what Physick they shall take and when, what Trade they shall choose, what VVives or Husbands they shall have, as to individuals, and what Food, Raiment, Physick or Calling, they shall give their Children, &c. No Prince can deprive men of Self-governing, maternal or pa∣ternal Power. And is this power more concerned in any thing than in the saving of our Souls? Hath God laid our Salvation on Princes, and Patrons choice, or on our own? If we mis∣carry by their choice, will they be damned for us, and not we?

Is it not our own Salvation that lieth on our actions? And if a∣nother say, you are unfit to judge, what Food to eat, what Physick to take, what Wife to choose, and so what Pastor to choose for the conduct of your Souls; will any man, not distracted, therefore make a Prince or Patron the absolute chooser, and trustee for his Soul? Or doth it follow that I need not, or may not choose a skillfuller Pastor than many thousand Parishes in England have, because the Patron is by Law enabled to choose the Parish-Priest? Let him choose who shall have his Tithes and Temple, but he shall not make me trust an unfit man with the pastoral care of my Soul.

Q. 24. If a Wife or Son say, My Husband, or my Father com∣mandeth me to take this man and not that for my Pastor. And you, say (The Prince or Patron chooseth you another, and will imprison you if you submit not to his choice,) which do you think the Law of Nature, and the fifth Commandment will justify? Hath God made the King of France, Spain, Portugal, &c. the chooser of a Pastor for all their Subjects? And consequently the chooser whether they shall be saved or damned, according to God's ordi∣nary course of VVorking by the aptitude of means. If this power extend not to Infidels, Heathens, Papists, Hereticks, &c. how shall the Subjects know to whom it extendeth? Must all Subjects be made Judges whether Princes and Patrons are Orthodox and fit to choose? Is not this more arrogancy, than to judge who is fit to be my Pastor or Physician? Is it not sufficient that the Prince and Patrons so provide for Teachers (and Physicians) that none may want, nor neglect instruction in the essentials of Reli∣gion; but as many as need and are able may use better than the unskilful at their own charges?

Q. 25. VVhereas some pretend that we ought to be silenced for preaching without the Bishops Licence, is that the true cause, when such are silenced and excommunicated that have Licences? Mr. Tho. Gouge was excommunicated for preaching even in Wales, where he laboured in such eminent works of chari∣ty, notwithstanding his University Licence not-forfeited: For though he conformed not, he never refused Conformity, and so fell not under the Canon which maketh void the Licences of Refusers. And I that have the Bishop of London's (Sheldon's) Licence, am hindered with the first. The same I say of Episcopal Ordinati∣on, which was no protection to him or me, or many others.

Q. 26. As to the common cry that we are justly silenced for our being for the Parliament in the late VVars, 1. Is that the meaning of the Act of Ob••ivion? Are they friends to King or Kingdom that will not suffer our sores to heal; but when all are returned to the Love of Peace, still fill mens ears with the noise and fears of VVar? 2. Did the King so judge of General Monk and his Army who restored him, who yet were hotly fight∣ing in Scotland against the King, while we were preaching against the Usurpers? 3. Do not our long requests yet silence these incendiaries, while we offer and crave but that those may have leave to Preach Christ's Gospel and VVorship God, who never had to do with any VVar against the King, and that they silence only all the rest, (which we suppose are a number not very con∣siderable)?

Q. 27. As to any other charge, is it not that which we crave our selves, that if any Non-conformists be proved guilty of drunkenness, fornication, lying, perjury, oppression, or other immorality or Rebellion or Sedition, they may be punished as the crime deserveth?

Q. 27. Do you believe that the great Parish Ministers need no help? Can any man think so, who believeth the worth of a Soul, and understandeth but one half a Pastors work, and why it was that the Primitive Church had so many Presbyters and Dea∣cons with a Bishop, to Churches of smaller number by far than our great Parishes? And do not all Ministers of sense and forbriety, confess their need of many to help them, and say that it is the want of Maintenance that hindereth it? and if that be it, why may not we be endured to help them for nothing, while we Preach the same Gospel, and submit to beg our Bread? Doth helping them freely deserve our destruction?

Q. 28. Whom did Christ or any of his Apostles ever Silence, who Preached only sound Doctrine, for any difference about Circumstantials of mans invention? Or where did they ever command or authorize any others so to do? When some would have Christ restrain some from useing his name who followed him not, he rebuked the motion, saying, he that is not against us, is for us. When some preached not sincerely, but enviously, and contentiously, to add affliction to his bonds, St. Paul was glad yet that Christ was Preached, and professed that he did and would rejoice therein, Phil. 1. 18.

Q. 29. Do you think that any would Silence, Imprison or Prosecute Religious Christians, for things which they them∣selves call Indifferent, and others think to be great sin, if they loved their neighbours as themselves, and did by others as they would have others do by them?

Q. 30. Is not the Office of the Ministery to be Stewards of the house, and mysteries of God, and to give the Children their meat in season, Luk. 12. 42. and to teach men publickly from house to house, Act. 20. And is it not a calling fixed during life and ability, not to be cast off at pleasure? And this in those that are called by men? As a Priest that hath marryed Persons cannot unmarry them, and the Arch-Bishop who may Anoint or Crown a King, may not Depose him, because he was not the Donor or Lord, but a Ministerial Invester; so he that Ordaineth a Minister may not depose him, till he become uncapable of the Office, and if he do, it doth not disoblige the Minister.

Q. 31. Did not the Church for 300 years, worship God a∣gainst the will of Princes, and afterward, when Arrian, or o∣ther erroneous Princes forbid them? And hath a Christian Prince any more power to hinder the Gospel and Worship of Christ, and the saving of Souls, than Heathens had? or rather far greater obligations, as nursing Fathers to promote them, which I ask only in answer to such as pretend Law and human Authority, to forbid what God Commandeth; in which case saith Bishop Bilson, we must go on with our work, and patiently suffer.

Q. 32. Is it not a dreadful charge that is laid on Timothy (one called by men) 2 Tim. 4. 1, 2. I charge thee before God and the Lord Iesus Christ, who shall judge the quick and the dead at his appearing and his Kingdom, that thou Preach the word; be in∣stant in season and out of season; reprove, rebuke, exhort with all long Suffering and Doctrine. Have you so little mercy on our souls, as to drive us on such a Flaming Sword, and wish us to be con∣demned by Christ, for disobeying such a charge, and to bid us obey any contrary charge of mortal worms?

Q. 33. Is the Conformists Ministery necessary or not? If not, why is all this stir made about it, and all the Church Lands and Tythes to maintain it? If yea, why then is not our Labour in Preaching the same Gospel as necessary as theirs, to such persons as cannot hear them for want of room, and to such who say that

their true necessity commandeth them to use better Pastors than many Parishes have? And if any of them have a scrupu∣lous errour about a Pastor, must they therefore be Ruined, Ex∣communicated or Forsaken?

Q. 34. Is not the silencing of faithful Ministers, a far greater loss & hurt to the people that need their Ministery than to them? What if it prove my fault, that all my most impartial Studies and Prayers did not serve to make me know, that all the imposed Subscriptions, Declarations, Covenants, Oaths and Practices are lawful? Shall hundreds or thousands of Inno∣cent people suffer for my fault, and that in their Souls? Should you for this have deprived all persons of any help, which they have had by all my Preaching and VVritings this Twenty or Fourty years? And is it just to wish it had been all undone, and the like of many hundred others? If we preach false Doctrine, accuse and punish us; If the Physicians were drunkards or for∣nicators you would not for that forbid them to help to save the sick. If the Country Farmers scrupled Conformity, you would not therefore forbid the Market to them, and let the poor famish.

Q. 35. If our not Swearing, not Subscribing, &c. be our fault, as long as we preach Necessary Truth, could not Lovers of the Gospel find some penalty for us, that did not hinder it? Is it worse than Drunkenness or Fornication? Twelve pence an Oath, is thought enough for Prophane Swearers, and is there one in many hundreds pay it? VVe had far rather be any o∣therwise punished, so we be not hindred from serving Christ in the work to which we are devoted.

Q. 36. Do you think there is any such sin as Sacrilege in the world? If there be, is it not greater Sacrilege for me, that am Ordained and Devoted to the Ministery, to alienate my self, than to alienate Church Utensils, Goods or Lands? These are devoted but for the Pastor, who is Consecrated to nearer and more holy service. VVhat think you of them that cry out against the alienation of large Church Revenues as Sacrilege, and use them for worldly pomp, and fleshly fulness to their own pleasure, which are devoted to God's service; but with a few confident words will prove it no sacrilege, for many thousand faithful Ministers, to forsake their Calling, if Bishops forbid it them? (For what it is in the forbidders, we leave to God and them.)

Q. 37. Dare you undertake to justify at the Bar of God, the many hundred Ministers forbidden to Preach, if they obey you and cease their Ministery? Or will you answer for all the People whom some drive away from their worship of God, if they thereupon give over worshipping him, and as thousands o∣thers idle it at home, when all these say [We Preach no Doctrine, nor offer God any Worship, contrary to any Word of God, or in a∣ny other manner than Christ and his Apostles did or allowed]? Dare you give it under your hands that you will bear the punishment if we be condemned for obeying you and ceasing our work? If you would, were that man well in his Wits, who should trust his Soul on your undertaking, who are so unable to save your selves?

Q. 38. Should things Indifferent exclude things Necessary, when Christ saith, I will have mercy, and not sacrifice? And is neither our Preaching, nor the Concord of the Churches here Necessary?

Q. 39. Have you thought what Christ meant, when after his Resurrection he thrice saith to Peter (and to others in him) Lo∣vest thou me, feed my Lambs and Flock? As if he had said, As ever you loved me, feed those whom I loved to the Death: Would you un∣mercifully wish us to renounce our love to Christ? and when Paul saith, Necessity is laid upon me, and woe unto me if I preach not the Gospel: Would you wish us to run upon such a Woe, upon the meer chat of such as do but tell us, that we are not called as the Apostles; and that we are under Bishops? As if none but men called the Apostles, were liable to that Necessity or Woe; or God had allowed us to forsake His Work when Bishops please, and will forbid us.

Q. 40. God hath encouraged us in our work by his undenia∣ble blessing on many Souls. If you take it for nothing, for men to be turned from ignorance, worldliness, deceiving, lying, sensuality and fleshly lusts, to the serious belief of a life to come, and to the Love of God and Man, and to the joyful hopes of Glo∣ry, and the obedience of Christ, and confidence in his salvation; we take this to be worth our labour and our lives. And would you have us so unthankful to God, who hath blest us, as to cast away our Callings? Can you expect that all the threatnings of Men, or the weekly reproach of Pamphlet-writers, should make us wish all the Sermons unpreach'd which we have

preach'd, and all the Books unwritten which we have written, and all the Souls unconverted who have repented?

Q. 42. VVhen Ionas over-ran an unpleasing Ministery, did not God overtake him with his Judgment? And if we prove Io∣nasses, may we not expect to meet with Storms more terrible than Jails?

Q. 43. Can all this said and done against such in the world, ever make the sober that knew them, believe, that such a man as Anthony Burges, Mr. Porter, Mr. Hildersham (the Son) Mr. Hughes, Mr. Richard Allen, and hundreds much like them, were worthy Silencing, Imprisonment and Shame, while such as fill some thousand Churches are worthy of maintenance and ho∣nour? Or will sober Posterity who read the Lives and VVri∣tings of such men as Iohn Corbet, Ioseph Allen, Iames and Iohn Ianeway, and abundance such others, believe that they were as bad as their accusers make them? There is but one way to bring them under the Infamy and Odium of Posterity; and that is the Papists way to kill all that are of another mind, and to drive Truth and Conscience out of the world, and then who would stay behind?

Q. 44. VVho did Christ mean by the Hypocrite that seeth a mote in his brothers eye, and could not see the beam in his own? VVas it not the Pharisee that blamed Christ's Disciples for crossing their Ceremonies and Traditions, and saw not all the crimes in themselves recited Mat. 23. And is not the scru∣pling of a thing called by others Indifferent, a mote in the eye of many truly godly persons? I will not offend you by describing the beams.

Q. 45. Have we not often offered, that as soon as any true reason can tell us, that our Labours are here needless, by the suf∣ficient number, and quality, and labours of others, we will joy ful∣ly be silent, and seek for work where there is need: Till then, to starve souls is to be guilty of their damnation. And if Meeting-Chapels be wanting, why do not the great and rich Conformists build them?

Q. 46. Is it not a pleasing advantage to Papists, if they can see two thousand of those Minister, who are most against them, silenced, and driven from Cities and Corporations, and made a hunting game and scorn, and the Kingdom crackt by general di∣visions, as turned into Guelphs and Gibelines, weekly reviling

and deriding each other as Whiggs and Tories? Is it not their design to banish Conscience and absolute Obedience to God? And you know who ruleth where God and Conscience doth not rule. And what is it that the unconscionable will not do, for worldly interest? And did not the Papists always know that our Love and Concord would be our strength, and their terrour?

Q. 47. Who is it that was, or is able to cure all these our di∣visions? It never was in our power, nor yet is, unless damning our souls by willful sin must be the cure: For we have oft offered our Oaths that nothing but fear of sin shall hinder us from con∣forming. If our fear come from ignorance, do the Churches suf∣fer none more ignorant than we? But how easy were it with o∣thers, without sin, or cost to cure all?

Q. 48. Is it not God's great Mercy to our Land, that we have had twenty years peace, while other Lands have been mi∣serable by Wars? And if it be the Preachers of the Gospel that yet will give the Land no peace, but cry out, execute, prosecute, suffer not, strike home, and their judgment be the executioners en∣couragment, who say, The Clergy tells us it is our duty; I had ra∣ther answer them with tears than words.

Q. 49. Should not the long and universal experience of the Christian VVorld be some warning to us, which these thousand years hath been broken into shreds, by the contentions of the Clergy, and their Magisterial needless impositions, and by for∣saking the Primitive purity and simplicity?

Q. 50. Are not these words in the Liturgy before the Sacra∣ment very terrible:

If any of you be a hinderer or slanderer of God's Word—or be in malice or envy—Repent of your sin, and come not to this Holy Table, lest after the taking of the Sa∣crament, the Devil enter into you as he did into Iudas, and fill you full of iniquities, and bring you to destruction of Body and Soul?

And are not the Words of our Judge more terrible: Mat. 25.

Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels: For I was hungry,—thirsty,—a stran∣ger,— naked,—in prison, &c.

In as much as ye did it not to one of the least of these, ye did it not to me: And these shall go away into everlasting punishment; but the Righteous into Life eternal? O let me never be one of those, who for nothing shall run on such a doom!

Q. 50. If yet objections or the mis-understanding of our cause do frustrate all these reasons, I have answered so many objections, and so far opened the cause already, as here is not to be repeated, viz. In the First and Second Pleas for Peace, In the Apology for our Preaching, and in the Treatise of Episcopacy.

And against the judgment of those Reverend Fathers who still cry [Abate nothing, and suffer them not; do Execution] I set the judgment,

I. Of the King, 1. In his Declaration from Breda. 2. His healing Gracious Declaration about Ecclesiastical Affairs, 1660. 3. And that of 1662.

II. The Judgment of the late House of Commons, Ian. 10. 1680.

Resolved that it is the Opinion of this House, that the prosecution of prot••stant. Dissenters upon the Penal-Laws, is at this time grievous to the Subjects, a weakning the Protestant Interest, and dangerous to the Peace of the Kingdom.

III. Christ's Canon-Law, 1 Iohn 4. 8, 16. He that Loveth not knoweth not God, for God is Love: God is love, and he that dwelleth in Love, dwelleth in God, and God in him.

Joh. 13. 35. By this shall all men know that ye are my Disci∣ples, if ye have Love one to another.

Rom. 14. 17, 18. The Kingdom of God is not Meat and Drink, but Righteousness, and Peace, and Ioy in the Holy Ghost: For he that in these serveth Christ is acceptable to God and approved of Men. vers. 1. Him that is weak in the Faith, Receive we, but not to doubtful disputations, &c.

1 Thes. 5. 12, 13. We beseech you Brethren to know them which LABOVR AMONG you and are over you in the Lord, and to esteem them very highly in Love for their WORK sake, and be at Peace among your selves.

1 Sam. 2. 30. Them that honour me I will honour, and they that despise-me shall be lightly esteemed.

ENGLANDS SLAVERY.

Q. 1. IS not Silencing taking all we have, and lying in Jaile among Rogues from six Months to six Months till we die, greater Slavery than the Turks inflict on Christians?

Q. 2. What is this for? And on what sort of Men?

Q. 3. Who be they that have caused and continued it after 27 Years Experience of the effects?

Q. 4. What is Diabolism if this be not?

Q. 5. Why is not publick Repentance of it proclaimed?