A Petition for Peace.

To the most Reverend Archbishop and Bishops, and the Reverend their Assistants commissioned by His Majesty to treat about the Alteration of the Book of Common-Prayer.

The humble and earnest Petition of others in the same Commission.

Most Reverend Fathers, and Reverend Brethren,
THe special Providence of God, and His Majesties
tender regard of the Peace and Consciences of His
Subjects, and his desire of their Concord in the
things of God, hath put into our hands this opportunity
of speaking to you as humble Petitioners,
as well as Commissioners, on the behalf of these yet troubled and
unhealed Churches, and of many thousand souls that are dear to
Christ; on whose behalf, we are pressed in spirit in the sence of our
duty, most earnestly to beseech you, as you tender the peace and
prosperity of these Churches, the comfort of His Majesty in the
union of His Subjects, and the peace of your souls in the great day
of your accounts, that laying by all former and present exasperating
and alienating differences, you will not now deny us your consent
and assistance to those means that shall be proved honest and
cheap, and needfull to those great, desirable ends, for which we all
professe to have our offices, and our lives.
The things which we humbly beg of you are these:
1. That you will grant what we have here proposed and craved
of you in our Preface; Even your charitable interpretation, acceptance
of, and consent unto the alterations and additions to the Liturgy
now tendered unto you, that being inserted, as we have expressed,
it may be left to the Ministers choyce to use one or other
at his discretion upon His Majesties approbation, according to his

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gracious Declaration concerning Ecclesiastical Affairs. And that
seeing we cannot obtain the form of Episcopal Government, described
by the late Reverend Primate of Ireland, and approved by
many Episcopal Divines we may at least enjoy those benefits of
Reformation in Discipline, and that freedom from Subscription,
Oaths and Ceremonies, which are granted in the said Declaration,
by the means of your charitable Mediation and Request.
2. Seeing some hundreds of able, holy, faithfull Ministers are
of late cast out, and not only very many of their Families in great
distresse, but which is of far greater moment abundance of Congregations
in England, Ireland and Wales, are overspread with lamentable
ignorance, and are destitute of able, faithfull Teachers:
And seeing too many that are insufficient, negligent or scandalous,
are over the Flocks not meaning this as an accusation of any that
are not guilty, nor a dishonourable Reflection on any party, much
lesse on the whole Church we take this opportunity earnestly to
beseech you, that you will contribute your endeavours to the Removal
of those that are the shame and burdens of the Churches;
and to the Restauration of such as may be an honour and blessing to
them. And to that end, that it be not imputed to them as their
unpardonable Crime, that they were born in an Age and Country
which required Ordination by Parochial Pastors, without Diocesans:
And that Re-ordination whether absolute or hypothetical
be not made necessary to the future exercise of their Ministry. But
that an Universal Confirmation may be granted of those ordained
as aforesaid, they being still responsible for any personal insufficiency
or crime. Were these two granted the Confirmation of the
Grants in His Majesties Declaration, with the liberty of the Reformed
Liturgy offered you, and the restoring of able, faithfull Ministers
to a capacity to be serviceable in the Church of God, without
forcing them against their Consciences to be Re-ordained how
great would be the benefits to this unworthy Nation? How glad
would you make the peoples hearts? how thankfull should we be
for the cause of Christ, and the souls of men to those that grant
them, and procure them; being conscious that we seek not great
things for our selves, or for our Brethren; that we are ambitious
of no greater wealth or honour, than our daily bread, with such
freedom and advantage for the labours of our Ministry, as may most
conduce to the success, the increase of holiness and peace we shall
take the boldness to second these Requests, with many of our Reasons,
which we think should prevail for your consent, chusing rather
to incur whatsoever censures or offence may by any be taken
against our necessary freedom of expression, than to be silent at such
a time as this, when thousands of the servants of the Lord, that are
either deprived of their faithfull Teachers or in fears of losing
them, together with the freedom of their Consciences in Gods
worship, do cry day and night to Heaven for help, and would cry
also in your ears with more importunate Requests, if they had but
the opportunity as now we have.
And 1. We beseech you bear with us while we remember you,
that you are Pastors of the flock of Christ, who are bound to feed
them, and to preach in season, and out of season, and to be laborious
in the Word and Doctrine; but are not bound to hinder all
others from this blessed work, that dare not use a Crosse or Surplice,
or worship God in a form which they judge disorderly, defective,
or corrupt, when they have better to offer him Mal.1.13,14.
Is it not for matter and phrase at least as agreeable to the holy
Scriptures? If so, we beseech you suffer us to use it, who seek nothing
by it, but to worship God as near as we can, according to
his will, who is jealous in the matters of his worship. If indeed
yours have more of strength, and ours of weakness, yet let not Fathers
cast the children from the house of God, because they are sick
or weak, and need the more compassion; let not our Physicians resolve
their Patients shall all be famished, or cast off, whose temperature
and appetites cannot agree to feed on the same dish, with
the same preparation and sauce. He that thrice charged Peter as he
loved him, to feed his Lambs and Sheep, did never think of charging
him to deny them food, or turn them out of his fold, or forbid
all others to feed them unless they could digest such forms
and ceremonies, and superscriptions as ours.
2. May we presume to mind you, that the Lord of the Harvest
hath commanded us to pray that more Labourers may be sent into
the Harvest. For still proportionably the Harvest is great and
the Labourers are few Mat. 9. 37. And that the Lord hath not
furnished them with his gifts in vain, nor lighted these Candles to
put under a Bushel, but to be set on a Candlestick, that they may
give light to all that are in the house, Mat. 5. 15. And that there
are few Nations under the heavens of God, as far as we can learn,
that have more able, holy, faithfull, laborious and truly peaceable
Preachers of the Gospel proportionably than those are that are
now cast out in England, and are like in England, Scotland, and
Ireland, to be cast out, if the old Conformity be urged. This
witnesse is true, which in Judgement we bear, and must record against
all the reproaches of uncharitableness, which the justifier of
the Righteous at his day will effectually confute. We therefore beseech
you, that when thousands of souls are ready to famish for
want of the bread of Life, and thousands more are grieved for the
Ejection of their faithfull Guides, the Labourers may not be kept
out, upon the account of such Forms or Ceremonies, or Re-ordination;
at least till you have enow as fit as they to supply their
places, and then we shall never Petition you for them more.
3. And we beseech you consider when you should promote the
joy and thankfulness of His Majesties Subjects for his happy Restauration,
whether it be equal and seasonable to bring upon so many
of them so great calamities as the change of able, faithfull Ministers,
for such as they cannot comfortably commit the conduct of
their souls to, and the depriving them of the Liberty of the Publick
Worship; calamities far greater than the meer loss of all their
worldly substance can amount to: In a day of Common Joy to
bring this causelesly on so many of His Majesties Subjects, and to
force them to lye down in heart-breaking sorrows, as being almost
as far undone, as Man can do it; this is not a due requital of the
Lord for so great deliverances: Especially considering, that if it
were never so certain, that it is the sin of the Ministers that dare
not be Re-ordained, or conform; its hard that so many thousand
innocent people should suffer even in their souls for the faults of
others.
4. And if we thought it would not be mis-interpreted, we
would here remember you, how great and considerable a part of
the three Nations they are, that must either incur these sufferings,
or condole them that undergo them; and how great a grief it will
be to His Majesty, to see his grieved Subjects; and how great a joy
it will be to him, to have their hearty thanks and prayers, and see
them live in prosperity, peace and comfort under his most happy
Government.
5. And we may plead the nature of their cause, to move you to
compassionate your poor afflicted Brethren in their sufferings. It is,
in your own account, but for refusing Conformity to things indifferent,
or at the most, of no necessity to salvation. It is in their account
for the sake of Christ, because they dare not consent to that
which they judge to be an usurpation of his Kingly power, and an
accusation of his Laws as insufficient, and because they dare not be
guilty of addition to, or diminution of his Worship, or of worshipping
him after any other Law, than that by which they must be
judged, or such as is merely subordinate to that. Suppose they
be mistaken in thinking the things to be so displeasing to God; yet
it is commendable in them to be fearfull of displeasing him, and
carefull to obey him; a disposition necessary to all that will be saved,
and therefore to be loved and cherished in them by the Pastors
of the Church; who should be very tender of putting them to
suffering, or casting them out of the Church, because they dare not
do that which they judge to be so great a sin against the Lord, deserving
damnation to themselves. Should not the love of Christ
command us to be tender of those that are so tender of his honour,
and to take heed what we do to men for taking heed of sin, and being
afraid to offend the Lord; and should not the special love of
Christians, and the common love of men, command us, to be
loath to drive men by penalties, upon that which they judge doth
tend to their everlasting damnation, and which indeed doth tend
to it, because they judge it so to do; For he that will do that which
he thinks to be so great a sin as is before described, to please men,
or to escape their punishment, no doubt deserveth the wrath of
God, and should we not be loath to drive men upon sin and condemnation,
though we were sure that their own infirmity is the occasion.
If it be said, that by this Rule nothing shall be commanded,
if men will but scruple it. We answer, Things in themselves necessary,
or commanded by God, must be commanded by man, because
scruples make them not unnecessary, and make not void the Laws
of God, and it will be a sin even to the scrupulous to disobey:
But things dispensible, and of themselves unnecessary, should not
be rigorously urged upon him, to him they would be a sin, and
cause of condemnation. It is in case of things indifferent in your
own judgement, that we now speak. If it be said, that is humour,
pride, or singularity, or peevishnesse, or faction, and not true tendernesse
of Conscience that causeth the doubts, or non-conformity
of these men. We answer, such crimes must be fastened only on the
Individuals, that are first proved guilty of them; and not upon
multitudes: unnamed and unknown and without proof; and you
know it is the prerogative of God to search the heart, and that
he hath said, Judge not that yee be not judged, for with what judgement
yee judge, yee shall be judged, and with what measure yee mete, it shall
be measured to you again. Mat. 7. 1, 2. And who art thou that judgest
another mans servant, to his own Master, he standeth or falleth; yea, he
shall be holden up, for God is able to make him stand. Rom. 14. 4. And
who can pretend to be better acquainted with their hearts, than
they are themselves! For what man knoweth the things of a man, save
the Spirit of a man, which is in him, 1 Cor.2.11. And they are ready
to appeal to the dreadfull God, the searcher of hearts, and the hater
of hypocrisie, that if it were not for fear of sinning against him,
and wounding their Consciences, and hazarding, and hindering
their salvation, they would readily obey you in all these things;
That it is their fear of sin and damnation that is their Impediment,
they are ready to give you all the assurance, that man can give by
the solemnest professions, or by oath if justly called to it.
And one might think that a little charity might suffice to enable
you to believe them, when their non-complyance brings them under
suffering, and their complyance, is the visible way to savour,
safety, and prosperity in the world. And if men that thus appeal to
God concerning the intention of their own hearts, cannot be believed,
even when the State of their worldly interest bears witness
to their professions, but another shall step into the Throne of the
heart-searching God, and say It is not as they say, or swear, It is
not Conscience, but obstinacy or singularity all humane converse
upon these terms will be overthrown: And what remedy have
they, but patiently to wait till God that they have Appealed to,
shall decide the doubt, and shew who were the Assertours of truth
or falshood.
6. And we crave leave to represent to you the great disproportion,
in necessity and worth, between the things in question, and
the salvation of so many, as may be obtained by the free and
faithfull exercise of the Ministery, of those that now are, and that
are yet like to be laid aside; Do you think the Lord that died for
souls, and hath sent us to learn what that meaneth I will have mercy
and not sacrifice, Mat. 9. 13 is better pleased with Re-ordination,
Subscription and Ceremonies, than with the saving of souls, by
the means of his own appointment: If it be said that Publick order
and peace and concord to promote the salvation of many, and
therefore are to be preferred before the salvation of fewer. We
answer, Concord in holy obedience to God doth indeed promote
the salvation of all that entertain it; but Concord in Ceremonies,
or Re-ordination, or Oaths of obedience to Diocesans, or in your
questioned particular forms of Prayer, do neither in their nature,
or by vertue of any promise of God, so much conduce to mens
salvation; as the preaching of the Gospel doth, by able faithfull
and laborious Ministers. And how comes it to passe that unity, concord
and order must be placed in those things, which are no way
necessary thereto! Will there not be order and concord in Holy
obedience and acceptable worshipping of God, on the terms which
we now propose and crave, without the foresaid matter of offence?
We here shew you that we are no Enemies to order, and
our long importunity for the means of concord, doth shew that we
are no Enemies to concord.
If it be said, that other men that will conform to the things in
question may convert and save souls better than those that are factious
and disobedient: We first humbly crave that reproach may
not be added to affliction, and that none may be called factious
that are not proved such; and that Laws imposing things indifferent
in your Judgement, and sinfull in theirs, may not be made
the rule to judge of faction: but that men who live inoffensively
under Civil Government, and in matters of Faith and Worship,
subscribe to all contained in the Holy Scriptures; and endeavour to
promote universal Peace and Charity on these termes, may not
be made offenders by the making of Laws and Canons, that must
force them to be such: Consequently Daniel was an offender that
would not forbear praying openly by the space of thirty daies. But
antecedently to that Law, he was confessed just, by them that
said Wee shall not find any occasion against this Daniel, except we
find it against him concerning the Law of his God Dan. 6, 5, 7, 10.
The Law which he must break was made to make him a breaker of
that Law; take away that Law and take away his fault. We accuse
none of the like intentions, but we must say, that it is easie to make
any man an offender, by making Laws which his Conscience will not
allow to observe, and its as easie to make that same man cease to
seem disobedient, obstinate or factious, without any change at
all in him, by taking down such needlesse Laws. We may again
remember you what Christ a second time doth presse, Mat.12.7.
But if yee had known what this meaneth, I will have mercy, and not
sacrifice, yee would not have condemned the guiltless.
And next, to the rest of the Objection, we answer; That sad
experience tells the world, that if the Ministers that we are pleading
for, be laid aside, there are not competent men enough to
supply their Rooms, and equally to promote the salvation of the
flocks: This is acknowledged by them who still give it as the reason
why Ministers are not to be trusted with the expressing of their desires
in their own words, nor so much as to chuse which Chapter to
read, as well as which Text to preach on, to their Auditours, because

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we shall have Ministers so weak, as to be unfit for such a
trust: and men that are not wise enough for so easie a part of their
duty, as to choose fit portions of Scripture to read, are unlikely to
afford an equal assistance to the salvation of the people instead of
the labours of such as we are speaking for.
7. And it must be remembred that in our Ordination, we must
professe that we are perswaded that the holy Scriptures contain
sufficiently all Doctrine, required of necessity for eternal salvation,
&c. and that we will teach or maintain nothing as required
of necessity to eternal salvation, but that which we are perswaded
may be concluded and proved by the same and that one of the
articles of the Church containeth the same doctrin of the scriptures
sufficiency: and to these we are called to subscribe; And the persons
that we now speak for, are ready to subscribe to all contained
in the Holy Scriptures, and willing to be obliged by the
Laws of men to practise it: and he that hath all things necessarie
to salvation is received of God, and should therefore be received
by the Church, if the Apostles argument be good, Rom. 14. 1. 3.
for God hath received him seeing then you do profess that none
of your Impositions that cannot be concluded from the Scripture,
are necessary to salvation, let them not consequentially be made
necessary to it, and more necessary than that which is ordinarily
necessary.
If you say, that so many men shall be forbidden to preach, unlesse
they dare Subscribe and use these things; you will tempt them
to infer, that preaching being ordinarily necessary to salvation, Rom.10.14.
And these things called indifferent being made necessary to
preaching and preferred before it, therefore they are made necessary
to salvation, and preferred before that which God hath made necessary.
If it be said, that this will as much follow the making of any
other indifferent thing to be necessary to preaching, and so the
Church shall make no orders; We answer.
1. That smaller things must not be imposed by unproportionable
penalties.
2. That though the Church may prefer a sober, peaceable
Preacher before one that is Schismatical and unpeaceable which
is not at all to exclude Preaching yet the Church may not make
any thing necessary to preaching it self; that is of it self unnecessary,
and not antecedently necessary, at least by accident.
8. And if our Religion be laid upon your particular Liturgy, we
shall teach the Papists further to insult, by asking us, where was
our Religion two hundred years ago? The Common-Prayer-Book
as differing from the Masse-Book, being not so old, and that which
might then be the matter of a change, is not so unchangeable it
self, but that those Alterations may be accepted for ends so desirable
as are now before us.
9. And we humbly crave that we may not in this be more rigorously
dealt with, than the Pastors and People of the Antient
Churches were: If we may not have the Liberty of the Primitive
times, when for ought can be proved, no Liturgical Forms were
imposed upon any Church, yet at least let us have the liberty of the
following Ages, when under the same Prince there were diversity of
Liturgies, and particular Pastors, had the power of making and
altering them for their particular Churches.
10. And if you should reject which God forbid the moderate
proposals which now and formerly we have made, we humbly
crave leave to offer it to your consideration, what Judgement all
the Protestant Churches are likely to pass on your proceedings, and
how your Cause and ours will stand represented to them, and to all
succeeding Ages. Though we earnestly desire the tolleration of
those that are tollerable, and the peaceable Liberties of all that
agree on the Catholick terms of Primitive Simplicity, in Doctrine,
Worship and Discipline, yet have we our selves so far drawn near
you, as that the world will say, you reject those that are for Episcopacy
it self, and set Forms of Liturgy, and are not so much as
charged by you at all, as disagreeing in any point of Faith, if you
shall reject us. If after our submission to His Majesties Declaration,
and after our own Proposals of the Primitive Episcopacy, and of
such a Liturgy as here we tender, we may not be permitted to
exercise our Ministery, or enjoy the Publick Worship of God, the
Pens of those learned, moderate Bishops will bear witness against
you, that were once employed as the chief Defenders of that Cause
we mean such as Reverend Bishop Hall, and Usher who have
published to the world, that much less than this might have served
to our Fraternal Unity and Peace. If you would not grant this Liberty,
and Communion to others, with whom Christ will hold
Communion in grace and glory; yet it will appear more strange to
the world, that you should cast out the Episcopal also, that dare
not go beyond the Rule of Holy Scripture, and the Example of Primitive
Simplicity.

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And we doubt not but you know, how new and strange a thing
it is that you require in the point of Re-ordination: When a Canon
amongst those called the Apostles deposeth those that re-ordain,
and that are re-ordained; And when it is a thing that both Papists &
Protestants condemn, when not onely the former Bishops of England,
that were more moderate were against it, but even the most
fervent adversaries of the Presbyterian way; such as Bishop Bancroft
himself, how strange must it needs seem to the Reformed
Churches, to the whole Christian world, and to future Generations,
that so many able, faithfull Ministers should be laid by as broken
Vessels, because they dare not be re-ordained? and that so many
have been put upon so new and so generally dis-relished a thing?
11. And we crave leave to remember you, that the Holy Ghost
hath commanded you to over-see the flock, not by constraint, but
willingly, not as being Lords over Gods heritage, but as Ensamples
to the Flock: And that it is not onely more comfortable to your
selves to be loved as the Fathers, than to be esteemed the Afflicters
of the Church, but that it is needfull to the ends of your Ministry
for the people: When you are loved, your Doctrine will more
easily be received: But when men think that their souls or liberties
are endangered by you, its easie to judge how much they are like
to profit by you.
12. And you know if we are not in point of Ceremonies or
Forms in every thing of your mind; it is no more strange to have
variety of intellectual Apprehensions in the same Kingdome and
Church, than variety of temperatures and degrees of age & strength.
If His Majesty should expell all those from his Dominions, that are
not so wise, as solidly to judge, whether the Liturgy as before, or as
thus reformed, be the best, yea whether this be intollerable in
comparison of yours, and whether God be pleased or displeased
with your Ceremonies, it would be too great a diminution of his
subjects, and if you should turn all such out of the Kingdome of
Christ, it would be liker a dissipating, than a gathering, and a
destroying, than an edifying of his Church. And you have not your
power to destruction, but to edification, 2 Cor.10.8 & 13.10.
you must do all things for the Peoples edifying, 2 Cor. 12. 19. Ephes.4. 12.
13: And how Christ will take it of you, to cast out from the Ministry
or Communion of the Church, or to grieve and punish all
those that dare not conform to you in these matters; for fear of
displeasing the Law-giver of the Church, we beseech you judge
when your souls are most seriously thinking of the day of your
Accounts by such passages of Holy Scripture as may fully acquaint
you with his mind. He is himself a mercifull High-Priest, a gracious
Saviour, a tender Governour. He despiseth not the day of small
things, Zech. 4. 10. He feedeth his flock like a Shepherd, he gathereth
his Lambs with his Arm, and carrieth them in his bosome, and gently
leadeth those that are with young, Isa. 40. 11. A bruised reed will he not
break, and the smoaking flax will he not quench, Isa. 42. 3. Mat. 12. 20.
God doth instruct the Plow-man to discretion, and teacheth him
not to thresh the Fetches with a Threshing-instrument, nor to turn
the Cart-wheel upon the Cummin, but the Fetches are beaten out
with a staff, and the Cummin with a rod, Isa 28. 26, 27. Gods Servants
are his Jewels, Mal 3. 17. He will spare them as a man spareth
his Son that serves him, and he that toucheth them, toucheth
the apple of his eye, Zech. 2. 8. Remember the near relation they
stand in to God in Christ, that they are the Children of God, coheirs
with Christ, Rom.8. 17. The members of his body, his flesh
and bone, which he cannot hate, who ever hate them, Eph. 5. 29,
30. Remember how dear they cost him, and to what honour he
will advance them; and that these same persons that love him in
sincerity, must be where he is, to behold his glory, John 12. 26 &
17. 24 and shall be like the Angels of God, Luk. 20. 36. and shall
judge the world, 1 Cor. 6.2, 3. and that Christ will come to be glorified
and admired in them, 2 Thes. 1. 10. and they shall shine forth
as the Sun in the Kingdom of their Father, Mat. 13. 43. Remember
with what tender usage he treated his weak imperfect members
upon earth, and when he was ascending to prepare a place for them,
that they might be with him where he is, how affectionately he
bespeaketh them, John 20. 17. Go to my Brethren, and say unto them,
I ascend up to my Father, and your Father, and to my God, and your God.
And lest you should say, that he will not own those little ones,
that whether for Truths sake, or for their infirmities do bear
disgracefull titles in the world; Remember that at the day of
judgement he will say, Inasmuch as you did it not, or did it, to one of
the least of these my Brethren, you did it not, or did it, unto me, Matth.
25. 40, 45. If his Elect cry to him day and night, though he
bear long, he will avenge them, and that speedily, Luke 18. 7, 8.
Bear with us while we adde this terrible passage, which we once
before made mention of, Matth. 18. 5, 6. Who so shall receive one
such little childe in my name, receiveth me; but who so shall offend
one of these little ones that believe in me, it were better for him

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that a Milstone were hanged about his neck, and that he were drowned
in the depth of the Sea. Undoubtedly if you consider duly by such
passages, how Christ will take it, to have his servants not only not-visited,
not-relieved, but to be afflicted, not only in body, but in
soul, with that great affliction to be cast out of the Ministry, or
Church, for an unavoidable dissent in things indifferent, you will
never joyn with those that shall stretch forth a hand against them for
such a cause as this. If yet the old pretence be made, that they suffer
as Schismaticks, and disobedient; we must say again, if any shall
make men disobedient by imposing things unnecessary, which they
know are by learned, pious, peaceable men, esteemed sins against
the Lord, and then shall thus heavily afflict them for the disobedience
which they may easily cure by the forbearance of those impositions;
let not our souls come into their secret, nor our honour
be united to their Assembly: If they shall smite or cast out a supposed
Schismatick, and Christ shall find an able, holy, peaceable
Minister, or other Christian, wounded, or mourning, out of doors,
let us not be found among the Actors, nor stand among them in
the day of their accounts, when tribulation shall be recompenced
to the Troublers of believers, 2 Thes. 1 6.
14. We beseech you also to consider, that men have not their
understandings at their own command; much lesse can they be
commanded by others, if they were never so willing to believe all
that is imposed on them to be lawfull, they cannot therefore believe
it, because they would, the intellect being not free. And to
dissemble, and say, and swear, and do, the things which they believe
not, is such an aggravated hypocrisie being in the matters of
God, and joyned with perfidiousness as we may suppose cannot
render them acceptable to any, that have not renounced Religion
and Humanity, much less should they be constrained to it. And
when it is known that mens judgements are against the things imposed,
and that penalties are no means adapted to the informing
and changing of the judgement; but to force men to do the things
they know, we conceive they should not be used, and so used in
the case of things indifferent, where they are not necessary to the
common good, and where the sufferers, have never had sufficient
means to change their judgements.
If it be said, that it is their own fault, that their judgements are
not changed, and that the means have been sufficient.
We answer, That it is their fault, is the point in question, which
the Sword can easilier take for granted, than the Tongue or Pen
can prove: But if it be so, it is their fault, as it is that they are the
Sons of Adam, partakers of the common corruption of humane nature;
and as it is their fault that they are not all of the highest
form in the School of Christ, above the common ignorance and
frailties of believers, and that they are not all the most judicious
Divines of the most subtile wits, and had not the same education
and society to advance your opinions, and represent things to their
understandings, just as they are represented unto yours. And if
men must be cast out of the Church, or Ministry, because they are
not wiser than such learned men, as the Pastors of the most of the
Reformed Churches, and as Hildersham, Bayne, Parker, Ames, Dod,
Ball, Nichols, and many such others as have here taken this conformity
to be a sin, how few, alas, how very few will there be left!
And if it be said, that men do willingly keep out the light. We
must say, that few men are obstinate against the opinions that tend
to their ease and advancement in the world, and to save them from
being vilified as Schismaticks, and undone; and when men profess
before the Lord, that they do impartially study and pray for knowledge,
and would gladly know the will of God at the dearest rate;
we must again say, that those men must prove that they know the
dissenters hearts, better than they are known to themselves, that
expect to be believed by charitable Christians, when they charge
them with wilfull ignorance, or obstinate resisting of the truth.
15. And we crave leave to ask whether you do not your selves in
some things mistake, or may not do so for ought you know? and
whether your understandings are not still imperfect, and all men
differ not in some opinions or other? And if you may mistake in
any thing, may it not be in as great things as these? can it be expected,
that we should all be past erring about the smallest Ceremonies
and Circumstances of worship? And then should not the
consciousnesse of your own infirmity, provoke you rather to compassionate
humane frailty, than to cast out your Brethren, for as
small failings as your own?
16. And we further offer to your consideration, whether this
be doing as you would be done by, would you be cast out for every
fault that is as bad as this? and doth this shew that you love your
neighbours as your selves? Put your selves in their case, and suppose
that you had studied, conferred and prayed, and done your
best to know whether God would have you to be Re-ordained, to
use these Forms, or Ceremonies, or Subscriptions, or not? and
having done all, you think that God would be displeased if you
should use them, would you then be used your selves, as your dissenting
Brethren are now used, or are like to be; love them as
your selves, and we will crave no further favour for them.
17. But nothing more affecteth us, than to think of the Lamentable
divisions, that have been caused and are still like to be,
whilest things unnecessary are so imposed: And on the contrary,
how blessed an unity and peace we might enjoy if these occasions
of division were removed, and we might but have leave to serve
God as his Apostles did. As in Doctrinals, ten thousand will sooner
agree in an explicite belief of the Creed, than an hundred in an
explicite belief of all that Ockam or Scotus have determined; So
in the matters of Government and worship; It is easier to agree
upon few things, than upon many, upon great and certain and necessary
things, than upon small uncertain and unnecessary things,
and upon things that God himself hath revealed or appointed,
than upon things that proceed from no surer an Original, than the
wit or will of man. The strict prohibition of adding to or the diminishing
from the things commanded by the Law-giver of the
Church, Deut. 12. 32. doth put such a fear in the minds of multitudes
of the loyal subjects of Christ, lest by such additions or diminutions
in the matters of his worship, they should provoke him to
displeasure, as will be a certain perpetual hindrance to any common
unity or Concord, in such humane impositions, of which many
of the servants of the jealous God will have a continual jealousie.
With grieved hearts we now renew the lamentable divisions,
occasioned already by these impositions, ever since the Reformation
in the daies of K. Edward 6th. and the grievous fruits of those
Divisions! How they destroyed Charity the characters of Christs
Disciples and exasperated mens minds against each other: How
they corrupted mens prayers and other exercises of devotions, and
made them pray and preach against one another: How their tongues
were emboldned to the censuring of each other, one party calling
the other Factious, Schismatical, Singular, and Disobedient; and
the other calling them Antichristian, Proud, Tyrannical, Superstitious,
Persecutors and Formalists: And such language still increasing
the uncharitableness and divisions; till the increase of
imposing rigour on the one side, & of impatience under Sufferings
on the other side, was too great a preparation to those greater calamities
which are yet bitter to the remembrance of all whose interests
or passions have not Conquered their humanity. And the
continuance of so much of the causes and effects, doth infallibly
prove that if the same impositions be setled upon us, the same Heart-divisions
will be still continued: Brethren will disdain the name
and love of Brethren to each other; which yet Christ himself by
condiscending and reproving love, vouchsafeth to them all. Instead
of loving one another with a pure heart, fervently, there will
be, if not hating, yet grudging at one another, censuring and
despising one another; Which effects will still increase their cause,
and make one side think, that they are necessitated to be more rigorous
in their Coercions, and the other think that they are allowed
to be more censorious against those by whom they suffer.
And how many thousands on both sides by such a stream of
temptations, will undoubtedly be carried on in a course of Sin
from day to day, and by heart sin, and tongue sin, by Pulpit sins,
or sins in other part of Worship, will dishonour God and provoke
him to indignation against them and the Land, we may not without
astonishment and grief of heart foresee or foretell.
And its easie to foresee how the innocent will be numbred with
the faulty, and those that do but feel their sufferings, and the sufferings
of the Church on these occasions, and do but groan and
sigh to God, and pray for succour and deliverance, will be
thought to be guilty of discontent and faction, and bringing the
Government of the Church, and consequently of the Kingdome into
hatred or dislike, and so their sufferings will be increased: And
he that is commanded by the Laws of humanity to be compassionately
sensible of the Calamities of others, shall be thought an offender
for being sensible of his own. Its easie to foresee, how those expressions
in mens Sermons, or Prayers or familiar Conference, which
seem to any mis-understanding, or suspicious, or malicious hearers,
to intimate any sense of sufferings, will be carried to the ears of Rulers,
and represented as a crime? And nature having planted in all
men an unwillingness to suffer, and denyed to all men a love of calamity,
and necessitated men to feel when they are hurt, and made
the tongue and countenance the Index of our sense; these Effects
will be unavoidable, while such Impositions are continued, and
while a fear of sinning will not suffer men to swallow and digest
them, and what wrong such divisions about religion will be to the
Kingdome, and to His Majesty, we shall not mention, because our
Governours themselves may better understand it.
On the other side, what universal ease, and peace, and joy,
would be the fruits of that happy unity and concord, which the reasonable
forbearances which we humbly petition for, would certainly

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produce; how comfortable would our Ministerial labours be,
when we had no such temptations, burdens, or disquietments?
When we lay not under the Reproofs of Conscience, nor the suspicions
or displeasure of our Superiours, but might serve the Lord
without distraction, and be among his servants without such fears,
Phil. 1. 14. 1 Cor. 16. 10. How much would the hands of the
Builders be strengthened for the work of God, when they speak
the same things, and there are no divisions among them, but they
are perfectly joyned together in the same mind and judgement,
1 Cor. 1. 10. when they are like-minded, having the same love, being
of one accord, of one mind, doing nothing through strife or
vain glory, which will never be while the one calls the other factious
and schismatical, and the other calleth him superstitious and tyranical;
but when Christ hath taught us in lowliness of mind to esteem
others better than our selves, and not to look every man on his own
things his own gifts, and virtues, and worth, and interest but every
man also on the things of others; and till the same mind be in
us, that was in Christ Jesus, that humbled himself, and took upon
him the form of a servant, and made himself of no Reputation, Phil
1.2, 9. How much should we honour the Body, the Spirit, the
Hope, the Lord, the Faith, the Baptism, the God and Father of all
Beleevers, which are one, if we were one among our selves, which
will never be till with lowliness, and meekness, and long-suffering,
we forbear one another in love, instead of hating, reviling and persecuting
one another; and till we endeavour to keep the unity of
the Spirit though given in various degrees rather than an unity
in unnecessary things in the bond of peace, Ephes. 4. 2, 3, 4, 5, 6,
7. and till the well-joynted and compacted body do edifie it self in
love, by a due contribution of mutual supply, and grow in Christ
the proper head, instead of contending with it self, and dis-joynting
and tearing it self into pieces, because of our different measure of
understanding, and our unavoidable differences about some small
unnecessary things, verf. 13, 14, 15, 16. How beautiful would our
holy Assemblies be, and how delightful the worship of God there
celebrated, if we had all laid by, the unchristian Spirit of hatred,
envy, emulation, murmuring, wrath, variance, strife, heresies, seditions,
and all uncharitableness, and with one mind, and one mouth
did glorifie God Gal 5.19, 20, 21. Rom. 15. 16. which will never
be done, till those that are strong do bear the infirmities of the
weak, and please not themselves, but every one of us please his
neighbour, for his good to edification, instead of vilifying him, or
undoing him; and till instead of casting each others out of the
Church or Ministry, on the account of things indifferent, we received
one another, as Christ received us to the glory of God, Rom.
15. 1, 2, 6, 7. and till we are thus like-minded one towards another;
according to Christ Jesus, vers. 5. instead of being selfishly
minded as men, or maliciously as enemies 1 Cor. 3.3. 1 Cor 14.
20. Col. 3. 8. Titus 3. 3. If the very Babes were fed with the sincere
Milk of the Word, and all malice, and guile, and hypocrisie,
and envies, and evil-speaking were laid aside, it would prove the best
way to their growth, and a surer way to your present and eternal
peace, than casting them out because they cannot bear your burdens,
or digest some unnecessary things, 1 Pet. 2. 1, 2, 3. How good and
how happy a thing would it be for Brethren to dwell together in
unity? Psal. 133. 1. And as those that by one Spirit are baptized
into one body, and know they have need of one another, to contribute
honour to the parts that lack it; yea to bestow more abundant
honour upon those members which we think to be less honourable,
and more abundant comliness, on the uncomely parts, as knowing
those members are necessary that seem to be more feeble. If indeed
we would have no Schism in the body, the natural way is, for the
members to have the same care one for another, as suffering all
with one that suffereth, and rejoycing all with one that’s honoured,
1 Cor. 12. 12, 13, 21, 22, 23, 24, 25, 26. Take their sufferings as
your own, and you will not be hasty to bring them unto suffering. It
must be the Primitive Simplicity of Faith, Worship, and Discipline,
that must restore the Primitive Charity, Unity, and Peace, and make
the multitude of Beleevers to be of one heart, and of one soul, and
to converse with gladness and singleness of heart, as having all
things common, Act. 4.32. & 2.46. No such things as our controverted
Impositions, were then made necessary to the unity and
concord of the members of the Church.
18. And we humbly offer to your consideration, which way will
most gratifie Satan in his cause and servants, and which will most
promote the work and interest of Jesus Christ. The ungodly that
have an inbred enmity to holiness, and to the holy seed, will be
glad to see so many of them suffer, and glad under the shelter of
your displeasure and afflictings, to find opportunity to reproach
them, and add affliction to affliction. The common adversaries of
our Religion, and of the King and Kingdome will rejoyce to see
us weakned by our Divisions, and employed in afflicting or censuring
one another, and to see many able Ministers laid aside,

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that might do much displeasure to Satan, by the weakening of his
Kingdome, and by promoting the Gospel and Kingdome of the
Lord. And whether this will tend to the edification of the Saints,
and the pleasing of Christ, we have inquired before.
19. And if what you stand for be indeed of God, this course of
unmercifull imposition, is the greatest wrong to it, that you can easily
be drawn to, unawars; while so many truly fearing God, are
cast out or trodden down, and tempted to think ill of that which
themselves and the Church thus suffer by, and when so many of the
worst befriend this way because it gratifieth them, it tendeth to
make our Cause judged of, according to the quality of its friends
and adversaries. And how great a hand this very thing hath had already
in the dislike of that is befallen Diocesans, Ceremonies, and
the Liturgy, is a thing too generally known to need proof.
20. Lastly we repeat what formerly we have said, that the Holy
Ghost hath already so plainly decided the point in controversie, in
the instance of meats and daies, Rom. 14 15. that it seemeth strange
to us that yet it should remain a Controversie. A weak Brother
that maketh an unnecessary difference of meats and daies, is not to
be cast out, but so to be received, and not to be troubled with such
doubtfull Disputations: Despising and judging the Servants of the
Lord, whom he receiveth and can make to stand, and that upon
such small occasion is unbeseeming true Believers, verses 1, 2, 3, 4,
5. All should be here left to the full perswasion of their own mind,
verse 5. Both Parties here acknowledgeth the Sovereignty of Christ,
and in observing, or not observing such things, they do it all to
him, verses 6, 7, 8, 9 his judgement should affright us from despising
or judging one another, verses 10, 11, 12 instead of judging
others we should think it our duty, that none of us put a stumbling
block, or occasion to fall in his Brothers way, verse 13. If we grieve
those that esteem that unclean which we do not, we walk not charitably;
destroy not the work of God, nor him for whom Christ
died, by your indifferent things, verses 14, 15, 20. It is evil to
him that judgeth it to be evil, verses 14, 20. Do you believe these
things to be indifferent, have this belief to your self before God,
and condemn not your selves in that which you allow, verse 22. your
Brother is damned if he practise doubtingly, for whatsoever is not of
Faith is sinne, verse 23. and you drive him upon damnation! We
may well conclude then, that it is good, even your selves to avoid
such things unnecessary, by which your Brother stumbleth, is
offended, or made weak, verse 21. Much more to forbear the forceing
them upon him, which those that the Apostle reproveth did not
attempt. It is the Kingdom of God that we must all promote; and
that Kingdom consisteth not in meat or drink, but in righteousness,
and peace, and joy in the Holy Ghost. And he that in these things
serveth Christ, is acceptable to God, and should be approved
of men, vers. 17, 18. Let us therefore follow after the things, which
make for peace, and things wherewith one may Edifie another, verse 19.
If you say, Rulers imposition maketh indifferent things cease to
be indifferent? We answer.
1. They are not indifferent in the judgement of Dissenters
though they be so in yours.
2. Paul was a Ruler of the Church himself, and yet would deny
his own Liberty, rather than offend the weak, so far was he
from taking away the liberty of others: 1 Cor. 8. 13. And it is to
the Church of Rome and Corinth, and so the Pastors as well as the
rest, that Paul thus writeth; We beseech you therefore plead not
Law against us, when our request is that you will joyn with us, in
Petitioning, to his Majesty, and the Parliament, that there may
be no such Law.
The Apostles and Elders, Act. 15. 28. declare unto the Churches,
that it seemed good to the Holy Ghost, and them, to lay upon them,
no greater burden, than necessary things; imposing them because
antecedently necessary for that is given as the reason, of their selection,
and imposition and not only making unnecessary things,
necessary, by imposition, for then the Imposition had been unnecessary,
though it was not a simple unchangeable necessity, yet
it was a necessity by accident, pro tempore & loco; antecedent to
the imposition of that Assembly. Seeing then such things commend
us not to God, and if you use them, at least, you are not the better.
Sin not against Christ, by sinning against your Brethren, 1 Cor. 8. 8,
9, 11, 12. much more take heed of forcing them to sin.
We have presumed to be thus plain and large, in shewing you
some of our Reasons, for your consent, to the necessary abatement,
of things unnecessary to the Consciences of your Brethren.
In the conclusion, we beseech you to compare with these the
Reasons, that can move you to deny us these requests. If you will
needs use such things your selves, will it gain you so much to
force them upon others, as will answer all the foresaid Inconveniences?
Will it cost you as dear to grant this Liberty, or abate
these things, as the Imposition will cost your Brethren and you? O
how easily, how safely, how cheaply, yea, with what commodity and
delight, may you now make this Nation happy, in granting your
Brethren these requests?
If you say that others will be still unsatisfied, and you shall never
know when you have done: We answer,
1. The cause of the Non-conformists hath been long ago stated,
at the troubles at Frank-ford, and having continued still the same,
you have no reason to suspect them of any considerable change.
2. Grant us but the freedom that Christ and his Apostles left
unto the Churches; use necessary things, as necessary, and unnecessary,
as unnecessary, and charitably bear with the infirmities of
the weak, and tolerate the tolerable, while they live peaceably,
and then you will know when you have done. And for the intolerable,
we beg not your Toleration: We intercede for those that
have Christ for their Intercessor in the Highest: We know when
all’s done, there will be Heresies. 1 Cor. 11. 19. There will be selflovers,
covetous, boasters, proud, blasphemers, disobedient to Parents, unthankfull,
unholy, without natural affection, truce breakers, false accusers,
incontinent, fierce, despisers of those that are good, traytors, heady, high-minded,
lovers of pleasures more than of God, having a form of godlinesse,
while they deny the power. 2 Tim 3. 2, 3, 4. There will be filthy
dreams, that defile the flesh, despise Dominion, speak evil of dignities,
Jude 8. And many will follow their pernicious wayes, by reason of
whom the way of truth will be evil spoken of. 2 Pet. 2. 2. It is not these
for whom we are Petitioners: But to those that are faithfull to
God and the King, that fear offending, that agree with you in all
things necessary to Salvation; and the common union of Believers,
and that you are like to see at Christs right hand, who will finally
justifie them, and take them to his glory. If you suppose us in all
this to have Pleaded our own cause; We hope we are not such as
are intollerable in the Ministry or communion of the Church: If
you suppose us to Plead the cause of others, we hope you will accept
our desires as impartial, when it is supposed the persons differ
from us, as well as from you. We have now faithfully, and not
unnecessarily, or unreasonably, spread before you the Case of thousands
of the upright of the Land: We have proposed honest and
safe remedies for our present distractions, and the preventing of
the feared increase. We humbly beg your Favourable Interpretation
of our plain and earnest language, which the urgency of the
Cause commands, and your consent to these our necessary requests:
which if you grant us, you will engage us to thankfulness to God
and you, and to imploy our faculties and interests with Alacrity
to assist you for the common peace. But if you reject our suit
which God forbid We shall commit all to him that judgeth
Righteously, and wait in hope for the Blessed day of Universal
Judgement, when the Lord of Hosts their strong Redeemer shall
throughly plead his peoples Cause, and execute Judgement for
them, and bring them forth into the light, and they shall behold
his Righteousnesse. In the mean time, we will bear the indignation
of the Lord, because we have sinned against him. Come Lord
Jesus! Come quickly, Amen.