Mr. Read's CASE: Published for Prevention of Scandal to his Brethrens & People, For Encouragement to Suffering Protestant Dissenters, For a Rebuke to their Lawless Adversaries:  
BEING A Leading-Case how to deal with Such Men; And a Practical Answer to Dr. Stillingfleet, and others, who Object against the Non-conformists. Why will you not do what you Confess to be Lawful?  
Humbly presented to Our Governors, in hopes of their Forbearance towards Us, in such things as we Accounted Sinful.  
LONDON, Printed for Richard Janeway, 1682.   

Mr. Read's Case.  
THe general Mistake of People concerning Conformity and Nonconformity, and the mischievous consequence thereof, especially in regard to my own Case, doth necessiate me to give the world some account of it, ●hat I may thereby endeavour to cure the Prejudice, and remove the Stumblingblocks that at present ●ie in their way: And the late rigorous execution of the penal Statutes upon Dissenters, contrary to ●he last Vote of the House of Commons at Westminster, ●ath put me upon many serious thoughts of heart, what may be done at such a time as this, to oppose the Popish design of introducing Popery, and invading of our Property.  
As the destroying of Religion and Property is their ●●nd; so the reproaching, impoverishing, imprisoning, and ruining of Protestants by railing Pamphlets, forging of Lies, suborning of Witnesses, encouraging mercenary Informers, presenting ●o Bishop's Courts, Excommunicating, etc. are the ●eans for the attaining of these Ends.  
But if People did consider, that as Dividing and Destroying is the work of Papists; so Uniting and Healing of breaches is OUR work, and would act accordingly in their several places, THIS would prevent our Popish adversaries in their Designs against us. Let us do what we can without Sin in Obedience to Authority, and than when it comes to the Trial, that we must either Sin or Suffer, it will be a great comfort to us, when we can truly say, that we have chosen to Suffer, either than to Sin.  
But if there be no Sin in the case, we must not expose ourselves or people to sufferings Causelessly. We cannot suffer joyfully the spoiling our Goods, the confinement of our Persons, or the ruin of our Families; unless Conscience be able truly to say, I would have done any thing but Sin against GOD, that I might have avoided these Sufferings from men.  
It was the saying of a Reverend Minister Mr. J. B. of Worcester, when he lay upon his Deathbed, and was asked what thoughts he had of his Nonconformity? I would have done any thing but Sin, saith he, that I might have continued in the exercise of my Ministry: but when it came to that, there was no remedy.  
This Minister read the Common-Prayer in his Church, when the KING desired that the Ministers would read so much of it as they were satisfied in their consciences was lawful to be read, and a while after (on Bartholomew day, 1662.) turned out with the rest of his Brethrens.  
Many more read the Common Prayer before, and yet proved Nonconformists after; and if that had been all that had been required of the Non-conformists, to read the Ordinary Lords-dayes-Service according to the Liturgy & Practice of the Church of England, the most of the Nonconformists had continued in the exercise of their Ministry in Public as well as others.  
Whereas therefore the Ignorant among us know not what Conformity or Nonconformity is, but accounted it offensive, if a Minister read the Common-Prayer, or go to the Public Church, and join with those that do read it, and are ready to refuse Communion with those Ministers or Churches who use it: 'tis high time to rectify this mistake, & teach them better; jest by silence in these matters, the People run into the sin of Schism indeed. Not only to separate from those in the public Churches, but from their own Pastors, when once they reduce their Principles into Practice, by reading so much of the Service as they approve of, and will satisfy the Law.  
I shall therefore desire All to take notice of three Laws made within these Twenty Years past, which the Nonconformists are sufferers by.  
The first is the Act of Uniformity requiring not only the Reading of the Common-Prayer (which in the Ordinary Service I believe most of us do account lawful) but it requires also, that openly and publicly we declare before the Congregation, Our unfeigned assent and consent to all and every thing contained and prescribed in and by the Book of Common-Prayer, and Administration of Sacraments, and other rites and ceremonies of the Church, according to the use of the Church of England, together with the Psalter, and the Form or Manner of Making, Ordaining, and Consecrating of Bishops, Priests; and Deacons. And in the same Act it is required, that we Declare and Subscribe, that we will Conform to the Liturgy of the Church of England, as it is now by Law Established, besides what concerns the Renouncing of the Covenant, and Re-ordination.  
There is a great deal of difference (let us note here) between All and Some; between Reading the ordinary Lords-Days-Service, and Approving the Book, and all that is in it. Mr. Baxter in his Plea for Peace, gives no lesle than Thirty particular Instances of several things in the Common-Prayer-Book, which the Non-conformists cannot declare their Assent and Consent unto. Such as will be at the pains to read them, may thereby understand that we are far from a full Conformity Throughout, notwithstanding the Censures & Reproaches of some against us as too Conformable, because we declare by our Principles, and Practices, that we can lawfully not only Hear Common-Prayer, but Read it ourselves: And yet though we cannot Conform to the Law by doing all it commands, we have manifested by our Peaceable Submission, that we can patiently suffer the Penalty it inflicts, ●iz. The casting us out of our Live, and rendering us incapable of Church-Preferments for the time to come, with other Penalties there mentioned) until the King and Parliament shall see cause to relieve us.  
Most of the Nonconforming Ministers who can with a good Conscience read Common-Prayer, and thereby secure themselves from the Penalty of the Conventicle-Act, cannot declare their unfeigned Assent and Consent to the Book and all that is in it, 〈◊〉 they might have the greatest Preferments of Hundreds or Thousands Per annum for their pains.  
Another Law against Non-Conformists is that made at Oxford, (by some called the Five mile's Act) for restraining Non-Conformists from Inhabiting in Corporations: the penalty whereof is six months' Imprisonment, unless upon or before such Commitments, such Offenders shall before the Justices of the Peace, Swear and Subscribe this Oath following: I A. B. do swear, that it is not lawful upon any pretence whatsoever to take Arms against the King; And that I do abhor that traitorous Position of taking Arms by his Authority against his Person, or against those that are Commissionated by him in pursuance of such Commissions: And I will not at any time endeavour any alteration of Government in Church or State.  
Many of the Non-Conformists have taken this Oath, being satisfied in the sense which all Lawyers that have discoursed do give of it, viz. that by Commissionated by him, we are to understand Legally Commissionated; and by Endeavouring any alteration of Government we are to understand it thus, that I will not endeavour it by any Seditious way, or Unlawful means.  
In this sense I offered the Judges in open Court to take it (having before made the like offer to the Justices), but being tied up to the Words of the Oath, and not having than advised with Lawyers and others about the Sense, as since I have done, I did therefore refuse to take it, and suffered six months' Imprisonment upon that account.  
But being better satisfied about these things by a Paper called The Sheriff's Case, printed 1680. and again reprinted 1681: And being further satisfied of the true sense of this Oath, by Mr. Corbets accounted of the Non-conformists Principles and Practices p. 11, 14. and other writings of his not yet published: And especially being fully satisfied of the lawfulness of taking the said Oath, by particular Advice from Council learned in the Law, who better understand the meaning of Laws than we Ministers do, who have told me, that an Illegal Commission in law-sense is no Commission; and that the Parliament cannot be understood to prohibit Legal endeavours to make any alteration of Government, but only such as are Illegal (for if so they should by their practice contradict themselves in the many endeavours that since they have made in a legal way): And lastly, having received Instructions from the forementioned Sheriff's Case, how to declare our Sense of the said Oath, before, or at the time of taking it, in as public a manner as we take it, that hereby we may avoid giving of scandal to others: And also being encouraged herein by Mr. Baxters' words in the life of Mr. Ashurst (quoted also in the said Sheriffs Case printed 81.) owning those as worthy Men who did what he refused (speaking of All in the Corporation Act, which is much more to be scrupled than this Oath alone) supposing that they in words or writing declared as openly as they swear, that they take it in such or such a lawful Sense, p. 48: I say, upon these several Considerations I can Now with as good a Conscience take the said Oath, as formerly I did refuse it. And therefore in the sense as afore explained, and no other, (Delivering hereby my own Soul) I shall be ready, when called thereto by the Magistrate, to take the same in the words of the Act.  
A Third Law made against Non-conformists is the Conventicle Act, made to prevent and suppress Seditious Conventicles: By the rigorous execution whereof, the People as well as the Ministers have been great sufferers, though never any thing of Sedition could be Charged, much lesle proved against Me, or my Brethrens that I can hear of.  
Whether our many and great troubles upon this account are not self-made Troubles, or long of ourselves, hath many times been disquieting to my mind.  
About four or five years past, when the Informers & Officers were very troublesome to us, and had taken away the Goods of some of the Congregation, I told my People at a Meeting of two or three Hundred of them, that I saw how unable they were to bear such Troubles and Losses, and that I could not be faithful to them, or to my own Conscience, without telling them, that though I were not fond of the Common-Prayer, having never read it in my life, yet it was my judgement, and most of our Ministers, that it was lawful to read it; and that by the reading of it they might be free from the penalty of this Law for the time to come, and therefore if they met with further troubles for want of reading it, they should blame themselves, and not me.  
Some few were so weak, that for speaking those words, they never came within the Meetingplace since that I can hear of: Some more (twenty or there about) were so much prejudiced against the using a Form of Prayer, that I found there was danger of making a preach amongst us; and that a new-gathered Congregation could not bear so great a shaking, till they were a little better settled. I did therefore for the sake of those ●●w, forbear to use it, contenting myself only, with ●eading the Scriptures, the Creed, Commandments, ●nd the use of the Lords-Prayer.  
And now at last, having first advised with my Bre●ren in the Ministry, who acknowledge the lawfulness of using of the Liturgy in the Ordinary-Lords-Days-●ervice, and with Lawyers, who tell me, that the reading ●f it will prove the Lawfulness of our Meeting, and secure us from any further trouble: I have therefore begun to read it, and upon proof thereof, by several Witnesses to the Grand Jury at Westmimster this last Term, I brought in a Bill of Indictment against Justice Parry, Richard Toovey Distiller, John Pollard in Parker's Lane Informer, and several others for a Riot, in breaking open the doors of my Meetingplace, when our Worship was not in other manner than according to the Liturgy and Practice of the Church of England; And another Bill of Indictment for a Riot against the said Justice Parry, Thomas Harris Cheesemonger, John Pollard, Stephen Leucas the Smith, and others, for breaking open the door of my dwellinghouse the Lords day before, where there was nothing of any Worship or Company to ground any pretence of an Unlawful Meeting upon.  
The said Jury have found both the Bills, and in due time I shall make further trial of this poin● at Common Law, whether They or I are the transgressors of it.  
I am sensible that these things make a grea● noise, and the mouths of many are opened against me. The rail and threaten of profane Drunken Damme's I matter not: I do not Arre● them and Indict them, for doing their Office, as the● are the King's Officers, but for doing more than the●● Office: If they have done well, they shall have praise 〈◊〉 the same. Possibly they may have the repeated ●anks of a Middlesex Court of Justices: But we know ●hat no Law is made for a Righteous Man, but ●or the Lawless and Disobedient; for the Ungodly, and for Sinners; for the unholy and profane; For Murderers ● Father's, and Murderers of Mothers; for Manslayers, for Whoremongers; I may add, for House-breakers, and Sabbath-breakers; for Profane Swearers and Drunk●ards; for idle prodigal spendthrifts that care not to pay their debts. Such persons as these, may found some others perhaps as Zealous for the execution of the KING'S Laws as themselves, and Time will discover who are the KING'S best Subjects.  
But there is another sort, whom I am concerned to give all due satisfaction to; that is, to my Brethrens the Ministers, who are not under the like circumstances with me, and therefore may not think fit to do what I have done; and to my People among whom I have laboured near seven Years, not without good encouragement and success, and therefore I a● very tender jest I should justly offend the one or the other. If there be any one than that shaketh the head, and saith, I wonder that Mr. Read should read the Common-Prayer? I answer, which of you convinceth me of Sin? If I have done Iniquity, I will do so not more; or If I have done evil, (in reading the Liturgy) bear witness of the evil; but if well, why judgest thou thy Brother?  
I confess my Practice, is yet Singular, and perhaps the first public instance of this nature in England, so far as I can understand: But the Principles on which it is grounded, are undeniable, and far from the imputation of Singularity. Yea, and the Practice too of using a Public Liturgy, or form of Prayer in Public assemblies for the Worship of God, is of such universal extent, that there are few Churches in the World without it, so far as I can understand.  
The principles I go upon are such as these, viz. That obedience to the Magistrate in things lawful, is a duty. That a form of Prayer is Lawful. That it is the Pastor's work upon good advice, to judge of the expediency of useing such a form of Prayer, by the general rules of doing all to the Glory of God, edification of his People, and the public good. That Communion with such Churches who use a form of Prayer is lawful also, supposing they do not make any thing that is Sinful the Terms of their Communion.  
Whether these Principles are not ackowledged as sound by the Brethrens of all persuasions, and whether my practice be not agreeable to these Principles, I submit to the Judgement of others.  
Mr. Nye, a leading Man among our Brethrens the Independents, hath proved it lawful to hear a Parish Mini●r; And Mr. Tombs, as eminent among the Anabaptists, ●●e a Book to prove it lawful both to hear and communicate with them; And his Practice at Salisbury was ●nformable thereto. Many of our Brethrens here a●●t London go to the Parish Churches, and hear Com●●-Prayer there, and some of them communicate with ●m sometimes. The Non-Conformists both Ministers ●● People in many places, through the Land, go to their ●rish Churches, and maintain Peace and Love by occasional Communion with them.  
Many of our Brethrens did read the Common-Prayer, afore they turned out of their Live as I before ●ed; and would they not be glad to read it again, ●hereby they might have the exercise of their Minify, and their Maintenance restored? And if upon ●se terms they could read it at the Church (suppose ● St. Gile ●) than why may not I read it in the Chappel ●re at Bloomsbury)? If I may Judge of the Non-Con●●●ists in other Countries by those in Worcester●e where I lived, I do verily believe there is ● one in ten, but would be thankful to GOD ● Man, if they might be restored to their Live ● doing only what I have done. Therefore thou ●●nexcusable O Man, whoever thou art that Judgest ● Brother. For that which thou judgest law● to be done by another, thou forbearest thy ●: and because thou forbearest doing it thyself, thou condemnest him. I will repeat this wor● only to my Brothers, If there be Sin in the Cas● I shall choose to Suffer rather than Sin, as foot a● I am convinced of it.  
As for satisfaction to the Scrupulous and well meaning Christians among us, whose minds ar● so much prejudiced against the Public Ministry and the Way of their Worship, and therefore wi● not bear the use of the Liturgy of the Church in th● Unexceptionable part of the ordinary Service but cry out against it as Will-Worship, Antichristian, Idolatry and the like, I shall in General only say the● much. If they will go to the Ministers of Christ ● little Children, that is, as humble learners, willing to b● taught; and by converse with them, and other understanding Christians, as also by searching into the Scriptures, and reading of good Books, will endeavour th● Cure, or at leastwise the Abating, of their Prejudice; ● doubt not but we shall quickly be more like mind in these things. And if than they will lay aside Animosities, and be so humble as to think soberly ● themselves, and weigh the Judgement of those wi●● whom they Consult, who better understand the ● things than they, it's like they will be more read● to Judge, or be Ashamed, of themselves, than t● Censure me, and such as join with me.  
In particular, next I must refer them to such Godly, Learned, Judicious, and peaceable Authors, as these hereafter mentioned, viz. Mr. Nye, Dr. Owen, Mr. Ball, Mr. Baxter, and Mr. Corbett, supposing they will be satisfied by what they have Published, when they will not by any thing I can say or writ on this Subject.  
Mr. Ney, in his Case considered, Whether 〈◊〉 may lawfully hear the now Conforming Ministers, who are Re-ordained, and have renounced the Covenant, and some of them supposed to be scandalous in their lives? answers affirmatively, pag. 4. That it is a Duty that we and our Families frequent (as we have liberty and opportunity) the more public and national Ministry, and gives us this as one Reason, pag. 5. As we are Members of Churches, so we are Subjects and Members of this Commonwealth, and are obliged thereby to observe the lawful Commands of our Governors, and to be Examples therein to others.  
And again, p. 6. If Church Members, or any one Godly Man, hath a Warrant to forbear hearing such Ministers upon this account of unlawfulness, than all Godly Men aught at all times so to do; and if so, the Examples of the Godly to the generality being very leading in the Matters of God, this Ordinance thereby will be little frequented, and of lesle Efficacy to those that do come to it; and by asserting it unlawful to hear such Ministers, we imply it were better for the Nation, there were no Preaching but in particular Churches; and if so, what can we expect will become of many thousands, in an ordinary way of Salvation, that have no benefit at all by our Church-instructions? We are to walk wisely, yea mercifully towards them that are without.  
And towards the conclusion, p. 24. he tells us, That this is one of the misperswasions of these latter Times, by which men's Minds have been corrupted, that it is unlawful to hear in Public, which I am persuaded (saith he) is one constant design of Satan, in the variety of ways in Religion he hath set on foot by Jesuits among us. Let us therefore be the more ware of whatever tends that way.  
Even Dr. Owen, who in his Discourse of the work of the Spirit in Prayer, writes against the making or composing of Forms of Prayer for ourselves to be used privately, desires the Reader, p. 220. to observe that he doth not argue against Forms of Prayer as unlawful to be used; and, p. 222. he grants, that Men or Churches may agreed upon a prescribed Form by common consent, as judging and avowing it best for their own Edification.  
Again, p. 228. Whether they are approved or disapproved of God, whether they are lawful or unlawful, we do not consider, but only whether they are for Spiritual benefit and advantage for the good of our own Souls, and the Edification of others, as set up in competition with the Gift before described. So that it seems the Dr. doth not judge such Forms of Prayer unlawful which are for the good of our own Souls, and the Edification of others, and which are not in competition with the Gift before described.  
And therefore (p. 231, and 232.) supposing that those who make use of, and pled for Forms of Prayer, especially in public, do in a due manner prepare themselves for it by holy meditation, with an endeavour to bring their Souls into a holy frame of fear, delight and reverence of God; let it also be supposed that they have a good end and design in the Worship they address themselves unto, namely the Glory of God, and their own Spiritual advantage; the Prayers themselves, though they should be in some things irregular, may give occasion to exercise those acts of Grace which they were otherwise prepared for: And I say yet further, that whilst these Forms of Prayer are clothed with the general notions of Prayer, that is, are esteemed as such in the minds of them that use them, are accompanied in their use with the motives and ends of Prayer, express no matter unlawful to be insisted on in Prayer, directing the Souls of Men to none but lawful Objects of Divine Worship and Prayer, the Father, Son, and Holy Spirit; and whilst men make use of them with the true design of Prayer, looking after due assistance unto Prayer, I do not judge there is any such evil in them, as that God will not Communicate his Spirit to any in the use of them, so as that they should have no holy Communion with him in and under them. Much lesle will I say, that God never therein regards their Persons, or rejects their praying as unlawful: For the Persons and Duties of Men may be accepted with God, when they walk and act in sincerity according to their light, though in many things, and those of no small importance, sundry irregularities are found both in what they do, and in the manner of doing it. Where Persons walk before God in their Integrity, and practise nothing contrary to their light and conviction in his Worship, God is merciful unto them, although they order not every thing according to the Rule and Measure of the Word. So was it with them who came to the Passover in the days of Hezekiah, they had not cleansed themselves, but did eat the Passover otherwise than it was written, 2 Chron. 30.18.  
And, p. 235. He grants that such Forms of Prayer have not any intrinsical evil in the composition of them; but argues against the setting up and prescribing such Forms of Prayer Universally, in opposition, and unto the exclusion of free Prayer.  
And, p. 236. If they appear not contrary unto, or inconsistent with, or are not used in a way exclusive of that work of the Holy Spirit in Prayer which we have described from the Scripture, nor are reducible to any divine prohibition, I shall not contend with any about them.  
Mr. Baxters Cure of Church-divisions, I recommend to the reading of such as lie under the temptation of unwarrantable Separation, as also Mr. Ball of that Subject at large. The whole of them is so useful, that I do not think fit to Transcribe any thing of either of them: But I will give you a little of what Mr. Baxter hath written, not only as his own judgement, but other Ministers of his converse and acquaintance, in his Second Plea for Peace, showing what Nonconformity is not.  
Page 100 We are far from condemning all Forms of Prayer and public Liturgies as unlawful, of which we have His Majesty's Testimony in his Declaration about Ecclesiastical Affairs, much more are we far from condemning all the Ancient and present Churches of Christ that have used such, or yet use them, throughout the Christian World; and yet further are we from Separating from them on that account (for using Liturgies) and from encouraging such a Separation.  
And, p. 101. We think it not unlawful to use as much of the English Liturgy as we consented to use, when by His Majesty's Commission some of us treated about the Reformation or Alteration of it, viz. in such Assemblies where the People's incapacity maketh not such use of it more hurtful than helpful to their Edification. And we join with Mr. Ball, and others of the old Non-conformists, in thanking God that England hath a more reformed Liturgy than most of the Churches in the World. We are far from judging the Parish-Ministers to be no true Ministers of Christ, or the Parish-Churches no true Churches, or judging it unlawful to hold Communion with them.  
Mr. Corbett, in his Account of the Principles and Practices of the Non-conformists, Page 4. saith, We acknowledge the lawfulness of a Set Form of Liturgy, for matter agreeable to God's Word, and suited to the nature of the several Ordinances, and to the necessities of the Church. Yet the Minister should not be so confined to it, as not to make use of his own Gifts of Prayer and Exhortation.  
Page 8. Moreover we hold not ourselves obliged to forsake a true Church, as no Church, for the corruptions and disorders found therein; or to Separate from its Worship, for the tolerable fauls thereof, while our personal profession of some Error, or Practice of some Evil, is not required as the Terms of our Communinion. Howbeit we are not so indifferent in this matter, as to make no difference between Churches, and Pastors: The more pure and powerful Administration of God's Ordinances, is to be preferred before that which is more faulty and lesle effectual: And here again we acknowledge, that in this preference due caution must be used: We must not respect our own particular benefit, before public Peace and Order, and the general good.  
Page 9 It is our Principle, That Human Laws bind the Conscience, or (to speak more properly) the Subjects in point of Conscience, not by a primary Obligation, as the Laws of God do, but by a secondary and subordinate, as from a power derived from God. As it is an evident and important Truth, That Inferiors aught to obey their Superiors for Conscience sake; so it is as evident and important, That when men's Commands contradict the Commands of God, it is God and not Man that must have the pre-eminence in our Obedience.  
Page 21. We renounce not Communion in the public Worship of the Parish-Churches, though for its outward Form and Order, in some respects, it be not that which is most desirable by us.  
Page 26. We have not forsaken the Parochial Assemblies, but have joined in the Service of God there performed, and some of us do it in our ordinary course, and others of us have not declined it of set purpose, but as our absence is caused by that necessary Work of the Ministry, whereunto we are called: Some of us have Communicated with the said Assemblies in the Sacrament of the Lords Supper: Yet we would not have our Charity and Peaceableness mistaken for an indifferency unto Communion with all Parochial Churches and Ministers whatsoever, or for a full satisfaction or acquiescence in the whole, and all particulars of the Liturgy, so as to be able to declare our unfeigned Assent and Consent to all and every thing therein contained.  
Page. 30. Whereas a remarkable Writer hath published these words, (We should be reconciled, if the Presbyterian Ministers would persuade their People to do what they can do themselves.) We declare to the World that we hearty embrace these Terms of Reconciliation; and as we have done already, we will not cease to do our uttermost to persuade them, upon whom we have any influence; and we would gladly come to the Trial, to see which Party should outvie the other in forwardness in allaying the present Distempers, and lessening the Differences, and drawing on towards Peace and Union. We have here done our part to remove the Offences taken at us, by testifying to all Men, that conscientious dissatisfaction, and not Carnal Interest, or a Spirit of opposition, is the ground of our Nonconformity: And to bring such as differ from us to be in more Charity with us, than to judge that we are utterly unworthy or uncapable of the public Ministry, or that such Persons as for ignorance and lewdness are scandalous and contemptible among their Neighbours, are more tolerable in Sacred Office than we are, or that gross Insufficiency, Nonresidence, and other heinous negligence, should be made lesle Criminal than our dissent about the Ceremonies, Subscriptions, Renunciations, and such like Injunctions. We submit what we have done to the Wisdom, Piety, and Clemency of our Governors; we acquiesce in God's Wise and Holy Determinations concerning us: And we resolve through his Grace to abide steadfast and unmoveable in our Subjection and Loyalty to our Sovereign, in our due Obedience to those that are put in Authority under him, in our earnest endeavour of Holiness, Unity, and Peace in the Church, in Brotherly love to all Faithful Christians, in Charity to all men, and in the Faith and Patience of the Disciples and Servants of Jesus Christ.  
I will only add his Sense of the Oxford Oath, which I hearty subscribe to, p. 11. When the higher Powers command what God forbids, though we are bound not to perform it, yet we must be subject, and not resist, but patiently submit to Suffering. The Cause of Religion doth not warrant Subjects to take Arms against their lawful Prince, nor may they by armed Violence against Authority, attempt the public Reformation thereof. We hold, that it is unlawful, by the Constitutions and Laws of this Kingdom, for any Subjects to take Arms against the King, his Office, Authority, or Person, or by force of Arms to resist any Magistrate or Officer legally Commissionated or Authorised by him; yea, Subjects are bound not only not to resist, but to assist and defend their Sovereign with their Estates, and Lives; and the Preachers of the Gospel aught to teach the People Obedience and Loyalty, and to endeavour to root out all Principles of Sedition, Rebellion, and Disobedience. We believe that we are under no Bond or Obligation to act any thing contrary to these our avowed Principles. And we further make known our detestation of all the Indignity and Violence offered to the Person of our late Sovereign, and especially that most horrid execrable Fact of taking away his Life, as also the Usurpations and violent change of the Government that did accompany the same, against which Crimes, while they were carried on, the Brethrens of our Persuasion openly protested, even to the Faces of the Actors.  
And. p. 14. We declare, That we will not endeavour any alteration of the Government in Church or State, as it is in the King, whose Civil and Ecclesiastical Supremacy we have before acknowledged; nor the alteration of the true Episcopal Office which Christ hath settled in his Church; nor will we endeavour any alteration in the Church, by any Seditious or unlawful means, but only by Prayer to God, by humbly petitioning our Superiors, or obeying the King if he Command it, or such like lawful means as belong to us in our Places and Callings.  
If the names of Ball, Baxter and Corbet, sound harsh with some of you methinks however the names of Tombs, Nye and Owen, should make a greater figure among you, and be of greater Authority with such as have not patience to hear the Name, much lesle the Thing called Com-Prayer.  
If at the mouth of two or three witnesses the matter shall be established, Deut. 19.15. Here is the testimony of three of your own, as well as three more of the other side, against such as refuse Communion, with such Ministers and Churches who do much more than I have done.  
Will you not hear Mr. Nye telling you your duty, That you and your Families should frequent the public Ministry, That you are obliged to observe the lawful Commands of your Governors, That this principle, That it is unlawful to hear in public, is a mispersuasion of these latter times set on foot by the Jesuits? Will you not hear Dr. Owen telling you that he doth not argue against forms of Prayer as unlawful to be used; That, whilst you make use of them with the true design of Prayer, looking after due assistance unto Prayer, he doth not judas there is any such evil in them, as that God will not Communicate his Spirit to any in the use of them, etc. Will you let me add one more passage in his Preface? I do not say the fatal Consequence of the introduction of human devised set forms of Prayer in the worship of the Church, by the horrible abuse of it, is sufficient to condemn them as absolutely unlawful. Will you have no regard to the Ministers of all persuasions, who tell you by their principles and practices the lawfulness of what I do? Behold a greater than Dr. Owen, etc. is here, the Apostle of the Gentiles, great Saint Paul, telling you, that unto the Jews he became as a Jew that he might gain the Jews, etc. To the weak he became as weak that he might gain the weak: I am made all things saith he, to all men, that I might by all means save some, 1 Cor. 9.20. etc. And he was so zealous for the saving of Souls that he could condescend to any thing that might be done with a good Conscience. His own practice was the best comment on this Text, in taking Timothy to him as his Assistant or fellow-labourer in the Gospel, and Circumcising him because of the Jews that were in those quarters, for they knew all that his Father was a Greek, Acts 16.3. Here is a piece of condescension indeed; a far greater piece of Conformity than the reading of a form of Prayer. Timothy had the repute of a Gentle, but becomes a Jew, that he might gain the Jews: And Paul chooseth to make use of him as his partner in his Ministry, that his Preaching might be the more acceptable to the Jews in those quarters. See also the advice of James and the other Elders to Paul, Acts 21.18. etc. when he came to Jerusalem. Thou seest Brother how many thousands of Jews there are which believe, and they are all zealous of the Law, ver. 20. and they are informed of thee that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they aught not to Circumcise their Children, etc. Do therefore this that we say to thee: We have four Men which have a vow on them; them take, and purify thyself with them, that they may shave their heads, and all may know that those things whereof they were informed concerning thee are nothing, but that thou thyself walkest orderly, and keepest the Law, ver, 24. etc. And should not I and other Ministers walk as we have Paul for our example? Give me leave to apply this piece of Conformity in him to our present case. You see how many thousands in this Parish and many others are as zealous for Common-Prayer (as some very few are zealous against it) and they are misinformed that I and other Nonconformists teach the people Rebellion, and that we instill into them the principles of Schism, and draw them away from the Public Ministry and Ordinances; Therefore that we may convince gainsayers that these things whereof the people are informed against us are nothing, but that we also walk orderly and keep the Law, I have thought fit to do what I have done in obedience to the Law of the Land, that hereby I may be instrumental of gaining some Souls to Christ of these many thousands that are ready to Perish for lack of knowledge. Remember Mr. Eyes words, that we are to walk wisely yea, mercifully towards them that are without.  
Object. If these be your Principles that it is lawful to read and hear Common Prayer, why did you not do it at first and conform as the rest of the Ministers in the Parish Churches?  
Answ. I have told you already, if that only had been required of us, we had done it; but other things being required which we accounted sinful, we rather chose the pleasing of God and the peace of our Consciences in a way of duty, than honours and preferments from men in a way of sin.  
Object. If the Common-Prayer be read at your meetingplace, we will rather go to the Parish Church and hear it there.  
Answ. If you think you have not enough of it with us, you may go to Church and have more: But if you accounted what I read too much, you argue perversely in talking of going to them who do more than I have done. But I answer further, I have not, I will not in the lest discourage your going to the Public Assemblies. The same Gospel is Preached with them as with us, and with some of them, I doubt not, more judiciously, and perhaps more profitably than by such as I, and whether may be more prosperous this or that we know not: So be it Christ be Preached here or there, we rejoice and will rejoice.  
Again, our Assemblies are not set up in opposition to, but in conjunction with, or in subordination to those in Public; and therefore to such as charge us with setting up Altars and Churches in a way of Rebellion against the Government, and to turn away the people from following the Lord in the way of his Worship in the Parish Churches, I answer as the Tribes of the Children of Reuben and the Children of Gad and half Tribe of Manasseth answered and said (upon a like occasion) unto the heads of the thousands of Israel Josh. 22. The Lord God of Gods, The Lord God of Gods he knoweth and Israel he shall know, if it be in Rebellion or in transgression against the Lord— let the Lord himself require it: And if we have not rather done it for fear of this thing, saying, in time to come your Children might say unto our Children, saying, what have you to do with the Lord God of Israel? Our Governors have made the Act of Uniformity, a Border, a Wall of Separation between us and the Conformists, who are ready to say, ye have no part with us in the Ministerial work or in the Parish Assemblies for the Worship of God; If therefore we may not keep up our own Meetings, when we may not have liberty to Preach in the Churches, they shall make us to Cease from fearing the Lord.  
And again I answer, The Harvest is great, the Laborers few, and Souls are precious; Go therefore where you will, it shall not offend, but please me, if the Net of the Gospel may be spread, and bring you into Christ by their Ministry or ours. But take heed of this dividing principle which some I see are acted by, of forsaking the Ministry and Ordinances of Christ, and the Communion of Saints, as soon as a form of prayer is used in any part of their worship: If God accept such worship and worshippers, (as no doubt but he doth where they lift up holy hands with pure hearts to him) he will not be very well pleased with such as reject them: And let me entreat you to consider whether this dividing principle will lead you: As soon as our Governors shall be pleased to open the Church doors a little wider, and the Non-Conformists shall generally do the same thing that now I have done, you will than either repent of your Error, or if you persist in it, you will forsake their Assemblies also, as soon as a form of Prayer (according to your fancy) hath polluted them, and than I dread to think where I may quickly found you. Either among the deluded Quakers, to cast of all Ministers and Ordinances; or among the Papists or Atheists, (of the Roman Religion or no Religion, for they are much alike) and so to lay aside the common principles of Morality, and act contrary to the very light of Nature as well as Scripture. But I hope better things of you (whom especially and particularly I writ this to) even things that accompany Salvation: And therefore as a means for that end I warn you, yea, in the words of the Apostle, Rom. 16.17.18. I beseech you Brethrens, mark them which cause divisions and offences contrary to the Doctrine which ye have learned, and avoid them; for they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple.  
What may be the result of this leading example, God only knows, and time must discover: Be it what it will, I am not much concerned, having I trust a good Conscience (in this matter,) in all things willingly to live honestly. Duty is our part, the Issues or Events of things belong unto God: But something apepars above board already.  
On the one side the wrathful and profane, finding me out of the reach of the Conventicle Act, that they cannot hurt me, not nor hinder my work that way, have this last week put me into the Bishop's Court; from whom nothing lesle than Excommunication, yea, and a Goal, if possible, can be expected. Though we yield as far as we can in things lawful, there is no Union, no Peace nor agreement to be had with such men.  
On the other side, there are some among ourselves of dividing and unpeaceable Principles and Spirits; who seem to be so incurably prejudiced as to resolve they will have no Communion with such Ministers or Churches, who in some little things cross their humour, and do therefore begin to excommunicate themselves, before they have so much as heard what is to be said in the Case. These are people, who are wiser in their own conceit than seven men that can tender a Reason. I have given you the names of six already (Nye, Owen, Tombs, Ball, Baxter, and Corbet) I will add a seventh, Dr. Thomas Goodwin (one among the first three of the Independents) who in his Works lately printed in Folio on the Ephesians Serm. 36. pag. 488. hath these Words. Whereas now in some of the Parishes of this Kingdom there are many godly men, that do constantly give themselves up to the worship of God, and meet together in one place to that end, in a constant way, under a godly Minister, whom they themselves have chosen to cleave to (though they did not choose him at first,) These, notwithstand- their mixture and want of discipline, I never thought for my part, but that they were true Churches of Christ. Again, pag. 489. So that I profess myself as zealous in this point, as in any other I know: And for my part this I say, and I say it with much integrity, I never took up Religion by Parties in the lump: I have found by trial of all things, that there is some Truth on all sides; I have found holiness, where you would little think it, and so likewise Truth: And I have learned this principle, which, I hope, I shall never lay down till I am swallowed up in immortality, and that is, to acknowledge every good thing, and hold communion with it in men, in Churches or whatsoever else. My Brethrens, This Rule (which I profess I have lived by and shall do while I live) I know I shall never please men in: For this is the Nature and condition of all Mankind; if a man dissent from others in one thing, he crosseth the in all the rest: and therefore if a man take what ● good of all sides he is apt to cross them all, but he please● Christ by it: and so I will for this particular.  
To return and to conclude you see how the Church ● Christ is divided and broke to pieces by one and the oth● party abovementioned: I stand alone in the front, and am in danger on both sides: Give me leave to speak i● Jehosophats' words, O my God, wilt thou not judge tho● for I have no might against this great Company that comet● against me, neither know I what to do, but mine eyes ar● upon thee.  
I will yet take heart and further encourage my se●● from the words of a Soldier, whose valour I see I 〈◊〉 need in this case. When Joab saw that the front of the Ba●tle was against him, before and behind, he put the cho●● men in array; and said be of good courage, and let us play the men, for our people, and for the Cities of our God, and the Lord do what seemeth him good.  
Febr. 23. 1681. From my Study in great Russel Street, Bloomsbury.  
FINIS.