A DECLARATION BY congregational Societies in, and about the City of LONDON; as well of those commonly called Anabaptists, as others. In way of Vindication of themselves. TOUCHING 

1. Liberty.  
2. Magistracy.  
3. Propriety.  
4. Polygamy.   WHEREIN Their Judgements, concerning the particulars mentioned are tendered to consideration, to prevent misunderstanding.  1 COR. 9.3. 
My answer to them that examine me is this.  PSAL. 35.11. 
False witnesses did rise up: they laid to my charge things that I know not.  
Printed by M. Simmons for Henry Overton in Popes-head Alley, 1647.   

A DECLARATION BY congregational Societies in, and about the City of LONDON, as well, &c:  
IT is no new thing for the people of God, to be through malice misrepresented by some, and through weakness misapprehended by others, as touchching the principles of their profession, and opinions about matters of Religion. And it cannot be denied, but that the erroneous opinions and irregular practices of some particular persons making profession of the same way, and passing under the same denomination with the servants of God themselves, have from time to time ministered occasion to the ignorant and weak to mis-conceive, and opportunity and advantage to the malicious to mishap the state and temper of the judgements & ways of the generality of people fearing God, and walking before him in ●…uth with all their hearts.  
And in as much as we find it in these our days to be the policy of adversaries, to  us in the skins of Savage beasts, that is to father such opinions, and fasten such imputations upon us to engage the world against us, and to provoke all men to fall upon us, as, in which if there were matter of truth answerable to pretence, would indeed render us unworthy the society of men. And for as much also as there are some sad examples in the Land, of the vanity and wickedness of somemen, who, having professed the same way of worshipping God, & been called by the same name with ourselves, have so fare fallen from the grace of God and the principles of their profession, as not only to do things inconvenient and unworthy the name of Christians, yea of men, but also to justify themselves therein as well-doers, to the great reproach of the Gospel, the breaking of our hearts, and the offence of the world before whom they have laid the stumbling block of their iniquity; ' we cannot but judge, that, both in relation to the Gospel itself, (the honour of which is in great part involved in the innocency and honour of those people that hold it out unto the world, and accordingly suffers in their reproaches) as likewise in relation to men of the world, strangers to God, who harden themselves against the way of God and his servants upon the  occasion (the undeceiving and enlightening of whom lies upon us as a duty to be endeavoured:) yea and in relation to our own innocency and integrity, the which we are bound to vindicate on this behalf: a necessity lies upon us to do some act, by which the truth and reality of our judgements and principles touching those things, wherein we so undeservedly suffer in the thoughts of men, may be brought out into an open light, to be beheld and known of all men; which then (we doubt not) will be found to be nothing less, than what many have fancied them to be.  
We are very sensible that some men have even filled the world with the noise of their outcries against us, as if we were the advocates of all licentious liberty, disorder and confusion; but, how unjustly, will one day appear to their shame.  

What liberty is pleaded for.  It is true, we have asserted that as belonging unto men, which in some respect and consideration may be called a liberty. But what liberty? Not a liberty to harm any man in word or deed: nor a liberty for any man to be corrupt, vain, lose or inordinate in judgement, or conversation: for such a liberty as this can do no man good. And God that knows our hearts knows that we desire not any liberty for any, but in order to the good of all.  
We have indeed thought this but reasonable; That while men behave themselves peaceably and justly as touching civil conversation, making no encroachments upon the Civil power, nor any breaches upon the names and reputations, the estates or bodies of men, nor doing things inconsistent with moral principles; they should not suffer in their names, bodies, or estates from the hands of the Civil Magistrate, or any other men whosoever, merely for what they conscientiously do, in things pertaining to the worship of God.  
And when we so say; we do not all exempt from correction any such offences or miscarriages of men, as are about matters merely Ecclesiastical, and which are committed against the power and Sceptre of Christ's Kingdom only: provided it be by power and means suitable to the nature of such transgressions. The which power and means, we conceive to be the Word of God and Divine Censures: which as they are proper in kind to correct and cure such inordinacies and delinquencies as these; so are they mighty in power and efficacy to effectuate the same. Being able through God (who hath appointed them for that purpose) to pull down strong holds, to cast down imaginations, and every high thing that exalts itself against the knowledge of God, to bring into captivity every thought to the obedience of Christ, and to revenge all disobedience, etc. 
e 2 Cor. 10.4,5,6.   
And God who hath made nothing in vain, having once found one kind of means fit for his hand to accomplish his end by, is not wont to constitute another for the same purpose. Upon which principle of truth the Apostle builds a great assertion, accompanied with an asseveration. For (saith he) if there had been a law given which could have given life, verily righteousness should have been by the Law. 
f Gal. 3.21.  If the Law had been given by God for that end, that men might be justified by it, he would then never have instituted another way and means, such as is that which is by faith, for the same purpose. And therefore we conceive, that with the same reason and truth it may be asserted, that if God hath instituted and made a spiritual power, spiritual engines and instruments, both proper and effectual remedies against such evils as oppose a spiritual power and state only (the affirmative whereof is before proved) than he hath not superadded another power and means, and that of an inferior nature, such as is that which is but secular, for the same end.  
And as there is both suiteablenesse of proportion, ●nd sufficiency of strength in the Evangelicall and spiritual power to heal such distempers in men as these are, so we conceive the Civil power to be deficient in both. For that being in its nature only such as it is in denomination, viz. secular or worldly; 
d 1 Pet. 2.13.  the direct and proper operations and effects of it, are not like to be spiritual. Because all proper effects are at most but commensurable to the nature and being of their causes. That which is born of the flesh is flesh 
e John 3.6.  (saith our Saviour) that is, it is but flesh; of a nature and condition answering its cause producing it. And therefore the innate and intrinsical property of the powers and authorities of this world being terrene, and calculated only for the affairs thereof; we conceive they are not to act but within their own proper sphere: or if they shall attempt to do otherwise, miscarriage and disappointment in the undertaking, is the best that can rationally be expected.  
And as it would be no less than an usurpation for a State Ec●…sticall, to impose laws upon a State Civil, and to ●…er●…●…ive power therein; so likewise (not to say what 〈…〉 do in recommending to the people the things 〈…〉 irregularity for a State 〈…〉 Ecclesiastical and Spiritual so as to exercise a coersive and worldly hour therein, by inflicting a worldly and corporal punishmant on men for a non-observation of them.  
But as the Apostles, when they preached the Doctrine of Justification by faith alone, excluding the works of the Law, as having no part nor fellowship in that matter; were cried out upon as destroyers of the Law, though in other respects, and such as were proper to the Law, they were the great assertors of it: even so while we do but go about by way of debate and argument, to keep and preserve the Civil power within its due and proper bounds, distinct, and unconfounded with that power which is choir of another nature; we are exclaimed against by some (who have the boldness to affirm, or the weakness to believe) as if we were enemies to all Magistracy and Government, or as if we intended to throw down those hedges that are set about men's estates, and to lay both the one and the other common: Though the truth is, we have been, and resolve to be as faithful assertors, and zealous maintainers, to our power, both of Magistracy, and government, and of the Liberty of men's persons, and propriety of their estates, (to speak without vanity) as any other men whosoever.  

Magistracy necessary.  And therefore we declare in the first place, That man being fallen from that uprightness and perfection, in which at first he was created, and being now so fare from being commanded by principles of love, goodness, meekness, mercy, sobriety, and equity, as that he is filled with lustful inclinations, and dispositions to Fornication, Adultery, drunkenness, extortion, fraud, reviling, these, murder, witchcraf●…, perjury, and to defile himself with mankind, together with many other lamentable distempers, unto the truth whereof both the word of God, and daily experience will abundantly witness: We cannot but apprehend an absolute necessity, both of Governors, and Government, to bridle and restrain men from falling foul one upon another, and from doing things destructive, not only to the honour, and rights, but even to the safety and beings of others. 
d 1 Tim. 1.9, 10.  For whilst those noisome lusts do rage, and reign in men; what other thing can be Imagined sufficient to guard the persons, the honour and estates of men from suffering violence, but the sword of the Magistrate? And therefore, look what necessity there is for men to enjoy themselves in safety, and honour, the same necessity there is of Laws and Governors.  
And as Magistracy and government in general is the Ordinance of God, which he in love to the world hath appointed for the good of men 
e Rom. 13.1,2.4. . And as we do not disapprove any form of Civil government which hath a direct tendancie and subordination to its proper end; so we do freely acknowledge, that a Kingly government, bounded by just and wholesome Laws, is both allowed by God, and a good accommodation unto men. 
f Pet. 2.13,14. 2 Sam. 23.3.   
And however it be a thing very desirable to have such to be governor's, as fear the Lord, in as much as together with their moral principles, they are under the solemn engagement of Christianity to execute Judgement and Justice, and faithfully to discharge their trust; and will be more ready to protect godly men (who generally are the hatred of world) and to propagate the Gospel in their territories, than other men will be: yet whatever the Magistrate is in point of Religion, he is to be reverenced and obeyed in all those commands of his, which do not entrench upon, or rise up in opposition to the commands of God, or fall cross to the common interest of men, the maintenace whereof is his charge.  
And in as much as variety of actions, and unanimity in endeavours, are necessary in the management of public affairs, And since every man is not a like qualified for the same action, nor hath that discretion and propension of his own accord to fall into that place which is most proper for him; and since also there is so much darkness remaining in the minds of men, as to make them subject to call evil, good, and good, evil; and so much pride in their hearts, as to make their own wills a Law not unto themselves only, but unto others also; it cannot but be very prejudicial to humane society, and the promotion of the good of Commonwealths, Cities, Armies, or families, to admit of a parity, or all to be equal in power. Because there being (in this case) a Liberty for every man to follow the dictates of his own understanding, and to act as he pleaseth in reference to the Public, what can be expected but disorders, confusions, jealousies, sactions, yea Civil wars themselves? For as men's apprehesinons of the common interest, but especially their opinions of the conduciblenesse of means thereunto, are (almost infinitely) various, and contradictious to each other: so is it natural for them to indulge their own opinions, and violently to pursue, even unto blood, their own means, which seem only to themselves to be such; and that in opposition to those means, which in the eye of wiser men, and in themselves, are such, indeed. And therefore we cannot but conclude, that the ranging of men into several and subordinate ranks and degrees, is a thing necessary for the common good of men, as being the only means to remove obstructions, and to preserve order, and agreement in all agitations tending thereunto.  

Of. Propriety.  Touching propriety we further declare, that however the wants and necessities of men, are a call from God to those that have wherewithal in their hands to minister to them and relieve them in their need; and that where the love of God dwells richly in the soul it doth enlarge the heart of men in compassion, and their hands in bounty towards their brethren in distress, who are as their own flesh, yet certainly, for any man to urge such a community amongst men in the good things of this life as necessary, which dissolves men's propriety in them; is not only a cutting off from men one of those gracious opportunities which God hath put into their hands, of expressing the good work of God upon their hearts, and of displaying the power and glory of his grace, but it is also, a rendering the Scriptures (the honour and authority whereof, is more dear and precious to us then our lives.) in many places; to be but so many words written in vain. For men by refreshing the bowels of the hungry, clothing the naked, harbouring the stranger, etc. do not only declare, that the love of God dwells in ●…em; 
k John 〈…〉  that is, a benevolent disposition towards men in misery, answering that tender, compassionate and bountiful disposition that is in God towards miserable men, but they do God hereby an especial service in relieving such, the care, and maintenance of whom, he hath peculiarly taken upon himself. In which respects amongst others, that saying of our Saviour is verified, It is a more blessed thing to give than to receive, 
m Act 20 35 . But if all things were common unto all, there would be no place left for any such difference as is between giving and receiving, or if there were, both the one and the other would turn to the same account. But what ever account other men make of such opportunities by which they may at once both bless the world, and bless themselves, comfort men and please God, express the grace of God to others, and endear it to themselves; certainly, they are, and aught to be precious in our eyes: and therefore that opinion which would adnull them, cannot but be cast out of our judgements and thoughts as an unclean thing.  
And when that Commandment (for so it is interpretatively) went forth unto Christian men, to provide for their own, especially those of their own households; for that end amongst others; that the Church might not be burdened with them. 
o 1 Tim. 5 8, 16.  Undoubtedly, either there was a difference between the Church's stock and that which particular persons did possess, or else the Apostle must needs speak very impertinently, the later of which to assert, were to blaspheme that Spirit by which he wrote.  
When Solemon saith, The diligent hand maketh rich, 
p Prov. 10 24.  and drowsiness shall clothe a man with rags; 
q Prov. 23.21.  questionless his Proverb was more than Paradox, if both the diligent and slothful were to inherit an equal portion.  
In a word, if this conceit of community should stand, the difference between poor and rich, borrowing and lending, buying and selling, communicating and receiving, would all fall, upon the foundation, of which notwithstanding, God hath built many injunctions of duty unto men.  
And as for that instance and example of those Primitive Christians, among whom it is said, that all things were common, 
r Acts 2.31.  and that not any man said, that the things which he possessed were his own, 
s Acts 4.35.  it is (as we conceive) to be understood thus, The sense of that blessedness which was come upon them by the belief of the joyful message of salvation, preached to them, was so great, vigorous and strong, and did so dilate and enlarge their hearts in good will both towards God and Man, that the good things of this world which they possessed were very little esteemed by them: and therefore they parted with them as freely to their brethren that had need, as men use to part with those things which are not their own; their particular propriety and interest in them, was not so considered and in st●…d on as any wise to bind their hands from dispersing or scattering abroad, the tokens of that love and great content under which they then were. And if more of this temper of heart, and bounty of hand were in the world, than now is to be found amongst us, it were not a thing to be declared against, but to be rejoiced at by Christians. But though these Christians acted so, as if they had had no interest, or propriety in their Estates, yet certainly a propriety they had, nor was this propriety dissolved merely by their becoming Christians, as appears plainly by what was spoken by the Apostle Peter to Ananias, who was in pretence one of those bountiful Benefactors afore mentioned.  
For the Apostle in reproving him for his dissmulation, in pretending to dedicate to common use the whole price of his possession, being sold, when as he reserved part thereof unto himself: saith thus unto him, Whilst it remained, was it not thine own? And after it was sold, was it not in thine own power? 
t Acts. 5.4.  By which double interrogation the Apostle doth emphatically grant and affirm a particular and distinct right which he, and so consequently those other Benefactors had to their possessions, both before they had sold them and after, unless they had passed the same away by a voluntary act of donation or free gift.  
If therefore God hath built up a wall of separation between the estates of men and men, the affirmative whereof sufficiently appears by many acts of his will, then fare be it from us who profess ourselves to be his servants, that we should endeavour to throw it down.  
And in as much as those Apostolical Churches themselves recorded in the Scriptures, in which the glory and power of the Gospel ruled, were not altogether free from such persons as turned the grace of God into wantonness, 
u Judas 2.  and that abused their liberty in the Gospel to the gratifying of the flesh, 
w Gal 5.13.  we cannot promise the world that they shall never find any such amongst us. For whilst there are temptations without and corruptions within that expose men to the danger of falling; and that all men that profess strictness in Religion are not so vigilant and wise as to stand upon their guard, it cannot be but that offences will come. 
x Mat. 18.7.   
And though some who are willing to pick a quarrel with Religious men, if elevated above the sphere of their own activity, and are glad when they meet with any thing in their lives and ways as will comport with, and smile upon that evil opinion they have of them: Yet we could wish, that all who pretend to wisdom, ingenuity and honesty, would not be so injurious to God and Religion, as to charge personal and particular errors and practices, such as savour of the flesh, and tend to obscure and darken the beauty of holiness, either upon the Generality of the servants of God, or upon the grounds and principles of their profession, but that they would put such a difference herein, as becomes men of sobriety and truth, to do.  

Of Polygamy.  And therefore, if any scurrilous persons shall of purpose to blemish Religion, and to make themselves glad with lies, give it out as if we intended to enlarge and extend wedlock by Law established in this Land (in which provision is made that no man shall have above one wife at one time) beyond its due limits, or that we gave any quarter in our judgements to such an opinion as favours plurality of wives: or if any who have been looked upon as professors of religion have so fearfully fall'n as to break through bounds not only of Religion, but also of morality, and to defile themselves with those that are not their wives, & to cover their shame shall go about to plead the lawfulness of polygamy; we earnestly desire, that all men may do both us & that way of Religion which we profess in the world that right, as not in the least to charge either the one or the other therewith, as if we were any partrons thereof. For we do with great zeal and detestation of soul declare and prote●t against the folly and filthiness of such persons, and of any such opinion as is that now last mentioned, as being contrary to the Scriptures of truth.  
For though God, having the residue of the Spirit, could in the day of creation as easily have made more women than that one which he did create for one man (as the Prophet Malachy observes,) 
y Mal. 2.15.  yet his pleasure was to make but one, to the end there might he a godly seed, or a seed of God, that is, a seed propagated according to God's institution and appointment.  
And therefore our Saviour referring to the first institution of marriage for correction of some corruptions and abuses of men about marriage, saith, Have ye not read, that he which made them at the beginning, made them male and female? for this cause shall a man leave father and mother, and shall cleave to his wife, and they twain (not they three or they four, but they twain) shall be one flesh. 
z Mat. 19.3.5.  Answerably the Apostles advice is, for the avoiding of fornication, that every man should have his own wife, (not wives) and every woman her own husband, (not husbands.) 
a 1 Cor. 7.2.   
And when the Apostle gives those cautions concerning such who were to be chosen into the office of a Bishop or Deacon, viz. that they should be men that had but one wife, as well as men that were not given to wine, nor strikers, nor greedy of filthy lucre; 
b 1 Tim. 3.2,3. Tit. 1.6.  undoubtedly, he accounted the one as well as the other a blot and matter of dishonour, otherwise he would never have put it in the number of those things whereof he made matter of exception in the election of such Officers.  
And when our Lord Jesus Christ (who is Truth itself) utred this grave saying, 
c Matth. 16.9.  Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery, he had not said true but upon this supposition, that a man commits whoredom with what ever woman he shall marry over and besides that one wife unto which he hath first joined himself, the bands of that Conjunction not being dissolved. For otherwise his putting away a former wife injuriously could not wise disable him from marrying a later. For can a man's doing one unlawful act make him uncapable of doing another act that's lawful? And therefore as all other words of the lips of Jesus Christ, which continually dropped wisdom and grace, are dear and precious to us, so these also have taken hold of our hearts so, as to cause us to abominate the very opinion, and how much more the practice of Polygamy, as ri●ing up in opposition against them!  
Thus having shaken off those Vipers of calumny and reproach, which some unworthily have laboured to fasten upon us: and having cleared our own innocency both before Angels and men, as touching those things whereof either in whole or in part we have been either accused or suspected by malevolent men: our hope is, that all men (except those that have joined themselves in a confederacy with Hell, and have struck hands with the Devil, as being resolved with him to accuse the brethren) into whose hands this ingenuous and solemn Declaration of ourselves shall come, will both perceive and believe, that we are no friends or favourers either of those unrighteous ways against which we have now declared more particularly, or of any other thing that is contrary to wholesome Doctrine. 
d 1 Tim. 1.10.   
For so fare are we from patronising or tolerating any thing of this nature, that our earnest desire is, that the Magistrate into whose hand the sword of justice is put, may draw it out impartially against all those whether pretenders, or not pretenders to any strictness in Religion, that do in word or deed disturb the Civil peace of the Land, in doing or speaking things destructive to the honour, safety or interests of men, in body, name or goods.  
And our unfeigned desire likewise is, that we with all other men, and all other men with us, may by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness, on the right hand and on the left 
e 2 Cor. 6.6.7.  oppose and contend against all unrighteousness of men, and what ever in them, either in opinion or conversation rises up against the honour of the cospel, and the well-being of men. That so the civil and external peace of men may by the sword of the Magistrate be secured on the one hand, and their spiritual and internal peace effected, maintained and defended by the sword of the Spirit on the other hand, from suffering by the hands of those fleshly lusts, crooked and perverse imaginations which war against the soul. 
f 1 Pet. 11.   
The high and honourable advancement of which peace of men in both kinds, shall through the help of the most High, be the subject matter of our studies, labours and prayers, during our pilgrimage on earth, that God in all things may be glorified through Jesus Christ; to whom be praise in all the Churches of the Saints. Amen.  
FINIS.