OF THE
?QB(Dli(DQ!l8ai aaEHHMQV,
AT
PRINCETON, N. J.
I>OIV^VTIO>r OF
SAMUEL A-GNEW,
OF PHILADELPHIA, PA.
'7h/^<w/&<i£i8ff % £;
COLLECTION OF PURITAN AND
ENGLISH THEOLOGICAL LITERATURE
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, NEW JERSEY
ScB
D BUfe&
principles
OF
LOVE,
Which are neceflary to the Unity
and Concord of Chriltiansy and are
delivered in a Book called
The Qure of Qhurch/Dhtifions.
I. Inviting all found and fober Chriftians, ( by
what name foever called J to receive each other to Com-
munion in the fame Churches.
II. And where that (which is firft defirable )
cannot be attained, to bear with each other in their difiinft
Aflemblies, and to manage them all in Christian Love.
W ntcen to dett& and eradicate all Love-killing, dividing,
and Church -deftroying Principles, Paffions and Practices,
and to preferve the weak in this hour of manifold
temptation,/
By Richard Baxttr one ot the Mourners for a felf -dividing
'"""and felf-afflicting Land.
Pfal. no. 5, 7 1 My foul bath long dwelt with him tk*i hateth
Peace. I am for Peace : but when I^ta\, they art for war,
Didiccrat enim ( Rex Edilbcrth ) & a Doftoribus aucloribufq;
(ua [aliittij fervkum Chrifti Foluitarim, non Ceaclitium,
debcrc ejfe. Beda Hift. Ecclef. lib, i. cap. 16.
London, Printed for Vtvil Simmons, at the Sijn of the
three Crowns near Holbom Conduit. 1671.
ClAlvinusin Matth. 13. 35, 3^, 37, &c. Use
porro rrmlm valde abfurdum ejjfe videtur, in Ec~
clefitfinu /over i vel impios homines*, vel prefanosvel
fieleratos : Adde quod pleriqy zeli prttexttt pto*
*quo morofii nifi omnia ad eorum votnmcompofifa fint
quia nufquam apparel abfoluta puritas^ tumultttofi
ab Ecchfia difcedunt, vel importuno rigor e tarn ever*
tunt &perdunt. gjhare hie meo j'udicio fimplex eft
paraboU fcopus : Qiimdiu in hoemmdo peregrina*
fur Ecchfia^ bonis & finceris in ea pcr«uxtos fore ma*
fox & hypocritas, ut fe patientia a*k : lei^
& inter of endicula quibus turbari pojfent, retinetnt
infraUxm fidei Conjiantiam E\i quidm
h£c valde molefia conditio , quod reprobU onetatu*
Ecclefia ufque ad finem mundi : hoc tamen tempos
nobis ad patientiam ideo Chriftus pr&fcribit,M vbna
fpenos lattemm -Graviter quidem Pajiores incunfr
here Meet ad purgandam Ecelefiam > Et hac inpar*
te ab otmdbut piis adjuvandi funt , quatenus^feft
cujufqi vocatio. Verum ubi omnes in commune mu~
tuas operas contukrim^ non tamtneo ufq; proficient,
ut pznitus ab omni forde pur gent ecelefiam*— ->
Vehtde etiam ear um Zelum fixnare & moderari>
qui fat effti non" put am focietatem nifi cum furi*
Angeli* cottre. gti ai cxtirpandum quicquid dtf-
p licet p*£p$ere fejtintiHti antevertunt quantufif ix
fe efiy Ckrifti judicium, & t mptrnnAn&foojlitiHM
temmfibi ufurpsm* -
E* in Mat. 6. [ §hod Johannes privatam ,
fdijpfafy tradidit furt difcipMvs^ idfecijfe ekiftimt
i orandi
timoprout
twpr'vs ratio ftrebaU Res tunc valde apud JucUos
cwrnpw fuijfe notum eft : %ota, eerie Keligio fie
cotapfit erat^ ttt^mlrtfinnon fit ' precandi morerri a
faucis rite cultum fuijfe* Rurfus quum inftaret
promijfa. redemption fiddium nienus'precando ad ejus
ffiezto ,& diftdmnm excitari oportuit* Johannes etf
i>ariis Scripture locU certam aliquam precationem
corificere fotuit qu£, tempori congruent , ac fropius
accederet adftirituale Chrifti rdgnum- — — -
. Et in Rom. 14* 3 > Prudenter & appsfite utriufqy
vitik occurrit. . Hoc enim vitio labor ant qui funt
firmiores , ut eos qui inanibus 'fcruptUi detinentur y .
tiinquamfuperfUtioJuiosdcjpiciant , atq\ irrideant :
Contra hi vix fibi cavere a temerariis judicii* que-
tfnt, ut nou damnent quod non affequuntur : Qxic-
quid fieri contra fuumfenfum cernunt y illud malum
ejfe put ant : Illos erga a contemptu dehor tatur, hos
a nimia morofitate. Q
Calvin on Matth, i3 v This feemeth very abfurd
to many, that ungodly, or prophane, or wicked
men , are cherifhed in the bofome of the Church :
And very many being over morofe under pretence,
of. zeal, unlefs all things be compofed to their de-
fires, becaufe ablolute purity is no where to be
found, do tumultuoufly depart from the Church,
.Or by unfeafonable rigidnefs do overthrow and
^eftroyit. Therefore in my judgement, this is
the fimplefcope of the Parable : that as long as
the Church fojourneth in this world, bad men
and hypocrites will be mixt with the good and
fincere in it > that Gods Children may arm them-
felves
fdveswkh patience, and among the offences- that,
might trouble them, may retain unbroken faith \
and conftancy : ——Indeed this is a very t rou- \
blefome condition, that the>Church is burthened
with Reprobates to the vro^Wsepd : Buf this > is
thefpace thatChrift prefer ibeth us for patience^
left we flatter our felveswith empty hopes— — -
The Paftors indeed muft diligently laboui; topurgC;
the Chuxch : And in this ajl godly mpioi (hould;
help them, as far as their Calling dedv : alk)wv_
But when all men have done their beft, they- fliail
not fo far have fuccefe,as to purge theChurchfronv
all defilements. -AndChriftfwould bridle and^
moderate their Zeal, who think it unlawful to
have Communion ( or fellowfhip ) with any but
pure Angels — They that prepofteroufly make hafte
to root out all that difpleafeth them,do as much as
in them is prevent Chrirts judgement, and fnatch
and ufurp the Angels work.
Calv. on Mat. 6. That John delivered a private
form of Prayer to his Difciples,! fuppofe he did it
in fuitablenefstothe time. That matters were
then very corrupt with the Jews, is known. All
Religion was fo collapfcd, that it is no wonder
that the manner of praying was rightly obferv-
ed but by few. And when the promifed Re-
demption was at hand , it was meet that the
minds of the faithful (hould by prayer be ftirred
up to defire and hope for it. John might from
feveral places of Scripture make up one certain
prayer, which (hould be agreeable to the time,
and might come nearer to the Spiritual Kingdom
of Chrift.
Here 1 defire the Retdtr again t* nrte , that
A \ thdugk
$hugb Vrayer was thin fo corrupted by the than-
Jfkt,ye*(:br$ ufkaOy joymd in their Synagogues,
Luke 14* 17 • and never medkd mth our Contra-
verfie, about the Lawfitlnefs of fet Forms.
Galv* on Row. 14.3. Tauldoth prudently arid
fitly meet with the faults of both fides ; For
this is the fault of the ftrong, that theydefpife
and deride them as foperftitious folk who are
detained with vain fcrupleS:On the contrary thefe
can hardly forbear cenforious condemning that
which they underftand not : And they think that
to be evil , which is againft their own fenfe.
therefore Paul ditfwadefh the one fort from
contempt, and the other from overmuch mo-
rofenefs.
THE
THE
CONTENTS
OF THE
FIRST PART,
A Preface to thofe Readers who are of the Ex-
cepters mind^ and are offended at my Biok^
cjUed The Cure of Church-Divilions, Expojhtta-
ting with them that have made my ferfzvafwns
to Lbi'e and Communion , the occafion of tlxcir
difpltafnre^ backbiting* and flinders , and pme-
ing the neccjpty of Vnion ainong all real Cbr'ti*
ans^ and in particular between the tic&con\
mijis and Confirmijis.
U The General Parr, or Intrca
Chap. i. A Narrative of thofe I ate Atihns tvkuv .
have occasioned mtns djfpleafitfi of bjth fiats
againfi me :Tbe Reafvxr efvtyimhtfnj^bt AV-
ration of thofe firmer A&im\ trhicb Mv Dfcjtel
and
The Contents.
mA mxny others have reported falfly, becaufe they
pnote of that which tiny kjtw nit : 'the Reafcms
of my earnefi diff leafing endeavours with the Bi-
Jhops for Reconciling and Uniting terms in i$6o.
Our Common Profejfion about a Liturge at that
time? and about this Liturgie, and my pra&iee
everfince. How the Non-conformijis muji be mi-
ted among themfelves. Of our judgement about
\ Communion in the Liturgie and Sacrament mtb
the Parifh Churches in an. 16^3. My ends w
opening this* 27. Keafons for the writing and
publifhing my Bool^ called The Cure of Church-
Divifions. A word of t)ye Debatemakgr. Of
the falfe reports that have been vented of my
Boo\ and me , and of fome Inferences to be noted
by the Reporters.
Chap. 2. The ft ate of the Contr over fie which I fpeci-
ally managed in thatBoo^ with tbofe that I cal-
led Dividers.
Chap. 3. Objections and ghtefiions about this fub-
Qaeft. 1. Doth not the fecond Commandment and
Gods oft expreffed jealoufie in the matters of his
Worfhipi make it a fin to communicate in the
Liturgie ?
Queft. 2. Doth mt the Covenant makf it now un-
lawful ?
Qi,eft. 3. Whether 'the cafe be not much altered
find tbi Old No^:mformiJis wrote tgainjl fepa-
ratim
l nc moments.
ration-, then called Brownifme? And whether we
tytie not greater JLigfy into thefe Cont%overfjis^,
. than they bad £
Queft. 4. Is it not a Jhameful receding from our
Reformation^ novo to ufe an unreformed Liturgie ?
And a pulling down what we have been building /
Queft. 5. Will it not flrengthen and encourage
the adverfaries of Reformation ?
Queft. 6. Jfill it not divide lis amon* our filves?
while one goeth to.tbePariJh Churches \ and ano-
ther doth not £
Queft. 7. Shall we not countenance Church T?yranny\
and bar 'den Prelates in their ufurpations^ and in-
vite them to go further^ andma^e more burdens
of Ceremonies or Forms to lay upon the Churches f
7he manifold danger of feigning the Scripture
to be a particular Rule> where l it is none*
The
1 ne contents.
The Contents of the Anfwer to th$
Exceptions*
Except. l.TTfalfe Worship dijlmguifhed and open-
Mi ed : Whether I Jpeaf^ very little
againji perfecution ?
Exc. 2 ? Whether I re as as guilty as any one what*
foever in fiirring up and fomenting the War.
Whether it be unbecoming a Minijhr fo bl*m&
tliefin which he hath been guilty of? 0* to blame
the Effe&s, if he encouraged the Caufe ? Whe-
ther nothing of the late Military Aftions^ be to be
openly repented of ? Whether J never mention tht
prophane^ but with honour ?
Exc. 3, Of partial tendernefs as to Keprodf ? Whe-
ther my prayer was jejiing ? &c
Exc. 4. Of the fuppofed Exprejjions of my Pride.
3£xo 5. More efthe Excepters miftakjs.
£xc. 6. What feparation Scripture calleth us to, and
what not ?
Exc. 7. Of the Corruptions in the primitive Chur-
ches, and oflmpofing.
Exc, 8. Whether Tbe a Kevealer of mens fecrets ?
Exc. p. Whether the Vniverfality ofChriJiians ever
took^ the Pope for their Head ? Of my Difpute
with Mr. Johnfon ( alias, Terret) on that point.
Whether all Hiftoy be uncertain / Whither it be
intolerable to fay , that the Papifts underhand
not that anfwer which is ChrijUan fenfe and
rezfon.
Exc*
l tie contents,
Exc 10. Of Local Communion : of fepuratmgfrm
the particular Churches which we were never
menwers of.
Exc. ii. OfCenfurers requitals. Wlmher aPapijh
can go beyond a Reprobate ?
Exc. 12* Of Scandal * and of 'Pauls cafe \ i Cor. 8-
explained.
Exc. i$. More of my revealing fecrets^ avdotJiercf
the Excepters miftakgs.
Exc. 14. Whether by Separates, I meant the fade*
pendents as fucb ?
Exc 15. Whether I fpea\ /lightly of Prayer in
comparifon of Study i Whether it be a flighting
cfCbrifti to fay that be increafed in wtfdcm }
which is opened. Whether Chriji needed not prayer^
but as a pattern to ut ?&c.
Exc* 16. Of expounding Scripture by the Impreffions
fet upon out minds ^ in Melancholy. How the Spi-
rit cureth our fears, and giveth us contfort % by
twelve afis*
Exc. 17. Whether my faying^ that God hateth nei-
ther extemporate prayers nor forms , be as if I
could never fp^ak^ meanly enough <f prayer ?
Whether I be a Trifler> that neither believe the
Scripture or my felf y for faying that in Chrijis
time, both Liturgies by forms , and prayers by
habit were ufed, and that Cbrift yet made no que-
ft ion about them? Seldens words upon the' Jews
Liturgies.
Exc. 18. Whether I did ill in diffwading menfrgm
jeering and jefHng at other true Christians manner
efWvrfljip i And whether Ipurfofely juftifie per*
fecution?
Exc.
The Contents.
£x*. j p. Whethef all be Idolatry wloich isufedtn
the Worjhip of God without a Command of God
to mah^ it lawful "the. unhappy confequenis of
making fo many Chriftians and Churches Idola-
trous*
Exc. 2C. More of the Excepters miftakes.
Exc. 21. Whether our prefence at the prayers of
every Churchy be a prof effing ofconfenttoall that
is faulty inthofe praytrs ?
Exc. 22. Ofnotfilencingany truth for peace.
Exc. 23. Of imprudent fpeeches to fuperiours.
Exc. 24* Whether there be any wea}^, ignorant arid
injudicious Chriftians \ and whether they hereby
have been any caufe of bur divifions. ? And whe-
ther thefe be vile Epithets^ not » to be' given to
Chriftians^ but injiead of them all Chriftians are
to be told? that they have the anointing andtyiow
all things ? 'twenty proofs of.fuch .ignorance :
And the greamefs of their fin \(\ ejpecially Mini-
fters ) that would hide it or deny it, at th'vs time y
manifefted in forty aggravations* ,
Exc 2 5* Whether any hearers ufe to be more moved
with '-"the affectionate delivery of meatier than
with a colder delivery of mort JxceVeni • things ?
Of my for faking the Lords worfc.
Exc. 26. Wloether there be any Article hecejfary to
falvation unknown to the luniverfal\Q)uich?
\ Whether in points of difficult fpeculation, one
clear judicious well ftudied Divine be not to be
mort hearkened to^ than the Maj'drYote.l Whi-
ther the perfection and plainncfs of the Scriptures
. prove all Chriftians to be of eqmt tindtrjiand*
ing^ or to need m others help ?
£xc%
The Contents.
-Ext; 27. Whether hotkft people be nit in danger of
following others intjo error and fin ?' And whether
i y f\ he enough to mal^e people afraid of
h vft-f
Exc 2% . Whether it he new or intolerahle r to advife
men not to imitate Religious people in the fins
which thty are rnofl prone to ? What it is to
flatter Profejfors of Religion , and what it is in
them to expect it.
Exc. 2p. Of the name of a Sect*
Exc. 30. Whether we muft avoid ' that good which
it owned by, bad men ?
Exc. %l*Of his accufations of fny % unfetlednefs in
the point of Church Government, and fufpeftednefs
in the point of Justification.
Exc. 32. Whether we can fpea\bad enough of cor-
rupted Nature. Twenty inflames of fpeafyng
too bad of it. Whether Iunderjiand by the
[flefh 1 only the fenfitive Appetive ? Whether
I be ftrongly inclined to deny Original fin ? Of
free-wit.
Exc. 33. & 34. Of ether mifla^es oftbeExceper.
Exc. 3 5. Whether no perfection may confiji with
love ? ^
r ^xft|3jl & 37. uf thefewnefsof believer /, &c
Eiq 3 81 More of his mifla^es.
Exc. 3 p. Whether the fame Spirit may not now uft
the ancient Prayers and Refponfes which firft
brought them in y or'ufedthem ?
Exc 40. Of my comparing 01. Cromwell fa Maxi-
ma and whether, I dedicated a flattering £wi^
to his Son ?
Exct 41 1 Of his imputation ef levity. *Xb* Conclu-
' flon,
i nc contents.
fi»i f frith form advice to the Excepted mid a U+
mentation for the decay of Love*
-. ■
s
A POSTSCRIPT.,
Hewing how far y as Mr. Jacob and the old In*
dependents y fo the New England Ptfar* and
Elders ( and Magiftrates ) are from apprmng&f
the Principles of Separation* Reajbns why I
am against the new terms of Cburcb-mtmbetfhipy
and the approaches of fome independents toward
Separation* Reafons why the Independent Ghtor*
cbesjhould as much fear the principles of Sepa-
ration as any*
-•-
THE
i ■■■ h i,
' O)
P R EFA C E
TO THOSE
READERS
Who arc of the Exceptors mind, and
are offended at my Book called,
' THE
CURE
OF
Chureh-Diyifions.
TxetWtn^ rehyjhould I wonder at the
fruits of thofe weakpejfes which we
are all fubjett to (fome more, fomt
left) in thii Jiate ofimperfeftion ?
^ , , and which I fo lately told you of
at large , in my Character of and
Dir£<9tions for Weak-Chriftiarjs. If a ftirit of In-'
fallibility and Miracles in Paul and other the Apo-
files of our Lord^ could not overcomt thefe lamentable
frilings, in their hearers and pllowers^ in the tri-
B mitive
TO
mitive Church, why fhould fuch as J lool^fir more
fuccefi. If Paul thought hid Galatians foolijh and
bewitched Gal. 3. 1. and hti Corinthian Christians
to be babes, yea Carnal and not Spiritual , bccaufe
there' were among them £«*©- *} 'if« xj jy^oraar*/,
envying, ftrife, and divitions, ^rdf the words fig-
Mifie, zeal <?r emulation, ftrife and reparations or
fa&ions, or dividing into feveral parties, while
one faith , Jam of Paul , and another I am of
Apollos *, what wonder if we are no better now.
But our fins are not the le(i becavfe that others had
the Hkg , but the greater bccaufe we takg not warn-
ing by them •> when the ffirit of God hath fofmart-
ly reprehended them.
I have as little reafon as you to be ignorant
what provocations the prcfent militating and exag-
gerated parties do give each others h and how fur
preienfes uncharitablencfi hath obtained* And I
know but few of you that have either more openly
pit themfclves into the breach , and attempted more
to have prevented both feverities againfl you, and
the prefent divitions among us, than I have done s
or that have undergone more wrath and calumny
( to mention no other kjnd jLfufferings ) for fuch
attempts than I have done : you cannot jujily thinly
that it i* for want of your provocations and tem-
ptations to dfcontent , that I am not of your mini.
I have had as many and great provocations as moil
of you all: And I am not naturally without tbofe
faflions , which would takg advantage by fuch
tifagc. A multitude of fierce and reproachful Vo-
lumes are written againji me y many of them abound-
ing with grofi untruths in matter of fiaU \ to all
which I havz for peace f*k$ been .filent to tki* 'day.
And
CO
And none that know me do thin\ , that it U tt efi
tape mens wrath that I have been more for fence
and unity than you. I will do that right to
them that hive done me but little, as to tefiifie that
I verily believe^ could my Conference comply with
their Opinions and wifs^ I could as foon have their
favour m moll among you. But God is jfil! the God af
Love, and Peace, and Concord \ and fo muft all
bis fervants be : He changeth not , and we muft
not change from $hU which is his Image. This is
tny'Religion h and if any mens provocations muft
change me from this , they mnji change my Religi*
on. . I am not for fitch fruits of fufering as fome
late eminent prifoners in London wirt^ who turned
0Ojjkcrs inprifon, and loji their ReVigion with their
liberty } nor will I pretend )CorfcUnce fir the def-
ying of my Conference, and the for faking of the fa-
cred life of Love. Do you not your Jelies condemn
4 Carnal fiate ? Remember then that they are Car-
nal who are contentious dividers in the Churches,
i Cor. 3. 1,2,3. Tozi will I doubt not jnyn mtb
me in dijallowing of a fklhly mind and life ;
Remember then that the workes of the flefh are
thefe, as adukerieAfornications ^ &c. So jlfc
hatred ( or enmraes ) variance , emulations ,
wrath, firffe, feditions f «?•%*?<*•**-, Dividing^
into parties ) herdies , envyings , 8cc. I kpotv
you wiUconfcfi thdt if any man have not the fpirit
of Chrift,the (ame is none of his, Rom. 8.£. Re-
member then that the Spirit <f Chrifi is the jpirit
of Love j Love to- God and man U that Divine
nature which God indueth allClmjls members with*
The fruit of the fpirit is Love, joy, peace, long-
fullering, gentkneG, gopdnefs, faith, meekneis*
B % tempc-
CO
temperance, Gal. 5.20,21, 22- When we thinly
ear j elves wifer than thofe wc differ from , let us
not jhew it by mafterly cenfcrioufiiefs or con-
tempt, but by being as much more Loving and
peaceable than they an. My brethren be not ma-
ny Matters , knowing that ye fhall receive the
greater condemnation. And when other mens
faults rife up before you, watch both y'mr paffans
and ymr ungues, remembringthatln many things
we all ofiend : And it any man offend not in
word, the fame Is a pert eft man , and able to
bridle the whole body. Who is a wife man and
endued with knowledge among you? Let him
(hew out of a good conversation his works with
mceknefs ©f wifdom : But if ye have a bitter en-
vious leal and ftiifeitf your hearts, glory not and
lie not againft the truth : This witdom defcend-
eth not from above, but is earthly, fenfual, de-
villifh :l'or where envying 2eal ( $»a@-J[ and flrife
is, there is coufufion and every evil work, Jam. 3-
j, 2, 13, 14, 15, 16. Brethren no change of times
trill allow me to change f mm this which is my Re-
ligion ; No injuries from men trill excufe me if I
forfakje it* I hope I (hall »iMb fuch a changeling
ht this which is the Great Command of the Gofpel,
and the fulfilling of the Law, and the very Heart
of all Religion 7 as to turn from it for a prifon or a
voluminous calumny and reproach* Iconfeft I mujl
change, but I hope it will be, to turn jiill to more
and more Love and Concord, and not to Left* It
is not thanks worthy to Love thofe that Love its ,
nor tojpeal^ well of thofe that ufe us wcll^ nor u
tal^e it patiently when we are buffetted or punijh-
ed for our faults^; But if r?e fujfer for welldoing*
and lofe none of t*rr Love or patience or intcgrir
ty by our fuffcrings^ happy are we* Alas bow fadr
ly d) many mil fake, that fear only yielding to tboft
reborn they fuffer by y and do not fear tbjl.paffr
ms y which would quench tbeirL&ue> -and turn tbem
unto feels andherefics y in meer opposition to tbiir <*f-
fiiders.
I kjtowthxt tbe great objection k , Tfajt under
pretence of Love , I would bring ungodly per-
ie.cutors into reputation > and tempt men to un-
lawful Communion with them , and that I make
an ill application of good principles, to hide the
odioufnefs of their tins > that care fo little for
the fouls of meii> as their ufage of Minifietsand .
people doth openly declare.If I had only perfWaded
you to unite in Love to ora^anothctv mi nof <o
think better of the deftroyers of the Gmrcli, nor
to comply with them rn their Idolatrous way of
worfliip > you could have bornir.
Brethren^ wilt ynn y that ta\e it for injiJtice in a
Judge^ who wit! condemn a man before be bear bim
fpeak^fr bimfelf \ be intreated hit to rcprefi yaxr
pajfions fur a little while > till ym have calmety
confidered thefe tbinAfdlomng.
i. Did I ever pervade y»x to tbinj^wefi of tbe
faults of other men , while I perfwaded ym to lave
their perfons ? ( nnlefi ym call tbe Comrmtnvm a
fault of which we are to Jpeaf^ anon) Did I ever
feel^ to abate yotrr difake of the fins which yon mojt
fpeal^ againf} ? Eitlxr malignity y cruelty* ptrficu*
tion, or any other*
2. 7be thing which 1 perfwaded men to in thzt
bool^y was Communion with all Clwiftians^ (but
differently as they differ in degrees of purity. ) lhat
£ 3 rebkk
(«)
phich I motioned and pleaded for , I famine d up
in the Utter cnd y with the contrary extr earns \ which *
you may there re id in] jive propofitims^ i • To ad-
here to the primitive (implicity , and make no-
thing necelTarv to our Concord and Communion
which is not fo. 2. To love your neighbours as
your feives , and receive thofe to Communion
whom Chrift receive th, and that hold the forefaid
neceffary things, be they Epifcopal, Presbyterian,
Independents, Anabaptiits Calviniiis, Armini-
ans, Lutherans, &c. fo they be not proved he-
retical or wicked. Fcrufe the rcji^ When you
come to your feives you will corf. ft that this, wm no
unreafonable nor unchrijlian motion? Which of 'all
thefe Parties i* it that you are angry with me for
pftfwading yon to Communion with ? Muji every
one of the Parties renounce Communion with aU
the refl ? how unlike is thi* doVirine to that of
the Holy Choi ? 1 Cor. 1. ic. & 3. 1,2,3.
Rom. 14. & 15. &c. If not every one , which of
them is it ? Is any one of all thefe Parties , the
•whole Church of God ? wioo dare fay fo ? Wtiy
jhouid T rcfufe Communion with any one of thefe \
while I fcruple not CowmuvMk with all the reft.
Or if it muji be but with one4ort, howjhall I iqiow
which of them it muji be ?
I know fame men judge of others by their Own
opinions and felf intereit : But is that indeed the
Chrijiian Rule ? Some ef the Epifcopal way are
Jtngry with me for including the Independents >
when I doubt not but the far greater part of them
are the fincere fcrvants of Chrifi : And fince their
Synods late moderation^ I kjtow not many Churches
in the worlds bcfides the Waldenfes of the Bohemi-
an,
an, Polonian and Hungarian Government-, who are i
merer to my own judgement , in Order and Difci- *
flint thin tbtfe in New England are, and none that
fir Piety I prefer before them. Some are angry
with me for tvkjM in the Anabaptijis : rrlpcn it is
not fuch as the MunfLr Anabaptijis that we have
to do with ', but godly men, that differ from us in
a pint fo difficult, that many of the Papifis and
Prelatijts have maintained, that it if not determined
in Scripture , but Vependeth on the tradition
of the Church. lam not of their mind , and
I haze given them my reifins in my boo\ ftr
Infant Baptifii: But hiving bad more invitation to
jiudy the \paint throughly > and treat of it largely,
than mojiof tfofe that are offended herein , let them
give me . leave to fay, that I know it to be a very
difficult point i> And I know 4S good and \ fiber men of
that mind, as of theirs that are moliagainji them* And
I kpow that in the diyes of Tertullnn , Na2.ian-
zene, Augntfine , men had liberty to be baptized,
or to bring- their children, when and at what age
they pleafed, and none were forced to go againji their
Confcicnccs : And I know not that our Rule or Re-
ligion U changed, Q( that we are grown any wifer or
better than they. Y once motioned terms of Concord
to the Anabaptijis, and was in as hopeful a way fir
Peace with them, as with woji others, till « ■
Some are offer>d:d that I put in the Arminians *>
when I am confident that tlxre is not one of many
hundreds, who are againji Communion with them
that kjiiw what Arminianifme u, and truly un-
derjiand the difference* And the fame men refufe
not Communion with */?i?/e Anabap tills who are Ar-
rainian>. And ip bath been the wv\ *f not only
B 4 Mr. Dury, '
(8)
hit. Dury, out many other excellent men, for many\-
years , to reconcile the Lutherans with the Calvin
ttifts ! and it hath jifftly been thought a blejfed
worV^h draw them to Communion ryith each other I
And yet the Lutherans are not only of mojlofthe Ar-
minm opinions, but alp have fuperintendcnts, litur^
£ies,ceremonies,cxorcifme,Church-images, 6cc. W\>m
jo much labour hath been befiowcd in this work^,
and Jo many excellent *f ratifies written for it, by
fious Dury ', Junius, Parous, Calixtus, Ludov.
Crocius, Joh. Bergius, Conrad. Bergitis, Hattq-
nus , Amyraldus, Hall, Davenant, Morton , &c.
When all fiber Protejiants have frayed for their fuc-*
cefs, or approved this defign, are we novo come to
that pajl, that thofe that Jeem the zealoufeji for the
Church and mutual! Love, Jhall thin\ it to be a fin,
either to hold Communion with the Lutherans, or to
Write for it ?
But the great offence it that I put in the Epifco-
pal, as ft for our Communion > which Ifuppofe is
principally becaufe of their manner of worthip, in
which we mujl have Communion with them*
Which fortfeeing, I anfiwered more objections againft
this than againjl the rcji ', wfycb h%th occasioned
fome falfly to affirm, that I write only to draw men
to Communion with the Church of England. I
will therefore here proceed to fime further expostula-
tions of thU point.
3. Is there ever a word in all my Boo}^, perfwa-
ding you to Communion with a JDiocefan Church f
as fuch ?
4. Is there one word in it for your Communis
yenth a national Church, that bath one political f pi-
ritual Conjtitutive Hud under Jifm Chriji > (thoigh
\v* the
(?)
• the Kingt Jupremacie none of us quejiion ) Vol once
Jhectdle with any fucb thing ?
5. Is there a word to perfwade you to Communi-
on with Perfecutors .? Tbmgb I am farced to dif-
pleafe you by anfwering that objection, ani telling
. you that we Jhould be Impartial , and remember
what moft parties or many have done to others \
which you were not able it feems , to bear, though
it was plainly neajfary to the due reflation of the
Cafe in quejiion , whether any Perfecutrs may be
Communicated with &
6. Is there one word to perfwade you that every
Parifti is a true Church, and fit to be Cr>mmiimca^
udwitb? If none of all this be there, I hope your
fatience vs not v:ry hard put to it> if I do but in-
%reat you to repent, if yju hive faid that of it
which U untrue, whoezer told you jo, or at leaji, n>t
to proceed in untruths when you are fi often warned
of them.
7. Vo -you thinly that it was dm lih^ tender
CGiifcienced Chrijlians , for fo many to fay, that I
write again]} your meetings , yea that I conform-
ed my ielf i And this kfore ever they faw my
bevl^,-) err ever Jpakg with man that faw it? And
that men dire yet continue fuch fayings while the
boot^ is vifible to prove them falje f and revile
again:} it when they conffi that they never read it/
Is this the fruit of thefpirit of Chriil ?
But give me leave after thefe expoftulatians , ts
come a little nearer to your objedhn^ and to tetiyw
openly where we differ.
I. Tou would have me fpea}^ for Love and Vnity
among the Nonconformijis : ( And I kjiow no matt
that hath done it nvre frequently and more openly
than
(IO)
than I have done y having thefe 24 years been offe-*
ring or pnbli/hinz terms of peace) But God forbid
thtt ever 1 (h'uld be of their opinim ( if there* be
any fucb ) who thinks that out unon mufl be only
frith a Party , and not with the whole Church of
Chrlii '•> or that we mu'l Love none , or feek^ peace
with none but th <fc , that are in fitch points of our
own opinion H I am united firfl to Cbrifi and the uni-
verfal Church , and confequently to all the parts as
fucb 5 though. in divers degrees m they differ them^
f elves in their Conformity to Cbri'l.
2. 1 be fetch y>u endure me with patience toteU
yw , that I never took^ either the Non-conformijis
ulme, or the Confirmijis t.) be the whole Church of
Chri'v , or to be his only people in this Land : nor the
only faithful Minihrs of the GifpcL Brethren^
let not wrath and t'oe faults o£ fome , deceive us to
become injurious to others \ or to deny them Live and
Jufiicc , becaufc that many of their opinion are had,
inhere in all the world y do you kjiow a Kingdom >
rvbere the greater part are not too bad , and where
thofe that are of the Rulers Religion, be it ytever fo
right , do not comply with it to fervt tloeir fiefb ?
*ibe Low Countries have no Bijhops nor Ceremonies ,
tior no fucb Liturgie as moil arc offended at with us,
bnt are under the Presbyterian Government : And
yet what the Comm>n fort are there , and in other
fucb Countries^ I need not tell ym. Forgive me for
telling you , that if you kyow no godly perfons
( Minijicrs or others ) of the Epifcopal tpay 9 J do,
and loAg have done : And m my acquaintance in-
creafeth I know more and mwe. Tou that take me
to befo'bjd) as tloe Antidote dejeribeth me , mil
tbink^itm great comrtiendationtj them^ that I pro-
fit
^fcjitokjtotp thofe of them, whom I take to be much
better than my [elf: Therefore I will fay a greater
W>rd , that I know thofe of them reborn I think M
godly and humble Ntinijlers, as molt of the Noh-
confurmiis whomlkfiow* I doubt not but there are
many hundred Parifh Miniflers , who are m Pcrfecu-
tors, nor ever confented to Perftcution ! who Preach
holily, and live holily , though I could wifh that
they were more* And what reafon bavtyou to charge
any other mens fins an them ? I am not ignorant
what may he [aid to make them confequentially
partakers* But I mnji fay tbis*in anfwer to all ', that
if Godwill charge undifcerned confluences upon
them and us, there will none of us all be found meet
for Church Communion, or for heaven*
% I am judged by your J elves to be too cenfbrious
of you, and too jharp in telling you of that which
I doubt not to be your fin : why then are you fo of-
fended with me for being no more ceuforious. and
(harp towards others? was I ever thought'to be kin-
der to them than to you ? Is not every man natu-
rally mofi favourable to thofe of his own opinion ?
Is it Conformity or Non-conformity which I have
mofi defended ? Is it as a Conform i it or a Non-
conformiit that I have been judged and ufed thefe
33. years? It it they that have lately written re-
proachfully again{i me : It is they that have — Z
need name no more* But for the Non-confurmijls I
mujl bear witnefs of their kjndnefs to me , that they
never rejetted me , never forbad me to preach ( but
'one Sermon , ) mr, (except particular angry parties
whom I wrote againji, ) they never denyed me their
good word. What then can you thinly jhould draw
me u be too (harp againft them, and too favwra-
, bit
He t& the other ? J toot^for no worldly advantage
w benzfit jhm tlnm* Surely lit. tb.it is apt to be
too ihaFp, is /%r to be fit agabiji iiffkntexs frotn
wlovm be fuffereth , than againji tbofe tbat bape
ever been bit friends i Bttt trittb if mttb , and the
wildom from above is without partiality afld
without hypocriik\ Do bttt mar\}>ow botb parties
juitihewc, while both condemn me y ( though I am
too Confhm of my faultinefs to jujlifie my felf )
IIk one fide thinly that I am not balf (harp enough
againjir the Anabaptijir y SepJiatijh and Indipen-*
dents: And ym tbit I nm rente ti y thinly tbit
I am not hilf (harp eaough againfi the 'Corifor-
anifts : fo that one fde doth mt only JHjtifre me
from tlte charge of cenfrmufnefs or Jbaypnefi
againjir the other, hut blame me for the contrary^
and are angry with me tbat I am no (harper But
Gods judgement of u* all is right y a#d \m feal is
fare , The Lord knoweth who are his whoever
jhall deny it. God trill n )t judge of upright Cbrijli-
am as they fudge of them fives, when they unjttjily
accufe tbem\ f elves '>> Much lefs according to the judge-
ment of their adverf tries*
Brethren, I think^ verily that I have as rmtzb t&
fay agahifr conformity, as it is ve wired of us Mini-,
jtcrs , as moji of you that are moji angry have :
And yet I tell ym again , that I believt time are
many hundred Godly Minijiers in the Farijb
Churches of England, and that their Chmclxs are
true Churches, and that I tbink^not my f elf worthy t%
be compared ivith Mr. Bolton, Whately , Feni}er>
Dr. Preftpji, Sibbes, White, Field, iKher, Jewel,
and -abundance other old Conformijis : And yon
might forgiveKme^ if 1 compare thitn. with your
felves^
C'3)
felves, and if I again profcfi to yon , that rfthiy
were all alive, and trfed now the fame Liturgy and
Ceremonies as they did then, I could kh find in
my heart to think^ their Communion in Prayer and
Sacrament to be unlawful, nor to cenfnre that man
as injurious to the Church, who jhould write to per-
fwade others not to ftp orate from tlxm on thatjkp-
portion* I am fure tin Affembly af Divines that
fate heretofore at Wcilminfter, were fo emformabh
when they went thither, that I never Ward of fizz
Non-conformifif among them, befdes the fiu diffen-
ting brethren : Jheir yidgement was ( as Mr*
Sprints) that Conformity was lawful in cafe of m-
ctflity, rather than to be deprived of liberty to preach
the Gojpcl, but that it was a burden which they
Jhould caji off its. fton Si they had liberty fo to do :
And I knew feme who urged them to declare tlxir
Repentance for their firmer corf.trmiij , and to
have confeffed it to have been their fin* But I ne-
ver beard of any confiderahle number of rfjzm that
ever did it , or that changed their minds: And
though Miniikrial Conformity ( as to Engage-
ments ) is now much altered , many of thcra the*
are yet v Hying do again confrm. Ar>d th$ugb I
then was not, nor yet am of thiir mind my fclf yii
I wonld not {hun Communion with the Kezercnd
members *f that AJfembly (Twiflc, Gat ikcr, Whit-
taker, andtherejt ) if again tUy were ufers of the
Liturgie among us.
$* But what if in all I hit I be mijiak$n , and if
Communion in the Liturgie prove unlawful tjkculd
you befo impatient as not to bear with cne that in
fucb ah opinion differetb from you ? As I write far
ray opinion \ fo do you for yours? And why Jb^u d
u*
cm
not you hear with my dijfent^ as well at I do tciith
yours ? My judgement commanded me , Firft to
exhort all tbber Chriitians, to draw neerer, and
to lay by thofe principles , which drive them
from each other as not to be Communicated
with: And Secondly, where that cannot be ob-
tained, to bear with one another in our feveral At
femblies or Churches, avd to manage them with
Love and peace. This was my exh nation > And
the time once was ( even when the fire Vijfenting
brethren pleaded their caufe with the AJJembly at
Weftminfter, ) that this motion would have keen ac+
ceptcd, or at leafi not judged fo great an injury as
now it is. brethren , do not expofe your
felvcs .and caufe^ fo much to the cenfurc of imparti-
al men^ andof pojicrity^ as to let them knowtbJtt
you are grown fo high , or that in the very day of
our humiliation thefe terms feem fo injurious to you->
as tbtfe exceptions intimate* Mr. Nye and Mr* The.
Goodwin were fo friendly with Dr. Preiton, ps to
fublijh his work/ when he was dead. And 1 verily
thinly if you had been acquainted with fuch Con-
formifis heretofore^, as be was ^ and Dr. Stoughton,
and J)r. Taylor, and Mr. Downam , and thoft
furcnamed, and abundance mere, you could not choofe
but have thought them both tolerable and lovely ,
if you had not thought it lawful to Communicate
with them : Much more you (hould have endured
fuch as the Non-conformifts of that age , who ufed
Parifti Communion, and pleaded for it againft the
Separatijis, in far (harper language than ever I ufed
to you ( as their bookj againjt Johnfon and jCann
and Brown and Ainfworth do yet viftbly declare* )
If yon thinly their Reafoiis and mine for the Lew-
fulnefi
C'5)
jhIhcJs of Parifli Communion to be infufjicient , ft
do I think^of ymrs againji it.
I haveread divers that charge the Liturgie with
Idolatry. Did I ever lay fo heavy a charge on ycu?
Did I ever fay that it is unlawful to have Commu-
nion with you , as you fay it is to have Commu-
nion with others ? \V))y then Jhould you not bear
with leffer Contraditwm, when others mu\i beat
with far greater from you ? JVill you froclaiki
your felves to be the more impatient ? Ton mil then
makg menthink^that yon are the moji guilty* You
fay of fuch men as thofe before named £ your wor-
(hip is Idolatry, and it is unlawful tor any Chri-
ttian to hold Communion with ycu in it, and all
that are prefent an d joy n with you are guilty of
the Idolatry! I do but fay , that [ you make the
Cafe more (xfious than it is, and injure others by
this charge ~] V/liat a world are vpe come to \ when
thofe that you count unworthy of your Communion y
muji not takg your charge if Idoktry as too [harp,
and yet you that jhould be moji p tient, t*k$ it
for a beynous crime and injury >, to be told that you
wrong them, and that you judge too hardly of
them f and that their Communion is not unlaxv^
full
Nay, U it fcemly for th fc men that have faid
and done fo much, ( I fiy, fo much, ) for Liber-
ty of Confcknce, and would never confent to the
Weftminfter Affembly to declare againji it, events
to thofe parties ^ whom y u counted very erroneous your
felves, to be yet fo impatient of our liberty** tell
the Church our judgement about the Lawfulneis of
' other mens Communion ? Is it meet for them who
are offended with tl>?fe that filenct as and reftrain
m
(16)
to of our liberty , to be fo tender , af to Jhewby
fitch language as tbit. Exceptor ufeth , and by fuch
nnjuji fames as fome others have difperfed ^ borp
little tbcrnfelves can bear diffenters ?
I know that dijpleafure and impatience in the di-
vers parties, vi exprefftd different wayes > But
that yet y?u would confider, how near of kjn the
principles arc, and horp much dcjeCt of Love and
Patience there is in you as well as others.
4. Andl intreatyou to mari^ but what your own
ob\eVtion intimateth : Ton could endure it if I had
only pleaded for Peace and Concord among the
Non-conformiils : But doth not this intimate, that
Peace and Concord in it fclfis definable, among aH
thofe that {hould agree and be united ? Why, I am
as well able to prrove that all true Chriftians (hould
have Peace and Love and Concord for the
jirength of the Vniverjal Church , as any of you
all are able to prove , that any one Tarty Jhould
have Concord in it felf T'he Epifc ipal part would
have all pontile Concord among thofe that are Epif
copals and the Presbyterians among Presbyterians y
and the Independents among Independents ^ and the
Anabaptifts among Anabaptifts i no party is for Di-
vifions among themfclves , till the particular tem-
ptation doth prevail. And yet I am not pardona-
ble fr moiioning , that all fober Chriftians ^ as
Chriftians, may have all poffible Love > Peace and
Concord among tbcrnfelves*
Brethren , I am fure that Chrifts body is but
one :, I do not defpife all thofe words of Cbrift and
ihz Spirit which! cited in my boo]^: Ikjtow that the
diverfity of knowledge and gifts among true Chri*
jiians , Jhould not makf diveriities of Churches ,
1 Cor. 12.*
t*7 J
x. 12. When I know thif> and cannot chooft
but kpow it , why Jhould any be angry with me
for knowing it ? I know that the Godly Confer-
tnijis and Non-confirmijts in England (hould be
united , as well as each farty among tbemfelves i 1
kpotp that our divifwn gratifieth the Tafifts , and
greatly hazardeth the Proteftant Religion , and that
ntoreahan moji of you feem to believe or to regard j
I know that our divifwn advantageth Profanenefl y
and greatly bindereth the Jucceji of Minijlers on
both fides : I know that it greatly Pleafeth Satan^
and buildeth up his Kingdom , and weahpeth the
Kingdom of our Lord : His own mouth hath told
us Jo : And Jhall I not beHeve him ? As in our
Worcefterfhire Agreement heretofore^ we proceed-
ed on terms which excluded not the Epifcopal -, fo in
our defires and terms of Concord , we muft ftill g9
the fame way y and Jhut out none from our Love
and Comqiunion , whom Chrifi receiveth and would
have us receive. If they Jhut out us, that is not
our fin but theirs. The hurt and lofl is farr more
to the excluder than the excluded ^ to him that
loftth his Charity, than to him that lofeth but
Communion with ethers. And Ihjtow that as none
Jhall takg out ef Chrijls hands , thofe that are given
him by the Father^ and he himfelf will in no wife
cajl them out *> fo he will at laft give no mere thanks
either to Diotrephes or to any feparating parties ,
that would rob him of his own 7 and fay that
his Children are not his Children , and
that his Churches are not his Churches, and that
his Worfhip is not his Worfhip , but Idolatry ,
than you will give to him that will turn out
your Children and fervants^ and *$kg away your
C goods
(18)
goods and lands, and fay that they are not yours.
Brethren, it grieveth me to the. heart, that nei-
ther party Conformable or Non-conformable is
more fenfible of the fin and danger of our diftance.
(Though I tyiow that in both parties there are ma-
ny wife and holy perfons, who I fuppofe lament it
more than I do* ) It layeth my foul in daily la-
mentations , to fee how we run further atfA fur-
ther from each other h to the apparent danger of the
f rot eft ant Caufe, and of the Kingdoms welfare ,
and of all the hopes of our pofterity h And that in jiead
of repenting of thofe fins which every party is guilty
of \ and takjng warning by our former experiences,
or by the dreadful judgements of God upon us all ,
that yet we are daily lofing the little Love that U
left, and {fill flying further into more and more ex-
operations and diftaft '-> As if all the Church and
Kingdoms hopes confifted in overcoming one ano-
ther. When our long experience telleth ys , that
fubduing thofe that muft fill be members, is no
Cure of a divided body i and that treading men
down doth but alienate them the more*
And I kpow that it U Concord and Vnion upon
fuch terms in which we are all agreed, that muft
he our Cure, if ever we be Cured. And that no
(Covenant ner partial intereft; can poffibly jujiifie
us , if we willjiablijh cur union on fuch terms, as
JhaU either exclude fuch on one fide as Jewel ,
Grindal, Downam, Hall and other fuch BiJhops y or
fuch on the other fide ^Ames , Hilderfham, Cart-
wright, Bayne , Egerton, and other fuch worthy
perfons that were Nonconformifts :
For my part, my Utmsjhould neither exclude,
$Lpifc0pal, Independent >- nor Anabaptift. But one
thai
C'9)
that will feparate and exclude himfelf , or one
that vriti tyranize and exclude all others , wt cannot
any otherwife hcrve Concord and Cemmunion with,
than diftantly by Cbrifiian principles and patience*
But at long running they Jhall be all convinced,
that the Cure of the Church is not by meet Coh-
queft or Contempt of others » Nor by the Vnion
and Concord of fome Parties only, but of the whole;
And that the "found and fiber Conformifis and
NM-conformijts , are the parts in England , that
muji be united > And that neither Violence nor un-
juft feparating Cenfures are the healing way j And
that which party foever it be that contriveth and
endeavoureth a Vnion, by the extirpation and ruine
of the other part , is fchifmatical, and tal^eth the
way of deflation > And that it is the Devil, the
Infidels, and the Papifts, that will be the gainer t
by our continued divifions. And therefore thjugb I
kjtow not the man alive, i# England who bath mire
fair pretence , font the ungrateful ufage of the
differing parties , to dejift from any more fitch con-
ciliatory attempts, yet, let my hopes be never fo low,
feting it is a thing that mult be done, or we are
undone, I will imitate boneft Mr. Dury, andchoofe
rather to wafi my dates in vain attempts for Peace,
than to go quarrelling and contending to the grave,
a* I have feen too many others do.
And if both parties in this exaggerated age ,
Jhould never fo much revile andflander me, (though
* furviving name be little of my interejl ) I makg
no doubt but our poRexity , will be conftrained by
experience , to thinly better of Peace-makers than
of Contenders. The names of Melanchthon, Bu-
cer 3 Calixtus , Bergius > Burroughs , Hall ,
C 2 Davenant^
(id)
Davenant, 8cc. are far more grateful and honou-
rable to after times , than the name of Flacius
j though an excellent learned man ) or of Schlufc
felburgius , Calovius , or any of our fiery Con-
tenders or deftroyers.
'to all this I add, that even the feparated
Churches themfelves do find a neceffity ofVnion and
Concord for their prefer vat ion. Vivifion elfe will
pnrfue the fever al pieces , and the fame principles
which I write againfi, if they go along with them,
wiU crumble them all to dufi. "the feparated
Churches in Holland ( of the Englifh ) fully pro-
ved this. Even thofe members in New-England,
which Mr* Norton fadly told Mr. Afh and me, did
withdraw and gather themfelves to an unlearned
faflnr, and would not be intreated by Magifirates
or Minifiers, yet when they were feparated, would
fain k$ep Concord among themfelves. And if half
of that feparated body, foould again have fepara-
ted from the reft , that fragment would fain
keep themfelves in Vnity. And )UU nature
teacheth them to feel that their Vnky U their
ftrength and life , and that their Vivifion is their
diffolution.
5. And I mufi needs tell the world, that though
I Conform not, it is greater things than the matters
of Conformity , which are the chief 'parts of my
Religion h And therefore it u not Non-conformity
that we mufi all Unite in, fo much as Chriftianity,
and foundnefs in the Faith. And I doubt not but
the Independents who offer t* fubferibe to the Vo-
Urine of the Church (//England, will fay that they
differ far more from the gjhafyrs, and Seeders, and
Eamilifis, than \ they do from the Conformifis, And
C2I)
fo do I , though I would have Love and Gentlenefs
exercifedto them all.
6. And if the prefent Conformable Mimhy were
more to he blamed than they are , yet they may learn
and profit while they teach. Many of them are
young , coming lately from the Vniverfity \ and
may yet grow up to ability and piety ^ and greater
ufefulntfs in the Church". And many of them are
prejudiced againfl their brethren y for want of ac-
quaintance : And a. Chrijiian prudent Loving
familiarity and Convcrf&tisn with them , may tnakg
them in time become more ferviceable to the truths
than we are : whereat a continued dijlance , cftran-
gzdnefs, and cenforious averjation, will feed their
mijlakgs and uncharitable cenfures of us , yea and
their jharp feverities againfl us, and will \eep up
a heart-war , and a Church-war in the land. And
alas who tytowetb either when or how ^ or in who ft
calamity it will End. For he that puts on his ar-
mour fhould not boaft as he that puts it off.
I do therefore conclude with this repeated profef-
Jion, that it is the Conformijis and the Non-confer-
mifts that confiitute the Englijh protefiant body >
And it is the Conformifts and Non-conformifts that
mttfl at lafi , ( when they are wearied with tearing
and oppofing one another ) be brought together^ and
the faithful of both psrtyes muji buildup the Church
in Love and Peace • And therefore the inter eji of
the Pfoteftant Religion , muji be much %ept up
by the means of the Pari(h Miniltcrs , and by the
dodfr ine and wor&ip there performed •> and not by
the Non conformifis alone* And they that thinks and
endeavour tha$ which is contrary to this ( of which
fide fever ) Jhall have the hearty thankj and con-
currence of the Papijif? C 3 Him
(«)
P Hit* therefore that is weak in the faith receive
ye, but not to doubtful difputations. Let not
him that eateth defpife him that eateth not.
And let not him which eateth not judge him that
eateth; For God hath received him. Who art
thou that judgeft another mans fervant?
The Kingdom of God is not meat and drink,
but Righteoufaefs, and Peace, aud Joy in the Ho-
ly-Ghoft : For he that in thefe things ferveth
Chrift , is acceptable to God , and approved of
men. Let us therefore follow after the things
which make for peace and the things wherewith
one may edifie another. And blefled are the
Peace-makers, for they (hall be called the chil-
dren of God.
THE
GENERAL PART
OR
INTRODUCTION
TO THE
DEFENCE
OF MY
CURE
OF
Church-Divifions.
Being a Narrative of thofe late A&ions
which have occafioned the Offence of men
on both Extreams ^ with the true Rea-
ftns of them y And of thefe Writings ,
which fome account Unfeafbnable : with
the true ftating of the Cafe of that Separa-
tion, which my oppofed Treatife medleth
withs And an Anfwer to feveral great Ob-
jections.
Printed in the Year* i6j i .
L THE
GENERAL PART,
OR
INTRODUCTION.
CAP. i.
the Narrative of thofe late AUions^ which
have occasioned mens difyleafurt againji
me on both fides : with the Rcajons oj them,
and of my Writing 5 which lam now de-
fending.
H E number of Books written
againft me is Co great, that if I
(hould not be very liifpicious of my
felf, left I had wronged the truth,
and the Church of God, and given
men juft occafion of all this oblo-
quy, I (hould be very defe&itfe in humility, and in
that care, which I am obliged to for the avoiding
of (uch injuries. And I find upon examination that
if
Ml
if I could have let all fides alone , and judged it
coniittent with my duty to be filent while the en-
vious man fo wed his tares, and not to have con-
traui&ed any that I took to be injuring the
Truth and Church , nor to have founded the
trumpet againft any error which arofe before us,
I could as eafn'y have efcaped their wrath as
others. And I rind that whereas our diffe-
rences both in Do&rine, arid Worfhip, and
Difcipline , have engaged men of feveral minds
in fuch writings again!* me. ( Some Infidels , di-
verfe Quakers , Papifts, Antinomians, fbme Ar-
minians , fome Anti-arminians, Anabaptifts, Se-
,paratifts, Levellers, Diocefans, &c. ) What otje
accufeth me of , another doth not only acquit me
<^f, but ordinarily as (harply accufe me for the
contrary, and for going no further from the reft*
So that nothing but lilence could put by their
iierceft accufations, And filence it (elf will iiqc
pleafe the Imperious fecit, who think me crimi-
nal, becaufe I ferve them not according to their
own delire and way. And -filence was not that
which I promifedGod at my ordination , nor is
it a doing of that work , to which I .was then
confecrated and devoted.
But becaufe iome men fpeak in a more San-
guinary dialect than others , and becaufe the.late
charges of Diiloyalty, ought not to be disregard-
ed by a loyal fubjedt, and becaufe for the fakes;of
their own fouls, it hath often made me pitty
Mr. Vitrei* Dr. Borematt, and tpany others like
them, who have pablilhed ugly falfehoods , of me,
I once thought to have here e^ercifed fo, fnuch
Charity to them , as by a full Narrative *}f all
thofe
(2 7 )
thofe a&ions of my life , which concern fuch
matters as they accufe me of, to have rectified all
their miftakes at once , and made them under-
ftand, what it is, which they wrote of before they
underftood it: And the rather becaufe this excepter
followeth them , in telling me how guilty I was
of the wars,and all the effe&s of them,and alfo that
I wrote a flattering book to Richard Crommll*
And in this narrative I purpofed to confefs fo
much as had any truth in their accufations, and
to flop them in their falfitications and calumnies
as to the reft. But upon fecond thoughts, I caft
it by, perceiving by too long experience, that
they who are engaged againft the Truth , are un-
able to bear it, and take all for an unfufFerable
wrong to them, which deteð the falfehood of
their reports. And when men do ( as Mr. Hinkc
ley ) importune me to publifh the reafons of my
Non-conformity, when they know that the Law
forbiddeth it, and there is no expectation of pro-
curing a Licence, or when the old ftratagem is
fo vilibly ufed , of drawing us by their challen-
ges into their Ambufcad'es •, or when I am eager-
ly provoked to gape againft an oven, while it is
red or flaming hot > If I crave their patience, and
exercife my own,till it be grown more cool, before
I accept of fuch a challenge, and fuifer them to ufe
their Art ( till repentance fhaH unteach it them )
and to make my name a ftepping ftone, to thofe
ends which they now afpire after , methinks they
fhould be content , to talk on without a contra-
diction, and to be free from the light of that
Truth, which they are not able to endure i Or
at leaft fhould pardon me 3 if I imisate my Lord ,
*that
( 2 8j)
that was filent, even when falfe accufers fought
his defamation and his blood. But , God ena-
bling me, I promife them an anfwer , as foon as
they will procure me Liccnfe and Indemnity.
In the meantime, I (hall now only, i. Tell
you why I offended one fide^ by faying fo much
againft their impofitions , 2. And why I have
fince offended the other , yea both fides, by my
late Eook called, The Cure of Church-Divifionf.
Before the King was reftored, ^being then at
London, I was called to preach two publiqk fer-
mons^ the one before the Parliament, the day
before they voted the Kings return *, The other
before the Lord Major and Aldermen on a day
of thankfgiving for the hopes of his return. In
the latter I plainly (hewed my fenfe of the cafe
of the fal 1 ing party find the Armies anions ', and gave
as plain a warning to the then rlfingparty, with
fome prognofticks thereupon. In the former
( the tirit that ever I preached to a Parliament,
and the laft,) I fpake fome words of the facility of
Concord with the fober godly moderate fort of
the Epifcopal Divines , and how quickly Arch-
Bifhop VJhcr and I came to an Agreement of the
termes on which they might Unite. When this
Sermon was Printed , this paffage caufed many
moderate Epifcopal Divines to urge me to tell
them the terms of that Agreement v And they all
profelfed their great defires and hopes of Con-
cord upon fuch termes > viz. Dr. Guljion, Dr.
Alien, Dr. Bernard^ Dr. Fuller, Dr. Gauden^ and
feveral others. Dr. Gzuitn defired a meeting to
that end or" the feveral parties, but none came
at the day appointed but he and Dr. Bernard, and
♦ Dr.
C*0
Dr. Manton and I \ where I fpakc thefe words,
which he Printed without the limitation annex-
ed, which I fet right in my next Printed Book ,
viz. that I fmnd (then) little or nothing in the
doBrinal part of the Common prayer Book^ , which
rvhf not found, having hut as favourable an cxprt-
tion M good mens writings ufually mnji have. He
kft out [ the doftrhtal part ]
At laft when the Earle of Orery perfwaded me
to be his Majefties Chaplain in Ordinary, and was
prefent when the Eail of Manckcjier gave me
( and Mr. AJh ) an oath of fidelity, it being he
that firft brought me acquainted with Biftiop
Vfter\ the mention of the fame bufinels
fell in : Whereupon we (hortly after were told
by the Lord Chamberlain, that it was his Ma-
jefties pleafure, that there (hould be a treaty for
Union between the Epifcopal party and the
Presbyterians : And Dr. Keignolds^ Mr. Calamy^
Mr. A(h and my felf being hrft, Employed, when
we had made fome entrance, we defired that fome
might be chofen by the Minifters throughout the
land , to fignifie their fenfe, becaufe we could
fpeak in the name and (enfe of none but our
felves j But his Majefty not confenting to that,
we defired an addition of many brethren at hand,
which was granted > and the liberty for all Mini-
fters that would to meet with us, for confuta-
tion, as many did at Sion-Colkdge and dfewhere.
In this Treaty we all proftffed our Judgements
for the Lawfulnefs of a Liturgie > and dctired the
Reformation of that which we had, with the
addition of new forms in Scripture phrafe, fitted
Jo the feveral Offices, with Liberty to the Mini-
rters
(30)
fters to ufe this or that. Whereupon we drew
up fuch a Liturgie our felves, which though- it
fell to my (hare, yet the reft of our brethren exami-
ned and approved of it, faving that Dr. Reignolds
diiliked the difpleafing the Bi(hops by fuch large
additions, and a Liturgie feeming entire of it felf,
inftead of fome addixionnl prayers to theirs. How
many weeks we were employed from tirft to laft,
in thefe debates , how fully and freely we took
that opportunity to plead for reformation , and
againft unneceifary impoiitipns , whileft the men
that now quarrel with us faid nothing that we
know of: how hard a province fell to my own
lot, as to the offending of the Bifhops , under
whofe hot difpleafure I thereby ( in obedience to
my Confcience ) did caft my felf , ouj* writings
( which (omebody hath publi(hed for the greater
part of them ) (hew > and our Savoy conference,
and my prohibition to preach in JVorcefter Dio-
cefs (hortly aftes (before other Minifters were
filenced ) and the publiftied writings againft me,
did all fulficiently acquaint the world : And the
particulars of this bulinefs I now pafs by.
Only I think meet to make this twofold pro-
feflion , to the two parties on the Extreams >
i. That the true reafon why I wrote and fpake
fo much, fo long, and fo vehemently, had it been
ppflible to have prevented many Impofitions,
was principally becaufe I undoubtedly forefaw
how great a number of faithful worthy Minifters
would elfe be fi!en:ed by them \ and how ill the
Church could fjar: thole Minifters, while there
are fo many hundred thoufands of ignorant and
ungodly people in the land •> and what fort . of
Minifters
Minifters in too many places muft unavoidably
fucceed them, unlets the Church doors (hould
be (hut up ? and I forefaw how the people un-
der fuch Minifters would be afftdted to Religion ,
and to the Bilhops, and M'miftry ? And I torer-
faw what multitudes of Rehgiousperibns would
take the things impofcd is unlawful,and would fe-
parate from Corc,n;union with the publick
Churches j> and would worfhip God in private
meetings with the filenced Minifters, I forefaw how
many Minifters and people that did Conform
with a grudging Confcience, would do more at
laft to undermine the Impolitions, than the Non-
Conformifts. I forefaw eaiily vvhat jealoulies, di-
fpleafurc, feverities, imprifonments, Sec. would
follow the private preaching of the filenced Mi-
nifters, and the private meetings of the people;
And I knew well that other Minifters as well as
I, would judge it no better than perhdious facri-
ledge, to forfake the holy calling to which they
were confecrated and devoted,and to defert fo ma-
ny thoufand needy fouls : But, above all,I forefaw,
how certainly and fadly the Churches diviiions
would be hereby increafed, and the Love of each
party to the other would be abated, if not de-
stroyed : How hard it was for one tide to Love
and Honour the Non-conformifts, that account-
ed them Perfecutors and unconscionable men :
And how hard it was for the other fide to Love
and Honour thofe that they fuffered by : And
how little Reproaches, Fines, andlmprifonments,
do ufe to increafe mens Love to others. I fore-
knew that one fide would call the other Rebelli-
ous Schifmatical Phanaticks -, and the other fide
were
(3>;
were like enough to account them, Perjured Per-
fidious Perfecutors *, and that in the midft of fuch
thoughts , fuch words, fuch ufyge, Love was no
more like to profper, than fire in the fea. And
1 knew that whatever zeal be pretended for Obe-
dience and Order on one fide % or for purity of
Worfhip on the other, when Love dieth, Religi-
on dieth y and they that are dcOroyejrs of Love,
are deftroyers of the Church and of Chriftiani-
ty, and of the fouls of men : and to increafe
Love is to five fouls.
And I forefaw that the further they go in this
way , the further they will go from God and
Godlinefs , from pejee and fafety , and that it
will be the longer the worfe , till they retire :
For one hard ufage on one tide, and hard cenfure
on the other fide, after another, will by degrees
raife men to the height of bitternefs, and make
them think, that their intereit confifteth in the
hurt and ruine of each other.
Alfo I forefaw that while we worried , and
weakned one another, as all Scdts would grow
under the difcontents of one party, Co the Pa-
pifis were like to be the principal gainers «, And
.they would be ready to offer their fervice to
ftrcngthen one of the parties againft the other i
and would be glad to take up the reproaches
againft the moft religious people, that were by an-
gry adverfaries brought unto their hands ^ And
that when we had made our {lives' a Common
fcorn by our manifold divifions, and by our bi-
ting aiid devouring one another, they would
plead this as our (hame, to draw people tp them-
ielves, as the only ftable apd confident Church >
and
and would make us giddy that we might reft
on them as our Supporters *, and when they faw
us weak enough,would be ready to devour us alf.
And I eafily forefaw how calamitous a thing
it would fce to .the Kingdom, to have moft
Towns and Parishes fet all together by the ears,
. and for the neighbours to be as Guelpbes and
Gibeliinesy every man employed in cenfuringand
reproaching others, inftead of living together in
neighbourly and Chriftian Love.
And I forefaw what an injury this would be
to the King, to have the fufferifig party under
thefe temptations, and wife men made mad, and
his people weakned by fuch fad divifions;
whereby their cheerfulnete in his Love and fer-
- vice would be abated , and forreign Enemies
would be encouraged to attempts againft our
peace and fafety, and if. ever they (hould invade
- us, it maketh me tremble to think how our di-
vifions would debilitate us, and hazard all our
\ common fecurity and* hopes. Yea, how un-
comfortable a thing it muft needs be to thef
King, to rule fuch a divided people, that live in
a heart- war among themfelves, in comparifon
of ruling a loving, and concordant fort of men.
In a word, I knew that a houfe or Kingdom di-
vided againft it felf would not ftand : And
though I could not make the Bifhops believe tnt y
I kperv that divifwnf) lamentable divifwns^ were
like to be the con(equent,of the things which then
I (p importunately petitioned and intreated them
to forbear:I knexp if, for Ycmldnot'choofe butkpoieit.
And for thefe reafpns I wrote, I pleaded, I
carncftly contended with them as I did, while
D there
(34)
there appeared any hope^ as being 'loth
feen the things which I have already feen
God knoweth to how much worfe we %
ing, if Grace and Wifdom yet prevent
And though I exafperated the fore which I
have cured, and haVe ever fince ttiy felfl
der their difpkafure, yet I have peace in
ftimony of my Confcience, that I did rr
tohave prevented our miferies while I had
2. And I would give notice to the oth
*ty, that whilft I pleaded for their liberr
again'ft the Impofing of unneceffary thi
took not all the things in queftion for u
to be done^ which I thought unlawful to
necejfary to our Communion or Minillratio
knew that my judgement ever was fort
fulnefs of kneeling at the Sacrament =, (d
fince the Rubrick is inferted, which difc
- both all Bread Worfhip and the Bod : ly it
feiii*. ) And we all a* is faid , thotigh
iurgie liwful\ and when we wrote oiv
to' the Anfwer of oitr Exceptions, we fa
words ( which may tell you, whether I
my mind, and what was then our- c
. fenfej pag. 3. [ While we tool^ it to 'I
fe&ive^ ' difordcrly and inconvenient Mode of)
it.rvduld be our fin to ufe it of choice , n
may 'prefer a more convenient way i whai
ought to do in cafe of necejjity^ when we n
Jhip God inconveniently^ or not at all* ] -A
12, 13. £ What if it be- only proved unla
you- t/rimpofe' it, though not for others to j
you when you do impofe it ? Is this n§ 1
alter it f Should you not have fome care
(35)
fin your fclves, as well as to prcferve others from
it? An inconvenient Mode oj Worjhip is a fin in
the Impnfer^ and in the Chotfer^ and Voluntary uf^r*
that may offer God better^ and trill not : And yet
h may not he only lawful , but a duty to hwt y
that by violence is necefftated to offer tcp that or
none. 3 By this you may ice what we all thought
then of not only hearing, but reading a d^fe-
dive Liturgie in fuch a cafe. If you fay, that
this was but my own Opinion » I anfwer,
Though as they wrote the particular Excepti-
ons without me, fol wrote this Defence of them
by their appointment, yet it was examined and
confented to by the reft, who were not men apt
to take things on truft, nor to be impofed on by
fuch a one as me.
When this Treaty was fruftrate, and the tor-
rent ofdifpleafure came upon us, ( which reach-
ed me with the hi ft ) I law alfo that the ftorm
of mens paflions and difcontents would quick*
ly follow : And therefore according to my own
judgement and advice to others, I endeavoured
to pradife my felf h. that is, neither to forfakg
my Callings or omit any fcrvice I could do for the
Church , nor yet to do it in a turbulent and
Hnpeaceable, or dividing way.
for the hrft, I thought writing was my greateft
work, which made me not travail abroad to
Preach ( which alfo weaknefs difabled me f(om
doing ). But yet I never to my remembrance
either forbad any from coming to my houfe,
nor ever invited any to hear me. I had no Pa-
floral Charge in London } nor could I live there
with my health : My judgement was, that though
D a fo
'CsO
fo many hundred Minifters Were filenced, arid too
many Congregations had fuch, as were to us mat-
ter of grief, yet the Intereft of the Chrittian Prote-
ftant Religion m England, mult be much kept up,
by keeping up as much of Truth, Fiety and Repu-
tation as waspoifible ifi the ParifhChurches-There-
forel never laboured or difputecf to make any
Minifter a Non-conformrft , unlefs he came to
me, and by defiring my judgement, made it my
duty ( Though I oft openly profeffed , that if I
conformed my felf to what is required of a Mi-
ritler, I (hould take it to be no little or fingje
fin ) I remembred the faying of Mr. Dod, who
thanked God for the Churches fabgjh at fome conform-
ed, and for the "truths fakg , that forne conformed
not. I refolved that if I lived where was an in-
tolerable Minifter , I would not hear him, nor
come near him, fo as to encourage him in his
finful undertaking of that Sacred Office : But if
I lived under an able, worthy, or tolerable man,
I would joyn with him in publick ( conftantly
if I had not ceteris -paribus the liberty of better,
and fometimes if I had) And I would help him by
my private labour* as well as I could, and live
with h m in Unity and Peace. Accordingly I con-
ftantly joyned in the publick Prayers and hearing
at the Parifh Church where I lived ( having no
better that I could go to ) and never Preached
to my family, but between the times of pubhck
Worihip \ and the people that came in to me, went
with me to the publick Worfhip.
In all this time many perfons importuned me tc
g indeavour that allNon-conformifts might agree in
one,by what mcafures to walk as to their Comma
nior
(37)
nion with the Parifh Churches , and fiich other
things/ for many reafons/ And I ever fhunned all
flich attempts *, J . Becaufe it is the way that we
have blamed (o much in others^ to make nar-
row meafures tor other mens pra&ices, and un«
ueceffary terms of Brotherly Concord : We muft
unite as Chriftians m neceflary things i and if
one man can, e.g. kneel at the Sacrament and ano-
ther cannot, if one can -joyn in Common-prayer,
and another cannot *, yea, if one can Conform to
the Liturgic and Ceremonies , and another can-
npt, it muft not break our unity or peace 2. Be-
caufe that Non-conformifts are not all of the
fame judgement in every particular among then}-
felves\- And how can they then agree upon the
fame pradice in every point? If they Jhould'<> ei-
ther the moji fcrupulous muft come up to them
that think that lawful which they fcruple, or elfe
the later muft come to the former : If they yield
that think the things unlawful^ and do as the
others do, they ftall fin : And then they might
as well Conform ? And if they that hold more
things to be lawful muft agree in practice with
them that hold the fewejl lawful , than fuch
muft i.Forfake their own understandings, and
live ih many fins > and 2. They muft be alwayes
at an uncertainty in their practice, becaufe fome
may yet arife, that may count more things un-
lawful y And fo the whole party may change
their praftice every year , as new fcruples or
errors arife in any, 3. And fo the moft (crupu-
lous though the moft erroneous, muft be the
Standard and Rule of all the reft. 4. And (b
we (hould temp? others ftill to ntw Jcruplesy an4
D 3 to
to make more and more things finful 5 that (b
they might obtain the Rule of all. I ever
thought therefore that without any combinati-
ons 3 our way is, every man to know the truth
as well as he can, and practice accordingly •, and
live in Love and Peace with tho(e that differ
from him in tollerable things. And thus I hope
mod Non-conformable Minilters do.
In the year \66$. divers learned and reverend
Non-conformifts of L&ndon met to Confider
how far it was their duty, or lawful to Com-
municate with the 'Parifh Churches where they
lived in the LitUrgie and Sacrament : and we
agreed the next day to bring in our ftveral judge-
ments in writing with our reafons. According-
ly I brought in mine, in which I proved four
propofitions, i. That it is Lawful to ufe a form
of prayer : 2. That it is Lawful to joyn with fome
Partfh Churches in the ufe of the Liturgie. 3. That
it is lawful to joyn with fome Parifh Churches
in the Lords fupper. 4. That it is to fome a duty to
joyn with fome Pariih Churches three times a
year in the Lords fupper. They being long, I
read over to them the laft only , which being
proved ( by 20. Reafons ) included all the reft.
Upon Confideration whereof , no one of the bre-
thren feemed to diffent, but to take the reafons
to be valid s fave only that one Objection ftopt
them all , to which I alfo yielded, and we con-
cluded at the prefent to. forbear Sacramental
Communion with the Parifhes : And that was >
becaufe it was a time when great feverities were
threatned againft thofe that could not fo far
Conform \ and molt of the Independents and
fame
(39;
fome others were againft it i And our brethren
verily believed that. if we (hould then Commu-
nicate, thofie that could not yield fo far , would
be the (harplier ufed, befcaufe they yielded not as
far as we. I yielded to them readily , that Oed
mil have Mercy and, not Sacrifice , and even Gods
worlhip othervvife due, as prayer, or preaching ,
or fabbath-keeping may be omitted for an aUof
Mercy , even to pull an Oxe or Afs out of a pkt.
And therefore pro tempore I would- forbear that
facrament , which was like to caufe the impf ifoh-
mentor undoing of my neighbour.
In mentioning this , thefe three things are my
end. i. To tell the world the judgement of
thefe Minifters j who are misjudged by their Sdfo-
p al forbearance of publick Communion , that they
take it for a thing unlawful: whereas ire
thus accidentally hindered from it ( B ;n li-
ny other accidents not here to be men., ned ',
this before named is ont* ) 2. To (hew the
Prelates who and wh?t it is that hath hinde-
red mens nearer Communion with them *, And
that while rigor and feverity is truflgd*tcl as the
only means to further it, it proveth the princi-
pal means of hindering it. 3. To (hew the Inde-
pendents, that we have been lb far from dealing
hardly or uncharitably with them , that we have
forborn that Communion, whiclj elfe our own
judgements would have charged on us as our
duty , either only, or chiefly for fear of being
the lead occafion accidentally of their fufFerings ;
And if yet they are impatient with us for obey-
ing our Contciences, who can help it.
What the reft did after this confutation in
D 4 their
their pra&ices, I enquired not : But for my own
part pn the fame argument I forbore Commu-
nion with the Parifti Churches in the facramenp
a lpng time , till at laft I (aw that the Realon
feemed to me to ceafe , and I durft not for I
knew not what, go againft my judgement : But
left it might poffibly have any fuch hurtful con-
fequents , I chofe a very private Country Parifti
to Communicate with , where I fpmetime fo-
jjourned , and where there was neither that, nor
any other reafon to hinder me : But yet after
many years further obfervation,left men that know
not of my practice, (hould be fcandalizcd or in-
fnajred, to think that I forbore Parifti Cpmmu-
mor\a§ unlawful^ and fo to do the like them-
felves, I once chpfe an Eafter day to Communi-
cate in a very populous Church in London-, pur-
pofely that it might be the further known : But
having fome reafons to forbear at the Parifti
where I lived moil conftantly, it fo far provoked
the Parfon that 1 may fuppofe no Inde-
pendent fuflfered (6 much through my Qommuni r
eating-, as I have done by forbearing for their
fakes.
At laft \x\ the year 1^7. obferving how mens
minds grew every day more and more cxafpera-
ted by their fufferings, and whither all this tend-
ed, ajid what was like to be the iflue, I wrote
this book called* 7he Cure of Church-Diyifions >
the Reafons whereof I am next to ; give you.
. But being not ufed to publifli any thing unlicen-
fed, nor thinking it fit to break the Law of Print-
ing without neceffity, nor knowing how tp get
it fxinted unlicenfed if I would* I knew tha^ if
I put
I put any thing into it very provokingly , it
wopld not be licented t and would fruftrate all
the reft. And yet my. Conicicnce told me, that '
it looked To like partiality, to tell one party of
their faults, and call them to their duty , and
npt the other, that I refolved to lay as much to
the Bi(hops and Impofing Clergy , as (hould iig-
nitie my judgement plainly to any intelligent
man, and tell them what fenfe J had of narrow-
ing Impofitions and Severities, and what is the
way of Unity and Peace, though not to cloath it
in exafperating language ; And if they would not
not licenfe it all together, I purpofed £o call it
all aiide.
And to confefs the truth, the deep fenfe of the
fin and infatuation of this age, hath long made me
delirous to have written one Book , with the
Title in dying Bradford; word's, REPENT O
ENGLAND, and that in feveral parrs, pro-
felling firft, my awn Repentance in (everal Particu-
lars, then calling feverally the Bijbops and Con-
fqrmable Clergy , the Presbyterians, the Indepen-
dently and the SfftarieSy Corporations and Coun-
try to Repent. But I knew the Bijhops would
not endure it, and I could not get it Licenled or
Printed, and I had greater things to write, and
many wife men whofe judgements much rwleme,
diffwaded me and laughed at my weaknefs, that I
{hould think that fuch men would regard what I
faid, or that it would have any better eife& than
exafperation ! And I long purpoltd not to fpeak to
one fort, till I might (peak to all, to avoid par-
tiality, and evil confequents.
But at laft conlidcring , that by this rule I
might
(40 '
might never tell any of their fins, nor preach re-
pentance to them whilll I lived, and that I muft
not deny my duty and Charity to one (brt, be-
caufe another fort will not receive it, and feeing
a]fo neceflity increafe, and having already writen
and faid fo much to the other party , I refolved
to imitate thofc two excellent faithful Tra&ates,
viz. n Mr* Af. Pool's Vox clamantU indeferto in
Latine, calling the Non-conformable Minijiers, to
Repentance , and Mr Lewi* Stukekys ( a worthy
Congregational Minifter in Exeter , and a kinf-
man of the late General Monkgs ) enumerating
copiouily moft of the Common fins of Religions
Trofejfors^ and calling them eameftly and faith-
fully to repentance > which fince the writing of
this, I hnd excellently done in a book called Eng-
land* danger and only Remedy*
And therefore I ti\i\ publifhed fome old notes
written eleven or twelve years ago called Viretti-
on s for ma\ Cbrijiians , and annexed to it "the
Cbara&er of a found Cbriftun •> In both which I
wrote that which was as like to have exafperated*
the impatient, as this book is > And yet I heard
of no complaints , And afterward I wrote this
which I now defend ^ and fent it to the Licen-
fer , who upon perufal refufed to Licenfe it i And
fb it lay by, and I purpofed to meddle with it
no more- But leaving it in the Bookfellers hands
that had offered it to be Licenfed,after a long time
he got it done *, and (o unexpectedly it revived.
The Reafons of my writing it were no fewer
than all thefe following , which I now fub-
mit to the judgement of all men truly peace-
able and impartial , who value the intereli of
Chriftianity,
(43)
Chriftianity, and of the univerfal Church above
their own.
i. To make up my foregoing VircUions to
jveal^ Cbrijiizns more compleat. Having dira>-
&ed them about the private maturs of their
fouls, I intended this as another Fart, to Diredl
them in order to the Churches Peace
2. Many good people. of tender Confciences
and weak judgements, detiring my advice about
Communion in the publick Affembiies, I found
it meeteft to publifh this general Advice for all,
to fave me the labour of (peaking to particular
perfons/and toferve thofe that lived further otif.
3. I faw thofe Principles Mowing up apace,
in this time of prcvucation^^Bich will certain-
ly increafe or continue our imifwns^ if they con-
tinue and increafe. I am fure that our wounds
are made by v: mding principles of dittrine i> And
it muft be healing d^trines that mutt heal us:
And I know that we cannot be healed, till do-
dfrinal principles be healed. To give way to the
prevalency of dividing Opinions is to give up
our hopes of future unity and peace. And to
give up our hopes of Vnity and Peace^ is to de-
fpair of all true Reform ition , and happinefs of
the Church on earth. If ever the Church be
reduced to that Concord, Strength, and Beauty,
which all true Chriftians do deiire , I am paii
doubt that it muft be by fuch principles , as I
have here laid down.
4. But my grand reafon was, that I might
ferve the Church of Chri ft, in the reviving and
prefervation of Cbrijiian Love. As it was an
extraordinary meafure of the Spirit , which
Chrift
C44;
Chrift made his Witnefs in the Gofpel Church *,
fo is it as extraordinary a meafure of Love,
which he makefth the New Commandment, and
the mark of all his true Difciples : And whe-
ther affli&ing on one fide, and unmerciful and
upjuft eenfures, on the other fide, one driving
away \ and the other flying away^ he either a
fign or means of Love : And whether taking pthers
to be intolerable in the Church, and unworthy of
our Communion, and feparating from, or avoid-
ing the Worfhip where they are prefent , be
likely to :(>ndk Love, or to kjU it, let any man
judge, that hath himfelf the exercife of Reafon,
and unfeigned Love. I know that this is the
hour of TemptaiL| to the fufferers, to ftir up
pailion and diftai^P and that men have need of
more than ordinary grace and watchfulnefs, and
therefore of mojfe than ordinary helps & warning,
to preferve due Love, and keep out an undue ha-
tred of thofe by whom they furfer. And how great
a temptation alfo their eenfures and difcontents
will prove , to their Snperionrs^ and others by
whom they futfer, and what unfpeakable hurt it
may do their J mis , may eafily be conjectured.
This fin will prove our greatest loft.
5. Hereupon men will be engaged in finful
Attiras of injuftice and uncharitabkneft againlt
each other. They will be glad to W*, and for-
ward to belieye hard and falfe reports of one
another. And too forward to vent fuph behind
one anothers backs : And there is no doubt,
but many of each party already think worfe of
the other commonly, than they are : ( Though,
alas, we are all too bad, and fome egregioufly
wicked. )
(45)
kicked. ) And thofe Perfins and Churches that
would cenfure a man for Curfcs or Oaths, fhould
alfo cenfure men for /landers and backbiting*.
And fhould I not do my beft, to prevent fuch a
courfe of daily fin ?
6. Both violence and fcparation tend to divide
the builders themfelves, and keep the Minifters in
contending with , and Preaching and Writing
agairift each other , which fhould be employed •
in an unanimous oppofition to the Kingdom of
Satan in the world , And when all their united
rvifdom and firength is too little againft the com-
mon Ignorance and Prophanenefs of the world,
their divifwn will difable them, and give fm and
Satan opportunity to prevail.
• 7. It may engage them on both fides in the
dreadful fin of ferfecuting each other , one par-
ty by the Hand, and the other by the "tongue,
( even while they cry out of pc rfecution : ) And
on both fides to hinder the Gofpel and mens
falvation, on one fide by hindering the Preachers
from their nwj^, and on the other fide ( yea
on both ) by hindring the fuccefs. For what
can be more done to naake men defpife the word,
than to teach them to defpife or abhor the
Preacher ? And what more can be done to de-
ftroy mens fouls, than to harden them againft
the Word ? Is there any feber man on either ex-
tream, that dare fay , J would have none of the
fiople faved, that are not^ or witlnot be the hearers
of our party ? If you dare not fay, that you
would have all the reft to be damned, dare you
fay, you would not have them be taught by
others ? Or that you would not have them pro-
• tit
C4*J
fit by the Word they^hear? If not, how dare
you tempt them to vilitie and dcfpife their
Teachers? If they will not learn of you, be glad
if they will learn of any other, and do not hin-
der them.
8 Bythefe means they will cherifh an hypo-
critical fort of Religioufnefs in the people, which
is more employed in Sidings, Opinions and Cen-
furings of others, than in humble felf-judging
and in a holy heavenly mind and life. A man
need not the Spirit of God, and fupernatural
Grace, nor much Self-denyal, nor Mortification
of the flefh, to make him choofe a certain fajhion
of external Worfhip, and think that now he and
thofe that are of that fajhion, are the only peo-
ple, and to reproach all of other fajhions^&s
ungodly, and to think that he is ^ therefore a bet-
ter Chriiban than the other, becaufe his fajhion
of outward Worfhip feemeth the better to him.
Not that any thing in Gods Worfhip fhould be
denyed its due regard h But its pity that by
an unproportionable eftimation of mens feveral
Gurnard fashions , words and geftures, poor fouls
fhould be tempted to deceive thetnfelvcs , and
to forget that he is the belt Chriftian that hath
molt Faith, Humility , Love and Heavcnlinefs,
which is the true Holinefs, and Beauty of the
'foul.
<?. When men think a Lawful Communion
( yea, a duty ) to be unlawful', it will both keep
them in the fin of omitting it , and caufe them
to add their finful Cenfurcs of all thofe that ufe
that Communion which they avoid. They do
not only think that they are holier, becaufe they
hear
C47)
hear not, and pray not, and communicate not in the
Parifh Churches , but they look down with a
fupercilious pity upon thole that do I And how
many parties have I thus been pitkd by ? As I
go along the Streets, the Quakers fay, Poor man,
thou art in dsrkticfs. The Papifts pity me^ for
not being one of them : The Anabaptiftspity
me, for not being cne of them : The Separa-
tes pity or difdain me, bccaule I forbear not
the Worfhip that they forbear : And this Excepter
lamenteth my condition as pailionately as any.
It is not for [ Not JVorfoipping with them ] that
they cenfure me ( for I am ready to do
it, ) but for Worfhipping with others, in Words
which theyYikt not. And whereas holinefs was
wont to be expreffed moft by Worfhip actions,
now it muftbe characterized more by Negatives,
even in external adjuncts. And if he be the
beft man that avoideth moft the Communion of
others which he taketh to be bad, I. have, and
• have had, neighbours- better than you all, that
never communicate with any Church , nor ever
publickly hear, or pray, or Worfnip God at all,
becaufe they think all your wayes of Worfhip
to vbe bad.
I remember Rivet marketh out Grothts by this,
that while he forfook the Proteftant Churches,
and called us to unite with the Church of Rome
( that is, with the Pope ruling not arbitrarily, hut
by the Laws of a General Council, not excluding
thai of Trent ) he did actually communicate with
none at all.
i o. When mens judgements are thus miftaken
about Church Communion , their Worlhip of
God
(48)
God will be corrupted : They will in their
hearts earneftly detiee that all others may be
of their mind, and they will complain to God
of that as a fin, which is mens duty : Elpecially
among thofe of their own mind* And this of-
fering up of their miftakes to God, in earned-
nefs, as an acceptable fervke, is a tad polluting
of holy things. So he that is famed to have
written this Antidote, is faid to have made my
Book which was written for Chrijlian Lave, to
be the matter of his publicly Humiliation. And
another of my friends, in dayes of prayer, maketh
it his lamentation, [Lord^ here are thofe that are
one day here, and another day at Commoner ayer C\
As if the exercife ol 'Knowledge and Love^ in im-
partial Communion with all Chrifts Churches
( not forcing us to fin ) were a (in to be lament-
ed. But I need not go further for inftance, than
this Antidote^ where the Reverend Author taketh
it for a fervice of God , to write againft thofe
neccjfary Precepts of Love and Vnity , which he
miltakingly oppofeth. And fo did Mr. John fon
andMr.C^ne, who moft confidently prefented
their Writings for feparation, to God, as a fer-
vice which he had commanded them, and would
own.
n. This narrow judgement tempteth men on
one fide, to Anathematize all that fay, There
are any other true Churches in England^ fave of
one form and fafliion '•> and it tempteth others to
deny the Parifh Churches, to be at all true Chur-
ches, and fo to narrow the polfelfions of Chrift.
And hereupon it tempteth them to endeavour to
Jifgrace and djifolve each other. It draweth
many
(49)
many to thirifc, that it is the Intercft of Religion
now in England^ to have the Parifh Churches to
be brought low in reputation and deferted, an<4
Gods publick Warfhip, which they woiild have
, all Religious people ufe, to be only that of tole-
rated or more private Churches. By which they
little know what they wifh, againft the intereft of
the Chriftian and Proteftant Religion in this Land?
Nor what hurt they would do, if in this they
had their wills.
12. Thefe dividing Principles and Spirit?
which I oppofe, will on one fide giv£*(heker to
all the prophane malignant minds , that itch to
be affli&ing others^ that fear God more than
they : -And on the other fide, it will give fteket
to all kind of Hcrefies and Se&s > of which expe-
rience is too full a prook
13. Yea, before our eyes, the moft pernicious
Herelies, even thofe of Quakers, are ftill not* on-
ly continued , but increafe. And we lee men
that to day condemn Communion with the Pa-
rift Churches, and then with the Presbyterians >
do fliortly fly from Communion with the Inde-
pendents too. And mens pallions in (hflerings
pervert their judgements > And frequently men
are overcome by tryal , when they think they
are moft conftant and have overcome. Its
commonly known how many of late are turned
Quakers * And what considerable perfons lately
in prifon , fell to that unhappy Herefie. Yet
they that by a Prifon loft their Religion,»o doubt
fhought therofelves more honourable by their
fufFerings, than thole that go to Common-*
prayer. Aad (hall we ftand by and. fee this
E work
(So)
work go on , and neither lament their im, that
drive men to this, nor warn them of the PaJJions
and Principles that lead to it.
14. •Separation will mine the feparated
Churches themfelves at laft , ( By reparation I
mean the fame thing that the old Non-conforrnifts
wrote againft by that name) It will admit of
no confiftency. Parties will arife in the (epara-
ted Churches, and l^parate again from them , till
they are difTolved. I befeech my deer brethren
that are otherwife minded to open their eyes fo
far as t$ regard experience. Brethren , what
now Comparatively are all the feparated
Churches or parties upon Earth * Would you
have all Ghrifts Churches, and ail the intereft of
the Chriftian Religion to be asihort lived, and to
ftand upon no more certain terras than they do?
How few feparated Churches do now exift, that
were in being an hundred years ago ? Can you
name any ? And would you have had all Ithe
Churches of Chrift on Earth, to be drffolved ,
when they were diffolved ? Or do you think that
all were diffolved with them ? This would makd
usallfeekers indeed.
15. Separating and narrow principles be-
friend not Godlinefl, as they pretend to do , but
lamentably undermine it t If it were but by dri-
ving* off and difaffe&ing the lower fort of Chri-
ftians, whofe Communion you rejeft. The Cafe
of three or four Churches in New-England grieve
• my heart: But the Cafe of the Summerlfands as
related to me by Mr.Vaugban ■> a worthy Mini
fter lately difcouraged and come from thence,
would make a Chriftiaa heart to bleed > Tc
heai I
•hear how ftridir and regular and hopeful chat
plantation once was? And how one Godly Mini*
mjkr by feparation, fele&ing a few to he his
Church, and rejecting all the reft from the fa-
crament, the rejetted party are grown to dolefu}
eftrangedneft from Religion , and the feleQed party
much turned §)udkgrs , and between both , how
wofull are the fruits. But the Cafe of England^
Scotland, and Ireland ( which I foretold in my
book of Infant Baptifme ) is yet a more lamen-
table proof , what feparation hath done againft
Religion , (o full a proof, that it is my wonder
that any good man can overlook it.
id. Yea it tendeth to make Religioufnifs
cmtewptible, and the profeffors of it, a common
fcorn, when we are perceived to place it in un-
warrantable feparation^ and Singularities ,and when
we make men think that the greatcft difference
• between thofe that they call Frerife, or Religi-
oWy and others , is but this, that one of them
prayeth without boot^ , and the other by the
bo*kj% that one of them will not joyn with thofe
that ufe the Liturgie , and the other will. If we
let men fee that in indifferent things we are indif-
ferent^ and that lejfer evils we avoid as lejfer , and
greater cvils,as greater^md that the great difference
between us and the ungodly,is in our ferioufnefs in
our Chrifiian profeffion, and in our heavenlynefs^ and
true obedience to Chrift , it would much convince
them of their tnilery, and honour Religion in
the World : But when they perceive that the
greateft contention which our houfes and our
fireets do ring of , is whether we fhall hear a
fg|, man that conformah or not ? Or whether we (hall
E 2 pra$
k5 2 J
pray \yith . them ^at ufe ths. Liturgie? Or
whether we may fometimes Communicate with
a Tariff* Church or not ? This turneth the thoughts
of the car ek is and carnal , the worldling and
the fenfualiit, from the neceffary condemning of
himfelf for his ungodlinefs, and fets hina on
thinkings that thefe ftri&er people do differ
from him in things of jio importance , and that
they are but an erroneous fell conceited fort of
perfons , and that he is much the wifer man.
Thoufands in England arc hardened into a neg-
lect of Godimefs , to our differing and the ap-
parent danger of their own damnation , by
occaiion of the l. a warrantable fingularities ,
and the icandalous fins, efpecially of thofepro-
fc&rs, that have been molt addi&ed to (inful
reparations.
17. I am not caufekfly afraid left, if we fuffer
the principles and practices which I write agamft,
to proceed without our contradiction , Popery
will get by it, fo great advantage, as may haizard
us all, and we may lofe that which the feveral
parties do contend about. Three waies efpecial-
ly Popery will grow out of our diviiions. i.By
tl^e odium and fcom of our difagreements , in-
confiftency , and multiplied fe&s s they will per-
. {Wade people that we mull either come for Uni-
ty to them, or elfe all riin mad, and crumble in-
to duft and individuals- Thoufands have been
drawn to Popery or confirmed in it by this ar-
gument already : And I am perfw^ded that all
,ihe arguments elfe in Bellarmine and all other
books that ever were written , haveoiot donefp
much to make Papifts in England^ as the. multi-
tude
(55)
tude of fe&s among our felvcs. Yea fome Pro-
feflfors of Religious ftri&nefs, of great dteem for '
Godlinefs, have turned Papifts themfelvcs, when
they were giddy and wearied with turnings*,
and when they had run from fed: to fed, arid
found no confiftency in any v For when they
fee (b many , they fay , How can I tell that
this or that is in the right , rather than the
other > This it is that they ring continually in our
ears. TPhicb vf all tbefe fttts U in the right f And
what ajfurance have they of it more than all the
reft that are at confident ? And howfnataCb.U)
dotjj any one fed tnakg .<? And of h*w late orig '
( for the moft. ) But the poor deluded
cotllider not, that in going to the Papifk rhcy
go but to dnother feci that is wor(e th?r
the reft > And though greater^ yet no the
third part of the Christians in the i Aud
that Chnjiianity is but one : And tl vvay to
reft, is to unite upon the ccnuf.c, terms' of /
pie CbriflLvity.
2. And who knoweth not ft
the Papifts have to play by the means of our di-
* vifions T Methinks I hear them hiding on esfch
party, and faying to one fide, Lay more tq n
them , and and abate them nothing ? and to the
other , ftand it out and yield to nothing i And
who is fo blind then as not to fee their double
game and hopes, viz. that either our divifions
atid alienations , will carry* men to foch difta'n-
ces and pradfcices, as (hall make us accounted jfe-
ditiomfebeViotti) and dangerous to the piiblick peace,
• and fo they may pafs for better fubjtQs than we >
or clfe that when fo many parties under Tuffer-
E 3 ings
CM J
5ngs are conftrained to beg and wait for liberty ,
the Papiftsmaynot be (hut out alone, but have
'Toleration with the reft. And (hall they ufe our
bands to do their workj, and pull their freedom
out of the fire ? We have already uufpeakably
iferved them, both in this, and in abating the odi-
um of the Gun powder plot*, and their other
Treafons , Infurre&ions , and Spanifh invafion
( of which read 'thuanw himfelf that openeth all
the myftery. )
3. And it is not the leaft of our danger (nor
which doth leaft affed me ) left by our follies ,
extremities and rigors, we (hould fo exafpera^e
the Common people, as to make them readier
to joyn with the Papifts, than with us , in Cafe
of any competitions, or their invafions, or infar-
re&ions againft the King, and Kingdoms peace.
Sure I am that the Parliaments and peoples ref<>
lutions againft thepi, after the late fire, and in
the time of th# laft war , when they were fo
much feared , did difcourage and depre(s them
more, than all the reft of their oppofers. And
though we cannot rationally believe that the
people of England, much lefs wife and (bber Go*
vernors, will ever be fuch enemies to themfelvcs,
as to fubjeft themfelves to the Romifh Tyranny,
and to forget what Ireland and England have
feen and felt , yet becaufe it is not only oppreffion
that ma\eth wife men mad, let us do nothing by
unlawful alienations and Angularities , or fierce
and difobedint oppofitions, which tend to make
the people like better of the Papifts than of
tiS.
j8. I am pot able to bear the thoughts *f (e-
" parating
e 55 ^
panting from almoft all Chrifts Churches up-
QtX Earth. But he that feparateth from one or
many upon a reafon common to almoft all, doth
virtually feparate from almoft all. And he that
feparateth from all among us upon the account
of the unlawfulnefs of our Liturgie^ and the bad-
nefs of all our Miniftry , doth feparate from
them upon a reafon common to almoft all, or
the far greateft part, as I conceive*
ip; Though Mimjierial Conformity be to u* ,
another thing ( by reafon of the new impolitic
ons, ) than it was-to our predecefiors yet to the
people conformite is the fame, if not caller ( efc
peciajly to them that I now fpeak to : j For it
is the Liturgte, Ceremonies and Miniftry, that
moft alienate them ( as I faid before , and not
fo much the fubfeription againft the obligation
of the Covenant. ) And the Limrgie is a little
amended as to them, by the change of the Tran-
flation, and fome little words, and by fomelon4
ger prayers. And the Ceremonies are the fame ,
and thirty years ago there was many bare Rea-
ding not Preaching Minifters, for one that there
is now: Therefore our cafe of feparation being
the feme with what it was of old, I take it to be
fully confuted by the antient Non-conforrnifts,
And I have fo great i veneration for the wor-
thy names (much more an eftimation of the
Reafonings ) of Mr. Cartwright y EgertoHj Uiliet^
jham-> T)od , AmtfiWy Farkgr, Bairns^ Brightman^
Bally BradJhaWy Faget y Langley^ Nichols* Herhtgy
ajidmany other ;fuch, that I fhall not think they
knew not why they chofe this fubjeft y and
Wrote moje againft feparation than the Confer-
t 4 raifts
15®;
mills did. Nor do I think that the reafons of
Mr. Johnfon and Mr. Canne , can ftand before
them. And it pittieth me to hear now many
that differ from them fay , we are grown nifer and
bavt more light than they 1 when as our wri-
tings upon the fame fubje&s (hew that we are far
in that below them ? And in othe* parts of
knowledge, alas t what are we to Reignolds^
Ames, Farmer and feveral of the reft ? But the
world knoweth , that the turn of the times put
moil of us into the fudden pofleffion of our opi-
nions, without one half of the ftudy ( it may
be with moft, not the hundredth part ) which
Cartwrighty Ames^ Party , &c. beftowed upon
thefe points. And I never yet few caufe to be-
lieve that our prefent Dividers, do learn more in
a days ftudy, than thofe learned holy men did in
twenty. Nor do they (hew more wifdom, or
holinefs in the main. I am very glad that the
Pious Le&ures of Mr. Hilderjham, Mr. R. Rogers
andfuch other old Non-conformifts , are in fa
good efteem among good people , where, they
w?ifl read them urging the people not only
againft feparation, but to come to the very be-
ginning of the publick worrtiip, and preferring
it before their private duties.
As for them that fay , If Vod y Ames y HUder*
jMw, &c. had lived till now , they would havp
been of our mind. I defire them to prove it ,
<jr not affirm it ? Is not the Liturgie , Ceremo :
dies, and Miniftery the (ame ? And what figns of
fuch mutability did they (hew ? Could your Rear
fons have conquered them, more than Mr.
Ainfmrtbs) Jvbnfins* pr Games I They were
not
(57)
not fo Light , to be changed caufelftfly.
And I pray you mark, that if yn* are wifer
in this point of feparation than all tHefe old
Non-conformifts were, than Jihnfon, and Canne,
and Horpe> were wifer alfo in that than they >
which doth not appear to us by their writings :
And then, for all the greater Light , that you
think you have, yet jtihnfin, G*t/;/c, and Har?,
had as great Light, and were in this as wife as
you , though Ames, and the reft of the Non-
conform^ were not. O that our brethren
would but ferionfly read over the writings of
thefe men , efpecially Jacob , Paget , Ball, and
Bradjhaw, and Giford againlt the feparatifts, and
try whether the cafe was net the fame.
20. Yea I muft confefs , that when I think
what Learned, Holy, Incomparable men, abun-
dance of the old Ccnformifis were, my heart ri-
feth againft the thoughts of feparatifig from
them ! If I had come to their Churches, when
they ufed the Common-prayer, and admini/lred
the Sacrament, could I have departed and faid,
It is not lawful for any Chriftian here to
Communicate with you? What ! to fuch men
as Mr. Bolton , Mr. IVhateky , Mr. Fenmr, Mr.
Vent, Mr. Croo^ Mr. Vik^e, Mr. Stocks, Mr.
Smithy Dr. Trejion , Dr. Sibbes , Dr. Stmghton,
Pr. "Taylor, and abundance other fuch ? yea fuch
as Bifhcp Jewel, Bifhop Grindal , Bifhop Hall ,
Bifhop Potter, Bifhop Vavenant, Bifhop Carkton,
&c. Dr. Field, Dr. Smith, Dr. John White,
Dr. WiUet , &c yea and the Martyrs too , as
Cranmer, Ridley, Hooper himfelf, Farrar , Brad-
ford, Philpt) Sanders, &c To (ay nothing of
Luther,
Q 5« J
Luther i Melanchthon, Bacen and the reft of the
for reign worthies. Could I feparate from all
thefe on the reafons now in queftion ? Yea Calvin
himfelf and the Churches of his way , were all
fcparated from by the feparatifts of their times.
21. At leaftl cannot eaiily condemn the ancn
ent Independents , who were againft (eparation as
well as the Presbyterians. Mr. Henry Jacob is
accounted the Father of the Englifh Indepen-
dents ;, And he hath wrote a book againft Mr,
Johnfm the feparatift, of this Title, [A Defence
of the Churchs and Minifiery of England, written
in two Treatifcs againji the Reafons and 0b)e8i~
ens of Mr. Fxancis Johnfon, and others of thefe-
faration. Commonly called Bro&nifts. J And in the
end he hath £ A Jhort Treatife concerning the tru-
nefi of a Pafioral Calling in Paftors made by Pre-
lates* ] And I intreat the F.eader to note that
Mr. Johnfon there chargeth the Church of Eng^
lind and their worlhip, with no fewer than
9 1 . Antichrijlidn abominations* A^d I would ask
any of the dividers >' whether they have more
than pi. Antichrijlian abominations to charge up-
on it now. I am content that thofe I write to
now, will caft by my book, if they will but rea4
Mr. Jacobs.
And Dr. Ames was half an Independent, and
yet againft reparation. I need not mention the
great moderation of New-England, where their
late healing endeavors greatly tend to increa(e
our hopes of reconciliation ? ( O that the reft of
the Churches were as wife and happy ! ) Whofe
experience hath pofleffed them with a deepdiflik?
of the fpirit of feparation and divifion*
Yea
(59)
Yea ( if any' thing may be believed which 1
have not feen ) Mr. fh. Nk himfelf hath wri-
ten to prove the Lawfulnefs of hearing the Preach-
ers in theParifh aflemblies. And yet it is as con-
fidently confuted by another of the Brethren, as
my book is by this Excepter. And he that pro-
yeth it Lawful to joyn with them that pr.ofcfi
tbemfelves a Church , in their ordinary T>)tirine,
and pulpit prayers, and Pfalms of praife, I think
can never prove it unlawful at all times, to joyn
with them in the ufe of the Liturgie, or in the
Sacrament ( fappofing the fcruple of Kneeling re-
moved ) For the moft of the Liturgie is the rea-
ding of the Scripture it felf , and the reft is
found matter, though in an imperfect mode and
fafhion of words*
22» If feds and herefies increafe among us,
the blame of all will be laid upon the Non-con-
formifts. And fo it now is : They commonly
fay, It is you that open the door to them all :
And how injuriously foever this be faid , it be-
cometh our duty, not only to fee that it be net
true, but alfo to do our part againft them. And
this was one great reafon why the old Non-
conformifts wrote and preached fo much more
than the Bifhops againft feparaiion , becaufe all
this fpurious offspring was fathered on them, and
ftiH laid at their doors : And withal became they
found how hard it is , to ftop men that begin
to find real faults with other men, from fancy-
. ing abundance more that are not real i and to
keep men from running into extreams ; And ex-
perience told them , that their own party was in
danger of running from them s and it was npt
calk
eafie to keep them ftable in the fober profeffioji
of the truth. Elpecially the Independents cm
this account, are obliged to be the greateft d\C-
(waders of reparation, becaufeall fe&s are fathered
on them, and too many of their congregations
in England, and New-England* have been lamen-
tably corrupted, or fubverted and diffblyed by
them.
\ 23. There is no man that is acquainted with
Church hiftory but knoweth, that as Chrift was
Ciuciried between*two thieves, fo his Church hath
been diftreffed and troublcd,between theprtiphane
malignant perfceutots, and the heretical and fe-
; £fcarian dividers, even from the dayes of the
Apoftles until this age. Infomuch that Paul
himfelf, and Peter , zndjude* and John were
put to write as largely againft the Dividers al-
mod as the perfecutors. lidtn^m, Epipbanw\
Augujiint) iheodarety befides the reft, do fadly tell
us in their Catalogues and Controverfics, how
lamentably thefe Dividers then hindered the Go-
fpel, and diftreflcd and difhonoured the Church,
And the fad ftorks ofHoVand^ Mnnficr and othets
in Germany, Poland, and especially thefe twenty
years palt in England, do bring all clofer to our
fenfe. And are not the Watch-men of Chrift
ftill bound to tell the Church of their danger on
the one fide as well as the other ? Yea in fome re-
fpe&s to fay more on tkti fide , than on that,
becaufe Religions people are eafier and ofter turn-
ed to be Divider /, than to be Perfecutors or Pro--
fhane*
24- All thefe dangers lying before us, and the
Non-conformable Minifters being under great Re-
proaches,
proaches, and lamentable hinderances from their
facred work, and called by God to fidelity as in
a day of tryal, what guilt would be upon us %
what (hame would be our due , if we (hould
all be iilenc whileft wfi (dfe the principles of Divi-
fion continually ir.crcafe > The fame principles
which the old Non-conformifts confuted, great-
ly propagace themfelves , through the ftnart
which alienateth the peoples minds. And Rea-
fon doth fo hardly prevail againit Feeling, that
all that we can fay will prove too little. This
is the true caufe why they cry out now, [ Ob the
cafe is changed ! It U not with ut as it was in the
old Non-conformijisdaies t ] Becaufe they did but
bear of what was in thole daies , but they fee
and feel what is done in ours. Therefore wc
had (o eafie a work comparatively to perfwade
men that the old fcparatijis were miitaken, but
can hardly now perfwade them that the fame
frinciples are a miiiake > becaufe now tbeyfmart>
and Pajjion is not eafily held in by reafon. I
can make (hift to hold in a mettlefbme horfe ,
while he is not provoked;, But if a Bifhop will
come behind me , and la(h him, or prick him ,
and then blame the rider if he run away with
me, I cannot help it. But fure if wemuft needs
have to do with fuch men , it concerneth us to
hold the reines the harder. And if after fuch
grievous judgements, as plagues, flames, pover-
ty, reproach, and filencings, and fad confufions,
which God hath tryed us with in theie times,
his Minifters (hould through f aflion , policie or
floth ^ fit ftill and let Proteifors run into linful
principles and extreams, it will be our Aggrava-
% t«d fin. 25, And
2 5* And one reafon why I fet upon this
work was, becaufe I faw few others do it. If
it mHJi be done , and others will not^ then I muff
take it for my duty.
26. And another reafon was, becaufe I knew
but few that I was willing to thrufi upon it, fo for-
wardly as my feif^ for fear of being the author
of their fitftetings. Many may be abler, that are
not in other refpe&s/^f. Some Minifters are
young men. and like to live longer to ferve God
in his Church , and their Reputation is needful
to their fucceis ; If they be vilirted, it may hin-
der their labours. And experience telleth us ,
that the dividing fpirit is very powerful and
victorious in cenforiou* vilifying of diffentcrs.
But I am almoft ml } es Emeritus at the end of my
work, and can realonably expedt to do but little
more in the world*, and therefore have not their
impediment : And for popnlar applaufi^ I have
tryed its vanity : I have had fo much of it , till I
am brought to a contempt if not a loathing of it.
And whereas fome brethren, fay, that Cenfitres
rviU hinder the fvccefj ef my Writings, I anfwer ,
No man (lull do his duty without fome difficult
ries and impediments. If my writings will not
do good by the evidence of truth in them , and
if the cenlures of Dividers are able to fruftrate
them , let them fall and fail. And fome of my
brethren have great Congregations to teach ,
which are (o inclined to this dividing way > that
they cannot bear their information. But when
I preached in my houfe to the moft, I knew
fcarce any of the Parifli that came not to the
Parifh Church', but fuch 3s lived in my own
houfu
houfc. Atfo many Minifters being turned out of
all their maintenance, have families and nothing
to maintain them, but what the Charity of Re-.
ligious people giveth them. ( Little do fome
know what the families of many godly Miniikrs
fuffer ! ) And (cme Independents are maintained
by their gathered Churches, and if they tA\ them
off, both reputation , work and mainrenance
would fail (For thefe that filence them will nei-
ther honor them , nor maintain them % And
though I fuppofe that thefe brethren would ferve
God in the grcateft contempt and poverty, and
(elf-denial, if they perceive that Gcd doth call
them to it, yet I think it a duty of Charity in
me, to go before them, and do the more difplca-
fing work, to prevent the fuflferings of fuch, or
at leaft, not to thruft them on fo hard a fervicc.
For I have no Church that maintaineth me, nor
any people whofe eftimation I am afraid to lofe,
that are dividingly inclined, nor ( through Gods
mercy ) have any need of mainttnance from
others , and therefore may do my duty at chea-
per rates than they.
27. And I will add one reafon more of the pnb-
lifhing, though not of the writing of my book.
When it had been long caft by , I found in the
Debater^ and Ecclefiajiical PoUtitizn that the Non-
tonformip are made ridiculous and odious, as
men of erroneous , uncharitable , and ungover-
nable principles and fpiflts ( Though we fub-
(cribe to all the Do&rine of the Church of
England ) And I thought that the publication of
this book, (hould "leave a teftimony to the gene-
tatiens to come, by which they nvght know
whether
C&4)
whether we were truly accufecL> and whether our
principles were , not as much for Love and Peace
as theirs, and as continent with order and go-
vernment.
Is not the Non-conformifts do&rine the fame
with that of the Church of England, when they
fubcribe to it, or offer fo to do ? Did not his Ma-
jefty in his Declaration about Ecclefiaftical affairs,
complain of them ( Dr. Ettrges I fuppofe ) who
pretended a difference between us in do&rine )
if they fay that the Non-conformifis are to be de-
nominated from the Major part , I anfwer, W£
provoke the wiilingeft of their adverfaries to
prove , that either the Major part, or any thing
near it, is of more erroneous doctrinal principles
than themfelves ? The Independents as well as
the Presbyterians offer to fubfcribe to the
dodtrineof the 35?. Articles, asdiftind: from Pre-
lacy and Ceremony. And I muft witnefs that
when I was i-n the Country, I knew not of one
Minifter of ten that are now iilenced , that was
not in the main ( as far as I could difcern ) of
the fame principles with my felf. And though
any- Reproacher will blindly injure the Non-con-
formiiis , who (hall judge of them throughout
England and Scotland by the many parties in Lwr-
dm, where a great number of differing opinions
alwaics inhabited *, Yet I may add that even in
London the burning of the Churches, and the
notorious neceliity of i^any thoufand fouls, and
the Acts which punifhtheru by fix moneths im-
prifonmeut, if they come within five miles of a
Cojpbrarioa, ( and therefore make them think it
iiccclTtry to keep out of the P^rifh Churches,
where
C °5 J
where they may prefently be both accufed and ap-
prehended ) doth make the Practice of many
very humble , godly, peaceable , and moderate
men ( by Preaching at the time of publick wor-
(hip, When their hearers cannot well come at
another time ) to be fuch as caufeth men to mif-
ftake their principles.
But Satan maligning the jnjl vindication of the
Non-con for mills againit thefe accufations, hath by
fal(e fuggeftions itirred up (ome , who differ
from the reft as well as we, to clamour againft
this Book , which was publifhed for the clear-
ing of the innocent : And now they have dis-
claimed it , they have renounced their own part
in thofe peaceable Principles which they difbwn,
and in this Vindication \ But I muft defire the next
Accufer, to charge this Renunciation upon none
but thofe that he can prove to be guilty of it ,
and not on the Non-conformijh. And the ra-
ther becaufc ( by a fclf confutation ) they have
(hewed themfelves, that the old Non-conformijh
weije more fbber and peaceable *, And I can af-
fure them, that the molt of the Non-conformifts
Minifters of my acquaintance, are not a jot more
rigorous or farther from them, than the old Non-
conformijh were And that thofe that treated
with the Bifliops in idtfo. did yield to fuch an
Epifcopacy, as the old Non-conformijh would
fcarcely have generally confented to ( viz. Bifhop
VJhers model in his Rtdudtion. )
If the Accufers of the Non-confoimifts (hall
fay, £ By the cenfore of your Bwk^ and Ferfin you
fee what Non-conformijh are> ihat mil joyn inre-
F ceiving
diving and venting falfe reports, even: of their bre-
thren < before they fax? or heard one line of the
^ &0 Krl I Anfwer to fuch : i. Call not that the
a& of the Non-conformifts, which fome of one
party of them are drawn to by mifinformation.
3. There were fo great perfons and fo many of
the Conformifis concurred In the report, that you
may well be Client as to Parties , and fay that "
Iliacos intra muros, &c. We are all to blame.
3. It cannot be denyed , that among all parties
in England , there are fo many that take up
felfe reports , and think it no fin if they did but
hear it from credible perfons, and hereby are Sa-
tans instruments to vend falfe defamations, that
it is become the fhame and crime of the land *
and many ftr id ProfcfTors (excepting the graver
and foberer fort) are too commonly guilty of it,
though not fo much as others. I will not deny
but humane converfe requireth fome credulity :
But if men medled not with other mens matters
without a call , and withall did Love their neigh-
bours as themfelves, and were as tender Confci-
enced as they ought to be, and knew how little
before God it will excufe a Lie or Slander to fay,
[I heard it of fnch an honed, man , or I faid but
what I heard of many, ] it would prevent a great
deal of fin.
And that it may appear I am impartial , and
defend not thofe faults in the Religious fort,
which they muft repent of, I will intreat you to
mote from this one inftance , thefe following obvi-
ous obfervations.
1. Note by this inftance what an inequality
there
( *7 )
there may be m the tendernefl of mens Confcibtct*
towards meer words and formes of worlhip, and
towards the tins which nature it felt condemn^th,
if theythidy not well the wiles of Satan > when
the City and Country (hall have the fame men
that are tender Confcienced ( which I commend )
about a Ceremony or the fajhion of their prayers,
without any icruplc or remorfe thus receive and
publifh a ilander or falfhood, ( that I wrote againjl
private meetings , and for Conformity , and that
/ Conformed) and this before they had ever fe en
oi fpokgn with one man living that had feen ore
line of the book, or could report it to them
with the leaft pretenfe of knowledge. Yea and
all this againft one that had given an opener tejti-
mony againlt Conformity, than any one man of all
them that thus Ilander ed him, as far as ever I
was able to know.
2. Note here what I have told you in the
book , the great difference between a formal di-
viding zeal for opinions , and a Chriitian zeal
of Love and Heavenlinefs and good workes.
If you would kindle this latter in your own
or others hearts , alas , what holy labour doth
it require ? How many lively Sermons arc
all too little to kindle the kail flame of Lo-
ving , heavenly fruitful zeal ! How many
meditations and prayers are ufed before any
holy flame appeareth ? But a zeal for our Tarty and
our opinions^ and our feveral formes and fafhions
of fpeaking to God, will kindle and flame like the
tire that con fumed London. A fparke from one
difcontented perfons mouth will iuddenly take,
• F 2 and
and engage multitudes in City and Country
in the affe&ionate fpreading of untruths*, and
who can quench it till it go out of it felf for
want of fcwel ?
3. Note alfd the great Partiality of multi-
tudes of Religious people, and how eaiily we
can aggravate the faults of others , and how
hardly we can either aggravate or fee our
own ! The defedts of the Liturgie , and the
faults of thofe by whom we fuffer , are ea-
fily heightned , even beyond defert. But
when many of us vend untruths, and flan-
ders againft our brethren about the land ,
who aggravateth this or repentcth of it?
4. But above all I intreate the Dividing
Brethren, if they can fo long lay by their
partiality , to judge by this of the Reafotts
of their Separation from thofe Churches ( Pri-
vate or Parochial ) that they differ from ,
in tolerable things. You thinly it a fin to
Communicate in a Church where the Litur-
gie is ufed , and Vifcipline is not fo ftrid-
ly exercifed againft fome offenders , as you
and I defire. But fuch publicise multiplycd
untruths in mens mouths , doth never make
you fcruple their Communion. I intreat you
do but ftudy an anfwer to one that would fe-
far ate from yon all , upon fuch grounds as
thefe. Firft for the fin , confider of thefe
texts, Eiod. 23. 1, 2. ihon Jhah not raife a
falfe report : put not thy band with the winked
to he an unrighteous rvitnefi* "thou Jhah not
follow a multitude to do evil * neither fhalt thou
C*9)
jj>ea\ in a caufe to decline after many to wreft
it. Pfalm 15. 3. He that bactyitetb not with
h'u tongue , not doth evil to bti neighbour *
nor ta\eth up a reproach againft bti neighbour.
Rom. 1.3c. Backbiters , haters of God^ 2 Cor.
12. 20. Lcji there bt debate , jirifes , backjti-
bitings , winterings , &c. Prov. 25. 23. ^»
rftfgry counterance driveth away a backbiting
tongue: Tit. 3. 1, 2. Put them in mind to be
ready to every good work^ ^ ti jpeal^ evil of no
man. 1 Pet. 2. 1. Laying afide evil jpeakj
ings 1 Tim. 6. 4. Whereof cometh evil
furmifings , Eph. 4. 31. Let evil jpeakjngs be
put away from you. Jud. 10. Tibefe fpeak^evil of
tbofe things which they kpow not. Jam. 4. 11.
Speal^ not evil one of another > He that jj>eak?
eth evil of another and judgeth another , fpeah^
evil of the Law , and judgeth the Law.
Have you more and plainer texts of Scri-
pture agninft the Common Prayer than all thelc
are ? Now fuppofe one fliould fay that a peo-
ple of fuch fin as this fliould not be Com-
municated with i> efpecially where there is no
difcipline exercifed that ever fo much as cal-
leth one man of them to repentance for it:
what anfwer will you give to this, which
will not confute your own obje&ions, againft
Communion with many Parifti Churches in this
Land.
* 5. Laftly hence note , how ftill overdoing is
undoing. By the Principles of Love and Peace
conteined in the book which fome reproach,
had they not cfifowned them , they might
f 5 have
(7o)
have had their part in this jufi Vindication^
againli^them that accufe the Non- conform ifls
Principles o£ Enmity to Love and Peace: But
they would have no part in it , and have
caft away their own vindication , and fo have
confirmed their accufers , and tempted them
to believe that fome Non-cenformifis are indeed
fuch as they defcribed ;
But I muft again intreat them to diiiin-
guifh : Many feds go under the name of Non-_
confurmijis , from whom we differ incompara-
bly more than we do from the Confirmifis y
as the Quakers, Seekers Behmcnifts, and fome
others. We are none of thofe men that, be-
caufe we all fuflfer together under the Pre-
lacy , dp therefore more flofe with thefe ,
than with the Conformists , with whom in
do&rine and the fub'ftance of worfhip , we
agree.
But becaufe it is their own revived choice ,
to disown the Principles and Vindicatim of that
hookey I (hall only fay,
I. To our Accufers [ It is not thefe Divi-
ders which we Vindicate , that will not jiand to
§ur Vindication J.
If. To pofterity ( whofe hiftorical Informa-
tion of the truth of matters in this age I much
4efire, ) [ If you would l^tow what fort ef men
they are , that theje times call feftaries and Di-
viders or feparatifis , I will give you but their
0wn Char after of themf elves > that you may he
fun
fure I wrong them not : Perufe the bool^ called ,
The Cure of Cburch-Vivifions \ fir they are per-
forts fo contrary to that boo\ , as that they takg
it to be an evil and mifchievous things andgreat-
ly to he lamented and detefled : in fo much that
fome of them fay , It had been well if the Author
bad dyed ten years ago y and other s^ that thii booJ^
bath done more harm than ever he did good in
all his life. So intolerable is it to them^ to have
their Love-hilling and dividing principles fo much
as thus contraditted, while they cry out againfl the
Impoftng fpirit 'of others. The meafure of their
diitafte againft thefe Principles of Love and
Unity , I leave you to gather out ot the exce-
ptions which I am now to anfwer.
F 4 CAP-
C70
CAP. i.
The true ft ate af the CoMroverfie^ between
me j and thofe whom I call Church-Di~
viders.
BEcaufe the Excepter carrieth it all along,
as if he understood not what I (ay, or would
not have his Reader underftand it, I muft itate
the Cafe as it ftandeth between us, for the lake
of them that love not to be deceived , nor
to be angry at they know not what.
Know therefore that the dcfign of the Writer
of that Book was , to rcjiore Love and Vnity
among CbrijliaHf , which he faw decaying and
almolt dying through the temptation of our
fujferings from fame , and our differences with
others , and through the iid'mgs of parties , and
through the fajfions which conquer fome mens
judgements, and the hypcrifie of others , who
place their Religion in their fidings^ and in the
forms or fajhions of the words of their prayers,
or thecircumftances of outward Worfhip : And
to acquaint Christians with the wiles of Satan,
who would kjll their Grace , by killing their
Love , whilft they think they dp but preferve
their Purity. And to open to them the fecret
ivindings of the Serpent, and the w°^ings of
Pride,
(73)
Pride, and Wrath, and Selhfhnefs, againft the
works of Love and Peace : And to fhew them
the great deceitfalnefs of mans heart , which
often righteth againft God as for God, by right-
ing againft Love and Unity i and which oft loftth
all, by feeming to overcome , and forfaketh
Religion by teeming valiant for it s ) And I
e(pecially intreat the Reader to note, that I faid
much more about Principles, than Practices',
Becaufe I know that as to Communion with
this or that Church , mens practices may vary
upon accidental and prudential accounts , of
which I pretend not to be a Judge : And
therefore I rirft fpeak againft Love killing Prin-
ciples, and then againft fuch Practices only, as
either proceed from fuch Principles, or increafe
them. It I fee a man ftay from Church , as
I know not his reafons , fo I judge him not y
unleis as he doth it upon iinful caufe*, and efpe-
cially if he would propagate thofe Caufes to
others, and juftirie them to be of God, when they
are againft him.
And whereas Hatred and Enmity w^orketh by
driving men from each others Societies, as rvick^
cd or intolerable, and Love worketh by inclining
men to Union and Communion > and again,mens
dijiance increafeth the Enmity which caufed it i
and their nearnefs and familiarity increafcrh
Love , and reconcileth them *, I did therefore
think it a matter of great neeetfity to our wel-
fare> to counfel men to all lawful nearnefs and
Communin, and to diffwade them from all un-
neceffary alienation and feparation from each
pthcr. Let
(74;
Let the Reader alfb underftand, that in this,
my purpofe was not to condemn mens reparati-
on from the Parity) Churches only^ nor more than
any othir fwful feparathn : But from any true
Church of Chriftians whatfoever * 5 when uncha-
ritable Principles drive them away , Whether it
be from Presbyterians, Independents, Anabap-
tifts, Arminians, Lutherans, &c. Onlybecaufe
that thole I deal mod with, make moft excepti-
ons againft Communion with the Parijh Churches y
I bellowed moji words in anfwering fuch ex-
ceptions.
Therefore .obferve i.That it is none of our
Qaeftion, [ Whether yon Jhouli Communicate
with the Parijh Churches alone, and no other ?
2. Nor L Whether youjhould Communicate with
every Parifh Churchy or any one whofe Pafiors are
through inefficiency, herefie or impiety intolerable ?
which I have written againft Vir. ^6.p.2Q2,&c.
3. Nor L Whether we may hold local Commu-
nion in Worship with a Church which denyeth us
fuch Communion, unkfs we will fin : This I have
oft enough denyed, />. 203, &c*
4. Nor £ Whether ceteris paribus local Com-
munion with a purer and better Church , be not or-
dinarily to be preferred before local Communion
. with a worfe ? ( which I affert, p. 203,^.)
5. Nor £ Whether a mm be a Separatijl from
another Church , meerly becaufe he is not locally
prefent with it ? ( For then when I am in
one Church, I feparate from all other in the
world? )
6. Nor £ Whether it be lawful to remove ones
dwellings
(75)
drveting, for Communion with a better Miniver and
Church, fuppofmg that we are free ? pr 204.
7. Nor [_ Whether it he lawful to remeve to a
better Church, without removing ones dueling. in.
a place where another Church is near, to which
we may go without any public}^ injury ? or hurt
to our felves or others, which is greater than the
benefit, pag. 204.
8. Nor L Whether we may remove both from
Church and Countrey, by the occafions of our Cal-
lings or Trades , or other outward weighty reafms?
pag. 2^8.
p. Nor [Whether we may l^eepin Com muni n
privately with cur lawful Paltors, if they be turned
out of the publickjfemples ? 3 Which I have af-
ferted, pag. 299* and have faid, that where the
F-afior is, there the Church is, in whatever place
they dj affemblc, p. 250. (which T>x. Hide z\io
thought, when he began his Bcok with an af-
fertion of the neceility of feparating then from
the publick places. And fo did other Prelatiiis
then, and fo think the Fapiiis now, and meft
other parties. )
10. Nor is it any of our Qaeftion, T Whether
you Jbould have Communion with a Dioccfa/i
Church, as fuch \ ( It is a Parochial Church with
fuch others that I fpake of, and never a word
of a Diccefan Church. )
1 1. Therefore it is none of the Qucftion [IVbc-
ther you rnuji own our Vicefan Bifhops ? 1
12. Nor yet \_W\nther ym mull baveCommtt-
nion with any thing called, A National Church, as
a Political Society conjiituted of an Ecclefiaiiical
/ Head
Head and Body, and denominated from that form,
sr Conjlitutive Head ? Though we mult own a
National Church, as it is improperly fo denomi-
nated j from the King; that is the Civil Head
( accidental, and not Conjlitutive to the Spiritual
Church. ) And as it is a Community of Chrifli-
ans, and a part of the VniverfA Church, united
by the Concord of her Paftors ', who in Synods
may repnfent the whole Minijhy i and be the means
of their agreement.
13. Nor is it the Qieftion, [ Whether you mujl
needs hold CommtDi: n with thoft individual Bi-
Jhops, whom you acewnt the Perfecutors, andCau-
fes of our filence and confufions. I have told you
in the Srory of Martin, how he feparated from
the Syr.cds o[ thofe individual Bifhops, and from
their local Communion , without feparating from
the Office, the Churches, or from any other Bifhops.
This is a matter that I did not meddle with,
btcaufe it is not their Communion that you are
called to, but the Par'fh Churches.
Indeed to (ave mens lives, he did yield to
the Empcrouronce to communicate with them v
But ( faith Snip. Severus hiil 3. p. Bib.Pac.2^0
Summi vi hpifcopis nitentibus, ut communionem
Mam fuhferiptiont fir mar ct, extorqueri non potuit.
And the Angel that appeared to him faid [Me-
rita Alanine compungeris \ fed aliter exire ne-
qitifii : repara tirtutcm, refume Conjiantiam, ne'jam
non pcriculum gloria fed falntis incurreris* Itafi
ab illo tempore fatis cavit, cum Ma It haciant par-
tis Communime mifecri. And after finding his
power of Miracles abated , with tears he con-
ftffed
(77)
fefled to Sulpit* That propter Communloms ilius
malum, cui ft vel puntlo temporis, necefttate, non
Spiritu mifcuiffet , dctrimentum fenfire virtutis.
Sedecim pofiea vixit annos , nnllam Synodum
adiit, ab omnibus Epifcoporum Conventibus ft remo-
vit. But this was only from thofe Bifhops who
by provoking Magiftrates againft the Prijcilllan
Gnojiickj, had brought all ftridt Religious peo-
ple under (com. But he fepurated not from
any others.
14. Nay, I made it none of our Qjeftion >
[ Whether yon fh mid Communicate, with any Fj-
rifh Minijlcr, who concurreth rvith them in thefxid
matters which you acenft the Bifhops of, any far-
ther than by Conforming to the Law. For it is
but few of the Parifh Minijiers that were Convoca-
tion Men, or that you can prove did ever con-
fent to our filencing.
1 5. Nor is it any of the Queftion, [ Whether
thnft alfo be guilty offtparation and diviftms^ who
fljaU make unneceffary Engines of divifion, and lay
upon the neckj of any Churches fuch unneceffary
things as have a tendency to divide. Who
hath faid more againft this, than I have done ?
id. Nor is it any of our Queftion, £ Which of
the two is the greater cauft of divifwns , or
which of the forefaid perfons is moji culpable ? ]
Who hath ipoken plainlier in this, than I ? If the
Brother that excepteth would make you believe,
g that any one of thefe is the Contrcverfie, if you
believe him, he doth but deceive you.
But whom I mean by Separatifts, I have plain-
ly told you, pig. 24?, 2 5c, &c.
And
(78>
«3* And that which I perfwade men to, is
this : i. To love all Chrijihns as themfelves.
2. *fo hold nothing ., and do nothing which is
contrary to this Love, and would deflroy it.
3. Therefore^ deny noChriilians to be Chrifti-
ans, nor no Churches to* he Churches, nor no law*
ful JVorfhip of any Mode or Party to be lawfull.
4. Not to feprrate from any others upon any of
theje three falfe fuppoftions or accufations, ( viz. "
1 . As no true Christians : 2 • As no true Churches :
3. As having no true Worfhip, or as worshippings fo
as it is not lawful to ]oyn with them. )
5. %» choofe the moji edifying Minifiry, and the
foundeji Churchy and pureji manner of worjhipping
Cod, that poflibly you can have on lawful terms y
as to your ordinary ufe and^Communion, fo far as
you are free to choofe.
6* 6 Io joyn with a difeUive faulty true Churchy
ordinarily, and in a mznner of Worfhip which is
defective, when you can have no better, on lawful
terms, ( as without the publick injury, or your
own greater- Wnderance than help ) And I
pjove, that this^ is the woril: that you can charge
fas to this matter of Communion ) on thofe Pa-;
riih Churches in England-, that have honeft com-
petent Paftorsi and the fame others charge on
the Churches of Independents and Anabaptifts*
And- that it is a duty to hold communion with
any cue of thefe conlkntly when you can have no
better,
7. %hat if yon can ftatedly have better > yet
fomewnes to Communicate with a defensive Churchy
as a jir anger may 4q^ that is not interejfed in their
difcipline^
$79 ;>
difcipline, or is no flated member, is not only law-
ful, but, for the ends fah$, is a duty, when our
never communicating with them is fcandalous, and
offenfive to our 'Rulers, and tendctb to ma\e people
thinly that r?e hold that to be unlawful which we
do not , and when our actual Communion is apt
and needful to (hew our judgement, and to cherifh
love andChrijiian Concord. On which account,
as I would Jlatedly communicate with the Greek
Church, if I were among them, and had no bet-
ter & and would fomiimes communicate with
them in, their Prayers- and Sacraments , it 1 did
but pafs through the Countrey as a (hanger, or if
Would have betters even fo would I do with a
Parijh Church , if as faulty as you can juii
charge it ( with the foreiaid limitations ) or with
a Church of Anabaptifts or -Independents, (if
they did not ufe their meetings to def troy either
Piety or Love )
This is my judgement *, This is the fumm o£
all that I plead for-, as to Communion. If th£
Excepter deny not this, he talketh not at all to
me-
If any that have paffionately reviled my Book
and me, do lay, We thought you had gone fur-
ther, and pleaded for more : I anfwer them*
that we (hould not fpeak untruths, and revile
things before we underftandthem, and then come
off with [ I thought you had faid more. ]• It is
this with other Love-kiLing diitempers that I frrive
to Cure.
And again I tell you, that it is, i. Ignorance:
2- Pride, or overvaluing ourownnndcritandings :
3 . And
3. And Uncharitablenefs generated of thefe two*,
which is the Caufe of our CR UELT IES and
our unlawful SEPARATIONS, and which
breed and feed our threatning Diviiions^ among
the parties on both extreams. And its the death
of thefe three that mail be our Cure,
CAP. 3.
Some Objections ( or guejlions ) about Se-
paration anjivered.
AS to that party who think Anabaptifts and
Independents unfit for their communion, I
am not now dealing with them*, and therefore
am not to answer their Objections. Only on
the by I (hall here mind them *, 1. That it is not
fuch as the old German Anabaptifts, who denyed
Magifiracy to Chriftians, &c. that I fpeak of*,
But fuch as only deny Infant Baptifm ; And that
many of them, are truly Godly ibber men*, and
therefore capable of communion. And that the
ancient Churches left it to mens liberty at what
time they would have their Children baptized.
2. That many Independents are downright
againft Separation \ Mr. Jacob hath notably writ-
ten againlt it. Therefore thole that are but
meer Independents , refufe not communion with
the Par ifh Churches : And why fhould you refufe
communion with them ?
3. That many that feparate, feenndum q?iid> or
fro
^01 J
pro tempore^ from fomc part of Worthip only and
for a leafon, yet feparate not fimply from the
Churches as no Churches, nor would do all *s
they do, in other circumftantoes. * For infhnc£,
when they come -not to the publick Aflembltes,
yet they will iml refufe ynu , if you will come
to tkcits. Goto thtir m ri , ^nd fee if they
lb far feparate , ^as to forbid you ? Nor per-
haps to their Sacrsnicnts^ .if -von will fuhmit to
their n>jy, as you expert they fhould do byyourr*
Now feeing we are all agreed ? that the Magi-
ftrate doth not make Minifte ChurcKes (or
Sacraments, ) bat only er.ccuiage, protccft and
rule them, I defire you bftt to : j^rfc irnparfiil
as toconfider that i.You couftfnd your felves
Sepjratiiis , becaufe you r.ever g.o to one cf
their Meetings in their houfe^ or other places \
Why then (hould you call them Siparatijh, on-
ly tbr not coming to ymrs ? 2. But if they
ate guilty of Separation for Holding either that
~yUrG^%^ Ntd^ or that Of**-
mum on with you is- unlawful by Gods Law,
enquire how far ym alfo are Separatifis, if you
fay the fame without proof by any others^
f- Though their lawfulniis by the Law of the
LancU 1 juftiiie nor,"no nor the regularity of their
Chuich AflTernblies. )
4; And I would here note how partial moft
men are. They that think an Independent or
Anabaptiil, yea, .or -a Tresby tcrian intolerable at
home in their feveral Churches,\Qt if they would
i>ut come to tlxit ^commnnion , they would re-
ceive them as . tolerable members. And they
that think it unlawful to hold communian'with
G the
the Freht'itSy and give the region partly from
afein wi-itnefs \\ yet would receive them ( in
cinaiiy Chutcbesv; ^f they did but change theic
.Opinions, and defue communion with them in
their way- <
But it is thofc thit judge Pariih communioa
( where there are godly Minifters ; unlawful
-tha[t I amiiereto fpeak to* And their principal
doubts are Inch >as many good and fober perfons
.need an anCwer to.
QUES.T. I.
•Qaeft. i. TR\k0tf> not the fecond Commandment \ y
:\L^A^MrGods oft ixpnffed jtaloufie in
the matters .ofih}sJj r or(hip y - w£% it' a fin toegm-
; munlcati i-i the Liturgie ?
mim**m*&* y ? m& tnar w u flr
all the cft)i*M:Gtorgz ward appearance is the Wot-
lawfon's X beopoUtfca. pipping of a fcUfo G^thpugh
the mind be pretended jtp >e
kept free.- Now the Worshipping Ofvlj&sfttft
God in the, wards of the Lhii,*g\e r bath hone of
this h nor will any but a : fio&l, Cenfurer thhik
that it is the worfhipping of a falfe.God.
Nor is every ufe of thg ftmsp /<*<*/, wr4,er
6tho*
(83)
other -things indifferent^ a (ymbolizing with Ido-
latry : But the faying thofe words^ .or the uiin£
thcfe Ads or GettKionks, by which thcirfalfe
Religion in fpecie is notified, as by a teffcra^ or
badge to the world- Or oitng the Symbols of
their Religion as differing from the trite* Even
as the u(e of Kjptifm, and the A-wds Supper, xht
Cfted^ and the conftant ufe of ouxCburcb-lfcr*
Jhipi are the Symbols of the Chrijiian Religion.
So their S^craments^ Incenfc , Sacrifcings, and
Worftnpjjing Conventions^ were the Symbols of
Worshipping /j#i G^/ > which, therefore Chri*
ftians may not ufo
But. thty that lay, that all falfe Worfhip cfthi
true God is Idolatry, add to Gods, word , and
tearcfi 4oArincs which are but the forgeries of
*heir own brain. Though mcfire.than Idolatry
be forbidden by Covftqumce in the fecond Com*
.mandment, that.proveth it not to be ldolatryj\x+
caufe . i|:s there fo forbidden.
2. 1 have after <4iftingui(hed of falfe Worfhtp^
and told you T that if by falfi;)X>u mean forbid*
den, ox not commanded, or finfitlj we all worihip
P°d faljfy in the Manner every day, and in fomc
part of the matter Very oft. Our diforderS, com-
iufion, tautologies, . unfit cxpreifions, are all for-
bidden, and {o faife. worihip; And if God pro*
hibitany diibrder which is in the Liturgie, he
prohibits the lame [ in extemporatc frayers ( in
^vhich fome good Chriftians art as tailing as the
Liturgie ) And as the words of the Littcrgit ar4
not commanded in the Scripture , fo .neither
are the words of oujc extemporate or fiudiedSer^
toons qi Fray trs* \
G i $• God
($4)
3. God hatcth every fin in every prayer •> but
he hateth the avoiding of prayer , and of due
■communion much more. He hateth every dis-
order in extemporate piayer > And yet he more
hateth that Cenforioufnefs and Guriofity^ which
would draw men to for fake the fubftantials of
Worfhip, or Chriftian Love and Communion on
that preteiice.
Gods Jealoufie in his Worfhip is moft about
the heart, and ijejxt about the fubftantials of
his own inftitutions, and of Natural Wprftvip,
and leafl about the phrafe of Speech- and order,
while it is not fuch , as is giofly dishonoura-
ble to the Nature of God, and to the greater
things. And though *God under the Law ^x-
prefled his jealoufie much about Ceremonies,
yet that was not for the Ceremonies fake,* hut
to •con-troll grofs. irreverence and contempt of
holy ' things (■ as in thtC^kolpzzab, tWBetU-
jbemites^ Vzziab^ Aarons Sons \) and to keep
up an efteem of the Holineifc of God J ahd to
reftrain facrilegtous preemptions Afld urider
the :Gofpel, it is neither thi$\\pi»ce of Worfhip,
nor that, neither this Mountain, nor Jerufakm^
but Spirit and 'truth that -Gocfc. moft looks at.
It is not whether you pray, by a Book, ©r> with-
out* by words /; fore-ftudied on not , by *words
of your own contriving, or of anothers, that
Gofi is now jealous of. Fox^en when you
want words, he-accepteth the groans exeked by
his Spirit, Row. 8. 26, 27.
If Chrifti^ns (hould plead Gods jealoufie abfcut
his Woifhip h as Cenforiouily agaihft thek own
fraytn, as they do agcinft pbif wWi and
Churchti
Churches in this cafe, they would turn prayer
into the fuel of defpair and torment. For God
is fo jealous of his Worfhip, that he hateth
all the finful dulnefs, emptinefs, wandrings,
vain repetitions, confufions , unfeemly expref-
fions, of all your fecret prayers, and all your
family prayers. And yet I would advife you
neither to think that God therefore hateth
you , or the prayer itfelf, nor yet to fly from
God and prayer, nor family Worfhip, where it
is no better done, Gods jealoufie, especially un-
der the Gofpel, is to be minded for to drive
us from our floth and careleinefs, to do the
beft we can, but not to drive us from him ,
or from prayer , or from one another. Thefe are
Satans ends of minding men of Gods 'jealoufie ,
as he doth troubled fouls to drive them to
defpair.
And others may fcruple joining with your
rveatycjfes and faults in Worfhip on pretence of
Gods jealouiie, as well as you with theirs. What
if "twenty Minifters be one abler than another*
in their feveral degrees ( and the loweft of them
doth weaklier than the Liturgick forms. )
Doth it follow, that only the ableft of all thefe
may be joyned with, becaufe that all the ¥e(t
do worfe ? It is granted that we muft offer
God the heft , that we have or can do. But
not the beft which we cannot do ? And many
things muft concurr ( and efpecially a refpeft
to the publick good ) to know which is the
beft.
G] QUEST.
(86)
.QJ1EST. lit
Queft. 2. TT\uth not the Covenant mty it now
JL~J unlawful > to hold Cmmunion in
the ufe of the Liturgie ?
Anfo* To hold Communion in the Liturgie
Ordinarily where we cannot lawfully have better^
and extraordinarily where we can have better, is
a thing that we are bound to by the Covenant ,
and not at all bound againii.
For thofe of the Independent way who think
as Mr. Eaton writctb that the Covenant bindeth
not, I need r»ot here fay any thing as to their-
fatisfa&ion, For others I fay , i. There is no
word in all the Covenant cxprclly againft the Li*
turgie.
2. If there had been any word in it agafeft
Communion with the Churches that ufe the Litur*
gic, ir had been fin, and againft our duty., and
therefore could not bind.
3. The judgement of Proteftants is, that Vowes
muii npt make us new" duties of Religion but
bind us {after by a fdf obligation, to that which
.'God binds \is to without them. Therefore
(though if wc ihould Vow an indifferent thing,
it would bind, yet > this could npt betaken for
the Covenanters intention.
4 And it is commonly agreed a that if we
Vow a thing indifferent'^ it bindeth us not whqi
the in differ ency ccajcth *, which may be by the M*-
gifirttcs command, or by anofher mans necefiity> or
change
C»7)
change of Cafes : ILlfe a man might before hkxA
prevent moft of the Magiiirates obligations , and
his Parents and Mafters too,and efcape obedience k
and might lay with the Pharifees, it is Corban y
or a devoted thing.
5. It rcmaineth therefore that no man of us ail
hath need to go^ of ought to go to the Covenant
to know what itbis duty in the worfhip of God \
but only to the Scripture \ feeing if Scripture make
it not a duty, the Magiftrates Law will make the
doing of it a/i«* And if Scripture make it not a
fin^ the Magiftrates command will make it a duty.
But when we k&orv what is duty or fin (m our
cafe ) we may go to our Vows next to prove
jthat it is a double duty or a double or aggravated
(in but no otherwife. Therefore let the Scripture
only decide the fir# cafe, whether it be lawful
or not.
6. The Covenant or Vow exprefly bindeth us
againft fchifme. But the renunciation of Com-
munion which I now difpute againft, is plaine
fchifme \ Therefore we are bound againft it by
that Vow.
7. The Covenant bindeth us againft all that is
contrary to the power of Godlinefc, and found
dodlrine. But the feparatirig which I plead
againft is certainly fuch.
8. The Covenant bindeth us to Unity and the
neareft Uniformity we can attain. But as the
world goeth now, this Communion is the neareft,
and needful to exprefe our Unity.
9. The Covenant bindeth us to Reformation ac-
cording to Gods word , and the example of the
beft reformed Churches : But to prefer no fublitl^
G 4 worfhip
(8%)
&orjhipOt zvporfe^ before the Liturgie, is tkfor*
Nation and propbanenefl y And it is greater Reform
niativn to prefer the Liturgie before none,- 'than
to prefer extemprate publick worfhip before
the Liturgie. And all the Reformed Churches
in Chriftendom , do commonly profefs to hold
Communion with the Engljfh Churches in the
Liturgie, if they come among us where it is ufed.
Therefore it feeroeth to me to be perjury apd
Covenant-breaking , either to prefer no public^
worjkip before the Liturgie, or to refufe occafio-
nal Communion with the Churches that ufe the
Liturgie, as a thing meerly on that account un-
lawful.
QUEST. It?.-
Queft. 3. \X7 Hctbcr the Cafe be not mtteb aU
VV tend [met the old Non-cenfor-
mijlstvrote againft feparation r then called Brow-
nifme ? And whether roe have not greater Light
into thefe Controversies than they t
Anfxv* 1. The C^fe of Miniftcrs Conformity is
much altered , by a new Adl which requireth
fublcribing new things , Declaring AiTent and
Confent to all things prefcribed and conteined in
and by thjee books > and by fome other things.
Bu.t that part of the Liturgie which the people
are to joyn in is mack better, as is (hewed be-
fore. And if we are returned to /the famejiate
that they were then in , we are under the fame
duties that they were under. And. let it be; re-
membred.
( 89 ) ;
membrcd, that wc never Vowed that God fhould
not bring us back to the fame cafe ( which had
been blalphemy ) And therefore it had been bad
enough, if we had vowed not to do what was
our duty in that fiate , if God (hould return us
to it.
2. I earneftly intreat the doubting Reader ,
that thinketh his duty and the Churches peace, to
be worth fo much labour , but to read over
{bme of the old Non-conformifts books againft
reparation. And if you there find the very fame
objections anfwered ( or more and greater J than
judge your (elves whether their cafe and ours
was (as to this caufe ) the fame* The books
I would defire you to read are, Mr. Jacobs thp
Independent agairift John fin h Mr. Bradjhans
againft Jobnfon y with Mr. Gatakprs defence of it
againft Canne : Mr. GijfW, Mr. T) arret ^ Mr. Yx-
get) Mr. Hilderjbam^ Dr. Ames, Mr. Cartrvright y
Mr. Brightman , and laft of all and fullieft at the
beginning of our troubles , Mr. John EaU in three
books.
But of this hating fpoken already , I (hall
repeat no more , but only to profefs my judge-
ment , that Our ordinary boafters that think
they know more in this Controverfie than
the old Non-conformifts did, as far as I am zbh
to difcern are as far below them almoft, as they
are below either Chamicr , Sadecl , TPliitakpr
or fuch others in dealing with a Papift. which
of tbe*n czn faythat> about Epifcopacy, as.Ger-
fonL, Buccr, Vidoclaut^ Bhndell, Salmafins have
done ? and fo of 1 the reft.
QUEST.
09°)
QUEST. IMI.
Qneft. 4. TS it not a fhameful receding from
jLout Reformation , now to nfe an
nnreformed Liturgie^ and a pulling damt of xphat
ppe have been building*
Anfo. 1. It is not fit here to enquire who it
is that hath pulled down, and deftroyed Refor-
mation : though it <beeafie todifeernit. But/
this is certain, that God hath fet up the Go-
vernment that is over us , and that our Go-
vernors take down by their Law$ j that which
we accounted Reformation : This is not our
worke, but theirs ; 4 nc ^ that they permit us
not otherwife publickly to worfliip God,
And that a man in Goal doth ordinarily joyn
in no publick worftiip at all. And where men
do venture on other manner of worfhip in for-
t ^en affemblies , the fears of (bme and the
pafiionate difcontent of others , and the diftur-
bances by fouldiers and officers, and fuch like,
do take off much of the edification ? and hin-
der us from fuch a frame ef mind as is molt
agreeable to the work and day. And to wor-
fliip God no where ., is to go farther from
Reformation , than to worlhip him by the Li-
turgie*
2. To do it of choice is one thing, and to
do it as a duty put upon u$ by Gods pro-
vidence .> and our Governours ., when we can
do 110 better , is another thing. It is God
that
(<?0
that hath f tilled dorrn our liberty and opportu-
nity to {ervc him otherwife : and we muflr
obey him. It is no faulty mutability, to change
our practice i when God by changing our con-
dition doth change cur duty : No more than
it was in Ptftf/who to the Jews became a Jew,
and circumciied 'Timothy , and (haved his head
for his Vow &c. and became all things to all
men: And no move than it was in Augujiine
who profefleth that he would worfhip God, as
to formes and ceremonies, according as the
Church did with which he joyned where ever
he came : Nor no more than it is in a traveller or
merchant to joyn, in feveral Countries, in feve-
ral fafhions and ceremonies or rites of outward
worlhip.
QUEST. V.
Queft. 5. \TTItt ** not ftrengthen and encou-
VV ragt the adverfaries cf Refor-
mation ?
Anfi*. 1. We muft not make fuch camal
policies our guides, as to forbear that which
God doth make our duty , for fear of encou-
raging other men. If we take this to be un-
charitable fa&ioufnels in others, to ilefire ra-
ther all thefe diftra&ions in the Church, than
that the Non-conformifts (hould be encouraged
and ftrengthned by feeming to have juftly de-
fired a Reformation, let us not be guilty of
what we blame.
2. If
. 2. If you will believe themfelves y it is the
unwilling Gonformifts.th.zt they are mod in dan-
ger of , who profefs that they conform of ne-
cellity, and delire a Reformation * As Dr. WiU
Ham Smith hath (hewed in a book written
to that end. The Aflembly of Weftminftet
that fet up the Presbytery were fuch Confor-
tnifts.
3. It is finful pride and tendernefs of their own
honour * which maketh fome men avoid their
duty , and wrathfully grudge at them that fpeak
for it, becaufe thofe that are againft them thence
take occafion to infult over them or reproach
them. If men do but fay, you are now turncoats
and time fervers y and where is your reformation now 7
and you are novo glad to do as we do , they think
this reafon enough why they (hould forbear that
Communion and worfhip which is their duty.
Are thefe befeeming felf denying humble perfons >
Could they fuffer death for their duty fake, that
cannot bear a little reproach for \tl
Obje&. If vpe tyew it were our duty we would
fuffer for it. Anfw. But is it not this very fuf-
fering and reproach , and infulting of* others ,
which maketh you ^iwJ^that his not your duty}
And fo tarnal perfons ufe to do. They will be-
lieve hothing to be their duty whi*h they muft
foflfesfcyi Let Gods honour be all to you , and
your own be nothing , and you will not much
flick. at- fuch things as thefe*
QUEST-
C93)
f
QUEST. VI.
Qaeft. 6. T> V T text not this cnurfe divide m
&jjmoKg our felves \ while ont gonfo
to the Parijb Churches and another doth not ?
Anfa* i. Mr. T'ombes did not ftick at divi-
ding the Anabaptifts when he wrote for Parifh
Communion. And Mr. Philip Nye 'did- not ftiik
at the fear of dividing the Independents, when
he wrote aM.5. (as I am credibly informed J
for the hearing of the Partfh Preachers,' (though
another wrote againft it prefently after \ AnH
if an ordinary attendance on their publick do-
ctrine be lawful, this will go- further than ma-
ny think, to prove the reft" of the Cortimtmi^n
lawful.
2. We are already fo far divided in oitr judg-
ment s\ a^forone to hold- it to be lawful-, ami
another to be unlawful : And who can cure thfs
divifion ? And' why (hould it divide us ntvte , if
mens pra&ice be according to ; their judge-
ments, rather than for them to tin againft their
Confciences ? -
3. The great thing in which we difler from
the Prelatifts yea and Papifts too is , that we
would have' our Union laid only upon Necejfary
things , and'liberty and Charily maintained in the
reft. And fhall we now contract ft our felves, and
fay that things neceffary arc n6t fufficient for our
•union ? Cannot we hold union among our felves,
if fome go to the publick aflemblie* , and
fomc
t 94 )
fome do not > What is this but to have the
impoting domineering Spirit , which we fp£ak
(b much againft ?■ We cannot bexter confute the
uncharitable dividing Spirit of the world, than
by flawing them , that wc can held Love and
%Jnion , notwithstanding as great differences as
this, ( yea 6 and much greater* )
QUEST. VII.
Queft.7. OH*// we not hereby countenance the
O Prelates in Church-tyranny andVfur*
fatian ? and invite them to go further \ and to make
more burdens of Forms and Ceremonies to lay upon
the Churches ?
Anfo* Withput medling now with the que-'
ftion^what guilt it, is that lyeth on any Pre*
lates in the points here mentioned, I anfwer,
on your own fuppolition \ 1. That it is the King
and his Laws which we obey herein, and not
the Dipcefansi t .
2* How openly and fully have we declared our
utter diffent from the things which you fappofe
that we (hall countenance them in ? Our Wri-
tings are yet viliblc : Our Conferences were no-
torious. And is not the lofe of our Minifhry,
and the lots of all Eccleliaftical Maintenance, anql
the pinching wants of many poor Miniifers, an4
their numerous families, and our fuffering Vo-
lumes of reproach, confinements,^* a % n lo-
cation of our diffent ? The cafe is foraewhat
hard with abundance of godly faithful Mihi-
tters ? Few that never felc it themfelves, can
judge
V ?5 J
judge awght , what it is to want a houfe to
dwell in, a bed to lye on, to have Wives that
are weak natured, to keep in yearly patience un-
der all fuch ncceilitics, which the Husband can
bear himfelf \ to have Children crying in hunger
and rags, and to have a Landlord calling for his
Rent, and Butchers, and Brewers, and Bakers,
and Drapers, and Taylors, and Shoo-makers cal-
ling lor money, when there is none to* pay them
( there being no fifth part of Church-maintenance
now allowed them ) : in the Froft and Snow to
have no hre,nor money to buy it ! And yet all this
is little in comparifon of their reftraint from
.preaching the* Gofpel of Salvation •> and the dik
plcafure of their Governours againft them if chey
preach. And is not all rhis yet an open ligniik-
cation of their Diffent from the things which
they (o far deny complyance with? If fome of
their Accufers on both fides were but in the
fame, condition, they would think it ihould go
for a (uflicient notification of diffent.
3. We perfwade no man to any one (in, for
Comrnuoion with others , no not to fave their
lives. If the thing be proved unlawful to be
uftd ( and not only unlawful to be fo impofed )
we exhort all to avoid it.
4. Yea, if an over numerous aggregation of
things which fingly arc lawful, (hould make them
become a fnare and injury to the Church > we
would have all in their places fufficiently figni-
fie their diffent v or if the.number {hall turn, them
into a fin in the uiers, we would have none to
„ ufc them. Though we would not have men cen-
lure or contemn one another ( much left ^eftroy
one
(96)
one another) fot a matter of meats, or dayes,
or (hadows \ yet if any will by falfe do&rine
or taperioqihefs, fay Touch not, Tafte not, han-
dle aot, and will judge us in refpeft to Meat,
or Drink, orHolyDayes, or the New Moon, or
Sabbath^ CoU 2. 16. 2 1". We would have all men
to bta* a juit tettimony to the truth, and to their
Chritfian liberty.
5. But if the defedts of publick Worfhip be
tolcra-ble, and if Providence, necellity and Laws,
concurr to call us to ufe them, ( when cite we
mult ufe none, or do worfe ) here Commu-
nion doth become our duty: And a'D#*ymuft
ntft be : caft off, for fear of feeming to coun-
tenance, the faults of others. We have lawful
mesns tQ (ignihe. our -difieni : It is not in
our fewer to exprefs it how rvt fleafe , nor
to i&9l& far from the faulty as we can , to
avoid the • countenancing of their faults : Bat
we muft- do Gods work in his own way :-And
we iriuft difown - mens tins only by prudent
lawful means, and not by any that are contra-
ry to Chriftian Love and Peace, or a breach of
any Law of God.
6. 7 cad was not for countenancing any of
the falfchoods and faults which he> reproveth
in any ok the Churches , efpccially partiality,
fcnfuality , drunkennefs at the very Sacrament
or Love-Feafts, 1 Cor. li.&c. And yet he ne-
v^r bids them forfake the communion of 'the
Church for it , till they (hall reform. There
were other wayes of- teltifying diflike.
7. I mult not countenance an honeft weak
Miniitcr or Matter- of a family, in the difordfer
cr
(97}
or defe&s, or errors of his prayer or inftru£-
ing*, And yet if they be tolerable errors or de-'
fcdts, I muft not forfake either Church o* fa-
mily-Worfhip with him, that I may difcounte-
nance him*
8. There be Errors on the contrary fide, which
are not without confiderable danger \ which
we are obliged alfo to take heed of counte-
nancing. I will inftance but in two \ one in
Do&rinej arid the other in Practice.
i. There are men otherwife very honed, and
truly godly, and of holy and unblameable lives,
who think that the Scripture is intended by
God, not only as a General , but a particular
Law or Rule> for all the very Circumjtances of
Worfkip^ ( yea, fome fay of the common bxfinefs
of our lives): and that the fecond Comwiniment
in particular condemnetb all that is the product :r
invention of man in or about. the IVorjbip of God $
and that to deny this is to deny the perfefiion of
the Scripture j and that all written 'Bock/? and
Printed^ are Images there forbidden » and that
all fiudied or prepared Sermons , ( as P9 Method
or Words^ whether in Notes or memory ) are for-
bidden Images of Preachings and that all provided
Words or Farms ( written , or in memory , of our .
own or other mens Contrivance or Companion ) arc-
forbidden Images of Prayer '-> and all prepared*
Metre and 'tunes art forbidden Images of Praifh
W'fingingi and that no man that ufeth any fucb
preparation or form ,of words in preaching or pray-
er ^ doth preach or pray by the help of Gods Spi-
rit : and that if Barents do but teach a Child a
H form
C 9» J
form of words to pray in y they teach him this- for-
bidden Imagery^ yea. Idolatry.
I hope the number is but (mall that are of
this Opinion , and that it being commonly dis-
owned . by the Non-conformijis , no Juftice or
Modefty can charge it on them, but only on
the few perfons that are guilty of it. But yet
I muft fay, that we are obliged to take heed
of Countenancing this Error , as well as of
Countenancing Church-Ufurpations.
I For i. V/hen a few men of eminent inte-
grity are of this mind, it proveth to us that
many more may be brought to it , and are ix\
danger of if, Becaufe meer Piety and Honefty
i$ not. enough to keep men from it : Yea,
when men otherwife eminent alfo for Learning
and great underftanding are of that mind ( as
they are ) poor, ignorant, unlearned perfons,
though very godly, are not out of the danger
pf it.
2. And if it prevail, what abundance of hurt
will it do?
i. You may read in the new Ecclefiaftical
Politician, how it. will exafpejrate the minds of
others, and give them matter of bitter re-
proach , and for the fake of a very few , how
many that are blamelefs (hall be afperfed with
it ? and the -caufe of the Non-conformills, yea,
with many, the Protectant, yea, and theChri-
{Han Religion, rtndred contemptibje and odious
by it.
a* It drawcth mei? into the dangerous guilt
of Adding to the Word of Gad y under pre^
tence
(99)
tence of ftn& expounding it, and defending
its perfection and extent.
3. By the fame Rule as they deal thus by
one Text ( as the fecond Command ) they may
do fo by all : And if all or much of the
Scripture were but thus expounded, I leave it
to thefober Reader to cionlider, what a body
of Divinity it Would make us, and what a Re-
ligion we fhould have ?
4. It altereth the very Definition of the ho-
ly Scripture , and maketh it another thing :
That which God made to be the Record of
his holy Covenant, and the Law and Rule of
Faith and H lincfs , and the General Law for
outward Modes and Circumftances, which are
bat Accidents of Worfhip, is pretended by men
to be a particular Law, for that which it never
particularly medleth with.
5. It forely prepareth men for Infidelity^ and%
to deny the Divine Authority of the Scri-
pture , and utterly to undo all by overdoing.
It Satan could but once make men believe, that
the Scripture is a Rule for thofe things that
are not to be found in it at all , and which
God never made it to be a Rule for , he will
next argue againft it , a$ a delufory and im-
perfedl thing. He will teach every Artificer,
to fay, That which is an imperfeft Rule, is Hot
of God. But the Scripture is an imperted:
Rule. For faith, the Watch-maker, I cannot
learn to make a Watch by it * faith the Scrive-
ner, I cannot make a Legal Bond or Indentures
by it > faith the Carpenter, I cannot build a
tt 2 Houfc
< IOC )
Houfe by it *, faith the Phyfician, /I cannot fuf-
ficiently know or cu*e Difeafes by it y faith
the Mathematician, Aftronomcr, Geographer ,
Mufician, Arithmetician, the Grammarian, Lo-
gician, Natural Philofbpher, &c. it is no per-
fecft particular Rule of our Arts or Sciences .*
The Divine will fay, It tells me not fufficient-
. ly and particularly what Books in it felf are
Canonical, nor what various Readings are the
right, nor whether every Text be brought to
us uncorrupted , nor whether it be to be di-
vided into Chapters and Verfes, and into how
many : Nor what Metre or Tune I muft fing
a Pfalm in > nor what perfons (hall be Paftors
of the Churches, nor what Text I (hall choofe
next, nor what Words I (hall ufe in my next
Sermon or Prayer, with abundance fuch like ;
Only in General, both Nature and Scripture fay,
Let all things be dme in Order and to Edifica^
tton y &c. Spiritually, Purely, Believingly, Wife-
ly, .Zealoufly, Conftantly, &c. He that believeth
it to be given as fuch a particular Rule, and
then find eth that it is Went or utterly inef-
ficient to that ufe, is like next to caft it away
as a deluilon, and tnrn an Infidel, or Anti-fcri-
pturift.
6. This miftake tendcth to caft- all Ratio-
nal Worfhip out of the Church and World >
by deterring men from inventing or ftudying
how to do Gods work aright. For if all that
man invent etb or devifetb be a forbidden Image,
than we muft not invent or find out by ftudy,
the true meaning of a Text., the < true method
of
(id)
of Praying or Preaching, according to the va-
rious fubjedb : Nay r we rauft not ftudy what
to fay i till we are fpeaking, nor what Time,
Place, Gefturc, Words to ufe j no nor the
very Englifh Tongue that we muft Pray and
Preach in , Whereas the Scripture it felf-re-
quireth us , to meditate day and night , to fin-
ely to fhero our felves wortynen that need not be
afhamed : to fearch and dig for knowledge , &c.
J)o they not err that devife evil ? but mercy and
truth Jhatt be to them that devife good: Prov.
14. 22 4 . I Wifdom dwell, with Prudence (orfxb-
tilty ) and find out knowledge of witty inventi-
ons, Prov. 8. 12. iht Treacher fought to find out
acceptable words, Ecclef. 12. 10. Banifla ftudy,
and you bani(h knowledge and Religion from
the world : The Spirit moveth us. to fearch and
fiudy, and thereby teacheth us what to judge,
and fay, and do \ and doth not move us, as I
play on an Inftrument, that knoweth not what
it doth.
7. This Opinion will bring in all Confufion
. inftead o£ pure reafonable Worfhip : While eve-
ry man is left to find that in the Scripture which
never was there, and that as the only Rule of
his a&ions, one will think that he iindethone
thing there, and another another thing. For
it muft be Reality and Verity , 'which muft be
the term oiVnity: Men cannot agree in that
which is not.
S. Yea, it will let in impiety and error *, for
when men are fent to feek and find that which
is not there, every man will think that he find-
H 3 J cth
(102)
eth that, which his own corrupted mind brings
thither.
9. And hereby all poflibility of Union among
Chriftians and Churches mult pcrifh , till this
Opinion perifh ; For if we muft unite only in
that which is not in being, we muft not unite
at all. If we muft all in linging ■ Pfalms, agree
in no Metre or Tune in the Church but oneihrt
Scripture hath prefcribed us, we (lull ling with
lamentable dilcord.
10. And hereby is laid a fnare to tempt men
into odious cenfures of each other : Bccaufe
ftudied Sermons, printed Books, Catechifras and
Forms ot Prayer, are Images and Idolatry^ in thefe
mens conceits, all Gods Churches in the woild
muft be cenfured as Idolatrous. And almoft
all his Miniiters in the world muft be accounted
Idolaters >, Children muft account their Parents
Idolaters, and dHobcy them that would teach
them a Catechifm , Pfalm or Form of Prayer.
Our Libraries muft be burnt or caft away as
Images > And when Minifiers are diminished, and
accounted Idolaters, if Satan could next but per-
fwade people againft all the holy Bookj of the
Miniftcrs of Chrift ( fuch as BoUons, Prejlonf y &c.)
as Images and Idols, had he not plaid a more
fuccesf ill game, then he did by Julian, and doth
by the 'lurkj, who keep the • Chriftians but from
humane Learning ?
1 1. Hereby Cbrifiian Love will be quenched,
when every man muft account his Brother an
Idolater, that cannot {hew a Scripture, for the
hour, the place of Worlhip, the Bells 3 the rfour*
gaffes,
^ 1 03 /
glaflcs , the Pulpit , the Utenfils, &c or that
ftudieth what to fay before he Pray or Preach ?
12. And hereby backbiting , flandering and
railing muft go currant as no fin, while every
Calvin, Cartwright^Eilderjham^ Perkjns r Sibbs^ &c.
that ufed a Form of Prayer, yea, almoft all the
Chriftians in the world, muft be accufcd of Ido-
latry , as if it were a true and righteous
charge.
13., And. all. our fins will be fathered on God,
as it the fecond Commandment and the Scri-
pture perfection did require all this, and taught
Children to difobey their Parents and Matters,
and fay your Prayers and Catechifms are Images
and Idols, &c
14. It will rack and perplex the Confciences
of all Chriftians j> when I muft take my (elf for
an Idolater , till I can find a particular Law in
Scripture, for every Tune , Metre , Translation,
Method, Word, Vefture, Gefture, UteniiJ, &c. that
I ufe in the worlhipping of God ; When Con-
ference muft build only in the air, and reft only
on a word whichnever was.
1 5. It will have a coufounding influence into
all the affairs and buftnefs of our lives.
id. Laftly, It will affright poor people from
Scripture and Religion , and make us, our Do-
dfcrine and Worlhip, ridiculous in the fight of all
the world. The Do&rine ( which we hear
maintained ) which hath no better fruits than
thefe, muft be avoided, as well as^ the contrary
extreant, which would indeed charge the Law of
God with imperfe&ion , and caule man to
ufurp
^ 104 1
ufurp tfie part of Chrift. And wc muft firft
know, Hot? far God made the Scripture for our
Rule i and then we muft maintain its fufficiertcy
and perfe&ion.
1 1. Alfo on that extream, we muft do nothing
to countenance thofe Practices which tend to
alienate Chriftians hearts from one another, and
to keep up Church- Wars, or to feed bitter cen-
fures, fcorns and reproaches. And we that muft
not fcandalize the Religious fort, muft avoid all
that thus tempteth them, which is the real fcan-
dal. But of this I have faid enough in the Book
which I am now defending.
[I]
Pare II.
An ANSWER to the
Untrue and unjuft Exceptions
OF THE
ANTIDOTE
AgainftmyTREATISEfor
LO 7 E WAV tyJTY.
DEar Brother (for fo I will call
yOu>whether you will or not),
the chief trouble that I am put
to inanfweringyour Excepti-
ons (next to that of my grief
for the Churches and your felf, by reafon of
(uch Diagnofticks of your Malady • is the
naming of your manifold Vntruths in matter
qffatt. It is 3 it feems, no fault in your
A eyes
: t \ 3
eyes to commit them y but I fear you will
account it unpardonable bitternefsin me to
tell you that you have committed them. If
I call them Mifial^s, the Reader will not
know by that name, whether it be miftakes
in point of Fatt or of Keafon : And Lies I
will not call them, becaule it is a provoking
"word : Therefore Untruths muft be the
j-nkldle title.
E X C E P T. I.
-l Untruth. ^ a g ei# The whole defign of this Book being to
makgfuch as at this day are care full to keep
them] "elves Pure from all defilements in Falje
worjhip, Odious, it may well be affirmed it
was neither feafonable nor honejl —
Anfw. T^Hat's the fundamental Untruth*
JL which animateth all the reft,
when you had got a falfe apprehenfion of
the defign of the Book, you. feem to ex-
pound the particular pafTages by that Key.
That which you call, The whole defign 5 isnot
any part of the defign, but is exprefly and
vehemently oft difclaimed and profefted a-
gainfi. in the Book. And whoever readeth
it without a Partial mind, will prefently fee
that the whole defign of the Book is to deli-
ver weak Chriftians from fuch miftakes and
fins, as dejiroy their Love to other Chriftians>
and caufe the divifionsziuovig the Churches.
2. Falfe
[3l
2. Falfe tvorfhip is a word of various fen- Falfc Wc
fcs: Either if fignifieth, i. Idolatry, in what : fcveri
worfliippinga falfe God. 2. Or the Ido- ^ 5 of lh *'
latrous worfhipping of Images, as reprefen- ^° r V
rations of the true God. 3. Or worfhipping
God by Dodlrines and Prayers that confi/t
offaljhoods. 4. Or deviling Wcrfhip-Or-
dinances, and falfly faying they are the Or-
dinances of God. 5. Or making God a
Worfhip which he forbiddeth, in the fab-
ftance^nd will not accept* 6. Or worship-
ping God in an inward finful manner,
through falfe principles and ends as hypo-
crites do. 7. Or in a finful outward man- 4
ner, through diforder, defe&ivenefs, and
unhandfome or unlit expreilions.
Ofthefe, Ifuppofeyou will not charge
the Cheches you feparate from, as guilty
of the firjl^fecmdy fourth^ or fixth, (which is
out of the reach of humane judgment) For
I fuppofe you to be fbber. As for the t hird>
through Gods great mercie, the Dodhrine of
England is fo found, that the Independant?
and Presbyterians have ftill offered to # fab-
fcribe to it in the 39 Articles : according to
which (if there were any doubtfulnefs in)
the phrafes of their Prayers, (they) arc to
be interpreted.- For the fifth, if you accufe
them of it, you muft prove it > which is
not yet done (fuppofing that you take not
Government for PForJhip) i nor can you do it.
So that it muft lie only on the feventb. And
for that(if you will take the word [falfe- wor*
fhip;} in that fenfe) do not you alfo worlhip
A3 God
141
God fatfly when ycu worfhip him fitfully ?
And are not your diforders and unmeet exprefji-
0#/./&fj,as well as theirs? Alas,hcw oft have I
joyned in Prayer with honeft men that have
fpoken confufedly,unhandfomly, and many
vvaiesmore unaptly and diforderly than the
Common Prayer is ? How oft have I heard
£Ood old Mr. Simeon AJh fay, that he hath *
heard many Minijiers pray fo unfitly*, that he
could heartily have rrifhcd that they had rather
ufedthe Common Prayer? When did any
one of us pray without fin ? How ordinarily
do Anabaptifts, Antinomians, Arminians,
Separatifts, Sec. put their Opinions into
their Prayers, and fo make them falfe Pray-
ers and fo falfe Worjhip ? Nay, could you
lay by partiality, and hpcrvyour feljLCz very
hard thing) you would prefently Tee that
you who wrote thefe Exceptions, are liker
to Worfhip God falfly than they that do it
by the Liturgie, that is, in the third fenfe ;
Becaufe the Volirine of the Prayers in the
Liturgie is found*, but if you account this
Script of yours to be Worjhip (and why not
trritingzs well as preaching) or if you put
the fame things into your Worfhip^ which
you put into your writings, fas is veryufu-
al with others) then it is falfe IForJhip in-
deed, as confining of too many falfhoods. If
you fray to God to encline men againft all
that Communion which you write againft,
or lament fuch Communion as a fin* this is
falferworjhip than any is in the Liturgick
Prayers. And if you will call all thofe
modes
I 5]
modes of worfhip falfe-, which God in Scri-
pture hath not commanded, what * falfe
zvorjhiffier are yon, that ufe a tranflation of
Scripture, a Verfion and tunes of Pialms, a
dividing the Scripture into Chapters and
Verfes, yea the Method and words of every
Sermon and Prayer,or moft, and abundance
fuch like which God commanded not ? God
never bid you ufe the words of Prayer in
the Liturgie j Nor did he ever bid you ufe
thofe which you ufedlaji without it.
O Brother, if you knew your felf, and
judged impartially, you would fee, that
whatever you fay againft mens communica-
ting with other mens tolerable failings, as
falfe worfhip may be as ilronglie urged for
avoiding communion in disordered prayers
that are without bookJ> and much more in
the prayers of honeli erroneous Separatists,
Anabaptifts, Antinomians, &c. which yet
for my part I will not fo eafily avoid. I
confefs if my judgment were not more than
yours againft dividing from each other in
the general, I (hould be one that (hould be
as forward to difclaim Communion with
many zealous Parties f now received by you)
and that as falfe worfbippers, as you are to
difclaim Communion with others. S am
iure you worfliip God falfy. that is, finfdly y
every time that you worthip him.
3. But, feeingmy < ^Jeth you
equally from unjuft "av Communion
with all found and fober Chrijiians ; I ask
you, 6 whetherall thefe feveui parties are
falfe
CO
falfe wvrjhifflers, fa ve you alone ? DM not
the Presbyterians and Independants agree
in worfhip, when you gathered Churches
out of their Churches, and when thoufands
feparated from all the Parifh Churches al-
rnoft then exiftent > Indeed the Anabaptifts
charged us alfo with falfe worfhip, but it
was not truly. But the ordinary Dividers
had not that pretenfe.
4. O how eafie a thing is it, Brother, for
a man, without any fupernatural Grace, to
reproach another qjans Words in Worfhip,
and then to abhor it and avoid it,and think,
I am one that keep my felf Pure from falfe
Worfhip ! But to keep our felves pure from
pride, cenfbrioufnefs, uncharitablenefs, con-
tention, evil fpeaking, and fenfual vices, is
a harder work. Others can as eafily (with-
out mortification or humilities keep them-
felves pure from your falfe worfhip as you
can do from theirs.
% Vntruth* EXCEPT, ib. Since the crying fm this
day is nop feparation^ but unjuji and violent
Perfection, ( I) which Mr. Baxter jpeak;
eth very little againfi.
Anfo'i* A Las, dear Brother, thataf-
xl. ter fo many years Jilencing
and affliction, after flames and Plagues, and
dreadful Judgm£nts,after twenty years pra-
ctice of the fin it felf,*and when we are buri-
ed in the very ruines which it caufed, we
fhould
• [7]
fliould not yet know that our own uncha-
ritable Vhifions, Alienations, and Separati-
ons, are a crying fin ? Yea the eying fin > as
well as the uncharitablenefs and hurtfulnefs
of otherS ? Alas, will God leave utalfo.tven
us to the obduratenefs of Vbaraub? Doth
not judgment begin with us? Is there not
crying fin with us ? what have we done to
Chrifts Kingdome, to this Kingdome, to
our friends (dead and alive) to our felves,
and (alas) to our enemies, by our Di vifions?
And do we not feel it ? Do we not kgow it ?
Is it yet to us, even to hs<> a crime intolerable
to call us to Repentance ? Wo to us ! Into
what hard-heartednefs have we finned our
felves ! Yea that we (hould continue in the
fin, and paflionately defend it ! When wilt
God give us Repentance unto life >
2. And whither doth your paflion carry
you, when you wrote fo ftrangean untruth
as this, that I Q $t*k. ver V ?***fr a & a i n ft # !•
Was it polfibleTor you to read the Book,
and gather Exceptions, and yet to believe
your felf in this ? Doth not the Book fpeak
againft Church-Tyranny, Vnjuji impofitions.
Violence, and t a]qng away mens Liberty, and
rigor voixb Viffenters, from end to end >
If any man that readeth but the Preface (as
page 14, 15, i<J, 17, 18.) and all the fecond
part (befides much more) can pofEbly be-
lieve you, I will never undertake to hinder
him from believing any thing.
3. Butfuppofelhadfaid little againft it,
will you charge me with Negatives or omif-
A 4 fions
lions before you know my Reafons? Or
would you have no better people hear of
their fin andrduty, till Persecutors will en-
dure to hear of theirs. Exod* 6. 12. Behold
the children of Ifiael have not hearkened unto
me : hm then /hall, &cA faith Mofes ? Have
mod or many of the Separation faid more
againft feverities than I have done ?
4. But eould you poilibly be ignorant
that a Licenfe is not to be expe&ed for liich
a Difcourfe as you feem here to expedh You
deal by me as the late Perfoafive to Conformi-
ty that vehemently calls to me to publifh my
Reafons for Nonconformity,while he knew
my hands were tied by the Laws and Li-
eenfers.
5. But what if I had not in this JfWJ^fpo-
ken much againft Perfecution, Is it not e-
nough that I have done it in others ? I have
not here written on many fabje&s which in
other Volumes I have written of. And why
fhould I ? If I had, would you not have
blamed me for writing one thing fo oft ?
Butyoumoft unhappily chofe this Inftance
for your quarrel, I think in the judgment of
all the Land, that have read my writings ?
Befides my five Difpu tat ions of Church Go-
vernment, how oft have I written againft
Perfecution? The few Publick Sermons
that ever I Preached, had fomewhat again ft
h* Read our Papers to the Bifhops in 1660.
efpecially the Reply to their Exceptions,
&nd the Peti tiori for Peace- Enquire again
pf the long provoking Conference at the
[p]
Savoy*, and the reafon of the following in-
dignation againft me, and afterwards read
this Book^ again h and then I modeftly cha-
Jenge you i , to name thofe men in England,
efpecially of the Separatifts, that have faid
and done more againft that feverity which
you call Perfecution, than I have done.
2. To name me one Licenfed Boof^ fince the
filencing of the Minifters, and fince the
Printing A3, That bath faid Jo much againfi
Severity and Perfecution as the Bookjchicb you
quarrel with bath done*
EXCEPT. II. Mr. B. mentionetb with - Vntruth
much bitternefs what was formerly done in v
the time of the War i which vs in him a moji
unbecoming practices becaufe firfc Mr. B,
was as guilty of ftirring up and fomenting
that War as any one whatsoever : and none
ought to blame the ejfett^ who gave rife and
encouragement to the Caufe.
Anfa. i. T F you mean that my words **Jfe ° ( . »r m «**-
I i • 7 t - j oniBg former
JL bitterly toyow> I cannot deny t ^ lTi % %
it : You know beft : But for my part, any
Reader may fee in the Book which the Pre-
face referreth to, that I only lament our too
open undeniable uncharitablenefs and divi-
sions, and the effe&s thereof, and ule the
mention of fome mens former faults with
whom they and I can hold cemmunion, to
prove by way of Argument that they ought
not to avoid communion with others for
the
[ io]
the like or lefs. And I know not how to
convince men well, if I muft pafs by all fuch
experimental Argument?.
2. Do you not mark your partiaKtie ,
Brother ! In our Reply to them 1660. pag.
7, 8. et alibi, and in my 5 Difput. &c. I tell
the Bifhop of faults paft? of Silencings^ and
SujpendingSi&c* of the excellent Minifters
afflidted and laid by ^ and how ordinarily
are they told of the things charged on Bi-
thop Lau^ Pierce-, Wren-, &c. in their Arti-
cles to the Parliament : And when did you
blame me or others for fo doing ? Can I be-
lieve that this offendeth you ? Arid is it fin
to tell yourftlves of your former fins, and
none totelltheBifhopsof it? O that we
could know what fpirit we are of.
3. Your third untruth in point of fa6t,is,
[that I was as guilty offiirring up and foment-
ing that war as any one whatsoever.'] Could
you poflibly believe your felf in this ? 1. I
fuppofe you never faw uie till above ten
years after I had done with Wars. 2 . 1 fup-
pofe you lived far from me 3. If you
know#?/ww, and what youfpeak of, you
know that I was never 'of the Ajfembly i I
never Preached to the Parliament, till the day
before the King was Voted home: I was
forced from home to Coventry 1 There it
was that I did fpeak my Opinion, but refu-
fed their Commiffion as Chaplain to the
Garrifon. In Shrofjhire my Father was
twice imprifoned, that never did any thing
againft the King j nor medled with Wars ;
For
FortwoMonthsI did fomething there to
little purpofe, and once got my father out of
Prifon, by caufing another to be feized to
redeem him ; but I never took Commilfi-
on, Office, or pay all that time. I never
cntred into the Army till after Nafcby fight,
and openly declared I went thither for this
furpnfe-i To difcharge my Confidence in dip-
faadingthe Souldiers from the Overturning of
the Government, and to have turned them
from the purpofe which I perceived among
them, of doing what afterwards they did.
If you and others that know not what they
talk of, will but ask Di.Brian^ Dr. Grem,
Mr. King) or others, whom aflembled, I
twice confulted about it, or any Surviversof
the Coventry Committee, what bufinefs I
went on into the Army, you will change
your mind.
And did [no man rvh'atfoever do more than
this.'] What not the Parliament [themf elves ?
Not any of the chief Speakers there ? Not any
of their acquaintance. What, not any of
the other party neither ? Not any of the
Armies, neither of the Earl of EJJex nor of
Cromml himfelf ? How then came the Ar- Whether I
mies on both fides to be raifed, and proceed were as guilty
fb far in Wars, before ever I faw one man * s an ? in ftir *
of them, to my remembrance, or any Parlia- l!£* " p
ment man or Souldier had ever (pake with
me, or faw me, or ever had a line of writing
from me ? Why do you find none of my
Parliament Sermons in Print ?
4. But, if indeed I was as guilty as you
mention,
[ 12 ]
inention, why i: it in me a mofi unbecoming
prattice^ to blame that which you think I
did occaficn > Is thi > good Divinity, that
it is unbecoming a Miniftcrto mention hei-
nous fin with Lrterncfs which we have bin
guilty of? How then (hall we repent? Or
asReppntince ?n unbecoming thing ? I hope
the Ad of Oblivion was not made to fru-
strate Gods Ad of Oblivion, which giveth
Pardon to the Penitent ? Doth it forbid us
to Repent of fin, or to perfwade our bre-
thren to repent > Where fin is hated, Re-
pentance will not be hated : And if fin were
as bitter as it muji be. Reproof would not be
bitter.
5. Do you think that you Preach found
Dodfrrine, when you fay that [None ought to
blame the effects who gave rife and encourage-
ment to the Caufe."] If this Do£hrine be part
of Gods worfhip which you oifer him, who
ihould be avoided as a falfe worshipper, that
is, 3. falfe teacher , fooner than your felf!
What a fcandal is it to the world, and di-
(honour to your felf, that fuch Dodhine
fhould be found thus under your hand, de-
liberately delivered ? If this be true, then
he that firft encouraged the War on either
fide, muft not blame any of the Murders,
Robberies or . other Villa nies therein com-
mitted > Then he that hired the French
man tofet Londm on Fire, muft not blamj
thz burning o£h. Then a man ought not
to blame any fin whichever he was a caufc
of! Then when a man hath once finned he
muft
[ «3 3
muft defpair^ and never muft repent nor
blame his crime. If you had found fuch
Do&iine as this in the Common Prayer
Book, you would have had a fowler charge
agamft it than now you have, as to Dodhi-
nals. Which I mention but to (hew you,
that if we muft run away from one another
for every thing that is unfound, we fhall ne-
ver have done, and others muft avoid you
as much as you do them.
6. But your deceit in the word [That A " d Pjfy of
War] hath a tranfparent covering. Which JJ u J t ]J^
War is it that you mean ? Do you think all £ff c a s ?
that is done in one land, or one age, or by
one Army, is one War ? Where there are
feveral caufes, (especially if alfo feveral par-
ties,) fure they are feveral Wars. The firft
War was made under the Earl of Ejftex.when
the Commillions run | for the King and Par-
liament 1 . The fecond War begun under
Fairfax and Cronme% when [for the King ]
was left out of the Commillions. Ano-
ther War was by Cromwell againft the Lon-
doners and Parliaments when he garbelled
them y though it came not to blows). Ano-
ther War was agaiuft the Scots Army and
the Englijh that rofe for the Kings Delive-
rance. Another was in Ireland : Another
in Scotland : Another between Cromml and
the Levellers. And many others there were
afterwards under feveral llfurping Powers »
And do you call all thefe one ? or which of
them do you mean ?
7. I fuppofe you gtofly call. the meer
cmfir
L Hi
confequents, the ejfetts. Sure that which
was the Ejfeft of a later War-, might be but
the Consequent of a former. Or elfe you mull
fay that the Parliament raifed War againft
themfelves, to pull down themfelves, and
fet up a Prote&or ? This was the Canjh
quentoi their firft War> but whether the
ejfett I leave to Logicians to determine. But
by this you may fee that you again preach
falfe dodtrine. The King may give rife and
encouragement to a War-> and yet may lawful-
ly blame fuch Confequents as you call ef-
fects / What if the Kings own Army fhotild
plunder and murder, and blafpheme and
depopulate** yea, or dcpofe or hurt, or any
way injure the King himfelf ? Shall a man
that feparateth from the Liturgie as falfe
worfhipcome and tell us, that the King
ought not to blame any of this becaufe he
gave rife and encouragement to the War :
Extremities and Pailion do thus unhappily
ufe to blind men*
8. But ferioufly, Brother, I befeech you
let us review the Effects you mention or re-
fpedt. Is it poffible for any fober Chriftian
in the World to take them to be blamekfs>
or to be little fins* What ! both the viola-
ting the perfon and life of the King. And
Whether no- t ^ Q Qi an g e of the fundamental Government
Kl&tc?Jf. or Confiitntion. And an Armies force upon
'the Parliament which they promifed obedi-
ence to ? Firit upon.t?/«/e# members \ next
upon the greater part of the houfe v and
laftly upon the remainder? The taking down
the
[ 15]
the boufe of Lords *, The fetting up a Par-
liament without the peoples Choice or Con-
fern. The invading am Conquering Scotland:
The making their General ?rote€tor.Tht ma- ™ft now^hac
king an Initrument of Government them- ^wro^thcViS
felves, without the people. The fetting up Narrative of
their fecond Protedtor. The forcing him to my Anions
diffolve the Parliament. The pulling him hercio, which
do*n, whom themfelves had lately fit up. fXtX ■
The fetting up the remnant or the Com- ca ^ - K away> '
mons again : The pulling them prefently becaufe neither
down again: The placing the. Supremacy partof;hcac-
in a Council of themfelves, and their adhe- cufcr$ can bwr
pents. Was all this lawful ? And to do all 1C%
this as for God, with dreadful appeals to
him.? Dare you or any man, not blinded
and hardened, juftifie all this ? If none of
all this was Rebellion or Treafon, or Mur-
der, is there any fuch Crime,think you, po£
fible to be committed ? Are Papifts incit-
ing over us in our (hame ? Are thoufands
hardened by thefe and fuch like dealings
into a fcorn of all Religion ? Are our Rulers
by all this exafperated to the feverities which
we feel ? Are Minilters (Ilenced by the cc-
cationof it,about eighteen hundred at once,
(even many hundreds that never were in
any Wars, and (uch as confented not to this
at all. ) Are we made by it the by-word and
hilling of the Nations, and the (hame and
pitty of all our friends ? And yet is all this
to bt'piftificdy or fifcncid ? and none of it at
alltobt openly repented cf> I openly pro-
fefs to you 3 that I believe till this be done,w T e
are
L 1& J
are never like to be healed and reftored, and
that it is heinous grofe impenitence, that
keepeth Minifters and people under their
diftrefs: And I take it for the fad Progno-
ftick of our future woe, and fat beft) our
lengthened affliction, to read fuch writings
agamft Repentance-, and to hear fo little open
frofefjion of Repentance-, even for unqueftiund*
lie heinous crimes '•> for the faving of thofe
that are undone by thefe fcandals, and for
the reparation of the honour of Religion,
which is molt notorioufly injured.
To fee men ftill think, that their Repen-
tance is the dijhonour of their party and
Caufe-, whofe honour can no other way be
repaired ! To fee men fo blind, as to think
that the filencing of thefe things will hide
them , as if they were not known to the
World ! That man or party that will jufti-
fie all thefe heinous Crimes^ and ftill plead
Confcience or Religion for them, doth grie-
vous injury to Confcience and Religion: I
have told you truly in the book which is
hitter to you, that Gods way of vindicating
the honour of Religion, is for us by open
free Confeflion, to take all the fhame to
our felves, that it be not injuriouily caft up«-
on Religion. And the Devils way of pre-
ferving the honour of the Godly, is by jufti-
fying their fins, and pleading Religion for
them, that fo Religioufuefs itfelfimy be ta-
jcen to be hypocriiie and wickednefsi as
maintaining and befriending wickednefs.
For my own part I thought when I wa:-
fted
[ 17]
feed my ftrength, and hazarded my life in
the Army againit thefe fore-named Crimes,
and afterwards preached and wrote againft
them fo openly, and fomany years, that I
had not b?en fo much guilty of them as you
here affirm. But if I was,! do openly con-
fefs that, if I lay in fackcloth and in tears,
and did lament my iins before the World,Sc
beg pardon both of God and man, and in-
treat all men not to impute it to Religion,
but tame, and to take warning by my fall,
which had done fuch unfpeakable wrong to
Chrift and men, I fhould do no more than
the plain light of nature afTureth me to be
my great and needful duty*
EXCEPT. II. ib. There is daily much ±y H f TH ^ 7
greater propbanenefs? and the Confequent of
pwpbanenefs, Immorality patted hy tbofe (\)
rrbomyet Mr. Baxter never mentimth hut
with honour \ As if no fins or mifcarriages
were to be blamed but theirs? who are unable
to defend tbemftlves.
A'tfo* !• T F this were true, I were much
X too blame, it being the very
ufage of others againit my felf, which I
have great reafon to complain oft
2. But if it was pollible for you to believe
your own words, that I never mention them
but with honour? I (hall think that there are
few things that you may not polfibly be-
lieve, Reader^ if thou perufe the book, and
[ i«]
yet believe this Author, I am not capable of
Whether I ne- Satisfying thee in this, nor will I undertake
ver mention it many thing elfe. Are thefe terms of ho-
jhc prophanc rour p re f. p. 18. [How long Lord muft thy
jucwiih ho- chmch and Cm fi hc in fbe hjndf Q f mex ^
rienad furious fools , &c. ^ Do I honour
them when I (o much difplay their fin.? And
when in the fcheme in the conclufion I de-
fcribe it > And when I tell you of many
of fuch Minifters,and that it is a duty to
feparate from them, or difown them. And
when in the hiftory of Martin,! tell you how
neer it I am my felf, as to fuch as Martin (e-
parated from > And when I cite Gildas,c£r
ling fuch no Minifkrs, but enemies and tray-
tors, Sec. Were you not very ra(h in this?
3. But what if inthisbool^l write nei-
ther again ft the praphane, nor the Jews, nor
the Mahometans} Is it nothing that I have
written the greater part of ab^ve fifty books
befides againft them.
4. What if there be Prophanenefs to be re-
proved h doth it follow that m muft not
be reproved alfo > Muft we not repent, be-
czuk they muft repent?
5. O how hard is it to pleafe all meet !
What man in Eagland hath been Ids fufpe-
&ed to be a flatterer of fuch as he mseneth
than my felf ? or more &ccufed of the con-
trary that hath any reputation of mini-
fterial fobriety ? Ask the Bi(hops that Con-
ferred with us at the Savoy, 1660 ? Ask your
felf that read our Reply then > Ask any that
ever did Cenverfe with me*, whether ever I
was
,
C 'p]
was fufpe&edof flattery, ordawbing with
trim • fins ?
6. But feeing you fo far honour me, as
to vindicate me from other mens accufati-
ons, I fhall confete that it is my judgement,
both that we (hould honour all men, i Pet- 2.
ij. efpecially our fuperiors* and alfo that
in our eyes a vile per fun Jhould be contemned,
while ree honour them that fear the Lord, PfaU
15.4.
EXCEPT. III. He allorveth himfelf a
great and majierly liberty^ call his brethren
fierce, felf-conceited dividers, fedverijh ]>ef+
jbns,&Qi
Anfrv. T F there be none fuch,or but a few,
JL I will )oyfully confefs my error > Of partial tea*
But if all ages of the Church have had fuch, d«nct.
and if this Kingdom have been fo troubled
by fuch, as all men know ', and if they yet
live in this fin to their own trouble and
ours, why (hould it be contrary to meeknefs
to mention it ? Should I hate my Brother,
in differing fin to lie upon him.
Every paragraph almoft inviteth me to
remember Chrifts words to the two fierie
Difciples, and to fay^O how hard is it to \t&&>
pphat manner offpirit we are ef. Tell me Rea-
der, whether this be not true ? that if I
had called the Bifhops facr tfegms filettcers of
a faithful Minijiry, murderer* of many him*
dredthoujand Jottls, fer]urimr 7 frgnd^ tyran*
B 2 nicat}
[ 20 ]
uical, covetous ', formal hypocrites*, malignant
haters of good mm, & c. 1 might not very
eallly have come off with many of thefe an-
gry brethren, without any blame for want
of Mceknefs? Nay, whether they would
not have liked it as my zeal ? when as fuch
a gtutlc touch upon themfelves, doth intol-
erably hurt them. Is there not grofs par-
tialitje in this.
Note alfo that thefe brethren that plead
for Libertie do call it a mafierly Libertie in
me, thus to name their faults. And do § you
think that they would not have filenced my
book, if it had been in their power? Note
then whether thefilcncing imperious Spirit, he
not common to both cxtrcams*
EXCEPT. lb. He ufeth the fame frothy
and unfavoury words, that others proph am
Prayer and the name of God by, and which
at the beji, is that foolijh -tailing or jefting
which we are commanded not fo much as to
mention, Eph. 5.3,4.
Anfw. TPH E words are [lam only per-
X fwading all dijfenters to Love one
another, and to forbear but all that is contrary
to love : And if fuch an exhortation and ad-
vice fecm injurlms or intolerable to you, the
1 I;ord havt mercy on your fouls'. J' Is the mat-
. ter of this prayer unlawful ? Or can he
prove that I (pake it jeftingly; When I took
it to be the ferious prayer of my grieved
heart ?
C 2 * ]
heart ? Or may we ufe no words ( as Lord
have mercy on us, &c. ) which others ufe
unreverenrlv ? Or is it true do&rine, that
this is the foolifh talf^and j'ejiing forbidden,
Eph. 5 ? What proof is there here of any
one word of all this?
E X C E P T. IV. p. 2. He dnhvcry often and
needle fly infijlon many tilings that may tend
to advance bis own reputation*] The in-
ftances are added.
Anftc. i. T Confefs, Brother, I am a great of my Pri&,
JL finner,« and have rt}or€ taults
than you have yet found out. But I pray
you note, that all this (till isnothing to our
Controverfie , whether we fliouJd advife
men againft Church divifions as contrary to
Love*
2. If a humble Phyfitian may putiproba-
tiim to his Receipt, and fay I have much ex-
perienceofthis or that \ I pray you why may
not a humble Minifter ttil England, that I
f and you) have had experience of the hurt of
diviftons, and of the healing uniting power
of Love? Did all the Independent Church-
members whofe Experiences are printed in a
book, take Experience to be a word of
pride.
3. And is it pride to thankjhe World for
their Civilities to me, in mixing Commen-
dations, which I difown, with their cen-
tres ? What ! to confefs the remnants of
B 3 jthei*
L 22 J
their moderation (notorious in matter .of
fad, the truth of which you durft not de-
ny) in the midft of their many falfe cen-
fures and calumnies.
4. Or to tell you how unable I have
found back- biters, to prove their accufati-
pns in do6trinals to my face? 5. Or to tell
you, that fom£ feven Independents ) per-
fwaded rne,whcn I was filenced to write fcr-
mons for Tome of the weaker .Conformifts
( fuch as are too many youths from the
Univerfity ) to preach ? Where lieth the
pride of thefe expreifions ? Is it in fuppo-
fing w that there are any Conformifls wca\ct
than my felf? Whether, think you, this
Brother or I, think meanlier of them ? Or
fet our felves at the greater diftance from
them? 6. When I plead againft charging
forms with [Idolatry] I fay, that for my felf
[it is twenty times harder p me to remember a.
form of words ^ than to exprefs rrhat is in my
mind without them.~] If this be not true^why
did yckvnot queftion the truth of it > If it
be, why is it pride to, utter it, as a proof that
I plead for Love, and not for my own in-
tereft ? Is it pride to confefs fo openly the
weaknefs of my meriiory ? I never learnt a
Sermon 1 without book in my life : I think
I could not learn an hours fp£ech,fufficient-
ly to litter the very words by memory in a
fortnights time* And is it pride for a man
to fay that he can eafler fpeak vvhat is in
his qrind ? T*uly brother, I was fo far from
^tending it as a boaji^ that I imeant it as a
dimi*
L*3 3
diminution of the over-valued honour of
prefent extemporary expreilion, and to tell
you, that I take it to be fo far from proving
that your prayers only are accepted of God,
before a form, as fignifying more grace,
that I take it to be an e after thing for an ac- Whether it be
cujlomed man that hath not adifeafed hefi- „Zl°V* y
r , , . . r . • , extempore, or
tancy to ipeak extempore what is in Ins wind, by roemoi y of
than to learn a form without book> And words.
that they that do this^ do ferve God with as
much labour and coft as you do ? Do I
boaft, or do I not fpeak the common cafe of
molt Minifters,when I truly fay, That when
I take mofi pains for a Sermon, I write eve*
ry word : when I take a little pains I write
the heads > but when bufinete hindereth me
from taking any pains, I do neither, but
fpeak what is in my mind > which I fup-
pofe others as well as T, could do all the day
and week together, if wearinefs did not in-
terrupt them. I feek by thefe words but to
abate their pride that think themfelves fpi-
ritual,becaufe they can pray or preach with-
out book 9 Like fome now ueer me, that
account it ' formality and a fign that a
Preacher fpeaketh not by the Spirit, if he
ufe notes, or preach upm a text of Scripture ,
but admire one neer them that cries down
fuch, and ufeth wither.
7. Is it pride to fay that [thofe darker
perfons whom I have been fain to rebukg for
their over-valuing me and my nnderjt adding,
would yet as ftiffiy detend their moft
groundjels opinions againtt me when I croft
B 4 them,
them, as if they thought I had no under-
itanding.] If you do think that you can-
not be over-valued, or are not> fo* do not I.
And I thought my rebuking men for it, had
beennofignof pride. And, brother, lam
confident, if you your felf did not believe
that my undemanding, and confequently my
Writings are over-valued, you -would ne-
ver have written this book, ^efpecially in
fuch a ftile againft me : yea, in the end you
profefs this to be your defign, to undeceive
thofe that had a good opinion of me. If
thofe on the other fide had not thought the
fame, my late Auditors at Kedcrtoinfter had
never had fo many Sermons\ and that by per-
tons fo higb^ nor would fo many boohs have
been written to the fame end even to cure
the people of this dangerous vice, of over-
valuing me. The matter of fad being Co
publick, invalidated your exception.
8. The laft expreilion of my pride is,that
I give this teftimony even to Chriftians in-
clined to divifions, that, if they think £
man fpeaketh not to the deprelling of true
iand ferioiis religion, they can bear that from
. him, which they cannot bear from one that
they think hath a malignarit^nd : and that
bri this account in my (harped' reproofs my
own auditors have (till been patient witn
Ine. Enquire whether this be -true or not ?
Whether I have not preached twenty times
fnore againft' Divifions, to apeople'that ne-
ver once quarrelled with it. than I have
%itfcfl agamftit in the boot with whieh
you
you (b much quarrel. And is this prsbatum
given againft malignity a word of pride
too?
You proceed in your Charge that [ I have
great tlxntghts of my felf and have learned
little of Cbrijtian or moral ingenuity, and am
unfit to be a Teacher of it to others* Anftv. i.
Do you not yet perceive that you alfo have a
filencing fpirit ? when you and thofe that you
fcpar ate from are agreed, that we are unfit to
ke Teachers, becaufe y?egainfay you, why do
you pretend fo great a diftance, even in the
point of imperious feperity. 2. O how hard
is it ftill to know our felves, and what man-
ner of fpirit we are of. Is it pride in me to
ihink that I am righter than you or to exprefs
it ? Why, brother, do not you think as con-
fideHtly thzt you art righter than I? and do
you not as Confidoitly utter it ? I differ no
further from you, than you do from me:
And why is it not as much fignof pride in
you, to think you know more than I, *s in
me to think that I know more (in this) than
you ? The truth is, Pride is not a true valu-
ing, but an over-valuing our felves, and our Who is to be
ownunderfiandings. If cither you or I be in judged Proud;
the right, and both think our felves confi-
dently to be fojie is the Proud perfoir which
ever he be, that is in, the irrong \ For it is*
he that over-valuetb his own underftaijding.
Here therefore the Evidence muft decide the
Cafeo
EXCEPT,
E X C F P T. V.p.3 * Anfmred. Your yh.
MowmHfekcs. Exception implieth more Untruths: The
firft is, that I did not conftder that fault of the
Impofers y which I have written in that very
book (0 much againft/ and elfewhere -, and
before, (aid more againft than any man that
I know in England , This was not confi-
derately fpoken. The fecond is, that all or
moft ot thoie that you feparate from, made
tearing engines and dividing impofitions^K this
be not implied you (peak not to the point*
But you may eafily know that in all the Pa-
rifh-Churches of England^ there is not one
man or woman,no not one Minifter of very
• many that ever made or impofed fuch En-
gines.
The third implied untruth is, that I plead
either for fubferibing Afiinfa or for fuch
Communion as cannot be had, without fub~
fcribing AJfent, to what you kjton> is fitful >
whenyou mayjoyn as far as I defireyou^ with*
cut fubferibing any Affent at all*
EXCEPT. VI. Anfmred. 1. As to
Whom we thefenfeof 2 Cor. 6. 14, 15, i<5. and Rev.
nmft comcout 1 & 6. • You confefs that | the texts do dirtti-
?? om ? ly and properly concern only Infidels and Ido-
laters there mentioned. 2 . You fay It belongs
to othrsthat are gnilty of the fame Crimes,
under the name ofChrijiians^proportimally.
Anfw. Very true V If it be not a contra-
diction ! If any called Cbriftians be notorious
Infijels
Infidels and Idolaters, they arc not Cfai/ft-
<*#/, and fo not fit for Ghriftian Communi-
on. But from the Societies of fuch we muft
flie our felves : But not from the fbcieties of
Chriftians,alwaies, when fome fuch fhall in-
trude.
3. You fey [We are afmmakded jiritfty tf
feparate from every one that if called d brottier\
if he be covetous, or a raifer, & c. An fa* The!
Church, and not a ; private man, muft ex-
clude fuch a one from Church-Commuriion.
And you your felf muft -exclude hirri firdm
your private familiarity -, But you are not
commanded to feparate from the Churcft, if
they exclude him not. I am not bound
to feparate from the Church where you ire,
for this Book which you have written,
though I couM prove it railing* How
few feparated Churches know you on earth,
that have no Covetoptt perfon or raikr ? Or at
leaft, where the people hold it their dutie to
feparate from their own Church, if any Co-
vetous perfon or railer be th'ere >
4. You add [that if notmttflanding all
admonition any Church mil JIM retain them y
tpe are not to oxen fuch a Church as a Spoufi of
Chriji, and therefore muji come out of it> &c] wh «» r wc
Anf*. i. I have in that Book proved ttie ^{^
contrane by abundant Scripture inftances >
And in the next exception you jwir felf con-
fefs the primitive corntptions r arid lay the -
ftrds of your Separation only on Impdfed
Conditions of Communion. 2. Yot* give us
ho proof of this naked affhtfcn. If *
Scold- <
Scqldptfr woman or a Covetous Profejfor be re-
tained in a Church otherwife pure, you are
not therefore bound to (eparate, much lefs
to take it for no Church: For that is a true
Church which hath the true effentials of a
Church : But fo may one that reteineth a
Qovetous man or a . £a?W. Ergo — By your
rule> you mull Separate not only from Pa-
riJbClwrcfoS) butfrotn moft of the Separar
ted Churches that ever. I was acquainted
witl),
I find no particular- Church called A
Spoufe of Chrijiy but the univerfal oniy ; As
a Corporation is not a Kingdome, but apart
of a Kingdome.
5. Above twenty Arguments in my hook
for Infant Baptifm, (hew that you did not
truly fay, that [the beft argument that all lear-
ned menhave ever defended it by, it the propor-
tion.it ft at h jo Circ'umcifhn.
___ :
EXCEPT. VII. Anfwered. You
fay that I impertinently recite the Corruptions
of the Scripture Churches, to prove that we
are not to feparate, &c. yourreafon is [Be-
caufe many Errors' in Vottrine and life vpcre }
formerly admitted, y et none of them were impo-
TheCo ti- fed as conditions of Communion.
on of the Anfa. Do you not fee that here you
Scripture feem to deny what you faid fb confidently
Churches; in the laft Exception ?-, There you fay, We-
mufl come out-, if they mill receive fuch for
members after all admonition >and reteintbem.
Here
[ 2P]
Here you feem plainlie to yield that up, and
to lay all on impofed Conditions of Commu-
nion, as if elfe you could communicate with
Churches fo corrupt. You can bear your
own contradiction better than mine*
2. What isimpofed onyou as a conditi-
on to your Communion in the Dodtrinje
and Prayers of the Parifh Churches, but
your attual Communion it felf > If you will
fay, that their badMinifter, and their imper-
feUform-, is impofed as a Condition, becaufe
you mujl be frefent *, fo they may. fay, that
youzKo impofe -your imprfett manner and
exptfftons on them> as Conditions of their
Communion in your Churches : And thus
you are all Impgfers.
5 Vnmtbs
EXCEPT. VI II. Anfwered. Firft
you fay I faid that I [met with many Confci-
entious ProfeJJors, &c. That's your fifth un- ■
truth : I faid no fuch thing, but only [ma-v
ny Cenforious profeflbrs. ]
2. You fay,7f is hardly pfftble to believe it.
But that ispoflibleto men that ufe to be
more careful of fpeaking truth themfelves,
and that are acquainted with the people of
England , by fuch means as . Conference,
which is hardly poffible to others.
3. You ask [Ought not fuch things to be CM concealing
concealed^ And youabufe Scripture to con- th f foulcsof
firm it. But, 1. Are you not h f ere partial? Dlvi 4 c S
Is it your judgement that wefhould conceal
the faults or ignorance, or errors of the Bi-
(hops 3
Of concealing (hops, Confofmifts, and Parifli members >
the faults *f Or be they not commonly multiplied and
Dividers, aggravated? £nd yet, muft the Separates
ignorance and error be concealed.
2 . Do you defire .their Repentance and hu-
miliation whpfe faults you would have con-
cealed ? And do you imitate Nebemiab and
others of Gods Servants, that ufe to Con-
fefs the fins of all ranks and forts of
men?
3. Do you ufe in publichJmmiliaUQns to
confefs this ignorance of Profeflbrs or not?"
If not, what a kind of humiliation do you
irake? If you do, dp not you publickty re-
veal this fecret*
4. How grofly are you unacquainted
with England that take tftis for zfecrct, or
for hardly to be believedywhen we have Con-
gregations and multitudes of fuch, and the
*ft«aAbut land * and world ringeth of them.
Hornius his j. p y OU not t h us harden them that
aTeS . charge us with /^f^c/}, when you (hew
Scas,Ecclcf. your (elf fo felicitous for the Concealment
Rift/ and fee of the ignorance of your party, while you
whtt ftrangcrs have no fuch care for others ?
think of us. ^ g^ j t j s y 0ur fjxfh Vntruth in point
o( fa8> when you fay (with fcorn) £ Are
not we Commanded not to reveal the fecret of
another s which pious and prudent Mr. Baxter
hath m Jcrupled to fin again}}, &c< Prov<
25.^.]
Of my reveal- As Y ou abufe the text > which f P^ aketh of
ing Scc««. *& individual perfon, who is fuppofed to be
hereby injuredjbccaufe known, fo you fpeak
untru*
L3«]
untruly in faying I revealed another s fecrets 9
For to pafsby,that I reveal not the perfons,
who are ftill mb$own*> it is not true that
they were fecrets ! When I difputed almoft
all day with fuch(both Souldiers and QthersJ
in the publick Church at Amerfham above
20 years ago, was that a Jeered which they fa
fiercely proclaimed ? When I difputed daily
almoft with fuch in Cromn>elTs Army, was
that a fecret ? When I difputed with Mr.
Bromt (an Army Chaplain) and his adhe*
rents for the Godhead of Chrift, in a pub-
lick Church at JForcefier> was that a fecret}
When I difputed in the publick Church at
Kiderminfter with the Quakers, was that a
fecret ? When the faid Quakers, and many
other Se&s, have come to my houfe, and
have oft affaulted me in many other places
openly, and vented their ignorance with
fierce revilings and raging confidence, was
that a, fecret ? When I have openly Cate-
chized men, was that a fecret} Do not all
found Proteftants believe that they are fun-
damentals which our .Quakers commonly
contradift, and are ignorant of, efpecially
Foxes party, whom Smith and Majot Cob-
Mt accufe to deny Chrift and the Refurre-
&ion, &c. And are there not Affemblies yf
fuch in London ? And do not many turn to
than of late ? And is that a fecret which
tljeir books and their affemblies tell the
World? Who is it now that is Jut u
Jhame ?
Except,
[30
E XC E P T. IX. Anfwered. I muft riofr
anfwer for what I fay againft the Papifts
too. I Confefs they axefeparatifis or recu-
fants too. Bat lets hear the Charge > You
fay [T:hey are very unmigbedand rafh words,
when he faies Q Shew me in Scripture or in
Church hifiory that either there ever was de
fadto^r otigbt to he de jure fuch a thing in the
* Worlds as the Tapirs call the Church, and I
profefs I nill immediately turn Papiji > ] We
thin\ none can write thus, but declares a great
iinfitadinefs in 'his Religions for none that
bpoweth Church hifiory hut can prove that fuch
a Church as the Komane, hath been neer 1300
years a&ually in being.
f ' Anfw. i. My foregoing words are thefe^
Y^the Pope hath feigned another thing, and cal-
led it the Churchy that is, The Vniverfaiiiy of
Chriftians headed by himfclf: Whereas 1.
God never injiitutedor aUomdfuch a Church.
2. Nor did ever the V niverfality of Chrifiians
acknowledge this ufurping head.
Now when you lay there hath been [fucb
a Chyrch as the Komane"] either you mean
what I denied [ fuch a Church as they claim
and feign] and Idefcribed,Or only [_fuchb
Church as they are, which if another thing.']
' If the later, why will you grofly abufe
your Reader by fuch a deceit, which tendeth
to, tempt him unto Poperie?, What's that
to rny words which you feeffl ttf contradid?
But if you mean the former, and indeed
coritracfift me, then 1. You prevaricate in
befriend*
[33 1
befriending Popery. 2.Youberefet down
three more Vntmtbs in matter of fact > i.
That there hath been neer 1300 years Cor
fuch a Church *, that is that the 7 Vntrutfa
Vnivcrfalhyof Chriftians did acknowledge the
Pope for the Vniverfal Conjiitutive and Go- 8 Vntrutb*
nng Head. 2. That there is none that kporv-
cth Church hijhry but can prove thti. 3. that 9 Vntrutfa
they are very unrpcighed words > in which I af-
fert what I did.
And all this I have given the World full The Caufe of
proof of, in my Difpute againft Mr. John- Popery erica.
fan the Papift, of the Viilbility of the
Church. Had I not weighed the words, I
had not fo many years agofo largely proved
and maintained them. And I have there
folly proved, that the Romane Church wai
only Imperial, or of the Empire ("and the
Couhtreys that after fell from the Empire)
fuch as we call national, becaufe under one
Prince. That defatto, the Perfians , ' the
Aballines, Indians, part of Armenia find ma-
ny other Churches or Chriftians, never ac-
vledged him their Conftitutive or Go-
verning Head i that the Emperors who cal-
led the General Councils had nothing to do
with the fubjedts of other Princes, nor ufed
to call them; That the General Councils
confifted only of the fubje&s of the Em-
pire, (and thofe that had been of the Em-
pire,) except one Johannes Perfidis^nd one
or two moreinconliderable perfbns, that no
account can be given of, who they were, or
how they came thither, Gvdignns himfelf
C ° will
will tell ycu enough of the Abiffines. All
the Papifts in the World are never able to
, anfwer this publick Evidence of fadt, with
any fenfe.
Of Mr. John- Mr. Johnfons Reply I take not to be wbr-
forts Reply to thy of an Anfwer with any man that can
my Be ok. make-life of an anfwer s when his fhiftisfo
grofs as to intfance in the Biihops of Tfoa-
cia as out of the Empire, and fuch as they,
which every novice in hiiiory 2nd Geogra-
phic can C onfute* ilnkfs I was Confuted in
London at a publick Play, where (that you
may fee who influenceth them) a Tutor in
Geographie was (as I am credibly inform-
ed ) brought in telling his Pupil!, that Prefier
Johns Comttrcy of Absffia was of the fame
Latitude vcitb a f dace in Worcefkr-fhire cal-
led Kedermirifter.l
Now feeing reafon forbiddeth me to in-
terpret you as fpeaking of the Church of
Konit as a Sect or Party, when I fpake of it,
as the Vniverfalhy ot Chrifilans beaded by
the Pope (your Context (hewing that it is
my words that you gainfayj therefore I
muft number thefe three alfo with the xct\
of your untruths.
You adde [ We wonder that any Protectant
Jhould.be founds though hut by the by equating
of Church hijicry to Scripture, of if the uncer-
tain tradition of tfo one-, were to be as much ac-
counted of and followed a* thd Divine And in*-
fallible Revelation of the other* ]
Anfw. i. Becaufe this wonder plainly
containcth an affirmation that I do fo,I mult
fay
r 35 1
fay that It isyour tenth untruth; Prove (uch loVmruth*
a word if you arc able.
2. It is not true that this Hiftorie is un-
certain ( though not to be equalled with
S riptuie.) Is the Cafe of a vail Empire of
JEtbiofu (as big yet after the decay faith
Brier wood, as Germany , Italy-, France and
Spun) uncertain, when- the World knoweth
that they have not had fo much as Converfe
with the Pope, and at Oviedos attempt did
not know who he was ? And fo of Perfia>
India, &c.
It you will needs be fo much wifer than
your neighbours as to prove all hiftorie un-
certain, even that there was a C*fat-> or a
William the Conqueror, i. While you be-
friend the Papifts in this one point, you will
incommodatethem in others, 2. And you
will promote Infidelitie, by making that hi-
ftorie uncertain by which we know the Ca-
nonical books of Scripture, and that they
are delivered down to us the fame and un-
corrupt. %
When I had given in few words, a full
and plain anfwer to the Papifts about our
kparation from their Church, and remem-
bred how many Volumes they have troubled
the World with, by obfcuring our plain and Whether ic be
ordinarie anfwer, I told them, that muft imollerablc
have Volumes to hide the fenfe, that if this Pride to fey
anfwer feem not plain and full to them, it is be- thr J ch ^ p *P l{ * $
catffe tbey underhand not Cbrijiian fenfe and ^nft^ ™
reafon > and not for want ofplainefs in {he f cn f c anc i rc ^
nutter, or through defeSivenefs as to litis- fon. ,
' C2 fc
[ 3*1
fie a reafonable impartial man. This, bro-
ther, chargeth this faying, to be j infolent*
and from intolerable Pride Jbecaufe I dare
fo Charge another with want of Chriftian fenfe ,
and reafon, & c.
w Untruth. Anfw. i. This is his eleventh untruth. I
only named fenfe and reafon objedlivtly^not
fubje&ively. [ It is not bccauf the Anfwer
which I give the Papiics (and which Pro-
teftants commonly give; is not full and
plain, or wanteth/c«/e or reafn^but becaufe
the Vdp\[\s underfi and it not. He that hath
fenfe and reafon may be hind red from ufing
it aright, by interelt, partialitie, and wilful
negligences which it is no new thing for
Protectants to think that Papiils are too oft
guilty of. But how proud am I then, intple*
xdbly proud that in feveral books have main-
taincd that all Papiftsthat hold Tranfub-
ftantiation, do make it an Article of Faith,
and neceiTarie to Salvation, flatly to contra-
dict all the fenfes of all the found men in
# the World, that (hall judge whether bread
be bread, and wine be wine? How much
ttibjcinfolfntji Charge is this? But,brother,
Popifli abfurditks have need of a better de-
fence, than to call the adverfarie infohnt and
proud.
2. And is the thing I fay true or falfe?
I prove it true. The An fiver of the Troteftants
about Luther'j Reformation which I give, it
Chrijiian Scnfe and Reafon : But the Papijts
or any that deny itferioujly, and takf it nut to
be plain and full underjiand it mt : Ergo they
under-
[37]
underftand not Chriftian fcnfe and rea-
(on.
Thetis, In this: Fori never (aid that
they underftand not Chriftian Senfe and
Reafon, in any other thing-, nor is there the
leaft appearance of fuch a fenfe. Now if this,
- brother, will deny either of the premifes, he
may expeft an anfwer. Till then I adde.
3. Are not you, brother, by your own
cenfnre notorioufly inflent and intolerably
proud, if this hold good, as well as I? Do
you not take all that you fay againft me (or
fome part at leaft; to be plain and full, and
to be Cbriji'un fenfe and reafon ? And do
you not fuppofe me to think otherwifeof
it > *And do you not think that this is be-
caufe I underftand it not? Thus fome mens
hands do beat themfelves.
4. And do you not implicitly charge all
<pr moll Proteltant Writers with infolence
and intolerable pride as well as me ? Do they
not all think their reafons againft the Pa-
pifts plain and full fat leaft fome of them:)
And do they not think that the Papifts de-
nie them becaufe they underftand not the
Chriftian Senfe and Reafon which is in
them.
5. And have not all mankind a deficien-
cie of underftanding? And is it pride and
infolence to fay fo ?
6. But judge of your own fpirit by your
own rule : Do not you think thofe that
you before charged with perfecution, and
nuking our dividing engines, and whofc
C 3 " Com-
[3*3
Communion you think it a duty to avoid,
to be fuch as undcrjiand not Cbriftian fenji
and veafon in the ar^uings which I and
others haveufed againft them?, And is it
not as lawful to think fo of the Papiits ?
EXCEPT. X, Anfrvered. I ufed the
phrafe of \fLocal prefential Communion] in
Contradiftin&ion , i. To the Cacholick
Communion of pcrfons abfent, which is by
Faith and Love, 2. x4md the Communion by
Delegates and Rcprefentativcs: And our bror
ther here,i. Calleth this phrafe | infignifcant
Jargon^] which was not faid through any
redundancy of Senfe and Reafon above
othets ••> Nor do I acknowledge his autho-
xitie in the fentence without his rea-
fon.
2. He faith \Vnlavpful terms are impg-
fed onus} An fa. Brother, Do you think
men muft truft their fouls on your naked
word ? Where in all this book have you
done any thing, that with an impartial un-
demanding can go for proof, that [i# all
the Varifh Churches of England that u[e the
Liturgie^ that is impofed as a Condition of our
Qommunhn in hearing spraying, which it
is not lawful fomctimes to do ?] Anfwer this,
as to Mr, Nie about hearing.and to me about
Praying* ifyoucari.^ and do not nakedly
affirm.
3. You fay you do not [Jo much ftp ar ate
as forbear Comtnunion\ and your reafon is
U 0T
[ B9 ] '
ffor rve were never of them. 1 Anftv. I take
you for a Christian and a Protectant : Are
you net fo far of us > Is not a member of
the fame Univerfal Church of Chrift, ob-
liged to hold Communion, as he hath a fpe-
cial Call or occafion, with more Churches
than that particular one whichlie ordinarily
joyneth with/ It you purpoiely avoided
and denied Communion with all the Inde-.OE Separation.
pendent Churches in England fave one, and
wrote to prove it unlawful , I think this
were a feparating from them, as they are
parts of the Church Univerfal that areneer
you.
frXCEPT. XI. Anfmred. i. The
word Seel f though oft taken but. for one
party in a divifion ) was not by me applied
to all the names before going, but to the
laft named only, and fuch other, 2 . 1 fpake
nothing at all of the truth or faKhood of
the Cenfurers words, but cf the requitals
that Cenfurers have by ether mens Cen-
fures, which may be (harp and paiEonate,
and a rebuke to the Cenfured , and modally q{ Cenfurine
Culpable, when the words are true. Yet I papift*/
am content to undergo the Cenfure you
here caft out of me, rather than to cenfore,
that a Papijl cannot go beyond a reprobjtc^ an-
lefs you do, (as Mr. terlqns doth, to make
it good,) be ib charitable to all the millions
elfe among them, as not to call them Papijls,
except they pradically hold the moft per-
C 4 nicit
[40]
siicious opinions of their Councils and Di-
vines. I confefc I aflfedt none pf the honour
of that Orthodoxnefs, which confifteth in
Sentencing millions and Kingdoms to Hell,
whom I am unacquainted with.
EXCEPT. XI I. Anfrrcrcd, Here we
hive firft a meer rnagilierial dictate with-
QfPauU not outprobf, that I fpeak £ triflingly j about
fcandalizing Scandal, and jhcwhow little I nnderfiand it*
the weak. g ut w here D s hisreafon or Confutation? 2.
Why all is but this £ Paul would not eate
ficjh rather than he would offend hvs wealth ro-
tber>&c. ] Judge, Reader, whether the bare
1 know that citing of thefe words be any proof, that in
E u ir °!L S Scripture, Scandal is not taken mors for
much ciftcr r , ^ . t , . , r
about the weak temppng, enfnaring, and laying before men an
brother here occafwn ofjltmibling, or finning-) than for meer
defenbed, but difpleafing men, which is the thing that I af-
no L in h h Y rini]ed -
£rur R Vthc . P u ^ fure Brother, if you fpberly review
itu for. }t> you will find that you de^l very hardly
with the Scriptyre and the fouls of men.
Firft the word [fl"K.ocV(fta\i£f fj which our
Tranflatorsturn[w^^ojfc^] you read
[offend'] inftead ot fcandalizc ? And 2. You
bring a text againft the truth which I alTert,
which is as plain for it as can well be fpoken.
-The whole Chapter (hewing, that \_4kp
wcakg "brother] that Paul fpeaketh of, was
oncthat [with Confcience of the Idol, did eate
ft as a th\ng offered to an IdoL and their Con-
fcience being iveal^vrM defiled) ver. 7. 9. AncJ
it
[4i]
one whofe ConfcienceU emboldened (or
firmed) ttreate thfe things which are of-
fered t? idols , and thereby he may perijh ,
. io, rr.
And it is he that is (not difpleafed) but
made to offend- And thcfcandalizing which
Paul would avoid is called £ becoming a
ftumbivjg to them that are rveal^ ver. p. Em-
boldening to that heinous fin , ver. 10. Maying
a brother to offend, v. 13. twice over. Is this,
think you, diff leafing the innocent ■, or rather,
tempting thofe that art apt tofin^nd continu-
ing rhe faulty.
Read what Dr. Hammond faith of their
weabntfsi and what ow&evuv fignitieth there,
and then further tell me i 1. Whether you
mean fuch weak ones' that yoU would not
have me offend ? 2. Whether thofe thaf are
mofi difpleafed with us for Communion in
the Liturgie, be fflth as you will fay, are
mod in danger of yielding to fin > 3. Whe-
ther you would do as Fan! doth, Call thofe
weak brethrenjwho to that day did eate in Idols
temples^ and that as a thing offered to idols ?
4. Whether Paul commanded the Corin-
thians to Separate from the Churchy becaufe
fttch men were in their Communion ? 5.
Whether Paul himfelf in comtfiunicating
with that Chilrch,did not that which you
write ujgainft ? 6. Whether'by this rule, we
fnould not take heed moft of fcandaiizing
thofe Chriltians that are apteft to fin? 7.
Whether this tcxt^ which you Co abuie, well
confidered, is not fufficicnt againft all
your
L 42 J
your Caufe , and for that which I main-
tain >
EXCEPT. XIII. p. 6. Anfmred. Here
is nothing but, i. His faying that He may
well doubt of the truth of what I report, viz,
whether any (or many ) faithful Minijiers
would fo reproach their people-, and their ho-
nourable name which is upon thm, as to call
them pievijh and felf cgnceited Chrijjians. ]
Anfw* i. Are there any fuch Christians or
not ? 2. If they are, (hould their fault be
healed or cherifhed ? 3. If healed, fhould it
be reproved or concealed ? But I will an-
fwer this further anon, when it comes in
again.
2* He doubts not but thofethat thus com-
plained to me expected fo much prudence and
faithfulnefs in me as to conceal their Com-
plaints^ and not vent them now w\xn thejlatc
More of re- of affairs is fo much altered. Anfw. Here are
vcaling fecrcts. two untruths implied : 1. That thefe com-
plaints were only made in fecret^ with an
expectation that not only the perfons, but
the cafe it fclf fhould be concealed. But how
did he know this? Might not many of them
be men that fince conform , and make the
fame complaint now openly ? Yes, I could
name you more than pne fuch ? Might not
fome be fuch as have done the fame in print
themfelves ? Yes, Old Mr. Rob. Abbot was
one, who after removed to Auftins -London^
and died there , before Mr. Ajh. If yoii
will
[43 1
will but read his book again ft feparation,you
will fee thathe filenced not fuch matters,but
hath faid more than ever you are able well
to anfwer. 2. It is not true that thefe Com-
plaints were-only made before thefiate of af-
fairs was altcrcdtfor I have oft heard it tince,
with greater fenfe of it than ever before.
Nor is it any difhonour to a Minifter, not to
be ignorant of Satans wiles : The more
they know them, the liker they are to over-
come them.
3. In his conclufion are two more mi-
ftakes, but becaufe they are prophetical, I
will not cocnt them with the grofleft. The
flrft is,that he hopes that hereafter ali that fear
God trill be very careful how they tnakg any
complaint unto a Perfon, (The Secondj who
trill tak^ the next worji occafion to revile a whole
innocent and Godly Pa-rty by a malicious ptb-
lifting of it : Whereas, 1. Since the writing
.of his book I have had complaints againft
fuch as he, by many that fear God i, 2. And
he cannot prove what he prophefieth I will
do. But yet rwo more untruths are implied
in the propheiie. 1. That I will mile a
whole Innocent, Godly fuffering Party, when
I protelkd I meant no particular party, but
thofe of every party, Epifcopal, Presbyte-
rian, Independent, Anabaptift, &c. who
through want of Love are apteft caufelefly
to condemn their brethren and avoid them
(unlefs he will call all the Ignorant, Proud,
and Vncharitable of all parties, by the name
pf a whole Godly fit fering party.) 2. That I
wiU
Vntrutb.
[4+]
VpiU revile them malicimfly ; unlefs he mean
that writing for Love and Vnity is a malici-
ous a& againft Satan and his Kingdom.
EXCEPT. XIV. ( Hereafter I muft
number them, for he is weary of it) Anfrver-
ed. This hath little worthy obfervation,but
his 12*/?. Untruth, viz. that [by mentioning
the feparatift as a diftinU body of men, from
b 7 iSvidi!T an the Antinomian -> £&*H T > an & Anabaptift, it U
And of bis * evident lean mean no ether, but my Vresbyte-
Curfe. Yian an d Congregational brethren ~\ which he
follows with An Appeal to God againft this
Slanderer, and earneft ly pray eth that herconld
pleafe to rebukg him.
Whether this earneft prayer be a Curfe ?
and whether it be like to thatrule^ to pray
for them that curfe us,and whether this bro-
ther himfelf doth not in thefe very words
put his error into his earneft prayer, even in
print, and fo veritie what he would fo ve-
hemently gainfay (to fay nothing of the
Common fame in "London, that he that is
famed to be the Author of thefe Exceptions,
kept a day of Humiliation about me and my
book) I leave to the Readers obfervation.
And alfo whether this earneft prayer (or
Curfe) and this bold Appeal to God, be not
prophane, and rather a fruit of pa(Gon,than
charitable zeal ? And whether he here knew
what fpirit he was of?
But to his Untruth I anfwer, i. I prote-
fled openly that my meaning was not what
he
[45 1
he affirmethit to be i And cottld lie kn'o .
it better than I ? 2. An Antinomian and
Anabaptift as fuch, are diftindi from Scpara*
tiite as fuch ; But doth it follow that there-
fore they may not be Separati fts alfo that are
Antinomians and Anabaptiits ? Though
the Errors whence the Sedts are denomina-
ted be various. 3. I have long ago in ma-
ny books told the Papifts that I mean them,
as the Chief Schifmatickf and SeCt v and Dr.
Hide for the fir It page of his book, what I
thought of him ; And the Lutherans that
fo refill all the endeavours of ZVry, Calix-
M, Bcrgitoy LntL Crocw^ and many more,
in refuting Communion with the* Calvi-
nifts, that 1 mean them i And here I profefs
that I mean no other party of men at all,
but the Dividers of all parties whatfoever,
even in the beginning of my Preface > And
yet, alas, brother, did you not tremble firft
topublifli fogrofs an Untruth, and when
you had done, to ground your Appeal to
God, and carneft prayer agai/tjl we,upon it I
The Lord give you a meeker fpirit, and a
tenderer conference. .
' And that I mean not an Independent as
fuch (for the Presbyterians will not fufpedt
me) I will flop your mouth with this fuf-
iicient proof, 1. That the chief Indepen-
dants have written excellently againft fepa-
r^tion,as Mv. Jacob by name ^ And they
pretend that Mr. Bradftjaw and Dr. Ames
were Iudependants. 2. That I rejoyce in
the ftatc of the Churches of New England,
fines
[4*J
fmce the Synods Conceiiions there,and good
Mr. Elidts. proportions tor Synodical con-
ftant Council and Communion of Churches,
as much as in any Churches State that I hear
of m the World, (Though as to the form
of Government, my judgement mod agrees
with the Waldenfes, cr Bohemian, pubhfh-
edby Lafcitius and Commenim ) especially
fince the Magi Urates late printed Order,
that all the Miniftcrs (hall take efpecial care
to Catechize and perfonally inftrudt all the
people under their Charge, even fromhoufe
tohou(e> at lea it 3 or 4 Families meeting
together, &c. which I much rejoice in. It is
evident.t;hen, that though a man may be a
Divider, that is Epifcopal, Presbyterian, In-
dependent or Anabaptiit, yet asfucb as then
denominations lignifie, I mean none oi
them ; for many of all theft names zxtnoVi\
viders f though a Papili is lb by the ejfence 0)
h'vs Keli^wt , un-churching all beiide hi<
And if you had done me but commot
juftice, you would have noted, that in m}
• fcheme in the end, the fecond Propolitioi
of the way of Love which I plead tor is 11
thefe words*, [Love your neighbours as you\
felves : Receive tbofe tbat Cbrijl receiveth, am
that hold the ncccfjaries of Communion, be tbe\
Epifcopal, Presbyterian, Indcpmdantf, Ana
baptifks, Armimans, Calvinijis, tkcfo they hi
not proved heretical or wicked. ] Judge now
of your Truth and Charity by thefe eviden
ees.
EX
[47] *
EXCEPT. XV. p. 8. Anfrcrcd. Here .
isthcitfb. vifible Untruth, He faith [He *3 v * m *
/peaks very flighty. vf Prayer in comparifon of
jindy^for the attaining of rrifdome, calling it
too cheap a way. ivlric}) fbemtb you hor* little
be mtdcrjlaKdab the nature of true Prayer,']
&c.
Anftv. I love you the better for your
zeal tor the honour of Prayer, though I had Whetbci I
rather knowledge and truth had guided it ^eT/
Reader,! intreattheetQpauiemybcok,and v,ifj om i sto bc
if thou find there what he faith, condemn got by payer
me more than he doth, and (pare not. I tell alonc,»vkhouc
thofe men that will do nothing for know- an >' olher
ledge but as]^ for it, that [God hath not fro- mcans *
tnifed yon trne undcrftandbig upon your pray-
ers alone-, without all the reji of his appointed
tneaas > Nor that you Jhall attain it by thofe
means as focn as you defire and feel^it > For
then prayer would be a pretence for hzinefs y
& c. lb at paying it but me of the means winch
G d hath appointed you to come to knowledge bys
Tiligent reading, hearing and meditation and
Counfel of the wifeji is another. 3 And will
any Chriftian dtnv the truth .of this except
the Enthufiafts ? Or fhould any Godly Mi-
nifttr rife up againft it ? Is any of this true?
i. That I have here one word of Comparing
; yer andjiudy > 2. Or that I prefer ftudy
cr reading, or other means before prayer?
3. Or that I fpeak lightly of prayer in Com-
parifon of the other? 4. Or that I make
prayer it felf an eafk thing? Is not this, that I
call
[48]
call his i^tb. Untruth, compofed of many ?
When it is vifible, that I put prayer jfrft,
that I only fay that it is but one means, and
not all\ and that others nrtuft be added >
and that praying alone without other la-
bour is too eaiie a way ? What (houldone
anfwer to fuch dealing as this ? I befecch
you, brother, preach not the contrary what-
ever you think, left you juftifie the filencers,
while you blame them?
' And if really you are againft my words,
fatisfie the World by experience, how ma-
ny you ever knew that came to the under-
standing but of the Articles of Faith, or the
Decalogue or Catechifm, or Christianity it
felf fthat I fay not to your degree of know-
ledge above me and fuch as I,) by prayer
alone, without hearing, reading, meditati-
on, or conference. And why Paul bids Ti-
mothy give.himfelf to Reading, and meditate
on thefe things ^and give thy f elf wholly to them}
And why Hearing and Preaching are fo
much urged > And whether It be any great
fault to filence you and me and all the
Preachers in the Land, if prayer be the only
means of knowledge ? And whether you do
not before you are aware ftill agree with
them whom you molt avoid, who cry up
Church-prayers to cry down Preaching } And
why you wrote this bock againft me, if your
earncfl prayers againft me, and the people, be
the only means ?
And when you have done, I can tell you
of many Papifts and others, that you your
fe/f
D
[4P]
felf fuppofe never pray acceptably, who have
come to a great deal of knowledge: Though
there be nofrnciifiedfaving Knowledge (after
the firft Converfion) without prayer. I am
forry you put me to trouble the Reader
about fuch things as thefe.
It follows [Neither dot\\ Solomon direUto
f>ty other way principally, &c] Anfw. Did I
(peak one word of the principality or which
was the principal way ? Did I not put
prayer firft, and other means next ? This is
not well , brother '•> Truth befeemeth our
Calling, and our work. And yet he that
Gud, 1 was found of them that fought 7tie not y
'in my opinion, which yet expeð your
reproach) doth give fix much knowledge as
is neceffary to mens fir ft faith and repen-
rance and converfion by the hearing or
reading, or confidering of his word, ordi-
narily to them that never firft asked it by
Hncere prayer j For I think that Faith goeth
aefore a believing prayer.
You adde \We cannot hut wonder that any
lares fo exprefly go againft the very letter of
Scripture , — but that we have done with
vonderingatMr. Baxter' s boldnefs.
Anfvo. This I may well put as your 14$. 14 VnWut%
Jntruth. Reader, try if you can find one
yllable of what he fpeaks in all my book ?
3oth he that faith [prayer U but one of the
teans^\ contradidt the letter pf Jam. u 5*
f any man lackjvifdome^ht him askjt of God?
) how hard is it to know what fpirit w y e are
i > That a man fhould go on in fuch deal-
D; ing
C5o]
ing as this > and make-fris own fidtions the
ground of fuch tragical exclamations when
he hath done? Yea, he proceedeth.
For what follows in juftification of hvs un-
warrantable conceit exceeds all bounds of fo
briety\ — whither will not Pride and over-
weening carry a man ? He that had fo tramp
led upon his brethren without any regard
their innocency or fujferings, now fpeaks bu
fightly of our Lord Chriji himfelf. j
Anfw. Your anger I pafs by h I like yoi
the better for fpeaking againft Pride : Fo
by that yotl (hew that you love it not un
der that name. But ftill How hard is it.t
know our felves ?
I am forry, i. That you are fo fore an
fender as to account it trampling on you, t«
be intreatedto Love your brethren^ and nc
to divide the Church of God. 2. And that yo
fey, He regardeth not your fuferings , wh
fuffereth with you, and writeth fo much 2
that book containeth againft your differing;
3. And that you fhould call that your Innc
cency^ which I have proved fo largely to "
againft the new and great Commandemen
and when you make fo poor an anfwer
the proof.
I might number thefe with your Ur
truths, but that I will choofe out the grofK
l^Vmruth. fort \ fuch as is the next (\%tb. Untrutl
that I fpea^fligbtly (fCbrift. Is it flightin
1 Chrift to Ipeak the words and undenie
truth of Scripture ? Two things I fay
Chrift •> 1, That he incnafed in mfdam
h
[5.]
bis youth ? Do you not believe that to be
true? Surely Mr Jeant s in all his writings
againit Dr. Uamm nd of that point, did ne- J^JL
vcr deny it. 2. That be would not enter upon otTchrift ?
his publickjtlinijh > till be was about 30 years of
age? Do you not believe, that alfo? What Hoy Thrift
then is here that is a ilighting of Chrift ? inweafed in
The reafon of this later which I humbly Wif<iom '
conjecture at (and elfewhere exprefs) is,that
he might be an example to young men, not
to venture and enter too early upon the
Miniitry. The reafon you alledge from
Num.$. 2,3. Igainfaynot, though I think
it far fetcht (that Chrift muft not enter
(boner upon his publick Minifxry in his ex-
traordinary office, becaufe the fons of Co-
rah were numbred from 30 years to 50.) But
you inlinuate another untruth, yea exprefs
it while you flatly fay,I.iniinuate,that Chrift
ftaid till 30 years old, that he might be more
» perfeti inrvifdome : I had no fuch word or
thought. My following words | It bad been
eafier for Chriji to have got all knowledge by
two or three earneji prayers than for any ofus~\
refer only to the tirft claufe, (of his growth
in wifdom) and not at all to the later (of
the time of his Miniftry.)
In But you deny that Cbrifi had any addition
ft pf mfdom^except as to mariifeftation, j I believe
A Gods word ! And with others he will be
in as pardonable that believeth it, as he that
$ denyeth it. I did not expound it : But if
c I muft, I will. I think that according to the
prefent frame of humane nature, the in-
D 2 cor-
■[ 5* ]
corporate foul receiveth the feveral obje&s
it muft know ab extra, by the fantafie, and
that by the fenfes, and that our adtsof
knowing exterior things are as Philofo-
phers affirm, objectively organical, though
not efficiently and formally, that is, that the
Intromiilion by the fenfes and phantafie, is
neceffary to the right dating of the objedh
And therefore that in all thofe a<Sfcs of
Knowledge which Chrift exerclfed as other
men do, i. The Objed, 2. The Organical
capacity and aptitude of the body were ne-
ceffary (not tO'the perfection of his humane
foul, in Effence, Power, Virtue, Inclination,
Difpofition, but only to the Adt of Know-
ing. And fo I think Chrift when new born
knew not actually as a man, all that he afte*
knew \ no, nor long after > And that he in-
creafed in Attual knowledge, 1. As Objefts
were prefented, 2. And as the Organs in-
creafed in Capacity and aptitude, and not
other wife. Yet I believe that Chrift prayed
before his Organs and adtual knowledge
were at the higheft, and that he could (had
it been his Fathers will and his own) by
prayer have fuddenly attained their per-
fection v and that Culpable imperfection he
never had any, nor fuch as istheejfeS of fin
in Infants^ now. If this be an error, help me
out of it Hy fitter means than reviling.
You adde that Chrift needed not prayer foi
himfelf, but as a pattern to us, &c. Anfa*
Chrift had no Culpable need, nor as God any
natural need. But, brother, take heed of the
Com
C 53 3
Common error of them that think they
can never fay too much , or do too much, , ,
when they are once engaged j for this is but chrift needed
undoing, i. Do you think that Chrifts hu- Prayer for -
mane nature was not a Creature? 2. Do you himfeif.
think that all Creatures are not Dependant
on the Creator ? and need him not > 3. Do
you think Chrifts humane nature needed not
Divine fuftentation in exiftence, life, and
motion, and Divine influx or Communica-
tion hereunto, feeing that • in God we live?
and move? and be? 4. Do you think that
Chrifts body needed not created means ? as
the earth, the air meat and drink, and fleep
and reft? And that he needed not drink,
when it is faid, he thirited, J oh. 19. 28. I
tbirji. And Job. 4. 6. Qbeing wearied with
his journey*, & c ver. 7. Give mc to drink*]
Whether he needed not cloathing.and need-
ed not ordinary bodily fupplies, when it is
laid, that fome minijired to him of their fub-
fiance? Luke 8.3. As our Father knoweth
that vpe have need of 'all thefe things , Mar. 6.8*
32. So I think that Chrifts humane nature
needed them^ and that he gave not thanks
at meat for his Difciplesonly h and that he
bid them (peak- nothing but the truth, when
he faid Mit.21.3. Mar. 11. $.Luk£ 19. 31.
The Lord bath need of him. And that it was
for bimfelfxh&t he prayed three times that
the cup might pafs, if, & c. (though for our
inftrudion) Lukg 22. 44. Matt. 20. 42. 44.
Heb. 5.7. Who in the dales ofhisflcjh? rebut
he *wL offered z/p prayers and fitppl'rati
D 2 ivitb
[54]
whhjhong crying and tears unto him that was
able to favt him from death, and was heard in
that he feared > though he was afon^yet learned
he obedience by the things which he fujfcredj
and being made pcrfcVi, cxc.~\ I believe that
when he was on the Crofs he needed de-
liverance, and when his. body was in the
grave it needed the Divine power for to efc '
fed his refurredtion. And how a man would
have been formerly judged of that had de-
nycd any of this. You may learn by the
feverities of many Councils again ft the Eu-.
tychians, Neftorians, Monothelites, &c.
I am (b regardful of your fufferings that
I would not put your mind to any needlefs
grief h But yet I heartily wifh your Repen-
tance, not only for your errors, but that you
fh.ould let out your (unknown) fpirit to
fuch vehemency in your revilings upon fuch
pittiful grounds, as when you adde [So that
to JpeaJ^fo lejjcningly of Prayer and Cbrifl, to
undervalue fo much the unfpeakable ufefulnefs-
of the one-) and the incomprehenfible Majefly of
the other, becomes very well the fpirit that Mr*
Baxter writes withS] This is but a repetition
of untruths.
EXCEPT. XVI. p. p. Anfwercd. Ha-
ving Vir* 27. given live proofs by which I
knew many to be miftaken that expound
Texts of Scripture, by the Impreilions on
their own fpirits, I faid Vir. 28. [It U very
ordinary with poet fanciful women and melan-
c/v/v
[55 ]
choly perfons, to take all deep apprchenfionsfor
revelations h and if a Text come into their
minds, to fay, ^Tliis text was brought to my mifi £ C crpK £ y
mind,andfetuponmyfpirit, at if nothing could nom f Scrip-
bring a text to their minds but fome extract- cure
dinary motion of God ? and as if this bringing
it to their mind, would warrant -their expofoi-
on.~] Whereupon I advife men to know
the necellityof the fpirits ordinary fan£ti-
fying work, and not to defpife mens preten-
ces of revelation ^ but yet to believe none
againfi Scripture. As to the ground of this
paflage, it is fuch as is not difputable with
me, being matter of fenfe h (Co impoffible
is it for me to efcape all the heinous accu-
iations of this brother.) It is not many
years fince I have had feveral perfons with
me (two or three out of one County) that
brought me books written for the Prefs, and
urged me to procure them printed and
(hewed to the King, in which were abun-
dance of Scriptures abufed to many daring
predictions of things prefently to come to
pafs, and all upon pretence of Vifions and
Revelations, and the fetting of fuch an ex-
pofition on their hearts : And the men were
ignorant, melancholy, and crazed perfons,
and the Scriptures almoft all falfly interpre-
ted, and the predi&ions fail. And all of
them had the fifth Monarchy notion with-
out conference (that I could learn) with any
about it.
When I lived mCoventrey, Major Wilkes a
Learned Scot, lived in the houfe with me,
D 4 who
who profeffed to have lived many years in
a Courfe of Vifions and Revelations, and
had abundance of Texts fet upon his heart,
and expounded to him by Viiion, moft for
the Millenary way,and for Prophecies about
our times and changes, fand fome againft
precifenefs many of his expofltions were
confiderable: fome palpably talfe : fome of
his predictions came to pafs, and fome pro-
ved falfe : Be was of a hot melancholy tem-
per, and as I heard, after di ft rafted.
If this brother had known how many
(if not many fcore) cf deeply melancholy
perfcns have been with me, that have had
fome of them prophecies, moft of them al-
tnoft in defperation, and fome of them com-
forted by fuch or fuch a Text, brought fy
their mind, which was of a quite different
fenfe, and impertinent to that which they
fetcht from it, and fome of their Colle&ions
contrary to the reft > he would take heed of
doing Gods fpirit fe much wrong as to fa-
ther poor craved peoples delirations on it ?
And this is ascommon,I think, among the
Papifts themfelves, that meddle lefs with
Scripture than we do : What abundance of
Books be there, of the phantafmes of their
Fryers and Nuns^ as Prophecies, Vifions,
and Revelations, which the judicious Rea-
der may perceive are but the effe&s of me-
lancholy andhyfterical paiiions, improved
by ignorant or deceitful Priefts.
But what is the Charge againft me here ?
Why 5 he faith [He caVs tbctn poor fanciful
mmm ?
[57 3
women, and melancholy perfons^ that ordina-
rily receive comfort by fuggefted Texts of
Scripture."]
Anjtv. This is the i6tb.vifibk Vntruth. tf Vntmk
Indeed here are are two grofs untruths to-
gether, i . He changeth the fub'ject into the
predicate, and then affirmeth me Co to have
ipokcn. I faid [It vs ordinary for fitch fanci-
ful and melancholy perfons^ to taty deep appre-
henfionsfor Revelations, and if a Text come
into their mind, to thinks it is by an extraordi-
nary motion of the fpiriu And he feigneth
me to (ay, that they that ordinarily receive
comfort byfuggefted texts are melancholy. Is it
all one to fay, It is ordinary for melancholy
perfons to pray, to fear- to trrtfiLQ* And, I They
that ordinarily pray, fear^erre, are melancholy.}
Again, Brother, this is not well.
2. He feigneth me to fpeak of them that
[ordinarily receive Comfort] when I have no
iuch word,, but fpeak of them that would
draw others into error and feparation by
confident aflerting falfe expofitions of
Scripture as fet on their mind by revelation
from the fpirit. This is not well nei-
ther.
He addeth \If this be not toft in the Chair
of S 'comers , what tf ?] This needethnoan-
fwcr.
[For (faith he) is not this the very language
cf holy men > Anfh\ Alas, brother, h(5w im-
pertinent is your queftion ? The quciiion is,
Whether this be the language of no melancholy
th* or of none but holy men > and that
[ 58]
as holy > Is it not the language of many a
Popilh Nun and Fryer that pretend to Re-
velation ? Have not I heard it with thefe
ears from multitudes in melancholy and
other weaknefs that have perverted the
Texts which they alledged> Havel not read
it many books of Experiences ? Is he a fcor-
ner that faith, that a man may fpeak the
fame words miftakingly in melancholy
which another fpcakedi truly? Do you well,
brother, to trouble the World at this rate
of diicourfe ? For charges on me, I pafs
them by. And for his faying that the bare
recital of their uf lai words is fitter for a
Jejler than a judicious Divine^ and when he
hath done, to be fo angry that they be not
all afcribed to Gods fpiritj will not denomi-
nate fuch paffages as they deferve, left I of-
fend him.
Left you deny belief to me, I intreat you
and the Reader to get and read a book pub-
lifhed by Mr. Brown (as is uncontrolledly,
affirmed, who lately wrote againft Mr.^
Tombes againft the lawfulnefs of Communi-
on in the Parifh Churches) concerning the]
experiences and ftrange work of God on a!
Gentlewoman in Worcefter (whom I will'
not name, becaufe yet living, and God may
recover her, but is there well known.) This
Gentlewoman having been long vain, and,
a conftant negle&er of publick worfhip D was
fuddenly moved to go into the Church;
while I was there preaching (on Rom.6.2i.)\
The very Text (truck her to the heart •> butj
before
L 5> 1
before the Sermon was done Cne could hard-
ly forbear crying out in the Congregation :
She went home a changed perfon j refblved
for a holy life. But her affedrion for pafiion)
being rtrong, and her nature tcndcr^zrxd her
knowledge fma% The quickly thought that
the Quakers lived ftri&lier than we, and
fell in amon^them. At laft perceiving them
vilifie the Miniftry and the Scripture, her
heart fmote her, and fhe forfook them, as
fpeaking againft that which by experience
(he had found to do her good} And defiring
to fpeak with me (who lived far offj open-
ed this much to me. But all thefe deep
workings and troubles bctmcn the feveral
waies, did fo aflfed: her, that (he fell into a
very ftrong melancholy > Infomuch that
fhe impofed fuch an abitinence from meat
upon her felf, that (he was much confumed,
and fo debilitated as to keep her bed, and
almoft famifhed. Mr. Br own (znd others)
were her inftruders, who were very zealous
for the way called The Fifth Monarchy , and
having inftrudred her in thofe opinions,
publifhed the whole ftory in print (which
clfe I would not have mentioned) I (hall fay
nothing of any thing which is otherwise
known, but detire the Reader that doth but
underhand what melancholy is, better than
the Writers did, to read that book, and ob-
ferve with forrow and pitty, what a num-
ber of plain effects of .Melancholy, as to
ib'trghtfi and Scriptures , and aUions, are
there afcribed to mar temptations on one
fide,
[ to ]
f ide,and to Gods unufualot notable operations
on the other fide ! In the end he faith [And
indeed when a foul opprejfed with forrow be-
fore- (hall fuddenly find eafe-> by having J ome
Scripture brought to their mind which before
they thought not ofifthtf be not the JPirits work
as a Comforter, we (hall be alwaies doubtful
how aad when he performeth that vffice \ which
'way of Doubting Mr. BaxterV Divinity leads
into, which fuffzi. ntly Jhews^ it is not of God :
Tor God calls us to hope perfectly, and to rejoya
in the hope*
Anfw. The Divinity which I think true
and found, doth teach Enthufiafts, whethej
Fryers or Nuns, or any fuch Phanatick, no
to believe every fpirit,but to try thefpirik
whether they be of God *, And to believt
that Satan can transform himfelf into ar
Angel of Lights And to doubt whethc
their fuggeftions, revelations or prophecie
be of God, till it be true and fure : For in
fiance, I would have had your fellow prifonj
er have doubted of his three after menj
tioned prophecies uttered in the Pulpit, aj
from the fpirit of God (That we Jhouldhav\
no more King-, Tythes, or "faxes : ) Be not an;
grywithme for giving you fuch inftances ;
It is only to fave others from wronging th=
Holy Ghoft, and expofing Religion to pro
fane mens fcorn. And I would not have on ;
turn Anabaptift, if in their forrow or mu
fing that Text fhould be fet upon theij
mind, Atl.22. i<5. Why tarrieji thou^arif
and bebaptized ) and wajh away thy fins."]Non
woull
I 6i ]
would I have another turn Papift, if that
Text be fet upon his heart, Aft. 9.6. Arife
and go ifo the City, avd if foall be told thee
what thoit muft do : And if it be a Popifti
Prieft that he rtrft meeteth with, and think-
cth that this is the man that muft inform
him.
I would not have a member of arty
Church, upon an inefficient reafon feparate
from it, if that Text be fet upon his heart,
Come out of her myfeople, &c. Or 2 Cor. 6.
17. Come out from among them, and be ye
feparate^ &c.
Nor would I have an Hypocrite or un-
godly perfon conclude himfelf to be fincere,
if that Text do fuddenly come into his
mind (how affedtingly foeverj Joh^ i-^7*
Behold an Ifraelite indeed in wham is no
guile*
Nor would I have an upright doubting
Chriftian conclude himfelf an Hypocrite if
that text come into his mind, Aft. 8. Thy
heart is not right in the fight ofGod y & c.I think
that there is fomewhat elfe befides the fud-
den coming into our minds, and the deepeft
affe£ting of us, that is neceffary to prove
the true meaning of a Text, and the found-
nefs of our Concluftons from it. And yet I
never doubted but that the fpirit doth both
caufe our comfort, and our refolutions and
other gracious effefts, by bringing forgot-
ten Texts to our remembrance.
But the way that I think the fpirit cureth
our doubting by/is all tHefe things follow-
ing
[■*3
ing fet together, i. SuppoGng-that he hath
infallibly guided the writers of the Scrip-
ture. 2. And hath fet to it the<0snfalliblo
feal of God (which is the Imprefs of his
Fowcr^ Wifdome, and Goodnefu) 3. And
that he helpeth Miniiters to preach this
Gofpel to ' us. 4. He next doth help us to
Rlmembcr, and to Understand it -, And no
falfe expofition is from the fpirit of God : ■
And he hath left us fufficient means to
difcern (as far as is neceffary to our Salva-
tion and our Comfort) whether it be right-.
ly interpreted or not. 5. And he helpeth us
iirmly to believe the Truth of it: And of
the unfeen Glory which it promifeth. 6.
And hereby he kindleth in us Repeytance^
Hope-, and Love-) and reneweth both foul and
life to the Image of God, and the example
of Jefus Chrift. 7. And then he helpeth us
to AB or Exercife all this Grace. 8. And he
helpeth us to difcern the fincerity of it : And
And foby the Jpirit we know that we have
the fpirit-, and have the w T itnefs of Chriil,
and the feal of God, and the pledge, earneft,
and firft fruits of eternal life within us,
whilcft the fpirit doth make known him-
felf to be in us. And all true figns of Santti-
ficatioH) or the Divine nature in us, are figns
of this in-dwelling fealing fpirit: But fo
are not the fudden paffions, and fancies,and
change of parties, fides, or by opinions, or
ftrong conceits unproved, from whence
fome ufe to fetch their comforts. $. And
next he helpeth us hereupon to make a true
' appli-
application of the promife of Juftification
and Salvation to our felves : Having before
applied or received it by Faith and Conjent*
and being Juftified> he helpeth us to apply it
to our Affurance and fetltd Hope and Com-
fort i and to argue, T/>er£ h no Condemnation
to them that are in Chriji Jefus, that rva\ not
after the fiejh bin after the fpirit : But I am
in Chriji Jefus^ andlrva\ not after thtfltjh
but after the fpirit > Therefore there is no con-
demnation to me. 10. Next the fame fpirit
exciteth a&ual Hope and Joy in the foul, by
the faid application of the promife > that
we fhall not only conclude from it, that
we have pardon and right to Heaven in
Jefus Chrift , but alfo (hall have the
Will and Affettions duly moved with that
ConcJufion. ii. And the fame fpirit
helpeth us to anfwer all the falfe Cavils of
Satan, the World, or our mifgiving hearts,
which rife up againft this hope and Com-
fort. 12. And hftly he helpeth us in the
ufe of all thofe holy means, by which this
Hope and Comfort is to be maintained, and
helpeth us againft the fins that would de-
itroy it, and fo keepeth it in life, and exer-
cife, and perfcverance, till vvc finally over-
come. By all thefe twelve Ads together
the fpirit caufcth the Hope and Comfort of
Believers, and faveth them from their doubts
and fbrrows..
And i ow, Brother, when you can calm-
ly think of it, I fhould be glad that you
would confider,whether to fay this Divinity
lead-
[*4]
Icadeth to doubting* and that it is not ofGod*
be not, i. An untruth, 2. An injury to him
whom you calumniate, 3. An injury to the
fouls of men that muft be thus comforted,
4. And an injury to God, by telling the
World,that his own dodhine is not his own,
and by feigning Gods truth to be mans er-
ror. And whether your way here opened
(by receiving fudden Comfort by a remem-
bred Text) be founder do&rine > And be
not fuch a way as Papifts,Quakers,and moft
deluded people commonly boaftof ? And if
you bring poor fouls no better dire&ions for
their full affurance, peace and joy, whether
in the end you will not prove a miferable
Comforter ?
Whether God
bates beok-
praycrs or
foroH,
EXCEPT. XVII. p. 10. Anfmnd*
When I fay that I wonder at men that tbinl
God mahgtbfttch a matter as they do of. their
fever al words and forms* as that he loveth onfy
extempor ate prayers and hateth forms* or lovetf.
only prefcribed forms andhateth extempor au
prayers by habit ^\ he faith this is [ As if i
could never fpeal^meanly enough about prayer
But, brother, if you kindle this burning
7eal your felf, by teaching men to hate eithei
forms or praying by habits Marvel not ifii
burn you, within and without \ and wher
your own paflions have fcorched you, othei
mens hatred of your prayers, as you hat<
theirs, do tipuBfe you alfo. And if you hate
the quenching of thefe lircs, even when th<|
Chur
e*5 1
hurches by them are all on a flame, as for
t men as you will be of another mind, I
11 yon again, brother, you greatly wrong
lddifiionour God, if you think that he
ycth fo much upon that which he never
ive any law about, or fpake one word for
r againit,as to tell the World that he hateth
I prayer that is put up by a form pr book.
:nd that he that denyetb tbit } fpeakgtb mean-
I of prayer. The Lord teac h you to know
rhat manner of fpirit you are of, ( which
*que(i I (hall reiterate for you, inftead of
raying with your earneftnefs, The Lord re-
fclg binu) Have you the bowels ot a Chri-
:ian, and the fpirit of Chriftian Love and
Inky, and can you think that God batetb
tor that was my word) all the prayers of
II the Churches and Cluifiians in the
Vorld, that ufe a form ? Even of all the
keek Churches, the Armenians, Aballincs,
acobites, Syrians, Copties, Lutherans, and
[alvinifts> of all the Englifh publick
thurches > and the prayers of fuch holy
nen as Dr. Prejloti, Dr. Sibber Mr. Perk?n*>
Ax. HildcrJhamJAr. Cartnrigbt^Dr. Stougb-
ott, Mr. Wbaulty, Mr. -Bolton, and all fuch
s they that ufed fome the Liturgie, and
bme other forms ? And that God hateth
he prayers of all Chriftian Families and
2hriiVians that ufe a form ? Do you diflike
d^ing to God's word, and will you adde
eo it (o boldly,as to (ay,he hateth that which
^e never once forbad ?
If y.ou would make your feader thir^r
E that
[66-]
that I make God indifferent to at modes and j
words in prayer, you would abufe him: tor t
though I never hwrd a man/tfwr in prayer, i
I think you ciofe in prayer a little before j fe
and I have heard many rail in prayer, and
traduce men for truth and duty, and venl
their own errors. But I befeech you pro- i
mote fuperftition no more,and feign no Di til
vine Laws-which you cannot (hew as .? Aw A
teach not this unhappy age to te.gn thing G
neceffary that are not, and pamt out th< &
molt holy gracious God, as the patron o J
every one of their fancies.
Your words [Voth not God regard the matt I
m of our addrtffing our [elves tofom?M«t •
- we i ^ M £ Jirif? ] Do full make rn A
pray, that you may byotv-your ftmt. U c
vou well to intimate that I lay the contrary ra
When I maintain that God fo far acceptet to
them that mtffiif him in ffirit and truth ,
that he will accept their prayers,mt6 a ton »
or without , and fetfet& wfr&erS y£a, hat f,|
left Wfc indifferent, to be varied as mens <X fc
* cahomandufefcr either vary, as he hat »
done a/ww or juter in peaching. ltlS \^
eafie thing to turn formalist either way, t ft
thinking God loveth our prayers either b fe
caufe they are in thep»K wrdr,or m w [
oUs words. ^ . ' *
The (ccond part of this Exception ca *
Jeth me [« *#*, tfc<t <*«*& neither believe tl n
&itt** wr &*/«//, £«' aw w ***/.*' . * ?
Becaufe I fay about a Liturgie, i.Ctrtat* '
[«7 ]
layers by habit tvrre fifed* 2. that itislikg wketherihc
bat the fbarifees loftg Liturgie, was in many jew* hid a
hingsworfe than ours \ Aw yet Chrifl and Liturgie in
M Apojller oft jnyrted with them, and never Chriftsc'mc;
ondemned them.]
Anfir. i. Let the Reader obferve whe-
hex ever Chrift, his Apoftles, or the Pha-
ifees medled with the Controverfie about
he lawfulnefs of forms ? Whether ever
Ihriil: condemned them? 2. Let the Rea-
ler note that when I fay that Certainly
orms were ufed, I fay not, whether in the
lynagogue or Temple, or Houfe, nor do I
*y that they were other forms than Di-
ine ? But when I fay that it is Ukg in many
bbrgs the fbarifees Liturgie was vcorfe than
wrs, I mean that it is like (though not *cer-
wn) that part of it was of humane inven-
ion, and uled publickly.
And, i. The word Liturgie (zsMartinius
nd other Etymologies agree, hath three
ignitications, 1 . The largeft is, for any pub-
Icl^officecfmimjiry^nd fpecially of diftri-
mtion. 2. For the publick fervke of God,
n reading, teaching, praying, &c. 3. For
ated orders and forms of that publick
brvice, To which BeHarmine addeth a tyb.
s the narrowett fenfe of all, wa. For the
icrificing offices only > which is no ufual
mfe. Now the fecond and third being the
ow-Common fenfe, I thought there had stz pfcl 91:
een no queftion about them. and ioi> See-
That the Jews had a Divine Liturgie fn
}th fenfes (as a fen ice, and as a prefer ipt
E 2 form)
on
form)! proved in my $tb. Difput, of L;
gies many years aga i. In the Temple the)
had moft pun&ual prefcripts for their fa-
:rihces of all forts, and their offerings \ and
the manner of performance, and the anions
of Priefts and people about them* In the
Synagogues Mofes and the Prophets wen
read every Sabbath day/ And the Pfalmi
I Chr. 16 4 were P ur P°ftJy penned (many of them J and
and*?. ' recorded to be Prayers and Praifes for tfy
>Chron.8.i4, publick and private worfhip, and wexf
**• committed to feveral Church-officers to be
publickly uied: And "David and Solomot,
appointed the Inftruments, Singers, and or-
der & manner in which they (hould be ufed
A form of prayer for thePriefts is prefcribej
in three benedictions, Numb. 6. 23. Hez?
kiab commanded the Levites to fing Praife
. to the Lord with the words of David and g
Afaph the Seer, 2 Chron. 29. 30. 1 Chron
16. 7. \On that day David delivered firfi tH
Tfalm to tbanl^ the Lord into the hands f
Afaph and bU brethren^xod. 15. The foq
of Mofes is a form. And Rev- 15. 3. tl|
Saints are fiid to fmg the fong of Mofes aq
of the Lamb. Molt Expofiters think th$
thcHymne that Chrift fung at his lajl fu\
p£r, was the ufaal form : If not, it was
new form. Mofes form at the moving an
rejiing of the Ark is fct down, Numb. i(
35,36. Veut. 21.7 8. There is a form fc
the people to ufe, Judg. 5 Deborahs fong,
recorded : Co is Hannahs praife, 1 Sam An
Joel 2. 17. thue is a form for the Priefts 5 \
the J
'heir Humiliation: And John taught his
)i/cip!es to pray '•> And when Chnft was
lefired to teach his Difciples as John had
lone his, he gave them a form. Now let the
)ber Reader judge whether the Jews had
9 form or Liturgie of God's appoint-
lent.
"If he fay, I thought you had meant a bu~
tone form 5 I anfwer, If you will think that
/hich I fay not, 2nd choofe rather to tevile*
tan obferve what you read, I cannot help
2. When I fpeak of a Probability after-
ward, I do mean of a humane Liturgie : of
rhich I will now only fay, i . That ic feem-
tfi very improbable to me that the Phari-
:es who fd abounded with' Traditions,
lOuld not fb much as have any human*
tms of prayer or praife.
2. When Chrift fpeaketh of their long
'ayersJL defiretfom on both extreams to con-
ier, that, If it was a long Liturgie, they
iould not compare the Puritans to the
harifee in his long prayers as they ufe to
o, but to others. But if they were extern-
rate Prayers, i. To one fide I fay, that if
hrilt had been againft extemporaie praying*
i would have put that into his rebukes :
To the other fide I fay, If the Pharilees
id the gift of long mempwatc prayers* we
uft take heed ot over- valuing tuch a gift,
id afcribing it too much to the fpirit, fo
at the Pharifees long payers* as a two
ged fword , cut both extreams in this
eviih Controverfie, E 3 3. This
[7o]
3. This Controverfie whether the JetP?
had a Liturgie^ is handled fo largely by Mr.
Selden-, that I mull refer the Reader to him
that would fee what is faid for the affirma-
tive, in Entycb. Alexandr. pag. 35 to p. 63.
Where he lhews that till Ezras time therej
was none but the Scripture Liturgie i And
that in Esr^s time eighteen Prayers were
made i and (hews how far they might o*
might not adde : Where having cited abun
dance of Rabbilis, he (hews that however
the Jewifli Rabbins are fabulous, thefe hifto-
?ical teftimonies are our beft means of in-
formation, and are credible, and addeth thej
words of J of Scaliger-y \Jilc fuit vetusRi^
tut Celebrationis Pafcb<e temporibw Mefii*:
Quod vctuftijjimi Canones in Vigeftis lalrmt*,
dievs manifejio probant : Nifi ^m eos neget
antiquos effe h Quod idem acfi qui* capita Pa*
piniani, Pauli, Vlpiani, & aliorum JttriJ-
confultorum inVigeJii* Juftiniani produfta ne-
get ejfc eomm Jurifconfultornm quorum no*
mine citantur^ Qjwd nemo Jams dixe-
rit.
EXCEPT. XVIII. p. 10. Anfwered*
Here you except againtf me,if for any things
Of jcafting ac f or [ faing grown fo fcrupulom and fo tender
mi™™ astobe<$bided y ifaxybrea&efa
*^.» mon Prayer* \
Anfo.J. I fpake of jefting on both (idef
at one anothers devotions, and not of one
alone. 2, If you arc for that way of break-
ing
[7.]
ing jcafts and fcorns at other mens prayers,
with what meafure you mete it will be
; ..red to you again. They will requite you
to the full with jeaffc and (corns at yours al-
io. 3. Brother, do you like this way, or I
you not? If you do,what a fpirit are you of?
If you do not^why do you quarrel with this
advice
And whereas you cite my own words
in the Pveply to the Bifhops, I muft tell you,
1. That I know nothing in any of thofe
Papers or Treaty , as to the matter that I
have changed my judgement in, or repent
of. And I admire that the Prelates that ask
fb often \What tvillfatisfie us?~\ and others
that carry it to the World as if we had faid
nothing, fhould to this day leave that Reply
and our Lkurgie then offered them, and our
Petition for Peace, fo much unanfwered *
Which few that knew them will believe 19
for want # of will and fervour or indignati-
on againft them? 2. That yet the fentence
cited by yoj [ Whether it be that the Commo?!- ■
Prayer-Book^ hath never a Prayer for it (clj\\
I confefs is farcaftical , and I unfeignedly
thank you for calling me to review it s and
I do unfeignedly repent of it, and defire
pardon of God and men, for fpeaking
words of fo much derifion?Though I then no
more perceived my fault,than you do yours.
I mentioned fomethat were fcandaliied
at the fcorns of men at the Lkurgie here-
tofore* And, 1. He calls ica frofhane jiory
fitter for Ranters, 2. Hecbatizngetb mt #> nil
£ 4, tfc
[70
the names of them that ttfed thofe expreffifflf.
3. He thinly I did greatly fin in repeating
them.' 4. Elle he will thinly I invented tbem>
on pnrpo/e to make my brethren odious^ and
jttjiifie the perfecution againji tlxm*
Arfip. 1. li it be fo bad, why arc you fo
augi-y with me, for being againft it, and the
like, or any {corns at other mens tolerable
devotion ?
2. Your challenge is but a drop of your
unrighteoufnefs. I told you I knew them
that were inflamed by thofe words, but not
that I knew the Speaker. And how fhould a
man know the names of all that look in etf a
Church-door ? How oft have I had Qua-
kers in the face of the Market and of the
publick Congregation, revile me, and curfe
me as in the name of God, and fpeak as bad
words as thofe, when I feldorheasked what
their names w % ere. And yet I muft name
them or be to you a malicious lyau And
(hall I not be fo with you, it I obey your
challenge/ Is it not unfavoury to name
men in fuch llories ? Well, I will thus far
this once obey you. In 1640. coming up to
London to the Phyfitians, I lay at Bofoms-Inn
in Laurence-Lane : On the Lords-day the
Iii^-v.ceper, an old man (Mr. Hawksheadzs
1 tern inber his.name was) came in from
Laurence Church with feme gueftsin a ve-
ry g#:itf pailjon; Vve ask'd him what the
itfci wjs> He jnfwereu, that as he went
o the Church, a fellow look'd in, and
^ke ti,oi£ very words I recited, fave that
he
[75 1
he faid [jtheVcele] inftead of [the Devil : ]
And from very fober honeft people I have,
I believe, many (core times heard them call
the Common Prayer [Porridge] and fay,
\He U not out of bis Porridge yet J
3. If I fin in repeating them, I pray you
juititie not that fpirit that uttered them i
Nor be not of the mind of the Councellor
of the wicked in this age, whofe policy is
to perfwade men to commit jucb heinous
fins (Perjury-, Lying, &c.) which found odi-
oufly in the naming, and then no man may
ever accufe them, left he be guilty of rail-
ing, incivility, &c.
4. Brother, a very low degree of inge-
nuity would have taught you to have judg-
ed fach a Plea for Love, by one that in this
book fpeaketh more againft Perfecuting
you, than ever you read, I believe, in a Li-
cenfed book fince tha printing A&, to have
come from no malicious persecuting in-
tent.
Yet, as if you were fo eagerly ftt on the
Defence of the dividing (candalous mifcar-
riages of this age, as to take it for perficu-
tion fo much as to lament them, or pray
againft them, you gather the fame conclu-
fion from my very payers to God, for fifty
* to ins Clmrcb that is diftra&ed and endan-
gered by fuch ufage.
And here, feeing your Sufferings are fo The temptatr
much talk'd of, and I am numbred by you ? ns of fuffcr :
among your persecutors, endure me to tell * -
you, ttmfecffering hath its temptations as
well
C 74]
well as profperity •, And that the tempta-
tions topajfzon^nd to run too far from thofe
we fuffer by, and to lofe our charity to them
and their adherents, arc fo much ftronger
to me (I leave others to judge themfelvcsj
than the temptations to fear and timerous
complyances, that I was much more jealptfs
of my heart in this,- when I firflferetf moft
than at other times : For I knew that it is
one of Satans defigns to rob me of my Cha-
rity and Integrity? in which he would more
triumph than in depriving me of my main-
tenance, reputation and liberty. And I muft
confefs to you, brother, that (though I once
hoped that we (hould have been great gain-
ers by our fufferings) the fruit of them now
Many arc appeareth to me to be fuch in many as ma-
overcome by keth me more afraid of imprifonment for
fofcfo&who the fake of my foul, than ot my body, left
bmcomc! h A* 01 * 14 ftir U P that V a $«* which fllouU
It's a reproach bear down my judgement into fome errors
to our Nation and extreams,and corrupt and deftroy my
that ttornm L ove t0 t h em by whom I fuffer.
hlh fnl'u < ^ nc * lt ^ Brother^ -lam fully convin-
fyKr'atifmus cec ^ t ' iat 1Tian y ^M think their fufferings
five Brownif- are their giory, and prove them better men
km nen alios than others, are lamentably loft and over-
habeat authres come by t { ie ; r Offerings. I think your com-
^tt^r^r^ P an " 1013 an( * y° a arc n0 g a ^ ncrs by "*i w ho
perfiitloJie Epif- P^fently by preaching and writing thus,
mos Domini bring water to the extinguishing of Chri-
to,pag.2 44. ftian Love. I think thofe two Gentlemen
S^ much good before mentioned, that turned Quakers in
♦■aftcriogdoih. prifon5 and left thcijf R fe iigi on -(as many
more
[75 1
more have done) were lofers by it. Audi
think many thoufands in thefe times, that
are driven into various errors and extreams*
and have loft their charity to ad verforics and
diflenters % have loft a thoufand times more
than their liberties and money comes to.
Woe be to the World becaufe of offences >
And woe be to them by whom offence
cometh. Experience of too many maketh
me Iefs in love with fufferings than I have
been > And to think that the quiet and
peaceable preaching of the Gofpel (though
under* many other difadvantagesj if God
would grant it us, would be better for our
own fouls.
EXCEPT. XIX. Anfwered. You pro-
ceed, \_But Mr. B. being once got into the chair
of the fcornful will not eafily out, and there-
fore goes on [It is an odious found to hear
an ignorant,ra(h,felf- conceited perfon, efpe-
daily a Preacher, to cry out Idolatry, Ido-
latry, againft his brethrens prayers to God,
becaufe they have fomething in them to be
amended,] Whereas we do not thenfre think
ayty thingto be guilty of Idolatry, becanfe it
hath fomttbing in it to be amended, [but be-
caufe it is nfea in the worship of God, without
any command of God to mak* it lawful '<>"]
And this we mufi tell onr Vittator, is a f pedes
of Idolatry, and forbid in the fecond Com-
mandment : And if be mil not receive it fo,
it ti 2 to ufe his own arrogant ayd imperious
words,
words] becanfe be under/lands not Chrifiiah
fenfeandreafon.
Anfe. i. The charge of Idolatry againft
the Liturgte arid Conformable Minifters I
found in John Goodmns book, and Mr.
Brownes^ and others : But this, Brother, car-
rierh it much further,,
2. He contradið himfelfin his Nega-
tion and Affirmation : For, \tfhatfbever is'
to be amended^ which is ufed in Gods wor-
ship, hath no command of God to makd
it lawful ( For it is fin : ) But wbatfoever
vufedinGods rpoT/jhip without any command
of God to make it lawful, he affirmeth to
be Idolatry: Ergo, whatsoever is ufed in
God* worftiip which is to be amended, he
maketh to be Idoktry.
3. Reader, if this one Se&ioh do hot
make thy heart grieve for the fake of the
Church of Chnft , that our poor people
fhould be thus taught, and our Congrega-
tions thus diiiraited, and unholynefs, that
is^uncharitablenefs, fathered upon the God
Whether all Love, and our fuiferings and non-con-
thatufeany fotmity thus turned to our reproach, and
?hin^ in Gods wrath and reviling pretended to be Reli-
worfliip noc gion, thou haft not a true tenfe of the con-
7™d™ d *i\ cernmentsot Christianity and the fouls of
cular a^orm''" men * ' ^ a " P r0 P°fe here thefe few things
of prayer; be to thy confideration.
Idolaters? And J^ucjh i. Whether an Idolater be not an
v*har this cea- odious perfon, and unfit for Chriftian Com-
fcre of idolatry mun i on > (That thefe men think fcr, their
%:fy«h, praaifc ftcwcth- 3
[77]
_ 2. Whether he that wmethand
preacheth to prove others Idolaters, do not
write and preach to make them (fo farjfeem
odious, and to perfwade men from loving
them, and having communion with them as
Chriftians ? ^.
Q, 3. Whether he that preacheth up ha-
tred caufelefly, and preacheth down Chri-
stian love, do not preach down thefum of
true Religion, and preach again ft God, who
is Love?
£>. 4. Whether preaching againft Qoi
and Religion, be' npt worfe than talking
againft it in an Ale-houfe, or in prophane
difcourfe? And fathering all this on God
and Religion be not a fad aggravation of
X?
Q; 5. Whether this, brother, that affirm-
eth this to be Idolatry that he fpeaketh
againfi,fhould not have given us fbme ytoxd
of proof, clpecially whejre he calleth me that
deny it , a Dictator > And whether both
as Affirmcr among Logicians, and as Accu-
Jer among men of juftice, the proof be not
incumbent on him?
Q. 6, Whether here be a fyllable of proo£
but his angry affirmation ?
4X7. Whether thou panft receive this
faying of his, if thou have Chriftian fenfc
and reafon,' fo far as to believe that all the
Churches of Chrift fore-named, the Greel?,
the AbiiGne, the Armenian, the Coptic *
the Lutherans, and all the Reformed
Churches that fall under his Charge,
[78]
Idolaters > And couldft bring thy heart ac-
cordingly to condemn them, and feparate
from them? And whether thou canft take
all the holy Conformifts of England, fuch
as Bolton, Frefton, Sibbes, Stocfa Dike, El-
ton, Crookg, Whatthy, Fenner,'&cc. for Ido-
laters > yea, and all thtnon-ConfbrmiJh that
ufed and joyned in the Liturgie ?
Q.8. Whether thou canft believe that
this fame brother himfelf, that writeth at
this rate, do tffe nothing in Gods worjhip which
hath no command of God to make it lawful ?
Is all this reviling, all this faMe do&rine, all
his untruths commanded of God ? Or
doth he iiot make himfelf an Idola-
ter^
Q. p. Whether, if he teach true dodbrine,
there be any Church or perfon in the'World
that worfhippeth not God with Idolatry \
I give my reafons. i. There is no one but
fimtcth,(ov ufeth fin) in the wor(hipofGod. v
But no fin is commanded or lawful ; Ergo
there is no one, according to his do&ririe,
but ufeth Idolatry in the wor(hip of
God.
2.Thereisno one that ufeth not fbme
things not commanded to make them law-
ful, in the wor(hip of God : Therefore, if
he teach true doftrine, there is no one but
ufeth Idolatry. The antecedent I have oft
proved by many inftances : The method of
every Sermon, and Prayer, the words, the
time and length, the translation of the
Scripture, whether it (hall be this or that*
the
[7P]
the dividing of the Scripture into Chapters
and Verfes, the Meeter of Pfalms 5 the Tunes,
Church utertfils, Sermon notes (which fome
ufe,) Catechifms in forms, &c. the Printing
of the Bible, or any othev books, &c~ none
of thefe are commanded. And all theie are
ufed in the worfhipof God. And muft all
Chriftians in the World be taught to fly
from one another as Idolaters? Is this the
way of Love and Unity ?
Q^io. Why thould this, brother, be fo
extream impatient with me for calling Vi-
vidtrs^rpczk and pkviffj j and cezforiw Chri-
itians? Ifinhisown judgement all men be
Idolaters, that ufe any thing id Gods wor-
ship not commanded ? Is not this to cen-
fare all men as Idolaters ? And yet is a cen-
fure of pievithnefs on thcfc Cenfurers a ju-
rtifying of perfecutior.
Q. ii. Whether this kind of talk be not
fport to the Papifts, to hear us call one ano-
ther Idohters, as well as them > and do not
ipake them deride us * and harden them in
their bread-wor(hip, and image-worfhip, as
b$ing called Idolatry on no better grounds
than we fo call one another.
Q. 12. Whether it be not a great diflio-
Jriour to any man to fiiflfcr filencing, becaufe
• he cannot add to Gods worfhip, the Cere-
monies and Liturgie, and at the fame time
to add to Gods word new and falfe do-
ftrinesof our own, by faying that [It is a
tytcks of Idolatry, forbidden in tbeftcond Com-
rKdHdybecaufe it is nfedin the wsrjhipof G«d
mtbpui
without any command to makg it lanfuW] And
if we fhould fuffer (uch falfe do&rinc, and
additions, and Love-killing, dividing prin-
ciples this, to go uncontradicted, whe-
ther we do not betray the truth and our
flocks, and (hew that we were too worthy
of our fuffer ings ?
But that this affertion or definition of
Idolatry is falfe, I need to prove no other-
wife, than, i. That it is unproved by him
that is to prove it, and, 2. That it denieth
Chrift to have a Church on earth, or to have
any but Churches of Idolaters. 3. That it
turneth all fin in Gods worfhip into one *
ipecies, even Idolatry. And fo every falfe
do&rine ufed in Gods worfhip is Idolatry :
Every Antimonian, Anabaptift, Separatift,
or of any other error be it never fo fmall,
inuft be prefently an Idolater,if in prayer or
preaching he fpeak his error ; And what
man is infallible ?' When -your Companion
promifed in the Pulpit, tfett there (hould be
no more 1ythes y no more Taxes, nor no more
King, in IForcefierJhire after J^rce/fer-Fight,
this muft be Idolatry. For certainly no error
is commanded of God. 4. That it maketh
the defcription of a thing indifferent, to be
the defcription of Idolatry. For as [_•&
thingforbidden) is the defcription of fin, fo
to be [not commanded] fpeaketh no more
but Indifferency (Though the prohibition to
do any thing not commanded, fpeaketh more,
.if it could be proved.; 5. It is contrary to
the Scripture which never ufeth the wor*J
\ivo:
[8i ]
[IVOLATRf] w that fenfe? Pei
•the icveral texts, and try. 6. It equalletft
almoit-all Churches with the Infidel and
Pagan World. 7. It heinoufly injureth God^
a hater of Idolaters, and will villc
their fins (as God-haters) on the third and
fourth Generations* to feign him to be thus
a hater of his Churches, and of them .that
ufe any thing in his rvorjhip not commanded.
8* It tendeth to drive all Chriftians to de-
fpair, as bting Idolaters, and fo abhorred of
God, becaufe they have all fome kneomman-
dcd> yea forbidden thing in worlhip : For by
this mans do£rine, a finful wandring
thought, a finfiil diforder, or tautologie, or
bad expreffion is Idolatry^ (as being not com-
manded.) 9. It tendeth to drive men to give
aver voorfhipping God\ becaufe while tney
are certain to (in, they ate certain to be Idc-
l*ters-, when they have done their belt.
10. It hardenetfi tht Mahometans in their
enmity to Chriflianity, who being the
great exclaimersagainft Idolatry do already
falfely brand us with that crime.
But what ever eUe it do, I am (life it is fo
Pernicious an engine of Satan, to l>jll Love
md divide the Churchy to feign every Con-
brmift how holy foever , and every one
rfiat ttfeth iti trorjhip any thing not comman-
led, to be an Idolater, that I may well ad-
rife all Chriftians, as they love Chrift and
us Church, and their own fouls, to keep
■lemiclves from fuch mifbkes. Were id
: tjkzt it is unmeet to dc gr^>: works fc-
r
[82 1
rily, on fuch flight occafions, in fuch a dif-
courfe as this is, I would here ftay to open
the meaning of the fecond Commande-
ment } and (hew,- i. That there are abun-
dance ofliwiul things in Gods worftiip, as
circumftances and outward modes that are
not commanded in fpecie or individiio. 2.
That fome things forbidden in that Com-
mandement indirectly , are not Idolatry.
3. Much lefe are they a fufficient caufe of
ieparation. But this is fitter for another
place. And I again refer you to Mr,
Lavefon in his JbcopoUtka.
EXCEPT. XX. AnftPired. This Ex-
ception is but a bundle of miftak'eg, and
the fruit of your falfe interpretation of my
defign, 1. That I prove not what I fay> is nor
true, when the many inftances fully prove k
and you your felf deny them not. 2. Wher
I explain my felf frequently and fully, who
I do not mean by Dividers, and what fepa
ration I allow, you feign me to open m
mind [very unwillingly ^\ and to [defend tbofi
whom I traduce^ that you may make mei
believe that I mean thofe whom I ilill pro
fefe that I mean not, and that you know nr
mind better than I my felf. This is not tru
and righteous dealing.
EXCEPT. XXL p. 12. Anfweru
When I fay ^Onrprefme at the pttytrs offk
Cbtirci
[*3 J
' • ; fijjion of Confent to all thatvs
?ers] he faith, [The Apqfttt
I hin a /% cafe of ftting^t
: hi I 1 is Ten fie."]
info. Brother, 01 alf the men that ever
iad to do with, fcarce any hath dealt fo Whither we
jiiiperrieially , without faving any thing are £ Ullt y° f
Itgainft the proofs which I lay down, nor alUhach'faul-
( arming to take any notice of them. How C y in the pray-
an you ehoofe but ice your felf, that by de- ers thu we are
nyingmy propofition. i. You make it un- prefencar.
lawful to joyne with any Church or perfon
in the World h and fo would diffolve all
Church- Communion and Family-worfliip >
Vox do not all men fin in prayer ? And muft
my man confent to fin ?
2. How do you reflect on God that for-
)fddeth us, to forfake the affembling of our
. I ves together ? If confent ing to fin be un-
ivoidable ?
3 . I told you,we Confent not to the faults
timr own grayer x, much left to another j,that
xe lefs in our ^)ower ? What work would
i his one "opinion of yours make in the
jj iVorld? If we are guilty of all that is faulty
t n all the prayers of the Church (or Family;
to ve joyn with , yea more, do by our prefence
il rfefs Confent to them \ and rzithal, ifatimt
(g ommxnded in rvorjkip he Idolatry , what a
Vorld are w r e then in? It's time then I
urn feekers, and fay that Church and Mi-
"{ liftry are loft. It is thefe principles, bro-
ti her , that 1 purpofely wrote my book
gainfw
F 2 But
But you fpeak much befides the truth
when you fay \flhe Apofile thought othcrrvif
iu a likf Cafe\\ For you never prove that
he thought otherwife : Dare you fay, ( I be
fcech you think on it J that Paul and all thi
Apoiiles, and all the Churches, prof tffed con-
fetti to all the faults, in worfhip which thfr
were prefent at ? How know you that thei
were never prefent at any fuch as Paul re
proveth in the Corinthians? Yea, wa
Chrift a profeffed Confenter to all that h
was prefent at? Or all that he commands
men to be prefent at, when he went to th
Synagogues, and bade the cleanfed, go (hev
f hemfelves to the Pricfts, and offer, &c. Ab\
bade his Difciples, hear the Scribes and Pha
rifees, &c. I do not charge theConfequen
ces on your perfon,but it'seafieto fee, thai
it will follow from this opinion, that Chri\
was afinner+md consequently no Saviour,an
.fo no Chrilt. Alas, whither would you caij
ry the people of the Lord ?
Nor do you prove Paul's Cafe to he B
ibis. Eating at the facrificcs in- the Ido
Temples was vifiblc Corporal Idolatry ? fOi
bidilen indeed, in the fecond Command*
ment as Idolatry (interpretative, vifiblc, e>
ternal, corporeal.) It was that very Adt fc
which an Idol was outwardly wor(hippe<
Therefore it was a Prof effing-adz inte;
pretativcly. Symbolizing with Idolaters
have told you, is Profeffing'y toxaSymbole.
a Profeding fign. But he that is prefen
with a Church profeifing to worfhip, nc
a
[8 5 ]
^n Idol, but the true God, and that accords
|ing to the Scripture, and is united to the-
fchurch only in this profeflion, doth not by
(b doing Profefs Confent to a Min liters ill
wording, or methodizing of his Prayers or
us Sermons, which is the work of his own
>ffice.
2 # As for your charge of Blafphcmy*, &c.
»nme, for intreatingyou to take heed, left
ou blafpheme, by making Gods fore-
w&ing of fault x>to fignilie an approbati-
n, I pais it by, and will not by fo frivolous
return be drawn to enter further on that
Dint.
EXCEPT. XXII. p.13. AnfrverecL
fhethe* it be bitter nefs^ fiercenefs^fury^ vr
md impatience, to reprove thefe tins, in an
ftance which your felf prefume not to
ntradicS j And whether the opinion that
truth U to be ftlenced for peace] be lit for
iicious peaceable men to own, or be pot
to be gain-faid, I have long ago debated
my book of Infant-Baptifrne , pag.
8.
tg EXCEPT. XXIII. p. 13, Anjmredr
3 roudifTsnt r whydidyouanf\ver none cf
• f : fix Reafons I gave fpr what I faid, ncr
(a m to take notice of them > But only when
I iy [It wire eafe to injiance in unfcafmab J e
\ ''imprudent words of truths fpokgn toV. .
' I
L85]
I ivhicb have raifedperjecuiions of long con-
tinuance ruined Churches, caufed the death &f
multitudes, &c Upon which youp".i iciir
queftions, To which I anfwer, i.T r : ft ar-
tery of fome, will not juftifiethe finfuj im-
prudence of others. 2. If you fhould be guil
tyof the blood of thoufands by one fin,
will it excufe you that another was
mora guilty ? 3. Elijah,* Micaiab, and Jahn
Baptiit, f pake not unfeafonably or impudent-
ly: Nor is all imprudent that bringeth iul-
•iering or death. 4. Gofpel Minifters may
follow them that Ipake prudently v but w#>
feafonable and imprudent fpeaking , is not
following them. I have recited elfewhere a
faying even of Dr. Tk Jackson, that It U
not becauje great men have not fms and wrath
cnoifgh. that there are no more Martyrs under
Chrijiian Rulers; but becaufe there be not John
Saptifis enough to tell them of them (to that
ienfeO ' • ;'
But, either by all this you mean to de-r
fend unfeafonabk and imprudent /peaking, or
elfe ycu mean that there is no fach tin > or
elfe you mult needs contend where you conn
fent. If it be the firft or third, I will not be
lb imprudent as to fence with you. If the fe-
cond , it is grofs contradiction of reafon
and morality, and of Chrift himCcK, Matth. I
7. 6. 1 Jim. 2. 11, 12. 1 Cor. 14. 28. ; '
i j 5 . 1 3 • Eccls^.J*
EXCEPT*!
[*7]
EXCEPT. XXIV. p. 14. [Be b*h
found out a nov Caufe of Separating and
'fucb as roe doubt not the Pope mllthvikj)ini
for, when he faies~> \_Almoft all cur cmttntions
and divifwns^ arc caufed by the ignorance and .
injudkioufnefs of ChriJiiansC For it is evi-
dent that our contentions at this day^ are prin-
tip ally > if not rvbclly caufed, by thepride^ im- >
pertintneit and tyranny of impofers > which
guilt Mr. Baxter would eafi them of by char-
ging it on the ignorance and injudicwijncfs of
Christians. I
, Anfo. Thefe laft words are your ipb. X jy Htm j, m
Untruth', 1. Where have I faid a word to '
eafe them of it ? May not two perfons or
parties be both guilty of Divifion ? Yea, if cLiftians?
one were guilty wholly] that is fit the rvhok^
yet he may not be guilty folely, and no.one
a ith him.
2. Have you or any of your' party, done
fo much to have ftopt that caufe of divifions
which you accufe , as I have done ? And
did I ever change my mind ?
3. O that God would make you know
w lat fpirit you are of, and what you are
doing! Alas, brother, will you leave Eng-
. land no hepe of a Cure ? What hope,while
,'• are impenitent ? What Repentance,
while we juftiheour fins? Yea, while the
Preachers teach the people to juftiiie them, Whether any
and become the defenders of the fins which Chriftians be
icy fhould preach againft, and fight agiinli dll,l > 'R^a^
-ir brethren that do but call men to Re- ^5°^ '"
F 4
£ $8 J
is ^Goa : ,
Gcdlintfs is that, which abhorreth
tenet ? I am offended greatly with
heart, that melte '"
lines as tfrtfe, fox England' c - lake.
Religions fake h For the honour of God,
and for the fouls of men. Is that a t
Caufe of feparation ] which hath been the
Caufe fince the daiss of the Apoftles to this
day? Qid.ever. man read the hiftories of
the Schifmcs and Herefies of the Churches,
and not find out this Caufe, this old, this
ordinary Caufe? If you had vcmembred
but what Socrates and Sozontcne fay of the
Church of Alexandria alone, what conten-
tions, what tumults, what blood-fhed thefc
weakneiTes and faults of Chritiians caufed,
it might have told you, it is no new thing.
O lamentable cafe of miferable England*
that even among the zealoufet fort of Mini-
iters, any (hould be found, that either, vin-
dicated all Chriftians from the charge of
Ignorance and hqudicioufntfs \ Or that
tninketh thefe are noCaufcs^ or no culpable
Caufcs of divifions ! That have no more
acquaintance with the people of this land !
And know no better them that they plead
for ! That fuch (hould feek to flatter poor
fouls in defpite of that open light, and un-
deniable experience of all the Chriftian
Wcrld! That in an age when the weak-
Tieiles and faults of Chriftiaus have wrought
fuch
fuch heinous effects among us, they fhrm!3
be denied ! And when God by judgements
hath fo terribly fummoiled us to repent, by
filencing, diihpations, imprifohments, re-
proaches, and mod dreadful plagues and
tfames h alas, fhall we call to profeifors that
have ruined u£ by Ignorance and Injudhioup
nefs (the gmleft names that their fin will
bear) and hy? Repent not Chriftians? yon art
not ignorant or injudicious '-> It is not you that
are the caufes of our divifions and calamities ?
Our Contentions at this day are principally? if
not wholly caufed by the pride? impertinency?
and tyranny of the Impofers.
Eeiieve not, Chriftians, that you are in-
nocent ? Believe not that you are not igno^
rant and injudicious as you love your fouls,
and as you love the land : If once God de-
liver us up to AntichriiHan darknefs and
cruelties, it will be cold comfort to you, to
think, that you once were flattered into im-
penitency, and made believe that you were
not the Caufe.
But that our hearts may yet more relenf
in this fad condition of the feduced, let us
hear the following words.
Bcfdcs , (faith he) rpt cannot underhand
the meaning of fuch phrafes as £ dull Cbrifth
tns? Ignorant and injudicious Chriftians^ Ft*
whoever are Chriftians indeed have received an.
anointing? by which they know all things?
I Joh.2. 20.27. And jhottld not have fuch
vile Epithets affixed to them? which only tend
to expo) % ei'en Chriftiaytity it fllf as if it did
not
nop cure thofe tbatfincerely unbraced it, of their
Ignorance and hijudicioufnefs.
Anfw. It is no difgrace to Chriftianity,
that it is fet offby the prefence of Ignorance
and hijudicioufnefs i As ficknefs maketh us
know the worth of health. Nor is it long of
life or health, that doleful difeafes remain
yet uncured > For were it not for them, in-
ftead of di/eafes there -v ould be death. It
is Godlinefs and Cb vhich ' ang~
eth tiiat Light and Health into f r World
that is in it ^ And men are not ignorant
and batl becaufe they are Cbrifti'ans and Re-
ligimsy but becaufe they are not better Chri-
jiianfi und more Religious. Perfect Chri-
stianity would make men perfe&ly judici-
ous. The weakeft true Chriftian exceedeth
the Learncdft Ungodly Do&or even in
judgement and knowledge > Becaufe he pra-
ftically and powerfully knoweth, that God
is G04/, and to-be preferred in honour, obe-
dience, and love before all the World > and
that Cbriji is Cbrifi^ and to be believed in
for Juftifkation and Salvation ;> And that
the Holy Spirit is his Advocate and our
Quickener, Illuminater and San&ifier, to
be believed and obeyed ', and that there is
a Life of Happinefs to be hoped for, which
is better than all the pleafures of fin, and
the feljcity of worldlings ; In a woxd, they
have a real, though imperfect undemand-
ing of the Baptifmal Covenant, and of the
Creed, or Symbole of Chriftian Faith ; And
this is a great and noble knowledge, and
Cure
! re of them that were lately ignorant of
all tliefe things, and were led Captive by
the Prince of darknefs at his will. It the
Reader that would fee the difference will
perufe my fmali Tja&ate of Catholic!^ Vni-
ty, he may be informed of it.
But yet is there no fueh thine as I<rno~ _ . _
tt, duh, injudicious Cbnjtians, becaufc they of D^ion*
kpow all things i> Mutt we not ufe fcchpbrj- to wea k chri-
Jif and Epitbetes, becaufc Cbriiiianity cureth ftians to gie*
.?;. Dear brother, I have no mind to »» grace,
'make you odious, nor to open your fin- to
others •> But you have opened it to the
Worlds and I muft open it to you, it pof-
fibly you may repent \ But efpecially I am
bound to try to lave mens fouls from this
perilous deceit s And therefore I (hall prove
to you that there are fuch dull and ignorayit
i injudicious Cbrijiians '-> And 2. 1 fliall
tell you the greatnefs of your error and
iin.
That there are fuch is proved, 1. By the
words of Scripture, Heb. 5. 11, 12, 13, 14.
[Seeing yee are dull of bearing : For n
for the time yee ought to be teachers, ;
need that one teach you again which be the firfi
principles of the Oracles of u ; are
become fuch as have need of nnll^ and not of
' ng meat-, For every one thai
v unskilfulKox unexperien 1 wiof
Kigbteoufncfs > for
meat bclongefb tot
eventboje vAn I
fes cxcrcifcd to aifccrn I
1
!> ]
I Tim. 3. 6. Not a novice-, left being lifted
up with Pride, he fall into the condemnation
of the Devil. The verb ivtptoSiis is other-
wife by our Tranilators in themqrgin turn-
ed lbefottedr\ And Strigelius faith that it
fignifieth not only puffed up, but one cracj^d
brain d and phanatkhj, And Lyferus faith of
the fame word, 2 Tim. 3. 4. tranilated High
minded,thzt it anfwereth an Hebrew word
which fignifyeth> to be darl^, and not tojhine
clearly* which Leigh reciteth. See Martinius
deTyphu*
1 . Cor. 3.1,2,3,4. And I brethren could
not fpea\unto you as unto Spiritual, but as un-
to Carnal^ as unto babes in thrift : I have fed
you with milk^ and not with meat* For hi-
therto yee were not able to bear it, neither yet
now are yee able : For yee are yet Carnal : For
wfaereas there vs among you^envy big ( the word
is, Zeal, that is, emulation) and ftrife, (or
contention [and divifions,'] or fa&ions,) are
yee not. Carnal, and walkas men ( or accord-
ing to man*,) For when one faith, I am 0/Taul,
and another J am of Apollo, are yee not Car-
nal?
• Eph. 4. 14. That m henceforth be no more
children, toft to and fro, and carried about
with every wind by the jleight Tor coufenagej
of men, and cunning craftinefs whereby they
lye in wait, to deceive > but Qeabjng the truth
in Love may gran? up, &c.
Luke 24. 2 5. fools and flow of heart to
believe, all that the Prophets have /po-
llen*
Mark
k 6. 52. 7bey confidered not the mira^
tbt Loaves ,. for their bean was har-
dened.
Mark 8. 17. Why reafon yee btcsufe yet
have no bread? Perceive yee not yet*, neither
undcrlland ? Have yee your hearts yet har-
dened ? Having eyes fee yet not ? And having
ears, bear yee not? And do you not remen>
her ?
Luke 12.16. Tihefe things widerfiood not
hh Difciples at the firfi.
Luke 18. 32, 33, ^Theyjhallfcourge him,
and pit bim to deaths and the third day he
jhali tift again : And tlyey underjioodnont of
thife things > and this faying was hid from
them, neither knew they tbt things which were
ffok* o
1 Cor. 8. 2. 7. 10. If any man thinhjbat
he hpowetb any thing, he kpowtth nothingyel
as he ought to tyow^ — Hawbdt there is not in
every man that knowledge : but fame with
Confcienct of the Idol unto this hour, eat it us a
thing offend to an Idol, and their Confcienct
being weaj^is defiled. Shall not the Confcienct
of him that is wea\be emboldened to eat tbofp
things which are offered to Idols.
See Rom. 14 and 15. Gal. 6. 1. 1 Cor. p.
22. Gal.$ and 4. throughout. Col. 2. 21,22,
&c. Heb. 13. p. 1 Tim. 1. 3. Should I re-
cite all fuch Epithetes, convi&ions, and re-
proofs in Scripture it would be tedi-
ous.
2. The thing is further proved by the
coirmon experienceof mankind, which it
ama-
[ P4 1
dmaieth me to think a man that liveth
among rnen in the world, awake and in
his fenfes, can be v ignorant of? Enen ,
know it : Friends know it h not only that
there arc Ignorant and Itytidkhm CbrijlianSy
hut that the far greateft part are. fuch
though not in a damning, yet in a fad and
trouble fome degree ! And that the far greateit
part of thofe that we hope are truly godly,
remain fo lamentably ignorant of abun-
dance of things, that fhould be known, and
continue in fuch an infancy of underftand-
ing, as is a great advantage to the Temp-
ter, and many waies calamitous to them-
felves, and to the Church : It is the Ian,
ration of all experienced Minifters. AJ
how ignorant even honeft people remain i
And howflowly they come on in know-
ledge ?
3. If God have made it one half the work
of the Paftors of the Churches,to labour all
their daies to heal the Ignorance of good
people^ then, fuch Ignorant ones there are ;
But the antecedent is plain in Scripture >
and believed by moft Minifters , as their
daily Sermons tell you,
4. Do not the multitudes of Sedte and
Errors, and Contentions that have torn the
Chinch from the Apoftles daies till now,
prove it ? Were all thofe in the Catalogues
of Epipbanm^ Augftjtine , PbiUJirw, &rc. ,
Certainly gracelefo? Or were none of them
Ignorant and Injudicious.?
And though Chnvh-tyrawfy be a grand
Vtvi-
[P5]
Divider, that this was not the only Caufe?
two inftances prove to'the great difgraceof
this aflertion of his. Firft, the inttance of
the faid feds of Chriftians, for the firft
300 or 40c years, when there were no fuch
Impofitions. Secondly , our late twenty
years (or neer) contentions and divifions,
and numerous parties, when there were lit-
tle or no impofitions. Was it impofitions or
tyranny that bred feds in the Armies, and in
England and Ireland in the daies of liber-
ty?
5. And is it not fufficient proof to, Eng-
land, that there are makj> ignorant, injudi-
cious Chriftians, when the mines of twenty
years experience overwhejmeth us, and when
(6 many years unreconcilable differences prove
it? And when we have fo many feUs arid
differences to this day r What all thefe dif-
ferences, thefc wars, thefe difputings, thefe
cenfurings, divifions and confulions, and yet
no Ignorant Injudicious Cbrifiians ? O what
will pafs for proof with them that will not
take fuch experience for proof ?
6. And what fay you by all the Greeks
the Abaffine, Annenian , Nejiorian, Jacobite,
&c. Chriftians, that are alas, in National
general Ignorance ; Which will you affirm,
Brother ^ That all thefe Nations are dam-
na k Infidels, or no Cbrifiians? Or that
there, are m Tyrant Cbrifiians among
them?
7. And what fey you by all the Conten-
tion! of Lutherans and Cakinijls, Arminians
and
afid AniiarmirUj}U)the troubles of Germany
by M'tritzer and his Anabaptifts, and thole
at Mmjler, and thole in Holland^ and many
other Countreys.
8. And what fay you by all. the books
now extant (Dr. Criffes Mr. Saltmarjbe^
Cotfs^ Mr. Cradocks, Mr. Piir, Mr. Jtar^
Mr. Randalls, Jacob Bcbmens, and all the
Germane Prophets, Andr. Ofiander.Smenk^
fieldw-> &c.) Is there no Chriltianity ? or no
ignorance and injudicioufnefs apparent in
them? Befides all the writings of Episco-
pal, Presbyterian, Independents, Separa-
tifts, Anabaptifts, &c. againft one another.
p. Do you not think your felf, that mul-
titudes of Conformijisi yea Minijfors are Ig-
norant and Injudicious ? Sure yoado i And
can you judge them all to be tio Chrifti-
ans*
io. Do you not think that I am Ignor
rant and Injudicious ? If not, you muft not
only think that I am no Cbrijlian, but alfo
extfeamly maliciouily wicked. But if you
do fo think of me, can you think fo of all
the non-Conformable Minijiers of my judge-
menu I am fure if you believe yoqr felf, and
as you writer Ignorance is the eafieft charge
we can expedfc trom you.
1 1 . And will you put forth fuch a book as
youremi to the World, and when yeah..-
done deny the Ignorance and Injuttocimfncft
of all Chrirtians > This is all one as to
fwear that there is never a fwearer among
Chriftians.
I2.I
[97l
12. I appeal to the common Charges of
Minifters in their Sermons and books, who
charge weak Chriftians with dnlnefs^ igno-
ranees and injudicfaufnefs.
13. I appeal to the experience of all Ma-
tters of Families, whether they meet with
no fuch Chriftian; there? Yea, how hard
it is to meet with better ?
14. I appeal to the experience of every
felf-knowing Chriftian , whether he find
not abundance of dttlmfs, ignorance and in*
judicioufnefs in himfelf ?
15. I appeal tp the payers of almoft all
Chriftians, whether they charge not them-
felves with this to God ?
1 6. I appeal to almoft all the difagree-
ing difputers of this and every age, whe-
ther they charge not one ahvtber with it ?
1 7. I appeal to mod Parifhes in England?
whether many of the people charge not
their Minifters themfelves with it ?
18. I appeal to Univerfities, Tutors and
Schools, whether they know none fjch ?
ip. I appeal to any judicious man, whe-
ther he find not the judicious even among
good Chriftians » yea, and Minifters to be,
alas, too rare >
20, And I appeal to all men that are a*
wake, whether there be no Chriftian chil^
dren in the World ? And whether all fuch
children are cured of Ignorance and Injudi-
ciaufnefsj and know all things by the anoint-
ing of the Spirit ? And if all this be no
proof, it is time to give over teaching and
difputing. " G And
And now that, if perhaps, you may rc-
r f pent, and others be preferved, I (hall tell
of th^foof' you- what nature this finful do&rine and
ihus ftacter ng t practice is of*, i. It is a cherithing of Pride,
Chrittiaus. which is the firft-born of the Devil : Yea
of fpiritual Pride , even a Pride of mens
Knowledge and Judicioufnefs,whkh is worfe
than Pryle of wealth or ornaments.
2. Hereby it refifkth a great work of
the Gofpel and Spirit of Chrilt, which con-
fifteth in the humbling of fouls, and making
them become as little children, confeious of
Ignorance, and teachable. #
* 3. It defendeth that (in which all expe-
rienced judicious men complain of* as that
common calamity of mankind, which is the
grand caufe of contentions, and errors in
the World. Whidi is, mens thinking that
tHey know what they do not, and over-
valuing their own underftandings,& think-
ing that they are wife when it is otherwife.
4. It contradið the Holy Ghoft, and
reproveth his language and reproofs, as I
have before (hewed. To which I adde 2
Him. 3. 6, 7. They lead captive filly women
laden with fins? led away with divers /#/?/>
ever learning, and never able to come to the
knowledge of the truth* 1 Cor. 15. Where
Paul is put to prove the Refurre&ion % rer.
34. Some have not the knowledge of God: , J
Jpea\ ttivs to your fhame : ver. 36, Thou fool, ^
that which thou fwefl, &c. Hoi* y. 7. Iht
Prophet is a fool, the fpiritual man is mad, & c.
1 Cor. 3. 18. Let him become a fool that ht
may
[ 99 ] •
may be wife. If you fay that fame of thefe
were not true Saints, I anfwer, i. Paulcd- t
leth the Church of Corinth in general,
Saints. 2. Our queftion is of more than true
Saints h even fuch as may by others (who
are no heart-fearchers) be called, Chrijlians h
whether we may call any [dull, ignorant, or
hi]udiciom Cbrijlians} j
5. You teach Parents and Matters to neg-
left and betray the fouls of their children
andfervants,that arc Chriftians: And chil-
dren and fervants, to rejecft the teaching of
Parents and Matters: For if they are not
dull, nor ignorant, what need they to be
taught or to learn ? And at what age do
they come to know aV things, and to be paft
the title of Ignorant ? Is it at 4, or 5, or 7
years old ? Doubt lefs they may have the
fpirit then ; If not, where is it that you will
fet the bounds ? At what age voire you paft
your ignorance and injudicioufntfc, and
knew all things >
6. You thus make the work of School-
majiers needlefs ■> and alio of Tutors and
Academies.
7. You encourage and countenance idle
Minifters, as to the labours neceflary to
Chriftians: If there be no dull nor igno-
rant Chriftijff'sjh&f are not fo blame-worthy
as we have made them*
8. You excufe thofe that unjuftly hinder
Chrifts Minifters to preach to Chriftians, in
any part of the World : It there be no ig-
nn aHt Chriftians, Preachers are not fo ne-
G 2 ceflary,
[ 100 ]
cefFary, nor filencing them (b bad a thing as
we have made it.
p. You encourage the contemners of the
Preaching of Gods word, who fay, what
need we go to hear, we know as much as
they can tell us.
10. You contradict the Sermons of al-
moil all Minifters, as if they abufed Chri-
ftianity, and belyed the people, when they
reprove their ignorance and dulntfs.
ii. You encourage the bold invaders of
the Miniftry, who thinking that they kgow
all things, and are not ignorant , do turn
Teachers of others, before they have learned
themfelves.
12. You encourage the difputing, conten-
tious wrangling, and infolent fpirit that is
abroad, which maketh men tear and divide
the Church, by confidence in their feveral
opinions* while allof them may think that
they are not ignorant nor injudicious.
13. You feek to keep Chrifts Difciples in
continual Ignorance, while you would make
them believe that they are not Ignorant^znd
fo keep them out of a learning way, which
is a Difciples ftate.
14. You condemn your own pn&ice,
who preach to thofe that you judge your (elf
to be Chriftians \ For what need they your
teaching (as to their understandings) if they
are not Ignorant, but know all things >
15. \ou countenance the Quakers and
Papilts in their doftrine of Perfection : Yea
you go tar beyond them, inafmuch as they
afcribe
[ 10! ]
afcribe perfection but to a few-
16. You juftifie all the Errors of the
times,whichChriftians hold,and teach them
to fay, we areChriltians, therefore weerre
not, for we are not ignorant.
17. You juftifie Contradittions\ For if
ten men be of ten feveral contrary minds,
£. g. about the expofition of a Text, it is but
one of them that can be right > And yet you
teach them all to think that they are
right.
1 8. You do this againft the full light and
.experience of an age of Errors, yea of al-
moft all ages of the Church.
19. You (hew your felf infenfibleof the
finful ignorance and divifions, and ruines
thereby procured, thefc twenty years.
20. You teach all thofe that are or have
been guilty, to be impenitent.
2%. You do this in an age, when dread-
ful judgements, which have begun at the
houfe of God, do call his houfliold moft
loudly to Repent, and to be an example of
penitence to others.
22. Should you prevail thus to keep
Christians in impenitence, you would keep
us in our calamities, and turn away the
peace and deliverance which we hope and
pray for, and be the prognoftfck of our
oontinued woe, if not of the undoing of the
land, and an utter forfaking.
23. You teach Chriftians in prayer not
to confefe their dulnefs or ignorance^ and
make them (peak falfly that do contefs it.
G 3 24. You
C I°2 ]
24. You vilifie all thofe means which
God hath inftituted to cure his peoples ig-
norance, as a needlefs thing, if it be cured
in all already * As reading, hearing, me^
ditating, conference, &c.
25. You crofc theufe of all the Worlds
even the works of Creation and Providence^
fo far as they are Gods means to teach Chri-
ftians knowledge, and cure their igno-
rance.
26. You teach men to lofe the.moft of
their lives, as to growth in knowledge,
when they muft believe that they are cured
of their ignorance as foon as they areChri-
flians, and know all things perhaps at feven
years old,
27. You teach aimed, all Chriftians to
defpair of their fincerity, and to deny
themfelves to be Chriftiains. For when you
have taught them thzt\wlmvcvare Cbrffians
indeed, have received the anointing by which
theykyow all things, and art cund of 'their igno-
rance and injudicioujhefs, & are not to be called
dully or ignorant, or injudicious Chritiians.*]
They will quickly aflTume [But it tf not thus
with me, I am dull and ignorant, &c. therh
fore I am not a Chriftiay. indeed* \
28. Youalmoft if not wholly deny an#
un-Church thrifts Church on earth, while
you deny all to be Chrilliaris indeed that are
ignorant, injudicious, dull, and know not
jll things, ••)
2p. BycherHhingthepri^and ignorance
of Chriftians , you cherilh all their other
fins,
L I0 3 ]
fins, which thefe two are the common pa-
rents of.
30. You make us hereby feem a tender
and a fa&ious people, that fee motes in the
eyes of others, but not beams in our own >
who can aggravate the fins of others, yea,
ihc publicl^rrorjhip into Idolatry it felfi But
when we come to our party , we take it for
a reproach to Chriltianity, to be called dull,
or ignorant^ or injudicious*
31. Ypu (hew by. this that your cenforc
of the (joaformiiis is fo high, as to make
them all to be no Chriflians indeed. For
you cannot think that an Idolater is not Ig-
norant and Injudicious: and fo no Chri-
ftian with you. But he that wrote Mr.
Bolton s life, thought otherwife.
32. You abufe the Scripture, 1 jfeK2.2o.
27. to countenance all this j As the Qua-
kers do [He that U bom of God fmneth not.']
Calvin, truly notcth that by £ kpoming all
thingf-) he wcanetb notimiverfally, Jed adprt-
fentU loci circumjiaHtiam rejhingi debeth]
It is, the All tinngs which the apojiates there
reproved did deny. As the Prophet faith,
7'beyjball not need to teach one anotfxr faying*
Km** the Lord^for (dlfhall hjtorvhim: — -And
yet tfcjey might ha*e need to teach one ano-
ther an hundred other fr^/ 5 though they all
hpew the true God from Idols. So here to V#ow
all things *> is to be knowing perfons, in com-
panion of the infidels and apoftates*(which,
faith Calvin he fpeaketh to procure a fair
audience with them : ) As if he thould
G 4. fay,
L I0 4 J
fay, [Ifpeak not to you as fo rude and ig-
norant perfons that know not thefe great
things which thefe apoftates deny. "] Dr.
Hammond thinketh that it meaneth, that
the Holy Ghoft by which you are anointed,
or preferred before others, is a certain proof
or evidence to you, of the Truth of all the
do&rine which Chrift taught, and therefore
you cannot forfake him by the feducement
of thefe apoftates. Beza faith, Atqui cogno-
fcimus omnes ex parte> i Cor# 13.fr Eft igi-
tur Hyper boh, qua fignifieat Apnftolns, ft ni-
hihz0m quod Mi jam antta non intellexerin^
quos ipje commonefaciat potius quam doceat^
ut loquitur etiamipfe T)ominus,]er. 31*34*
Vcl quod etiam fimplieius eft-, omnia inteVigit
necejfaria agnofcenavs AntiCbrijlifi&taven-
dii illorum infidiis : And .to that purpofe
the Englifh Anotations,
But further I grant, that all Chriftians
have that fpirit which teacheth them all
things needful to Salvation. But how ?
Npt in the fir ft moment. Nor without
their pains and patience in learning: Butjl
in bleiiiHg them by degrees in the ufe ofl
thofe means, which they muft continue
learning by , while they live s which not-
withftanding, moft are long dull and igno-
rautj and injudkiom^ though not in compa-
rifon of unbelievers.
But what if the Text had meant properly
\yee hyou? cill things \ ]J Do you prove that
this isfpqken of all. true Chriftians^ and that
m all ages ? And that it is not partly groyne
de4
dedon the extraordinary anointing of the
fpirit, poured out, AG. 2. proper to thofe
primitive times, for the obfignation of the .
Gofpcl.
33. It's a heinous fin to be a flatnrer of
mens fouls ! And to fowe pillows under
mens elbotos, and to call evil good, and to
footh multitudes up in their Ignorance,
•and tell them 3 It U not an Epitbete fit for
them.
34. And thus you teach them to oppofe
^nd hate a feithfuller fort of Miniftcrs,who
will tell them of that which you would
draw them to deny.
35. And it is a double fin for a Minifter
to do this, who is a watch- man for the peo-
ples fouls.
36. And yet more, for one that fo (harply
reprehendeth the faultynefs of Confer-
mills, as w feparate from them.
37. And to pretend that the confeffion
of our own faults is not only an eafing of
other mens, but even a meriting of the Tope >
As if either the Pope muft be in the right,
or no Chriftians muft be faid to be Church-
Dividers by their ignorance * Even in a
time when our Divifions fo (hew them-
felves, that no one can doubt of them;
What is this but to perfwade men to be Pa-
pi its >
38. And what is all this but to cxpofe
us to the (corn of all that are inclined to
fcorn us. To teach them to look on us as
they do on the Quakers, *ts a proud, diftra-
tfed
&ed fore of people, that will make the
World believe that none of us are ignorant,
Hw lad is it injudicious, or dividers, againft fuch noto-
niHSySalmafas nous- publick evidence; Yea, to harden
and oihcrs them that have voluminoufly reproached
abroad, fuch the non-Conformifts, and to engage your
horrid defcrip- £elf t o juftifieali the ignorant, injudicious
XiCh fefts %«igs that they are charged with *, or elfc
and fcandals ? t0 prove that the fptakets were no Chriftjh
Though the ans.
Aftors were ^p # And this you do in the very day of
W fka*o? our fcandals and reproach, where thou-
ttem%lhoughr. & n dsare already hardened into a diftafte of
ferious Religion , by our former divifions
and injudicious mifcarriages *, As if you
\y ould thruft thefe miferable fouls yet deep-
er into Infidelity and Atheifm. And when
the fcandal of our divifions hath turned
many (and fome old piofeffors of Religi-
oufhefs) unto Popery > you take the courfe
to turn off more.
40. Yea, by making us thus odious, you
do very much to increafe the diftafte and
difpkafure of pur Afgi&m* and to briog I
more fufferLngs upon us, as a people that are
Phanatkfcs indeed : Even while you make
Troud impefofafrmd fcrfecuiion the caufe of
our divifions. And when the world know-
eth, not only that in the firft 300 years of
the Church, there were fwarms of hcrefics
and feds, and alfo after Lutbers reforma-
tion, and among us in Armies, Cities, and
Countreyfor about 20 years, even to our
own confufion * yet would you tempt them
• to
fa
fc
I
I
If
I
C 107]
m take us for a people not to be believed
by feeming to deny all this. And whe n I
broved to you, that it is Gods way after
our mifdoings, to take the fhame to our
felves, that it may not fall on our Religions
and the Devils way to juftifie the miidoings
of £hriftians, that Chriitianity and Reli-
gion may bear the blame > you give no con-
futation of any of this, and yet go on to
wrong the truth, by defending that which
is not to be defended > If there be none
of all this that in your eyes is matter fit for
your Repentance, I ft ill pray that you may
better know what manner of fjpirit you
are of.
Yet I wifh you to oblierve, that I do not
fey, that in terms you aflert allthefe ill con-
sequences i nor do I think that you fo pra-
ctically hold them> as not in ibme measure
tO;hold the contraries of them*, I take you
not to be fo bad : But I only advife both
you and others, to own no more the opi-
nions which infer fiich things, nor to do
that which tends to cherifh them.
And I here proteft to all that (hall take
die occafion ofc your paper, to afperfe the
Proteftants, or the non-Conformifts in ge-
neral, that they ^iil be inhumanely difui-
^enuous in fo doing, when none but the
guilty fhould be aacufed.
EXCEPT. XXV. AnfifemLi.Bm-
tlier, you do ill to intimate eithe* of theft
Un-
Sk
i
k
C •">» ]
Uptruths. i. Either, that there is no fm
thing as \an ignorant fort of Preachers, mo
Of iheloud valued for their ajfeftionate tone andfervou
voice of the t fo an a yi er judicious menh] When as the who
aSnfiiS 1 ! chriftiaA " World knoweth that there ai
menr." " man y ^ UG ^ P rea ^hcrs both among the fetfer
fe£ts, (and of our felves, there are or ha\
been fome) and in the publick Aifemblies fe
and among all Chriftian Churches wheitjin
there is preaching through the World] fc
And the worlds experience puts it pa
doubt, that the generality of the vulgar, mjof
learned and injudicious fort of men, do v<
luexmanbyhistoneand voice more thaL
for the judgement and excellency of h fc
matter, if not put off by fuch advarL
<age. Brother, you and I are both know^r
perfons > Though I look not to mentio;! ;
my felf without your imputation of pridj^,
I will venture, while I put my felf on tfc| |
fide which you fay I reproach, to tell yoijfc
that I was once commonly taken to have a j
affe&ionate a tone of fpeech as ever yo>
were, at the leaft : And I ever found ths
Matter and AfFe&ion together took beft J
But that warm Affe&ion and fervent utj
terance, with common and little matta
took more with the far greater part^thai
far more excellent matter delivered, witl
le(s fervour of affe&ion. I havefaidas mucl
againft cold preaching as aver you hav
done at leaft : And I am as much againft i
as ever : And I am my felf much helped h
profiting by an affe&ionate delivery^ But
Bro
Cc
I
[ K* ]
3rother, I take it for no pride to think that
[ have had more experience of mens cafes
han you have had h (If you have had no
nore Paftoral Charge than I fuppofe, and
;ame but out of the Univerfity when I was
eady to be turned off from mine. ) And
[ muft tell you that I have been oft forry to
cc how the people have been moved (in
&rmy and Countreys) to value a Quaker, a
Jeeker, an Antinomian, an Anabaptift, a
Socinian that preach'd down the God-head
)f Chrifh (And among the Orthodox,
uch- ignorant ones as you know I -am ac-
quainted with* ) meeriy for the tone and
ervency of their delivery. Scarce any thing
bath more infe&ed the injudicious with ei-
four.
2. Or if you deny not that fucb a thing
here tf , then it is yet worfe in you to feign
:his empty loudnefs y or affetted fervency-) to be
he Preaching which God owneth to the
*x>nverfion of fouls, Comparatively. This
s to reproach the work of Preaching and
Zonverfion, fo ill do you avoid what you
njuriouily impute to others, when you cry
mt 5 \What could Parker, &c. have Jpohpt
non nproachfnVy, &c Sure you thought I
lad fpokenagainft fervent preaching it fel£
>r elfe you would not have talk'd as you
lo? Here alfo ( after fome mention of my
?ride and Folly ) you adde two more grofe
Untruths, i. That what I {pake of indixir
Inal ptrfons without refpeft to any party,
umformifts, non-Conformifls, or Separa-
tes,
)
tifts, and iiiftenced in many of my own ,a
qnaintam^ fome of which now Conform,
are zealous Conformifts, who were the fc
venteft loudeft Preachers that ever I kne
in all my life: £ If I mil not tell you who tb
are> (alas man, did you never know foci
you mnji thinks it concerns all that ah at I
day engaged in a Gofpel fefaration.~\ Anfi
\%Vnumh. Had y° ufaid Iffe mil tbink^fo] it mig !
have been true : But, 1. 1 had made no me
tion at all of feparation in the whole Vire&
on, nor intended any more than I expn
fed* But only meant to diredfc people
avoid that error in the choice of Teacher
which prepareth them for any fedu&ion ar
divifion. 2. I had largely fpoken there f
affedHonate Preaching. 3. I am not a
quainted with very m&ny fuch as in Englai
have been known by the name of Separ
tifts, that go no further > But thole few th
I do know, I take to be colder, dull
Preacfiers, than thofe that are called Vtt
byterians byfar,for the mod part of them*
far was I from meaning themjBut Quakei
and Fifth-Monarchy men, and fome An
' baptifts I kno\V, and many revilers of t
Miniftry I have known , in Armies ar
Countreys that were juft fuch as I d
icribe. 2. It is an untruth that you h;
i£> Vnmiib. n0 pretence of Reafon for (that I can thir »
of) that I [have left off the Lords wor\, at
inftead df helping it forwards with you, a
weakening ymf hands^ and dijgracing
bull
i
i
[Ill]
bnildcvs. "] If you mean that I preach not in
the Putyit, no more do you ; If you mean Whether I
that! have not a fcparated Church, I never h h a *t lc 5° ff
had one f on ycur principles at leaft : ) If ^^
you mean that I preach net in London, 1. 1
cannot if I would. 2. I never had any Pa- Note how cr-
itcral Charge, nor place in London, but dinarilyCteft
pmch'd one year up and down for others, h^A^ files
and another year took but a voluntary Le- avoided per-
jure. 3. London! was forced eight years fccu«enby
ago to forfeke for my health and life.4.Gods removing/
wcrk is not only in Lon&on* 5. 1 have no
call thither, nor any people related to me as
a Paftor there. 6. There are very many
worthy men thert that want both employ-
ment and maintenance, whom I will not
injure. Are not all thefereafons enough.?
Zut if you think otherwife , 7. Are not all
the Preachers in England forfakgrs of Gods
mrli that preach not in London ? 8. 1 think
you preached not for many years, when you
lay fo long in prifon : Did you then for-
lake Gods work ?
f But I muft confefs, Brother, I have al-
waies been too ilothfal and unprofitable a
(ervant,and i\]}\ am : Yet I can fay, that I
enow no other employment that I have, and
:hat I fpend no more time in other things
than necelfities of life require*, I play
away none, and I idle away but little *> and
Wi icbing, were it oftner, is a fmall part
t tot my work, and that will be proved to be
jt! r is rk, which you think isagainft
Jhii.... (as* all have done that ever I wrote
againft
[112 ]
againft almoft.) And I love you much the
better for being zealous for that which you
do but think is the Lords work * But I am
pad doubt that it will prove at laft, that fiich
doftrintSypajJionS) and praQices as yours, will
be the manners and hinder ers of the buil-
ders.
Of the judge- E'X C E P T. XXVI. Anfemd. p. 16. 1
mcnt ot the intreat the Reader to perufe my words
Uftivetftl which you except againft fo angrily, and]
Church. am a flT urec | o he will rind them ufeful to him
in the great Queftion Who Jhall be Judge i
And to help him out of his perplexities
I. It is a notorious untruth that you (ay
£ It U altogether a new way of deciding Con
troverfies, to affirm Vittator lihg, in all point
of belief or prafticc which are of vecejjity t
Salvation^ you mufi ever h^ep company wit*
the Vniverfal Church.] Be it right or wrong
who knoweth not that knoweth what wa
held of old, that it is the way. that Irenxuj
7'ertullian ) Epiphanm^ Hitrome? Augujiim
Optatus^ and abundance more have large!
written for : And which Vtncentins Lir'men
fix wrote his book for, (<>fuod femper, ubiq
& ab omnibus , &c.)
2.Note, Reader,that he leaveth out,that \(t
faid here [no man muft be Judge v no-> not t\ m
univerfal Churchy but only that they are 01
affociatesj and that here every Cbrijiian nuMk
k^th the Articles of his Faith his own^andupi Jnr
no mans authority-) &c.j But I maintain th;
[ H.3 1
ic is no Article of abfolute neceffitv ** Sal-
vation that hath been unknown to the tlrii-
• I al Church till now j for then it were ao
Church.
But, faith our brother, rvho Jhati tell us
>at vi the Vniverfal Church? And where
ft all we find it ? Anfvp. Are thefe Queftidns
now to be anfwered by me ? Did you ne-
ver before hear it done by others ? The Uni-
vcrfal Church, is the Vniverfality of Chrifti-
ans : It is to be found militant^ on this ha-
bitable earth. Did you not know this >
But you ask, f How comes the Scripture
mt to be mentioned ? 3 Anfip. Becaufe it was
not feafonable, or pertinent. I was not de-
fining the Church ^ If I had, it wa^ de-
finable without the naming of the Scrip-
ture, Zt leaf! before the Scripture was writ-
ten ; And whence think you did I mean
men fhould make the do&rine of Faith
their own v part controverfie, but by the
Scripture ? Good brother , till you have
j written more books for the authority of
Scriptures than I have done, or preach'd
\ more for it, own not fuch difingenuous in-
timations.
f 2. You fay that, \vphat he aides £/ Of chc judged
I mtcb more conceited andfingular J In matters ment of Leaol-
( f high arid difficult /peculation , the judge- c . d ™ e f n * n dif *
li mm of one man of extraordinary underjiand- .^.* psculrt-
^ngand cleimefs^ti to be preferred before both
uhe 'Bailers and the Major Vote.] Anfop. It is
j mother Untruth, that thU U fingular. My
s rerv words are almoft verbatim in Mr. Tent-
i H bit
[»4]
hleVind-Grat. elfewhere cited. Why dc
the Scotifis, ft) far follow Scotus, and th<
Nominals, Ockfjam, and the Dominicans
Aquinas \ e^c. it this were a lingular opini
on? Do not all the Peripateticks faythi
fame of Arijiotle in Philotbphyj? And th
Atomijis ot Epicurus, Vemocritus and Ln
cretius > and the Cartefians *>f their Matter
Doth not Dr. Trviffe fay the like of Brad
war dine and of Fife ator} And do not man
befides Rutherford think the fame of bim
Do not the Ramifts fay fo of Ramus* D<
not the Protejiants fay fo of Calvin, as U
all that went before him ? Nay, is it not al
moil the common opinion of all Learne<
mea i And a thing beyond difpute ? Di(
ever any man put fuch points of high fpe
eolation to the Major vote ? Alas,brothei
that you (hould trouble men thus, by print
ing your confidence againft unquefbonabl
Truths/
In the next place you fuppofe, [Mr.Bax
ZoVmruth. ter hopes, as Haman did in the likg cafe, tha
he pall be the man, or elfe he would not hav
advised us to prefer the judgement of any on
man whatsoever. 3 Anfa* Here are thre
more Untruths, I. lhat I hope to be the man
2. That Hamans was the like cafe* ^Iha
elfe I nmlduot have advifed, &c. But I le
them go for one v till you have prove< ft
what you fay, and know my heart bette.
than I my felf. In the mean time I give yoi
an inftance in which I affaire you I hop
not to be the man : Will you fuppofe at m
nex
J
t
C"5]
next meeting of Minifters, that there are
'fixteen that underttand not the Hebrew
Tongue, and three that have but a little
(mattering in it, and one that is a Bitbntr,
aPbafz}**-, a Buoctorfe^ a.TfemelM, or ( to
pleafc you where it is poifibir) an Aynf-
nwtb : If the Controverfie bfc, how fuch a
Text of the Old Teftament is to be inter-
preted, will you put it to the Vote > Or
will you not prefer that one mans judge-
ment before all the reft ? And do not thofe
Minifters do thus , that truft to the Tranf-
lators, and underftand not the Originals
themfclves.
But you adde, [He hpows xve believe that
the Scripture is botbperfefi and plain*~] Anfo.
Yes, plain to them that are fitted to under-
ftand it. Our labour is not to alter the Scrip-
ture, but to alter mens underftandings. Do
you know as much as T'mjfe or Brad&ardine
for all the Scriptures are plain ? Or do you
think that I know as much as you ? Let the
t Reader judge. Do you not think that your
writing and preaching is needful , for all
i that the Scripture is plain and perfeft :
a And do you not know more than all your
i hearers? If all the Minifters (flenced and
i unfikneed be not needlcfs to teach tbe people y
ei .why may not fome one man excell you and
j iwe, whofe teaching may be needful to us,and
yet the Scripture not be difgraced ? Or why
will you not write us an Infallible Com-
mentary, and fave Mr. Toole his labour ot
-abbreviating the Criticks, if the phinnefs of
H 2 the
[ II* I
the Scripture ferve your turn without the
teaching of any one that excelleth you ?
Shall all our people, and all the differing,
contending parties in England fay, 7be
Scriptitres are peifeVi and plain, and there-
fore .we need not the Tranllation of them,
the Interpretations, the decifions or helps
of any but. our felves? Or of any vvifer
than the'moft ?
As for your Anathema, I thank you foe
your admonition.
/ x.jsn tun-vn uj rsuriijiy, mult* rjc jli nvirij iivi iv
oft C a ffi rm U^ oft falleth out that boneji people are
: ano- like firming {beep, if one leap over the hedge.
EXCEPT. XXVII. Anfwered. You
fay He feems to us very much u difparage the
Whether ho- reputation of hone\h, when befcruples not to
ncft people be -
nor apt to '
after one *„_
thcrs example* the reft will crowd and ftrive to follow bim>
'Ibis we thinki if enough to make people afraid
of being boneji, if Indeed when they arefo, they
are fo apt to go allray.
Anfw. I. Do I need to cite you an hun-
dred Texts in which this finning, itraying
inclination is charged upon honcft men ?
When Paul faith of himfelf, what he doth,
Rom* 7. and David of hlmfelf ,' Ffal. up.
176. And he that faith that he hath no fm
deceiveth himfelf , and the truth is not in him*
And there is. not a jUfi man that doth good and
fimteth noi.Did not Pauls carnal Corinthians,
and Lgeal Galatians go aftray one after ano-
ther? Are you fare that they that followed'
their Leaders into all thole litis which Eph
pharim '
m
Q]
V
pbjn'us and others mei^ipn, ivae \i diJljo*>
And all they that foi'ouvd Snwl^
feldim , and Eebmcrt , and Sticfdius , and
Mtwzcr, and "fuch others ? And all they
that have followed Dr. Crz//?c, or Arminw,
or the Leading Anabaptifts, or Seekers, of
thefe ages? Yea, or all they that did and
faid thofe contrary and confounding things
in our late troubles, which muft not to you
be mentioned ? Are you (lire that none of
all thefe were honeft ? Or are you furc that
none of them went aftray ? Even when
they contradi&ed, yea, killed one another?
Qr are you fure that feme feduced not the
reft ? At leaft you fhould not have forgot-
ten in the doing of it, that you were then
writing an Antidote to keep honeft people
From being infected by mybuol^for Love and
Vn\ty\ And if honeft people are in no fuch
langer, why laboured you in vain ? Your,
ntenfenefs upon what your pallion fets you
)n, hindereth your memory of what you
:annot choofe but know.
' 2. But , O brother , how injurious a
"ourfe is this that you take ? How contrary
o all thecourfe of Scripture, and the duty
>f a Minifter, to lay the re; utationof ho-
ieiiy it felf.fo much on fuch finners as
... honeft men are, that honefty it felt
nuft be thus publifhed by you to feem dan-
;erous and hurtful, uniefs all honeft people
e vindicated from fuch errors? As if we
iuft grant that, if men can but prov
raying difpolition in many h ofl
H 3 fons,
L "8 ]
forts, they muft be afraid to be honeft > And
do you not undoubtedly hereby give up all
honefty to be avoided ? Will any man but
you, that is fober, and awake, deny the an-
tecedent, that teeth ourfeveral parties, and
knoweth what we have done ? This is not
the way to vindicate honefty. Health and
Life are not to be avoided becauferaoft •
have difeafes and infirmities. Why did you
not anfwer the proofs I gave you of the Lu-
therans , Armenians, Greeks, and other
kingdoms that run together in an error ?
Are the falls of Gods'fcrvants recited in
Scripture, a reafon to teach men to flye
from honefty or religion ?
EXCEPT. XXVIII. AnftrerecU When
I counfelled men to [note and avoid the fins
and bad examples of religious men, andtdfitfd)
vchat are the common errors of the religiom
party where v>e live, that rvc may ta\e afpeciat
care to efcape them. ] Here, i . You impute
this to my enmity agahtjljlricinefs*
Whether we j n fa I# j thank you foj a u your a( j mo .
wTavSdthc n^ons-, but, truly, Brother, you quite
£ ns of Chri- miftake our controverfie through youj
ftians in the bookwhich is about Dividing the Church-
time and places es , an d deftroying Love, and~ not whether
where wclive„ m y heart be malicious, tviched, or to be Ana
tbematized ! What if I be worfe than Ju<
dte ? What's that to our cafe in hand \
2. And tntiewiU teach you, that fin is no
gaily ftriUnefs nor hmtcfiy > and that he tha
was againjlyour fifo might be fir your ftritt-
nefs and your boncjly. 2. Yoi
C j?f 1
2. You queftion whether [any man that
dates write fo> U ferious.] This needs no an-
fwen
3. You {believe fitch coknfclwM never given
to Christians before .] Anftv. 1. Alas, that any
Minifteror Chriftian (hould be fo unex-
perienced ! Would you not only reproach
the non-Co nformifts , but all Protefiants,
and all Chriftians ? as if npne either of their
Minilters or Neighbours ever counfelled
men to watch and efcape the fins which the
Religious part are guilty of, in the time and
Countrey where they are ? The Jews, were
.before Chrifts time the holy peculiar peo-
ple of God : And did. you never read,
1 Cor. io« 1. 5,6,7,8,9,10, i*o * 2 ' It's too
long to tranferibe. Did you never read He}?.
3 and 4 > Nor read of the fins, of the To-
twamy y the putting away of wives, and
other faults of the better fort, and the ge-
nerality of the Jews ? Did you never read
how common the high place- worfhip was
even under godly Kings ? Nor yet how the
Law was neglected till the book was almoft
unknown? Did you never read of the
fins of Nvaby Lot and his Family, Abraham,
lfiac Y Jacobs Mofes, Aaron, and hisfons *,
the company of Car ah ^ David, Solomon, Pe^
frr, &c > Did you never read of Chrifts- re-
buke of his Difciples for their hardnefs of
heart, their ignorance, their firiving who
(hould be greateft ) And hqw he took that
occation to warn them by the compari G
of a child, and by his warfiing and w
H ±
[ m ]
of. their feet? Nor yet of his yebuking
their common expectation qf a temporal
Kingdom ? Are not the errors of the fc-
veral Religious Seft-s reproved by the An-
cient Writers, Jretueut) r tcrnflliafi J EpipJu-
ntvs % Angiifline^ &c. Did you never read
any writing coun felling men to avoid the
errors and tins of the Vonatifi /, nor the Afo-
yatians, the Mono^hclkes^ the Ncjlorians^ En-
tychkms^&c} The errour of the Religious
ibrt among the Lutherans, is Confubltan-
tiation, Church-Images, Ceremonies, &c-
The error of the Religious Calvinijh is too
much negled of the Lords day: What
thofe of the Arminians and the Anabzptiftsi
and many other forts are,I leave to you.Did
you never read any man jhat warned others
to avoid thefe fins and errors ? Did you ne-
ver find in the Antlmonians writings, that
the iiri&er fort of good people went too
far in prefiing humiliation, tears and de-
grees of forrow,fo as to be too dark and fpa-
ring in preifing the dodhine of Grace and
Love: (And it was partly true*) Did you
never hear or read, how fuperlHtion, ereme-
tical and monafhcal lives, exceffive failings
and aufteritks, were caufed by the ftrifteft
people ? Nor 'yet of touch not> tafte not y han-
dle not ? Nor of fome lawful things feigned
to be unlawful? Nor yet that ever Paid
wrote to the Corinthians^ Galatijxns, &c.
And Chrift, by. John> to fix of the Aftan
Churches, to know and avoid the fins of
Chriftians, together' with the hereticks
among
[ ^ 3
among them ? Nor yet that Paid faid, Acu
2c. Of your onn flies jhall men arife fa 7
ingperverfe things to draw away Vrfciples af-
ter them? Nor yet that he faid, I have n?
nun lik£ minded, fas Timothy,) for aU)feel^
their own things, and mt the 'things that a
Jefus Chrifts ? Nor that all fuifool^bim Jt
bu iPpearinghrfoveNero? Nor that all i
Vifciples forfool^ Chrifi and fled? Nor tr.
P^/r/iaid that the Minijkrs of Sit an tr.h
formed themfelves into Maniiers of Kighteouf-
nefs ? In a word, that betide all other fin^
the carna 1 fidmg and divifions which Paul
reproved the Corinthians for, mofi ages
have among the itrider tort been guilty of >
Would you teach your hearers to put their
do<ftrines or pradnces to a Major Vote of
Proteffors? Do you think we know the
lincere from hypocrites? Or that either
hypocrites or fincere are without fin? Or
that we muft take no warning by good
mens falls ? Muft we all do over again, all
the faults that Religious men have done
thefe 30 years ? You makemy heart grieve,
Brother,to think that there fhould be a man
among us, that thinketh the Church muft be
built up by fuch doctrines, and fuch means
as yours ?
You fay \\Ve arc commanded not v co?f rm
mir f elves to the World. ] Anfte. Nor to tin-
ning Chriftians neither \ [Butfirft (fay y ,
to fuppofe that the Religious party havi ge-
nerally fome common errors among them, and
> MM ad< if thai n i ; : tld . irefidly fttidy l '
cfcape
[ * 22 ]
Wheiher the efiapetbemi Tins counfelwe thin\Mr. Bax-
Religious fort tex may be the father of\ not da w envy him
Fl^rtZ the honour of it.1
lome common . « J TT J t_ t> t- • r
errour to be Anfir. i . Have the Religious fort among
avoided * the Greeks-, Abaffines^ Nefiorians^ Jacobites^
Armenians i Lutherans , Anabaptifts, Armh
mans, &c. no common error among
them >
2. Are you for more Infallibility and
Perfe&ion than the Papifts themfelves ?
3. Will any Chriftian befides you, that
is fober, deny that we (hould ftudy to efcape
them ?
4. Did you ever read any fober Writer
„ of another mind ?
I befeech you take heed of this pernici-
ous flattery of ProfefTors ; And I befeech
all the Religious that love their fouls,to take
heed of being enfnaxed by fuch flattery, in-
to a proud, impenitent ftate.
And in the grief of my heart here, I
muft fay to the people that which I exped
this brother (hould impute to enmity to
godlinefs. You fee by this manner of teach-
ing what you have brought your felves and
your Teachers to ? I have oft grieved to
obferve, that many look that Preachers
fhould make it their bufinefs to flatter them.
and Moll them in the higheft praifes, and tc
prick others as deep , and vilifie them as
much as may be i and this is the preaching j?
that they are beft pleated with, I know thai
the precious and the vile muft be widelj
differenced, and he is no Preacher of the
Gofpd 1
I c 123 ]
Gofpel that doth not do it : But when the
Preacher muft notifie our farty as pxcions^
and call: dung on thofe as vilc*> whom un-
charitable men without proof tbinf^vik^
and muft hide all our fins, as if to touch
them were to reproach Religion it fe?f„ and
muft aggravate theirs, even the greatejl that
differ from us, or elfe be a fhtterer and tem-
r irizen O that foch knew but what man-
ner of fpirit they are of?
You adde that 7 fn&kg fifty advice riiicu-
htis^ by forgetting that I bid men agree
with thcVviverfjl Glwch. Anfip. I laid
exprefly, \In the nectfiary Articles ofFaitb(]
And muft we therefore agree with them in
all their fins and errors ? Or may I not fay,
Qeparate not from moft or any Chrifrians
as to things true and necctfary,] and yer
\jxvbid tbeirfixs^ and [be. followers of them
as tbey are of ' Chrijt.] Alas, poor Chrifti-
ans, that ever you ftiouW either be inftru-
&ed at this rate ? or yet have need to be in-
truded againit it ?
EXCEPT. XXIX. Anfomd* Why,
Broker, did you never till now hear either
Familifts-, Socinians, or the grojfer Quakers
. ch as Major Cobbet writes againfi, and
Smith) called by the name of [aSeft,]
Had you no greater thing to quarrel with ?
You fhall call them how you will. Your an-
ger I pafs by.
EXCEPT.
J
[ P4 ]
EXCEPT. XXX. Anfwered. You
fay '[May we not Jujily fufpett that to be bad
in the worjhip of God, which the wiclgdfon
do love}"] An fa. I fpake not of [what they
love-, but*, what they are for, ] This change
of my words is unrighteous. I only advi*
fed men not to rejett a good caufe? becaufe it
is owned by (ome (or moll bad perfons.) And
why did you not anfwer my inftance of the
Pharifees long payers ? We have had ma-
liy Religious perfons or feds that have of
late been (bme againft Infant Baptiime, .
fome againft finging Pfalmes, fome againft
Miniftry, and Church- meetings, and fome
againft Sacraments, and inftituted Ordi-
nances, and fome againft Tythes and Uni-
verfities, and humane Learning*, (And Mr.
Notion of New England told .me, that with
them, A Church feparated from a Church, or
was gathered out of it, rejctiing their Paftors,
and choofing unlearned men, and would receive
and endure none that had humane Learning >
and that Mcfes and Aaron (as his words
were ) Magijirates and Minificrs went down
on their Ibices to them with tears, and could
not move them to relent unto unity, or to re-
ceive a learned Minijier, nor get any anfwer
from them, but [_ that is your judgement, and
this is ours.l I fpeak his. very words as neer
as I can poiiibly, fpoken to old Mr. Afh and
me, before his ( yet living) companion Mr.
Broadjireet a Magiftrate of New England.)
Now all this the commm People are againft.
Muft
[I2 5 ]
Muft we therefore be againft Magnates-,
Minijlers, Ordinances, and all, becaufe the
common fcople zrc tor their. How common-
ly are they againft the gu^rs? and the
Fayiilifis, and the Infidels^ and Heathens,
and (with us) the Fapijls> Are all thefe
therefore in the light: Let any Familifi
deny the Scripture, or the immortality of
the foul, and the common people will be
againft them. Muft we deny God and
Chrift becaufe we live in a land where they
are owned*
Brother, confider, i. That feme truths
the light of nature teacheth all. 2. And
fome common illumination teacheth multi-
tudes ot bad men. 3. And fome good edu-
cation, and the tradition of their fathers,
and the Laws of the Countrey teacheth.
4. And fome are better perfons among
thofe that you feparate from, than many
are that feparate from them. Let not 14s
then be bad, and more erroneous than thofe
whom you account the worfe, and all be-
caufe they are no worfe.
The Text which you with me to read on
my knees, I have done fo, and I thank you
for that advice > but I anfwer not your
hope ot retracing what I havt written ( in
thatj but contrarily, 1. On my knees I
:>ray God to forgive you fuch abufe of
Scripture. 2. And to give you a founder
mind. For the Text fpeaketh of Infidels >
ox denyers of Chrifts incarnation, and ma-
icth this the diftereucingCharader,[£:?-
t V$ 1
ry ffirittbat coitfeffetb that Jefas u eome in
tbeficjh is of God t and fo on the contrary.
But are all thefe Chriftians that you plead
for fcparation from, and charge with Ido-
latry, htfidcls? and denyers of Chrift? £nd
all the Churches on earth that ufe a Litur-
gk ? O brother, you ufe not Scripture, 01
the Church aright. We grant that in pro-
iefled Christians alfo, the carnal mind is en-
;inity to God, and they that are moil car-
nal, are likeft to reject the truth •> But yei
we would not wilh you to meafure TrutI
by the quality of the Receiver: Fox Chrif
is truly Chrtlt, though many workers o'
iniquity (hall fay, we have prophelied ii
thy name : Many hexeticks have been ftri6
and temperate, when the greater part of th< i
Orthodox have been too loofe: Yet tha
did not prove the Chriftian do&rine to b\
falfe.
EXCEPT. XXXl.Anfwered. I have litti*
, here to do but number your vifible Untruth
21 Vntrtttb. in imtter of fa(ft . Qne i s(2lt j, untruth,
[He fyes upon all fides that are for order i
anykindS] When I Ipeak not a word again!
Order? jior againft any fide* but the in „,
itances of fame tpens extreams, which a f g
that zxzfor Order hold not.
22 Untruth. Your 22^. Untruth, is [Without exf rej
fing himjilf whether be. .is for Papal? Presbj
terian, .or Independent Governmm in tt
Chnrzh^ .And [if this wen not crime cnoug
\k
[ i*7 ]
ttfiem unfilled in fonectffary a point*'] What
fignification have I giren of unfetlednefs >
When I have long ago publickly told the
World my judgement about all this to the
full, in my five Difputations of Church
Government \ and in a Book called Clmjiian
Concord^ and another called Vniverfal Con-
cord-, another of Confirmation, befides ma-
ny more. But might not a man be fctled
that were (as I am in the main) of the (aire
judgement as is expreffed in the Walden-
fes, or Bohemian Government, defcribed by
Lafiitm and Commenius \ which taketh in
the beft of Epifcopacy, Presbytery and In-
idependency, and leaveth out the worfr, and
the unneceffary parts ? Are all the Hunga-
rian, and Tranfilvanian , and old Polonian
Frotejiantr, that come neer this order, with-
our Order, or unfetled ?
3. It is your 23JL Vntruth that I write vt- 23 Vntruth*
ry dubioujly about Jujiificatwn, whether ret art
to takg it to be by Faith or by works* ] When
as all that I was here to fay of it, is fpoken
very plainly, ty I have written many books
to make my mind as plain as it is pofiible for
me to fpeak: (As in my Confefjion,my Difpn-
tatims of Juftification, my Apologies, my
Anfwer to Dr. Barlow , and in my Life of
Faith, which was printed before this, where
I have dete&ed a multitude of errors about
Juftification ', and many more. ) And if
you expedt every time I name Juftification
I (hould write the fumm of all thofe books
over igain, J (hall fail your expectation,
though
Of JuKfia-
tko.
I
■
L128]
ghi I incur your cenfure, wbo^no doubt
had ldone it, would ( jiiftly ) have cenfure*
ilich repctitionfor tedious vanity*
You adde \\Vefexr he is not fotmd in tba
poinu~\ (Anfa. Your fear is your befc con
futation,and the beft. aiiiftance that you af
lord, tomakemeaswife x and judicious a!
your (elf.)
j 7be Lord, (fey you,) We hope in mem
to hti Church, and particularly to thoft rrbi
have been deceived into a good opinion of him
tPill bring this man upon his knees^ that he ma) k
mdkg. a public^ acknowledgement of hv. h
Anfrc* If that be your work, it is the
fame with his, that it is faid you fometimc
wrote againft : fo many Volumes have ii
been written already-by^Papifts, Prelatifts; n.
Anabaptifts, Quakers, Seekers, and man} ^
other Sc&s, tor this very end, to cure mens i,
gopd opinion of me *(as if a man that could ij
but riiink ill of me, were in a fairer hope fc
of his Salvation) thcrt if all thefe'have not **
yet accomplifh'd it, nor all the famous Ser
mons that have been preach'd againft me i rih
I doubt, brother, that your endeavours
come too late. You may perfwade fbme few m
fa&ious credulous fouls into, hatred, butfc,
trill thofe that love God, willlove one ano-
ther. And I confefs of a 1 that ever I favv.
Ileaft fear your book, as to the bringing!*
men out of a good opinion of me, unlcfs
your name and back-bitings can do it.
When' you fey that I lay that j The pre-
fumptmus
[ &9 ]
fkmptww do boafl *of being Righteous by
Cbrffis imputed Kighteoufhefs, ] in consci-
ence and honefty you (hould not have left
out [without any fulfilling of the Conditions of
the Covenant of Grace on their parts] Is this
jult dealing ? Are there no fach prefump*
tuoUs boafters ? Or will you juftilie them
all, that you may but vent your wrath on
one. My judgement in the forefaid point
|>f ImpOtation of Chrifts Righteoufnefs, I
lave opened at large in the forefaid wri-
ings. The Life of Faith, ConfeJJion, Vifp.of
fufiifySic.
EXCEPT. XXXII. p.18. Anfmnl t
rid, [The good of nature U lovely in all men as
nn, even in the wicfyd, and our enemiesh (And
terefore let them that thinf^they can nevet
Vdkjbzd enough of nature, take heed lefi they
m into excefs\ ) And the capacity of the good
7 holinefs and happinefs is part of the good of
iture\ ] Would you think now that any
tan alive (hould find error or herefie here ?
r (hould deny this > Yet, faith this brother,
B his isjirange counfel to them that have learned
I wi Scripture, that every imagination is evil y
1 'c. So that we do not fee if we rfill allow the
> hit of God to be the beft Counjetior, how we
u, nfpea\ bad enough of corrupted nature, as
ij i nature of every man now is. 1
i Anfa- Truly, brother, that man that
I Duld not have Profeflbrs of Religtoafncfs
< England humbled in thefe times, may find
Whether we
can fpeak bad
enough of na-
ture.
[ I30]
in your book a greater help to cure his or*
ror,than in the D*tater,or the Ecclefijolitir
ciatu 1 .Your [not bad enough'] is fure a hypery
hole : For you can {peak as bad as the Script
ture doth \ And if that fpeak aot bad enough
you accufe it of deficiency or error.
2* But I fuppofe, you meant [not too badS
What do you think then of fuch faying
as theft: following? If you fpeak truth,
then, 1. Mans nature is not capable. cs
grace, or of any amendment or renovation
2> Nor is it capable mediately ^of Glory
3. Mans nature is not ReafonabJe, nor bet?
ter or nobler than a bruit. 4* The argu-
ment tomld not be good againft murder-
ing of any but a Saint, Gen. 6.9. Who-fMk
jbeddttb mans bloody by man JhaU bis blood k *
Jbed \ for in the Image of God made be man
5. No man can grow wprfe than he is, if h
never fo much defpife God and all hi fc
means of grace, and commit every da
Adultery, Murder, Treafon, &c. 6. Thei
there are no degrees of evil among natura ft)
men, nor is one any worfe than another
7. Then men on earth are as bad as thofi
in hell, and as the Devils. 8, Yea,tenhun
dred.thoufand times worfe than Devils, an<
the damned > for fo bad you can call them
5>. Then mans nature hateth good formal!
as good, and loveth evil formally as evil
10. Then there are in m^ns nature no. tefri
mpnies for a deity, or the imn^ortality
the foal, nor no confeience of good or evil
Sec Aft. 17;
torn. 1, and *, ^^ nQ principles or difppfi6K>ns. to com
moj
t*3*3
tnon hcmcfty or civility , or eHe all thefe
are bad. 11. Then no wicked man is cul-
pable, as finning againft any fuch innate
Light, Law, or Principles. 12. Then na-
tural men are as much void of power to
read, confider, or do any good at all, or for-
bear any fin at all, even hourly murder,
theft, perjury, &c. as a (tone is void of
power to (peak or to afcend. And fo that all
fuch that are damned, are damned for not
doing that which they had no more power
to do, and for not forbearing that which
they had no more power to forbear than a
ftone to (peak. Or elfe that all fuch power
it (elf is evil. 13. Then it may be faid 5
that there is nothing in all the nature of man
which is the work of God > or elfe that
Gods work it felf as well as mans is evil*
That man is not a man, or elfe it is evil to
be a man. 14. Then there is nothing in
mans nature that God can in any kind or
tneafure Love •, or elfe that God loveth that
which is evilj even with complacence*
15. Then there is nothing in mans nature
whidi we (hoald love in one another * and
no man is bound to love, yea, every man is-
bound perfe&ly to hate all that are not
Saints > or elfe we mnft not perfe&ly- hate,
but love that which is perfedly evil. 16.
Then no man (hould love his children or
i- friends, for any thing in them till they have
» grace. 17. Then no natural man (hould
love himfeif ; Or elfe goodnefs is nor the
t| proper obje& of rational love.- 18. Then
X 2 if
[ w ]
if every man be armed with utmoft malice
againft others, and perfecute and deftroy
them, imprifon, torment, murder all good
men, yea Kingdoms, if he were able, it
would be but that which we are naturally
no more able to forbear, than the fire to
burn, or a (lone to be heavy. 19. Then fee-
ing every man ought to look upon every
natural man as perfectly evil, and a perfect
enemy to all mankind, if they all murder
one another, it is but the deftroying of fucK
as have no good, either natural or moral,'
and fo are far worfe than toads or ferpents.
20. Then every natural man hath no rea-
fon faving only Gods command, ( which it
isimpoilible for him to obey) to forbear
the murdering of himfelf or his children,
any more thrn others. 21. To conclude,
Then man is not Bonum Pbyficum^ and in
Metaphyfaks^ Ens & Bonum non convertun
fur.
You adde, [And bad not Mr. Baxter told^
us before^ that be underftoodbyFleJkyonly the
fenfnive Appetite} ]
2±Vntruth. Anfro. This is your 24^. Untruth, and
a meer fi&ion \ And your not noting the
place was no fufficient hiding of it. I have
oft in many a writing declared otherwife
what I underftand by [Flejh.~] Viz. 1. The
fenfitive apprehenfion, imagination,appetite
and paffion as it is grown inordinate.
And, 2. The underftanding, will, and ex-
ecutive power as they are corrupted to a
finful inclination to the obje&s of (enfe,and |i
become
1
■
k
i
si
t
[ 133 3
become the fervants of the ienfitive parf,
and are turned from the love of God, and
things fpiritual, unto the fleftily inter-
eft.
You proceed, [Now we fee one firm reafon
to deny the leaft allowance of free will in the
things of God, fmce thofe that hold it in any
iegree, are jlrongly inclined to deny original
5# and corruption > which if Mr. B. hath not
c elt y &cA Anfw. i. This is plainly affertive
)f me, and is ^our 2<ytb. Untruth : I never ^Vntruth.
lenied it J but have in my Divine Life and Whether there
xher Writings, faid more to prove it, than bc an y Ne-
arer you have publi(hed. 2. If no degree
)f free will, even Phyfical, or Civil, be to be
tllowedjthofe that deny us liberty to preach,
)r if it were to live, do no more in your
tccount, than they are as abfolutely necef-
itated to do, as your pen was to write this,
bid fure you will alter our courfe of Ju^
lice, and equal murder, man-llaughter, and
hance-medley, as they, call it : And where-
s he that killed a man by the head of his
xe flying off unwillingly; had an excufe
nd refuge from death by the Law of Mofes^
ou will allow every man that killeth ano-
- ler, or that hurteth, beateth, or flandereth ^ c c J n „ aM
ou, this much excu(e as to fay, I had no namuimen
lore liberty of will to do otherwife, than as bad as he
, have to hate felicity as fuch : Or I could can name, will
, more do otherwise, than your pen can no * h r acc , lh f*^
| Uear writing when you move it. JJ^ ^
And out of this Section of your judge- f car f fl aa .
lent of humane nature, I ask you, 1. Do der>
I 3 you
you not tell the world here the reafon why
.you write To vehemently againft my Prin-
ciples of Love? What wonder if you
fhould hate all men perfe&ly whom you
count natural, and fo perfe&ly evil > 2. Do
you not tell the World, that your purpofe
is to fpeak as bad of all us and others whom
you account natural , as your tongue can
poifibly fpeak, and to take this for no flan-
dcr, but your duty i feeing you think, you
cannot fpea\had enough df corrupted nature ,
as the nature of every man nov> is? Do you
not here tell us, that how bad foever yoi
(hall fay of us, you never do or can faybac *
enough ? But why are you (b angry witt f
me for being and doing (b bad, when Ihav<
no freedom to be or to do better, any mar
than the fire not to burn ? Yea, when yqi
inferr all mens natures to be incurably evil
and therefore defperate > feeing it was ,
capacity of holynefs which I aflerted, whe
with fuch abhorrence you contend againi
my words.
EXCEPT. XXXIII. p. 19. Anfwem
1 1 . To be a furly, proud pofejfor is a mildc
accufation far than your laft. 2. But wh
fhould a Treacher think that a man mu
fpeak againft no fin which he is guilty
himfelf?
EXCEP'
*
E *35 ]
EXCEPT. XXXIV. Anfmnd. i.I
imderftand not what you mean by faying
£ If ibey perfecute any, they contract a guilt
upon all>j If you mean on aU tbe.pt9pk,
tnen you think yott are guilty of perfecuti-
on : If you mean on all the Magiftrjtesjhcn
the Innocent , even Obadiab that bid the
Prophets are guilty of perfecuring them.
What guilt a publick pcrfons fin bringeth
on a body politick as fuch, is a cafe that I
mean not to difpute with you.
2. You adde, \}Ve thinly tbey do a very ill
office to Magistrates that infwuate, it is poffiblt
for them to perfecute fome^andyet be innocent .]
Anfrr. If you intimate (as you feem plainly
to do) that I have Co done, this is your 26Vntrutb.
26 tb. Untruth, and worfe than ameer uti-
i truth.
EXCEPT. XXXV. Anfmred. 1 . To h
it follow that becaufe lawful feparation is
not from the fame uncharitable fpirit, that
perfecution is, therefore unlawful feparation
is not >
2. You force me to confute you by In-
fiances which yet you abhor to hear. You
^iay [ Terfecutim in fid cafe cm confji rpith
love>~] Do you think your felfthat'all the whether no
Common-wealths-men , the Anabaptifts , perfecution
the Separatifts, the Independents, or who- can confift
ever, that had a hand in the order for {e- withLeycf
queftring all Minifters, that kept not their
I 4 daicf
L 13* J
daies of humiliation and thankfgiving foi
the blood of Scotland, had no love at all re-
maining? Or that none of this was per-
(edition? Nor yet the ejecting of che.mfhat
refufed the engagement ? Nor yet the im-
prifonment and banifliment of the London
Minirters, and the death of Mr. Lave and
Gibbons ? To pafs by the Scotch war it felf
and, alj the reft. Do not the Seftaries think
that the Presbyterians did or would have
perfecuted them ? And did not the Presby-
terians think that the Se&aries perfecuted
them ? Do you think that in the Conten-
tions, with the Ttonatifts^thc Novatians^nd
ipany other profeflbrs of ftri&nefs, the
parties that perfecuted hadtt? Lavt y .and fo
no true grace remaining ? Truly, brother*!
like perlecution as little as moft men living
do, and have written more againft it than
you have donej ( forgive this pride) But I
cannot be fo uncharitable as to condemn all
£he [cdis, and parties, and perfons, as utter-
ly gracelefs that have been drawn to per-
fecute one another* When I confider how,
few (e$ts in the World have efcaped the
guilt > and how far pievifhnefs and feeming
intereft hath carried them. You know, I
fuppofe, that the Munfier Anabaptifts them-
(elves, did not forbear it. The Lutherans
have oft perfecuted the Calviniftf> And the
Arminians in Holland thought that the Cah
vinifts perfecuted them, and denied them li-
berty of Confidence : Even the New Eng-
land godly Magiftrafes and Miniftersartf
ac-
accufed of it by the Quakers and the fol-
lowers of Mrs. Hmcbtnjm and Goriin.
And I would you knew what fpirit you
are of, whether you have none of the fame
fpirit your felf > Would you not have hin-
dered the Printing of this Book of mine,
if you could have done it ? And then would
you not have hindered me from Preaching
i the fame thing, if you could have done it >
-And i< not this to filence that Teaching
i which is againft your judgement ? Is not
I that fpirit , which hath all the vehement
Glanders and revilings which your book
aboundeth with, and which earnejily frayetb
| God to rebuff *»e, of the fame kind think
you, as to uncharitablenefe, with the per-
secuting fpirit ? And is this in you incon-
-fiftent with all Love ?
3. It is your 27^. Untruth, that (after
many virulent exprejjions) lam forced to con- 2 7VntrtUh*
fefa &€. My conltant expreilion of my
judgement, and true ftating of my fenfe, is
no t forced Confefjion] of any thing : Much
lefs did I ever confefs that no perftcution
can confift \frith Love* but have even
there faid much to evince the contra-
ry.
EXCEPT. XXXVI. Anfiperellput
ten Qjeftions to convince men of the fin of
that ieparation which I fpeak againft : And
all his anfwer to them, is but this, [He as\s
many quefibns about Cbunb-Cmmumon :
But
But befytows the Proverb, and let that anfaer
binu] Jtnfn>* But is this impartial enqui-
ring into the truth? Or is this kind of
wrkiug fit to fatisfie fober men ?
EXCEPT. XXXVII. Anfoered. Your
zlVntrmh z$tk Untruth is next, [He taketh it ill that
m Jhould thinks the Church of Chrifi to
confijl but of a fevo^ When I have no fuch
word or fcnfe * but my felf profete there
to believe it* and only contradi(3: them
that would rob Chrift of almoft all thofe
Few, and make them incomparably fewer
than they be.
You adde, [But when befaies^ the kliefqf
thk is the next way to infidelity 7\AnfeX\\WL$
%9 Vntrrtb. y 0Ur 2 ptb. Untruth y I faid no fuch thing i
OP the fewnes j on ]y admoni(h you to oblerve that your
of Seiicwi* abufive leflening the number is your way to
Infidelity i And! proved it, which you pafs
by; He that can believe to day, that Chrift
came to dye for no more in all the World,
than the Separates are, is like very (hortly
to believe that he is not the Chrift, the Sa-
viour of the World, and the Lamb of God
that takes away the fins of the World.
When you adde that £ Icaft reproach on
the mrdof God that affirmcth this exprefly^]
it is but another of your untruths, and an
abufe of the word of God.
ExCEPTo
I B9 ]
EXCEPT. XXXVIII. Anfwcrtd.
When I tell you of fbme that have run
through all (efts, and turned Infidels, yoi^ ^ y ntrm y a
adde another Vntrmh, that I thus reproach *
a whole party with the mifcarriages of form
ftm unlefs you mean by a whole party, all
that are of that opinion which. 1 confute :
For all the Separatists are not for it. And
fo what ever opinion in the Wotld I (hall
gain-fey, you may fay that I contradiA a
yrbok Tarty, that is, the Party that holdeth
that opinion. But, brother, doth every one
reproach you, that telleth you of your dan-
ter, and would fave you from infidelity and
ell? If the common people (hould tell
you that you reproach their whole party,
when you preach to them of the tendency
and effe&s of fin and error, you would eafi-
\y fee the fault in them. Your talk of a fro~
filmed Conference I forgive : But if you muff:
not be told of the dangerous tendency of
an unfound do&rine , left you feem to be
reproached, you will leave your felves in a
fad condition, when your cure is rejefted as
a reproach.
EXCEPT. XXXIX. Anfwertd. Very
good. Yoh grant that [ If the fame fpint be
rejhred to the fame words, they will be as good
at they were at the beginning* ] But, what
tirit was that, brother, that firft took up
£ forms and words that now we fpeak of?
It
C Ho ]
It was not only a fpirit of miracle^,
tongues, or fupernatural infpir«flfon. Why
do you fay then that [ no man canrejlore the
fame Jpirit to them, and we cannot believingly
expett that God will do it<> becaufe we have nd .
promife for it 2 It was but the fpirit of Illu-
mination ajid San&ification h And have not
all Chrilts members this fame fpirit ? Judge
Whether the by %x>m. 8. p. iCor. 12. E^.4. 3,4, 5, to
fame fpirit may id. You have here then by confequence ^
not be reflortd gi ven up your w h j e cau f e# You grarit that
ftnnl aaC1Cnt L If the fame fpirit be rejlond which firft ufed
the prayers^ and refponfes and praifes of the Li-
turgie-> it is very true, that they may be ufed
now : But the fame fpirit is in all the truly
faithful \ Ergo, by all the truly faithful they
maybe ufed now. J
EXCEPT. XL. p. 20. Answered*
You fay, [It is unbecomingly done in M/\J5ax-
ter to compare Cromwell to th$ Tyrant Maxi-
mus, who dedicated a flattering boo}^ to his
f0K.]
Anfw. 1. Maximus is by moft Hiftorians
made lb good a man, of himfelf, that I more
feared left many would have made me a
praifer of Cromwell by the comparison.
2. He is called a TyTant, becaufe he was a
Ufurpcr^ And do you think that Cromwell
was not fojwhcn hepull'd down both King,
Parliament , and Rump ? Nay, Maximus
was chofen in England by the Souldiers at a
time when pulling down and fetting up by
Soul*
C hi 3
Souldiers was too common h and when his
DredecefTors had little better Title than him-
Iclf : Therefore I pray you judge not too
•oughly.of Maximus: But Cromwell did
lsurp at a time when the cafe was bther-
vifei Our Monarchy was hereditary by
he undoubted Conititution and Laws of
he Land*, and our Parliament by an A&
vas to lit till they had diffolved themfelves,
md he had by Iblemn promifes obb'gcd
timfelf to thef Parliament as their fervant,
md had fought againft and kill'd the King,
imong other things, on this pretence that
ie fought againft his Parliament,and would
lave pulled them down > which thing he
ifluany and finally did himfelf. Sir, GocHs
lot well pleafed with the justifying or pal-
iating of thefe things,, though men may
ie tempted to do it in faction, and for a dt-
ided intereft.
3. It is publickly known that I did open-
y and conftantly fpeak the fame things all
he time of CromrvtlPs Ufurpation: Why
hen is it tmbtcoming now ? Among other
faces, fee my book of Infant Baptifine> pag«
47 to 1 52. and 2d£, 270, &c. Where the
>affages fpoke with caution are yet fuller
lan all thefe that difpleafe you : If Crom-
r^ZTs party endured me then, cannot you
ndure me to fay one quarter as much
ow ?
4. What if I had done otherwife > Shall
ich a fuffering Preacher as you teach us
11, that its unbecoming to Repent ?
5. That
%iVntrnib
Maximus lm-
peratgr T^m-
pub, gvberna
[ 142 ]
5. That I dedicated a flattering tx>ol{ to hvi
finals your 31JJ. Untruth. For commonf
fenfe here will diiccm that you diftinguifh,
between the BooJ^ and the Dedication* Ancf
two books at once I* directed to him. The
vU* merit ™* 1 ^°°^ s were one' againft Popery, and thfc
pr£iundus,fi mh ^ a 8 ainft the E n g^ ifll Prelacy, and^Re-.
$i vet diadem* ordination, and the impofing of the Litur-
non tegitime gie and Ceremonies *, And there is not one
t muituante pliable of hisfon in all the book, fave in
that Dedication. Nor did I ever fee him,
fpeak to him, or write to him elfc, nor heai
from him. But only hearing that he. -was
dilpofed to peace, and againft fuch turbu-
lent Church-deftroying waies as you hen
mllite wpofi-
tum repudiate,
vel amis csvi*
Mwt abftinere
licHijfet ; fed
mzgnum lm-
JS5 «K' $** te>}&»$* \™i ^ the . n «> « r s<
nee fine amis him to do that which was right an<
ptuit teneri : juft.
Snip, ftverm
V'Mlog.yiif.i
:
EXCEPT, XLI. Anfmrei. Havin
V'tTceU 1. my *** f been bred U P undcr fome Tut0r '
t\ 9 . MwiduV and with acquaintance, that kept up a re
vir penmi & putation of great learning and wifdom, U
p obus atq\M* crying down the Puritans as unlearned fe
gufto digmsy j 0ws ^ w hen themfelves were more unleaxne
*famm\ldem than I will here exprefs, on the by I <ai
per tyrannidjem tint I had kpownfucb-> and alfo that the:
emerjijfet, &c. were fome fuch now, who having chm
wits that cannot feel fo fine a thfed, nor a
capable . of mafiering difficulties, do cenfu
what they underltand not ; And that ma.
that Jhould be confiiouf of the didnejsdnd i
nor ami of their fumbling^ Hnfi(mijhedbr<
ba\
Invitus prope-
modum ab ex*
ircitu creates
twtertttr, &{*
C'43]
have no way to kftp up the reputation of their
rrifdonty but to tell men, fetch. a one bath dan-
gerous errors, &c. ] To this he faith, that
if Ben. ]ohnCon or Kudibns had writhe— but
for Learned Mr. B. mortified Mr. B. judicious
Mr. Baxter* to fall into Juch levity, mil I hope
warn alljotakg beedhow they overvalue them-
f elves Jcjl God in judgement leave them to them-
selves, as he hath evidently done thii poor man,
& a And he concludeth with an invitation
of me, [_to afecond and more feafwable re*
tra&ation. ]
Aifrv. I heartily thank you for your
pity, and for any zeal of God, though it be
not according to knowledge And tor my
retractation, I fuppofe you would have cal-
led it a third. You quarrelled not with my
fofpenfion of my Aphorifms of Juftificati-
on. Andforrnyretra&ationof my Politi-
cal Aphorifms, I have no more to fay to you
and others of your mind, but that you
would better confixlt your own peace and
other mens, and your innocency too, if you
would meddle with your own matters, or
with that only . which concerneth you.
And to conclude, i. I unfeignedly for-
give you all the revilings and other injuries
rf this your Book.
\ % 2 . I intreat yon to reviewrwhat is againft
God and his Churchy againft. Faith, Love,
and Peace, and to repent of it in time.
3. Ibcfeechyoutogiveover this perni-
cious flattery of Profeflbrs, and daubing
oyer their ignorance, injudkiowfaefs, pride,
ttiddiviiions. V I
[ 144 1
4* I intreat you to be more impartial to-
wards dlffenters, and let not your Judg-
ment be blinded by your paliions.
5. To help you to impartiality, I befeech
you confider how you tempt the Bifhops to
think it no harm, tofilence men that bold
and do fuck things as you have vented and
done in this book.
6. I befeech you to that end, better to
ftudy yourfelfy and to know what manner
of ipirit you are of. Befides all the intima-
ted Untruths, here are 30 or 31 grofs Un-
truths in matter of fad: which I have fet
before you. For my felf, it is not the leaff
part of my Non-conformity, That I dare
not lie, by publick Declaration to fay, T Af~
ftnt and Confcnt where I do not . Now fhall
a man aggravate the crime of fuch things
as thefe, and yet do what you da himfelf ?
7. I do folemnly profefs to you, that I!
feel no malice againft you, much lefsa defirct
of your hurt in all this that I (ay which is
againft your Judgment, but an unfeigned
love to you, and tendernefs of your perfcn.
8. Laftly, I again proteft againft the
injufticeof any one that (hall charge your
Opinions and Mi/carriages on the Non-con-
formifts h when I know not two Presby-
terians ormeer Independantspf your mind y
though too many fo galled in England, have
inclined to unjuft feparations. And we
are no more concerned in the opinions of
them that are not Proteftants, though they
alio go unde* the nanje of Non-conformtfts,
than
[145]
than in tte opinion > of the Papife, who
aje called Recufants.
And to Conclude, I allure you.that if ] >u
wrK any more at the rates as you hate done
in this Antidote, I Hull give you the lafr
word, as no; i itendmg to confute you, if
you (hall maintain that Light is darkhefs >
nor plead any more a caufe againft you,
which needeth not much argumentation as
to fober judgements, but as to interefts, paf-
fions, and byailcd wills, which are Other-
wife moved than by truth and resfbfl, and
have but one eare -5 And I fear not to en-
courage you before-hand by telling you,
that you (hall fee that I have (bmewhat elfe
to do. For it is a truth that I tell you with
grief, that he that will take out of your
xx>k, 1. All the falfe do<5trines. 2. All the
grofs untruths. 3. And all the impotent
revilings, together with the profefled end
3r defign, to undeceive them that have a
good opinion of me s will leaye fo little,
is may contained in a very narrow room;
And he that feeketh in it for any thing that
avoureth much of Judgement, Repentance,
Love, Unity , or Peace, muft have other
yes than mine, or be difappointed.. And
wondet not at that, when the found Prin-
j iples of Love, Unity and Peace are the
» lungs that have- call you into this difplea-
t ure , and which you write againft. For
i vhere ever the Principles of Chriftian Love
j iftd Peace feem intolerable, there are fiich
% ontrary principles as will bring forth con-
K trary
tr ary effe&s, which will prove indeed in-
. tolerable in the end.
•As there is nothing in this World which
God cloth defign more gloriouily to mani-
feft and magni he than his LOVE, and no-
thing which he fo much obligeth mankind
to, especially Believers, as the LOVE o\
Him and one another, fo there is nothing
which the great enemy of God and mar
doth fo much hate, and feek to extinguifh ;
lighting by many forts of weapons neithej
lagainfl: fmall nor great, in comparifon o
Divine and Chriftian I/O V E. And hi
common way is to prefent the pcrfms to u
as VNLOVELT, or Odious, whom h
Would have us hate. And as their own pre
dominant Carnality and Impiety doth giv
him full advantage with the ungodly, t(
make firft that Holyncfs which is contra I
ry to them odious, and consequently ho)\
ferfons, and God himfelf; fo with thofe thai
really Love. God, the Tempter tindeth th:|
double advantage to make their brethrej
ieem odious to them.
i. The great wcatyefs and error of the]
judgements, fometimes about the Things if
difference, and fometimes about the PerfoA
through tmacquaintednefs j whereby, eithcl
through miftake of the Caufc or of tl I
Man, they eafily deny or extenuate all til
amiable Goodnefs which is in him > and thirl
that the Love of God, and of Truth ai]j
Godlinefs obligeth them to halt their bnj
ther, as a fuppofed enemie to both. And yj
wh : !
/tile they openly declare to the World, an
/: trfath t and a rrjnt of Love^ and a dcfire
Dinake theperfon feem orfiw/x to others,
y their obloquy, detraction and back*
iriiig i ; 'ijes they make themfelves be-
K ■,-. tfiat all this is indeed no cffe$ of Ha-
\ :■! rr Milieu but of Lrae,becaufethey can
till fay, that they delire unfeigncdly that
lie nun were of their mind andway^wlndi
i call a defiring of his Converilon and
Konvi&ion, and of hiscrra and the Churches
ood. And thus not only the hereticks of
istime, but. the very Jews were Lovers of
aply and of other Apoftles : No doubt but
icy defired that which they thought was
icir Convex fion and their good > And what
atred lb great that may not haVe fuch 3
>irer *, not only a feigned pretence, but a
31, though erroneous deiire. Gardiner and
fnncr expreft the like, and no doubt, did
ially with the Martyrs had been of their
rincU And no doubt, but many that wifh'd
w iis, thought they witVd but the perfonf
i id the Churches good. The burning 2eal
V/hieh hath fo much depopulated much of
. le World , was in many a zeal of God>
IHty not according to knowledge. He that
in transform himfelf into an Angel of
jkfo, and his Minifters into Mimjlcrs of
A }g}ncoHfnefs and freeGr,tcc^ no doubt, can
lach them to perfecuie men in Love, and
" n > excommunicate them in Love : To revile
II thers in Love, to hinder the Preaching of
le Gofpelin Love, to a(fli&, or to V'rAdt
,v ic Church in Love, K 2 Alas,
1 148 1
Alas,hotf much is the serpent too fubtile
tor the underftanding that trufieth toitfett
and is not illuminated and guided by -tin
(pirit of Light and Love: How eafily can h<
hide from us, that in our brother which wj
(hould Love, and magnihe and multiply hi
faults into odious crimes, and transform hi
very virtues into vices , and his rightel
judgement into errors. In this, brother,
thank God that my principles give me ths
advantage of you, that I think you not od t
out, but weak.
2. The other yet greater advantage th;
Satan findeth, to kill the Love of moft,
SELFISHNESS* one filfijh m
thinks that he may well account him k
and odious^ who is againlt his worldly weal
and honour \ And another thinks him k
and odkufi who is again!! his Learned or JR
UgtoHs reputation, and would dete& his i
norance or vice. Another thinks him U
and odious ', who is againft his Opinions^ \
the words or manner of worfliipping Gq
.which he is confident are belt \ And he til
hath once differed fpiritual pride to extj
his own underjlanding and his piety,
make that fo far the meafure of his o|
fures, that all (hall be thought fo far!
fwerve from Truth and Godlinefs as ill
fwerve from him. But if we- {hould /;/[
much by others, and that for a caufe whl
we take to be the caufe of God, hi
eafie is it for felfijhnefs to Air-up thofe J J
fions which (hall blind our undertfandirlp
[ H9 ]
fo tar as t< i fee no good at all fearce in them
that we furter by, or to extenuate all that is
Lovely in thenn yea, to think hardly of
almolt all others of their judgement zx\dparty y
for their fakes : And it we think we may
jnce call them Persecutors., yea, or but fuch
i$ Conform to the Pcrfectttors rvaics, wc think
t juiiityerhalmoit any thing which we fay
)r do to make them odious : As thofe on
he other tide chink they are juftiried, in alt
Jiat they fay or do, againft men, if they
an but call them Schifmaticks.
So far are men from Loving their enemies y
md bitting them that eurfe them, and doing
ood to them that hate them, and praying for
hem that dcfpigbtfully ufe them, (or falfely
ccufe thent^) and perfecute tfam, that they
*e hardly kept from bating thofe that Love
wtm, and atrfwg thofe that blefs them, and
prting thofe that would do them good, and
llfely accullng and defpigbtfitlly uting and
vfecuting thole that pray for them : And
et left they (hould not be flattered in their
in, and that yet they may judge themfelves
ae children of our heavenly father, they
all do ali this as Ads of L we, to the Church
od Truths and to the perfons fouls ^ and
r nil Love them, as is faid, with a hurting a
i wiling, a Jlandering, a curfing, and a bating
i id malicious Love
h O that the God of Love would pitty and
Undeceive the felhih and pajjionate fort of
jrofefTed Chriftians ! and teach th m
in aow what manner of fpirit they are of/ O
K z thar
[ m 1
that he would rebuke the evil fpirits t
are gone forth ! The fpirit of Covetou
neis and Pride / Of Hypocrifie, and Reli-
gious Imagery ! Of Self-conceitednefs ! Of
Malice and Wrath / Oj: Back-biting anok
Falie accufmg, before that both Cbrijiianity
and Humanity be .turned into L>tvilifme,
(2. Tim. 3.3. (ftwifioAoi,) and earth be more
conformable to Hell ! O that the fpirit ot
Light would make us of one mind, and the
fpirit of Love would mortifie both mens
malignant and religious pafions:, content i
nefs and malice^ and caufe us to Love dm
Neighbours as our felves ! That as the en-
vious and ftriving wifdom -troiii beneath.
Hathcaufed Confyfity, and evay evil n ^
Co the w'tfdom from above, winch i* jirjl pxre
and then peaceable, gentle, and eafie to be in
tre4ted 7 might bring forth Mercy and gooc
fruits, without >:■. partiality and bypocrifie > thor
we might cdifie the body of Chrijt in Love
(Epb. 4. 16.) and fruftratc the hopes of tb
enemies of our peace, who wait tor our to
tal difTolution, and triumph already in ou
Divifions, (when it is their own Mill whicl
grindeth us into powder,) But God- cai
make their Oven to bake us into a onor
Chriiiian and falubrious Contiliency, (tha
I may ufe Ignatius his allegory,} but it mal
he iirft by fermenting us with wifeiqnc
Love j and then we (hall be Lovely in hi
light, and the God of Love and Feace will b
with us, 2 Got. 13,11. Amen.
IOS7
C '5' 3
TOSTSC^ITT.
THat the Exceptor may yet further be
convinced that it is not any Party of
men called Independents or Anabaptist as
fuch, that I here fpeak againft v As I did in
my oppoled Book declare that I thought
them both,and all others that hold the foun-
dation, and difclaim it not by Herefie, or
wicked lives^ to be fuch as the Churches
(hould receive into their Communion > and
that it is their duty to hold Communion in
the fame AfTemblies, notwithftanding their
difference^ and^that it is not the Opinions
which denominate them, that lrvritcagaivfi\
but only the Love-killing and Dividing prin-
ciples which are among them> which make
them fly with cenfure and alienation from
their brethren that are as meet for Church-
Communion as they 5 and oft break them
into pieces among themfelves *, fo do I yet
again here* declare the fame* And not only
fo, but that if it were in my power, when
their Communion with others cannot be
procured, they (hould yet be toltratccTm their
jcp.iration it felf^ and enjoy Communion
Bvith themfelves alone, in their feparated
Congregations , under the Laws ok Peace,
1 being not tolerated to turn their preaching
3 or worlhip into a reviling and reproaching
of the Orthodox, to the -deftruftion ot'
[j Chriftiin Love : And I (hould not doubt
K 4 but
[ mil
but the Communion of the OrtbodtW Churches
maintained in Conjiant Synods , together
with the fpecial Countenance of the Chrifti-
an Magistrate, and the daily experience of
p. lievers (which would liill make the aged
fort forfake them) would fufike better than
violent fcverkies to rtprefs the evil, and to
give victorious Truth opportunity to do
its proper work.
And to (ilence this calumny yet more, I
do renew the Erofaiion which I have often
publi(hed, that my own opinion is fo much
tor Independency ,as that I think,jio Church
is made, by God, tp be a Ruler to other
Churches , under the name of a Mother
Church, or a Metropolitan?, or Patriarchal,
but that all theli are humane forms i And
that Councils arc not the proper Governours of
the particular Pallors* but are for Communi-
on tf Pa\lors and Churches dircSly* by. way
of Confutation , Confent and Agree-
ment \ (As I have heretofore declared, that
Bithop Vfocr profefTed his judgement to
pie.)
Though I confefs that the Yaftors in
Council are ftill the Guides of the people^ zs
well as firigly at home, and by their Confent
lay a jhongcr governing obligation on %btm >
And that the General Law of Vnity and
Concord doth confiquently bind the feveral
Rafters* tp concurr in all things Lawful,
(Confidcratis confi dcrandis ) withthe Con-
tenting Churches-
And even Djr. .Hammond is fo? Indepen-
dency
[ 153 ]
dency fo far as to f ) ,that [every fttfh reMar
jrffcmbly ofChrifiians under a-BiJhop, Jncb or
Timotry was ; an Oeconomus fa over then
by Cbriji, Wff tbe Church of tbc LivingGod. j
Though \\£ adde fucka^ain every larger cir-
cuit under the Metropolitan, &c. ] Yet he
conteifeth, (_ And fitch all tbe particular
Churches of tbc whole World* confidercd toge-
ther under tbc fupream head , Chfiji Jejlts^
I difpenfmg them all by himfclfand adminijirbtg
them feveraUy, not by any one Oeconomus >
but by tbc fever at Bifihps , as inferiour heads
of unity to tbe fever al bodies, fo conftitutedby
:> fcveral Apojiles in their plantations, each
cftfem having an k^oii/ahx, % fever. al dijiinB
comniijjicnfrom Chrijl immediately, andfubor-
dinate to none but the fupream Donor orplene-
ptentiary. 3 Sc far he, on i Jim. 3. 15. c.
To tnis do but adde what Bifhop Bilfon
of fubje&ion largely fheweth, and other
Bifhops as well as he, that Metropolitans
and Patriarks are not of Divine but humane
inititution, ad accidental to the Divine con-
ftitution of Churches j And alfo what Ig-
natius faith, of the Unity of Churches, and
defcription of a Bi(hop , that [ *to every
Church there was one Alt tr, and one Bifhop
mth the Fresbyt:rs and Deacon^ | and io
every communicating fady, or Congregation
that had an Altar, had a £//&«/>, (as Mr.
Mede on this ot Ignatius ftftweth', ) and
then you will fee how tar Independency is
owned by others as well as by ne.
And for further iilcncrng the «U mnv,
fct
[ ml
let it be noted, that the Churches in New-
England are commonly called, Indepen-
dent^ Congregational, and yet they are
againft Separation*, and do find by experi-
ence that Separation is asperillous a thing
to Independent free Churches, as it is to Bio-
cefane Churches^ and fomewhat more , Be-
caufe they ufe not outward force to preferve
their Unity, and becaufe one fingle Congre-
gation isfoouer diffolved by divifion than
iiich a thing as a ViocefaHc Church is. And
therefore no men fhould be more willing to
iupprefs Dividing Principles and Paflions
than the Independents, both becaufe they
are moft charged with them, and with all
our Se&s and Confufions, and becaufe they
are not the leaft in danger of them. .
And that the New-England Churches are
againft the Separation which hath been
commonly known by the name of Brow-
nijme-y I will give you thele following evi-
dences.
i. Even Mr. Robinfon himfelf, a part of
whofe Church began the Plantation at
Plimoifthy though he was one of thofe that
was called a Scmi-Jeparatift, yet hath writ-
ten for the lawfulnefs of hearing in our
Englifh -Conformable Parifh- Churches ;
And in his Letter to his people in New-
England (in Monom Memorial) he hath
theie honeft obfervable paffages.
[How imperfetf and lame is the #ork of
grace in that per fon who wants Charity to co-
ver a multitude of of ernes? — •* Neither are
you
[ i55]
yon to be exhorted to this grace only upon the
otmmn grounds of ChrHiianity , nv
tb.it perfons ready to takg offence, either ti
Charity to cover offences, crrtifdom </
weigh humane frailties \ or laftly, aregrofs.
though clofe hypocrites , as Chriii oitr Lord
teaebctb*, Mat. 7. 1, 2, 3. As indeed hi my
own experience^ few or none have been fnmd
which jooncr* giw offence than fab as cafily
take it, neither have they ever proved found
and profitable members in focieties who have
nourished this touchy butnour.^ To theie he
addeth fperial Rcaibns from themfelves.
Mr. Browne accufing the Minifters as be-
ing Separatilh , and would be Anabapiiis,
&c. The Minifters anfwered, that Tfeey
were neither Separates nor Anabaptijis, they
did not fepar ate from the Church of England,
nor front the ordinances of God there, but only
from the corruptions and diforders there ,
&c.
cc Old Mr. mifoti Paftor tff Bojion, be-
" ing defired by all the Elders of the Chur-
" dies aflembled at his houfe, that (on his
\ cc dying bed; he would folemnly declare to
u them, what he conceived to be thofe tins,
cc which provoked the difpleafure of God
cc againii the Countrey, told them, that he
u had long feared thefe fins following as
u chief among others which God was
. "greatly provoked by, 1. Separation.
u 2. Anabaptiiine. 3. Conhifmc* wh:-i
"people rife up, as Corah, againlt their Mi-
lliliters and Elders, as it they took too
[15*1
" much upon them, when indeed they do
"but Rule for Chrift, and according to
" Chrift > yet it is nothing for a brother to
" ftand up and oppofe without Scripture
" or reafon, the do&rine and word of the
"Elder, faying, I am not fatisfied, &c.
" And hence if he do not like the Admini-
" ftration, (be it Baptifme or the like ) he
cc will then turn his back upon God and his
" Ordinances, and go away, &c. And ( faith
" he) for our negled of baptizing the chil-
" dren of the Church, thofe ' that feme call
"Grand-children, I think God is provoked
" by it. 4. Another I take to be the making
^ light ofi and not fubje&ing to the Autho-
" rity of Synods, without which the Chur-
" ches cannot long fubfift. And fo for the
" Magiftrates being GaUio like, not caring
" for thefe things, or elfe not ufmg their
" power and authority, for the maintenance
" of the Truth and Gofpel, and Ordman-
c - c ces % &c f MortMh P- 133- 184.. And among
the Poems there recorded of him, this 19
part,
* c Firm ftood he 'gainft the Familift
" And Antinomian fpirit ftrong *,
" He never lovM the Separatift,
" Nor yet the Anabaptifts throng,
" Neither the Tolerators ftrein,
" Nor Quakers fpirit could he brook,
^ c Nor bow'd to the Morellian train >
" Nor childrens right did over-look,
p. 1 86.
And
[157 3
And, Tag. i£5. in the Poems on their fa*
mous Mitchell it followeth*
" The Quaker trembling at his thunder,
"fled,
" And with Caligula refum'd his bed :
" He by the motions of a nobler fpirit
" Cleared men, and made their Notions
" fwine inherit.
" The Mmijler Goblin by his holy flood
u ExorcisM^ like a thin Phantafma ftood :
" Browns Babel (hatter'd by his lightning,
"fell,
"And with confufed horror packed to
" Hell.
" Let not the brazen SchMmatick afpire,
€c Lot's leaving Sodom-, left them to the fire.
But the fulleft evidence is the work of the
Hop-England Synod, 1662. who determi-
ned of two great points of Church-pradtice,
ftras greatly tendeth to reconcile them to
all the moderate Presbyterians, and other
peaceable Chriftians. The one is 2 . ( 'that
Members of the vifible Chitrch according- to
Scripture, are confederate vifible kelievcrs, in
particular Churches, and their Infant-fced,that
is, Children in minority, rphofc next Parents-,
one or both, arc in Covenant- iThe Cafe of
Chriftians that are of no particular Church
is not here medled with). 3. And that
[Jhe Infant- feed of fitch rvhen grown up, are
perfonally under the Watch^ Difcipline, and
Govern-
L *5S ]
Government of the Church"]. 4* 7W thefe
adult per fom are not to be admitted to 'full'
Communion-, meerly becaufe they are and conr
ihiuc members^ without fuch further qualifi-
cations as Hit Word of God reqnireth thereun-
to. 5. That Church-Members ivho were ad*
mitt ed in mimrity, underflanding the dofirine
of Faith, and ptblkkly prof effing their Affent
thereto $ mt fcandalous in life, and fohmnly
owning the Covenant before the Church, where-
in they give tip themfelves and their Children
to the Lord, and Jubjetl themfelves io the Go-
vernment of Chrifi in his Church? their chil-
dren arc to be bapifed*"]
As to the points themfelves , having
written a Treatife on the fubjedt, (tinder
the name of Confirmation) and therein di-
ftin&ly (hewed my Opinion in reconciling
terms, .(though it may feem ftrider than
thefe -propositions, and more inclining to
the diflaitefs in fbme things) I (hall fay no-
thing of it here. But by this it is vifible,
that the NewEnglattd Synod do not only
exclude the practice of Gathering Churches
out of Churches (which was the great
conteft in England between the Affembly
and the Congregational patty) *, but they
provide that not fo much as any particu-
lar perfons that were Baptized in their
Churches in Infancy,(hall be made Church-
maxibtxsdenovo (unlets by removing from
one Church to another), but (hall be ac-
counted members till they apoftatize noto-
riouilv or are Excommunicated : And fo'
(hall
. ill their children aftqr them faceted by
the way of Eaptifm into* the Church, M I
the y will have no other. ordinary Chinch
r bat Eaptifm. And fo gathering
Churches pf Baptized perfons wilf Ceafe,
ulcfs it be in a ravelled ftate, when the
c Id Churches being diffolved, believers are
: unbodythemfclvesanew. And Mr. Da-
venport and a few more, feeing that by this
way their Churches would fall into the
way of England and other Churches, by a
fucceffion of Members growing up from
Infancy (and not by making them up of
new Adult otter m, as the Aqabaptifts do,)
did Pppofe himfelf by writing againft the
Synod, which by fome of thenris largely
Anfwered : Wherein they tell us that there
were net ten in a Sy nod. of above feventy that
did in anytlringVotc on the Negative, and
not above three againft the third Propolition,
which carryeth the Caufe. They frequent-
ly difclaira Separation : They cite Allen and
Shephard p. 33. as advifingfor the .Refor-
mation ot fuch Churches as our Pariihes,
that they be acknowledged trite Churches*
and then called to Repentance and Refor-
mation, and a feled number of thofe that
agree to it, being fit tor the facrament, &c.
to be admitted, and go in the Congrega-
tional way, pug. 42. they cite Cotton, (HJh •
of Chit. MerH.-p.p2. faying, [Neither am
us doth irregene ration ahue k>eep any fj
Cburcb-fellowjhip with us, unltJY it be accom-
panied with inch friths 4? t • : ?n* / *
[ 1*0 ]
Ions*, and de convincingly manifeji irregenerj-
iion.~] They prudently tell us, p. 45. that
\jfbe Lord bath not fet up Cbi&ches only tbat
afer*> old Chrijiians may keep one anbthtr warm
while tbey live^andtben carry ajraytbe Church
into the cold Crave with them when they die >
hut that tbey might with all care and advan-
tages nurfe upjhU fuccejjively another genera-
tion of JubjeSs to Cbriji) &c] And that t Wt
may be very injurious to Cbriji as well as to the
fouls of men, by too much jiraiteniug and nar-
rowing the bounds of his Kingdom^ or viable
Cbuirch on earth.'] Citing Fariws, (in Mat.
13.) faying, [In Church-Reformation it is an
Bbfervahle truth jbat tbofe tbat are for too much
firittnefs^domore hurt than profit the Church.]
Abundance more to the fame purpofe I
might colled*
And feeing they take children growing
up, to be members under Church-difcipline
according to their Capacities, Let it be con-
sidered foberly, whether this doth not inti-
mate to us, that Difcipline it fclf fnuft not
be exercifcd with the hurtful rigor that
fome expedt? For I would intreat the
ridgeder fort, if they are Parents, but to
tell me, at what age, and for what faults,and
for want of Grace, they would have their
own children excommunicated ? And when
they have done, whether they will alfo pro-
ceed to a Family Excommunication of tnem
for the fame caufes >
They adde a iixth Prop, for thcBaptizing
of the Children of thoje tbat by death or ex-
traordinary
Q
k
C **i 1
traordinary providence
hindered from publicly
and yet have given the
meat of Charity to look ** th-
andfuch as had they been called thereto would
have fo aded-
And they adde a feventh Propof. that
[The Members of Orthodox Churches bei
found in the faith \ and not fcandalons in life,
and prefenting due tejiimony thereof, thefe oc-
casionally coming from one Church to another >
may have their children baptized in the Clmrch
rvbitber they come, by virtue of Communion
of Churches > But if thy remove their habi-
tation, they ongln orderly to covenant and fib-
jeci themf elves tuhc Government ofChrifl, in
his Church rehire they fettle their abode, and
fo their children to be baptized: It being the
Churches duty \ Communion^
fo far as they arc regularly capable of the
fame.~]
So that they provide for the reception
of all meet perfons. But the chief thing
obfervable is that in Propof. 5. Where the
Qualifications or Defcription of a juft en-
titling Profeifion is laid down,a> confiding
m no more than thefe four thmgs, 1. Vn-
derlianding the doclrine of Faith. 2. The
tublickJPrnfcffim of Affent thereto. 3. Not to
3e fcandabus in life. 4. And folemnly own-
mg the Covenant before the Churchy rvherein
dxygivcnp them felves and their children be -
l ore ti 1 1 requ - other proofs
>f Retiencrju: 'i; , nor any parricuhr ac-
L ant
count how they were converted *, nor what
further figns of it they can (hew.
And, for my own part, I never diflented
from thofe called Congregational, in Eng-
land, in the two great points from which
their Churches are denominated, viz*
%4 That regularly they fliould confift but
of fo many as are capable of Perfonal
Communion, which tfeey call a Congre-
gation. 2. And that this Congregation is
not jure Vivino under the fpiritual Govern-
ment of any fuperior Church, as Metropo-
litan^? atriarchaU &c. But my chief dif-
tent from them hath been, in their going
beyond Independency i and too many of them
coming too neer to Separation, I. By ma-
king other tearms of mens title to Church-,
member-fhip, than thefe here recited by the
New-England Synod, and then the under-*
Handing , fober profeffion of Affent and
Cojifent to the Baptifmal Covenant is.
2. And for their gathering new Churches
in the {everal Parishes, as if there had been
no Churches there before, and the members
not gathered by them, were not the fub
jeds of any Church- Difcipline j neither
the Children nor Adult.
And the reafons why I have ever 'diflen-
ted from them in thefe points, have been
thefe. '
I. Becaufe I find that the contrary was
the way of Scripture-times and all anti-
quity. And that the ApolUes ftill received
members, upon a fudden and bare profellion
of
[ *?■}
ot belief and content to the Baptifmal C6-
i nant, with the penitent renunciation Qt
.h, the World, and the Devi!. aM
all Ages', ilnce have held this courfe, and
made Biptifme the Church-door^
But I fliall heartily joyn with any Bre-
thren that will endeavour herein to fav:
the Church, from that ftate of Imagery
and dead Formality, which Papitfs and all
Carnal Hypocrites have mortified Gods or-
dinances, and unfpeakably injured the
Churches by, and are ftill working every
ordinance ofc God that way : All good men
fhould labour to recover Religion and
., Christian profeffion to an underfianding
ferioufnefs.
I will here infert the words of a moil:
Learned and High Prelatift, to /hew you
that whoever is againft this Gourfe in Pra-
&ice, no fober men can deny it in princi-
ples : Eldersfield of Bapu pag. 48. marg.
{jVpon [core of like reafon mwbeteto, and for
Juch after-try ali may have been taken up in the.
Christian Church that examination which did
fft the Conftancy or rather Confjhncy of thofe
tpat had been takgn hiyoung, to their prefamed
grounds, that if they wavered, they might be
kitowHand difchargcd\ Or if they remained
confiant, they might by Impaction of hands re-
ceive what the common name of that Ceremo-
ny did import, of their Faith (at leaft a fign
of) Confirmation: Vafques hath from Eraf-
mus (in the- Preface to hit Paraplirafe on the
, Qofpcls) a word of moji wbolfomc, grave, and
L 2 prudent
.pudcnt advice, that thofe who were baptized
young, when-they begin to write Man, fbndd
be examined ^ An'rat.um habeant id quod in
CatechiiiiiO Jpforum nomine promilTum
fuit? Qji>d fi-ratum non habeant>'cib gc-
..clefi^jiaiiiididione libcros manerc, in 3 part.
■ 'l bom. Pi/p,i54> To. 2. C.i. , 2. : If they did
-then Jland to what their Sureties had primed
'for them. If '/nvtytbey fo'.'uld be difcarded:
Moji nece(fary !•• and of unimaginable bene-
fit') iBut not it it be turned into curfory
Imagery J Such a fcrutrny. would .Jh.akf off
thoufands of rotten bypxritc^ and- purge. the
Church of many fuch -Infidel-believers, (or
P ro fffws\)upon whofe dirty faces a little holy
water was Jprinhlcd when they kgexp not what
it was ',but they no more mini the true S.antli-
fication appertaining, than Turfy or Saracens,
(who JlpaU rife up in judgement a^ainjl their
wafted filthy nefs, ) Or than thofe of whom
St. Peter, [It is happened unto them according
to the true Proverb, I he dog to hk vomit, and
the wafloedfwine to wallow in the mire-fj Such
Difciplineof awakened Rcafon is that which
the World groans for, (And groan it may for
any remedy that the fgrmal Hypocrites wiJJ
either apply or endure.) That men, would
become Chrijiians ! that the truth of faith,
and the pewtr of true Chrijlian belief, might
be feen in the hearts and lives of tbfe, that
knowingly put the nccl^in Ghrijts yoak %: \ So
iar Eldersficld.^Scc alfo Dr. Patrick^ ot Baj>
xifme. Ex. Hammonds words I have rccit
icd after my Treat, ot Conhrmajipn j> They
are
L *s' ]
/ery Worthy e& confideratloiv Eiit to
this digrelhon,
2. Myfccond realon why IdifTenr from
1 ill that will have Other TYaims of
Church-entrance than Baptifme, and a
ftriiter exa&iori of a Title to member-
ship than a profeffed Affent and Content "to
the tearrtis of that -Covenant* is becaufe, if
in our very Church-title and Cdnititution
we forfake the. Scriptural and primitive
tearms, we are liable to the exceptions of
all diffenters, and cannot juftirte our felves
againft their accufations *, "nor well anfwer
them that fay, It is long of us, and not
ef them, that they communicate not with
us.
3. Becaufe we (hall unavoidably injure
many of Chrifts members, and keep thofe
out whom he will own, and would have us
own*) to the great injury of him and
them.
* 4. Becaufe we fhall leflen and weaken
the Church of Chrift, which is already fo
fmall, and'fo be injurious to it.
5. Becaufe we fhall be alwaies at uncer-
tainty, on w T hat tearms to go : For if once
iVe leave Gods prefcribed tearms, we fhall
never know where to tix : But every Pa- ■
(tor will examine as he pleafe, and form
"uch Covenant-tearms as are agreeable to
he meafure of his own private judge-
ment and Charity ; And even among Con-
gregational men, we fee already that the
:earms of mens Titles do vary, as the Pa-
- L 3 ftors
[ 1<« ]
ilors (or Congregations) differ in point of
iiri£tnefs.
6. And this layeth a certain foundation
for perpetual diffentions and divifions -,
when there are no certain tearms of Con-
cord : And there is no Union when we
depart from Chrifts authority. And it is
not in vain that Chrift -himfelf prescribed
a form of Baptizing-, And if all his Chur-
ches iince the Apoftles daies, liave brought
us down -that Creed or thofe Articles of
Faith, ^nd form of Baptizing ufed univer-
lally among th^m* New waies,and various
waies,('even as various as mens degrees of
prudence and charity) will never be the
tearms of the Churches Unity.
7. And I am very much the more con-
firmed againft this extream by my long ex-
perience. Having made it much of my
work to know the minds and lives of all
the people of the great Parifh where I lived,
and fince<that, having converfed with ma-
ny of the inferior ranjfo both for cftate,'
and profeffion of piety, I have found that
there is much more good in a great number
of thofe, that are not noted openly for fpe
cial Proieffors of Religiouihefs, than I did
before .believe.* For no man is ufually noted
now for Religious, in this Ih idler fenfe.
1. \V hofe knowledge hath not fome readi-
nefs of expreilion, in conference, and ir
prayer. 2. And who doth not come U
privat^ meetings, and affociatehimfelt wkl
the ftricfer and forwarder fort of Pro
feffors
[ '*;-]
feflbrs. But there are abundance of things
which may hinder fome ferious weak Chri-
stians from both thefe. Dulnefs of natural
parts, and want of good education, and
ufe, and teaching, and company, may keep
mens parts and utterance very low. And
fome young Chriftians for want of former
ufe, at their firft true Converfion, cannot
fpeak fenfe, m the very fundamental?,
which yet they have a faving fenfe and
knowledge of, (but are like Infants,) and
their prayers have little better expreifions,
than Abb* Father, and the unutterable
groans of the fpirit.
And fome n^ver had the opportunity of
profitable company J* And fome are hin-
dered from fiich converfe by bafhfulnefs*,
And fome by poverty and bufinefs, or di-
fiance '•> And fome by the reftraint of Pa-
rents, Husbands, Matters, S:c. And fome
by ill company, and fcandall, may have a
prejudice againft thofe Religious people
who are neereft to them •, who yet may be
real lovers of Chrift. Having found in ma-
ny called common people more knowledge
(though not beter utterance) than I ex-
pected, and more trufi in Chrift > and more
defire to be better, and love to thofe that
are better, and more willingnefs to be
taught ( crowding in publick or private
when they have a full opportunity, and af-
fectionately hearing the clofeft pfeachingj
I am grown the more fearful of wronging
Chrift 3 his Church and them, by number-
L 4 ing
ing-fach with thofe that are without, when
they are Baptized perfons, that never were
proved to have apoftatized, nor to have
lived impenitently in any tin fo grofe^asthe
back-bitings, proud-cenforioufnefs and di-
vifions ot too many Religioufer people
are.
8. To which may be added the fad ex-
perience of this age of the dreadful mis-
carriages of the more noted fort of Pro-
feffors, turning Infidel?, Ranters, Quakers*
Socinians, Antinornians, and too many
fcandalous in lifesand fuch as have deftroyed
Order,Government./llnity, & Reformation,
when there was fcarce an enemie able to
hurt it much betides themfelves; Which
is nodifhonour to the Profellion of Holy-
nefs, much lefs to Chrift and Holynefs it
felf '-> Bu.t it feemeth to me a notable rebuke
of our common over- valuing the meer
Tarts and utterance i and extemporate per-
formances of the people, and of Minifters
flattering fuch Profeifors, and over-looking
all of Chrift which is in many, that have
had no fuch helps for gifts and utterance
as theyi
2. The fecond Point in which the New-
England Synod agreed was, the ftated Con-
fociation of Churches, and ufe of Synods,
And herein, faith the Defence, p. pp. there
appeared no DitTent or diffatisfa&ion in
the Synod. Where they adde alfo (as to
the point of Separation,) [}Vt never faid
npr thought-* that there Jhould be a with-
drawing
[ I**?* ^
drawing frdm other Churches upon differences. "*
errors cnr. offences., of an inferiour and dubi-
ous nature*, yea, though continued in: ire are
far enough from hafynefs or harjhnefs in that
matter* being pofefted adverfaries to a fpirit
of finful am rigid feparation.]
And that Apoftolical man Mr. John Eliot^
hath printed a draught for ftated Synods,
(for Counfel and Concord, which is their
proper ufe,) which will go far enough to
fatishe moderate men in that point, and
faith- ixiore fpr £ich Synods than ever I
faid.
2. Having faid thus much of the Judge-*
ment of Congregational men in New-Engr
land againfi Separation, I fhall adde fome-
what of the fecond Aflertion, lhat it con-
cerned the Congregational Party, as much in
point of Intercft, to he againfi it>> as any fort
of Menwbatfoener. i. Becaufe their Chur-
ches have no other bond of Concord (here)
but voluntary Confent h And if that break,
they are dilfolved. 2. Becaufe their mem-
bers being ufually neither fo lon> as to be
ignorant of matters of Controverfie, nor fo
high as to be able fclidly to Kefolve them,
are molt like to be quarrelfome, and tall
into divifions. And honeft people that
have a zeal of God, and for Truth and
Unity, and not knowledge enough to guide
•it fteadily, are liker to contend and trouble
.one another, than either they that are more
carelefe, and have lefs zeal, (and therefore
-like, fwme will Leave fuch pearls to any, that
will
r t *7° i
€ will take them up,) or they that have found
knowledge to guide their zeaL 3. And the
power which too many of them give the
people, over the Pafters and thenjfelves,
will do much to increafe thefe divrfions,
and caufe their diflblut ion.
And that this is the fenfe of New-Eng-
landy appeareth, 1. In their banMhing Ly-
fordiitRi and the two Brmnes after, left
they (hould be divided about the Prelacy
and Liturgie. 2. By their common judge-
ment agaiaft dangerous Toleration. 3. By
the Hiitory of Mrs* Hutcbinfons bulinefs
in Sir Henry Vane's daks. 4. By the Hiftory
of Mr. Williams bufinefs. 5. And of Gor-
tons. 6. And of the Quakers of late > All
which I (hall lay no more of, but only tran
fcribefomeof the words of Mortons Me-
morial, about Mr- Williams, p. 78, &c.
[In the year 1634- Mr. Roger William?
removed from Plimouth to Salem, He had li-
ved jtbdut three years at Plimouth, where he
was well accepted as an afliftmt to Mr. Ralph
Smith then Pajior there 1 But by degrees vent
tng of divers of his oxen lingular opinions-, and
feeling to impofe them aftn other \r, be not find-
ing fuch a concurrence as be expe8ed r defred
his difrniffion — forefeeing that he would run
the fame courfe of rigid Separation and Anaba-
ftifiry as Mr. John Smith the Separatifi at
Amtterdam had done, the Church confenteo
to his difmiffton'i and fuch as did adhere u
him were alfo difmijfedj or removed with him :
er not long after bm } to Salem.—- But he bating
u
[ i7i 1
in one years time filled that place with princi-
ples of rigid Separation-, and tending to Ana-
bapiiiry'y the prudent Magijirates of the
Maffaciuifets jurifdiclion,fent to the Church of
Salem, defiring them to forbear calling him to
Office i which they not hearkening to, was &
caufe of much difturbartce* — He being in Of-
fice, proceeded more vigor oufly to vent many dan-
gerous Opinions, as, That it is not lawful
for anVnregenerate man to pray \ nor to takg
an Oath i and infpecial, not the Oath of Fi-
delity to the Civil Government h Nor was it
lawful for a godly man to have Comxnunion,
either in Family- Prayer, or in an Oath, with
fitch as thty judged unregenerate- And there-
fore he himfelf refufed the Oath of Fidelity ,
and taught others fo to do. Alfo that it was
not lawful fo much as to hear the godly Mini-
ficrs of England, when any occafiondly wen*
thither h and therefore he admonijhed any
Church-members that had done fo, as of hey-
nous fin* Alfo he fpaty dangerous words
*gain;l the Patent which was the foundation if
the Government of the MafTachufets Colony*
Alfo he affirmed that the Magiflrate had no-
thing to do in matters of the Firjl Table, but
only the Second : And that there fhonld be a
general and unlimited toleration of all Reli-
gions : And for any man to be punijhedfur any
matters of his Confidence, was Perfecution.
— Staying at home in his own houfe, he fent a
Letter, which was read in the publicly Church-
Ajfembly^ to give them mtice, That if the
Church of S 'alem would 'n.tfepa? ate z not only
from
Hail not this
man brought
the Catholick-
Church into a
little room*
£ ft* 2
front the Churches of England, but the Chitr*
ches ^/New-England too.; he would fcparate
from than* ■'The mm ; ' prudent and fit ft ! i
of the Church being amazed 'at his way? c •
nn yield to him: Whereupon he never came to
the Church- Affembly more? prof effing fepar a ti*
onfr^mthem a.c Antkhrijildn : And not onhy
fo? but he withdrew all private Religious com-
muniohfrom any that Would hold Communion
with the Church there- Infomuch as that he
would not pray , nor give thanks at meals with
his own Wife? nor any of his Family? becaufe
they went t<) the Church- Affemblics. Divert
of the weal\trfort of the Church-members? that
had been throughly {evened with bis Opinions?
of which number were divers Women that were
zealous in their way? did by degrees fall off to
him : Infomuch as that he kept a Meeting iu
his own houfe? unto which a numerous company
did reforty both on the Sabbath day and at
other times? by way of Separation from? and
oppofiiionto the Church- Ajjcmbly there: Which
the prudent Magistrates undemanding? and
feeing thingj grow more and more towards a ge-
neral divifwn and dijlurbance '-> after all other
means ufedin vain? theypaffed a Sentence of
Banijhment - a<jam\lhim? out of the Maflachu-
iets Colony? as again ji a dijhtrber of the Peace
of the Church md Commonwealths After
whichMr.WliMhmsfatcdownina place cal-
led Providence — -and was followed by many of
thcMemhersoftbc Church of Salem, wb) did
zealoujly adhere to him? and crye& out of the
Perfecution that was againfi him : Some others
alfi
'73 ]
■thcr parts. They
hadn't been there long t g:thei\ n r%-
. • A U try, re-
'itcing the Raptifm which they hid jee died
'in their Infancy , and taking up an n her Bap-
But
if-
<fl!f and
t didnnpudth.it there
that could admi^ijier
: their laftBaptifme v?a$
a nullity as mil as their fir:: : And therefore
U . lay doivn xH? and t wait for the coming
of new Apofiles : Andfo thcydifjnlved them-
felves^ and turned Seekers s keeping that one
Principle, T.hi- mejhmdd haze fih.rty
to rrorfhip G-d, according to the light of
>- trrn Confidences } hut othoi^ife-not- own-
ing any Churches or Ordinances of God, any
where upvi earth.'] So far (foe Hit} i v.
To which I addc, that this man was one
of the great infhuments after all this, of
fnblirnating*the Englhh Separation to the
fame height-, and gratifying the Papiits by
raiting np the fed: of Seel^rs^ who faid,
that both Scripture, Miniiiry, Church and
Ordinance lo;t. And had they not
now broken the Church fu(fici and
made it fimal! enough^ when they had made
jt none ?
k)d forbid that I fhould trap ;ny
of this with a dcinc tpbriug i on
mens pcrfoiv^ bat or our
dear
[ *74 1
dear brethren that are in danger, to '-profit
by the warning of other mens falls.
For to this end was the Scripture writ-
ten hiftoritally, with the falls of the Saints
inferted in it.
The fame Hiftory , pag. 139^ 140. thus
defcribeth Mr. Thomas Dudley a Principal
Founder and Pillar of the" MaffachuJJets,\
and often Governour, dying 77 years old, j
that [His zeal to order appeared in contriving,
good Laws, and faithfully executing them on ■
Criminal Offenders, Heretics and Vnder-
minersof Religion : He had a piercing judge-
ment to difcover the Wolf though cloathed
with a Sheepskin,—"} Theft following are
the conclufion of a pious Copy of Verfes
found in his pocket when he was dead.
Let men of God in Courts and Churches
watch,
OYe fuch as do a Toleration hatch.
Left that ill egg bring forth a Cockatrice,
Topoyfonall with Herefie andVicc.
If men be left, and other mje Combine,
My Epitaph's, I dyd no Libmim.
( But this is no excufe to them, that
Tolerate not men to obey the Laws of
Chrift.)
To thefe I may adde that ( though ma-
ny Prelatifts utterly miftake, and think that
it is the Minifters every where that are the
chief Leaders of the people to Separation,
yet ) both in New-England and in Old, the
people '
['75 1
people are fo much proner to it than the
Minifters, ( except a very few,) that if it
were not for the wifdom, gravity, (la-
bility and authority of the Minifters re-
itreining them, the matter would be other-
wife than it is. As this Synod of Ne»-
England (heweth you their ftability and
moderation, fo do the choiceft of their Pa-
llors ftill ftand firm againft all extreams,
and hold the people in that Concord which
they have. The excellent fervice of Mr.
Mitchell in this kind before he died is pre-
dicated by all. I will not recite all the com-
plaints I heard from Mr. Norton* mouth,
againft the feparating humour of many
people, and their danger thereupon*, nor
the many Letters to the fame pur pofe,which
many worthy men thence have fent over to
their friends, and their particular lamenta-
tions of the cafe of Hartford , Bqjion^ &a
which I have had the fight of; which folly
teftifie that they are no promoters of thofe
waies.
The fad cafe of the Bermudas I before
mentioned ; Sad indeed, when in fo difci-
plinM a Plantation, one Minifter fhall turn
away the greater part from Church-Com-
munion, till they become aliens, — . And
the reft whom he gathered as the only wor-
thy perfons, fhall fo many turn Quakers
and fuch like, till Religion between both
is, — alas, how low (as their late worthy
Minifter fore-named teftifyeth.)
The diflblution of the feparated Chur-
ches
cs
[rj6 ]
ches of the Englifh in the Low Countreys b
their own divisions, is a thing too well
known to be concealed.
From all which I gather, that it is the In
tereit of the Congregational Church
themfelves, as much as of any others, to
joyn with us for the Principles ot Chriftiun
Love, forbearance and Unity > and againft
the Principles of alienation and diviiion :
which is all that I am driving at.
Obj. But the.Churches 0/ New-England*
wonld.not joyn with a Church that Jbculdufe
•the Common-prayer in that worfbipy nor in the
Sacrament.
Anfa. Nor I neither ordinarily if I were
with them, and in theis cafe y who have
liberty to worfhip God in the moft edify-
ing and ferious, and prderly manner that'
they can. And yet were I in Armenia, Abaf-
fia, or among the Greeks, I would joyn in
a much more defective form than our Li-
turgie, rather than in none. And thatkhis
is the judgement of many New-England
<Minifters, (to joyn with the Englifh Litur-
gie rather than have no Church-worfhipO
I have reafon to con jedure, becaufe in their
forefaid Defence of the Synod, Fref. pag.
4, 5* They profefs themfelves to receive
their principles not from the Separatifts, but
from tfye good old non-Conformijis, to whom
they adhere, naming Cartwrigbt, Ames-, Pa-
vgits^ Parker, Baines, Fox y Vtaring, Green-
bjpi r &c* And I need not tell thofe that
have read their writings, that the old non-
Co nf or mijh
it
[ i77 1
Couformifts did fome of them read the
Common-prayer, and the mod of them
judge it lawful to joyn in it : Or elfe Mr*
Hilderfham y Mr. Kick. Rogers, &c. would
not write fo earneltlv to men to come to
the beginning, and prefer it before all pri-
vate duties: And Perkins was for kneeling
at the Sacrament : And Mr. Baines his fuc-
ceffor in his Letters writes for Communi-
cating kneeling at the Sacrament, and an-
fwereth the objections.
But though I write this to give them
the due honour of their moderation and
fober judgement, yet not as making them
or any men our Rule, in faith or wor-
ship.
Obj. Therefore the Churches of New-
England reprove not feparation from a Com-
mon-frayer Churchy though they would, have
none fepjrate among themffhes, becaufe there
U no juji Caufe.
Anf. i. The former anfwer may ferve
to make it probable, that they would joyn
with them as Churches, in cafe they had
not better to joyn with on lawful tearms.
2. And their own expreliions fignifie that
they take the EngliCh Parifhes that have
godly Minifters, for true Churches, though
faulty. 3. And thofe that I now write for
fcppot forget, that they gathered their
Churches by feparation out of our Parifh-
Churches, when there was no Common-
prayer nor Ceremonies ufed, nor any dif-
ference m wqrlhip found among us, that I
M kuow
[ '78 ]
Know of \ And that in New-England it
felt', the Principles which I deny, do too of
procure fcparation '. from thofe Churches.,
that have nothing which moderation and
peaceablenels will think a fufficient caufe of
fuch disjunction.
4. And it is well known that the name
of a Separatijl and Brovoniji was hrli taken
up here in England^ with relation to thefe
Parifli-Churches where they had the Litur-
gie and Ceremonies as now* Therefore
they would fpeak equivocally in difclaiming
Separatifts and Brownifif^ if they meant not
fuch as the word is firft and commonly
uied to fignifie. 5. And if that were not
the fenfe, a Separatift might be faid to be
agairift Separation as well as they in New-
England* For Came or Johnfan would be
againlt feparating from their own Church-.
cSj,or from any which they judged as fault-
lefs. 6. It was the Parifh-Churches that
had the Liturgie,and were accufed to have
pi Antichrijiian Errors (in them and the
Church of England which they belonged
to) which Mr. H. Jacob the Father of
the Congregational Party, wrote for Com-
munion with againfl: Francis Jobnfon^ and
inrefpedfc to which he called thofe Separa-
tes againft whom he wrote > The fame!
may fay of Mr. Eradjkaw^ Dr. Ames^ and
other non-Conformifis.) whom the Congre-
gational brethren think were favourable to
their way. 1 And if the old Independents (as
well as the xeit of the non-Conformjlf) ac-
counted
c mj
m Culpable Separates tint
hen wrote for fcparation trom the P.;-
( for Viocefane Churches I
I mcJJ;e not with,) then we h
ifon to think ' that thole New-
Brethren that diiclaim the Se-
were of the inind of thefe Se-
paratifis themfelves, or that they differed
from the old Independents herein, when
they feem rather to be of inch healing prin-
ciples and temper towards the Presbyteri-
ans, (as in my opinion) tlley have in their
Synodical Conclufions made up almoft all
the breach ; And therefore are not to be ac-^
counted more for feparation than the old
Congregational Divines.
And that you may fee that the Magi-
ftrates of New-England are of the mind of
their Payors in the Synod, and take the
youth to he wider the Ministers Charge, or at
leaft that I may hereby exprefs my giadne&
for this work of their great prudence and
Chriftian zeal, and call thofe my brethren
of the Minirtry to Pvepentance, who did
negle& this work of perfonal Inftruftion,
while we had liberty to exercife the Pafro-
ral office ■<> and alfo that I may yet remem-
ber diem that are filenced, what abundance
ot good the Law yet alloweth them to do,
by this courfe of going from houfe to
houfe.and of Catechizing 1 1.. :u G&
ing we are retrained to no members un-
der id-years of age,j I fay for thefe reafons^
I (hall give you as my Conclufion,the Order
M 2
[ i8o]
of the Govcrnour and Council of the
Maffacfmfets in New-England to all the
Elders and Mimfters in their Jurifdidtion,
for Catechizing, and private labours with
all the Families under their Charge* Dated
at B<ftoH, Mar. 10. 1668.
-*>m*"iii ■ ^1 <irm
TO
[ mi
To the Elders and Minifters of
every Town within the Jurif-
di&ion of the Mafacbufets in
New-England:
The <j ever n our and Ccuncil fen da h
greetings
Reverend^ and Beloved in the Lord>
WHereas we find in the Examples of
holy Scripture, that Magiftrates
( have not only excited and commanded all
the people under their Government, to feef^
the Lord God of their Fathers^ and do the
Law and Commandment) 2 Cro. 14. 2, 3, 4.
Ezra, 7. 25, 26, 27. but alfo ftirred up and
fent forth the Levites, accompanied with
other principal men, to teach the good know-
ledge of the Lord throughout all the Cities of
Judah\ 2. Chron. 17. 6,7, 8, p. which en-
deavours have been crowned with Gods
bleiling.
Alfo we find that our Brethren of the
Congregational Perfwafion in England
have made a good Profeffion, in their Book,
entituled, A Declaration of their Faith and
Crder^ Pag. 59. Sc&. 14. where they fay,
That although P afters and Teachers ft and
efpecially related unto their particular Church-
es y yet they ought not to tiegleU others living
M 3 within
I'm 1
within their Tarochiat Bounds^ but befides ttitir
eonjiant public 1 ^? 'reaching to them^ thy ought
toenquife after their profiting by the word; in-
jrrufling them in , and pr effing upon them
(whether young or old) the great Vaftrhte-s of
the Gofpeh even perfojtally and particularly ^fo
far of their ftrength and time mil per-
mit.
We hope that fundry of you need not a
fpur in thefe things, but are confeiencioufly
careful to do your duty : yet forafmuch as
we have caufe to fear, that there is too much
negled in many places , notwithfianding
the Laws long linse provided therein > We
therefore think it our duty to emit this De-
claration unto you> earneftly defiring, and
in the bowels of our Lord Jefus requiring '
you to Be very diligent and careful to Ca-
techize and Inftrud all the people (especi-
ally the Youth) under your Charge, in the
Sound and Orthodox Principles of Chrifti-
an Religion ; and that not only in publick,
but privately from houfe to houfe, as blefled
Paul did,^frr 20. 20. or at leaft three^oiir,
or more Families meeting together, as
ftrength and time may permit, taking to
your alliftance fuch godly and grave perfons
as to you may (eem moft expedient. And
alfo that you labour to inform your felves,
(as much as may be meet) how your Hear-
ers do proiit by the Word of God, and
how their Converfations do agree there-
with > and whether the Youth are taught
to read the EngHJh Tongue : taking all oc-
/ qafions
13^
ikons to apply liii table Exhortations par-
ticularly unto them, for the rebuke of thofc
that do evil, and for the encouragement of
them that do well.
The effe&ual and confiant profecution
hereof, we hope will have a tendency to
promote the Salvation of Souls, To fupprefs
the growth of Sin and Prophanene(s, To
beget more Love and Unity amongft the
people, and more Reverence and Eiteem of
the Miniltry, and will alTuredly be to the
enlargement of your Crown and flecom-
pence in Eternal Glory.
Given at Bofton the icth. of March, i£<58.
by the Govcrnour and Council^and by them
Ordered to be Printed^ andfent accord-
ingly*
Edward Rawfon, Seem,
FlSViJS.
TVNews
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