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Full text of "A second admonition to Mr. Edward Bagshaw : written to call him to repentance for many false doctrines, crimes, and specially fourscore palpable untruths .."












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// r. 

A Second 



Written to call him to Repentance for 
maoy falfe Do3rwes , Crimes ^ and fpe- 

cially fourfcore falfahU tnitrmhs In matter of 

fa&y deliberately publifhcd by him in two 

(mail Ljbels ^ In which he exemplieth the 

Lovc-killmg and depr.ivir^ Princ.pjes ofChurch- 
liividers : and telleth the World ro whatmeu 
are having, when thcv finfully avolA Com- 
munion with tru? Churches nnd Chri^ 
itians, for tolerable taults. 

With a Confutation of his Reafons for Separation 

Written to preferve the weak, to refift thclDividing Tenvp- 

tarions of the Imperious unskilful Clergy, to revive our 

dying hopes otCdricori^, and to vindicate the Kon- 

conformable Miniftcri from the unjuft iniputati* 

oil of Schifmarical Principles. 

V>y Rich:ird Baxter^ a long-maligned and re^Oed Etideavourer 
of the Churches Unity and Peace. 


Printed for Nevill Simmons , at the Three Crowns 

near Hy/^.?r?/-Condair. 167 1. 



Preface to thofe that are 
inclimd to Prwcipks of 
church Dizfifion and Sepa^ 
ration 5 containing twcntjf 
caufes of that ftn^ andjome 
Notices of ^r.Bagftiaw's two Libellt, 
To Mr^ E. B, the grounds on which I go 

in dealing with him, 
why I anfwerhim contrary to mj former 

Seft. I. Of calling him Brother: of k 

middle voay, ^ 

SciS. 2. whether every untruth jbe a 

Scft. 3, Of Scripture perfection^ 
Sed. 4. of the defgnofn/y Boo^. 
^cd. dp 7. FFhether calling Dividers i$ 
A 2 Reptni^ 

The Contents. 

Repent y &c. he to make them O' 

dious ^ 
Seft. 8 . whether all they whofejin hriijgs 

jMcid^cments^ mujl be hated of all and 

Seft". 9? 10. whether I difcUimed atij 

AUivemfs in the firji Ifar .<? 
Scft. I $, whether I approved of Jetting 

up Gromwell to be Prote&or .<? and 

Jhch like .<? 
$^&. :o. ^y Repentance publi/bed at 

Mr. E.B. hk invitation^ in four parts. 

of Mr» E. B. />// former defence of 

me aguinfi the then Bifiop of Wor- 

Seft. 2 1 ,2 i . 0/ Cbriji} Temporal Reign^ 

and my judgement of it, 
Scft. 24. whether I meant it ^ hecaufe I 

dare not own any perJecHted truth. 
Seft. 7 5 . whether I inveigh againjifuf 

ferings ^ Offnfferers temptations. 

Seft, 263 &c. His finfnl excuje of Va- 

vafor Powells three pHblicl^ falje 

S eft. 295 &c. His (wholfome) accufati- 

on of me as proud ^ I . For frying that 

I pjtblickjy communicated : 2. For 

faying that many have written againfi 

mc^ that expcB clean contrariet from 

me. 3. For rniting manyBookj. 


The Contents. 

Seft. 51. of hk acchfation in general 
aboHt Jpijiificution. 

StSt. ^3. of the fating of the ^ejiiot^ 
ah out fiparatitg principUs, 

Seft. 545 &c. Atany of his ptijreports 
aboHt my jiating it. 

Seft. 38. Hh firji Reafon for fep^ra- 
lion examined^ v'Z. hccaj/Je every 
Pari/b Church is part of a Diocefa/ie 
church. Hovp far that is true or 

Sed- 39. His fecofiJ Reafony that a Pa- 
rijh Alinifier is but afervant to the 

Seft. 40. His third Reafon : Becaufe 
PariJI) idinifiers confint to ftlencing 
and perfecution , hy open confent of 
pernicious ftlence ^ whether there be 
little difference betvpeen perfccntingy 
andnotjharply reproving it^ 

Seft. 41 . His fourth Reafon 5 that Pa- 
riJh Alinijiers enter finfuUy^ and by a 
folensn Oath renounce their Chrijiian 
liberty. AU fnncrs^ or pnful enterers 
not to be feparated from. 

Seft. 42. May not a true Church be cal- 
led DefeBive and faulty. 

St^. ^3. His further ^fofons. i,Tba$ 

we /{now not how elfi to preferve our 

Chrijiian libtrtf. Whether allCkri- 

A3 Jiian 

The Contents. 

fiian liberty myjl be maintained ? 

and hovp ^ 

Scft. 44- 2. whether to be prejent where 
things are ufed in Cods WorJIjip 
tphich he commanded not^ be a fin .<? 

Seft. 45- 3' whether ifwefeparate not 
we fell the truth abont Chrijis Sove- 
raignty .«? 

Sed. 4«. His reafon from AftsiJ.rc- 

Scft. 47. Hetaketh not Corruption and 
Error as Juch without Impojttion to 
he a Jufficient ground offeparation. 
How he is hiwfelfan Impofer. 

Scft. 48. ihe charge of Hypocrijie for 
jpyning in what we approve not .<? 

Seft. 49. That Chrijl called and de- 
(tgned not his Church to he in/pure' and 
n/ixt^ conjtdered. 

Seft. 50. How far aChurch is to be fe' 
" parated from^ for abetting fw. 

'Seft. 51. His grand anjwer to the ex- 
awple of Church-poUutiofjs in Scri- 
j?/«rfj that they were fct led as to Of- 
fleers and Ordinances rightly^ andfo 
had a power to l^eep thenifelves clean y 
&c. con(idcred. What Tower Mini- 
fiers hap'e now. Whether the /igei 
following the firj}^ did fall into an 
yniverfilInn(iVcition^ and degenera* 
. . ■ : ^''. . , i .. tion 

The Contents. 

lion in the Ejferttids of Order and 
DoSrine^ and Antichrijiianifm .<? d77cl 
fo Chrijt had no Church. ^ and woi no 
Chriji ^ Whether Mr. E. B. />e 4 
Seeker ^ and fiparate from all Chur- 
ches^ as well as from all Parochial ^ 

Scd. 52. whither the necejjity offpa^ 

ration hecaufe of thefaid Vniverfal 

degeneration in Effentials continue 

fiill*, hecaufe wc are reformed from 

Antichrifiianifhi but infome points / 

Seft. 55. He granteth that neither Cor- 
rnption barely^ nor Inspofttion barely 
is a ground for juji feparation. But 
Impofing Error with a firong hand^ 

Seft. 54. His vainanfwer^ intimating 
that he is wifer herein than the Old 

Seft. 5 5, Of Arminianifme ^ whether fo 
pernicious as to exclude from com- 

Se£t. 5 6. Of Free will and its power to 

Seft. 57. His ignorant calumny 
againfi me about Scripture perfe- 
Scft. 58. Twenty ^ejiions to him 
about varioits Readings and Copies^ 

A '4 Sea; 

The Contents. 

Seft. 59« Of the Fojfibilitj offulvation 
for fome called Papifi .^ 

S,c.^i'6^. His former Mntruth tha.t by 
[ FIcfh ^ 7 affirmed was only meant 
tie fitifttive Appetite 5 defended hjf 
kirn Ly recitirg my words which ex* 
frcfi) corfntc his calumny. 

Sed.o Q . The Reafon rcndred hy 3ir.E.B. 
7vhy he cajl away my Bcok^ ^^^3 ^^d 
refufed to read tt ^ and yet is the 
Jfidge of it 5 Attd my account of my 
diffejJt lovg ago jrom his Latin flender 
Vifcourfe again fi Monarchy, 

Scft. 63. His report of Mr. Hetlcs^and 
Afr. Cavvdrjs words againji mj 
Saints Refi. 

§cft*673&c. Afany more of hj^t Vn-f 

Seft. 74. More of his ignarantQalnmny 
al>0Ht Scripture perfc^ion, 

Spft. 7 5, 765, &c. More of the Nature 
of his Defences and Accufattons, 

!§vft. 80. five Vmriiths delivered hy the 
Letter pybhf^ed by him^ as written by 
<i wo^m>tn af Wprceftcr 5 vpith my 
fenfe of her cafe. 

Seft. 81, &c; seven Vntrkthspubli/jed 
by hi^i in his Brother Browncs Ie/-f 
fcr ^ and the Confut^tiOft of th^ir 


The Contents, 

Seft. 94. ^^ E. B. his new fort of 
Dipjonefiy charged on me ^ Secanje 
( he faith ) J have afcefs to the Li* 
cenjirs and Prejs, 

Scft, 95. Whether it he culpable Vanity 
to vptite on tht Sabbath after Dr. 
Owen (^ as he thought »^ 

Scft. 97. Bis calumny of my Jtheijii-, 
C4I arguing again ji the Divine and 
f elf evidencing authority ofth^Scri- 
ftures — — and as one of the worfi 
fort ofHereticks^ that under the no- 
tion of being € Chrijiian andaFrotc* 
jiant do with my utmojl indujiry and 
cunning labour to overthrow the 
Foundation , and therefore am to be 

RejeSed of alJ The cafe opened^, 

and the rveakjwarned to tal^e heed of 
them that would ignoravtly draiv 
them to be Infidels ^ by fubverting 
Chrifiianity^ while they thinly them* 
fives the chief or true deje^ders of 


&&&&&&&&&^^ &&&&&&&&& 

To thofe Readers who are 

moft enclined to the Princi- 
ples of Church-divifion, and 
cenforious unwarrantable Se^^ 

Knojv there is in Holinefs 
a contrariety to fin i and 
Heaven and Hell mufl final- 
ly Jhcjv the difference for 
ever : And to reconcile them 
vi as unfoffible^ as to recon- 
cile Light and Darl^nefs. I 
knorv that it is the endeavour of every faithful 
Minijier ofChrifi^ to ma\e this difference plain- 
ly k^norvn^ and in VoBrine and Difcipline to 
feparate the precious from the tile > and to 
mal^ ungodly men k^ovp that they are ungod- 
ly^ and to give to each their proper portion > 
and to h^cp the Churches as clean as they can 
by larvfnl means, I h^oiv that the ruine of 
this purging and differencing Vifcipline^ U a 
great part of th: lamentable rui le of the Chur- 



chcs, and eccafjomth that fcandal to the Maho- 
metan: and Heathens^ bccaufe of the n>ick^cd 
lives ofChrifiians^ which is one ofthegreatefl 
hinder ance J of thdr converfion : And that all 
ChrijHans fiould ufe their utmoji skjU and 
fower^ to recover Keligion to its primitive P«- 
rity and Splendour^ and VifcipUne to the mofl 
efcdual regular cxercife. And I i^otv thai 
in mens private converfe there muft he a great 
care what company tve ycnverfe nnth^ and cjpe- 
daily whom rve tnal^e our familiars, A fid that 
to be indifferent, and to intimate an equality 
or Ith^ncfs of the gof^ly and the wicked, z;i do- 
(flrinc, communion, aytd familiarity, U a no- 
table fign of an ungodly perfin. And upon 
thefe arxonnts^ I l^tow that when perfons are 
ftervly recovered from ungodlinefs themfelveSy 
they are very much inclined to fly from the 
company of fnch^ as far as their fafety doth 
require: And by this inclination and their ig" 
jwrance^ they are frequently tempted to go ful^ 
ther from them in Church communion^ than God 
alloweth them to do^ and inlicad of fcparating 
from them in their fin^ to feparate from them 
in their duty h and to feparate from the Chur- 
ches of Chriji in his true worjhip-, becaufe of the 
mixture andprefcnce of the bad. 

And this they are drawn to^ i. J5y forgetr 
ftng the Scripture pattern, and fiate of the 
Churches even in the pureft age, and thinking 
(?«/)/ »7;<it they defire, rather than what is to 
be expc&cd pr done* 

'2. » ^y forgetting the difference ^f/?rff« the 
Church viiible , rr^fcA it alwayesmixt with 


C 3 ) 
Hypocrites and offtndersy and the Church ihvi- 
fihk n>kkh JhaJl all he fjved. 
' 5. By forgetting the difference hetxpeen their 
private familiarity , vphere they are choofers 
of their company themfclves > and their Church 
communion, inhere the Paftors are the Kulers 
and Judges of the fitneft of the members* Or 
elfe not nnderflanding that this ufe of the 
Keycs, and judging of the fitnefs of the mem- 
bers ^ it indeed the Paftors Office, and not 

4. By not coftfidering that nothing muft he 
done by Vifcijline upon Offenders , hut in a 
courfe of Church- Juftice, upon due Accufati- 
ons, Summons, Audience, Proof and patient 
Admonition : And not by cajHng out any ir- 
regularly upon the exfeCfatim of every one 
that mil fay that they are ungodly and fun* 

^^ By forgetting the great difference betn^een 
joyning mth men in (inful anions, and joyn^ 
ing rrith them in their duty in vphich they 
fheuld be encouraged* 

6. By forgetting the great difference of 
keeping in our own place and duty^ though 
b.rd men are prefenty and going Out of our 
place and duty to joyn mth them in fin 

7. By forgetting that God mil have all 
wens own wills, by Choofing, or Rthifmg, 
to have more h^nd in their JVelfare or Mifery^ 
than other mens: And if they mikhooic^ the 
fin Trill be their own. 

8. By forgetting th At Cod hath not left the 
Church at arbitrary liberty to judge any God- 

]y or Ungodly at their flcafun y But hath 
given us a fct itefi or Kule to judge them hy \ 
which u \_ their fober Profeflion of Confent 
to the Baptifmal Covenant \ upon which the 
Adult a>id their Infants have right to Bap- 
tijm ■■) And being Baptized have Kight to 
Church Communion in all the A^s rvhich their 
Age and Undcrftanding fnakcs them capable 
of: And it is Church -tyranny to refufe fuch 
asJhcTV this Title, till they are openly proved 
io forfeit it^ by Impenitency in grofsfin after 
publick^ admoniti'M^ and due. means, 'this U 
the truths and the method of Chrifis difcipline^ 
and the 'Eule of our Communion* 

p- By fuperjiitious placing their Religion in 
indifferent and undetermined things ^ and laying 
a greater jtrefs en the words of prayer, than 
there is caufe* Overvaluing their feveral out- 
ward forms ^ cUprefftons and orders^ in the vpor- 
fhipping of God : when inftead of provoking 
each other to faith and fervency to Love and 
to good yporkj^ they place more ofGodlinefs in 
words and circumftances ( irhich God hath 
certainly left free to every tnans confcience ) 
than God doth place in them : And one things 
that he is irregular^ that frayeth without a 
fetform^ andanotherthat he is ungodly ^ that 
prayeth not by the Spirit , who ujeth a fei 
form h when both do but fpeah^ their own iu- 
^tx{x\Uo\\ arid ma]{e Laws aj^ Kiiles which 
God never made. Superjliiioit and our own 
additions in Religion f even in thofe that cry 
out much againji it ) is the occafion of nwft of 
. our Church'diyifwns. One fide fnppnfeth eve- 



ry diforder or unfit exprejjton in free prayer to 
be a greater fault than indeed it is : And that 
its unlawful therefore to joyn with a Church 
that hath no fet forms : Another party fup^ 
fofeth the forms in the Church Lyturgy to he 
vporfe than they are i and that it is unlawful 
to joyn in them^ or to receive the Lords Supper 
when they are ufed. When as God hath nei- 
ther tyedus to fet forms ^ nor from them j fave 
only as unfuitablenefs to any particular fer- 
fons may maJ^e one lefs edifying than the other : 
And both free prayers, and fet forms, ftudied 
prayers, and fudden prayers, are all the work 
of man, ( as to mans part ) : and therefore 
they muft needs be imperfe^ and faulty as man 
is : And yet in both we may pray by the Spi- 
rit^ even vpith the holy and fervent defires 
•which the Spirit excitcth in us : And the Spi- 
rit may ordinarily be a Spirit of fupplication 
in uSy and help our infirmities^ in the one 
way and in the other : And therefore^ though 
I will not equall them { For J prefer fome 
mens free praying before any formSy and I pre- 
fer the Common prayers before fome mens free 
prayers ) yet I may fay , that I will neither 
Ajfcnt and Confent to every word in the one^ 
nor in the other ^ no not of any man that ever 
I htard : Andyet I will not tal^e it for unlaw 
ful to joyn with Churchy or Family-, or perfon 
in the one, or in the other : yea^ upon long 
experience y if I had fully my own choice and. 
liberty^ I would ufe free prayer one fart of 
the d.iy { or one day ) and a well compofed 
form another part > becaufe I fee commodities 



by both, and fuch incom'cmcHces of either vp^y 
aloHBy as are^ if pnjjible to be avoided. But 
vphen the Mind hath received a prcjndice againjl 
cither way, by Educjtion^ Otjhm^ or fortner 
dijiajleSy no reafon how clear Joevermll over' 
come it , till age and experience do meJlow 
green and forvre Spirit! ^ and teach them to 
jiidge of things foberly and impartially , not 
as others judge of thent^ but as indeed they 

10. j4nd men are much furthered in the way 
of fcpardtion^ by forgetting vrh at good even hy- 
pocrites themfeives^ may receive by thcitftatl" 
on in the vifible Church : And that it is not 
for nothing that the Great Malier of the Churchy 
hath fi ordered the terms of admifjion ( upen 
meer Profelfion of Confenr to the Baptifmal 
Covenant ) and of Exclufwn ( upon proved 
Impenitency in grofs iin after fufficient ad*- 
monition and patience ) as that, multitudes 
of bad men ever have been and mil be in the 
vifible Church : 'Thjugh th'e regular flaiion that 
fuch perfons fljould choofe^ till they come up 
to finbere confoit^ is the pltce of Catechumens^ 
if they were not' baptized in Infancy^ and the 
place (7/Penitents if they vpere , yet fuppofing 
that they intrude further by a falfe profffi- 
on-) yet God hath provided great advantages.^ 
in Church communion for their good^ and fe- 
cured the innocent fram imputation of fm^ by 
reajon of their prejence. 

11. And men are induced to fcparation by 
forgetting^ how tender Chrijl is of the rreaksli 
of his members^ th.it are finccro-i <*^^^ ^'•''^^ ^^ 


had rather many hypocrins were received, than 
one true Chrijlian ^(hut out : For he hath d 
day at hand, in which he will fepar ate the 
"lares from the JVheat, and mU taks out of 
hs Kingdom all things that offend, and them 
that work, irnqnity. And they confider not 
Boxp tmpo01e it is, tojhut out all hyPecritcs, 
and not tojhut out rriany rvcak^ ones that are 

■^12. And it much wrongeth the,n that tky 
forget what a Mercy it is^ that Chrijt hath n ft 
inade the power of the Pajhrs or Church tube 
arbitrary, m admifmts or cxclufio^s y but hath 
iyedthem up to certain terms, and trefcrikd 
io them whom to Receive or Rejea : And that 
they confder not, j^hat confufwns otherwifi 
n^ouldbe brought into the Church, and what 
Church-tyranny men would excrclfe ; And hon> 
the difference of mens Judgements, Interefls, 
Temptations andPaffjonS, would ma^e almoft 
as many forts of Churches, as there are indi^ 
vtdual Governours and Churches. And one 
PPould make one meafure, and another another 
meafure «f their communion. 

13' And it greatly wrongeth fmh men thai 
they never had right apprehenfion^ of the Na- 
tuTCand great Necefllty ofV^myamonabe^ 
hevers, and the Churches of Chrijh Uey crv 
out Truth itiurt not be fold for Peace, when 
they neither kjtow aright what is Truth or 
Vc^cc, But by Ttuth they mean their own 
doubtful opinions , and by Peace they mean 
ihctr own qmetncfs with men. JTe eafily con- 
fcfs, that 0J?C2CG fignifieth dur freedom from 
^ p^rfectition 


ferfccHlion nr fiiffcringi-, or from the reproach 
pfmcn^ the Icajl hnly trnth is to he preferred he- 
fore it^ and more tcn.iclmfly held than it : But 
2/ ^j- Peace, they mean the Unity and Con- 
'cord of believers^ cr (f the Church of Gody 
they fpeal{ dangerviifly^ and fupfofe a pcrnici- 
€iij faljhnod^ that Gods Truth, and fitch Peace 
or Concord, may at any time he feparated : 
j^nd it is no rvifeiicr fpok^^t^ than if they had 
faid^ A mans eye-ii^^iit or health is to be 
preferred betore the Union of his foul and 
body, or before the Concord of Head and 
Heart, or before the conjundlion of his mem- 
bers. When as non entis nulla t\\ afFedio. 
Defiroy the Subjcdl, and you dejhoy the Acci- 
dents. Withotft union of parts , the Church 
is no Church i Dividing it^ is dcflroying ii^ 
A Houfe Of Kingdom divided^ cannot ftsind. 
And when it is nn Churchy it hath no Truth a$ 
a Churchy n r any thing that dividers did con;- 
tend for, ' An Integral member may rather 
he cut (iff y than the tvhofe fhould perifh : Hut 
n-hat member ivill fcparate it f elf from the 
body? Or who but a murderer rpill on pretence 
of curi'fig^ he a divider and diffolvcr ^ 

14. Andh rvrongcih thefeChri{Uans much 
that they hok^ on the narroiv fpace of the 
Churches about thcm^ and forget the ftate of 
almnjr all Chrifis Churches in the whole n^crld^ 
rvhich are in a far rvorfe cojidition than our 
Tarijh Churches are : nhich though it Jl)ould 
drar^ no man to li}^ the Icafi imperfedion in 
them or in himfdf^ nor to neglect any true re- 
forming duty ^ yet vpould it maks a tender 


".hriflian rather trcmhlingly to return to Vm- 
'erfal due Communion^ than to dare tofcpa- 
ate from almoft all Chrifis vifihle body upon 

1 5. And gazing all upon one fide , doth 
na\e men forget^ how heinous an injury it k 
Chrift^ to rob him of the greateji part of h'pf 
Zhurches^ and to fay , that they are none of 
lU : vphen they could eafily perceive that it 
vould not he vpcU tak^n hy the King^ if they 
hould fay^ that he is King of no more^ hut 
hret or four Villages in the Land : And he 
'hat can tak^ four parts, yea^ nineteen parts 
f Chrifis Church from him to day, may tal^e 
tvpay the fifth or the tvpentieth to morrov^^ 
ind fo may turn Infidels^ and deny Chrifi to be 
Chriji : For no Kingdom, no King* 

16, And they forget that as the Body mufi 
have its due magnitude, as rceU as its come- 
ly fcite of parts h fo vpe muft be zealous for the 
Greatnefs, as tvell as the Purity, the Exten- 
five as voell as the Intenfive grovpth of the 
Church, And if Chrifis flock^ be little, they 
difhonour it that vpould mah^ it tenfold lefs 
than indeed it tsh Jer» 30. 19. And out of 
them (hall proceed thanksgiving, and the 
Voice of them that make merry : And I will 
multiply them, and they ftiall not be few^ 
and I will gloritie them, and they fliall not 
be fmall. 

17. And the Pailidn that is handled in men hy 

their fit firings, is very ftrong in conquering 

their judgements j fo that too fevp in the trbsle 

tPorld are foiind fofoher, as not to go too far 

B 2 from 

r ig) 

fnvH thife they fuffir by \ unUfi it he timer o as 
or temporizing omplyerj^ that yield to efcjpe 
their fHrther jufferin^* 

1 8. And men an jirsMfrely forgetful of the 
experiences of thcmfelvcs and others : And 
irvhen God hath let Iwfi the Spirit of divifton 
to the confufons butb (f State and Churches^ 
and to the ruining of true Ktformaiiony and 
to the rvofid and fcaudalous diffalution of ma^ 
fty particular Churches^ rvhere it hath come^ 
yetrvill n>t tnen undcrjiand or remember, but 
fee as if they did Kot fee. Holland , England^ 
New England give them loud and lamentable 
warmngs^ and yet they ml! not hear, 

I p. And they th.it j^miv nhat man is in.-* 
dced^ nijl net denyy hut that in very many^ 
there is fomethhg of that Pride ( rvhichfome 
caU fpirituaF, but is ^^z? carnal J in mens in- 
clination to feparati ;/. He that k^notrcth how 
excellent a thing it U to be Wife, and Holy, 
and H^ppy, 'v5 oft tempted to he defirous that his 
6tvn excellency fljould appear^ and not he hid 
by his joyning mth fuch as are tah^n for ig- 
norant common men\ and fo rpould jiand fur* 
1 her from the common fort ofviftble ChriflianSy 
than G(d nould have him. And alfo form 
ferfonSy rvho fhould find the Evidences of Gods 
favour and acceptance in the life of Faith, 
and Love, and Holinefs, do lamentably quiet 
themfelvcs inflead of thcfe^ vpith being mem- 
hers of Juch Jiricf fjcictics ^ as pr.fefs even a 
feparaiing confpicuoushoUnefs* 

2e. LaftJy^ But one of the greateft fnares of 
fill is, that tven crnnot hear the Cenfrres of 



thoft that are inclined to Separation. And 
therefore rather than be accounted and called by 
them Formalins, Tcmporiiers , Carnal, or 
fuch likSi fhey will do as they do^ and turn 
their zeal into fartial and unjufl ccnfurci^ of 
the perfoHSy words ^ and outirard Modes and 
CircumfljnccjofJVorfijij)^ ofihofe that they dif- 
fent from* 

[! ' ~ ^hefc and fuch other caufes ofDiv'tding in- 
clinations^ 1 did ( upon the fpccial nccejjities 
of the Churches f and fome of my own acquaint 
unce ) lay open in a Book^ called the Cure of 
Church Divifions ^ which made a great noife^ 
( as water powred upon the flames ) ■■, But 
though pme upon mijundcrj\anding^ and fame 
by guilt and tnterejl muttered much againji 
if^ I never had a wird againji it privately or 
publickjy in writings by way of Confutation 
of any thing in it^ fave only a Libell ef one 
that now cilJeth hlmfelf Edward Bagfliaw, a 
man that I am not acquainted withy though I 
have feen and fp^k^n with him, and though to 
my trouhUy when his fancy led him that rray^ 
he unskilfully wrote for me againft the Bijhop 
then oj WotcciUr. I greatly rejoyce that in 
ihefe times of tryil^ fo fewof the Non-confir* 
mable Miniliers are by fufferings and pafpnns 
hurried into the dividing extream. If inju- 
rier cr imertfi would excufe any fin^ I thinly 
thin are few Minificrsin England, who have 
■vf-DTC inducemints tn the angry feparating way 
than I have. But fh all I therefore wrong the 
Imth md Q?urch of Gody and my own and 
iithiiTS fids I God fir bid. 

^3 Brethren 


'Brethren , it is none of my meamng to 
difohlijie you from your ancient faithful 
MinifierS' Nor yet to perfwade you t9 
hear any infufEcient or intolerable man » 
much lefs to commit your fouls to the ?a^ 
fioral care of fuch a perfin ; mr yet to 
prefer a worfe before a better, n^ho may upon 
lawf^al terms be enjoyed* But the things that 
I pcrfwade you to^ are thefe : i. Not to en* 
iertain falfe uncharitable dividing principled 
in your minds ^ rvhich will breaks the peace 
of all focieties. 

2* If ygu differ abaut Infant Baptifm^ In" 
depencie^ Common prayer or fuch li^e^ that yet 
you v^iH not i^ink^ your differences oblige you 
to deny Communion to all you differ from. 

3. 7hat if you are fo finfuUy partial^ that 
you cannot joyn in the fame Churches , you 
would yet live charitably and peaceably in fe- 
veral Churches* 

4. 'that you vpould not fay any Church of 
Chriji is No Church, becaufe it is not of your 

form or mcde, 

5. "that you rvruld not fay^ that Communion 
.^r^ith any Church is unlanful^ becaufe their 

external n^orflnppingform, is not of your fajhi- 

eny or before you have proved n^hat you fay. 

My advice is calculated to the Vnion and 

peace of all true Churches^ and not thoje of one 

form or mode alone. 

,, ; And I note it as a confidcrahle providence 

of Gody thv>-t I am dravpn in to defend the Prin- 

. cipla of Love and Concord in thefe trying 

iimcf^agahifi fuch anadverfary as Mr.Bag(haW| 

is. It hath of late been Godsivay to let m 
h^QW the evil of Principles i?j» thnr cifeds o;i 
the men that we have had to do wuh : ^j Ma- 
lignant principles vpould riot have been fnf- 
ficiently dijiafted by usy if they had not fhetvcd 
themfelves in milignant pradices ^ So Di- 
viding principles had never been fitfficicntly 
kjtorvn in England, if they had not. mined a 
Kcfoftnatlm^ filcncedfo many hundred Mini- 
jlers^ and laid us in the dirty as they have 
done. And if the Caufe of Dividers muji be 
judged of by the defenders, I advifeyoH to 
cmfider of thefi things follon^ing* 

1. How many notorious falfe dochines he 
hath delivered ? 

2 . Hovp many other notorious Crimes in two 
LibcUs he hath committed.^ Infpecial let every 

fober perfon jndge^ whether Ignorance, Teme- 
rity, Pride and high felf-conceitednefs with 
malignant unconcealed calumny dj not only de- 
file j but even conjiituie or maks ^^p his 
Bookj ? 

3 . What bitter enmity is here exprefi againfi 
the ^ Trittciples of Love^ and Vnity^ and Con" 
cord^ and feaoe^ and Sobriety it felf ^ 

4. How many fiore notorious untruths be 
fljamekfly publijheth in thefe two Libells ? 

5. How much he fight eth againfi Repcn" 
tance, and fo with grofs Impenitency aggra- 
vateth all his crimes ? 

6. How li\e his own Spirit is to that which 
Jm accounteth the Spirit of impolition and 
. perfecution ? And how vehement he is againfi: 
,thc fatne perfons as fuch are , and as impw 

B 4 dently 

/Gently flitndereth thcm^ and as bitterly and fro- 
fiifcdly defigncth to ma}{C them odious ( But he 
thjt profeffeth tn mak^ another odioUSy thereby 
difableth himjllf from doing it, ) 

7. Whether ever in all your lives^ you fan^ 
two Libells rvritten againft another^ rvhicb ds 
itot only jpcrform, but even attempt fo Ut- 
ile^ and nekt to nothing at all^ to give any an^ 
frver to the Bookj he writes agjinft. Read 
mine and read hU^ and I defe any thing but 
tnad}i(fs it felf\ or blind partiality nr wicked- 
iicf's^ to tn.ik^ aiy man ihink^ th^t he hath con- 
jtitcd what I have written* I confcf! I ad- 
mire at the mans infenfibility^ that doth n t 
perceive^ how much he hath d>ne^ by pretend- 
tng an Anf^'er^ and giving nme^ or worfe than 
none^ to ma^e his caufe or hivnfelf comempti- 
ble* Can aiiy man in his wits think^^ that he 
hath confuted the Principjes of 'Concord which 
ll/id dow>f in my VircCiions. 

8. Whether Juch a man as this d) fhcw himr 
jelf wifer than Dod^Hildcrfham, Arnes,Baine, 
dnd all the old Non-conformijis according to 
the importance of h'vf boafi / or whether he 
give us caufe to believe thJt God hath revealed 
\nore to him than to them^ while he himfelfcan 
no better reveal it unto others ? 

p. When I had fet down at lea\l thirty three 
Vntruths which he deliberately dared to write 
and puhlijh^ did yoti ever read, fuch a pittiful 
xindicatlin ? lie hath not ffoken to any confi- 
Hp-ahle number of them : And cf ihrfe few 
ihtii fh fpe}i^etht(fy try if y^ru can find any 
fc nfTvi>iti> 1^ tkahth hhifilf? Am yef 'be 


frofejfeth mt repentance fir any one of them f 
Nay^ to open his Impenitency , he profeffcth 
faljly that 1 cannot jujily charge him rpith any 
ofthem'y and addeth in the I aft Lib cU forty 
eight palpable Vntruths more ? Juft liJ^e one 
that being accufed of ftvearing , Jhould forty 
eight times ftpear that ht never fivare, 

IC. Hon> far he froceedeth in his feparation^ 
and hovp far he rtfonld dran> poor unliable 
fouls / It is not only from the Conformifts and 
the Parijh Churches that he would have you 
feparate^ and all in the vphole world that arc 
vtPorfc than they i but alfo from all the Non- 
conformifts in England, that are not better than 
1 1 as his concluding Advertifement fully tel- 
leth you. All of my mind and mcafiire are 
unworthy of the communion of thU humble, 
tender, credible man* 

1 1. What means is there left in the world td 
tkempl a man from the malignant calumnies 
of this Judge of the Churches ? IVhen ht one 
fentcnce he telleth you^ how much I have writ- 
ten againft the Bijhops^ and in another that I 
am in the fame condemnation with him^ and 
yet in another^ that I dare lool^ no truth in 
ihe face , that ■ bringtth faffering \ when 
he ialkj of one point that all Chriftians are 
I agreed in^ and dircdly bringeth none* And 
ti?hcn he chargeth me with Atheiftical arguing 
agaijift the divine and felf-evidencing ait- 
thority of thcScripture, and therefore to be 
Rejcdttd of all, as one of the worft fort of 
Hercticks, that under the notion of being a 
thriftiaii artd a Proteftant, doth with his ut- 


moft induftry and cunning, labour to over- 
throw our foundation. ] JFhen I k^ow of 
no one man living in this Age^ thst hath rprlt" 
ten fo much ( / fjy mt^ (o well ) for tht 
things in que(Hon ( Scripture and Cbrifiianity) 
Of I have dmc May not thk man of modejily 
charge Bifhnp Downame to he a Tapij}^ that 
hath written fo much to frwe the Tope to be 
Antichriji ? or fay any thing clfe thai he hath 

1 2 Both he not fix upon yon by fitch Lthclls 
as thefe^ an odious reproach ? As if he would 
per f wade the rvorld^ that you that he writeth to, 
are fo partial^ fo biind^ fifi^f^ '^ truth^ and 
to ymr orvn fulsy and fiich pernicious ene- 
mies to peace , as that you will receive that 
nrhich is'thus falfy faidtayou^mthout ever read- 
ing rt>hat U f did on the other fide ^ or againjl all 
the evidence that contradiCieth it^ and vpiU be- 
lieve all thife vifthle untruths of hU^ without 
any proof upon the bare ;report of fo rajk ^ 

13. Whether following fuch men. and wayes 
as thir^ is not the like lieji way in the worlds 
not only to increafe the reproach of the Non" 
conformijis^ and ma]^ them all thought of us 
we d) of the §ljisih^rs^ and fo to continue fe- 
verities againji them as a company of furious 
unfici/hlc pcrjons ■> but alfi to harden men in- 
in a contempt of Religion it felf 

14. Doth mt God permit Juch a Champion 
of the Caiife^ ofVivifony thus criminally to mif- 
carrjy ihat [ym may fee that you are mt bet- 
^i^r i-xaa th'ofe you ftp ar ate from ? Tou blame 



them for fuhfcrihlng erroneoufly or falfly \ And- 
tchich of them hath put thirty tbrce^ and for- 
ty eight vifible untruths deliberatly in printy 
and Impenitentlyjiandf in them as your Cham- 
pion hath done ? Voth not this fhew you^ that 
you are not fe good^ hut that the Churches of 
godly Pafiors are as rvorthy of your Communi- 
on^ as you are of theirs ? If onefhould admo- 
nijb one of your Church-memhcrs of one fmgle 
deliberate avovped lye^ tvould you not call him 
to Repentance ? And will you believe thk man 
and foUorv him upon his bare vpord^ who hath 
publijhed eighty fuch falfljoods ? Tet I am not- 
one that thinks he lovcth a lye^ becaufdn^it is a 
lye -i but one that is thus guilty through proud 
overvaluing his orvn unfurnijhed underjiand- 
ing^ and through an extraordinary Ra(hne(s 
and want of tenderncfs <?/Confcience. 

ICou have heretofore had better Guides^ and 
you have better ftill : ( I never met mth two 
Miniflers that approve his LibcU^ nor any but 
Mr. Browne alone ) you have a more peaceable 
Rule 5 And if you are Chri(iians indeed^ you 
have a T e ace able Spirit ^ and a Saviour^ who is 
the Frince of peace ( who hath prayed thst all 
his Vifctpks may beone-i^ohxi 17. 21. ) and a 
God who is the Cod of peace* Follow therefore 
the Wifdom that is both Pure and Peaceable, 
and not that from beneath^ which is earthly^ 
fenfual and devilijh^ and worh^th by envious 
zeal and (irifc^ unto co'rfufion and every evil 
rpjrk,. Jam. 3.14., 15, i6, 17. 


To Mr. Edward BAGSHAWi 

ROTHER, it is not a lit- 
tle troubkfome to me, and 
will be troublefome to nia- 
ny peaceable P.eadcrs, both 
that thefe Writings fhould 
pafs between us^ and that I 
(hould nnention your faults 
fo plainly as I do. But as I began not with 
you, fo I know not how to let you talk on, 
without betraying the peace of the Church, 
the credit of tht Non-contormifts ( who are 
by your felf obliged to difown you ) and 
the (ouls of the weak brethren, for whom 
Chrift dyed. And I am conftrained plainly 
to name yqur faults i i. Becaufe truth con- 
iilkth in (peaking of things as they are. 
2. And becaufe my bufinefs is now to fum- 
mon you to Kefentance > to which end the 
-opening of your fin is neceflary. 3. And 
becaufe thefe following Scriptures are my 
ground, and your own word feem to me to 
charge it on me as my neccffary duty, upon 
dreadful penalties. 

The Scriptures that I (et before me are 
Lev* 19. ij* after mentioned, Rom. id, 17. 


C20 ) 

Mark^ them which cattfe Vividons and offcHccs 
contrary to the doCmne tvhkh yon have ham- 
ed and avoid them. Jam. 3. 14, 15, 16, 17. 
'But if ye havi hitter envying (or zeal) and 
Jirife in your hearts^ glory not ^ and lye not' 
againjl the truth : T'his wifdom dcfcendcth not 
from above J but is earthly , fenfiial^ devilijh- 
For rrhere envying^ ( zeal ) andjhife vs^ there 
ii confufwnand every evil rvork^-, &c. i Cor. 

1. 10, 11^ If 2, 13. &^. I, 2,3,4. J°^^^ *7« 
21, 22 Rom. 14. d?- 15. John 8. 44. When 
heffeaketh a lye^ he fpeaj^th of h'n ovpn't for 
he is a Iyer and the Father of it- Rev. 21.8. 
^U lyers (hall have their part ^ &c, & 22- 1 5. 
JVhufoevcr loveth and mal^th a lye* Pfal. 15. 

2, 3. T^hut Jpeah^th the truth in hpf hearty 
backblteth not with his tongue^ nor doth evil tn 
his neighbour^ nor tak^cth up a reproach againjl 
hys neighbour, 3 John p, 10. lv:>rote unto the 
Church', Z?//^ Diotrephes rvho loveth to have 
the prchcminence among them, rcceiveth w not : 
wherefore if I eome^ I mil remember hii deeds 
Tpphich he doth^ prating againji us nith malici- 
bus rvords : And not content therewith^ neither 
doth he himfclf receive the brethren-, and for- 
biddeth them that roould^ and cafteth them out 
ef the Church: Gal. 2. 11,12,13,14. I 
withjhod him to the face ^ hecaufe he was to he 

blamed, For-^ -—he mthdrerp andfepa- 

rated htmfilf fearing them rrhicb rrere of the 
circumcifion , and the other Jews dijfembled 
likervifc with him •, infomuch that Barna- 
bas alf) vpjs carried an>ay with their dijp- 
mulatitni But when 1 faw that they 



rt^atl^dmt uprightly^ &c. -Tit. 3. 10, ii. 

^ man that is an Heretic]^ after the firfi and 
fecond admonition-, rejeCI 

Your own dodrineis as followeth : pag.i. 
It rviU be a favour if you lookjipon me as one 
that neither defres^ (nor if you believe what 
your felf have pprit ) defcrves fuch exprejJioHs 
of your familiarity, Pag. 2. I hope you are 
not to learn J that every untruth is a lye- — - 
Pag. 1 1, 1 2. Ihere being little difference in the 
fight of Godj heivpeen the perfecuting of brethren 
our felves , and by not Jharply reproving it , 
feeming to approve of it in others. And I 
hope you will fay as much againft approve- 
ing your own iin as other mens. Pag. 14. 
AU are commanded to turn afidefrom them 
A Church which after admonition and difcovery 
of offender Sy mllnotufe her authority in caji^ 
ing them out^ doth partaks of their fins , and 
becomes as guilty as they^ and therein as un- 
vrorthy of communion, 

I cite Gods word as my Rule of fpeaking, 
and yours as that which I may fuppofe (hew- 
eth what you exped to hear. 

All that I now defire of you is, to bring 
your felf to fome impartiality in reviewing 
the two Libells which you have written '•, 
And if you cannot, yet condefcend to hear 
the judgement of fome underftanding im- 
partial perfons who have ferioufly perufed 
your writings and mine : And hate not re- 
pentance, and fet not your felf againft itj 
and juftiiie not all the Crimes, falie Do- 
dtiines, and eighty untruths, which your 



two Libells do contain. And beg of God 
itiore Judgement^ Hnmiliiyy Meckjteff^ Confi- 
dcrateneff and tenderncfs ct Confcience : And 
abufe no longer the fouls of Weak Chrifti- 
ans, with fuch falfe Dodrine , which you 
defend no better than \ have done. I reft 

A defircr o'fyokr Kcp(Htat;ci 
and Sobriety^ 


Richard B^xten 

i 2 

A fecond Jdmonition to Mr. Edward 

6ag(haw "written in fame hope of 
curing his IMPE.NITENCE ^ or at 
leaji offaving fomc of thoje in Lon- 
* /(doDjNorthamptonfllire 3 and other 
Counties^ whom he hath laboured ti 
pervert, by FALSE DOCTRINE and 
FALSE RErORTS > w^ichtendtode- 
Jiroji 3 I. The Soundnefs of their 
Judgements by dangerous Error, 
2.7heir ChriftianLove3^2//<^ Unity, 
ty Love-killing Principle-s afid Di- 
vifions : ^,And their Chriftian Pra- 
ftice,^^ ^njul Cenjures of ;and Sepa* 
rations from the far greate^ part of the 
VniverfalViftble Church ofchrift^ and 
Communion of Saints^ and the public^ 
WorJIdip of God '-y and confequently td 
the dejiru^ion of their own fouls ^ and 
of the churches. 


To Mr. Edward Bagfhaw. 

HAving told you in my firft Admoniti- 
on f • I45» that if you roriu any more 
at ihe rates you did, I (hould give 
j yoH the laft word, as not intending to 

yfmeyou^ dCQ, I found my felf in a ftreight 
C • when 


when I read your fecond about my duty : 

Though yoa trampled admonition under 
your feet, and turn sgain and all to rend 
me, I ought not to take you for a Swine or 
Dog, and give you up as wholly hopelefs, 
till there is no remedy : being under the 
command, Lev. ip. ij, Jhau Jhalt not hate 
thy brother in thy heart , thou (halt in any 
•fpife rcbuf^e thy neighbour and not fnffcr fin 
upon him ! And Charity forbiddcth me to 
dcfert all thofe fouls whom you endeavour 
to feduce, by denying them necelfary intor- 
mation, andfilently tofulferthem to live in 
all the tins in which you would enfnare them. 
And yet I have been chidden by (o many for 
anfweiing your lali Writing, as containing 
fuch palpable Jcurn^ity^ impertinency and er- 
ror^ that I am afraid of wafting my time , 
which I might better employ j and prefer- 
ring a Iclfer matter before a greater : And I 
exptd: youlhould charge mc as a breaker of 
my promife : But of that you have your 
ielf diichargcd me, it being conditional [^ 
you vprite at the rates you did^ 3cc. ~] and but 
the expredion of my [ Intentions ] which I 
may wtU alter, when your alteration calleth 
Cor it : For. though you neither exprefs lie- 
pentance.^ nor Atncnd the faults, of whicli I' 
did admonidi you, yet you here attempt 
fuch a Plea for Icparation, as you did not in 
your former writing, where you feemed to' 
cxpccl: that your bare affertions fhould be 
believed » but now you pvetend to more ar- 
g,umcntation : which therefore I (hall take' 
intoconfideration. But' 

( 2^^) 

But ftilll perceive the unavoidable freights 
nto which you cad: me in the performance i 
f I mention your Error and Sin , you will 
hink that I make you odious, and trample 
pon your honour, and caufe your perfecu^ 
Ion, and llrengthcn your advcifarics : And 
r I lilenee them all, I (hall leave you under 
in, which is worfe than perCecution, and I 
liall negk(^ the Ibuls of others, and I {hall 
letray the honour of Religion, as if its fol- 
Dwers were but fuch as you, and as if our 
^aufe were guilty of all the Error and [m 
P'hich you maintain. And if you are to be 
dieved, if I do not reprove yovi^ I (hall hut 
ittle differ from you : For you fay of ano- 
her cafe , pag. 11,12. |^ Itherc being hut lit- 
le difference in the fight ofGod^ &c. 1 And 
vhat (hould I do with you, when youcaft 
ne into fuch a ftreight ? 

Why this I take to be my duty i. Impar- 

ially rirft to confider of all the evil which 

'DU charge upon my felf, that I may not be 

ruilty of the tin of the times, which I am 

onlhained to lament in others, that is, An 

bftinate Enmity to Repentance j nor yet un- 

hankfully neglect any help that God fiiall 

ny way vouchfafe me, for the difcovery of 

y fm. 2. And then fo to acquaint you 

ith your errors and mifcarriages , as may 

nd, I. To your repentance '■> 2, And to 

ther mens prefcrvation 5 3. And to vindi- 

ate Religion, and the faithful afflided Ser- 

antsoiChiiii, againft the unjuft accusation 

f thoftj who would make the world be- 

C 2 Icfr 

(26 ) 

lieve that your Cafe is theirs, and that their 
principles and pradlices are fuch as yours. 
4. And in all to prdcrve that juft efteenn and 
love which I owe you, as one that I think 
yet upright in the nnain. I love your xe^/ 
for that which ynu take to be the Truth : 
I greatly love youi Fortitude oi mind ^ and 
undauntcdnefs under lufferings, as fuch \ and 
being fo much above the fear of man : And 
I think it a thoufand pitties that you have 
not I. A better Caufe, 2. A humbler mind, 
and better acquaintance with your felf, 3. A 
founder and clearer judgement \ 4. More 
univerfal Charity ^ 5. More ienfe of the mif- 
chiefs of finful divitions : d. And efpecially 
more Sobriety and Caution, and lefs teme- 
rity and heedkincfs of what you read, and 
what you write •> and more tendernefs of 
Confcience t;o ^void untruths t 7. And more 
impartiality, to fee that evil in your fclf, and 
thofe of your opinion, which you can ag- 
gravate in thofe by whom you fuffer i and 
8. Laftly, That you have not lefs Enmity to 
KepCMtance, and that you taKe an invitation 
to T^cfcntancc to be a malicious reproach, 
and will not underftand why God recordeth 
his fcrvants llns , nor will confider how. 
much better it is that the:reproach of fin, do, 
fall upon us, than upon our Religion, or the 
Church ot God ^ and tnat we our felves con- 
fcfs our fins, than that our adverfaries up- 
braid us with Impenitent juftifying them. 
And while you are fo notorioufly wanting 
in all thefe things, the greater noife youri 



fufTerings make, the more injurious you will 
be to the Truth, and to your brethren, and 
the greater hardning to others : And Satan 
will not only ufe you to the corrupting of 
well-meaning peoples minds, and to the fup- 
preflion of T^ruth , and Love^ and Concord^ 
but alfo to the reproach of fuffering it felf: 
And while you cry out of perftcution, you 
will prove a notable caufe of all our defa- 
mations and afflidions, and a great temp- 
tation to the adJors to juftihe what they do. 
And now, on thefe terms, I (hall conlider 
of your words, and help you better to un- 
derhand your felf 

Scd:. I. E. B. It mil be a favour if I look, on 
you as one that defireth not any fuch txprejjiom 
if familiarity^ ( as to be called ) Br other » ] 

Keply. You may fupprefs your own Chari- 
ty, but not mine : you may call me what you 
pleafe i but I will call you what I think my 
duty requireth me to do : ( As Optatus im- 
tio tcWs the VoHatift.) My warrant is ubi fu- 
pr^, Lev. ip. ly. & I Cor. 5. ii. /jf any man 

that is called a Brother be — —aRailer And 

2 ThefT. 3 14, 15. If any man obey not our 
vpordby this Efijlle^ note that man^ and have no 
company xfith him^ that he may he ajhamed : yet 
count him not as an enemy^ but admonifh him ^ 
^ a Brother. But it is the Spirit or tendency 
|of your Dodrine and principles, to renounce* 
fraternity with all of Chrifts Church, that 
are not likcr to your felf than I am. 

Fag* 2n You tell me, that I (hew hovp much 
C3 I 

t am for a middle way^ if cither hot nor cnld^ for 
it Inke rparm and neutral indifferency. ] 

Krp/j'. I take your warning in good part .* 
t daily beg of God, that the decays of my 
natural fpirits and fervour by frigid age and 
weaknefs, may not abate the true fervour ofl 
my foul \ much lefs any abatement of the 
eftimation of holy 'truth , the fcarch of 
which hath been the unwearied bufmefs, the 
( almoft ) uninterrupted pleafure of my life. 
And fpecially that my love to God, and Hea- 
ven, and Holinefs may not decay, which 
Slas, was wofully cold, and little at the beft. 
Bat I confcfs to you, that I am for a middle 
way between fury and ftupidity^ frlde and 
hafenefs^ fuptrftition and frofanefs^ the love, 
of Anarchy and Jyranny, and many fuch like 
pernicious extreams : And you remember 
me of tht folly of my youthful ignorance, 
in which I prefently fufpcded any man of 
tepidity and carnal indirtcrency, who wrote 
for reconciliation of Contenders, and for a 
middle Conciliatory way, ( fuch as about 
Arminianifm, Pet. Molin^us^ Vjhcr^ Vofpm^ 
T>avcnant , H.iU^ Prefion^ Fowcr , Crocm^ 
MartiniHS^ Camera^ &c, and fo in other 
points. O Lord forgive the (ins of my igno- 
rant unexperienced age. 

5c6^. 2. E B. Ihnfe you are not to karn 
that tvery untruth ii a Jyc, 

J?.F. I fu ppofe your citation of John i. 
62. 2. 21. is mif-printed for i John i. 6. 
C^ 2. 21. The iirfl of which faith- . '■ -Ij 



we fay thai we h,tve no fcUorpJhip mth him-, 
and rpal}{ in darhncfs^ rvc lie and do not the . 
truth. The other (aith, that [ No lie is of the 
truth. 3 But do either of thefe {ay, that every, 
untruth is a lie. Is it not enough to holcl 
I. That every dellgriecl untruth which is p- 
fitively voluntary is a lie : 2. And that every 
rafh and carelefly uttered untruth, which is 
frivatively voluntary ( that is, where the will 
onnitteth its Office ) is a lie ? Sure, brother, 
thefe many will be heavy enough upon you : 
you need not contend by falfe dodirine, for 
any more. And fuppoling that you are not 
to learn how lingular you are in this afTer- 
tion, is it any llgn of your humility , to 
think that fo few Divines before you ( who 
fo little avoid it 3 did know what a Lie is ? 
If! had called you a wife, a calm, a fober 
and charitable man, when I had no evidence 
of the contrary, how can you prove that 
this had been a lie ? You tell us anon that 
Prophets, Nathan^ Samuel , and good men 
have been miftaken ? And did thofe Pro- 
j^hets lie ? You deny not that your Brother 
Powel was miftaken i* And yet you would 
not have it faid that he lied ? Let this go 
therefore for your firft falfe dodbrine, when 
you fay that every untruth U a lie, 

Sed. 3 . E. B: p. 2 . Tou are not afraid to 
dethrone the Scripture frem being a perfe^ Kule 
Tar, I, p. ^p. 100, lOi. 

K. B. Though all untruth be not a lye, I . ^ ,- 
cannot lay, that this is none, 1 have no ^^^^ ^^^ 
C 4 fuchfaft. ; 

{uch word or fenfe. \ maintain the Scrip- 
ture to be a pcrfcd Rule, Co tar as it is a 
Rule : Bat (o far as it is no Rule, it is no 
perfed Rule. 1 do there maintain that it is 
not a particular Rule, for a Watchmaker, a 
Carpentejr, a Phyficion, a Mathematician, a 
Malicion,e^c. to do their work by : nor what 
Metre or Tune to ling aPfalmin, and fuch 
lik§ 5 but only a General Rule for thefe. 
iVnd becaufe you charge this on me as my 
error, if I can underftand you, this is your 
c t fecond falfe dj^rinc imply ed, that Scripture 
falfe bo- is a particular Kule^ for the thin(is which I 
ftrine.' there exclude \ And a third falfe doctrine im- 
Third falfe ^/yf^^ that if it TV ere not fo^ it rf ere net aper^ 

which I can dilccrn, if this be not the fcrnfe 
of them [ IVhofoever denyeth the Scripture to 
he a particular Rule for the things inflamed by 
IR. B. p. p9, ICO, 1 01. doth dethrone the 
Scripture fom being a pcrfe6i Kule. But fo 
doth R. B. Ergo your Major includeth the 
two fore-mentioned falfe doctrines* 

Se<ft. 4. E. B. 'the n^hole defign of your 
'Bool^ vpas to wa}{€ your Brethren^ that have nut 
your lititude^ and cannot reach the fubtilty of 
your difli>}^uo;ts^ odious^ &c. 
Second ^« ^' Here is a former falfhood juflified, 

yaifhoodo and doubled or incrcalcd '•> i. It is falfe that 
this v^as any dtfign of my Book. 2. But that 
it was [ the while defign ] what man of So- 
briety that ever, read it could imagine* 3. Yea, 
and that thcfc brethren that I dcligned to 



make odious, wexefuch as have not my lati- 
tude and cannot reach the fuhtilty of my di" 

Sed". 5. E. B. Many hundreds of foher^ im- 
■partial i and unbyaffed perjony have carefully 
read your Boo}{ as well as my felf^ and they 
all make the fame judgement of it* 

Jl. J5. 1 will not number tiiis with your i. Crime. 
bare falfhoods : Whether many hundreds A flanker 
have told you their judgement of it, who ^^^^^J^^eli^^ 
have read it, I know not : But contradidlo- 
ries cannot be true on both parts. It is a 
flander therefore of fo many hundred fuch 
perfons which you utter : For if they wer.t 
indeed foher, impartial^ tinhyiffedpcrfms^aiid 
carefully read the Book^^ it is fcarce, or not; at 
all poilible, but indeed a contradidion, T:hat 
they (hould judge it [ ^^^ n^hole deft^fn to 

maj^e my brethren odious that cznnot 

reach the fubtilty of my dijiinUions* ~\ 

Sedl. 6. E. B. p. 3. Tou call fcparation a 
crying fin^ nay the crying fm* and you (cru^ 
pie not to infinuate that all the judgements, 
which in this Nation we do cither feel orfear^ 
were to he charged on fefar ation^ as the princi- 
pal procuring caufe> ] 

K. B. Here is your third falfhocd in mat- 3.Filfliood, 
ter of fadl : There is not a word in the 
places ( nor any where elfe in all my Wri- 
tings, if I know what I have written ) that 
chargeth all this on feparation, as^ the prin- 
cipal procnririg caufe : But the contrary in 



the comparifon is oft and plainly affertcd, 
and greater Caufes oft alligned : Nay, that 
which ( without the comparifon ) I did 
charge on fcparation, was in thefe words 
conj&nd \_ Our uncharitable Divifinnj^ Alic- 
itztioHfy and Separations are a crying fin ] 
and not of feparation by it felf, or alone. 
2. Crime- 2. And by your oppofition thereto, you 
Juiiifymg f^em plainly to deny the finfulnefs of the 
^n^under^ faid [ 'Vncharitahle VivifioHS^ Alienations ^and 
JuJge- Separations : '] Which is a crime of heinous 
mems. aggravation, to be committed and impeni- 
tently (iood in, at that very time, when 
uncharitable divifions have broken us (o 
iDuch in pieces, and brought us all fo low, 
and (ilenced fo many Miniikrs, and done 
thit which our eyes have fcen } O dreadtul 
obduratenefs ! that after twenty years fuch 
doleful experience, we will not confcfs the 
finfulnefs of our divifions ? Bat will (uiTer, 
and be fiknced, and ruined, and die, and yet 
not acknowledge that fo unnatural and per- 
nicious a thing is a fm ? When the world 
Tings of it ? When we lye weltring in its 
fad cfitds, that yet we are juiiifying the 
Caufe. Let not any prefume to go on in tin, 
with a purpofe to Repent hereafter, when it 
is (o hard a thing, to make men that think 
us unworthy ot their communion, to Repent 
of the very fin which they fuli'cr by, and 
that in the very heat and continuance of thcit 


(35) ] 

^ed. 7« E'B. p. 3. IVhat can ntal^ your 
brethren more cdiow^ and more expofe them to 
the peoples fitry^ and to the Rulers Kevcngey 
than thus to maj^e them the Caufes of the Na- 
tions Calamity ? 

R. B» I. And is there not fin among us, Ctmc 
even annong us alfo }. And are the fins of Taking a 
fuch as we, no Caufes of our publick cala- Call to 
mities ? And would you thus leave us all de* ^^P^"" 
fperate in Impenitency > May not we Re- jj^^-n^ ^j^ ^ 
pent i* and muft we not Repent, if we will w.ong, 
be forgiven ? When we are freed from the 
Condition of the Law of Works, is Repen- 
tance become fo intollerable and hard a 
Condition?* If we Repent not, (hall we not 
all perifh, L«i^e 13. 3, 5. Do Angels rejoice 
at a finners Repentance h and (hall we take 
hinn for their enemy, that calls them to it ? 
2. Is not Impenitency a greater Reproach to 
us, in the eyes of thofe by whom we luffer, 
than our Repentance would be ? And doth 
it not exafparate them to fee men juftibe 
unqueflionabk fin ? 3. What if God Record 
even good mens fins, and tell a Vavid what 
evil they (hould bring upon his houfe ? and 
what a plague his numbring the people 
brought on his Kingdom i, and fo of others? 
Doth he hereby expofe them to be odious? 
No, but by Repentance, would make them 
amiable. 4. Is not fin odious whereevcr it 
is found > And God is no refpcder of pcr- 
(ons ? Muft we not loath our felves for it ? 
It is he that finneth^ that makcth himfclf 

odioiif i 


odiot^ y and he that calleth him ioRepentancc^ 
would tak^ axi^ay his odioufitefs ( Tho'^gh 
the fin of a penitent Munajfeh may caufe 
the Captivity. ) And he that juiVifieth it,; 
and tathereth it on Chnj}^ and the Spirit^ and 
Religion, would make Chrill, and the Spirit^ 
and Religio}t^ and the Church odious, kit he 
(hould be known to be fo himfelf. 5. And 
do not mofl: good Minilters and people pub- 
lickly confefs to God, that our own fins have 
been the Caufes of our Calamities i^ Read 
Mr. P,?^/'s Vox clamamU^ and Mr. 5/«/;e/ry's 
Book, and judge accordingly of others?^ And 
do you think that they thereby expofe good 
people to the Migiftrates hatred or revenge ? 
Or dare you charge them with hypocrifie, as 
if they (pake not as they thought ? Alas 
man, what dayes of Humiliation do you ufc 
to keep, for the fins and miferies of the 
Land ? Do you only confefs your adverfa- 
ries fins > How eafily can fome raen Repent^ 
if it were other mens only that they were 
to Repent of, C if the confeding of fuch 
might be called ^x<^pcntin^. )Jdeofamiliarc efi 
omnia fibi r emitter e^ nihil aliis^inquit Patercul. 

Sed. 8. E. B. p. 5. If infeparatin^- 

our fin is fo great, tJjat the place rphere we 
live cannot be hcU inmcent^ hnt mujl fuffer 
from the hand of God for our fal^es^ we are \ 
certainly a people who dcfirve to be hated of ' 
al\ and the Co nfif cations , Imprifonments and 
Deaths^ which fome of us have already felt^ 
are no longer to be bewailed and grieved for as 



perfecutionf of the innocent^ hui father to he 

rejoyced a}id gloried in as due funijhments 

K, J5. Such iiulf may go down with thofe 
that will fwallow all that feems to lift 
them up. But i. It was not feparation from 
forms of Worfhip only or chiefly that I fpake 
of. 2. None ot us are Molutdy Jnnocefit^ 
but only comparatively, and jecmidum quid, 
3. Here are two filfe Doctrines more im- 
plyed. The hrft is, that they that fo fin as ^^\y^ p^ifg 
is here defcnbed, (^ (erve to ^e hated of aU: Dcdrine. 
For though fecundum quid fo far as we are 
finners we arc loathfome, and deferve to be 
hated, yet the iame perfon being in Chrfft 
and pardoned and having the Spirit and 
toagc of God, is amiable : And therefore 
the Phrafe mult follow that which is predo- 
minant in them ; And according either to 
fitnefs or cujtom of Speech, you cannot with- 
out talQiood (ay, that they deferve to be hated 
of all '<i whom all are commanded fpecially to 
Love. Did David deferve to be hated ofa% 
becaufe his numbring the people brought 
the plague? Yea, or Aaron that made the 
Golden Calf ? Do you confider what you 
write ? How that thus you make all ormoft, 
or very many of Gods Servants, fuch af de- 
ferve to be hated of all ? For how few are 
they who do not fo fin, as that [ the place 
where they live cannot he held innocent^ hut 
ftmji fuffer from the hand of God for their 
fakes. J For Chaftifements are threatned 
to them, and to the (ocieties that they de- 
file? And they are chal^ned of God, that 


they may not be condemned with the world. 
And how few can Cay, the place where I live' 
is not rhe Icfs innocent tor me, nor fuifer- 
eth ever the more for me ? 

Doilrfne! '^* ^"^ ^^ ^^ /^'^ dodrine that Imprifon^ 
mcnis and Death arc due to all fuch : What 
kind of Politicks would you write ? Muft 
every man be imprifoned and put to death 
( who makes the place not innocent where 
he liveth, and hath a hand in bringing down 
judgements on the Land ? God afflidethfor 
what fin he pleafe : But Judges muft not 
Harfg men, for all that God aifl deth the Land 
for. But, alas, that you (hould reafon for 
Impcnitency / 


ii vi..L.ic S^^-P* E' ^- P* 3* L '^^^^^ ^^^^ attempt U 
lalfhood. ^^ /^f ^ yo^i" f(^^f /^yw heifig looksd upon as an 
eartieji andaBive tnj}fununt i,i the late Wars*'] 
K. B. This is another vilible falfliood in 
matter of fad : Alas Brother , that you 
fhould no more hctd what you read or 
write P The queftion that I fpake to was on- 
ly [^Whether I vpas as guilty in ftirring up 
and fomenting that JVar as any one ivhatfo- 
ever /* ] And is this comparative queftion 
anykin to that which you now fallly father 

on mer 

jth.Vinble Scd. 10. E. B. p. 4. I muft confcfs your 
Fa'fliood. /,^/^ j^i^ refohtie difdaiming any A^ivenefi in 

that tfar^ didfo machjiaggcr mc^ 

H. B. This is yet more than the former : 

Alas, have you cafe oif all heed what you 

fay,and all common modefty in your reports ? 
where did I ever deny any ABivencfs <* I ar- 
gued thus : \_ He that never ntedled nith the 
}Var till long after it rvas raifed ••, that never 
fhoty flruc]^ or hurt any man "> that never vc^as 
Officer or Common-Soldier , that never tool^ 
Commijjion to be Chaplain of the Garrifon 
where ifvo years of the iVar I did continue^ hut 
f reached a Ledure to them vptthout any Com- 
mijjion > that never went into the Field Army^ 
till after Naisby Fight:^ and then vpent thither 
hy the folemn Advice of an AJfemhly of Di- 
vines^ ( many yet living ) twice ajfembled^ 
and that upon an open profejjjon to the Com- 
mittee^ that my Kcafon and Bufinefs was in the 
apprehenfion of our Common dangler from the 
Army^ to difcharge my own Conference in dif- 
\f wading as many of the Souldiers as I cottldy 
from overturning the Government of the State 
and Chnrch^ which I was fully fatisjied they 
intended^ and that fpent his time among them 
under their difpleafure in fuch worl^t Ifay^ 
that he that did thus^was not fo guilty ofjiirring 
up^ and fomenting the TFar^ as were thofe that 
firft raifed it^ and thofe that were Generals^ 
Commanders or Souldiers , and as thofe that 
preached for it to the Parliament^ or as thofe 
that went on in the many following JFars to the 
end. And is there any thing in all this, that 
faith, I was no way Adive in it ? My A^ivity 
was principally in the City of Coventry^ 
which never faw an Enemy while I was 
there : And it vvas in telling my opinion to 
others 5 and twice going out with their 


Souldiers to the Siege of neighbour Gani- 
fons 5 The reft I intimated to you before. 
And this is it that I meant in the words oi 
the Book which you recite. I askt you^ 
whether the Parliament, nor the chief Speak- 
ers in it, nor the Earl ot EJfcx^ nor Cromivelt 
did no more ? with more to that purpoie , 
which you give no anfwer to •, but defend 
your faljhood with the addition of more 

fuch ».\i(hoods, as if your deii^n in 

writing, were pra<^ically to tell men , to 
what boldncfs in finning mans vitiated na- 
ture will proceed, it it 1> not feafonably re-* j 
drained. Yea, as if you had quite forgot- : 
ten what you were to prove, you iay, 

4th Crime. Sedi. ij. E. B. p. 4. [ Nor do I delight fa 
IjTipudent exfofe you to the fcorn of ynnr enemiesy and ta 
Calumny. f}j^ pit ty of your friends, but I cannot heJ^ ff.] 
ii. B, Reader, becaufe I have met with 
fo ftrange a Judge, 1 freely appeal to thee, if 
thou be hmfobev^ who it is that by this mans 
Writings, is here cxpofcd to fcorn zndftt- 
iy ? Whether I that fo fully difproved his 
Calumny [ that I Tvas as guilty of ftirr'mz 
up and fomenting the War as any rvhatfocver^ 
as that he hath not a word of lenfc to fay 
in confirmation of if, or he, that with fuch 
flran^e audacioufnefs addeth fuch falfhoods 
as have not one fyllable in all my Writings 
to countenance them , and taketh up ano- 
ther charge againft me, that I holdh and re- 
filittely difclaim any Adivity^ &c. J Did he 
♦ruft that his Readers would fo far believe 


bim, as rather to venture upon the fcom and 
nty which he would move them to, than 
>nce to examine my Book, whether I wrote 
Aich a word or not ? I confe(s too many of 
lis own Spirit are like to dofo > and tobe- 
ieve what fuch a man as this reportcth, and 
:hink that he cannot be Co impudent, as 
:hus infultingly to fay, that I fay thus and 
:hus, when I never wrote or fpake fuch a 
^ord. But what if he attain this end, and 
)e believed ? Will it add to his innocence or. 
^elicity to have his many hundreds live in the 
in of lyittg and calumny^ and have no ex- 
:ufe for it, but Mr. E. B* confidently wrote 
t. Its a wonder that corrupted nature 
hould be'lo eager to have companions in 
in, when it doth but tend to its own con- 
fufion ? 

ill . 

- Se6t. 12. E.B. p. 4. llou tviH not he 

beholding to an /M of Indempnity , but ftand 
\tpon your Innocency ? 

. R. iB. Thefe are two more gtofs faljhoods 6i\\ i: >.a 
n matter of /^£? : 1. I am and will be be-/*'^^^^'^* , 
lolden to the Ad of Indempnity, and write 
ill this as under the protedion of that Ad. 
i. I did not, I do not ftand upon my Inno^ 
:ency i nor fpeak a word of fuch impor- 

- Sed. 13. E. B. Nothing but your hopes that ^.j^p^lfg. 
«// ii forgotten as rvell as pardoned^ v^hich if hooi. 
!>dt/?, could ever embolden you to fo peremptory 


D K. B. 

K. B. This is another grofs falfhood : 
Mt is fpoken of my heart, which he know- 
cth not. 2. It is twice contradidled by his 
own Pen. i. He even now (aid, that I will 
not be beholden to an Adl of Indemfnuy^ 
dnd yet now he makes the h'rpe of Pardon 
received to embolden me. 2. He rebuketh 
me for the Icfs feajmahk Ketradatbft, of that 
which now he (aith, not only that I hoped 
it vpas fur gotten^ but that nothing but that hofe 
could embolden we, 6cc. Why did \Retral} 
that which I thought forgotten? Could I 
think that Book forgotten which remaine.th 
vifible ? which (o many Books accule 
me of ? and one which he mentioneth 
and wrote againfi himfelf ? and which 
io many have publickly preached againft, 
both formerly and of late ? Could I think 
that part of my life forgotten, which all in 
the City of Coventry , who thirty years ago 
were at years of difcretion, may remember ? 

Sedl. 14. E. B. p. 4. ToH' ask^mems^ 

ny malicious and enfnaring queftions. 

K. B. That's another Falfliood : They 
were not malicious : And another crime, to 
take him for malicious.who calleth finnersto 
necelTaty repcntance,in a time of Judgements, 
with words of love. 

Sed. 1 5. E. B. In your JFritings you do 
inghly approve of that r^hicb rvas the vporjl fart 
•^fthe QhangCy the fating nf 0/ Cromwell f(? 
be ProteCfor / 

R. Bi This alfoisnotoriouflyfalfe, as my lo/nKo- 
Writings which have no fuch word, and as tf m u^ 
thofe that I convcrft with know Indeed Fa'diood 
Oliver CromrveHs firft Troop did under their ^'^, * ^ 
Officers hands invite itie to be their Paftor^ ^ " ' 
which I refufed as difTenting from the way 
into which I faw them entring, and not wil- 
ling to leave my peaceable habitation at Co- 
ventry^ where I had the fociety of very many 
worthy Minifters,and leifure for my Studies, 
and was out of the heats of War : And af- 
ter he expoftulatcd with me himfelf for re- 
fufing his defires : But the very firft hour 
that I went to his Army , which was after 
Nafeby hght, he having notice of my words 
and intentions, from a friend of his of the 
Coventry Committee, I was entertained by 
the jeers of his moft intimate friends, as 
one that came forfooth to Reclaim the Army^ 
and fave the Kingdom^ &c* And in a year 
and halfs time while I Oayed among them, 
he would never once fpeak to me v nor was 
I ever at his Quarters, but kept atadiltance 
as one of their adverfaries, and thofe that" 
I had intereft in were difcountenanced fot ' 
my fake. And had riot a fudden bleeding 
brought me very near to death,and feparated 
me from the Army, ^out the very day that 
they had their hrl\ open Confultation , for 
the following Treafonable Changes which 
they made , I had hazarded my life upon 
their difpleafure, in the contradii^ing them,' 
and drawing off as many from them as I 
could, at the time when many did defert 
D z them: 

them : For by the advice of a fecOnd meet- 
ing of the Minifters at Coventry^l flayed with 
them tor that very end, when I had peace- 
able opportunity to have returned to my 
former auditors ^ And I did openly and 
boldly from that day until Cromtvells death, 
declare to thofc that I converft with, that I 
took him and his Army to be guilty of moft 
perfidious Treafon and Rebellion, and him- 
felf for an unqueftionable Ufurper. And I 
never (pake one word to the contrary. And 
being once before his death ( being at Lon- 
don ) invited to fpeak with him, I cxpollu- 
latcd with him, by what Right our Goviern- 
ment was changed, and how he could prove 
that all the people of England had loft their 
own Right to their ancient Government, 
and laboured to convince him that this' 
change of ibix, and Injimment of Government 
( which you charge me to approve ) was 
an unjuft depriving the Kingdom of their 
ancient and never forfeited right i till I ; 
made him fo angry, that it was time to fay I 
no more. But let us hear the proof of | 
your accufation. 

nth and Sedl. 11^. E. B. p. 5. Tc«— hugg and 

iithFalfc- embrace the T'raytor. ,For yon greatly com- 
^00 i ard ^^^^^ ^^^^ ahf*ird tooly 'the humble PetitioH and 
Advice which vpas Croniwells Inftrument of 
Government •, And you fay ofit^ A more exr 
cellent Law hath not been made^ for the hapfi" 
nefs of England concerning farliamentSy at 
lenji fince the Keformation* ] ^j 

K. F.J 

K. B. Here is no proof at all of your 
falfe accufation, but the addition of two 
more falflioods, one expreft, and the other 
intimated, i. That I hugM and embraced 
the Traytor. Let the Reader judge by what 
I have truly faid. 2. That I greatly commend 
the Injlrument of Governmenty as making the 
change and fetting up of Cromwell to be Pro- 
ie&or^ when you could not eafily choofe but 
know, that he that will but open my Book 
where the words are which you cite, may 
prefently perceive your fraud and fallliood, 
I and that I fay not a word to commend or 
j approve of that Injlrument as fuch , or as 
making the change^ or as fetting up Crom- 
j wf/?, or a Proredor, but only for this one 
j thing, that ix. excluded Atheifis^ BlaJpbemerSy 
Anti-Scripturiftsy Curfers^ Srvearers^ Vrun- 
]{ardsy Denyers of Sacraments^ Prayer^ Magi- 
jiracy and Miniftry^ &c, from being Parlia- 
ment men. And is not this fallacy a di&o 
fecundum quod ad di&um fimpliciter^ a noto- 
rious cheat, and falihood ? Is this to approve 
the fetting up 0/ Cromwell to be Prote&or <? Do 
you think by fuch a rate of Reafoning as this 
is,to be accounted a wife & faithful Teacher^ 

Sedl. 17. E. B. And of CromwcW himfelf ^^^^.^^^ 
( though he dyed in his finful Vfurpation^ Calumm-' 
without manifejling any Repentance ) you ating inli- 
give thisSaint-lih^ CharaUer in your Preface to nuation. 
the Army ^'f he late Protestor did prudently ^&c, 
R. B» I. In that very Preface againft the 
, Army, this man might fee fuch words as. 
D 3 thefe, 

C 4+ ) 
thefe^rcprehending th^ Armies rebellions and 
changes [] 7'he fabrication of an Injlrument of 
t^aws mtbout a Parliament^ and many other 
anions of thcfe times^ we dnuh not hut yott 
will ere long repent <?/]]( having inftanced in 
their other changes before ) and ipjpy Texts 
cited to them, in which their a6lions are 
condemned as heinous crimes. And [ the 
hcji Govcrnours in all the world that have the 
Supremacy^ have been refifted or depifid in 
'England'] f It was not then fafeor necef- 
fary to Name all, ) Aqd [ A Heathen perft- 
cuting Nero muli he ohcycd^ not only for ivrath^ 
hut f)T confcience fak^. ] And among the 

changes which I reprehended, are 

£ Next this we had the Minor part of the 

Hoiife of Commons in the exercifi of Sovcraign 

Toiver^ the Corrupt Majority^ as ym caU themy 

heing left out : And by them n-c had the Go- 

vcrnment changed , Regality ( It was then 

death tofay^ ihe King ) and Honfe of Lords 

Mv Words being cafi of. Next thir we had nothing vifi- 

10 the Ar- blc hitt a General and an Army : Next this we 

my .icr:- jjj^ ^]j ^y^ whole ConjHtution and Liberties of 

>-^'Oic. the Commonwealth at once fubverted -i Certain 

men being cjUcd by the Name of a Parliament^ 

dnd'the Sovcraign porter pretended to he given 

tbcmy that never were chofen by the people; 

hitf by we know not whom ^ (fkch a fall as I 

never heard or read^ that any King ^/England 

ti?as pdlty of^ fince Parliaments were known-) 

Next this we had a Prote^ior governing accord- 

iug to an Injlrument made by —God 

k^nows rpho* After this we had a Protestor go^ 
'v ■' vcrning 

vernif^g dccordhjg to the Httmhle PaitloH and 
AdvicCy ( and fworn to both ) : Andnorvrfc 
Art Tfbeeled about agahu ] 

Reader, did this man read all this, and 
all the rell that in that Book, efpecially the 
Preface and Conclulion, I then wrote ( m 
the bitternefs of my foul ) againll the Ar- 
my ? and did he believe himftlf^ or could he 
pojjibly believe himfelf^ that I approved of the 
fetting up o/Cromwelho be ProteClcr f If he 
do really believe him(clf, How uniit a man 
is this C who underftinds not humane lan- 
guage ) to be the great retiner of the Church, 
and to pretend to be wifer than the Old 
Non-conformiils, &c. If he do not be- 
lieve himftlf, how unht is he to feparate 
from us for our finfulnefs, or to be believed 
by the people whom he feduccth. 

2. The words which he citeth , are only 
in a Parenthehs, concerning which take this 
true information, i. Men ufed to diilin- 
gui(h between a tyrant quoad jits^ and a 7y- 
rant quo id cxercitium : And 1 ordinarily de- 
clared C^owwfZ/ a Tyrant ^«i?<;7(;/j«/, that i«, 
anUfurper. 2. I never thought it laudable 
to belye any man whomfoever, nor to make 
his adions worfe than they are. I did not 
dillike any good, becaufe Crompjfcll did it : 
I will not renounce God , or Chrift , or 
Rjety , becaufe that Cromwell profeiTtd- 
ly owned them. All that was good in him, 
was not made had ( as to the nature of the 
thing ) becaufe he did it. I never cenfured 
SulpitiHS SeverM^ Beda^ or any other Hifio- 
D 4. rianSj 

rians, for extolling the Chrifiian Piety of 

Maximus^ while they call him a Tyrant, as 
to Title. I will not tall out with God, or 
Scripture, or Honclty, becaufc that Crom^ 
wfil/did fpeak well of them all. 3. Note, 
that I fpake only of his Exercife of Govern- 
mem^ and not of his Ktght^ which I ftill de- 
clared to be Null. 4. And I inftanced what 

his Frndence rvas^ ( before ) [ Hi^ frudent 
Jhunning of Engagement f^ 3 that he put not 
upon us any Oaths or Promifes of Allegiance 
to himlelf. For he knew that we would 
lefufe them, and thereby diflurb his peace. 
It is known unqueftionably that Cromn'cUd'id 
many things that were ( in their nature ) 
very laudable. 5. And I mentioned this. 
( not as a praife ot him, but) as a Convi- 
d:ion of the Rebellious Army, who thought 
they might take down all Government, to 
fet up themfelves, whom they could eafilier 
believe to be good and godly , than any 
others : And whereas they pretcndec^, that 
it was (or ungodlincfs^ that they pulled down 
their Superiours, I ftiewed them, that if they 
could not believe that the King was godly, 
nor the Parliament godly, nor the Minor 
part of the Parliament ( called the B^ump ) 
godly , nor their Little Mock-Parliament 
godly, yet they (liould not have fo accufed 
CromrreH-, whom they cryed up, and fet him 
up themfelves, and roagnihed fo highly as 
they did. 6. And I meant this Commen- 
dation of fome of his adions, as compara- 
tive only, and better than theirs that pulled 



down that which themfelves fet up. 7. And 
yet, I thank you for calling me to review 
thofe words, and do hereby declare, that I 
do take them to be unmeet ( as (poken to 
the Army that then had greatly provoked 
me to grief; and that I unfeignedly Kefent 
of them \ that you may fee I love not Impe- 
nitence in my felf, any more than in you : 
And I wi(h that they had not been written, 
being fo lyable to ill eifeds ^ and it being 
unmeet too much to praife even the good 
that a tlfurper doth, left it take off the odium 
of his Ufurpation. 

Sed. 18. E. B. Sir could ym fay all tkisof^thSc 14th 
him then , and do you thinks your partial ^^i^^od. 
friends can iufiifie you novp^ vphenyou compare 
him to the Tyrant Maximus, and mak^ him in 
iffeCt to be nothing elfe^ but a Mnrderom and 
a bloody V fur per ? 

K. B. Here is two Fallhoods , one ex- 
preiTed, and the other implyed. i. That 
cxprelled is, that I mah^ him in effeU to be 
nothing elfe but a Murderous^ &c» when I 
never denyed any thing that was good in 
him ', but have publickly , and in Print 
warned our Lawtul Governours, that they 
tempt not the people to dillike them, by un- 
doing any good which he did. 2. The im- 
plyed falftiood, that I fpeak worfe of him 
now, than I did heretofore. Whereas the 
truth is, that I fpake in the time of his own 
Ufurpation I am confident twenty times 
againft him, for once that I have fpoken 


fince his death ; Not that I changed my 
opinion of him •, but that; it is fo crofs to 
humane nature, to in-fult over even malefa- 
<3:ors in their fufFcrings, efpecially when we 
differ with them ( though by them ) and 
when theii' adverfaries need no inliigation, 
that I have not been able to judge it my 
duty, to fpeak of that very evil, which I 
and others fuffer by : But have been hardly 
put to it thefe eleven years , between the 
thoughts of open difowning thofe (ins of 
felf-€XjltiH^ Vfurpers that have confounded^ 
us, and a lothncfs to encreafe the fuiferings * 
of thofe that are underfoot. And this 
laft prevailing , I have greatly by it dif- 
pleafed my Superiours : And yet \c(i I 
fhould harden men in impenitency, having 
gently mentioned thefe Crimes, it difpleaf- ' 
eth fuch as are mod obliged to repent. And " 
how ftrangely doth this man defpife his Rea- 
ders, while he again maketh it luch a thing 
in mc , to compare Cromcvell to Maximufy 
whom ftill he loadeth with odious Titles > 
when in my hrft Book I told him, p-^y^* 
that Maximas by the Bijhops rvas accojiMted a 
very religious ChrijHan^ and pretended that- 
the Souldiers in England made him Emperoitr 
againjl his rnlly and too\ part mth the Or^ 
ihodsx-t and greatly hjmured the Bijhops^ and 
promoted Religion, and got a great deal of 
love and honour : And in my Defence I told 
him, that Maximus is by Hifiorlans made fi 
gosdaman^ of himfel}\ that I more feared leli 
many n^ould have m^adt me a praifer <?/ Crom- 

(49) ' 

well hy the eomparifott. And I cited p* 142* 
the words of Sttlpititts Sever us of him, Vir 
imnl viu merito pT£dican6im^ ft ei diadema 
non legitime , tumultuante milite imfofitum^ 
repudiate^ vel armis civiUbus abjimere licHtp- 
fet^ &c. And the words of Eeda Ecclef. Hifi. 
hi. c. p. Maximus vir jlrenutts & probus 
atque Augufio dignm nifi contra fidem per ty- 
rannidem emerfijfcty &c. Iniitus propemodum 
ab exercitti creattts Imperatnr^ &c. But all this 
is not worthy the obfervation of this terne- 
rarious roan, who ftill puts this among my 
unbecoming ufage of Cronnvel!^ when if he 
had weighed what I wrote , I (hould have 
rather expected that he would have accufed 
JOQe again for overpraifing him. 

Sed. I p. E. B. Js for your flattery to his j^thFalfe- 
SoHj ivhieh I alfo charged you mth^ and you hood. 
( with afirange^ but not to your felf unufual 
boldnefe ) do deny^ &c. 

K. B. I gave a full anfwer to this, which 
no reply is given to : As if you were re- 
folved to fay what your lift, and hear no- 
thing that is faid againft it. As I told you 
that I never faw him, nor ever had to do 
with him, fave that when I (aw him take 
part againft the turbulent fort of men, I 
took it to be feafonable by that Dedication 
to perfwade him to do good and not hurt. 
So I told you, that your words oi^^Vedi- 
eating a flattering Book^ to him ]] in common 
fenfe do diftinguilh between the Book^ and the 
Pedication * Whether the Dedication were 
' flat- 

fisttery^ I left to the Reader of it to judge, 
and neither affirmed, nordcnyed it : But on- 
ly affirmed [ that there is not one fyUable oj 
his Son in all the Bookj^ but only in the Dedi- 
cations. 3 Yet this man goeth on, and falfly 
chargeth me to deny that which I dcnyed 
not, and reciteth my words in the Dedica- 
tion to prove that the Book^^s diftini^ from 
the Dedication was flattery. 

7th Self- ^^&' 20. E. B. Deny if you can the confe- 

coiulemn- t^uencey that it became not you to blame the 

irg ca- effe&Sj who gave fuch rife and encouragement 

""^"y^ to the Caufe : I mean^ unlefs you repent oj 

the Caufe v tx>hich it is evident you have not 

yet done : And if I may not be believed in 

this opinion of you^ Id.uht not hut the Biflwf 

c/Worccfter Tril/i vcho for this very thing did 

formerly accufe you of rehtHion : From vphid 

charge-) he that defended you then , havtd 

you to acquit your felfnon^ as rvrll js you can*' 

R. K. I. Your [^ I mean^ unlefs you rt 

pent'\ were none of your former words 

when you fay one thing, you think to folvi 

and avoid the charge of /jZ/^ac^, by faying 

that you Meant another. 2. What you fai 

is evident^ muft needs be a Calumny in you 

I. Bccaule you have no Evidence of the Ne 

gative being about my heart, which is tc 

you unknown. 2. Becaufe your felf di< 

before twit me with Ketra^ation, &c, 3.An( 

did you believe your (elf that the Biihop o 

Worcefiers words fo many years ago , arc ; 

proof that J repent not now ^ 4. And ar 


^ou yet infenfible of your own partiality -, 
that then you blamed that in the Bifhop 
ivhich now you can freely do your felf> 
Let your followers mark what Spirit you 
ire of, if yovi are refolved not to know your 
felf ? Do you not fee now that the man who 
took it for fo great a crime in the Biftiop, 
:an fpeak himfelf, i. Againft the fannie man, 
2. With the fame accufation, 5, In the fame 
manner. And is the fame thing bad in the 
Bi(hop, and good in you ? The matter is, it 
feemieth now to be your concernment to 
rpeak it : Its like you would then have fepa- 
rated from the Bifhop for it : And yet now 
it is no fault in you ? O what-a blinding-, 
thing is feljijhpartmlity ? And what rcafon 
hath any man to doubt, but if it were in 
^our power, you would filence me as much 
IS any BiQiop would ? And will you not 
yet fee that which you are fo angry with 
me for telling you > viz. How much of the 
very fame Spirit is in Church-dividers^ rvith 
that which they moft condemn in others : Why 
then do you not feparate from your felves f 
5. But, though you may think its like 
that you have me here in your fnares, I (hall 
make this benefit of it, that you may fee I 
am not fo great an enemy to Kepenting^ as 
you declare your felftobe. 
' I do hereby freely profefs, that I Repent 
r. Of all that ever I theught^ faidy tr>rote^ or 
did fmce I rpas horn , againfi the Peace of 
Church or State 5 Againft the King^ his Ferfony 
or Authority^ as Supream in himfelf or as De- 

rivative in any of his Officers , Magjjhatety 
or any CommiJJioned by him, 

2. iTyat I Repent that I no more d'tfcouraged 
the Spirit nfpicvifh quarrelling with Superiours 
and Church-orders^ and ( though I ever dijli}{ed 
and cppofed ity yet ) that I fometimes did toe ) 
much encourage fuch^ as vpere of this temper^ 
hy fpeah^ing too Jharply againft thofe things 
which I thought to he Church-corruptions i and 
was too loth to diffleafe the contentious^ for 
fear of being uncapable of doing them good 
( knowing the prophane to be much rrorfe than 
they ) and meeting with too ferp Religious 
perf^ns^ that were not too much pleafed with 
fuch inveUives. 

3. And I do Repent that I had not more im- 
fartiaVy and diligently confulted with the beft 
Lawyers that were againjl the Parliaments 
Caufe C For I k*tew of no Controverfte in Divi- 
nity about it^ but in Politic}^ and Law h ) and 
that I did not ufc all pojftble means of full ac- 
quaintance with the Cafe. And that for a little 
while the Authority of fuch JFriters as 
Mr. Rich. Hooker lib. i Ecclef. Polit. and 
Bijhop Bilfon, and other Epifcopal Divines did 
too much fway my judgement toward the Prin- 
ciples of Popular Power ^ And feeing the Par- 
liament^ Epifcopal^ and Erajiian^ and not hear- 
ing when the IFars began of two Presbyteri-^ 
ans among them all, nor among all their Lord 
Lieutenants^ Generalise Major Generalise or 
Colonellsy till long after , I was the eafilyer 
drawn to think^that Hookers Political Princi- 
ples had been commonly received by all > which 


\Idifcermd fonn after uponfiriSer enquiry ^ to he 
unfound^ and have my felf n>rUten a ConfutA" 
Hon of them^ ready for the Prefs marty years 

4. And all the reft of my fin in this huftnefsy 
vphichlk^orp not of particularly^ I do Impli- 
citly and Generally Kepent of > and daily beg 
of God ( as I have done thefe twenty four 
years and more ) to give me a particular Con- 
virion of themy and not to fttffer me to live or 
dye in any impenitence^ hut fo far to acquaint 
me with all my great and publicly fms^ that I 
may openly confefs them^ and give other s vparn' 
ing to avoid the lii^e. This is the Repen- 
tance, which upon your invitation J pro- 

If you quarrel with it as not inftancing 
in particulars enor^^ I anfwer you, that as in 
the Revocation of the Book which you ac- 
cufe, I thought it belt to Kevoh^ the n>hole^ 
( though not as Retracing all the clo(^rine 
of it, J becaufd if I had named the particu- 
lar pafTages, (ome would have faid I had 
mentioned too few, and fome too many, and 
few would have been fatistied i fo is it in 
the prefent Cafe. 

6. As to your Defence of me heretofore, 

1. You know I never defired it of you, nor 
gave you thanks for if. For though you 
took my part , you underftood not my 
Caufe, and therefore in the main deferted it. 

2. I am not at all ambitious of fuch an 
Advocate, i. Whofe Defence was then judg€4 
by all that I heard fpeak of it, to be com- 


mendable only for holdnefs^ and a handfomc 
Efifiolary Style^ having little of judgemenc 
or argumentative ftrengtb : 2» Whofe errors 
and faults will difgrace the Caufe which he 
defcndeth : 3. Who can blow hot and cold, 
and when his paffion and erroneous intereft 
requireth it, can change hands , and take 
up his adverfaries work, and do the fame 
thing in the main, which he accufed- 
Threaten me not with fo defirable a defer- 

As for the following infultations on fup* 
pofition of the fufficiency of your fnare, 
you fee now that it is to glory in your 

i5th,i7th, ^^' 21. E.B. Tout mmtioning mth fo 

18th, I pth, much /corn the doUrine of the temporal Reign of 

and xoth Chrift^ rvhich you in ckrifton call the fifth Mo- 

f (h d ^^^^^y T^^y -i and your endeavour to expofi 

all that you thinks favour that opinion^ is ano* 

ther evidence that you dare not look^ any truth 

in the face^ rphich brings prejent danger with 

it : no though formerly you xpere as earne^ 

and open an afferter of it as any 

R. B. I fee but hve cxprefs falfhoods in 
matter of fad in the(c few words : i. One 
is, that it is Chnjis temporal Reign^ which I 
call the fifth Monarchy way \ when as I have 
no fuch words, nor meaning, but do my 
k\iht\\tvt Chrifis'icmpralRdgn^ even that 
now he is Head over all things to his Churchy 
Ephef I. 21, 22. and that all Potper in Hea- 
ven and Earth is given him^ Mat. 28. ip. and 


all things are delivered into hU hands^ John 
i^^*& ly. 2. that he hath power given him 
over all flejh i and tf>at to this end he dyed^ 
rofe and revived, that he might he Lord of the 
dead and living ; Rom. 14. p, and that he is 
King of Kings, and Lord of Lords. But whe- 
ther he will Reigns thoufand years in corpo^ 
ral vifihle prefence on earth, I am not wife 
enough to know : But I am afraid of thofe 
opinions which draw down mens minds 
from looking for a treafure and reward in 
Heaven, and tempt them to exped great 
things on Earth. But in this Age cuftome 
hath taught men to diftinguifh between 
thofe c^lkd Fifth Monarchy men, and meer 
Millenaries. And by the former name, I 
mean fuch as they that alTumed that name 
have been, whom I will not defcribe, left I 
fcem to imitate you, or offend you more than 

2. Thefecond falOiood is^ that I mention 
the Dodtrine of Chrifts Temporal Reign 
viithfeorn and derifion \ when I only menti- 
oned the vcay by Kvhich many of my ac- 
quaintance came to hold it , and the argu- 
ments which they ufed to defend it, with 
fitty and diffent, but not Wiihfcorn or derifi- 
on i much lefs that dodrine which he 

3. The third faljhood is, that I endeavour 
Uexpoje aU that I thinly favour that opinion \ 
when as fome of my mod intimate and ho- 
noured friends favour the Millenary Opinion : 
and I know how commonly it was owned 

E by 



by many of the Ancients, and who doth not 
honour the name oi Mt.JofMeadyDr.'lpyijfey 
Mr. Baily^ Mr. Porter, &c. that did more 
than favour it ? And when did I ever endea- 
vour to txpofe fuch men ? ( its like you 
rriean, unto fcorn, or iome ev'iL ) 

4. The fourth and notorious falfhood is, 
that J dare not lon\ any truth in the facey 
that brings prefent danger rvith it : when him- 
felf faith, that lam in the fame condemnation 
tfith them i which hath more truth in it in 
a full fcnfe, than I will here open, left I fcerrv 
to dilhonour my Governours. And though 
I confefs that my Imprifonmcnt wa$ not fo 
long and fharp as his, yet he can fcarce be 
fo ignorant as to imagine, that he lofeth by 
his judgement y fo much as I do by mine, 
qtioad lucrum cejfanr^ & damnum emergens^ 
But his own Pen doth publifli him temerari< 
oufly falfe : while he publiflieth me to have 
been /ormer/y as carnefi and open an affertei 
as any of this Opinion v and doth not cit< 
one fyllable whereby I ever did revoke it : 
And I here as openly declare to him and al 
the world, that 1 am ftill of the fame mind 
that I was in that point, and I am ftill rea- 
dy to cxprefs my mind in the fame wordj 
of mine which he reciteth. And while ] 
openly own the fame words which he ac 
counteth fo dangerous, and pretendeth thai 
they alTert as much as any h judge whethei 
lie be a man to be believed, that faith I dan 
not look that truth in the face , which 1 
openly own, or any other that brings prefeni 
danger. 5, Th< 


5. The next notorious fal(hood is, that 
formerly I wof of earneft an afferter of it as 
tny \ that is, of the Fifth Monarchy n?ay. As 
tny ? Have I written for the Millenary Opi- 
lion, as earneflly and openly as Mr. Me^^hath 

3one > Have I- -I will pafs over late 

:radticcs. Nay did I ever write or fpeak 
)ne word for it ? But you (hall prefently fee 
low he confuteth himfelf. But before I 
eave this, T mult name tivo er three implyed 
aljhdods in thefe words, befides the five ex- 

6. The one is, that the BoCtrine of the 'Tern- ^iik Falfe^ 
\yrAl Keign of Chrijiy brings prefent danger : hood im- 
vhen as all Chriftians that I know of, do pv)<^J- 
»elicve or hold his Temporal Reign : And as 
or his Perfonal Corporal Vifible Reign^l never 
leard of any Law againft any that held it, 
or any danger that any man incurred, much 
?fs any fuffering for holding it. I am per- 
vaded, if Chrift came perfonaVy 2indvifihly 
) demand it, the King himfeU would yield 
p his Crown to him. But I mult confefs 
>you, that if any man will call himfelf a 
bliever of the Fifth Monarchy , and there- 
3on will either deny the Authority ofRu- 
^s that are bad, ( even if they were Inh- 
pis or Perfecutors J or that they judge bad, 
[ will deny to Iwear Allegiance Co the 
ing, or will maintain that good men may 
ize upon the Government becaufe they arc 
x)d ( or think thcmfclves fo ) and that 
fcaufe the Saints (hall judge the world, 
ercfore they may dcpofc bad Governours, 
1 E 2 and 

and take their places, and fet up themftlvcs 
under pretence of fctting up Chrift ^ I deny 
not but fuch as thcfe may be in dar.g.r : 
And I am none of them that will ownfuch 
opinions, as knowing them to be no truthiy 
but pernicious errors. 
, P^,. 7. The other implyed falfliood is , that 

hotd im- ^ ^^^'^ changed my opimon^ or the profeifion 

plyed. of it in this point in queftion* 

8,Sdf.con- Sed". 22. E. B. (^ For mt many years ago 
tutarioa ^- y^ti told us ^that yoH were perfeltly neutral^ as 
aiumny, ^^ the point ofChrifts vifihle and perfonal Reign 
npon earthy and you did not k^orv which way 
your judgement did mofl incline^ But the 
'iheocratical Policy, or Divine Common^vpcalth 
( vrhich is the unqueftionable Reign ofChrifl 
upon Earth ) this^ all Chriftians are agreed may 
juflly he fought^ and the temporal dignity of the 
Saints which would undouhtcdly much hlefs the 
world* ~] 

R» B. I. You mifprint [ the temporal ] tor 
[ that temporal^ ] and lb turn the predicate 
into the fubjed:. 2. For [ as meerly neutral 
as in almoji any point of fo great moment^ 
&c.'^ you put \_perfcaly71eHtrah'] 3. For 
[^ I fcarce can perceive which way^ &c. ] you 
put [^youdidnot kjtow.'] Yet I number not 
thefe with your falQioods , but (liew you, 
that you are ip habituated to Rajhnefs^ that 
you (cldom icem to heed what you re- 
jjdPairc- 2. And can you wink fo hard, as not to 
hood. (ce how here you openly declare your talfe- 

hood ? 

(5P) » 

hood ? Do you prove me as eamefi and open 
an ajfertcr as any , by citing words in which 
I profefs to be ignorant ^ neutral and uncer- 
tain ^ Will your follower!^ ftill believe fuch 
an open felf-contradiding falfe accufer ? 
Is Nmtralhy and Vncertainty the mo\{ carncji 
and open ajjerting of a doctrine ? IF you fay 
that you meant it of Theocracy •, I anfwcr, 
review your words i you fpeak of Chrijls 
T'emporalReign^ and of the Fifth Monarchy 
rpay^ and fay [ as earnift and open as any* J 
Was Mr. Mead, and Dr. 7'mffe but Neutral .? 
Was Mr. Archer but Neutral ? 

3. 1 ftill approve of all the words of mine 
which you recite? What mean you then to 
ttell me of a change? 

j 4. And is it like that I take that to be dan- 
gerous, which I fay that [ all Chrijiians arc 
agreed of ~| 

5. And do you not grofly wrong thofe 
Rulers, from whom you think any danger or 
hurt will come to us for fuch dodrine as this? 
Who is there that will deny that ^ holy and 
Righteous Government in tho hands of holy 
and righteous men, vpould he a bleffing to the 
T^orld ? and is to be vehemently diflred, and 
fought by JHji and larvf'd means ?_ Will any 
Chriltian charge this docfirine to be errone- 
ous ? When it is m.uch of the fenfe of the 
three firft and grcatcft Petitions in the Lords 
prayer ? and when all Chriftians know, that 
T^yranny, Ignorance, and Vngodlinefs are the 
three conftituting materials of the Devils 
Kingdom in the world, and that Tyranny is 

E :: the 


the grand maintainer of Ignoranct and Vn- 
s^odlincfs^ while the Heathen, and Infidel, and 
Popifti Princes of the Earth, do keep away 
the clear and powerful preaching and publi- 
cation of the truth i and Turks ,Perfians,Indi- 
ans, and other Mahometans, and all the Hea- 
thens, do maintain Deceivers , and cail out 
the Gofpel of Jefus Chrift. 

Se(!i. 23. E. B. p. 7. Sir I hjvt been very 
curious to enquire into the doBrine of the Fifth 
Monarchy^ and mnfi of my Converft is with 
thofe that do in Faith expe&^ and in Fatience 
n?cut for fuch a time > and I never k^new any 
of them^ ( horfever they are mif-refrefented ) 
carry the notion further than you have already 

K. B. I. And are you a man then that is 
ht to make fuch a flir to divide the Chur- 
ches, and to account your felf wifer than 
all the Old Non-conformiils in thofe mat- 
ters, when all your curious Enquiry into an 
open matter of facfl ( what fo many per- 
fons hold ) could do no more to (ave you 
from miftaking it ? If you never read what 
Jreyjjius^ LaUantiiis and others of old held * 
If you never read what is written by 
Mr. Nkad^ Dr. 7'mjfe^ Mr. Archer, &c. Did 
you never read any Pamphlets within thefc 
thirty years that fay more ? Did you, that 
convcrfe fomuch among fuch, never hear, 
what I that ib feldom converfe with thera 
have heard fo oft, and feen offered me in 
Writings, that 1 might have procured the 


Printing of them ? Do you believe that none 
of the Levellers , or thofe whom Oliver 
CrownY^ fupprelTed Under the name oi Fifth 
Monarchy mm^ held no more ? Did Vemur 
and his company think you hold no 
more } 

2. But fo ftrange is your forgetful nefs or 
your fclf-contradidting faculty , that you 
need none to tell your Readers that you vrritt 
umruths^ but your felf. Do you take no 
notice, that all that is my words is, that 
iuch a Holy and KighteoHS Government is dc 
firable^ £i}:dmay ji^fily ^^ fought as all Chri^ 
jiians agree : But your profcdion is that 
[_ mofi of your converfe is rrith thofe that do in 
faith cxped it. And could you fee ro dilfe- 
rence between fecking it^ and in faith cxpc 
ding it. ^ I defire the convcrtion and falvati- 
on of all the men I know , and I feck^ it 
of God in prayer, and of as many of them^ 
|as I have fit opportunity, ( or out>ht fo to 
do at leaft •, ) I deiire fheConverhon of all 
the Kingdoms, and people of the worlds but 
whether I may \n faith expVt it^ lam fo 
ignorint that I cannot tell. I dcfire and fcek^ 
by prayer of God, that all the world may 
have holy and juft Governours : but I can- 
not boail of fo much faith or hope in this^ 
as thofe that you converle with. As proud 
as I am, I freely confcfs my IgntDrance to 
you. But certainly they that take it for an 
Artich of their faith , do carry the Notion 
further than I can do, whoprofcfs that I am 
ignorant of it,whecher it be :x promifed tl^in^^ 
or not .? E 4 Seft. 

14-HFaire- Sed-. 24. E. B. p. 7.- 1 Becaufe 

°^ ,' ^^ W« dare not orfn any hazardous and perfe- 
a calumny "^ , . , ^r i - r r - 

repeated, cttteatruth j and you find it jar eajierm your 

Notional Divinity to recant all that formerly 

you were convinced of, than to bring your heart 

to a xviUingncfs for Martyrdom* ~] 

l^.B. I. You rpake of danger before 5 you 
now add Perfecmion and Martyrdom^ intima- 
ting that this is fuch a perfecuted pointy 
which as far as ever I heard ( who live in 
the fame Land, and have as hard thoughts 
of ferfecuiion as many others have ) there is 
not any thing true in your intimation. 
Name the Law that is againlt the Opinion of 
the dcfirahlenefs- of a holy Government of all 
the world ? Name the pcrfon that ever fuflfe- 
red for that Opinion ? Though thofe that 
will relift or pulldown Governours, becaufe 
they take them ( juflly or unjulily j to be 
wngodly, may fuifer for it. Again therefore 
to imply danger of Martyrdom , for that 
which no man (that ever I heard of) fuf- 
fered for, and to feign the avoiding of thatj 
danger,to be tlie Chief Caufe of my recantin[^ 
or changing my mind or words, which I ne-< 
ver recanted or changed , is a monftrouS 
courfe of fidion and temerity. 

2. Your talk oi Recanting all that former-] 
ly I was convinced of'] implyeth more teme^' 
rity and fallhood. Any man of humane 
modefty would have thought [^All] too 
bigg a word, when the inlTances produced 
by him prove nothing. If yq\i refer to 



the Kevocation oi my Book^^ you (houldhave 
opened your eyes, and feen that I profefs 
not to Recant all the dodrine of it, though 
I revoks all the Beok^, and wifh men to take 
it as non-f crip tarn : And fure that faff age had ' 
no peculiar recantation. 

3. But if Recantation be fo eafie to me, 
rtmember that I pretend not to Infallibility ^ 
nor am altogether unwilling to Repent. As 
for Martyrdom, I take it to be every Chrifti- 
ans duty, yea, necelTary to falvation, to pre- 
pare for it j that is, to deny his life, and to 
forfakc all in true refolution, for the fake of 
Chriit,and hopes of Heaven : But how far 
my heart is brought to a willingne(s of ir, 
though I am fure you know not, and there- 
fore venture to fpeak what you know not : 
yet I have no reafon to boaft , nor to be 
klf-coniident, nor to be high-minded, but 
to fear. 

' Sed:. 25. E.B. Andthvi alone^ I take to he 25th and 
the true cauft^ vphy fo voea]ily^ and fo unlik^ i5th Falfe- 
a Minifler of the Gofpel you inveigh again^ noods, 
f offerings. For you have never yet exptrien^ 
ced either the comfort or the cleanfing ofthem^ 
and therefore venture rajhly to fpea}^ evil of 
what you k^ovp not i and rvhich 1 fear you 
have neither courage nor affe^ion to venture 
the tryal of: I fpeak^ it toyourjhame* 

H. jB. I. Thus fm ufeth like a River to run 
on,the longer the greater! Wonderful! that yoa 
can believe the people that fear God to be 
fo fottilhly credulous of all the falfhoods 


that you (liall tell them, as not Co much as 
to open the Book which you accufe, and to 
fee that you deceive them. If you will 
prove that true which you fay, it muft be 
by this argumentation : He that telleth men 
that fufferings have their temptations as well 
as profperity, and waineth men to fear and 
avoid thofe temptations, doth weakly and 
unlike a Minifter of the Gofpel inveigh 
againft fuiferings ; But fo doth K. B. 

But the Major is falic, and therefore infuf- 
ficient to fupport your falfe Conclufion. Let 
the Reader but perufe my words, and if he 
iind one fyllable of inveighing againft ftiffc- 
ringsy let him bdicve you the next time, 
and take you for a man that hath not quite 
torfeited his credit. 

Z* And what friendfhip to fin, and conti- 
nued enmity to vigilancy and repentance do 
you exprefs, when you were told an unque- 
iHonable truth, and but warned of an un- 
qucfiionable danger and duty, to reject all fo 
fenflelly, and that with (uch falfe retortions. 
Tell your followers, i.Is it falfe or true, 
that fufferings have their temptations as well 
as Profpcfity , and in particular to drive us 
into uncharitablcncfs and extreams from 
them that we fuffer by? 2. Are not you 
and others that fuifer in danger of fuch tem- 
ptations, and fin in fufferings } 3. Should not 
luch temptation and lin be carefully watcht 
againft? Is there any falfhood in all this ? 
4. And is he ftt to glory in the cleanfingCtu't 


3f fufTerings, that (ball falfly fay, that fuch 
I neceflary warning is an inveighing againft 
fufferings ? &c. 5. Do you believe that they 
that turned Quakers in Prifon are gainers 
by their fufferings? or they that lofe more 
of their Lsve^ than of their Liberties ? 

3. If I ntviir experierfced the comfort or clean- 
fmg of fufferings^ I have caufe of great la- 
mentation, as having fuifercd very much in 
vain. I will not with Taui here glory in 
my infirmitieSj but I (hall confefs, that they 
greatly aggravate my tin, if your words be 
true : For I have born the yoke from my 
youth : (ince fourteen years of age I have 
not been a year free from fulfering, and flnce 
twenty two but few day es, an4 fuice 16^6^ 
( which is about twenty hve years, I have 
had but few hours free from pain, (though 
through Gods mercy, not intolerable. ) I 
have had fufferings in Peace, and fufferings 
jfour years in War: The Hrllyear I preached 
:the Gofpel, my life was fought by malice 
for my Minifkrial work, and dilfent from 
others: The next place 1 came to ( where 
I was after more bleft, and fpent my la- 
bours ) the firft year I was hooted at in the 
Streets, but lor preaching the Original fm 
i and wz/cry of mankind (which this man 
i feign eth me to extenuate, if not deny. ) The 
li next year my life was fought by an armed 
[I Tumult , and ftrangcly prcferved , while 
others vs^ereknockt down in the Streets, but 
for looking after my f i.ty. The fame year 
my life was fought uioxc publickly, and I 



was forced into a Garriion from my habi- 
tation, throughthefury that ftill fought my 
, life. And fince then, O what whoUome and 

conftant fufferings have been meafured out 
uttto me, almoft continually night and day. 
I will fay no more, but that above all the 
external diljpofals of my moft wife and 
gracious God, I humbly, and heartily, and 
daily thank him for my fufferings. But 
furely this man is not fent or permitted to 
write this in vain. Alas, my God, it cal- 
leth my fin, my unfruitfulnefs to my remem- 
brance / My cleanfiffg^ nor my comfort have 
not been anfwerable to the (harp but graci- 
ous helps and warniugs which thou haft (b 
long vouchfafed me : It is true, too trtie, 
that I have finned fo much under fufferings, 
and been (o unfruitful after fufferings, that I 
have little caufe to boaftof c/f^«//«g,and lefs 
experience of comfort^ than otherwife I might 
have had. But yet I have fo much experi- 
ence as obligeth me to thankfulnefs , and 
affuredly to number this faying with his Vn- 
lo* Crime truths t\v3X he utters*, even the twenty fixth 
Self-deify- in number , And I think the Crime of ufurp- 
^"S- ing the prerogative of God, of knowing 

the heart, (hould be repented of. Can any 
of your followers themfelves believe , that 
you that never faw me till of late years, and 
never thrice fpake with me ( that I know 
of) and that lived at fo great a diftance froir 
me, and that were unborn when my fuffer- 
ings began, and were a Child when I was ir 
the greatert of my (uffcrings many years, ] 


fay that you, fhould be able peremptorily, 
without any exception to conclude, that [_ 1 
never yet have experienced either the comfort or 
the cleanftttg of them ] When you know how 
much cleaning Peter acknowledgeth the ve- 
ry Apoftates fometimes had, and even they 
that are moft terribly cautioned , Hek 6. 
had tafted of the powers of the world to 
come. Some cleanfing and comfort even a 
mifer^ble man may have. 

4. As for your fear that I have not courage 
or integrity enough to venture the tryal ^ I 
thank you tor your warning, and (hall beg 
integrity and courage of God -, But to Qdd 
that ^o\xf(eak^ it to myjhame^ is bat to (hew 
that you could hardly fpeak with any cau- 
tion many fentences together : For yomfear 
doth but fpeak your nncertatmy : ( and to 
have pretended to a certainty were to pre- 
tend to be a God. ) And why (hould you 
think that I muft be a(himed of that which 
you are uncertain of? I doubt you fpeak it 
more to your own (hame. 

Se(St. 26* E. B. p. 8. Toujhouldhavefiared nthCrime 
the dead^ and not difturbed the duft ofmyfel- Excufing 
lowfrifoner Mr* Powel, by reproaching his me- ^^^^ PP" 
mory vpith fo ahufive and dtfgraceful a men- ^ Iv^^^^At 
tion of him^ as if he vpere a falfe Prophet ^ and honour of 
d^edby a deluding Sprit : For you lay tohU Gods 
charge^ that many years ago^ he prophefied of Sp«it» 
fome things vphich rpe do not yet fee fulfilled. 

K.B. I. Though it was printed fince his 
death) it was written before ever I heard 


of his death, and I think many Weeks be-^ 
fore he dyed. 2. You made it in a manner 
neceflfary to me to convince you by fome 
jnftancc that was near enough for your ob- 
fervation ^ and do you blame me when you 
have done ? 3. I named not Mr. Vavafor 
Torvellh but only your Companion Siud fellorp 
Priiontr j and its like you had more than 
one, and few could know rfiat it was lie : 
But you have difgraced him by naming him. 
4. 1 called him not ^fdlfe Prophet v but warn- 
ed you not thus to abule Gods people, and 
bring reproach upon Religion^ by fathering 
rafhneffes and deceits on the Spirit of God } 
And have you fo little fenfe of the honouip 
of God and Religion, as to be angry at that 
Alas Sir, what would you have faid if I ha 
told you how common this was in the Ar- 
my i* To fet up and pull down, do and un- 
do, own and diiown, as by the Spirit of 
God ? If I fhould have told you of the fad 
Inlhnces of Mr. Erhury , Mr. Saltmarjh , - 
Mr. De//, Mr. If^illiam Sedgmck^^ ( who as 
from God wrote one Week to the Army 
againd their putting the liing to death, and 
the next or fame Week wrote to them quite 
on the other lide ^ and rhat fet London by 
a Prophecy or Vifion on looking for the day 
of judgement on a fet d^y, ) w fay nothing 
of abundance iuchj belides Mvi^ jflutchinfoH 
in New En'^Und^ ind the Ranters and Qua- 
kers in oyr dayts. Can you have anv love 
to fouls, and any zeal lor God and tor Reli- 
gion, and not be grieved to think that G,ds 


Sfirit fiiould be thus reproached, and Infi- 
dels hardned in a contempt of the Spirit, as 
f it were but a fancy ! O wo to the world 
jecaufe of offences ! 

5. You (hew more of the relids of modefty 
lerc, than in moft that I have yet met with, 
n that you do not deny the truth of what I 
aid of him. But yet your intimations are 
leceitful, as if his Prophecies had not been 
thfilutCy but conditional^ or elfe not for the 
7rcfent , but the future^ But the cafe was 
:his, as learned and underAanding hearers 
>vill yet teftifie ■, that at Clifton upon 'Ihame 
n JForccjhrpire , (juickly after fForcefter 
Fight, in his Sermon he faid, that He would 
'■ ell them thefe things as from God , that they 
fjould have no more King^ nor fay any more 
taxes^ nor fay any more Jythes^ and laying 
lis hand upon his Bible, he added [ And 
his I have other rvife than from hence ] which 
ihewed that the Scripture was not his Rule, 
or all you accufe others of making it an 
mperfccft Rule. 

6* And do you not yet perceive your par- 
iality and refpedt of perfons ? It ieemeth 
^our duty to open the faults of the Prelats 
md Conformifts , and to calumniate us 
>Jon-conformi(i:s that diffent from you, and 
\Q feign that which you think will ferve 
^Qu for reproach. But if your companions 
publick falfe propliecying be but mentioned 
apon your own inftigation, you cry out of 
bufe and difgrace to his memory. Sir, Was 
It true or falfe ? it it be true, that thus he 


did C wliich is mentioned as no rarity ) 
fhould you not rather take part with God 
than him ? And if an Aaron will make the 
people naked to their fhame, will not God 
record it to his fhame ? Is not the honour 
of the Spirit of God more tenderly to be 
preferved than his, or yours, or mine, or 
any mans ? O do not injure God , for 

li'^'Grlme Sed. 27. E. B. p. 8. But I. May Hot a 
Paralleling good man^ yea^ a true Prophet^ be fometime mi- 
falfe Pro-^^j^f^ / Tf^as not Samuel /o , when he toof^ 
Wi^The ^^'^^^ fo be the Lords aHointed ? }Fasmtl^i' 
Prophets ^^3" deceived , tt^hen he encouraged David to 

words in build the Temple ? 

Scripture. j^, ^. j. Yes, they may be deceived when 
they fpeak in their ovpn names, and judge 
by their orfn Spirit or reafsn : But do you 
think they may be deceived when they pro- 
phefie as from God. If fo, then what cer- 
tainty can we have of the truth of any of 
their Prophecies , if they may fpeak falily 
to us in the name ef God ? 2. Will not 
your followers think you yet fee your parti- 
ality, who in one Page reproach others as 
denying Scripture to be a pzrfzd. Rule, and 
in another can thus feek to parallel Gods 
Prophets, with one that ralhly in the Pulpit 
prophefieth three falflioods together in the 
name of God? Is it not Gods diredion to 
us, to take him for a falfe Prophet who 
prophefieth that which cometh not to pafs / 
Every one that forctelkth that which doth 


(^l ) 

come to pafs is not a true Prophet, Pf«f. 
13.23. Bat every one that abfohueJy pro- ' 
phefitth that which doth not come to pafs, 
is a falfc Prophet, D-ut. 18. 2C, 21, 22. * 
But the Prophet vpluch (hall prcfume to fpca}^ a 
vpordin my n.tmc^ which I have mt c^immtyid" ' 

ed him to fpe.ik^ ez'Cyt that Prophet (haU 

dye, ( Mark whether God do judge as you 
do. ) And if ih.iH fay in thy hearty hnrv JhaU ' 

«?f l^notP the rvord vrh'tch the Lord hath Jpok^tt, 
vohen a Prophet fpeahcih in the name cf the 
Lord^ if the thing foUotv not ^ nor come to 
pafs^ thjt is the thing nmcb the Lord hath 
mt fpok^n^ hut the Prophet hath fpokjn it pre- 
fumptuoufly : thou jhalt net be afraid of 

Sedl. 28. E. B. 2. May not many Prophets i^.CHme, 
truly foretell things to crme , and yet thofe Scrip:ures 
things be a long time fufpended and delayed eluded, 
becaufe of the fins of the people ? Is not this 
condition to be underjiood in mofi Scripture 
Frafheciesy cxpreffed ^ 2ach. 6. 15. And this 
fhaU come to fafs , if you mil diligently 
obey^ dec. 

R,B' I. A Conditional fromife or pr editi- 
on may be not only delayed, but never fulfl- 
led(ib as that the thing (hall not come to pafs^ 
it the condition never come to pafs, 2. Pfo- 
mifes are oftner to be expounded as Conditio- 
nal^ thzn peremptory prophecies, when no con* 
dition is exprciftii. But what words Can 
nioie cxcludt: both Conditijns and Velayv^ '^- 

\ than 

than [^ I teV you from Gvd^ that you Jhall He- 
vcr more^ &c. When i. They never ceafed 
paying Tythes from that day to this : 2.And 
their jTi^xf/ were then uponthenn, and I 
think they believe not that they never paid 
more. 3. And that we have a King his Sub* 
jedts all acknowledge. Indeed the Jews 
iay that the promife of the Meffiah is delayed 
becaufe of their fins ', and by fuch pretences 
what true Prophecy may not be perverted, 
and falfe excufed > 

As for what you fay of Mr. Towels Religi- 
oujhefjy diligence ^ and rvorthinefs^ Ineverfaid 
a word againfi it : And I defire to promote, 
and not to cloud the true honour of his 
name : And your calling that an unchriftian 
calumny which you cannot deny to be a 
proved truth, is but an unmanly calumny of 
your own. Ar.d for your Prophecy of my 
memory dying before mc^ I am not folicitous 
of the matter •> let God do with my memo- 
ry what he pleafc ; nor am I regardful of 
your Prophecy, who defend falfe prophecy- 
ing , being commanded not to fear fuch^^ 
Dtut. 18. 22. 

i4Criir.e, Sed. 2^. E. B. T'he pride of your hearty 
h^a ^f/^^^^^^^ by your n!ntings is fo apparent ^ that 
and fcan-' ^^ cannot hut be h^nown and read of all men : 
dal made to go no further for infiances than your lafl 
a duty. Books , ivhat needed you have told the vporld in 
prhtt^ that you ch^fe once on Eafter day to com- 
municate in a very populous Church , purpofely 
that it might be . the further k^own» Is not 


thit like ihe Hypocrites to blow a 'trumpet he- 
fore-i and to do your aUions that they may be 
feen of men ? What other end could you have 
in doing that fo puhlickly then^ or in declaring 
it now^ hut a vain glorious hope^ that deubt- ^ 
ing and unfatisfied Chriftians might looh^ ^p°^ 
your example^ as their Pole-fiar , and accord- 
ingly direct their courfe /* 

K.B- I. As to the Pride of my heartj I Of Pride* 
{hall firft fay this in general h that I am paft 
doubt I have too much of it; As no man 
is wholly cured of that odious vice, ib I am 
one that have no eaufe to fay that I am per- 
fed. But thefe things I can confidently fay, 
I. That fo far as I am proud , I fin as much 
againft my otpn judgement , I imagine, as 
moft men alive do i there being few that 
ever I was acquainted with, that have faid 
and written more againft it than I have 
done : I have had thefe thirty years and 
more, more odious conceptions of that fin, 
and a deeper fenfe of its commonnefs and 
prevalency in the world , and the wofuU 
mines which it makes in the Church and 
State and fouls » and how frequently it 
(heweth it felf even in men of great piety 
and worth, than of almoft any other fin. 
I have had fo many thoufand thoughts and 
words againrt it, as make me much more 
culpable, if I be proud* 2* And I (hall fin 
as much againft my Confcience in being proud 
as moft men in the world. As my Judge- 
ment is fo much againft the fin, fo my CoH- 
fcicnce commandeth me a very Lorp and 
F 2 Conjlant 

Cvnjlam relf-abafcmcTit : It tellcth me, that 
whether I look to a corruptible painfull 
flefti, or to an Ignorant underftanding, or to 
a linful will, or to a fuiful and unprofitable 
life, I have Co little to be proud of, as will 
render my pride exceeding odious. 3. I do 
evidently ice the odioufnefs of this fin in 
others ; Were it not for Teeming to retort 
your charge, I (hould fay, that though I 
cannot as you do conclude ot the heart, yet 
the ufual Eniigns of Pride ("with 'temerity 
2ir\d IftjudicioMfmJSy Boldr.cjs and Blindnefs ) 
do appear to me fo monltrous in your Wri- 
tings, above the fize that ordinary finncvs 
ever fall to, as maketh me the more appre- 
hend, how dreadful it is to give way to 
pride in the beginnings \ And methinks I 
fee as writtci! on the tront of your Writings, 
BeH!t high- minded^ but fear* Therefore I 
am Itill the more culpable, if I abound with 
that which is To terrible a warning to me, 
in your Telf, and other Tuch as you. 4. And 
as I every day watch and pray againft it 
( and it ever I kucw any thing of my k\i' in 
the world, I am certain tlut 1 live in an habi- 
tuate and ordinary appreheniion of my bafe- 
nefs and unworthinefs, and of the utter va- 
nity of humane applaufe ; To I hnd my Telf 
partly glad that you tell me of my Pride, 
that ( whatever you mean ) I may have one 
more check to keep it under \ and if it be 
amtlTcnger ot Sitan to buffet me^ I hope it 
xvill not be in vain. 5. And I can allure 
)cu, that thcTe Writings which fo cxafpe- 



rate you, had never come from nie , if 1 
had not firft fo far conquered the cftccm 
of man, and love of rcpiitarion as to be 
willing to caft my (tit' upon reproach , and 
to be much indirtcrent as to the opinion of 
man ? For I was not (b ignorant as not to 
forefee that fuch as you would take rhe de- 
tedion and reproof of their errors for a 
heinous injury, and be angry at him that 
called them to repent, and would furioufly 
fcatter the fetide excrements of their gall, 
in revilings of flich as contradid them. 
Methinks then you (hould fee, that I laid by 
Tome Pride, when I cared fo little for your 
good word, and expofed my felf fo readily 
to your Calumnies, 

2. And I muft tell you that though you 
do as nwxqh to cure my pride, as almoll; any 
mortal man that ever I had to do with, by 
the way oi open demonftration of the En- 
figns of it by your felf ( as the (ight of a 
Leprofie would cure one that were in love 
with it i ) yet you are too blame for 'Tempt' 
ing me fo much to pride as you do on the 
other fide, while you decry it : For what is 
it elfe but an inviting and tempting a man 
to be proud, to tell the world, that you 
have nothing to charge him with to prove 
it , but fuch lilly Calumnies as thefe of 
yours ? 

3. And yet I will fay, that I fee now that 
a mans enemies may be moreufcful tohin^ 
than his friends: For I can hear that of my 
Fride from you , which never friend by 

F 3 Word 

Word or Letter to my remembrance told 
me in my life. The more too blame they, 
if you be not miftaken. 
The Rea- 2. But next let us fee your evidence or 
^^X^!)^^ proof: Your firft is, [ What need I have 
told the vporld^ &c, ] would you have an an- 
fwer to your queftion or not } If not, why 
do you ask it ? If you would, why did yoii 
not take an anfwer when I gave it you \ 
por fo much as mention it , as if you read 
it not, when you call for another ? Is it be- 
caufe that yon remembred, that many that 
read your Papers, will never read mine, and 
(o will not know what I have faid , nor how 
deceivingly youufe them? It may be fo : 
But will that do your work, and hold at 
la/1 ? If I repeat my anfwer, I (hall offend 
my Readers , for writing the fame thing 
twice, becaufe you take no notice of the 
firfl. But this much I will return you now : 
I. My ^voidm^ publick^commtmion for fear of 
bringing more (uffering on thofe that fcru- 
pled it, C and that fo many years together, ) 
was a fcandal and temptation to others, and 
tended to make them think, that I held it 
to be unlawful j as Peters Separation was a 
fcandal to Baryiahas and others : And do 
you think every man that avoideth fcanda- 
liiing, is therefore proud : Are not humble 
men bound to avoid fcandal as well a? 
others ? If a man by many years forbearing 
all publick Prayer or Sacrament , fhould 
tempt others to thmk that he is againil 
tberp ^ pr accounts them needleft , how 


C77) ,^ 

ftiould he cure that fcandal, but by doing 
that openly, and open pleading for it, which 
he is fuppofed to be againft ^ Doth Paul 
make fcandal to be the deftroying of ano- 
thers foul, and a thing to be avoided on fuch 
hard terms as he mentioneth, and do you 
think that the open avoiding it, is to be 
charged with Pride? How diredly do you 
fet your felf againft the way of the Spirit of 

2. I had for the fame reafon become a 
fcandal alfo to our Govcrnours, and to many 
fbber Conformable men, who were tempted 
by my omi(Iion,to think the Non- conform ifls 
to be pievilh Dividers, who follow Parties 
and Paflion, more than their own Confci- 
ences ? And would any thing cure this fcan- 
dal alfo, that had not been notified? Oris 
the fcandal of fo many fuch perfons no evil 
to be avoided*, nor their mif- judging of the 
Non-conformifts to be cured by fuch as did 
occafion it ? 

3.IS not every Minifter ofChrift a pub- 
lick perfon ? Should they hot be the Lights 
of the world , that cannot and (hould not 
be hid ? Is every man Proud, that is not 
Mad ? Whether my Anions be noted ^ is z, 
matter oi faB ? The queftion is not, whe- 
ther I be fo rcgardable , as to be roorthy 
notice ? but whether de faCto any do note 
what I do ? And do you doubt of it ? Why 
then do you write two invedives to cure 
their cfteem of me ? Do you not perceive 
here how your TPor]{^ contradicts your felf? 
F 4 And 

Andmuft I needs, as iny duty, be fo mad, 
as not to know thit any obCervc me, or re- 
gard wh2t 1 do, for fear of being proud ? 
You nnight as well make it a duty to go 
f)akcd ill the Streets, left I be proud ii I 
think that any one will obfcrve me. 4. And 
are not Miniftcrs bound to teach the people 
by Example, as well as byDo^rine? You 
dare not deny it. And is that example, 
which is unh^iorvH? Will you teach men to 
fay againli Gods command, 1 muft not befo 
Proud as to think that my example will be 
obftrved or regarded ? God faith, i Tim, 
l^'*''r2w Be'thou an cxatfipk of the believers in 
rvnd^ in convcrfjtlm^ in charity^ in Spirit^ in 
fii'fth, in purity : Muft none that think mean- 
ly of themfclvcs obey this ? O but, you will 
rcp^y, // nn this lik^ Hypocrite f , to do your 
actirms t-.i he fccn of wen ? Chrift will have 
us all to }tt cur. lizht fftjhie before men (not 
with the Hypocrite to get their applaufe to 
our ftlvcs , inu for their own good and 
Gods glory J th.it they may fee mr good 
^'or\j\, And glorifie our Father vrhich is i^ 
Heaven* O but faith Mr. Ba';fljjjv^ What 
other e fid cm you have in djing thisy but a 
vahi-^lorioits hope , that duubti'ng Chrijiians 
n!(fy l<!ffk^ nn yittr example as their ?oh-ihry 
f^^c And indetd will fuch a (corn of E. B; 
dil< b^'ge all Clirilts Miuifters from obeying 
their Lord, and allow them to live in open 
icandal, fr fear of thinking it lawful to be 
Exert fl try ? 

5. Do you think indeed that you are not 


noted your fclf ? Do you neither in Life nor 
in your fufferings^ intend to be publickly ex- 
emplary ? Do you not forbear the publick 
Afjemhlicsy the rather that your exannple may 
move others ? Thus ItiU a perverfe Spirit 
condemneth it fclf. 

6, If J)o[}rine and Example be the two 
means commanded, by which Minifters mull 
edihe the Church, is it not Pride as well to 
exped that our tvordf ihould be heeded, as 
our Examples ? And could an Atheift deal 
more impudently and prophanely, than to 
tell all Minifters, you are notorioufly proud 
in expcding that all the Congregation fhould 
take heed of what you fay ? Do you not 
preach or talk to your own auditors, and 
cxped observation ? What if another E. B, 
were among them and fhould fay, How 
proud arc you to expedl that we (hould all 
rcgaid your words, as if you were our Yolt" 
Jijr } Thefe are not meet Leffons for a fuflfe- 
rer to teach the people. 

Scd. 30. EiE, I looJ^ upon it alfj af a j^; 28.& . 
ftrange piece of bojJiingy when y^u tell us ^ that 19. Vifible 
nien nf all judgements have v^ritten againfl "n^ruths. 

y H : // it indeed true that yon offend al!^ 

and pleafe nme^ artd can ym .glory that yoti 
are jccoiinted the Ifhmael of the age ? 

K. IJ. Ahs, poor man ! Is this Confcience 
fcrupulous ot Coiiiniunion with us Publican.'^ 
and linn^rs } Here are no lefs than three 
more viliblc VfUtuths thrull together. i. That 
I fay; [ ^^^^ /^^c/; if all judgement j have writ- 


C 8o ) 

ten againfl me ] when my words are thcfe 
[] JVhereas our diffcremet in DoCfrinCy lyorjhip 
and Vifcipline have cHgaged men of feveral 
minds in fnch JFriiings againj} me. '] Where 
did I fjy, that men of the judgement of Pe- 
ter or Paul, of Augjifihie or Profpcr , wrote 
againft me ? Are thofe Infidels, Quakers, 
with the &c, [ y^l!/] ? 2. That I glory that 
I am accounted the IJhmael of the age 
( which is intimated in the queftion ) or 
hojil of mens contradiction ? Which is fo 
notorious a falfhood, that I mention it only 
as other mens contradi&ion of each other (^ho 
blame me for contrary things ) and as my orvn 
trouble^ I only told you, how impoffible it 
is for me to pleafe all men, while men ex- 
ped^ fo many contrary things of me ; The 
Anabaptills are quire difpleafed with me for 
writing for Infants Baptifm ; The Confor- 
milh arc angry, becaufe I will not fubfcribe 
that [ It is certain by Gods Word^ that Chil- 
dren which are baptized , dying before- they 
commit adujJ! fin , are undi^bteMy favtd ] 
without excepting thofe that are vprongjully 
baptized^ 7urkj^ Heathens^ &c. The Antino- 
mians are offended with me for oppofing 
their fubxrerfion of the Gofpel undtr pre- 
tence of extolling free grace ; And others 
are angry that I come fo- near them , as to 
the ccifation of Mofcs Law. And fo it is 
with all the rert. How vain therefore is it 
to turn a Man-pleafer, when the task is as 
impoflible as unprofitable. But O, faith 
E. B, what zftrange hoaji is this, to tell us that 


men of all judgements have written againft 
you I That which I recite as my tryal and 
trouble^ he falfly tells the world, I boafl of. 
'; 3. The third known fal(hood is ( inti- 
Iiiated ) that [ J offend all andpleaje none. 3 
As if he did believe that thofe whom I men* 
tioned ( even with an &c. ) were {_ all'] and 
there were no others in the world ? 
l'^'2.But befides thefe falflioods , he again 
condcmneth himfelf for his accufation. For 
I. If it be a matter oi Pride to declare that I 
am tofitten againfl:^ why will this man ivrite 
himfelf againfl me^ and tempt me to be more 
proudj when he accufeth me of pride ? Is not 
his Writing pabliflicd by himfelf?* Why then 
will he publilh that which himfelf fuppofeth 
to be my glorying ? and fo advance my re- 
putation ? ( which tew adverfaries ever did 
more effedually ) 2. And ii I offend all and 
pleafe mne^ what need he be at all this la- 
bour to fave men from being f leafed by me ? 
But it is fatal or natural to men of his vice, 
to have bad memories. 

The former untruth he again implyeth, 
\_ lou vpoiild he grieved for grieving them^ 
and not put it in among your triumphs , that 
you had provoked fo many able vporthy men» ] 
He that hath once ventured upon an un- 
truth, may do it boldlier the (ccond time, 
and may come at laft to believe himfelfi 

As for the worthy Opponents whom he 
nameth, i,I caii honour and love them as 
much as he. without thinking them infalli- 
ble : And I can diifer from them without 



difaffedion. 2. Which of them is it that th< 
man would have me grieve for grieving ; 
Doubtlefs thofe that arc in the points con- 
troverted of his mind / So kind is he tc 
them or himfelf. It cannot be all , unlcC 
he would have me , cither fay nothing 0: 
the matter , or write contrary things tc 
pleafe contrary parties. 3. And doth he 
not differ from mod whom he nameth him- 
felf, by his Separation ? And yet he ftick- 
eth not thus to grieve many more than 
them. ' 

I r Crime, SeS. 3 1 , '£. B, p* 9' [_ iVhcn Ifaid in one 

Impuclen- of my excj^phnSy that I feared ym vpere not 

cy !:i (2'fjpi^j^l lyj^ iJj^ d-Mrim of JtfjHfication by faith 

tin^"*~ ^Ai>rc tvithnut rvoi\s^ injicad of anflvcr'wgdi^ 

rcBly^ and fat'^fying my fcruple ( which yon 

might have done in few words ) you refer tne 

to five or more Ireatifei^ which yon fay ym 

have written on that fuhjecl. 

K,B» I. Did you believe when you wrote 
this, that this reference was a proof of my 
Cf Juftifi- ^ride ? 2. Why would you no more regard 
catiQji. your reputation, than to recite fuch a paf- 
lageasthis? Will your Reader doubt whe- 
ther you (hould repent of fuch things as 
words of Impudency unbefeeming a man of 
underftanding ? 

For I. Was it modelly in you to divulge 
fuch an accufation as this \_1 am afraid ym 
4re mt found in the doClrine ofJnjHficaiion^ 
without reciting one word of mine which 
you accufe, or telling the Reader or me any 


I C83) 

jireafon of your fears? 2. And could you expe^ 
Khat he that had written Co many Books to 
.jdeclare his judgement in that point , muft 
jvvrite part of another, to tell you what he 
jholds, and confequently write as many, or 
as oft as men (hall Co by their Fears invite 
him ? 3. And do you not at that very time 
prove mc proud for writing fo many Books, 
when by this and other paffages you 
call for an anfwer , that is, for more ? 
4» Could you think that [] a few reords ] 
would open a mans mind fo plainly, as many 
Books can do ? 5 Could humane ingenuity 
cxpe^ more from one thus llightly quefti- 
oned, than to be referred to thofe Books, 
which were purpofely written both to ftand 
as a full Confeilion of my faith in that 
point after other mens fufpicions, and alfo 
to give the reafons of it, and to defend it 
againft all thats faid againft it ? And could 
I expedt, that he that will difdain to read 
thcfe Books, will read another that repeat- 
cth the fame things ? And (hall I write 
more to remove his Fears^ who will rather 
blindly vent them by calumny, than read for 
his fatisfadion what I have faid > If you 
have read them, why would you fay you 
Fe.^r^ which (ignitieth uncertainty ? When 
you might have come to a certain know- 
ledge ? If you read them not, why would 
you not ufe a vifible means to difcuG your 
fears, before you divulged them ? And if 
this way be right in the eyes of others, 
what mad(. Dr. OiVt}iy and other Congregati- 


onal Brethren , admonifh your Brother 
Mr. PorpeU for preaching openly ( almoft as 
foon as he came out of Pri(on ) particularly 
againft me and another ( then thought to 
have been Mr. Nie, but he faid he meant 
Mr, Tombs ) by dcfcription i and the de- 
fer iption of me was [ He that is not found 
in the VcCirine of Ji^Jiifi cation ] or to that 
fenfe. And what made them threaten to 
difown him if he would not ceafe fuch 
wayes ? Did ever fober men go about with 
fuch general accufations, and cxped: that men 
anfwer to they know not what > d.But what 
are the few words that would fatisfie you ? 
A yea, or a nay ? What if I fay, ; Sir I think 
I am fonnd in the doClrine of JujHficaiion^ am 
lihink^you fpeak^evil of the things you k>ton 
not 3 Would that have (atisfied you ? 

i6 Crime, Sedf. 32. E. B. And in another place yot 
Refiiling tell me that you have rvritten the better par 
and re- ^y above fifty Bookj againfi the prophane^ th 
proac ing J gyp J ^^d the Mahnmetans : ( I will not en 
other mens •/ . r- r r r 

l:»boursfor <\^tre to Tphat purpojes for 1 am very confl 

thefervice dent none of ihofe did ever read rvhat yo\ 
of God, l,ave vpritten againfi them : ) But add to ihcj 

a^\( y^^^ fever al other Trcatifcs^ your Book 

rouis with ^^^ ^^ ^^ amount to as many Volumes as Tc 

confidence llatus writ , concerning vphom^ and all fuc 

in notori- \^nd oflFritcrs^ you once gave this true Ch^ 

ciis fajlc- Yader^ though ftnce you have mofi unhappii 

forgotten it L ^ camot hut account all thoj 

Tottatus'/ as impudently proudy who thinly tl 

Tforld fhonld read nj bodies wor]^ but their. 



Pray Sir read this p^jfage agaln^ and cam-- 
')are it vp'ith rvhat you have already writteny 
and what as I hear you do yet further intend 
to rr^ritc^ and then tell me in earneji vohat you 

think^ of your felf- 

R»B. I. Seeing our debates about Church- 
dividing mull needs be turned to this. Whe- 
ther I ana proud, I grant you the conclufion 
that I am froud^ and what would you have 
more ? 2. Your dudile followers that ne- 
ver Taw *tollatus know not how you cheat 
them by thefe words > and that you mea- 
fure by Number^ and not by bulJ^'y and 
twenty of fome of my Books, will not make 
one oiT'efiatus^s for bignefs ; If you goto 
number^ how many more wrote Origen ? 
But a Sheet is not fo big as a large Volume 
m folio, 3. 1 never accufed Jugujiine^ Chry- 
fofiomy Calvin y Zanchy^ &c. as imitating To- 
flatus i And I have not wrote fo much as 
they. 4. The beft way to cure one that 
writeth too much, is to periwade men not 
to buy and read it, and then the Bookfellers 
will not print it. And till you can do that, 
you fee that all men are not of your mind : 
And by what obligation am I bound to be of 
your mind alone, rather than of manythou- 
fands that are of another , and thole that 
ftill importune me to write more ? Is it pride 
only to differ from youy and to write 
againft your judgement ? Or were not the 
Fathers and Divines fore-mentioned, ( with 
Rivet^ Chamicr^ Beza^ Luther^ &c. yea, and 
Dr» Otften too^ proud, if large Writings be 

Of muc!i 

a fign of Pride. 5. When yon queftion to 
what purpole it is to write Books againlt 
the Prophane, and Jews, and Mahumetans, 
that is, againlt Inhdclity, and to defend the 
Chriftian faith , you lliew what a Guide 
you are to the Church. 6* When you are 
confident that ttone of the Prophane, &c. 
did ever read what I wrote againft them, 
either you believe your fclf, or not. If 70U 
do, how unfit are you to hz believed of any 
that know no better what is credible in a 
matter of fad ? Could you think for in- 
fiance, that my CaU to the VncoMverted hath 
been printed fo oft, I think fome fcores of 
thoufands , and tranflated into French by 
Mr. Elints C as he faid he was doing J into 
the Indian Tongue, and no frephme fcrfon 
ever read it } You will take this very in- 
ihnce its like for my pride, which you make 
nccelfary to (hew your temerity and deceit* 
But it' you do not believe your felf , how 
much lels (hould others believe you > 
7. Will no (cber Readers think that you kt 
your felf to do the Devils work, againlt the 
fervice of the Church of God, by fetking to 
fiUncc us from mtting by your contumely 
and fcorns, ( even from u^riting againlt the 
P r oph ane ^nd Infidels) at a time when we 
are by others lilenced from publick preach- 
ing ? Let your confcience tell you, U I had 
obeyed you from the firft, and never writ- 
ten, whether the Devil or moi\ that have 
made ufe of v^ hat I wrote , would have 
ihankt you more ^ 8. Did not the Primitive 


Teachers, ApoAles and others leave us their 
Examples ioi IVilting^ "as"weTl"as' for FJcji/ 
Teaching!* And are they not two wayes of 
predicating or publifhnig the iameGoipel? 
And if fo, would he fcrve God or the Devil, 
that would fcorn us all as Proud tor preach- 
ing fo much, as the bell men 6^0^^^ And do 
you not yet (ee how much you have of the 
(ame fdcnc'iHg Spirit: which you profefs to 
feparate trom ? lo. But your warning for 
a review hath brought me to Repent of, and 
Retradtthat paflage again ft 7'^(f^^;r/, as be- 
ing too ra(hly uttered : Becaufe i. He wrote 
when good Writers were more fcarce than 
now. 2. Becaufe he might be willing that 
other mens works (hould be preferred be- 
fore his, and that his own (hould not be 
wholly read, but partly perufed on particu- 
las occafions. 5* Andit isunfeemly to re-^ 
prove induftry. 


' Nm 


Non^ m come to the ^ejHon ufm aU thvs. 

Sea. 33. Xniiamg of this ^eflion, Jou do 

' ■ E.B p. io\ your felj grant fo much, that you. 

fcarce leave any thing io be either difputedor^ 

The Cafe, ^T- B. Remember Reader, that my^Pro- 
oflepara- feiTeddefign Ton the Title p^ge) is, i. " To 
tion ! cc jnyjte all found and fobet Chril\ians, by 
« what names foevcr called, to receive each 
" other to Communion in the fame Churches. 
'^2. And where that ("which is firft defuea- 
" ble ) cannot be attained, to bear with 
" each other in their diftina AfTemblies, and 
"■' to manage them all in ChriRian Love, 
3. And that under the hrrt head, I partieu 
larly prove, that It pi laiwfnl to holdCommk 
moH with fuch Chriftian Churches, as havi 
pporthy or tolerable Paftorj, notmthftandi^ 
the Parochial order of them, and the Minifter. 
Conformity and ufe of the Common-Prayer 

^^^^- . , ^ /I. 

This laft is the true ftate of the Queftior 

which 1 afnrm •, with thefe two limitation: 
or explications. That is, i.lhat itiilavpfu 
jiatcdly to communicate as a member, withfua 
a Parlflj Church, where m cannot confidcrati 
confiderandis have Communion with a hette 
upon lanful tcrmcs* 

2> Ihat thofe that can have fiated Com 
immon with a better, may yet lawfully com 
thunicate fometimes with fuch a Parifh Church 

as we may do on juji occafion rptth a Church 
of Neighbours or Strangers rfhcre rve live or 
come. Tea that we ought to do fp vphen fame 
fpecial reafoHS (.as irom Authojrity Scan- 
dal, &c, ) do require it, ^ 

Thefe are the furtim of my AflTertions, 
Though my main caufe oblige me as much 
to prove to a Conformlft that he, may have 
Communion with a Church of Non-confo|L- 
ipifts, yet I had no call to profecute that par-? 
ticularly,as I had to the other, for tte rc^- 
Xons which I rendred at large. 

And this being the Cafe, judge now of thif 
mans Dijfent and furious ofpofition^ whethet 
fober people have teafon to regard it, whert 
,he himfelf beginneth with this Confcffion^ 
that I fear ce leave any thing to he difputed ,; 

or denyed. What honefty then is there in ^elf-eofi*; 
his defTjials and disputes. demnition 

S€6i:. 34.E.B. i,l[ou grant that m ^^e ^othsni. 
,not to have Communion n>ith a Vlocefi^H^ i\^ n^\\ 
Church as fuchy and that we ^re nop to gspn Wptrpthj? 
Diocefane B^Jhops ? ^ , 

R. B, Here are two more Wntrwihs ! J 
only faid, that thefe are no part of our ^^f 
K ftioH •> they arc things that I ajfert not s an4 
«' that 1 meddled not with : And you feign m^ 
til to grant the Negative, when lonlyfty, I 
i\ meddle not rvith it. I only fay, that I hoJd 
no Communion nay (elf witli a Viocefafit 
Church asfuch^ in that form, ^c» and th^l 
Ji"! I perfwade no others to it» 


G a SfiSt, 


aJ & 3jd ^^^ 35. E. B. 2. loH allorp that n>€ are 
li.tiuhs. Ttot tg hdve Communion with Perfectttors^ not 
with fuch as have confented to ottr fiknc- 

K' B. I never wrote fuch a word, but 
•nly told you it was none of o7ir queftiony 
and that I did not affirm it^ and that it is 
none of the thing that I am perfwading 
men to. And yet with this intimation 
fag,p, that neither your ftlves nor I do 
avoid Communion with all perfecutors i 
feeing moll Parties have been guilty of it. 
The Common-wealths men pcrfecuted mc 
and others, fo far as to make Orders to 
Stquelkrus, for not taking the Engagement, 
and for not keeping their Farts and Thankf- 
givings for the Warrsagainft Scotland *, And 
yet I am not (o rigid ks to refufe communi- 
on with all that did it, or confented to it. 
My old fpecial friend did perfecute Mr. 5jw. 
Fifhcr and Mr. Blake, when he turned them 
both out of Shrewsbury^ from their Chur« 
ches, labour, dwellings ' and maintenance, 
even when the Plague was begun and the 
people doubly fenfible of their lofs. And 
yet I rcfufed not all Communion with fuch 
as did it. Its like you know who perfccuted 
Mr. Caughton^ Dr. T>rah^^ Mic.Nalton^ Mr. Ar- 
thur Jachjon^ Mf. JVatfon^ Mr. Jen)qnsy &c. 
-and Mr. I.ove and Gibbons '•> And yet who 
Icruplcth Communion with them > Again I 
tell you, I mention not thefe for rcpsach^ 


but only to kt us in (he impartial fenfc of. 

SecS, 3d. E. B. p. 1 1, All thU and more 

heing granted^ Ifiarce fee vohat it is that yon 
contend for ■ 

K. B. What eyes then have you that can- 
not fee that which I copiouily and expiefly 
fpeak ? 

Sed. 37. E. B. From thcfe grounds fefara- 
thn at this day may he eafily juftified. 

K*B. This is the undertaking by which Blind fo- 
you have drawn me to renew this debate, P^f% an«l 
and therefore I (hall try your proof. ^aHa^y. 

Sed. 38. E.B. Every Tanjh Church is fart 
of the Viocefane : And if a Diocefant Church 
as fuch is not to be Communicated mti)^ then 
a Parijh Church as fuch is to he feparated 
from > fince there is the fame reafon of the 
pjrts as of the vphole : And you mufi find out 
a nexp Logicl^ before you can frove^ that if 
the rvhole he corrupt^ any of the farts are ckan^ 
and fit for our Communion* 

K. B. The name of Logick is incongru- 
oufly ufed in fuch an Argument, as is fo 
palpably fallacious. A Varijh Church /lands 
before us in three refpeds. i. As it is a 
true Church of Chrifiians^ having all things 
EjfentiAl in P aft ours and People. 2. As thefe 
Chriftians live in the bounds of a Parijh* 
3. As thisParith Church by the Laws of the 
Land is fubje^ to the Viocefane^ and Co a 
G 3 part 

part of hU Viocefs* Both the latter arc meer- 
ly Accidemal\ and it hath all that is ejfential 
to a Church without them. As Mr. JacoB 
inrtanceth in Ordination, and fo in Marri- 
age i He thaf is marryed truly, is truly a 
tlusband, though a Prieft or Ring or (ohne 
unnecefTary accident was ad joyncd. 

Your reafon is, i. Ridiculoufly fallacious, 
2. And if all were granted, reachcth not the 

I. It is Ridiculous, to argue. If a Vioeefane 
Chnrch as ftich is not to be communicated 
tvith^ then a Parijh Church as fuch is to he 
feparatcd from, for the [ as fuch ] in the 
Antecedent and Confequent denoteth two 
feveral things : You fhould only have in- 
ferred [then a P'arijh Church as part of a 
Ducefane is not to he Communicated mth^ 
Which is nothing to the queftiori. And 
tvhenyou fay that there is the fame reafon of 
the Parts and pphole y T anfwer, that muft be 
only as they are parts'-, but not in all other 
alien rcfpedls. If a Parifh Church be to be 
(di(claimed or not owned only as it is a 
part of a Vincefane Churchy yet it may be 
owned, 'i. As a true Church of Chriftians, 
in its conftitutiono 2. And as a Parijb 
Churchy limited by thofe bounds, without 
jrefped to the Diocefane. 

2« And if it were to be difbwned as a 
Tarifl) Churchy that alfo is nothing to the 
Qitllion •, For it may yet be owned for its 
Cqnjiitinm parts as a Chrifiian Church <> 



I will (hew you your Argument in ano- 
ther cafe. Suppofe that Ufurpers (hculd al- 
ter the form of Kingly Government, and fet 
up themfelves in another form, and fliould al- 
low all the Independent Churches in the 
Land, but fetover them Civil ofFic-ers in eve- 
ry County of their own y and (hould make a 
Law, that none (hall be a member ot a 
Church that liveth not within hve miles of 
the Meeting place.In this cafe, the Church is a 
Church in its own Conftitution i and that it 
is confirmed to a Parochial circuit, or that it 
is under ufurpingMagiftrates is an accidental 
thing, which doth not nullihe it. And if you 
argue [ If the Vfurperj Commonvpealth as 
fuch^ he not to be communhated rvith or owrted^ 
then the Church vohich is fart of it is ftot to 
be onmed. Yes, as a Churchy but not as a 
part of the CommoH-rpealth* 

If Independent Churches were under the 
Turks Government, they may be parts of an 
Infidel and perhaps ufurped Kingdom, and 
yet be true Churches and to be owned. 

If Presbyterian Claflical Churches be fup- 
pofed finful, and the Law faid that all the 
Independent or particular Churches (hall be 
under the feveral ClafTes, and be part of tho(e 
Churches, the Churches will be true Chur- 
ches neverthelefs. For, i. Perhaps moft df 
them confent not to the Laws determination, 
but only forbear an open contradidtion. 
2. And in others of them the feofle may not 
confent though the P after do. 3. And if 
they do confent^ and it be their fin^ it will 
G 4 not 

not nullifie the particular Church v being but 
aq unwiirantabk Accident. 

li VnherfiiUsv/tK'. as unlawful as many 
Scparatifls judge them, yet Di. Goodmns 
Church, e.g. in Oxford might have been 
part ©f the Univcrfity, and yet a true Church, 
zr\(\ to be difowned as part of the Univerfity, 
and yet not as a Church, 

If you were a member of ^n unlawful 
Society, Army, Church, &c. You may be 
difowntd as a member of that Society, 
and yet not as a Chriftian, or as a Man. 

Now would not the Boycs laugh at you if 
you fliould rcafon thus; An ufuiped Hea- 
thcuifh Kingdom or Common-wealth , as 
fuch is unlawiul, and not to be communica- 
ted with , A (Ualfical Church as fuch is not 
to be comm.unicatcd witH > An Univcrlity as 
(uch is not to be communicated with : 
Therefore fuch or fuch a particular Church 
as fuch is not to be communicated with, 
^hich is a part of that Kin9,dom, that Cla|Ii% 
that Univcriity ! E»B* a CI rii\ian is a member 
of a Sociity which is not to be owned : 
Ergo E. B» a Chriilian as luch is not to he 
owned. VVhat more apparent than that the 
tonftquent fliould be but this ? Jhcrefjre fuch 
4 Chifrch jh~ hH not be onnid^ oi it ii a Tart 
t)f fuch a Ki>igdorn^ Chfif^ Vniverfity^ 6cc. 
which is a]! accidental to the Church. 

So that here is a double Equivocation, 
and more than four terms; i. [_ As fuch'] 
fpcakcth (aslfaid; one ciTence in the An- 
t^(:tdcr't, ^nd anpther in the Conftqucnt. 


25 The word [Commnnkaung] fpeaketh fe- 
veral things in the Antecedent and in the 
Con(equent, For to Communicate with a 
Diocefane Church, \s x\oi xo Affemhk withit 
in publick Wor(hip : For a Dioccfs (^in our 
fcnfe ) cannot fo aflfemble : but it is to 
own the Diocefane Relation, and PreJats. 
But to Connnnunicate with a particular 
Church in a Parifli, is to have perfonal 
Communion in the Worfliip of the AfTembly, 
So that this is your Argument if put in plain 
words : ^If it be unlavpful to Communicate 
with a Viocefam Church asfuch^ by owjuing the 
Diocefane J and the relation to them, then it is 
ndappftil to communicjte with a true f arti- 
cular Church in a Parijh^ (or bounded Faro- 
chially) in the Jjfembly Worjhip as it is fuch a 
particular Church^which impart of that Diocefane 
Church : But^ ficc] Anfrv, Yes, It may be 
unlawful to communicate with \t as z Part^ 
and that by Vigcefane Commumon-hut not as a 
trucChurch o(Cbriflians by aJJ'cmbly communion* 
Or thus [_It vf unlawful^ e. g. to have com- 
munion rrith the Army of Maximus, Crom- 
wel, &c» as fuch : But many ChrijHanf are 
pjrts of the Army nf Maximus, Cromwel,e^c. 
%hcrffnre it is unUvpful ts have communion 
.mth thofe Chrijii/ns : Bccauje there U the 
fame rcafnn of the parts as of the whole. 
A^f !• Chriliiaiisare not parts of the Army 
as Chriltians, but as thofe Souldier.*-. 2. It is 
unliwful to have Military Communion with 
them as parts of that ,Army > but not to have 
Chriftian Comipunipn with them as Chrifti- 
an?. May 

• May not even the fimple now eafily fee 
( if you will not ) by what ignorant erro- 
neous reafons you zealoufly labour to de- 
ceive the people of God, to divide the 
Churches ? 

^>iefame ^^Q^ ^^^ £, g^ 2. A Parijh M'tnifter is (in 

iviih^^an '^^^ ftation and office ) bnt afcrvunt of the 

untruth. Dioeefane Bijhop , jwi therefore rightly called 

a Curate^ and if rve may n»t orpn (as you 

grant) the Bijhop^ 1 think^ it vpill necejfarily 

follow J that hpf fk'^ftitute and curate hath no 

reafoH to cxpe6f any refped from us- 

K. B. The fame fallacy is fo palpable that 

a fmall nrieafurc of reafon may dilcetn it. 

whether a i. It is falfe that he is in that Office [But a 

Paridi Ml- Servant'] The truth is, the Law makcth 

niflerbe^ him not z fervant at all, but only an Ecck- 

vjntto thefi^ft^^^^ Suhjed* But if you had faid. He is 

Dioeefane. hut aJubjeCf^ it had not been true, if [But'] 

be exclullve of his other Partoral Relation. 

For he is by the Law, the Prieft, the Teacher, 

the R€(^or of that Pari(h Church in (ubor- 

dination to the Bifhop. 

2. But whatever he be by the Law of the 
Land, or by thcB-ifhops will, the faithful Mi- 
niikrs in Parilh Churches are by Chrijh own 
Commifion^ the true Paftors of the flocks y 
having all things dTcntial to that Relation. 

3. But deceive not your Reader by inti- 
mating, that I fpeak of a Parochial Minifteras 
Parochial,(not g^a but qui:)¥oT Parilh Bounds 
are but Accidents of the Churches : It is Chri- 
fiianChurehesas fuchj thojfgh Farochial or (b 


nmiii^ that I fpdak of. A Chriftran PaH-or 
jvith his Chriftian floek ( e. g. Mr. Gatakefy 
Vfr. Msrfljall^ Dr. Stonghton^ Dr. Seamany 
Vfr. Sed^Tvicks^ Dr. G(7^e:e and fuch like 3 
[lo conltitute a true Chriftian Church, 
though in Parifh bounds. And <:z/ /«c^ Pa- 
flours they are the NJinifters of Chrift, and 
not fervants to Diacefanes : And their fubor- 
dination to Diocefans by the Law is but 
accidental to their Paftoral office. 

How many volumes of the old Non-con- 
formifts give you this Anfwer ? And if you 
have read them, why would you diflfemble 
it, and give no Reply to it ? If you never 
read them , is it modefty to defpife 
them > 

Sc^. 40. E. B. p. II. [If FerfecHtors are 
not to be communicsted mthy nor fuch as have 
confenied to our filencing ( t^hich you alfo al- 
loTv) (though I could rrijh you had proved it 
better than by the obfcure & diffutable exam" 
tie of Martin ) then I thinks very /err, if any 
of the Farijh-Miniflers , but muft even upon 
that account alfo befefarated from v ftnce either 
by open confent, or elfe by an Vndoing and 
Ferniciousfilence they have all made themfelves 
guilty of that grievous fm : Inhere being hut 
little differenee in the fight of God^ betvoeen the 
ferfccuting Brethren our fclves^ and (by not 
Jharply reproving it ) feeming to approve of it 
in ctherso 

JK.» Bo 

R. B. I. Your repeated miftake of my 
[^allomng] that which I only meddle not mthy 
but exclude from the queftion, or oppofe 
not, I pais by, 2. Every one that is by re- 
mote cowfequence gHtlty of our fikncing doth 
not cnyifent to k. Other wife You, and I, 
and all the filenced Minifters in England do 
confent to it. For he is blindly impenitent 
that will deny that we are any way guilty 
of it. 

3. You do but cover one open fin with 
another •, even fcparation with uncharitable 
(lander of many hundred godly Conformable 
Minifters, whom you accufc of this confent. 
I know fcarce any one of my acquaintance 
whom I take for a faithful diligent Paftor, 
and whom I peifwade men to hear, but they 
are grieved at the heart for the filencing of 
fo many and fuch. I hear fome complain 
of it privately, and fome lament it publickly, 
and carneftly pray that God would reftore 
them y But 1 never heard one of them 
own it. 

4. I plead nor for Vndoing^ Pernicious fi- 
lefjce : I think too many arc deeply guilty 
by it : My teitimony in this cafe is vifiblc 
among the Writings whofe number you 
prove me proud by, But if you make this 
a proof of the duty of fcparation, you will 
make mad work of itt jor, |. You know 
yot mens opportunities to fpeak : And 
where there is no opportunity, there its no 
duty. 2- Yon know not who hath fpokcn 
their diffcnt plainly and who not. It may 



be fome have done it in the Convocation : It 
may be feme have done it privately, and Ofrepro- 
fome pnblickly already in due feafon. And I'J^,^^'^; 
we arc not to expect an account from them ^f ochen. 
of all that they fay. 3. To whom is it that 
you would have all the Countrey Minifters 
(peak againft our (ilencing } To thofe that 
did it they have no accefsj and they are 
out of hearing. And muft they needs 
talk to the people of their fuperiours adibns, 
and fpeak againft them behind their backs ? 
4. If we know that one, two, twenty have 
(poken or written plainly in reproof of a (in, 
are all the Minilkrs in the Land bound to do 
the fame over again ? Muft they all leave their 
flocks UD come up to London to do it } Or 
mu(t they every One puWifh his reproof in 
Print ? 5. All (ilence, ot not-reproving is not 
a fecming confent : much lefs in Gods (ight 
little diSerent from ferfecution. Were all 
the Churches in the Empire Perfecutors, or 
i to be fcparated from, which did not reprove 
the Emperours for bani(hing Athanafiuf^ and 
\Chryffiom 2nd fuch others > Of all the (i- 
! Icnced Minifters in London or England^ how 
(mall a number is there that have \_Jharfly 
reproved^ the filenccrs > And perhaps they 
that have done it moft (harply may have 
been more Qiarp than did befeemthem. 

To condide Readers, mark here by this Narrow 
reafon how few you muft hold communion 9*^*""^ii'! 
with in the Land 01 in the world, if you "^^"* 
will be the Difciples of Mr. Bagpjan> i Away 
froraConformifts and Non-conformifts that 


C 100 ) 
have [^Jharply reproved'] perfccutors. Thu 
is the way to be able to guefs at the name: 
and numbers of thote that by his rule yoi 
inuft Communicate with. 

5. But what if they have Jharply reprovec 
this one (in } you cannot piove that thej 
ihemfelves have done fo by all other fins . 
Even you your felf have left fome unrepro- 
ved : And will not the want of the fl^arp 
ftprmn^ of other fms as well as of perfecu 
<tion, nnake your communion withfuch un- 

6. 3ut at the wofft^ 'ttnt repfsving can be 
'bvit,a particular i|n ? , And it is not every par- 
ticular, (in that maketh Communion un- 

. |7#,And have you lirft admoniftedthem of 
ihatiin, ^pd trycd .all thefe Minifters whe-j 
-ther they be penitent?*; Yea or ever heard 
(them fpjcak for themfelves ? Or do you re- 
jediV£i«^. i^. 15. and make to your felf 
and followers a new Law, that whomfoever 
(you (hallCMfpedl qr accufe pf iin^ you muft 
alfo feparat£ (rom ? 

8. But by this jule of yours, methinks 
few if any (hould be liker to be accepted in 
your communion than my felf, if reprovvtg 
perfectition would ferve turn. And yet even 
I alfo am lejcded by you, as being not vpife 
or ^5o</ enough to communicate with fuch as 
you, but as one of the v/orft of Hereticks to 
be, rejected of all. 

p. But 


^. Bat I befecch you give your Readers Mr. b^- 
Icave here to remember, if you will not, ^-'^^/'b- 
that your own doctrine impofeth it oti me as rlf ^/epi^ve 
my duty, to Reprove you Jharply as I have him (harp- 
xlone y while you teach the world, that it is ly^ left I be 
but little diiferent in the fight of God^ to ^^^g^''^ 
perfecute, and not fliarply to reprove it, and ^^^ ^^ 
fo difown it. For if it make the fins of my 
fuperiours mine, if I do not par ply refrtme -^y^ 

them^ and make me almoft as guilty as *hey, 
i fhall not be innocent if Irepnve not ym 
(harply, when it is to me that you diredt your 
words. And I had rather be thought too 
Jharp^ than be guilty of all the crimes and 
fdjhoodsoi this your Script, efpecially when 
you arc th$t,a^puter of , my , 4^en<:e your 

•' Se6t.4i.E.B. £iiff/)i, admitting there ate 
fome trvrthy and able men^ amon^ the Varifh 
iMini^irs ( which far my own part I believe 
never a nhit the more becaufe you affirm it:) 
tyit ihif tp^ mufi fay^ that their fin is great dn 
fnbmitting to . fo undue a way i)f entering ikto 
fhe. Minijiry % and therefore we both forbear 
cter felvesy and.i^arn all others not to h^r 
them 5 becaufe we cannot thin}{^ our LordChrifi 
ever fent fuch Jo Preach in hUname^ who di~ 
reClly and by a folemn Oath have renounced 
their ChrijUan^ liberty under pretence of F reach- 
ing Chrift > and are indeed nothing elfe (as to 
the whole difcbarge and cxercife of their office ) 

hjntftrvants of men in^nfjUnt with being 

fervantJ of Chriji, 


C roa ) 

K. B. 1* Either you think there are fame 
worthy able men among them^ or you do 
not* It you do, why (hould you be fo ma- 
lignant as 10 queftion the aflcrtion of it, and 
fo loth to grant it ? If you do not, how un- 
fit is fofalle and malignant an accufer of the 
All (inners brethren, to be the condudter of fouls, or the 
b/fepara- Hiftorian of the * age, that will not i{ftow a 
ted from, thing lo publick and notorious. 

2. As for your not believing roe, no men 
arc fo hardly brought to believe the truth 
from others, as they that are eonfcious of 
ordinary falftiood from themfelves* 

3. I think I could prove their fin as eifc- 
^ually as you can : But mail: we fcparate 
from all finners / or from all that (in in 
their entrance into thi Mimflry ? And .why 
not as well from all other fins of equal great- 
nefs } Do you warn all others not to hear 
your felt ? Or do you yet take your felf ifo 
be no finner > orno great finner } What if 
the Presbyterians think the Independents 
way of entrance to be undnf I And the In- 
dependents think fo of the Presbyterians? 
And both of the Anabaptifis > and the Ana* 
baptifts of them both,e^c. MulVthey all there- 
fore warn all men not to hear each other ? 
Mr. Nye thought not fo, when he wrote for 
fuch hearvng publick Miniflers. Is it ht for 
the Author of two Books of Calumnies and 
bold Untruths, befides falfe Doctrines and 
other Crimes, to fay \jtheirfin if greaty Sec, 
and therefore vpe both forbear our filves, and 
warn all others not to hear them f~\ 

4. Moft 

, 4' Moft that I fpeak of did enter into the 
Minillry. in the Presbyterian or Indcpend^t 
way heretofore, and do but contimic on the 
terms which Idiflent from as well as you. 
How then can you fay they unducly enter into 
the Minifiry ? 

5. Did you know before you wrote this ^ 
that all fuch as we perfwade men to hear, 
have by Oath renounced their Chriftian Li- 
berty ? what Oath is it that you mean? If 
you mean the Oath of Supremacy or Alle- 
giance, unkfs Popery be Chrillian Liberty, 
we know of none fuch which tbefe renounceo 
And I know of no other Oath, except that 
of Canonical obedience in licitis & honefliso 
And for that, i. I find not that the Ad, 
or Canons do impofe it on thofe that come 
for Ordination j (nor am fo well skil'd in 
the Law as to know by what Law it is 
doneO 2* I know that men have been or« 
dinarily ordained without it. And to 
iuch your reafon for feparation is .vain^ 
3. Mr. Bradjhaw and other old Non-con- 
formiiis were wont to fay that they obey- 
ed the Diocefanes, and fo did promife them 
obedience, only as they are the Kings Officers^ 
deputed for the exercife of that Ciidl or Co- 
ercive porver which Magiftrates have in Caufis 
called EcclefiafticaL And what Liberty doth 
^hat give away ? 

4. But ilippofe that ' you are the 
wifer man^ and that thofc that arc more 
ignorant do miftakingly think .thae^j^^,^ 
Canonical obedience, and the , ^^th jj^r^fj'^i^ 
H ( wiA 

( 104) 

• ( wirh that of Supremacy ) to be their duty, 

. and no renouncing ot their Chrillian liberty ? 

Is. it not taKe dodtrinc to conclude, that 

Chrill never lent out any that had as great 

a tin as this > what none } when he fent out 

Judas liimfelF, who was fir ft a Thief and 

atter a Traytor ? Do you think then that 

Chrili ever fent out Lyars, Railers, furious 

Church-dividers, falfe accufcrs, &c ? 

j4thFa;r- ^. Ihjt indeed ihey are nothing el fe^ as to 

hood and ^^^ ^^^^i^ difchjrge and exercife of their office^ 

but the fervants of men^ is another llandcr 

and untruth. He that isafervant of Chrift, 

and a true Paftor of a Chriftian Church, and 

a found Preacher of the Gofpel, and an helper 

of believers faith, and a lover of the peoples 

-fouls, and a diligent upright labourer for 

mens i'alvation, is lomething clfe than a fer- 

vantof man ( even in the difcharge of their 

Minifterial office.) But fuch are many of 

the Coniorimable Miniikrs ; Ergo 

Prove if you can that Dr. Prefton^ Sihbes^ 
Stoughton^ IFhittjksr, Mr. Boltotf^ jyhateieyy 
.GJtaksr^ Fower^ and all the late AflTembly 
fave eight or nine at moll (being all Confer- 
milis ) Tvcre nothing el fe but the fervants of 
njcrf, and not at all the fervants of Chrift, 
Your Father thought otherwife of Mr. Bolton, 
and perhaps they were both as wife as you. 
Prove row that Mr. Gurnal^ Mr. 'frap^ 
Dr. Lightjcot^ Dr. ^F4%r,Mr. L^wg/y, and 
-many o'vhcrs that I can name that are wor- 
thy men in Lriin and round about it> are 
nothirg elfc but the ieivants of nncn ? And 


( 105 ) 
vrill it not be as hard to prove one to bf . a 
fervant of Chril^ who fcrverh Satan by 
fjlfhnod and malice^ and calumniating Chrijis 
Churches and Scrvantr^ as thofe that are 
thus the Tervants of men. 

Se<^. 42iE B* For the rjuejlion ?V not ftff 'fi'Faf* 
you wcjl^iy and injigni^cantly word it) whf "^*^» 
ther a Vefe^ive^ f^^^^y^ ^^^^ Chnrch may or^ 
dinariiy (or at Uifi fometimef he ]pyncd mtb'^ 
But whether a dcftUive^ faulty-^ imfofing 
Church Vi not to be feparatcd from,^ 

K. B» I. You begin here with another 
untruth : I was the Ihter of the Q^ielVion, 
and did not referr it to you to Itate it; 
I cho{e that quelFion to difpute which I 
thought Htteft : Therefore to tell me that 
is not the quejUon^ which is the quejiion^ if 

2. We have here another taHe of you? 
infolency : To call thenn Magifterially [j^^^fk^ 
and x?f/5^«i//c<j«^ 3 words, which you defigu 
not to examine, nor once notihe to the 
Reader, wherein the fFeak^efs or Inf^^mfi* 
cancy IS, nay which we fuppolc you in the 
next fentcnce ufe your felt, exprtfly in all 
the words fave one, and implicitly as tp 
that : For Defective and faulty are words 
that you condefcend to ufe ; And when you 
fay £a Church] you muft mean a Church 
that hath Truth of EfTence, or elfe you fpeak 
equivocally or contradiction. And may noC 
a True Church ht faulty and Defe^ive ? where 
then is the inllgniticancy of theie words ? 

H 2 ^*And 

5. And as to the Predicate, Is there adif- 
fertnce between the QotiViGBSy whether fuch- 
a Church may be joyncd with ? and whe- 
ther It muji be fcparatcdfrom I It' there be, I 
will put the qutliion as hath kaft ambiguity. 
I mean [fuch reparation, as confiOeih, i. In 
holding that fuch a Church may not be joyn- 
ed with. 2. And as con iilkth-in a priva- 
tive nor-joynifjg, or retuling Communion 
as unlawful. J It you mean any thing elfe, 
you talk nor 10 me, and to my queftion. 

4. But is all the (hefs oi Icparation laid 
Upon the word \Impfmg^'\ I undertook to 
prove that the Parifli Minilters that I fpeak 
of, do not Impofe upon the people, unkis. 
oftklatsng be imp(;ling : As Stparatiftsthem- 
feiv'ts in.poic their own Words of Prayer 
upon the people that are to joyn with, 
them •-, It being the Miniflers office to word 
.his Prayers and praifes, he impofeth them 
pn x\\Q people : And all other circumllances 
in which the Piltor doth and muil guide 
the flock ( as what Chapter Avail be /tad, 
v^'hat Phlir, Mceter, Tune, Time, dr-c. ) 
I think the Scparatids impofe. And I know ' 
not that the Minilkr whom I hear doth im- ' 
pofe any more on me : Therefore by your 
own lule , I ■ am not bound to (cparate 
fiom this Parifh Church, becaufc it is. 
no Imjfing Church. It is Impofcd on, 
but it doth not Impofe that I know 


' Cio7) 

Se(ft. 43. E- B. Jhis rre affirm J i*Becjufe:^^T:^^f^ 
n>e k^ovp not horp dje toprefcrve our ChrijiiapdoSirin^s 
Liberty {which it is an indifpenftble duty to ^^ i fti'rfK 
maintain ) but by feparating from thofe that ^'^y-^* '-' 
wuuld unduly taks it from US' ^^'^ 

R.B, Thefe unWerfal terms' not limited 
not expounded diXt: io be taken univerially ^ 
And fo here. are two falfe do(^rines j one 
that it is indiffmfible duty to maintain all 
our Chriftian liberty^ and the other that we, 
kitop^ not hofv elfe to maintain it But if loY 
this Liberty^ you mean but fome fort of //- 
berty^ and not all, you (hould have diftin- 
guithed, if you would not deceive. And if 
by £ rvt ]\norp not ~\ you intend only a Con- 
fellion of your own ignorance^ that would 
be no proof of the point in hand, becaufe 
tiiat may be true, which you knorv not. 1 

I. There is a Liberty called CMijUan, be- J^j.whc^^ 
cauk it is elfential to Chriftianity i (as to be ^h^»: Jf is 
freed fron> the Covenant of Works, and ?p°J^'^^ ■ 
from the Guilt and Reign of fin, and from duty ro 
the power of Satan, and the (tate of enmity maintain , 
againft God, 6'c, ) 2. There is a Liberty j^^ ^'^^ 
called C/7ri/?w« , becaufe it is procured and jji^Jrty^oR' 
given us by Chrift, though not elTential to what?' 
Chriiiianity j (^ as to eat of .this meat or that, 
flcfli or heibs, to be free from the obfervati- 
on of certain dayes, and Culloms, and Cere- 
monies, not finful in themfelves.J 3» There' 
is a Liberty called ChrifliaHy becaufe Chrifti- 
ans have it in common with all other men, 
or with many ; ( as to marry or not niar-, 
H3 ry, 

ry ^ to live in this Countrcy, or that \ to be 
tree from opprefllon^ injuries, llanders, per- 
(q cutioti) when they can. ) 

And wc mult (i lit inguill^ of the vfox^lQur'] 

that is^ we mult (hew how far this Liberty 

is Ours indeed.' I. It is one thing to be Ours 

NeceJJarily, or as you iay Indifpenfibly^ and 

another thing to be ourt when we can get it^ 

keep it^ OS ufe ii, without a greater lofs than 

it will compenfate , or a greater hurt to 

others^ It is one thing to be onrs in funda^ 

tHentjl rights to be uled at ht tinaes, and 

another thing to be ours^ to be alwayes ufcd,- 

Inkc 14. ^^op. I. The Liberty which is effentiai to 

i8. our Chrillianity or Godlineis , is indifpcn^ 

Ifa.^i. I fji^iy fy )q^ maintained and C3«:ercilcd ^ 

a Pet. 2 qJ , 

Att.ii.l6. ■ ^^<^f* 2. All degrees of the fame liberty 
£ Tim. i. muli be maintaincdjas well as the efTentials v 
'^- that is, we mull labour to be as free as we 

\^^^''^' can from all the decrees oF lin, and mifery/;^ 
Keb. z. 14, ^^'f we cannot here have what we would. 
If. Vrop, 3. There is a Liberty to ufe certain 

•^^^^•4 ? 9. things as Ihtedly or ordinarily Indifterent, 
If. t. whicn IS none ot Ours ( to ufe them J m fe- 
}^iu8. 325 vera] Cafes, which take away the IndilTe- 
3^' rcncy , (as in ca(e of fcandal, or greater 

Romans 5. \^^^^ iq Others or our felves, or of the re- 
''^ ' ' Ikaint of jult authority. } 

Prop. 4. The fame muft be faid of for- 
bearing things indilfcrent. 

Frop' 5. Our Liberty from perfecution, 
opprelfon, injuries, llandcrs, mull be pati- 
ently let go 5 45 being none of anrsy when it 
- ■' can- 

cannot be kept by lawful means, or without 
a greater hurt, A^s 22. 28, &c. -:^ 

Frof. 6. But our Liberty in either-of thefe*^ 
three laft mentioned Cafes, ought not caufe- 
lefly to be taken from us by others , nor 
muft be caufekfly call away b^our (elves v. 
'nor (bould we yield to falfe Teachers, whO' 
would deceive the Churches, by telling them 
that they are under Divine Obligations^ when 
they are not i and make them believe that 
things lawful are uyilarvfuL, and things indif- 
ferent are mceffary^ Gal 2. 4, 5* CjL 2. i5, 
18320,21,22,23. Aasi^- iCor,y. 21^22' 

The third Proposition is it that I am to 
prove. And Tattls becoming all things to 
all men, to fave fome, a Jew to the Jews, 
his (having his head, his circumcifing iimo- 
thyy with the reafons of it, his refolution to 
forbear the eating of fle(h, rather than of- 
fend the weak, and his perfwading others to 
do the like, do fully prove it. He main- 
taineth the Chriftians Kight of Liberty againfi 
falfe Teachers •, but he maintaineth not the 
Exercife of it, when he had reafon to let it 
go : For Liberty is not necejftty^ i Cor. 9, i. 
Am I not free ? 4, 5. Have we not power to 
eat and to drinh^ ? Have we net power to had 
ahoftt a Sifter^ a fFife^ as well as other Apo- 
flies ? 12. If others be partakers of this power 
over yotty are not we rather ? Neverthelefs we 
have not ufed this power , bnt fuffered aU 
things left we Jhottld hinder the Gofpel of 
Chrtji. — ^15. But I have fifed none of theft 

things-^ ip. For though 1 be freefr^om all 

H 4 mm^ 

fnot^ yH have I made my felf fervant to ally 
that I might gain the more : And unto the 
J etf^s I became a Jerv^ that I might gain the 
Jews \ T^o them that arc under the Law, as un-- 
der the LaWy that I might gain them that are 
under the Law : 'To them that are without 
the Latv , as without Law^ that I might 
gain them that ar^ without L^^* T^o ^^^ 
weaj^ I became as weah^ , that I might gain 
the we a]^: I am made all things to all men^ 
that I migln by all means fave fume* And 

this I do for the Gofiels fake — See i Cor*l, 

8.13. Rom. 1 4.2 1. It is good neither to eatftejht, 
nor to drink^wine , nor any thing whereby thy* 
hrotherjhcmbiethy or is cffendtd^or k made weak*^ 

Chnfthimrclf faith, Matth. 17. 26. I'hen' 
ere the chiLiren free : notwithftanding left we 
jhould offend:, go thou. Sec, and give them f of 
me and thee* , 

I Pet. 2. 1 5. As fre^^ (that is, as fuch as 
by Chrifi are freed from true bondage, but 
not from ord'er and fubjedion, and there- 
fore [] not having or ufing liberty for a cloak^ 
of malicioufnefs, but as the fervants of God,' 
No man hath liberty to be unruly ox hurt full, 
'■■ ■ Fvom. 7' 5. ijT her husband be dead, Jf^e is 
free from that Law > and yet may give away 
that freedom. ^ • 

Yea, of the- very liberty from the Jewjfli 
Law, the Apoftle faith. Gal. 5. 13. For ye 
have been caUcdunto liberty ( q-d* therefore \tt 
not falie Teachers pcrfwade you that you are 
bound to that which you are Treed (xom)only 
ufe not liberty for an occafon to the fiejh^ but hy^' 



Love ferve one another ] q. d, in the tx' 
ercifi of this Liberty you muft do or not do 
the things you are at liberty in, as may do 
moft good, according as the Law of Love 
requireth, and not as your own carnal inte- 
reft and lult inclinethyou : For all theLatv U 
fulfilled in oneivordyiH this ^ Thou (haltLoz/e 
thy neighbour as thy fe If. 

.. I Cor. id. 25, 28, 29, 30,31. JFhatfo- 
ever is fold in the Shambles eat, asking no 

quejlion for confcience fak^ But if any man 

fay unto yoUy 'this is offered in facrifice to 
Jdolsy eat not^ for his fal^ that fjei^^cdity and , 
for coftfcicnce fak^e ( Thus our liberty is not 
to be exercifcd againlf Love : for we have no 
liberty to hurt our brethren ) 29, Confcience 
I fay^ not thine orvny but of the others: 'thus 
others by weaknefs^ and confequcntly Rulers 
by authority may relkain the exercife of our 
liberty ) For rvhy U my liberty judged of ano- 
ther mans Confcience ? that is, Not that his 
Confcience is the Rule of my Right, or his 
judgement taketh away my title to liberty i 
but his intereft and tlK Law of Love, do 
take away my Right of ufing my liberty to 
aiiothers hurt. 3. Fer if I by grace be a -par- 
taker ( that is, lawfully according to my 
Chriilian liberty ) why am I evil fpoks^t of 
fW that for nphich I give thanhj^ C that is, it 
IS a fault in thofe that accufe me of fin, when 
I do that which is lawful, in it felf , ab- 
ilraded from the Confcqucnts or fcandal ) : 
Whether therefore yc en or drinh^^ ( which 
are things indilfcrent as to the kind ot 

food J 


food) orn4)atfiever ye do ( how lawful in it 
felf foever ) do all to the glory of God ( For 
the intereft of the End muft guide and re- 
train you in theufe even of things in them- 
felvcs indifferent : For no man hath liberty 
to dilhomtfr God, nor to hurt another, ( nor 
to difobey juft power. } 

I befeech you therefore while you promlfe 
men liberty^ be not your felf, and make not 
them the fcrvants of //if, 2 Pet. 2. ip. And 
take notice that Liberty muft be diftinguifh- 
ed as to Kight^ and as to Vfe i And that the 
ufe muft otten be dcnyed, and not main- 
4>^z.wh:- 2. Let us next (ee Whether there be no way 
ther rhcre 2/»t feparation in eur Cafe^ to preferve our li- 
hutVlrl^^'^y ^ Pj«/ hath here (hewed yo« another" 
iion,To"'^3y • '• % dodrinal defence to defend it 
preicrve againft fahe Teachers, that would do^ri- 
ourChri nally bring US into bondage. To maintain 
againft fuch as you who add to Gods Laws, 
that we are not bound to do that which is 
not commanded, or to forbear that which 
is not by God forbidden, though you fay 
we arc. 2. *Za ufe our Liberty as it tendeth 
to Gods glory and mans good, and difufc it 
when it crofTeth thefe, ( but not deny our 
right, ) This is the Scripture way of preserv- 
ing it ;• and not to think that we have no 
way to prcferve it, but by doing hurt, or 
croifing Love by Church-divifions. 

3. No falftiood is a juft defence of our 
CHriftian liberty : But to fay, that a true 
Church is no true Church, or true Worftiip 



is no true Woifhip, or that it is not Lawful 
to communicate where it is lawful, is a 
falfhood. Therefore it is no juft defence of 
our Liberty. 


Sed.44. £• B. p. 12. 2. Being prcfeHt 
pphere thofe things are ufed in the IVorjhip of 
God^ rvhich God hath not commanded^ this trould 
involve us in the guilt and contagion of them : 
nor do we believe ( however n>e have your 
TPord for the contrary ) the Lord mil other- 
vpife interpret it i fittce he hath fo jiriUly charg- 
ed HSy to ksep far from a falfe matter^ and not 
to partak^e in other nuins fins, 

K.B- Here are two more falfe dodrines 
intimated : i. That to u(e things in the 8. Falfc 
Worfhip of God which he hath not com- ^o^nnf . 
manded ( without exception J is a fin. 
2, That being prcfcnt where they are ufed, ^'J^jl^ 
involveth us in the guilt. 

Where note, i. That it is not Part of the 
Worfhip^ but things ufed in the IVorJhi^^ that 
he fpeaketh of. 2. That I proved the con- 
trary to both thefe at large, and the man 
faith only that he hath my word for the con- 
traryy and giveth not a fyllable of anfwer to 
my twenty inftances, and many undenyable 
rcafons to the contrary. Doth he not cither 
highly efieem his own reafon and authority, 
that thinketh it (hould be leceivcd, if he do 
but fay the word, without attempting to an- 
fwer whats faid againft him: or elfedoth he 
not greatly defpife his own Readers and fol- 
Ic^wcrs, in taking them for fuch credulous 


dudlile' fouls , as will take his bare word 
without expeding any rcafon from him to 
confute what is (aid on the other fide > Or is 
all this on prtrumption, that hisP^e^der will 
not know what I have faid ? Sermon NotcSy 
Mcetcrsj 'tunes^ frintcd Bibles fas printed ) 
and divided into Chapters and l^erfej , the 
ivords of a Sermon or Prayer, the particular 
Method^ Cups^ 'tables^ &c. are ufcd in the 
Worfliip of God without any particular 
command, or any command for th'vi^ rather 
than f/)^^in cafes of indifferency : And yet 
all thefe are not therefore unlawfi J. 

And I proved that all Miniikrs, and Fa- 
milies lin in Gods Worlhip, and yet that it 
is not tlierefore lawful to feparate from 
them all. If you your felf fay that you (ay 
nothing in preaching or praying but what 
is commandcd.you, and that your Worfliip 
hath no fin, you deceive your felf, and the 
truth is not in you. But if you think it a 
dw for any to hear you, or have communion 
with you , why do you not plainly tell 
your hearers fo > To keep far from a falfc 
matter, (as from writing falfhoods by the 
dozens ) and not to partake of other mens 
fins, is one thing *, and for Children to tell 
their, Fathers, or People their Paftors, we 
murt. not worfhip God with you, becau(e 
mForms^ JVords^ Method^ you do (omething 
not commanded, yea, bccaufe through error 
you do fomevvhat tinfuK is another thing. 


St(5t. 45. E. B. Laftly^JFhatever prttencu 
may he ujcd^ for the kecfmz, of Peace^ yet ( to 
ffeak^ firi&ly fa its Po fatUfle Confcience .) 
Peace is but ill bought^ if rve r^ufi purchafe it 
at fo dear a rate as the lofs of truth : And 
this truth concerning the fole Soveraign Forver 
of our LordChrifi in appointing all matters of 

his IVorfhip is a point fo necejfary to be 

maintained^ and fo utterly inconfijhnt vpiththe 
fuppofng that any thing is to he obtruded 
pphich he hath not commanded^ that we dare not 
alow our fclves in the pra&ice of any thing 
which may prejudice that fundamfntaL 

K»B. I. How oft have I anfwered that Whethc: 
faying zhout felling Truth for Peace;^ and muft "°^. ^^P'" 
hear it again in the old confufion without p^reTudicial 
any notice of what hath been faid. See my to a funda- 
Treatife of Infant Baptifm on that point par- mental,w\ 
ticularly. Do I fell thirty three Truths, ^^j^^^^^^" 
when I read thirty three untruths in your ^^'^'^"^^* 
Writings ? Do I fell Truth, if I thould hear 
you preach or pray erroneoufly , and impofe 
your confufed prayers on the people ? or 
innpofc this or that Metre or Tune on them in ' 

iinging ol: Pialms ? 

2. Here you fay [^Matters of Worjhip'\ 
before it was [ in IForJhip* "] And even the 
word [ Worpip ] is taken fo varioufly, as 
calls for explication , before we determine 
whether man may appoint matters ofJFor- 
fhip : For if you will call f putting off the 
Hat 3 and reverent geftures, in particular, 
aiid S^ctxes, and Tunes, and the Method and 


rrordf of the particular Prayer or Sermon, by 
the name of Pror/hip , then man may ap- 
point if. 

3. It is an untrue fuppofition , and but a 
begging of the queftion, that our prefence 
with any thing obtruded unlawfully, is a 
prejudice to that fundamental of the Sove- 
raignty of Chrilt. All men that (in do fin 
againit his Soveraignty : And all that ob-» 
trude any thing unlawfully, tin againft it by 
that obtrullon. But if you obtrude a ra(h 
and palTionate prayer on the people, or an 
erroneous or diforderly prayer, or an ill* 
compofed Hymn or Pfalm, their prefence is 
no approbation of your error, nor denying 
of Chrirts Soveraignty. 

Do you, or can you believe and make all 
your followers believe, that the Synagogue- 
Woifhip , and the Templc-Worlhip were 
kept (b pure, by the Prieils, Levltes^and Pha- 
rifees in Chrilis dayes, as that there was no- 
thing of humane Tradition obtruded? Or 
nothing but what God commanded ? Can 
you believe this ^ Or can you believe that 
Chrilt was not ufually or often prefent 
there? See Luke 4. 16, At N^iircth rvhen 
he hjd been brought uf^ as hU cufiom n?^, he 
vpent into the Synagogue on the Sabbath day 
-— — And of Paul its faid , Adls 17. 2. 
As hU mxnmr was^ he went in to them^ and 
three Sabbath dayes reafoned-> < Or do you 
believe, that Chrill was alinner ? and that he 
conrradidcd his own Soveraignty ? What/ 
and yet be a perfed: Siviour? Who is it 


now that pxtjudkcth fuftdamentallf ? 

Sedl. 4^. E. B. And we judge rce havifuf- 
ficiem poarrant from what the Jpolile/ did in 
a lik^e cafe^ A^s 15. 24. For if t bey reproved 
fuch Of preached up €trcumcifiott and other Le- 
gal Ceremonies^ at that day^ when as the Apo* 
jUes had given them no fitch Commandmenty 
faying of them^ that they fubverted or foiled 
the fouls of the Difciples^ then may we affirm 
the lik^ ofthofe men mwy who in things equals 
ly indifpenfihle^ do aQ with every whit as lit* 
tie authority y from whom on that very account 
r^e thinly it our duty to feparate* 

R. B. I. The authority of the King and 
lartpful Magiftratcs is more about the Circum- 
ftantials of Worjhip ( as whether Ahiathar 
(hall be High Prieft, &c. ) than the falfe 
7'eachers was about that dodrine. 

2. The Apoftles do indeed declare that -jhe Cafe 
they ftnt thtm not to preach, or not fuch^^^^i ij. 
dodrinc : But thats not the thing on which 
they lay the great accufation , but on the 
falfe and ^mWiwg dodrine which they preach- 
ed. Chriftfaithofone that caft out Devils 
in his Name, and followed him not. Let him 
alone > he that is not againft us, is for us ; 
And Mgfes wi{ht all the Lords people were 
Piophets; But thcfe falfe Teachers would 
have made the keeping of Mofes Law to 
be ncaffary 10 falvation : And can you prove 
that the Miniikr doth To, whom I ufe to 
hear^ Do all the Parifli Minifters do fo? 
Canypirieeno difference between one that 


faith, I'he Lan> or Cannons command m^ to ufe 
this Surflicc or Form as an indifferent 
. thing y'^ and one that (aith [_ Except ym do 
this or that^yoH hreak^Oods Law and cannot he 
faved I Except you fefaraie from all Parijh 
Churches^ you fin a^ainji God^ and frcjudice a 
fundamental ? Sure it is one thing to fay, 
God faith tbis^ ox hinds yia to this^ or forbids 
ynuthis? and its another thing to hy^ 'the 
King, or the Bijhop faith it. 
Achi^. 3- And what is it that keepcth you from 

agnin^ the feeing how ftrongly you contute your felf? 
Sparatilb. Js theie a word in Ac^s 15. to forbid all 
Church communion with thofe that taught 
even this fubverting faUe doctrine!* How 
-many Texts be there that intimate' that the 
•Churches long ( without a prohibition) 
held communion with the erronious judaizing 
Chriftians? Till they grew obltinate.and grew 
up to a Herefie , and were, the Separaters 
themfelves, and did fubvert the Gofpel and 
faith of Chriit. But yet prove that fuch 
doctrine is held by our Pariih Churches, and 
I will leave thtm : Do not the Indept^ndents 
olfer to fubfcribe the Dodrineof the Church 
ot England .? Sure then they think its Dodiri^ 
nals to be found, 

Se(5t. 47. E. B. By two Arguments you la* 
hmr to defend your irregular rvay of Com^ 
mnninn: I. T^hat in the Primitive Churches 
there rpere many cnrruptions ^ rvhich the Apnillt 
ruritcs againil^ butd*thnot advife any hecaufe 

of them tojcparatc^ But I anftfcr It U not 


tc/rriipiion or error barely ce}ifidered a^Jlich^ ihii 
f^e account to be a fufficier.t gronnd of fep4' 
ration : But the Impofing of that error mrfy 
an high hand^ and making a juhmiffion to it 
^ at leaji in our praciice and otitrvard ohfer- 
vance ) the very conditim of CgmniHniun : 
Ih'vi rve fay^ is a thing rrhich neccffitatcs m to 
ma]{e a feparation^ 

K. B. Mirk that yea diftinguifh not of Mr. Bar^ 
Corruption or 'Error , nor except any , but ^/J^^^'s too 
what is Impffcd, And when I had anfvvered -^^^^^^^fn- 
all this io tully, why will you deign to ^ith a!i 
confute a Book, while you difdain to take Heretlck^ 
notice what it faith f^ ^"^- -m: 

1. Who would have thought that you are ^"*^ ""^' 
fo much loofer in your communion than we 

are? I will fepiratefrom that Church which 
in the elTential matter ( fajtor^ or all th^ 
flock^) after admonition retaineth fuch Cor- 
ruption and Error, as is diredly contrary 
to any eflential point of Chriitianlty, though 
they impofe it not on others : But by thcie 
words it (eems, as fcrupulous as you arc, you 
would not feparate from Hereticks or Un- 
godly ones, if they do not Impofe their He- 
lielie and Impiety ! 

2. How oft have I urged you to prove, 
that our publick Pari(h Minifters whom I 
advife men to hear , do Impofe any more 

than you your felf do ? By chooling what His dwrt 
Chapter to read, you impofe on the people Imp^^i^., 
to hear that Chapter then or none ? By 
chooling what Place, Hour, Method, Words. 
yej. Matter, and Metre, Tune, &:^ you im- 
l pof^ 


pofe upon the people to joyn in all thefe, or 
nor to have communion with you therein. 
And fo our Teacher doth by reading Com- 
mon-Prayer and wearing the Surplice, im- 
pofe on us to hear him fo reading, or to 
Itay away. But he maketh no Laws ; he 
commandtth us no Cercmony;They are com- 
manded by others, and not by him : And it 
is not in your own practice of any thing for- 
bidden of God, that 1 advife men to have 
communion with fuch j but only in Gods 
true Worflnp^ though in the circutnjiances or 
manner the Minilki" himfelf, fay or do fome- 
thing that is foibidden •, as every Teacher in. 
the world doth, though not in the fame de- 
gree. It is one thing to fuhmit to be pre- 
lent at the Worfhip, which the Paftor per- 
formcth in (ome faulty manner : And ano- 
ther thing wilfully to do evil your (tlf, or 
to approve of his tailings or your own. r 

Sedi. 48. E. B. 'lo which I add only tbiSy 
that hjircvcr the prefenting our bodies at a a 
IFurJhi'p 'tvhich roc do not ino'ardly approve of\ 
may render us excitfahle^ andjujiiftc us among 
mcn^ yet nre are fme it mil not in the fight of 
Godivho hates hypocrifc' 

li. I>. Though you.confound, I mufl di- 
ninguidi the ellentials of the Worfhip from I 
the circamllance?,and outward impcrfcclions ^ 
in the manncr.I do inn^ardly approve of the mat- 
ter or fublhnce of the Worfliip which I joyn 
in, in the main \ and labour to pray with 
my heart when I joyn in the Common-pray- f 



chough I confent not to the mjuich^*,^ 
bod^ HOT to the defers. And when I hear A 
ri'an in//'^e ^r^j/cY ufe confulion, diforderjUn- 
ecmly words, and when I hear one man ^°f"^J^ 
Irop the error .ot an Arminian , or a Lu- pj. p^^^.^,^, 
herin,anothcr oF an Antinomian, another of who joyn- 
h Anabaptii}, another of a Separatifi, &c.m ^'^ vv:t!a 
lis prayer , I do not imvardly approve of ^"^ ".^^^'" 
nat error or duorder, anymore than or the vvorfiiin 
iefcdsof forms : And yet if it were hypo- which he 
rrifie to be prefcmt, I would joyh with no approvsth 
nan living. Can all your hearers inwardly "^'^ ■• 
Improve of all that you fay , if you preach 
md pray but as yea write ? If they can, its 
:ime to pitty them. And are they Hypocrites 
^Ife for joyning with you ? 

Se6t. 4P E. B. p. 14. i. this is dear in Sclf-ccn- 
Serif ture^ that our Lord Chrift ( rvho was him- f^*-^'"^^^°"' 
^elf holy andfeparated from [inner s ) did ne- 
ver call or defign his Church to he an impure 
mixt body of holy and unholy mthoiit any di - 
Hn^ion-i hlended and hudkd up together , hni 

to be an holy feparate people- "^'" ' ' -and 

\o depart from untight eoufnefs* 

R. B. I. Remember Reader, (for he ml! 
Hot remember ) that but even now he told us, 
that it is not Corruption and Error barely at 
fuchy that is a fufficient ground of feparation^ 
without Impofition : And now here is nothing 
but Mixture ot Holy and Vnholy. Reconcile 
thcfe if you can. 

2. Chrift that was perfc^ly fcparatcd from 
fmners^ had yet orduiary communion with 
I 2 ilnners 


iifiiiers in a iinful/^r culpable manner of per- 
formance ( unUk trie Jews were all perfed) 
Ther(.fore"our feparaijon muft be fuch as 
Chrilh was, in our mcafure. 

3 . Lnpnrity^ and unhol'mcfs^ and fin is not 
the Matter of Gods CaU^ or dcfignment either 
in the Church or out \ but of his Pcrmijjtan J 
But Communion with thofe Churches which 
by permiiiion h^vc fin and impurity in them, 
is a commanded thing. And they that muii 
^, , depart from iniquity^ mult not alwayes de- 
no Church P^'^f itom the worihipping AfTembly where 
may ht fome unrighteous perfons are. Your argu- 
communi^' rnent, if it be any, muft run thus : Chrifl 
catL \vit.i ^^-^ never call or defwn his Church to he an im- 
(ii.i. , fure mixt body of hty and unholy. The Fa- 
ChrKc riff-j Churches ninch you perjrrade us to com- 
ca!ed xrA mufiiint with^ are impun mixt bodies'. Ihere- 
.^^'f'^^f'-^cihe Parifh ChMrches are fuch as Chri(i ne- 
ver called or defign'id them to be. Suppofe we 
grant you the. Conclullon : Whoever isi 
a tinner is fuch as Chrill never called 
or dcfigncd him to be. But your QjieAi- 
.on intimatctfi that you would argue thus. 
[^Whatever Church is fuch asChriii did not 
^cjII it or defign it to he^ is ngt' to be communi- 
cated nit h: But all the Parijh "Churches are 
fuch as Chnjl did not call or defign th^m to 

te ., E'go The Minor you provc^iyhat- 

'cvi'r Church if an impure mixt body of h dy and 
it i holy, ^c. is fuch as Chrifldldnot call or de- 
fi(^n ihcm to be: But the Farifh Churches are 

« /^/^/' 

Buc I anfwcr you jjj. A Church is no 



Church that npatits the Ejfcinials required by 
Chrift : But he that will not communicate 
with Church or pcrfon that wants the rerfc- 
dion whkh X^htii\ calleth them to^ fhall com- 
iDunicate with no Church or pcrfon on 

,;;»^. The word [ mlxt "] is ambiguous , and 
implyeth a double ad j one of the Impure 
part^ and that Chrift dciigntth nor, but tor- 
biddeth : the other of the holy^ who joyn 
with fome that are unholy i* and that in 
fome Cafes Chrift commandet{>,and did pra- 
dife himfdf. 

3. JVithout dijHnciion indeed it ftiould not 
be : for Difcipline is appointed to diftinguifti 

4. Take home the argument, and try- it 
on your felf. [ ^^h at ever Church U fuch as 
Chrift did not call and dcfign it to bcj is not to 
he communicated trith : Ettt a Church that 
hath an erroneous Treacher , or an erroneous 
fmful people U fuch as Chrift did not call or 

fleftgnitto he: Ergo- And will you then 

Communicate with any in the world, or any 
with you ? 

Sed. 50. E. B. p. 14. 'though through the 
Corruption of men and negligence of Church* 
Officers^ many ungodly prophane Formaliftsand 
hypocrites did ( and daily do ) creep in '•> yej^,\ 
there U a (iriii command given to put fuch 
out of the Churchy and turn afide from them 
If fuch are to be withdraripnfrom^ then 

if any church n>hich is adm&niftjed concerning 
. I 3 tk'm 


them fifciU ftill maintain , ahett and cnunU" 
nance than, that Church is defiled^ and unfit 
id be communicated with ^ I Cor. 5. 7. EcckC 
^» i8» Heb. 12. 15. 

K' B. I. It is only grofs finnerSj after juft 
Admomtion upon proofs that are to be putt 
our. TliC Officers ought not to do it with- 
out proof. 2. Have you or others rightlyi 
Admonifhed every Pari(h Minifter that you 
call us to feparate from, and convi(^ed them. 
upon proof , vyhen you have heard them 
fpeak for thtmfelves ? 3. And who gave 
you aiithoriry To to examine other Pallors, 
being but a fmgle perfon? 4. We eafily grant 
for ( and carncdly defire ) that true Church- Ju- 
'^^$ ftice fhould make a diiference : But in cafe 
the Officers do not their duty, it is none of 
the peoples duty to feparate therefore, have- 
ing done their own part, except in thcfe 
cafes: i. That the Error or Crime be fo 
great, as to be inconliftent with ChrifHanityy 
or Church CGmmn^non* 2 ..That the Church 
do not only negled: it, but deliberately Own 
riiat Vjror or Crime in its aggravated Ihte, as 
it is fo inconhlicnt with Chriltianity or 
Comiimnion \ Not only being confequential- 
ly guilty of it, ( as the beft man may be of 
the moil: heinous (in of another, by fome 
gmiffion of his duty to cure it ) but making 
it thdv prjfrfjiim or VraVticc. 3. That this 
be donc,not 1^y fome particular members on- 
ly, but by an ^iTential part of the Church, 
that is, either by tjie Taftor^ or by the main 
body of the people. 4. That this be fuVy \ 
( ' :' frovedy 


prdvedy or (b noiarious as to need no proof. 
5. That they be impenmnt herein after due 
admonition : When thefe five things concur, 
It is a duty to feparate from a Church as 
Jnfit for Chriftian Communion. ( And in 
lower cafes it is a duty to f refer a Bettety 
ivhenwecan have it. ) 

But its much higher ( or lower rather ) 
that you go : You fay [ A Church which af- j©. palTc 
fer admonition and difcovery of ojfenderSy wHl dodrine. 
not ufe her authority to cajl them out, ~\ This 
^Tiay be by mif-information on the (inners fide, 
Dr by meer negligence, as in E/j's cafe, and 
may be a great fin, and yet not the fame in 
kind, as that which (hould be cenfuredi nor 
fuch as will unchurch that Church, nor 
make its communion unlawful to the in- 

As to your proofs, the Texts you cite are 
all written to the whole Churches as Chut- 
:hes,who are bid fttt them arpay^&cS3ivc that 
to 'iimothy.^znd Rfi/.2. which is to the Church^ 
RulerS' And it folio weth not , that if a 
Church, or Church-Rulers who have the 
power of the Keyes, are bid to reject or 
caft out, or not fiaffer an Heretick or wicked 
perfon , and to have no fellowfliip with 
them, therefore every member is forbidden 
to have Communion with that Church in 
Gods Worlhip, unlefs they caft fuch a one 
out. I did by many Scripture inftances, Kev* 
2»& S' & I Cor* 1 1, e^ 1 5, &c. prove the 
contrary, to which you give no anfwer. 

5. Let all fober Readers note how few in 
I 4 the 

r 12(5 } 

the world we (Ivall have communion with ox^ 
your term?. How certainly you will turn 
all Churches into (kite and bitter envyings, 
confufion,' and every evil work. For Kailers 
and Covetous anr.ong the reft, are thole that 
murt be avoided : And if any nnernber of 
the Church fliall think that one Railer, or^ 
one Covetous perlon is kept in unjuftly , 
away they niuli go, and condemn the Church 
as unworthy of Communion. And who 
\-{\\\ not think that read your Book , that 
you would be one of the iirft accufed of 
KailtHg <' Yea, how few even of the Ihidcft 
fcparating Churches are they, that negle<fi 
not Difcipline upon fome one perfon ? It may 
belt may be a rich or powerful man, that 
will perfccute or divide the Church if he be 
cad out ? Is there no Gathered Churches 
(as they are called^ that have one Kailing 
iVdman ht^ dx on.e Covetous ferfon? 

6, But Sir, our qucliion is not only of 
the Communion of Members , but alfo of 
jrr^iJi^fr/occafionally and rarely : And what 
call hath a ftranger ;o try the Difcipline of 
another Church ? Or what opportunity hath 
he to know all their members crimes, and 
toadmoniili them ? Why may not I in my 
travail communicate with a Church whofe 
members and Difcipline I know not ? At 
kalt all Paiifli Churches have not been thus 
admonifhtd by you. 

Scdl. 51. E.g. p. 14. L4iy, Which mil 
fiil^y anjmrihe jcmi^ley It is ts be conjidered^ 

: i that 

r 127 } 

that t%£ Frimitive Churchef wire fetlcd hy the 
jipt files ^ and conftituted according to the Vi" 
vine -pattern , having all the Ordinances of 
Chriji ^ and true Officers rightly eftablijhcd 
amon^ them h fo that though many fcandaloits 
fins did hreak^ out , and were vifihle among 
fome of the members^ yet a poiver rvas flill 
retained in each Church for the keeping them- 
f elves pure by cajiing out offenders \ whereby 
they were kept to the inftitution and orders of 
Chriji^ without any univerfal innovation or de- 
generating in thofe Effentials of Order as well 
as VoCirine^ which they fell into in fhe ages 
after 5 and when Amichriiiianifm ( which w^s 
then working ) did manifjlly (hew it f elf not 
only in rejeding truth ^ 2 ThefT. 2* but in im- 
pnfng err or ^ Rev. 13. id, 17. then was fepa-* 
ration made neccffdry. 

2x. E. Pvcadcr, this confufed huddle of 
words it feems is the thing he trufTeth to (Ps 
a fuUanfwcr to the fcruplc. But i. If fuch 
Churches are. to be communicated with, as 
yet retain all the Effentials of Office^ Order and 
Doarint^ then thole are to be com.municated 
with, that are now in queftion : But the for- 
'mer fcemerh'herc intimated by himre]f,That 
our faid Cluirches have all fuch cflentiais, is 
thus proved. Whereeier there are true 
Paji&rs and a Chrijiian floc]^ related mutually 
as fuch ^ receiving the holy Scriptures as fuch^ 
there are all thirtgs cffentid to a true Churchy 
fir Office , Order and JMirlne* But it is fo 
k^ith the Parijh Churches inquefiion : To ftay 
here to write a r.uticular proof of the vali^ 


dity of the Minifter , Calling, any fuffchcr than 
to put the accufer it Jie can to prove, that any 
cflential pait is wanting ( whether in ^«j- 
tificatzQiiy Ordination., or Gonfem ) would be 
vain, it being dont fo largely by the old 

2. But is there n Tower retailed in fuch 
Churches to cafi out offendors ? Anfw. Yes » 
A Power divine, or given by Quill. Re» 
member that (as I have proved Pi/p. Oi 
OrdiHJt. ) men are not the Makers of the Of- 
fice of the Sacred Minilky , nor the Meafu> 
rers or Givers of the Power i but only the 
Choofers of the peribn that (hall receive what 
Chrilt by Inftitution giveth, and the Minille- 
rial Inverters of the perfon in that power- 

Whoever receiveth the Office of a Paflor 
recciveth the power of the Keycs, to take in 
and cart oat ( Tliough not arbitrarily nor 
ungoverned by hinr){elf J Bat theParith Mi- 
kiilters ( or very many of them) now in 
qu^rtion do receive the Office of Paftors; 
Therefore they receive the power of the 
Keyes to take in and cart out. 

If you fay that the Bifhops intend it not 
in ordaining them : I anfwer, i. It Tufficeth 
that Chrijt intendcth it, who is the only 
maker and giver of the power : The Book 
of Ordination maketh them folemnly Cove- 
nant to give faithful diligence alivayes fo to 
Mimjier the Vodrine^ and Sacraments^ and the 
Vifcipline of Chrifi as the Lord hath com- 
mandcd^ 6cc. And to teach nothing as requi- 

red of neceffity to eternal falvation^ hut that 
vphich they are ferfwaded may be concluded 
and proved by the Scripture^ as containing all 
fuch necejfary doEirine : And to be ready reith 
all faithful diligence to hanijh and drive avoay 
all erroneoMS and ft range dMrines contrary to 
Gods word : And to ufe both public}^ andprl" 
vate monitions and exhortations as well to the 
ftck^^as the whole : And to be diligent in prayers 
and reading the holy Scriptures^ and infuchftu- 
dies as help to the knowledge of thefame^ laying 
afide the ftudy of the world and the flejh* And 
that they wiU he diligent to frame andfajhion 
thimfelves and their families^ according to the 
doCirine ofChrift^ and to make both themfelves 
and thcm^ as much as they cany wholefime ex- 
ample s to the flocJ^j &c. And till lately the 
faid Book recited A^s 2C. 28. to the Presby- 
ters at their Ordination. 

And the Canon 26. faith [ No Minifier 
(hall in any wife admit to the receiving of the 
holy Communion any of his Cure or flocl^ ,, 
which be openly known to live in fm notori- 
ous without repentance , Belides what the 
Kubrick faith to that purpofe. 

And now ( though I think this one of the 
greateft fores which you have touched ) yet 
judge whether even the Laws and Canons 
concede no Power to the Minifters. 

3. But if they did not, the Fower of Office 
is one thing, and the Liberty ot exercifing 
it is another : We have ?ower isom Chrilt to 
preach ; and if we htfilcnccd and our liber- 
ty retrained by mcn,that proveth us not to be 



no true Minifters. If you mean that no 
Chiirch is to be communicated with where 
the Paftor is hindered by men from the full 
discharge of his Office, you miftake, and can 
never prove it. 

4. They that voluntarily negled their Of- 
fice .(* without hinderance by the force of 
tiicn') are more to be blamed than thofe that 
are fo forced. But in the Primitive Chur- 
<:hes Difcipliiie was lamentably negle(fled 
voluntarily ;, as appeareth in the Ca(e of 
V[\Kii\ of the feven Churches, Kcv- 2. & 3. 
for which they are threatned by Chrift , and 
intho. Corhnhiai^s cafe: yea, corrupted by 
fuch as Viotrophcf. And do you think that 
the Church that bath Fowcr to do well, and 
Will not, is therefore to be communicated 
with becaufe it can ? that is, bc^caufe it fin- 
nethnot through difability, but negligence 
or wilfulnefs > 

5. But the Core of your erroneous reafo- 
ning is behind j you fay, they were— — 
vpiihout any Vmvcrfal innovation or degenera- 
tingin thofe Effanials of Order as rpell as do' 
lirinc vohich they fell into in the ages after^ Sec. 
An Vnivcrfal degenerating in the Effentijh 
even ofDo^rhie and Order tno^ is a big and a 
fad word : And the time pointed at by you 
being fo early, if I canunderibnd you, you 
do C as the Seekers) unchurch the univerfal 
Church of Chriil. For if it Vegefferated 
Vniverfally in the Effentijls of do&rihe ^ it 
Vniverfalfy apofiatized from Chrijlianity : For 
where any Fjfential part- is loli-, the EJfence 


( i3^ J 

and juftName is loft. And I befeech you, u.^read^ 
let not raflinefs or palfion blind you to over- ful falfe 
overlook the dreadfulnefs of this Do- ^o<ftnne. 
drine. Read and 

1. IfChrift had then no Church (as he ;^^'^J„^ 
had not, if the EJfential degeneration was Vni- of fepara- 
verfal ) then he was no S^ing of the Church tion. 

on Earth, no Lord, no Teacher, no Saviour ^^; ^^''^'* 
of the Church ^ no InterceiTor for it in the ^j^j^,^' 
Heavens ? And do you not then dethrone 
him, and deny him indeed to be the Chrift ? 
What, a Head without a Body .<? A King with- 
out a Kingdom ? 

2 . So you will make all Gods Promifes of 
his Churches perpetuity , as built on the 
Rock, againft which Hell Gates (hould not 
prevail, and of being with them to the end 
of the world, &c. to be falfe and fail. And 
if the whole Church failed, and the Promifes 
made to it, what particular foul can truft 
Gods Promifes. 

3. If all the Church apoftatiied, how {hall 
we know that Apoftates did not corrupt all 
the Copies of Scripture that are come down 
to us ? 

4. And then the Article [ I helieve the ho- 
ly Catholic}!^ Church ] would have been a 
falfhood or error. 

5. And then there could be no Baptifm, 
no Sacrament of the Lords Supper, &c. 

<5. And then there muft be New Apoftles 
with Miracles to make a new Church. And 
thus we have Mr. Williams dodrine, whofe 
Story I recited in my laft Book. 


Se6t. 52. E. B. p. 15. [ 7his majfity of 
Jefafation n'hich began then cojitinttcth jH\}^ 
fince our Churches^ though reformed from Pojfe- 
ry ( that is^ frsm Antichriftiamfm ) in fome 
poiftts^ yet are not reftored to the primitive 
ptttcrn and parity* ] 

K. F. I. Whether by [^our Churches'] 
you iiiean only the Parip Churches o^ godly 
Minijiers^ or alfo All the Proteiiarj Churchesy 
and all other VniverfaVy through the world, I 
am not fure : But as far as I can eonjedlure 
by your words you mean i All. Becaufe 
you rpeak of them as in a Continuance in 
part in the Vnivcrfal degeneration in Effenti- 
als \ And you fpeak of them as avoiding Po- 
pery but in part, and call them [ our Chur- 
ches^ ] and mention no Church in the world 
here that you own as a true Church ( and 
whether any where in all your writings I 
remember not* ) I confefs I pretend not 
to know the mind of To carelefs a Writer by 
any words , but very plain ones : But if 
this be your mind as it feemeth to be, you 
Would do well ( being fo bold a man ) 
to tell the world your mind more plainly : 
And you that think that no Truth is to be 
Cold C as you call it ) for Peace, let Inde- 
pendent?, Presbyterians, Scparatifts, Ana- 
baptills, &c. know it, if indeed you think 
that all their Churches are to be fepara- 
ted from , as well as the Parifh Chur- 
ches. If this be your mind, .1 i'jppofc you 


CI33) " 
are but a Treacher to Auditors your felf, and 
rjnot a F aft or to any Church. He that thinks 
no Truth fhould be concealed for fear of (uf- 
"ering, (hould not carry it in darknefs and 
diflimulation to the Pallors and Churches 
about him^ if really he believe them to be 
no Paftors or Churches, or not to be com- 
municated with. But I think that you bet- 
ter deferve to be difowned by them, than 
they by you. 

Certainly few or no Froteftant Church, 
that I have known, will fty that it is refiored 
to the frimitive pattern and Purity in degree. 
T that therefore be your meaning, you do 
leparate from all the Churches in the world. 
But if you mean not, in Degree^ but in 
Effence^ I ftill challenge you to prove that the 
Churches in queftion want any thing EJfen- 
\ial \ or need a Reftoration to that which they 
never loft } 

Se6i:.52.E. B. p. 15. [So that more may 
he faid for feparation norp (vohen rvholeChur- 
vhes are out of order and corrupt) than could be 
at that time when corruption had infe&ed only 
barticular members, ] 

R.B. I. Is it now come to that > Is it 
the number corrupted that muft decide the 
:are ? Who can tell where to hnd this Pro- 
ieuf ? fometime it is the mixture of holy 
and unholy : fometime it is not hare cor- 
ruption without Impoption : And now it is 
the numbers corrupted^ (whole Churches :) 

And in the next fentcncc ^^ ycu (hall (cc 

what ? 

what ? zAsiht whole Church any thing he- 
lides rthc i^jrHcfdur member f ^ \s there any 
other matter? or any /jrwi bcfides the KeU- 
iion oi the particular rnctnbcts ? 3. I chai- 
Jcngc you if you can to prove any corrupti- 
on in the Churches in ^ucllion, which is not 
ironfiftcnt with the cfTence ? I know not io 
xnuch errour or harm, m the people of the 
Church that I now joyn with, where I live, 
as Taul chargeth on the Corinthians or Ga- 
lathians : ( Though I fuppofe the primitive 
Miniftry and gifts more excellent than any 
of -ours.) 

Mqreof • Si:d. 53. E. B. [For if is mt^ as I fd'id 

theCaa-es y^f^jre^ Corruption barely^ no nor Impofition 

rion ' barely^ that is a fufficient ground fir any to 

feparate ( For rrhere Jome leffer crrours are 

held hut not Impojtd i or npherc only nccejfary 

things are impojed, we Jhall not forbear Com- 

munion*) But irhen errour is once impojed^ 

and hy aftrong hand forcibly maintained {not- 

ivithjiandiHg aU admonitions and endeavours 

of reformation^) here rve mUji fcfaratc or coft^ 

lent to Jz/z.-T"" - 

Kf £. Better and better : Here jt is grant- 
ed that neither Corruption barely^ nor Impofi- 
tiGH harely^WiW juliihe (cparation. But by Ccr^ 
ruftion and Impofuion barely feemeth to be 
iTiC'dnz inch forma liter quoad adum^ without 
including the dc;mec of the matter. For it 
is expounded of [_Lcjfcr errours'] held and 
not Impofed -i or ot nccejfary things Imp fed, 
S J that if it be Impojtd en us to fForfhip 

God, it will not prove us no Chrl/lians ' we 
are beholden to you for this clemency. 
And if we (hould miihke a point of Gene- 
alogie or Chronologic it will not unchurch 
us. This is foniething. 

2. Well, but what is the crime th&t 
makcth our Communion ^inlawful } [ n^heti 
errour is once imfofid, 8cc.] fo then ( if you 
canfpeak fenfe) any errour In^pojedmll do 
It. What if ic be Impofed on the Church 
to u(e a Tranflation of the Bible that hath 
lome errour in ( And is thefe any with- 
out?^ Muft that Chur(:h needs be (eparafed 
from? And yet thcTThurch that ufed the 
lame Voluntarily C^nd therefore more fin- 
tully) jsnotto be fcparatcd from? What if 
crroneoufly it be impo(ed on the Church to 
rneet at an inconvement time or place ? What 
if fome flaw or errour in Chronologie or 
Jimller matters were in their impofed Con- 
feUion, which the Pafiour erroneoufly fub- 
kribethto? It feems an hifaUibte Imtofiyjg: 
Church may be communicated with, and no 
other. But do you not kiiow that there is a 
Mimjierial as mU as a Magijiratical forcim 
Impofition ? Every Paftour that fpeaketh at 
by Commiillon from Chrift, Impofeth fome- 
what on the people! He Impofeth dodrine, 
md Method, and words in prayer, and 
:imes, places, utenfils, orders, metres, tunes 
IS aforefaid. Muft all thefe be Icparated 
torn ( that is almoft all the Pallors in the 
A^orld \ ) And is there no remedie ? 
S- But perhaps you lay all the ftrefs [on a 
^ jhong 

ftro^g hand and force ! ] U fo, prove that 
your Mimjhrial Impofition of crrour in your 
Prayer or Condud, doth not make Commu* 
nion unlawful h and yet that forcible impo* 
fition doth ? As if Voluntary reception made 
Icfs the (in ! Prove that the Church of the 
Jews was nullihed whenever any errour was 
impofcd by authority ! Or when the Phari- 
fees then in power had corrupted it in Chrifts 
time by force. If this were your meaning, 
then feparation could fcarce be Lawful, till 
there was a Cenftantine^ a Chriftlan Empe- 
rour, who ( being not infallible ) might 
force or impofe fomething amifs, whereas 
you before talk of an early nniverfal failings 
neceffitating feparation. It feems then that 
no Countries are fo unhappy as thofe that 
have Chriltian Magiftrates, who being falli- 
ble, impofe fome errour: And that in all 
the Ages and Countries that have Heathen 
or Inhdel Rulers, (notwithftanding Church 
Corruptions not forced) Separation is a fin. 

4.But I would fain know,whether it be the 
ImpofittGn ^thzt nulliheth the Church,or makes 
Communion unlawful,or only the obeying that 
Impofition > If it be the Impofitionythen a Hea- 
then Prince niay nullifie the Church at plea- 
fure.If it be only the ohcdie7ice^thcn^ i.Muft it 
be once obeying or continual ? What \{ Awtltan 
or Vhclefian forbid Church-affemblies : will 
once obeying them nullifie all the Churches^ 
or make their Communion unlawful > 
■2. Why will not obeying a Minifier or de- 
tC'ivcr make it as unlawful as obeying -a 


( nl > 

King? 3. why doth not the doing it rpuh-- 
out conjhaim (as is faidj make it as unlaw** 
ful as obedience ? 

5. Is it the King and Parliament, or the 
Bifiiops whofe Impofitions have this fad 
effect ? If the former, then (as is faidj i^ 
was 300 years after Chriii, before reparati- 
on was lawful. If the latter, then it is not 
force only that doth it •, And Independent, oir 
Anabaptift orPresbyterianPaflors may Impofe 
as well asBiOiops. For the Biftiops difclaih) 
all coercive power in the Church, ( as t 
have (hewed to Dr. Moulin*) 

St6i» 54. E. B. Jhe fecond Argument is th^ 
examfle of the former Non-conformi(is , rphoyoH 
fay were all againftfyaration^ &c. 

K. JB. Here you cite a paflage of Mr, Hih 
derjhams^ that the authority of man is not 
to befet againft Gods^ and that vpe may \m%9 
mote than thofe that went before us^ ^c» 
And did not I tell you fo my felf ? who dit 
fenteth from you in this ? Bring your proof 
from Scripture againft them and us, and we 
will hear you. Or give us but good prOof 
that you are a wifer and better mah than 
they, and are better taught of God, and 
we will yield this by-reafon from authority* 
But to bring Mr. Hilderjhams acknow- 
ledgement of Gods authority above mans^^ 
againft Mr. Hilderfhams arguments againft 
feparation, and his perfwafions to comc to 
the beginning of the Churches prayers, and 
to imply that you know roOre than thdfe 
K 2 worthy 

worthy men, when you give the worfd fo 
little evidence of it, doth prove the good- 
nefs of your caufe as much as it proveth 
your humility or felf-acquaintance. 

Boafling Sed. 55. E. B. p. 17, 18. {_ the former 

'iinox^rxt * non co7ifnrmiih held Arminianifme fo funda^ 
mental and dangerous an crrour^ &c. Bnt you 
do not only ffcak^ fjvourably of it^ hut alfe 
Proudly tell M that you art confident^ not one 
of mjny hundreds^ who fpea}^ againji Com- 
muninn rrhh ArminianJ^ do underfiand whai^ 

Arminianifme W As if plain Cbrtjii' 

ans could vot eafily come to know it. 

K. B. I. As under Church'tyrants all is 
Schifme^ which contradicts their Schifme s fo 
with fome men all is Proudly fpoken which 
contradideth their Prj^f,and fuppofeth them 
to be hut half as ignorant as they are. 

2. Were all the Non-conformiils of one 
mind about Arminianifme ? Was not Armi" 
«i«x himfeif againft Prelacy and Ceremonies ? 
and many of his followers ^ Who were the 
great Antiadiaphorifls in Germany^ but lUiri- 
cus-i Amfdorfitis^ GaUus and other Lutherans? 
Is not Mr. Dury a Non-conformift who 
hath forty years laboured to brmg the Lu" 
theram (who are as far from us as Armi^ 
muf } and the Calvinifts to Communion f* 

3. Who would be at the labour to read 
over the many Volumes that are written 
about Pre-determination, Free-will, Con- 
curfc, and Grace, by which fuch Ignorant 
fouls as I, cannot to this day tell what they 

' '- mean. 

mean, nor in many or moft points wherein 
they diflfer, when this man, and his plain 
followers (Women and Boy(Sj Co ealily 
know i,t I But like the Pope that can In- 
fallibly expound the Scriptures, but is fo wife 
that he will not do it. Le Bla»k^, and ma- 
ny more might have fpared their pains of 
right ftating the Controveriies, if they had 
this mans Key. I never yet met with the 
man that could but make me wellunder- 
fiand, what it is that is meant by Free-wiU^ 
nor what by the Vovpet which they difputc 
ofi to do good, much lefs open all theiy 
meanings de fcientia media^ de Comurfu pr£- 
detertmnmons^ &c. But here's one can eafily 
tdl us all. But I warrant him he will not. 
Some men ( alas, and feme Treachers ) will 
be vp'ife^ and bumble, in defpight of JVifdom 
and Humility \ and Chrifiian^ in dclpight of 
Love, Unity and Peace. 

^' Sed. 5^. E.B. p. iS. His or^n Fne-mll 
hath not the leaft fon>er to receive the things 
of God, 

K.B. I. What not fanmfied Free-mil/ 
2. What ! net a 'Receiving ehediential forrer / 
A receiving power is 2i pajfive forver C as it i$ 
ftridlly taken. ) Hath a free-agent lefs Pow 
er to receive Grace, than a marble to receive 
the engraving of the work-man>Doth no man 
ever receive Grace > Or do they receive what 
they cannot receive ? Hath a man no more 
Receptive Tower than a block or ftone? I know 
its faid [ 'the natural man Keceiveth noty &c.] 
K 3 that 

C 140 ) 

^!iat is, Vndcrflatnleth nof, hcficveth not ^ and 
• lo'jetb not in jhifu Coffipfifo : But its never 
faid, thit l^Our free mil hath not the leaji 
fowcr to receive.^ Bat I have faid fo much of 
this, and the next point ( the badnefs of na- 
ture 3 to which he givcth not any anfwer 
at all, that 1 wonder that the man thinks 
that one that is all tongue and uo earcror 
tyesy is tit for credit or humane converfe. 

fi!.TaTe Sedl. 57. E. B. Tm^ J<^f^ii^ Hk^t ^re not 

tiodnne afraid to jj}'y Jhc Scrfture tells lu not fuffici- 

a.Kl^ perni. ^^^j^ ^.^j partknlarly irhich Bookj in it fdj 

are Canonical^ nor that the viriouf ^Ke actings 

are the right, nor whether every 'text be brought 

to us tincorrnpted,~] 

K-B, I. And by implying your afTcrtion 
of the contrary, you become a falft Teacher 
of pernicious dcdrinc ', As if you deligned 
to iii^ke men Jcfuits or Inhdels, by renounc- 
ing, the Scriptures, as foon as they hnd, that 
thefe things are not fufficiently there done 
aTid thence to be proved, without fubor di- 
late tel\imonies. 

^, Why do not you five fuch as Dr. J» 
lieignoJds^ Chamier^ and others their great 
labour, and prove out of Scripture it felf, 
xyhich of all the various readings mentioned 
by '^eza^ Capdas, and others, and found 
in various Copies, is the right ? and fo 
©f the rell > 

SedJ. 58. E.B. So that in efe^ you da 
T^lvs ibc Credit of tbc Holy Scrlprtrts into 

. ^'. .: .' the 

the truth of Church-hifiory rphicb words 

are fo contrary to the true Protefixnt dj- S 

Urine-^—fo fully agreeing with the dulfrine of 
thejefuitt^ &c. 

R.B, I. As to agreeing with the Jefuits 36th iVa^ 
fully, &c. all that know their Writings^ ''"'^^' 
\inow it is ^n untruth. 2. True Protcft ants 
uiually fay the (ame things that I do. 
Though you may meet with Tome few like 
your felf that do not. 3. I have fully open- 
ed in the Preface to the 2d, Edit. (kc. ot my 
Saints Kefi^ how ambiguous that word [Ke- 
folvinginto'] is, and how far your faying is 
true or falie. He that cnquireth what Latps 
are in force in England^ muft diftinguifh of 
thefe twoQueftions, i. iVhich are the Larvs? 
which are the Statutes in force ? what words 
are falfe Frinted^ and nhat right f what Co- 
pies mqjl perfeU ? And, 2. What Authority 
are thefe flatutes of? 

The Authority of them is all refolved 
into the Authority of the King and Parli- 
ament. But we that are not fo wi/e as 
you, muft be beholden to various Copies, , . 
Records, Printers, Lawyers, to know ^h/^^^^ 
which are the Statutes in force ? and whe- Reading 
ther any words be falfly Printed •, And if anduncor- 
wefindfomany hundred various Readings ''"P^^* °^ 
as be in the Bible, we cannot know in every ^j^^^Xz^ 
one which is right, and which is wiong, fufficienrly 
by the bare infpedlion of the Book it known by 
(•^jf; the l^ht of 

And, if you have any confidering faculty pture^"' 
kft, and your fret-PfiV hath the leafl pomr to lion: ? 
K 4. Tfctive 


rtctivt am truths or ftop ypu in your crrour, 

rne-thinRs thefe c^uetlions (hould force you 
in)'o yourwitts. 

^. I. Shall he that by the Boo\ nlotie can 
rcfolve all thefe doubts, fee it in the Onginal^ 
or only in 'trarjlations ? If in the Oii* 

2. Shall he fee the Autographs ox only the 
%'aHfcripts ? or Impreilions } 
■ ' 3. It the Autografhs be not to be feen, 
but only 'Ira>ifcnptSy hath God promi fed 
ftncn'tfig infallibility to all the Scribes and Vrin- 
UTS in the world,^ of to fume only^ or to 
none ? 

4. If to aji\ where is the pronnife ? If to 
fowe^ how (hall we know them? If to nom^ 1 
piay they not all erre } 

5. When many Copies fo much differ as 
they do, is it not certain that feme of them 
erred ? 

. d. Can all Women and Unlearned perfons 
'or Minilkrs, judge by the Original Jran- 
fcrlpts who undcrfiand not the Original 

7. Mufihethat fl^all be certain /f^ j// the 
various Cnficsy or will it ferve turn to fee 
fome one (^nly ? 

S. If he mud fee all, who is he or (he in 
the woild that can be certain? If ^hcy mulf 
Ice many , who knows horp many and 
Which ? 

^. If they maft fee bat one Copy, how 
{hall he know that it is the I'rueji Copy that 
Mkthinrohis hands, and that all that diifer 


( 143 ) 
from that arc falfe ^ Go not corrupt Copies 
com^ to other mens hands > Why then might 
they not do fo to his ? 

10. How can he judge of the various 
Readings of all th? reft of the Copies, whic^ 
he never faw? ' 

11. If a fraftflatioH will fervc him tp judge 
of the various readings in the Original^ are 
they not in the Tranflation fore-jvidged of to 
his hand > 

12. Is any man InfaUihle in 'tranflatingi 
Is there a promife of Infallibility to them > 

13. Do not the Tranflations differ ? 

14. How (hall men know which Tranfla- 
tion is truel^ > ( when none is perfeft >} 

15. Muft he {cQall Tranflations that fliall 
judge ? or will one ferve ( as aforefaid ) 
And how fliall he judge of thofe he feeth 

1 5. Is It hy Infpiration fton\ Heayen, fuch 

as the Prophets had, that the true Reading 

muft be k^owH ? or to ordinary ( at leaft 

fanctihedj Reafon by evidence in the Text it 

(elf? If the former, none but Prophets can 

know if. If the later, you can prove it to 

a Rational or fandihed man, from fome in- 

trinfick evidence. For inftance fuppofe a 

man never faw but two Printed £ngli(h 

Bibles, and was never told which is right 

by others, and in one is Printed, Heb* 12. 2. 

he i^defpifed the fame] viz* the Crofs^ and in 

the other [bedejfifed thejhame^ fforfotwo 

of them do diftcr : ) how (hall h^ prove 

which Printer erred ? 

17. Do 


17. Do all the Men and Women that arc 
Godly adually know the true and uncorrjpt 
copies and readings, by the Book it (elf 
without mans, teliinnony ? Or what is thi?: 
name of that one Man or Wonnan in the 
World that you know, who without ever 
hearing it from man, could tell all the true; 
readings from the fa lie, or could tell that th6 : 
Canticles or Ecclefiafief or tl^e Book of Jona^\ 
were Canonical, and that the Book of Bj- 
rnc]^^ Wifdom^ and T^ttls Epiftle to the L^a- 
dictans^ and Clemens to the Corinthians^ were; 
not. Do you know his name, that ever 
^new this by Reading the Bible only, with- 
out being cVer told it by any ? If not, and if 
it.be fme qua non to mens receiving ot the 
^ible it felf, that fomc one brings it to their 
-hands j judge ho\y wifely and fairly you 
deal with poor fouls to talk at luch aconh- 
dent and yet confufed rate. 

And, 18. Let me ask you one queftion 
more ^ Is it neccfTary to Salvation that men 
be able to read ? Hath God promifed it to 
all or molt that fliall be (yied > Faith Com- 
eth by hearing, as the moj^ordinary way of 
old : And he that will' Preach the Gofpel 
to moft Nations under Heaven, mufi Con- 
tvert naore than can read, or but a few. And 
-if you Preach the Gofpel to a Congregation 
that cannot read, do you recite all the vari- 
ous readings in the Hebrew and Greek to 
them? If not, can they judge of that th.y 
never heard ? If you do., are they ever 
fhe wifcr as to kitow of themfelves 


which of them is the right ? 

ip. Eut if you fay that you fuppofe not 
only Grace but great Learning and Study 
to difcern thefe things, how conneth it t6 
pafs that the nioft Learned, Studious and 
Godly men do ftill fo much differ about 
the various Readings ? (as L«i. CapeVuf, 
Vfher , Hctnfms^ Bootius , Ve Vieu^ and 
others. ) And how come the Churches in 
the Ages next the Apoftles to leave out fo 
many Books of the Canon as many of them 
did, while others received them ? And L»- 
ihcr^ Althamar and others, to fet no more 
by Jamts'^ Epiftle than they did i^ And fo 
many Godly men long, and yet, to receive 
much of the Apocrypha ? 

20. How durft you that fpeak fo hardly 
of the Jefuits, honour them fo much as to 
make your filly ones believe, that their do- 
iftrine in this is no worfe than mine, when 
* in fo many Books, I have left that at large 
which may confute you ? 

And you ( wifely ) ask me to tell you 
vphether I irill tak^ th^ Jefuits into my Com- 
muninn^ bccaufe they hold the fame with 
the Arminians with whom I will commu-^ 
nicatc ! fo they hold the fame with all Chri- 
ftians, that there is a God, and a Chriftand 
^he Scripture true ? But it is not for this that 
r renounce their Communion, but for fomc 
things elfe. Will you communicate with 
pone that holdeth anything (yea any er- 
xbur) which the Jefuits hold ^ Or did you 
dream that the Arminians hold all that the 



Jtfuits hold > Or did you dream that the 
Arminians hold all that the Jefuits hold > 
Sir, I am afhamed to fpend time upon fuch 
triflings ? 

A Jamc Sedt. 5p. E. B. lie former Non-confor^ 

deceitful ,„^jjj. thought there rPOf no foffibility of falva- 

r^Omie, Po^f^^ ^ ^^Pil^ ^^^ y^^ ^^^^^ that yon 

Cruel ' ^fff^^ ^ot the honour of thU Orthodoxnefs, 
judging K. B. It is confutation enough of fuch 

millions an accufer to recite the words which he ac- 
unknown ^^^^^^ Vfh\Q\izxt{Vnlefs youdoC M Mr.^Ct- 
Without a ,. , , , .1- jx-^i ^ ^, . ,, 

Q^ll km$ dgth to make it geod j be fo charitable to 

all the miUiom elfe among them^ of not ta caU 
them Paftfif, except they praSically hold the 
mifjl pernicious ofhmns of their Councils and 
Divines. I confefs I affeCf none of the honour 
of that Orthodoxnefs rvhich confijietb in fen^ 
fencing Millions and Kingdoms to Hell vt>hom 
I am unacquainted mth.^ So that I diilin- 
gu\{\\ of Papiiis properly fo called who pra- . 
dically hold all the Popifli errours, and 
Nominal Papifts that call themlclves fi^ch or 
are called fo by others, vvho know not or 
pra^ically hold not Aie pernicious part of 
their errours ; Thefe latter I rcfufed to un- 
dertake to judge to Hell, and confcquently 
to damn all in France^ Spain^ Italy^ Germany ^ 
&c. who are c^/WPapills. And if this ac- 
cufer be more valiant, and dare damn them 
all, 1 do not wonder that he dare damn me 
for not damning them : For he that can 
eat and dig^It an Ojve, will never liick at one 
• crumme ^noic. But he fliould not be alfo > 


b ctuel to the Reader as to put hiit to 
ead my words twice over, bccaule he dil^ 
nembers them, to make them feem to have^ 
bme loathed fenfe. 

Sed. ^o. E. B. p. ip. fhe former Nan- 
'ormiflj faid^ the filth of nature cannot be fuf- 
Hciently fpok^n of? ^^Butyou^ 6cc. 

K. J5« I. when you tell us in what com- 
mon Confcffion of theirs they fayfo, I (hall 
try whether you fay any truer than in the 
reft. 2t Reader, I anfwered him on this 
point before, by no lefs than twenty inlhn- 
ces, proving that Nature may be too ill 
fpoken of. And he faith nothing to any of 
them, but fings over his old fong again. 
Is not this a iine man to difpute 
with > 

Se^, 6i. E. B. I Jhall conclude n>ith men" 18. Crime 

thmng one thing more : I affirmed that by ^^^}\^^^ 

Flijh you had told us [ypas only meant, the l,^^"!^^* 

fenfitive appetite ] this you reply is an un- openly 

truth and a meer fi^ion, for you never faid your fdf 

fo. Sif^ you had need have a good memory , <^ectftit. 

for you have tprit many Buoks > in vphich as ^^* h^P* 

-^ . . . J 1 truth im- 

containtng many vpords, there cannot zvant njyg^i, 

much fin and vanity. And indeed had you 
meditated finally upon a quarter of vphat you 
have jFrit^ you could not be guilty of fh 
jirange forgetfulncfs. For in your Premo- 
nition to the Saints Reli you have thefe very 
words, [ Many thinks that hy Flejh is meant 
only Incijvcllifig fin v rfhen^ alas, it h the 



fmfitive appetite that it chargeth us ia 
fithduc •, 3 ^0^ n'hich you quote^ Rom. 8. 3, 
4, 5, &c. 
. 11. B. You bee;in comforubly, with a pro- 
mife to Conclude ', but you proceed fadly. 
I. Is not the inforence as firong againft 
many rperds in your Freaching as in mine 
and oihtT mens n>ntings^ that in many ppordj 
there cannot want much fin / 

2. You proclaim the aggravation of your 
fin, when you fpeak for nneditating ftridt- 
ly on what we write. Can you heap. up 
untruths in Book after Book, and commit 
all theCe Crimes, even when you have jhiU- 
Ij meditated what you write? Do you fin 
lb ftudyedly and deliberately, and yet will 
you not Kepcnt ? 

3. Reader, if ever thou wilt pitty a poor 
felf-conceited troubler of the Church, pitty 
this poor man, who here openly tells thee, 
that either he underftands not common fenfe, 
or elfe takes no heed what he faith, but 
bringeth a new untruth to juftihe a for- 
mer, even into the open light, and tri- 
umpheth in his adt. He telleth you the 
charge which he undertaketh to prove i 
viz,' that I have written, that f by Flejh U 
only meant the fenfitive appetite.^ He now 
undertaketh to prove that I faid fo, in the 
Fremon* to the Saints Kefi ( which is ano- 
ther Vntruth ) becaufe 1 faid [ Many think, 
that by flcfh the Scripture meaneth only 
cur Indwelling fin^ rphen^ alas^ it is the inor- 
dinate fenfitive appetitt which it chargeth 



«/ tr fuhdite,'] Here he firft leavcth out 
£ev.:r.i words, efpeciai^y the word [^inor- 
din^te ] bccaufe he read not the later Edn 
tioiis -, And yet he put in the word 
£ fl>f/y 3 which the Printer in the laft Editi- 
ons hath kft out, and which openly (hew- 
eth the falftiood of his charge. Is it all 
onr to fay, that [by llejh is meant not only 
lndn>elling fin^ and to fay It w not meant at 
all .^] Do you think he took any heed of 
the word [ only ] when he wrote it ? My 
bullnet^ ( not in the Premonition as he 
mif-reports, but in the Epijile ) was to 
prove the (infuhiefs of fle/h-pleafing^ and 
that when the Scripture bids us ftthdm the 
fkfhy and maJ^e no provifion for ity dec, if 
doth not only mean, fuhdue the habits of 
Indwelling fin in the underftanding and n>ill^ 
and maks no Provifion for them^ but alfo 
that we muft prevent a^ual fin byfnbduing 
the fenfitive appetite unto reafon , and 
ruling it by faith, and that even Original 
and habitual lin it felf confifteth partly in 
the Imrdinatenefs of that Appetite i And 
here I implyed. this proof from the No- 
taticm of the Name, q,d. [If the (in to' 
be iiibdued be called Fh(h ^ then t!hc 
Fi-^fhly u.pptt*te is not wholly to be ex- 
cluded *, for there is feme reafon why iin 
is called Fkih^ rather "than Spirit, And 
vj-cii can the reafon be, but that i. The 
ferilirivv appetite it felf is Inordinate^ and 
fo part of the feat of fin \ end 2. The 
undcrftatiding and will are enflaved to the 


fcnfe or flefti, and are vitiated with a finful 
inclination to ferve the flefli or fenfe it 
felf : And therefore he that readeth in 
Scripture fuch paflages as require us to 
fubdue iht flcfhy he muft not deceive him- 
felf by thinking that it is only Indvpelling 
fin ( that is in the fuperiour faculties ) that 
is meant by flefh, and that thefenfitive appetite 
is not here meant at all. When as i. Original 
fin it Jelf is partly in the fcnfitive appetite iAnd, 
2* JHual fin is to be refifted by fubduing 
the fenfitive appetite to reafon, and bringing 
the body into fubjedion as well as Indvpell- 
ing fin to be extirpated. And if the Name 
of Fleflj be put upon Indwelling fin^ from 
the Flejhly intereft and Inordinate appetite, 
then furely this it felf is not wholly to be 
excluded, as no part of the fenfe of the 
word Flcjh in Scripture. And when my 
words plainly exprefs this fenfe, with what 
face could this man, not only put other 
words upon me, which were none of my 
own, but alfo another fenfe, and a fenfe 
clean contrary to the words ? And this 
to juiiifie a former fal(hood i And this 
after that in divers Writings I have fully 
and plainly difputed of Original (in as it 
is the corruption of the JuperiQur facul- 
ties '^ and in divers Books about Conver- 
fion (hewed the neccffity of the cleanfing and 
renewing of thole faculties ! And here the 
word [(>«/>'] was before his eyes, a confu- 
tation of his calumny ? 


•-. Sc(fl. 62. E. E. And indeed Sli\ th^i--} 
'may confcfs a fccret to you-^ this very Ts^jjU^ 
of yours jj looked on 0s fo coikeltedaitd 
fmgular, and tnany years agoe it gave me 
fo great ^ffeitcer, that I thren? arpjy yoW" 
Bffok^ upon, it^ ayid never would read it over^ 
Oi not thinking it pojjihle that one vpho 
erred in the very entrance in fo fla'in atruth^ 
rpjs able to injlruH me in any thli'g that r^a$ 
n'orth my l^orving,- • , 

K. B. I. The Book was ' written about 
twenty one or twenty two years agoe, and 
you are a Young man yet : You flirely 
begun very early to be paii poUIbilky of 
being taught any' thing by fuch as L Is 
this only ro declare your hunnilify s* br 
that you fpeak evil of the Books which 
you nev.er read ? and that y.ou are the 
^tteft man to be the accufer Of 
them ? . 

2. It may be there was fome earfy ap= 
tipathy between our judgements. For 
I will corifefs fuch another fecret to youj 
That about twelve years ago a Latine fmall 
difcourfe came to. my hand as famed to 
be yours, againft the Species of Monarchic 
cal Government , and the arguments againft 
Monarchy in it feemed tq me fuch po6r 
injudicious fiend er ftuif, that ( though I did 
not as you caft away the Book till Icawe 
to the end ) it was one occailon of my. 
v^riting the twenty Arguments againft 
L - dV 

Democrafie , which I put into the Book 
which I have revoked ( my Polit, 

Jph ^) 

3. Do you not tell the world how fit 
a Champion you are for any truth or 
reformation , who when you read £ not 
only indwelling fin "] expound it [not at all 
Indvpelling fin^ ] and then glory that you 
cafl away the Book as that which could 

not polfibly teach you .And are you 

not by this time an excellent Scholar and 
a very wife man, if you did fo by all your 
other Books ? 

Sed. 6^. E. B. p. 2^. I am much con- 
firmed in that judgement of your BooJ^^fmce 
a ferfon yet livings and one worthy ^f ere- 
dit^ acquainted we, that n>hen the learned 
and judicious Mr* Herle had read that cry 
td'Uf Book^ of yours, he told him, It had 
been happy for the Church of God if y&ur 
friends had never fent yon to SchouU 
Mr. Cawdry had the fame opinion of it i 
And another perfon as knowing in the Myfle- 
rie of Godlinefs as either of them told a 
friend of mine, that nottvithjianding the noife 
about you, you rvould end in flefh and 

K. B. J. A worthy queftion ! What a 
Book is which you never read \ I wil 
help you out, and mend your caufe. You 
difpraile it that never read it i and you 
name fome that read it and difpraifed it i, 


And I that wrote it am far from praifing 
it. Therefore I hope you are gratitied » 
and who will now contradid you ? 
C Though I confefs for my own part, I 
think I (hall not think my fclf fit to tell 
the world in Print what any mans Book 
■is, at the fame time when I confefs that I 
never read it : But yow may poffibly ;iVoid 
that way becaufe it ib mine* ) 

2. But hethit employeth you (hall miisJ 
of his defign, of engaging me againft the 
names of Mr. Herle and Mr. Carvdrey^ 'and 
againft your unnamed perfon ; It is iuSi- 
cient to me that I honour their names, 
and abhorr all motions contrary to the 
Laws of Chriltian Love i But 1 was not 
bound that they (hould love or honour 
me, and if they did not, that is not my 
fin : But if my fin defer ve it, I have farr 
greater accounts on which to be difplea- 
fed with that (in. And I do with hearty 
willingnefs hear the Propheiie of him that 
told your friend, I vpguU end in flcjh and 
bloody to awaken me the more to the ne- 
ceffixy fear and vigilancy, kll his Prophe- 
(ie (hould prove true. But whether thefe 
llories be true or not, it little concerneth 
me to enquire. If they be not, I pray^ 
name not the reporters or witncffes. 

L 2- Sfd, 


Scdl. ^4. E. B. Tou have promifed me th 
you iviUmake no Reply- — 

Ri B. It was but conditionally [_ if y 
TPritc at the former rates. ] And your alt 
rations ( by venturing to dilpute for fep 
ration ) hal/e declared me not obliged. Ai 
becaufe I iear you Were by thofe wotds e 
couraged the more to all your untruths, 
will promiic you filence no more, though 
purpoie it. I have done this that y( 
might have a fecond Admonition to Rcper 
and the flmple may not believe your muli 
plyed falfhoods ; But now, he that will 1 
hereafter deceived by you, let him be d 

Sedl. ^5. E, B. 20. When you n^rite ne 
I intrcat — ■ -i.l'hat you mil be Jhoi 
2. And fipnficajn. 

R, B: Your Counfel is Prudent Sir, b 
all men cannot attain to your exadtnefs ai 
fignihcancy ! Nor will I follow your Rule t 
I fee better cfftdsof it. Nor pretend Bj 
vity for leaving a Book almol\ wholly una 
fwered, which I pretend to anfwer as y 
do ; And I will better (hew that I undi 
ftand common Englijh^ before I call to oth 
iox figmficamy* 



Std[. 66» E. B. I. 'that yau mil not mi- 
^ahe the thing you rorite about , hut labour 
ilearly to underfland the qucflion. 

il. B. But i will not undertake to mak^ 
^OH under ftand it. 

Sect. 6j» E. B. r>0 not ramble and talk^ofs^- ^19- 
Nature as itisTure^ v^hen yon jhould rrmei^'^ ^^^Jj* 
zhoHt nature corrupted, imp )e . 

K. B. I. Renaember that it is not you but 
[ that am the Pvefpondent, and had the ftate- 
^ng of the Queftion. Here therefore are 
iwo more falihoods intimated, i.That the 
guefiion was only about Nature as corrupted* 
'2. That I fpake of IV^^^^^re as pure, and not 
iS corrupted. For the queftion put by me 
,^vas about Nature as Nature '•> and that men 

ould not fo fpeak againft the corruption^ as 
o d'](\\onour Gods part J Nature as Nature,nor 
ret as it is corrupted^ to make it worfe than 

is. So that I fpake not of it as Pure '■, 
)ut I fpake of it both abftradedly as N^- 
ure^ and alfo as corrupt. 

Sec3:. d8. E. E. Do not difcourfe about Free- 
vill at large^ n>h en you jhould only handle free" 
yiU in the things of God. 

K» B» This implyeth another Untruth, 40. Un- 
:hatl did not fpeak of Free-will in the things truth im- 
if God. To forbear the breaking of fome P^y^"^* 
pf Gods Laws, and to do fomewhat com- 
manded are the things of God : I (hew that 
L 3 men 

incn have fome free-will to forbear Mur- 
der, Adultery, Theft , Treafon , Perjury, 
Verfecution, yea, and writing falfhoods. If 
not , why do you cry out of Perfecution, 
Silencing, Atheifm, when men have not the 
lead free-will to forbear them / Why do 
you refufe the imputation of your own Un- 
truths, if you have not the leaftfrcc-fvillto 
forbear them f Your words were \_ Norv xre 
fee (me firm rcafon to deny the leaft allorvance 
of frec-JviJl in the things of God , fincethn\e 

that hold it in ayiy degree -]| The Synod 

of Vort taught other Dodtrine : And fo doth 
Mr. Fenner in his Book o^mlful Impenitence. 
And in the ftcond Sheet of Mr. Vods fayings, 
when one had been rcftrained from (wear- 
ing at Dinner by his prefcnce contrary to 
his ufe, he took occafion to (hew, that men 
ca^t d) more than they do^ and can forbear mort 
evil than they forbear, 

4r. iTn- Sedl. <5^. E. B. And hecaufe many Tmfef 

t: ut:\ ^ nc' firs of Cbrijiianity are ignorant and injudici- 
tonoui. Qus. do nnt thinks that therefore you dirvell to 
, cat! Chnltians^ confidcrcd as Chrijiians fo^'jChefi 

are ei-vknt and afpjrettt Sofhifms vphick 
abound in your lajl Treatife. 

K. Ji. Thefe are deliberate written words: 
And it all this be the meer h<fl:ion of youi 
brain ;, If I have not one fyllable that harj- 
any fuch importance •, Nor one word in m) 
Pooks have the leaft (hew of fuch a thing 
Nay , if the clean contrary be moft openlj 


. (157) 
and plainly exprelTed in them, and yet ra- 
ther than confeis your former falfhood, you 
fear not before God and man to fecond it 
with this moft immodcft additional forge- 
ry, which hath no Cloak > let your Reader 
judge, and let your Confcience judge at laft, 
whether Repentance was your duty. He 
that faith Chriftians conlidered as Chriiiians 
^re ignorant, injudicious, &c, layeth his 
charge on Chriftianity, more than on the 
men : Had you no way to hide your former 
falfliood, but by this impudent forgery that 
I fpeak againft Chriftianity it felf ? Hid not 
Repentance been a better reparation of your 
proftituted honour, than this. 

Se^. 70. E. B. Do not love tojumhk ab" 
Hrd and infignificant Phrafes together ; as to 
fay \_ A defedive^ faulty^ true Church. "] 

R. JB. Reader, if thou exped that he 
fiiould tell thee, the abfurdity or infignifi- 
cancy of any one of all thefe words, thou 
imuft not put him to fo much condefcenfion, 
jbut take it on his word, or rell unfatish- 
Icd. Whether DefeUive^ or faulty, be infigni- 
ficant words, or whether no Tr«e Church be 
idefei^ive^ndfaultyy if you believe him, per- 
haps you may hear in his time. 

L 4 Seft. 


Sed. 7 1 . E. B. T'o mention a Political^ 
Spiritual., ConfiitHtive Head. ' ' ' ' 

K. B. More wildom llill ! which of thefe 
Wifdom is the Bon-fcnre ? Is it that the Pope pre- 
iTr'^kTs^^"^^^^ to be a Political Head? Confult 
dark. " P* Lud* Moulins Juzulum Caufa , and all 
Goldajius his three Volumes, with Charmer^ 
^ivct^ JFhitah^r^ Blondel^ and all that write 
againft hirp. Oris it that he claimeth to 
be diSfintttal Bead' or Governour? Then all 
his own defenders and all our oppofers of 
him wrong hirn, till Mr. Bagjhanp came to 
morm' this laiiguage : Or is it bccaufe he 
claimeth not to' be the Confiitutive Headcf 
the Church ? Ask all thofe Papifts that fay 
it is Effcniial to a number of the Church 
to be'iubjedto the Pope. Reader, Is not 
this man Uncharitable , that will neither 
give us his leave to uie our old words, nor' 
teach us better b but intimate that we 
(gcak nonfenfe, and he, can fpeak better if 
lie would ! We have hitherto been ufed to 
^all a Ggvcrned Church a Political Society .^ as 
diltind: from a nicer concourfe or com-, 
jmunity ot Chriftians. And why nbt ? " if 
^cAif conpe from -^^Auf : And if God hath 
prepared for them a City ^ whofe God he 13 
not afnimcd to be" called , Ht^.' 1 1. 16. 
And if it be well faid , PhiL i. 27. Ubyov 

Ph'l < "'^'i;^ n l^.ayyiUs r^i Xp*5-tf rroM <££,^i. : And 

. ..J.- . |£ ^^^^ P6litical Coiiverfations 70 ^Q\hdfixa.,\ 
bs in Heaven, why may not a Church , at ' 


, ri5p) 

aft fuch a one as the Pope doth claim, be 
ailed a Political body or fbciety ! Or at 
eaft, why may not the Pope be faid to lay 
uch a claim? We have been ufed to call 
hat Government Spiritual:, which isdone by 
he Word and Church Keyes^ and confequent- 
y the Governours Spiritual ? And why 
nuft this be non-fenfe now ? We have 

been ufed to call that Governour a Confti- 

iutive Headj without whom the (bciety is 
ot ejfentiated in fpecie^ as a King in a King*^ 
om. O unkind Teacher, that will leave 

us all in this ignorance , and not vouchfafe 

one word to help us out. 

Stdc* 72. E. B. And do not thinks to ex- 
cufe your felf from nriting Non-fenfe^ ^y fay- 
ing you meant a thing ohje&ivcly^ and not 

KrB. Nay then I defpair of fcaping non- 
fenfe! If the Ohjeii and the Suhjea muft 
needs be all one, and ii fenfe in the Pook 
or argument, ^nd fenfe or reafon in the 
Reader be all one, I am not the hrft that 
Was deceived : No nor if it be all one to 
fay ToH under jl and not the fenfe or reafon of 
my argument , and £ you have no fenfe or 
reafon* ~\ But new Lords new Laws. 

Sed:. 73. E. E. And do not make Philofo- 
phy ridiculous as yoit do when you ttU us^ 
Jhjt our ads of knoxving exterior things arc 
ris FbiLfphcrs a^m^ chjedively organically 


though not efficiently and formally. Sir I ani 
fure no wife man talkj thus > and if Philofo' 
fhers doj its time rve left them^ &c. 

K. B. When you once begin to fay you 
are fure^ and no vpife man is againft you, I 
begin to think you talk more ignorantly 
than when you feenn to douht v I will not 
prophane a point fo little underftood by 
you, and G) much fcorned, as to difpute, 
it with you. Enjoy your ignoiance and 

Sed. 74. E. B. Lafily^ When truth is to 
he examined^ and the nature of a thing firiCxly 
to be confidcrtd^ do not argue againft it from 

fime ill confequencc asivhat you defperate- 

4i.llntruih [y j^y.gg againji the Scriptures being a ferfeci 
Rule^ which foundation of faith and praHice 
you labour to overthrow^ by tragically infifling 

OH the confcquences that will follow -Sir 

this in the end will bef.und perfect folly and 
madncfs \ therefore leave it in time^ left the 
Lord reprove you^ and you be found a lyar* 

K. B. I. Alas, That your Pen could write 
the lail word without the more prevalent 
rebuke of your Confcience ^ After fo many 
Untruths } yea, and when in the fame pa- 
ragraph you are renewing the fame fin ?- 
in faying I deny the Scripture to be a per- 
fedt Pvule , when I ftill fay, [_h is a perfid 
'B.ulc fo far as it is a Kule ! 

2. If you intend fenfe and truth, your 
argument iiiuft run thus [ He that faith the 


Scripture is not a particular Rule, com- 
manding the thing in particular, but only 
a Generjl Kule^ for the Metre and Tunes of 
Pfalms , for the dividing of it felf into 
Chapters and Verfes, for the hour and place 
of meetings, for the choice of a Text to 
preach on, and words and method of Ser- 
mon and Prayer, for the naming or deter- 
mining the Perfon that (hall be a Paftor, 
for the form of Pulpits, Tables, Cups, &c. 
yea, for the making of a Clock, or Watch, 
or Hour-glafs, to meafure the time by, or 
for building the Houfe to preach in, &c. He 
that faith thefe are not determined of parti- 
cularly in Scriptt^re, but only under the Ge- 
neral Rule of doing all things to Gods Glo- 
ry, to Edihcation, decently and in order, ^c, 
this man doth deny Scripture to be a per- 
fed Rule, and laboureth to overthrow the 
foundation of faith and practice, and prove- 
ing what he faith by the ill confcquences 
that elfe will follow, will in the end be 
found in perfed folly and madnefs , re- 
proved by God, and found a lyar ; But fuch 
a one is K. B. Therefore.d^c] Reader, if this 
be found dodrine, if after all Gods warn- 
ings of the danger of Levity and Ignnant 
pride^ thou canft yet receive fuch exrors and 
rtvilings , as a defence of the foundation^ 
thy cale alfo is to be lamented. 

3 . when Vcf. par, i. pag. pS, &c. I had 
fully defcribed the opinion which I reje- 
cted, and had given in fifteen reafons againft 

( iSi ) 
i<, what doth this eafie confident Difputer, 
but inflcad of offering an anfwer to any 
one of therti, calls kperfe^ filly and mad-, 
mfs fo to confute it by ill confequences ^ 
Coth this difputing fatisHe any fober en- 
cjuirer after truth ) Doth he not reproach 
his followers in the eye of the world about 
him, while he thus openly feeraeth to ex- 
pe<fl, that they will rell: in luch realbnings 
or rtplyes asthefe ? And really if we prove 
againlt the Papifts, that though they direftly 
deny not Chrifl and his Office , yet that 
fuch Cpnfcquents will follow upon divers of 
their errors, will this man that talketh fo 
niuch of Antichrifhanifm, fay that it is per- 
tedf foUy and madnefs to charge fuch confe- 
quents upon them ? If I prove that any 
opinion doth confequentially deny God, or 
the fouls ip^imortality, or fubyert all our 
fai^h 5 do I deferve no better an anfwer 
than that ? this is my ferfe^ filly and mid- 
neff^ and I (hall be proved a lyar» What need 
is there of learning, reafon, fobriety or mo- 
defly to enable any man to difpute and feem 
Orthodox at this rate ? 

Sed:. 75. E. B. Xm nuy fee by this brief 
tjlle , hon? eafie it is for me to defend my 


R. E. O wonderful blinding power of 

^If-conceit ! 



Scd[»y6. E. B. p. 21. It is not a kjfening 

of your Reputation that I mainly aim at : much 
lefs at the advancing of my own upon the r»- 
ine of yours. But I thought the truth of 
Chrid worth my vindicating : And tohen I 
faw that your name did ftand in the way of 

it —'the whole defign of this Letter is 

( as to others ) to perfwade all to loo]^ upon 
you , not only as a fallible , but a mi^aV^n 


K. B. I have long ago done wondering 
that iuch men as you can deliberately, choofe 
and ufe fuch means, when once they have 
dared to intitleGo^ and \\\% Glory to their 
falfe doctrines : For what is it that they 
will not think lawful to do for God and 
'truth ? If (bme ferve hitn by k^illing his 
fervants, no wonder if others do it by Jlan- 
dering them, and perfwading all to feparate 
from them : And if they fay [ Rom. 3. 7. 
If the truth of God hath more abounded 
through my Lye unto hvs Glory^ why yet am I 
aljo judged as a finner ? ~\ But God and 
Truth may be better ferved by truth. But 
faljhood murt by falfhood be upheld. But Sir 
my Reputation is at your fervice for an ho- 
nelter ufe i, but feeing it was but for the de- 
tirud^ion of Chriftian Love and Peace that 
you deligned.to make a ftepping-ftone of it, 
try/ whether you be not ilipt befide it into 
the dirt. 



Sed. 77. E. B. I thought it my duty to 
reprove you^ and to fet your fin ( and er- 
ror herein ) in order before you 

K. B. I iiave much more fin than you 
arc aware of, which all fuch invitations do 
call me to renew my forrow for, and vi- 
gilancy againft : But when I once take the 
• Principles of Chriftian Love and Vnity for 
fin, and the principles and pradlice of En- 
mity and Vivifton for my duty, I (hall then 
2.yo'\d fin zsfwfrlly and lamentably as many in 
this age have done. 

SeA. 78. E. B. If you mil fliU go on , 
and under pretence of rcriting for Love , do 
n>hat yoH can to h^ef up a mixedy diforderly^ 
perfecuting and imferfih Church- St at e^ leave^ 
ing us no hope nor pojpbility of reformat 


K. B. I. This is another implycd Un- 
43. Untruth ^^^^j^^ ^^^^ j j^^^p ^p ^ perfecuting Church- 

Statey when I have written fo much more 
than you againft it : yea, that I dj rrhat I 
can to do it •, as if you thought that we can 
do no more evil than we do , and our 
power were as fmall to fin as you make it 
to be to good. But you will find at laft 
that fparating from Churches for mixture^ 
and imperfidion , and fuch diforder as we 
have now in queftion, and to cloak this 
with flandcring tiie honeft Conforming Mini- 
ikrs with Ferfecution , who lament it in 


(others, and never pradife it ( though I 
am not one that take them to be blamelefs ) 
this will prove a greater hinderance to Re- 
fornnation than a fober peaceable Chriftian 
converfation will be. 

2- And thus unskilful builders do pull 
down ! Did our Separations and Church- 
divifions thefe fix and twenty years lall 
paft promote our Reformation ? Wonder- 
ful ! That men can yet take that for the re- 
forming way, which hath deftroyed Refor- 
mation, and brought us into all the con- 
fufions we are in ? Will all this experience 
teach us nothing ? I will ccafe wondering af 
the words, Luke id. ^i» If they hear not 
Mofes and the Profhets^ neither mil they be 
ferfrvaded^ though one rofi from the dead. ^ 
And do you not know how yur erronious 
reafonings 2X1^ fradices do occaiion men even 
to fcorn at your talk of Reformation j^ and 
if we did not ditown you and renounce 
your errors, ana mif-doings, the Non-con- 
formifts were like to be expofed to common 
derifion for your fake, and accounted a fort 
of men at enmity with fobriety and peace > 
and multitudes were like to be hardened by 
you into greater evils and enmities than I 
will name. And can any ignorant Moun- 
tebanks more mortally and pcrnicioufly 
pradife Phyfick, than you thus pradife the 
Reformation of the Churches ? Which are 
wounded and torn by fuch Reformers ? 


44 Untruth Sed:. 7p. E.B. My mlfcalling you Lean 

ed^ Judicious^ Mortified : — is indeed t\ 

only ( untruth ) r^hich you canJHJilyckarj^ 
me Tvith 

R. B. Alas Sir, is that fin fuch a jeftin 
matter? Wii) you end asyQu begun? Whe 
you faid you had done, will you not hav 
done writing untruths? When you haven 
other matter for Vntruths , will you mal^ 
. this another, to fay that no one of thirt 
three which I named to you,, can be juftl 

charged on you ? Ask any fober imparti; 

man who hath read your Book and min( 
whether you have cleared your fclf of an 
one of them, or fpoken any thing that ; 
confiderable and probable to fuch a pui 
pofe ? 

Sed.So. R. B. 2^.Mt.Bagfhaw havin 
done, begins again ro call rae to recant ur 
feemly abuies of Mr. Brorvn^ and one that 
Book prefaced by him is written of: An 
he reciteth both their Letters. As t 

Mrs. ■ Letter, I give her this accour 

of my thoughts of her and the Book thai 
written of her : i. That I make no doub 
but all the holy truth which Ihe hath learned 
all the mortihcation of lin , and reformat] 
on of life, all the faith in Chrift, and Lov 
to God and holinefs, which is in her, are th 
true fruits of the Spirit of God, and he i 
a wretched perfon that will afcribe thefe ti 
Melancholy : 2. And I doubt not but in ; 


[ejancholy diftemper, as S^n .iiqdeth ]] 
IS, advantage for fome ipccj^l temptati-,;^! 
IS, Co God can make his advantages 
> further the fandification^ pf , fi|ch ,a - n I : 
lul. -, _.-r ^{ ^ v«^ '•^'*-'"^ 

3. But h^thzt^mthmQ that Ba^ 
id would have we ignorant tbV Melanch<9-.^\ 
^ had a great hand in her faftings, ten^- .^: 
tations and feveral conceits, -there men tK. 
ned, and this after my experience of mul- 
itudcs in thp. Jike. condition, yea, when I . '^-M*' 
m ftill wearied pat Vith the Cafes of fuch,,,^ 
rom time to time, doth put , an utter im^At 
•pflibility upon me : For if my Ignorance 
lerein would gratifie fuch, it is pot in my , 
>ower to be igjiorant whe|^',I.will : But \,,^ 
:an bear with it in,others. .J.\> ^^, .\, 

^^Therefore her words [^ If this he the ef- 

m of Melancholy ] go on an untrue fuppp^v 

It-ion. I have told you what w-ere the et- 

fedrs. And her forrow that [_ I ^/w/o^k^.j, tintmrh 

f/eriVi>/^ .J the. eff£(fts (he mentioneth, isthCjofMrs. — 

pffed of svotft than Melancholly, as beings 

fotinded in her ««^.r;eik , . . , /^ 

Next this :WQman accufech me with.allj 
:hpfe following ?/«^r«t^ J. j 

I. 'That Brother Browne n>as the Author. of z Untruth. 


Jnffv^ Not a true word : I only (aid^ that 
It was publijhed by him^ as uncontrolled fame 
iffirmed\ ] but not that he was the Author: 
can find no fuch word in my writings : 
M If 

If VO(lba\i, Mi hie vvhdfc: 'Mi cfoA tift^ 
his l&pm\thd6^ fii^lheW thariie .^as oht of 

the Tnmjhers F-' --^**/'' ^^^ '^^'^^ ^^- c 

Mr, Baxter. -'^'^ 

'>^tpr;fafre kgaft Vl^ My-rarf [ itn«r 

is, As Are wi^ paffihg by in the ftteet, h^t < 

prT0on upon"'mt (\ tt>^h I coUld ^o^ OtthtH' 
to;hechnfe W^ Jo Hfrrrpei^Bh^'^ii^driii (f 

'i#/f/^. FalfBagaitt i Iha^ rtG fuch wbif^r 1 
tK4t' oUe^hn/' ntj iS'dhkdir'h^' ai>^ itftpreffkn 
oji Ber^ biit'bfiFy of the^fiiwf, that ^/<^fif i 
the Sermon was done fit eoUld hardly fsibe^^ 

crying out. 

\ Anfw» Anoth^ miftake ': 1 faH o'lfily, 
{^fijtwcm home 'a ih'iing(itferf)H K ^efolifeU^ 
Cthat is, did rejiflik ^ fvf^^a^^^^^ 
(he went h'orh'e chshge'd l^e-deriyietfe hoti^&i 
her t err ours were lonrtc ch^ttge- : T*hatlhe-i 
^efblved for d holy life, heir 'Tclf aiid her 
Book profefs , But whether as foon as (he 
went home, oir how ttjany di^c^ after^ I r 
neyer undertook to tell ! But how could (ti6 
he Convciftcd without rcf6lving of a holy 

f 169 ) 

5. I'hat Brother Browne inflmlied me in 
the fifth Monarchy principle J i^heress he then 
ifpofed it. 

Aiijip. I fiicl [_ Mr. Brcrvne and others 
mre her Inftru^ers^ who vpere very zedons 
^or the noay called the fifth Monarchy^ and 
having infifudcd her in thofe opinions^. dec. 
[f I did miftake here I recant my errour j 
But I will tell you my grounds, i. That 
he others were of that opinion as they deny 
lot, fo I have heard no others deny. 2. At 
he publifliing of that Book, fame fpake the 
]ime of Mr. Brorpne and of his companion, 
|. The Book doth plead for that opinion, 
|.. His Epiftle is before the Book asaPub- 
ifhing appUufe of it. 5. He profefTeth 
hat opinion to this day. And all thefc ap- 
pearances might induce fuch a judgement of 
Hm. But if he took it up between the 
ktftion, and the publication of the Book, 
n what day or week, it is none of my bu* 
ne(s to declare : He better knoweth thofe 


[_ 6, That I impofed ahftinence upon my 5tK lln-" 
If as to meat ( when 1 vpould gladly ^^^'^^' 
we eaten httt dttrfi not^ becaufe I appe- 
nded I had no right to the Creature be^ 
Ig out of Chrifl ) This is all faife and un- 
he > and I am afionijhed that Mr* Baxter 
%Hld mth fo much confidence affirm theft 


M 2 AnfpF* 

C 170 ) 

AnfrV' I. The good Woman underftand- 
cth not that ftie contradifteth her fcif : 
She did not impofe ahftinence on her felf ', 
but (he durjl not eat for the reafon here 
given : that is, She did not impofe ahfii" 
nence on her felf^ but Jhe did impofe it 
for fear upon this reafon. Thefe untruths 
and nonfence in a Woman are more ex- 
cufable than in her Teachers : Why doth 
She render a Keafon why She durft not 
ear, if by that fear and for that reafon 
(he did not impofe abftinence on herielf? 
Did any other impofe it , or (hut hci 
mouth ? Is not that our own doing 
which we give a reafon of, and fay thai 
we did it through fear ? Doth not hi 
that giveth a Thief his Purfe, confent him 
felf to it, and make it his own ad t( 
fave his life ? If (he knew not what (h< 
did, why is (he angry for being though 
Melancholy, ( which is many a Godly per 
fons cafe ? j If fhe did know, why dot! 
(he f alily call it an untruth, that (he impofe 
it on her felf ? By this tafte you ma 
(ee that even in well-meaning people th . 
fame principles will oft have the farr 
pradices, when here are five untruths j . 
this (hort Letter, and four at leaft of h 
accufation of my words are vifible ui 
truths. ^ 

But I would know of Mr. £. B. or hcj 
whether it be true dodrine, that one 
&f Chrift Jhould not eat^ becaufe they ha 

m rights and whether almoft to confumc 
her ^If with Famine was well done } If 
fo, tnuft all wicked men do Co ? If it be 
falfe dodrine ( as undoubtedly it is ) 1 
further ask, whether it was the fpirit of 
God, or Satan that was the Author of 
It > I hope (he dare not father fin and 
falftiood on Gods Spirit : And if it was 
iemptatioH of Satan ( as it was ) I 
ask whether to yield fo far to a Tenapta- 
tion (b nnuch againrt the light of Scri- 
pture, nature, and felf-prefervat'on, in a 
cafe fo plain that common people know 
the errour of it, and to proceed fo long 
almoft to famiftiment in that errour and fin, 
I fay, whether this (hewed not fome flaw at 
that time in natural underjiandma and reafon- 
ing as well as in grace ? If it did ( as fure it 
did; what could it be lefs than Melancholy ? 
And I hope it was never the mind of 
Mr. Jordan^ or Mr. Brorpne in that Book, 
to father this opinion or practice on Gods 
fpirit. I doubt not but God thus oft 
tryeth his own > but it is as little doubt 
but that he oft leaveth them under Me- 
lancholy as the Tempters opportunity and 
'advantage. And its pitty that poor foul^ 
ihould be angry with thofe that know their 
'cafe, better than they themfelves, and truly 
pitty them. 

M 3 Sed. 


St(^. 8 1. R. B. I come now to Mr. 
Brotvncs Letter •, wherein I will ^;iot 
reckon it fas it is J with his untruths, 
that my [ mo lajl T'reatifes give great oc- 
cafton to the Adverfaries of 'truth and Th- 
rity to ref roach and Blafpheme God and his 
people ] For the man fpeaketh as his ill 
caufe and principles have made him think. 
And that this is no more than fome of my 
Vifcipks have fitggeftcd to him^ whether it 
be true or falfe 1 know not. What men 
that I have been eleven years driven from, 
may be drawn to by cruelties on the one 
hand, and feducers on the othcy, I can give 
no account ot at -this diftance : Let them 
anfwer for thtmfclyes. 

The firft untruth I charge him with is 
that I have uttered may faljhoods cf him- 
felf and others. The cafe is anon to be 

Scd. §2. Mr. Erovpne^ P« 27* \_Hou> the 
pre fait Conformijh can he cxcufed from fome 
degree of Idolatry remains to be better pro* 
vcd^ • 

K. B. An anfwer to what I faid had 
been more congruous than this put- 
oif. And that you take it for no Railing 
to call ahnoft all Chrilh Churches on, 
Earth (even the Preformed) Idolatrous/ 
and yet take it for railing to be told 
that you fo accufe them ignorantlyj rafii- 

;Iy ati4 rejf-p^ijiceitedly, doth, but (hew the 
iWindipg pi^vv^er of fdfijhH^fh:-^^ dividit^ 
pimj^le^^ \^en ther^ js foyaft.^ flifp^rit^, 
iu In the matter of tijre cfux'ge. 2|. And ui 
^fh^perCofli^ph^rg^d. .": 

k , Jha^ yoi^r Brother fjg/)^«p hath as yop 
^11 it, now 4^cek'ed yo^T^: ep^epmou a.na 
Wf9%ed ^jf c<^«yf, that is, hath been f^in 
to leave his untruths unjufliiied, I fupppfe 
you cannot ^ny i« conlifience with ypyiur 
own expr€ffion% _ ^ ...^,:;jii 

Seft. S|. Mr.^rowne* p. 28. £ /«^fei fir^ id Un- 
i« *n?o line J there are no lefs than two Vn-- ^^"^^v 
trnihs fublijhed to the rporld conctrning me ■: 
the firjlU that lam the Author and Pub" 
lijher of that Boo^ , which is a^rmed by 
him againfi fhe mpfl notorious evidence in the 
World to the contrary : 'the Author 
Mr* Timothy Jordain' . ., / . ■ and all that 
I did Bw, being defired to write an Epifile 
p?herein I acqua^int the Reader that I am 
not the Author of ity jbut only did joy ne in 
teftimony to fgffifie what was recprded in the 
^nfui^g T^reafife was true* 

K. ^. Reader, wouldft \hou think it 
poflible for a man that voluminoufly ac- 
^ufeth the Churches, and chargeth them 
^ith Idolatry, ^nd had read my detec^i- 
3n of his Brothers Untruths, to face men ' 
iown with fuch words as thefe that I 
^y that which I never faid 1 1 have many ; 
\vp^ts over read ipy ow^i v/prds, and I 
M 4 can 

'tin find ifio fyllable of What he faith, that 
•1 affirm' fiirri to be the Author of ihkt 
'Booh^'- I only faid [the Fubiijher ] and he 
addeth [^thtAKthor] as^ may prefently by 
the Readers eye-fight be convi^cd. I £iy, 
'^Tublifhcd by Mr. Browne as is uncomrn' 
ledly ajfirmed*'] And is not this aKo a 
jra(h and c^reVefs man, that no better heed- 
ctli whathe readeth and what he writeth ? 
And doth he not here declare himfelf a 
Fubli/her of it, when he cofikflcth he put 
an Epiftle to it, to joyne in ^efiimofty^ 
that what was recorded jvas' true* And is 
this Printed Epiftle and Tcftimony no Pub- 
lication ^ ^-'^^^"^ *^^* v>ti U^',;H.rV --v- 

Scd. 84. Mr. Bovfine* 'the fecond utftruih 
//, that I am wtcontrolledly affirmed fo to 
hcy rvhen I believe he had never a fecond in 
the vporld that either rpill. or can af- 
firm it, ('^^'^ "»^> 

K. B. Here are two more falffioods", 
I. That it is an Vntruth that I faid of 
him. 2. That I faid it was uncontrolledly 
affirmed that he was the Author. But thai 
tie was a Tuhlijher you have now his own 
"ConfciTion of his Epiftle, which I had 
fed , and Mr. J*9jcph Bak^r gave me the 
Book, find told me it was publiftied by 
^r. JordaiHy and Mr. Brorvne, and this re- 
port I oft after heard, and it never was 
controlled to me ^ which is all that lean 
teafonably mean my [^HncontroUed.^ ^^\ 
■'■ ' :■ ^ ■ how ' 

how is it poflible for mc to knov; what is 
faid of him to all others, in every diftant 
place and corner ? 

Se<9:. 85. Mr. Broi^ne* As for the Book^ it 
felf and the matter of ;M contained in it^ 
I never yet met voith any judidotts fohtt 
Chriftia: th.t had ferlonfly prujtd it^ tfho 
dur(} advintiiirc to proa ^' me either of the 
whole or any confiderahle p rt of if, that it 
was an effeG of Mtlanawly, 
^r Ji. B. Who talkt of the n>hole ? But ^ 
'what part you will call cnfJerable who 
knows > Is not this a concellion that fome 
fart is (o judged of ? And muft your Ig- 
ttorame of fuch matters as Melancholly 
have fo great influence into your Divinity ? 
But you may fay true, For moft now adayes 
converfe with few but thofe of their own 
tnind. And the Book is not to be got in 
any (hop that 1 can hear of. 

^"•'Sed. 8<$. Uu Browne. Whether this de- 
crying of experiences^ this flighting the vtforl{^ 
of Gods ffirit in the foul^ the crying out 
that thefe things are hut the effeds of Me- 
lancholy^ he not the ready way to maJ^ all 
fufernatttral Convcrfion derided^ and the 

rvhole myfterie of Godlinefs contemned 

confider . 

K. B, I. Here is imply ed a fourth Un- 4th Un- 
truth, that I decry experience s^ and the reft "u^**- 
here mentioned. 2. Alas, muft the poor 


Ci^u*cb ©f Chrift have Cuch mifcr^bh 
Cjuidfs, th^t buil4 h^Y ^4 fiubW^^ ^^^c 
think if it be burnt the Church muftfay: 
I tell you fir, fuch ra(h and Ignorant Teach- 
ers, a^ your Writings (hew you to fcie, arc 
the men that do fo rpuch towards the v^- 
ty fame e/fcds which you feem to fear, 
even to tempt nicn to detide all ruperpatur^l 
/converfion^ as that I fc^^ce know a tppre 
ipowerful way. 

If you heard one man fay [ Satan as ^ 
Angel of Light ftirrcd up the Qi^ak^rs to 
pretend Miracles, Prophefies and fpiritual 
raptures, purpofely to tempt the World 
to Infidelity, by perfwading them tl]at ^hc 
Spirit in the Prophets and Apoftles was but 
the like ] And if you heard James Naylor 
lay, £ Your calling the Spirit in us a vain 
Imagination or deceit^ is the rt?ay toperfjvade 
men that the ffirit in the Prophets and 4poiiUs 
vpas hut imagination and deceit '•> } Wbich 
of thefe two fayings would you believe ? 
I take the cafe which I fpjfke of to be the 

I tell you ftill, that all the T'wS and 
Goodmfs that your Book mentioneth truly, 
was wrought by the fpirit of God. But 
if men will make the world bcheve that 
tmy falfe doGrine^ or any fin^ or any falfi 
(xpofjtion of Scripture is of the (pirit, gr tha^ 
their unproved Impulfes which 3re not 
agreeable to the word , but are ?i^^inft it 
or befidcs it, muft be.believed to be of God, 


nd will defcribe thefe as Exftrienas and 
yods way of Converting fouls, their Igno- 
ance will as cife6tually ferve the Devil to 
ring true Converfion and the ffirit into 
:orn, as the dcrifions of a Drunkard will 
lo, if not more. It is no new thing for 
latan to deceive as an Angel of light, and 
lis Miniftcrs as Minifters of Righteoufnefs. 
^nd if you know not his wiles, cxpe<^ 
lot that we (hould all concurr with you 
n expoiing ffirituality and holimfs to the 
corn of fuch as now abhor r it, or as of 
ate have taken fuch advantages againft 
hofe that are better than them- 

Sea.87. K.B. Whether you ioftruded 
iier in tho(c principles you know beft: 
[f you deny it, I retradt it. That you 
were very zealous in them is paft doubt h 
but juft the day when you began, whether 
before thit Book was begun, or before it 
was finilhed, or when, I leave to your 
pwn report, 

Se<S. 88. Mr. Brorvnc* Indeed it is novp 

my Opinion that there is a glorious ftate of 
the Church yet to come^ before the laft end 
of all things^ xphen all OppreJJion and Op- 
freJfoHTS Jhall ceafe, and every thing of man 
fhall he hid down in fuhferviency to the In- 
Itereji of Chriji^ and the Kingdom of the World 
^all become hif* 

Ko B. 


R. B, Amen ! It is my earttefi VeCtre as 
well as yoHfj i But Defire and Bf />/ are not 
all one. The Prophefics th^t you fuppofe 
foretell all this, 1 thought lalnr^oft ui^der- 
ftood thirty two v-^rs zgoQ ^ but fince I 
perceive I did not : But i coutr d;d not 
that which I do not underftand, n^r nt- 
vcr did. Who will plead for Oppreffion > 
And what Chrirtian defireth not the great- 
eft Holinefs and Rightcoufnefs ia the 
World } I freely confefs my Ignorance in 
the point, whether on this fide the general 
Refurredion, there (hall be {o perfe& and 
univerfal Righteov^fnefs as you defcribe, as 
th^All Opprejfton fhall cejfe. My greateft 
Hope is in the three Petitions of the Lords 
Prayer, 'thy Name he Hdlovoed^ 'thy Kingdom 
Come^ thy vpiU he done on Earth as it is in 
Heaven : And I am fure this will warrant 
my defires. And I the better like thofc 
Opinions of a perfed age, becaufe Hope will 
fet men upon praying tor it. But as I de- 
teft all Rebellions againrt juft Authority on 
pretence that they are not truly Godly, and 
all fetting up mens fclves on pretence of 
fctting up Chrift , and uling unlawful 
means on pretence of good ends, fo I am 
afraid of being tempted down from the 
Heavenly Hopes and Comforts, by looking 
for more on earth than is indeed to be ex- 

. Sta, 

i . 

r 179 ) 

Se(9:. 8p» Mr.Brorpne* p* 2p. [Ht tells us 
firji that Jhe was fuddenly moved to come ts 
hear him Preach^ " ' • ^ 

R. B. Ameer untruth: as I have before ^^^ ''^«" 
(hewed. Ifaidnotfo. "^^^• 

Se6l:. po. Mr. Browne* 'that Jhe had fuch 
cottvi&iofts from his Sermon ( for fo he feems 
to intimate, ) &c. 

R, B, Untrue again : as is before (hew- ^^^^l": 
ed : Nor will your feeming falve it. *^"^^ 

Se^. pi. Mt, Browne. l!hat Jhe dejired to 
f^eak^ with him is another untruth* 
K. B» Of that Khali fpeak anon. 

Sed.p2. MuBrowne. 'that Jhe did imfofe 
on her felf ahfiinence from meat 

K* K. Here he contradids himfelf as (lie 
did, and faith pe durji not eaty and yet 7^h Un- 
falfly chargeth me with untruth for (aying ^^"^^* 
the fame fence. 

Sed^. P3. Mr. Browne* Lafily^ She nevei^ 
fell in fo among the j^aksrs as to be one of 
them i though it is true that through the 
power of I'emptations Jhe was fomewhat encli- 
ned to them. 

K. B. Here he untruly intimated that I 
faid more, who never faid fo much > but 
only that (he thought they lived ftriftlyer 
than we, and fell in among them. And 



now Reader I Qiall again tell thee my rea- 
fons for all that Ifaidof her. 

Mr. Jofeph Balder then Preacher in fFor- 
cefter ( a man of unqueftionable Prtnlericc 
and Credit , now with Chrift ) told me 
all that I have faid of this Woman, a«id 
that (he had not been at Church of a long 
time before^ and was palling along the 
Streets, an4 was fuddenly moved to go in 
to the Church at Ledrure time j and that 
(he was ftxuck as aforefiiid at the hearing of 
the Text, and before Sernaon was done 
could hardly forbear crying out in Church i 
and that (he had on the conceit of their 
ftridnefs fain in among the Quakers i and 
been often at their meetings ^ but hearing 
them fpeak againli Scriptures znd Mirtifiers 
was troubled, and thought that they fpake 
that which -her experience would notfuffer 
her to confent to ; and that (he was hke in 
theie perplexities to fall into great Melan- 
choly, and her body alfo to be weakened by 
the troubles of her mind, and that through 
his motion or perfwalion (lie was defirous 
to fpeak with me : I had no reafon to de- 
ny belief to. him : When I came next to his 
houfe the Gentle-woman came to me, and 
he and (he together repeated the fubftance of 
all this again, and (he fpake not a fyllable 
againfl it : And fpeaking a few words to 
di(rwade her from the ^aks^s in hafte, I 
never faw iher more : The (aid Mr. BaJ^r 
cold me after of all her fad and Melancholy 


C iSi ) 

iftinence and weaknefs, and of Mr. Brmme 
id Mr. Jatdams frequency with her i 
nd (hortly after (hewed tne the Book, with 
^x. BroTvnei l^\d\t to it^ and told me that 
Kich they no^V thus quarrel wi^h^ that 
[fi Brotpne was one of the publifhers of it, 
id was for the dodrine in it. Though I 
fecrned by the Book that (he her felf was 
ken ^ith that point. Thefe things I 
hg heard aflirrtied and confirmed^ iand ne- 
t contradi^ed till this day, and now you 
;ar that the tiM^ng ©f Mr* Brgn>ftes Opi^ 
omnd endeavours^ is all that they can fey 
ly thfiig againft thcrtifehnes. : And thus 
uch 1 thought tneet to fiy agwn(l theit 
fii Dfioafidns on ^hts %-dcca(ionv ...v (.- . 

Sed. ]P4j^ K. Bi rf . 3©^ I have not yet --n (7^,^ 
>oe \^h Mr. Ba^an> : He comes on 'i'^^J^'' : 
^kt in i Poi^fcript with inor^iiUntcuths; 
fid iir(i he tells ^ou hbW little comnlen- 
ittDiiit is to my honeftj/ to havejtt fuckeafn 
'^fs''nmt9 the LmiiftTDrnd iPrefi that, he 
m^WtHi two Books ^bj^re andtber jna» caM 
ipiife^ fheett -^ 

A^vfilA. l^evcr Ipake with thfeldccnfel, 4rth Ua- 
»faw him •, Andif i^ither . t>f;diofe tw^ ^'^^^ ^^ 
ooks^vereLicenfed fivhen he wrote this 
ificifk) is not this iiiil a fearkfs hdedlefs 

2. Is not Honefty atnong thcfe fnen.be- ^.£5^^' 
)me a word of a new (ignification ? And ^f"^"^"y* 
ft any wonder if our dijhonefiy make uS 


unworthy of their Communion, when oui 
bonefty is queftionable for the Licenling of 
our Books ? If it be a fign of difhonefty 
to do any thing which our Rulers will but! 
allow of, it may next be diihonefty to fpeak 
any thing that they think worthy to b^ 
believed, and to Preach the Gofpel if they., 
do but allow it. And may not your ho- 
nedy be as reafonably queflioned becau(e 
you are fuifered to Preach ? Sure the Li- 
X cenfers are notfo bad men, as to prove all 
difhoned whofe Books they Licenfe ? 

Sea. ^5. E,B. m lafi Boe^ about tki 

Sabbath'—'^ might have been rphoUy Jpdredi 

J)r» Owen having ptdicioufly and accurately 

' handled that ^eftion before him.'] 

Envy and r. 35, i. xhc Wifdom from, abbve is 

partiality. ^^}jqj^^ partiality zttd- withdut hyfocripe. 

Was it a blot on Dr. O^eni honefiy that hii 

Books ^re Licenfed ? O forgetful xn^ :\ 

2. Who m?ide the Law, that no nian mufl 
write on a fubjeft after Dr. (9»?c» .? was 
Dr. OwotH to be blanfie^ for needlefe i work^ 
becaufe he wrote on the Sabbathi-aftei 

•^; ' ;^; Dr. Bound, Dr. Tomg, Dr. tmjfe^ Ms, f:am, 
Mr. Bifietd^ Mr. Shefhard^ and many nnorei 

3, Mine was Written and in the Pj:eisbefor< 
Dr. Omks was abroad! : ( Though I had 
before feen Mr. Hughes his accurate Treatifi 

^ thjit then came out.; 

A < rr.: 


Sc&.p6. E. B. His hfi Book about the 

Sabbath doth make f) full a difcovery nf 

Mr* Baxters ^irzV in plcadi^igfor Saints dayesy 
' that is^for will-vporfljif, ) 

R* B* I. Remember, Reader, that it is ^."P^'^-^. 
myonfnBook^^ and not /;j/j that difcovereth 
my fpirit. Fetch thy judgement of it thence 
and fpare not. 2. And if thouHnd caafe to 
put down the Commemoration of the Pow- 
der-plot or fuch other dayes for fear of n^ij/- 
worfhip^ do not therefore renounce all fct 
houres for fscret and family-prayer and Le- 
Unres , it being equally will-wor(hip to ap- 
point a fet hour as zfet day, which God in 
Scripture hath not appointed* ' 

Se(5. py. E. B. [_ And in Athd{licaUy ar-i 
guing againfl the ^ Divine and felf-evidencing '^'f^" ''^^' 
ftMthjrity of the holy Scriptures (which he doth 
for many pages together ) that henceforth I 
hope he mil no longct he a Snare^ hut juftly 
he Rejc^iedof all. as one of the worji fort of He* 
retickj y fincc under the notion of bung a 
Chrijiian and a Proteftant^ ^ he doth tfith hU ^ 47th Llij- 
utmofi indujiry and cunning labour to over- truth. 
thron>' our foundation^ in that he puts the ere- 
dit of Script tire on the 'truth of Hiftory^ and 
^denies any certainty hut what may be ga- ♦49thUiT* 
thered from that : which dangerous do&rine I ^^tith. 
could not but warn thce^ Chriftian Reader^ as 
^thou lovcji thy peace and comfort^ as well as 
the tr}{th of Cbrifiy that thou wilt diligently 
N beware. 


beware of And I mujl lexve it to ihee to 
judge , nrhethcr ih.it Conformity which fueh 
a pcrfjn pleads for^ ii not jujily to be fu*' 

K B. Here are three mare v'fible ««- 
truths in poirrt of fa;^, i. That I argue 
againiUhePiz/f^e Authority of the Scripture^i 
yea or the fclf- evidencing either > which I 
have written for at large in three fevcral 
Treatifes. i. In the 2d Pirt of nny Saints 
Rd}. 2' In a Book called the Unreafona- 
blenefs of Inhdelity. 3. In nny Keafms of 
the Chrijlltn Kdigion^ moft fully ; but never 
wrote a word againft it. 2. That I do 
with my induftry and canning labour to over^ 
throtv ortr fnifjdation : Hath this man written 
more for the foundation than thofc three 
Books ? 3. That I deny any certainty hut what 
may be gathered from the truth of H'tftory : 
For which he citcth not one word in which 
I ever faid fo, nor can : But the contrary is 
legible in the foifeciced Volumes, at large. 

As to the matter of his Accufation I will 
not here write another Book, to tell men 
what I have written in the former : Read 
my own words, even thofe he accuCcth, and 
my Treatife for the ChrilVian Religion, and 
judge as yon fee Cau(e i But for them that 
will believe him to fave them the labour 
of reading it in my own Books, as if ano« 
thcr man were liker to tell rightly what I 
hive written than the Books them- 
(elves, ■ I leave them to judge, and do 


as they are, and as fuch men lead 

And how far Tradition or H'ftory, ^or 
Humane aide and Teftimony is neceiTary 
to our Reception of the Scripture, I have 
long agoc opened at large in the PiCface to 
the Iccond part of my Saints Refi, and 
(hewed you that Dr. IFhitaksr, Chemnitm^ 
Davenant^ f.ok Birimiptf and other Pruce- 
ftants ulually fay the fame that I do, and 
thit otherwiie by rafting away fitch fabordi' 
Hate meant ^ Proud-ignorance and picvifh 
wrangling will cut the throat of faiih it 
felf, and undermine the Church of God. 

Reader, i will conclude alfo with an Ad- 
monition as my Accufer doth i As thou 
lovtft Chiiftianity, Scripture and thy foul,^ 
take heed of thofe Ignorant defiroying-defen^ 
dcrs of the Scripture, who would tell the 
Inridel world, that they may continue Infi- 
dels till we can prove, that the Scripure 
alone by its own light-, without humane 
Ttftimuny, Hiftory or Tradition, will bring 
it felf to all mens hands without mans 
bringing it, and will tranflate it felf, with- 
out mans trandating it, or in the original 
tongues will make all English men, and all 
that cannot read at all, to underftand it i 
or being tranflated will tell you fufficiently 
which is the true tranflation *, and where the 
Tranflater failed ^ or will tell you among 
many hundred divers Readings which is the 
right, and which Copy is the trucft, and 
N 2 which 

vvhicli particular .text is imcorruptecj, of 
rightly Liar.lbted ? lor inlhncc, whether 
it (lioald be in Luke ij.^y* a«/urt or 'w]*^//^, 
when it is <a']afjLii in Matth. 24. 18. and Beza 
faith, In mto exemplari & aptid Theophiladfum 
Scripum eji^ 'r]a(xj^ id eji Cadaver ; ficut ai- 
am in noKnuUvs codicibus tejiatur filegijfe 
'^rafntii \ Videtttrq't h£c leDio magis acco- 
toiidata^ &CC. Hundreds of fuch may be 

And believe not thefe men till they can 
name you one man that ever knew before 
fome man told him, by the Book alone whe- 
ther Ejiher and the Canticles were Canonical, 
and the Book of IFifdom and FaHls Epiftle 
(0 the La}dic<eans Apocryphal > and kneW 
what was the Icnfe of the Original Text, 
and what Copies, and Readings, and Tran- 
ilitions were true, and what falfe ? Yea or 
that knew theie particular Books were the 
fame that the Apofiles wrote, without altc* 
ration, till lomc one told it themi^ 

Would not that man reduce the Church 
into kfs than one (ingle perfon, who would 
have no man believe the Scripture, nor take 
\X for Gods word, till he can do it without 
any help of man, or humane Hiftory, or 
Tcitimony or Tradition ? But of this I put 
him twenty Quefiions before. 

It (hall now fufticc to tell you this much 
nf the plain truth, tliat fuch furious faUc 
Teachers as (liall take the forefaid courfe may 
not utterly fubvert your fairh. 


I The Scripture snd Chriftian Religion taken The %]f- 
I together as one frame or Body, hath that in it ^yi^cncing 
felf which may prove that frame^ and all the sf L 
tffential parts of our Religion to be ot God *, what it is* 
And the true proof of the Divine Authority 
I of the Scripture, is by the evidence of the 
fpirit V not a new Kevelation of the fpirit $ 
jBut by a double Imfreffion ot Gods ovpnimagt 
made by the HolyGhoji^ one upon the Scri-' 
pure it felf^ The other by the Scripture in 
Its continued efficacy on Believers fouls : 
And boththefe Innages are the ImprefTes of 
the Trinity of Divine Principles, even of 
the Porver^ IVifdom^ and Goodncfs oj God \ 
which are unimitably done in both. This 
is the true proof that Scripture is the word 
of God. 

But this proof excludeth not but fuppo- 
feth the Miniftry and Tcftinciony of man as 
a fubfervient help and means \ even to bring 
it to us,'to tranllate it, to teach us how to 
know both the fewfe and verity of it, and 
to teftihe which is the true Canon, Copies, 
Reading, Tranflation, &c. And they are 
ignorant fubverting deceivers and deftroyers 
of your fouls, who would feparate the 
Word^ the Sftrit and the Miniftry which 
Chrift hath conjoyned as necefTary together 
for your faith : and that would calVout fub^ 
(ervient helps as unneccflfary under pretence 
of the fuihciency of the Scripture. As if 
Tr'wting it were needlefs, becaufe Scripture 
is fufficient of it k\^. 



And the fore-faid felf-cvidcncing Light ifc 
not fufficient without humane help and Tcfti- 
mony to make you know every Canonical 
Book^ftom the apocryphal, nor to know the 
irueji Copies in the Original, nor the righteji 
readings^ nor this or that particular verfe^ to 
l>e uncorrupted ^ nor the tranflation to be true, 
nor this or that to be the true meaning of the 
Greek or Hebrew word > nor that the Mi- 
nifter readeth truly to the unlearned that 
cannot try it by his own skill, nor read him- 
f elf. And he that would make the contrary 
fuppoficion to be the foundation of your 
faith, would deftroy your faith, the Church 
and you. 


REader, fince the Writing of this, two 
things have fain out which make it a 
more difpleafing work to me than it was be- 
fore i And I am forry that Mr. Bagjbaw 
made it f)ece0ary. The one is, that (as the 
currcPit report faith) he is again in Prifon, 
for Rcfufing the Oath of Allegiance ; And I 
naturally abhorre to trample upon a fuffering 
perfon (which hathcaufecl me to fay fo lit- 
tle againit the Armies and Sedarian mi(car- 
riages fmcc tlieir diflblution and dejection 
in cc;R-,parifon of what I did before in the 
time of ihcir profperity,; The other is. The 


Printing of the Life of Mr. Vavafir Paivel^ 
Which hath fo many good things in it, that 
I fear left the mention df his falfe Prophecies 
C extorted by Mr. Bagfhaw^ who firft pub- 
liQied alio his name as the Author of them ) 
fhould abate their exemplary u(e. 

But yet I muft give this notice to for- 
reigners and pofterity, that they muft not 
judge either of the JUDGEMENT or 
the SUFFERINGS of the Non-con^ 
formifts by thefe mens : It is not for refuting 
the Oath of Allegiance that they arefilcnced, 
and fuffer as they do : nor do they confent 
to the words which conclude the life of 
Mr. ?on>tl^ I'hat fince fuch a time he haib 
learnt that rve muft pray fer our prefjnt Ru-' 
kis as finnerjy hut not as Magijirates. No 
man can truly fay that fuch Doctrines as 
thefe have been proved againft any confide- 
rable part of the Minifters that are now caft 
out, or that they were dcpoled and filenced 
for fuch things, feeing they commonly take 
the Oathes of Allegiance and Supremacy. 

And how far the cjedcd Minifters of Scot- 
land are from the Principles of Separation, 
Mr. Browne a Learned Scottifli Divine hath 
(hewed in the Preface of a Learned Trcatife 
Newly Publilhcd in Latine againft JFolzogim 
and Velihufiusy C even while he faith moft 
againft receding from a Reformation O 
overthrowing the Tenents maintained by our 
two or three Englifti Bron>nes^ which former- 
ly were called Bron^mfm^.. ( Though the 


( ipo ) 
fame mans numerous rcafonings againfi the 
derivation of the Magiiiratcs OtHce from the 
Power of the Mediator, t waite for Icifurc 
to refcll. ) 



IN the Conrencs Page i, Sfft. 24. for m^n-^t, r. Yc^ 
cut. Scd. 5. p. 5. afcci a'^, 2ddch:e. Epiff. b. 4 
1.27. for^;;^fj r. ^id. p. ^i,'L 2. T,rvrkin<>:s fh:w 
p. 45. ]. zi. for ^^■V'?^^? r i/ziii/. p.S^. 1. 1 5. r. and byMr.E- 
Hot. p. pj. ]. u tor !- or firmed ^ r. confined,, p. 100. 1. 1. 1 
hivtnot, p. 105. 1. ii,i^n- dtf^rCi r. ifff/^>/£. p. i^o. ]• ^ 
for>'(».'-^ r. f/;:i^'. p. 14^. w/of i)/<f th: twofrjlllms (repccitcd^ 
p,lSi.l. i^ kto:cajio/!s^r. (K^'fitmS' lefs litieral «' 

BU T I have one thing more to Advertife 
the Reader of, that I was too blame to 
believe Mr. Bag/harv in his recitation of my 
own words, in his fag* 5. where he faith 
that [ of Crommll himfelf , though he 
dyed in his (inful Ufurpation without mani- 
tefting any repentance, I give this Saint-like 
Charader in my Prefi to the Army, The 
]ate Protedor did prudently, pioufly, &c, 
ixercife the Government.] Having noted 
that I fpake againft Oliver a few leaves 
diftant, I too rafljy believed Mr. Bagfhapo 
diat (his palTage was fpoken of him too^ 
But upon perufal I hnd it is moft notorious 
that I fpake it of his Son, when the Army 
had brought him to a relignation, which any 
man may fee that will perufe the place. 
Hereafter therefore I will not fb haftily be- 
lieve fo common a .in what he wiriteth 

of the mol\ vifible fubjecft, of myfelf or