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Full text of "An explication of some passages in the foregoing propositions and profession : with an answer to some objections that are like to be made against them"



*» * * tr " to,09(ra ' *>, 


Collection of Puritan Literature. 

y ion } becaufe god is 

ilverfal Redemption; 

' 5 2I 

fittfoa , becaufe men 

id repentance is good 

>ed. 1*6 

nting hereafter , re* 






though not quite aVeaj. 5°0 

Great difference between the fins of the rege- 

titrate^ and unregenerate* 5^ 2 

The regenerate never lofe the firjl infufed 

habit of grace. ibid. 

No man can \now certain!) in -this life that 

he is a. Reprobate. 4-9^ 

S S^\ 

The morality ayd perpetuity of a SabhacR. 
^ i$o 

_ ; Ff'4 ^ 

Digitized by the Internet Archive 

in 2012 with funding from 

Princeton Theological Seminary Library 



of fomc Paflagcs in the foregoing 



With an Anfwer to fome Objections 

that are like to be made againft them. 

_ « 

Written by 

<\1 CH. § A XT 'E%^ 

To prevent the cauflefs Diflent and Separation, 

of any fiacere Chriftians from our Churches, or 
finccre Minifters from our 


Efpecially for the Satisfaction of the'In- 

habitants of 

KJT>8 %M1 2(S T.6% 

: ____ — _. 



Printed by A.<JM. for Tboma* Underbill, at the Anchor and Bible in 

Pauls Church- yard near the little North-door, and Frtncis Tyton % 

at the three Daggers in Fleetftreet near Dnnfions Church. 1653. 

The Contents, 


■ -p. a. 





Ome Generals for the Explication of cur Ihrenft, 
The firft Prepduion explained. 
jr^*TWeich^i Prcpo£ricn explained. > • 
Th''etent&Propcfiiicn explained. 
The twelfth Prop'cfition explained. 

The fifteenth and feventeenth Proportions explained,. 

The Reafons of the eighteenth Proportion. 

Objedic^ Anl^«*e4agai«ftS<%mn Prcfciung. . 

Thefenf^ihe^verrfiet|ProfC!itioif. - 

TbcProJfftAnc>pWTic#. ^^ ^ i \-/ VjL 

Their Objedions Anfwered who will wait to fee what the Magiftrate will fettle : 
and that think all vain withoutthem. p. 2 8. 

Our Churches are not in a 'If ate to be Refted in. p >2 ^ 

The Objections of the Clafficali -Brethren Anfwered. p'^ j[ 

The Objections of the Corfgregatioiiafi Brethren Anfwersd. . p. 34. 

The Objections of the Epifcopa 1 BrethA: And 1. Of particular Application 
andrejeding of ofFendors from our Communion. p.41. 

Obj.2. [That we are not true Minifters or Churches for want of Bi/hcps or of E- 
pifcopall Ordinarion, ] Anfwered. p.44, 

What fott of Epifcopall Divines it is that make this Objection. p. 40, 

A Warning to England, cfpecrslly the Gentry thattookparnvirfe the rate Kin*j of 
a fnarjethat is laid to b-.-ingthena to. Popery... p 48 

The dbjecWs proved no fcrore&uus. I p #49 ' 

Dr. Jpie/ij-Teftimojiy at large, for the Minifteis Ordained without Bilhops. p,$ j. 

The Teftimony of KD^wname^.feweUjSaravidj B.jitlj, B.T^mow, ^.Bridges, 
B.Bilfon, NoweUfiretiu*, Mr. Cbifenhall, the Lord Vigby, B.Vavtnam&.Prideaux, 
B.tA7idrews 3 Cbil}ingmrtb, to {hew what was the Judgement of the Proteftant 
Bifhops in this Point. E«/7>-^I. 

According to the confeouence of the Objedors grounds, either we are fure Chrifi 
hath no Church or Minidry. or net lure that he hath any. .p. 6 y. 

Severall other Objedions Anfwered. \>J$. 

Presbyters may and mud Govern their Churches^ and have the power of the Keyes. 


How far Ordination is NeceiTary. pg 2. 

The Objedion.for Separation from us [Becaufq : they may not receive the Sacra- 
ment Kneeling,] Anfwered. p-8f. 

Some cautionary Condufions to prevent mi fund er franc ing. p.04 

An Exhortation to prefent and vigorous endeavours for Union, direded to the Mi- 

|- niftry. p.^. 

A.few wonds of Advice.to the people of thefe Congregation^ whofeMiniftersre- 
Mc to AiTcciate with their Brethren, "'« p 10^. 




of fome 






S I dare not undertake to give the full 
fenfe of all my Reverend Brethren who 
have fubfcribed to jthefe : Propofitions, 
fo I muft intreat the Reader to under- 
ftand that I have no commiiliqn { from 
them for any Explication of their 
mindes, further then what is done al- 
ready in their words : and therefore 
that you muft not take what I .Write as 
coming from them 5 but as my own private thoughts : and 
if in any thing you miflike my Interpretations, do not there- 
fore miflike our Proportions : For it is the Text and not the 
Comment that is publiquely owned : The Text is : their.s^he Comr 
client is mine. 

D 2 Yet 

( ) 

Yet I thought it meet to explain fome few points according 
to my own meaning, and according to what I heard from my 
Brethren in their debates \ left the obfeurity fhould occafion the 
ftumbling of any, that have not had opportunity to underftand 
our intentions. 

And fM I muft intreat you to remember thefe few Generals 

i. We never intended thefe Proportions , for the taking 
any fober man ( of any of the Parties whofe Union we endea- 
vour ) from his former Principles • nor for the laying down 
Of arty middle way, in which the differing Parties may accom- 
modate, by any abatement on each or any fide y of their for- 
mer Opinions. For we know that can be no way of Generall 
Accord, without a long and full debate of all differences, with 
all perfons, or with all the leaders that can fway the reft. For 
if we fhould' fatisfie all that we conferre with , and joyntly 
agree upon fome abatement of our. Opinions.; we cannot ex- 
pe& that others fhould be ever the more altered or united, 
that ( hear not our reafons : Or if all fhould hear them, yet 
mens judgements will be varioufly wrought on r according to 
the degrees of their ftrength or weaknefs; or according to 
their former prejudice and apprehenfions ; and much accor- 
ding to the inclination of their Wiis, to Reformation, Holi- 
ness, Unity and Peace. We do therefore fuppofe in thefe 
Propositions, that thofe whom we unite with, do ftill retain 
their differing Judgements ; And our bufinefs is but this ; 7> 
improve thofe Points therein we are all agreed , for unanimom - 
fraflrice. Till we have opportunity to feek after an Accomo- 
dation of Opinions, or a conviction of each ^ther, we re- 
take, by Gods help, to clofe in an amicable pra&ice of fo 
much as we do Confent in. It is utterly unbefeeming any 
Member of Chrift, to make more divifions wilfully r becaufe 
we are neceftkated to fome differences through ourweaknefs: 
and to unite and affociate in nothing, becaufe we cannot do 
it in all things : and to fly from each others fociety, as enemies 
or aliens, becaufe we hold fome different opinions-: as if we 
were not the Sons of one God, the Members of one Chrift, 
nor might live in the fame family or joyn in the fame Churches 
or Worfhip, becaufe we are not of the fame intellectual com- 

plexion in every point, nor all mens knowledge of the fame 
ftature. We are not iuch ftrangers to our felves and man- 
kinde, as not to know, that we muft unavoidably be of vari- 
ous Opinions, while we live here in imperfection; and differ 
in part, wh le we know but in part. We fuppofe the Apoftle 
never expected that all the Corinthians fhould in all things 
have the fame Opinions, when he fo importunately perfwades 
them, by the Name of our Lord Jcfus Chrift, to fpeak the 
fame thing, and that there be no Divifions among them, but 
that they be perfectly joyned together in the fame minde, and 
in the fame judgement, i Cor. i. 10. We remember his com- 
mand, Phil. 3. 15, 16. Let hs as many as be ferfett be thus 
minded y and if in any thing ye be otherwife minded, Gsd fha/l 
reveal even this unto you : Neverthelefs thereto Wf have already 
attained, let m Vvalkiy the fame rule, let m minde the fame thing, 

2. Y©u muft underftand, that we have no intent by this our 
Agreement to foreftall any further means or attempt* for 
Accomodation, or neerer Unity : but contrarily to prepare 
for it ; being confident that no way is fo likely to accomplifh 
it, as a concordant practice of what we are agreed in, and 
the conftant amicable affociation and familiarity of the diflen- 
ters. Nay fome of us have much more to propound to the 
Churches, for Conciliation and Accord, when ever God fhalj 
call us to it, and let us fee that it is likely to be regarded or do 
any good. 

3. Much lefs do we take up with what we are now agreed 
on, as a perfect, or fully-fuificient way y. as if the points which 
arc laid by, and wherein the feveral Parties differ, did con* 
tain in them nothing of any moment; but all that is ufefull 
were contained in thefe Points wherein we are all agreed. 
Nor do we intend to tye our felves to take up with thefe, and 
never to go further. But, as Chrift faith in another cafe, If 
any man do the "bill of God, he fhall kyow, dec. So I verily think; 
that eonfcionable , friendly pra&iftng of fo much of Chrifts 
Difcipline as we generally know, would have helpt us to 
know the reft fooner then our perverfe contendings have done- 
and would have prevented thofe fad effects of our Divifions, 
which muft lie heavy on fome mens confeiences, here or here- 

D 3 4 ^ 


r ( ) 

4. I muft therefore efpecially intreat you to obferve, that 
whereas federal things are left undetermined in thefe Propor- 
tions, and you think in the reading, that you are at a lofs for 
our meaning; expeding that all things fhould -be particularly 
and punctually determined of, that we have done this purpofe- 
ly and of defign ; and therefore the errour is in your expeda~ 
tion of a more particular determination then will ftand with our 
ends. For feeing we intend but to ilngleout what we know 
every party may agree to, without deferting his own princi- 
ples ; we muft needs leave out thofe particulars wherein we arc 
not agreed. 

5. Underftand that we have left many things to be prorenatA 
upon the emergent occafion when it comes to pradice, agreed 
on at our Aflbciation-meetings, which we could not without 
many inconveniences , agree on in thefe Propofition before 
hand : Efpecially things that vary according to circumftances 
of time, place, perfons, occafions,^c. 

6, Underftand, that though in many things we have tied up 
our felves by thefe Proportions, from ading in a way of 
Angularity. Yet in many Points we have left each party and 
perfon to the liberty of their judgement : fo that they may go 
Above this our Agreement, fo be it^ in fo doing they go nol 
Aga'mft it. 

More particularly 
1. Whereas in the firft General Propofition we profefs, not 
to addid our felves to parties, but to pradice unanimoufly 
thofe known truths that the fober and godly of each Party are 
agreed in.] We mean only thofe Parties who acknowledge 
a Difcipline, and are fo [[fober] as to difclaim thofe Princi- 
ples which are utterly inconfiftent with the healing of our 
breaches, and the Peace and Union of the Churches. Parti- 
cularly we mean the Presbyterians, Independants, and Epifco- 
ffell who are Moderate and Judicious. We mean not any 
Seekers that difclaim Discipline; nor Papifts; nor Popifh E- 
pifcopall Divines, who will have all the -world come to the 
Romifh Pohty , or elfe they muft have no peace. But k is 
only the Proteftant Epifcopall Divines , whofe principles I 



take to be confident with our Proportions : And if there be 
any other Party fo fober as to depart no further from the 
waies of Peace, it is fuch that we mean. But if it had been our 
intent to have laid by all that any Party will controvert, we 
ftiould have agreed on nothing. 

2. Where in the fame Proportion we fay £at prefent only 
to practice] we intend not that every man of us is tied from 
praCtifing any thing but what is fo agreed on : But that we do 
Agree in and tye our felves £only] to fo much ; but may not- 
withstanding privately differ in our practice, fo far as we have 
not reftrained our felves in this Agreement, and are not retrain- 
ed by Gods Word. 

3. The eighth Propoiition leaves many weighty Cafes un- 
determined about excluding fuch haynous orTendors, whofe 
finne is either notorious, or generally fufpe&ed, and yet for 
want of accufers and profecutors are never brought to Ju- 
ftice? and alfo about perfons who are under a long triall, &c. 
But we take thefe cafes to be fuch as muft be ufually determi- 
ned according to circumftances upon knowledge of the par- 
ticular cafe : and therefore fitteft to be determiued at our 
Meetings, when it (hall fall out: and not to trouble and puz- 
zle our felves with fuch Cafes before they fall ; feeing we can- 
not well make any agreement before hand ( except very ge- 
nerall) but what will be found defective iu the applicatio fit 
Only thus much I fhould advife, that if it be known that any 
perfon is guilty of a capitall crime ( as for example of Adul- 
tery ) though we be not bound alway to aceufe them openly, 
er-to bring them to fuch a confeffion or felf-accufation as 
may hazzard their lives; yet 1. The Paftor may fufpend 
them and in fome caies require the people to avoid them, when 
the fad is publiquely known (though the party not profecu— 
ted-) and gue but a generall intimation of the fault,, as known 
already; though perhaps the Evidence will not hold in Law, 
(As I have known perfons that openly confefs Adultery at- 
home, but denying it before the Judge, come off as if they 
were innocent ; and yet confefs it again when they come 
home.) And I fhould think that fuch perfons (hou Id not be 
rc-admitted to Communion, till they do manifeft publiquefe- 
rious penitence in the Congregation •, but only in General! 



termes ( feeing ttiey are not bound to accufe themfelves, fo 
as to expofe their lives t© danger :) As thus [_ I confefs be- 
fore God and this Congregation that I am a haynous linner, 
and unworthy of Communion with the Church : the parti- 
culars I need not exprefs, feeing the Congregation may eafily 
know my meaning. &-e.~] Whether it be meet that Eccleiiafticall 
cenfure, or the Magistrates cenfure go fir ft, we do not go about 
to determine. 

4, Concerning the tenth Proportion (which will be moft 
que&ioned ) I defire it may be obferved : i. That we meddle 
not with the term [_ Excommunication. J 2. And therefore 
they that fay w r e meddle with the Thing, muft define Excom- 
munication, and fhew that the work that we here agree on 
doth reach that definition. 3 . Which if they do, then they 
will make Exeommunication to be no more then this applicati- 
on of Chrifts doctrine to a particular perfon and cafe, which 
every Miniver of the Gofpel may perform : For we mention 
in our Agreement no more. 4. lam fure that delivering up 
to Satan, and the great Anathematizing Exeommunication, is 
commonly taken to go much further and contain more, then 
we here conclude on. 5. Yet obferve, that we here fuppofe 
the fad and faultinefs proved beyond doubt : and when we 
fpeak of Minifters Applicatory requiring die Avoidance of fuch 
jperfons- if any think we wrongfully authorize him to do this 
without the Presbytery, Congregation, or Bifhop ; remember 
that we fpeak not here of examining WitnefTes, much lefs gi- 
ving them their Oathes, or the like preparation for difcovery 
of the guilt. How farre people or any others may have * 
hand in this we do not determine. 6. Nor do ™$ determine 
whether it muft needs be more Minifters then one, that muft 
agree in this , before the publique Application : yet after- 
ward, we have limited our felves in this tor Unity, Peace, and 
avoiding of ra(h applications. Though for my own part, I am 
very confident that it is their Errour, whoever they be, that 
deny the power of Excommunication it k\f to a fingle Pa- 
-ftor, atleaft, where he is the fole Overfeer of that particular 

The Objections againft this tenth Proportion, I will anfwer 

5. The 


s. The i i th Propofition forSufpenfion, contains itsownfufTf- 
cient pjroof,as thole that- will well obferve it,inay difcern. 

6. Concerning the i2 tk Prop. I muft tell you, that we cannot agree 
to the looie practice of thole Minifters and Churches, who thinK it 
enough to keep people from the Sacrament, and never proceed fur- 
ther with them in way of Difcipline : but let 500. or a ioco. live in 
a Parifli without any more then fuch a Sufpenfion : whenas Sufpen- 
fion is but in order to their Try all, or their Reformation or Reje- 
ction thereupon. Yea they determin not,nor is it known,whether all 
thefe perfons are members of their Churches,or not ? Many Reafons 
we have againft this courfe, befides what are mentioned in the Pro- 

7. We take it thauhe 1 5 th Propofition containcth the true mean, 
between the Ulurped Power of fome Pallors, to binde the People by 
a known erring fentence,to go againft Gods Word ; and the Ufurped 
Power which many pretend to, of Ruling the Church by their Major 
Vote. But how tar the Congregation fhould firft have Cognifance 
of die matter, or be heard in the debate; or how far the Minifters 
muft endeavour their confent, or fafpend their own a&ions,for wane 
of their conient, we do not determin. And therefore all moderate 
Presbyterians and Independents may well agree with us in this ; be- 
caufe its no Power that we deny thePaftors, but a Power of binding 
men to go againft Gods word ; and it is not any of their Liberty that 
we deny the People, but only Ruling Miniftcriall Authority, which 
God never gave them, we muft needs deny them. 

8. Concerning the 1 7^ Propofition (which many will ftumble at) 
I defire you to obferve thefe things. 

1. That as we avoid the Titles of Lay -Elders and Preaching- 
Elders, fo we do purpofely avoid the determination of that Con- 
troverlie, Whether Chrift hath appointed Ecclefiafticall Elders, di~ 
ftind in Office from Teaching-Elders, having no Authority to 
Preach, Baptize or Adminifter the Lords Supper, though they 
have Gifts ? I confefs my own private opinion is, that neither 
Scripture nor Antiquity did know any fuch Church-Officers : But 
as I fo much reverence and value the contrary-minded, as not to 
exped that my Judgment fhould ftand in any competition with theirs, 
or in the leaft to fway any man to my opinion from theirs ( though 
upon the.concurrent Judgment of fo many Learned men that are of 
the fame opinion with me, I might reasonably expect, that other 
mens reputation fhould create no prejudice ;) fo it is nothing to my 

E Brethren, 

Brethren, nor the feftfe of our Agreement, what my private opinion 
is. We are not fo unconfcionaoly felf-conceited or divifive as to 
think we muft or may rejeft all thofe from our Communion, th'at dif- 
fer in this Point from us ; or that it is a matter of fo great moment 
that may hinder our fraternal! and peaceable AfTociation. 

2. We have therefore agreed of the work of Afiifting-EIders,and 
leave the difcufiion of their further Authority,, and diftin&ion of 
their Office from Teaching-Elders, to others, 

3. And that each party may well agree to this Proportion, with- 
out forfaking their Principles, is beyond doubt. For the Presbyte- 
rians and the Congregationall party, they both are for fuch Elders, 
as (hallRule, and not adminifter Sacraments ;. and though fome of 
one fort, fay, they may preach, 1. They fay not that they mutt 
preach where the Teaching-Elders are well and prefent; 2. And 
perhaps it is becaufe they would allow another gifted member to do 
the like. And for the Epifcopall Divines, their pradice and their 
writings prove what I fay : For they have ever fince the Refor- 
mation allowed great numbers of Readers in England, of far low- 
er abilities then we exprefs in our Proportions; fuch as never 
preached, and fome that were fain to labour for their livings*in fe- 
cular employments, as this Countrey knows. And though they al- 
lowed them to Baptife and adminifter the Lords Supper, yet they ne- 
ver affirmed that they muft do it,wh$n there was an abler Minifter of 
the fame Church to do it. And in their writings they dpmaintain the 
fawfullnefs of placing fuch Reading Minifters inChappel* orParifh 
Churches under able Paftors. So that its paft doubt, that we are all 
agreed, that there may be fuch Officers, or Elders chofen to do the 
work that is here expreffed. And if any think it a matter of fo great 
neceflity, that we agree in our belief of thefe Elders further Power,as* 
that we muft not Affociate with thofe that agree not, I would intreat 
him to tell me, why it is. not in our Creed ? or why it never was in die 
Creed of any Church > or whether no Church had ever a fufficient 
Creed, fo large as to contain all Points of abfolute neceffity to fai- 
vation, or without which, we muft avoid mens fociety ? or whether 
he dare yet put it in his Creed among hmdamentals,o.r Points of fuch 
neceflity £ I Believe that Lay or meer-Rujing Elders are^ or are not 
Juredivim Q Or whether he accufe not the Scripture it felf of rnfuf- 
ficiency, for 1 peaking fo darkly of fundamentals themfelves, . as that 
the molt Godiy and Learned are not able to underftand it > And 
whether he lay. not a ground of kparation from multitudes of emi- 


nent Learning and Piety, yea from' whole Churches, which Chrift 
himfclf owneth, and will not allow us to feparate fron> ? 

4. And obferve further, that the Elders that we here fpeak of, 
are only Affiftants to able Preachers: we do not fay, that fuch may 
be allowed of alone, where there is no other to preach (though 
what might be done in cafe of neceflity, I will not determin.) But 
if a great Church have one or two able men to Preach publikely, 
and will moreover appoint fome fober, godly, orthodox men to 
help them in Private overilght, Inftruction, admonition and re- 
proof; and if one call thefe Lay-Elders or Ruling-Elders, and ano- 
ther take them to be inferior Minifters, asr fome fober Chappell 
.Readers were, I would not quarrell about the notions or Titles 
while we agree about the work to be done. Nor would I dare to 
reproach them with the name of Dumbe doggs on one fide, or Lay- 
Eldeers(as dumbe)on the other. 

5 . I thought meet alfo to tell you thus much of my own opinion ; 
that it feems to me the beft way, ( at our firft ordering of our Chur- 
ches according to thefe Propofitions ) to take in none but School- 
mafters v Phyficians,or other Learned men to be Elders ( where fuch 
are to be had that are meet :) and for thofe of our Abler hearers 
that are unlearned, that it will be fitteft firft to try them in the Office 
of Deacons : both becaufe the Office of Deacons is moft unqueftio- 
nable to all forts and parties ; and fo it will avoid the reproaches of 
diffenters: and becaufe the Apoftles made Deacons before they or-* 
dainedany fixed Elders of particular Churches; and they made a- 
bier men Deacons then any of us are ; and therefore none may think 
the Office to be below him ; and becaufe it is orderly to afcend by- 
degrees : and the Apoftles words 1 7^/^.4.8,9,10,11,12,13. toge- 
ther with the conftant expreilioas and practice of Antiquity, do (hew 
that this is a degree totheElderfhip; and that Deacons have more 
power about Word and Sacraments, then is commonly allowed to 
meer-Ruling Elders ; and therefore may be more helpfull to us; 
yea that they joyned with the Presbyters inConfiftory,is the common 
opinion. And the danger of mifguiding and dividing our Congre- 
gations by men of weak Judgments, is fo great- that I think it much 
htter to try them firft in an Office of known Inferiority ( for all con- 
fefs that Deacons fhould be Guided by the Elders,) wherein they 
may be as ferviceable to the Church - 3 then to begin them in an Office 
of meer Power, wherein they will think their Votes tobeofequall 
Authority with the moft Judicious Teachers, and fo may breed con- 

JE 2 tendons. 


tentions,or foment Errors or fa&ions in the Church ] and yet be left 
capable of doing fervice,then the Deacons are ( See M r Noyes Temple 
AfeafttredfOt the Office of Deacons and Elders.) This courfe there- 
fore I have propounded to my Brethren of this Affociation ; and 
they think as I do : But for other Brethren that Joyn with usYome 
living neer 5 o miles from us, ( (b that we have nrorc feldome oppor- 
tunities to meet,) we could not.yet propound k to them. If any fhaii 
rcfufe the Office of Deacons,, as-too mean for them, they fhall there- 
by difcover that Pride that will prove them unfit to be either Eiders 
or Deacons ; and you will have caufe to thank God, that thereby a 
mifchief to the Church is prevented, which might ihaye followed, if 
fuch unhumbled men had crept into Authority. 

6. Bat the -great Objection .againft 1 this Propoiitron will be ;( by 
ibrne ) That we allow none to be Eiders but thofe that are ordained, 
and ib overthrow meer-Ruling Elders-,. To which I anfwer : 1 .Theie 
Brethren muft confider, that we are forced for unity to fpeakindi- 
itinctly of all that are meer Aflifting Elders, and, do not acUi- 
ally preach and adminifter Sacraments, whether they- take them- 
feives to have Authority to do more ( as other Minifters ) or not : 
now they will confefs that fuch inferior or AJluting Minifters muft 
be Ordained : and we ; cannot now diftinguifh. 2. I never could 
learn that it is. the Judgment of Presbyterians or Congregationall 
men, that it is unlawfull to Ordain meer-Ruling Elders. And if they 
may doit, why fhould they not yield to it for peace, though they 
think not that they rmtfi do it? . 3. I confefs I know of.no. El- 
ders mentioned in Scribture, without Ordination ; and do.defpair of 
ever feeing it proved that the Apoftles did appoint two forts of El- 
ders, one Ordained and die other not Ordained. The contrary I 
doubt not to prove by fufficient Induction. 4. Deacons muft be Or* 
gained that are inferior to Elders ; why then fhould not Elders be 
Ordained? 5. Let our Brethren take heed left they loofe all their 
hold of that (hew they -have in Scripture for meer-Ruling Elders ( I 
mean qnoad pot e flat em b not ^mad exercitium ordlnar'mm^,) if they 
once difdaim all thofe as no fuch Ruling Elders, who were Ordained. 
It feems then that when the- Apoftles Ordained Elders in. every 
Churh, and when Titw was left to Ordain Elders in every City, it 
was no meer-Ruling Elders that theyO-rdained,or were a-ppointed to 
Ordain ! 6. I confefs I am loath ( without more Reafons then I yet 
know ) to give the Intruders of the Miniftry fo much encouragement, 
as .to. tell them 3 . men may ordinarily be Ruling Elders without Ordir 



nation ? For doubtlefs a man may much more Prsach up aaddowrr 
in pubhke occafionally without Ordination : I mean, more may be 
faid for it. Even ibme of the mod Learned Epifcopali Divine* think, 
that by the Bifhops allowance private men may preach, and that it 
belongs more to the Pafter to' take care -what Do&rine is taught his 
people, then that himfelf be the Teacher. And molt allow the preach- 
ing of Probationers. And if you add to this that there is no need of 
Ordination, to the Office of Church-Governing, I know partly -what 
will follow: 

7. Yet a greater doubt is behindhand that is, How we would have 
-rhele men Ordained ? I anfwer, 1. We have not determined of that: 
We purppfely avoid the point of Ordination ; . becaufe the diftance 
between the Epifcopali Divines and others is well known- in that 
point: and werefolve not 10 put fuch controverted Points into our 
Agreement • Jeit thereby we necef&riiy exclude the diffenters. Our 
builneis is not now ( as -is faid) to Reconcile differences in judgment : 
much lefs to divide from thofe .that differ from us : but to pra&ice 
una^iiuouily-ib much ; as we are agreed in. 2. We leave therefore 
every man in this to his own Judgment. Thoie that are for Bifhops; 
may be Ordained. by them with -a Presbytery, if they can obtain it: 
Thofe. thatvare againir them, may be Ordained by the Aflociated Pa- 
itors of that Aflociation, , the Preiident performing the Action, 
Thofe that fear, danger from the Law of the Land, if they Ordain 
without Authority, may fend men to fome neighbour County that 
hath Authority. Thofe that will not ufe the Name of Ordination, 
may yet ufe the Thing : which is nothing , but the folemne Defigna- 
tion or Appointment of a fit Perfon to theOffice,by Competent men: 
which is moft fitly accompanied -with Prayer and Impoiitibn of 
hands, where they may be had. ' . 3 , To avoid fome of thefe contefts, 
if Deacons only be firit Ordained,as I before mentioned, it will pre- 
vent the quarrels that fome may elfe be >drawn to by difference of 
Judgment. For many. moderate Epifcopali men will allow Presby- 
ters to Ordain Deacons, that will not allow them to Ordain Presby- 
ters. As for thofe that will fay,Thefe are no true Officers, nor to be 
acknowledged ( whether Deacons or Presbyters) who were nor Or- 
dained by a Bifhop ; and thereupon will take occafion for a fchifme 
in our Congregations • I fhall fpeak .more fully to their fatisfa&ion 

9. Though T think few will queftion the Lawfullnefs of what is in 
die 18 th Propoficion, yet I fuppofe many will queftion the Convex 

E 3 niency 


aiencyofjt: Some wilt fay* Ic looks like Independency to call our 
People to fuch Profefiions, which arc real! Covenants. Some will 
fay, We (hall occafion Divifions in our Congregations, upon our 
Peoples fcnipling and refufing it. But I doubt fome will have a worfe 
Obje&ion in their mindes; That they (hall hereby dim intfh their 
Congregations, or lofe the Peoples affe&ions, and thereby iofe part 
of their Maintenance. To this point, I (hail firft premife fome expli- 
cation of our meaning, and then give you thofe Reaions of our Re- 
folution herein, which were propounded and debated at our mee- 

i. Underftand that we are all agreed among our felves, that our 
prefent Parifties ( I mein not all in England, but all ours that joyned 
m thefe debates ) are true particular organized Churches of Chriit : 
and therefore that we require not this Profeillon as a Church-making 
Covenant, but for Reformation of thofe that are Churches already j 
and as a means for our more facile and fuccefsfiill exercife of fome 
Difcipltne and Government of our Congregations. 

2. Yet we thought not meet to put thefe our Principles down in 
our Agreements : but retain them as our own private thoughts : 
becaufe being no Fundamentals^ nor neer the Foundation, we can 
agree with thofe that differ from us in this point of Judgment, fo they 
agree in pradice : And therefore we have left it fo open, that any 
man may fubfcribe to it r who yet thinketh that we are no true Chur- 
ches, for want of a Church-Covenant, or for want of a folemn Call 
of our Minifters ; fobeit thefe perfons, will but acknowledge us to be 
Churches and Mmifters, after our publike Profeflion, Confentand 
Affociation * though they will not acknowledge it before. 

3 . We have not tyed our felves or any Brother, to the ufe of any 
one particular figne to be required of the People in making this Pro- 
feflion ? Whether by fubfcribing their Names,or lifting up the hand , 
or fpeaking their Confent. For we doubt not but this is an Indiffe- 
rent thing; That which we require is fome Expreihon of Affent 
and Confent : but how to exprefs it, we leave to the prudence of 
particular Paltors who are to guide their own Congregations. For 
my part I intend to have the Names of all the Members in a Church- 
Book ( the Adult in one Colume and the Infants in another ) and 
that the Members (hall either write their own Names in it,or confent 
that I write them, this Profeflion being prefixed to be fubicribed. 

4. We have left it undetermined, Whether the Confent (hall be 
-.exprefled particularly man by man, or many together? and whether 




they (hall repeat each man themfelves the words of the Profcffion, of 
onlyConfent to it on the Minifters recitall ? We judge that lefTer 
Congregations may be more punctually dealt with then great ones 
can be : But yet I ftiould advife in the greateft, that it be not fo hud- 
led up as to elude the Intent and fruftrate all : and therefore that 
fome time be taken in doing it • fome families coming in one day, 
and fome another. And for thofe that we have fufficient caufe to 
fufpect of grofs Ignorance, we have agreed that the Officers firft try 
their Knowledge in private (becaufe many cannot exprefs themfelves 
apenly,)and when they are fatisfied in it, that we take the Profeilion 
of their Confent only in publike ; acquainting the Congregation of 
ourfatisfa&ion.; who are bound to acquiefce fo far in the judgment 
of their Pallors, when themfelves hear the perfon profefs his Confent 
though he do not exprefs ( himfelf) the Articles that he confent- 
eth to. 

2. Our Reafons debated on for this Practice, were thus gi- 
ven in : 

Conduf. We have Reafon to require ( & things now ft and ) a more 
exprefs ftgnification of our Peoples Confent to our Miniftrj and Alini- 
jhriall AUions,and their Memberfkip *f their particular Churches. 

Reafon i . We have now by reaion of the Licentioufnefs and Apo- 
ftafie of the times, more reafon to queftion concerning many of our 
Members, whether their hearing fignifie their Confent, i. Becaufe 
many profefs the contrary. 2. We know fome Infidels and others 
little better, that come to Church fomctimes, meerly to avoid the 
cenfure of the people, or to pleafe their ears ( and this they have ac- 
knowledged.) 3 . Multitudes.^ many Parifhes will not receive the 
Lords Supper with us. 

Reafon 2. The Liberty .given inthefe times hath taken away fome 
other bonds,which formerly were laid on men, to conftrain tnem to 
acknowledge and fubmu to the Miniftry and Ordinances: and to obey 
the Church-government that was then in force. We are therefore 
neceilkated to make ufe of the bond of their own Confent, and to 
require that it be m<;re exprefs,then formerly it hath been. 

Reaf.i. Mmiflers that were ftudious of the good of the Flock, did 
( very many of them) heretofore difcern the need of an exprefs con- 
fent, that they might have more certainty of the extent of their 
Charge then the Bounds of a Parifh can give them. Only they (truly) 
maintained that ourChurches were true Churches, without: more. 
exprefs Confenc then we then had - 3 and that it tended but to tli^ Well- 

£cing of a Church,, and not to the Being, that the Confent : ,be<more 
exprefs tlien Formerly : But now the Impediments of rhofe times are 
fo farre removed, as that we have full liberty to choofe what wav of 
expreffing our Confent we fhall judge.beft ; it befeems us to choofe 
the moft clear, full and fatisfadory. 

Reaf. 4. Multitudes will be uncapable of thofe publique, ,pcrfonall 
admonitions, which are in. feverali cafes our duties, and we have a- 
greed to perform, except they firft' know that we refolve on this 
courfe and in the generall do confent to it. They will take it for an 
unfurTerable injury, to be fo dealt with, meerly becaufe they live m 
our Parifhes, when they never confented to fuch a courfe. Nay it 
feemstome, that fat lead as things now ftand) we cannot without 
their exprefs Confent effectually ufe any further Difcipline with them 
as Church-members, then meerly to keep them from the Lords Sup- 
per, which is now fo common, that it feems to them as no difgrace or 
penalty. As long as they are continued as Members of our Churches, 
and have their children baptized,and themfelves joyn with us in Gods 
iolemn Praifes and all other Ordinances, and have freedom from all 
publique particular Reproofs and Cenfures, being never noted by 
theMinifter to be avoided, they littlecare for forbearing the Sacra- 
ment; we.feethoufandswill keep away themfelves without ourex- 
clufion. If any can (now) exercife any more Difcipline without their 
peoples, known fove-^onfent, let the practice of the Congregations iu 
£'/jgUndwitntf$. If itcaabedone, Whyis it not? They will refufe 
to come near us, anfwer us,or regard any thing we fay or do. 

.Rtaf.j. Let thofe that better know the Law of the Land confider, 
whether it be not necefiary to our own peace to free us from Law- 
fuits, that we have firft the peoples exprefs Confent ? and whether 
they may have no A&ion againft a Minifter elie for naming any man 
in the Congregation by Reproof, and pronouncing him a perfon to 
be avoided ? and fo no Difcipline will be exercifed. 

Reaf&i We have found by long and fad experience,, that the peo- 
ple underftand not generally the nature of Implicit Profeflions, and 
do indeed ufe, them often as no Profeflions at all • and that their meer 
Implicit Covenanting with God,and obfcure Profeflions of Faith, not 
underftood, and dark worfhippings of God, have tended much to de- 
ftroy the life and being of Chriftianity, with many that content them- 
felves with the name j and that nothing is more eafie, then to turn all 
Profeflions, Engagements and A&sof Worfhip, into meer formal! 
Jhews, and deny the power ? and deftroy it thereby : Why then ihould 



werefolvedlychoofethatway, that hath produced fuch evils, and is 
like to continue them ? 

Re of. 7. It is evident that the end of a publique Profeffion and En- 
gagement is a fatisia&ory difcovery Ct mens minde>, and a firmer 
obliging them to God and their Supenours, and to each other : that 
fo their duties, as to all thefe, may be the furelier performed ; and 
they may more eaiily be convinced of their fin in cafe of wow-perfor- 
mance. Now who knoweth not that the more exprefs and folemn 
fuch Profefiions and Engagements be, the fitter they are for the at- 
tainment of their ends? And that which is bed fitted to the end,is the 
beft means. 

Reaf.S. It is agreeable to the excellent nature of the Truths and 
Duties of Chriftiamty, and the great importance of fuch buiineffes 
(as to the Church and the fouls of men) to be as opmwifull as is pof- 
iible in the owning and acknowledging them. Truth furTers moft by 
being obfeured ; and Duty, by being but fuperficially, ignorantly 
and refervedly owned and performed : And how much muft the 
Church and mens fouls hereby fufTer I God ioves the moft open Con- 

Reaf.9. Many of the Separation do (on this ground efpecially) de- 
ny that our Parifhes are true Churches, becauie they are not tied by 
Covenant or any exprefs Confent into a Body Politick. On the fame 
ground alfo they deny our Paftors to be true Minifters, becaufe they 
have not the exprefs Call or Confent of the people. Though I doubt 
not but this is their Errour, yet the fatisfying of fo many exceptions 
Brethren, and the removing of that which may ft ill occasion their of- 
fence and hurt,and the continuance of Separation and the Churches 
divifions, is furely a work well worth our performing, and which we 
fhouid endeavour as far as poffibly we may. 

Reaf.ic. The fame want of exprefs Confent is an offence to our 
Brethren of the Congregationall way, and hindreth our clofure with 
them. And though lome think that this is rather a diilwaii ve,and that 
we fhouid the rather fhun it, left we fhouid feem to approve of their 
Church making Covenant, and fo to recede from our former prin- 
ciples, yet I think this conclufion is much contrary to the Scripture, 
and the practice of Paul, in Circumcifing 77?^^ Jn Preaching pri- 
vately to them of reputation, GV.2.2. and becoming ail things to all 
men v a Jew to the jews, and a Greek to the Greeks. The love of 
our Brethren, and of the Churches Unity and Peacef fhouid make 
godly men condefcend in a greater matter then this, as long as we aH 
acknowledge it a thing lawlull. F Reaf. 


Reaf.u. We require nothing but what hath been the Ancient 
practice of the Church : that the People were ufed Exprefly to Con- 
tent to their Chofen appointed Teachers, if not to Choofe them, 
( yea even the Bifliops themfelves ;) ( yea that they might Rejeft 
unworthy Bifliops when eftablifhed,) and that Difcipline was exer- 
cifed before them, exprefly and more rigoroufly then we pretend to, 
is well known to all that are acquainted with Antiquity. See for one 
Cjprian Epift.6$.p. 200,201 ,202. ( Sdit. GouUrtij: ) and fee m ore in 
Blonde II. de fttreplebis in Regim. Scclef. And for folemn profe/lion 
of the Faith, it hath been of long and conftant ufe, as in all parts of 
the Chriftian world, fo in our own Congregations in England, where 
the People were every Lords day to Profefs their Faith, ' by Handing 
up at the Recitall of die Creed. And the Sacraments are Seals of the 
Covenant : and therefore all that receive the Sacraments muft enter 
or renew their Covenant. 

Reaf.u. Thole ( moderate men ) that are moil againft Church- 
Covenantings, fpeak only againft theNeceflity of them; but the 
Lawfullnefs they deny not, no nor the Convenience in cafe of liber- 
ty ; no nor the Neceffity of the Thing, but only of the Circumftan- 
ti'als, and manner of expreflion, and ends by fome affixed. They 
require that the People exprefly Confent to the Choice of their Mi- 
nifter, and that they be examined before the Sacrament of their 
knowledge in the Fundamentals. This differs from what we pro- 
pound,butincircumftances. Andlfliouldthink it more feafonable 
and convenient, to be fatisfied of our Peoples fpirituall fufficiency, 
and capacity for Church-Communion, at our firft Reformation of a 
difordered Church, or in a well-ordered Church, at their firft tran- 
sition out of the ftate of Imperfed Infant Members,and admifiion in- 
to the number of Adult members, (and after this, to fuppofe their 
Right good to Communion and Church priviledges, till it be on fuf- 
ficient grounds difproved, excepted againft or questioned by any,) 
then to try them as only for admiffion to the Lords Supper,furTering 
them to live quietly in the Reputation of Members, fo they will not 
come to the Table of the Lord. 

Thefe are the Reafons, for fubftance, that were given in ; on con- 
fideration whereof we refolved on this Practice : which I have 
therefore repeated, that others may confider of them, who elfe might 
through mifunderftanding us,queftion our way. 

Laftly, Let me add this : Our firft Conclufion was only, of the 
Neceflity ( in thefe times ) of the Peoples acknowledging us to be 



their Paftors, without which i .We cannot know our Charge, i.ftor 
our Duty. 3. Nor therefore will difcharge our Duty. 4. Andefpe- 
cially cannot exercife any confiderable Difcipline. But for the Pub- 
like Profoffion and Covenant with God,we take in it, only as very fit 
to go along with the former ; that men might be engaged to God be- 
fore they be engaged to their Overfeers ; and might firft be clearly 
difcovered Members of the Univerfall Church, before they profefs 
themfelves Members of a partiular Church. 

We did at the fame time anfwer two great Objections. 1. Of 
thofe that fay, The Apoftles required no Rich exprefs Confent. 

Anf. 1 . That Negative cannot be proved, though it were not writ- 
ten that they required it. 2. The Chriftians of thofe times gave a 
mod full exprefiion of their Confent to their particular Minifters,and 
to be Members of their particular Churches. 

1. In that before the Church the Apoftles appointed them Elders 
in every Church, whom they openly Accepted and Reverenced. 

2. For Deacons, they bid the Church choofe fevenmen whom 
they might Ordain, 

3. The People voluntarily (when no Magiftrate did conftraiit 
them ) did continue in the Apoftles Doctrine and Fellowfhip, and 
breaking of Bread and Prayer, and fubmitted to their Paftors as thofe 
that were over them and Governed them in the Lord : and without 
the Peoples exprefs Confent, none could then have Ruled them, by 
meer Ecclefiafticall Rule. 

4. Remember that all this was done in times of perfecution, when 
it hazarded their lives to acknowledge the Miniftry, and to frequent 
Church AfTemblies- which made the Apoftle Beb. 10.25. exhort 
them not to forfake the Aflembling of themfelves together, asfome 
( for fear ) did. Now this is a fuller fignification of Confent to thfe 
Miniftry and to Church member(hip,then dwelling in a Parifh is ; or 
the meeting to hear a Sermon is, when either Law or Cultom brings 
them, and they difcover by many wayes, that they either know 
not what a Ch»rch is, or what the Minifters Power is, or fubmit noc, 
and Confent not to it. Further perufe the Scriptures that we have cited 

5. Rememberyet, that I maintain that God doth in Scripture re- 
quire on\)[_Confent Jigmfied y] but hath not tied us to this or that par- 
ticular figne for [Tignifying it :] but having given us generall Rules 
that all things be done to Edification,Decently,c?r. he hath left it to 
humane Prudence to determin of the particular figne (whether voice, 

F 2 -fobfcription, 


fubfcription,#T .) according to thefe Rales": And herein 5 the Paftors 
are to ooniulc with their People about the Convenience • but the 
People to obey the determination of their Guides. So that if the A- 
pofties had required no other figne of Confent but A&uall Meeting, 
yet it followeth not that therefore we muft require no more. 

2. The other great Ob-je&ion was from the "many Inconvenien- 
ces that may follow ; in that it will feem fo new and flrange to our 
People. To which J anfwer : Practice but the Rules which we have 
agreed on in the manner of doing' it, and all the Inconveniences 
will be avoided, except, thofe char muft needs ! be expected by ail 
. that will be fatchrull in the Mtniftry, and. will not do the work of the 
Lord deceitfully. 

Yet obferve that we have left thofe Brethren at Liberty to neglect 
this, who will manifeft to the Affociated Minifters, that they can bet- 
ter order their Congregations and exercife Difciphne, without requi- 
ring this expreis Confen^rhen with it. Alio that we refolve not that 
*hoie muft do it iminediady, whofe People are not yet ready or ca- 
pable, either through prejudice, ignorance" or other impediments. 
Itnztius Kp. ad Pcljcarf. bids,. hold frequent Aifemblies,and enquire 
after all by Name:fervarrs arid maids 5 err . muft not be declaimed. 

\q. Concerning *he 2 c- h Proportion about.Conftant Meetings, 
and the Rulesof AiTociadon agreed on therein ; obferve that" we 
Eieddle no: with thar great Queition, Whether theMinifters of orfe 
Church are to exercife a proper Government over another ? But 
laying afide phc C^e&ph of Ciailicail Regiment, we only derevrnin 
ofV . . . M^eur Minillers and Churches are bound to, either 

vr, coniH'ori duty to one another as Cfirii'i ns (as to give a Reafon 
of our Hope se i\ k ask it : to fatisrie an offended Brother, to 

Love one another, cc.) or elfe as Minifters ; and efpecially for the 
Unity and Peace of the Churches ; which every man ought to ufc 
ins utmoft skiil^induttry and power, to attain and maintain. 
Somxthjlr rke explication rf the Prop rations. 

A brief Exflk&iim of fern P-Jf^cs in ibe-Prcfe/tor*. 

1" Intend not ?.r :on of . rrats Profe/hon, which >e to 

.-Ivor j^m. ;: > -,Ve have.- put it ail-m as plain terau . 
;is v/.e couii. d'.a: g migiic D££i &c tejs explication. 1 had once 



thought to have given you a Syntheticall or Analyticall fcheme of 
it, that by difcerning our Method, you might difeern our ReafoQS 
for the location and order of each part and terme : But confidering 
that the People, for whofe fake I write, cannot make ufe of fuch a 
thing; and that the Judicious can eafily Analyfe it all of themfclves : 
I will let that pafs. 

i. I mnft give you to underftand, that the Reafons of our prefix- 
ing the Preface were thefe : i.That our People may fee the Grounds 
and Neceflity of our Practice. 2. That we may not be thought to 
go on their Grounds, that take our Churches for no Churches be- 
fore an exprefs Covenant/uperadded to all former figns of Confent; 
or that we may not be judged to go about the gathering of new 
Churches where were none before ; when indeed we do all this but 
in Reformation of thofe that are Churches already. 3. That out- 
People may be the more engaged, while they confent to our Reafons 
as well as our Articles. 

2. Obferve further, that yet we (hall not refufe Communion or 
AfTociation with any Church, Paftor or Perfon that meerly refufeth 
our Preface 5 and will ■ joyn with us in our Profefiion 5 though on other 
grounds : as e.g. if he take our Churches for no Churches before this 
Profeilion have made them Churches. 

3 . We. (hail not therefore be peremptory rn urging the Preface on 
any of our People ( no more then on neighbour-Minifters ;) nor 
urge them to ufe it as they muft do the Profeiiion : though we defire 
as full a Union as may be had, and therefore that none will caufe- 
iefiy diffent. 

4. For the Profeilion it felf, underftand, that we diftinguifh be- 
tween that which makes a man a Member of the Univerfall Church, 
( which muft go firft) and chat which makes or declares a man to be 
a Member of a Particular Church. And therefore we have fir ft put 
down 10 much as is neceilary to the former(largely, as being of moll: 
weight:) and then put down that which is neceffary to the later 

5. That Faith which every Chriftian muft have and'profefs, cor> 
iiftech 1 . In the Atkni of his Underftanding to the Truth of Funda- 
mentals. 2. And in the Confentofhis Will : 1. To the Relations 
between God and him. 2. And , the Benefits following thofe' Rela- 
tions ; which both are offered. 3. And to :he Duties commanded, 
on the ground of thole Relations. 4. Especially chofe .Dunes which 
are msde by God the Condition of our Receiving the laid Rela- 

E 3 tions 


tions or Benefits ; and fo are of flat neceflity thereto. Now in the 
Apoftles Creed ( commonly fo called ) both thefe are implied in the 
phrafe of [[Believing in :] But becaufe the great ftop now is in mens 
Wills, for fubmitting to the Pra&ice of ProfefTed Truths ; there- 
fore we have thought it necefTary ( having fo much Scripture war- 
rant ) to require diftin&ly a more exprds Profeflion i. Of Af- 
fent to the Truth. 2. Of the forefaid Confent : the expreflenefs be- 
ing no way inconvenient, but in our judgements very needfull 

6. Under ft and that for the former part, the Profeflion of Affent 
to the Fundamentals, wedomakeufe of the common Creed called 
the Apoftles, as our ground and text - y and we fuperadde our own, 
by way of Comment or Expofition. If any (hall tharge us with no- 
velty or contempt of Antiquity in making the Ancient inefficient, 
I (hall thus prove the charge to be unjuft. 1. We highly efteem An- 
tiquity, and efpecially the ancient Creed : and we take it to be Effi- 
cient to them that underftand what it implieth, as well as what it ex- 
preffeth : And therefore we continue it, and never defire to lay it 
by : no nor one word of it do we alter ; not fo much as the quefti- 
oned word, of defcending into Hell. 2. Yet we fuppofe that a full 
Creed fhould exprefs the Fundamentals, and that all things necefTary 
to falvation are not exprefTed in that ancient Creed. Implicitly the 
whole Profeflion is in thofe three words, Matth. 28. 20. Baptizing 
them in the Name of the Father, and of the Son, and of the holy Ghoft : 
Shall we therefore fay that no more fhould be exprefTed ? or accufe 
the ancient Creed for exprefling more > 3 . It is the Bible that we 
take for our prefent Rule, and we have fully proved both the Veri- 
ty and Abfolute Neceflity of what we require,by clear Texts of Scri- 
pture. And if the Creed contain not that which the Scripture make 
necefTary to Salvation, is it not as fafe to fay that the Creed hath too 
little, as that the Bible hath too much ? Though for my part I will 
fay neither : becaufe that Creed might be fufficient for former times, 
when men underftood what was Implyed,as well as what was Expref- 
fed : and may yet fuffice, on fuppofltion that men be taught 
what it implies, and will profefs that Implyed Do&rine by itfelfas 
an expofition. 4. You may as well accufe the Univerfall Church, as 
us,in this. If they did not accufe the old Creed of Infufficiency, when 
the Council of Nice formed theirs, and the Council of ' Constantinople 
added to that, and when many other Councils have had their proper 
Confeflions, as moft of the Reformed Churches alfo have had 5 why 
fhould we be thought more guilty in this then they ? Sure Athanafins 



thought as low of the fufficiency of the firfl Creed,as we do: And the 
Councill of Trent thought it much more Infufficient, as their defera- 
ble additions witnefs. 5. Underftand, that we are fo moderate in 
this point, and fo fenfible of the mifchief of enlarging our Creed be- ' 
yond the'bounds of Scripture, that we will not break Communion 
with any ( I fpeak for my felf and thofe whofe mindes I know ) who 
will take only the Apoftles Creed, on thefe two Conditions : 1. So 
they will add the following Profeflion otConfent, without which a 
bare Affent will do little good, feeing the Devils, fairh fames, be- 
leeve and tremble. 2. So be it they make it appear that it is not to 
hide any Herefie, that they refufe our explicatory Profeflion 5 and 
that they are not ignorant of thofe neceffary Truths which our Pro- 
feilion doth contain. 6. If any fay, We fhould have made ufe then 
of fome other of the ancient Creeds. I anfwer, We have made ufe 
only of the moft ancient and unqueftiona1>le;not formed by theCoun- 
cill at Nice ; but by the Counfel of the Holy Ghoft, and delivered 
expreffely in the Scriptures : not mixed with our conceits, but given 
you in Gods exprefs words. 

7. The things that we thought fhould be fullier exprefTed then in 
the ancient Creed, are thefe: 1. A man may beleeve all exprefTed 
in the ancient Creed, and yet beleeve that there is a hundred Gods : 
For it expreffeth not God to be the Only God, yet doubtlefs this is 
implied. 2. That Creed may be profeffed, and yet men deny Gods 
Infinitenefs, his Omnifcience, Goodnefs, Mercy, Juftice, Preservati- 
on Government of all,e£r. yet doubtlefs thefe are all implied in the 
term QGod.] 3 . A man may beleeve all that is exprefTed in the an- 
cient Creed, and yet deny, not only Original fin, but that ever man 
did fall from God and Happinefs,or ever flood in need of a Redeemer. 
4. The ancient Creed telleth us not that Chrift is God, and therefore 
may be taken by an Arian. 5. It tels us not that ever Chrift was 
the Redeemer of the world nor of any in it : nor that ever he died 
for fin. 6. No, nor that he died for us: It only telleth us that he 
was crucified, dead and buried ; but telleth us neither why, nor for 
whom, nor for what : yet no doubt but it implieth all thefe things, 
which it expreffeth not. It telleth us of beleeving the forgivenefs of 
fins, but it telleth us not whether they are forgiven for Ch rifts fake, 
or with any refpeft to his facrifice as the caufe • yet no doubt it im- 
plied this. 7. It doth not fo much as profefs that Chrift himfelf was 
without fin. g. It fo obfcurely mentioneth the Article of the Holy 
Ghoft, not expreffing his Relation to us, orworksfot us, Miracles 



or any other, that from thence alone it cannot be known, what a fa* 
ving faith in the holy Ghoft is. I will add no more : Only, were it 
not for interrupting the unlearned Reader, I would here recite many 
of the Ancient Fathers Creeds or Principles , that you might fee how 
we agree with them in the Point here added. ^One you may fee in 
Origens Prolog, ante Peri arch. Learned Parker ( or Sane ford ) de Def- 
cenfu will dired you to more. One brief one I will venture to fet 
down,becaufe it is fo ancient,and k> agreeable to the Scripture. Ter~ 
full, de prxfcript. cap. i 3 . Regula eft autem Fides, ut jam hinc, quid 
credamus profteamur : ilia fcihcet qua cnditur £ ZJnum omnium^ 
Deum ejfe, nee alium prater mundi conditorem • qui univerfa de nihilo 
produxerit, per verbum fuum prima omnium emijjum. Id verburrL> 
F ilium e]pu Appellatum, in Nomine Dei varie vifum Patriarchs, in 
Prophetic femper audit urn, poflremb de latum ex Jpiritu Dei Patris, & 
Virttite, in Virginem Mariam, carnem fatlum in utero ejus, & ex ea, 
natum hominem, & effe fefum Chriftum : Sxinde pradicaffe Novanu 
Legem & Nov am Promijfionem Regni Ccelorum : Virtutesfeciffe : Fix- 
umCruci: Tenia die Re fur re xi^e : In Ccelos ereptum federe addex- 
tram Patris : Atifffe Vicariam Vim Spirit lis Sancli qui credentes a- 
gat : Venturum cum charitate ad fumendos fantlos in Vita aterna ejr 
promiffonum ccelefiium frublum 5 & ad prophanos judicandos igni per- 
.petuo, facia utriufq\ partis Refufcitatione cum carnis Refurreclicne.~\ 
Hccc Regula a Cbrifto ut probabitur inftituta, nulla* habet apudnos qux- 
fliones,nifiquas h&refes infer unt,& qua hzreticosfacimt. 
Vide & Iren&um l.i .c.4. & 1.2. C2. 

8. We thought it neceffary to reduce all the Fundamentals or Ar- 
ticles of the Creed to three heads, vU. the Father, Son, holy Ghoft, 
and their Relations and Works. Becaufe Chrift himfelf in the Baptif- 
mall Inftitution comprifeth all inthefe three : Mat.iS. 19,20. And 
many Learned men think, that the Churches common Creed was 
no larger at fir ft ( as Parker de Defcenfu at large endeavours to 
prove ; and Lnd. Crocius Sjntag.&c.) or at ieaft chat thence it had 
its rife. 

9. Our greateft care of all hath been, to give you the Scripture 
fenfe in the Scripture phrafe ; that fo no good Chriftian may have 
any fcming caufe to fcruple the Profefting it : and none might be 
able to deny it, without plain denying Gods own Word. The Ne- 
xeftity of fo doing is fo evident, and our Reafons againft departing 
from the lex^r of the Text, are fo many and obvious, that I will not 
trouble you with them. I pray you perufe Learned D* Staughtons 



Form of tobolfime Words, Serm.2. pag. 60, 61, 62. 

10. We did ic as a work of Neceility, not prefuming of our fuffi- 
ciency fo far as to fay or chink tliac we have done ic perfectly : For 
we judge it a work he for a Council! of che ableft men on earth, to 
do ic as ic (hould be done,^/*,. chat there may be no word coo little,or 
too much,or unfit,or out of order. 

11. We thought it meet to fubjoyn the full proof of every word 
from the Scripture, that it might be pad controverfie with all belie- 
vers. Concerning the Texts cited I mud defire you to obferve, that 
every Text doth not exprefs the very words that we have put down, 
but all exprefs the fenfe and fiimme of the words ; fo that I think 
fcarce two fyllables can be found that are not. exprelly in the words of 
Scripture, which contain any matter that is liable to controverfie, 
If you finde ten Texts cited for one thing, if the words be not in nine 
of them, it is iufficient if they be in the tenth ; and therefore I muft 
intreat you, if you doubt,to perufe them all. And let not the number 
offend you : If you need them not,they are no trouble co you : Few 
of chem,I chink,or none, are impertinent : A concent of many Texts 
may convince more then one fingle Text : at leaft it will be ufefull t<* 
have fo many Texts at hand, for the convincing any others of any 
Article of the Faith, though you doubt not your felves. Only the 
particular Application of fome parts of the laft Branch, w*. \_our 
Confent that f'uch a man {hall be our P aft or, and that We will be Mem- 
bers ofthU or that particular Church :J cannot be proved in termes 
from Scripture, but by confequence : For who can expect that Scri- 
pture fhould name the perfons of our Paftors,or the places of our ha- 
bitation ? 

12. As for the fenfe of fome few of the termes that may pofiibly 
be mifunder flood, I {hall give you my own thoughts,but briefly paf- 
fing over all the reft. 

1 . In the firit Parr, when we fubjo^fn \_ the Fattier ~\ to Q oneonlj 
God 2 we do not exclude the Son and holy Ghoft : for we afterwards 
exprefs the contrary. But we fpeak 1. In the language of the Scri- 
pture, as the Texts cited will inform you. 2. And in the ordinary 
language of Divines, who therefore call the Father Fundame?itKm-> 

?. In mentioning Gods Being (which we put firft) and his Prima- 
ry Attributes, we apply the word \_Infimte~\\?> them all. And by the 
Infinitenef? ot his Being,we mean his Eternity and Immenfity : (That 
he is not a Body but a Spirit, not vifible, palpable,^, as bodies are, 

G we 

we imply or rather exprefs in the very fcermeQGW.]) By hi$ Infinite 
Wifdome, we mean his perfect Knowledge of himfelf ancf all things 
intelligible,paft,prefent or to come ; their caufes, roanners,ends cir- 
curn{tances,orc. and how all things fhould be ordered and difpofed 
of for the belt. By his Infinite Goodnefs, we mean all the perfedi. n 
of his Holinefs,Inclination(if I may fo fpeak)to do Good to his Crea- 
tures, and in a word, whatfoever it is in G*od which we may conceive 
of in Analogie to Morali Virtues in man, which lye in the perfection 
of his Will ( as by Infinitenefs of his Wifdon e we mean all his intel- 
lectual! perfections.) By the Infinite Power of God, we mean his 
Omnipotency, and all the perfection of that in God, which bears 
Analogie with the Executive Virtue in man. For as m defcribmg 
the perfections of man, we muft firft exprefs his Being as the Founda- 
tion, and then reduce ail his Principall Virtues to the Perfections of 
his Intellect, Will and Executive Power j fo muit we be forced for 
our weak apprehenfions, to do by the Incomprehenfible God, while 
we can know him but in this Glafs. Next we thought meet to men- 
tion his Principall Works,and Relations thereupon : i . As to ail the 
Creatures : of whom he is i . The Maker, 2. Preferver, 3 .£>Tpofer : 
2. As to the Rationall Creature in particular : of whom he is the 
Lord : which terme weufe in the Scripture fenfe as it comprehen- 
ded both his Abfolute Propriety in us, and his Abfolute Soveraign 
Rectorihip over us all : To which Relations of his it is that his per- 
fect Juftice is to be fubjoyned, and his Mercy as to the raoft eminent 
exercife of it. God muit be confidered as Rector, before heisconfi- 
dered as a moft Juft and Mercifuil Rector. 

3 . In the fecond Part, We thought meet firft to exprefs the Difeafe 
and then the Remedy. The firft lay in Sin the Caufe, and its effects : 
which as to our lofs is, in falling from God and Happinefs ( our true 
God:) and the ftate to which we fell is that threefold mifery, Gods 
wrath, the Curie of the Law, and the Power of Satan. Though God 
hath not wrath as man hath, yet there is fome Caufe of our furferings 
in God, which man can have no fitter conceiving or expre/fion of, . 
then under the 1 otion of wrath : and therefore we muft do. as Scri- 
pture doth,in difhuguifhing between Gods wrath and the effects of it, 
and not make them ail one. When we fay, Man is fallen under the 
Power of the Devil 1, weinclude,the Power of Sin, and the Fiefh,arid 
the World : for thefe are but Satans materials, baits or inilruments. 
A double Power of Satan we mean : both as he is the Caufe of Sin, 
and as heis.theCaufeofpunrfhment, and therefore is laid to have 



tte Power of Death, Heb.i.i4. 2. The Remedie of this malady we 
havedefcnbed in its feverail Caufes and parts, which I will leave td 
your observation. By the word T orda\ned~\ we have no refpeft to 
Eternal Decrees de rerum tventn : but to Chritb Legiflation, which is 
in order to be placed before judgement and its execution, which are 
next tub joined. So did the Church in TertHiiians dayes, as you may fee 
by his [Pnedicaffe novate Legcnu.~\ 

In tne third Part, we thought it meet to be larger on the Belief of 
the holy Ghoftyhen other Creeds are. For doubtlefs as it is not only 
the eiTence and perfon of the Father and the Son that are to be Belie- 
ved ; but alio the Relation and works of the Father as Creator, and 
of the Son as Redeemer ; fo is it the Relation and works of the holy 
Ghoft alio that muft be Believed to Salvation. And if the fin againft 
the holy Ghoft be fo defperate, doubtlefs Belief in the holy Ghoft is 
as neceflary. And indeed I fear moft Chriftians do not underftand or 
confider well this part of their Creed, what it is to believe in the holy 
Ghoft. I think the ancient Creed which I cited from Tertullitin ex- 
prefleth it excellently \_ Afifijfe Vicariam vim Spirits SanBi qui cre- 
dentes agat,~] Its like God would have kept the myftery of the Trini- 
ty unknown to us, and never have made it the object of our faith, if 
the feverail perfons had not ftood in thofe Relations to us, and done 
thofe works for ns, that muft needs be known. I think Tertullians 
termes are an exact interpretation of the work [Paraclete, J t is cal- 
led Vim Vicariam, beeaufe Chrift being perfonally in Heaven, hath 
fent the holy Ghoft to do the reft of his work on earth, and carry on 
his Caufe, and maintain his Intereft till he return, againft the world, 
flefh and Devil, which is to be Chrifts Advocate, or properly his 
&gen\\_cjui Credentes Ag^t:~\?AiA that is two wayes,tbat he Actuateth 
Behevcrs : 1. Extraordinarily ; by Infpiring the Prophets and Apo- 
ftles, and caufing them to work Miracles and fpeak with tongues,^. 
And doubtlefs this is a moft principal! part of our Belief in the holy 
Ghoft ; viz,. To Believe,that the Spirit which fpake by the Apoftles, 
and by which Believers did fpeak with tonguts and work Miracles, 
was the very Spirit of God, even the holy Ghoft, and not an evil de- 
ceiving Spirit, ( which they that arfirm bialpheme the holy Ghoft :) 
and consequently that the many glorious works and gifts of this Spi- 
rit, are an infallible leal to the Truth of the Teftimony and Doctrine 
of Chrift. For you muft no:e the order of each part of our Creed. 
The Father is to be Believed in as the fit ft Caufe and End of man; 
and as his Happinefs. The Son is to be Believed in as the only way to 

G z the 

the Father, to Recover man to his favour and to the Happinefs which 
he loft. The holy Ghoft is to be Believed in as the eminent Principal! 
way to the Son, by infpiring the Prophets to foretell him, but fpeci- 
ally by the wonderfuil Gifts and frequent evident uncontroled Mira- 
cles which were wrought by the Difciples; and alfo by animating 
and fanctifying his people : This is Chrifts Jaft and great witnete 
which muft convince the world, or die they fhall have no greater to' 
convince them. 2. And the holy Ghoft muft alfo be believed in, in 
regard of his more ordinary [[Actuating of Believers ; and that is as 
our Grade, Illuminator, Sanctifier and Aflifter againft our fpiritual 
enemies in our Conflicts, and Comforter in our diftreffes. 

In mentioning the Spirits indwelling and working ( which becaufe 
they are mere undoubted Scripture terms, we put in ftead ofTerM* 
I'tms £,S*f creientes ag^i~\ ) we make Believers the fubject : Becaufe 
though faith it feif be the gift of God, yet there is fo much greater 
and more eminent grace given after faith, and on condition of belie- 
ving, then the Grace is which enableth us to believe, that it is only 
the giving of chat greater meafure (and extraordinary Gifts) which 
in the New Teftament is uiually called the Giving of the Spirit : For 
(as M r Th. Hooker and others exprefs it) the Spirit in wording Faith 
doth but, as it were, make his way into the foul, and then dwelleth 
and worXeth there afterwards ; as ( faith he ) fome Birds firft make 
their way into a hard tree by (locking a hole in it, and afterward 
make their nefts and lay their young there. Here note well, that we 
thought meet before we expreiTed the particular works of the Spirit 
in Believers, tcrmention firft the relative change of their ftates,which 
in order goeth between their believing, and their farther fanclifica- 
tion : Theie we have expreiTed in four terms. The firft in order is 
our conjunction to Chriit as our Head, called by Divines, our Union 
with him. Thefecondisour Memberfnip in the univerfal Church 
which is his body. The third is our Pardon or Juftification. The 
fouith is our Adoption: Where note 1. That we call not thefe 
£the Work? of the Spirit] but put them in as in a Parenthefis, be- 
tween our believing and the works of the indwelling Spirit. 2. Yet 
we choofe rather to put them in this part of our Profefiion then the 
former, becaufe as no man hath right to thefe benefits but through 
Faith, fo though they are net the effects of that Faith (which the 
Spirit worked) ) yet are they confequents of it by vertue of Chrifts 
?.rcmife or New Law ; and though raith be not the caufe of them in 
.find ienfe^yet it is the condition of our Right in them. And there- 


fore they feem here to be placed, as Divines commonly do, between 

Faith and Sanftification. 

Note alio that by being [Tan&ified to Chrift as a peculiar people^ 
we intend firft the real change, eorr.monly called San edification ; and 
alio the Relation th3t thence follows, of being a feparated, fan&ified, 
dedicated, peculiar people. And we take fanctification, not for that 
firft work commonly called Vocation, whereby Faith and Repen- 
tance are firft wrought ; but as the Scripture takes it for the follow- 
ing effecft of the Spirit dwelling in us. How the Spirit dwcls or work* 
ethinu?, we preiume not to define. Further note chat we defcri.be 
the exemfe of this (an edification : i ..In refpeel to the (late from Vrhich 
we are changed, where we judged it necelYary to imitate the Church, 
which hath aiwaies in Baptifm required a renouncing of the world, 
fielh and devil ; and therefore ( Scripture making it neceffary to fal- 
vation ) we think it requifite that this be in our Creed : Alfo we ra- 
ther piK in QMortifying the flefii, and overcoming the.world and the 
devil] then m.eeerly driving againft i hem, both becacfe the frii is 
the common Scripture language, and becaufe it is not all driving, but 
that which ends in overcoming that is faving, 2. As for the itate to 
Which fanctiheation brings us, we thought meet 1 . To put down the 
manner and nature of the inclination it feif, in the Apofties words 
\JZeAw of gLod.^brkf\ left any fhould think that the externall work 
is all. And for the exercife of it, we -diftribute it according to the 
Decaiogne: 1. Into ferving God in holinefs, which hath- chief re- 
fped: tathe firft Table. 2. And in righteoufnefs-, by which we fpc- 
cially mean the duties of the fecond Table. 3 . \ et we thought it ne-r 
ceflary to adde Qthe fpecial love of the Saints, and communion with 
them, and the hope of Chrifts coming and Everlafting Life"] not as 
if we thought the Decalogue extended nottothefe; but becaufe 
Chrift in the Gofpel hath in a lingular and eminent fort required 
them, and made them duties fo fpecially Evangelical, and neceffary 
in particular : and the ancient Creed had £the Communion of Saints J, 
which therefore we ought not to leave out. 

Note alfo, that though Fairh, Love and Obedience be mentioned 
both in the fecond part and in the third, yec it is no vain repetition 7 
For in the fecond part they are mentioned, as they appertain to 
Chrifts Legiflation and Judgement, and are required of man in or- 
der to his happinefs : but in the third part they are mentioned • as 
actually conferred by the holy Ghoft. So Everlafting Life is menti- 
oned in the firft part,as given -(qvoadjia) by the Promife.and as thai 

G 3 wh:«b- 


which Chrift will adjudge its to : But in the third part it is mentioned 
as the objed: of Chriftian Hope. 

Concerning the Profeflion of Confent, note i. It was neceflary 
that we repeat the fame things which were before exprefTed in the* 
Profeflion of Aflfent,becaufe it is (moftly) the fame things which thd 
Underftanding receives as true ( together with the truth of enuncia- 
tions concerning tbem ) and which the Will receives as Good. 2. I 
take the Truth and Authority and Sufficiency of Scripture, to be 
plainly included intheArtkie of our Believing in the holyGhoft 
(as I have faid ) and therefore we may well require that it be con- 
sented to. 

Laftly, Underftand alfo that when you promife to God, to take 
his Word and Law as your Rule, you (hew hereby, that this Law 
rauft be ftudied that you may underftand it : For how can it be the 
Rule of your Faith and Life which you underftand not, nor meditate 
on, that you may underftand it ? PfaL 1.2,3. And therefore you 
may fee, that it is not enough to learn this Creed or Profeflion, but 
you muft ftudy the B!ble,whence this is taken. 

Efpeciaily remember that it is here fuppofed that you underftand 
the ten Commandements, which (hew you what is your duty, and 
alfo the great Commands of the Gofpel, for Faith, Repentance, for- 
giving wrongs, loving the brethren, and loving enemies,^* which 
Chrift hath eminently fet his fignature on. All this is implied alfo, 
in your Promife of (incere Obedience. Alfo the duties of hearing the 
Gofpei preached, ofinftru&ing your families, Dent.6. 6. ofconftant 
and fervent Prayer, of theufe of the Lords Supper, e?r. are here 
implied : Thofe that promife Obedience,and yet live ungodly, with 
untaught, ungoverned prayerlefs families, and in the neglect of 
known duties, do but aggravate their fins by the addition of Promife- 
breaking. It it therefore very necejfary that the Creed or Profejfion of 
Faith, the ten Commandements, and the Lords Prajer ( Which u the Di- 
rectory for Prayer ) be learned of all men : and it is neceflary that they 
underftand the Do&rine of the Sacraments. 

As for the laft ( our Confent to particular Minifters and Church- 
memberfhip,) we have given you thofe Scriptures from whence you 
may fee it proved, that fuch a Confent there muft be ; though the 
particular places and perfons ( as is faid before ) are not there na- 
med, nor will any wife man expeft they (hould. 

To conclude ; I will tell you in a word more, what ufe we intend 
to make of this Profeflion. 1 . When any Infants are to be baptized, 



I fliall expcA that the Parents do both profefs their own faith ( of 
A/Tent and Confent ) that we may fee they are fuch whofe Children 
have right to that Priviledge 5 and that they engage their Children 
into the fame: and therefore I (hall repeat to them theApofUes 
Creed, with our annexed Profeflion of Confent, omitting our ex- 
plicatory Profeflion of Affent, a$ implied in the old Creed ( becaufe 
we would in Baptifme be as contracted as may well be.) 2. When 
any Perfon doth figmfie his defire to pafs out of the Number of In- 
fant-members, into the flare and number of Adult-members, I fhaii 
require or them an open Profeflion of the whole (both of the old 
Creed, and our larger Scripture Profeflion.) 3 . At the firft Refor- 
ming ( now ) of our nrefent Congregations, I (hall defire all to 
Protefs the whole, and endeavour to fee that they competently un- 
derftand the fenfe of thofe words which they fpeak. I will not affirm 
every word in this Profeflion to be of abfolute Neceflity to Salvation. 
But I will fay this, that I know not many ( if any ) Dodrines in it ? 
which I dare fay a man may deny,and yet be faved ( among our ordi- 
nary hearers.) And we thought it far fafer to put in a word more 
then is of abfolute Neceflity ( feeing even that may be yet of inferior 
neceflity,) then to leave out one word,which may prove of fuch Ne- 
ceflity ; and fo mens falvation may be hazarded, by the not receiving 
it. Yet where it is clear that any word was not of abfolute Neceflity, 
we were very ftudious of omitting it, defiring much in a Creed aH 
poffible brevity, that may not hazard mens fouls. 4. Underftand 
that for our Profeflion of particular Church-memberfhip, andfub-*- 
mifiion to our Guides, we intend never to offer it to our People, but 
this one time ( without fome neceflity which we do not forefee]) it 
being not matter to be fo oft made ufe of : But the Profeflion of our 
Faith tor AfTent and Confent, we (hail frequently make ufe of, as is 
expreffed. So much for Explication. 

objections Anfxvered* 

BEfides what is faid that way in the foregoing Explication of our 
Agreement, I fhail briefly anfwer fuch Objections,., as the feve- 
rail differing parties may raifeagainft our courfe. .and their joynirjg« 
with, us, 


i. Some there are ( of what party I knew not, except of the 
Worlds as oppofed to Chrifts ) that refolve they will make no alte- 
rations, nor exercife any Difcipline till they fee what the Parliament 
will eitablifh : I think for fear of being engaged againft what they 
mayeftabiifti. And fo if the Parliament will never eftablifh Difci- 
pline, they will have none at all. If thefe men pray for the difcovery 
of the right way of Difcipline, it muft be but as a Gentleman that I 
have heard of m the Warres, prayed every day that God would 
.open his eyes to (hew him which fide would get the better, and that 
he would take for the better fide. I confefs I take not thefe men to 
be lit for our AiTociation, and therefore will not argue the cafe with 
them, but leave them to the Parliament for their reward, feeing the 
Parliament is efteemed as their chief Lord and Mafter. If the Parlia- 
ments Licenfe or Toleration may ferve all dividers for the executing 
of their defignes againit the Unity and Peace of the Church, and for 
letting up of falfe waies, and yet will not ferve thefe men ( without 
a command) for Uniting and Reforming : It feems others are fafter 
friends to Satan and Herefie, then they are to Chrift and Verity. 

2. Others ( of the fame neft ) think that it is in vain to attempt 
any thing without the Authority of the Magistrate, for people will 
but defpife us, What will they care for our avoiding them ? or who 
will avoid them at our perfwafions ? It will be but matte falmen, if 
the power of the Sword do not both prepare refpeft to it, and alfo 
fecond it. 

I take thefe men alfo to be not only unworthy an anfwer, but un- 
worthy to be Minifters of the Gofpel ; who have fo bafe an efteem 
of the Gofpel, and the power which they have received ; and dare 
think that it is fuch a leaden or wooden Sword which Chrift hath put 
into their hands ; when both the Scriptures which they preach, and 
the Churches experience might have taught them that thefe fpirituai 
weapons are powerfull and mighty ? or if they prove at any time in- 
effectual!, let them fufped the ill managing of them-. For ought I 
know thefe men might as well on their own grounds give over 
Preaching, till the Magiftrate will force men to Pray, Meditate, Be- 
lieve, Repent, and do every duty that they perfwade men to (were 
it not for a more erTertuall argument called Lucrum.) What did the 
poor Church do for fo many hundred years, when Magiftrates were 
againft them ? and yet Difcipline was a&ed in fuch rigour, as would 
noc now be endured to be once attempted ? Hath Chrift given you 
the Keyes of the Kingdom of Heaven, and cannot you life them 



withoutthe arm of Migifterial Authority ? I defire God to change 
yourmindes, or elfe to rid the Church of you and all fuch, and put 
hisKeyes into iuch hands as can uie them ; and to give his people 
fuch Paftors, as take Chrifts Authority to be valid for enabling them 
to their work, and do not make the Magiltrates their God. Though 
yet I (hall as freely acknowledge the ufefuinefs of the Magiftrates 
power in feconding Chrifts command;, as another; and doubt not 
but it is a very eaffie task co manifeft the fi nfulnefs of their negled 

3. Others Object, that we (haHbut diiturb and difcompofe our 
people, and oaafion'many co hoid off from jeyning with us, and 
ethers to (eparate when t"ney find-j dbemfelves couched by our clo- 
fer proceedings ; and is ic liofc be:cer co let them go on in peace as 
they do } 

Anf. 1. When the (Iron g man armed keeps the houfe, the things 
that he pofTeflf-'th are in peace. Satan maintains his intereft in Souls, 
and States and Crrrches, moft effectually, when he can ftablifhit 
in peace. Moil linnets are quiet in the ftate of (in, if you would let 
them alone and not diiturb them. The houfe that's fallen down lieth 
ftill; and will you not re-edifle it for fear of ftirring it > 2. Are our 
Congregations in a ftate to be refted in, or no ? That is the Queftion 
to be determined. And I prove that they are not : 1. Our people 
live in the coniUnt practice of apparent fin, by having and holding 
Communion with thofe, whofe Communion the Scripture cornmand- 
cth them to avoid. 2. This is become a Church-fin, which is more 
hainous and dangerous then private and perfonall fins. 3 . Minifters 
live in conftant apparent fin, not only in continuing the fame Com- 
munion, but in neglecting of a great part of their duty ; never once 
acquainting the viieit whoremafter, drunkard, or other evil doer, of 
his duty to forbear Church-communion, and his danger in ufurping 
it ( I mean perfonally, that he may apply it ; ) or never acquainting 
the Church with their duty to avoid all familiarity and communion 
with that man, nor once requiring them to do it. 4. Hereby mul- 
titudes of evil doers are not only encouraged or hardened in finning, 
but alfo deluded to think their ftate good enough for falvation, as 
long as they are admitted into Chriftian communion, ortnk?n for 
Members or the Church. 5. Hereby all the great neceflary duties 
of private and open Reproof and Admonition are neglected alfo by 
our people : For when they fee that they cannot proceed in it ts tell , 
the Church, that he may be admoniflied by the Paftors, they chink it 

H almoft 


alinoft as good fay nothing ; andfo men do not plainly rebuke their 
neighbours, but fuffer fin to lie upon them. 6. Alfo hereby the 
Lords Supper is abufed, and Receiver and Giver made guilty and 
judgements drawn down on the Church. 7. Hereby God is provo- 
ked to eftrange himfelf from our Aflemtlies, and lefs to own our 
Prayers, Praifes, Sacraments, &c. and to withdraw his grace, I do 
not fay that this guilt lies on Church or Minifter for the prefence of a- 
wicked man at the Sacrament, when we have drfcharged our duty, 
to prevent or hinder it ; For it is not bare prefence that makes Com- 
munion : In a moral ienfeit is no Communion, ifwedifclaim and 
difownthe perfon, though he fit among us ; fortius breaks familia- 
rity as well as locall removail. If I be conitrained to eat private- 
ly, with a drunkard ( either through neceiluy of hunger, or others 
violence, &c.) I breax not Pauls precepe [jvithfxcha one nonet to 
eat,~\ if I do but declare that I renounce communion or familiarity 
with him. But when we do not our duty the cafe is otherwife. 
8. Hereby many Miniiters ( that do keep them from die Lords Sup- 
per, and do no more ) do give occafion to the enemies of the Mini- 
stry to fay we deal ielf-contradi&ingly; to deny the Sacrament to 
thofe whom we take for Church-members, or faffer to continue 
Church-members year after year ; and to whom we grant all other 
priviledges of Communion : Whenas we are as much bound to avoid' 
all private familiarity with them, and to require the Church to do the 
li_ke. 9. Hereby we do hainoufly reproach and difhonour the Chri- 
ftian profeilion, by iurTering obftinate rebels no go under the name 
of Chriftians and Church-members. 1 o. Hereby we occafion the 
infedion of our flocks, and the increafe of wickednefs, by keeping 
up the credit of the wicked, or keeping them from that difcredit which 
Chrift would have them undergo : and by iurTering good and bad to 
have equal familiarity, convene and fociety; and fo a little leaven 
may leaven the whole lump. 11. Hereby we hinder the recovery 
of the wicked, which by Chrifts means of fhaming them might be 
furthered. 12.' Laitly, Hereby we caufe not only our Churches to 
fee reproached, as having in them conftant drunkards, whoremon- 
gers, railers, cjre. (nay we know not well, who is a member and who 
not ) but alfo multitudes of tender well-meaning Chriftians to fepa- 
rate from them, as common finks of all pollution. It is beeaufe \te 
Will net make that meet and necejfary feparation, Xvhich Chrifl requireth 
regularly and authoritatively a& Guides of the Church, that Jo many do 
w*\e irregular finfull f c fars.tions. The great tauk i? in us, and we do 



but condemn our felvcs in crying out againft Separatifts,as long as we 
continue the occafion by our negled. 

Thus I have briefly given youfomeof my reafons, for a ncceflity 
of further Difcipline, and why we may not content our felves with 
that ftate that our Churches are now in ; no though we do keep open 
ungodly ones from the Lords Supper. (I fpeak not of thofe Churches 
that are well ordered, and know their members, and exercife Difci- 

P line - ) ■ i 4 

More particularly, i. Some Brethren of the Clafficall way may 
poffibly Object, that joyning with us in this way, may feem to fig- 
nifie a difiike of the Refolutions of the Affembly, or a Confent to 
the undoing of what they have done. Anf. There is no ground for 
thisfcruple: For we do not difclaim or condemn the judgement or 
way of any party, by taking up at prefent with what all are agreed 
in. A prefent forbearance of the ufe of full Clafficall Government, 
is no rejecting it. We did in this County feek for Authority from the 
Parliament many years ago, for the eftablifhing of the Presbyterian 
Government; and all our endeavours were fruftrate. And many 
Brethren that make this Objection, do Preach themfelves without 
the exercife of the Presbyterian Government. For becaufe they live 
not in London, Lancajbire, Shropfiire, where that Government was 
authorized by Parliament,therefore they will not ufe it : And fo fome 
of them for many years have forborn all adminiftration of the Lords 
Supper, and others adminifter it without any exercife of Difcipline : 
And may not we as lawfully exercife fo much as all are agreed in, t as 
they may forbear all ? 

Ob]. But why may not you as well fet up the Clafficall Govern- 
ment punctually., as do what you do > Anf. We are not all of one 
minde j and thofe of us that are for the Clafficall Government, do 
not think thofe parts of it which we here omit and forbear, to be of 
fo great neceffity or moment, as for the prefent ufe of it, to disjoyn 
and divide from all our Brethren of a different Judgement. We take 
our felves bound to do much for the Unity and Peace of the Church- 
es : Befides, b^ing many of us at a lofle in feverai controverted 
Points of Difcipline, we think the Amicable Union and AfTociation 
of Brethren, where all things may be frequently and plainly debated., 
will be the likelieft way to fatisfie and re&ifle us in thofe controver- 
ted Points. In the mean time, you may joyn with us in going fo far 
as wecangoUnanimoufly, without disclaiming, yea or forbearing 

H 2 your 


your own way. For I think the conftant exercife of the Presbyterian 
Government may well confill with our Proportions and Aflocia- 
tions : part of it being indeed above, but not contrary to our Agree- 
ment,and therefore may be done by thofe that will overgo us,witheut 
dividing from us. 

As for the Objedion about the NeceiTky of Ordaining Elders, it is 
anfwered before. 

And whereas it may be Objected, that we do allow a fingle Mini- 
fter to name offendors, and to charge it on the peoples confciences 
to avoid Communion with them, which only a Presbytery is autho- 
rized to do, I anfwer, i .We defire each Church may have a Presby- 
tery, and then we are agreed. 2. The Brechren of theClaflkali Way , 
do allow a fingle Parlor to pronounce the fentence of Excommuni- 
cation it ieif, fo be it he have the advice . and confent or a Presbytery., 
And to avoid all poffibility of breach upon this ground, we have a- 
greed to take the advice or- the AfTociation ol Mmifters, before we 
require the people to avoid Communion with any. .Only we refolve 
not to do this all on the fame reafons and principles : One may think 
itofflatnecellity in a Regimentall way: Another may think it of 
necelYity in a way of Union : Another may think it convenient to 
avoid mifcarriages and ralh cenfures in fo weighty a cafe : Another 
may think it fit to be yielded to, for Peace with thofe Brethren that 
judge it neceiTary, feeing it is urqueltionably lawfull to taKe advice 
in cafes of fuch weight. And u hy mull: we needs agree in our Rea- 
fons, as long as we agree in our prad»ce ? 3 . It is only a Preaching 
power that we exercife, applying Cbnlts dodrine to particular per- 
sons and cafes : fuppofing the evidence of the fad and guilt to be be- 
yound queftion, we do but apply the word to the perfon hereupon. 
The Word faith that with fuch we mull not eat, we mult not bid them 
Good fpeed,we muft turn away from them,eW\] Now I have neigh- 
bours that go mad-drunk about the ftreets fometime once a week, 
fometime once in three daies, fometime but once a fortnight ; Where 
hath God made it the prerogative of a Presbytery to name this man 
openly ? or to fay,W*th fuch a man you muft not eat ? ] Or if I have 
a neighbour that would openly perfwade others that Scripture is a 
fable and no Word of God ; Why may not I fay, [[Bid him not good 
fpeed.] Have not Pallors a charge of particular fouls, but only of 
people in general ? Is not the Old Tellament and New full of exam- 
ples to warrant us in this ? Take heed of crying down, duty, under 
pretence of queftioning Authority. If a fingle Pallor '{ that hath no 



Presbytery) (hall all his time negleft the perfonal, publique reproof 
of fuch men, or warning the Church to avoid them, Dare you war- 
rant him and anfwer lor him at Goes barre ? and tor all the wrong 
that the Church may killaui by his neglect ? If publique naming men 
be a Cialiicall Presbyteiial, or Epiicopai prerogative, then it will be 
as unlaw full for me to n.akefo cJoie an application, as to note out 
the perion without naming him • for the caie is all one. And then I 
may not anfwer a Separatift that will publiquely contradicf my do- 
drine : or that will uep up and Preach lies in my Congregation ; be- 
cauie I cannot anfwer or reprehend him, without naming him, or 
perionally applying my fpeeches to him. And then itfeems a Mini- 
fter may not out or the Pulpit name or defcribe any particular offen- 
ders openly, either in the Church or elfewhere : For the Pulpit 
makes not the difference ( nor have we agreed there to do ir.) What 
a deal of unfcriptural invention is here ? tending to the c\ e: throw 
of all Miniltenai power and duty. For if you will prove that one 
man may not name or particularize a (Inner in reprooi inpubhq^, I 
will prove by the fame reafon that he may not as a Mjnilter do itf -ufs 
publiquely before, any witnefTes; nor yet may perfwade luch parci- 
cular perfons to believe in Jehus Chrift • which SPairt durit do to a 
Felix or Agripfa. 

Obj. But the offended Brother is bid [Tell the Church"] and not 
Telia particular Mimfter. And it is the church that he is to hear. 
Anf. And dare you fay, he muft not hear a particular Minifter ? Sup- 
pole it were granted you, that one Minifter cannot be a Repreienca- 
tive Church ( as you interpret this Text ) nor yet that it is the Con- 
gregation that is here meant ; Doth it follow that became ultimady 
the offended perion mult tell the Presbytery or Gains, that there- 
fore he muft not tell a fmgle Paftor > or ye: that a fingie Pallor muft 
not without fuch telling, take notice of open abominations in the 
ft rests, nor perfonaiiy reprove men ? Thruft nothing on the Church 
withouc Scripture. It feems I nay not go into the iireets to reprove 
a railer, or part a fray, or reprehend the breakers or the Lords day^, . 
becaufe it is a Clafhcai or Epifcopal prerogative to name men openly. 
Whether Lot offended in rebuking the Sodomites, will then be & hard 
queition : For us like there was a greater AiTembly then we have 
ordinarily at W 7 orfhip : And if a Paiior may no: do ir,much lefs may 
any private man do it : and fo farewell ail brotherly open admoniti- * 
on- by any but a Claffis or Bifhop. 

Obj. But, at ieaft, one man may not fit in Judgement.nor examine 

' H 3 the. -.' 


the evidence of the fact when it is doubtfiill. Anf. i . A Paftor muft 
endeavour to know the date of every particular foul in his charge, 
and therefore ufe all fit means to finde out all fcaudalous fins. May 
not he go to, or fend for one of his people, and ask him whether fuch 
things be fo or not ? or ask others whether they know it ? What is 
that Queftkm which a Claffis or Bifhop may put, and a Paftor may 
not } 2. But for adminiftring Oathes we meddle not with it. 3 . And 
where the cafe is doubtfull, wedifciaim all Determinations or Cen- 
fures: Thofe we leave as others prorogative, confefiing it belongs 
not to us. I do not think that fo high a penalty as exclufion from 
Church-Communion , muft pafTe upon dark and doubtfull Evi- 

Let me add this much of my own private Opinion (wherein all my 
Brethren here agree not with me,) I confefs I take it for a very clear 
truth, that one iingle Paftor may not only do what we have agreed 
in, but may properly Excommunicate, and may Govern a Church, 
where there is no other Governour of that Church with him : Nay 
more then that, I think he may and mult do all that we agree in ( in 
this point ) though there were a Presbytery in that Church, and the 
major Vote were againft him. I would willingly give you my rea- 
fons for thefe Affertions - y but only for fear left you fhould think 
by my reafoning for them, that thefe were any part of our Agree- 
ment, or that our Proportions had any neceflary dependanceon 

I will fay no more to any Objections that may poftibly be made 
by my Brethren of the Claflical way, becaufe I finde by experience 
it is needlefs ( if others be as thofe with us,) For they are the for- 
warded men to our Union and Aflbciation, of any others ( here.) 
The Lord grant the like fpirit of Unity and Condefcenfion in other 

As for the Objections that may be made by our Brethren of the 
Congregational way, I fhall but touch them briefly. 

1. Some may Object, that tying our felves to the obfervation of 
Parifh bounds, and one Minifternot to receive Members from ano- 
thers Congregations, doth hinder the free gathering of Churches,and 
may force a man to fubmit to a weak Minifter, when he might have a 

Anf. 1. Brethren! Would you have Unity and Peace or no? If 
vou would, muft not you condefcend as far as mav be to others, as 


well arothers to you ? Let it be the property of the Pope to accept 
of no Peace with any Church that will not wholly come up to his will 
and way. And you know that this is the great point which you mtift 
yield in , or you cannot have Union with the contrary minded, 
2- Did you ever reade in Scripture that thofe were Members of a 
Church in one City, who lived constantly in another City that had a 
Church > Shew me where ? yea or that ever any were Members of 
one Church, that lived among the Members of another Church ? 
Shew me that if you can. 3. Doth not Church Affociation and du- 
ty neceffarily preiuppofe cohabitation ? Is not natural capacity pre-- 
requifite to all duties or enjoyments ? Can men in the Countrey that 
live in one Parifh, do the offices and enjoy the benefits of Members- 
many miles from them, beyond their capacity ? 4. Is it not fit that 
bounds for order and div.fion fhould be let ? And may not the Ma- 
giftrate do it ? And is it not done in moft places, as well asyou can 
defire } And where it is not, but Parifhes are either too great or too 
fmall, get them amended as foon asyou can. In the mean time, af- 
fect not confufion : turn not all order upfide down : God is not the 
God of conrufion, but of order, which he would have eftabhfhedin 
all the Churches. 5 . In the mean time, I pray you obferve,that you 
may joyn with us in this without contradicting or defer ting your own 
principles. For if there be fit perfons enough in each Parifh to com* 
pofe a Church, and they be willing to keep to the ancient Bounds,- 
will you not confeis it lawfully Yea very fit? Iknow you will. If 

. there be not enough in one Parifh, we have agreed to lay two toge- 
ther • but by content, and upon advice firlt had with the Aflbciati- 
on and not too privately, left it be rafhly and unadvifedly. And can 
you difallow this ? And if any particular perfons living in one Parifh 
would be Members of the Church in another, we have agreed to ex- 
amine the cafe : 1. If that Parifh that he lives in, have no Minifter 

' or one as bad as none, or the perfon produce a juft caufe of his de- 
fire we agree to admit him. 2. If the perfon have no fufficient 
caule yet by content of the Mmifters of both Churches, we deny-' 
not but fuch a cafe may be diipenfed with (as if a man fay, I can pro- i 
fit more by a neighbour-Mimfter.) 3 . But if he 'have no juft caufe^ f 
and they both confent not, we may well refolve to forbear and refufe- 
him. For 1. Minifters are Free-men as well as the people., and- 
therefore ever\ mans defire muft not deprive them of their freedom, 
and necefTuate their \ ielding to it. 2. In fuch a cafe no violence -is'- 
offered to the freedom of a Brother, 3, The publique welifare -;: 




Unity of the Churches, is to be preferred before the pleafmg, yea or 
edifying of any fingie Member. What confufion will follow the 
plucKing up of Chrifts and the Magiftrates and the Churches bounds ? 
4. Much more muft the temporall commodity of (ingle men, give 
place to the Churches welfare ( which will not ftand with diforder.) 
Should not iuch remove their dweiimgs into tbofe bounds where 
they would be Church-members? If you plead inconveniencies to 
them : Remember then it is no matter of Conference, but of worldly 
commodity : And may not I fet thegenerailgoodof the Churches 
againft any mans commodity ? 5. If art the people may lawfully joy a 
themfelves with that Church which Inch the Ableft Teacher, then 
almoft all the world muit go to a few men, and leave the reft. Tuen 
BarnahM may be foriaken, if Paul be the chief Speaker. 6. A ii 
then Able mens Churches mil grow to that bignefs, that they will be 
no Churches, the Matter being too big for the End and Form. I 
would know this of you, May not you agree on a way to keep, your 
own Churches from fwelling too big? no doubt: and mutt too; 
fome then muft be kept out. And may not you as honeftiy and or- 
derly reiblve to Keep out Members of another Parrfh, that are fitter 
by habitation to be Members of another Church, then to keep out 
the fi: Members of your own Pariih, that live among you ? 7. If 
you may ( as you do ), agree among your felves not to receive the 
Members of another Church that unwarrantably forfake their Paft or, 
without his confeiit; and this without any reference to Parifti- 
bounds ; why may you not better reibive on the iamecourfe with 
reference to Panfh-bounds,where you have two reafons. The parties 
reafons for removail we fuppofe the fame in both (as that he can bet- 
ter profit by another, e^r.) 8.Yea if at prefent there be no region to 
fear the over-greazneis of fome Churches, or if there were many 
difcouragements 111 the Parifhes they live in, yet coniider that the 
time to come muft be refpefted, as well as the prefent; and you 
(houldfo contrive it rather, that other Churches mayinfeafon be 

(bettered. 9. And God hath more means then Ministerial abilities 
to increafe mens graces : He that keeps in Gods order under a mean- 
er honeft Miniiter, is like to be a more humble, thriving Chriftian, 
then he that will break that order under pretence of edification. The 
Lord Knows that I fpeak againft my own vifible carnal inte;efts in a!l 
this : For I am peri>aded, if I would have gathered iuch a Church 
out of other Pdnlhes, I could have had fo many of the ProfefTors tor 
many miles compafs as would have made an over-numerous Church. 



But God ivfually chaftifeth men for fuch diforders, and fuffereth thofe 
fame Profeflors co be our hearts-grief and fcourges ( by turning to 
doftrinal or practical evils ) who break Gods order and the Church- 
es Unity in the over-valuing of our parts. And they are oft ready to 
pull out our eyes, that would have pulled out their own for us in a 
diilempered zeal. 10. Chnftians ftiould not firft ask Q where may 1 
have the befi Miniftcr, or company, or pur eft Ordinances ? or Where may 
I receive moft good Q But they muft firft ask Q where lieth my Duty f 
and Where may I do mcft good . ? ] For Gods work muft be done before 
our own. And the faving ot fouls and propagation of the Gofpel, I 
mult be preferred before our comforts. Yea let me tell you my ob- 
fervation; The Comfort that Chriftians have in a fuffering, felf- 
denying courfe of doing good, is afurer and more liable Comfort 
then thauvhich is drawn from the fpecial advantages of Ordinances. 
That man that lives among a company of poor ignorant fouls, and 
will fet himfelf night and day refolvedly and unweariedly to teach 
them, perfwade them and win them to Chrift, till he have bettered 
the imperfect Church where he is, fhall ufually be a man of folidfet- 
led peace :. When he that faith \Thefe are Carnal, Heathens, wiek? 
ed ; This is a Weak^Minifiry ; / Will go joyn my fe If to fuch an excellent 
Minifter and Church, and let them alone^ this man will likely be foon 
fadded with his new comforts, and weary of his pretious Ordi- 
nances, and be as ready to vilifie them and turn to fome other ; tilt 
In this diforder he have run himfelf out of breath, if not out of alt 
appearance of Grace. 

2. Ohj. But it may be objeded, that by our propounding ouisr 
Profefiion to All our Parifhes, either as being already Church-mem- 
bers, or at leaft to be admitted, we fhall take in all the unfit again, 
and make but a meer fhew of Reformation ; for they will all take and 
make this Profefiion, and fo be as they were before. 

I confefs I hear fome make this Objection • butany confiderate 
man of competent reafon , may fee how groundleis it is. For 
i . Though wc offer Chrift and Cburch-memberfhip with him, to all, 
yet we do not admit all to be Church-members : For we admit not 
them that either refufe Chrift or refufe to be Members on his terms. 
Nor do we admit all that will make this Profefiion barely with the 
tongue : For we have agreed, for thofe that underftand not the 
Foundations,to Catechife them firft : And thofe that are notorious 
or proved fcandalous finners, we fhall firft require their ferious Pro- 

I feffion 

C 3 8) 

fefiion of Repentance, and promife of Reformation. 2. We defire 
to know what you would require of men more then we do ? on Scri- 
pture grounds ? Are not ail the Fundamentals in our Profe/lion ? 
Dare you refufe him that ownech them all, as not beleeving truthes 
enough to falvation ? And to know the fincerity of his heart what 
can you require more then we do in our ProfefTionofConfent ? 
Can any but a true Ghriftian make that Profe/lion fincerely ? I know 
you dare not affirm it. Will you devife means of your own head to 
lliut out hypocrites, as if you had more care of the purity of the 
Church, then Chrift had that purchaled it with his blood ? You°i fay 
Men may profefs all this by rote as a form. I an Aver, 1 . Biefs God 
if Truth have fo much friend/hip as to be profeffed : I know many 
Profefibrs that were contemptuou fly unthankfull for this mercy, who 
have notfo much left thernfelves as a bare profeflion of the Funds- 
mentals, but are given up to the open denial of them, and to profefs 
-oppoikion to them. It would be taken for a mercy in India, yea in 
Italy or Sfain, yea in France, if all could but be brought to an open 
Profeflion of Gods pure Truth, though with mot it were but formal. 
2, But I would know how you will do to know mens hearts ? Will 

Iyou require an account of the manner of their converfjon? Alas, 
you require them but to delude you, or thernfelves, or to do an im- 
pj&ffibihry. May not any man of knowledge cell a fair tale of conver- 
sion that never hadit ? Is there not many a thoufand Chriftians that 
never knew the time or manner of their converfion ? And are there 
mot many that do know much of the workings of Gods Spirit on their 
hearts, that have not words of their own to utter it ? If you fay,you 
Jwould hear them give fome teftimony or fignes, at leaft as at pre- 
sent, of the work of Grace on them ; I anfwer, What better fignes 
can they give you then our Profe/lion doth contain? Sure I am, there 
is the true defer iption of a Chriftian : I have lately feen a Book of the 
experiences of Church-members given in ( its like not all at the firft 
admittance, and its like made thebeftof) but yet I am fure fadiy 
defedive to an under/landing, eye (many of them.) Pretend not to 
more then your part in fearching mens hearts. If you fay, Thefe 
are but words put into their mouthes. I anfwer, 1 . Prove that they 
come not from the heart if you can. 2. And are not the words of 
your Church-members learned before hand ? Some body taught 
them, or they could not exprefs their mindes. 

3 . Doubtlefs our way is fullas ftnd as we can finde any Scripture 
to warrant us; (and we again defire you if you will go further, to 


prove it by Scripture.) But if any Paftors will be carelefs in the exe- 
cution, we cannot fully remedy that. Perule our Proportions well, 
and tell us what you would have more herein ? If any Paftor among 
your feives will be carelefs in examining Members, and admit men 
on bare words, you will not blame your own principles for that, I 
could never fee but the Brethren of the Claflical way do come up to 
as. much ftri&nefs for the qualification of Members, as your own 
principles do require, or as you can de-fire them, fo be it the execu- 
tion be but anfwerable : And that will lie on the perfons that manage 
the work, and not fo much on the principles. 

4. I pray you obferve how eafie Chrift is in Scripture in admit- 
ting men to him, and taking Members into his Church, the Ads of 
the Apoftles throughout will tell you : How fuddenly after conveiv 
fion they were baptized, even thoufands. But with thofe that are 
in his Church Chnft is more ftrid, and requireth that their lives be 
anfwerable to their Profeflion. At firft he admitteth them without 
any further triall, the fame day that they profefs Repentance and 
taith : But afterwards he will caft them out again, if they deny him 
by their works. If therefore you cannot blame us, in our Propor- 
tions for calling out the fcandalous ; you have lefs reafon to blame 
us for want of ftriclnefs in the adrniilion. Remember alfo the free- 
nefs of Grace ; and let not your Pulpit found with the name of free- 
Grace, when your practice contradiCteth it, by (hutting the door 
agaiflit thofe that offer to come in on Chrifts own terms. If Chrift 
queftion you for this, it will be but a cold anfwer to fay, Lord, we 
could not perceive that they fpoke fincerely.] For youmuft prove 
the contrary before you exclude him. All that ever Ix:ould hear to 
the contrary was but this much, All men muft prove their claim to 
priviledges, and not put another to difprove it. To which I fay t 
Suppofe that rule had no exceptions ; They prove it thus £ I am en- 1 
gaged to Chrift by my Baptifmal Covenant; I ft and to that Covenant, 
believing what is mentioned in this Profeflion, and contenting to 
what is here mentioned ; therefore I expeft the Church-priviledges 
ofaChriftian.] When he hath thus laid his claim, and fhe wed his 
Title, you muft have fomething to prove it inefficient, or you mud 
not dare to deny him his priviledge. If you can prove that there is 
no probability that he is iincere in this Profeflion, it muft be either 
from his grofs ignorance of the meaning of the words which he ut- 
ter eth, or elfe by his wicked life ; in both which cafes we agree with 

I z Bat 


But in the name of God Brethren take heed, as of polluting the 
Church by loofe admiflions, fo much more of cruelty to poor fouls 
Remember how ill this befeems them that have rafted fo much mercv 
as we our felves have done : and how prone they fheuU be to cover 
their Brethrens infirmities, who are confeious of fo many of their 
own; and how backward to uncover their nakednefc and to make 
the worft of their cafe, that have need of Inch gentle' liandltng our 
fetes. Remember Pauls command, Rom. 14.1. Him that Aveak 
w the faith receive, but mt to doubt full Dictations. Sec Gal 61 2 * 
Remember how oft Chrift was accufedfor being a friend or compa- 
nion to publicans and finners? and by whom he was fo accufed? 
and how oft he (hewed lenity, and how feidom feverity > and how 
■dreadfully he judge th rafh Judgers? and how unmeet it is that the 
fervantfhould be Under in keeping out, then the Mafter is- and 
•hat man (hould pretend to be more righteous then God. Remem- 
ber alfo that good Chriftians muft have a great defire of the largenefs 
as well as of the purity of Chrifts Church. Of thirty parts which 
the world may be divided into, nineteen are faid to bePagan-Idola- 
ters, and fix parts Mahometans, and but five parts Chriftians. And 
of thefe Chriftians, when you have counted, the Aba/lines the 
Greeks, the Papifts, of all which (with the other fmaller parties as 
theCophes, the Jacobmes,c^c.) it ts hard to fay which are the more 
ignorant and defective ; how few are the Reformed Churches ' And 
doth it befeem you with this poor handfuji to go fo neer the quick 
and to pare away more then Chrift ailoweth you ? One feven years 
converfe with Indians and Turks, would make fome men more cha- 
ritable to weaker common Proteftants while they Jived. Above all 
take heed (in the Name of Chrift I warn you) that you be not cruel 
to Chrifts Lambs : that you (hut not them out for want of meer 
words. Experience hath afcertained me, that there are Chriftians 
that are much with God, powerfull in fecret grones and ftrivingc 
and do underftand the fubftance of the Fundamentals and much more' 
nay that are very able to help the ignorant, and great promoters of 
Gods work in their places ; who yet are not able to give a Minifter 
or undemanding friend any considerable account of their faith • 
Partly through bafhfulnefs, but moft through fome fecret natural 
unreadinefs of fpeech, and difability to exprefs their mindes. * Take 
heed what you do with poor ignorant men and women that live well 
and (hew a fear of offending God. He that gently drives and earn- 
cth his Lambs in his arms, will not thank you for (hutting them out 



er carting them in the ditch. I know there is need of caution alfo for 
avoiding the loofer extream : but I am now fpeaking to you. Re- 
member one thing more, and again I fay remember ic : Whether 
the fearful 1 Scandals, Blafphemies and Apoftacies of Profeflfors in 
this age, when many ftand fail and fear God, that were accounted 
but common civil ignorant people, be not a warning and teftimony 
from heaven againft our over-valuing meer Gifts and \Vords ? and 
our under- valuing poor weak Chriftians,that want them ;_and yet are 
as loth to fin as others. 

As for the Objection about our denying Church-Government to 
the people, I anfwered it in the Explication of the Proportions : We 
give them the mm me of what all moderate men defire, in giving them 
a Judgement or Diicretion, and freedom from all humane inflaving 
of conscience If any will needs have them be alfo Church-Gover- 
nours by the major Vote, there is no poflibility of Union with thofe 
that hold fuch fandy Principles, directly deft ru dive to the very Being 
of true Political Churches and Government, 

The next Objectors that I have to deal with, are our Brethren of 
the Epifcopal Way ; whofe difTent I am readier to exped then others* 
not fo much from the diftance of Principles, as from other accidental 
difadvantages which I forefee. 

The Objections which our vulgar hearers of that Judgement do 
make, are partly occafioned from cuftom, partly from the fuggefti- 
ons of Learned men of that Way, who alfo confirm them in the for- 
mer. And therefore I muft here fpeak firft to the people, and then to 
thofe Learned men that prevail with them. 

Very many of the people that flick moft refolutely to that party 
and thofe waies ( of my acquaintance,) are fuch as we cannot admit 
to Communion with us, till they fhall openly profefs their Repen- 
tance of their drunkennefs, fwearing, fcorning at Godlinefs, &c. 
which they are notorioufly guilty of: Thefe I will not ftand to dif- 
pute with about Ceremonies, they having greater matters firft to 
difpatch. But I am not fo uncharitable or cenforious as to imagine, 
that none are tender confcienc't, Pious and Judicious, that may yec 
need fatisiadion in the following points. To fuch tnerefofe I {ball 
firft fpeak. 

The Objections which I have great reafon tofbrr here 

raifed, are thefe three, i . That we do in our Agreemr \ 

I 3 Propo- 

Propofition take to our felves a Power which is proper to the Bi- 
fhops, vU. to name offendors, and call them to Repentance, and re- 
quire the Church to avoid them : When as in the firft Propofition 
we profefs to agree only on the Points that are agreed on by the dif- 
fering parties. 2. That we are no true Churches, bothbecaufe wc 
are not Diocefan Churches, and becaufe we have no Bifhops, and be- 
caufe that many of us were Ordained without Bifhops, and fo are no 
true Minifters, and therefore it is unlawfull to acknowledge us as 
Paftors, or to joyn with our Churches as Members. 3. That they 
cannot in confeience joyn with us, unlefs they may before-hand be 
affured, that they may have the Sacrament kneeling, and the Litur- 
gie ufed as formerly it hath been. I {hall anfwer theie three Objecti- 
ons in order. 

To the firft I anfwer : 1 . They may as well fay th at Preaching and 
Paftoral overfightis proper to the Biihop ( which fome do not flick 
■to'do ) for no Word of God or common reafon reftrains that Paftor 
from particular applications, who hath Authority for general ones. 
Is there greater Authority requifite for fpeaking to one man, then 
to a thoufand ? or for doing that which in fome cafes every private 
man may do (tell his Brother of his fin, and tell the Church of him . 
if he reform not ) then for the reft of the Minifterial work ? If a pri- 
vate man may before others reprove him as a private man, may not I 
before others reprove him Authoritatively as a Minifter ? I would 
know whether it be all perfonal, open Applications that you forbid a 
Paftor > or only this one ? If all, then you {hew us indeed what the 
fruit of your kinde of Epifcopacy would be : how k would overthrow 
the very Office and Work of the Miniftry, and not allow a Minifter 
to reprove or exhort a man, as his caie requireth. If a man fall a 
fwearing in the Church when I am Preaching, I may not as a Minifter 
rebuke him? I have read of times when Bifhops did arrogate Preach- 
ing as their fole prerogative ( except fometimes when they faw good 
to permit a Presbyter to Preach extraordinarily :) but I never read 
of any that forbad them all open perfonall Applications. I fuppofe 
therefore that you will not affirm this. And if I may apply other 
truths to .the. conlciences of my people, then why not this ? Is it be- 
caufe of the nature of the thing ? or from any limitation of my Power 
in Cods Word ? Prove either if you can. May I not by way of ex- 
hortation fay to a Drunkard [_ I intreat you in the Name of Chnft 
to. be fober, and forfake your fin >2 Why may not I then fay [Xbrift 
hath threatned damnation to you, except you repent ] and QThe 



Church ought not to hare Communion with you as a Brother till you 
do Repent ] and Q You ought not to ufurp the Priviledge that be- 
longs not to you] and QWith fuch as you we ought not to eat] and 
fo to require in Chrifts Name obedience to his Laws ? Hath Chrift 
bid me Preach one Text of Scripture^nd not another ? May I require 
them to obey that command, Heb.io.2$. For/tike not the ajfembling 
of your [elves together^ and reprove thofe that difobey it (perfonally) 
in not coming to the AfTemblies, or feldom } And may I not on the 
fame Authority require them to obey that command, i 0.5.11. 
But now I have Written to you not to keep company, If any man that i& 
called a 'Brother be a fornicator, or covetous, er an Idolater, or a Railer, 
or a drunkard, or an extortioner, ^ith fuch a one no mt to eat.~] Or that 
in 2 fob. 1 o, 1 1 . If there come any unto you, and bring not this dotlrine, 
receive him not into your houfe, neither bid him, God Jpeed. For he that 
biddeth him, God Jpeed, is partaker of his evil deeds ■.] And that 2 Thef. 
3.6,14,15. Now ^e command you Brethren in the Name of our Lord 
fefus Chrift, that ye withdraw your f elves -from every Brother tk.t Vfati^ 
eth diforderly , and not after the Tradition Vehich he received of- vs. And 
if any man obey not our Word by this Epiftle, note that man, and have 
. no company With him, that he may be afbamed, Tet count him not as an 
enemy jbut admonifb him as a Brother 7\ May not Minifters require their 
people in particular cafes to obey thefe precepts ? 

2. Nay, may not, nay muft not our people obey thefe precepts 
whether we require them or not ? yea though we forbid them ? Elfe 
God fhail be no God, without the Bifhops licenfe. You cannot fay 
therefore that we may not apply thefe precepts, to particular perfons 
and cafes, for our people muft apply them, or elfe they cannot 
obey them. Perufe them and Judge fo, Rom. 16. 17. with many 
the like. 

3 . Is it not the doctrine of the Bifhops themfelves that Presbyters 
may Rule, Guide, and Overfee the people; but that Bifhops muft 
Rule, and Overfee the Presbyters ? So that this is the main difference 
that they make of the Offices in degrees, in poiat of Jurifdiftion, 
that bo th are Overfeers, but one of the people, the other of Paftors : 
Why then may not we be allowed the Guidance, Rule and Overllght 
of our people ? 

4. They that diftinguifh between the Key of order and the Key of 
Junfdidion, do without queftion allow the former to the Presbyters 
Nov the Key of order (as rightly underftood, as Spalatenfis hath 
largely opened it ) comprehendeth all that power whereby we do 



immecRacly work on the confcience, and Co Is exercifed inforo interm, 
and not dire&iy inexterno. Now that which we have agreed on is 
only fo much as belongs to order, or to a Presbycer as the Ambaffa- 
dor of Chrift, and his Watchman over the fouls of thofe people ; and 
it is to be no further effectual then they confeiencioufly fubmit to it, 
voluntarily, without external force. It is but our Preaching and ap- 
plying Gods Word to the confidences of the hearers. 

5. It feems they that make this Objection, would have Gods 
work undone, if there be not Bifhops to do it. Men muft not be 
told openly of their fin and danger and duty, nor the Church be told 
of their duty in avoiding the fcandalous, except Bifhops do it. Wo 
then to all thofe Nations and Churches that have no Bifhops, and 
wo to thofe Churches where the Bilhop will not do it ; and fpecially 
where he will rather countenance the (inner, and filence or banifh 
the Preacher that would reform them. More fhall be faid anon to this 

2. Tothefecond Objection (That we are no true Churches or 
Minjfters, &c.) I anfwer, 1 . I muft here neceflarily give notice to 
all that fhall reade thefe Papers, what kinde of men they be that I 
have to deal with in this. 

There are in England two forts of Epifcopai Divines. The one 
fort are Proteftants, differing in nothing confiderable from the reft 
of the Reformed Churches, fave only in this matter of Church-Go- 
vernment. Thefe ( if they be not ignorant, ungodly, negligent, in- 
fufficient, ) I fhall heartily reverence and defire their Union : And 
many of them the Church hath had, and yet hath, with whom I ac- 
count my felf unworthy to be once n^med : Such as were Jewell, 
Bavenant, and many more formerly ; and fuch as are A. B. Vfher, 
B.Hall, B. Morton, D r Sanderfm and many more at this day. I am 
very confident that we have not in our Propositions agreed on any 
exercife of Difcipline, which is not agreeable to the Principles of 
Proteftant Bifhops to grant us ; nay which Papifts do not very many 
of them allow, where no Bifhops are. if therefore any of you that 
are our hearers, being not able to maintain your own conceits, or 
objections agairtft us, will fly to the Authority of Epifcopai Divines ; 
we muft intreat you to go to the Writings of Proteftants only • and 
if you will enquire of any now living, let them be fuch as our old god- 
ly Proteftant Bifhops were : Or elfe I muft tell you we neither exped 



their conjunction with us, nor (hall much be moved by their Judge- 

For there is a fecond fort of Epifcopal Divines of the laft edition, 
and of the growth of about thirty years, who differ from us in greater 
matters then Epifcopacy, being indeed Cajjandrian Papifts, and le- 
velling all their dodrines to the advancement of the Papall intereft; 
If you will appeal to thefe Epifcopal Divines, we fhould almoft asfoon 
confent to an appeal to Rome . 

I muft defire you to underftand thus much that you may know 
whom I mean. The French are more moderate Papifts then the Spa- 
niards and Italians are : Efpecially as to the points of the Popes In- 
fallibility, and his power over a General Council ; and many of them 
deny molt of his Power over the Churches and Bilhops of other Na- 
tions. Since the mixture of the EngUfh and French blood, there have 
been ftrong endeavours afoot to make thefe two Nations of one Re- 
ligion, and that muft be the moderate Cajfandrian Popery. What 
agitations have been among our Superiours to that end, I will not 
once prefume to meddle with : But ( to fpeak of Scholars whom 
Scholars may be bolder with as being fitter Judges of their waies 
which their Writings do difcover ) one of the firft and molt famous 
Trumpets that founded a retreat to the Chriftian world x to return 
(on thefe terms) to Rome, was H.Grotiw, a man of great reading, 
much Learning, and a mighty Judgement to improve it; but being 
imprifoned in his Country for his a&ions for the Arminians in the 
great ftirres that were then a foot, and having efcaped (being carri- 
ed out in a Trunk) was made the Swedijh AmbafTador with the King 
of France. This exafperated Learned man,by his refidence in France, 
did both lie open the more to the reception of impreflions from the 
Jefuites, who were his great familiars, and alfo had the fairer oppor- 
tunity among thofe Papifts of the more moderate fort, to profecute 
his defignes, for the reconciling of both parties ( Papifts and Prote- 
ftants ) in a Caffandrian Popery. To this work he fet himfelf with 
all his might, publiflhing Cajfander's Confutations with his Notes- 
feeking to draw us up to the Council of Trent ( but not to the opini- 
ons of their private Doctors.) Several Writings between him and 
Rivett, with paflages in his Annotations do fhevv us what was his Re- 
ligion. This defign had many favourites, of the better fort of the 
Papifts, and the colder and more Ceremonial party of the Proteftants. 
Fran, a SanQi Clar alalia* Davenport ( pr ovine it AnglU FF. Miw- 
rnm Exminisler Provincials, Olim a$nd Dnacenfes Lettor TheoLgU 

K Prima' 


frimartw, Nunc vero fer. Re gin a magna Britannia afacrk : &Q. faith 
Th. white in the Dedication ot his Inftit. Sacr. to him : and yet he 
lieth in London) did by his Writings deeply engage in it • feeking to 
reconcile the Articles of the Church of England, with the Council 
of Trent : ( for fo high we muft go as that Council, or no Reconci- 
liation.) How far this defign took in England, is ealle in a greater 
meafure to difcover, by many changes or later rimes. How far it pre- 
vailed with the Bifhops and the Kings Chaplains, and other Doctors, 
I had rather leave to your felves to judge, then take from my word • 
only I would defire you but impartially to reade the Articles that 
were in the beginning of the Parliament (while L.Digty, L.Fanlkland 
and fuch others joyned with them ) preferred by the Commons of 
England againit B.Wren, B.Pierce, B.fieotfntabj with the reft of them j 
And obferve how they all feemed Proteftants, as long as the Warre 
was like to profper for them ; but fince that is hopelels, how eafily 
D r Vane, D r Bailj, D r Goffe , with many more are turned Papifts 
( of whom the Legenda Lignea will give you an account :) But lome 
had more wit then thefe, and think they may do that Party more fer- 
vice by flaying in England, under the names of Epifcopal Divines, 
a great deal then they can do by declaring themfelves Papifts : And 
therefore they rather ehoofe yet to make ufe of thefe greater Advan- 
tages : And I confefsthey have very many and very great : And I 
take my felf bound to proclaim to the Inhabitants of this Nation, this 
publique warning (that they may efcape the danger If yet it be pof- 
fible - 7 ) and to tell them that he is ftark blinde that doth not fee fo 
ftronga defign laid for the introduction of Popery, that gives it a 
ftrong probability of prevailing, if God do not wonderfully blaft it. 
The firft part of the Plot is, by blowing up the fparks of all Errours 
and Hereiies, that our Churches being divided, may become odious, 
and fo men may be prepared for a remove. (The kindling of diffenti- 
ons and Warres between Proteftants, let God and the Authors look 
after - I will not meddle with that.) The next is an incefTant endea- 
vour to infed: all perfons, efpecially thofe in Power, Civil or Milita- 
ry,, with the opinion of Ltberrinifm,that all their dodrines may have 
Toleration and free \ ent, . and their practices a free exercife. They 
will not yet openly {hew themfelves till their expeded freedom 
be cftablifhed : but if once they were lure of it, fo that their open 
dealing would be no hazard to their Toleration, you fhould have 
them asbufily running' into our Pulpits,, or challenging the weaker 
Minifters to Dlfpute about, the. truth of our Church and ReiigLon, a<: 


(47) > 

any Anabaptifts do now. For their third Plot is to get down the 
Learned, Judicious, Godly, Painfull Minifters ; at leaft to take away 
their publique Maintenance ; and then they know how great a part 
of the people ( fo impoverished already by Warres and Taxes) will 
take him for their Minifter that will do it beft cheap, and will moft 
humour them : And then they know that one Jefuite will fhame and 
filence a hundred fuch Minilters in deputation, and carry the Coun- 
trey before them in many places. And the fourth part of their Plot 
is, to hinder all Union of the Learned Godly Minifters, and all ex- 
ercife of any Difcipline, or maintaining of Church order ; that fo 
they may tell the world, we have no Church, no Government, &c. 
and that fo by divifion we may be difabled from oppofing them ; and 
we may not obtain that ftrength among our felves, nor that intereft 
in the people, which our Unity and Unanimity would afford us a- 
gainft them. And therefore I know they will malice our Union in 
this County. The fifth, and not the leaft part of the Plot is, to keep 
afoot a Party of Learned men, who under the name of Epifcopal 
Divines, may keep an intereft in the people, and partly draw them 
from Unity, and from obeying their Paftors, by pretending a ne- 
ceffity of Epifcopacy and Ceremonies,and keeping open the breaches 
upon that occafion made ; and partly may inftill into them thofe 
principles which may prepare them for flat Popery. And I confefs 
its a great advantage that they have for this Work. For i. Some. 
of them are men of fo much Learning as may deferve much refpeci. 
2. Some Minifters lately put in, are young, weak, and indifcreet, 
and fit matter for them to contemn, and modeftly to make ftepping 
ftones to their own reputation. 3 . The Gentry that did with them 
adhere to the late King, are under fo much furTering .in their Eftate, 
Reputation, Places of Honour ,c£r. that no man can wonder if their 
mindcs be much exafperated, and alienated from thofe Minifters that 
were not of their Party (efpecially when they have weak injudicious 
men to be their Minifters:) Nor fhould any wonder if they very 
much value and prefer thofe Learned Divines that were of their 
fide : And fo be ready to hear their Judgements before others. 
4. And yet more muft it needs endear them to the Gentry, in that 
they are their fellow-fufferers in the fame caufe : many of them be- 
ing fequeftred, and caft out of their places, for the matter of the 
Warres : And all men naturally pity the furTering, but efpecially 
their fellow-fuflerers. I fcarcely know the thing in the world that 
more uniteth and endeareth men, then furTering together in a caufe 

K 2 which 


which they think good. 5. And when thefe men have fecretly in- 
fnared the Gentry, what a mighty influence the Gentry will have 
on their Tenants and poor neighbours, is eafie to be judged, both 
to draw them fir ft from their Minifters, and next from their Re- 

So that, alas, it is a poor low game that the other Sects in England 
are playing in companion or" the Papifts. The Plot in a word is this. 
The multitude and madnef? of other Sects muft be the means to drive 
them from their preient ftation. The Gajfandridn Papifts under the 
name of Epifcopal Divines, muft be the increments to draw them 
from their preient ftation, and loofen them from their Minifters 
and lb to prepare them for the Church of Rome • and then when the 
matter is ripe, they muft deliver them all up to the Mafs-Priefts • 
and when any pubiique Difputations are abroad, they muft give the 
Papifts the better, and pais into their Camp. 

I do judge it my duty to defire all the people of England, efpecial- 
ly the Gentry, to difcern the danger that they are iri, and beware : 
and to be jealous left their difcontents and paflions fhould betray 
their fouls : and fo left they do themfelves more wrong then all their 
enemies ever did them. And do not think that I cenfure you too 
uncharitably, in thinking you in fo much danger of Poperv. For 
you are but men : and it is no eafie matter to break through fo many 
difcontents, enticements, prejudices and other great temptations, 
which any man may fee in your way : I fee the nets are ftrong, and 
che fifties moft of them weak, and therefore it is eafie to prophefie 
what is like to become of you, if God do not fpeedily fhew you the 
danger. K ea many of the more Learned Gentlemen of your own 
party, are lately awakened to fee your danger ; partly by the num- 
ber of them that are already turned Papifts, and partly by the indu- 
ftry of the Papifts to pervert the reft : And they do themfelves pub- 
lifh to the world, what a pack of notorious ignorant, filly fouls, or 
wicked unclean perfons, thofe are that are turned Papifts • fuch as 
are no great credit to the Religion that they turn to. Seethe Au- 
thour of Legend* Lignea, M r ClAfenhaH againft D r Vane , M r Wa- 
therhcafe for Learning : all zealous men for Epifcopacy ; And indeed 
^this is a great part of the danger, that very many of the Gentry are 
to this day, after all the warnings of Gods Judgements, fo fenfual 
and licentious, fo prophane and deboift, fpending almoft all their 
time in drinking, hawking, hunting, bowling, yea fwearmg and 
other ungodly practices ( wafting that pr-ctious time in vanity,which 



the Lord knows they had as great need to redeem for a preparation: 
for death and judgement, as other men) that it is no wonder if God 
in judgement do give them up for a prey to the Papifts : That they 
that would nor reduce their lives to their right belief, (hould be per- 
mitted to reduce their belief to their vicious lives. I can but faithfully 
warn you of your danger, and proclaim to you all, that the Gentry 
or EngUndt\\2X were adherents to the King, are now under fo great 
temptations, and fo great danger of Popery, that if God be not very 
mercifull to them, they are gone. He that wiil'deliver men from evil, 
will have them pray, Lead pus not into temptations y you fhall have them 
ere long infinuadng themfelves with you, if you be not fore-armed 
and refolved. 

And among all others your greateft danger will be from the Popifh 
Divines, that lurk under the name of Epifcopal. . T 

If you ask me how you fhall know them to be fuch. I^nfwer, If 
they could be eafily and certainly known, there were the lefs danger 
of them. But you may fee much in this one thing : All their Wri- 
tings or Difcourfes do carry on the Romane Intereft. Y ou may flnde 
in thofe of them that write of Doftrinals or Devotion, i . The plain 
footfteps of common Popery. I am loth to name men ; but I could 
eafily (hew you a great deal of Popery in divers fuch Books which I 
fee much in Gentlemens hands, as written by an Epifcopal Dodor, 
And thofe of them that write about Church-Government, do quite 
forfake our Proteftant Bifhops, and carry on thofe principles, by 
which they may prove the Proteftant Churches to be no Churches ; 
nor our Minifters any Minifters ; nor our people true Chriftians : 
and which would necellltate us to go to Rome for our Orders; 
which we cannot have without being fworn fervants to the 

Thefe are the men that I have now to deal with : for theirs are the 
Objections now to be anfwered. 

They fay we are no Minifters, i . Becaufe many were Ordained by 
meer Presbyters without Bifhops. 2. Others were but the Bifhops 
Curates, who were the fole Paftors of Churches.' And fo we have 
no Churches neither. For it can be no Poiiticall organized Church 
without Paftors. And therefore our people fhould not fubmit to 
our Guidance , nor other Minifters alTociate with us as with 

To this I now anfwer, 1 . It is manifeft that the contrivers of thefe 
Objections are not Proteftants (in this at leaft.) For 1. They do 

K 3 hereby. 


hereby at one blow deny all the Minifters of almoft all the Protectant 
Churches to be Minifters at all : For they are none of them Ordain- 
ed by Bifhops, except in England, or very few more, if any. Sq 
France, Holland, Scotland, the free Cities, Helvetia,Stc. mud have 
no Minifters. Nay the Superintendents of Denmarke, Sweden, and 
fome parts of Germany, being themfelves but appointed by the Ma- 
giftrate, and (as I take it) having at firft no Ordination by Bifhops, 
no nor themfelves pretending to that which in the judgement of our 
Antagonifts, is the Oftice of a Bifhop, it muft needs follow that 
there are no true Minifters in any of the Proteftant Churches*, but 
wrmt our own Dominions do afford. 

2. Nay hereby they unchurch all thofe Churches at.ablow. For 
if they are no Minifters,they can be no Organized Churches,no more 
then we. 

3 . Hereby they would abfolve all the people of the Reformed 
Religion in France, Holland, Helvetia, Scotland 3 !kc. from all obedi- 
ence to their Pallors as fuch. 

&?>4 Yea, I think, hereby they would unchriften all the Reformed 
Chriftians in all thefe Nations. For they fay ( that's their great ar- 
gument ) no man can give that which he never had : but Presbyters 
never had power to Ordain : Therefore they cannot give it : and 
Bifhops did not give it them. And will it not hold as ftrongly [_ Lay- 
men never had power given them to Baptize ; therefore they cannot 
give it to others, or exercife it themfelves. 3 Now if the Minifters of 
the Reformed Churches be no Minifters, but Lay-men, then prove 
where any power to Baptize is given them. If thefe that I Difpute 
with will (hew themfelves openly to be Papifts, and plead that wo- 
. men or Lay-men may Baptize in cafe of Necefiity, I (hall defire them 
to tell me, who gave them that power, and when, and by what ex- 
preilions? and then we will compare a Presbyters power to Ordain, 
witli a Lay-mans power to Baptize, and try with them, which hath 
the clearer Commiflion. In the mean time, it befeems not me to 
fpend time on this Queftion, while the whole Army of the Learned 
Proteftant Divines (Bifhops and others) who have written againft 
the Papifts in this point, remain fo much unanfwered. 

5. Yea hereby ghey would make the Praifes, publique Worfhip, 
and Sacramental Adminiftrations proper to the Miniftry, to be all 
meer Nullities : and fo God hath no Minifterial fervice in any of our 
Churches 1 O happy Home ! O miferabie Reformed Churches, if all 
or any of this be true. 

6. What 


6. What if thefe few Bifhops that are left in England were dead, 
or what if they die before any other be ordained in their rooms } 
Why then we mult go to fome other Churches ( fay they) for help. 
But what other Churches can we go to that hath Bifhops but Rome ? 
And who knows not that if we would feek to Rome for Orders, that 
we cannot obtain it without fwearing to be true to the Pope, and 
the doctrine of the Council of Trent, and caufing all our charge' to 
be true to them to the death and this with a Spondeo, Vovcoac Juro, 
fie me Dew adjptvet & \o<zc f anil a Evangelia : as the Trent Creed 
concluded^. Are not thefe think you zealous Proteftants ? 

7. And if our Princes be of the minde as ail Reforming Princes hi- 
therto have been, to forbid all dependance on Kcr^e, and feeAing thi- 
ther for Orders, as accounting it dangerous that their fubjed-s fhould 
have fo much dependance on forreign Powers, what ftiali we do for 
Ordination then ? 

8. It feems by thefe men, if thefe few Bifhops were-dead without, 
fuccelTors, the Church of Chrift, at leaft in England, were,extind. 
For if Rome be a true Church ( which I deny nor, without dim acti- 
on) yet it is eafie to prove that we may not lawfully take their Or- 
dination on their terms : and then it feems the Church of England 
dependethon thefe few men for its Being to the worlds end, in all 
likelihood. O what a rafh thing it was to imprifon wren for Excom- 
municating, Sufpending or Depriving,. Ccnfuring, Silencing, fifty 
Godly painfull Minifters in two years in Norwich Diocefs,. tor not 
reading the Book for Dancing on the Lords daies, For ufing concei- 
ved Prayer before and after Sermon, For not reading the Service at 
the Altar, and fuch like : And for expelling three thoufand perfons 
with their families into other Lands, by fuch dealings, with many the 
like courfes 1 How rallily did they accufe B. Pierce tor fuch likepra- 
dices, and putting down Minifters and Preaching, c;ii he thanked 
God that he had not a Ledure in his Diocefs, ailedging that though 
there was need of Preaching in the Infancy of the Church, yet now 
there was no fuch need ; fufpending Minifters for Preaching on Mar- 
ket daies ; and did fo erTedually put down a^J afternoon Sermons on 
the Lords daies, that he mfpended him tha^reached but a Funeral 
Sermon; and puttheMiniiter to Penance that did but explain the 
Church Catechifm, faying that was as bad as Preachings and charge ' 
ing them that they ask no Queftions, nor receive any Anfwers from < \ 
the people, but fuch as were contained in the Catechifm in the Ser / 
vice Book; and putting the Church-Wardens to Penance for not 



Prefenting them that did other wife ; yea commanding that the com* 
mon Service fhould not be too long, that the people might not be 
hindered from their Recreations at the Wakes : yea punifhing a Mi- 
nifter for Preaching on a Text in Jonas of fading, weeping and mour- 
ning, on the Wakes day, telling him his Text was fcandalous to the 
Wakes. (And all thefe they lay upon the King, as being his Will.) 
But what fhould I tell a people of thefe things that have felt them. 
Had the Parliament known that it might lie in thefe mens hands, whe- 
ther England fhall ever ( in likelihood ) have Minifters more, or 
whether ever Chrift (hall have a Church in England more or not; 
Yea whether ever he fhall have any Minifterial Worfhip, or one 
perfon Baptized into Chrift ; it might have feemed more wit to have 
let them crucifie the prefent Church, then extinguifh our hopes for 
ever. Now when honeft B. V flier, Ball, and one or two more arc 
dead, the Parliament muft go to the Tower to intreat thefe prifoner$ ? 
that Chrift may once more have a Church in England; but if they 
prove as dogged as they were wont to be, the Church is extind, 
there is no probable remedy; our children cannot be Chriftened 
again for ever,becaufe no man without a Bifhop can Authorifea Mi- 
nifter to do it. 

9. But fuppofe we could fend to Prefter John, and prevail with him 
for fome Bifhops (when the vaft Kingdom of Nubia that was near- 
er him could not borrow fome Preachers to fave the life of gafping 
Chriftianity, but it was extinft for want of them ;) Yet, alas, how 
is it poftible that we in England could be fure that their Bifhops were 
rightly Ordained, having their power from Generation to Genera- 
tion by a fucccflion of lawfully Ordained Bifhops ? Yea if we could 
get fome but from Rttjpa or Confiantinople, our difficulty were infu- 
perable. But I beleeve thefe Objectors would not have us to go fo 
far, but rather ftoop to Romes conditions. 

1 o. But, have not Councils determined, That the Ordination fhall 
be Null which a Bifhop makes out of his own Diocefs > Concil. Anti- 
cch.Can. 1 3 . & 22. and then our cure is yet more difficult. 

1 1 . But what need I tell an Englifb man that thefe Objectors are 
not fons of the Church <>f England, what ever they pretend, when 
the world knows that the Church of England took him to be a true 
Minifter that was Ordained in France, Holland, Scotland, Geneva, 
Beidelberge, &c. by meer Presbyters without a Bifhop ? The world 
knows that we did not Ordain thofe again that were fo Ordained • no 
more {hen we baptized thofe again that were there baptized. The 


world knows that we gave them the right hand of Fellowftiip as 
true Churches of Chrift, when we fet light by Rome . And muft thofe 
now be Sons and Doctors of the Church of England that would per- 
fwade the poor people,that; they are no Paftors that are not Ordained 
by Bifhops ? 

12. If yet the matter be not clear, let me intreat you to perufe the 
Writings of the moft zealous defenders of Epifcopacy in the Church 
of England, and fee whether they did not defend the truth of thofe 
Churches and Minifters callings that have no Bifhops ; and the Pa r 
ftorall Offices there performed of Minifters in Guiding their Flocks 
(though they think it were better if they had Bifhops.) I will not fend 
you to Chamier, ?ar&pu, Sadeel, or any of our forreign Divines, 
who in their Writings againft Bellarmine and other Papifts debate this 
Queftion, becaufe they are known to be defenders of their own 
Churches. Nor will I mention tvhitakert, Reignolds, or any the moft 
Learned Do&ors of our Universities, who are fufpe&ed to be no 
great friends to Epifcopacy : But thofe that are paft all fuch fufpition 
I will cite ; (yet not many, as not ftanding with my necefTary brevity, 
and being in a known cafe.) 

i . Dodor Field the Learned Dean of Glocefler in his 3 . IL of the 
Church, & c. 3 9. handleth this very point of purpofe againft the Pa- 
pifts, whom he brings in thus arguing £ By this note it is eafie to 
prove that the Reformed Churches are not the true Churches of 
God. It can be no Church that hath no Minifter: and Cjpr. faith, 
the Church is nothing elfe but Plebs Spfcop adnnata. But among the 
Proteftants there is no Miniftry ; Therefore no Church.] D r Field 
anfwers £The minor we deny,^.] Yea when they further ObjecT:, 
/7.155. £Whatfoevermaybe-faid of thofe places where Bifhops did 
Ordain, yet in many other places none but Presbyters did impofe 
hands, all which Ordinations are clearly void, and fo by confequenc 
many of the pretended Reformed Churches, as France 3 3cc. have no 
Miniftry at all.] To this the Doctor anfwers at large: and diftin- 
guifhing between 1. Ele&ion of the perfon. 2. Ordination in ge- 
nerall to the Miniftry. 3 . The afiigning to a man that fportion of 
Gods people, which he is to take care of, who mufl be direEled by him 
in tilings that pertain to the hope of falvation,] he adds [This parti- 
cular affignation "giveth to them that had only the power of order 
before, the power of Jurifdiction alfo, over the perfons of men.] (So 
the Presbyters have power of Jurifdidion he thinks.) Next he addes, 
Q.i 57. Whereby it is moft evident that that wherein a Bifhop ex- 

L celletb 


eriteth a Presbyter, it not a diftinft power of Order, bat an eminence 
and dignity only, fpecially yielded to one above all the reft of the 
fame Rank for order fake, and to preserve the unity and peace of the 
Church: Hence it followeth that many things which in fome cafes 
Presbyters may lawfully do, are peculiarly refer ved unto Bifhops, s* 
Hiemn noteth ; Potiw ad honor em Sacerdctij, qxam ad legis necejfua- 
tern-, rather for the honour of their Miniftry, then the neceflity of 
any law, and therefore we reade that Presbyters in fome places, ar d' 
at fome times did impofe. hands, and confirm fuch as were baptized : 
which when Gregory Bifhop of Rome would wholly have forbidden 
there was fo great exception taken to him for it, that he left it free 
again. And who knoweth not T that all Presbyters in cafes of necefli- 
ty may abfolve and reconcile penitents; a thing in ordinary courfe 
appropriated. unto Bifhops : And why not by the fame reafon Or- 
dain Presbyters and Deacons in cafes of like nece/iity ? for fecr.g 
thecaufe why they are forbidden to do thefe ac!ts is, becaufe to Bi- 
shops ordinarily the care of all Churches is committed, and to them 
in all reafon the Ordination of fuch as muft ferve in the Church per- 
tainetb, that have the chief care of the Church, and have Churches 
wherein to imploy them -which only Bifhops have as long as they 
retain th^ir ftaading; and. not Presbyters,, being but Aihftants to, 
Bifhops in their Churches. If they become enemies to God and true 
Religion, in cafe of fuch neceflity, as the care of Government of the 
Church is devolved to the Presbyters remaining Catholique, and be- 
ing of a better fpirit: fo the duty of Ordaining fuch as are to aiiift or 
fucceed them in the'Work of the Miniftry, pertains to them likewife. 
For if the power of Order, and Authority to intermeddle in things 
pertaining to Gods fervice, be the fame in all Presbyters, and that, 
they- be limited in the execution of it, only for order fake, fo that in 
cafe of neceflity every of them may baptize and confirm them whom 
they have baptized, abfolve and reconcile penitents, and do all thofe 
ether acts, which regularly are appropriated unto the Bifhop alone ; 
there is no reafon to be given, but that (in caft or nexeflky, wherein 
all Bifhops were extinguifhed by death, or being fallen into here- •• 
fie, fhould rerife to Ordain any to lerve God in his true Wor-. 
fbip) Presbyters as they may do allotKeV ads, wharfoever fpeciat' 
challenge. Bifhops in Ordinary courfe maVc unco die;r», might do 

Who then dare condemn all thofe worthy MimiTers of God tVat 
preordained bj Presb ; c« j in fundry Churches ot the world at fuch: 


varies as Bifhops in thofe parts where they lived oppofed themlSIves 
sgainft the truth of God, and perfecuted fech as proieffed it ? Sure- 
ly the beft Learned in the Church of Rome, in former times durft not 
pronounce all Ordinations of this nature to be void. For not only 
Armaehanm a very Learned and worthy Bifhop, but as it appears by 
Alexander of Bales, many Learned men in his time and before, were 
of opinion that in fome cafes, and at fome times, Presbyters may give 
Orders, and that their Ordinations are of force, though :o do fo, 
not being urged by extream neceflity, cannot be excufed from over- 
great boldnefs and preemption ; neither fhoulditle^m fo ftrangc 
-to our adverfaries that the power of Ordination fnoujd at fome times 
be yielded unto Presbyters, feeing their Cherepifcofi,fuffragans or 
-titular Bifhops that live in the Diocefs and Churches of other Bi- 
fhops, and are no Bifhops according to the old courfe of Difcipline, 
-do daily in the Romifh Church both Confirm children and giv« 

All that may be ailedged out of Fathers for proof of the contrary, 
may be reduced to two heads, For firft, whereas they make all fuch 
Ordinations void as are made by Presbyters, it is to be underftood 
according to the ftridnefs of the Canons in ufe in their time, and not 
abfolutely in the nature of the thing - which appears in that they 
iikewife make all Ordinations fine tituU to be void : all Ordinations; 
of Bifhops, ordained by fewer then three Bifhops with the Metropo-* 
litane : all Ordinations of Presbyters by Bifhops out of their own 
Churches without fpecial leave : Whereas I am well afTured the Ro- 
manifts will not pronounce any of thefe to be void, though the par- 
ties fo doing are not excufable from alliauk. Secondly ,Their fayings 
are to be underftood regularly not without exception of fome fpecial 
cafes chat may fall out. 

Thus then we fee the Objection, which our adverfaries took to be 
unanfwerable, is abundantly anfwered out of the grounds of their 
own Schoolmen, the opinion of many Angularly learned amongft 
-them, and their own daily pracl:ice,in that Cborepifcopi or Suffragan*, 
as they call them, being not Bifhops, but only Presbyters whatfoever 
they pretend, and forbidden by all old Canons to meddle in Ordi- 
nacion, yet do daily with good allowance of the Roman Church, Or- 
dain Presbyters and Deacons, confirm (with impofition of hands) 
thofe that are baptized, and do all other Epifcopai ads whiles their 
great Bifhops Lord it like Princes in all temporal eafe and worldly 

L2 (I will 


( I will adde his Anfwer to the next Obje&ion, becaufe it is to the 
fame purpofe with theirs that now tell us we are not lawfuli Minifters 
we are wrongfully put into other mens places by Sequestrators ; 
Thus therefore D r Field proceedeth ) Q The next thing they Object 
againft us is, that our firft Minifters, what Authority foever they 
had that Ordained them, yet had no lawfuli Ordination, becaufe 
they were not Ordained and placed in void places, but intruded into 
Churches that had lawfuli Bifhops at the time of thofe pretended Or- 
dinations ; and confequently, did not fucceed but incroach upon o- 
ihermens right. To this we anfwer, that the Church is left void 
either by the death, refignation, deprivation, or the peoples defer- 
tion and forfaking him that did precede : in fome places,our firft Bi- 
fhops and Paftors found Churches void by death, in fome by volun- 
tary relinqmfhment, in fome by deprivation, and in fome by defer- 
tion, in that the people, or at leaft that part of the people that adhe- 
red to the Catholiquc verity who have power to choofe their Paftor, 
to admit the worthy and refufe the unworthy, did forfake the for- 
mer that were Wolves and not Paftors, and fubmitted themfelves to 
thofe of a better fpirit. Of the three firft kindes of voidance there can 
be no queftion ; of this fourth there may : and therefore I will prove 
it by fufficient authority and ftrength of reafon. 

Cjprian, Cecil'ms, Toljcarpus, and other Bifhops writing to the 
Clergy, and people of the Churches in Spain, whereof Bafilides and 
MartialU were Bifhops, who fell in time of perfecution, denied the 
Faith, and defiled themfelves with idolatry, perfwade them to fepa- 
rate themfelves from thofe Bifhops, afluring them that the people 
being holy, Religious, fearing God, and obeying his Laws, may 
and ought to feparate themfelves from impious and wicked Bifhops, 
and not to communicate with them in the matters of Gods fervice, 
L.i.Ep.4.! Quando ipfaplebs maxime habeatpoteftatem, vel eligendi digxosfactr- 
P4M./.J. dotes vel indignos recufandi ; that is, feeing the people have autho- 
rs rity to choole the worthy and refufe the unworthy. And Occam to 
the fame purpofe faith on this fort, Si Papa rfr maxim e cekbres E- 
fifcopi incidant in h Are fin t ad Catholic os devolnt a eft pots ft as cmnisju- 
dicandi; If the Pope and the principall Bifhops of the Chriftian 
world do fall to Herefie, the power of all Ecclefiafticall judgement 
k devolved to the inferiour Clergy and people remaining Ca- 

This opinion of Cjpria* and the reft, if our adverfaries fhall dif- 
like or except againft, may cafily be confirmed by demonftration of 
- ~ "' reafom 

reafon: For if it do fall out, that the Bifhops, and a great part of the 
people fall into Errour, Herefie and Superftition, I think our ad- 
verfaries will not deny, but that the reft are bound to maintain and 
aphold the ancient verity ; who being not fo many, nor fo mighty, 
as to be able to ejed thofe wicked ones by a formall courfe of Judi- 
ciall proceeding, what other thing is there left unto them, but ei- 
ther to confent to their impieties, which they may not do, or to fe- 
parate themfelves, which is the thing our adverfaries except againft 
in the people of our time. Now having feparated themfelves from 
their former fuppofed and pretended Paftors, what remaineth, but 
that they make choife of new to be Ordained and fet over them ; if 
not by the concurrence of fuch and fo many, as the ftridnefs of the 
Canon doth ordinarily require to concurre in Ordinations, yet by 
fuch as in cafes of neceflity, by all rules of equity are warrranted to 
perform the fame.] Thus far D r Field. 

I finde tranfcribing will make thefe Papers more tedious then I 
intended, and therefore I will forbear moft of the reft, whichelfel 
would adjoyn. 

2. The fame Vindication of the Reformed Churches, and the Or- 
dination of their Minifters without Bifhops, you may finde in that 
Learned Godly man, B.Downame, and that in his very Writings for 
Bifhops, the ftrongeft for Epifcopacy that ever I faw (not excepting 
the late ones) and very paffionate againft the oppofers of Epifco- 
pacy. See his Confecr.Serm. and Defence of it, U. ^.c.^.pag. 1 08. In 
the laft he writes thus : [_ Out of a Chriftian and charitable defire to 
preferve the credit of fuch Reformed Churches as have no Bifhops, 
I endeavoured to prevent the Objections of Papifts, (mark who are 
the Objedors) who reafon thus againft them : The right of Ordina- 
tion being peculiar to Bifhops, it followeth, that where is no Bifhop 
there is no Ordination : Where is no Ordination there are no Mini- 
fters ; Where are no Minifters, there is no Church. I anfwered that 
although ordinary right of Ordination belongeth to Bifhops in the 
judgement of the ancient Church ; that yet it was not to be under- 
ftood, as fo appropriating it to them, as that extraordinarily, and 
in cafe of neceility it might not be lawfull for Presbyters to Ordain ; 
and much lefs teaching abfolutely a Nullity of the Ordination which 
is performed without a Bifhop, which Anfwer I confirmed by divers 
Reafons ( fee them.) Whereunto I now adde, that there feemeth to 
be the like reafons for the Impofition of Hands, in Confirmation of 
the baptized, in the reconciliation of pubjique penitents, as in the 

L 3 Ordina- 


Ordination of 'Minifters, But although the two former were refer- 
vedas well as the third to the Bifhop, yet extraordinarily, in the 
cafe of Necdlity, and in the want or abfcence of the Bifhop, the 
ancient Church held it lawfull for Minifters tolmpofe hands either 
for the Confirming of parties baptized, or for reconciliation of the 
penitents. The former is teftified by Ambrofrin Eph.\. & Auguftine 
yu.ex Vet. c^ Ne.Teft. ntixt. q.101. The later by Cyprian, l.$.Ep.ij. 
and divers Councils, Cenc.Carth.gr^c.c.^.Carth.z.c.^. Cem.Aranfic. 
x.2. And the Popifh Writers themfelves do teach that the Pope may 
give licenfe to him that is not a Bifhop,to Ordain: fo that he to whom 
fuch licenfe is given, have thofe orders himfelf, which he would 
give to another. Summa Angelic, ordo. §2. If therefore by the Popes 
licenfe a Presbyter may Ordain Presbyters, much better may a com- 
pany of Presbyters, t® whom in the want of a Bifhop the charge of the 
Church is divolved, be authorized thereto by Neceility,whick as they 
fay, hath no Law.] So far B. Downame. 

3 . B. Jewell 'in his Defence of the Apol. ( authorized to be kept in 
all Churches ) Part 2. p. 1 3 1 . [[Neither doth the Church of England 
depend on them whom you fo often call Apoilates, as if our Church 
were no Church without them. They are no Apoftates M r H. &c. 
Notwithstanding if there were not one, neither of them, nor of us, 
left alive, yet would not therefore the whole Church of England 
flee to Lovaine. Tertullian faith, Konne & Laid Sacer dotes fumm ? 
Scriptum eft, Regnum quoque & Sacerdotes Deo & Patri fuo nos fecit : 
TUff erentiam inter ordtnem & plebem conftituit Ecclefidt Author it as, 
& honos per or dims confejfum fantlificatus a Deo. Ubi Ecclefiafeici or- 
dinis non eft confers, & offert, & tingit Sacerdos qui eft ibifolus. Sea 
& ubi tresfunt, Ecclefta eft, licet Laici7\ See more of Bifhop Jewels 
minde, Part 3. p. 3 46. Scp.2. f.3. Div.$. p. 109,1 10,1 1 1. & c.g.Divif. 
1 . and his Serm. on Hag. 1 . and againft their do&rine of fucceflion, 
p.2.c.<).Divif.i.pag. (mihi) 127,128,129. So muchfor him. 

4. Learned Sacavia, de diverf. Miniftr. gradib. cap.2.pag. 10,11. 

5. Bifhop Alley in his poor mans Library, Pra/ecl.6. & Pralecl.3. 

f-95,96- „ , L . 

6. Bifhop Pilkinton in his Treat, of the burning of Pauls Church, 

and on Hag.c.i. ^r.1,2,3. to 14. c.z. v.i. to 11. and on Abdaas or 
Obadiah ^.7,8. 

7. Bifhop Bridges for Supremacy, pag.^ 59, to 364. 

8. Bifhop Bilfon in his Difference between Chriftian fubjedion 
andunchriftian Rebellion, ^.540,541, 542. Part 3. &paffim i pag. 
233,234- 9. Alex. 


9. Alex. Novell Dean of ranis, in his Reproof of Dowtns Proof, 

jfW.43, 44,45- 

10. Grot i us himfeJf in his //. de Imperiofum. pcteft. circafacm, cap. 
n.p.336. faith, that by the precept of Gods Law nothing is on ei- 
ther fide determined, as to thofe Church-Offices, which fome Re- 
formed Churches ufe, and others ufe not. And having laid down 
divers Proportions in favour of Epifcopacy, he addesthefe follow- 
ing in favour of Presbytery , as coniiitent with the former. 
C ^*£-3 54- R*rf Hm P r * Paftorum aqualitate hoc prioribus Mis minime 
fugnantia sfferimus. I. Epifcopalem eminent iam mn ejfe divinipr?-. 
cepti, Probatur hoc fatuqu'ui non probatur contrarium,8cc. 2. Non 
plane univerfaliter obfervatum, ut cuique civitati units Epifccppts pr*~ 
ejfet : de temporibits id jam probatum arbitramur ; pofiea quoque fape 
pluses in una urbe Epifcoptimitatione fud&orum, quiqmt habebant Jj- 
nagogas, totidem Archil jnagogos : Mult a autem in una /ape urbe fyn&- 
goga (mark that) ant (ut Pbilo etiam appeilat) isey^v^u : Hn de M H d 
infatjra, In qua te qutroprofeacha, &c. p. 3 57. fam vero etiam Ca- 
thedra Epifcopales multi* in urbibus [ape non menfes tantum aliquot ', 
fed & per annos etiam multos vacavere ; quo omni tempore Ecclefi^, ut 
cum Hieronymo etiam loquar^ ctntmnni Presbjtercrum confilio guber- 
nabantur, aut ut Ignatium loquemtem.audi'vimus «* ^ir/Sv^bi imiu&vaM 
il trUvh&i Et pag. 358. Quanquam autem ex horum patrum fententia^ 
PrcfbjterU adimitur ordinandi fu*, quod ipfum multi* in Sjnodis con- 
fit ut urn videri eft - jQuid tamen objlat quo minus id it a interpret emur 
ttt Prejbjteri neminem potuerint or dinar e contempto Epifcopo $ ZJna cum 
Epifcopu concurrijfe aliquatentu Trejbjteros ad ordinationem docere vi- - 
detur Sjncd. 4. Cartbag.tkc. I Hud inter ea non video quomodo refelli 
pcffit, ubi Epifcopi non j unt , etiam k Prejbjtero re Hi fieri ordinationem : 
Cum hoc ipfum inter fcholafticos Ahijiodorenfis jam pridem concefferit. . 
Nimirum ea qua evl^Bl^ caufa obfervantur,. excel) times J Has habent. 
^ucmcdo in veteri Concilio Cart hag. in caufa neceffitatis Prejbjteri^ con- - 
ceditur reccnciliare p&nitentes : Cr alibi manm imponere baptiaatis, . 
Dein ut fupra diximus^ dubium an. Epifcopu;, an Prtfjjteris merit, 
prep) iores fint Prafjjteri , qui nee fub (e Prc.jbjteros , nee fupra 
fe Epifcopum habent. Nam & de Timoth.to it a argur,>cntatur Ambrt- 
fus \^fhfi ante fe alterum non habebat, Epifcatom ernt.~^ Nimirp:nu. 
(tit e Republic a, fumamm exemplum.) Mult a Ucer.t jenatui Regem-> 

ti, q.u<z jenatui fub Rege ctnftitr.:to von licent : Quia fenatm 
fxr Rege, quafi eft Rex. 3 . Hoc afjeramas : Ncn levts.fui£e caufas r ur • 
hoc fzc;~L nonnklltsin loc/s Epifcopatus cei :e aaier?ny*s aliq-'cd omitte- - 



?fftf*P. i. Tenuria virorum 3 &c. 2. Caufa hujus conjilii effe potuit 
hngaatque inveterata jam plane Epifcopalis officii depravatio : (Vide 
nit r a. ) At prof e Bo nunquam tantos ah Apoftolorum &vo ad illattempora 
procerus ambitio Ecclefiaftica fecerat, quantum ab if is feculis ad pa- 
trumnoflrorummemoriam, utjamnifi abfciffa parte caufaria, morbus 
vixfanaripojfe videatur, &c. Quid quod & nomen & eminentia Epi- 
fcopal^ eorum culpa quibm obtigerat, omnemfui reverentUm perdiderat, 
& in odium venerat plebis, cwl etiam erranti inter dum mos efi gerendus? 
3 . Caufa addi potefi^ quod infeftijpmis temporibw jnagifkri veritatis no- 
mine, invifa non culpam tantum ambitionis, fed & fujp'icionem omnem 
amoliri debuerant ; quod cum fublata Epifcopali dignitate foUicite 
curaverint, nefic quidem tamen calumniam effugerunt : Quid non au- 
dit uri, fidoclrinx mutatio conjunBa fuijfet cum major i$ gradus adepti- 
one ? Adftciam unam infuper caufam cur initio repurgationis non admo- 
dum neceyarius fuerit Epifcopatus. Excitarat t)eus praft antes viros, 
fummo ingenio, fumma eruditione, nee minore tarn apudfuos, quam apud 
vicinos authoritate po/lentes, paucos quidem numero, fed qui plurimis 

" negotiis fuftinendps pares ejfent : horum fumma apud omnes exifitmatio, 
facile fupplevit quod ab Epifcopatu deer at. Et (fi cum Zanchio verum 
volumus agnofcere ) reipfa nulli magis Epifcopifuere, quam illi ipfi 
quorum ( quamvM hoc nonagentium ) author it as ad oppugnandum-j 
ufque Epifcopatum valuit } Scc.^\ Et p. 3 67. [_Exercitium ergoclavi- 
um, &jus abfolvendi penitent es ex omnium pat rum fententiafolis com- 
petent Sacerdotibm, hoc efl, Frefbjteris verbi & Sacrament or um de- 
pofitariis.~\ Yea in favour of Lay-Elders he afferteth ( having argued 
them not to be of Divine Inftitution, yet) 1. That they may be law- 
fully inftituted by Soveraigns, or by the Church on their permiflion. 
2. That it may be proved by Scripture that this Inftitution is not 
difpleafing to God. 3 . That there are examples in pious Antiquity, 
either of this fame way, or one very near it. 4. That it is no con- 
temptible benefit, that hy thefe Elders may be received. But thefe 
to exercife their Office with feveral cautions : 1. Not claiming In- 
ftitution by Divine precept. 2. Not ufurping any of the power of 
the Keyes, nor of Excommunication, further then Excommunica- 
tion belongeth to the people (executively.) 3 . That the men be not 
unmeet. 4.Exercif ing no externall Jurifdi&ion but by publique L aw. 
5. Standing as mutable. Thus far Grotius. 

To all thefe let me adde two Epifcopal Gentlemen, that you may 
fee the difference between Epifcopal Proteftants and Epifcopal fecret 
CafTandrian Papifts. 


r *i) 

The eleventh (hall be M r Chifenhall a Gentleman that lately an- 
fweredD r Vane (a Chaplain of the Kings lately turned Papift.) Thae 
he is no friend to Presbytery you may be out of doubt by his whole 
Book ; and in particular by thefe difcreet gentle terms which he gives 
to the Presbyterian Church of Geneva, pag.12. [[Such an upftart 
youngling, thatwind-eggeof a tumult, which being braddened un>- 
deraToadofi-Yrftf^* is become a (taring Cockatrice, and thinks to 
center the world within the compafs of his contagious den, darting 
poyfon upon whom he firft efpies : as experience tels us how he 
glancing upon the poor Scot, has given him fuch a deadly wound 
that he will fcarce ever recover it,d-r.] Is not this Gendeman zea- 
lous enough againft Presbytery ? But yet he is no Papift : Tag. 129. 
he faith Qt is not abfolutely neceflary that Bifhops Ordain Bifhops. 
For what if all the Bifhops fhould dye fo near at one time, that none 
were left Ordained by them ? Shall not the Presbytery make Bifhops> 
They have Right to the Keyes ; which are called C laves Ecclefix, non 
Epfcoporum : and they are the remaining Pillars of the Church, and 
certainly may Confer the Order of Bifhop on others : and that the 
rather becaufe the Councils forbid Bifhops of another Province to 
Ordain,in a Forreign Province. And though it may feem ftrange to 
fome that Minifters which are fubordinate fhould Ordain Bifhops, 
andfo conferre Superiour Orders; it is not ( if rightly examined ) 
contradictory to Reafbn : For in this firft Ordination of Priefts 
and Deacons , they are infra Or dines mapres, which Orders are 
called Holy and Sacramental!, and are the higheft Orders : Wit- 
nefs VoytVrbtn Dec. Difi.6o. fum.fac.R0.Ecclef.226. As for the 
Order of Bifhops it is no more then a Pricft as to the Holy and Sacra- 
mentall Order only : More excellent in refped of the order of Go- 
vernment, which is rather cf humane then Divine Right : For as it is 
Divine it is no more then What every Priefi hath by the Sacramentall 
Order : but as it is humane it is tranfcendent in relation to 'Difcipline : 
and therefore the Presbytery may agree co Ordain one over them to 
Govern them in Ecclefiaftical Rices, as the people may choofe a 
Prince to Govern in Civil affairs. Hence it was that the Apoftles fen£ 
fohn to EphefttSyScc.'] So far M r Chifenhall. 

12. I will adde alio the Lord Digby's words in that notable Judi- 
cious Letter to S r K. Digby, pag.118. {_ He that would reduce the 
Church now to the form of Government in the moft Primitive times, 
fhould not take, in my opinion, the beft nor wifeit courfe ; I am fure 
not the fafeft:f or he would be found packing towards the Presbvtery 

M of 

of Scotland; which, for my part, I believe in r jjf$# p^Cavfemment 
hath a greater refemblance then either yours o^urs, tatne-firft age 
of Chrifts Church, and yet is never a whit the better for it ; iince it 
was a form not chofen for the beft, but impofed by adverfi ty and 
opprefTion ; which in the beginning forc J t the Church from what it 
wifht, to what it might; not furTering that dignity and ftate Eccle- 
fiafticall, which rightly beJong'd unto k y to manifeft it felf to the 
world : and which foon afterwards upon the leaf* Ittcida intervalU 
fhone forth fo gloriouily in the happier, as well as more Monar- 
chical! condition of Epifcopacy : of which way of Government I am 
fo well perfwaded,that I think it pity, it was not made betimes an Ar- 
ticle of the Sccttiffl) Catechifm, that Bifhops are fare Dlvino. But as 
it is a true Maxime in nature, Corruptio optimipejfwa, fo it holds 
likewife in Government both Civil and Eccieiiafticail,c?^.] So far 
the LordD/^j : Whofe wordsl recite not for his Judgement againft 
the Antiquity of Epifcopacy ( for I now difclaim difputingon that 
point :) but a majore, if Presbytery be likeft to the Primitive Govern- 
ment, then at leaft thofe may be now true Churches that are without 
Epifcopacy,and thofe true Minifters that are Ordained without them, 
and true Ordinances that are adminiftred by fuch Presbyters. 

Nor do I take the L. Blgby'% Reafon for mens varying of Primitive 
forms of Government to be of folidity or fafety. Nor do I alledge 
anyofthefe fore-mentioned Authours as being of their opinion in 
the whole, nor as if they were with me of the higheft Authority. But: 
to evince the full confent of the Epifcopall party of Proteitants, cal- 
ling themfelves The Church of England $ to be downright for the 
Truth of Miniftery and Ordinances where there is no~Epifcopacy ? nor 
Ordination by any but meer Presbyters : And to (hew you that 
Rome hath alway argued for the contrary, and ufed the fame Obje- 
ctions, which I am now anfwering, and that I anfwer now but on the 
grounds of the Epifcopal Protcftants. 

13. The Judgement of Learned Bp Davenant you may fee in his 
Determ. J^.42. 7^.191,192. approving of the Ordination of Pres- 
byters in cafe of Necefiity , and in fpeciall when Biftiops fall into 
herefies, and refufe to ordain Orthodox Paftors, but will ordain only 
fuch as will partake with them in their fa&ion and errour ; or when 
they turn combined Enemies. to the truth : And hereupon he vindi- 
cates the Eorreign Churches Ordinations without Biftiops. 

14. D r Prideaux our laft B? ofrvorcefter in Fafcic. Cont. de difcipl. 
Fcclif p.2^9. faith, Presbjteram Fresbjteros wdinare pcfft •; pr&fer- 



tim deficientibus Epifcopis, cone edit cum magifiro fententiarurn fantor 
pars Scholafticortim ; ut patet ad fent. A4. *Z)j/?. 25. 2. Epifcopaturru 
retinent tales Ecclefix, (viz,, tr anfmar in &} licet non per manum nnim 
CMonarchice , fed Ariflocratice per multos adminiftratum. 3 . JWodera- 
tores & fuperintendentes ipforum analogic efunt apudip/os Epifcopi, & 
ritate {tit contendirnt) ordinandi pollent cumfiatribus y\ And Orat. 
8. de vocat. Minifir. p.77. he faith, chat £thofe chat were baptized of 
Hereticks chemfelves are cruly baptized, and thofe chat are ordained 
by them are truly ordained.] 

15. Bp Andrews alfo (as I remember, for I have not the Book 
now by me ) in his Epiftles to Mdin.tus, goes the fame way. 
1 16. See alfo how directly our Obje&ors imitate the Jefuite that 
difputeth againft D r Potter, Chap.6. § 20. 2 r . 22. 23 . And fee Chil- 
ling-worths full Anfiver to him, too long to tranferibe ; Some of his 
Queftions are thefe, pag. 360. Q Whether all thofe Proteftants that 
conceive the diftin&ion between Priefts and Biihops, not Co be of di- 
vine Inftitution, be fchifmaticali and hereticall for thinking fo ? Whe- 
ther your form of ordaining Bifhops and Priefts be eflential to a true 
Church > &c. Whether in faying that the true Church cannot fub- 
fift without undoubted true Bifhops and Priefts, you have not over- 
thrown the truth of your own Church ? Wherein I have proved it 
plainly Impofilble, that any man fhould be fo much as morally cer- 
tain either of his own Priefthood, or any other mans ? Laftly, Whe- 
ther any one kinde of thefe external Forms and Orders and Govern- 
ment, be fo neceflary to the being of a Church, but that they may 
not be divers in divers places ? and that a good and peaceable Chri- 
ftian may and ought to fubmit himfelf to the Government of the place 
where he lives, whatfoever he be ? &c.~\ 

Much more might be added out of many Authors to prove that 
the Doctrine of the old Epifcopall Proteftants is not contradicted 
by any thing in our Agreement, but by the Objectors is directly 

But I know fome will mar veil that I beftow fo many words in fo 
plain a cafe, and trouble the Reader and my felf with fuch frivolous 
Obje&ions, w r hich deferve not a ferious Anfvver (for fome have told 
me all this) But they mud know that I have Reafons of weight for 
what I do. They are men of no contemptible Parts, though of Po- 
pifh inclinations that manage thefe Obje&ions, and make a great 
matter of them ; and they are many of them well-meaning men, and 
of no contemptible Underftandings, who through accidental advan- 

M 2 tages^ 

tages, are taken with them. And if liberty of Se&s and Separations 
be publiquely granted and confirmed to all, you (hall foon finde that 
the Party that I am dealing with, will foon by their numbers ob- 
fcure all other Parties that now trouble our Peace ( except the 

Having therefore fhewed that the Confent of Proteftant Bifhops 
is againft them, I will give you fome further difcovery of their de- 
fignes ; only adding here that faying of Mufculm ( not as his, but 
becaufe ) cited by Grains, de Imperio fum. foteft, c. io.pag.322,323. 
\_Paftcrem Chriftianum de Vocatione fua foUicitum ejfe non debere, neque 
ambigere quin Chnftiana ac legitime fit fua Vccatio ubi ad Evangelium 
pradicandum a pio Afagiftratu ant Principe vocatus cft.~\ Though I 
know this fpeech muft be underftood cum gram falts, iome other re- 
quifites being here fuppofed as implied. 

1 3. It may eafily appear whether the Obje&ors be greater friends 
to Rome, then to our old Epifcopall Divines, by the tendency of their 
prefent plot : For they would have ail the people take us for no Mi- 
nifters, and our Churches for no Churches, and fo all Gods worfhip 
be negie&ed in publique where no Bifhops or their Miilionaries are. 
And lo when ail others are diffeifed and turned out, the Papifts may 
freely enter, there being none but thefe few faithfull friends of their 
own to keep them out, which how well they will do you may by thefe 

14. The Objectors do openly back the Papifts in the Argument of 
fucceflionas a proper note of a true Church, againft the ftream of 
Proteftants that have fully confuted them, both Bifhops and others. 
It were in vain for me to fall on this difpute with thefe Doctors, as 
long as fo many Volumes zgimft. Cellar mine are unanfwered. D r Spa- 
live faith, In externa fuccefp one quam & hxretici fape habent & Or- 
fW^AriNor/habent, nihil eft moment i, lib. de Ecclef. cap. iS.fcl. 123. 
pag.2. Reade more largely Bp Jewell Defence of the ApoL par. 2. pag. 
131,132. and in other places. But it were endlefTe to cite all that joy n 
with us in this againft the Fopifh neceffity of fucceflion : and it is 
needleffeas to thofethat have read the writings of our Englilh Bi- 
fhops and other Divines, who muft needs know already how fully 
they fpeak to this point. 

15. But it is a higher charge then Popery, that thefe Epifcopall 
Dodors that I now fpeak of, are liable to: For my part, I fee not 
how they can be cxcufed from unchurching, if not unchriftianing all 
the people of Chnft on the whole earth ; or at leaft leaving it utter- 


ly uncertain, whether Chrift hath ever a Church, or ever a baptized 
Chriftian on the earth ? For according to them, no Church is a true 
Church without Minifters ( and it is true of an organized political 
Church,) and no nan is a Miniftcr that is not Ordained by a Bifhop, 
becaufe meer Presbyters La\ e no Power to Ordain j and no man is a 
Bifhop that is not Ordained by a Bifhop ; and this mi it be a true Bi- 
fhop, lawfully called, and not deprived again or his power- and 
this muft be Ordained by a former Bifhop, and he by a former, and 
fo the fuccefhon mutt be followed to the Apoftles. Now I would de- 
fire thefe feekers (lor fuch they are) to refolve me thefe few doubts. 
i. Can all the poor Chrift tans in our Churches in faith fubmit to 
your owr Mmftry, or to any other mans on earth, as being true 
Minifters of Chrift Authorized to Baptize, Adminifter the Supper, 
Guide the Church ? &c. Can they know that the line of your fuc- 
ceflion hath been uninterrupted from the. Apoftles daies till now ? 

2. Nay, can your felves or any the learned'ft Cardinals at Rome, 
or Bifhops on earth know that your fucceiiions have not been inter- 
rupted ? Is Church-Hiftory fo clear, full and h. fallible in this? Sup- 
pofe that by the advantage of the eminency of Rcme (being the Im- 
perial Seat, and fo populous) that they could have fuch a Certainty 
ofHiftory, Hath every true Church or Bifhop or Presbyter in else 
world fo toe ? If fo,I confefs Hiftorians have plaid their parts better, 
both for fulnefs and iaithrulnefs, then ever I dreamed of.. 

3 . Do you not defer ve ill at the hands of all Gods Churches, and . 
God himlelf, to bring all poor ehriftians to fuch an uncertainty as 
this, whether they have true Baptifm, Miniftry , Worfhip, &c. and 
to leave all Minifters at fuch a lofs that no one man on earth ( much 
lefs all ) can act. in Faith ? How dare they- adventure on a Calling 
which no man living can afiure them that they are lawfully called cc > 
and how fhould they comfortably go on in the works of it? 

4. Muft not all thefe following things concurre before you can 
knowthatyou area Mmfter on your own grounds? 1. You muft 
be fure that he that Ordained } ou,was Ordained himlelf by a Bifhop. 
2. You muft be fure that this Bifhops own Ordination was fuch as was 
not void by the Canon : (that is,that it had not as great a deled: as the 
Ordination of meei Presbyters which you fay is Null.)And here what- 
a lofs are ) ou at when fome Councils allow that which another con- 
demns : Some do make Null tbofe Ordinations which others allow* 
of. Particularly, you muft be fure that he came not in by Simony (flL 
hard matter :) that he was not a Heretick, or erroneous in the tun- 

M 3. <iaaien— 


da'mentals : that he was not Ordained by a Biftiop without the reach 
of his own Jurifdid:ion ( elfe many Canons Null it: ) that he was 
not a man through ignorance or wickednefs utterly uncapable of the 
Office : that he was chofen by the Clergy over whom he was to be 
Bifhop (and not only by a Chapter or the King :) Yea that the peo- 
ple themfelves had their voices in the Ele&ion, or were called to; 
Confent ( according to Cjprian and the elder times ;) and that die 
people be prefent, and have liberty to make their exceptions, accor- 
ding to later times : with many the like. 3. You muft be certain 
that all the Bifhops fucceffively from the Apoftles times, by whom 
you draw your claim, were thus Ordained : For one Nullity breaks 
the whole chain, and nulleth all that follow, as you fuppofe. 4. You 
muft be lure that never a one of all thefe Bifhops did lofe his power 
again by Herefie, wickednefs or other means, before he Ordained the 
next. 5. You muft be certain that the Bifhop had intentionem Ordinandi 
(if you be right Papiftsr indeed.) 6. You muft know who was the 
Apoftle that was the root of your own fuceeflion ; which is a great- 
er matter then to know what Apoftle. did' firft convert the Nation. 
SeeB.#/7;-Anddo you indeed know all thefe things? Is it indeed fo certain 
ers Brit, whether it were fofeph of 'zArimathea, or Simon Z dotes, or any fuch 
Ecdc.Pn- marij tnat fi r ft con verted England ? Nay ; know the Names 

mor ' c ' l * z > of your PredecefTors before the time of aAugnftine the Monk ? And 
3j4 ' 5 ' if you know not who the men were, much iefsdo you know that 
they were every man of them truly Ordained. If you have curranter 
Hiitory of theie things then is yet openly known, why do you not 
produce it? When the very general Queftion, Whether Bifhops 
were put in the places of the Flamins, and Archflamins, is fo uncer- 
tainly determined by Hiftory, that about thirty Hiftorians affirm it, 
and yet Bifhop Vjher, Jewell, Godwin, D r Suttliffe, S r H. Spelwan, 
deny it : I think waking men will hardly affirm a Certainty of any 
Hiftory of their own fuceeflion by an uninterrupted feries of truly 
Ordained lawfull Bifhops to the Apoftle that Ordained the firft Bi- 
fhop. Nay it's well known, that a great part of the Chnftian world 
is Uncertain what particular Apoftle did firft convert their particu- 
lar Countries : which yet were it known, would go but a little way 
toward the refolving our doubt. 

But perhaps fome wili fay. It is not neceflary that I prove my 

fucceffion let others difprove it that queftion it. I anfwer, 1 . That 

Argument may ferve to flop the mouth of fome bufie Qaeftionifts • 

In foroextcmolmmano it may have fome force ; But will that ferve 

J . before 


before God P Either you are a true Paftor or not. If you arenot, it 
is not the difficulty of difcovery or of eviction that will make you 
one i If all the Baptifm, and other Minifterial ads that you have 
performed, are Null, it is not mens inability to prove them Null, 
that will make them Valid. 2. That fhould, methinks, be but fmall 
Satisfaction to your own Confcier.ee neither : For Confcience will 
expect that you prove your Authority, and not only that others 
cannot difprove it. For it is Gods judgement and not mans 3 to which 
you muft ftand or fall. And therefore Confcience muft needs put 
you to refolve this Queftion, How know you that you are a true 
Minifter ? and fo, How know you that your fucceflion hath been 
uninterrupted, from an Apoftle, in point of lawfull Ordination ? 
3. But if you think it be enough to Confcience, that you know 
nothing to the contrary; or that you thinks you have an uninter- 
rupted fucceflion ; then why may not this ferve turn as well for 
others? Thofe that think Bifhops to be a humane InftitutiorL and 
unlawfull, do think themfelves more rightly Ordained then you • 
and therefore if thinking will ferve turn, why may it not ferve their 
turn? 4. And for our people, if it be enough to fatisfie" their Con- 
sciences that Sacraments and other our Minifterial Adminiftrations 
are no Nullities, becaufe they think fo, or becaufe they cannot dif- 
prove our claim, then why muft they not on that ground fubmit to 
them that were Ordained without Bifhops, when they cannot di£ 
prove their claim ? 5. Nay why fhould people trouble themfelves to 
know whether men be Ordained at all or no ? When Thinking muft 
and will ferve turn, and a true difcovery is impoflible. For though 
you can (hew your Orders, yet you cannot fhew all the fucceflion of 
Orders from the Apoftle to yourOrdainer. I think that man that- 
dare affirm that any one Parlor on earth can know that he is a true 
Paftor, (if a fucceflion of right Ordination uninterrupted be neceffa- 
ryto it and if want of that make the Ordination a Nullity,) isfick 
of the difeafe that Feftns fufpected in Paul, and is elevated fo farre on 
the wings of Pride and Learning, that he is quite overgone Humility 

5. But yet this is not alL Do not thefe mens grounds leave k cer- 
tain, that Chrift hath-no true Church or Mmiftry, or Ordinances, or 
Baptized Chriftians in England, nay in all the Weftern Churches, 
and perhaps not in the whole world ? And then fee whether thefe 
Popifh Divines muft not prove Seekers. 

For the Greek Chijrch it is well known how oft the fucceflion of 


(62) I 

their Patriarch hath been interrupted, as to right Ordination • thofc 
being thruft in that had no call thereto : and fo all the Ordinations 
that did flow down from them muft needs be Null. And there is as 
little probability of an uninterrupted fuccefllon of right Ordination 
in the ^Ethiopian Churches, and thofe fcattered rude Chriftians in 
zs£gyft> Paleftine 3 ikc. 'Bellarmine faith (de 'Notts Ecclef. l.^cap.S. 
p. (mihl) 312. Non poffe oftendi in EcclefiaGrtca certam fucceffta- 
nem: Nam 1. Fatetur Calvinus in Ada, <£gypto & proinde Anti- 
ochiae, Hierofolyma% er Alexandria? interrupt am fuijfe fuccejfionem .• 
Jolaconftat Conftantinopolitana i^r/^,&c^ Conftantinopolitana 
Scclefia non eft Apoftolica- } nec cftendit cert am criginem ab Apoftolis,ftec'] 
Quod autem apudGrdCos non fit £cclefia,probamus alio modo-; quia nimi- 
rum conviBijunt legitime in tribm plenariis concili/s, Lateranenft^Lug- 
dunenfi>& Flcrentino de fchifmate at htrefi ; ac prddpue de hdrefi circa 
procejfionem Spirit us Santli a F Mo, dec. Adde ultimo omnes Ec cleft a 
ille "Tatriarchalesy habuerunt per longa tempora Epifcopos manifeftos ha- 
reticos. & proinde interrupt a eft veterumPaftorum fucceJfo.~\ 

And ot the adherents to the Pope in ^Africa, and aAfia he faith, 
]~_Nonpcffe qmdem oftendere fuccejfionem continuam Epifcoporum fuorum 
particularium, fed pojfe_oftendere fuccejfionem continuam Epifcoporum 
univerfalium, qui funt Romani Spifcopi, quibu4 illi fubjechs fe e([e 
fatentur."^ So that you fee in < Bellarmines Judgement what cafe the 
reft of the world is in, except the Romanifts. And yec the fucceflive 
right Ordination is a matter of more apparent impofiibility to be pro- 
ved, then the fuceflion that Bellarmine fpeaks of. 

Let us therefore come neerer home and fee, Whether it be not 
Certain beyond all doubt, upon the grounds of Bellarmine and our 
Popifh Doftors, that there is no true Church, Mmiftry or Minifte- 
rial adminiftrations, in this Weftern part of the world ? To begin 
at home, it is moft certain, 1. That according to many ancient Ca- 
nons ( which are their Laws ) our Englifh Bifhops of lateft times 
were uncapable of ordaining; For they loft their Authority, by h> ; 
volving themfclves in fecular and pubiique adminiftrations, Canon 
ApoftSo. For negled of inftruding their Flocks ( moft or many of 
them ) Can. Apojl.^i. and many more : For w«-refidence : For un- 
juft filencing and fufpending Minifters, and deftroying the Preaching 
of the word, fuppreffing Learned able Teachers, and maintaining 
or permitting multitudes of filly fouls that could but read and mul- 
titudes of drunken wicked livers. How many Canons do depoie Bi- 
fhops for thefe 1 Yet I know we had fome very Leanicd,Pious,Reve- 



rend men. 2. But then eventhefe with all the reft were Ordained 
by fuch as had no Authority (according to the do&rine of thefe Ob- 
jedors conrequentially) For the Popifti Bi(hops who Ordained in 
the daies ofHen.S.H.j. and many Ages beforc,had no power of Or- 
dination. This I prove in that they received their Ordination from 
the Pope, who had no Authority to Ordain them. To fay that Eng- 
land had Biihops before Atignftine, is nothing to the buflnefs of 
Ordination, as lone as it is undeniable that the EngUJh Bifhops and 
Clergy did enflave themfelves to the Pope, and proreis their fub je- 
dion to him, and to receive and hold their Authority from him. So 
that if the Pope had no Power to give Orders, then they were no 
Bifhops (according to the Obje&ors rule.) Now that the Pope hath 
no Authority to Ordain,(hall be made evident ; by (hewing that the 
fucceflion or lawfull Biftiops hath been interrupted at Rome, and fa 
none fince (on their own grounds } can be a true Biftiop. 1 . I will 
not undertake to maintain that tne Pope is Anticbrift, profefling 
my weakneis and ignorance of thofe Propheticall Scriptures, to be fa 
grcat,that I dare not be confident in my interpretations of them: But 
yet our Engliih Proteftant Btftiops have commonly been confident 
of it, and maintained it : and Biftiop Bownames Book de Amichrifta* 
deferves confideration r and if that hold then the cafe is clear. 2.But 
howcver,that it is certain that multitudes of Popes have been fuch as 
were utterly uncapable of theOffice of a Biihop,and power of making 
Bi(hops,is evident to any that hath read/Wx Epiftles to Timothy and 
Titus, and the old Canons and the Hiftories of the Popes lives. Pope 
Libe ripu fubferibed to the Arians Confeffion in the Council of Sir- 
mium \_Libenti animofufcepi in nnllo contradicens~\ and to that Coun- 
cils condemnation of Athanafins. Vid, Binnium Tom. 1. Cone . part. 1. 
p.470,480,422. &Rwon. anno 3 $j. §. 9, ^344. §.3, 4,5. tf-Bel- 
larm./.4. de 'Pontif.c.p. Pope Homriiu in two General Councils was 
condemned for a Heretick. Vid.J&n, Conc.$. Oecum. Pope Stephen 6. 
and Sergius 1. did judge Pope Eormofm uncapatle of Ordaining^ 
when they Decreed that thofe whom he Ordained, (hould.be Or- 
dained again. Vid. Sigebert. Chro*. p. 74. mm 902. Rcade but what 
V latino, faith of them in Vit. Gre-g.j. Vrban.j, Alexand.$. Alex. 6. 
fohni$. f*h.22&2$. Some were Sorcerers, fome Idolaters, fome 
jefted at Christianity it (elf; fome Arians, Neitoriatfs, Monothelites, 
Montanifts, denied the fouls immortality : befides their infamous 
Whofedoms, Tyranny, Murders ^ Poyfoning their Predeceffors, 
Buying the Popedom, &c. But! had rather give you tiusin other 

N oicnfr 


mens words, as by them applied to the Argument in hand. Bifhop 
Jewell Defel Afolog. fart. 2.p.i$i.c.$.-Divif.i. faith, [ I truft you 
will not think it ill if I a little touch the like in the Bifhops of 
Rome , that thereby we may be the better able to fee fome of the 
branches of your fucceffion : Therefore fhortly to fay, you know 
that Pope Marcellinm committed Idolatry : that Pope Silvefi. z. was 
a Conjurer, and gave himfelf whole body and foul to the Devil, and 
by the Devils procurement was made Pope : That Pope Zofinw for 
ambition and claim of Government corrupted the holy Council of 
Nice : That Pope Liberim was an Arian heretick : That Pope Leo, 
as appeareth by the Legend, was alfo an Arian : That Pope Celeftine 
was a Neftorian heretick: Pope Honorimn Monothelite heretick; 
Pope fchtt 22. was reproved by Gerfon and the School of Taris for 
an heretick,^. And to leave Dame foane,&c. This is M r 'H.'s holy 
fucceffion \ Though faith fail, yet fucceffion muft hold : For unto 
fuch fucceffion God hath bound the holy. Ghoft. For lack of this 
fucceffion for that in our Sees in the Churches of England we finde 
not fo many Idolaters, Necromancers, Hereticks, Advouterers, 
Church-robbers, Per jured perfons, Mankillers,Renegate>,Monfters, 
Scribes and Phanfees, as we may eafily finde in the Church of Rome , 
therefore I trow M r E. faith, we have no fucceffion, no Bifhops, 
we have no Church at all. But S c Paul faith Q Faith cometh (not by 
fucceffion, but ) bj hearing, and hearing cometh ( not of Legacy or 
Inheritance from Bifhop to Bifliop, but) of the Word of God.] So 

far Jewell. 

That truly Noble Lord T>h Plejps faith, in Treat, of the Ch. c.n. 
P.362.&C. [[Examining the Elecf ion of the Bifhops of the Romifh 
Church, a man (hall hardly finde one that may be called a Bifhop 
that can hold proof agair.ft the Canons Apoftolicall or EcclefiafticalJ, 
either in that which concerneth lawfull Calling or the due exercife of 
it : Not of Calling - y . for where is the Election, or the Examination 
of life and of maners ? Where is not (contrariwife) either only fa- 
vour or meer Simony ? and yet the Canons are plain Q That fuch 
Inttitutions of Bifhops are void of themfelves, and all thofe likewife 
void that they beftow upon others.] And, I pray you, when Pope 
Emenim ^ is depofed by the Oecumenical] Council of Bafill, and 
.pronounced a Heretick and Schifmatick, and all his adherents like- 
wife, and yetretaineth the Papall Authority againft the Judgement 
of that Council, where are the Cardinals and -Bifhops communica- 
ting with one excommunicated, instituted by onedeftituted y recei- 


vingof him who was deprived of his Calling, a Calling which he 
could not give? and transfufing it toothers, which confequently 
could not have it themfelves. And where is there then ( according 
to their Canons, and according to their own Decrees) fo much as 
oneBifhop, oroncPrieft, fmce all that time, &c. Not the Bifhop 
of Rome himfelf created by the creatures of Eugenim, or by thole 
whom from time to time they have created : feeing the Law tels us, 
that ^md initio vitiofum eft, non poteft tratlu temper it convaJefcere 3 3cc. 
(fee further.) So far Dh T/effis. 

Nay were there nothing againft the Bifhops of Rome but their 
claiming the Tide of Univerfall Bifhops, their own Pope Gregory will 
pronounce (Epift.So.) that it is no other thing then to fall from 
the Faith: and (Epift.iSS..) it is Apoftacy : and (Ep. 78.) it.por- 
tendeth Antichrift : (yea furpaffeth his pride, Ep.So.) 

Reade D r Trideaux Led. 11. de Antichrift o 3 & 9. And Smlive 


And whether the Reign of Pope foane be of no truth, or force to 
interrupt the fucceffion, let it reft on the credit of that great number 
of Hiftorians that report it. 

If any man will fay, that the Ordination of fuch as thefe foremen- 
tioned Popes, is of more validity then of an AfTembly of the moft 
Learned Godly Presbyters, I think them not worthy any further 
confutation : Yet I defire them to regard thefe following words of 
Learned D r Hammond in his Defence of the Lord Falkland, pag.64. 
Q ask you whether it be not true what his Lordihip faith, that a Pope 
chofen by Simony, is ipfofatlo no Pope ? You (durft not I conceive, 
becaufe you) did not before deny it : and if now you will take more 
courage, let your minde be known, and we (hall not doubt to bring 
as Clallick Authors as your felves againft you. If it be true, then is 
your anfwer of no validity, becaufe of no truth : For either that in- 
fallibility, or what ever other power, muft be annexed to him as a 
man ( which he may be indeed though he be not Pope ) or under 
fome other relation, "which infallibly belongs to him ( neither of 
which I conceive you will affirm, for then ten thoufand to one, fome 
other will communicate with him-in that claim ) or elfe he mult be 
Pope, when he is ipfofaEh no Pope ; or elfe that power muft be an- 
next to him by fome body that may think him Pcpe, when he is not, 
and then either God muft run the Errour, or that power be given 
him from fome others. For that God (hould know him to be no 
Pope, and yet give that power of Infallibility to him ( for if you 

N 2 fpeak 


{jptik of any other Power it is not pcrtinent)as long as he is peaceably 
received, muft firft conclude that a No-Pope may be Infallible. And 
Secondly, that whofoerer is fo received by the Church, is fo : which 
unlels there be fome promife of Gods to aiTure me thra he hath pre- 
xmied it to the Churches blinde reception, will tor ought I yet fee, 
<o, ciude again, that either the Chair or the peoples errour gives- 
tun. that prerogative.] Apply this reafon to their Ordination, and 
you need no more in anfwer to your Objedion.See further D r Haw 

So that it is too evident, not only that there is no certainty to be 
had in the Roman Church ( and confequcntly in any that received 
their power from them ) that there is any one true Bifhop, Paftor or 
Minifteriall Adminiitration,. if fuccefiion of lawfull Ordination be 
neeefTary to the Being of chefe, but alfo it is certain that there is no 
Bifhop or Miniflry, and fo no Church and Ordinances ; which is a 
Conclufion fo notorioufly falfc and abominable, that we may know 
what to Judge of the premifes whence it is inferred. 

By this time therefore I hope it is apparent that our Minifters Cal- 
ling is not therefore Null, becaufe they are Ordained by meer Pref- 
byters. And that they that would by fuch aecufations entice people 
from their Paftors to Rome , if they follow on the work according to 
their Principles, muft bring them at laft to be of no Church. Adde 
to this what I have faid in the Preface to thefecond Part of my Book 
QfRcft, and you will fee that at long running the Principles of Popery 
do leade to flat Infidelity. 

Betiarminetonfefcth (l.s.deEcelef.cio.) that £ Non hah emus 
e/rtitudinem nifi Moralem, cj*od iftifwt Veri Epifcepi.2 ( He was loth 
to fpeak out and fay the plain truth, that we can have no proper Mo- 
rall Certainty at all, no nor probability.) But what then muft felve 
this fore? why we may know that [^Aliquifaltemfttnt Veri: alUqni 
Btm Ecclefiam deferniffet.'} True : but therefore it follows that a 
fuccellion of right Ordination ( as you maintain) is not neeefTary to 
fuch a knowledge. And then how fhaii it be known by the Lords 
Flock which be thefe true Paftors ? Why he tels us [jCerti fumut cer- 
titudine infallibili, qmdifti qms vidimus fint Veri Epifeopi & Pafto-- 
res mfkri ; Nam ad hoe non requiritptr, nee fides, nee ebaratler OrdinU, 
nee legitima eletlio, fed Jolttm at haheantnr pro tali bus ab EcclcfiaPi I 
pray you mark that ail this is but quod ChrijH locum temnt, & quod> 
debemm illU Obedient tarn : But for this fecond Q ^uodhabeant po»- 
ftatem Qrdini* & JurifdiSionu'} poor Beiiarmine leayesihe Chriftian . 



world at alofs; as if it were a thing not to be known. 2. And he 
durft not fay, that God bindeth a people to obey him as being in 
Chrifts place, who hath not the power of Order and Jurifdi&ion i 
But this is all {_£os non effe qu'tdem infe veros Epi/copos ; tame n donee 
fro talibtu habentnr ah Ecclefia^ deberi Mis obedientiam, cum confiien- 
tia etiam err one a obliget^ So that is but the Obligation of an erring 
Confcience, and not or God. Butwifer men then Bellarmine fay, 
Confcience hath no proper Sovereignty orLegiflative power, and 
therefore may ligare, but not obligare, we being eo iffo mornento bound 
both to judge more truly, and lay by that errour, andalfoto pra- 
ctice the contrary. 3. Obferve, I pray you, that the uplhot of all 
is, that this is the whole thats requifite £ Solum ut habeantur pro ta- 
libue ab Eeelefia} and fo I hope if the Church judge men Ordained 
without Bifhops to be true Paftors, you have Bellarmines teftimony 
that they owe them obedience, as to men that Hand in Chrifts place-. 
Butlhave been too long about this Se&ion. 

16. In the time of the Arian prevalency, when, as the Papifts 
confefs fcarce five Bifhops could be found that were not turned Ari- 
ans,was there not then an interruption of fucceftion in point of right 
Ordinations ? and was all Null both then and fince ? 

17. I have known in the Bifhops daies more then one or two idle 
ignorant Readers, that feigned their Orders, and made the people 
believe that they were Ordained by the Bifhop, and continued many 
a year in Administration of both Sacraments ; and yet when it was 
difcovered, it was not taken for Null which they had all this while 
done. Why then fhould Presbyters Ordination be Null ? 

18. It was not neceflary to the Prieffhood before Chrift,that there 
were an uninterrupted fucceflion of right Ordination : For the Priefts 
in Chrifis time were fuch as had no right to it ; not of the right line 
(which had been long before interrupted:) they bought thePrieft- 
hood for Money : and as many judg$,were annual and two at a time 
(though not equal:) Yet Chrift requireth fubmiffionto them as 
Prieils. I ara forry that we muft be put to ufe the fame Argu- 
ments with thefc men, as wehaYe^done.againft the old Separates 
fo long. 

But fome will Objeft, That all this doth only prove, that in cafe 
of Neceliity Presbyters may Ordain, and their Ordination is not 
Null ; Bui thoiecinnot plead fuch NeceiEty that have dilobediendy 
put down Bifhops chemfelves, 

N 3 To 

( 74") 

To this I Anfwer : i. Moft Minifters of any long ftanding Were 
Ordained by Bifhops, -and therefore will have no need of any of this 
Defence that I have ufed. 

\ 2. The Churches have never the lefs Neceffity of Pallors and Or- 
dinances, notwithstanding the faults of their Paftors. 

3.I know of few or none of our Aflbciation that can be charged 
with taking down Bifhops:- I know nonefo liable to fuch a charge' 
as my felf, who yet am ready to give an account to any Brother that 
is offended ; and I beleeve that they ought to rebuke me perfonally 
and hear my anfwer, before they withdraw from me, or cenfure me ; 
much more fo many others for my fake. 

4. I do not know of any that can be charged higher ( as againft 
Epifcopacy) then for taking it down fo far as the Covenant takes it 
down. But die Covenant doth noc take down all Epifcopacy ; but 
only the concatenation of Archbifhops, Bifhops, Chancellours, &c. 
which were then in EngUnd. To prove this 1. The words fuffice, 
which can be no further extended then to the kinde of Epifcopacy. 
2. See Mr Colemavs Explication of it to the Lords houfe, upon which 
they took it, as in that fenfe. 

Befides, we have not in this County (any where that I know of) 
once offered the Covenant to any of our people (except thofe that 
were in the Garrifons or Armies:) See further M r Prins Speech 
in Parliament for an Agreement on the late Kings laft terms. 

5. The late Bifhops, even in the judgement of all moderate men 
of their own party that ever I fpoke with, did very many of them de- 
fer ve to be pat down, and more. Reade the Articles againft Wren, 
fierce , Goodman, Lattd } 8iC. 

6. We do in the very firft Article of our Agreement, difclaima 
prefent engaging our felves for any party, as fuch : or againft any : 
and therefore- we cannot in any Juftice be difclaimed as a party that 
are confederate againft Epifcopacy : When we only deflre a unani- 
mous agreement in pra&ice, fo far as we are already agreed in Judg- 
ment, that our difcord or ftrangenefs may neither hinder our further 
edification, nor yet deprive the Church of Gods Ordinances, or of 
the beauty, ftrength,and other benefits of Union. 

But perhaps it will be faid," that We have no fuch Neceflity, either 
of Ordination without Biihops, or of private agreements to Govern 
our Churches without them : For either we have Bifhops, or may 
have when we will. 



To which I Anfwer : i. Whether we have Bfliops or no,wcmuft 
Govern the Churches committed to our charge, fo far as belongs to 
Presbyters : and we have agreed on no more. 

2. I know not of any Bifhop we have in this County ( nor in ma- 
ny near us:) and therefore how can any fcek to them whom they 
know not either for Ordination or Government ? If any man will 
come among us, and prove-iumfclf to be our Bifhop rightly calied ; 
he (hall finde that we will be ready ( I hope) to yield him as much 
obedience as Gods Word commands us?. 

3. We know but very few Diocefan Bifhops living in the Land; 
whereof one is a Bifhop of another Land, two or three at a very 
great diftance,none of them Bifhops of this Diocefs : fome (I think) 
in the Tower, where we cannot come at them, and by their impeach- 
ments, fuppofe diem uncapable of Ordaining ; Therefore we are un- 
capable of making ufe of thefe. 

4 . We are all Ordained already, and we cannot be new-Ordained 
again, without 1. Incurring the fentence of deprivation, according 
to the Can.Apcft.67. which requires that he be Depofed who fee 
another Ordination,, being already Ordained. 2. Or without un- 
churching all or moi\ of Chrifts Churches, and Degrading h > Mi- 
nifters by taking our Ordination for Null, as hath b -'•-ved,- 
And we do not go about our felves by this Agreement to m : with 

5. This Objection fuppofetb,. either that we are com;,. :<i that 
Diocefan Epifcopacy,is the only lawfuil Government of thfe Church, 
or elfethat we may be convinced of it when we will; or -He -clue 
Diocefan Epifcopacy is fuch a Fundamental!, .that he that belecveth 
it not to be Gods only way of Church-GoVernment, (.'though he be 
never fo willing and diligent to know' the truth, yet; muit be avoid- 
ed, and feparated from. But the two former, fuppofijtions r?e know 
to'befalfe,andthe.third no Protectant takes. for. a Truth. .For 1. Pro- 
tectants have taken the Creed, Lords Prayer and ten Command- 
ments, for a fufEcient teft of Chriitian Doctrine, fo far as to di (tern 
who are Chriftians and to be communicated with ; atjeaft taking 
them with that Explication which an ordinary Believer may eafily 
and certainly tinde out, in ihe reft of the Scriptures. They take thole 
to be no Fundamentals, which fo many hundreds of men, yea the 
mod Learned and Godly on earth, cannot yet agree in, or finde cut 
the fenfe of. 2. Proteitai.ts do. not believe that all -the. Protectant 
Churches-exeepfc England and, Inland ( no not an>y ^nefor 'Wankrk£ 


Epifcopacy ) are to be excommunicated, or feparated from. The 
Obje&ors muft therefore remember, thai we are not all of a mindc 
about Epifcopacy, and therefore cannot yetfetitup, becaufe we- 
muft not do that which we judge to be againft Gods Word. But 
muft we therefore feparate or leave all undone ? and give up out 
Flocks to rapine and ruine > 

If they fay that men of fuch erroneous principles, if they cannot 
be rectified, are bound to give up the Mwiftry to other* of better 

I Anfwer : i . Shew me but where thofe men are, in fo full a num- 
ber as may fupply the Churches neceflities, but fo farre,as that I and 
fuch as I may confeionably furceafe, without the Churches lofs, and 
I here promife that I will joyfully give up my Office, when ever any 
fuch fitter man (hall be called to my place. And I think the reft of 
ray Brethren will do the like. But we live in the open world, where 
we have opportunity to know men, as well as others: and we can- 
not fee any fuch plentifull choice of Able, Pious men to fupply all our 
Places if we fltould give them up. And either the late Bifhops knew 
of none fuch ; or elfe they took the drunken Readers ( that could 
(carce yet have a Legit to fave their necks, if they needed it) to be fit- 
ter men then we to edifie the Flocks. 

2. It feems thefe Objectors are of the fame minde as the late Pre- 
lates, and would deprive and filence us all that are not convinced of 
the Rightfulnefs of Epifcopacy, if it were in their power. For if 
they think that we may not be AfTociated or Communicated with as 
Minifters, unlefs we will fet up Epifcopacy • it feems they would 
authoritatively remove us, if they could,, though we yet do nothing 
againft thera. 

3. Methinks, modeft humble men, conlcious of the frailty and 
fallibility of their own underftandings, (hould not be fo confident in 
a Point lb difficult; or at leaftfhouki not be fo unmercifully cenfo- 
Tious to their Brethren, as to caft off all that cannot fee into a cafe 
fo difficult fo far as they, (fuppofe they fee themfelves.) If they think 
it is of no great difficulty then they are yet more unchriftianly cenfo- 
rious, to think that fo many Learned, judicious,_Godly Divines as 
fince the Reformation have been againft Epifcopacy in France, Holr 
land, Helvetia, Germany, Scotland, yea in England, (hould all be fo 
wicked, as to (hut their eyes againft fo ealie a Truth, this is a hard 
judgement for humble men to pafs. We muft intreat them to fuppofe 
that as we have read many of their Writings for Epifcopacy, fo we 



have read many againft it : And among fuel) Probabilities brought 
on both fides by meh Learned men, we take it not for fuch an eafie 
matter to be certain of the right, as fome confident men affirm it to 
be. I know that many heap up arguments and bring us long rols of 
Authorities for Epifcopacy. And I know that Gerfom, BucerHs,Be^a, 
Altare Damafcennm, Parker, Baines, Salmafitu, Blonddlns, Prin (in 
his Catalogue of Writers againft Bifhops, and in his Hiftory of Bi- 
fhops, Part 2. Ch.3. and unbifhoping of Timothy zndTittu.) D r 
Reignolds, and others, do give us as long a train of Arguments and 
Authorities on the other fide. For our parts, we are ibme of one 
minde ( it's likely) in this, and fome of another ; and it is utterly 
againft my purpofe to fpeak on either fide ; but, methinks all thofc 
men that nave without prejudice read the Authors that I have men- 
tioned (efpecially BHcerus, Parker, and Blonde Urn, and Salmafius,) 
yea though they have read all that ever was writ on the other fide, 
fliould be fo apprehenfive of a difficulty in the bufinefs, as to be 
moderate and modeft in the cenfure of their Brethren, and not to 
degrade or excommunicate all that differ from them. 

But fome will Objedt, If there be as great a Necefiity of Preach- 
ing the Word, as you mention, yet while Bifhops are abfent, or you 
cannot have them for Ordination and Junfdi&ion, you (hould only 
Preach or inftrud people in charity, as private men, but.not under~ 
take the work of the Miniftry,what neceifky foever there be. 

I Anfwer : 1. The Church of Chriit is little beholden to fuch Ob- 
jectors, that would rather the Church fhould never have Minifters 
or Minifterial adminiftrations ; then have them without Bifhops. 
2. Do you think that private men may publiquely Preach the Word, 
and that conftantiy,according to the Churches neceflicies ? why then 
may they not as well adminifter Sacraments. The Apoftles had as 
fpecial a Commifilon to Preach as to adminifter Sacraments. 3 .Then 
if it be proved that fuccefiion of right Ordination is interrupted, fo 
that no man can be found that hath had fuch a fuccefiion from an 
Apoftle, and fo is authorized to Ordain ; it feems you would have 
Cnrifi have no Minifters nor governed Church on earth any more, 
till he fend new Apofties. Or if the Preachers in New-England could 
convert all the Indians to the faith, and could not have aBifliop \o 
Ordain them Minifters, you wouid have thefe Converts be without 
Minifters, Sacraments, Government, and Minifteriall Churches to 
the worlds end. 4. We were many of us Ordained long before the 

O Bifhops 


Bifhops were down : and muft we give up our Charges becaufe they 
are down? 

Obj. But you may not Rule or exercife Discipline without them. 

Anfw. This is anfwered already. Further, i. We do not exercife 
any Rule or Difcipline that moderate Epifcopal men do claim to be 
proper to the Bifhop. We have only reibived to do the acknowledg- 
ed duty of Presbyters. 2/. But for my part I make noqueftion but 
Presbyters may and muft Rule their Congregations , by all the 
ads of Chrifts Difcipline; eveii*E>:communication and Absolution. 
i. Hirrome excepted only Ordination as the Bifhops prerogative 
( what time foever he fpoke of.) 2. Minifters are called Redorsand 
Pallors of their Congregations, by Law, and by Divines. 3. In 
their Ordination the Bifhops 'faid to them [_ Receive the holy Ghoft, 
whofe fins ye do Remit they are Remitted, whole fins ye do Retain > 
they are Retained.] 4. Almoft all Epifcopal Divines that I know 
of, do fully confefsit. So Bifhop Dewname Defence of Confecrat. 
Serm. A3. r.4.^.105. gives Deacons a power of Preaching and Bap- 
tizing, and Presbyters moreover of adminiftring the Lords Supper, 
and remitting and retaining mens fins. Yea Bifhop Vfber in his An- 
fwer to the Jefuites Chitt/pAg: 133. faith [Jn the daies not only of 
Cjfrian, hit Alcui'nm alfo ( who lived 800 years after Chrift) the 
Reconciliation of Penitents was not held to be fuch a -proper Office 
of the Prieft, but that a Deacon in his abfence was allowed toper- 
form the fame. The ordinary courfe that was held herein, according 
to the form of the Ancient Canons, 'is thus laid down by the Fathers 
of the third Council of Toledo : That the Prieft fhouldflrft fufpend 
him that repented of his fault from the Communion, and make him, 
to have often recourfe unto Impofition of hands among the reft of 
the Penitents ; then when he had fulfilled the time of his fatisfa&ion, 
as the confideration of the Prieft did approve of it, he fhouid reft ore 
him to the Communion.) So Vfier. It were eafie to (hew the con- 
current Judgements of Epifcopal Proteftants for Presbyters Govern- 
ing their Flocks ; fo be it, 1. That they contradict not the Bifhop. 
2. And that they allow the Bifhop to Govern the Presbyters. But it 
would be tedious and needlefs. 5. Almoft all Epifcopal Divines that 
I know of (except one or two new ones of thefe times) do expound 
all thefe following Texts of Scripture, as fpoken of Presbyters, ABs 
20.28. Heb. 13. 7, 1 7, 24. 17^5.12,13. Tit. 1. 5,6,7' 1 Tim. 3. 
2.3,4. 1 -P f M- 2 ?3>4- Andfodo the Fathers expound them (though 
I fay not all of them, thnriim ickPreflyttrti.) See Vrins Catalogue 


f 1,2,3. and Hiftory of Prel. Part 2, ^315,3.16,317,0^- And for 
thofe that of late expound them other wife,. I doubt not but it is eafie 
to difcover their miitake, and withafl how deadly a blow their inter- 
pretation giveth to their own Caufe : but that I am refolved now to 
forbear fuch Difputes. 6. Church-Government by Pallors is but 
Directive, by expounding and applying Gods Word, and not Co- 
ercive by external force. And if a Presbyter mav not Govern dire- 
ftively, then he may not Teach, and then he hath nothing to do. 
Bellarm, diftinguifheth of interior Jurifdt&ion ad populum C 'hrifi ia- 
numregendumin foro interiori Confcienti,t : and exterior Jurifdiction 
adettfidem populum regendum in foro exteriori : and he ^cites Abulenfis 
DefenfV^nz.c.6^. laying that the former power of Jurifdiction is 
conferred by God immediatly on every Prieit in their Ordination : 
( Bellarm .de Pontif. L4.C.22.) Spalatenfis hath largely fhewed that the 
proper Minifterial Jurifdidion is exercifed on Confcience : and lib.$. 
de Rep. Eccl.c.iz. he fhews that the Presbyter without the Bifhop 
may fo binde and loofe, and keep from the Sacrament or admit to it: 
which he oft fhews elfewhere, as to that interior power which is only 
on Confcience. Yea Cardinal Cufanus, de Concord.Cathol. 1.2.C 1 3 . 
faith plainly, Ornnes Epifcopi & forte etiam Prefbjteri, equals funt 
poteftats quoad furifditlionem ; licet non executions : quod quidem-> 
exercitium executivum 3 fub certs pufitivis clauditur & reftringitur&c 
unde cejfante caufaftatuti illius, tunc ccjjant ilia Jurapofitiva. Though 
for my part, I think the term Jurifdiciion is a great deal too big to 
be properly appliable to any Ecc]efiaftical,Miniiterbl Government. 
G 'rot i us faith well, de Imperio fum. /w.c. 8. p. 209,210. £)uodautcrru 
qu&runt nonnulii, habeatne Ecclefia Legiflativam pot flat cm, id ex his 
qudtfuperius a nobis explicate funt facile, dijfolvitur. Nam lege divina 
nonhabet; Ta fi^^j d>'«7*/ 7W| H^f^auf^ facer dot Km non eft >'°yv 
%£*}&*» ut ante citavimu-s : qxare que ante Imperatores Chriftianos in 
Sjnodis conferipta funt , ad Ordinem ant Orn.itum facicntia, Leges non 
. vocantur, fed Canones, habentque a Pit fo lam Cmfitii vim, ut in his qua 
fngulos mags feclant quam univerfos, ant obligant per modum pajdi 
volentes, & nolentes etiam pauciorcs ex nccejfitate dnermin,.: . 
proinde ex lege natxrqlL non ex human aljquo Imper'rf^ Yea a further 
power'there is to give ilich Directions which Gods Law obliged) men 
to obey: but this isfcarce properly called Jurifdiftiom 7. A? for 
thofe that fay theBifhops are the fole Paftors, and the power ofPrei- 
byters is but delegate from them, and therefore they may do nothing 
without them, ail Scripture that defcribe the Office of Prcsb^ 

O 2 ' doth 


doth fully contradid them. The fame God that fet in his Church 
Prophets, Apoftles, Evangelifts, did aifo fet Paftors and Teachers : 
and he will require an account of them, of the difcharge of their 
Truft. If the Objedors dodrine were true, and we had none of us 
Curam Animasum^ it were a glad dodrine to Presbyters, who 
might at judgement caft all on theBifhop, and a fad dodrine to Bi- 
fhops, that muft anfwer for afl. And what wife man would then be 
a Diocefan Bifhop when he muft take the Charge of many thoufand 
fouls, that muft wholly be committed to others inftrudion, and he 
himfelf fhall never fee their faces, nor hear their names. See this 
conceit of the Objedors fully confuted by SpalatenJis(no rigid Prote- 
ftant) de Repnbl. Ecclef.lzx.g. 8. Papifts themfelves confefs that 
when there is no Bifhop the Government heth on the Presbyters. 
9. Who knows not (the Bifhops confefiingit ) that in Cyprians 
time, and according to feveral Canons, the Presbyters joynea with 
the Bifhop in Ordination and Jurifdidion ? And if it were a Bifhop 
with his Presbytery that did Ordain and Govern, then it is evi- 
dent that the imployment is not aliene to the Presbyters place , 
nor above it: though they might not do it folely, becaufe of 
the Bifhops precedency , yet when there is no fuch Prefident % 
it lieth all on them; fee ConriL Carthag.^. Can."*,. & 22. yea 
Can. 23. it is Decreed that Epifcopns nukins caufam audiat abjqut 
prafentia clericornm fuorwm , alioquin irrita erit fententia Epif- 
ccpi, nifi Clericorum pr&fentia cuttfirmetur. And for the Bifhops pow- 
er over Presbyters, it was fo limited that the fame Council ordains, 
Can. 29. that if a Bifhop fhall charge a crime on a Clergy man, or 
Lay man, he fhall be put to prove it at a Synod. And 0^.3 o. If the 
Judges of the Church gave fentence in his abfence, whofe caufe was 
tried, the fentence fhall be void, and the Judges fhall alfo anfwer at 
a Synod for their fad.] And CV*«. 34. A Bifhop fitting was not to 
fuffera Presbyter to ftand.] And Can. .35. The Bifhop wastoTit 
higher in the Church, but at home let him know that he is a Collegue 
of the Presbyters.]. AndCVw.37. The Deacon muft know himfelf 
to be aMinifter or Servant, as of theBifhop, fo of the Presbyter.]^ 
YeaC<?;*.68. It is decreed that £_Ex ptnitentibus ( ejuamv is fn bonus 
clertCHs) non ordinetnr. Si per ignorantiam Epifcopi faBum ftserit, 
DeponatPtr a Clero ; cjuiafe or din at ion is tempore non prodidit fuijj e p&ni- 
tentem. Si atttem fciens Epifceptu crdinaverit talem, etiam ipfe ab E" 
pifcepatus fni ordinandi duntaxat potentate privet ur.^ Here you fee that 
one that is unjuftly Ordained by the Bifhop may beDepofed by the 


Clergy >And wfjy may they not Ordain without a Bifhop, as well as" 
Depofe without him ? At leaft they that may Depcie a Clerk with- 
out him, may refe<5 or call out an open offendor of the people with- 
out birm And in the fecond Council cf Carth. Ctn.io. The caufe 
of a Presbyter in criminals, u as to be heard by fix Bifhops, and not 
lefs. And in the rlrft Ccnc. Carth. a Presb} ter is to be reproved of 
fix Bifhops, C*ha i . and a Deacon by three. And afterward when 
psyet grew higher it was Decreed in Ccnc.Cartkag.5. (con- 
lixth general Council ) that a Presbyter reconcile not 
a Penitent without confulting with the Bifhop, except the Bifhop be 
abfent, or neceflity conftrain : So that in both thole cafes he might, 
though he had a Bifhop over him. Yea it feems Deacons had fome 
Ruling power in the Church : For the Council of Etibert, Can.-jj. 
decree that \_Sic\uU Diaccnus Regens plebtm, fine Efifccpovel Prejbj- 
tere, aliqnos baptiz,averit 3 Epijccpus eos per benediUiomm perficere 
dtbebit~\ 10. The 38. Canon. ConciLElibert, decreeth, That in cafe 
of Neceifity a Lay man may baptize. And can the Objectors prove 
that Lay-men have in Scripture more power given them to baptize, 
then Presbyters to Ordain or Govern the Church? 11. The 98. 
Canon of the fourth Ccunc.of Carthage, decreeth, That a Lay-man 
{hall not dare to Teach, the Clergy being prefent, except they deiire 
him.] Whereby it appears tha* in their abfence, or at their defire, 
he might. Now I would know whether a Lay man have any better 
authority for fuch Teaching, then Presbyters have for Ordaining 
and Government ? 12. That Presbyters have Votes in Councils 
(which is the greater) our Proteftant Divines at large have proved 
againft the Papifts. See D r Sutlive de Concil.eap.S. fo very many 
more. 13. The Epifcopal Divines do affirm that the Apoftles 
themfelves having planted Churches, and Ordained Presbyters in 
them, did retain the Epifcopal power in their own hands. Now I 
would fain know, when Paul is fo long in Efhefas and the adjoyning, 
parts of Afia ( above three years ) and fo long at Rcme,fkc Who 
did Govern the Churches that while, from which he was fo far and 
fo long abfent? Were they ungoverned? or did another Bifhop 
Govern them? Or rather did the Presbyters, u horn the holy Ghoit 
had made their Bifhops or Overfeers ? And have not Presbyters now 
the fame Office ? 14. I would know, if a Presbyter, as fuch, may 
not Ordain or Rule, whether to enable him thereto, and make him 
a- Bifhop, he muft have a further Ordination ? If no : then it feems,, 
thatthe firft Ordination which made him but a meer Presbyter, gave 

O a him; 

him the power, though the prefence of his Superiour migjft hie er 
nunc hinder the execution : If he mull be Ordained Bifhop, Idefire 
fame proof of it out of the B'ble : Where is there either precept or 
prefident, for Ordaining any man a B; (hop, that was before Or- 
dained a Presbyter > If a Captain of a Troop, or Colonel of a Regi- 
ment, either diQ or be abfent, the Lieutenant of the Troop, or Lieu- 
tenant Colonel of the Regiment, needs no new Commiilion or Au- 
thority for the Commanding of that Troop or Regiment, till another 
Captain or Colonel fhall be chofen. 

I muft entreat the Reader to remember, that I am all this while 
neceflitated to go upon the Grounds which the Epifcopall Divines 
will own, and to cite only thofe Authours or Canons which are of 
force with them, becaufe I am only proving that there is nothing in 
our TVorcefterJhire Agreement that is contrary to their principles, or 
that muft necefTarily exclude a Proteftant Epifcopal Divine from our- 
AfTbciations. And therefore to argue againft any of their opinions 
would be contrary to my fcope ; And to have cited Calvin, t Bez,a y 
Chamier, Partus, Mufculus, or any of thofe multitudes of forreign 
Divines that are known to be againft them, would have been labour 
in vain ; and fo it would have been to have cited Reynolds, jvhitakers y 
D K Humphrey, and luch like at home, who are fome known to be a- 
gainft them, and fome no faft friends to them. 

If any after all this fhould require an account of my own judge- 
ment about the neceility of Ordination, I fay, I am not now about 
fuch a bufineffe, nor do I account it feafonable to fay any more then 
this : i . God hath determined that every Church (hall have a Paftor 
or Paftors. 2. And he hath ftated the nature of their office and de- 
gree of their power. 3 . And he hath defcribed the perfons that he 
will have to be the Officers by their requifi'te qualifications. All this 
is done in his Laws already. 4. There is nothing therefore left to be 
done but to determine which are the individual perfons that are fitter!: 
according to Gods defcription. This God himfelf alfo will do, but 
hath not tied himfelf to one way in doing it : In generall, fome fign 
of Gods will that this is the man mult be had; At firft in calling the 
Apoftles his own immediate nomination was the fign . Now the moft 
notable fign is the moft eminent unqueftionable Qualification of the 
perfon, which when God conferreth fo notably or difcernably, that 
man muft be taken as chofen by God,and they that re jed: him do fin : 
Thefe Qualifications lie both in Abilities, Wiilingne/Te, Conveniency 
of habitation, or other externals and intereft in the people ; and if 



Cod bcw their mindes to confent, there is the fuller ilgnifkaticn of 
his will- yet left any by intrifion fhould abufe the Church, Gcd 
hath made the Pallors and Overieers, Judges of mens fitnefle^ or 
the ordinary difcerners of it, for the guidance of the Church in their 
confent. But then if thefe Judges or Difcerners take a man to be fie 
(and fo ordain him) who is utterly unfit, their ordination is ipfofatl$ 
null, as being againft Gods will ; for God gave them power only to 
ordain thofe that were fo and fo qualified, and forbad them to ordain 
others. Alfoif the Qualification and fitneffeof the perfon be emi- 
nent; the people are bound to fee Gods choice, and to accept that 
man of themlelves without Ordination rather then an inefficient 
man ordained. For as Cyprian faith, P/^j- obfequens pracept m 'Domini- 
cis & Denm metuens, a peccatore prapofitofepararefe debet, necfe adfa- 
arilegifacerdctisfacrificia mifcere : quando ipfa maxime habeat potefia- 
tem vel eligendi dignus facer dotes, vet indignos recufandi ; Quod & ip- 
fum v idem tu de divina author it ate defcendere, ut facer dos plebe prtfente^ 
fub omnium ocul is deli gat ur, & dignus at que idoneus publico judicio ac 
t-efiimonio cemprcbetur, SccStft ordiimtio jpifta Csr legit ima qua omnium 
fuffragio £r judiciofuerit examinata,~^ That which i efpecially note is 
the firfl words, that God leaves neither Bifhops at liberty who to or- 
dain, nor people whom to choofe, but hath lb defcribed to them the 
perfons, that if they grofTely erre, their a&ion is null : and therefore 
the people themfelves are bound to caft off a wicked, or utterly unfit 
Paftor, though all the Bifhops in the world command them to receive 
them ( as in the Arrians time fome did ) And on the contrary they 
are bound to choofe the fkteft againft the Bifhops minde, if he would 
thruft an unfit -one upon them. And in fuch a cafe there is fufficient 
fignifkatioii of Gods will that-£This fhould be the man] and then 
want of Ordination cannot null his calling, if he had none at all : 
For where there is no place for controverlie there is no need of a 
Judge : And where God eminently qualifieth one man, and leaves 
another utterly unfic , there fhould be no controverlie which 
(hould be the man. And that Judgement which is committed to Or- 
dainers is limited, and it is directed by Gods Laws, which it may not 
pafTe or contradid. If it do notorioufly, the fame Law commands; 
the people not to obey man before God. Alfo this Power is 
given to certain ends : and if it be ufed againft thofe ends, fo that 
either the ends or that means muft be forfaken, it is carle to fee that 
it :s means and not the ends. For the means are not alwaies the fame, 
God having ftore if any one fail. Efpecially the means is of pcfiti\c 


morality, and the ends of naturall morality : For when two duties 
come together, and both cannot be chofen, the choofing of the lcfTe 
( which muft give place to the greater ) is a (in : and Pofitives are 
lefle ( ceteris paribus ) then Naturals : And the fubftantials of Pofi- 
tives more neceflary then the Circumstantials : It is of flat neceffity 
that the Church be taught and guided, and God publiquely worfliip- 
ped : It is neceffary that there be Minifters for that ufe. It is necefla- 
ry that thefe men be godly, able and willing. It is fit that able Paftors 
be Judges who thefe be, left unfit men creep in by deluding the peo- 
ple. But this is but in order to the former as the end. If therefore a 
Bifbop or Paftor, or whoever (hall appoint over a people an ungodly 
man, or an infufficient, this appointment is ipfofatto null, andobli- 
geth not the people : Nay, God hath already obliged them to wor- 
fhip him publiquely, &c. and therefore they are bound to choofc a 
man unordained to this work rather then not perform it : and in fo 
doing they obey God in choofing him whom God hath defigned, 
and he is a true Paftor. For as Cyprian faith, (Vbifup. Epiffi.6%. p. 
200,201.) with the whole Synod, \_Defiderio veftro non tamnojira 
confilia quam divina precept a refpondent, quibm jampridem manaatur 
voce coelcfti, & Dei lege prtfcribitur, quos & qttales oportet defervire 
filtari, & facriftcia divina celebrare, &c. jQtte cum predict a & mariife- 
ftajint nobis, precept is Aivims necejfe eft obfequia noftra defer viant ; nee 
perjonam in ejufmodi rebus accipere, aut aliqttici cpiiquam largiri po- 
teft humana indulgcntia, ubi intercedit & legem tribnit divina prxferi- 
ptio.~] So that in truth God doth all in conveying the Minifteriall 
power ( as Spalatenfis proves of the very Magiftenal) yea, he doth 
by his defenpdon and qualifications choofe the perfon, and only re- 
quire men to accept him whom he hath defigned, by difcerning and 
obferving the fignes of his Will in the nomination. And mark, that 
feeing all that God leaves to man is no more ; therefore Ordination 
and Eledion do not fo much differ as fome think ; both being but 
the Minifterial determination of the perfon : And therefore it being 
proved eafily that O/erfeers of the Church are the ftated Ordainers, 
it follows that they are the Principal Clioofers 5 unlefs you will crofs 
Scripture in making Ordination to be but a meer empty Ceremony. 
The people indeed muft (neceffnate naturali adftnem) confent; but 
that's not Eledion ftri&ly. Or if they firft propound the man, yet 
they do not Determine of him Authoritatively : that is the Church- 
Officers or Governours part : But if he crofs Gods VVord palpably 
by ^/e-adniinift ration, the people have ^ndkium difcrethnis ( as 

Dave nam 


c Davenant hath well proved, de judice coxt. ) and muft difcern their 
own duty,and not partake in a Paftors fin, nor obey him before God, 
fo that this is neither to give the people any Authoritative determi- 
ning choice,nor to exempt them rrom the Authoritative determining 
choice of their guides, except where their mifcarriage makes it null : 
Much lefle to make themfelves Church-Governours : No more then 
he makes an Army felf-governours , that when they finde their 
Commanders Traitors, and fee they would deliver them up to the 
Enemy , doth tell them they ought to forfake thofe Commanders in 
obedience to their Soveraign ; and obey the next that is trufty, or (if 
none be fo) choole another till they have further orders : Nay, it is 
hard trufting the guidance of that man again that hath once becraied 
us and the Church : And therefore thofe Biihops in England that fee 
wp Drunkards and fottifti Readers, and calt out fuch as <tArnes i bar- 
ker, 'Bains, Brad/haw, Brightman, with multitudes, fuch as England 
was not worthy of; yea, that caft out the conformable fo faft, as if 
they had prefently been destroying the Preaching of the Gofpel, I 
fay, thefehave fo apparently faliified their truft, that (if we were 
fully refolved for Bifhops, yet) we cannot fubmit to them for Ordi- 
nation or jurifdi&ion. The Condi Rbegienf. decreed [_Vtperverfi 
Ordinatores mtllis denuo srdinationibus interfint~\ Where then (hall we 
have a Bifhop to ordain of the old accufed Tribe ? Alfo they de- 
creed £ De remttione ejm qar/n or dinars per per am dm prxfumpfe- 

But then who fhall be encouraged or allowed publiquely to preach 
without disturbance, of this the Magistrate is the Judge. Of the bufi- 
neffe of Election, feeGrotiu* very right de Imperio J urn. Pot. cap. 10. 
fpecially^.239. NePlebi inviu Taftor ebtrudatur, & fimul Jalvo 
jummu pcteftatibus jure refcindendi elecliones-, fiquid forte, m Ecclefit 
ant Reipublkd perniciem erratum fit. As David, Solomon, &c. did ex- 
ercife iuch power : By all this it may be difcerned that our Churches, 
Ministers, and Administrations, cannot by Papiits or Seekers be juft- 
1) questioned for want of fucceflion of right Ordination ; no, not 
though they had not had fo much as a Presbyter atfirft to ordain 
them. And yet we maintain the ufefullnefle and need of juft Ordi- 
nation. But I have been farrc longer then I intended upon this 

The lalt Objection that I am to anfwer is this \ Many of our peo- 
ple will not joyn with us,except they may hive all Administrations as 

P formerly, 

forriie'rlyr^corait^^oi the- "Common Praier-Book; efpecially ex- 
ceptthe^rn^ay kneel at the Receiving of the Lords Supper. And fome 
"dividing difcontented Divines do encourage them in that opinion and 

To thefe Ianfwer. i. We have not in our Agreement medied 
withthofethmgs, "but 1 leave every Miniftcr to his own judgement in 
Circumftantkls, r on!y defiring that we may agree as farre as may be r 
and therefore that we will hear each others reafons; So that fome that 
do affoctate with us doconftantly deliver the Lords Supper to the 
people kneeling; who think it molt fiutabie to the ftate-of their 

'i.. ibeleeVe there is no example of fuchacourfe ofchoofing Pa- 
lters in any age of the Church, for the people to agree with them 
before-hand to do as they would have them in every gefture or other 
ctrcumftance, or elfe they will hot own them or communicate with 

3 It ^contrary to- the Office of Faftors*nd duties of people. For 
thevareto chobfe-a Paftor to guide them, and not to be guided by 
them. Yet we acknowledge the people muft not follow a Paftor in 
■known fin. But then they rauft manifeft it to be fin, Therefore I adde 
a. There is no Paftor among us but will be ready to give an ac- 
count and offer fatisfaftion to any of his people, concerning any 
mifcarriage or male-adminiftration. For we have engaged our ielves 
to be fo accountable before our Brethren of the Affociation. And if 
our people do reft on the judgement of other men, we (hall be ready 
to debate the cafe with any man that they (hall bring : Either to re- 
ceive fatisfaftion, er to give fatisfa&ion. 

* How impoffible is it according to thefemens principles toksep 
-eBrGhurches in Unity > For when many parties be of many mindes, 
and fome will have praier on the Books, and others without, fome 
will have one way of adminiftration and fome another, a Minifter 
cannot pleafe all: Either therefore they muft yield that he be their 
guide in their worlhiping of God, as to Grcumftantials, or elfe they 
rauft break in peeees about -every circumftantial difference. 
r*6. Would you fubmit if all the Bifhops had advifed or required 
you to forbear kneeling at the Sacrament ? If not, it feems you think 
uneceffaryofitfelf: If you would, then it feems you take it for in- 
different : And fhould any for indifferent things rejeft the guidance 
of their prefent Teachers, and tbecommunion of their Brethren, and 
tbc Ordinances of Godf 

, y T7 7-1 


7. I think there is no Paftor.of our Aflbciations kit will be glad 
to condefcend as far as conicience and duty will permit, for the iatis- 
fying of any that are truly confcicntious, and therefore I doubt not 
but by fpeeeh or a&ion they will eafily fatisfie them, when there is 
particular oceafion : And more particularly, as fome apprehend a 
neceflity of fitting, becaufe of the example or the Apoftles, and other 
Reafons ; and others think kneeling neceflary for Reverence : I doubt 
not but all of us fhall be willing to yeeld to the middle gefture of (lan- 
ding to any that defrre fo to receive ; what further yeelding may be, 
I leave to every Minifter to determine, according to the weight of the 
fcruples of his people. 

But if any will yet fo lnfift on kneeling at the receiving of the Lords- 
Supper, as that they will not joyn with Minifter or people, except 
they may have aflurance before-hand fo to receive it, I fhall give 
them my thoughts of their way in thefe few Queftions : 

J^i. Do not ftich make themfelves or their leaders (on whofe 
Authority they take up thefe conceits) to be wifer then the Lord J*» 
fus and his Apoftles ? Chrift thought it not neceflary either to deliver 
it to his Difciples kneeling, nor yet to command that itfhould befo 
delivered. And thefe men it feems do judge it neceflary. 

Ob], Chrift did not command all things neceflary, but left fome te 
the command of the Church. 

oAnfw. Things of a (landing neceflity which ought to be prae"ti- 
fed by his Church ordinarily in all ages, Chrift hath commanded. But 
things that vary according to the variation of times, places, per« 
fons, &e . he hath determined only in general], and left the fpeciali 
determination to Church- Governours, to be varied as oceafion re- 
quires ; ( As what time the Sermon fhall begin, how long it fhall be> 
on what Text, where the Congregation iliaii meet, &c) Now I 
would know whether kneeling in the ad of receiving have any nece£ 
fity now which it had not formerly, even 1 500. or 1600. years ago t 
Do any bring any new reafon of its neceflity ? I know of none. The 
common reafon is £We cannot ferve God too reverently ] And was 
not that reafon as forcible then as now? both when Chrift was vifi*. 
bly prefent, and afterward when the Church for many 100. years was 
poflefTed with as great a reverence of God as thehigheft pretender* 
now are. 

^2. Doth it not imply- a deniall of Scriptare-fuflkicncy to be 
the perfect rule of Faith and Life ? the great point that difference* 
the Reformed Churches from the Papifts. For though it belong not 

P 2 to 

to the Rule ( the Word of God ) to determine of particular circum- 
ft antes, which either need no determination or are to be determined 
variously according to the variation of occafions, ( and therefore 
muft not be fixedly determined by humane. Laws; ) yet doth it unde- 
niably belong to the perfection of a Law to leave as little undetermi- 
ned as may be, which needs determination ; and therefore to deter- 
mine of that which is of landing neceiilcy : And who can give any 
reafon why Chrift fhould not have commanded Kneeling at the Sacra- 
ment as well as a Council or Biffiop,if it be a matter fo ordinarily ne- 
ceffary as is pretended ? 

^j. Do not thefemen make themfelves wifer then all the Chur* 
ches of Chrift for many hundred years after Cnrift ? For it is certain 
that for fo long the Church ufed not to receive kneeling ; Proved' 
i. In that for a long time the Sacrament was received with their Love- 
Feafts conjunctly. 2. For longer time the Churches would notfo 
much as kneel in praier on the Lords Day ; much lefTe in receiving 
the Sacrament. Yea, they accounted it a hainous offence to kneel in 
praier, and made many Canons againft it in feverall ages. But fome 
objed, that as they did not receive kneeling, fo they did not receive 
fitting: For it was ftanding, and ftanding was then a praier-gefture, 
and therefore we muft receive it in our praier-gefture now. 

esfnf. 1. Will not ftanding now fatis.fi e the Confciences of thefe 
men, when they think that all the Primitive Churches did but both 
pray and receive fo > 2. When will thefe men prove what they af- 
firm, that it was ftanding and not fitting that was the gefture then 
ufed in Receiving > Why, they fay, becaufe it was ftanding that was 
then commanded in the publique worfhip. Anf. But they fhould 
prove that it was in all worfhip \ and not in Prayer and Praifes only. 
How come fo many Canons about the Order of Presbyters, Dea- 
cons,^, fitting? Indeed they did keep the Lords day as a day of 
thankfgiving, as being in commemoration of the greateft mercy that 
the world hath received, even Redemption by Chrift : And there- 
fore partly in commemoration of his Refurre&ion, partly to avoid 
ail fignes of dejection (which were thought unfit on daies of Thankf- 
giving ) they commanded ftanding in Prayer ( not at Sacrament ) 
as judging fitting too unreverent, .and kneeling unfutable to the fo- 
kmnity and rejoycing of the day : fo that it was in oppofition to 
kneeling that ftandmg in Prayer was* required. And therefore the 
feme Councils forbad Fafting on the Lords day as a hay nous fin, and 
many Fathers made is a mark of the true Churches and Chnftiaas 


nottofaft onthofe daies: yea and Synods did Anathematize them 
that then fafted : Ignatius his fevere cenfure againft fuch is well 
known. And therefore they called the Lords daies, the Churches 
Feiiivals : And therefore alfo they forbad kneeling on any week day 
between Eafter and Pentecoft, which were Feftival feafons. So that 
our Objectors will never prove that they Received (landing: Or if 
they could, will it follow that it was becaufe that was the Prayer-ge- 
fture ? I cannot flay to cite many Authors. Only thus much, i . It 
appears by their Love-Feafts, at which they fate, that they did not 
ftandinallthefervice of that day. 2. JuftinMartjr faith, Apol.z.- 
Q After this we all Rife and offer Prayers, &c.~] And is it not plain 
then that they fate before they rofe } and that ftanding was but the 
Prayer gefture in flead of kneeling ? 3 . The injunction is exprelly 
\_ for ftanding, and not kneeling ] as oppofite. I can fhew them 
where it'sTaid {_ Die Dominic Jejunium nefat dicimus ; velde Genicu- 
Iti adorare&c.'] Tertull. ( if it be his ) de Coren. Milit.eaf.tf. Let 
them (hew the like againft fitting at the Sacrament. 

But what if this had been fo ? Had it not been as good an Argu- 
ment to fay, Standing was their Hearing-gefture : and fitting is ours : 
therefore we muft Receive fitting becaule it is our Hearing gefture.] 
And is it not a better Argument then either to fay [[Sitting was their 
eating Gefture (and among them where Chrift adminiftred it, a 
homelier fitting then ours is :) and therefore we muft take it in our 
Eating or Feafting gefture : as it's certain the Primitive Chriftians 
did.] It is therefore frequently by the Fathers called £a Feaft,] Ter- 
tttll. ( ad Vxorem Ii.2. f .4.) cals it [Ccnvivinm Dom'tmCHm7\ Yet 
will not we urge this better Argument to prove fitting NecefTary 
(but give them thatdefire it leave to ftand :) much lefs fhould they 
urge a plain fophifme for the Neceility of Kneeling. 

J3*eft.4. Do not thefe men deftroy their own Caufe, when they 
woukf prove the Neceflity of Kneeling, from a Necefiity of Confor- 
mity to the Univerfal Church ? Nay doth not this Argument fhew a 
Popifh heart ? For it feems they take not all or any of the Reformed 
Churches of France, Holland, Germany, Scot I and, Sic. who Receive 
fitting or ftanding, to be any part of the Univerfal Church. 2. If 
they take not the Primitive Church for many hundred years to be any 
part of the Univerfal Church, then they are worfe then Papifts. If 
they do, then may not we better argue [[The Primitive' Church did 
not Kneel in Receiving 5 therefore we muft not'] then they can ar- 
gue [The Church of later times did Kneel in Receiving : therefore 

P 3 we 

we RttiftfJ For even the Paptfts in matter of Tradition, do give 
precedency to the firft Churches, and do make the prefeut Church 
bat the preferver and deliverer of the Traditions of the former. Is it 
not plain therefore that there is fomething elfe then the Authority of 
the firft Churches that moves thefe men ; when they cannot be ig- 
norant that Chnft and his Apoftles and the Church for many hun- 
dred years did pradice the contrary? Yea they that have written 
for Kneeling, maintain that there was never any command for it (to 
the people) no not in the Church of Rome; but that they fufferedic 
to come in as a cuftorn filently, that they might not be obferved to 
eontradid the old Canons againft Kneeling on the Lords daies. Even 
as low as Chrjfeftowe's time, it is but QAn Adoration of Chrift at the 
Sacrament] that they prove. And who denieth that ? We ftill pray 
to him before we Receive : Adoration and Kneeling are not all one : 
and Adoration by Kneeling is not all one with the doing this m the 
ad of Receiving. 

£l*efi-$. Do not thefe men make themfelves wifer then all the 
Bifhops and Conformifts in England, who did ever in their Writings 
and Difputings, maintain our Ceremonies to be things indiffe- 
rent ? And now they will efteem them fo Neceflary, that they will 
turn their back on Gods Ordinances, and become Separatifts for 
them ? 

J$ueft.6. Is it not the more inexcufable for thefe men to turn Se- 
paratiits, and that on fo fmall an occafion, as for a Ceremony or 
Gefture ; in that they have both lived in an Age wherein they have 
fo fully feen the mifchiefs of Separation : and alfo have themfelves 
fpoke fo much againft Separatists as they have done? yea and ftill 
do ; while themfelves become the great Separatifts, and fo do but re- 
proach themfelves. 

Obj. It is not we that Separate: but they that deny us the Sacra- 
ment Kneeling are the Caufe. 

*Anf. So all the Separatifts fay, It is not long of them ; and pre- 
tend that they are neceffitated to it. But who k to be the Guide of 
facred Adions ? Minifter or People ? What if we fhould deny to 
give it to them that lit? Would you think that we gave them juft 
occafion to feparate ? Judge by former times. And yet they have 
more (hew of reafon to fay fo. Befides, I have not feen any put 
away for Kneeling. But if they may approach the Table and take it 
with the reft, in what Gefture they pleafe, yet this will not fatisfie 
ihemaslefsalfoitbeput into their hands: Though it is undeniable 

* that 

thatChrift did deliver it to them all Generally and not to each mans 
hands, when yet he might more conveniently do it, when they were 
but twelve. And Clemens Ale xand. (Stromat. I.J.) faith QAlfo the 
Eucharift, when fame, as the manner is, have divided it, they per- 
mit every one of the people to take a part of it : For to an accurate 
and perfect choofing or refufing (a mans) Confcience is bet.] I 
zdde therefore, 

jgueft.7. Is it not enough that they refufe themfelves to be guided 
by their Guides in their own Gefture,but they muft alfo needs Guide 
the A&ion of the Minifter himfelf, or elfe they will feparate ? Should 
not he, at leaft, have the fame liberty to adminifter according to his 
Confcience, as they expeft in Receiving according to theirs > If his 
Confcience tell him, that he fhould deliver it but to the company 
conjunctly as Chrift did, and their Confcience tell them they ihould 
take it Kneeling ; why fhould not he be as much the guide of his own 
Actions, as they of theirs ? If it were a duty to put it into their hands, 
it is his duty and not theirs ; and therefore the not doing it, would be 
his fin and not theirs : and what need their Confcience therefore 
drive them from the Ordinance? elfe we muft needs break all in pie- 
ces : For if we put it into every mans hands* then they thas think we 
fhould do otherwife muft depart. 

Queft. 8. Do not they that would make more duties and fins then 
God hath made, forget'that they have enough to do already? and 
that they are wont to think it too much that God himfelf hath com- 
manded them ? and that they will leave themfelves at laft more un- 
excufable for the negled: of the duties of Gods prefcribing,when they 
could adde fo much more ? 

jgueft.9. Should we not in doubtfull cafes take the fafer fide ? And 
is it not fafer to do as Chrift and his Apoftles and his Church for ma- 
ny hundred years did, then to follow the novelties of later times ? Is 
•it not certain that where fhere is no Law, there is no tranfgreffion > 
and I know of no Law binding us to Receive kneeling : therefore for 
my part I cannot fear thatChrift will condemn me for following his 
own, his Apoftles and his Churches exampie,when he never gave me 
a word to the contrary. 

Obj. If Chrifts example bind to fit, then you muft alfo imitate him 
sn doing it in an upper room, and but to twelve, e£r. 

Anf.i. This Ob jedion is nothing to our Queftion. For we be not 
affirming that fitting is Neceffary, but that it is Certainly lawfull,and 
that Kneeling is not fuch a duty, as that men fhould refufe Commu- 


nioit with a Church for want of it. 2. Both the known Reafons of 
the thing, and the after practices of the Church, doafTureus that 
Chrifts adminiftring in an upper room, and but to twelve, and not 
to women, were all occafionall and mutable; and the e hurches did 
otherwife : But for a Feafting gefture there is no fuch proof 

Obj. But we are bound by the Canons of the Church which are ftiil 
in force. 

Anf.i. Scripture is the Churches fufficient Rule, and the perfect 
Law of God. 2. Thofe things that Scripture hath left to occafionail 
determination, no Councils muft make ftan ding Laws for to bind at 
all times. For if fuch Laws had been fit, God would have made 
them. 3 . It is the prefent Guides of the Church that are upon the 
place, and fee the occafions, that muft determine fuch Circumftanti- 
als as are of mutable determinatioa And former Church-Gover- 
nours can no more take away the power of the prefent, then they 
can deprive them of their Office.; it being effenttall to the Office of 
every Pallor to be a Guide or Ruler of his Flock. 4. If you think 
that all Church-Canons ( yea though it be General Councils ) bind, 
then you are bound to Contradictories : for one Council hath ore 
croffed another. And Papifts themfelves difclaim many things en- 
joyned by Canons. The 16. Canon of the 4. Counc. of Carthage, 
requires Minifters not to reade the Books of Heathens : Doth this 
bind now ? Many the like might be mentioned. 5. If you will needs 
take your felves bound by Canons, I pray you tell me whether the 
Canons of a few Bifhops in England, of late, fhould bind againft the 
Canons and conftant pra&ice of the Primitive Church, and of the 
Apoftles themfelves > They forbid Kneeling on the Lords day • and 
the Apoftles pra&ifed fitting at Sacrament ; and either our late Ca- 
nons are Null for contradicting the former which were of greater 
authority ; or elfe neither are binding. 6. According to their own 
grounds, our Bifhops had no power to make Canons, both becaufe 
they were no Bifhops, for want of a fucceftive true Ordination, and 
becaufe they had made themfelves uncapable. Even the matter of 
our Bifhops Election, according to many Canons, made them unca- 
pable of ever being Bifhops more. The fourth Can. Concil.Awdian. 
Decrees, not only that the Clergy and people muft confent, but that 
if their confent were but forced (or they inclined,) by the oppreilion 
of thofe in power, that Bifhop fnould be depofed for ever, as coming 
in more by violence then by lawfull Decree. ~\ Now how our Englifh 
Biftiops came in, I had rather their friend Grotiw fhould tell them 


f 93) 
then I ( though we all know that neither Clergy nor people had any 
hand in it, but a little ceremonious formality of the Chapter) ; de 
Jmper.fum. pete ft. cap. I O. pag. 319. Q At posteriori avo tota eleclia Re- 
vi reddita. Hcdie penes Capitula Imago eft elellioms : vis tota penes Re- 
vem. Nam vacant e Spijcopatu, Rex cum codicillx, licentiam eligendi 
continentibus, ftmul tranfmittit nomen ejus quern eligi cupiat.~\ About 
which he cites Burbi/I, Bilfon,Scc. 

1. The Doctrine of Grotms againft a Legiflative Power in the 
Church, you heard before. The Do&rine of the Church of England 
you may finde, Articl.6. & Art. 22. The words are thefe [_ Holy 
Scripture containeth all things necefTary to falvarion : fo that what- 
foever is not read therein, nor may be proved thereby, is not to be 
required of any man, that it (hould be believed as an Article of the 
faith, or to be thought requifite or necefTary to falvation.] And 
Art.22. QWhen (General Councils) be gathered together, for as 
much as they be an Affembly of men whereof all be not governed 
with the Spirit and Word of God, they may erre, and fometime 
have erred, even in things pertaining unto God : Wherefore things 
ordained by them, as necefTary to falvation, have neither ftrength 
nor authority, unlefsitmay be declared, that they be taken out of 
hofy Scripture.] 

Itwer^Ptedious to cite what ProteftantEpifcopall Divines fay to 
this point. I will only cite one, D r Sutlive de Condi. I. i.e. 3 . Where 
he laies down this Pofition, [_ Non omnia conciliorum decreta de facrU 
Ecclefia winiftris, & eorum Officiis Ecclefiaque Ceremonies & Ritibus, 
Chriftianos necejfario Ugare7\ Proh. I . Non ligant qua novas infti- 
tuunt Dei cdendi formulas 3 &c. At in atlts Conciliorum multa funt 
ejus generis decreta. Quis ergo Chriftianus contra Chriftiana libertatis 
leges'eisfe obligarifmat ? 2. Non ligant jdque multo magis, qua repug- 
nant verbo Dei, die. 3 . Non erant imponenda leges oner of a fuper cervices 
Chriftianorum, Mat. II. A A. 1 5 . Hujufmodi ergo oner of *s leges excutl 
f (J e, nemo non videt. 4. Cbriftus nos liberavit afervitute traditionum & 
legptm humanarum&cxujufmodi plura conciliorum fanttionibus firman- 
tur. 5. Omnia in Ecclefia ad edificationem fieri debent. Siergoaliqua 
Conciliorum ftatuta fcandalo furt Chriftianisjolli debent. Si laqueum-> 
injiciunt cc-nfeientiis, dijjolvendafunt. Si inutilia ejfe deprehenduntur, 
Cr minime decora .abjicienda. Neque fane dnbium eft quin Ecclefia Re- 
mana Cannes de Cerewcn'm, & Ecclefia Miniftrorum calibatu, & 
hujufmodi, valde fint capti.fi & onerofi &- inutile s. 6. Afore s EccUfia 
Christiana iftendunt omnia Canonum decreta licet alioqui jufta non fern- 


per Ugare. At que hoc ex mult arum legum enumeration videre licet. 
( See the inflances.) 7. Patres Ecclefix non omnia C one Hi or urn ft at ut a 
pariterfervabant. (Seethe proofs.) 8. If fa Sjnagoga Romana, licet 
alios adftatutorum Juorum obfervationem aftringere cupiat • prifcorum 
tamen Concilkrumftatuta non fervat. 9. Ratio docet, mutanda ejfe vel 
qua mn decent, vel non profunt, vel qua onerofa & captiofa ejje inci- 
piunt>&c.~} So far D r Stalive, Much more might be laid to this Ob- 
jection. Some will marvell that I fay fo much to thefe men. Let fiich 
know that I am not of their minde that defpife all the Epifcopall men 
as fitter to be rejected then united with. Many of them are Godly 
and Learned and Judicious, and defer ve the chiefeft room in our 
Affociations. I was defirous alfo to fave the. ignorant from the dan- 
ger which I forefee. 

Left any fhould mifmterpret what I have here faid, againft thefe 
Popifh Objeftors, I here profefs, 1. That it is far from my intent 
to raife any jealoufies of any pious Epifcopall Divines, as if they 
were Popifh. I fpeak of no other, but that late Generation of Caf- 
fandrian, Grotian Papifts, who think they can do Rome more fervice 
under the name of Proteftants, by drawing men to Traditions and 
Divisions, then if they fhould declare themfelves French Papifts. I 
have partly told you how to know them. They will difpte as zea- 
loufly as a Proteftant againft the Popes Infallibility, and his being, 
above a General Council, but they can confent to his Primacy, and 
mbft of his Dodrines,efpecially againft the perfection and fufficiency 
of the Scripture. 

2. I do not fpeak againft mens feeking a Reconciliation with Rome, 
on juft and honeft terms. I think it one of the happieft works in the 
world,could it be accomplifhed : And I think the French are the only 
people to be firft dealt with to that end. And I long to fee providence 
ib turn things about, as that there might be a Council firft of thefe 
two Nations for the attempting of fuch a work. And I am paft 
doubt, that it would be the happieft way to pull down Antichrift (if 
the Pope be he) that hath been yet of late undertaken. But if ever 
{uch a thing be accomplifhed, it muft be by Uniting in one Creed, 
as containing all things fufficient to falvatipn ; which muft be wholly 
taken out of Scripture, and not fuch as the Trent Confeffion is : 
Upon which Agreement they may openly acknowledge each other 
for Brethren and true Churches, without compelling each other to 
Uniformity in the leffer matters, but bearing with each others diffe- 


rences, I wifli 'England fuch Rulers as will faithfully profecute fuch 
a Pacifick enterprife, without fmfull compliance, and betraying of 
the Truth. Though I confefs, when I confider their Principles and 
Practices, I am afraid Bifhop Hall is in the right, that There's no 
Peace with Rome : Yet no fears muft hinder men from any juft and 
neceffary Ertterprize. 

3. I folemnly profefs that I have no defire by this our AfTociating, 
to advance any parties, or carnall Interefts ; but meerly that all god- 
ly, faithfull, Orthodox Minifters, may join together, to guide their 
Flocks in thefe licentious daies, left through our Divifions they be 
made a Prey. And alfo that fo much of Difcipline may be Unani* 
moufly exercifed as we are all agreed in, left our Congregations be 
a reproach through their pollutions; and men fhould forget the 
true nature of Chriftianity, and we have all laid waft, or overgrown 
with weeds, while die hedge lieth down. Nor do I pretend to an 
ability of alluring the world, whether Epifcopacy, Presbytery or 
what elfe is the right way of Government : though I am more per- 
fwaded every day, that the Truth muft be gathered from the feverai 
parties, who each of them hold a part of it in peculiar. But my con- 
ceits in thefe matters, I have no call to open to the world yet, which 
I perceive not likely much to regard them, as perhaps they do not 
deferve it. 

Laftly, Underftand that it is not only thofe that differ in Govern- 
ment that we defire fhould Unite with us : but alfo thofe that differ 
in Doctrines, fo they be fuch as can heartily fubfcribe our Profeflion, 
and will manage their differences in Peace and Love. I need not nartfe 
any parties, feeing it is difcernable by our Agreement, whom we do 

Only let all know, That the Able, Godly, Faithfull and Peaceable 
of all thefe forts, we heartily defire to unite with as Brethren : but 
the Inefficient, Ungodly, Unfaithfull,Unpeaceable, we do difclaim,ot 
what Opinion, Side or Party foever they be. 

I Shall conclude with this humble Requeft to ail my Brethren in the 
Miniftry, In the Name of our great Lord and Mafter, that they 
would forget all former injuries aud differences fo far, as prefently 
to addreffe themfelves to feek Peace and Reconciliation : And to that 
end that they would here and in all Countreys prefently enter into 
fome fraternall Affociations ; and there meekly and felf-denyingly 
to fet themfelves with one heart and foul to carry on Chrifts work fo 

Qjl far 


far as we are agreed. Why Sirs, have not Independents, Presbyteri- 
ans, Epifcopall, &c. One God, One Chnft, One Spirit, One Creed, 
One Scripture, One hope of everlafting life ? Are our difagreements 
fo great that we may not live together in love, and clofe in nraternali 
union and amity } Are we not of one Religion } Do we differ in fun- 
damentals or fubttantials } Will not confcience worry us ? Will not 
Pofterity curfe us; if by our divifions we betray the Gofpel into the 
hands of the Enemies ? And if by our mutuall envyings and jealou- 
fies and perverfe zeal for our feverall conceits, we fhculd keep open 
the breach for all herefies and wickednefle to enter, and make a prey 
of our poor peoples fouls : Brethren, you fee o:her bonds are loofed, 
Satan will make his advantage of thefe daies of LicentioufnefTe^ Let 
us ftraiten the bond of Chnitian Unity and Love, and help each c- 
ther againit the powers of hell, and joyn our Forces againit our com- 
mon Enemy. Have you not had yet time and means enough to ob- 
ferve how God hath been offended with your unpeaceable proceed- 
ings ? feeking to oppreiTe and fubdue each other by force, rather 
then to win each other by love and Evidence of truth ? The Epifco- 
pall party when they were up, making that fad havock of the Church 
by the perfecution of their brethren, which this land is like to lament 
yet longer : The Presbyterians when they were up, feeking their e- 
jection too rafhly, without. fufticient means of latisraction • What 
ihould I rip up the faults of others which the Sun hath leen, and the 
world rings ot ? Truly Brethren I fpeak it that we may all be hum- 
bled, and go weeping together in feeking the Lord with our faces Z;- 
c-K-ward, faying, Come, let us joyn our lelves to the Lord in a per- 
petuali Covenant that (hall not be forgotten, fer. 50.4,5,6. I would 
not open our tharr.e, were it not neceffary to our humiliation and re- 
formation : But the world knows it already. As God telsusofir, 
fo the railing, malicious, .intuiting enemies tell us of it. Have noc 
fome of you lo led the way in fecret or open vilifying, deriding, con- 
temning and afperfing your brethren, that thereby ^ou, even you, 
have been the means of railing thofe calumnies that you cannot al- 
lay ; and have put thole words into the mouths of the wicked, which 
they daily belch forth to the pleafing of the devil, the grieving of 
all foyer* of holineffe and peace, and the undoing of their own iouls, 
fo bitterly and fcornfuHy have uied the name of an Independent, that 
the moft Reverend, and Learned, and godly of that way, do with 
the multitude lie under fuch contempt, that they are the leiTe capable 
of .fucceffeful fen ing God in their places ; fo reproachfully and con- 


temptuoufly have others ufed the name of a Presbyterian, that they 
have railed by it that fcorn in the multitude of feduced ones, which 
will prove a lnare to many a foul, and which thefe Churches may 
have caufe to bewail while there is a tongue to mention it. Yea, fome 
have ventured into the Throne of Cod to fearch the hearts of a Na- 
tion, and in fuch auditories, and with fuch language to proclaim their 
pretended difcoveries, as 1 am aflnamed to exprtffe : and when they 
have done to print it, that there may not be wanting a witneffe of 
their fin. Alas, it is part denial!, that you have occafioned thofe hel- 
lrfh reproaches, which the Satanical Mercuries do daily proclaim in 
che ears of the world ; So that a man of another Nation cannot reade 
the reports of Civili or Military affairs in England, or Scotland^ tut 
he muft reade it intermixed with the Accufations, Reproaches, and 
Slanders of the Brethren. I will not now go fo near the quick, zs to 
meddle with matters of bloud,.even the bloud of conic-fled Saints, in 
which we little thought ten years ago, that fuch fhould have had a 
hand, as have openly owned it to God and men: Only I will fay, 
Thefe things muft fit dole to feme mens conferences: Bit tins I wouid 
ferioufly have you confider, whether the fearfuil danger chat the Go- 
fpel and Chriftian caufe is in this day, be not principally occafioned 
by your divifions, emulations and contentions I And if k fhculdfall 
out (which God prevent) that Academies and Miniitry be cafl clown* 
that Popery be let in, that the power of godlinefTe be (Wallowed up 
by fchilmes and prophanefTe ; Will not your names be the fii ft in the 
curfe? Who knows not that the divjfionsof the Parlors leade the 
people into divifions ? yea, and chat they are as- backward yet as al~ 
moft any to heal them > In all (his I exclude not my (elf; Though I 
can truly fay, that I aiway loved peace, and hated cenlorious divi- 
ding • yet I unfeignedly bewail (and cenfeflemy fin before God 
and the world ) that I did love the one and hate the other no more, 
that ever I did fo much agamft peace and nc mure for it. O Brethren, 
it's we that leade the way to divifion that muit found die retreat, and 
jointly leade the way to reconciliation. We have no other way left 
to heal our wounded cc niciences, and hide our fin and fhame (unde£ 
Jefus Chnft : ) We have no other way to revive the hopes or the 
Churches, now they teem to be ready to gafp their la ft ; nor yet to 
refcue the fouls of our poor people who are iome of them ready to 
turnPapilts, as foon as liberty hath opened the door wideenoagjv 
for the Priefts and Jefuites to be familiar among them : and the reft 
of them are ready to think all Religion to be uncertain,or vam^ while 

Q^3 ' they. 


they fee fo many. In the name of God Brethren, return, and fpeedt- 
ly and zealoufly return to Unity and Peace : Send abroad to one an- 
other,and ftir up the dull, and invite the backward, and draw on the 
prejudiced and negligent to this work. Alas Brethren, it is greater, 
more difficult, and more bleffed work,then to be done with idle wifiV 
ing and fitting ftill. Have you forgotten your Mafters fheep-mark > 
\^Bj tht6 [hall all men know that ye are my Difciples if ye love one ano- 
ther :~] Have you forgotten the Spirits charge, If it be poffible at 
much as in you lieth, live peaceably with all men 3 And Follow peace with 
all men ? To receive it when it's thruft upon you is not following it 
and yet happy England, if all would do fo : Alas, that ever men,thac 
men that make fo much confcience of praying, hearing, reading, Sa- 
craments,fhould make no more confcience of their duties for the peace 
of the Church ? When Chrilt hath fo frequently, fo plainly, fo pier- 
cingly inculcated, Love, Peace,over and over, as he hath done, and 
yet that Chriitians,yea,Minifters do fo itrangely overlook them ; and 
reade them as if they read them not : When the Lord hath placed fo 
much of the very nature of Chriftianity in it, and made it fo necefla- 
ry to our very falvation, that yet we fhould pafle it over fo lightly, 
and with fo little obfervation : O what hypocrifie ! what felf-con- 
demning is it for to cry out of the divifions and fchifmes of the times, 
as molt do, and when we have done to lit ftill when we fhould endea- 
vour to heal them, and when we that have made the breach (hould 
make it up. Diviiion and want of love is a fin that all men are ready 
to blame in others, and exclaim of in the generall : and yet that we 
(hould be fo deeply guilty our felves, as if we had not run far enough 
in the guilt already : Alas Brethren, are not the erTe&s of our finne 
before our eyes which way ever we look ? into City, Countrey, into 
Parliament that late was, and into the Army, into men of all forts 
and degrees? and is it not time to return? Again therefore, Ibe- 
feech you make out after Union and Reconciliation. And to that 
end get all together, and keep conftant meetings in Affociations. Moll 
jealoulies and jarrings are occalioned by ftrangenefs and diftance ; 
,^When you hear men fpoken evilof, and do not hear them fpeakfor 
themfelves. Familiarity would much further the cure of differences : 
Devils and wicked men can agree in evil doing , and goe hand 
in hand in fin ; and fhall not we unite in the work of God ? What, 
we ! that look to live in heaven together, and there to be employed 
all in one blelTed work of praifing the living and moft bleffed God ? 
Will it do you good then to remjmber your ftrangenelTe and diffen- 



tionsnow? For my part I daily look death in the face, and five mz 
conftanrexpedation of my change, and therefore have the better 
advantage to be faithfull to my conscience, and I muft needs profeffe 
that when I look back upon my life I have mere comfort in the leaft 
means that everlufed for the Churches peace, then in all my moft 
zealous contentious Engagements. I am confident Brethren, you, 
fcarce know the work that will more comfort you in the review, 
then to be fpeedy and diligent in the ufing of your wit, fhength, 
power and intcreit for the Union and Reformation of thefe diftra&ed 
Churches : Shall it.be faid ( alas, too truly ) that Separatifts will ride 
and run and lay out all their pains unwearicdly to divide the Church, 
and that we will not do half fo much to heal it and unite it ? Our office 
is to be builders, and building is conjoyning, and demolishing and 
deftroying is dividing. I coniefTe it is a work of exceeding difficulty, 
to bring even the belt to be of one minde : We are of fuch various 
intelledtuall complexions and ftatures, and all fo imperfect in know- 
ledge, and they that do know are fo unable to convey their know- 
ledge to their prejudiced,, urftudied, unprepared brethren, or to make 
fuch impreiiion on other mens underftandings,as is necelTary to their 
conviction, that it is no wonder if Agreement be a difficult thing. Be- 
fldes, miftakes once received do fo inflnuate into the very will, and 
do fo ftrangely multiply, and engage men before they are aware to 
maintain them, 'and errour ( as all fin ) is of fuch a deceitfull nature, 
feeming to be the belt when it is the worft, and alwaies coming undei? 
the pretence of its contrary, and the great deceiver is fo skillfull and 
diligent, to fet out his wares to the beii advantage, that it is no won- 
der if the Churches Teachers be perverted. Befides this, men are of 
fuch difference in the ftrength of their naturall parts, and alio do fo 
differ in the advantages of improving them, and fome ftudyfo hard 
and fome fo little, that it is no wonder if there be almoft as many 
mindes as men. Some alfo have fuch paffions to pervert their under- 
standings, and fome have fuch ftrong temptations andcarnall inte- 
refts, and fo many falfe hearts are ready to creep into the beft Af~ 
femblies, that it is no wonder if dividing beeafier then uniting, 
Yea, ( which is the core of all our mifcry ) there is in moft of us 
fo much pride aud falfe eftimation of our own conceptions, that it is 
not the fmalleft difficulty to convince us of our ignorance,- and to 
make us know how little we know ; yea, fuch proud fpirits wilji quar- 
rell with the light, becaufe it came not originally from their candle ; • 
and le< the choiceft difcoveries be Tent from heaven to them, they will 


( 1 00 ) 

contemn them becaufe they are brought them by another mans hand; 
and if the only way of Agreement be propounded by another, they 
will cavill or diflfent, or envy it becaufe themfelves were not the mo- 
tioners or authours. There is no agreement with thofe men where 
pride is unmodified : For be they never fo unable or unwilling to do 
the work themfelves, yet will they hinder another in doing it. But 
Brethren, the more difficult this work of agreement is, the more in- 
duftrioufly and refolvedly (houid we fet our felves to feek it. Diffi- 
culties that amount not to Impossibilities, fhould quicken and not 
.difcourage, where the work is of necefiity as ours is. I ferioufly pro- 
fefle that I often wonder how men, learned men, godly men, can 
maintain fo much feeming peace with God, and their own confeien- 
ces, who do fo little for the Churches peace : and how they can ever 
hope to die in peace that ftudy no more to live in peace ? If without 
holineiTe here there be no hope of holineffe or happinefTe hereafter, 
how can there be any hopes of everlafting peace to thofe that do not , 
here value and purfue peace ? What 1 Preachers of the Gofpel > and 
yet forget their Matters name ! \_ The King of Salem > the 7>rince of 
Peace, j and forget the Gofpels nature and title Q to be, The mejfage 
of Peace -^ and rorget their own office which is to be \_ The Mejfen- 
gsrs ofTeace^nd forget the title of that way which they muft preach 
[The way of Peace ;] and forget that it is the defcription of the wic- 
ked Q The way of peace thej have not known ; and to forget that it is 
rheir curfe Q There is no peace to the Wicked ; and to forget that great 
benediction of our Lord, [_B/ejfedare the Peace-makers^ yea, and to 
forget the tenour of our finall ientence Q They JhaU enter into Peace y\ 
and the nature of our everlafting inheritance, what abfurdities are 
all thefe > how inconfiftent with that calling which we profeflfe and 
do pretend to ? 

But I know there is none of us fuch enemies to peace, ! but we would 
be content to have itfoit be upon our own terms ; If all men will 
take up their opinions, and ftoop to their wils, what men fo wicked 
but would yield to peace ? Bat is that feeiung for it, and denying our 
felves for it, andciofing inChnit, the common center? All that I 
will fay more to you, (hall be in thefe following Prognofticks, which 
do alfo intimate the impediments and difficulties, and do point out 
our own duties. 

In generall, I am confident if this be Gods feafon for the reftoring 
of his Church, it will be his feafon alfo for the uniting of his people : 
And let ail the dividers know, that they labour in vain while they 


think to reftore the Church by any other means then the loving, ami- 
cable clofure of the members: Nay, they demolifh and deftroy, 
while they dream that they are building; Sion is not built by the 
ifaW-conhjfions, If God divide our Language he will blail out 

More particularly I do foretell you that ( for the way to peace ) 

i. Whenever God means to reftore and build his Church in peace, 
he will open the eyes of his people to fee the neceflity, excellency, 
and glory of peace, and give them fuch deep apprehenftons of this, 
that they will wonder that they were before fo blinded as to over- 
look it. 

2. He will (to that end) make them reade more ferioufly and with 
obfervation thofe Texts of Scripture , which before they flipt o- 
ver and felt no force or favour in : fo that they dial! wonder how 
they could fo overlook fuch ferious precepts, and fuch ckar difcove- 
riesof their Mafters will : fuch as i Cor. i. 10,11. &e. and 3. 3,4. 
£^.16.17,18.7^7.3.15,16. iThef. 5.1 3,14,1 5- Specially Rom.i$. 
1,2,3,4,5,6,7. and 14. 1. &c. fam.$. ij&j§%i 1 Cor. 12. 12, etc. 
Mat. 5.9. Gal. 6,1. Rom. 12. 9,10,15,16^1,7,18. to the end. O that 
thefe tew verfes of this Chapter were butconfcionably pr^adifed even 
6y the eminent Leaders of the Flock of Chrift. 

3 .When God will do this great work,he will wonderfully convince 
his people of the finfulnclTe of their diviiions, and of that perverfe 
emulation, and zeal which they were wont to entitle God himfelf to v 
and to glory in as apart of their chiefeft duty : They fhall no more 
reproach one another, and lie vilifying their Brethren behinde their- 
backs, and one fay Tit's all long of thefe Independents, ~\ and ano- 
ther [This we may thank the Presbyterians for, 3 and a third [_ The 
Prelaticail Conformifts did all this : But they fhall fee thai; we, were 
all too. blame, and every man fhall acknowledge his unpeaceable mis- 
carriages, and heartily lament them before the Lord, and loath them- 
felves for all their emulations. 

4. Yea, when God will do this work, he will make his people feel 
an indifpenfible obligation lying on them, to feek peace, and purfuq 
it ; fo that they (hall be no more able to reft with quiet confeiences? 
till they have fentto one another, confefled their mifcarriages, and 
defired reconciliation and conftant Affociations for the unanimous 
carrying on the work of Chrift, then now they can reft in peace of 
confeience without Preaching , Praying, or any other duty. 

5. Yea, God will pofTeiTe them with fuch a Love to peace, and 

R " fuch 

foch a fervent Zeale for it, that they fhall fct themfelves with ail 
their might to obtain it j and they that now can hardly be drawn to 
accept of it when it is thruft into their hands, fhall then follow it as 
thirftily and importunately ,as the moft zealous dividers are now fet on 
the propagation of their opinions, or rather as the moft zealous god- 
ly Preacher doth thirft after the winning and faving of fouls : And as 
the zealous Reformers in Luthtrs daies were fet againft Popery and 
the zealous-Non-Conformiftsin Queen Elizabeth and King fame/s 
daies, and alfo before this late Parliament were fet againft Biihops 
and Ceremonies, fothat theyreftlefly profecuted their work nil it 
was accomplished, fo (hall the Reftorers of the Church be as zea- 
loufly fet for the Reconciling of differences, and the union and affoci- 
ation of Paftors and of Churches. 

6. \ ea God will raife in his people fuch deep apprehenfions of the 
hainous wiekednefs of dividing principles and pra&ifes ( which are 
now aecounteda&s of piety) that they (hall not make a light matter 
of them any more : But Chriftians (hall think and fpeak of Divifions 
and Emulations, and breaking into parties, as now they think and 
fpeak of Theft, Whoredom, Murder, or fuch \ik^. 

7. Yea-God will caufe his people to deteft the very Names of Di- 
vifion, and lay them by as occafions and badges of our difagreement. 
And I think Epfbanins and Anflins and others long Lifts of Herefies 
will not be in fo good eiteem as they are at this day. For though the 
fchifme will be more abhorred, yet it will not be every fuch difference 
in Judgement, as fome of theirs, that will be taken for a' (ufficienc 
ground to cail a man a Heretick. 

8. Moreover, when God will reftore his Church, he will give meek 
and humble fpirits to his people, and take down much of that pride 
which nowcaufeth and continueth our Divifions : .Thofe proud men 
that' now value their Reputation and carnall interefts before the 
Churches Unity, and Reformation • that fo value their own under- 
standings, that they think contemptuoufly of other mens ; fhall then 
be low in their own eyes,and prefer their Brethren before'themfelves. 
The pride of Chriftians, efpecially of Minifters, is now the main im- 
pediment to our Union: This curfed fin makes men look with an 
envious eye at every Brother that is efteemed above them, and (as 
they think) doth cloud them in the eyes of the people : 'it makes 
Minifters feek after applaufe, and makes them impatient of flighting 
and difefteem : And while they are driving who fhall have the great- 
er party, they are engaged in Divifion before they are aware: For- 

getting that ( while they think they are labouring for Chrift) they 
d© but fifh for themfelves, and draw men from Chrift by drawing 
them from Unity. It is this pride that makes men fo froward in car* 
rying on any work of God, that unlefs themfelves may have the glo- 
ry ot it, or it may be done their way, they will quarrel and break it 
all in pieces : as if they had rather Chrift had no Church, then them- 
felves fhould be denied an honourable ftation in it : or as if they had 
rather Chrifts work fhould be undone, then done without them, or 
contrary to their conceits. God will turn this devilifh diftemper into 
humility and felf-denial, when his work (hall be done. He will make 
his people bafe in their own eyes, and glad to be flighted, vilified and 
laid by 5 fo it might but conduce to the Unity and Peace of the Church, 
and the furthering of Reformation. As Clemens Roman, ad Corinth. 
faith, pag.69 C He therefore that is ftrong, mercifull, full of charity 
among you, let him fay, Qlf it be for me, that Sedition, Contention 
and Dwifions arife, I will depart, Tie be gone whither you will * I 
will do what the people command me, fo be it that the Flock of Chriit 
may live in Peace with thofe Presbyters that are fet over them.] He 
th.u (hall do this,will win himfelf much honour in the Lord ; and eve- 
ry place will gladly receive him.] 

9. Yea God will caufe men to abhorre that cenforioufnefs of their 
Brethren,and thofe fecret defires to deftroy their reputations, which 
are the fruit of this Pride. So that they who now are queftioning 
every mans fincerity that doth not pleafe them, and making the worlt 
of every mans a&ions and fpeeches, (hall then cover mens infirmi- 
ties by that charity which thinketh not and fpeaketh not evil, which 
envieth not, and is not puffed up : And they fhall be fo confeious 
of their own faults and frailties, as that it fhall conftrain them to 
tendernefs and com paffion on their Brethren, and to judge the bell 
till they know the worft ; and they {hall learn to hear a cenfurer and 
backbiter with as much indignation as now they hear a fwearer or 
a lier. 

10. Yea God will take them off from all their engagements to par- 
ties, and let them perceive that the very names of parties are a disho- 
nour to the Church ; and that Chriftians fhould not think of a party, 
but as a man thinks of his wounds j with fmart and forrow. 

11. Alfo when this bleffed work of healing (hail be wrought, 
God will (hew his people the (infulnefs of that zeal for inferiour par- 
ticular opinions ( true or falfe ) which makes them think that they 
ought to do many things againft the Churches Unity and Peace. He 

R 2 will 


will (hm them that it is a perverfe zeal which ehoofeth the propaga- 
tion of a fmaller point, before the edification of the body, and the 
-propagation of the fubitance of the Chriftian faith • which by that 
-courfe is apparently nindred. 

12. Yea God will open their eyes to fee the difficulties of thofe 
lower Controversies which they infifted on, till their high confidence 
in their opinions be abated, fo as that they fhall pity themfelves and 
the reft of mankinde, for our unavoidable darknefs and weaknefs • 
and not contemn, caft off, or divide from thofe that differ from 

13. For God will let men fee that it is the fubitance of Ch-riftianity 
that Chriitians muft Center and Unite in «, and he will teach them to 
take thofe for Brethren that hold that fubftanee, though they differ in 
feveral inferiour things. 

14. And God will teach his people to be hereafter kfs cruel and 
proud, then to impofe new Articles of faith upon their Brethren ; 
and to put their own Interpretations into their Creed : He will teach 
men to be more mercifull to the Church then to load her with Canons 
.and Conltitutions of men, containing unneceffary dividing determi- 
nations ; and feeking to force all to their obedience. 

15. For whenever God intendeth Peace and Unity to his Church- 
es, he will caufe men freely to give his Word the honour of its fuffi- 
ciency, and to take it for a perfed Rule of Faith and Worfhip ; as 
that which hath left nothing undetermined which was fit for a ftated 
univerfall determination : And therefore men fhail fee the vanity, 
yea the finfulnefs of mens undertaking to determine by Canons what 
God thought not fit to determine in his Laws : except only for the 
occasional determining of that in particular which God hath deter- 
mined only in generall, and dire&ed man by his Rules how to de- 
termine in fpecial : which therefore muft not be by a fixed univerfal 
Determination ( for then God would have done it himfelf ) but by 
a temporary determination, to be changed as occafions fhall require ; 
and therefore in moft things to be left to the particular Church- 
guides, who are upon the place, and imployed in the work. Alfo 
Godwill teach men to take the Scripture for fufficientin matter of 
Belief: and to fcrew men no higher, not adding their fupernumer&- 
ry Articles, as the Council of Trent, no nor putting a word among 
iheir Fundamentals as necefTary which is not in the Scripture. What 
hope of Union when there is no Uniting Rule or Center agreed on > 
Andean the Papiits, or any other over-doing zealots, imagine, that 


ever Gods univerfall Church will agree upon any Rule or Center 
as fufficient befides the Scripture ? or ever depart from its fuffi- 
ciency ? 

1 6. Laftly, If God intend Peace, he will (likely) fit his provi- 
dences to advantage it. He will give preparing feafonsand accom- 
modations. Three great difadvantages to the Churches Peace and 
Unity, are thefe that follow, i . Times of Warre j when mens ears 
are filled with a contrary found, and their mindes alienated, exaf- 
perated, and filled with jealoufies. If men do think that in any for- 
reign Churches there be any thing ami fs ; how much more Chritian 
a courfe were it, and probable to fuccecd, to debate the cafe in peace, 
tkcn to fight with them ? 2. It is an unlikely time for agreement, 
when one party is in profperity and power, and thinks he can have 
his will without condefcending to a loving Chriftian debating of our 
differences j Mans proud corrupt heart, will hardly be taken off from 
the ufing of his carnal weapons and advantages: but will think that 
God puts fuch power and opportunities into his hand, for the pro- 
moting of his particular opinions and waies, by force, and not'by fa- 
tisfying the unfatisfied. 3 . Another difad vantage is, ignorant or 
wicked Magiftrates in the Sovereignty : who either underftand not 
the waies of the Lord, or elfe hate them, and would undermine 
them ; either, as Julian, by giving every party a liberty of conten- 
ding, and of pubiifhing their delufions , and denying openly the 
Foundation ; and working on the poor people, who are ufually ea- 
il lier taken with confident fpeeches then with folid reafonings ; Or 
elfe ( on the other extream ) to ufe a foolifh violence, with thofe 
that diiTent in inferiour things ; and to become a difcouragement to 
true piety and tendernefs of Confcience. The later we have felt for- 
merly ; the former we have felt lately ; and fear yet more. Bur what 
God may yet do upon this change of our Government, we cannot: 
tell : Let all that love the Churches Peace and welfare pray /That our 
Rulers may avoid thefe two deftroying extreams, of giving too much 
Liberty, or too little. 

You fee, Brethren, there's many things to be done, and great 
changes to be made on the hearts of the belt, before the Church of 
Chrii-i is like to be reftored by Unity and Peace. Yet God can do all 
this in a moment, when his time is come. O kt to the work, that we 
may fee that our deliverance is at hand. I think you have now as fit a 
feaion in orie refped,as ever you had : When you had the advantage 
of fuperiortcy and fecular Power, your ears were ftopt, your hearts 

R 3 were 


were hardened, you thought you had a fpeedier way to fettlcmcni, 
then by fatisfymg piflenters, and condefcendmg to thofe Brethren, 
whom you were readier to contemn. But now God hath either laid 
you all under hatches together, or left you no afTurance of your car- 
nal advantages, Thofe Martyrs could agree in the Prifon, and at 
the flake, that differed about Ceremonies in their profperity. If Gcd 
give you not hearts to hearken to this counfel, and Agree now ; I 
(hall exped: to hear that you are brought much lower, and conjoyn- 
ed in that mifery where you fhall be forced to agree ; and then you 
wiH look back on your proud Divifions with fhame and forrow. 

I do therefore in the Name of Chrift intreat, not only the people 
of this Congregation to Unite >-but all the Godly, Abie Minifters in 
this County to AfTociate with us; of what Party foe ver they have 
been. And I do let them know, that we are not fo fetled in our pre- 
fent Opinions or Waies, but that if they fee any thing amifs in our 
Agreement or our courfes, we (hall be ready to hear any thing that 
can be faid for our Information and alteration. And if the zeal for 
their own Parties and Waies fhould keep them off, let me advife them 
to be more zealous for the welfare of the Church in generall, and to 
take heed leafi our divifions da prepare our people for Popery, or f aft en 
them in ungodlinefs : and I dare allure them, That if Epifcopacy t Pref- 
bytery or Independency ,3cc.be indeed the Way of God, then u no Way in the 
^orldfo likely to fet it up, as the "Uniting and loving Afiociation of the 
cpaftors ; Vchere all things may be gently and amicably debated. 

And I deiire that our Brethren in other Counties would take the 
fame courfe : Not that I dare urge them to unite juft on the terms of 
our Proportions or Profeflion, if they have better before them. Yet 
I will fay this ; That I admire Gods good providence in facilitating 
our confent herein, fo happily in this County: and that it will be 
found,upon trial, a matter of great difficulty, to bring even Wife and 
Godly men to agree on the drawing up of Forms : and I ferioufly 
profels, that if I had known where to have found but this much done 
to our hands, I would not have confented that any of us fhould have 
attempted to draw up a new and different Modell ; but have the more 
gladly received it, becaufe the Union would have been more full. But 
us foon as we fee our own weaknefles or miftakes Corrected by any 
more perfed Way of our Brethen abroad, we fhall accept their In* 
ftru&ions, and Corred: them our ktyes. In the mean time, we fhall 
rather do thus, then nothing. 

Finitur Mai] z° 1653 . 






them out, 
ceive them 

Am urged to addeto what is written, a few words 
of Advice to the People of thofe Congregations 
whofe Minifters refufe to AfTociate. Either fuch Mi- 
nifters are Inefficient or Scandalous, or they are (or 
feem) Able and Faithfull. If the former, I advife all 
confcionable people to endeavour fpeedily to caft 
not think of joyning them with us who cannot re- 
I know fome will plead compaflion to them ; but it's 
cruel compaflion, which for fear of bringing a mans family to po- 
verty, will both eonnive at his proceeding in fuch hainous guilt, and 
at the ftarving, and everlafting damnation of mens fouls. The devil 
loves fuch mercy as this is. If indeed you pity fuch, help them, if you 
can, to a fight of their fin, in undertaking fo high a Calling, and 
fo great a Charge, which they are fo unfit for : that they may break 
off their fin by Repentance, and betake themfelves to a work thae 
they are fitter for. obj. But may not Minifters, as well as others, 
be forborn upon their Repentance? Anf. i. Repentance will not 
cure their Insufficiency. 2. It muft be a very notable Repentance 
that muft at all ( much lefs fuddenly) readmit a fcandalous perfon 
into the Miniftry. In the Primitive Churches, after hainous finning, 
they would admit him to the Miniftry no more, were he never fo pe- 
nitent, though they would admit him to Communion. However, leC 
him be caft out of the Miniftry, and Repent then ; and if he manifeft 
fuch Repentance as may fatisfie the Church, let them then take him 
in again, there or elfewhere : But {hall he therefore be trufted in his 
forfeited Office, where he may wrong mens fouls, becaufe when he 
isqueftioned, he pretendeth Repentance? obj. But how can any 
other confcionably receive his fecuieftred maintenance, when by Lawf 
it is his ? Anf. Is it not given him only as Paftpr, for the Work of 
Chrift, and the fervice of the Church ? If there be 200 1 per myinm 
allowed to each City for a publick Phyfician, and fome igno^ant- 
Empericks get into the place, who kill more then they cure, were rioe 
he cruelly mercifuil that would have thefe men continue to the mur- 


dering of poor people whom they pretend to^cure ? and were not he 
wickedly and hypocritically juft, that would fay, No man elk may 
take the ftipend, it belongs to rhefe ? It an ignorant man that is 
wholly unacquainted with Seafaring, fhould get to be the Piiot of -a 
Ship of VVarre, or of richeft lading, would any be fo madly merci- 
full or juft, as to let him alone to the drowning of himfelf and all that 
are with him, for fear of putting him out of his place, or giving his 
maintenance to another? I will give fuch titular Paftors better ad- 
vice : and that is, That they would lament day and night, as long as 
they live, the heavy guilt of the blood or damnation of fouls which 
they have incurred, and that fo far as they are able, they would make 
the Church reftitution of the Tithes which for fo many years they 
have fo unjuftly received ; it being, before God, but plain Robbery ; 
and one of the moft hatefull kindes of Robbery that can be imagined ; 
toftarve and deftroy mens fouls, and then to take hire for it. Bat 
enough of them. 

2. But if the Minifters that refufe to AfTociate cannot be proved 
Insufficient, or of wicked lives, then I would advife all their Peace- 
able Godly people, to joyn together, and defire their Paftor to 
AfTociate with his Brethren for a Unanimous carrying on the Work 
of God. If he yet refufe, he will no doubt, give fome reafon of it ;. 
Which if he do, his people may do well to defire him, to meet once, 
at leaft, with the AfTociated Minifters, and give in his Reafons to 
them. This they fhould defire, both i. Becaufe the people may 
there hear both fides fpeak together, and fo be the better able to 
judge, whether his Reafons for DifTent be fufficient or not : and 
2. Becaufe Chriftianity and common charity bindes that Diffenting 
Brother to manifeft to the reft what he judgeth to be their Errour, 
and fo great an Errour that he dare not Affociate with them. And 
it is not a fudden appearance, and flight cafting ir%fome fuperficial 
Reafons, that muft fatisfie his Confcience, or farisfie his people.: but 
it muft be a fair and full Debate of the whole bufinefs ; fuch as may 
be apt or fufficient for a manifeftation of the Truth. If after this the 
diflenting Paftor will not yet Aflbciate ; the People (having been 
prefent and heard the Debate) may be the better able to judge, whe- 
ther the grounds of his DifTent be tollerable or intollerable • and 
accordingly they may know how to carry themfelves to him. Where 
note, that I can give no people a particular direction before hand, 
that willfully reach all fuch cafes ; feeing they are fo diversified by 
circumftances . And therefore I would have all fuch people as have a 



Minifter that declineth Union and Affocia'tion with his Brethren, to 
defirethe Advice of that Affociatkm offaithfull Minifters who are 
next him ; who will be beft able to advife them when the cafe is 
known : In the mean time, common Reafon requires that People 
{hould hear and obey fuch a Paftor with more jealoufie then if he 
were in Union with his brethren, i . Becaufe the judgement of one 
man is not to be valued before the Judgement of many as Godly 5 
inilefs it be fully manifeft that he is of more painfull ftudies, and a 
ftronger Judgement then all thofe are. 2. Chrift doth fo plainly and 
preilingly require Unanimity, Accord; and AiTociation of Brethren, 
that he that will refufe this fo plain and great a duty, may well be 
(ufpe&ed the more in the reft of his Do&rine. 3 . It is more pro- 
bable that that man means to play the Pope and tyrannize over the 
Flock, and make himfelf Lord of Gods hentage,who will do ail alone, 
fingularly or on his own head ; then he that doth all in Unity, and is 
ready to give an account of all his. doings to the reft of his Brethren a 
and to hear what they can fay againft him. 

But perhaps you will ask, What if we cannot get our Paftor fo 
much as to come to the A.ffociated Minifters to give in his Reafons of 
Diflent? I anfwer, Then try whether he will entertain a Debate 
with fome one or two that they (hall fend to him. If he will not do 
that neither, it is too probable, that he is fo Proud or Ignorant, as 
that a People (hould be jealous how they truft him with the guidance 
of their fouls. But yet I would not have fuch ralhiy to rejed him,but 
firft advife with the next Affociated Minifters. 

J>hteft. But how fhall we judge, if he do come in, whether his 
Reafons be of weight or not > Anf. Partly by what you hear replied 
to them ( and therefore do not content your felves to- hear them 
from himfelf alone ) and partly by the evidence that they carry. He 
that will prove it his duty not to Afibciate, muft prove that there is 
fome fin which that AfTociation would engage him to. If there be 
any fuch fin, it is either fometbing unlawfuil to be fubferibed in our 
Agreement ; or fomething to be neceffarily done in pra&ice. Hear 
him therefore manifefting and proving either of thefe. I can forefee 
the vain cavils that fome are like to ufe, by the experience I have 
long had of the Separatifts arguings. Firft, Perhaps they will tellyou 
we have fuch and fuch bad Minifters among us in our AfTociation ; 
and here they will aggravate all the faults of fuch as they except a- 
gainft, as if they were nQtorioufly gracelefs. To this I would defire 
the Hearers to return thefe Anfwers.' 1. That we have agreed to 

S rejc& 


reject from our Society all that are of known Inefficiency ,or Un- 
godlmels, or Unfaithiulnefs in the main work. And if any one get 
in among' us, that is guilty of any fcandall, which wc were never 
fufficiently acquainted with, we judge it no more our fault, then it is 
the fault of a Church that an Hypocrite is in it, or a fmner that none 
accufeth. 2. We had rather of the two erre in judging too favou- 
rably, and permitting fomein ourfociety that arelefsnr, then in 
judging unrighteoufly, and rejecting the faithful! jfervants of C hrift. 
No Society hath all the members of equal integrity, znd beyond ex- 
ception. 3. Defire thole Brethren thatObjec at to learch 
their hearts and vvaies, and remember what may be faid againft tbeffi- 
felves and caft the beam firft out of their own eye ; at leaft to ccn- 
fure 'as humble men, that are feniible of their own mifcarriages and 
imperfections ; and how much allowance the bed: muft have, that 
they may pafs 'for currant. 4. Tell them this, which I think, may 
give them full fatisfadion : If they have any charge againit any 
member of our AfTociation, let them bring it in, and they {hall be 
fully heard, and we will reject aihvhom they {hall prove fie to be 
rejected. Can they defire more ? Will men of any Conference or 
face of common honefty, let fly at men behinde their backs, and not 
brino in their charge to their faces, and hear them fpeak for them- 
felves : Yea and withdraw from a Society meerly becaufe of the pre- 
fence of fuch, whom they never accufed to that Society? Would 
theybe thus dealt by themfelves ? If we have bad members, might 
not their prefence who are better, do more then their abience to 
remove them, or hinder them from doing any hurt? 5. Take 
heed left out of your own mouthes you be condemned ; while you 
acknowledge that even bad men are forwarder to Reformation and 
Unity then you. 

They will perhaps further tell you, that we do but make a {hew oi 
Reformation, and we leave all or many ungodly ones ft ill in our 
Churches- they are even common PariiTi-Churches, compofed of 
the common multitude, as they were before. 

tsffif..ThlsI have anfwered fufficiently already: Further I fay, 
1. Romans mif-practice is any reafonable caufe of excepting a- 
gainft our Agreement : The Proportions which we fubfenbe doe 
exclude as many as I can finde any Scripture warrant for excluding. 
If the Objectors deny this, let them give their reafons againft the 
Propositions, and not againft any mans pra&ifing contrary to them. 
Would any wife man fay, I will not fubferibe Propofitions for Refor- 


mation, becaufe fuch a man will riot reform cxa&Iy that doth fub- 
fcribethem? As if he {hould fay, I will not confent to the Law a- 
gainft fwearing, becaufe fuch a Juftice doth not punifh Swearers. 
a'. Before they withdraw for any mans perfonail fault ( in permitting 
unfit members in his Congregation ) they muft admonifh that perfon 
and convince him of his fault, yea, and convince that afTociation of 
their fault in not cafting him off, or elfe why (hould they divide from 
an Affembly for one mans male-adminiftration ? Or if all be guilty, 
they muft be dealt with as in cafe of other fins, before they be rejed- 
eJ. If I know fome of the Congregationall way that admit unfit per- 
fons into their Churches, fhall I for that refufe communion with 
them and others of that way. 3 . We are not to rejeft any member 
from our Church-communion that defires it, without fufficient caufe 
produced againft them. Let thefe Objectors therefore name the par- 
ticular perfons who have been proved unfit, and yet been retained ; 
and not for (hame, fpeakof our retaining Pari(hes, multitudes, the 
ignorant, the ungodly, &c. in general!, when they name no parti- 
culars. As if we muft therefore condemn and punifh men as ungodly, 
without any a^cufation, meerly becaufe they are many, or becaufe 
fuch men clamour out generall reproaches : The multitude of mem- 
bers is one part of the honour of Chrifts Churches,as the purity is an- 

Thefe Objections I therefore here anfwer, that people may know, 
they are not fufficient to warrant any Minifter to withdraw from U- 
nity. And again I do advifeall godly people to confider, that it con- 
cerned them to know the reafons of their Minifters diffent, and to 
be well fatisfied in them : For elfe 1 . They may be guilty of encou- 
raging and following him in a Divifion. 2. It is the Churches as 
well as the Paftors that muft be linked together by thefe Aflfociations, 
and therefore feeing it is by the Paftors that they muft ( principally ) 
preferve that Union and correfpondence, the withdrawing of the 
Paftors, tendeth to the dividing of the Churches themfelves. 3 . They 
cannot fafely truft their fouls under a dividing Pallor. And let them 
butobferve when all pretences are taken off, whether with many 
thefe prove not the true caufes of withdrawing? 1. Some men are 
confcious of fo much ignorance, that they will not joyn with Mini- 
fters, where there is like to be any trial of their parts, for fear of 
being fhamed upon the difclofing of their weaknefs : In a Pulpit they 
may poflibly feem fome body ; but they will not endure a cloier trial, 
Thefe men would do well to learn, that Chriftian honour is notg< 

S 2 

as! .cither honour 'is,, by contefting or fubtill contriving for it : but 
by an open and humble confeiiing of weaknefTes : He that will needs 
begreateft, (hall be leaft : and he (hall be greateft that will be the 
loweft and fervant of all. He that will fave his honour fhall lofe it : 
Pride is the greateft (hame among Chriftians. For my part I value 
the youngeft learner that is humble and diligent, above a hundred of 
thefe cloie hypocritieail Rabbtes, that have nothing but big looks 
and -contempt of others, to cover their ignorance. ■ 

■ i» .-Others you fhall find, that will withdraw and divide in meer pride 
of their own fuppofed godlinefs, and cenfonoufnefsof others, as un- 
worthy of their fellowfhip : Thefe are the worft of all : So contrary is 
it to the true nature of-Chriftianityxo beproud and cenforious,and to 
fay to our Brother,' Stand by-, I am more holy then thou I What (in 
bath our Mafter more rebuked and (hamed then pride and cenforiouf- 
nefs ? There is no obfcurity in thofe plain commands : fudge not 3 that 
Je be not judged : who art thou that judge ft another mans jew ant ? "to hi* 
own Mafter he ftandeth or falleth : why doft thou judge thy ^Brother f 
ertyhj. deft thou fet at nought thy Brother ? We Jball all ft and before the 
judgement feat of Chrift. Let tu not therefore judge one another *wj 
more,&c. /foi«. 14.4, 10,13. fee Gal. 6.1,2,3,4,5. 

•If thefe men be godly indeed, they will be fo humbly confcious of 
their own unworthinefs and great imperfections, that they will be 
readier to draw back on that account, and fay, I am not worthy to 
be Aflbciated with Ghrifts Miniflers : rather then to fay, Such a one 
is not worthy to joyn wifch me : (except he will come and prove him 
indeed one fit to be rejected.) And truly in my experience,they prove 
noneofthebeft men themfelves, nor furtheft from exception, who 
<are fo ready to condemn their Brethren as ungodly. How oft have I 
beard one man accufing his Brethren as men void of grace, or thus 
and thus faulty : and within a few daies, heard others as deeply ac- 
cufing him, for pride or coveteoufnefs, or ignorant, carelefs Preach- 
ing, and negligent, diforderly, rafh, empty performance of Gods 
work ; as a man that doth but difgrace the work of Preaching, and 
make men loath Gods Word, through his ill managing of it. Thus 
frequently do I bear men accufed on both parts : Alas, that men con- 
fcious of their own weakneffes, fhould not forbear fuch vilifying of 
their Brethren ! Perhaps one may excell in judgement or folidity, 
and another may excel! in zeal and diligence : Muft each therefore 
defpife or rejeft.the xKhcr?-He is a rare man that is generally ex- 

3. Others 

5. Others you wiltfinde will divide, meerly to fit themfelves to 
parties, or to ferve a thriving fide, againft the unity of the Church : 
Thefe Paftors, if known, are unfit to be owned. 

4. Others will hold off, for fear of difpleafing their ungodly Pa- 
rifooners, by this exercife of Difcipline that we have agreed on : 
efpecially if their maintenance lie in the peoples hands : Thefe fer- 
vants of Mammon are unfit for Chrifts fervice. I confefs it is a great 
temptation to men that have a Family to maintain, to caft themfelves 
on a way that may lofe their Maintenance:But is he fit to teach others 
the do&rince of Chriftianity, Self-denial, taking up the Crofs,parting 
with things prefent for the hopes of future, &c who will openly con- 
tradict it all himfelf ? 

'gutft. But put cafe that the people are fatisfied of the Minifters 
Reafons for withdrawing ? 

iAnf. Both he and they muft faithfully propound thofe Reafons 
to the AfTociated Brethren: 1. Elfe how can we that erre be recti- 
fied ? 2. If they hear not both fides fpeak, thqy may eafily be delu- 
ded,and fatisfied in their fin. 

But a greater difficulty occurres then any of thefe. What if a Con- 
gregation have the choice of their Pallor, and they cannot agree in 
choofing, but one party will have one man, and another party will 
have another > How will your Union be carried x>n, when the people 
cannot agree about their Teachers ? Anf. I confefs I forefee a fad 
calamity like to befall the generality of the Churches in this point, if 
God do not wonderfully prevent it. For Ifinde it fuch a difficulty to 
have many men of one minde (even of the belt ) that I can hardly 
expect that ever the people fhould long agree in the choice of their 
Minifters : efpecially if they have divers propounded that mayfeem 
fit. For the Ancient experienced, or meeker fort of Chriftians -will 
be for a man of Solidity, Judgement and Peace : The younger and 
the more rafh, unexperienced Profeflbrs, will rather incline to a man 
of Zeal, who is inclined to Divide, and under pretence of further 
Reformation, to fall into unwarrantable feparating waies. And ufu- 
ally, fuch unexperienced people are untraceable, and will have their 
way, be it never fo wrong : For pafiionquite perverts their judge- 
ment : andthatpafiioxis often indulged rather then fufpe&ed, be- 
caufe it goes under the name of Zeal. You will have alfo carnall fu- 
perftitious. perfons, fetting in for a man of their own ftamp, to hu- 
mour them ; and fo how many parties may there be ? Efpecially if ■ 
publique Maintenance betaken down, and people alio wed -to main- 

S 3 tain 


tain whom they pleafe ; then moft great Congregations will be (in 
all likelihood) divided into two or three parties. Or if men grofsly 
erroneous, and intolerable, fhould by Rulers be put in the publiqu'e 
Place, and fo the bell people forced to feparate ( which I ftrongly 
fear) in all thefe cafes our Union will be difficult. Yea, if people 
grow into a diilike of their Paftors ; and one part would caft him off, 
and the other would continue him : Or it there fhouid be two Mini- 
fters together, and part of the people fhouid cleave to one, and part 
to the other. What now fhouid be done in all thefe cafes ? I anfvver, 
It is not hard to tell what (hould be done : but it's hard to bring even 
godly men to do it. I will premife this Prognoitick, That I have little 
hope when I have faidall, to prevail with either the wilfull, felf-con- 
ceitedfuperftitious party, or the rafh youth, whofe Zeal doth carry 
them beyond all fober,. confiderate, judicious proceedings. But for 
the fake of the reft I will tell them what muft be done. 

I. Firftitmuft be Refolvedon, That the Church muft not be divi- 
ded. And therefore in all debates, keep that Refolution firm. And 
that Minifter or party that is for Dividing, do butdifcovera ftrong 
ground of fufpition, that their Caufe is the worft. All true Paftors 
and Chriftians will be fo tender of the Churches Unity, that they will 
try every preventing courfe, and wait and fuffer much before they 
will yieli to the Divifion of a Church. Obj. But if we muft either 
confent to an unfit taftor, or Divide, it is not long of us > but of the 
reft. Anfw. There are feveral degrees of fitnefs and unfitnefs : If 
he be one that is utterly incompetent and intollerable, then you muft 
ufe all right means to keep him out : and if you cannot prevail, you 
muft further do, as I fhall anon acquaint you more fully. But if he be 
one that is competently fit,though with many imperfedions,you muft 
do your beft to have a better, but rather accept of him then Divide. 
The Reafon is plain ; God hath flatly commanded Unity,and forbid- 
den Divifion •. but he hath no -where forbidden the Accepting of a 
weaker competent Paftor, to prevent fuch divifion. God hath not 
yet provided enough for every Church of the Abler fort, (alas, how 
few are they in comparifon of the reft that yet are honeft and tolle- 
rahle i) If therefore all the weaker muft be caft off, then the farre 
greateft part of the Churches muft be unchurched, or be without 
any Paftors. 

This therefore being firft Refolvedon, That the Church muft mt 

II. divide, you muft fecondly take this as certain, that God hath not put 
it in thefower eft he people akne, to determine Vpho fhall be their Paftors, 


except in cafe of Neceffitj, Vrhere his ordinary Veaj of Determination 

doth fail. 

This is fo fully proved by many others in Writing already, and it is 
fo contrary to my intended brevity to infift on fuch points,that I (hall 
fay but little. 

Obferve carefully the difference between Election, Determination 
andConfent: Choofing or Electing fometime fignifieth only The 
firft Nomination of one perfon of divers that be offered, though yec 
there may be no Power finally to determine, whether that Perfon 
{hall ftand. Sometime it fignifieth the iaid Nomination with Deter- 
mination alfo. To Determine is Authoritatively and finally to decide, 
the cafe and fet down, who the man fhall be. ToConfent, is but to 
be Willing t0 nave tnac man wn0 * s E^ e d or Determined of. 

Now I affirm i. Gods Word hath left it undecided, whether the 
people fhall be the Eledors, fo as firft to nominate the man that fhall 
be their Minifter, or not. The Apoftleschofe two for /W^room, 
and left God to take one by Lot. The Apofties required the Church 
at hrnfalem to choofe feven men for Deacons, as fuppofing them 
acquainted with their lives, and as being loth to put any upon them, 
in that Office efpectally, which medled with money matters. But 
for Elders (for all the (hew from ^#.14.23.) there is no command 
or any thing equivalent, that the people have the Nomination. 

2. The Power of Authoritative determining who the man fhall 
be is clearly in Scripture denied to the people. For it is appropria- 
ted to the Church-Rulers, under the name of Ordaining. For yg£t,x"*> 
ufed Tir.15. <iAtt.6- 3,ehr. fignifieth an Authoritative appoint- 
ment which is not a meer ufelefs Ceremony (as fome make Ordina- 
tion to be that neceilitate the Ordainer to lay hands on him whom 
the people Eled ) but comprehendeth the Determination that this 
muft be the man. For my part 1 believe that it is the Church-Guides 
or Ordainers that have the fole Authoritative Determination, and 
the people have the full and free judgement of Difcretion, to judge 
whether the Ordainer have rightly determined, or not. Bwt if that 
(hould be otherwife, yet ftill it is evident that ordinarily the Ordain- 
ers have a Negative voice ; and that the Church cannot take to them- 
selves a Mmifter without them : Or elfe it would follow, either the 
Church-Rulers muft Ordain whomfoever the people nominate 
(which is not to be imagined) Or- that the people may take them 
Mmiiters unordamed (where Ordainers. may be had) which is as 
vain a conceit. 
„ . : Note 


Note alio-, that it k not only to the Office of the Miniftry fa Gc* 
neral that Ordination is Neceflary; but alio to the fixing .of Mini- 
fters to particular Charges. The Apoltles Ordained the feven Dea- 
cons, as approprir ;? to the Church of ferufa/em : and Ordained 
them Elders in every Church, Atl. 1 4,23 . and commanded Titus to 
Ordain Elders in every City, Tit. 1.5. 

Obferve alfo, that though there be fome controverfies whether 
this power belong to a fixed Btfhop, or General Minifter, as che 
Apoftles, or to a Presbytery, or to a (ingle Minifter of that fame 
Church (if there beany left;) yet all are agreed that ic belongs not 
to the People. Conclude of this therefore that the People ( alone 
at lead ) cannot juftly determine who (liall be their Paftor. 

3 . Yet the Determiners or Ordainers muft have the peoples Con- 
fent, ordinarily. Becaufe the Minifteriall power compels not to obe- 
dience by outward violence : And therefore Confent is of natural! 
Neceffity to the peoples a&uall obedience. Ifamanfeta Steward 
over his Family y the reft 1 of the fervants are bound to obey him, whe- 
ther they chofe him or no : but yet becaufe* they cannot be made to 
obey him againft their Wils, a wife Mafter will chufe fuch a one ( if 
fit ) whom the fervants will fooneft confent to : So if a man be to 
fend his (ons to the Univerfity, he will not tell them that it is in their 
own power to choofe themfelves a Tutor ; but himfelf will dothat ; 
and command them to obey him. But yet becaufe they can never 
learn againft their wils, therefore he will not (ordinarily) force them 
to a Tutor whom they will not confent to, if others may be had: 
(Though perhaps he may urge them to confent by fome (harp words 
or dealings.) So that the Ordainers (hould pleafe the people as far as. 
may ftand with their welfare, and no further. 

Thefe things being thus laid down,let me for Application,tell you, 
III. Thirdly ,That when a Church is at variance about the choice of a Pa- 
ftor ,or determining who fhall be the mm 3 they are bound tofeekjhe ad- 
vice and determination of Church-Guides :, For feeing it belongs to 
them to Determine,whethcr there be difference or no, ( by Ordain- 
ing ) they muft efpecially be fought to when there is a difference. 

4. If the Ordainers or Minifters determine of a fit man, you muft' 
ftand to the Determination, though perhaps another might be more 
fit. If the man by them determined of, be utterly incompetent, you 
muft firft prove it to them, and ( if chat ferve not ) appeal to fome 
more General AfTembly,or feek further to men more unqueftionably 
Judicious and faithfull then they are 



5. If the people will not thus be fatisfied, the refufed Minifter muft 
remember hi^duty, and not offer, without order and authority, to 
make himfelf the head of a dividing company. 

6. If he will not obey, he is to be admoniflied by the Paftors of 
that AfTociation, and to be Avoided and Rejeded, if he be ob- 

7. If any paffior.ate part of the Church will flick to that man, the 
reft that fear God muft admonifh them, and if they be obftinate, 
avoid them, according to Rom. 16. 17. Now Ibefeechj9U, Brethren, 
mark^ them Vvbich caufe divifions and offences, contrary to the doctrine 
Which ye have learned, and avoid them : T%r thej that are fitch,, ferve 
not our Lord Jefus Chnsi,but their own bellies : and by good Words and 
fair jpeeches deceive the hearts of the fimfle. I have feen this verified in 
the iifue, of fome that I durft not fo have thought of in the beginning. 
Poor inconfiderate, unexperienced Chriftians little know wha* they 
do, when they take part with dividers, and encourage them in divi- 
iion. They do but ftrengthen their own fnares. Such men fifh moil 
for themfelves, even when they think themfelves they are more zea- 
lous for Chrift then others. 

8. Were there no other remedy, rather then the Church fhould 
divide, they ihould (after folemn feekingGod) let God himfelf de- 
termine it by a Lot, as Matthias was chofen. 

If you once fall a dividing, you will give the worfer part fuch an 
example, that they will prefently choofe themfelves Teachers that 
will pleale them, and leave but few to hear or maintains pious Mi- 

8. If the Church-Guides be fo corrupted, that they all confpire 
to force on the people unfound, inefficient or ungodly men, then the 
people may rejed them ( as Cjprian advifeth them) of their own ac- 
cord; as being left deftitute of Chrifts orderly Remedy. 

9. What hath been here faid of the firft cafe, may'iuirtce to deter- 
mine the other cafes. If a people have two Mimfters,and fome would 
adhere to one and rejed the other, and the reft adhere to him and 
refufe obedience to the former ; in this cafe they fhould ail take the 
advice of the neighbour Affociated Paftors: For, though it be dis- 
puted, whether luch Aifociated Minifters have any Regent Autho- 
rity over a neighbour Church, yet all agree that they fhould be con- 
fulted and heard in order to Unity ; and that's enough to the bufl- 
nefsinhand. If they can prove their Minifters fit to be ejeded, let: 
them there prove it. All Chriftians are bound to be accountable to/ 

T theic 


their Brethren, in mch offenfive adions, as have a face of divifios 
or difobedience. If both the Paftors in queftion be approved of, then 
the AfTociated Minifters (hould advice the people to lay afide their 
carnal finfull contentions (which the Church of Corinth was fo plain- 
ly chid for) and to clofe with both, i. Becaufe two Minifters are 
far fitter to Guide a Church (fpecially if great) then any one alone :- 
Yea (hould one of them be but weak, and the other more able : a 
weak hand will afford fome help. 2. It is the Scripture way to have 
more Elders then one, and if they reject their Paftors, and fupply 
the room with private men, they vviil, likely, have weaker rhen they 
reject. 3 . It is not in the peoples power to rejed one that is already 
their Teacher : except when he is utterly intolerable, and all order- 
ly means for his ejection do fail. Prove from Scripture that any peo- 
ple may elfe rejed or depofe their Minifter. 4. Much lefs may a lef- 
fer part of a Church doit, when the greater difTenteth: no nor a 
greater, becaufe it tendcth to divifion. 

If the people are unruly and will not agree; the neighbour Mi- 
nifters muft admonifh both the faid Paftors, and charge them in 
Chrifts Name that they avoid Divifions, and that themfelves do hear- 
tily and lovingly clofe and entertain no motion to divifion from the 
people : and that will break the peoples dividing purpofes, if the Pa- 
ftors be but rcfolvedly againft it, and do not fecretly foment it (as 
commonly they do.) If either of the Paftors be refolved for Divifion, 
and rejed this admonition ; the godly people are bound to fufped 
that man, and to admonifh him, and not fide with him ; feeing it is 
ufually the true mother that would not have the childe divided : and 
an ill fign when men draw Parties and Difciples after them. And 
the neighbour Minifters are to admonifh fuch a man, and proceed 
with him as he receiveth or rejedeth the admonition. Many diffe- 
rences in Judgement and Pradice muft be tollerated among Brethren 
to prevent dividing : but dividing it felf is not to be tollerated : (ex- 
cept where the caufc is juft ; which muft be a great neceflity.) What 
(hould be done with thofe particular perfons^ that will own but one 
©f the Paftors, and yet will joyn with the whale body of the Church, 
which acknowledgeth both, I will not now attempt to advife ; be- 
caufe it will be fitteft to do it according to the quality ©f the perfons 5 
their reafons, their carriage in the bufinefs,^. all which may muck 
vary the cafe. 

If it appear, that the peopfe rejed or difown a Minifter for pri- 
vate grudges, or for croifing them in their opinions or old cuftoms 


in things unnecefiary, or worfe, thofe people muft be th<* more 
(bar ply dealt with. Much more, if it be for crofting them in their fin, 
or telling them the truth. But in cafe a Minifter have by weaknefs 
or pafiionate fpeeches, or neglect of his duty, given jiift offence to 
his people, yet the fault be not fuch ds to caft him out : then the 
neighbour Miniftcrs muft advife him, humbly to acknowledge to 
the people his weaknels or mifcarriage, and to prornife his faithfull 
endeavours to reform : and if any perfons remain paflionately un- 
reconcilable to him, they muft be the more born with ( fo they 
drive not to a divifion ) becaufe he gave them fo much occafion of 
offence. No humble man can violently profeeute another, for being 
too violent againft his faults : but will rather fubmit to it, as Gods 
aftli&ing, humbling, reforming rod. And it's two to one, but after 
ibme experience of his more holy, harmlefs, diligent behaviour, 
chofe very people will own him, that did difclaim him. 

Laftly,If ail remedies fail, let one of the Paftors depart, and fay, Let 
him take the living childe undivided : And the better man will likely 
be the readieft to do it ; according to that I before cited out of Clem. 
Roman.ad Corinth. 

Let none wonder that I fpeak fo much on this fubjed : For if the 
Scripture were confeionably ebferved, men would take Church- 
divifionfora greater iinne then Adultery or Theft. Mutinies and 
Divifions do more infallibly deftroy an Army , then almoft any 
other fault, or weaknefs: and therefore all Generals punilh Muti- 
neers with death, as well as flat Traytors. I confefs ten or twelve 
years ago, I wondered oft to finde both Scripture, and almoft all 
the voluminous Writings of the Fathers in every age, to be fo filled 
with exclamations and argumentations againft Church-dividers and 
Hereticks : But now I know a little better the reafon of it • and 
how prone, even Godly, Zealous men (efpecially young unexperi- 
enced Chriftians ) are to it, and of what defperate confequence it 
is. Our Union is our ftrength and beauty : Commonly they that 
Divide for the bringing in of any inferiour Truth or Pra&ice, do 
but deftroy that Truth and Piety that was there before. I like not 
him that will cure the Headach by cutting the Throat. No Mafter, 
no Law, no Profeflion was ever more mercifull, gentle, meek,, 
more for Unity, Love and Concord, then the Mafter, Law and 
ProfelTion of Chriftians. O that the Lord would fpeedily anfe, and 
ftirre up in all his people in the world, fo mighty a Zeal for Unity 

T z and 


andSanftity, thattfiofe blcffcd Twins might conjun&ly flourifri, 
whie. thrive k' ill when they arc divided: and that the true Saints 
pf Chrift may once tafte that fweetneffe which fuch a blefled 
State of the Church would afford 1 However, the friends of Peace 
and Holineffe (hall tafte of it, Rcade fames i .1 3 . to the end. 1 Cor, 
1.&3. /W.12,14. 

F I Vs^l S. 


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Z^ QMcdi^e 

■fin. Jlizfyfi^ -& 

id: J*xU^ 



R E A D E R ; 

Sappofi thou wilt marvel that I trouble my 
felf with fo wilde a Generation as the People 
called Queers are • or that I trouble thee with 
a few haft y lines which I wrote onfuch an Gcca- 
fion s Vle truly tell thee the cauje of both : i . Jhcyfent me five 
fiver al Paper s> one of them containing the Queries which I 
anfwer, and others of them &lmoft mthing but a bundle of 
jilthj ruling words, [Thou Serpent, thou Liar, thou De- 
ceiver, thou chiide of the Dc-vil, thou curfed Hypocrite, 
thou dumb Dog] with much more of the like. They chofe 
out one day , when it pie a fed God to confine me to my Chamber 
by ficknefi, to come into our Jjfembly, and aftir Cteerning- 
Sermon to fall a queflioning the Preacher > my afiitfant* and 
becaufe he avoided publtck diluting with them at thatfeafon, 
as not taking it for a profitable pending of the Lords -day, they 
call him the hireling that flieth, it feems referring to John 
i©.i2. and jo confefing themfelves to be the Wolves, I findt 
that they dofo cha llengc, and brag > and triumph, ifwejay m* 
thing to them, and that too many fimple People expeff that 
we fhould anfwer them , that (after an unprofitable verball 
difconrfewithan umeafonable railing feBow) I nfolvcdt* 

A 2 fend 

fendthem this brief Anfwer to their £u:jlions : Andbeeaafe 
they abhor Syllogifms and Difputings, I was fain to deal far- 
ther with themtntheir own queftioning way : 1 had before^ 
offered to come and Anfwer all their Queries in thei/ Affembty, 
tf they wouldconfent tbatlwghi do it without d'flurbance •, 
Jluiinsicad of permitting that, they denied it, Andfcntrr.es 
Letter of Reviling, catting me ever and over , Serpent and 
Hypocri e, and the like Names, and commanding me in the^j 
Name of the tmjl High God to arfwer their gueftions in 
writing, that th y mi%bt print them withthetr Reply • fo that 
if I fay nothing, they will infult • If I write to them they will 
print it : Being therefore (ofar called to (peak./ chofe rather to 
print my own Papers, how mean foever, then let themdoit. 

Two objections I forefee will be raffed againfl met One is, 
That the ferfons are [o contemptible, and the err ours fogrofi, 
that it's a me die ft work top rive againfl them • To which 
I fay, Let (ad experience witnefS ', whether it be needle/^ 
when they fo n.ucb multiply, and fomany > where they come x 
areprefently infeScd. The (alvation of the poorefl Chrifli. 
an is fo far from te.ng contemptible, that it is worth much 
more th:n cur createft diligence. 2. Itwillbefdid, It is but 
the Churches of the S(parAtifts and Anabaptifls that are em+ 
ptiedby thefeSedicers •, and it's beH even let them a 1 one to 
keep their own F locks, and few e their Churches , or if they fatl 
off, it may [he wo: hers the tendency of their wayes, and fo 
prevent their turning afide $ To whioh, J anfwer : i .Though 
the ft ream of ^poftates befuch as first were AnabaptiBs or 
Separators , yet here and there one of the young unfet led fort, 
dofallinto that ftream that were not before of them, but per" 
haps inclining to them, and jo dofomefew that had no Religi- 
oufhefi. 2 . i had farre rather that men continued SepArattHs 
and Anabaptifis, then turned Quakers, or p lam Apojlatesi, 
And therefore would do aU that I can to hinder fuch an empty- 

ing of their clurehes & tendeth to the were art din filling of 
HeR ; It's better to flop them in a condition where we may have 
fome hope eft heir falvatton, then to let t htm run into certain 
perdition •, / did therefore take it to be my duty when the fe poor 
Neighbours , who had before been i^Anabapt ills, Separatifls, 
and feme Seekers, had turned Quakers, to of er themaverbal 
Anfwer to all their vain ^ue ft tons, that I might have had fo 
much opportunity to undtceive them 5 when they refufedthat, 
andfatd, theyweu'd not le drawn hto a Serpents fnare, I 
thought beji to fend them my Anfwer in writing, committing 
it tofome of their Neighbours, that they might deftre leave to 
readeit in their Affembly • And when I heard that they would 
not grant that neither (for all their infulting adjuring of us to 
anfwer them) but talk of Trintingfomething again ft me, I 
chofe rather to tell the world of thefe Parages between us> then 
leave t htm to their reports^ (peciaSy hearing how they encreafe 
in London, and other parts, and that the ignorant have need 
ef fome plain Information to prevent their Apoftafie and per- 
dition in this temptation. 

tApril 2© h 


A3 TO 


Separates and Anabaptifts 
I N 


Hough Gods minde be mefl: plainly reveal- 
ed to us in his written Word, yet are his 
Providences alfo teaching, and it is the 
duty of his Servants to reade and ftudy 
them; especially the Poenal withdrawing 
or withholding of his grace, and giving men up to be- 
lieve lies, and to vile affeftions, to a reprobate fen fe, 
and to an abominable converfation, thefe arefuchdif- 
coveries of the fore difpleafure of the Moft High, as 
fhould make even the beholders to fear, and all that 
flaad but near to this heavy judgement to fly away 
from ii, as the jfradites did at the' cries of the Rebel- 
lious followers of Corah, Num.16, left the earth fhould 
have fwallowed them up alfo : I am not of their minde, 
that make light of the ftrange Providences in our mili- 
tary affairs and changes of State, though I think every 
carnal admirer of them, doth not underftand them: But 
it's a matter of very fad confideration , that many of 
rtiofe fame men that feem fo much to magnifie ihefe, do 
00 more obferve, underftand, and lay to heart the more 
remarkable Providence of our heavy fpiritual judge- 

ments! The over- looking of thefe Providences makes 
many fear left ic be but chcir own intereft which (hey 
ftudyinthe other, and left by reading themfelves and 
their own Names where they fhould reade God, they 
turn this Light into darfcneis or fedudion, and by fur- 
fcttiog on this Fvaft, do coi trad thofedifeafes that are 
like to be their bane •, What is Gods Word for, but to 
nuke himfiU 2nd our duty known to vs? And fo he 
doth very much by his Works, where we may fee his 
Nature, and Something of his Approbation or diflike, 
efpscially as they are iead fcy the help of the Word. 
Certainly, God is known by the judgement which he 
executeth: fjpeciaily when) tie wcked is (naredirithe 
work ef his own batsds, Pfal.o, \c. The hand of God 
is apparently gone out agaiaft your wayes of Separation 
and Anabapcifm : It is your duty 10 obferve k : You 
.may fee you do but prepare too many for a further 
progrefs, S-:tk;MS, Ranters, Families, and now Qua- 
kers, and too many profeffed Infidels, do fpring up 
from among you 5 as if this were your journeys end, 
and the perfe&ion.of your Revolt. And it is your 
Churches and ch.Je that lean coward you that present- 
ly receive the Doctrines of the Deceiver, and ate the 
ftream in which iome others with them are carried 
away. You may fee you cannot hold your followers 
when you have them • Your woikis Wafted, You la- 
bour in vain, nay, worfethan in vain ■-, You do bit pre- 
pare men for flat Hertfi; and Apoftofe-,. ] have heard 
yet from the feveral parts of the L^nd,.but of veiy- 
few rh-at have drunk in this venom. of the Renters or 
Quakers, but fuehashav* firft been of your opinions, 
and gone out at that door * The reft are but here and 
there ^ young perfonthat was not noted for any great 


muter of Religtoufnefs, or only liked ic, and inclined 
toyourwaycsv And if any others be feduced, the evil 
arifeth fro h among you, and from your Graduates do 
they receive their taint, as yours do from the Papifts 
and the great Deceiver. IsicyourMiniftryor ours that 
they bend their force againft i Is ic not part of their 
prefent bufinefs to do your work, and cry down In- 
fanc-Baptifm * One of the Queries which they here 
put to me is [[What cxprefs Scr pture I have for Infant - 
Baptifm? whichlmuft fhew without confequenccs or 
elfc confefs my felf a hlfe Prophet;] And another tend- 
ethto prove us no true Churches : The Quakers then 
areScparatiftsand Antipoedobapufts, though more: I 
fpeak not this to reproach you, but to minde you of the 
tendency of all your endeavours, that you mayferiouf- 
ly, as before the Lord,c©nfider, whether he do not wit - 
nefs from Heaven againft you and your wayes, by gi- 
ving up your followers to fuch abominations as fince 
thedayesof thc2Ww/,i//4/tf andthe reft of the Gnojiicks> 
the Sun hath hoc feen, at leaft fo openly and commonly 
owned. Have you well confidercd into what your So- 
cieties were refolved in Germany and other parts * And 
do you well confidcr what fruits they here bring forth, 
and how likely they are to be fhortly quite corrupted, 
if a fpeedy ftop be not made * And what ic is that you 
have done to the Church of God, and how much it is 
beholden to you for the profpericy of truth and piety. 
Is ic like to be Gods way which fo ordinarily leadeth 
t$, and endeth in fuch defperate evils i I make noc this 
myfirft or chief Argument againft you, bucit'sacon- 
fiderable ftcond, and ihould make wife men ac leaft fuf- 
piciousof fuefcacourfc: Nop would I thus argue from 
the Apoftafieofafcw, or up©n fome unufual accident; 


But when fuch hath been che Face of the ftream of your 
party, from the very firft rifing of them in the world, to 
this day, I think it not inconfiderable. Nor would 1 thas 
argue from any temporal judgement eroppreffionby a 
perfecting Enemy -, for I know thatisnoiuchfignof 
Gods difpleafurc : But if I fufpeft whether thofe perfons 
arc in a way plcsfi.ig to God, whom I fee him fo-ufually 
deliver up to Satan, I hope I may be excufed. Certainly, 
Gods Churches are the places of: his Bictfing and his De- 
light: And certainly fuch fpiricual plagues as out* eyes 
now behold, areas evident Notes of Gods heavy dif- 
pleafure,as men canexpe&tofeeohearth. And we have 
the more rea(on y a co be fu^>icious 3 that this is Gods dif- 
owning of your way,and Teftirnony from heaven againft 
it, in that he followed the firli Hereticks , the Simonians 
and their followers, with the famekinde of judgements, 
and by.fuchfcarfulldefertions, didtheo witnels hisde- 
teftation of thofe that withdraw from the Unity of his 

And it is very remarkable, that it is a pretence of our 
Impurity, and of a greater purity with you, that is plead- 
ed by chofe that firft turn over to you, and that this 
height of all impieties (hould be the ufual iffue of a 
way pretended fo exa<5t and clean : Doubtlefs it is none 
of Gods minde by this to ^ifcourage any from Purity 
and true Reformation , but to (hew his Detcftation of 
that Spiritual pride which makes men have too high 
thoughts of thcmfelves, and too much to contemn 
others, and to defire to be further feparated from thera, 
then God in the Day of grace doth allow of -, Where 
the Tares Cof ungodly men) are fuch as 'cannot be pul- 
led up and caft out of the Church, without danger of 
pulli»g up, and cafting out fome of the Wheat^even the 

B weakeft 

weakeft true Believers with them , there God would 
have us let both giow together till the time of HaVVeft; 
BtKthefe proud men will (land at* further difhnce, and 
will diflike Gods gracious dealing with finners, and 
their eye is evil, becaufe he is good $ and they will not 
grow ih the fame Pidd (or Church) where iuch Tares 
do grow, but will tranfplant themfeives and remove 
from the field, becaufe God will not pluck up theTares, 
(especially if any Minifterial negie& of Difcipline be 
conjoyned as too commonly it is: ; and in (lead of bla- 
ming their own piide 5 and mifundcrftanding of Gods 
mercifull dealings with finners, they lay the blame on 
the corruption of the Church, and call ic, ^A Field $f 
Tares > and not of Wheat: In one word, it is moft evi- 
dent, that fpiritual Pride doth turn moft men from us to 
you, and that this is the very finne that undoes fuch a 
multitude of ProfeiTbrs of Religioufmfs > and which 
hath let in all Gods Judgements upon us, and the finne 
which he is now wicnefTmg 3gainft from Heaven. As 
none more like to Chriftthsntl^e humble that are mean 
in their own eies ; and companionate to others •, fo none 
are more ffke to the devil th:n the proud 5 that think 
highly of themelves, an.j contempcucufly of others 5 
Andthebettert!:e thing is that they are proud of, the 
worfe is their pride, in this refpedi, that it is the letting 
up of 'Gods precious merciss againit him, and the build- 
ing of Satanshoufe with Chrirts materials: Thb Pha- 
risees Liturgy is ©f too frequent ufe in the Separated 
Coilgregation [/ thank thee , God y that I dm not as 
ithir nunare x &c. mr even & this Publican."} He thai; 
^ketH us to differ from other men, and expefletH 
fhanki'for his differencing grace, doth yet abhorre a 
proud oftentacion of it, and a diminutive efteem of his 


fmalleft mercies unto others, andal! proud defires that 
they fhould be thruft below us fur* her then be hath ap- 
pointed : It is the good of finders, and the honour of 
God that is the end of Difcipline, and not that we migfet 
perfonally be extolled and judged of ab$ve what is 

I befecch you take this plain Admonition in good pajc 
from a Defaer of your Recovery and Salvation. 

T^cbard "Baxter, 

An Answer to a young unfctled 

Friend , who before inclining ftrongly to 

Anafbaptiftry,atlaft fell in with the Quakers, 

and defiredmy thoughts of them and their 

wayes, which Teemed to him agreeable 

to the Scriptures. 

I have perufed your reqnefl, and am glad thy you are 
not fo confirmed in your mifery , but that ym will yet 
ask advice if your Friend '$ I pray God you be fo in- 
genious and happy as to take it : It is a very fad thing to me, 
and [hould he fo much more to you , to think that after fo 
much pains as you have taken in duty , and fo much ^ed 
as yeu have profeffed for God, you jhuld yet h fo unac- 
quainted mth the Will and WordofGoi, andChrififbould 
have fo little interefi in your hurt, as that fuch horrid 
unchripan Doctrines andfraBices Should be fo eaftly enter- 
tained by jm> and fo far approved of: J WArvelwbyycu 
took tt for [o great a work of grace to convert yon from 

B 2 pro- 

prophanenef , and now will take it for a greater work to 
convert you to it again, cr to much wcrfe ? Was it net the 
fame ordinances"thatyeu dcfpi fed before €onverfion, which 
jeu now much wore deffife ? Was it not the fame Mini- 
Jiersthat then yea ficrn'a w hem y e now reproach with farre 
greater bitetrnrf (if you do as ihoje wh^m yu plead for 
• do ?) Is it not the f«mc Chriftians whom yo;t then derided, 
And now revile at, and condemn as children of the Dei iff 
O mi fr able man ! L a 1 ! your hearing and praying come to 
th* S Dare you meet the M((fengers of Chrift in the face, 
and tell them they are Liersand Deceivers? Dare y:ucaft 
out the holy worfhip of Chrift , as fdfe worfhip , and fcek 
to draw people into tie contempt of it ? Dare you damn thofe 
Churches, and millions of Saints that ChrisJ hath bought 
with his frtciembluaf Dare you feek to draw men to hate 
their Teacher s,wbom.Chri\i huthfzt over them , and to hate 
his people, as if- they were the Children of the Devil, and 
to hate his Viorjiup andhdywaies } AlasfhatCvcY a man in 
his wits (hotfld look upon fuch abominations as amiable, and 
much more that am nan fhculdbefomadastodethis under 
the Name and Prefefiim of aChriftitn ! That you can ima- 
gine that the fur to *> oppofition to the whole ^A rmy of ChriH, 
his Officer s, Church and ordinances t can yet be a work that 
Chrift accepteth : u hat you fhsttld no better know Chrijls 
work frem S*'ans> nor know i hat it is the Dragon whoft^ 
warfare theje men do manage ? I mufl needs profiff , that 
it is a very grievous thing in mine eyes, that after all our 
fains with mens fouls ', and after the rejoycings which »o 
had in thar feinting converfion, dnd^ealotts lives, wefhtuld 
yet fee fo much ignorance, levity and giddtnef of Fro/ef- 
fors 9 as that they are ready to entertain the tnofl horrid abo- 
minations ! That the Devil can no fooner bait his Hook, but 
they greedily catch at it, and fwaSow it without chewing • 


2V4, nothing ferns too grof for them y but ft it feems Novel- 
ty all goes down. I am afraid, if they go a little fun her, 
the j will believe hint that [hall fay , The Devtl is Cod, and 
to be worjhipptd and obeyed, shall I freely tell you whence 
all this comes ? Even from heSifh pride of heart : Toufeeit 
not (it* s like) in your felf or in them, but 1 fh all endeavour 
t$ make you fee it both tn year felf and them., For your 
felf > you cofifefle to me, that you have long thought that 
Infant- B apt (m was an Errour , and that now you think 
the ga>ikers are in the rights and jet you neither did snee 
reade any one of thofe Books which we have written to prove 
Infant- Bapttfm to be a Dutie , nor did once ferioujly and im- 
partially lay op:nyour Doubts to your Teacher , nor ask his ad- 
vice , as tf you were even thin too go id to enquire , and 
would venture ycur foul to five you a little Ubour, yet are 
you now confid:-,t thxt you are in the right , and he and all 
of his ?n:nde Are in the wrong* You know you Are a young 
mm> andhavthad L'tlc opportuwtie to be acquainted with 
the Word of God, in cempanfon of what your Teacher hath 
had: If yon presume that you are fo much more beloved of 
God than he, thdt Gtd will reveal that to you without feek* 
ing and fludic , which upon the great eft Diligence hewiU 
not reveal to him j What an this conceit proceed from but 
pride ? God commandah ftudy and medicating day and 
night in h.s Laws • Tour Teacher bath Jpent twenty, tf not 
anhundredhours in fucb 'jMcditauon, where you have (pent 
one : He hath (pent twenty, if not an hundred hon*s in praier 
t$ God j or his Spirit of Truth and Gract, where you have 
Jpent one : His praier s art as earnejl as yours : His Life 
is much more holy and heavenly than yours*, His office is to 
teach, and therefore God is, as It were, more engaged to be 
his Teacher, and to m*kc known his I ruth to him, than to 
you; Is it not then apparent frids for you to be confident 

B 3 that 

that you *r* fi much wifer then he, a*} that you are fo much 
more lovely in Gods eyes, that be will admit you more into the 
knowledge of bis Myjleries, thenthofe that have better ufed 
his own appointed means to know them ? and for you in igno- 
rance tn run about with the Shell onyour head, exclaiming to 
the worldof the rgwrance of your late Teachers ? I fay net 
that you do fo 3 But the Quakers whom yon approve of d$fo % 
and much more. 

I pray yoa tet me> Did you ever ftudy mil what Paul 
meant, iTim.%.6. when hereqnireth, that he that is or- 
dainedfhould,' not be a Novice, left being lifted up with 
pride he fall into the Condemnation ot the Devil $] 
The Word tran(lated a Novice, fignifietbaNew Plant, a 
late Convert, or new or young Chriftian h Ton fee here that 
fuck are in mofl danger of being lifted up with pride, and 
why fo t But becaufe, 1 .7 bey have net jet knowledge enough 
to acquaint thim with their ignorance and' great wtaknef- 
fes. 1. Nor have tbej yet grown to ajuft degree of hnmi. 
lity, and other eftablijhing preferring graces $ Ton fie alfo 
that to fall into Pride , is to fall into the condemnation of 
the divd. 7 <M kmw fure that it is no wrong to you to fay 
that jou an but a Novice or raw Cliriftian, for it is but a few 
fear* fince you came out of utter ignorance and carnality 5 
and ibenhre that you have reafon to be very walchfuM 
agalnlv this (in, yea, by the evidence that ycugivein a^ainft 
jour fclf, ycu might fee that ytu are too far enfnared in it al- 

And for the J&skers, youareblinde if you fee not their 
horrible pride 5 Toule perhaps think it firange that Pride 
fhould be the very Malier-pnne in them that go info poor 
a garb , and cry out agatml Prtde fo ^eakufly as they do; 
und go up and down the World, as if they were fint from 
Heaven toperfwade men to wear no Late, or Cuffs, or Points , 


and that dunnfomany CM 'im ijt [ ers for being called 'Matters. 
But alas do younotkuow that Pride of inward qualifications 
commonly called (piritual Pride, is the mo (I ki&ing and abo- 
minable ! the better the tiring u that you areproudofjhemrfe 
is your Pride, O what a brave t hmg doth it pern in theft mens 
etes^ that they fbmld fttm to bepefjtjjedwithfuch an excellent 
firirit as can trample upon worldly glory, and can beifieroufiy 
contemn aR that are not of their Seel, and that can dejj?jfc_j 
Dignities, and be equal with the greateil ! Tea, that endy 
they (heuld have this admirable (pirit, and all others arethc^ 
Children of the DevU^ and under thir feet : Though $ther 
men fhould n ever fo much fight them, yet do they wonderfully 
pleafe t hem f elves with theft hgh thoughts ofthtmfdves • For 
Pride is fir [I an ovtr-vdmng of a mans {elf, and thinking of 
himfelf abme wha- is ?xe<:t,and then a at fin that others [bould 
dofoby him too 

Ij yet you fee not the pride of thefemen, I will (hsw it 
you in tbefe fow particular Evidences, an a that fo plainly ,ihat 
if you know the difference between the language of heaven 
and of hell, you mjy eafily perceive the Devil jf taking by 
their months, t . They affi m thtmfi Ives to be per feci with - 
out fin (yea, f me of i hem fay, they are Chrift and God.) And 
ts it poffible that any man in this life, that U not mad with 
ffirituaL pride > cm indeed beleeve^ that he hath no fin? What? 
that he tranfgrejfeth no Law ? Tint hi doth love God in thc^ 
higheft degrte that he k bound to d§ t Tha: he never hath a 
thought or ward that is finful, nor fitfully lofeth one minute 
of his time f Tea, and this when in the tits and ears of thc^r 
wifefl, they foam oat their om$ (hame, as the raging Sea 
doth cafi out the dirt. The devil himfeif hath either left 
pride, or left ignorance, than to think himfeif to be per feci 
without fin- If %Uy have no fin, what need they pray, For- 
give us our fins ? or w bat further need have they of the bloud 


*/ chrtti or his Inter cef ion to procure them any further for- 
givenef? ifyoucanfu nopndein this, I fear j outre blinded 
with thernto destruction. 

% . And is it not apparent pride in them tofet up themfelves 
fo far above all the people of God en earth? Tea, to vilifies 
the moft holy and eminent Servants of God, and condtmn all 
the Churches in the world, as if Heaven were made for them 
alone (if it were jo well) thit all of them did believe a Hea- 
ven be fides thai within them, which, Ijuppofe, u butafenie 

5. And yet more unmatchable pride and impious injidelitie 
is it, to damn aH the Church and pecpU of God for this 1600 
Tears at leafi. indeed God hid never a people on earth of the/i 
mens way : Bat (to let p iff the Scripture ages which condemn 
them) tell me, Hadchrift any Church (ince the Apostles dales 
till now, or not } If he had not, then he wm no Head of thejt 
Church, andfo no Chrifi ; For there is no Head without a bo- 
ay : If he had a Church, TcUtta where it was, and when* 
Do you not know (if you know any thing of tbejtateofthc^> 
Church for 1 600 Tears) that Christ had no Church on earth 
of the Quakers minde, andthxt all his cMtnifltr shave been 
fuch 44 they condemn, and have bun CaBedby as honourable^ 
Titles, as they are now ? And is not that m*n either an Infi- 
del ami enemy to Cbnft, or ft ark mxd with pride, that (an be- 
lieve that Christ had no church till now, and that all the Mi- 
niflersoftheGoftclfor 1600 Tears were the Ministers of the 
Devil (as tbey fay vfus that treadin their fleps) and that all 
ths Chriftiar.s of th*t leooTe^rs are damned (as now they 
dare denounce again fi thofe that fucceed them) and that God 
made the world, and Chriji dud for it, with a purfofe to favt 
none but a few g»akers, that tbo world never knew till 4 few 
Tears ago - y Or at leaft a few Hereticks that were their Predt- 
cejfors of old. 

4. And 

4> And I fhould fuppofe that their proud, fcornful ', railing 
language (houldpui it out of doubt what ffirit they are ef, to any 
that arc acquainted with the language of Chrifts Spirit, and 
of Satan, and arc. able to \ad(t offp:rits by the moff palpable^ 
effects, ^d to kvow d&hntffefro p light. 

But yon fay , // is Scripture: Unguage which they (petit : I 
anfwer ,f&£ grea er is ihtir prtfumpiuous fin inm/fongft if/a 
nfe of Scripture- Language, as to fcrve Satan ly it, andufeit 
to reviling . what ifchnfl call Ju d as a devil? Is it therefore 
law full to Gall Peter fo, or any f ail h full (erv ant ofchriff? But 
I perceive you think they justly condemn us, becaufe we arc 
called Matters of men ^contrary to Mac. 2 ? • Alas, that a Chri- 
stian fbould be fo ignorant , as not to know that even calling 
Matter and Lord too, is commonly allowed of in Scripture,and 
that it is not the Tit I:, but i.The proud affecting eftbeTitle. 
2. Andxhe Lodingst ova mens faith, as M offers oft hat {as 
if others muflbe of their m.nde, right or wrong} which Chrift 
there condemned r, Even as in the fame place he ferbiddeth 
being c ailed Fathers, in the very fame fenfe, when yet it u 
frequently allowed in a better fen fe. But for the fuller anfwer- 
tngof thefe fcruples of yours and the riff about tithes, and 
fuchlike: I fend you herewith, an^Anfwertothe gueftions 
of (ome Quakers ne*r m in the Parifh of Bromfgrove, and 
refer you to my Defence of che Worcefterfhire Petition, 
Printed fome Tears ago. 

To your Queftion, what I think ofthefe men 5 / will tell 
you what I think, and am pafl all doubt of. 

There are in England a Companie ef young raw Profef 
fors, that have more ^eal than knowledge-. And there are 
a company of carnal bypocritestkat place allthch liMghn in 
holding certain Opinions , and uffng certain external Wor* 
jbip, andffding with a Religion* Party, it is too hard mat* 
ter to mifiead allthefe, if they be not better guided by others 

C them 

then by tkemfelves : . White they have due regard to the^j 
judgements of their Teachers, thai know more than them- 
felves, and fo live in a learning way , u tl they hxve attained 
to better understanding, they may e [cape Deceivers $ But if 
they are once brought to be wife enough in their own eyes, and 
todeffife their Teachers, then they <are Lke a ?n an that hath 
lift his way in a dark nig^t, or that hath loft his Guide in an 
unknown Wildetnef, or like a Dog tb.it hath left his CM a- 
jler, and therefore kill bereadpofllow any body that fir (I 
whislleth to him. The Papifls and the Devil know this well 
enough* and therefore their fir ft endeavour is tottnfettletheje 
people by taking them ojf all } depend ance on the.r Guides, and 
that mujl be by br ngwgthe -jMiniBers into contempt with 
them; For , if they e mid once accompli fb this fatty, and fe- 
pirate the people from their Pallors, and fo afftult the people 
alone > cr with weak \ ar>d unlearned Teachers encly , they 
might then eafdy bear down all before thern^ and one Peptfb 
Friar or jpefuite would non-plm five hundred of cur moft 
famous Sect-mafttrs ; they remember yet th.it it was the 
dtfgracing of the Popijh Cletgie,pattly by their own notorious 
ignorance andvvCioifeft , avd rartly by cur perfwadwg men 
that the Pope is At iclvtfl, which was the mam advantages 
whisb the Reformers hid for the \mning of the Papal King- 
dom*, And theft fore they would, partly in Policie, and partly 
in Revenge, attempt the dettrnilion of our Churches by 
the fame means'. 7 heft Papifts feting the temper of our fore- 
(aid unfetled Profcffors do creep in among them, andufe their 
utmofi skill tounfettle them more, and bring them into diftikt 
of their Teachers , without which they have no hope of fuc- 
ending •, Their ftrft waies arc by reproaching the fetled Go* 
vernmentof the Church, and by drawing men to Separation 
and Anabaptifm $ and then perfivading them that tbefe are^J 
glorious Trmhs of God, which their former Teachers are fin- 

able to receive, and th At they are but a blind, felf feeking,proud 
fori 9f men, that would enthral I nfl men to their Judgements, 
when they Are in utter darkn.fi then [elves : When they have 
gotten them but thus far once, to defpift their Guides, then do 
they proceed further with tketn, and pcrfrjj/ethm that they 
that were bind in the points of Baptipnand Church order, Are 
foin other things as well as that, and that this light which they 
have fun already , is tut a (park, andthtt thefe being daies of 
glorious difcoverics, there are yet more &nd greater matters to 
be rcve <iled> Hereupon they put a handfom dreftupon many of 
the grofj eft points of Popery , arid recommtnd thefe as the new 
and rare difcoverics. But thu they de not in the Name and garb 
of Papifts, but (as the toptfh few at New-caftle) they turn 
Anabaptijlsy and then rife a flep higher, and lead ethers after 
them-, fo that the fitly people (hall never know that it is Pa- 
pi ft s that are their Leaders; Tea, they wt Scry out of the^j 
Pope, and call all thai diffe r from them Antichriftian, pur- 
p&fty to divert [uflticions, and biinde mens eyes, Thm thefe^j 
Papifts have begotten this pre fent Seel of Quakers $ fir ft pre- 
tending to ftrange Revelations, Viftoni and Trances, fuch as 
Are commonly mentioned in the lives of their Saints in the Le- 
gends : Andfo you have here and there a PapiH lurking to be 
the chief Speaker among them, and thefe have fa fhioned many 
others to their turns, tofupply their rooms, wh? yet know not 
their own Fathers. 

^Andfo the fakers atmng m are TThe ignorant, proud> 
giddte fertof Prof eftors, fir tt made Separates or Ambzptifts, 
and perhaps m$re [for them') ft part of them) andthen drawn 
further by Popifh fnbtilti,and now headed with feme fecretdt f- 
femblingFriars >and by them,andby the devil enraged ag at nft 
the MiniftersofChrift, and fet upon the propagating of the^s 
fubftavceof Poperie. 

If Ttu ask me, h$w I know that it is Papifts who thm fe- 

C % dace 

duct them? I anfwer, i . Recaufe they do the Papifls werk^nd 
maintain their caufe, as far as\et they dare verdure to bring 
it forth \ I could tell you of abundance of Poperie ih*t the jfoa* 
ken and Dthmtnlfts maintain \ As that the Pope is not Anti- 
chrifi (which is at lea/hot heir advantage ,whether Voptruor 
not) and the dif gracing and font under n>ing the (uffictcncie 
of the Scripture, the decrying of tbz -jMinifirie, the un- 
churchingof our Churches, the flighting of f unification by 
Imputed Right toufnef, and drawing men to the admiration of 
their Inherent Righieeufnefi, am of their Works, tie crying up 
the Light within u*,<wdtbe [ufficiencie of common Revel At ion, 
the fettixg up theftnnnhof Mans Free-will , the averting 
the Necefiitie of a Judge of Controverfie above Scripture^ 
{which tley are content fhculd be the Spirit cf Revelations a 
while, till they can boldlier exchwgc that for ihe Popes) 
the extolling of MontftnalCimmumtie and Virg-nitie 9 and 
Alienation from mrldly impJo merits, the Doclrine of Per- 
fection without ftnne in this fife, ntth m*ny mere of the like 
nature ; k^AU this the Papists lave taught the Quakers. 
If you fi) t l hey might leatn it without thm ^ I would ask 
you, H he. her tn all the fe great Points ycu think tie Papifls 
are righttr than the Reformed Churches ? If ycu fay they be, 
(peakcut, tndconfefyturfelf a Papift\ Jf)Oufythey bz_j 
not, then who, t h/nk you, fhoull reveal all this Poperie to the 
Quakers ? A* * the Sjint of God, for he u not the Author of 
fcpetie, or any fa!flwcd% if it were tie Devil, then it ferns 
that Poperie ard the JOu&kers Fai h is hatched by the Princes 
of darkn.fi; And whether it were Friars or Devils, or loth, 
that make j&akers •, it's not worth the while to dilute, as long 
as we know that it is Poperie that they hold, and the Devil be- 
friendeth it. 

Perhaps you will fay, That they hold many certain Truths, 
they cri$ down Pride and Drunkennefi, and Wwldline^and 


cri e up Mortification, and Char hie* and Humilitie. J anfwer, 
And do not we dofo,as well as they ? Theft arc Feints where we 
Are agreed with the Papifls . Do Ym think that God would ex- 
traordinarily fend t heft men to preach down the very fame fins 
which are commonly preacht down already, better then they 
can do it, by thofe men whem they reproach ? All that is good 
among them, is only that wh:ch is as common among us, and 
I hope a little better mair.t ained and managed; ^Andall that 
wherein tkj differ from m is their Pop jh and heretical errors. 
2 • But to givz ycu further [at is fasten, it is known by cer- 
tain proof, that it is the Papifls that do f educe and head them : 
Many of themft Ives have conftfl fuch things, and their prefent 
induftry among us is well known (which that they may proceed 
in with left impediment} they are the jealous Defenders of 
Univerfal Toleration, or Liberty for propagating foul- pot fon- 
ing Doflrines, for all the torments of the Inquiftion tn other 
Countries . Have you not (ecn a S beet of Paper, Publifbed by 
Mr Prin, Containing an Oath of a Cih%en 0/Briftol, taken 
before t he Magiflr aus of that City ? Iwtlltranfcrtbe yon the 
Depojition, leslyou have notfeen it. 

The Information of George Coohjhey of the City 
of £ri/?<?/Ironmonger,taken the sz th Day 

oi^anuarj, i6$a\. \ 

WHo informeth on his Oath, That in the Moneth 
of September hft, this Informant had fome 
Difcourfc in Briftol with one M r Coppinger, an 
JW/fc-man, formerly a School- fellow of his* that came 

C| thkher 

thither purpofely for his paflage into/r*/W,who told this 
Inform&Bt, that he had lived in Rmz and Italy eight or 
nine years, and had taken upon htm the Order of a Friar 
of the Framfia* Company-, And he told this Informant, 
that he had been lately at London for fome Moncths, and* 
whileft he was there,he had been ar all the Churches and 
Mectings,Publique and Private that he could hear of and 
that none came fo near him as the Quakers : And being at 
a Meeting of the Quakers, he there met with two of his 
Acquaintance in Remlthe which* two perfons were of the 
fame Francifcan Order aad Company) that were now be- 
come chief Speakers among the Quakers, and he himfelf 
had fpoken among the Quakers in London about thirty 
times,and was well approved of amongft them. And this 
Itifomant further faith, that the faid Mr Cop finger asked 
him, What kinde of Opinions in Religion there were in 
Brtftol? And this Informant told him,fhcre werefeveral 
Opinions and judgement5,andnot naming any Opinions 
oftheQuakers,the faid M r Coppingtr asked him, whether 
thcrehad bscn any Quakers in Brifiol? Andthe faid In- 
formant anfwered Him^No^ Whereupon the faid M.Cop* 
fwgerx®\& him the faid Informant two or three timer, 
that if he did !ovt his Religion and his fcti!,he fliould not 
hear them, whereupon this Informant told him, that he 
thought none of them would come toBriftel.who expref- 
ly replied, that if this Informant would givehim 5 ib , he 
would make it 5oc Ib , if fome Quakers did not come to 
Mriftol within three weeksor a moneth then following. 
And on the morrow foil wine the faid Coppiqger depart* 
ed from this Cicy for Ireland his native place, and abeut 
eighteen daiesafter,thert came to this City two Perfons 
that bare the name of Quakers. 


This is a trae Copy of the Orignal Information 
taken upon Oath fan. 12. laft at Brtpl, before the 
Town- Clark and Migrates of the City. 

IF y ou farther as*^ me, Why the Papijis are fo diligent in thefe 
kinde of works ? I anfwer, Their Tyrannicall Fattion and 
Schijm is maintained by worlds of darleneffe and tweonfen- 
nable deceits ; A,id they know in fuch works as thefe they arc 
not like to lofe their labour, they have fo many feverail ends 
Which they hope to attain; Sumo they may bringdirettly to Po- 
pery itfelf, Some thty bring to a great part of Popery before they 
know W here they aire .; A ! lof them t fay procure to do their work. 
in dij gracing the Miniflry, and many of them, in disparaging the 
Scripture : At leaft they know when men are loo fened from afl for* 
mer grounds > they are readier to receive ane>v Imprejfion * 9 Alfo 
by thUmswes tk \'j thin^to m^ke the m*lti:uiei of Setts, and the 
madnejfeofthem to be a [home to our Religion * And by this Ar- 
gument they turn many others to their fide : They ufe from hence 
to affautt our comm ^n ungrounded Vroteftams, and fay, Ton may 
fee now What it is to depart from the Vnity of the Romeme Catho* 
like Church ( for fo they will needs call their tranfeendentfehifm* ) 
And When they talk^ among their own followers in France, I'.aly. 
and other Comtreysjhey mightily from hence confirm them %n their 
errours % and do fo aggrava'e the Herefies and Setts among us Which 
tbemfelvrs have cherijhed y that they make the world abroad believe 
that the *P rote ft ants or Reformers in England *r* almoft allruu* 
ningfrark. m.id, and even given over to the devil to pojfefs a$*f 
m^ve and [hake their bodies* and thit We are broken into f# many 
Jbreds and pieces, that wea*e almoft So many men (o many 
mindes, and have now no face of a Church among ui^eJpeciaSyha* 
ving the advantage of the fuffrages of fome few over- angry Di* 
vines among oar [elves 3 who (on another ground ) comply With the 
Separates, ^/firming thai we have no true Churches t where there 
is not the Epifcopal prefaminence ; You fee then What game the Pa* 
p.fis playin their fomenting of * their Setts % and what ufe theymakg 
of them at hme mdabroaX 

To conclude I intreat yen to confider well of the fenfe ofthefe paffa- 
gps iftfa holy Scriptures, Eph.4 11,12,13,14,15,16. whereyeu 
maj fa that thrifts 0$c<rs*r M.iniflers are fetleaby him in his 
Church for ike edification, unity, and (a: lift) the pe> feting cf the 
boHj,*v*dthe frcftrvimg of the poor people frcm thefnares of finch Se- 
ducers j£chat we henceforth be no more children, toiled to and 
he , ,nd earned about with every wind of Dodrinc by the Heigh-: 
of n*en, and cunning craftinefs, whereby they lie in wait to de- 
cei e] Tsungunfetled Novices -,*nd proud ftlficoncdted Profeffors 
tndOptnionift* are like a bundle of feathers tuft up and down, and 
carried that Way as the Vein J e of temptation driveth tkm. 

1 Or. 1 1. 18, io.[When ye come together in the Church,I hear 
that there be divifions among you, and I partly believe it ; For 
there muft be alfo Herefies among you, that they which arc ap- 
proved may be made manifeft among y ouf] / pmy j ou mar kjare 
what Cjods end is in permitting thefie Divifions and Herefies among 
us ? They are the ftinde that muft Jift us and /hew us which was the 
wheat, and which the chaff. This trial is to prove you, and all of m, 
and fee whether we art light or f olid approved and found in the faith 
or hypocrites ; If this trial turn you quite over to the divifion of Se- 
paration and Anafap'ifm, and to the Here fie of the Quakers, We 
fhai k»ow that you were before a proud, giddy, unfetled Novice, not 
approved of God, nor found at the heart* And it's an excellent worj^ 
of God, thus to prepare for the great Judgement, and maleefuch an 
open difcovery of fuperficial, proud, unfantlifiedmen ; For as it's 
[aid, 1 Joh.2.19. QThey went out from us, but they were not of 
us; for if they had been of us,taey would no doubt have continu- 
ed'withuf j but they went out,that they might be made manifeft 
that they were not all of us.] The Lord open your eyes .and humble 
your heart, and acquaint you with your great darknefs andimperfe- 
Mioms, andwifh thefufficiency cfhily Scriptures, and the neceffitj of 
hit Order and Miniftry, and the need that you have ofthoft Guides 
whom you dejpife,and the obedience andfubmijfion that you owe them, 
and the excellency of the Churches Vnity,and the mif chief of all di- 
vifions and herefies, andrecover you from their fnares. 

Tour true Friend, 

Richard Baxtir. 


A N 



Q U A K E R S 

0, U E R 1 E S. 

CWiftrable Creatures I 

EforethclaftI wrote to you, I had received 
three ft vcral Pape s, with the Names of three 
fevcral Perfons of you inferibed , viz.. One 
Jane Hkkf, one Thorns Chattndler, and Ed* 
wjrdNertaj. Thefe I have yet to fhew,though 
the fpiric that pofTefleth you did finct prevail 
with you to call me fatfe Liar and Serpent in/c- 
/#*,but for telling you that 1 had received them from you : For- 
fooch, becaufe I named not the woman before, and becaufc 
Nenay wrote not : But might not I receive them as from them, 
and having their Names, and only theirs, inferibed for all that ? 
Since that time, I have received two more, One fubferibed by 
RiibardFarmvortb and Them* Goodi.r, and another without 
any fubferibed Name. I (hewed Tho. Geodter that with his 
Name, and asked him, whether he owned r, who told me, he 
neither read it nor mine which it replied to, and yet fo farre 
believed thofe that had, that he owned his Name at it. Having 
received in your firft Letters, almoft nothw g but fome Sheets 
of [Thou Serpen*, Viper, thou Childe of the Devil, thou Son 
Of perdition, thou dumb dog, chou falfe hireling, thou falfe Liar, 
Deceiver, greedy Dog, thou ravening Wolf, ihoucurfedHy- 

D pocritcj 

pocrite, 3 with much more of the like • I returned you no 
Reply, as confeffing my felf not To well skilled in that language 
and learning as you are; And for the dunghiil-hcaps or falfe 
accufations annexed,! pafs them by, as being well known to be 
impudent (landers ; Such as my [Upholding accurfed, Prelatical 
Government, falfe Worfhip, c^.] for which you dare fay £the 
vengeance of the Lord is againft me,] while you inftance only in 
one word of a Paper of mine, wherein I moved that men be re- 
drained £from Preaching againft the EiTentials or Fundament- 
als of Chriftianity,] which one of you rels me is a retraining 
men from £fpeaking any more inChriftsName, and a perfe- 
cting Chilis Minifters Q We may fcewhac Chnitianity, and 
Chrifts Mimfters are in your account, who take ic for fuch<fam- 
nable enmity to Chrift, for a man to be retrained from Preach- 
iug that there is no Chrift, or from reproaching him : I do not 
think, if I had dtfucd that men fhould be reftrained from calling 
you damnable Hercticks, or the Baftards of the Pspifts, that you 
would have been fo froward, as to have faid , that herein I wis 
your Enemy ; N-or do I think you wonld have taken it for any 
dangerous rcitramt to the Liberty of their Conferences ; Bac 
Chrift will deal juftly with ycu, though you deal unjuftly with 
him and his. 

When your Praters were here, 1 deflred to know the further 
ground of ail thefe heavy accufations, that muft prove me a 
childe of the Devil, a greedy dumb Dog, a Son of perdition, 
with all the reft. And I could have no proof of all but this, 
That I was called Mafter, That I ftood in a high-place to preach, 
and thatl ftudted, andthat I preached by an hour-glaf§, and 
fp would limit the Spirit if I had it; aad that I cook money for 
Tythcs : Falfe Dodtrine and Worfhip I was charged within 
general, but not one word of inftance in any particular that I 
can remember : To thefe Charges I fhall give you fome account 

When I had received your 24 Queries, I fent you my Anfwcr, 
That if you would but febfenbe your Confent thatI(hould 
come to your meeting, and anfwer them all by word of mouth 
without difturbance, and you would receive what was made 
plain to your felvcs to be the Truth $ I was willing to come 


over to t^nr end: This motion you t'etcft and rej^cl: with a 
Sheet of further Reviling?, in the fame language as the firft 
were: I hope you will not take it ill, if Ir«ply nena that grin* 
ning or barking Rhetorick • For, if I be a dumb dog , you car. 
notexped that I (hould equal you in fnarling, or barking, or 

But have you not bewrayed your deceitfulnefs in refufing to 
confent that I fnould com? and anfwer your Quell ions? Dtf not 
you (hew by this, that you are children of the Darknefs, and the 
Works ©fDarknefs you are carrying on > When you hate the 
Light, becaufe your Deeds are Evil ? Why would you fend me 
Queries, which you would not give me leave to anfwer by 
fpeech ! What was it that you feared > 

Butinftcadof this, you QCharge and Command me in the 
Name of the moft High God, to anfwer thtm in writing] that 
you may [publifh them with your Reply, if need be.] But when 
I dcfired to fee the Commiflion by which you claim this Autho- 
rity, you (hew me none, but tell me, It is invifible. Aad may 
not all the world command me on thefe terms, as well as you? 
In (lead of admitting me to anfwer in your Congregation, fome 
of you came over (taking a time when the Lord had (tyit ffie 
up by ficknefs, and could not go to the Publiquc Meeting) 
to make a difturbance in our AfTembly, LMar^2$. and to try 
your Rhetorick on the mindes of People in this place : Where- 
upon it pleafed the Magiftrate to binde one of you to the good 
behaviour, for the publiquc Difturbance, and Railing at the 
Magiftrate : And upon this you fend another Paper with an 
outcry againft us as Perfecutors : When you might know , that 
I was not concerned in the bufinefs • and when indeed 'no man 
did fo much as once ask my advice in it. But t as for them that 
did it, I dire no more accufe them for perfecution , then I 
dare aceufe them for perfecution who (hall burn a Thief in the 
hand. Alas, what impatient fouls are you to cry out fo much of 
perfecution, when many a poor fcold is duckt in the Gumble- 
ftool for words more incomparably fweet, and Lamb-likethan 
yours ? 

I (hail now come to fay fomewhat to your Papers; and firft 
giyc you t word of my rcafon, why I may not anfwer them 

D 2 fo 


fo pun&uaily in order, and word by word, as you command roc 
todo; i. Becaufe I dare not be guilty of lofing fo much pre- 
cious time : 2. Becaufe 1 have much more profitable work to 
do, though you accufe me for idlcncfs , becaufe I do not dig or 
threfh: When yet your Praters, when rhey were here, did 
neither dig nor threfh any more than I: Nor do I hear that 
they do elfwhere, as they fellow their feducing imployment. 
3, Becaufe you have heaptup»o?j-fenfe, vain repetitions and 
confufions, fb as to anfwer you accordingly, would be of fa all 
ufeto any, and would but prove me to be like your ielves. 
Many more Reafons I ovcr-pafs. There is not a fcold in all 
the Countrey , but may as honcft'yand reafonably command 
me in the Name of God to come and fcold with them in the 
Market- place, as yeu may Command me thus to anfwer your 
fcurrilous fcolding Papers. Yet you (hall have no Caufc to 
complain that I have over-pa (Ted any thing that's worthy to be 

YOur firft Query is, [ivhat's the firfl Principle §f the pure 
Religion t^ To which I anfwer, 1. That God is] and 
next [jhat he is a Rcwarder of them that diligently feek him] 
Htb. 11.7 2. Do you ask this as Learners? No, that you 
rervounee. Or as Teachers ? Why then do you not (hew your 
(Jommiflion to teach > And why do you not plainly Teach, but 
ask Qneftions ? Or do you ask it for matter to ked your prating 
and flandring ? 

Your fecond Query is, \jvhtthtr they a*e a Church of Chrift 
that beat and perjecute thtm that ttiinejs forth the Truth in h* 
Name ? &c] An[w. Doubtlefs it's pr flible for a true Church 
to be guilty of injuries. But you have as lime Caufe to put 
this Queftion, as the 7~»r^hath. What would you anfwer, if 
aJe»ora Turk > or a Witch fhould put this Queftion? Q Is 
it a true Church that pcrfecuteth them that witnefs the truth ?] 
Surely, it's nothing to you, who witnefs abominabk falfhoods 
and dreams. 2. But Til tell you what do ; When you come 
heme, go to fomc of your Goffips, thcFrian, or other Papifts, 
and ask them this Queftion : Whether it be a true Church 



w\ &: SpAniJh Inquifuion ? and caufcd tbe Frtnoh 

i: (Taw ? by flames and fword drawn out the bloud 

of : : undrtd ihoufa-t.d true Chriftiam ? Ask them, Whe- 

ther the E::cheries of the yv^Uenjts, and the hijh murders were 
done by a true Church? It may be they will give youa more 
fatisractory Anfwer than I can, becaufe you will iooner hear 

Your third Queflion is about Infant-Baftifm. Of that I 
have already written a -whole Book, which in modefty you 
(hould perufe , before you call to me for more, Have 
you foberly read what I have there wrote already ? If 
nor, to what purpofc fhould I write more to you of the fame 
Subjed ? 

Only to your Q^ery, I vill adde this Query to your Found- 
ers and Anabapcifts; Whether by this time they do not feel Gods 
plagues upon their party ? And whether God do not vifibly 
terrific againlt them from Heaven, in giving up their Difciples 
to all kmdepf abominations ? And whether the Plague of Pha- 
r^benoton thofe hearty and of the blinded Sodomites on 
their eyes, that In ail this can fee no realbn at leaft to be very fu- 
fpicious of their way ? And whether they are yet refblved to 
wink on to deftru&ion, or to ftay till all turn Quakers, Ranters 
or Infidels? And how much England yet feels it felf beholden 
to Separation and Anabap-iitry f}ig£ft4 whether it be not the 
Separated and 'Anabaptifts ChurcKes that are emptied by the 

Your fourth, firth, fixth, feventh, eighth and ninth Que- 
ries are ail about Tyches : The fubftancc of whicu I had an. 
fwered long ago to fomc of your leading Brethren., in a 
Book called; The Worctfttrjbire Petition Defended - y To which 
Book I referrc you , to fpare the labour of fpcaking one 
thing cwice ; and modefty (hould have taught you to take 
notice of that which I have done already, before you call for 
the fame things again, Only kt me now adde thefe Queries alfo 
to you. 

jsj«.i. Whether have you read any of thofc Books that arc 
written long ago , to prove that Tythes are ftill of Divine 
Right ? If you have not; were it not welhbcfceming a tender 

D 3 < Con. 


eonfcience to hear afl that can be faid, before men adventure to 
rail aga'mft that which they do not underhand. 
a J£*,2. Whether there be not fufficient Scripture to warrant 
a man to Dedicate part of his Lands to God, for the fervice 
of his Church, and promoting of his Worftiip > Yea, 
Whether they did not in the Primitive times, fo Dedicate 
all ? Selling it , and laying down the Price at the Apo.ftles 


^.3. Is it not lawfull to take and ufe that Which is fo Dedi- 
cated ? And if the Apoftlcs and firfl Church-officers might 
take all, May not wc take the Tenths, when they are thus De- 

gg.4. If our Anccftors, many an Age ago, have given the 
Tenths to the Churcb,for the Miniftry,arc not thofe facrilcgious 
Church-robbers that fhould now take them away, having no- 
thing to do with them ? And do not you counfel men to the fin 
of Judas, or of Ananias and Safkira ? 

JjH.5. If one that bears the bag prove a Judas and Thief, or 
one Nictlas a Deacon (houfd lead a Sed of NkoUitans, your 
Predeceffors,Whether are all the Apoftles therefore Thieves,or 
all the Churches and Paftors greedy dogs, for taking much mere 
then the Tenths, even mens whole Eftates that gave them to 

that ufe? 

^ga^.Whethcr I;or other Minifters do ask the people fo much 
for preaching, as the Quakers receive them felves? Donotyo» 
receive meat and drink, to fuftain your lives? But we ask not 
meatanddriekofany, nor any thing clfe, that is theirs: The 
Tythes is none of thtirs, nor ever was, nor their fathers before 
them ; but they bought or took Lcafes of their Lands, with the 
Condition of paying the Tenths,as none of their own. Wc ask 
them not for a peoy, but only to divide between theirs and ours, 
and give us our own. 

j£«.7. If it be not a wrong to the peopje more then to the Mi- 
nifters , to have the fbmdihg Church-maintenance taken away, 
Why then do people petition fo hard for Augmentations,where 
Means is wanting ? Or elfe do werfe, 

jg^.8. If the Supreara Rulers of the Commonwealth, may 
Fay an Excift or Tax on the Nation, and pay Souldiers with 


one part of it,wbat forbids but chat they may payMiniftcrs Qf the 
GofpcJ with the other part? And if they may Jay a Tax for then*, 
Why may they not fix a feded Maintenance in Tenths for them, 
much more, why may they not let them poffefsthat which is 
theirs already by their fore-fathers gift ? 

£h.9. Where.cjpth any ; Scripture forbid paying or taking 
Tythes ? I have fnewed youlinroy other Bock, where it com? 
mandeth allowing fufTicient Maintenance? Shew where it coa- 
demneth the Tenth part any more than the ninth,or theeleventh 
or twelfth ? 

^.10. When God hath commanded a fufficient Maintenance 
in general, ]and left it to humane prudence to judge what is fuffl- 
cienr (before they give if;) If theft a man liiall fay £Whcre doth 
the Scripture require rhe Tenth ? and you arcito'tmeMinifters 
who take theTenths;](s not this as wife as to fa} {^Though Chrift 
and his Apoftles did wear cloaths, yet (hew ^herc-any of them 
preacht in doublet,or breeche?,or ftocking$,ar elfc yokare falfe 
prophets for wearing thefe ;~] Is nof finis as #ife arguing as the 
other, and to the fame purpofe ? 

And where you ask us fo oft, Whether the Apoftles took the 
Tenths,I teil you again,they took more, that is i men fold all and 
laid down the money at their feet.lci, crue, that then the poor al- 
fo were maintained out of it; And if you will.fte^a Gommiffion 
to examine us, we will give you an account how far we maintain 
the poor out of our mcer Tenth part. Irr the. mean time its un- 
reafonable,that you demand, that we fticuld fi maintain them as 
tefnfer no beggars ; For, if ail that a Mtnifter hath will not main- 
tain twenty poor people, if he give it them all, how fhould he 
then maintain a hundred with it? 

Your 10 th J£*. is 9 [Whether Chrift enlightveth every one that 
cometh into the world f] To which I anfwer, Yea, he doth fo ; 
All that come into the world of nature, he enlightneth with 
the light of Nature (fo called, becaufe it is a knowledge got- 
ten by the Book of the Creatures, and natural means, without 
fupcrnatural Revelation , though it be of grace alfo , as ic is 
freely given after a forfeiture;) And all that come into the world 
of grace, he enlightneth with the light of fupcrnaturai Revela- 


C8 3 

Having faid as much to this Query , as you require, I will 
grati* adds fomnhing.thac I may plcafe you by fupcrcro- 
gation : Ila:ely faw another Paper of your Queries which you 
have difperlHn other places, which fpesksalraoft only of This 
Inward Ligkf; In which I perceived, i. That you falfly inti- 
mate that we tjtqy the ncceffity of' ah inward-Light, when as we 
maintain, that tie external Lig^c of che Word albne is not fuffi- 
cient without the inward Light of the Spirit. 2. You there inti- 
mate to us a fuppofed Efficiency of the inward Light that every 
man in the world hach.Conccrning which I fliall fay more anon, 
and now only demand of you„ 1. Whether you mean it is 
fufficient to leave men without excufc, (That we maintain as 
well as you) or is every mans Light fufficient to his ftlvation? 
If fo jj£#.2. Was it fufficient before Chrift pre3thed the Gofpcl 
andfentbis Apoftlcs? Or is it now fufficient to all that never 
heard the Gofpel? Iffo, IsnottheGofpela vain and needlef* 
thing? Qr are you Christians that dare fo affirm? J3u. 3. If 
the world have fufficient Light, what need "they your Teachings 
or D:fcourfe,or Convi&ioi*? J£*4. if all have fnfficient Light 
within them,what need there any converting Grace ?^.5.Then 
why did Chrift fend Paul to open mens eyes, and to turn them 
from darknefs to light ? If they had fufficient L ; ght before, 
ts4tt 26.28. Ji>u6. I pray you do notdifdain to tell me when 
you have rub\1 your eyes, if all men have fnfficient Light with- 
in them, Why you got up into rhe Jiidgervcnt.fcat , and pro- 
nounced me fo oft to be in darkneis, and to be void of the Light, 
and to have none of tic Spirit? If all have it, why may not I 
have it? 

But let me tell you further in your ear, that we that you 
fo framickly bawl againd , have read BeBarmitte and other Fa- 
piftsfooft, that we cannot be ignorant who are your Teach- 
er?, though vjur feives are- ignorant • We know how car- 
ncftiy the Jefaitcs would perfwtde us, that there is a Light in 
every m?ns confeience , wnch if he improve and husband 
well,, God is bound to give fuch additions asfhalj make it 
become favipg, and chat; by the good uf? of natural Light, men 
may certainly get fupernaWal ; and that it is in mens own 
power, what light foever they have to improve it tofalvation. 


Your i I th gHA$£jvhtthiY T*>e havefeen Gods face f] ^»/, Whe- 
ther thefe be Learning, or Teaching, or quarrelling, ©r doting 
Queftions,l leave to your confideration : but what Call you had 
to propound thtm to fuch Serpents, Dogs, and Children of the 
Devii,asyoucaIlus, I know not : But however Vk anfwer you 
truly, i. By theeyeofrcafon I have Teen that there is a God,and 
that he is Infinite,Incomprehenfible,moft Great and moft Good 
&$. 2. The fame I bave feen more clearly by the eyes of faith. 
3:. But I never fawGodby the eye of flefh, for none can fo fee 
God and live, Nor hath any man feen Go4 at any time, favingthe 
only begotten Son )Xho U in the bofem ofhts Father y he hath declared 
him. 4. Nor have I feen him in glory intuitively, or as the glori* 
fled in heaven do, if you fay, you have feen morc,I (hall not be 
very forward to beleeve you, till I fee better fruits of it. I alfo 
therefore demand of you,Whether he that hath feen God do not 
abhor hirafelf(as fob dtdjin duft and afoes? And whether the true 
knowledge of God do not ever abafe the foul, and make a man 
very mean in his own eyes } And then is it likely that ever thofc 
men had the true knowledge of God, who make it their bufinefs 
co exalt themfclves, as having the Spirit, and being perfect with- 
out fin,and to revile and bedung other men with their reproach- 
cs,as being all the children of the Devil, and of darknefs, that be 
not of their ft rain, and rave not as they do ? The Pharifee that 
thanked God he was not as other men,nor as the Publican fpoke 
humbly and raodeftly in companion of you , and yet was he 
counted a proud feJf- juftifier : If ever you come to the leaft fa* 
ving fight ofGod, it will mightily change the proud ftrainof 
your fpirits, and make you abhor the thoughts of your prefent 
evil wayes. 

Your 12 th £ln. is, \jyhether r*e have the fame infallible Spi- 
rit, as the holy men of God had that fpoke forth the Scrip turei?~\ 
tAnfrv. Why muft you know this ? Are all Dogs and Serpents 
tvith you, that have not thnt Infallible Spirit? But we hear 
thecroakingsof your Pspift Guides in that word \JnfaflibU {\ 
that's the pillar of their Kingdom , and the Matter-point or 
their New Religion, That their Church it Infallible '■; For de- 
nying which, Knot the Jefuite again ft Chilli»^n>crth , and a late 
notable gawdy Orator S. iv. againft D r Hammosd, and others 

E cf 


of thena, would fain perfwade us that wcfubvert Chriftianity, 
and are little better than Infidel?, becaufe we are not Infallible : 
But I will anfcvcr you and your Mailers together in a word : 
i . The Prophets and Apoftles had infallible Infpirations of new 
matters of Divine Verity, not before revealed , becaufe they 
were to be Gods Pen-rncn,and MefTcngers of fuch New Reve- 
lations, I have none fuch that I know of. 2. The Prophets and 
Apoflle, were guided infallibly in the manner as well as the mat- 
ter, fo that every word that they wrote to the Churches , was 
infallibly true ; I have no fuch Infallibility, nor your Grand- 
father the Pope neither : Ke may errc while he pretendeth to 
the greateft Infallibility in deciding Controverfics. 3. What 
man foever he be in the world that belecves any Truth, he doth 
infallibly beleeve tc ; For he that is in the right, is not deceived 
fo far, and he that is not miftaken is fo farre infallible, which is 
no more than non faUitur. 4. But if by [[Infallibility] you 
(hould mean the clcarnefs and Subje&ive Certainty, as di- 
ftinft from the Objective and the bare truth of our Conce- 
ptions , then I fay, that's another thing than Infallibility, and 
not to he fo called, and of that Certainty men have different de- 
grees: All true Chriftiansare Certain of their Fundamentals, 
yet fometime with fome doubting, fo that they may, finde caufe 
to fay with the Apoftles, Lord, Inaeafe our Faith; Or, We 
believe, help then cur unbelief ; But in lefTer controverted Points 
which Salvation dependeth not on, the beft man on earth may 
erre, much more be Uncertain : So that in a word, Every 
Church infenfhcbwpofito t while a Church, is infallible in the 
Eflentials of Chriflianity ; and fo is every true Chriftian : And 
alfo they know infallibly every other truth that indeed they 
know; becaufe Truth/is Truth,whether they know it or not, and 
when they do know it they are not deceived; But in many things 
we all erre,becaufe we know but in part, and fo far are deceived. 
Well, I fay (till, Fair fall the honeft humble Chriftian that 
will confefs with 'Tanly that we knew but in part; Forlfhal! 
never like pretenders to un-crring Infallibility more; I know 
but two fuch Pretenders, and they are both the moft abomi- 
nable Deceivers and Deceived, One is the Pope and his Cler- 
gy, and who more erroneous i The other is your felves, even 



diftrafted with error. Th« Pope venteth abnndaace of falflioods 
in Doftrinc, and corruptions in Difcipline and Worfhip, and 
with all thcfe errours in his hands,protcftcth he is infallible. The 
Quakers(-all chat yet have wrote to mc,or fpoke to mc)pour out 
ths greatcft abundance of moft impudent Lies, and fpue their fil- 
thy railings in the faces of almoft all they come near, fo that I 
know not whether eves the Sun faw a more hardcnedjftiamelefs, 
abominable generation than they (with their brethren the Ran- 
ters)are;and yet with all this filch upon their lips,they confident- 
ly profefc that they are infallible and without fin ; You may well 
efccufe us, that we be not hafty in believing you, till we fee more 
reafon for it. 

Your 1 3 th guj isjjtrhat is He Is mouth that the wicked go i% at, 
C^.3l anfwer, 1 . You are Iiker to know ere long then I ; If a^ 
miracle of grace fave you not,you'J be better able to anfwer this 
Query,then yet your unbelief will give you leave, z. It fufftceth 
me to know, that Hell is a ftate of endlefs raifery * where fuch as 
you fliall everlaftingly bear theefTe&s of Gods wrath and jufticc 
with the devils and his Angels that now feduce you, if timely re- 
covery prevent it not. 

Your 14th Qh is, \_Whtther the Bible be the Word of g&d ? 
and Matthew, Mark, Luke <W John betheGafpel, andwhether 
then Were any Gofytl before them, and whether th>j be the Light Q 
To which I anfwer, 1. Only Jefus Chrift is the co-eflcntiaJ, 
co-eternaf Word of the Father, being one with the Father. 
2. But the holy Scriptures are the temporal es pre fled Word, 
t*)atis, thefignsof Godsmindeto man, fo that Chrift and the 
Scriptures are not called she Word in the fame fenfe, no more 
than is the word of a mans minde, and the word of his mouth 
or pen. This fignifying word was preached before k was writ- 
ten, and then was theGofpel, but it was written after k was 
fo preached at firft, that it might be a (landing Rule, and might 
be kept entire and fure to the Church to the worlds end • For 
the bare memories of men would not have kept them for us 
with fuch certainty as they have been kept in Scripture, and de- 
livered unto us. This Word therefore » the Light, but not as 
Chrift is the $ght, or as the Spirit is the Light, for there are 
many Lights that murl concurre to give us Lght, It is a \. 

E 2 QueiHon 


Queftion of him that (hall ask, Whether the Light by which 
a man fees be the viiive faculty of his eyes, or the light of a 
Candlfc, or the light in the Air, or the Sun ? Why it may be all 
thefe, There mutt be, i. A Sun. 2 A light from that Sun in the 
air. 3. An inward light in the eyes. 4 And that outward re- 
ceived by the inward, before you can fee ; So God in Chrift is 
the Sun, Man? R afon is the Eye, TheGofpelor Word of God 
is the external L'gut flowing to us from the Sunne, The Spirit 
cl#fetb thefe two together, even the Gofpel and our Reafon, 
and by its powerfull work in that clofure, breedeth a fpecial 
illumination in the foul which the Word alone could not pro- 

1 (hall adde fome Queries to you. 1 . Do you beleeve the 
Scriptures to be true or not ? If you do, then you muft be- 
leeve what they fay of thcmfelves ; But they call themfelves 
theWordof God, A4ar.j.i$. R&m. 10.$. zCor.z.iy. £4. 2. 
1 Thef.4.15. 1 Pet. 1.25. And often they arecalled, The Lam 
of God, his Teftimonies , his Statutes, his Precepts % his Premifes, 
Gofpel, Covenants, &c. AR Scripture is Written by Divine Infpira- 
tion, 2 Tim. 3,16. The word of Prophecy is a fure Word, 2 Pet. 
1. ip. 

2. Will you give us leave to fmell the Pope in your en- 
deavours to difgrace the Scriptures, though your own Nofes 
beftopt? For we have been ufed to deal with him at this wea- 
pon , and know that this is the main point of his New Re- 

Your 15 th £)u. is, \wheiher we own Revelations , or no ?] 
t/inf. I own all DiviRe Revelations, and difown all diabolical 
ones, fo farre as I know them. I own all thofebleiled Reve- 
lations contained in the holy Scriptures; for they were infal- 
libly fealed by multitudes of uncontrolled miracles, andafpi- 
rit of bolincfs ; I believe that the Scriptures or Laws of 
Chrift being fini(hed and fealed , we muft hold thefe till the 
coming of Chrift, 1 Z*/#6. 13, 14. and that Chrift will be with 
the Preachers of this fame Doclrinc to the end of the world, 
Matth. 28.20,21. and that thefe are able to make men wife to 
falvatioo, without a.ny more additions, and therefore no more 
istobe expected. But yet I beleeve, i. That Godhathnot 


tied himfelf from revealing particular matters in fubferviency to 
Scripture extraordinarily,as divers murders have been revealed, 
and the like matters of fad. 2. And I beleevethat all trueChri- 
ftians have the illuminating, fan&ifying Spirit of Chrift to help 
them to know all the meaning of the Scripture , which is of Mac 
neceflity to falvation, and more, according to their feveral mea- 
sures of the Spirit, with other helps. 

Your 16 th j2#.is about Singing Davids Pfalms ;] To which, 
I fay, Till you have considered what is already written on that 
Queltion by M r Cotton and M r Foard, I know not why I fhould 
add any more 5 If all Scripture be written for our ufe and learning, 
why may not we fpeak to God in the words of Davids Pfalms, as 
well as any other Scripture } Tell me if you can ? And further, 
^gtf.r,. They being ufed by the Church till the Apoftles times, 
where do you finde that they did ever forbid or abolifti that ufe? 
Qti.1. Whether is it more lawfullfor us to fpeak Gods praif- 
cs in the words of holy Scripture, and particularly of Davids 
Pfalms, or for you to rake together all the threatnings and (harp 
reproofs in Scripture, to ferve your turn to rail and flandcr me 
with ? 

Your 1 7 th JJ«is [jvhat's the foul of man which the Minifters 
oftheGotyelan to watch for, as they that trntfi give an account to 
God, ana what is it that captivates the foul, and what death is it 
that hath pajfed over all. &c. and what is the Serpents head that 
mufi be bruifed ? 

*Anf. Seeing I am fallen under your Catechizing, I will 
readily obey, 1, The foul \% that fpiritual fuhftance, which cau- 
feth by its lower power, your life, growth, and nounfhmenr, 
by its next power your feeling, and by its higheft power 
(proper to man of all inferiour Creature?) your Reafoning, 
Intellective Knowledge and Rational Willing and AfTcdions; 
which together with the Body , conituuteth the whole man. 
Suppofing that you look not for a Definition , becaufc you fo 
abhorre Logick , I think this in brief may ferve your turns. 
2. The whole man is oft called the foul in Scripture , becaufe 
the foul is the meft noble part of him. 3. I pray mark the 
Text that you alledge, £W. 13.17. Obey them that rule ever you, 
fw the) watch for jour fouls, as thofe that mufi give account, that 
t E 3 the] 


thcj may do it frith joy and not Volt h grief % for that u unprofitable 
f*ryi*i:~] Becaufe you have put this Text into my hand , I 
will mix my Anfvver with thefe few Queries to you- (For 
I fuppofe you exped no great exadnefs of order from me.) 
c Qtt. i. Whether many words in Scripture tranflated \_Ma- 
fitrs eTic/aw*A5i : &c.] be not of as low and humble an impor- 
tance, as [_Rttltrs?~] And therefore feeing God calleth Mini- 
fters the Rulers of the Church, are they not fo far v Matters, as 
the word Matter fignifieth a Guide or Teacher ? And why 
elfe arc they oft called Teachers ? £>u. 2. If God bid the peo- 
ple obey them as Rulers, and the Quakers perfwade them to 
abhorreandrejed: them as Dogs, Serpents, and Sons of per- 
dition, Which is to be obeyed, God or the Quakers ? And whe- 
ther it is the Spiritof God, or of the Devil and Antichrift that 
the Quakers f peak by ? ^.3- Is it the Mimfters or the Qua- 
kers that watch for the good of fouls, and have the Rule over 
them ? J$ti. 4. If the prefent Paftors of the Churches be not 
true Minittcr3, fpeak out, and tell us, who are, and where we 
(hall finde them , and where they have been from Chrifts 
time till now? Or, Whether Chrift hath been fo carelefs of 
his Church, and fo unfaithfull of his promife, as to leave his 
Church without Paftors from the Apoftles dayes till now ? 
And to leave all the world without true Parlors, even till now, 
except the Congregations of the Quakers in England ? J>>J. Ac- 
cording to this Text, Whether will it be to the peoples profit, 
or difprofit,to defpife and difcourage theirTeachers and Guides, 
and make them do their Office with fighing and grief? and will 
they have in the end a better bargain of it to hearken to their 
Rulers, or to the defpifers of them ? Confider well ofthefe 

4. I proceed in my Anfwer to your <$h. That which hath 
captivated j ear fouls is the Devil by fin, Ihe'underftanding 
by blindnefs and errour, your hearts by pride and hardnefs, 
your wils by tranfporting pafiioas and> pervcrfnefs ; and fo 
your lives by open wickednefs ; Imitating your Leader , and 
going up and down like raging beafts night and day feeking 
wfcom you may deceive and devour : And agairift all your 
rage it is our duty to wait paricrtly, in mcekneb intruding 
/ t f uc h 


fuch as oppofc themfelves, JfGodperadvtnture mil give them re- 
pentance to the acknowledging of the trmh^and that they may recover 
themfelves out of the fnare of the devil ,wh? are taken captive by him 
at hid will, 2 Tim.2. 24,25,26. 

5. The Death that faffed en alt it, The Separation of thefoul 
from the body, and of Gods fpecial favour of grace from both., 
and the guilt of everlafting mifcry for fin. 

6. The Serpents head, is, the Devils power and policy, when 
fuch as you are vanquifhedby the Light, and your folly made 
known to all, and when the Kingdom of Satan in fin and dark- 
nefs is overthrown, then his head is bruifed, as Chrift in his 
own Per fon gave it the great bruifc on earth, in the vanquifh- 
ing of Satans temptations , in the perfed: holinefs of his life, 
in his Miracles, catling out Devils, and in his triumphant Death 
and Refurrc&ion , and afterward in the fuccefs of his Do- 

Your l£ ch j2*«is, \jVhatUthe flaming Sword that keeps the 
Tree of Life, and what the Chirvbims Q Anf. 2Tim.2.2. [fBnt 
frolifh and unlearned Queftions avoid, knowing that they do gender 
"ftrtfes, and the Servant of the Lord muft not ftrivt. [] You in- 
trude into rhofe things which you have not feen, vainly puftup 
by your flefhly minde, CV.2.18. It (hall fuffice me to know that 
the flaming Sword is Gods terrible reltraint, and the Cherubims 
are Angelical Executioners of his Will : Wifdom hath two 
GateSjtheGate of Grace, and the Gate of Glory ; Thefc things 
are feen by faith now, and by intuitive intelledion in the life to 

Your iQ th .J2f.is, \_PVhether they that fland praying in the Sy- 
nagogues, or Idols ^Temples, and love greetings in the Markets , 
ani binde heavy burthens on the people , and are called of men 
Cfrfaflers, be nst out of Chrift s Dotlrine ?~\ Anf Becaufe this 
is all that you go about to prove me a talfc Prophet by, I (hall 
fay the more to your fatisfadion. 1. lfour Temples beChnfts 
Temples , do they not blafphcmoufly make Chrift an Idol, 
that call them Idols-Terr. pels. ;*. If you are not wilfully blinde, 
you may perceive that it is not ail the external actions men- 
tioned CMat 23. that Chrift condemneth, but the pride and 
hypocrifie which the Pharifecs manifeftcd in them. Mark firft 



that he bids men even hear the hypocritical Scribes and Phari- 
fees, and obferveanddo what they bid men obfcrve and do, 
becaufe they fate in CfrUfcs Chair. It is not therefore all the 
faults there charged on them, that will acquit men from ob- 
servation of their Dodrine. Is this agreeable to your pradicc, 
who damn men that defpife not, and rejed not Chrifts moft 
upright and faithfull Minifters ? Their finne is laid down in the 
5th verfe {AH their works they do to be feen of men} Prove this 
of us if you can? Becaufe they were proud {They loved the 
uppermofi rooms at Feafts , and chief feats in the Synagogues.} 
prove this by us if you can? I had rather have a lower room 
ataFeaft than a higher, and ordinarily rather none than ei- 
ther; I ufe not the chief Scats in Synagogues ; I fit in the 
midft of the Aflembly,and fo I may conveniently be heard when 
I am to fpeak, I care not where I ftand. Greetings in the 
marketplace, when didldefire? Or to be called Rabbi? But 
I pray you mark that it is not {fifing} but {loving} the upper- 
moft rooms that Chrift cond£mneth,eife no man muft fit upper- 
moft, and then we muft have none but round Tables, or not fie 
at all : So confequently it is not being called Rabbi, or UWafter 
that Chrift intendeth, but a proud defirc of, and love tothofc 
Titles : As a man may accept of the higheft room for Order, 
that leveth it not in Pride • fo may he accept of the Title of Ma- 
tter from thofe that owe him refped, though he love it not in 

Befides, I pray you note, that Chrift forbiddeth the Name of 
Mafter no further than he forbiddeth the Name oi {Father \ v. 9. 
{CaH no man your Father upon earth-,} And yet do you not know 
how oft the word {Fathtr} is owned in Scripture, and Children 
commanded to love and obey their Fathtrs, and honour them : I 
know the higheft of your Sed do forbid the owning of any fuch 
Relations, or Names, as Fathers, Children, Husband, Wife, Ma- 
fter, Servant, Magiftrate,Subjed, and they forbid all affcdions 
t© fuch Relations,or honour,or refped: But if you were not hy- 
pocrites,you would plainly fpeak this out,and then people would 
better undcrftand you, when you rail at Minifters for being cal- 
led Matters. . 

But for the fake of thofe among you that are not paft re- 


covery, I vrill cell you that, which, itfeemcth, you know nor$ 
The Pharifees had their feveral School*, Szfts , as the Phu- 
lefophers had, and every atie gloried in his Disciples, andthofe 
Difciples in their own Seft-malters; 0< e med upfucha man, 
and another fuch a m;.; j Infomach that /ometimesthe follow- 
ers of thefc feveral Sect mailers would fall together by the ears, 
and kill each other in the Temple, arid in the Streets, whiie they 
contended for their Matters honours: And look what faith 
the Mailers was ot\ the Scholars muft all be of his faith ; They 
iriuft take their belief on trull from him; Thefe leading men 
that were the Mailers of their Schools and Seds, whom none 
mult contradict, were called by the Jews, Robbies and Fathers h 
as the Papifts now call their Bfhop, The Pope, which fignifieth 
A Father, becaufe as children muft be wholly ruled by the 
Fathers, fo would the Pharifccs have their Difciples to be by 
them, be the matter right or wrong. Juft thus do the Papifts 
require, That the people believe as the Church believes, chat 
is, the Pope and hlsConfiftory, whatever it be, and tell us,That 
they are Infallible, as being guided by thclnfal/iblc Spirit, 
and therefore we muft believe chem by an implicit Faith. Now 
the Lptfd Jcfus mceteth with thefe Pharifees , and cororaandctli 
his Difciples, That they call no man on earth Father, or Rabbi, 
orMaftcr, as the Pharifees were called, that i$^ To have no 
fuch abfolute Mafter of your Religion, or Lord of your faith, 
becaufe we have all one fuch Abfolute Father, which is God, 
and one fuch Abfolute Mafter, which is Chrift j This is the very 
fame thing that Paul meant, when he chides them for faying, 
I Mm of Paul, and I am of Apollo, as if Chrift were divided, or 
P**/had been crucified for them, i Cor. M|. And it's the 
fame thing that Peter means, i Pet. 5. 1, 2, 3. where he givcth 
Mimftcrs the honourable Title of Elders and Overfeers % and 
Pafiors, and bids them, Over fee, and feed the floclejf God; but 
yet forbids them doing it, as Lords over Gods heritage, becaufe 
the heritage is Gods, and Chrift is the chief Shepherd. Paul 
caliaBiftiop, The Steward of God, Tit. 1. 7. One that muft rulo 
the Church, 1 Tim. 4. $. & 5. 17. and faith, He that defiret 
the Office of a Bifiop defires agoodwork., 1 Tim. 3. 1. But ycr ac 
KOftld wot have them taken for abfolute Mailers of Chriis 

F School, 

SchOol,but as Chriftsufhers,and as Stewards in &s HA£ L ( t a 
nianfo account of us as the Minifltrs ofChrifi^and Sttwaras rfthe 
mjftcriesofGed,'] i I Cor. 4. 1. neither more nor lefs. 

There arc divers words in the Greek tongue, which.the Go» 
fpel was wrote in, which we translate by one word XjJWafttr-^ 
but if our language be more fcarce of words then the Greek, 
tt doth not follow that Cbrifts words are all one, The word here 
ufed in Matthew is n§^ymh t arid eifewhere oJyps, which is as 
much as the chief Leader of the way, or the Sedt»maftcr / ; What 
if this be forbidden, is all Mafterjfoip therefore forbidden, be- 
caufe this one is ? The word ^'^a3- is tranflated \_CfrU$~ler~\ 
too, and fometime £a Teacher.] I pray you confider here 
yourmoft ignorant andfottifh dealing j The Gofpel was not 
written by the Apcftles in Er.?Ji[h } but in Greek : Becaufe one 
word fignifieth a Teacher and a Matter (fuch as a Schoolmafter 
is) andourTranflacors fomeume tranflate it a Teacher, and 
fometime a Matter, you impudently cry cur, that one of them 
is not Scripture, and yet yield that the other is; When in the 
Greek they are the fame word, as you may fee it ufed in Epkef. 
4.1 1. Luke 2,46. 1 Tim. 2 7. iTm.i.w Acl>i$.i. I CorAZ. 
28. Mtuio .24. .Z/^6.40. Hcb 5 12. fam.$.i. In ail which 
places the holy Ghcft ufeth. the word cf-.foV^®-, though wc 
Englifh it foautime Majlers, fometime Teachers, and fometime 
Doftcrs, yet it is all one word in the language that the Scripture 
was written in ; and therefore Scripture alloweth one as much as 

And if you will flick to the Engiidi, you may flnde the 
word \_Mafttr~\ ufed oft enough : And rf it be lawfull for ano- 
ther man, why not f&r a Minifter? Tit 2.9. 1 i^r-z.iS. iTim. 
6.i,z< CV.3.22. &4 1. £/?&.6.5,6. Thoughthe word Aaiw, 
fignifieth men a Mafterihip as Mmifters of Chrift will not 
own as Minifters, though over their hired Servants they may 
own it. 

Itmaybeyau think Paul crofled Chrifts Rule, and; wasa 
falfe Prophet, becaufe he cals himfelf [A wife Matter- bu*l4tr\ 
iCor.^. 10. Or do you think that the holy Ghoftdidarrfc, 
when he called Teachers [Tfa *M*ftm of the Agwtfw^ 



That the Spirit is no enemy to Titlefof honour,you may fee in 
i Pet.3.6. where Sarah is commended for obeying xAbralwm* 
and calling him Lord. And ^#.26.25. iWcalieth FcJi*s,Mo(l 
Noble Feftw, and calleth AgrippaJOng Agrippa, Ad. 26. 2,26, 
27. And Rom. 12.10. We are commanded [_In honour topreferre 
one anot her. ^So that it's one mans duty to give thofe Tides which 
another may not ambkioufly feck. For my pare, I will gladly 
make this agreement with you, 1 wiii never wilh any man to call 
* fneMafter,nor be difplcafcd with any that doth not (on that ac- 
count) if this will faiufie you. But then I confefsj dare not con- 
demn them that ufe fo much civility or refpeft 9 becaufe Gods 
Word is of more eftcem with me, than your moft confident fan- 
cies and reproaches. 

By this time, mcthinks, I may well take leave to falute you 
with this Query, whether that man be not void of the fiar of God, 
und given over to a feared Confcience , that dare go up And down to 
rail again ft the moft faithful and painful Minifters of Chrift jwkom 
thej Are not able to charge ifith an] crime but humane frailties, and 
that becrufe they are called Mafttrs ? and ati thU upon meerfotti{h 
-ignorance ej the Scripture, that fo commonly ufeth and a Howes h the 

Allthat I could get to all this from your Prater Tho. Qoodier 
that was here, was but this, £ I deny thy Greek and Hebrew , if 
the Scripture be truly tranflatid :] which is but to fay, I deny 
the words of Chrift and his Apoitles : For true translating, 
there arc many words in the Original Language, which ha va 
not fo many and apt in Englifh to ex pre fs- them by> Tranfla- 
ting excludeth not the necefiity of explicating 5 And who 
knows not that one Englifh word hath many fignifications? 
There is a Bean called* Wolf, and a Fifh called a Wolf, and 
an eating difcafe called a Wolf; Are thefe therefore all one, 
becaufe they have one NTime ; So a Seel:- mafter is called a Ma- 
iler, One that would be the Lord of mens faith, is called a 
Mafter, and a Teacher of the Church of Chrift, is called a 
•Mtfter: Doth it follow that all thefe are forbidden becaufe 


Your Prater alfo made a ftirre with me for calling the 
facrcd Languages^ Original, becaufe forfooth the Spirit of 

F 2 God 

God is tbf Original. And is not that a wife man to go cry down 
theMiniftry, that cannot difcern the difference between the Orv> 
ginal Caufe^nd the Original Language ? 

He charged me alfo to be empty oFthe Spirit, becaufc I ftudi- 
ed, and told me, he did not ftudy, no not in fpeaking what to 
fay, I the lefs marvel at his»o* fenfe: But I pray God forgive 
roe that I ftudy no more ; Do you think we cannot talk without 
ftudy, as well as you, and 1 hope a lit tic better ; and when the 
lazy fit overtaketh Mmiilers, they arc ready to preach without 
ftudy, as well as you do : I can bring you a woman fit for the 
Guroble-ftool, that fhali without any ftudy talk it out with the 
beft of you : We do not fo dcfpife Cod, his Word, or our hear- 
ers, as to fpeak, before wc corjfi.de/ what to fay. Reade 2 Tim 
2.1 5. P/*/. 1.2. 1 77«.4 15- PjW-i T 9 1 5, 23,48,78,97,99>i48. 
and fee whether it be not our duty to ftudy and mediutc conti- 
nually day and night. And whereas you call ustothrefh and 
dig, I profefs if God would give me leave, 1 fhould take it for a 
great recreation and refrefnraent to my body ; and fhould think 
it incomparably a more eafk life than that which I endure j So* 
/•wow knew, and I know to my forrow, That mm h find) is 4 
Vpearincfs to tie fltfi ; And might i but plough and dig I (hould 
yet hope to live in fome competent health, who now fpend my 
daycsincontir.ua! pain and languifhing. But then how (hall I 
fulfil! Gods command, 1 Jim. 4. 15. [Meditate en theft things 
Give tbj fclf wk$fy to tUm ( mark wholly) that thy profiting 
may af fear 1 all ^] Howfhoud I [watch over the Church day 
and night ,] Act 20. 31. yet whereas your Prater feared not be- 
fore God to affirm, that if I had no pay I would not preach 7 : I 
do here profefs before the fame God, that he is a Liar, and I 
prove it, becaufc 1 have long preached already without pay,and 
been glad of Liberty, and 1 would labour with my hands, as far 
as my languifhing body would bear, tofupply my neceffitics, 
as Taul did to (lop the mouths of your Prcdcceflburs, rather 
than I would give over preaching the Gofpel. Judge therefore 
whether your Lying fpiritbe the Spirit of God, or the meet au- 
thour of Rtformation,or whether indeed you arc pcrfeS with- 
out fin? 

Your ao'K^gjws, [Didevtr tht Ltrd of ' Htavtn \nd B ttrth^r 


fefiu Chrift bUthee 3 or any ofyou.Go.and Pre*cb to a people t er y*m 
any of the Apoftlesor Minifters of Chrift, made Minifters by the 
-will of man ? 

Anf 1 offered your Prater here to (hew him my Commifiion 
from Gqd,if he would fhew me his,and he told me that it was in* 
viflble ; and why may not you take die anfwer that you give? 
2.Thc Lord called his firft Apoftles by his own voice,and appoin- 
ted them to call othcrs,and to eftablifh an Order for the fuccced- 
ing of others in that Office of the Miniftry to the end of the 
world, Mat. 28. 2 1 . and till the Saints be one peifcd man, £^.4. 
11,14. tnac they that fhould ever after be called, might not ex- 
pect a voice from Heaven to their ears, but might be called in 
Chrifts appointed way? And in this way I have been called by 
Chrift. The Signs of his Call are, 1 . My competent qualificati- 
ons. 2.My tbirft after the good of fouls, and the building of that 
houfc of God. 3 The Ordination of authorized Church-Officers. 
4. The Call and Confent of the people of Chrift, over whom he 
hath fct me. 5. And afterwards the fuccefs of my labours. 6. And 
fomc daily afiiftance of the Spirit in thofe labours. 7. And fomc 
fell mony of the Spirit to my confeience of Gods acceptance. 
Thefe feven fet together are my evidence of miflion, fhew you 
the like if you can. 

2. Neither Panl nor any true Miniftcr is called by the rnecr 
will of man, nor are we the fcrvants of men ; Nor were the Apo- 
ftles called by men at all, but imraediady by Chrift. But all after- 
wards were to be called by Chrift, through the Ordination of 
men,T*>. i.y.For thii end left I thee in Crete t that thonJhoHldeft or- 
dain Elders in everj Citf\ Aft . 1 4, 2 3 . {jvhsn they had ordained 
them Elders in every Church ,&c<g]rhe gift was given Timothy by 
prophecy [with the laying on of the hands of the Prefbytery^ 1 Tim. 
4.14. Prfa/diredeth him whom to make Bifhops,i Tim 3. Will' 
not all this fufficc you ? 

Your ZVkJJZuAS.^pybetbrrhadany Minifters of Chrift an hour - 
glafs to preach by y or tookji Text, or raifed Dotlrines, Reafons,Vfes, 
Motives, or a carnal Bell to call people together by ? Prove thefe 
thingt by Scripture>or el/e befilent, and never profefsyonr [elves to 
be Minifters of Chrift mere. 2 
d"A By your patience, Imufttellyou, that thcC'onclufion 


ii But your Lordly ignorant Command (fuch a si's [oyned o ma- 
ny of the other Queries;) Scripture is God* Law,and vifficient 
Rulftfor Defines, aadWorihip it felf; Bu: wasiYsver intend- 
ed to name to you every circ.umftance that is lawful! about tha-t 
Worftiip; Hath Scripture told you at what place you (ball meet, 
or at vyhac hour ? I tell you again, you fpeak wich no more wif- 
dom.then if you {houid fay thus [[Prove that ever man read the 
Bible with a pair of Spe&acfc$ ? or char ever drift or his Apofties 
ufed a printed Bible (when Printing was invented but a- while a- 
go) or that ever they ufed an English Bible (when they wrote in 
Greek) or that ever they preached in doubIet,breeches,or dec- 
kings, or elfe call your felves Minifters of Chrift no more?]] And 
whyfo? Becaufe you command us, and yet tell us your Com- 
miflion is invifrble. Thefe Circumftances are purpofeiy left b\ 
Chrift to the determination of humane prudence, as occafions 
(hall require ; And thcrfore he bids us Do all things to educa- 
tion, and decent Ij, and in order, i Cor.14.26, 4. And there- 
fore fure we muft difcern what is edifying, decent find orderly ; 
This is plain to them that will fee : What, Came the Word of 
God out from jou, or came it unto j/ox onlj . ? Ij an] man thinly 
himfe/fto be a Trofhet, or (piritual , let him acknowledge that 
the things that I write are the Commandments of the Lord- t 
But if any be ignorant , let him be ignorant , r Cor. 14. 36, 


But I pray you, if an Hour-glafs be uniawfuli, teli us whether 

a Clock be lawfull,or a Dul,or a Watch ? Or whether it be law- 
full to obferve by the Sun how the time pafleth ? and why ©nc is 
more uniawfuli than another ? 

But your Prater told me,it was a limiting of the Spin: of God$ 
As if I fannot limit my felf, and not limit the Spirit ; Or as if the 
Spirit excluded Reafon and Prudence, and fee a mans tongue a 
going/pthathecannotftopit. Did the Apofties ftint the Spirit, 
becaufe they appointed their meetings on the Lords Day,and did 
not ftay two or three dayes together ? Why, then may not we re- 
folve upon an hour^as weil as they did on aday, for (*ne u.Unut- 
ing,as well as the other ? I think if I had your fpirit to liquor my 
r.ongi*e,I (hould be angry at the Hour-glafs^and preach the peo- 
ple ositof the place, 



And for a Text : i. Know you not that Chrifthimfelf took a 
Text, Luk< 4. and applied it : Know you not that It was then the 
common practice of the Church to read,expound,and apply the 
Scriptures, as E±ra did ? Know you not that there is Dodrinc, 
Reafon and life in aii the Sermons and Epiftles of the Apoftlcs ? 
Know you not that we are commanded rightly to divide the Word 
of Truth, 04 Workmen that need not be ajbamed, andtoftudj thereto? 
2X17**2.1$. Ah wretched fouls that dare fobjindely cavil with 
the work of God I 

For what you lay of £4 carnal BelT\ it is like the reft which I 
before anfwered, not fit for the mouth of a reafonablc creature 
to have mentioned. But 1 muft tell you that our Bels are not car- 
nal,if they were, they would fcarce foundfo well, or laft fo long. 
If your meaning be, that you would have us baptize our Bels to 
make them fpiritual, as your gboftly Fathers of Rome do, we 
will ktcp our carnal Bels, till we know more reafon for thai 

The 22 th J2^.is this^tvhether are not they that bear rulebj their 
means, andfeekjfor their gain from their quarter, andfeekjfwtkc 
fleece ,and makes a prey upon the people, and are hirelings , be mtfalft 
Prophets, yea or nay, and whether fuch be not to be crkd out again fl 
now, as tktj were then ?~] 

csfttf. To chU I have fufficiently anfwered already to your 
Brethren in my other Book. Only let me tell you, 1. Ids a 
mod certain thing that God allowed the Priefts the Tythes; 
and much'more, when he thus cried out againft them; Dare 
you deny that ? If you dare not, confefs then that ic was not 
the mcer taking of Tythes that caufed God fo to rebuke them. 
Read but CMal. z d and the 3 d without Spedacles, and then 
judge. It's moft evident then that the thing that God con- 
demned, was not taking Tythes, but covetous greedy defircs 
after gain, and negle&ing the good of fouls, and the work of 
God *. And are not we as willing co eaft fuch out, as you are to 
reproach cbem > Whether we feek theirs or them, and whether 
we are noi willing to fpend and be fpent for the falvation of our 
p€tvple , we ffmft be tried by a nlotfe righteous Judge thate 
Yoar *3> fyf i* s {"^rAwNhrr to j*h *wh tremblrkg and quaking 



which the Scripture witne(feth ?] *Anf I own the fear of the 
Lord, which is the beginning of wifdom, and think him biefled 
ttutfearethalwayes, and that he that hardencth his heart (ball 
fall into mifchicf ; But I think thac the great Qjakiag that was in 
the ArmyofthePhiliftines, was no vertueor bleffingtothem, 
nor any fignofGodamongthem,i«SWi4.ij And I think that 
Perfecl love cafteth out fear,znd that thofe (bakings and quakings 
that come not from the humble fenfe of fin or judgement, or 
the like, but in violent motions of the body affectedly, are ei* 
thcr Papiftical tricks of deceit, or effects of Phantaftical conceit, 
or the motions of the great Deceiver within yon. I read of ic 
asdneofGodscurfes, that £ The Lord Jbould give them a trem- 
b ling heart,"} Dcut.28.65. And I ara of opinion that the curfc is 
fallen upon you, which is written Pfal.69.zj. Let their eyes be 
darkped that they fee not, and make their loins continually to flake . 
Gods Kingdom is Righteoufnefs, Peace, and Joy in the holy 

Your 24. and laft gu. is, \jvhether dojoufay jotijhallbe free 
from the body of fin while yon are on the earth, and whether fiall/tnj 
be perfecl yea or nay ? 

Anft*. I believe that all true Converts arc free from the do- 
minion of finne, but not from the remnants of it* And that 
oar grace is of a perfect kinde } as a fmall Candle is of a perfect 
kinde of fire , which yet will not enlighten all the Town or 
Houfe, nor fcattcraway all the darknefs, as the Sun will do ; 
I believe alfo that in the inftant of death, when we part with 
the fle(b, we part with all the remnants of finne. And for 
the Doctrine of perfonal finlefs perfection here, I believe the 
Devil, the grcateft finner bred it; the Pharifee received the 
forc-taftes and preparatives to it, the Hereticks and Papifts firft 
entertained and chcri(bed it , Chrift dctcfteth it, and never 
man that knew himfclf , or had one fpark of true grace and 
Chriftian experience, did to this day heartily believe ic of him- 
felf, And I think it is a part of the Papifts dung which 
they have taught you to (etd upon. Chrifts Kingdom is an 
Hofpital, he hath no Subjects in ic but difeafed «ncs. The 
Fathers Kingdom before had perfect Subjects, and fo (hall ic 
have again, when Chrift hath perfected us ; F Qt when he hath 

pcrfc : 


perfc&ed us by healing all our difeafes,and fiibduing all our ene- 
mie^evco the laft Enemy Death (at the Refurre&ioo) then will 
he give up the Kingdom to the Father, But now, In many thing* 
We offend aH y Jam. 3. 2. and there u no man on earth that doth good 
and finntth not; And if \V# fajVee have no fin, we deceive our 
[elves, and the truth is not in ^Therefore the truth is not in you 

I conclude my Anfwcr with this Qucftion to you ; If you 
think you are pefcfeft. without (iu, whether do youalfo chiak that 
you arc already in Heaven or perfed Glory } For whac can keep 
the foul from the perfeft enjoyment of God, but finne? And 
to enjoy God perfectly, is to be glorified perfectly: But I 
forgot that your Brethren think Heaven and Hell is only with- 
in men. Perhaps you look for no more Heaven then you 
have : And I wonder not ac it : For if you did, in the way you 
are in, you are no more likely ever to finde it, then Dark- 
nefs is' to have communion with Light, or 'Belial wkh Chrift. 
The Lord give Repentance unto life , to rhofe of you that 
have not finned unto death, and (hew you another Heaven be- 
fore you are out of reach of it, and a further Hell before you 
are in it. Though I look for no thanks from you for my 
charitable defircs, yet you (hall have them whether you will or 

HAving been at this labour at your command' to anfwer your 
Queries, may I not in reafon expe&thatyoufhouldan- 
fwer fome of 'mine, which I do but requett, and not command : 
But I defire of you , that you will not put me by with Gumble- 
ftoolRhetorickinfteadof Anfwcrs, but fpeak confiderately, 
truly and to the Point in qucftion. I mean, firit, that you will 
anfwer alt thofc Queries which I have before put to you among 
myAnfwerstoyours, and then that you will anfwer alfothefe 
twenty Queries following. 

9u % \. Are they not the very fame Mimiters which you rail 

at and which all the Drunkards, Swearers, Whoremongers^ 

7 G and 


and fenfuaJ wretches in the Countrey do hate and rail at as 
well as you? Arc you not then on their fide, and pofifeft with 
the fame Spirit ? They defpife the Preachers of the Gofpcl, 
tad mould have them down, and fo would you, even the very 
famemen as they would ; When chey had opportunity , they 
raged againft thcra with Swords , and fo do you with filthy 
tongues : Would not all the covetous ,. malignant , ungodly 
Enemies- of Piety, nave Tythes down as well as you? What 
think you? I can witnefs it of moft of my ; acquaintance that 
arefuch. Moreover, were they not the fame fort of Miniftcrs 
which the late Bifhops fi fenced , fufpended , and otherwifc 
troubled, and which you revile at ? I* it not then the fame Spi- 
rit by which you a*tda!l thefe were or are a&td ? Confidcr and 

]%u>2* Whether it be not the fame Spirit which movetb in 
you, and in the Papifts ? When the Pa pith fay, that we are no 
trueMiniftecsof Chrift, but Deceivers, and teach the Divina* 
tion of our own brain, and delude fouls,, and fo fay you : The 
Papifts fay, Our Congregations are no true Churches, who 
own us as their Pallors, and fo fay the Quakers ; The Papifts 
know that the great thing that muft be done before they can 
feducc the people airjong us, is firft to make them defpife and 
reject their Teachers, and therefore they bend all their wits 
and endeavours to vilific them , and draw the hearts of the 
people from them ; and fo do the Quakers. The Papiih main. 
errour lieth in the contempt of the Scriptures ; They fay^ 
they will not take it for the Word of God , but on the autho- 
rity of the Church, and that it is but part of his Word ; The 
Qaakers fay, It is not the Word of God. The Papifts fay, It is 
but a dead Letter, and fo do the Quakers; The Papifts fay, It 
is not fit to be the Judge of Controverfies, and fo fay the Qua- 
kers; The Papifts preferre the Vulgar Tranflation before the 
fame words in Hebrew and Greek, which the Spirit did indite 
the Scriptures in, and fo do the Quakers in Engli/h. Could 
the Papifts but get down the Regulating Authority of Scri- 
pture , they would think they had won the field ; For they 
will not endure that all Spirits fhould be tried by the written 
Word, no more will the Quakers. The Papifts maintain mans 

Free- will 


Free-will hath power before convcrfi on to repent and believe 
and turn to God, *nd that it is not only the fruit of the Spirit 
in the Ele&, and fo do the Quakers. The Paprfts tell men of 
the futficiency of the common-light that is within them, and 
fo do the Quakers. The Papifts fay, That a man may be per- 
fect without fin in this life, and may fulfill all Gods Command- 
ments, and fo do the Quaker?. TbePapfrs make this their 
perfection to lie in-calting off worldly Callings, Imployments, 
Relations after the flefh, and propriety, as their Nuns, Monks, 
and Hcrmites do ; yea, and in caftmg off 1 heir old names, as 
their Pope doth when he ?§ made Pope: And fo do many of 
the Quakers, and much woffe, as I have feen in Papers under 
their own banc's. The Papifts place their Righteoufnefs in 
their own Works and Perfection , while they flight the Im- 
puted Righteoufnefs of Chrift, and fo do the Quakers. The 
Papifts place this Righteoufnefs of their own Pharifaically 
in externals, and things that have a fhew of wifdom and hii. 
mility, and negleftingof the body, not in any honour to the 
fatisfying of the flefh , as Touch not , tafte not , handle not, 
which mM are to ferijh with the vfiirg, Col. 2.18,20,23. fo do 
the Quakers , in ftcad of preaching ttre RtghteoufncfTe of 
Chrift, call out for a formal Righteoufnefs and PerFc&ion 
of our own, confifting in fuch things, astbefe following, to 
wit, that we wear no Points, nor Cuffs,iror L*ce, rror any fuch 
like, that we preach on the lower places, and rrot (as E^ra did} 
in a Pulpit; that we ufe not an H our- g la ft to dffcern how the 
time paffcth (whether a Clock or Watch be as dangerous, I 
know not :) That we fay [ThotT\ and not [JTohJ to him we 
fpeak to (when the word that Chrift wfed fignificth Thou, as 
well as Ton : That we call not men CMafters, or women Mi* 
ftrtffts, when the Scripture frequently ufeth and alloweth it, 
and much more; (though Chrift forbid us to have any Sed- 
Mafters, orMafters of our Faith;) In fuch like as thefc doth 
the Quakers Righteoufnefs lie , while they are ignorant of 
Chrifts Righteoufnefs ; And juft is it with God , that they 
who fet up their own righteoufnefs againft Chrifts, (houldbc 
given up to that heliifh delufion, as to take the mod Satani- 
cal flanders, lyes, herefies and railings, to be their Righteous 

G 2 ncft: 


nefs : Were it nor tedious, and not mucti neceffary, I coajd (hew 
in many more particulars, haw the Papifts and Qaakcr^do fo 
cop,fpire,that we may well know whence their do&rines and de- 

^.3, Whether there were evef greater Monfters of In- 
gratitude upon the f?ce of the earth than chefe are, who fee 
' their hearts and tongue* againft thofe Minifters of Chrilt that 
lay uia themfeive^ iur the faving of fouls, through all the 
fcornsandoppofition of all foits of wicked men, with whom 
thefe wretches joyn againft them ? Yea, and make their very 
ftudy and labour their crime, when it were much eafier for us 
to preach without ftudy , and that, I hope, with fomewhae 
more truth , fenfe, and order than they that fo boaftof the 

J£«.4. Were not thofe faithfull Servants of God thatfuf- 
fered Martyrdom under Heathen and *strUn Perfecutors, juft 
fuch Miniftcrs as thefe men do now vilifie; or wherein was 
the difference ? And do not thefe wretches juftifie their mur- 

£h\ 5. Are not the Miniftcrs whom thefe men defpife, of the 
fame calling and pradice,as thofe were that fuffered death in the 
flames in Q.Mtrits dayes ? Such as Bradford, Heiper, Latimer, 
Ridley, Cranmer t SafDsd€rs t Pbi/p6t 3 md the reft ; Were not thefe 
called Mailers ? Did they not preach in Pulpits, and take Ty thes 
or money for Preaching, as their due ff)aintenance,and the other 
things that the Quakers accufe us for? And do not thefe men 
juftifie the bloudy oppofers of them, and condemn Gods Saints 

Jjlu. 6, Whether ever the earth bore men that did more 
proudly defpife others in comparison of themfelves ? And whe- 
ther their language favour of the Spirit of the Lamb ofGod?Or 
can he have any taile of that Spirit of Chrilt in himfelf, that 
doth not even feel,that their proud and railing language is of the 

^.7. Was there ever a generation known on the earth, that 
did more arrogantly ftep up into theThrone of God,and cirrfore 
his Servants, whofe faces they,never faw, and whom they can 
tharge with nothing, but being Preachers, of the Gofpel,' and 


that in a Pulpit,having an hour- glafs, taking Tythes, &e. to be 
Minifters of the Devil, fons of Perdition, with much of the like. 
Though Chrift hath faid , Judge not that Je be not judge d- y And 
who art thou that judgeft another mans ferv ant f To his own mafier 
he (lands orfals* 

«2«8. Was there ever a Generation of men on whom the 
Image of the Devil was more vifible than on thefe ? He is the 
Prince of darknefs, pride and malice; And the depth of Ignorance 
and height of pride ar.d malice breaks out Co abundantly in 
their carriage and difcourfe, that all, not utterly blinded may 
fecic. It is rhe work of the Devil to be the Accufer of the 
Brethren i And fo it is the very Religion and bufinefs of thefe 
wretches, to accute Minifters and godly people to be Hypocrites, 
tyars, Children of the Devil, Serpents, Vipers, with much the 
like. f. 

®j*9- I s ,c n0 kin t0 c ^ e hlafphrming of the holy Ghoft, for 
fuch wretches , when they have poured out the moft horrid 
lies, (landers, railings, and falfe doctrines, co profefs folemn- 
ly that all this is from the Spine of Chriil within them, 
and make God and his holy Spirit the Autheur and Patron 
of all? 

^2*/. 10. Can that man that hath one fpark of Grace believe ' 
th?t he hath no fin? Can he have fo I. tele knowledge of him- 
felf ? And conftquentiy of the need he hath of che Phyfici- 
an? Dare you fay to Chnft, we will not be beholden tarhee 
for thy bloud to wafli us any more, or to thy Ip^erce/Iion to 
pardon us any more ? Do you not believe, That in many things 
We effend all, Jam. 3. 2, // voi fal that we have no Jin ive. de- 
ceive curfccveSy and the t>uth U hot in us ? If wecon[efs our fins % 
he i$ faithful and \nfl to forgive m car fins, and 10 cltanfe ta 
from ail tynifhtccnine's,: If wf f/fjt that »c ha.?/e tttt finned, we 
m*iekim aliar, and hi4 IVttd U not in m \ J.Jjfh I 8,9,10. 'Are 
not all Ch rifts Difciples taught daily to pray [Forgwc m cur 
7refl)ajj}s?~] For my part, I am one that i$ fick, and have need 
oftne Phyfician, and dare not tell God, that: I will ask him 
pardon for no more fins , nor be beholden to him for any 
more, But O what a power hath the Deceiver with thefe 
wretches, that in !he raidft of their horrid railing, fianefctfing, 

G 3 and 


and other wickednefs, will ftand to it that they hare no fin ; Ju& 
like the Swearer, that will fwear be never fwore an Oath ; Or the 
Drunkard, that wii! fwear he was never drunk, when he lieth 
drutik in the Channel. Solomtn faith, There is not a jufi man upon 
earththat doth good and fmneth not y Ecdef7.2o. and thefe Qua- 
kers that Phanfaically and Papiftically juftirlc themfelvcs^ogtve 
him tbe Lie. 

JJa.n. Whether thofe that deny the Scripture to be Gods 
Word, as thefe Quakers do , and deny that there is any fuch 
Perfon as Jcfus Chnft, who fufJered at feru/a/em ; now glorified 
in heaven in the humane Nature, and only call fomewhat within 
themfelvcsby the Name of Chrift, I fay , whether thefe arc not 
abominable Infidels, having nothing to do with the name of 
Chriftians ? 

< g^i2.Is it not damnable Hypocrific in thefe wretches, to prate 
fo much of Scripture,and call for Scripture, while they thus deny 
it to be Gods Word } 

<>lj i .Is it not damnable hypocrific in them to call therafclvcs 
Chrittians, when they are Infidels, and deny the Perfon of Jcius 
Chrift crucified to be in heaven ? 

Jjj4. Is not he a Pagan and no Chriftian,that thinks that the 
light which is in all the Indians^ Americas, and other Pagans on 
earth,is fufficicnt without Scripture ? 

^15. Was that Light in Paul which perfwaded him, that 
he ought to do manf things againft the Name of Jefa , fuffi- 
cicnt to convert him to the Faith of Jefus ? Or did Chrift 
give him nccdlcfly a Light from Heaven , and by Ananias his 
Do&rine ? Or had Cornelius fufficicnt Light within bim before 
Peter preached to him ? Or had all the world fufficicnt Light 
within them before Chrift fent abroad his Apoftles to preach 
the Gofpell to them? Or did Chrift fend them a needleffe 
Light by his Apoftles? Have thofe Persecutors fufficienc Light 
within them to caufc them to bclcive in Chrift, who think 
they do God fervice in killing or reproaching bis Minifters 
and people ? 

gu.\6 If all have fum^icient Light within them, what need 
you go up and down to teach or perfwade them ? Is it need- 
lefs Light chat you bring then, or is it helltfh darknefle ? 

\ 3*J 

^ 17. Is it not a moft fottifh trick of you to go up awl down 
prating and comrnanding,andyet rcfufc t© fhew your Commif- 
fion from God ? And to call Minifters to fhew theirs, aud refufc 
to (hew your own, but fay it is Jnvifiblc within you j Are you 
fo mad as to expect any fhould beleevean invifiblcand inde- 
monftrahleComroiiTion? And might not we as well tell you 
oursislnvifible (but that indeed it is not?) Or fhould we be- 
keve every one that prates of a Commiflion within him, or no? 
If not, why (hould we bcleeve you more than others that fay 
the like? 

J^i8. Seeing you cry down our Miniftry and Churches, tell 
us,which is the true Miniftry and Cht$ch,and when yours begun, 
and where it hath been finceChrifts abode on earth till now? 
Speak plainly, and let us know, whether you are indeed Papifts 
or Pagans? 

^ 1 9 Is not that man an Infidel and a Scorner of Chrift, 
that dare fay, he came into the world, and fhed his blood, 
to gather only a few raging Quakers in England 1652 years 
after his Incarnation > If Chrift have no Subje&s but thefe, 
he is a poor Kin£ > If Chrift have been till now without 
Subjc&s, he was no King ; If without a Body, he was no 
Head.5 If without a Spoufe, he was no Husband; Therefore 
fhew us what Church Chrift hath had, or confefs your felves 

JJ^20. Did not the fpirit of the Quakers fpeakin Numb. 
16, 5. juft as you do row againft Magiftrates and Minifters? 
And is not God very patient that caufeth not the earth to 
open and fwallow you up quick, as it did them ? Do you un- 
derftand that the SimoniAns (or Difciples of Simon Magw) 
and the Nktlaitans, whofe Doctrine and Deeds Chrift hateth, 
Revel. 2. and other fJ^o/hV^Hercticksin the Apoftles dayes, 
did deal by them, and the Church then, as you do by us now? 
and that the fecond Epiftle of 1'eter, the Epiftlc of fade, 
much of 1 John , and 2 John were written purpofely againft 
them ; befides many other Scriptures ? And have you 
well considered thofe Scriptures , and applied them to your 


When you have anfwered thefe Queftions, I require you 
to haveno more to do with ra;, nor any of this Church. For 
we renounce you asFterettcfc, after a firfl: and fecond Admo- 
nition , and wiif have no fellow (hip wuhfuch fdf-condernned 
perfons, nor receive you into our houfes, or bid you, God 
fpeed,#4eft we partake of your wicked deeds, Titus 3. 10, 

March 2%. i*SS« 

f "B^chard "Baxter 




*0'- m 

Humble Advice: 



O F 

Thofe things which were offered to 
many Honourable Members of 




at the end of his Sermon, Decemki^ 
at the Abby in Weftminfler. 

With fomc Additions as they were delivered by 

him to a Friend that defired them, .who thought 
meet to make them publick. 

Printed for Thomas VnderhiU and Fra ncis Tyton , i 65 s 



Good Works 

earncftlv defired from this 





^Erfe&tfut excellent Work refol- 
ved on, that All Children be 
taught to Read?, and that every 
Family have a Bib ? e. 

z. Perfeft that excellent 
Work, of enjoyning Catechizing: of which 
more anon. 

3. Seeing you have well intended to Enjoyn 
the Generall ufe of the Aflemblies letter Ca- 

A 3 techifm 


techifm, put it into the Aft of Ejedlion , that 
whofoever fhall ie induflrtA after Admonition, 
Preach or perfwsde any againft any Dodrinc 
contained in that Catechifm, (hall be fcje&ed. 
i. This is but reafonable : For if Children 
muft Learn it, Learned men and Teachers 
fhould not Preach againft it. 2. It is not a* 
gainft the Inftrument in the Articles for Li- 
berty of Religion : For it only hinders the 
Propagating of Errours, and not the holding 
or profefmg them, twhen called thereto. And ► 
it only denieth fuch Propagators the publique 
Countenance and Maintenance : and not Li- 

4. Let no man have Liberty to Preach, 
Teach or Perfwade any againft the Effentiall, 
(Fundamental!) Truths of Chriftian Belief, 
in private or publique, though he have not 
your Maintenance: For it is not our own Gain 
that we lookafcer, but the fafctyof mens fouls. 
God forbid you fhould let men defie Chrift, 
or perfwade men to Infidelity, or deny and vi- 
lifie Gods Word, &c. fo they will but do it 
for nothing: The Pope and Popifli perfons 
abroad and at home, will maintain Emiffaries 
enough, to do their work, without your main- 
tenance! Thoufands might curfe you for ever 
in hell , if you grant fuch a Liberty to all 
men to deceive them > and entice them thi- 

If you cannot agree to accept thofe as Fun- 



damentals, which were given in by the Mini- 
fters , you have the two Ancient Creeds of 
the Church: chat of the Weft, commonly cal- 
led the Apoftles: and that of the Eaft a called 
the Nicene, and as now enlarged, the Con- 
ftantinopolicane. Take thefc two conjundively 
for a Teft. 

Or elfe leave out any point that is leffe 
momentous in the forefaid Catechifm, and let 
the reft ferve to this ufc. Should I tell you 
of the Frofefion of the Wortefle>fhire Minifters, 
you might well think it comes from too pri- 
vate hands to be offered you to fuch a ufe : 
but I had rather you ufed that then none. 

5. We befeech you fail not, 1. Tofecure 
to us by a Law: 2. And to Recommend the 
free ufe of Minifteriall AfTemblies and AfTo- 
ciations : which whether neceffary or not for 
Regiment, are certainly fo neceffary for Unity, 
that we cannot carry on Gods work in Con- 
cord well without them. This mod confeffe. 
Deny us not what the Church enjoyed under 
Heathen Princes, and hath ufed in the Apo- 
ftles daies, (^fcf.i^&c) and ever fince to 
this day. If you doubt whether we will wrong 
the State, j. Our Eftates and Lives are in 
your hand to anfwer it. a. Let a Magiftrate 
be prefent with us as oft as you pleafe to fee 
our courfe. Yet let it be only the Minifters 
that are Approved by you, and Own the Fun- 
damental! Verities, that have this Freedom. 

. But 


But if you will give it all or none (though 
I hope better J rather let aK have it , then 

6. Let thefe Approved A floriated Minifters 
have Liberty granted to Ordain others to the 
Minifterial! Office: (Whether any ihall be of 
the ^hurnm y I meddle not.) And recommend 
Ordination to the Churches, to be fought, 
when they receive a Paftor. And let none be 
Admitted to a Paftorail Charge, having the 
Publique Maintenance^ that is not Ordained or 
Approved by Minifters. 

7. If any Arminians , Antinomians, Ana- 
baptifts, or the like miftaken ones, think it not 
enough to hold their Opinions, but they will 
hold Communion with none that are of a 
contrary minde, nor admit them to the Lords 
Supper, though Godly and otherwife fit, let 
fuch hold no Paftorail Cure ( for Ledures I 
leave to ycu ) that have the Publique Main- 
tenance : Becaufe they will elfe force all the 
Godly people that are not of their Opinion, 
to live without Gods Ordinances and Church- 
Communion-, or at leaft, to wander for it, to 
their great difcemmedity. 

8. Take not the Works of the Miniftry out 
of their hands, which is, To judge who arc 
the fit fubjedls of their Adminiftrations in Ba- 
ptifm , and the Lords Supper and Chureh- 
Cenfures , as to thofe perfonall Qualifications, 
which according to Gods Word are required. 



It is as Effentiall to a Paftor to Rule as to Teach : 
And as you may not Preach in his ftead, fo 
neither may you Ecclefiaftically Rule in his 
ftead. Some body muft Judge of Church 
Cafes and Perfons: and it is ficteft for them, 
whofe Office it is. That which you have to 
do, is to Queftion and Punifb them, for Mal- 
adminiftration. If under pretence of judging 
rightly who arc the true fubjeds of Sacramen* 
tall Adminiftrations, they will deny them to 
All, or exclude the fit Suhje&s , Punifh 
them for it, according to the quality of the 

p. Let your Commiflioners for Approba- 
tion and Eje&ion , have Power to keep the 
Peace in the Church, as Juftices of Peace have 
in Civils : or elfe let Juftices look to it. That 
if any turbulent Mutineers , (hall bend their 
endeavours to Rail at and Reproach their Bre- 
thren, or make difturbances, they may be re- 

to. Let the VubliquePlaces, as well as Main- 
unance, be only for the Approved Minifters, 
and none have leave to Preach in tho'e Places, 
(called Churches) without the Minifters Con- 

II. Let all that have Tolerated Meetings, 
enjoy them only in fome known allowed place, 
where the doors (hall be as open to any, at 
Sermon time, as ours are to them, left they (e- 
cretly fow the feeds of Rebellion. 

B ia. Let 


17. Let the Minifters and Church have 
the difpofall of the Meeting place in time of 
Sacraments , and of exercife of publique Di- 
fcipline, that ftrangers, or wicked perfons may 
not intrude among them at fuch times, with- 
out their Confent, left they force us to Ce- 
lebrate the Lords Supper in private hcufes. 

13. Let fome be authorized in every Pa- 
rifli, or near at hand, to difpofc of all vacant 
Seats in Churches, and determine all Contro- 
verfics thereabout. 

14. Seeing our common Vcrfion of the 
Pfalmes in Mecter is fo faulty, that it is not 
fit to be continued , when Better may be had 
(in fb high a part of Gods Worfhip , we 
ftiould ferve him with the beft :) And thoft 
that lay them by do ufe fome one, fome a- 
nother: when Concord in fuch a Work, is 

- fo defirable among the Churches : We hum- 
bly move, that you would Recommend fonae 
one of the beft unto all Churches in the Land. 
Might I prefurae to fpeak ray thoughts, That 
Vcrfion which being firft approved of by the 
late Affembly of Divines, and after very much 
Corre<3ed and bettered in ScetUnd, and now 
approved by their Affembly , and ufed gene- 
rally by their Churches , is the beft that is 
extant, and fitteft in many refpe&s to be Re- 
commended. But if fo great a preparation to 
unanimous reception fatisfienot, You may Au- 
thorize the Minifters of the Province of Lon- 



dou to appoint a Committee of skilfull men, 
to draw one Verfion out of all, or to try and 
judge of the beft that is already extant. We 
arc fcarce like to be unanimous without your 

15. Have a fpeciall ore of the Revenews 
and Government of the Univerficies. 

16. Lay a penalty on him that Prints or 
fels any Books againft the Fundamentals or 
Eflentials of Chriftianity 5 and that dander or 
reproach Magtftracy, Miniftry, or Ordinances 
of Chrift. And burn fome more of this na- 
ture, that you may manifeft a difowningtheow 
Specially Hobbs his Leviathan. 

17. Provide a competent Maintenance for 
the Miniftry : Not for their fakes fo much as 
the Peoples : Begin with Cities and Mar- 
ket-Towns : Allow a Congregation of two 
thoufand or three thoifand fouls, more Mini- 
ftersthai on3 of three hundred or four hundred 
fouls. If Tradefmen, Lawyers, and others 
that pay not Tithes in mod places, were 
equally affeffed , it might help to this , and 
maintain a Catechift, asfolbweth. 

i8.Seeing prejudice doth hurry fo many fouls 
to perdition, an J the common fcorning of a 
Godly life , by the Naturall Enemies to it, 
is a chief C*ufe of that prejudice ; Mighc not 
fome Law be made to reftrain fuch (corners 
in fo.ne m^afure ; At leaft let a Godly life in 
General!, and Fanily-Daties in fpeciall (in 

B i Pay- 


Prayer, Praifes, and Reading Scripture, in Ca- 
techizing) be Recommended by you to the 
Nation ; that fo poor fouls might have the credit 
of a Parliament, to fet again!} the credit of a {cor- 
ner, to cure their prejudice i 

19. Let thofe Miniftcrs be eje&ed as Neg- 
ligent, that forbear A 1 txercife of Difcipline, 
as well as they that preach not: that is, who 
admit notorious wicked livers to Communion, 
without any Admonition, according to Chrifts 
Rule, and permit the Gbftinate without any 
Ccnfure. For fuch unconformable man-plea* 
fers, taking all wicked people to Sacraments 
that flie from Difcipline out of other Pariti- 
es , are exceeding hinderers of cur Disci- 
pline, and deceivers and deftroyersof ths peoples 

20 Confirm the good Laws that are alrea- 
dy afoot for the Lords-day, and Authorize the 
Officers to whip thole that cannot pay : For a 
cuftom of fitting in the ftocks , doth but make 
them contemn it , and harden them to greater 
wickedneffe. The like I move for fwearers, drun- 
kards, and prohibited Ale- fellers. 

More particularly concerning the fccond Head, 
Of Catechizing. 

1. I conceive it would be an excellent work, 
and is Neceffary, to Appoint in every Parifh 
in great Towns, or others very Populous, one 
Catechift, (or more according to the num- 
ber of perfons) who fliould performe this 
work, 2. Lee 


2. Let him be chofen by the Minifter; or 
if chat be denied , let the Minifter Nominate 
him, and the People confent, and Neigh- 
bour- Minifters Judge of exceptions againft 

3. Let them be men of competent Abi- 
lity, of Godlineffe and upright Converfa- 

4. Let his work be , firfl: to teach fome 
Cteed containing the Fundamentals, wish the 
Lords-Prayer and ten Commandments -, and 
then the AfTemblies fhovter Cat* chifme : or 
that at firft, where p.ople are capable. And 
fo farre as he can to tell them briefly the 
fenfe , and enqnire how they underftand 

5. Lee him be tied to fpend two hours every 
day in this work, taking the Families in courfe, 
yet labouring moft where he findeth mod 

6. Let all perfons , Rich and poor, young 
and old, fubmit to be Catechized by him, 
under fome fit penalty every moneth they fhall 
refufe : except they have a Certificate from 
the Minifter, either that he is teaching them,or 
thatthey underftand the matter already, andthen 
let them be no more conftrdned to attend and 

7. Let him teach no women between the age 
of twelve and fixty , but in the publick meet- 
fag, place of the Church : but the reft where fhall 

B 3 be 


be thought fictcft by themfelves. 

8. If any precend Confcience againft learn- 
ing the Principle* of Religion, they are not 
to be heard : but if any pretend Confcience 
againft any thing in the Aflemblies Catechifm, 
let them before the Minifter produce their 
Reafons : And if they remain unfatisfied , let 
them have liberty to u(e M r Perkins Six Prin- 
ciples, or any other which the Neighbour- 
Minifters fhall approve of : If they refu'-c this, I 
hope to pay the penal mul&,will not wound their 

9. This muft be no hinderance from Minifters 
doing what of it they can : and in fmall Parifh- 
es, the Minifter alone may do it : but not in 

10. Let the Catechift be under the Minifters 
O verfight for Inftru&ion in the work. 

11. Let a competent Salary (of about twen- 
ty pound , or fixceen pound , or twelve 
pound per dnmm ) be allowed to the Catechift 
for his work. Which may be impofed on the 
people to pay. 

12. If he be found unworthy, let the Minifter 
have power to remove him, or who elfe you think 

This one work well ftablifhed , will make 
the name of this Parliament Honourable to all 
Generations, and may bring many thoufand 
fouls to Heaven $ and remove moft of the 


2v are'San 'ir will exceedingly fupply the 

ZlJS o? more Minifters in great Congrega- 

grcat detect or m p laces:Many Con- 

greg rmaintainrotherMiniftet. Andwehaye 
C K n "^ ?™£ of thJ Ancient times of the 
'rL^cHhen Catechifts were imployed by 
Church, wn ™ . . t0 fo th e Converted 

fo b effed a vZk, as the happy fruits of « 
lo oieiicu . Experience will ma- 

TfTIhemltTbe faithfully difcharged. The 

them that croffc it. 

Dccirnb. 25; 



O F 



the Controv^rfies about 


Perfeverance of the SAI NTS. 
Occafioned by the grofs mifreports of fome 

paffages in his Book 3 called, The Right Method for 
Peace of Conference, &c •, \yhich are left out in 
the lait Impreffion to avoid offence, and 
this here lubftituted,for the fuller ex- 
plication of the fame Points. 

Lutherus, reference Hopffnero Saxon. Evangel. p. 1 1 o. 

Nihil pefiilentipu in Ecclefa doeeri potefi, quamfi ta.qux, NeCe (Ca- 
rta r.onfmt, Necejfaria fiant : Hae enim tyrannide confcientU 
illaquemntHr^ & liberty fidei extinguitur ; mendacium pro ve* 
ritatejdolum pro 'Deo, aiominatio profanilitate^QlitHn 

L O N D O iV, 
Printed for Tho. VnderbM at the Anchor and Bible in PanU 
Church-yard, and F.Tjton at the three Daggers in 
Fleetffrcet. M, D C. L V 1 1. 





Aving let fall forne psfTiges concerning 
Perfeverance , in a Eook entitled The 
Right Method for Peace of Confidence in 
32. Directions , &c, agreeable to the 
(I ace and experience of my own foul : no 
fooner were they pubiifhxd, but many 
fufpiciou* Brethren gave our, that I had 
wrote again ft the certain Perfeverance of 
the Saints. How little reafon they bad for their report, I 
msnifefted in the next Edttwai by an Apofogf. But the cafe 
is come to that at laft, even with pious Brethren, that they 
know my Belief much better thanl know my own : and there- 
fore to tell them my Judgment, is ir. vain. But becanfe I cannot 
think that all are fofagicicusorcenforious, and becaufel think 
it mceteft to the utmoft of my power to avoid offence, a^d to 
leave out controverfic as much as may be in fuch pra&icall 
Writings, I have, in rbc lafi Edition of the Book, left out all 
thofe paffages that occafiOEcd mens miflake, and withall the 
additional Apology,, (as bring then needleis:) But left any 

A 2 think 

of the Saints 

think that hereby I betray any truth of God for the pleafing of 
men, I have thought meet, inthefe few Pages, to declare what 
m y Judgment is in that point, more largely and more fealonably 
than in the aforefaid Writing, And it is not my defign to 
Aand upon the maintenance of the Opinion which I own, or 
the confutation of the contra* y : but only, to give to my 
mtftaken, offended, cenforious Brethren a true account of my 

There are many Opinions concerning this Point among the 
Profeffors or" the Chnil-an faith; which I think meet to let 
down, that I may the better declare my own thoughts of the 
whole. And I (hall begin at the utmoft extreme on one fide, 
•and proceed on to that on the other fide, taking the middle O- 
pinionsin the way. 

i. The firft Opinion which I (hall mention, is that of the 
Papifts, who do not only hold the Doctrine of acTual Apoftacy 
of Saints, but alfo that every mortal finne, as they call them, 
doth excufs tfie Spirit of grrce, and put a finner nof only under 
an adual guilt, but alfo into anunjuftified eftate, and fo in- 
to a ftate of 'd-ath and damnation: fo that a ftate of grace ( ac- 
cording to them ) is frequently loft with many, and frequently 
recovered. If any would fee this Point openM and debated 
J idieioufly, let them read Rob, Barcnitu his fmall TraUate dt 
Peccato Mortali & Venialu 

2. The fecond Opinion is, that the truly Regenerate and 
jufti.fied (indefinitely) may and do ( fome of them ) fall totally 
and finally from a ftate of grace or juftification, intoaftate of 
death and condemnation ; and pcrifheverlaftingly. This Opi- 
nion exceptethnot theEled themfelves considered Antecedent > 
ly ; but only confidered confequently : becaufe it is a contra- 
diction to be Eltd and yet not to perfevere : For the main- 
tainers of it hold, that God doth Elect men only upon forefight 
of faith and prrfeverance , and not to perfevcrance and faith 
it felf; For they deny any Antecedent abfolute eiedion to 
thefirft&ferencinggraee: and deny any fuch grace it fcif, as 



by aninfup?rable operation (hall infallibly convert. This O- 
pinionwas coo common among both Greek and Latine Fathers, 
that wrote before tie daies of Atigtifiint, asappeareth both by 
exprefs paffages in many of their Writings, and by their Do&rine 
of freewill, and predomination upon forefight of the goodufe 
thereof, and other Points that inferreit: which Scultetus and 
marry other of the reformed Divines do tnter navos Tatrum re- 
cite. And though they few that this would not cor.fift with a 
certainty of falvation, yet they chofe rather to deny that cer- *Bcrmri him* 
tainty, than to affert the Perfeverance of all the Regenerate; £ lf $^™y 
and to fay, as Ortgen, aiid after him Eufebins Preparat. Evangel. f Vj* SSj# . 
lib. 6. fag 289, 290. [_*«* #*} $*%(&o? \ym^ rtv v^Kh $ t ^ ^ e / ' 
dyaSor faita* we. -n tUjj v^lyvacnv 'ihvhv&vau, Ego de elecfk 

i.e. Immo pngnarentifta fectim tit idem & probus evaderet, 0- ' um * E &°. ** 
eertB probum fe futurum effe prjtno(fet.~\ And Angnfline himfelf ?„* gi*y*. 
( as afterward ) hath the like or more *. tam annum ? 

E go de numcro 
fum filiorum Dei : ^ii bxc i*%um dicere potefl ? uckminte nhmlrum fcriptnri . Hcfcit 
bomojtimorc digitm fit, an oii9. Ccrtiiudmcm igimr non fabemus ; fei fpei fiiuciAconfik- 
turnn 3 9it\ 

Yea, when they faw that this was lyable to be alTauked with 
the abfurd confequence of inferring a change in God, fome did 
not ftick upon it : as Tertnll. contr. Marcion. lib 2. f^.23,24. 
Per tot ft vero etiam circa perfonas levem vnltit hteHigi, qnum re» 
probat aliquando probatos, ant improvidum, quum probat quan- 
doque reprobandos, quaft ]udicia {ha ant damnet prater it a, aut 
ignoret futura ; at qui nihil tam bono & judiei convenit quam 
pro prefentibus merit is & rejicere, & adlegere y &c. 

This Opinion poflefTeth the farre greater* part of the Chrifti- 
an world at this day, but in Europe the chief friends of it are 
thofe that are called Arminians and Lutherans, and abundance 
of the Jefuices and their followers, who alio take in the firft 

3. The third Opinion is, That no certainty of Perfeverance 
doth arifc from Eledion,nor can be concluded from our meer ju- 
ftification and adoption and fanctification : for they think that 

A 3 there 

Of the Saints 

there is no fuch thing as Antecedent Eledion of perfons indi- 
vidually, to faith and falvation : and they think that many of 
the truly juftified and Regenerate, do fall away andperiflifor 
ever. But yet they fay,that there is a certain height of holinefs 
which is attainable in this life, which whofoever attaineth 
(hall never fail away. If you ask what is that height orftate: 
I anfwer, They are obfeure teachers who hold this,that (hun the 
clear difclofure of their minds,and therefore I cannot fully anfwer 
you: only thus much I can fay, that I have met with thofe of 
them that exprefs themfelves thefe feveral waies. Some of 
them fay, that there is a ftate of fmlefs perfection attainable 
in this life : and that thofe that are thus perfed fhafi not fall 
away. Some of them make new defcriptions of the Covenants, 
and fay,that thofe that are under the firft Covenant may fall 
away, but not tho r e that are under the fecoud : Iconfefs I 
do not fully underftand their defcribing and differencing the 
Covenants. And fome affirm, that there is in this life, a ftate 
of confirmation, confident with Peccability and venial finnes, 
which whofoever attaineth (ball never fall away. They think 
that the Angels themfelves were firft made rghteous without 
confirming grace : and then confirmed as a reward for their - 
adhereing to God, when the reft fell And fo,that Adam 
(hould- have been confirmed as a rewarJ, if he had conquer- 
ed the firft temptation and adhered unto God. And fo, that 
Chrifl doth firft kt men in an unconfirmed ft ate of Juft:fica- 
tion and life,, and will confirm them and put them beyond the 
» periii of failing away, upon certain termes or conditions, 

Th r sfeems ( whofe pun&um or difccrnable ftate, they do not tell us. ) 
iUoOrtgcus j^ e p Cr f ons holding this third Opinion are the Psracelfians 
mayTe°feea $ ■ ( unc * er wuom * comprehend the Weigelians and the reft of the 
R«w.8.Foi a ,n Enchufiafts) and many newly rifen in England. And it feems by 
( tixt Jfctnf. ) Hom.z6. that holy Macarius * inclined that way. And it is the 
i9i-Col.i. Opinion of fome later Papifts: Of which more under the 
T ^ c - 1 . fifth. 

4. The fourth Opinion is, That God hath nor only decreed 
that all that will believe and perfevere fhall be faved; butalfo 
chat fuch and fuch perfons by Name, (hall by his differencing, 



free, effe&uall grace, be infallibly brought to faith and perfeve- 
rance; and therefore none of theEled fhall ever totally and 
finally fall away or perifh : But yet that feme are effectually 
called, Regenerated, Juftified and Sandified, befides theEled : 
and thefe will all fall away and pcrifti.^ This was the opinion of 
Auguftine t who rofe up again It TeUgius and his followers in 
defence of differencing free grace , and firft plainly and fully vin- 
dicated that Grace againft the exalccrs of Nature and freewill: 
whom the contrary minded do now unjuftly accufcof runnng 
too farre, even into a contrary extreme in the heat of his difpu- 
tations againft Pelagius. Becaufe fome are fo immodeft as to 
deny this to be Auguslines Dodrine,I (hall' add this much : i . I 
askt the reverend Bifhop VJher in the hearing of D r Kendall ^ 
Whether this were not plainly the judgment of Aufiin f who 
anfwercd, that without doubt it was. And he was as likely to 
know as any man that I am capable of confulting with. 2. If any 
be in doubt, thefe paffages following, among many other, may 
end his doubts. 

Auguft. de bono per fever, c. 8, & 9. £ Sx dmbus am em piis, cur 
huie denetur perfeverantia ufq; infinem y ills autem non donetur ; 
infcrutabiliora funt judicial Dei. llludtamen fidelibtts debet ejje 
certijftmum ; hunc effe expradeftinatis, ilium non effe. Nam fi 
fuiffent ex nobis, ait unw ex pradeftinaterum, qui de petlore do- 
mini bibebat hoc fecretum } manfiffent utiq; nobifcum. £lmd eft 
quafo, non erant ex nobis, &c. nonne utriq; vocati fuerant & 
vocantem fecuti ? utriq t ex impiis juftificati dec ? gu<znam eft- 
tandem iftadifcretU? Patent libri Dei: non avert amm ajpe* 
ft urn. Clamat Scriptura divina : adhibeamu* auditum ; Non 
erant ex nobis, quia non erant fecundum propofitum vocati : Non 
erant in Chrifto eletti ante conftitutionem mundi } 8cc. Namfi hoc 
ejfent, ex Mis effent, & cum ill is fine dubitaticne manfiffent. 

IdemlAb. de correct. & gratia, cap. 8, & 9. Q De his enim dif- 
ferimtu, qui perfeverantiam bonitatis non habent ; fed ex beno in 
malum deficient e bona voluntate morimtur. Rejpondeant fi pojfunt, 
cur illos Dent cum fide liter & piiviverent, non tunc de vita hu- 
jus periculis rapuit tie malitia mutaret intelletlum eorum t & ne 
fifth deciperct animas eerum ? Vtrum hoe in poteftate non habuit I 
Anevrummalafuturanefcivitl Nempe nihil horum nifi perver* 
fiffimi *tq%infaniffimc dicitur cur ergo mn fecit f dec. J2uia,in- 



of the Saints 

ferutabiliajudicia ejus >&c 9, Nee vos movent quod fi- 

liis fuis quibufdam Dens non dat iftam perfeverantiam. Abfit 
enim tit it a ejfet,fi de ill* pradeftinatu ejfent, & fecundum pro- 
pofitum vocatu s qui zere funt fi/ii promijfioni*. Nam ifti cum 
fie vivant, dicuntur filii Dei: fed quoniam viliuri funt itnpie, 
& in eadem impietate morituri, non ilios dicit filios Deiprafcientia 

Dei. Non quia juftitiam fimulaverunt, fed quia in ea non 

permanferunt : Nam fi fuijfent ex nob Is ^ veram^non ficlam jufii. 
tiam tenuijfent utiq> y nobifcumficc"^ vtd ult. 

Idem de corrept. & grat. cap 8. Hie fi awe qu&ratur cur (is 
Vests perfeverantiam non dtderit t qui tarn qua Chriftiane vive- 
rent dihclhnem dedit ? LMe ignorare refpondeo ; Non enim arro- 
gant tr t fed agnofctni modulum meum audio dicentem dpoftolum, 
O homo tu quit « ,&c] 

7^#Wcap.i2. ff)uawvit ergo de omnibus regenerate & pievi- 
vsntibus loqueretur Apoftolus die ens \ Tu quis es qui judicasjer* 
vum alienum t fuo domino Flat aut cadit. Continuo tamen re* 
fpexit adprxdeftmatos > & ait : ftabitautem.] 

Idem de dono perfever. cap.22. avoiding the harfher expref- 
fions that might offend, he teacheth them to fubftitute fuch as 
thefc : {] Si qui autem obediunt y fed in regnum ejus & glorianu 
prxdeftinati non funt, temporalis funt, nee ufq- t in finem in eadem 
obedient ia ptrmambunt7\ The fame he hath before and there 

Idem de correp. & grat. cap.8. Mirandum eft quidtm, mul- 
tumq;mirandum, quod filiis fuis Deus quibufdam, quos regent' 
ravit in Chrifto, quibus fidem, (pern, dileclionem dedit, non dat 
perfeverantiam ,&c] lb. cap. 9. \jPropter hoc Apoftolus\ cum 
dixijfet, Scimus quoniam diligentibus Deum omnia cooperantur 
in bonum : fciens, nonnullos diligere Deum, & in eo bono ufifo in 
finem nonpermancre, mox addidit ; his qui fecundum propoficum 
vocati func : hi enim in eo quoddiligunt Deum, permanent u/q; in 

finem, See Ibid.cap. 6. Si autem jam regenerate & jufl ifi- 

catm inmaUmvitam fua vrluntate reUbitur, certe in non poteft 
die ere , non accepi - } quia accept am gratiam 'Dei fuo in malum libe- 
ro aw -fit arbitr io ] 

Ibid.cap. 12. Dicit Johannes ^poftolm, Eft peccatum.adrr-or- 
tem, non pro illo dico,ut roget quis :, de qnopeccato quoniam non 
txpreffhrn ift,pojjM»t wnlta & diver fa fentiri : Ego autem dice 



ideffepeccatum, fidem qua perdileflionem operatur defer er e ufq; 

Abundance of fuch parages mak^s Auftins mind, at plain as his 
Ten could expre/s it. 

Nor did heftick. at the utter overthrowing of all certainty of faL 
vation hereby ( except conditional. ) As appeareth de cor. & grat. 
c.l 3. pag-5 39 ( Sanf. ) j£uis enim ex multitudine fidelium quam r 
din in hac mortalitaU vivitur, in numero pradeftinatorum fe ejfe 
prafumat ? quia id occultari opus eft in hoc loco ; ubific cavenda 
eft eUtio, ut etiam per Satana Angelum ne extolleretur tantus col- 

lophizaretur Apoftdus Nam propter hujus utilitatemfecreti, 

ne forte quis extottatur, fed omnes etiam qui bene cnrrunt, time' 
ant, dum of cult urn eft qui perveniant. Propter hujus ergo utilita- 
tem fecreti credendum eft quo/dam de filiis perditions, non ac~ 
cepto dono per fever andi ufq; in fwem, in fids qua per diletlionem 
aperatur incipe vivere, ac aliquandiu, fideliter ac jufte vivere, & 
peftea cadere, neq; de hac vita priufquam hoc eis contingat, au~ 
ferri, Quorum fi nemini contigijjet , tamdiu haberent homines 
iftum fdltiberrimum timorem, quo vitium dationis opprimitur, 
donee ad Chrifti gratiam, qua pie Viviturjervetircnt ; deinceps 
jamfecuri, nunquam fe ab illo tfje cafuros. Qua prefumptio in 
ifto tentationum loco non expedite vbi tanta fft ixfirmitas, ut faper- 
biam poffit generare fecuntas. 

/^^Epift. 1 01. #d Vitalcm. \_V tilt eft quipp; omnibus, vel 
pene omnibus propter humilitatemjaluberrimam, ut quale s fuiuri 
fintfeire non poffint. ] 

St in Lib. 1 1. de Civitate Dei cap. 12. pag 670 \_Qujs enim 
primos illos homines in Paradifo negare audeat beatos fuijfe ante 
peccatum ? quam vis dijua hdtitudine qttam diuturna, vel utrum 
aterna ejfet incertos £ effet atttem at etna nifi peccajfent. Cum hsdie 
non impudenter beatos vocemus, quos videmus jufte ac pie cum Jpe 
futura immortalitatis hanc vitam ducers fine crimine vaftante 
confeientiam, facile impetrantes peccatis h'AJus infirmitatis atvi* 
nam mifericorditm f Qui licet de fua perfeverantia pramio certi 
fin:, deipfa tamen perjeverantiz fua reperiantur incerti ? Quis 
enim hominumfe in attio<e x profeciuq' t jxftitia perfeveraturum u[q; 
in finem fe fci.rt , nifi dUqai reveLxtione ab illo fiat cert us qui 
dehacre jufto latentiq; judicia, non omnes inftruit fed neminem 

B Of 

g ' of the S dints 

Of the fame mind with Anftin, were Pro/per, FuigextiHs and 
the reft of the higheft defenders of free grace,that the Church for 
many ages did enjoy : as appeared] in Prcjperi Refpons. Ad GhII. 
Stnter.t.z. & fufer Sent. J. & 12. & adobjttt. Vincent* objtEt.12. 
& fajfm. It a & FnlgenttHs. I forbear to recite the words, as 
having been too long on that already. 

Tne fame doctrine of Auguftinc, 'Proffer. 8cc. do the Domini- 
cans maintain againft the jefuits ; as may be feen in Alvarez 
Dijput. 107. and commonly in others : as alfo in JanfiniHs^AH- 
FomT'fcw cf & ultitie * GrM Chyi ft l > lib -9 *?> P 3 92,393- &fequent. & lib, 3 . 
the Jcfuius C ' Z0 /> l6 3> l6 4- wn0 * s more exact than moft. other Dommi- 
joyn in the cans, efpeciaily in the point of predomination, and the nature of 
main with the Grace/] The fame opinion alfo forne of the Reformed Proteftant 
Dominicans. Divines maintain : as Mufculus Loc. com. de Remiffion. § 6. pag. 
p4 T^T (mM) 620,621,622. and D r Overall in the fliort addition to 
8 .Row 1 6^ Bavenants Differtations ( wrongfully fathered on Bavemnt, as 
Vi$. 6,7 ,8, Bp Vfitr told me.) 

5 v The fifth Opinion is; That God Electeth all that he will 
lave, to Faith and perfeverance, and that fome are confirmed in 
this life in a ftate of Juftifkation, and fo are paft the danger of 
Apoftaile : fo that either Election or confirming Grace, will 
necefTarily inferre the certainty of perfeverance : for neither the 
Elect nor the confirmed fhall finally fall away. And they fup* 
pofe that many are elect which are not confirmed ; and none 
confirmed but thofe that are elect. But yet they adde, that 
there are many truly regenerate,juftifled,fanctifled,adopted, and 
live in love and obedience to God, who are yet neither elected 
nor confirmed ; and that all thefe will certainly fall away. 

This Opinion is the fame with that of Augttftine laft mention- 
ed, but thatitaddeth, the non-apoftatizing of the confirmed, 
to the non-apoftatizing of the Elect. And Vcfftns fuppofeth that 
Atignftine himfelf was of this mind, and joyned this point with 
the former. Of which I am not able to determine : For though 
I am as fure as words can make me, that Attftinfrofper and Ful- 
) gentius, are of the laft mentioned opinion ; yet I cannot fayfo 
of this, becaufe the footfteps of it in their writings are fo few and 
dark,that to me they are uncertain. 



Moft of the Domincians go this way,and fomc Jefuites part of 
it,but then they fcarcewell agree about the nature of this confirm- 
ing Grace. Vigutrini (aColle&or out of Thoma* ) and others 
fay, that it is nothing but the gift of Perfeverance it felf Ochers 
adroit a realldiftindion between the grace of confirmation and 
perfeverance, who yet agree not in the nature or effeds. For 
fome think that Habitual infufed Grace , and fpeciali anlftm g 
Grace, are enough to perfeverance, bu't not to confirmation : 
fome fay a third fort is necefTary to perfeverance alfo, and that 
a Reprobate may have the two former. Some Papifts think, that 
confirming Grace doth take away Free-will in obedience, and 
caufe fuch a determination of the will to good, that they do ne- 
cefTarily obey, and fo they are not freely but necefTarily faved : 
Thefe Papifts hold this, it feems, becaufe their definition of free- 
will is fo far inconfiitent with the Dominicans, that when they 
yeeld that Confirmation doth fo effectually determin the will, 
they muft needs fay that it takes away ics liberty, as they think 
Heaven it felf doth, viz. by perfecting the will, and raifmgit 
to a higher pitch than liberty. But another part of the Papifts 
(of whom it is that Alvarez fpeaks, lib. 10. Difput. 104. fag. 
419. §.1.) do hold, that the Grace of Confirmation and Perfe- 
verance, are diftinguiflied only accidentally, by a greater or Jefs 
intenfion of the fame Helps, but not Really. The fuller expli- 
cation of their opinion and their reafons,you may find in the fore- 
cited Difputation. 

But the Opinion which Ferrarienfis, Alvarez, and others of 
that Claffis do maintain, as the common opin'on of the Tho- 
mifts, is, that the Gift of Confirmation and Perfeverance Is not 
the fame : that all theElcd perfevere, but all are not here Con- 
firmed : And for the point of Impeccability 9 they agree with the 
Jefuites, that the Confirmati are Impeccabiles as to mortal fin ; 
but not as to venial ( to which they annurnerate,the remnants 
of ignorance, inconfideratenefs, thtfomesfeccati&c. Vid. At- 
varez.DiJpttt.1c4. §.4. ) This Impeccability as to Mortal fin, 
is the perfed:ion,or fulfilling of all GodsCommandements,which 
the Papifts mean and fay, we may attain. Bu t then fomc of them 
fay, that thislmmpeccabtlity is only to be afcribedtointrinfick 
Grace: others with Burattdtu (in 3. d. 3. ^.4.) do afcribe it 
only to extrinfick removall of the occafions of finne : fome think 

B 2 that 

mm v 

10 of the Saints 

that it is partly from intrinfick Grace, and partly from extrin* 
lick ; that is, ex perfetlione Gratia habit ualts & virtutum y 
& ex cuftodia, protetHone & dirc&ione Dei (as Alvarez** ) 
Of tbefe, the Dominicans aferibe ic to a Phyfical Determining 
Grace (which Phyfical determination the raoft of them make 
neceffary to every ad of every creature ; but fanfenitu denieth 
that, and makes it fperially neceffary to favinggood) and the 
Jefuites as is faid, do moft of them aferibe to a fpecial fort of 
moral help leaving the will free : and others to a Necefiitating 
determination. It is ordinarily Judged (as Alvarez, out of 
Them, maintaineth) that this Impeccability is not fimplc, as 
not being ab intrinfeco totalitcr, but only fee nudum quid, as 
being partimab extrinfeco\ quod contingit quando alicui datur 
aliqucdmunw gratia, quo inclinatur in bonum t ita ut ab ilk non 
poffit de facili deflefcti ; mn tamen per hoe itaretrahitur amalo > 
ut cmnino peccare mn poffit, nifi divina providentia protegatur 
& cuftodiatur. 

And its very obfervable wherein Alvarez, placeth this Con- 
firming Perfection, ibid §.4, viz. in a certain participation of 
Charitat P atria, which is diftind fecundum moduma Cbaritate 
viol ay U mn Conformant e : His words are Q Rejp. mn confiftere in 
majori intenfione ejufdem gratia Habituate. Etenim gratia non 
Co^formavs, aliquando eft magis intenfa, quam gratia in bono 
Con firmans, quod ex f<? patet : nam multi funt in via non Con? 
firmati in gratia qui habent gratiam & eharitatem magis inten' 
fam, quam aliqui exifientts in patrU : ( Believe this that can :) 
Tticendum eft- ergo quad hac perfechio attenditur fecundum quan* 
dam participativnem gratia & Charitatis P atria, qua fecundum 
modum eft aherim rationis a gratia vel charit ate mn conformant e 
lit ait S. Thom 22. ^.24, art, 7. ad 3 . 

As I account it more grofs, according to the firft 'opinion 
to fay that every finne which they call mortal deftroyeth 
Juftification, than to fay only, that it is ioft by fome; and 
groflfer to fay, that All may fallaway, than that All, fave the 
Confirmed may fall away ( which is the fecond opinion :) and 
that yet it islefs culpable to fay, that all the Eledftiall perfe- 
vcre, though not all the Juftified ( which is the fourth :) fol 
take thislaft recited to be kfs culpable than the fourth • becaufc 
it. allowed a double ground of certain perfeveranc^ that is, 


Per fever ance. 1 1 

h Ele&ion and Confirmation, when the former alloweth 
but one. 

6. The fixth Opinion is, That an Adult fta r e of faving grace 
or J unification is never lull, but a ilate of Infant Juftification 
may, becaufe *it is but a change of his Relation ups>n the 
condition of the Parents being a Believer ] Yet fome of tlicm 
deny nor, but Eleft Infants may fome of them moreover have 
fome fecrec feed of grace which is never loft.) Of tlrs mind 
were the Britifh Divines in the Synode of Burt ; and "Bavenmt 
and W^have particularly wrotefor it.* and many more at 
home and abroad are of the fame mind : And it fhould fcem, 
fo was the Synode of Bort it felf, by thofe words Artie, i. 
Can. 17. pag.244. JJhfdKdoqtiidem de volmtate Dei ex verbo 
ipfitti nohis tfl indie andum , quod teftntur liberos fidelittm ejf? 
fancies^ non qmdem nattira^ fed beneficio f&deris grxtuiti, in 
quo illi cptmfarentibii* corner ehenduntur, fij parentis de Eletli" 
one & falute fpioiwm liberorum quos Bens in infant ia ex hue vi* 
ta evocat, dubitare non debent. ] Yet they that are of this Opi- 
nion think it more fit to call this a cefTation of their former 
Title to falvation, than a falling from grace as in their explicati- 
ons may be k^a. 

7. Thefcventh Opinion is, That no one that is truly Juftt- 
fied and Sandified, doth ever totally fall away or lofe the e- 
ftate of grace ; but yet it is poffible for them to fall away and lofe 
it, though it (hall never come to pafs. ] For it is not the 
Impofiibility but the non-futurity that God decreeth. Of this 
Opinion are many of the Reformed Divines , called Cal- 

8. The eighth Opinion is, That for a Juftified perfon In« 
fant or Aged to lofe that eftate , is not only a thing that 
never (hall come to pafs, but that it is impoflible for them to 
iofe it : This is the Judgnaenr alfo of very many Reformed 

B 3 . , The 

12 v - of the Saints 

9. The ninth Opinion is, that becaufe it isimpoflible to fail 
away from grace, therefore it is uniawfull for any Believer to 
fear it, or, to pcrfwade other Belivers to fear it; or to pray 
againit it, or to think that any fin can endanger it ; And though 
a Beliver did fall into Adultery and murder with David y or 
into Inceft and Drunkenness with Let, he ought not to fear 
the lofs of his Juftification , nor to be humbled with fueh 
confiderations, nor to rife from the fin with fuch a Motive. 
This is the Judgment of the Antinomians commonly maintained 
in their Writings. 

10. Another Opinion is, that, Though fome degrees of 
faving grace may be loft, which by increafe were fupre- 
addfd tothefkft grace which we received ; yet no degree of the 
firft habitual grace can be after loft by any finne. 

1 1. Another Opinion is, That though the Ads of grace may 
be finfully omitted, and fo grace may ad: weaklier than it did be- 
fore, yet the internal rootorftock, whether you call it a ha- 
bit or a power, or a new nature is never diminiftied, or loft in 
any degree, cither which was at firft infufed, or is afterward 
infufeid by way of Augmentation. 

The two laft Opinions are only dropt in by fome few of 
the Reformed Divines, who are over-bold in their determina- 
tions : The laft is by moft dif-owned ; and the former by few of 
ours medled with in their Writings ; but ufually paft over in 

12 Another Opinion about Perfeverance is, That no (inne 
of a Believer, fmall or great, doth fo much as contract on the 
perfon a guile of death or any punifhment ; that is, an Ob- 
ligation to punifhment: and that in Gods account we are nei- 
ther finners, nor deferve damnation : for God feeth no fin in 
his people: the guilt falls all on Chrift; and the punifhment 


Perfeveraxce. l , 

is all born by him alone; and no fuch thing as true punifh- 
rnent fuffered by any Believer: AnJ therefore that they mav 
not confefs the guilt of any firine to be on themfelves, nor 
pray for the pardon of ir, but only when th y mean by £ par* 
don] the feelingof pardon, or affu rar.ee or kno-.vledg of ir, 
or Tome new effecT of it, in renewed mercies. This alio is the 
known Opinion of the Antinomians , and t lie rn< il extreme 
on this hand that is worthy our prefect Obfervauon. 

Having thus fhewed you the differing Opinions among 
Chriftians about Perfeverance, Ifrnll next lay down fo much 
of my own Judgment as I think needful! for the prefent pur* 
pofe, in certain Proportions^ before I fpeak of the offence which 
do oceafion it. 

Prof. i. It is a grofs Error to think that every fin which they 
call mortal or wecallg™//, doth excufs all Charity, or put a 
man out of a ftate of Justification. There are indeed fins that 
may be called mortal, eminently, wh«ch will prove a man out 
of the ftate of Grace, though they cannot be faid to put him out 
of ft,becaufe he was never in it. I mean the finne unto death, 
orthedominion of finne, or anyone finne fo aggravated as 
will prove that dominion, and fo is inconfiitanc with faving 
grace. But it is not every ad of a grofs finne that makes or 
proves a man to be unfuftified. 'David was an adopted Sonne, 
an Heir of life, a Member of Chrift, even a living Member, 
as foon as he had committed thofe heinous finnes: thotighhc 
contracted fuch a guile , as anon we (hall defcribe , yet his 
former guilt returned not on him ( as many Schoolmen them- 
feives maintain ) nor was hecnt off from Chrift, nor his ftate 
and Relation to him overthrown. 

' GbjeB* esldam by one -ad did lofe his habitual ftate o f 
grace, and Relation to God, becoming unholy and unjuftifled ; 
therefore fo may we. 

Anf. i. I deny the Antecedent; For it was not by one Ad, 
but by many that Adam fo farre fell : 2. And I deny the con- 
feqijence: Firft, Beeaufe sAdams finne was fuch, as no regene- 
rate man doth commit ( for ought ever I hav e yet heard proved.) 
Secondly, Atleaft, the difference of the Laws that he and wc 

were : 

14 Of the Saints 

were under , would make this difference. For according to 
the Law that Adam was under, onefinne, yea any onefinne, 
did make him lyabje to dea;h, and confequently to be for- 
faken by the grace or Spirit of God, and to be under the 
curfc : But ic is not fo with a Believer according to the gentler 
Law of grace: The caufe therefore of the difference is prin- 
cipally extrinfick in God and Chrift and ;tbe Covenant of 
Grace: Whether there were any Internal, in the nature of 
the grace that Ad nm had, and that we have, I {hall not now 

Prop. 2. The Opinion of thofe Ancients, and of the Jefu- 
ites, Arminians and Lutherans, who deny an abfolnte perfo- 
nal Election of men to faith and Perfeverance, and fo maintain 
indefinitely a toraland final falling from a ftate of juftificarion, 
without excepting fuch Elect themfelves , is an Eerror of 
dangerous confequence, againft the grace and fidelity of God, 
if not againft his wifdom and hts power, and againft the 
peace of the Saints : and therefore is to be carefully avoided 
and refilled, by thofe that would not wound their faith: as 
Augufthe, and h'\% followers, and fmce them the" Dominicans 
and Reformed Divines have volurninoufly evinced. 

Yet note, that the Jefuites themfelves may confefs that the 
EUct (hall none of them finally fall away, but {hall all Perfe- 
vere. But that is , becaufe they hold that Election is upon 
the forelight of perfeverance, and fcf that thefe Proportions 
are inconfiftent as to their trurh Q This man is Elected ~\ and 
QThis man (hall not Perfeverc] Buttheydonot makeElecti- 
on, or differencing grace, the Caufe of Faith and Perfeve- 

Pnp. 3. The third Opinion hath three Parts: Of which, I 
take one to be true, and the other two to be faife. That 
which is true is, That the confirmed in grace, (hall certainly 
Perfevcre. The Parts that I take tobefalfe, are, Firft, Thaj: 
fome of the truly juftified,and fan&ified are not Elect to falvation 
( which is common to them with Auguftine, ) Secondly, That 


Perfeverante. i$ 

Perfeverance is no fruic of Election, buc only of mans good 
ufe of bis grace, and of Gods remunerative Jufticcand Mercy « 
For they think that there is no Election of Individuals, but 
upon fuppofuion of forefeen faith and repentance: fo that 
this Opinion differeth not from the fecond, fave only in that 
it addeth a ftate of confirmation , which none (hall lofc : 
and fo maketh fomc in this life to be certainly paft the 
danger of falling away : Of which more under the fifth 

Prop. 4 The fourth Opinion, vfe. of AhJUh, with Profrer, 
F*/gf*f*/*jandthereltof his followers that refined the Pelagi- 
ans, and of the pominicans, and Mufculm^z. who maintain 
perfonal abfolute Election, and free grace, againft the conceit 
of mans merits,and the certain Perfeverance of all the Eled ; and 
yet maintain that many of the Ftdfciti or non-eled are truly 
fan&ified, and juftified, and fall away from it and perifti, doth 
feem to me to be unfound, and contrary to many Texts of 
ho'y Scripture,and therefore not to be received. 

To produce that Evidence againft it, which is fo common 
in mens hands in many Volumes written to this purpofe, 
would here be worfe than needlcfs. And methinks A aft ins 
Exposition is a forcing of the Text. He expoundeth i Joh 2. 
19. They were not of m, #*. of us the Eled. And Rom. 8 30. 
he expoundeth by prefixing to each linke the foregoing words, 
viz. the called according to his purpofe: q.d. £ whom he cal- 
led, vU. according to his purpofe, them he juftified; and 
whom he jufl>fied, that is, thofewhom he fo calledand juftifi- 
ed, them he glorified; q*d. thofe before mentioned whom he 
julhfied he glorified ; or thofe whom he predeftinated, cal* 
led and julhfied ( conjunddy ) them he glorified. ] As if 
the Text did not comprehend all the Juftified, nor fpeak of 
the Juftified as fuch, but did only extoll Gods Love to the 
Eieft, and confequently fpeak of them as Eled, and fo of 
the Elect only, connexing every former Proportion in the 
chain with the later as neceffrry to make up its fen fe : as if the 
meaning were no more but this: \_ fo great is the everlaihng 
Love of God to his chofen,that he fore-knew them, and predefti- 

C nated 

1 6 Of the Saints 

nated them to be conformed to bis Son ; and having predefti- 
nated them all, he effe&uaily calieth them , and having rai- 
led them he jnfiifietb them, and having juftificd them he <*'o- 
ririeth them : 2 and fo he would not have all others exclu- 
ded from calling and jufrifying, but only from predeftination 
and glory. But I fee not a fufficient warrant in the Text 
or iuch a limiting Expcfmon : It fecms rather to me that 
"whom he called] is as much as [[all whom he called] and 
* whom he juftified ] as much as £ all whom he jufttfied ] 
And to me it feems unlikely, that ever fuch a love of God can 
change, by which he embraceth any man as a Sonne; For if 
Sonnes, than Hcircs, &c. That love which made as Sons v and 
taketh complacency urns as Scns,wi!l furely continneus in a flare 
of Son*fhip, and give us the Inheritance. How elfe can the 
little Flock be railed from their fears , becaufe of the good 
pleafure of the Father to give them the Kingdom 1 For, 
alas, nothing more certain than that we fhculd lofe our grace, 
and fo lofe the Kingdom, if the Father had no other good 
pleafure towards us, but only to give us the Kingdom if we 
Perfevere , and not alfo to give us perfeverar.ee that we may 
have the Kingdom. I know that Anguftine diftinguifhech of 
Sonnes 5 and ilme he faith may be called Sonnes becaufe they 
are Regenerate, and juftirled,andinfuch a (late as they fhou'd 
have been faved if they had died in; who yet are not Sonnes 
by predeftination, but God fore-feeing their falling off, m- 
tendeth them not the Inheritance* But where he can find this 
diftindion of Sonnes in Scrip: ure, I know not: though another 
diftin&ion of Sonnes I confefs may be found. 

Prop. f. Though J pre&me to diffent in this point from 
Auguftwe and the common Judgment of the Teachers of that 
and many former and later Ages ; yet do I find my felf obli- 
ged by the Reverence of fuch contradicting Authority, and 
forced alfo by the confeioufnefs of my ignorance, to fufped 
my own underftanding, and to diffent with modeity, both 
honouring the contrary- minded, and being willing to receive 
any further evidence, and to know the truth if it be on their 
fide. And fo I muft needs fay, that I fee not neer fuch clear 
evidence againft this Opinion , as I do againft the former, 
much lefs as I do for the Fundamental Articles of the Faith: 


Perfeverance. 17 

Suhi^lW'noci^ at that certainty in the Do. 
cVine of the Perfeverance ot all the Julhfied, as I am for the 
Doctrine of the Perfeverancc of all the Elect; much lefs as I 
am about the death and refurrcftion of Cbrift, the Life Ever- 
lafting, and fuch other verities. 

I know thac there is very great variety of evidence of the 
feveral Truths revealed in the Scriptures, one Text being more 
or lefs plain than another. Though we know tbac ail that God 
faith is equally true, yet we have not an equail evidence of 
every Truth , that it is indeed the Word of God, And 
therefore our reception of tfaefc feveral Points rauft needs be 
as unequal! as th? evidence is, upon which wedo receive them. 
I dare not fay that I have attained a certainty in underftand- 
ing this Point and all the Texts of Scripture that concern it, 
better than A«gufti*e , and the common Judgment of the 
Church for fomany Ages: And therefore I dare not fay that 
I have attained to a artuntj, that all the juftificd (hall per- 
fevere. I dare and I do venture my foul and everlafting hopei 
upon the truth of the Fundamentals; fo that I dare, I muft 
fay • r If thefc be not true, I will forfeit my hopes ; I expe& no 
falvation 1 But I dare not, I do not venture my falvation upon 
this Opinion • nor dare I fay, £ Let me have no falvation if 
any of the Juftified fall from their Juftifkation. ~] And there- 
fore if I were put to it in arguing to deny either this or an 
e videnter truth, I would fooner reduce this to the more evident, 
than the more evident to this. 

And that it is not fo evident as many others, or as that a com- 
mon agreement in it by the godly can be expeded, is apparent 
enough. 1. From the difficulties that occurre,which the Scrip- 
turesandthediffenteisreafonings may eafily acquaint us with. 
2. And from their anfwers to our Arguments 3 And from 
the number and quality of the DifTentcis. Firit, Sure that 
can be no very eafie point which all or almoft all the Church, for 
fo many Ages erred in. Secondly, And which not only the 
moft of the Chriftians of the world, but alfo fo ma- 
ny Nations of ProteiUnts themfelves do err in to this day. 
Thirdly, And which the choi'. eft men for Learning and dii gence, 
and thofe that were the Leaders in defending the grace of God, 
tsvfuftin and abundance of Proliant Divines [ could nev»ec 

C z attavc* 

1 8 of the Saints 

attain the underftanding of, but refitted them as errors. 
Fourthly, Yea when they were and are as holy as we; and fo 
as like to have Divine Illumination. All this being in the cafe, 
it feemeth to be I igh felf conceited arrogancy, forfuch a one 
aslroprofcfc fcch a point to be To evident and taiie, and to 
imagine that all the moft holy and judicioas Writers for fo many 
Ages, and fo many at this day, arc fo farrc below mc in 
the underftanding of the Scriptures, and that even in points 
which they lad fo much occafion tofcarch into, and fo many 
and great advantages to under ft and. I do not, I dare not prc- 
fume of this. 

Prop. 6. Hence it is moft apparent, that this difference about 
the Pcrfcverance of all the Juftified, is not of fo great moment, 
as to encourage or warrant us to withdraw our affection or 
communion from thofc that differ from us herein ; as if they 
were Hereticks, or no Members of the Church , or could 
not be faved, becaufe they erre herein. For confirmation of 
which confider, I. By the contrary conclufion we fhould be 
cxceflivcly Vnchtrittble , in condemning to Hell fire, for 
ought we can find , all \ or 'next all , the Church of Chrift 
for i30oor 1400 years atleaft. 2. And we fhould be very 
proud in exalting our fclves fo high above our Brethren, 
and the Churches of Chrift. 3. And it were high prefumption 
and arrogancy to ftep into Gods feat and pafs fo bold a cen- 
fure. 4. And it were great Impiety to make Chrift hereby to 
have no vifiblc Church on earth ( nor for ought we can prove, 
many pcrfons ) for fo many hundred years : Hereby we fhould 
gofarre toward the giving up our Caufe to the Infidels. For, 
no Church, no Head of the Church. 5. Hereby we fhould 
cenfure the form of Belief or Profeffion of all thefe Churches as 
inefficient. For the Doctrine of Perfeverance now in que ft ion, 
was never ( that is proved } in any of their Creeds. Sixthly, 
Hereby we fhould foment Divifions in and between the Churches 
and make the healing of our Divifions feem defperate. For if 
we conclude all the Lutherans and Arminians ( who yet go 
further than Aufiin in denying Perfeverance ) to be uncapable 
of falvation or of our communion, what room is left for any 
motions of Peace? 7. And alfo hereby we (hould very much 
encourage the Papifts ; if we make our firft Proteftants, Luthtr % 


Pcrjcverance. 19 

MeUnchton and the reft that fubferibed the Auguftane confefiion, 
to be Hereticks and perfons whofe communion was to be avoided. 
8. AndLaftly, Wefhouldbe guilty of fo notorious fchifm, as 
few fober men in the world have been guilty of; I mean in our 
principles ; while we plainly imply that if we had lived in thofc 
former Ages that were of a contrary mind to us in this, wc 
would have avoided the communion of them all. I do but 
name thefe things briefly, becaufel fuppofe that they will find 
few diflenters. I hope few among us are guilty of fuch condu . 

*Prop. 7. Hence alfo it is very clear, that the denyal of the 
Dodrineof the Perfcverancc of all the fanctificd, doth not ne- 
ceflarily deftroy all Chriftian confolation. It doth indeed tend 
to the diminifhing of it, as to all that have a certainty of their 
Jumfication, while it denyech them the certainty of 
Perfcverancc ; and while it dcflyeth to all men a certainty of 
falvation by ordinary meancs. But it doth not wholly deftroy 
the comforts of the Saints : Nay, it is plain from hence, that 
a life of much Chriftian comfort may be had, without aflk- 
rance of falvation. Which I prove, 1. Adam might live com- 
fortably without affurance of Perfeverance or falvation : (thats 
paft difpute : for Adam had no fuch affurance in his innocen- 
cy : ) therefore a Chriftian may live comfortably whithout af- 
furance of Perfeverance or Salvation. There is no dif- parity 
between Adtms condition and others in other refpeds that 
will weaken the confequence, as long as the cafe is the fame in 
the point in queftion. 
Obj. Being finlefs, he had nothing to faddenhim, as we have. 
Anf. True : therefore the uncertainty of Perfeverance and 
of falvation was nothing or not enough to fadden him, or at 
leaft, to deprive him of a life of peace. If neceffary to our peace, 
why not to his ? 

2. It were unreafonable and uncharitable to think that none 
of the Ancient Churches that differed from us in this, had 
Chriftian peace ; *hat none of the Lutherane Protcftants, or 
Arminians now have peace ; that fuch holy men as %Anfiin and 
Luther and multitudes more were deprived of this peace, who 
have manifefted fo great confidence and joy both in their 
lives and Writings. When we read fo many of the Ancients 

C 1 flfid. 


Of the Saints 

and of the Lutherans profeffing their Peace and joy in be- 
lieving, we cannot pretend that we knew their hearts better 
than they knew themfelves ; feeing we never knew the men : 
nor have we any certain or probable evidence to prove that they 
wrote falfly of themfelves. 

3. If we could not have joy and Peace in believing, except 
wc receive it from the certainty of our own Perfcverance,then 
it would follow that exceeding few even of them that hold the 
Do&rineof the Perfeveianceof all the Jullified, have joy and 
peace in believing. For that Do&rine of Perfcverance can give 
aflurance of their own Perfeverancs to none but thofe that are 
certain of their fincerity and Juttification. If a man be un* 
certain whether he be fanftifkd truly himfelf, he muQ needs 
be uncertain whether he (hall perfevere in that grace which he 
knoweth not that he hath ; yea and in common grace it felf. 
But too fad experience tellech us that there be but few,exceeding 
few of the godly among us that are certain of their fincerity, 
Justification, or faivation : I have defired (everal Minders that 
converfe much with experienced Chrifthns, and hear them 
open the (late of their IojI?, to tell me how they find them in 
this point of afTurance ? And divers of them of largeft ac- 
quaintance tell me that they meet not with one that hath it; 
but that they all profefs fome doubting and uncertainty, and 
none that they ask will fay, lamfure. Others tell me that 
they meet with none that will fay they are certain, except 
fome paitionate perfons, efpecially women that are melancholy, 
who are carried on 6y pafiionate feelings ; and they will 
fometime fay they are certain of this S/inchfication, Justifica- 
tion, . and Salvation ; but it is but in a fie which is quickly gone, 
and then they are ufually in greater doubting and trouble 
than any others. Iconfcfs my own obfervacionis the fame or 
neer it. Araongft many hundreds of Profeflors, I. meet not 
with one that will fay f they are certain of their iincerity and 
faivation, except four Corts ; Firft, Such women or melancho- 
ly people afore-mentioned, who can give no great folid reafon 
for it, and quickly lofe it, and arepaiiionatem thei^ conv.erfa- 
tion. Secondly, Some perfons thar are fallen into new Opinions 
and focieties, difowningour ProfeiJion and our Churches • who 
prefently ate rapt up with a feeming certainty that they are 


Perfeverance. ^i 

truly holy and juftifkd; when both their doftrines and lives do 
caufe their fobereft acquaintance to fear that they are either 
proud hypocrites, or deluded Chriftians, worfe than before. 
Thirdly, Some few very earncft Difputers for Aflurance, that 
will fay they arc fure of their own falvation, in an eager main- 
raur'ng of their Arguments. Fourthly, Some very few judicious 
holy men, who fay they have no Arid: certainty ,nor are free 
from all doubting ; but yet they have fo confident a perfwafion as 
may be called a mora! certainty, andfreeth them from trouble- 
forae fears of damnation. And thefe laft ( though exceeding 
few) are the higheft that ever I met with, whom I have caufe 
to believe, as being judicious credible fober perfons. and giving 
probable evidence in their lives of what they faid. I never 
knew the man that attained any more than fuch a ftrong perfwa- 
.<Ion,mixed with fomc doublings and fears, yet fofar overcoming 
them as to live a peaceable joy full life. 

No;v if A (Turance of fincerity and Juftification be fo rare 
( and im per fed in the beft) then it nu> ft needs follow that cer- 
tainty of their own Perfeverance muft be as rare. And all thefe 
Perfons that are^uncertain of their Perfeverance, can fetch no 
comfort from that certainty which they have not. 

But yet we cannot conclude that ail thefe perfons are void of 
Chriftian Peace and Joy : For, firft we fee by experience that 
hundreds of thefe Chriftians that dare not fay they are fure of 
their Juftification or falvation , do yet cxprefs much Peace and 
Joy. Secondly, And the Holy Ghoft tellethus that the King- 
dom of God confifteth in Peace and Joy in the Holy Ghoft • 
and therefore we may not fo farre exclude the moft of the Saints 
out of the Kingdom of God. 

4. Moreover, the nature of the thing may convince us that 
a man may live a comfortable life through believing, though 
he attain not a proper certainty of perfeverance or falvation. 
For a high degree of probability, and a ftrong perfwafion 
thereupon, may bear down the trouble of moft of our doubts 
and fears. And though it may be objected, that Hell is fuch a 
mifery, and the lofs of Heaven fo great a lofs, that a man hath 
no ground of folid grace that is uncertain toefcapeit, efpeci- 
ally confldering how little truft is to be put in the flippery will 
of man: yet (for anfwer to this ) let it be eonfidered Firft, 


22 of the Saints 

That Heaven is fo great a good, that the lead true belief and 
hope of it, may afford abundance of comfort ; and Hell is fo 
great an evil, that the leaft true hope of efcaping it, may be 
very comfortable. Secondly, Yctfuch uncertainty indeed to 
a Saint in Heaven would be more troublefome, becaufe it rs a 
condition vvorfe than he is in already : But fuch hopes, though 
with uncertainty to the damned in Heil would be unfpeakably 
comfortable; and fo (hould they be to us on earth; becaufe 
wc were before in a ftate of death, condemned by the Law, 
and under the curfe, and had been a&ually damned, if death had 
cut us off. Thirdly, That the goodnefs of Gods nature, his 
common mercy to mankind, the fulnefs and freenefs of grace 
in Chnft, the experiences of Gods Love both in common and 
fpecial mercies, with abundance of comfortable paflagesin the 
Scripture, ail thefemaydo much to the fupport and comfort 
of the foul , againft the fear of Apoftacy, though there had been 
no abfolute promife of the perfeverance of all die Jufti- 

5. I argue <* />*ri : Firft, There isnoSonneofthewifeft and 
moft conftant Father that is certain he fhall^pcrfevere in the 
favour of his Parents, and that he (hall not fall into their very 
hatred, and be dif- inherited by them : And yet it doth not fol- 
low that therefore all Children fhouLd uncomfortably vex 
thcmfelves with fears, left their Parents (hould hate them or 
dif- inherit them: yea, or that no Son may take comfort in the 
confideration of his Fathers love. 

Secondly, There is no Wife that hath the beft and moft loving 
Husband, that is certain, he will not hate her and caft her off: 
And yet when (he fees, no probability of it, but much to the 
contrary, (he need not be difquieted by the fears of it ; nor 
forbear the peace and comfort of her condition. 

Thirdly, There is no man of greateft holincfs certain that he 
(hall not fall into fome odious fcandalous finne ; For though 
there be promifes of our perfeverance in a ftate of grace, yet 
in the judgment of all, there is no promife to the beft of us all, 
that we (hall not fall into any fuch hainous particular finne. 
No man is certain but he may be drunk as Noah was , or in- 
ceftuous as Lot was, or commit adultery and murder as D.*vid 
did, or deny Chrift as Ptttr did. And if you were fure you 



everance. 2? 

(houldfaJI thus, and wound your conscience, and dishonour 
the Lord and your holy Profefiion, would it not even break 
your hearts ? But what ? Muft all Chriftians live in doubts and 
fears of fuch a thing ? Or may not they live in peace and com- 
fort upon the ftrong probabilities they have of efcaping thefe, 
though they have no certainty. Yea more ; you are not certain 
but you may for fuch Capital crimes, be hanged at a Gallows, 
and made a publique exsmple to the world : And yet I hope we 
may live comfortably for all that, and need not trouble our felves 
with fuch fears fave only by neceffary caution to prevent the 
evil. The fame grounds therefore which may give you com- 
fort againft ehe fears of fuch fcandalousfinnes, may give them 
comfort concerning their Salvation, who either believe not the 
Do&rine of the perfeverancc of all Saints, or are not certain of 
their own San&ifkation. 

"Prop. 8. It is fit and needfull that as we maintafn the truth of 
the aforefaid Dodrine or perfeverance : fo we fhould withall 
make known that it is not to be numbred with the mod neceffary 
or moft evident certain truths , which our falvation, or all 
our peace, or the Churches Communion doth reft upon: and 
accordingly that we put it not into our Creed, or Confeflions 
of Faith, which are purpofed to exprefs the Fundamentals 
only, or only thofe Points which we expect all fhould fub- 
fcribe to, with whom we will hold communion. As we main- 
tain it to be a truth : fo we muft fhew ( as is done in the afore- 
faid Proportions) winch rank of truths it belongeth to. For 
it is a very hurtfull and dangerous thing to the Church, to 
affirm the left evident controvertible truths to be more evi- 
dent and paft doubt, and to affirm thofe to be of neceflity 
to our Salvation, Communion, or Comfort, which are not fo. 
This is the wrack hat hath torn both the Church and the Confer- 
ences of men. 

Upon this occailon I may fitly give you an account of therea* 
fon of a pafTage in the Catech.fm agreed on by the Worctfier- 
fbire Minifters, which I underftand fome Reverend, godly Di- 
vines, have taken exceptions at. 

In the Seventh Article of that Catechifm it is faid that [_ the 
Holy Ghoft doth by the Word enlighten mens underftand- 
ings, and foftcrr and open their hearts, and turn them from 

D the 

2 a of the Sdints 

the power of Satan unto God by faich in Chrift: that being 
joyned to Chrift the Head and into one Church which is his 
Body, and freely juftified and made the Sonnes of God, they 
may be a fanftificd peculiar people to him, and may 
overcome the n\(h, the world, and the devil, and being zea- 
lous of good work?, may ftrve God in holinefsand righteouf- 
r.efs, and may live in thefpeaal love and communion of the 
Saints, and in hope of Chrifts coming and of everlafting life.] 
Here they are offended ac tie word [_ may : ~] becaufe we fay 
nor, ihey fia/i or iritido thefc things, but only [that thej[maj^\ 
which they fay importeth but a Dtttj and a Pojfibilitj, but not 
the certainty of the event. To this J anfwcr : i. Our 
Queftionwas about the fir ft Participation of Chrift and life; 
and our perfeverance is not any part of that, and therefore 
we were not obliged to determine thatcontrovcrfie inanfwer 
to that qucftior,. 2. The nrft [_ maj ] prefixed to our fancti- 
fication doth cleat ly fpeak of the certainty of the event; for 
it is itnpcflible the fore-exprefled work (hould be done and yet 
men be unfan&ified, 3 Whereas thefe Brethren object this in 
their uncharitable fufpic'on, that we did it to intimate the A- 
poftacy of the fan&ified, I muft tell them that I am confi- 
dent there is not one of the fubfcribers ( to the fi ft impreflicn, 
and I think not to the laft neither ) that doth queftion the Do- 
ctrine of perfeverance; and that our own meaning is, that the 
Holy Ghoft doth convert us, that we may be a holy people and 
overcome, &c. that is, that he intendeth this as the eve nr, and 
ufeth the former as a meanes to the later ; and tha? God is never 
fruftrate of his intention, and confequentiy in our fence the Do- 
ctrine of perfeverance is here expreffeJ. 4. But I muft adde, 
(as the principal part of my anfwerj that we purpofeiy put 
it in larger termes that all that fublcribed might not be necefli- 
tated to underftand it as we did ; and we purpofeiy avoided 
the determining of the controveriie about perfeverance, in the 
place. We had before drawn up our ( prefixed ) Confeilion 
of faith,which was to be a teft of our peoples capacity of Church- 
Communion in the point of knowlcdgandfoundnefs in the taith 
commonly called Orthodoxnes : ) and fo we were to difown all 
thofe that owned not all that was here contained : And when we 
compofedourCatecbifm, it being in part to the farae end, and 


Perfeverance. 2 y 

partly to be fo brief that all might learn it, we agreed co make 
up the firft Eight Articles of the Caccchifm from rhe fore- going 
Confeffion: fo that we were to put nothing in it but the Fun- 
damentals of Salvation or of Communion ; or nothing but 
what we thought we muft exad a confeffion of from all that 
we would hold Communion with. Now I confefs it is far from 
my Opinion that a man cannot be faved that denyeth the per- 
feverancc of all the fandified, or that we muft rejed all from 
our Commnnion that are of that mind: And I fhould rather have 
abhorred than fubfcribed a confeifllon, that had contained any 
fuch thing, or that had put in the point of perfeverance to 
the ends and on the tcrmcs as our confeffion was fubfcribed. 
And this is the true reafon of our termes in that Seventh Ar- 
ticle ; And a hundred other controverfall men , may as well 
find fault with us, for leaving out of our Confeffion or Cate- 
chifm the points which they maintain, as thcfe Brethren may 
find fault with us in this. For we have kft out many hundred 
conxroverfies, whereof very many are as weighty as this. And 
I dcfpair of plcafing all Difputers. 

Prop. 9. We cannot deny but that the Dodrine of the cer- 
tain perfeverance of all the fandified , may Accidentally oc- 
cafion much more trouble thanConfolation, to many doubting 
fouls that are finccre. 

I muft confefs I, have hid co do with fome my felf, that 
have pleaded this Objedion fo importunately that a wifer nun 
than I might have found work enough tofatisfie them. They 
fay, that \_if they could have any affurance that they are tru- 
ly fanttified,' the D .Urine of certain Perfeverance of all fitch 
would be comfortable to them; but ';,- a>c brought now into 
fuch doubts cf it, that thy fear they fhall never attain to 
fuch affun-irtce , being rather induced to conclude themfelvet 
certainly unfanclifed : For ( fay they ) we never reached f§ 
high as fome that we have known that have fallen away : We 
have known divers that have been judicious and ajfeclionate, 
and con jf ant aM lively in duty , and of v try upright carefuli 
lives , and fo great contemners of the world that they w&uld not 
have omitted an of port unity for their fouls , for worldly gain, 
yea, they were perfecuted and fuffered very much for godlimfs 
in evil times , and in the fharpejl tryals never fhrunk^ when 

D 2 other* 

26 of the Saints 

ethers did, and laid out themfelves almoft altogether in doing 
good; their Prayers and Conference Were very holy and heaven- 
ly and affectionate, and thiir lives agreeable, fo that thej were 
incomparably beyond me in all thefe Qualifications , and jet 
feme of them now do deny the God-head of Chrift and the Holy 
Ghofi ; feme deny the Scripture, and that there is any Church 
or Miniftry ; feme are turned 4 £uak£rs, and feme Licentious, 
if not Infidtls ; and therefore certainly have now no faving grace. 
Now before we can ever be fure that we are juftified, we muft 
be fure that we go further than any of thefe did, or any other 
that ever fill away : whereas we find our J elves far Jhort of 
many of them. And <we are in a manner certain that fome of 
them did not difjcmble : both by our obfervati&n of their wholt 
courfe, being intimately acquainted with them, and by the plain- 
nefs and-opennefs of fome of their hearts, which they manifeft 
even to this day in the way that they are in, being unapt for dif- 
fimulation. ~\ I have found it no cafie matter to quiet the 
minds of fome that were troubled with this doubt. If we teli 
them, that thefe men were grofs diflemblers, they will not 
believe it, ns>r can I tell them fo of all as being confi- 
dent of the contrary by my acquaintance with fome. It we 
tell them that at the higheft they camefhort of fincerity,they 
anfwer that they have much more reafon then, to fufped 
t&at they are fhort of it themfelves : and that among an hun- 
dred ProfefTors of Religion , there is not ordinarily two that 
feem to go further than thefe men did feem to go : and there- 
fore who tan have afTurance? If we tell them, that yet God 
faw the unfoundnefs of their hearts ; they anfwer, (o he may 
fee the unfoundnefs of- mine ; For thefe men did more in feJf- 
examination, Prayer, and other meanes to know their hearts 
thjuw ever I did, and had greater knowledg and helps to di- 
fcern them. Some Learned Divines do anfwer this Objection 
thus : That it's true, thefe difficulties and temptations do ftand 
in our waies, but they are no greater then many other temp- 
tations which we muft encounter, and that We Members of 
Chrift ha? e that Spirit, that Teaching, and Anointing with- 
in them, which will fufficiently relieve them agatnft all fuch 
temptations, and do more to comfort them than all the 
evidences of their uprightnefs can do, yea, when we do not fee 


Perfeverance. 27 

our uprightnefs, nor that we go beyond the perfons that have 
apoftatized, in our Qualifications. To this I have known this 
anfwer returned ; 1 . That they know not of any witnefs of the 
Spirit toaflure us of our juftitication, but thefe three; Firft, 
The Witnefs contained in the Scripture, proving the truth of 
the Promife : Secondly, The Witnefs of Evidence, contained 
in * he fandifying Works of the Spirit on the Soul. Thirdly, 
And the effective Witnefs of actual illumination and exciting 
grace, caufing us to fee our Evidences within, and the truth of 
the Promife without, and to believe the later, and conclude our 
>uftification from both laid together, and to be thankfully and 
joyfully affeded herewith. And many holy Learned Divines 
and of great experience, profefs they have no more, nor 
know of any more. 2. But if any other immediate" revela- 
tion and Teftimony of the Spirit without evidence be the thing 
that muft fatisfie, comfort, and eftabliln us, thofe that have 
fuch a Teftimony or Revelation may be comforted by it, but 
for our parts we muft fay that we know not what it is, and never 
had any fuch, and know not how to obtain it $ and therefore 
muft rather conclude the more confidently that we are unfandU 
fled, becaufe we have none of that Witnefs. And though we 
have had fome fweet delights in Prayer, Meditations and other 
duties, and fome ftrong perfwafions of the Love of God to 
us, yet we know not whether the r e were from the Spirit, 
or whether fuch delights were not fome common work; and 
thofe that fell off did feem to us-to have more of them, than we 
could reach. 

For my part, the anfwer that I ufuslly make to this Objection 
is this. [ Thougtvthe falls of others muft warn you to take , 
heed, and wirh a godly jealoufic to fearch your hearD more 
exactly, and to watch over it more diligently, yet God never 
made the hearts or lives of other men, the Standard for you 
to try your own by : Nor areyou,to trouble your Souls by 
the doubtfull conjectures which you fetch from the 
former Qualifications of others. God never opened you a 
window into their hearts : There might be abundance lefs good 
and more evil there than ever you fufpeded in them ? The 
heart of man is deceitfull above all things: who (befides God 
andhimfelf) ctnknotoitl And will you run out of the 

D 3 K&te 

2 K of the Saints 

light into the dark for help to fearch after your fincerity and 
Jultification ? Why you know that God hath told you ex- 
prefsly in his Word, that 6* that repenteth and beiieveth Jba/lte 
faved, and that loving him, and loving one another, and e- 
itecming Chrift and eternal life above this world, are thefure 
markes of ChrHte Difciples. If you find thefc in your own 
fouls, what need have you to doubt of them becaufe thato- 
thers have been deceived? God hath made you more capable 
of knowing your own hearts than others ; and accordingly 
hath made it your duty to fearch your own and not theirs : 
You may know certainly what is in your felves ; but you can 
but uncertainly conjedureat what is in them. And is it fit in 
your inquiry to try a certain thing by an uncertain ? Your 
own hearts which you know or may know, by other mens 
which you know not, nor cannot know? This is not the way 
that God hath appointed you for the tryal of your ftate : 
and therefore no wonder if it puzzle and perplex 
you. ] 

Some anfwer the forefaid Objedion by telling them that as 
in actual finne (like Davids or Solomons) the habit of grace 
was alive under contrary adings : fointhe forefaid actual Er- 
rors, the habit of found faith may pofiibly be alive in many 
that feem to be fallen quite away. Though I do make ufe of 
this anfwer in fome cafes where there is hope of fuch habits 
remaining, yet I am afraid of ufing it in mod of the fore- 
mentioned cafes. I daFc not fay that a man that Jongdelibe» 
rateiy and induftrioufly cryeth down the God-head of Chrift 
and the Holy Ghoft\and that denyeth the Scripture and Immor- 
tality of the Soul, &c % can be at that rime in a (late of Sal- 
vation; The comfort is farre fetcht that is given men on 
fuch terms ; and how we can make it good to them, I know 

Prop. io. Moreover, we cannot deny but that carnal fecuri- 
ty, not only in hypocrites, but in the godly thcmfelves, may 
pofiibly and too frequently take advantage for increafe, from 
the Dodrine of perfeverance. 

For the remnants of corruption in uswiJl difpofeustomake 
an ill ufe of this and many another truth. Hence we are too 
ready to argue thus; That which isimpoffibk (or certainly 




not future ) need nor, and ought not, an i if known to be &cb 
cannot be the objed of rational fear, and care to efcape it.' 
But the damnation and the Apoitacy of any of the fandified, is 
impoflible, or not future and known fo to be : therefore it need 
not, and mult not be the object of their fear, and care to efcaoe 

So on the other fide from the necefluy of this fear, the 
Diifenters argue againlt the certainty of perfeverance. That 
which is known impoflible, or not future, cannot be the ob- 
ject of rational fear: But the Apoftacy and damnation of them 
that are now Believers, mult be the objed of rational f?ar : 
therefore it is not impoflible, &c. 

They confefs,that yet there may confift with the impoflibility of 
A poftacy, Firft, An irrational forced fear, which is not a moral 
aft; fuchasa man would have if he were never fo fair on the 
pimcleof a Steeple, or the top of a fteep Rock; Were he molt 
certain toliave no hurt, yet it would affright him to look down : 
Secondly, A reverence of Gods Judgments as they (lull be u> 
fiicTed upon others: Thirdly, A ufe of means from the fole 
force of Love, and Faith, to avoid an evil, which yet we have 
not the leaft fear of, as knowing it to be impoilible. But the 
fear and care in the Argument, they fay cannot confift with 
this impoflibility. For, Ay they, Ic is impoflible the Ad: 
(hould be without its proper €>bj;d\ But a perfonall poffible 
evil, called, a danger, is the proper objed: of that perfonal 
fear ; for ic is a fear of fuch an evil : therefore, &c-. The Mi- 
nor, and fo the neceffity of this fear they prove from many 
Texts of Scripture: LuJ^i2 t $* Tear him that u able to drftroj 
both foul and b&dj in hell fire. Heb.4 I. Ltt us therefore fear 
lefi a Promtfe being lejt Hi of entering into refi^ any of n* jhould 
ftem toccmejhortofit. I Cor.9 .2.7. I tame c l^ep under my bo- 
dy x and bring it into fubjetlien, lefi when J have preached 
to ethers 1 mj /elf fhould be a cafiawaj* With many the 

To thefe Objedions, there are divers forts of anfwers 
made according to the various principles of the Anfwerers; 
fome deny the Major, and fay that a known impofiible evil 
may be the objed of rational fear. To this it is replied, that 
this is a denying of natural Principles, and the common expe- 
rience V 

?o r .f the Saints 

rience of mankind; it being agreed on by Philofophers, and 
felt by all men, that we fear nothing but an evil apprehended 
as pofiible. The Anfwerers fay further, that it's true, that 
if it were-impofiible in the nature of the thing, we could not 
fear it: but that which is only impoilible by accident or from 
an extrinfick caufe, fuch as ts the Decree, or Will of God, 
and his Promifes may be the object of rational fear ; becaufe 
God hath not (imply decreed our perfeverance, but hath de- 
creed that by the means of this rational fear we (hall perfevere, 
and accordingly commandeth us to fear as the means of our 
certain perfeverance; To this it is further replied, Firft, That 
it ftill denyeth a mod undoubted principle, even the definition 
of fear, and alfo the common experience of men. For whence 
• ever the impofiibility be, extrinfick or intrinfick , reafon tells 
me there is no caufe of fear ; and all the fear that arifeth about 
an evil that is known to be impofiible is againft reafon, or 
without [it. An averfion or difplacency there may be, but 
no proper fear of that evil befalling us. And therefore ("fay 
they) you feign God to decree contradictions, and to com- 
mand them. For to decree to give men perfeverance by the 
means of a fear of Apoftacy,istomakethecvil impofiible, and 
fo to be no objed of fear, and yet to decree that we jfhall 
fear it : And to command a man to fear a known impofiible 
evil, is as if he fliould command us to love a known evil as 
fuch. The earth could not ftand an hour if God upheld it 
not : therefore the ruine or annihilation of it to morrow is in it 
felf pofiible: But yet as long as God hath told us that it (hall 
continue till the refurrection, and we fee that it never failed 
any one yet, but hath endured through all Ages, reafon tcach- 
eth us not to fear the diflblution of this world till the day of 
Judgment. An impofiibility of event from fome one caufe, 
doth properly denominate the thing impofiible though in re- 
gard of an hundred other things it were not impofiible. 

Some therefore take another courfe, and fay that the Major 
of the Diflenters Argument is true, but the Minor is falfe, viz. 
that we ought to fear our not- perfevereing, or our damnation. 
But the Texts arefb many and plain that require us to fear 
coming (hort of reft, the killing of the foul, &c. and confe- 
quently our not perfevering , that this Anfwer is not fatif- 


Perfez eranet 3 1 

fadory ; but indeed dangerous, yccid ng the Minor to the' pre- 
furaptuousand icciue. 

O hers therefore yeeld thecondufion that our Apoftacy and 
damnation are not imp ilible, but only mnfutHra^ ( Oi which 
more anon. ) Buc to tins it is replied that an evij ^ertaiflly 
known to be not future, can no more be theobjVd of rational 
fear, than that which isimpoilible. Ana therefore this haih the 
fame anfwers as the former. 

F >r my own pa-t, theanfwer that fatisficth me, is this : That 
it's true chat a known imp fhb Iky or non- futurity of evil doth 
evacuate rational fear : Bat then he that will be perfectly freed 
from that fear, mult have a per fed knowledg of the impofii- 
bi-lity or non- futurity But Chrift and his Apottles knew that 
thofe whom they wrote to h d no fuch perfed knowledg: 
Nay more, it is not ( at ieaft by any ordinary meanes ) to be 
expeded in this life, that this knowledg ©f ou-- fincerity , Jufti- 
ficationand perfeverance (hould be fo perfed as to have no 
degree of doubting, habitual oradual, at that time or any 0- 
ther. If no grace be per ed in this life, then the aflurance 
of our fincerity, Juftifkation and Perfeverance are not perfed 
in this life: But the Antecedent is true: therefore fo is the 

Ob). But was not Pauls aT srance perfed who had been in 
the third Heavens ? Is it pofl&ble thai he (hould have any doubt 
of his falvation? And yet he faith / tame my body , &c. left 
when I have preached, &:. Anf, 1 . Thofe words d > not necef- 
farily exprefs fear, buc the ufe of a meanes to avoid an evil 
that vvirhout fuch means wGuid not be avoided. 2. 'Paul him* 
felf was not yet perfed as he profeffeth, Phil. $.12. and knew 
buc in part, 1 CV 139. and therefore might have ufe for fear. 
Though he had, fpecial revelations of his falvation, yet his 
Faith ad continued apprehenfions and improvement of thefe, 
were yet 1m perfed. 3. If one man by revelation were per- 
fedly certain, thac's nothing to the generality of the Saints. 
Seeing therefore that we are all imperfed in our certainty of 
our fincerity and Perfeverance, it's meet and requifite chat we 
be called on to a rational working preventing fear, according 
to the meafure of our uncertainty. 

Ob). But thefe fears then are finfull, as being the fruits of fin- 

E full 

22, of the Saints 

fell doubts or ignorance, and fo you make the Holy Ghoft 
to command men to fin. %Anf % They are not finfull, in them 
felves, but necefTary duties. It's true, that the uncertainty that 
goes before them is a finne ; but the fears that follow 
are a duty. Many things arc duties to finfuil man in order to 
his recovery, that would have been no duties if we had no 
finne: To believe for pardon, to repent, to pray for pardon, 
to confefs fin y &c. would have been no duties, but on fup- 
pofiiion of fine. But when we are once finners, thefe are 
become fpecial duties to help us out of it. And fo is it of this 
fear of failing away and of damnation. But when affurancc 
and love arc perfed, and that is, when we are perfect in Hea- 
ven, then I fhall yeekJ that fear of thefcis necdlcfs. In this 
anfwer to tins great O j'edion , I reft. 

Therefore, notwithftanding all the Ob jeftions that area gainit 
it, and the ill ufe that will be made of it by many, and the ac- 
cidental troubles that it may caft fome Believers into, yec ic 
feems to me, that the Po&rineof perseverance is grounded on 
the Scriptures, and therefore is to be maintained, not only as 
extending to all the Elecl againfl the Lutherans and Arminians, 
but alfo as extending to all the truly fanctified, againft Ah- 
gnftfne and the Janfenians, and other Dominicans: though we 
muft ranke it but among truths of its own order, and not lay 
the Churches Peace or Communion upon it. 

Prof. ii. Though it cannot afford them affurance of falva- 
tion, yet may this perfwafion of the certain perfeverance of 
all the fandifled, afford much comfort- to thofe that have no 
certainty of their own fincerity or perfeverance. 

If I have no perfwafion cither of my own fincerity , or per- 
feverance, or yet of my perfeverance as certain if I were cer- 
tainly fincere, then I fhould have two difficulties in the way of 
my comfort j which is more than one alone, and therefore muft 
put me further from comfort. But if I were -lire that all true 
Believers (hall perfevere, if I had withall but a ftrong hope 
or probability that I am a true Believer, I fhould freely re- 
ceive the comfort of that probability, without the impediment 
of further doubts concerning perfeverance. When other- 
wife I fhould be thinking, What if I be juftified, yet how 
can I tell but I may lofc it by back-fliding. ? So that this 


Perfeverance. 33 

Doctrine of perfeverance firmly retained, doth free me from 
one of the doubts, though not from both. 

T>rof. 1 2. As to the fifth Opinion before- mentioned ( which 
makes either Election or Confirmation caufally to inferre perfe- 
verance ) I have faid enough oh the third and fourth Opinion 
( which contain this between them ) to (hew my thoughts of it. 
Though it be nearer the truth than the reft ibre«menticncd, yet 
J fee no ground to believe their fuppofition , that there is a 
third fort of trueiy Juftified fan&ified Perfons that are neither 
Ele&ed nor Confirmed , and therefore will fall away. As I 
know of no fuch'degree of habitual grace in this life,whichwould 
preferve men from apoltacy withoutGods continued tutelary ,prc« 
itrving grace; fo I know of no fuch thing as true San&ification and 
Juftificati^n, without thatGrace which is radicated in the fcul,and 
lb maybe called a confirmed ftate; or without the Antecedent 
and Concomitant Decree of Gods Ele&ion , which layeth a 
certain ground of perfeverance. Sure I am that the ground 
which received the feed upon a Rock and never gave it depth 
of earth, did from the beginning differ from the good ground, 
and fo did the thorny grounds : and they feem to me to inti- 
mate, that the one fort were never hearty refolved Chriftians, 
and the ether had never extirpated the love of the world, but 
had taken up a profeflion in a fubordination to the world, and 
the fle(h which had the dominion. So that if thefe pcrfons 
had perfevered in that unfound eftate, they could not have been 
faved : For Chrift hath affured us that he that Ioveth any 
thing, even his own life better than him, and he that for- 
faketh not all for him cannot be his Difciple, Lu\^ 14. 3 3. 
And the houfe that falleth when the winds arife and the ftormes 
aflault it was never built upon the Rock, but on the fands, 
Mat.y.26 So that I think that which fomePapifts call a ftate 
of Confirmation is the ftate of every true Chriftian, and that 
which they call unconfirmed grace , is but feme preparatory 
grace, that is yet fhort of a ftate of Juft»fication ; and that 
which others of them (andmoft ) call a ftate of Confirmation, 
which is fuppofed to be a ftate of impeccability, is not to be 
attained in this life ; Though I muft confefs they very much 

E 2, mollifie 

34 of the Saints 

mollifie the matter in their Definitions of finne and of perfe&i- 
on, while they make h;m impeccable or pertcft from finne, 
tha r is i\ able or ly to venial finnes • and nme fome fuch venial 
finnes, that I Know many tender-confcienc't men, that would 
be loth to hold communion with inch venial Tinners, and 
loth to keep a fervant n ti eir houtes that were guilty of 
frch. To make finne no fi.-ne, and then to fay we are per- 
ft&, and have no finne, is a near way to perfection ; but they 
that go further about, will fooner come thither. 

This is my prefent Judgment of their Dccirine of Confirm- 
ing Grace: but yet I am not fo obftinate, as to refute any 
evidence that may tend to give me better information, if L 
be rmfh.ken, and therefore fhali willingly read what they will 
fay to clear it more. And I maneil to finde fo httle or no- 
thing in Tte'Urmixe and mauv another of that way, concer- 
ning th s matter, and rhat ttofe that do touch it, doitfofuper- 
ticialV , rather taking the main Point for granted, thenotffer- 
ingus any feemirg proof of it. ^Aquinas 22. q . 24. art.% on 
thequefuon, Whether Charity may be perfect, in this life, con- 
cluded, that tho 1 . gh fX parte dilrgibilu it be not ( for fo only 
God himfelf can perfectly love himlelf) yet ex parte dxligentinm 
it may, that is, cum quantum poJJ: bile eft ipfts, Devrn dJigunt : 
V/hich faith he, centrngit tripitciter : TJno modo fie quod Uhrm 
cor hwinu attualiter fe&per feraturin 'Dmm: Et hdC eft per~ 
feclio charitttis f atria qutnen eft poffibili* in hac vita, tsilh 
modo, fit homo fivdivrr) Jvum dtputtt advacar.dnTr, Dto^ & rebus 
Divini* ftdteryrtl v ali s nift quantum necejf;ta4 prajentii vita, 
requirit & ifta (ft p»rftttin charitatU qua eft poffibdis in via : non 
ts.ttjcn csi crmmunis imhibw habentibus cr.aritatem. Tertit 
modo it a nH*d habit ttalttir aliquis totumcorfur.m penat in Deo^ 
ita fci ictt qwJ nihil co/i>et vel velit quod Divwa dtleftLni 
ft ccntratru'.m. Et hue p. rfeUio eft commune omnibus charita* 
tern habentibKi " 

If the Papist* wrll i nil ft upon this co^clnfion of /quint* ^ I 
fha'l defire them to orfi-.W, 1. Tha. lhm<u rrnfelf doth 
a^cruards aftr m that Pcrftftie via r en eft perfeilio fimv/Utter, 
ideo femprr hubet qy- >>fc*t.~\ Therefore it i^bur perfe&to fe- 
citndum quid, and wanting in de^rre. 2 Hew will ihey be ever 
able to prove that thofe lmperkftbns of degree are not 


Perjeverance. 35 

properly fi-^nes 3. Aquino in the defcription of his fecond 
fort of perfe&iort, doth but huddle up the matter in the daik. 
For that \ludittm dppittdre adv*candu<n Ofoconfidered (imply 
in it leii may argue fLcerity, b t not perfection ot degree. 
Perfection of degree is either that which is the higheft that 
our nature is capable of: ai d chat is only to be had in P atrip.: 
Or the higheft that we are obliged ro here, and t' at our 
natural powers on earth arecapable of ,if freed iiona all vitioils 
difpofutons • and this may be called ferjitti* via ; but.the 
doubt is whe.herany mandrill attain it : It is fucha perfecti- 
on as in the way we are capable of, but (hall not have. And they 
that affirm it, muft try it by thefe two things: 1. Hath any 
man as much Love in Habit and Act as he ong-t to have, 
or is obliged r o ? Whatman that knowes himfelf dare fay 
it? Who darefav, I will noc be beholden to God, or to 
the Biv)od ofChrift, for a pardon for my defect of Love to 
God in ad or habit ? Yea , we-e it but for one day, or 
hour. 1 mult profefs for my own part, I am much more 
fcnfible of the fhfulnefs of my foul, for this defect, and of 
my need of a pardon for it, even in the beft day and duty 
that I pafs through ( that I can love God no more vigo- 
rouily and conOantly,) than I am as to any of my external 
finnes T'ey mult pervert the Law, or pharifaically boaft of 
what they have not, before they ca 1 fay that they do love 
God wieh all the heart, and mind ani ftrength, in the fenfe 
which it requireth as to the degree, and to uninterrupted ex- . 
crcife of their love. 

2. And they muft mcafure it alfo by heir Natural Powers: 
If they love him in intention and conftancy of exercife, as 
much as oar Natural Povers are able^ if they were perfect- 
ly fanctificd, or ha bnured thereto, and perfectly freed froq| . 
all finfull difpofi turns, then indeed they have that which 
may be called h'-re perfection of degree : But this no man 
hath. If the Nat ra! Powers can love God no more then they 
do (infetifn compofitn) becaufe they are dogged by vicious 
difpofinons, or arc not elevarcd and rightly difpofed by due 
habits, this is its mo al <m potency, and is farre from provirg 
it innocent or perfect, thar it is the very finne and imperfecti- 
on it felf. If this beperfeftion, perhaps the damned , mifht 

E 3 b« 

j6 . of the Saints 

be called perfed. But if any man dare fay that his foul is 
perfedly habituated , and freed from evil difpofitions , and 
doth exercife Divine Love, and ail other graces, alwaies, ad 
Vltimnm pojfe, to the higheft capacity that the right d fpofed 
Natural Powers-** via, can reach, I am paft doubt that that 
man is a ftranger to his own heart,' and an Unhumbled Pha- 
rifee. Their making eoncupifcence in the habit or ad to be no 
finnc (added to their fore- mentioned Doctrine, that venial 
finnes are but finnes Analogically, and not properly J is but 
a forry way to lead men to perfedion. We confefs that 
the ordinate habitual or adual fenfitive Appetite is no iinne : 
Bat withal] we muft fay, that in finfull man this Appetite is 
corrupted, and become inordinate and rebellious, and the 
phantafie infeded with finfull fenfual habits, and no man here 
perfedly freed from thefe ( befides the remnants of finfull 
difpofitions in the fuperiour powers of the foul.) And we dare 
not fay that thefe are not finnes ; and confequently, that man 
is perfed. 

Yrep* 13. As to the fixth Opinion (of the Amifiibility of 
a ftate of Infant Juftification , or rather the ceflation of 
it ) which is a point of great difficulty , and a controverfie 
( though not much agitated ) among the raoft Learned of the 
Reformed Divines, I (hall for divers Reafons at this time 
purpofely forbeare the delivering of my Opinion in 

Prop. 14. As to the controverfie contained in the Seventh 
and Eighth Opinions, I think it is but verball, and is to be 
difpatch't by feveral diftindions of poffibility andimpoflibility. 
To omit divers others that might conduce to the decifion, 
thefe few at prefent may fuffice. 1. We muft diftingui(h be- 
tween an Impoffibiiity in rr, and extra rem ; or a caufis in- 
trinfecis, or a cawfis extrinfeeis or elfe accidental. It is 
poflible that true grace be loft, if you fpeak of a poffibility 
a canfis tntrinftci* & de natnra rei ; that is, the habit and fub- 
jed together. But it is impofliblc that it fhould be totally and 


Perseverance. ^ 

finally loft, if you alto refped th- cxtrinPck caufes: And 
that both per iwpo/Jibilitatem confequentia ; bccaufe it is not 
poflible that thefe Propofitions (hould be both at once true. 
[[God willeth abfolutely or fore-knowcth that P^rwillper- 
levere ~] and [_ 7 J eier will not per fevere. ] ( And yet this fol- 
lowing is reconcileable with the fir ft Q It isimpoflibie i« »,i- 
turarei for Peter to fail away.] And alfo 2. Per imfcjjibi* 
litatem caufa ; Firft, Bccaufe God hath not only decreed the 
perfeverancc of the fan&ified, but alfo the Holy Ghoft hath 
undertaken it as his fpecial charge. Secondly, And the fa#h- 
fulnefs of God, (as farreasl can yet underftand it ) is by his 
Promife engaged for the perfeverance of all the truly Jufti- / 
fied and fan&ified Believers ; and, I am (ure, for all the Eied 
that are fuch : which made the Lordjefus himfelf judge it a 
fit fpeech to fay, Q They {hould deceive if it were pvjftble the 
veryEletl^ Mat.24.24. 3 intimating that it is not poflible fo 
to deceive them; and that is, becaufethey arc Eled ; even an 
extrinfick accidental impoflibility. It's a dry evafion of them 
that expound the Eleft, of pravift perfeverantes ; as ifChrift 
had faid £ It is not poflible to deceive them that God forc- 
knowcs will not be deceived. ~ For there is fome prefent 
caufe here plainly intimated of rheir perfeverance or future non- 
deception^and it is not a meer logical impoflibility of crnfeqnence 
that is fpoken of. And if this caufe was within them,then it rauft be 
the nature or degree of their grace : It without them, it muft be 
the Ele&ion and prefervation of God,which indeed was the caufe. 
For my part,I (ubferibe to Aquino* his explication of this mat- 
ter in 2 2. 7.24. art. 11. Vtrum char it as feme I habit a poffit 
amitti f as it lieth in thefe words in conclufion which I thick 
worth the reciting though fomewhat large £ gmnquam pa- 
tria charitas^ tibi Dens per efientiam videtur amitti nullatenuv 
pojjit ; charitas tamen via, in cujus ft am Dei effenUa nan vi- 
detur amitti peccando fotefi. ( But marke the Explication ) Re- 
fpo, dictndum quod per charitatem fpirittts fanftfU in mbis 
habitat. Triplicitcr er^o pojfumus confiderare charitatem. Vno 
modo ex parte fpiritus fantli movent is animum ad diligwdum de- 
urn: & ex hac parti charitas ImpeccMlitatem habtt ( I 
would fay it is ivextinguibdis or incxtirpabilis ) ex virtute 
JpiritHf fanUi, qui infaHibiliter operatur qmdcunqm v4;unt ? l 


3 8 of the Saints 

Vnde imf ffibile efi hac duo fimul effe vera , quod jpiritHS 
fanclus vdit abquem mover* ad atlum charitatu , et quod 
if ft char it At em amittat feccando. Nam donum ferjeve* 
rant i a comfutatur inter be*eficia *Dei quibtu ctrtiffimt libe- 
rantur qitcunque liberantur tit Aug. Alio modo fotefi 
eonfiderari charitas jecnndum f>opriam raticmem .• & fie 
charitas non f r tefi aliquia , nifi id quod fertinet ad charitatis 
rationem : *Unde charitas **lio modo fotefi ftccare , ficut 
color non foteft inftigidare t & ficut inufiicia r,on fotefi 
b%tm facer e , ut Auguit. Tertio modo fotefi eonfiderari 
cbaritai ex fartt 'ubjetts quod efi ? trtibile fecundum a.bi- 
trij iwert.ittm. fotefi autim attendi cemfaratio churitatis ad 
hoc fubjtclum 9 &]ecunaum univerfal m rationem qua cem fa- 
rat ur forma a J mattriam; & fecundum fpecialtm rationem 
qua enmftratur habitus ad fctentiam. Eft autem de ratione 
form* , quod ft in fubjttlo amiffibiliter , quando non reflet 

tot am fctcritUlitAtem materia fie ergo charitas I' atria 

quia reflet tr.tam fotentiilitatem rational is mentis {in quantum 
(cilxcet omnii actuals mot us ejus fertur in Deum ) mamiffi- 
bi liter habetur. Char it as astern via non fie reflet fotentia- 
litatem fm fubjtcli , qui non femfer aclu fertur in 1>eum. 
*Vnde quando aclu m htum non fertur , fotefi a liquid occur' 
rere fer qu-'d charitas amittatur, Habitui vero frofrium 
efi , ut inclinet Pctenttam ad agendum : quod convemt ha- 
bitui in quantum factt id videri bonum qu<,d et convenit , ma. 
Vid. ^win ^ um aHtem 1"^ ** refu^nat. Snut emm gufius dijudieat 
eem:.Gentil. fafores fecundum fuam dtfpofitionem : ita mens hemmts dijudi- 
lib.g.qu.ij)'. fat de aliquo faciendo fecundum fuam habit ualem dijpefitio- 
fol.iij. nem : Vnde Philof. dicit, Quod quali* unu/quifque efi t talis 

finis videtur ei. ibi ergo chant as inamiffibtliter habetur , ubi 
id qu^d convenit chirita.i non fotefi videri nifi bsnum, fci- 
licet in P'<utri& % ubi *Dcms videtur fer ejfentiam , qua efi if fa 
tjfentia bomtatts : & ideo ch*ritas f*u>a amitti mom ptefi. 
Charitas autem va , in cujus ftatu non zidetu* if fa ti,iefj*n» 
tia , qua efi efentia bonitatis , fot'ft amitti ] ( that i« 
in refped of the fubje& alone coi fidcre? ) I cake rhis for 
a plain and found explication of the point : if the reft 
were added, vk~ in whjm the Holy Ghoft doth thus pre- 
fcrve Grace. 


ter [ever ante. -> 

And here I cannot fee but Aquinas is againft Alvarez conceit 
of a confirming grace in this life, which is a participation charita* 
tit P atria : F( r /tquina* conRneih charitatem P atria adpatriam 
andexcludethic* zw^r* : and hecenfineth it to the Vifion of 
God ^r tfemiam, which both he and thetrutli do exclude from 
earth. And De veritate Mater. 1 8. it is his firit Qu.and he deter- 
mineth that it is an Error in them that think that Adam in inno- 
cency did fee God per ejjentiam^hough im perfectly, and in a mid- 
le fort inter fiat ftm beatorum & peccatorum. 

See alfo Capreolta Defenf. U.l.Difl.ll.quA . of this. 
Yet of the main point Aquino* fpcaks as Alvarez, before cited. 
And raoft fully lib de verit.Mater.zq, qu.g.fol.iijA 38. where he 
concludeth that in via no man can be perfed and confirmed in 
goodftmpliciter, ita vi*.quodin fe fufficiens, fna firmitatU princi- 
pium habeat quod omnino peccare iron poffit : but only per hoc quod 
datur eit aliquod tnunttt gratia per quid inclinantur in bonum.quod 
tton peffunt defacili a bono diflt&i : non tamen per hoe ita retra~ 
hnntur a malo quod om^im peccare non poffint,nift divina provide 
tia cuftodiente.~] And ad 4™ he thus qualifieth his perfection 
{_£l*odcx ratione ilia potefi haberijxod non eft aliquis in flat h via 
omnino confirmatm,Jicut nee omnino pcrfettiu. ( And ad 5™ adds 
that pojje peccare non facit ad merit um 9 fed ad merit i mantfeftatio- 
mem ; which the Jefuites may confider of. ) 

Prop. 15. The ninth Opinion being the Libertines, isfogrofs 
againft nature,and exprefs Scripture, and the very holy nature, 
™d the experience of the Saints, that I think it not neceflary here 
to fay any more of it, than todifclaim it, a« id open the truth in 
thefe few Affertions. 1 No mans afllrance of his perfeverance is 
perfed in this life : 2. Therefore in that meafurc as his alfurance 
is imperfect, and he is lyable to the lea ft doubts, in that meafure 
it is his duty tofeanThe fear may be a duty, when the doubt that 
doth occafion it is a fin. 3. A very great cauteloufnefs according 
to the weight of our work .would beneceffary,ifouraffuranee of 
perfeverance were perfect. 4. God hath not only decreed and 
promifedthatwe (hall perfevcre, but alfo that we fhallby the 
means of this holy cauteloufnefs,and folicitude and fear,perfevere: 
Jer.lZ^ol will put mjfear in their hearts that the j fh all not depart 

F from 

T ^ W l ~ 

40 of the Saints 

from me. 5. The dominion of >ray one fin isinconfiftent with fa- 
ving grace and juftifkation. 6. Therefore he that s under the do» 
minion of any fin,may be fure that he is utijuftiticd, but he cannot 
be affured that he hath that holinefs or juiLfication which he hath 
not, or that he (hall perfevere in it,before he have it. 7. He that 
hath not more hatred than love to any fin,and that had not rather 
be rid of it even in the ufe of Gods means, than keep it, in regard 
of the habituated ftate of his will, is under the dominion of fin, 
and in a ftate of damnation. 8.He that is thus refolved and affefted 
againft a grofs fin,or any known fin that is under the power of 
his will, is not like to live in,or give up himfelf to if.Nay he cannot 
commit it without renewed refolutions againft it, and a reftlefs 
importunity of foul to be delivered, which will prevail. 9 It is 
therefore a great fufpicion, if not a certain thing, that the man 
that can li v e in fuch a fin, and quiet his mind in it on this account , 
that once he had grace,and therefore (hall perfevere , is yet with- 
out true faving grace. 10. Sin doth as naturally breed troubles 
and fears as the letting of the fun caufeth darknefs, or as a grofs 
fubftance in the funfhine caufeth a (hadow. And this from the na- 
tuie of the thing, and by the will of God. 1 1. A lapfed Chriftian 
mult be recovered, and fear is one of the means of his recovery. 
1 2. Therefore the Libertine Doctrines, of not fearing,mourning, 
praying, confeffing,in order to paruon,are pernicious Dodrines; 
as I have more fully manifefted in other Writings on thatSubjeft. 

Prop. 16. As to the tench Opinion, which affirmeth that no 
meafure of our firft ftc ck of grace can be loft, which was infufed 
in our regeneration ; I d ftinguifh between two forts of converts : 
InfomeGod may put at the firft but the fmalleft degree of 
faving grace ; and perhaps that may be Gods moft ordinary way : 
And then no doubt, that cannot be diminiflied, but the fincerity 
or life it felf muft be loft: For the diminiflaing of the fmalleft 
fparke would be the extingui filing of it. But for ought I know, 
in otners God may give a greater meafure of grace in their firft 
converfion, than to moft he doth after long ufe of means. I 
think he did fo to PanL Now in this cafe, though it is moft pro- 
bable that God never will fuffer that grace to be brought to a 
fmaller meafure then at firft it was iufufedjet I know no certainty 


Perseverance. 41 

by Promife or any other proof that he will never permit /ben a 
diminution. Let them that affirm it, bring us their evidence, and 
wc fhalj try and judge of it as we find it. 

A godly Divine M r John Barlow in his Difcourfe of Spiritual 
ftedfaftnefs gives this Reafon. [_ As we were meer patients at the 
firfi reception, fe are we no Agents in its deftrutlion. Lofe we may 
what addition, by our co-operation with it we have gained : bat not 
the le aft dram of that which without cur co- working , was at ow 
tffetlualcall inf fifed ] To which I anfwer. 1 . It's Sue barely fair*, 
t^at wc are no agents in it's defti uftion ; and not proved. I deny 
the confequence : A man may be active in deftroying grace, thac 
was but padivc in receiving it. 2. We may merit the diminution, 
and fo may be active. 3. It is not yet proved, but that wc arc 
as truly paflive in receiving e?ch fuperadded degree, as the firft ; 
cr. da: every degree is not infufed as the firft was : tl o Jgh it be 
true that there are higher preparatory difpofitions in the foul for 
further degrees than were for the firft. 4. This whole Argu- 
ment is confuted by the inftance of Adam : For he was as paflive 
as we in receiving his firft grace, and yet loft ir, and was too 
a&ive as to the lofing it : therefore the reafon is inefficient. 

Prop. 1 7 The Eleventh Opinion , (that no degree of the ha- 
bit can be dimini(hed,either which was firft infufed or after added) 
is lefs probable than the former; And M r Barlcw in the foregoing 
page doth give four Reafons againft it. And yet not only fome 
few of ours, but moft of the School-men, are again!? the diminu- 
tion of the habit ; but very differently, for though Aqmn.is ix'Srinc cf 
fimply fay that Q Quanquam charitat fecHndnm fe ac diretle, t h e Thomiils 
nsiUatenus diminui pojjit, difpofitive tamen <$• indiretle per venia- againtt the m- 
Ua peccata & ceff«ndo ab eperihu virtutum diminution: m admit* cieaie of Cha- 
rt* 1 Yet Gr. Ariminenfis t and abundance other School-men nyb f y ad ^ 1 '- i " 
addethat exnatura faa poteft ^diminni K & ft non poteft rejpelli* aeetccs dotb 
odinationk divine : And their deriyal of the diminution of it, is lead them to 
from their falfe Opinions about venial and mortal Cm. * For they thlni it cannot 
feign a thing called venial finne, which is not againft charity, nor, be dimlnifted. 
properly finne, and then they give that as a reafon why it cannot i = 3 D IIl y whlcJl 
difectly { tbxz is >ne que effective ntrjitt merttorte as AquM~) di- j8. an d G thfc t 
mlnifti charity. And then for mortal fin, they fay it doth totally Scouih. 

F. 2 evacuate 

* And the 

4 2 . 

f the Saints,&c. 

Aqmn **4****?' l 2J, Scho!arsto know which are mortal 
will be able to teach th «r M» their own defcri p t K,n«, 

and wlMch vernal fnnesacco g com plam of the 

(fo truly doth Gwywanow th W(U 

difficulty of ^^en£^heitfU: 8 andas long willitbe 
prove any fins to be vernal « » f which they caU m ortat 
Ure they w,llweU prove that m J m and ^ 

d0 ch ^^' f ^ w '° f S/were 'utterly void of Chanty when 
P „ er D^d J^ d s ncw 5 bor a fccond or third 


« a 6», the Twelfth Opinion which is the Libertine 
*"''?•■ A £«n«t heFamilift., Ihavefaidfomucha 
of that ft"'V ba Ar r ;rin« and fo many others have faid more, 
gainft it in other Wrings art w y Ninth which d 
Ld it is fogrofs before W «» ^ mufed f ed 

nM r it, that I IhaT uppo ^ ^ W£ak and m *m\ 

Uo6 with »t any « r g aready way to carnal fee U rity,.mp.ey, 
EeSnefs an'd perdition. 


P A £ 

1. *. f*r 

f 1 Ni IS* 


Saving Faith: 

That it is not only gradually, 

but fpecifically diftindt from all 
Common Faith. 

The Agreement of ^cbard Baxter with 
that very Learned confenting Adver- 
fary, that hath maintained my Affertionby a 
pretended Confutation in the end of Serjeant 
Sbepbards Book of Sincerity and Hypocrifie. 

With the Reafons of my DifTent in 
fomc paffages that came in on the by. 

Dr. Preficn Golden Scepter , pag. 210. [ ObjeB. It feems then that 
the Knowledge of a carnal man and a regenerate man differ but 
in Degrees, not in Kind. ] Anfto. The want of Degrees here 
alters the kind ; as in Numbers the Addition of a Degree alters 
the Species. 

Read this point praftically improvfd in Mr. Pinks excellent Sermons 
of Stneere Love to Cbrift, on Luke 14. i6.pag.i. andp*g.3i.&c. 

Printed by R. W. for Nevtll Simmons Bookfeller in KeJer- 
}cr , and are to be fold by him there 5 and by 
Nathaniel Bkins at the Gun in Pauls Church- 
Yard. Anno Lorn. 1658, 

To the Worthy and much Honoured 
^/fr. W". S f Serjeant at Law 

Si r, 

OU have very much honoured me in the 
choice of an Opponent .• but I perceive 
by his Conclufion that he hath other 
bufinefs>and I am not altogether with- 
out. And therefore I intreat you the 
next time to choofe me an Adverfary 
that differs from me, or to give me leave to live at 
Peace , Or if he differ not, let him rather reprehend 
me for agreeing with him , than pretend a difference 
•where there is none. If your learned Friend do think 
it as well worth his labor to prove us difagreed, as I 
thought it worth mine to prove us of a mind ,if I live 
I (hall be willing to read what he rcjoyns^ but if 
it come not of a gieater Errand , Tie promife you 
no more. As to your own pious Labors, they are fo 
honeft and favory to me, that they tempted me to 
differ from you in one thing, and to think that [ an 
Hypocrite cannot write or preach as well a$ a good 
Chriftian can3there being an unexprefsible Spiritua- 
lity that I favour in fomemen more thenothers : but 

A 2 Tie 

The EpiJlleVedicatory. 

v\e not ftand to this. You give at leaftas much to the 
llenotuanui as€vec idd* and you confirm it 

K^S^eSSie- Wlmuft confers I 

rafes You affirm that Hypocrites have common 
Oace even to the height expreffed by you.- but 
vou fav It is not t:ue Grace .Either us Graceorno 
See • 'if none, call it not common Grace,(or com- 
tL,w rvef e Hope, Love Joy; if it be none. J 
SffttfcSSS Jd not true' gW, then Ens * 
rim »o« c„*vert»»t»r. I maintain that it is not true 
r aCtxcl but vet true ommon Grace: You 
faVm Ln She general that it is nottrue Grace, and 
^nSy^S^ Grace: There being thenno 
Sn rovSfie thatlfceto be difputed between you 
rj" but whetherBw & Verum convgrtuntur , I 
envrpardonformy further filence, refolving rather 
tS youthebe&Cthoughnot to affent) thanto 

dilute it : l**»» 

A gteatEfteemet of your Piety 
and many Labors, 

u a *. c H ji : Richard Baxter. 


1 ' ' — *■ 


The Contents. 

ECT. i. TheOccafionofthis Contriver fie. An 
Apobgiefor this friendly confuting Adversary 
to them that are like to be offended mth a pretend- 
ed dfference where there is none. '0'« l 
Se&. 2. Our Agreement: The pertinency of 
my Impertinencies. Whether it Wat not fome 
falfi Tranfcript of my words, that the learned Opponent Was 
put to confute ? The true Reafen of my words in the Saints 
Reft Which he Writes againfi, with the meaning of them. Of 
my Improprieties and incongruities. The foint feigned to hi 
mine , Which I exprefl) wrote again ft , and frequently, fol . 9 
ScS. 3. whether Afts of common (jrace are Evangelically 
good f sAbou t the ftating of the Que (lion. Whether ' becaufe 
common and [pedal Qr ace fpeci fie ally differ in Morality jt fol- 
lows that they cannot congruouflj be faid to differ only gradu* 
ally in any othtr confederation ? Nothing loWer than a predo- 
minant degree in the matter is capable of the moral form of 
faving Faith ^Lo ve, &c.in fpecie. fo!, 1 5 
Scd . 4. Whether Grace be at properly and primarily in the Aft at 
in the Habit Und which goes fir ft , which is fir ft to be enquired 
after ? In what principles of habitual Grace it is that fpecial 
and common Grace or Faith be only acquired by natural abili- 
ties With good Education and Jnduftry, or to be infufed or 
Wrought by the Spirit as fpecial Grace is ? fol. 2 o 
Scft. 5. Whether common Faith be Life ? Why notfo called* 
Whether Every Degree of accidental forms denominate the 
Subfeft ? A further Explication of mj meaning in this C on ' 
troverfie- (o\. 31 
S€&. 6. Whether the haft fpecial Grace be not ftronger than the 
greateft common (jrace } Whether the Temporaries Affentbe 
proportionable to the Mediums that produce it ? Whether the 
phjfical firm can be named that Jpect fie commen and fpecial 

A 3 graces? 

The Contents; 

Grdce } Intuition of fecial Faith none of the differing 
Common Gratt ptyareth and difpofeth for fpecial Grace m 

Arguments for the contrary anffrered. Calvin 5 [ Qualccunq; 
femen fidei pcrdunt. ] Whether tbofe that have common 
Qrdce.or tbofe that have it not -are more ordinarily converted} 
What I mean by common (Jrace. The Concil. Araufic. againfi 
them that mike common Grace to be me erly acquired by our 
(elves j but not againfrany thing that 7 fay.- Hoft far common 
Cjrtcetkusdifpofethto (pecial ? This Diffro fit ion further pro- 
ved* The loftng of common Qrace proves not the foecificf^ 
difference, fol.35 

Se&. 7. Whither it may be a faving Faith that takes the Scrip- 
ture to be Gods Word f but upon probable motives or mediums ? 
And whether the mediums here prove the fpedfick difference ? 
Whether the immediate Revelation of the holy Qhofi be a Pre" 
mife>or Cttedittm, fpecifying fiving Faith ? AndVvkether all 
other be fallible and humane} Ten Reafons to prove that fuch a 
Revelation as is in question, is not neceffarj^ ( nor ordinarily 
exiftent.) fbl.50 

Se&. 8. whether Hypocrites have no premifes for Faith, but 
fuch as are humane ^dubious and fallible ? Six Reafons to prove 
that they b~ve better \ More of the non-neceffity of 'demonftra- 
five or infallible certain mediums , or evidence to prove the 
Scripture Godswsrd, as to the being of true Faith, whether 
Fa ; th be argumentative, crafimp/e Adhefion, or Affiance f 
Faith anatomized i as to its divers Alls and Vfes jn anfftcr to 
this aueft ion. foj.56 

Se&. 9» It is no Article of favir.g Faith- nor divine Ftith at 
ally ( much lefs proving a fpeafick, difference )that I. A. B. am 
atl'sally jufi; fed , freed \p.irdoned,ahpted % and an Heir of Hea- 
ven t proved by twenty Reafons. fol.64 

Seft. 10. I made not Love (ftritllj taken ) the form of Faith. 
That Affiance is in the Will as well as in the Intflleil. The 
enquiry made as of four forts of Belief. T. The Belief of divide 
H*ftory 9 cr Truth meerly as fuch. 2. Of divine! hreatnirgs. 
3. Of divine Promifes, &c. in general, 4- Of tbeGofpe/ ii 
fpecial. Of nine fever ai Ails in the third^andttn in the fourth, 
apparent in the zAnatomy * The AUs of Affiance in fav : :r 


The Contents. 

Faith i One on Cod as 'Promifer orRevealer: The other on 
Chrifi as Saviour. 2fyne of ihefe is the Tleropborie Vvhich 
Rob. Baronias and the Opponent plead againfi. fol.72 

Scft. 1 1 . The Proteftants defended for placing Affiance or 
Trufi in the Will. Baronias'il^ Arguments produced by 
the Opponent \refellei. Difference how far in the Will. There 
is aliqaid fpei & anions in Affiance or Faith \ and yet Faith is 
not Hope or Love* tVe trttfl. only forgdoi. Eight Reafons pro- 
ving ^Affiance in the Will. fol.76 

Seft. 12. Some Propofitions containing my opinion^ Hoto 
far Love belongs to Faith y E t de fide formata cbaritate,**^/: 
fary to be obferved by the learned Adverfary, if hi Will not lofe 
his labor in the next dffault on that Subject. Of his Conclnfion, 
*nd no danger of a pajjionate railing Reply. The vanity of 
humane applaufe^anitolerablenefs of mans Cenfures: fol,8i 


Reader, I intreat thee firft to correct thefe Errata, 
becaufe they are many and marr the fenfe. 

Phg.^.Un. 3$.read bcfidey.7. t.iz.blot out and. p. to. /. i4-r. common Belief &fpecial. 
l.zo. bloc out if. l.$4..r.read. P.11./.14. .thai here.p.iz.l.zi.r.ihat they have. p. 1$. I. 
aa. r.f^.p.if.^.8.r.^//r.p.io./i 1. v. Suare^.p.i}. 1.4^. r. branches. p.2,47.3 f.t.is it. 
p.z6.l. i^.blot out ly.1p.z7. l.i$. v. of fpetial.p.zS.l.H.v.ob.p.i i.l.zi.v.in Cb/'i/Z.p^z./.ij. 
x.denominatey.n .l.z6.r. ex reprafenti p.- ^J.^r.fpeciei.l.xxh.t.us to bey.40.1.7. r.Hea- 
thens with. /.io.r. they /.^.r. while, ip.^z.l.i^.v.prompti. l.if.r- cams, p.447.1. r.pre- 

7">'^.p.73./.4.r- cisK. /.7-r.w Scriptitre.p.77 .1. iz.r.tbe opmon.l.z^.x. of Affiance in the 
Veracity.?. 7§J.iz.h\ot out effenlial to hope.p.7^.Lio.t.bnt.ip.So.L^ i.eonfine. l.i^.v.poft- 
humous, p.81./. z.r. threatnings. l.iz.i.aswellas of the Intellect, y.%i.l.zi.r.wantwor%. 
/.if.r.I have fir fl.l.$i* -fides. p.S+.l.zi.T. that every. p.%6-Lz^s.Hefhnfitu.p.%7.l.zzs.me. 
y.%%.l.z%x.lamenting.y 89./.i4.and Z.io.r .To.l.zo.t.ArminiM.p.y^.l.if.r.anfiverable. 

There are many mif-pointings which marr the fence^which the %eadtt may obferre. 


E C T 


Et more contending work ? No : Whatfoever 
itmayfeem to thofe that judge of Books 
by their Tides ; it is an acceptable amicable 
clofure of Confenters , and a Learned 
Defence of the Truths which I have been 
long too unlearnedly and unskilfully De- 
fending. And if fo many good and Learn- 
ed men have been fo deeply difpleafed with me, for maintain- 
ing the fpecifick Difference between common faith and 
that which is proper to the Juftified ; Let them now prepare 
their patience or their valour, when under my name) they are 
encountered by a ftronger hand. For my part , whatever mi- 
flakes of my writings this Learned Aurhor may be guilry of , 
it fufliceth me to find him maintaining that Truth, which is de- 
krvedly precious to him and me, and which needeth fo much 
clearing in chefe times, that when we have done all, too many 
will remain unfatiffied. 

In the fecond Edi:ion of a Book called The Sakts Reft J en- 
deavoured according co my weaknefs, to fhew the true differ-, 
ence between the common Grace that may be found in the un- 
fanft fieJ, and the fpecial Grace of the Saints which accom- 

B panieih 


panieth Salvation. After (livers explicatory Propoficiom, I 
afferted ( in the eighth,ninth.tenth,eleventh and twelfth) Pro- 
portion 8. that [God hath not in the Covenant promifed f unifica- 
tion and Salvation upon any meer Aft or nAElsfonfidered without 
that degree and futablenefs to thdr Objetls, wherein the fincerity 
of them as faving doth confift~] ( the foregoing Propofitions 
explain this) £ 9. That there is no one Atl considered in its meer 
« 4/ uxe andhjni without its meafure and futablenefs to its Ob- 
jelly Which a tru° Chriftian may perform, but an unjound Chrifti- 
ai may perform it alfo.~\ (8.g. An unfan&ified man may efteem 
God as good, andnotionally as the chief Good ; but till we 
efteem him i.asthechiefeft Good, 2. And that with fuch an 
eifc&ual ferious prevalent eftimation, as may win the heart to 
the mod prevalent or predominant Love, it will not fave us J 
[ Prop. 1 o. Thefupremacy of God and the Mediatour in the foul, 
or the Precedency or prevalency of his Interefi in us, above the 
inter eft ofthefiefh, or of infer iour good , it the very point wherein 
materially the fincerityof our Graces a* faving (i.e. a* they are 
conditions of falvation, and not meer duties ) doth confifi, and fo 
u the One rnark^ by Which thofemuft judge of their jfates that 
would not be deceived.] Prop. 1 1 . [For herein the fincerity of the 
All as faving eonfifleth, in being fuited to its adequate ObjeH , 
confidtred in its rejpeHs Which fire ejfential to it as fuch an ObjeH. 
isfnd fo to believe in, Accept and Love Qod as God, and Chrifi as 
Chrift, u the fincerity ofthofe A els : But this lyeth in 'Believing^ 
Accepting and Loving Qod as the only fupreme Authority, &c. 
Ruhr and Good, and Chrift as the only Redeemer, and fo our fo- 
vtraign Lord,our Saviour, our Husband,andour Head.~^ (This I 
called the moral fpeciHcation of the AcVjQProp. 1 z.Therefore 
the fincerity of favingGrace as favingjyeth materially y not in the 
bare Nature ofitjbut in the ^Degree ; not in the degree confidered 
Abfolutely in it felf, but comparatively as it is prevalent againft 
its contrary. ] And among much more for explication I added, 
\_lmuft tell you, that you mujl ftilldiflinguifh between a Phyfical 
or Natural jpecification, and a moral : and remember , that our 
Queffion is only of a Phyfical difference, which I deny, and not of a 
moral, Which I make no doubt of. ] And [_And further- 
more ob/erve, that fincerity of Grace as favmgjyeth in the degree , 



not formally ^ but at it were materially Becaufe the Pro~ 

wife giveth not falvationto the A& confidered in its meer Be- 
ing, and, T^atural fincerity^ but to the Aft as futed to the Objett 
in its ejfentialrejpetts : and that futablentfs of the dtt to the form 
of its Objett confideth onlyjn a certain Degree of the ts4 ft y feeing 
the lofteft Degree cannot be fo futed I therefore I fay that fivce- 
ritj Ijeth materially as it ^ere t only m the Degree of thofe lAtts^ 
and not in the bare Nature and 'Being of them.] 

By this and much more for explication , I thought I had 
made my Aflertion intelligible, while I maintained, i. That 
there was a moral fpecifkk difference, between the Graces of 
the Regenerate and others, 2, That only the Ads of faying 
Grace were fuited to the very eflence or form of the Object ; 
3. And chic it was only materially and Phyfically, that I faid 
the difference lay but in Degree : that is, gracious Adion , 
arc in order firft quid Phyficum, a natural Being, before it be 
quid morale Or elfeour Divines would not fo commonly teach 
de caufa mdi t that God is the Author of all the entity of the 
Ad, but not of the evil .- Now as to the Phyfical Being of the 
Ad, an unfandified man may have a Belief of the fame truths 
as the fandified, and a Love to the fame God, and a Belief in 
the fame Chrift, and a Love to the fame Chriftians , Sermons, 
Ordinances. &c. Yea more then fo , they may nationally ap- 
prehend the fame Reafons for Believing, Loving, &c. as the 
fandified. But they cannot effedually apprehend thefe Rea- 
fons, and therefore do not efteem God or Love him, with their 
higheft predominant eftimation and Love, nor Believe with a 
faichthacis prevalent againft their unbelief. And therefore 
morally, ftridly, properly,they are to be faid to be no true "Be' 
iievers^wt to loveGodJkc. becaufe we are fpeaking of moral 
fubjeds, and of chat faith and Love which is the famofus analo- 
gatum, and mod properly fo called. And therefore I maintai- 
ned, that all the unfandified are called Chriftiam, Believers, 
&c. but Equivocally,or Analogically : But yet that the faith 
and Love,#r. which they have is not all feigned, but true, or 
Real in its own kind. And this was the fum of my AlTenions 

A while after Dr. Kendal wrote a large digreffion againft 

B 2 fome 


fomepartof my Affertionstto whom when I had prepared half 
an Anfwer, at his own peaceable motion, and the Reverend Bi- 
(hop V fliers, we agreed on a mutual filence, as moft futable to 
our duties and the good of the Church. But before this A- 
greement, I had printed one (beet in the end of the fifth Im- 
prefiion of the Saints Rtfl^ in which I more fully opened my 
meaning, and (hewed that Dr.K*«^/himfelfdid feem to con- 
fent to what I had afferted. The fame (heet I had alfo put in- 
to the prefs to be affixed to my Confeffion. Bcfides in my A- 
pologie I had at large defended againft Mr. £/*^,that all that 
will be regularly Baptized fat age ) or admitted to Church- 
communion and Sacraments muft make a credible profefiion 
of a faving faith fpecifically diftind from the faith of the unre- 
generate. Hereupon Mr. Blake in his Reply bad manifefted 
much difpleafureagainit this Aflfertion, profefiing his abhor- 
rence of Tit, that I called the unjuftified but Equivocally Belie- 
vers, Chriftians, Difciples. Hereupon I wrote a Volume of 
Difputations on this very fubje& : Proving that it muft be the 
profefiion of a Faith fpecifically diftind: from that of the un- 
fandified, which all muft profefs that we muft admit to the Sa- 
craments; and that the ungodly are but Equivocally called 
Believers, Chriftians,^:. InotherTreatifcsalfolhad infift- 
ed on the fame. And yet all this did not content me, becaufe 
I heard that others were ftilldifcontented. And fome Reverend 
Learned Minifters of other Countries ,told me with admiration, 
that though I had fo exprefly maintained a moral fpecifick dif- 
ference between common & fpecial grace,yet they never fpoke 
with one offended man about it, that ever obferved that, or un- 
derftood me : but perfwaded people confidently thac I denied 
any fpecifick difference ; and had put the queftion without any ' 
fuch dtftindion or limitation , whether common and fpecial 
Grace differ only Gradually, or fpecifically ? It feemed to me 
an incredible th ; ng that fuch dealing (houlu 1 be fo common as 
they told me.- But if it were poffible, I thought I would yet 
fpeak plainer, and caufe men tounderftand that were but wil- 
ling; and therefore before the explicatory (heet that was print- 
ed in the end of the fifth and fixth impieffions of the S dints 
Reft, and in my Ccnfejfion, and befides both the forefaid Vo- 


fumes of Difputations , I did fomewhat correcl the feventh 
imprcflion of the Saints Reft $ and added yet another explica- 
tory fheet in the end of it. So that I knew not what I could 
do more, to be underftood. 

And now after all this, is brought lo my hands a Book of a 
worthy Gentkmans writing, Mr. W. S. a Serjeant at Law, with 
an Aditionalexercitation pretended to be written againtt my 
Aflertion,by a very Learned man • who doth not only overlook 
all the forementioned Treatifes and explications, but the very 
Queftion it felf which I difcuiTed, and my forementioned Af- 
fertions : feigning me to maintain this general unlimited AfTer- 
tion, that £ Common and fpecialGrace dfferonly (j 'radually .] 
At firl't it ftruck me into an admirationl But having long known 
what man is y and confidering the quality and employments of 
the worthy AuthorJ had ftore of Apologies prefen:ly at hand, 
fufficient with mc to excufe all this, and becaufe I think they 
ftiould be fufficient with others, that I forefee are like to be 
Objecting againftfuch kind of dealing : I (hall therefore ex- 
press them, that the Reader may know, that as we are both for 
onecaufe, fowe are far from any perfonal diftafts, or difaffe- 
dion, or any uncharitable malicious projects in the manage- 
ment thereof. 

Jf unwritten Tradition may but be taken for a fufficient Re- 
porter of the Authors Name, (which I have no caufe to doubt 
of) [ mufr fay, that he is one that I have honoured and very 
highly efteemed about this twenty years, even ever fince I read 
his fix Metaphyfical Exercitarions, and fhould have thought 
it a very great honour and happinefs to have been but one of 
his Pupils .• And though T know him not by face, I have reafon 
to be confident that no uncharitable defign doth dwell in the 
breaft of a man fo Learned , moderate and ingenuous as he?is 
commonly fam'd to be. And therefore as long as we both 
agree in Loving and defending the Truth of God , the matter 
is the lefs if we fhew our felves but men towards one another. 
Nav I have fome reafon to call it a happy miftake of my words 
and meaning in him, which occafioned the communication of 
this Learned Vindication of the Truth which I more weakly 
and unskilfully afferced. And I make no doubt but the princi- 

B 3 pall 


pal fault is my own , who by fome unfit expreffions have 
bindred fuch judicious men from underftanding me. 

Objeft. But were notfo many Explications aad (Difputati- 
ens fuffcient to fatisfie any man of your meaning ? 

Anfft. What Obligation lay on this learned man to read 
or take notice of any thing of mine ? I doubt not, but he had 
better work to do. 

Obje&. He fhould have fount time to read And under fl and 
a mans writ tings, before be find time to confute them upon a mif- 
underflanding ? 

Anfw. He read that which he wrote againft: And truly 
if I had lived in the pnbl-cfue Library at Oxford, I Qiould 
have been loth my felf to have caft away my time in reading 
any fuch Difputations or Explications as thefe of mine. If 
men are fo unskilfull that they cannot in fewer words fo fpeak 
as to be understood ; let them at their own blame be mif- 

Qjecl. But he fhould have read the additional Explications in 
the fame 'Book. 

Anfw. Its like he never faw any of thofe Jmpreflions that 
did contain them. 

Object. At leaft he (kould have obfervedtbe feclion which he 

zsfnfto. So he did : For />*/>. 3 3*- Heconfeflech that I af- 
fert, [ that the ABs of common and fpecial Grace, as they are 
morally conjidered do differ fpeci fie ally, and not only in degree* 1 

Objcd. Why then doth he contend, if he agree^hy doth he 
feem to differ , andthinkit Worthy his publijue labor to feem to 
dfffer,where he doth not* 

Anfw. I fuppofeic is my terms that he intends his Labor 
againft, which he thought might be unfit and feem to intimate 
fomewhat contrary to my own Aflertions; 

Object. But why then did he not tell us that it was Words only 
that he firove about, and tell us of more convenient expreffions 
inthtir jtead> Nay, Why did he overlook^ the principal terms in 
your Prr?ofitionUnd Vrben jou [Ay that it is but Maccrally, and 
not Formally, that you p 'ace the difference m degree-, why doth 
he ftill leave out Materially f andwhenycmprofefsio fpe^ only 


of fueh a Material Thyficall Gradation * Why doth lot wake the 
Reader believe that youfpeak^of the formal differ ence, and jimp ly 
denyed a fpecifickjifference ? 

Anfw. One word is eafily overlooks yea many : perhaps 
he lookt only on the followlug words, where in fome imprcffi- 
ons the word Materially was not repeated, (as being before 
expreft in the Propofition. ) But what great matter is it if 
we miftake one anocher,as long as we miftake not the Truths of 

Objed. It tendeth but to prejudice common Readers ^andcaufe 
them to cafl aVoay mens labors^ that might profit them for Bre- 
thren to multiply quarreh, andagainft them y efpecUlly when they 
covfefs that there u no real difference to occafion it, the thing is the 
the more without excufe. 

Anfw. And what harm is it to the Church or any foul to be 
brought to a fufpicion or diftaft of any thing of mine, or to 
have any of my writtings become unprofitable to them : Are 
there not more enough, more ufefull and lefs offenfive in the 
world. Through the Mercy of God it is an age of plenty, 
and he that favoureth not one mans writtings, may favour anti 
be faved by anothers. I confefs fome railing rabbious men have 
done fome wrong to our common Hearers, by teaching them 
to fly from their Teachers as deceivers ; but this Reverend 
Man is an enemy to fuch waiei; and therefore I know not why 
fuch a peaceable collation of our different thoughts or cx- 
preffions ftiould be fo offenfive as I find it ordinary to be. 

Object. 2?*tf was not this work^fuffciently done already f What 
need fuch a multitude of ft ones to be cafl at one mans words even 
at afeftfentenceSi which they clofe Vrith themj elves , when they 
have done f Is not that which is here faid the fame that Dr. 
Kendal had faid before . ? And what need the fame be done fo 

Anfw. Many witneffes give the ftronger teftimony to a 
Truth ; many may read the writtings of this learned man, 
that would not have feen or read Dr. K* and the great repu- 
tation of fo eminently learned and difcret a man* may add 
much advantage to the promoting of any truth which he (hall 
defend. Or elfe Mr, Tombes would not have printed the let- 


tcr againft infant-Baptifm ( which fame faith was written by 
this learned hand ) in his Epiftle before his third part of An- 
ttpedo-Baptifm ; but that thinking the Truth was on his fide, 
he thought it would be fome advantage to it, that fo learned 
a Pen (hould put adeleantur upon the Arguments againft it, 
faying, [/ have read what my learned ani worthy ft **WZ>r.Ham- 
mond , Mr. Baxter , and others fay in defence of it - 9 and I 
confefs, I wonder not a little that men of fuch great farts, fhould 
fay fo much to fo little purpofe ; for I have not jet feen any thing 
like an Argument for it. j ("Though in this I muft ftill profefs 
my DifTent from this very learned worthy man ) Yet in 
the point before us , I rcjoyce, that my infirmities have occa- 
fioned fuch an advantage to the truth, as the publication of 
his Teftimony. When I firft received his Book, I was bufie 
about fatisfying fome Reverend Brethren, that were difpleafed 
with me for going his way ; and therefore received it with 
fome gladncfs, as that which might eafe me of fome of my 
burden,and promote the fatisfa&ion of fome of the offended. 
I have heard fomewhat that caufeth me to fufpeft, that a reve- 
rend Brother intendeth to write againft my fecond, fourth, 
and fifth Difputations of Right to Sacraments t c{pecia\\y the laft, 
which afferteth that the untcgenerate arc but equivocally or 
analogically called Believers, ChriftianSjDifcipleSjSanctified, 
&c. If any be upon that work I intreat them to trie firft how 
they can confute this learned Author; who hath done the 
fame work better (as againft me) then I could do. For I 
will not take the caufe as gone, till hi* Reafons are anfwered 
as well as mine. ( Perhaps I was beholden to my Appen- 
dix to that Difput. for a Teftimony from him that never read 

k. ) 

This much I have faid to let both Papifls, and all other A d- 
verfaries underftand thac there is not fo much diftance among 
us, for them to reproach us with, as fome of our concercati. 
ons do feem to import. Fencing is not a fign of enmity , though 
fighting be ; and that there is as little difagreement in our 
Judgements, Ifhall further manifeft by a perufal of trefe- 
veral parts of this pretended Confutation : yet freely ac- 
knowledging as I go j Thofe differences which indeed I 
find, Sect. 


S E C T. 2. 

Page I. TTE tells u% i. ^hst htbelievenhe difference to 
JLJL £.? ap»? then gradual, and fo faid I. [ 2. «x?»^ 
f JIm* wj d.fccurle doth rot conclud'mgly evince the contrary^ ] nor 
did it ever pretend it .- Thus far we are agreed. 

Tag 2.(\e 33 s J He faith that ["To prove that common and (pe- 
dal Cjract do d'fer only gradually, I reafin y J as folloVoeth. But I 
never alferted fuch a thing, and therefore never reafoned for 
it.It W2s but overlooking the terms £ Materially \~] and {J^h fl- 
ea! ft educations •, ] and fome fuch like, chat caused chismi- 

Here is culled ou: rhofe words of mine, that were cafilieft 
miftaken, and feveral confiderations added. As to the firft, 
we are agreed that the Queftion is nut of Grace, as it is in 
Go : , but in us, or of gracious acts as of us. But my weaknefs 
was fuch, That, 1. I thought, as a prefuppofed, thing to 
meet wkh fome that infifted on the name, 1 might have men- 
tioned exclusively this Grace which this Reverend Brother 
cxdudetb, as I did. 2. I thought that Amor ComplacentU 
vel acceptatto div nx, had denommatione extrinfeca been capa- 
ble of a gradation; and that as truly, as we fay, God loveth 
one man, and hatetb another, and that he loveth him con- 
veted, whom he (fo) loved not unconverted, ( amore com. 
placer,t'a i & accept ztionit J as truly might we fay, that he loveth 
fwith that loveja holier & more heavenly upright man,above 
a fcandalous weak Believer, that hath the lead goodnefs.and 
the moft fin that is confident with fincerity. Hut I am re- 
folved fo far to ftope to the learning of this Reverend man, as 
not to maintain this opinion againft him ( though I may not be 
cured of fuch conceits fo foon as be defireth.) 

As to his fecondConfid. p.*g, 323. We are fulh' agreed, 
that G-ace is l^^nv 71, and that if ever Tit'rns and Sempro. 
ntiu had Grace, i* wa« no: in order of Nature, til! after they 
were men. Bik Fconfefs I think (till, that Grace to Adam 
was not aliqtiid natura fuperadditum, unle^ rou confine the 
word Nature to his meer faculries, as diftinct from thofe right 

C Difpoficions 


Difpoficions, which were natural co them, though fepara- 

In his third Conclufion, hereceits fome of my words Our 
V'Jerflandings and H'ils are fkj fall} the fame, &c. and faith 
that, Q This Ajfertion as'tU here exprejfed, is evi iently untrue ; 
for our ZJnder [landings and Wils, are fo far from being the fime 
in fpecie, &c. ~] Still we are agreed whether he will or 
no. But did I write this falfe AfTertton? yes, allfaving one 
word> yea a Tillable, which iseafily overlookt. And 2. The 
falfe meaning which the adjoined words do juftihe it from; 
being fpeakingof the Matter of faving and common Grace, 
I though: it not impertinent to mention it as a common Con- 
cefiion, that all of us agree in -QThat common knowledge 
and fpecial common belief ■ and fpecially agree in this gene- 
ral Nature, that both are real knowledge and belief, and that 
our Uuderftandings and Wills are all Phyilcally the fame, and 
tha: they agree in the general nature of an Act, yea fuch as 
(fubftamnlly atleaft) have the fame Object. [ Thefe are 
the haynous words, or the fruits of my greateft weaknefs 
icfeemSjthat it ismanifefted in that difcourfe now here. 1. This 
moft learned Author did both. Pag. 522. and ^£324. ftill 
leave out the word [ AH, 3 (thu's bu: a Tillable ) And 
2. The more eaTily feigneth that I fpesk of the underftan- 
ding and Will, of the fame perfon, contrary to the drift and 
plain exprefsions of the dilcourfe which treats of the diffe- 
rence between the Grace of the regenerate and unregenera:e : 
BecauTcI fa w this exact Difputant leave out the word [ Alt'] 
more then once or twice, I was willing to have found that in 
fome one Impreffion the Printer had omitted it : but I am 
fruftrared of that conciliatory excuie, finding it in the fecond, 
third, fourth, fifth, fixth and fevenrh Impreffions ( which 
were all : For that difcourfe was not in the firft. ) But yet 
I have one excufe : Perhaps the Reverend On'uter never 
reads the Book, but received thefe pafiages cranfc ibed by his 
Scholar , that may be more prone and willing to miftake. And 
if I had laid, that the faid faculties are but fcrmJtttr H vtl 
deKcmiiiticne txtrinfec4, diftinct from the ftral, and from each 
o'her he very well knows what great ftore of company I had 



had, and that of the higheft foorms in the fcools which might 
have put fome honor on a perfon fo inconsiderable as I : and 
every man of the third form, 1 that calls the difference reall , is 
not in love with the notion of a fpecificke difference , 
though commonly they agree : But this is nothing to our De» 

Page 3 25 . He faith, That £ thi* m*kfs nothing to the prefent 
pnrpofe y ncr any Way proves that common andfaving Grace differ 
ttotfpictficall]. ] 

Anfa. Mil we are agreed.whether he will or na : Though it 
make not to the purpo'e, it may be mentioned exclufively,or 
as a common conceilion, prefuppofed to the purpofe as him- 
fclf here innocently mentioneth it : ani if it will not prove 
that ther: is«o Difference it will (hew here that the Difference 
is not. 

But he faith, It is xholly impertinent .Sec.'] 
Anfw. 1 . See all you that are adverfaries to the honor of 
our Unity, that we are fo far from difagreeing in Articles of 
faith, that we will not fuffer fo much as an lmpertinency'm 
one another without a reprehenfion. 2. 1 amforry for an 
Impertinency.but I am glad that it is not falfe. 3. Its imper* 
pertinent to your purpofg.bwt not to mine. 

Once for ail , this was my reafon of tbefe pafTages. 1. I 
knew by long experience, abundance of people that credibly 
and confidently profefTedto have fome real undifembled de- 
fires to be fober,and yet lived in drunkenntfs ; and to be god- 
Iv\ and yet had little of it in their practife, and to have a 
Love to the godly, (and truly would do and fuffer fome- 
what for them s but yet loved the world and themfelves fa 
much better, that they would be at no great coftor danger 
for them : fuch a Love they profeft toChrifthimfelf , and 
a credible profeflion they made of a true dogmatical belief. 
And thefe men were many of them deeply pofTefTed by mifta- 
king our Divines, that the Ieaft true (or real) defire after ♦ 
Chnft or Grace, was faving Grace it felf, and would certain- 
ly prove that the perfon fhould be faved, fo that fome of them 
tiiat itved in ordinary drunkennefs for many years, would after 
they had been drunk cry out of their fin, and be ready to tear 

C 1 their 


their hair, and profefs themfelvcs unworthy to come among 
Chriftians; and yet ftill would profefs chat tbey were confi- 
dent of pardon by the blood of Chrift, becaufe they were as 
certain as that they lived, that they hsted their fin as fin and 
defircdtobegodly, and could wifh themfelves in theftateof 
the bsft, and did believe all the word of God to be true, be- 
caufe it is God's that cannot lie, and had felt experimentally the 
fweetnefs and power of it en their hearts, and did truft on 
Chrift alone for Salvation. I do not feign this,but have found ic 
in old and common Drnnkards,and fuch !ike,for many & many 
years together.Now the work that I had to do with thefe per- 
sons was to convince them that fuch good defiresasare habi- 
tually, and in ordinary pradice conquered by flefhly, world- 
ly defires, will never prove the foul to be fand'fkd : and 
fuch a Belief as is conquered by unbelief or fenfuality , will 
never prove a man to be juft fled ; and fuch a love to God 
and the godly, as is conquered by a greater love to carnal felf, 
and the world, may ftand withafta;e of condemnation. O 
but fay they,w* are certain that we diflembie not ; Thefe de fires ^ 
Belief \ Love^ &c. toe have. Should I fay r that they lie, and 
have none fuch, they would never believe me, nor fhould I 
believe my felf,becaufe I believe the Scripture, and the credible 
Profefiions of men. I conclude therefore they have that fuch 
ads as they affirm, and that they are Analogically good ( in 
moral fenfe, ) and come from the common Grace of Chrift : 
but that befides the Reality of thefe ads , they muft have 
them in fuch a predomnant degree, as is fuiced in its EfTentials 
to the Object , and will overcome their contraries in the 
main bent of heart and life, and p ove predominant habits in 
the foul, before they can hence conclude that they are fandu 
fied : Where note, that the men that 1 fpeak of, trie not 
their ads by a lutablenefs to the object in its relative perfecti- 
ons, nor do they once know, or at leftconfider of the mo- 
ral refpedive formality of thefe Graces; but look all at the 
Ad as itisexercifedonGod, Chrift, Scripture, Saints, fub- 
iWntially confidered, or if confidered as Good 5 True, &c. 
yet not erTedually apprehended as the chief good, moft cer- 
tain neceffary Truth, &c. Soihatitisthefubftance or mat- 


ter [ as its commonly called ) of their Belief, Love , Defire, 
drc. That ourqueftion with fuch men is about: And there- 
fore my bufinefs with them was to (hew them what it is in the 
itttr and Subftance of thefe Acts that is neceffary to prove 
the,n formally, fpccifically faving, viz, thatbefdes the right 
conceptions of the object, the act muft be in fuch a prevalent 
Degree,as will prove a predominant Habit in the foul ; and that 
fuch unefTe&ual Actsas are before defcribed , mayftand with 
a ftate of condemnation. Hereupon it is, that though Grace 
is fpecifled and to be denominated from its moral form; yet 
my bufinefs led me to prove that this moral form was incon- 
. fiftent with any degree of thephyfica! Act, but what was or- 
dinarily thus prevalent or predominant : And therefore to af- 
ertthatthis moral form did lie in a phyfica! degree of the 
matter, and that a lower fubdued degree of the Act 3 was 
matter unc^pab'e of fuch a form, though it was capable of 
the general Nature of ( an Analogical at left ) Vertue, Duty 
or mora! Good, denominated from fome anfwerablenefs to 
the Precept, ( at \&f*cundum quid) yet it was not capable 
of the fpecial form of that Faith , Love , Defire, &c. to 
which God bath prornifed Salvation, as the Condition. 

Reader, Once more I have as plainly given then my mean- 
ing as I can fpeak : Forgive me thefe Repetitions and con- 
fiderthe occafion So that you fee, this Learned, Reverend 
man doth build all his oppoficion on a meer miftakeTuppofing 
me to fpeakof the Fcrm, whofpoke onlyof the Nature of 
the Ad, or the Thjfical Matter , ( as before exprelTed. ) 
And now I ma 1 e thee the Judge of my impertinences. 

The fame anfwer ferves to his fourth Confid.and his [] quid 
hoc aiJfhic'i Bcva, ~ ( who have been fo long in the yoak 
that they are ready to lie down : ) and to his Queftion 
\_Will it hence fo/-nv that all Belief, &c. are fpcifically the 
fame ? ~] An(ve. No. We are here agreed too : But it is no 
fuch new thing to call either our faculties the fubject matter 
of the Acts, or the zslcls the Matter of our Grace-, but that I 
might pardonably fuppofc, that I might meet with fome fuch 
fiHy foul as would ufe fucb a notion : and if it will but follow, 
that [ In tbv much , there is no phjfical fpea fickle! ffcrence } It 
ferveth my ends. C 3 T ] ag. 


Page 327. ConficU. He again receiteth the famepaffage, 
that [_ TheVnderfianding and Will are \hyfically the fame, ] 
And again, The third rime leaves out All 9 when I faid, Our 
Vnderftandings and Will are phy fie ally all the fame: which more 
perfwades me that he never read the Book which he confutes, 
but took his fiholars tranfeript, ard fee (till our happy Agree- 
ment. The charge here is but [impropriety and incongruity, ] 
(And I heard ere now from one 0! his fcholars , that I could 
fcarce /peak^congruoufly.) but I would I could have fpoken In* 
telligtblj. But I am glad that I fpoke not fal/ely. The firft In- 
congruity or Impropriety is,that I call all ourunderftandings and 
mWs^ltke fn b fiances] when they are but Accidents.} But 1. An 
Ad is but an Accident, and yet what more common phrafe, 
then fubftantid Atlas y when we diftinguifli it from the Moral 
Form. Read firft his own Exercitation/fe malo. and then judge. 
2. I ventured long ago to tell him, my Reconcileabknefs to 
the Scotifls Nominals &c. and that I made it no Article of 
my faith ,• that the faculties are Really diftinS from the 
foul, and then they may be fubftances. For I am of 
their mind that think the foul is not ameer Accident. And 
if all the Rabbiesof that mind in the Popifh fchooleshave no 
Authority,!! may modeft ly fay with one of our higeft Foorm at 
home Q Quod Phylo/ophantur volant atem &• wtelhclum^effe du- 
os Potentias reipfa d'tflinUas^ dogma Philofophicum eft, ab omni- 
bus haudreceptam* & Theologicis dogmatibas y firma*idi* aut in* 
firmandis ,/undamentum minim c idoneum. Davenant Deterra. 

My next incongruity is,that I fay they are of \Jike /ub/lance\ 
having faid that they are Phyfically the fame. Anfa. Had 1 
faid that they are T^umerically the fame, and yet Q of like na- 
tures'] I had fpoke incongruously. But O that I were as wife 
or Learned a man as they that ordinarily cafl 1 fpecifickj*n ] ty by 
the name of [alikenefs ; ] if the Lntwe[_fimiles] fit them nor, 
yettheEnglifh [Like] may. Vorow^Like] in Enplifh is moil 
ordinarily extended toexprefs [_a /pedes] ( But think not that 
lam teaching you Englifh,butexcu(ing my incongruities as far 
as is meet J And if all this will not do, I will try to prevent 
your next work in this kind , by (hewing you what a difcou- 



rageing task is before you. If you will but write upon all the 
improprieties of my writings, it may put you to fuch a volu- 
minous toyl, as may make you repent it before you have done , 
and make your Reader think me fome worthy learned man, 
whofe very improper fpeeches deferve the obfervation of fo 
eminent a man. 

3. You next grant me that our feveral Understandings and 
Will, are not fpecificaily diftind, ) fo far ftill we are Agreed. 
But you fay [it fellows not but their Attt may7\ ftill we are A- 
greed. And in A r . 5 . and 6. you fay, that [they do not only gra- 
dually differ?] ftill we arc Agreed, even in your inftances. 

^.329. Your fixth Confid. recitech my opinion as you 
thought, but indeed not mine, viz,. Q that the difference is only 
gradual, and not fpecific*l.~] Again you leave out Q materially^ 
and the other limiting expreffions : And why did [ fay, £ Ton 
thought th s m'-ne J When />*£. 3 $2. You confefs the contrary 
is mine. 

Yet here let me tell you once for all. thac if my terms of [a 
Phj/lcal fpecfaation ] on the reafon given of that Name, be 
judg d by you improper (which I yet find you not affirm) I am 
refolved not to defend them againft you , but am ready with 
thankYulnefs to learn a fitter manner of exprcflion , as verily 
believing my felf to be fitter to be your fcholar, then your An- 
tagonift in Philofophy, efpecially the terms. 

s b c *i J 1 1. 

V^Ourfirft Reafon for my Opinion (pretended againft it) 
X is long ago agreed t© ; Nay, fee the height of our Agree- 
ment : 1 have over an J over expreiTed my confent to this part 
of your Reafon, in which you know how currantly the fchool- 
men and our own Divines are againft you,t//*,. [That the Alls 
ofcommon (Jrace in the mrtgenerate % are not fo much as Evan- 
gelically cood7\ Put yet that I feem not to hold what I do not, 
i muft add, chat f mean that they have not that Afora f good- 
fiefs, which in the Hrir and moft proper fenfe deferves that De- 
nomination j but yet that they are, not only left evit,nor only 



mMerhHj tool • bat aifothatthey are properly gad t m 

*uiA 3 &int*kt*m> tad that they have fuch an *An*tof}cil 

go he #, a? Accidence have an entity : whicb i? no: No:h ng .• 
And chough they may all be called fin. ye: chey have Somewhat 
in them that is better theti fin: or elfe you were to blame for 
calling them common Grkct : yea, I doubt no* bu: fuch Ads as 
you fay are bu: pintieuU peccata, have had from G jd a tempo- 
ral Rew-rd ; yea and have been preparatory to the Reception 
of faving Grace. Some Duties God requireth of the unrege- 
neme, as a means to their Regeneration, which fume of them 
do perform. And though he Accept them no: fofara* to 
efteem them either conditions of Juftificat'ton, or Properties of 
the juftihed. yet fo far doth he Accep: them, as that ordinarily 
he judgeth and nfcth them as fitter for favng Grace then 
others. If they could do nothing towards their own fandifi- 
carion, God and his Minifters would have fpared rruny words 
that are ufed to them. And if there were no mo r e I kelyhood 
that thev fhould find Grace in Hearing, Reading, conildera- 
tion, Asking i:, cr:. then in doing no:hmg, or plunging them- 
felves in fin, we would fay lefs ro them then we do, to pu: them 
on fuch means. I hope you will notd ffer from me in this. 

Page i ; 2. The explication of my mind , you ca I s 
flon ; and ibconfefs _ thzt upon evident Reafon Iconfefs that the 
• il Grace , as they a^e n: rre ?', 

differ ft : y «* m:t only gr*d**Uj.'] Sol Lea- 

der believe either you or me, we are agreed in tfaedecifion of 
the Queftoni: felf. And thenlcan eafily excu ethe oppofirion 
of a ptofeft Confenter, though I underftani no: the intent 

Of !'. 

Bu: you fay that \jvhen - 

fferf the •sfr.fxer mxfl ever be Affijm.tt'i 
ey differ fpec : e,non gradu fo'im.] Ar.f.v.i. I thought 
that Q*eflion^_Howcamwe*n*ndfpee,'.*lGr '] HJ 

no: beencapsble.of an it if my 

it is 
fenfe, liha ' ~ whci\ er y 

i. If the Q^efl terms, I - 


on was, that the A nfwer fliould be applied to the comprehen- 
fivenefs of the Queftion , and I fliould fay that £ They differ 
formally thus fit quad material/}, thus andthui] and fofpeak to 
both. But \i 2. the Queftion hid been, [ Whether common and 
facial Grace do differ fpecificallj.'] I fliould alwaies affirm it 
(fuppofing but fuch a fpecifick difference, as between fubftance 
and Accident,or an Egg and a Bird , or an Embrio and a Beaft, 
remembring that omne ftmih eft etiam difftmile , leaft I be mif- 
interpreted.) For when we fpeak of a moral fubjeel, we muft 
fiippofe the Queftion (Imply put, to be morally meant accord- 
ing to the naure of the fubject : which are my very words in 
feveral publifhed wrirings . And I think verily that this is all 
you mean. 3 .But this w.is nothing to my Queftion,which was 
[whether materially ,or by tphyfical fpeci fixation , common and 
fpecial Grace do d ffer."] And this I did deny,and thought a gra- 
dual difference enough, fuppofing the Ads in both perfons to 
be fuch as go commonly under the fame name, and have at leaft 
fubfhntially the fame objed (as to believe the Promife,Chrift, 
&c) Now I apprehended that if you had put the Queftion to 
me. [ Weft man and beaft differ quoad Corpus , cr quoad ani- 
mam fenfitivam,^.] the anfwer muft not be the fame as if 
you hadTimply askt me, how man and beaft differ J] Had I been 
askt, Whether the Love of a filter and of a Husband differ fpe~ 
afically as to the matter ? \ 1 fliould have faid,2Vo (nor perhaps 
graduallv ; ) but yet formally, in a civil moral fence, they dif- 
fer Specifically, (yet 1 know heres greater difference in the mat- 
ter in our cafe). Had I been askt [ Whether the reverence and 
heart-fuf-jeffion, which I have to a Capta'.n and to the GenerJ, to 
a Juftice of"Teace t Lteutenant->&c. and to the Soveraign, do dif- 
fer jpeciQcatty quoad maceriam : ] I (hould have faid i\fa, but 
gradually. But yet cjuoaiformum civile m,they differ fpec i fie till) f 
Yet I am ready toletgothefeexpreflions wbenyouwil;! muft 
profefs, a word under your hand would havecaufed me to dif- 
ufe them , without this publtck work that you are put upon, 
Do but tell me you diflikc the phrafes f and you (hall never hear 
{ without fuch Neceflicy as I expeft not ) that ever I will 
publickly uie them more. I hate troubling the Church with 
contending for meer words at leaft, unlefs I were bettet 

D at 


at wording my conceptions then I am. 

But flay, 1 find my felt already under the Obligation ; Fag. 
333. You plainly fay, [that if in their moral conftderationjhey 
flill differ fpecifically from common Cjraces y it can never with any 
congruitj be affirmed, that in any other confederation , the) differ 
onlf graduaMy .?] Strange / Whyfo? [_ For inftance, When its 
f aid that in their Natural and Phyfical confederation , they differ 
only in Degree ; / Reply % that the Aftt of the Will and Under- 
ftandtng in that confederation are notfaving Graces at all^\ You 
have (ilenced me, when I have done with this account of my 
Diflent, though you have not convinced me^ (having as great 
advantage as moft men living to have done it, in my efteem of 
your great abilities.) 1 . If this Reafon be good , then I rauft 
fpeak of nothing but the firm of any Being ; nor may I con- 
gruoufly mention any material or Accidental difference- For 
they are not denominated from matter or Accidents. May I not 
fay that a Crow and an Oufel are of one colour, becaufe that 
qua color Mi they are not denominated fuch. May I not fay 
that a Swan and afheep quoad colorem do differ only gradually, 
though quoad colorem they are not a Swan orfheep ? May * not 
fay, that materially a Ship and a Barge do differ but gradual- 
ly, becaufe ex materia they are not a Ship or Barge ? Or that 
materially a Dagger and a [word do differ but£jW«rf^r,becaufe 
that ex materia they are not called a fftord or dagger ? I am 
not yet convinced of thefe things ; but for your fake I purpofe 
to fay no more of ir publickly. 

You add, [_And therefore if it be granted that in that confide' 
ration they differ only Gradually , yet it ft ill not thence follow y tha% 
common and jpecial Graces differ only in Degree.'] Anffr. Very 
true? becanfethis isan Affertion of them fimply confidered, 
SLndforma'ly, and not limited ad materinm. But if you will 
grant that materially they differ but in Deg ee, ycu grant my 
Propoflcion in termini* (z% to thai much.; 

I rather fufpeft that when the bufinefs is well opened, the 
Difference will be between me and moft that are offended 
with me, [whether indeed they materially diffrr fo much as in de- 
gree ? And they will fay > that a Lofter Degree may cor, fife ftith 
the trtn Form : And then men wH fee that it is their bringing 



Grace materially loVeer then I do , and not their advancing it 
formally higher chat is our Difference. Sure thac Reverend 
Dodor thac hath already oppofed me in this Point, doth harp 
upon that ftnng.But I could wifh they would let this be plainly 
understood : I think not favmg Grace materially (o LoVq a 
gfc#ȣ as they : &n& formally I think it *w high as they do. But let 
fuch understand that it is towards the fame objecl i that the Alls, 
muft be compared and not as exercifed on Afferent objesls. A 
wicked man mav have a clearer knowledge of earthly things 
then a true Chnftian hach of God and Heaven ; but not Co in- 
tenfe,and powerful, effectual a knowledge of God and Heaven 
as a Chriftian hath : \o for Belief, Defire, Love,c^r. 

You add [7 hU Agamevt^ common andf fecial 'Belief as they 
are Phyftctlly con peered, differ only , gradually ; therefore com- 
mon and fpecial Cjracei differ only gradually"] in plain Snglifb, k 
no more then thu y [Things Which are no Graces at all differ only 
gradually ; therefore common and facial Graces differ only in 
Degree ~] 

Anitv. But the conclufion is yours and not mine • or equally 
renounced by you and me : My Propofition was, that \_ mate 
riallj they differ but in Degree.] And in plain Engliflrthats no 
fuch thing as you make it of your own pleafure ; but this much 
[Thofe things which in refpetl to the Precept are called Duties $ 
and in rrjpetl to the Prom fe are called Conditions , do jet mate' 
r tally dfftr but in Degree j Or [thofe gracious <±ABs which have 
Analogic ad) the form of Duties, and fo ofCjraces , but not the 
Form of Conditions , th%t is y faving Graces do yet materially dif' 
fer but in Degree from thofe that have that Form. ] This was 
the true fence of my Propofition. And whereas I put [as fa- 
ving ] into it, it was but to exprefs that it was Grace as faving % 
(rcfpe&ingthe PromifeJ and not Cjrace as meer duty ( refpeft- 
ing the bare Precept) tobofe material Difference I enquired af- 
ter. Only I think that there is a certain Degree of the Phy- 
fical A& of Neceffity to make re the matter of fuch a Form. 
For it will dwell in no other ma ter. Againft this the late Op- 
p inems feem to make a lower Degree of matter capable: And 
thofe that formerly I was wont to converfe with, did think that 
a higher fort of matter was Neceflary % of whom I fpokeaf- 

D 2 ter 


ter that Propofrion : of which more anon about infufed 



ill the eighth Confid.you do but exprefs your further Con- 

In Confid. 8. ^.334.335;. You fay [that common and fa- 
cial Graces confift not fo properly and primarily in the ABs and 
exercifeof Faith and Love, &c as in the Hahits and principle 
from whence they come y fo that the graciotifnefs that u in themn 
not (as fnares 5 &c.) iplis adibus originaliter intrinfeca, &c. ] 
A»fto. 1 . I require forae proof before I believe it, thac G race 
is not as much originally intrinfick in the Ads as Habits? 
Our Dvines that have long taught us that the Ad of Faith is 
it that Juftifies ; (and alfothat the Ads of Faith and Repen- 
tance, go before the Habit,) thought otherwife. 2. For my 
part, I have irons enow in the fire ; I have not engaged my 
felf in this Controverfie, and fee no reafon why I fliould [whe- 
ther the Habit or AB be fir ft f Hong thought as Pemble, that 
the Habit was firft. But fecond thoughts have made me at 
Jeaft doubtful , and loofened from that opinion ; and finding 
that the ftream of Protcftant Divines have taken Vocation to 
be Antecedent to fanflification , and that Vocation conteineth 
(paffive fumfta) the ABs of faith and Repi»ta<ct,andfanftifi- 
tion the Habit . I have refolved that without further Light, I 
will never more oppofe this opinion. Its a probable way (as 
Camero expreflcth it) that the Holy Ghoft by 1 he word with- 
out a habit,exciteth the firft Ad by the means of the prefented 
Objed : and that eodem inftaiti by that Ad he produceth a 
Habit, fo that only in order of Nature the Ad is firft, but not 
of time : The Spirit is as the Hand , the Objed and Word as 
the Seal, the Ad of impreffion on the intclled is firft in order 
of Nature, and fo upon the Will the impreffed Act end Habit 
immediately are effeded by it. 1 .We ule to fay, thit Habitus 
infufife habent admodum acquifito v um : though they have a 
higher power effecting thermits improbable that they are effe- 


ded in another order. 2 This fuiteth with the Nature of man» 
3. And this makes the word thelnftrument of that work,where" 
as (which moves me very much ) according to the contrary 
opinion, the Word cannot poflibly be the Inftrument,or means 
of our Regeneration, as to the Habit, but only a fubfequenc 
means to excite or educe the Ad , which feems againft the 
ftream of Scripture, and Divines of all Ages. But truly my 
opinion is, that as the \*>/W blorveth Where it l'fteth,3cc. fo is 
every one that is brn of the Spirit : And that no man can fo 
trace the Spirit of God as to be able certainly to fay whether 
the Ad or Habit of Grace be firft. But it feems more probable 
and congruous to Scripture to place the ad firft in Nature, but 
in one inftance of time. But I will not contend with any man 
that thinks otherwifc. 

3. I am paft doubt that the Ads of Grace are firft difcerned : 
Nay for my part, I know not what it means to difcern any Ha- 
bit in my fclf but by the Ads. And therefore the Ads in that 
refpei* muft be firft fought after. 

4. But I am thus far wholly of your mind, that no ad can 
prove a man truly fandified,but as it proves a Habit : and that 
ungodly men may by ficknefs, convidions , common Grace, 
&c. be carried far in Ads : and that our principal fatisfadion 
about our fincerity is by finding Predominant Rooted Habits, 
which are as a New Nature to the foul.Thus far we are agreed. 

From all this I anfwer your inference, pag.$ 36. That he that 
enquires ^whether common And [fecial Qraces differ fpecifically^ or 
only gradually , fbould (if he will) rationally proceed firft % and 
principally enquire concerning the Habits, &c. 

Anf#.RvX 1. You muft not take your Reafons(from the Ha- 
bits priority, &c. ) for granted, as long as it is a lingular 
opinion among Proteftants, and unproved. 2* That muft be 
firft enquired after, which is firft, ( and only immedia-ely infe,) 
difcernable : but fuch is the ad of Grace, and not the habit $ 
8rgo^&c. 3 However, If you will confute me, you muft 
confute the pofitton that I ( whether rationally or irratio- 
nally ) difputed for, and not make another of your own , and 
difpute for that, and rake it for a confutation. 4. But for 
my part, I take not the Ads and Habits fo much to differ ; 

D 3 but 


but (as on the by I toucht it at firft, fo) I (hall confent that 
you put both hereafter into the queftion : but yet remember 
that I put them not in mine at firft. 

Page 337. You fay, [tVe are noft come to the hittg and foun- 
dation of this Controverfie^&c.^ which you lay down in this 
Pofition, The habits of facial and [faving Qr ace \ are not only 
gradually, but fpecificallj diflinll from the habits and Afti of all 
common Grace what foe ver. ] 

Anfto. 1 . I am wholly on your fide ; and where you have 
wrote a leaf for it, I think I have written many : (0 that if 
bulk might go for worth and weight, I had over merited you 
in this Lontroverfie. 2. But I intreat you, if you delight in 
this kind of work, that hereafter you will make no hinges or 
foundations of controverfies with me without my own con- 
fent ; either let me agree with yen in the ftatingof the quefti- 
on, or elfe pretend not that you difpure againft m?. 

Your reafons to page 349, do learnedly militate for the 
Affertion that I maintain : and though fome words on the by 
lie not fo even with my conceptions, yet I tankfully accept 
your confent in the main. 

Your principal pofition alfo pag. 352. is the fame with mine 
and I have no mind to quarrel with fo fait a friend, yet I am fo 
far off Btcanns and Maldonates mind , as to think that where 
miraculous and justifying faith are together , they differ no 
more ( at moft) then the fenfitive and rational foul in the fame 
man. But I am not of their mind, that they are not feparable. 
And for hiftorical Faith, if you mean the affent to ; he truth of 
Scripture, I take it to differ from juftifying fai h ay much as the 
Intellect doth from the man, and no more. And for tempora- 
ry faith , I take it to contain ( oft at left ) more then bare Af- 
fent, and to be a fuperfcial common Aflent, Confent and Afrl- 
ance,having materially all the Ads of faring faith, but none 
of them infinceritv, that i« with a rooted predominant Habit, 
and prevalent effr&ual Ads, but is a livelefs, dreaming , unef- ■ 
fe&ual thing. Bu: this on the by. 

To your reafons 1. Iconfen: f/^.354.) that the heart 
is /Ion ; yet (as D\ Harris fa ih,) hah a crural tendernefs, 
fometiraes, and a luperficial c^ndernefs from common Graces. 

2. i 


2. 1 confent that Temporary faith hath not [depth of earth ] 
or £ much tart h y ] is Chrift faith, iMat.i$.$. which hihe 
fame with £ »o w* . ] for had it not had fuperficial rooting, it 
had never come to a blade and car. What infition the branch 
is in Chrift not bearing fruit had, i John 15. I leave to fur- 
ther enquiry. But foroe,how they are faid to be in Chrift. 

J. I grant that the Temporary faith brought forth no fruit 
that is no [petal Fruit 1 for no doubt, but it may bring forth, 
much common fruit; moft think fo far, as that fuch may give 
their bodies to be burnt And Mr. Shcpheard in your Book 
doth mention a great deal. 

4, I cafily grant alfo that Temporary faith is cowardly, and 
fails in trial ; in all this we are agreed. 

Pa g e 359* You begin your mors diflinft confirmations : 

Though i agree with you in the caufe, yet no: in every word of 

your Confirmation 5 . Your firft difference is in [the Nature of 

ths Principles, & caufes whence they Jpring; Common belief being 

general' j An acquired dfpofi:ion or Habit produced by the ability 

of our Natural Vnder [landing, ajfifled^ith good education and 

induflry : but laving Faith the immediate w)rl^ of the Spirit : 

one u Habitus acqiifitus, the other infufus.J ^efnfi t Either 

you mean here the Extrinfick, [Principles and Caufes]or the In- 

trinfickj If the Intrinfic^ then either the foul , the faculties, 

or the Habits : not the Habits ; For its thofe that are now the 

fubjed of your Queftion; ^and therefore you call them not [the 

Principles and Caufes ] o themfelves , though you might call 

them fo as to the Ads. Not the faculties, nor the foul • for 

you yield before that the foul or faculties of Regenerate and 

nnregenerate differ not fpecifically . It is therefore the extrin- 

fick, [Principles a^d Caufes'] that you meant. And if fo , it is 

either Qod himfelf or fome Atlion of God . hat is a middle thing 

between the Ager.t and the Effect , or l t is the Inftrumenul 

Caufe. Not the fnflrument : 'For 1. You exprefs a Higher 

caufe, 2. and the fame wordistheinftrument of God in cau- 

fing a common & fpecial Faith: the fa me feed fell on the good 

g-ound and the ftony. Nor is it God h \ mfelf you that mean : 

for he is not of afpecies, much lefs of different (pedis, as he is 

the Principle and Caufe of different effe&s: n or ishis^/V/fos- 



for his Willis his Eflence. Yet I would fas aforefaidjconfefs 
Chat Denomtnatione extnnfeca , his tViH or Love may havedu 
vers Denominations, according to the diverfity of effetls : But 
yet not denominated specifically divers from every diftinct j^m- 
fi cation in the effeds. Nor can it be your meaning,! think,that 
fpecificallydiftincl-T*iilsinGQ&a.rtthe caufes : For you fay 
P a £*$ l7 " ? 2 3* \J~he favour and Love of God to his people Comet 

not noVv into confederation, 1 . This isfubjetlive in Deo t 

2. Ttecaufe the Grace of God in this notion at it fignifieth his love 
tout is not capable of any degrees • the Love of Cjod , as all other 
zs4l~l< of the Divine Nature, being like God himfelf abfolutelf 
femple Without an) compofition effentialor gradual.] Noc to en- 
quire how that which \it God himfelf can be like God himfelf, ] 
(Tor we all fpeak incongruoufly fometiroes ) from hence its 
plain that it is not the Love of Qod as in himfelf that you call 
[_the "Principles or Caufes* It remains then that it muft be fome 
Atlion or Emanation intermediate , or as paffing from God to 
theeffed* But thats not likely neither : For i. Youfeem to 
be mofl: friendly to the Thomifls in other points; and you know 
that they and many more (with many of our own ) do main- 
tain that there is no more Execution or Operation necefTary 
ex part e'Detbut his meer Veil* ; and that his willing the tried: 
to be thus or thus, at this or that time exiftent doth produce it. 
2. Your felf faid, ubi fup. [ The favour and Love of God is 
fubjedive in Deo, &terminative on'y wnobis-] 3. If there 
be an operation diftmd ab onrante & re opcata, it is a Crea- 
tnre or the Crea'or : Mot the Creator, for he is the Agent ; if 
a Creature, they that will prove a fpecihxk difference in it-.muft 
firft tell us whit creatwe it is 3 and (hew us the general Nature 
of it. 4. Many Philofophers think it inconfiftent with Gods 
immediate Attingencie and Operation, immediathne virtutis 
tfrfvppofiti. So that 1 fcarce think that in this you place the 
fpecifkk Difference, or gather them to bew<? ccelodflant, as 
you fay- 

But it is not imaginable that you may mean tooppofe the 
extrinftck and intrtnficl^ Caufes in the different perfons, as if 
£manso)ton faculties ] were thecaufeof Temporary faith, and 
\J}ods Will] the caufe of faving faith ? No, I dare not entertain 



fuch a conjedure.For i .1 doubt not but you will yield.that tem- 
porary faith could not be produced without the will of God : 
At leaft, they that think man cannon determine his own will 
to the ad of fin, till God doth phyfically predetermine it; will 
I hope yield that man cannot Temporarily Believe without the 
will of God. 2. And J reft aflured that you will yield that 
that mans foul, or faculties, is the fubjeft of both common and 
fpecial Grace. 3 . And that the faculties are as much efficient 
in the Production of fpecial Grace as of common. So that if 
they are not efficient of fpecial Grace, then not of common. 
Of which more anon. 4 Qrif that were denied, yet as long 
as they have both the fame will of God for their Original, you 
confefs one to have asH'gha Principle as the other. And 
though fas is faidj denomination extrinfeca, we may fay that it 
is a (feci 1 1 Love that is thecaufeofone, and bu r ^common love 
that ts the caufe of the other, ( becaufe one is the willing a fpe- 
cial good, and the other of a common ) yet it xsVnitythni is 
the Original of multiplicity. One Will of God eaufeth 

One more conjecture : May you not mean that God imme- 
diate is the caufe of fpecial faith, and <^od by the Word is the 
caufe of Temporary faith , and fo oppofe the principal caufe 
a'one, to the Principal rrith the Inflrument} No, that cannot 
be : becaufe 1 . As long as God is the Principal caufe of both, 
by the fame will, the ufe of an Inftrument in one only will prove 
no fpecihek Difference. 2. Becaufe our Divines (and others, 
excr pt fome Enthufttft*) are commonly agreed, that the word 
is the Inftrument of working faving faith as well as Tempora- 
ry (though \ confefs I know not how that will confift with their 
opinion, that fay the Habit is before the Ad. feeing it is fcarce 
conceiveable how the Word (hould caufe a Habit without firft 
caufing an AS.) 3 . Befides, its commonly affirmed, that God 
doth erTecl immed^atione virtutis & fcfprjiti) as well when 
there is an Instrument as when there is none. 

lam therefore left uncertain of your fenfe : but which ever 
it is, I fee not how it will hold, 1 1 is moit likely that you di* 
ftinguifli of Gods modus operanti, as to fome Influxes or cattf- 
ing Action between the Agent and the Subject, becaufe the /»- 

E fufon 


fufion and Acquifitiw mentioned, rather intimates that then the 
other. As if by a meer General affiftance or concurfe God 
caufed Temporary faith, and by a fpecial eoucurfe or affiftance 
or Pre-determination he caufed fpecial faith ; But befides what 
is faid before to that, if we might imagine fuch a mediate Be- 
ing between God and the effed, as is capable of fuch a diffe- 
rence as you exprefs, yet that here there can be no fuch thing, 
will appear by what follows, but I will firft confider your own 

You fay, that [ common 'Beliefs is an Acquired faith produced 
by the Ability of our o^n under ft andingt, ajfijted With good edu- 
cation and induftry.'] tsfnffr, i. There is oft as much' ufe of 
our own undcrftandings, induftry, and of Education for a fpe- 
cial faith as a Temporary ; But thefe alone will not ferve turn 
ly. 2. You feem here and all along this Paragraph , flatly to 
maintain that Temporary faith is only thus of our felves, or 
only Acquired, and not wrought by any other help of God, 
and his Spirit, then what is Generally neceflary to all Acts.But 
that common or temporary Faith is the work of Gods Spirit 
as well as faving faith, is moft exprefs in Scripture : And that ic 
may as truly be called Infufed, and that it is from a fpecial a Jp- 
ftance of the Spirit, I fhall prove : (fpecialt I fay , gsoppofed 
to meer general help or concurfe , though not fpecial , as that 
fi^nifleth what is proper to the fa ved.) i. As to your felf you 
confefs, /><*£.$ 38. [that there are m my common Graces of the 

foul fometimes immedUtly and extraordinarily infufedby 

god.} And if fome common Graces are infufed, you are much 
difabled from proving that the Temporary or common Grace 
of the beft of the unregenerate is not infufed. 

2. The word [hfufton] being a Metaphor, muft be refolved 
into that proper expreffion which you will own. If it fignifies 
but a Collation, Donation, or effectual operation of the Holy 
Ghoft then common Graces are Infufedzs well as proper. If 
it fignifie an Operation without means, fo neither common nor 
proper Grace is ordinarily infufed fat leaft into the Adult.) If 
it fignifie that which is Given by more then General Provi- 
dence, andrequireth more then our own induftry and Educa- 
tion ( which you mention) to attain it,then this common Grace 



is infufed : ( Wc call it common, not becaufe all have it , nor 
becaufe a Help common to all is enough to work itj but be- 
caufe it is fo common to the unfa notified, as no: to be proper to 
the Saints. ) 

3. I know no Scripture that appropriated the Title of [/»- 
f nfed] to the Grace proper to the Saint: I And fure I am that 
fome means is appointed to be ufed for the Acquifuion of fpe- 
cial Grace : And therefore fo far as thofe means fucceed,it may 
be called Acquired, as well as Infufed. Prov.i^. The Pro- 
mife of Ufufion and Ejfufiost, [ I will pour out my Spirit to you] 
is either meant of common mercy ^q, d. / ft/7/ pou> out the teach- 
ings and per fw a font of mj Spirit to jou y in my Word , and the 
teaching of my (Jl>iini/Ierj. ] Or elfc, if it fpeak of Jnfufion e fpe- 
cial Grace ,icrequireth [Turning at Qod* Reproof] as ameanes 
antecedent; that of I/a. 44 3,4,5- & ^^2.28,29. are com- 
monly expounded of common as well as fpecial Grace : and 
one of them is fo expounded by the Holy Ghoft, Atls 2.17,18. 
Zech.12.io. feems to fpeak only of fpecial Grace j but fome 
extend it further. 

4. Certain I am that both the Gifts of Prophefie, Tongues, 
Healing .&c. are Given, yea Ufufed by the Spirit j and that 
Temporary faith is the Gift of the Spirit, and not meerly Ac- 
quired as you defcribc. This therefore is the main thing that 
y ct I find my felf to differ from you in : I conceive that thofe 
that were er,ligh t .ned i andtafled of the Heavenly Gift , and Were 
made partakers of the Hoi) Ghoft , and have tafied of the good 
I ''or -d 'of God, aid the powers of the World to come [had more then 
meeraquired Ads or Habits. How elfc are they faid to be 
made partakers of the Holy Ghofi { And how are they faid \tobe 
f^ntlifiedby the blood 'of 'the Covenant , and after to dt defpight to 
the fpirh of Grace 1 if they had none of the fpirit of Grace ? 
Heb.10.29.de 6.4,5. * fpeak on fuppofition that the common 
Expoficion be found.chat takes thefe Texts as (peaking of com- 
mon Grace. I confefsl have not fuch high thoughts of mans 
furrlciency as of himfelf ineitate of unregeneraae.as to think 
(as you here feem to do) that he can acquire fuch things by his 
ownunderftanding, indu(lry,ind by Education , without the 
work of the Spirit of Chrift,(yea the immediate work (though 

E 2 not 


hot without means) as Scripture teis us the unregenerate have 
pofTcffed. I think their Grace is cceli foboles too; and that 
Nature and induftry will not reach fo high of tbemfelves,or by 
general concurfe, as to [wajhthefe fwine , andcaufe them to 
efiapethe pollutions of the World^ through the knowledge of the 
Lord an A Saviour Jefns £V*/2, 2 Pet. 2. 20 21. To receive the 
V/ord with j*j, Luke 8 1 3 . and believe for a while : John 2. 2 3 . 
24. To fpare citations • fee but ail thofe great things that Mr. 
Shi f heard in your Book afcribeth to Hypocrites^ judge whe- 
ther they are not beyond our corrupt nature to reach by way 
of meer Aquifition? When PW hath [ given m to under ft and, 
that no man can fay that Jefus it the Lord,but by the Holy Ghoft* 
1 Cor, 1 2.?. And chough its like he hath refped to thofe times 
of persecution, when confefling Chrift was the way to fuffer- 
ing , yet bow far many unfandified ones have gone in confef- 
fing him,and fuffering for him, I need not tell yon. [ There are 
diver ftties of Gifts, but the fame Spirit. To one U given the word 
ofwifdom by the Spirit, to another the Voord of Knowledge by the 

fame Spirit ; to another faith by the fame Spirit- By one 

Spirit we are all r Bapiiz,edinto one Body 1 Ccr. 1 2. 7,8,9, 

1 2,29. I find, One Spirit, and one way of Giving Gifts, with* 
out your diftindion : but no mention of any fuch gifes with- 
out the Spirit by our own Acquisition. See Gal. 5. 1.2,1,5. Epb. 
5 9. 1 John 4-2,3. 

I would give in many more of my Reafons , but they lie to- 
gether in Gregor. Arim'menf. in 2. fent. 1)1(1.26.17, & 28. j^ 
1. fol 84. &c. Who againft fome femipslagian Moderns main- 
tained [1. Quod homo fee 'undum prafentem ftatum y ft ante in- 
fluentia Dei,generali non pot eft per liber um arbitrium & natura- 
lia eju6 t ab £ fptciah Dei auxilio agere aliquem aUum moraliter 
bonum. 2. ft endit aliam partem, fuijje de ArticulU damnatis 
felagiji am ft in aliauo dtfeordat, magu dtviare a Catholica 
ventate quam di^um Pelag j (and yet fome think verily they 
are running from ?elagiani[m % while they run into this opinion) 
& ab hoc ipfam non effe ab diquo Cathohco fttjlivendam. 3. He 
folveth the arguments brought for the affirmative. And though 
in defining an ad morally good , he fpeaks as ) ou and I do,yee 
he fully lets you know that he fpeaks of the ads ot the Repro- 


bate themfclves,and fuch as antccede Jufti fixation ,or true con* 
vcrfion ; and therefore infers hence, foL 85. quod nemo potefi 
mereri primam gratiam de Condigno , nee etiam de congrm\ 
contra aliquorum fententiam modernorum : ] adding [ nomine 
autem gratU, non folumfignifico gratiam gratum facientem> fed 
etiam gratis dot am y & miverjaliter quodcun^ Dei fpecule ad- 
jutorium ad bene optrandum, &c] Whereas according to youc 
way of meer Aquifition of a Temporary faith ; men may do 
thac which the Papifts call meriting de congruo the firft Grace. 
Not that he d^nieth (imply that which they call meritum de 
congruo, but that any have it without the adjutorium fpcciale 
as he cals it,in oppofition to the influent ia generate . (And his 
Argument is confiderable : Nemo potefi habere ante primam 
gratiam, aBum aliquem liberi arbitrij non culpabilem ; igitur ne* 
mode condigno vel de congruo potefi mereri p'iinam gratiam : 
T atet con/equentia : quia nullus m^retur nifi per atius liberi ar- 
bitri) ? & certum efl quodnon per aiiqUem culpabilem msrctur 
graiinm^fed potnu \oenam7\ And /0/.85. col. 4. He (hews thac 
hefpeakseven of the ads of Catechumens and fuch as are in 
mortal fin. So ihat it is not only the Ads that are proper to the 
Eledthathefpeaksof. His Arguments are many and weigh- 
ty, which I fhall not recite feeing they lie before you : And he 
confirms it largely from the confcnt of the Ancients , Cyprian, 
csimbrofe, Hiereme, Augufiine^ Damafcen, Projper, Gregory, 
Ifiiorefrz. And confuteth the contrary Reafons with much 
ftrength, which Scotus, and his friend Ockam % ddam and others 
bring for the contrary, which twelve Reafons conrain. I con- 
jecture the chief ftrength of what can be faid for that caufe. 
Many more you know have copioufly done the fame work: but 
I refer you to one,for brevity,as (peaking raoft that (ticks in my 
mind againft your dodrine of Natural acquisition of the Tem- 
porarie faith ; which Arimintnfis thought is PeUgimifm or 
Vvorfe, though I intend not fo to charge you. 

Laflly, I may add, that if you are of the now prevailing opi^ 
nion $ thac no Agent natural or free can ad without the Pre-de- 
terminationof God as the firft immediate Phyfical Caufe. I 
cannot fee how you can poffibly fpecific common and fpecial 
Grac* from the manner of Divins produdion , nor why all: 

E 3 ouc 


oar a&s good and bad are not equally by Infufion. For thongb 
you may change the name, yet that which you call Infufion of 
fpecial Grace, can do no more then phyficaUy^ immediately, in 
fuperably as the caufa prima fimpliciter nee eff aria, determine tk* 
Vrill ; and fo much is faid to be done in every ad of temporary 
Faith, yea in every natural,yea in every wicked ad. (Though 
I muft profefs my felf in this point of the Judgement of Jan. 
fenius % which the forefaid greg. Ar. following tsfuguftine) 
before him thus expreffeth , that [ Dew juvat nos ip/um aft- 
nm immediate effciendo, & non folum juvat Dens ad bonumpar* 
tialiter co-efficiendo, quod eft modus Communis quo concurrh ad 

cujuflibet creati agentis quemlibet fed Ad produftionem 

atlas mali folumprimomodo (per inflttentiam generalem) Dent 
coKCttrrit ; quia nonfacit voluntatem agere attum malum, [tout 
facit earn agere aftum bonum.] But ad hominem : this exception 
is valid againft any that go on the Pre- determinate grounds. 

Let the Jefuits then call all Temporaries, Graces [Habits 
acqnifitos & oriinii naturalist Let them call this faith but [ ft- 
dem humanami] as produced by the power of humane Caufes ] 
as you fay ; For my part I will not Pclagianize with the Jefu- 
its ; nor can I believe what you further repeat, that [common 
Belief is not Divine in refpetl of the Principles from whence it 
flowes, but generally of an humane defcent andpedegree.] I do not 
think that we are fufficient of our /elves to think one of tfaefe 
good thoughts ofourfelves ,but that allourfufficiencj u ofGoa 1 , 
Who workitk in us both to will and to do ; from whom cemeth eve - 
good gift % even fuch as the Temporaries. Yet do I not charge 
\jou or Suarez, or the many others'] whoever they be, to be mi- 
flaxen in your Metavhjftcks: Far be it from me to compare with 
you there. Only I cannot be of every mans mind that excelleth 
me in the Metaphyficks. 



Se ct. V. 

[Second. \7 Our fecond Reafon is drawn from the nature and 
1 pfoper A&s of both qualities, ( page 562. ) 
faying Belief is the firft fpiritual life, but common 'Belief no 
part of it. ] Anfwer. This Reafon feeras to be further 
fetcht then I dare allow of, if you mean by £ 77?* nature of 
the quality and Alls ] the matter it felf. For if the t erm [Life\ 
be Metaphorical here, or it be a Civil or Moral Life that is 
meanr, then I (ball allow you, that only fpecial Grace is this 
fpecial moral Lift : but if you (hould mean a natural Life^ or 
a common moral Life,l fhould not grant that all but the Saints 
are deftitute of thefe. i. You cannot prove that the term 
Life may not be given to common faith ( as gocdnefs is ; and 
as Entity is to Accidents ) though that moft zmmzntfpecies of 
Faith, called faving, be alfo eminently called our Life, for I 
find in Jud. 1 2 < That theHereticksor Apoftates there menti- 
oned*, are faid to be twice dead , and plucked up by the roots , 
which implyeth,tbac fome kind of life they loft which once they 
had, and the feed that fprung up by the ft ony ground and among 
thorns had a blade that had fome kind of life ; and the branches 
of Chrijl that ittfrmtlefs yet Neither not , till they abide no 
more in him, John 15.26. The receiving of the Jews into a 
Church-ftate again Will be[life from the dead]Rom. 1 1 .15 Eze^. 
16.6. And its called a Life % that the backfliding fall from, 
E*.ek,. 1 8. and 33.11. But fuppofe the name of Life be im- 
proper to give to the Temporary ( who wants no doubt the 
fpecial Life. ) This proves not a phyfical fpecifike difference. 
And to the Queftion, [why common belief is not this fpiritual 
Life in a left degree f ] 

I anfw.Becaufe it is a matter uncapable of that moral form 
which is denominated Life , your inftance of C alor * being 
of meer phyfical confideration,ii alien and impertinent : your ' 
inftance of Vertues is more pertinent. And to that I anfwer, 
That though fortitudo moralu in minori gradu demminat fttb- 
jeclumfuum forte ; Yet are there fome degrees of the matter, 
which are incapable of tht form and name of fortitude ; 



( though in ourcafe,th? lower degree is capable of the name of 
Faitb.yet not of the fame fpecifiKe form,as the higher degree. ) 
Yea forae degree of fortitude, overcome by a far greater de- 
gree of Cowardize, may not denominate the fubjed fimply 
forte, but only fecundum quid : nay if the queftion be fimply 
put, whether that man be valiant that alwaies runs away, &c. 
it is fimply to be denied, though he may have fome fmall con- 
quered meafure of fortitude, becaufe the man is to be deno- 
minated from his predominant difpofitions,and therefore to be 
called Pufillanimous, and not valiant. Temperance, Juftice, 
&c. confift in a certain mediocrity of matter, and neither of 
the extreams are capable of the form ; And where fomewhat 
of the form is, it will notferveto dedominatethe managainft 
a contrary predominant vice*. One man may be fo far tempe- 
rate as to abftain from excefs of meat, and not from excefs of 
drink, recreation,^. And another may have fo muchuni- 
verfal Temperance as (hall reftrain him for a few daies, and 
againft fmall Temptations, but yet once or twice a week, a 
ftronger Temptation leadeth him into fornication, gluttony , 
drunkennefs, &c. If you ask me whether this be atemperare 
man, I fhould fay no, but an intemperate : But if you ask me 
whether there be any degree of Temperance in him, and whe- 
ther in tantum, or [ecundum quid^ he be temperate,I fhould fay 

The leaft degree of Sub\eUion or Obedience may in tantum 
vel fecundum qma, denominate the fubjed accordingly; but 
yetfuch fubjeSionand obedience as is due to a Judge or Ju- 
ftice of Peace ,denominateth not the perfon loyal orfnbjeU^nd 
Obedient as is neceffary to the Sovtraign Pofter. As all Power 
of Cjovemntent denominated the Subjed T0r*«r or a Gover- 
nor. Rut there is none but a certain degree (even the higheft) 
that will denominate a man a Soveraign or M-ajeftick fimply. 
So I have fttll acknowledged that the very fpecifick form and 
"name of laving Faith is not agreeable to that degree which 
Temporaries have, though a fort of Faith it is, and is called 
fo in Scripture. 

The fum of all my-difcourfes on this Subject is but this. To 
the Effence of fa ving Faith, Love } Subjection, &c. It is ne- 



ceflary. I. That the Object be apprehended in all its eiTen- 
tialRefpects. 2. That the Act be fo intenfe and ferious, and 
fuitable to this Object ( and fo the habit )as that it may be ftat- 
edly predominant in the man againft its contrary. Two forts 
of Faith therefore fall (hort of being formally this faving faith. 
1. The one is theirs that do ferioufly believe in the fame 
Chrift perfonally confidered, and in thegenerall or in moft 
ptrts of hi6 office, a? we do : but they leave out fomewhat of 
the ObjeEt, that iseiTential to him as the Saviour, e g. They 
believe in him as God and man, as one chit hath undertaken 
the office of a Redeemer and Mediator, and hath died for fin- 
ner?,& in general is the Prie *,Prophet and King of the Church, 
and a J unifier and Sandifier, giving Repentance and Remifli- 
onof fin- but withal), when it comes to the applicatory con- 
fenting parr, thev believe not in him as their King, and their 
Sandifier by his Word and Spiri", nor as one that (hall lave 
them from their raigning fin. Now this it not really the Chri- 
ftian faith, or faving fr.kh, becaufe it wanteth an eflencial part, 
it being efTencially to Chrift, as the Saviour offered, and the 
objed of faving faith to be applicatorily [CAty Saviour in par- 
tic-iUrfor the p intoning and deftr eying of my finsV\ Not that we 
have aflurance, that he will eventually be fo to me ; but that we 
our felves do content that he be fo to us. Asa Phyfitian is not 
believed in by me ( a fick Patient ) as a Phy fitian,unlefs I con- 
fent that he is my Phyfitiav.znd that he cure my Dijeafe ,though 
yet I raiy pofiibly have doubts of his willingnefs,or of the fuc- 
cefs. As the Ad is fpecified by the Objed, fo thefe Believers 
have a faith in the fame Chrift as we, but fecundum quid, and 
not e ntirely, and therefore (imply-, They are not Believers 
in the Chriihan faving fenfe , or if they believe in Chrift 
as God and man that will pardon and fandifie, but not as a Sa- 
crlftce for-fin ; This is no: fimply and fully ( taking in all the 
Eflenri&h of his office ) the fame Chrift thac we bH eve in,and 
fo not the fame Faith. So if they love God asgood,butnot 
ss the only furpafling fuperUtive Good, this is not to love hira 
1 s God and fo not to love the fame God as we do. 

2. The other fort of the unfound are fuch as do^pprehend 
Ch.ift under all the fame confiderations as found Believers do, 

F and 


and do apprehend God as the chief fuperlative good, and have 
fomc anfwerable motions of the Will and Affections ; but it is 
buc by a notional fuperficial,uneffe&ual apprehenfion ; and 
hath but an anfwerable eonfentpxA is overtopped and mattered 
by a contrary HMk and Aftion of the foul ; either as the un- 
belief is more then the Btliefand therefore rules the heart and 
Life, or as the regard to the Creature,is more then the regard 
to Chrift ( for want of fo effe&ual and operative an apprehen- 
fion of bis Truth and Goodnefs as we have of the Creature, ) 
and confequemly the Heart is carried ouc more to the creature 
then to Chrift or to the Father. This is not the Chriftian faith, 
becaufe it is not an intenfe & ferious ad: or habit,fuch as is fit to 
denominate the man He doth not believe or love God hear- 
tily at all : A Belief and Love indeed he hath, but morally and 
reput.tively it is as none,for God will takei: as »<?«*, as to any 
faving benefit: for he that hath more Unbelief then r Belufjs not 
(imply a Believer, but an Unbeliever : He that hath more a- 
verfnefs the* Love is (imply no Lover : He? that hath more iif- 
loyalty and Difabedience then loyalty and obedience, is not (imply 
to be called Loyal and obedient at all. He that confidering all 
things, fees reafon to hate his fin, and hath fome mind and Will 
againft it, and yet hath in other refpects more mind to it, and 
more will to keep it then to leave it, isfimpty impenitent, and 
hath no Repentance. And yet a real fubdued motion of Belief, 
Defire, Love, Repentance there may be in all thefe petfons , 
and fuch as fometimes in Act will feem prevalent , though 
Habitually, and in the courfe of ABion :hey are notfo. As 
f\a in Act feemed prevalent for a time in 'David, when in Ha- 
bit and the bent of life it was not fo. 

Suppofe a Souldier take fuch a man for his general, and 
obey him ordinarily as a General, and yet being corrupted by 
the General of the enemies, hatha prevalent WiJ! or Pur- 
pofeto defertbim, betray him, and do himamifchief when 
time ferves. This man is in a fort a ^ouldier and obedient but 
deferveth hanging rather then Reward. So much more foT 
explication, and to (hew you why a common fnith is not cal- 
led by the name of our fpiritual life( the perfonthac hath it ,. 
taring (till under condemnation, and in aftateof death : )yea 



why it js not to be called the Chriflian faith, nor the perfon & 
Chriftian,but Analogically, 

Sect. VI. 

Page 364. '"TO your third Reafon I anfwer, 1. That I 
X am not of your mind, nor do you prove ir, 
that common Belief is made up but of two principal Ingredi- 
ents, Notttia & djjenfuj : it hath as many Ads as faving 
Faith. An Affiance or reftirg on Chrift, and on the Promife 
with fome kind of confent of the Will, may be in this common 
Faith. [ They ft ay tkem(ehes hpon the God of lfraeljbe Lord 
ofHoafts, &C Ifa.tf 2. ] 

2. I grant chat a certain ttrength may be found in common 
Faith j buc the ftrorigeli, greateft firmeu\is even in degree bel- 
low the weakcft of a found Believer. For, 1. As the diffe- 
rence (for ought I yet have heard ) is not immediately difcer- 
nableinthe Ads of the Intelled themfeIves,butinthofeofthe 
Will,and fo of the intellectual Ads by the Will ; fo the weak- 
eft Belief of the fandificd prevaileth with the Will, and over- 
powreth all refitting Arguments, when the ftrongeft faith of 
others cannot do it. 2. And though the Grace infufed into 
the Will it felf,be a caufe of this , yerdoubtlefs the Intelledual 
AfTent is alfo a caufe • And therefore that AfTent that can do 
more is Purely the ftronger. There is a difference even in 
ftrength and vigor ^ where there is fo great a difference in the 
efficacy. Whaty/^«V/foeveritbe of, that Light which will 
fhew all vilible things, ( [uppofitis fuppovtendis,) is a greater 
Light then that which either fhews but greater things,or fhews 
them but dimly. And that heat is greueft which will heat 
mod, ( ceteris paribus. ) The unfandified would not be fo 
often called the Children ofdarJ&efs* and faid to be hlind % and 
inJarknefi* ar| d the found Believers called the CkUdrtn oflght^ 
ar d fajd to be in and of the Light \ if we had not a greater light 
then they. 

3. Nor do 1 believe that the Temporaries [ AfTent, is pro- 
portionable to the mediums chat produce ic, J (or that in 

F 2 fome 

fomefncb, at left produce it. ) I think fuch Believers may 
have infallible media, and the very fame as produce the faving 
faich of others ( not including all caufes as media, but the ob- 
jettive motives of our flrft faith, ) 

4. I granrwhat you fay, pag.365. That the loweft degree 
of faving faith is really our fpintual Life,juftifies. &c. which 
the high^ft degree of common faith doth not. ] Becaufe the 
higheftdegree of common faith either leaves out fomc efTen- 
tiai part of the object, or is lower and weaker then ihe low- 
eft degree of faving faith is. And you muftnot take it for 
granted that it is the Intellectual Acts or Habits only where 
the difference lies which you exprefs, or the cheif part of that 
d rTetence. It is the Wills Act, ( for fuch there is in faith) 
that doth moft or much to this Acceptance Justification, Sanc- 
tification, which you mention ; which proceeds not only from 
the difference of AfTcnt,but from the Grace which the Will it 
feif alfo hath received. 

5. A common knowledge I eafily grant there is in the un- 
fan&ifled, ftronger in its kind then the knowledge of the Saints. 
That is,Gramatically and Logically they may have a far clearer 
undemanding of the fenfc of words, and of terms of Art,and 
complex Obje&s , which are appointed to be the means of 
knowing the incomplex, and things themfelves (as God , the 
Redeemer, Heaven,#r . >and may be able better to defend any 
facred verity, and exprefs thtir minds. And this you may call 
Mquired knowledge if you pleafe, & in fome fort fay it remain- 
eth a diftinft thing from the other Knowledge even in the,. fan- 
difled:not but that it felf alfo is in them fan&ified & embodied 
with the reft of the new Man, but that the K nowledge of words 
and Propofitions, which is but an Instrumental, mediate, fub- 
fervient part of knowledge, is not the fame with the knowledge 
of the things themfelves,€ven God,Chrift,e£-c. But then I ftill 
maintain 1 .That Temporary Believers may have mor: then this 
meer Disciplinary knowledge,cven a certain illumination of the 
Spirit Revealing to them C hrift himfelf,and the powers of the 
world to come,in fame Degrce,Hf£.6.4. 2 Per, 2 20,&c. fome 
inward tafte of the matter, as well as a Grammatica^and Logi- 
cal knowledge of the words, and fenfe. 2. That as the Difci- 
pjw*rj knowledge of the fenfe of Propofitions ; in the fan&ift- 



cd and unfan&ifxed do not quoad materiam differ by any Phy- 
iical fpecification, fo neither dath the common and fpecial illu- 
mination or knowledge and tafte of the fubject matter, or in- 
complex object. 

6". You fay much in general here,founding as if you thought 
(beyond what your Thefis requireth you to prove Jthat there 
were a Phyfica] fpecifick Difference in the matcer. Becaufe you 
do not plainly aflert it, i will fuppofe it not to be your mean- 
ing ; But if really it be fo, and God (hall direct you ro any 
more of this work, 1 earneftly intreat you above all the rell of 
your undertaking to tell us plainly what the Ph)[t:al Forms are 
that fpecifie and denominate thefe feveral jorts of Knowledge , 
Faith, Love, Defire, &c. That there is a moral i peafick Dif- 
ference we are agreed : If you affert a P^/fc^plainly defcribe 
and denominate each Form,(for I doubt not bur we are agreed 
that a Form there rnuft be thus to fpecifie and denominate.) I 
find AmeftH4 ( Ajjertion Theolog. de Inm. TS^at.^r Grat. ) Dis- 
claiming a difference as to the Object, fubject , or lumen defe- 
rens & de Jucens ohjtclum 9 dcc. as hecals the medium; limiting 
the Controveriie to th? \_Lmnt n dtfponens & elevant fubjeft- 
um : ut recipijt] which he maintaineth muft be fupernatural , 
and fo do I : but withall I maintain that fomewhat of the fu- 
pernatural Light is given to many of the unfanctified. And 
whereas he faith that one fort of knowledge is Difciplmary fuch 
as a blind man (born) hath of Light , and the other is Intnl. 
five*, exreprefenti & fenftmpercepta : i. I am not convinced 
that any mm in this life,doth intuitively or fenfibly know God, 
or the Lord Jefus Chrift God and man , or the invifible Glory, 
or Relative Benefits, fuch as pardon, Juftification, Adoption, 
&c. And I am confident ] have your confent. 2. And for the 
Hiftoryorany Enunciation of the Scripture, which muft be 
underftood by a Grammatical and Logical knowledge, we are 
agreed. 3. It is nothing therefore in all the world,that I remem- 
ber, that can fall into Controveriie about this Intuitive know- 
ledge^ but the inward paffionsor actions of our own fou's. That 
the (oul dorh know its own knowledge and Volition intuitive- 
ly, is the opinion of fome Schoolmen , and oppofed by others. 
Upon which account perhaps thofe of the firft fort , may alfo 

F 3 fay, 

fay,that a fan&ified perfon may Intuitively fee the fincerity or 
holy nature of his own knowledge. But i. if that were fo 
and a common thing, mc thinks doubting of fincerity fhould 
not be fo common with fuch. 2. Our affe&ions and Wills 
are thought by many to be more properly faid to be felt , then 
intuitively known. 3 . It is certain that the hxft ad of faving 
faith can be no fuch thing as this : for a man muft, at leaft in 
order of Nature, firft have a faving faith, before he can intui- 
tively fee it in himfelf. 4. And this is nothing to our bufinefs : 
for it is not our own faith or love, or other inherent Graces, 
that is the Objed of our faving Faith ; but it is God the Fa- 
ther, Son and Holy Ghoft,and the Promife, &c m which arc not 
known by us intuitively or fenfiblj.. (Though the Letter of the 
Promife is, yet the fenfe is not $ much lefs the Truth. ) Yet I 
make no doubt bat a true Believer being once juftified by faith, 
hath fometimes after fuch Peace with God, &ftiedding abroad 
of his Love in the heart, as gives him (not an intuitive or fen- 
fible knowledge of God himfelf immediatlyjbut,) a lively Re- 
lifh and feeling of thofe precious fruits and tokens of his Love, 
which may be called an experimental knowledge that God is, 
and that he is gracious, faithful,^. Seeing him more clearly 
in this Glafs of his Image on our own fouls , then in our firrV 
faith we faw him in the meer extrinfick Glafs of the Gofpel, 
Work?,^. though in both the Spirit caufeth the apprehenfi- 
on. 5 . And if this were any thing to us, yet fome inward tails 
the unfandified do attain. So that I cannot yet reach to un- 
derftand, that between the Knowledge, Aflent, &c. of the fan- 
dificd,andthe higheft Temporaries, there is Phyfically any 
fpecifick Difference, but only morally : but a very great gra- 
dual differencealfo Phyfically. 

Your Similitude of the Light of the Sun and Moon, proves 
not that the matter of common and proper faith zxzfedfi* 
ficdSj-phi ftcally different , and then ( whatever you inrend it 
for)itsnotagainft me. It is the fame Spirit that illuminateth 
both forts ; but the Sun and Moon are not the fame Illuminat- 
ing luminaries : Nor is it a thing fully agreed on, whether the 
Light of the Sun and Moon are fpecifically diviner ; nor of the 
Heat of the Sun and of fire. Saich Ock^m^ Qucd. Lb ,3 q. 21. 


fol. 48. [Effe Sites diver fi ejufdem fpeciei , poftsnt effe a Caufit di- 
v erf arum fpecierum, lich non idem effe tins : patet de c a lore, qui 
potefl effe ah igne & a fole?\ His Application fomewhat con- 
cerned* our Caufc, \_ Ita efi in propoftto ; Primus alius potcft 
cattfari ab objetlofine habit u ^ & alius a&m ejufdem fpecie , non 
poteft caufarimfiab habitu,] ( Therefore you cannot thence 
prove a fpecifick Difference of the Acts,that one is from a gra- 
cious Habit, and the other nor.) 

Page 367 You add, that [Common faith is not any difpofiti- 
0», moral or Evangelical, whereby the fubjetl that hath it, is or 
can be difpofed (in the Way rve nW fpea\of ) for the introduction 
of the Habit of faving Faith J] 

Anfw. [ The "toay you no^ [peak, of"] Are words that refer to 
fo many or uncertain paflages, that thence I will conclude,thac 
you mean fome way which we difown as uell as you, though I 
fully know not what you mean.But that common Grace is pre- 
paratory to fpecial, isfo commonly held by Proteftants, (thc~ 
cially practical Divinesjand fo plain in Scripture and Reau.n, 
that f (hall not trouble you with many words about it. 1 . He 
that ufeth Gods appointed means as well as he can, i more dif- 
pofed for the bit fling of thofe means, then the wilfull defpifer 
or neglecterof them. 2. He that is ne erer Chrifi is more dif- 
pofed to come to him by faith, then he that is at a further di- 
stance. 3. He that doth not fo much refift the Spirit, but with 
fome krioufnefs beggeth for the Spirit and for faving Grace is 
better difpofed for it, thenfuch as obftinatly refift orfcorn 

Your firft Argument is, from our Death in fin : the dead are 
undifpofed : I anfwer, At dead they are fo : But 1. It is fuch 
a Death as hath a Natural Lfe.and Reafonabk foul, and moral 
Vermes "and common Graces con joined ; and bytbefe the 
dead may be Di r po fed, though not by death, nor as dead : Al- 
low your finite its dffinitttuctes. 2. A condemned Tray tor 
thats d ad in Law, may by humble fupplication do fomewhat to 
difpofe himfelf for pardon, and Life : though I know our cafe 
requireth much more. As I faid^God would not have appoint-" 
ed anv me;tm for an unregenerateimn to ufe in order to his 
Converfion, if the ufe of them did no whit difpofe us be con- 

verted. I fay theraoreofthis, becaufel am greatly troubled 
with two forts of people in my ownPartfh that are harping 
on this ftring, \We Cannot give grace to our [elves % nor befived 
without it ; nor can V?e have it till God give it vu : which if he will 
do, wejb&ll be faved \ if he will not , all that we can do will not 
help it.) This is the main objection that Satan hath furnifhed 
i . fome Apoftate Heathens, that fpeak it in defign. 2. And 
many of the ignorant and prophane that thus are fetled in a 
neglect and contempt of the means of Grace : Its as gaod fay 
we lie dead in our pleafures till God will give us Life , as lie 
dead in Prayers and Hearing Sermons , and forbearing our 
Delights ; for we can do nothing to the quickening of our 

Your fecond Reafon is, [That our nc^o birth u a neVo Crea- 
tion^ which U exrntteria ind'fpofita.] Anfa. Ie is a new crea- 
tion ordinarily in materia difpopta : tsfdjimt foul was created 
in a Difpofed or prepared Body. The Rational foul is created 
in the Embrio in the womb, in a difpofed body, yea many Phi- 
lofophers would perfwade us, not only in a body that hath firft 
a vegetative, but a fenfitive foul. Sure I am God tan appoint 
men a cou'fe of means in which they (hall wait for his N<»w 
Creation, and ordinarily blefshisown means and make a leffer 
blefsing a Difpofutonto a greater, though ail this be little to 
our firft Con trove* fie. For when I call the common faith [a 
Difpoftiion] I talk cot of Difpodcions preparatory to further 

To your third Re 9 fon I anfwer, ,1, Some common Grace 
is as folcly and wholly a gracious and fupernatural work, as fa- 
ving Grace: yet men may have a Difpofitonto that , there* 
fore to this. 2. Tbebigbeft Grace of theunregenerate is ve- 
ry ill fuppofed by you to be but ^natural or artificial produ 1 of 
our underfiandwgs.] A lower fu pernatural Grace may be a Dif , 
pofition toward* a higher fupe r natural Grace. Mans corrupted 
heart feems too much exalted by ^ou, wile you call him Dead, 
and yet think he can Acquire the higheft Graces of Temporary 
Believer without fupernatural Grace. Why then do you call 
it common [Grace.] You know who tau ght men to call nature 
by the came of Grace. 



In your fourth Reafon,you run again on the fame fuppofiti- 
On,that [our oftn under {landings helped by education Jearnmg and 
indujlrj) can acquire common faith. ] Even the hi^heft of the 
Temporary(which you muft mean,or you fay nothing,) Againft 
which I again refer you to the forefaid Difputation of *Arimi- 
nenfn, who thinks he proves thU Petagianifm&r worfe. It is not 
onlyfaving Grace that is infufed. 2. Infufed fupernatural 
common Grace is no more of our felves, then infufed fuperna- 
rural fpecial Grace. 3. To fay that Gods common Grace 
difpofeth us for fpecial Grace,is no more to fay that [it is of our 
felves] then it is, if we fay that a lefs Degree of fpecial Grace 
difpofeth us co a greater Degreef Though in other refpe&s the 
cafes differ.) Do you as fully agree with Paul, 2 Cor. 3. 5. that 
[we are not fufficent of our felves to think, any thing as of our 
felves, but our fufficiencj is of God, and Pbit,t. 13. That it is 
God th*t toorketh in us both to ft til aid to do'] wich the reft before 
cited, and then we (hall not differ in this. For I eafily believe 
that faith and laving Grace is not of our felves , but the gift of 

To your fifth I fay, I am of your mind, that [ Faith is not 
prom fed us on any precedent condition) Sec] The sArminlant 
think ocherwife. Your Confequent taken of moral fpecificati- 
on, Iftil grant : but taken of Phyfical, feems to go imo the 
contrary extreara. There are certainty Difpofitions,where there 
are no Covenant-Condition;. See what of this I have faid out 
of Chemmt'ins in anfiver to Mr. Tombes A^imidverfians^ in the 
Difputation off unification, if you fee caufe. i 

To your fixth I fay, 1. That no carnal man,or temporsry,fo 
pleafeth God, as that the perfon is accepted intoSon-fliip or 
Reconciliation - 9 or the adion be ex patto, rttr* <-<£»£/*, fa tteaft 
with any eternal Reward) Though fome think that [Giving a 
cup. of cold water to a Difciple in the name of a Difciple , may be 
done by a Temporary that would not fuffer much for Chrift ; 
yet I cannot fay that the Text is not to be expounded of fuch 
a giving, as comes from faving Love to Chrift ) But yet fecun- 
d*m quid or m tantum : A man unregenerate may do that 
which is fo far pleafing co God, as that he will oft timet and 
ordinar iy deal the better with him in outward Refpe&s, and 

G deal 


deal the better with h m for his foul. If God bid him Read, 
Hear, Pray, Confider, or enquire of Minifters, as he bid Cor- 
nelius fend for Paer.ot bid them fearch the Scriptnre daily, &c> 
he is better pleafed that men do thus ufe his means, then that 
they defpife or negled them ; and in this way he ufually gives 
his Grace. And thofe that have the beft common Difpofition, 
he ufually takes as mod prepared for faring Grace. Our 
Hookjr,fah» Rogers , and other Preachers ordinarily thought 
fo, when they preacht fo much for preparatory works to Con- 
verfion: naming Humiliation, Defire, fome Hope,^. I leave 
you to expound that, A Els 1 7. 1 1, 1 2. \_ Thefe ( Bert an Jews) 
Vceremcrs NOBLE then thofe in Theffalonica , in that they 
received the Word with allreadinefs of mind % and ft arched the 
Scriptures daily whether thofe things fttre fo : THgR£FOR£ 
many of them Believed."] Though Calvin thinks that it was not 
the fearchcrs but others becaufe of them, that are faid [there- 
fore to Believe] (which feems not the moft likely fence.) Yet 
he thinks that [hie primus efl ad fiAem ingreffus , utproruptifi- 
mus ad jequendum , & abdicato proprio carni fenfu bodies nos 
Chriflo & morigeros prtbeamus.] And how many Volumes 
had been written againft me if I had faid but as Calvin ('bid, 
in All 17.12. £ Non fpernenda efl h<zc virtus fedulnas , ad) 
quam intent os fuijfe p r <taic*t Lucas fideles in fidei fux confir- 
mationem •, mult % enim qui prir.cipio ehull'.unt^ flatimfe ignavU 
dedentes, dum nulla profetlus cura tanguntur, qualecunj^fitei 
femen perdu nt.~] So that Calvin thought common Grace was 
fuch a Preparation or Difpofition, as might be called £ a Seed 
»fVaith.~$>\3X it were an endlefs task to cite all Proteftams that 
write for this Preparatory Grace. 

2. I further anfwer, that carnal men may have much in 
them that is not carnal even the common graces of the Spirit, 
and thefe are not enmity to God, though the carnal mind be ^ 
nor is C od an enemy to them . 

To your feventh I anfwer. 1 . That though not Hypocrites 
as fuch, or Devils be prepared for Grace, ) et fuch as [_begin 
in the Spirit 2 and have thehigheft graces that che unfanctified 
may have, are fo far difpofed for more, as that they do much 
more ordinarily receive faving Grace,then others do. 



But you fay, [ If the Gofpel is true, Its evidently other^ift 9 
and generally thofe have been converted to Cbnflianity Vcbicb bad 
not fuch me & fur es of Knowledge and common i^r ces : Vvhen tboje 
have not frhich had, as the Pharifees, &c. Anfwer, That 
the Gofpel is true, I hope we are agreed : though we are 
too much unacquainted our felves with the nature of our own 
faith by which we do believe ir. And yet I am confidently 
perfwaded that my Affercion here is truer then yours , unlefi 
(as its like) by this common Grace, you (till mean another 
thing then I do. I do not think that Ariflotle or Galen, or 
tfic Scribes or Pbartfees had much of the common Grace that 
I fpeak of, much lefs the higheft meafure. That is not the 
higfuft and moft difpofitive common Orace, which. confifteth 
in Artsordifciplinary know!edge/m being acquainted with the 
Letters and Words , and Proportions of the Law ; much lefs 
where it is joined with proud felf-conceitcdnefs, and preem- 
ption and felkdelufion, being fettled ( by the miftakingof 
their parts and formalities for true godiinefs ,* ) in a conceit 
that they are already fandified, and fobecom the moft ne- 
gligent of all others in making out to Chrift for Sanctiflcation: 
The men that I fpeak of that have a difpofitive common 
Grace are other kind of folks then you feem to talk of. They 
are luch as are as far abafed in the feeling of their fin and mi- 
fery, and humbled by Attrition, ( as the Papiflscall it) and 
cry out of their fin and folly, and day and night do beg for 
Grace and Mercy ; As common Grace will carry them to do. 
And far ic wi ; 1 carry them. And they are fuch as like the word 
and waiesof God, and think his fcrvants the beft and happi- 
eft men.ard have many a wifh that they were fuch themfelves, 
and thac avoid as much of grofs and wilfull finning, and con- 
tinue as much in hearing, reading the word, enquiring confi- 
deration, as common Grace may bring them to do, and they 
are fuch as have as much belief of the Gofpel, and as much 
defire after Chrift and holinefs, and heaven, and as much love 
to God and the Redeemer, and the Saints, as common grace 
can lead them to. And wi hall, that have either a knowledge 
that yet they are fhort of true Chriftianity,or at left, are much 
afraid of it, ( which no doubt but comm^Grace may bring 

G 2 \ c hem 


them to. ) And therefore are under a prudent Impatiency 
tillfaving Grace come in, and the Spirit have fealedthemup 
to the day of Redemption, and are crying out, what fhallwt 
da tobefaved? Thefe are they that I (peak of, and not proud 
Tha-ifees or unfan&ified Philofophers, or learned felf-efteem- 
ingmen, that make themfelves believe, that they haveinfu- 
fed fpecial Graccbecaufe they can talk of it -.And that are fur- 
ther from thrift in the capical fins of heart rebellion, Pride , 
vain-glory, Hypocrifie; Worldlinefs, if not fenfuality, then 
moft other men. Its none of thefe men for all their Ads , 
Sciences,Languages, &c. That I fuppofe to have the higheft 
common Grace. Your Inftances therefore are not to the 
purpofe and your conclusion, p. 373. is either impertinent or 
very unfound. 

I know that the conceit that common Grace is faving,may 
make the condition of fuch perfons more dangerous , then of 
fomc fcandalousfinners that are eafilyer convinced. But, i, 
Thofe perfons that are fo conceited, are far from the height 
of common Grace a$ Pharijees are commonly inwardly more 
wicked then many of the fcandalcu?.2.And it is not the com- 
mon Grace , but the mif- conceit for want of more that is 
the caufe of the danger of fuch men. Even fpecial Grace it felf 
may beabufed:For though duftin and the Schoolmen put it in 
their definition,! hat it is fuch \j\ua nemo rrialc utitnr^ ~\ yet that 
muft be meant efficiently and not objUeivelj : For I think a roan 
may be proud of his Grace, and h objectively mifufeit : 
much more may common Grace be mifufed ; and yet it proves 
it not to be no Difpoiuion to fpecial Grace. 

The Canon. 6. Concil i Arauf%cani % which you cite, is at leaft 
as fully confented to by me as by you, viz. [ That thofe that 
think that Mercy u given to men that Without the Grace of CjocL 
do believe JVillfde fire and kjock^ & conftffeth not that it is given 
m from Cjod by the infufion and irfpiration of the hoi] <] hoft i* 
*tj$ believe, ftil/,anal be able to do all thefe things at we ought , 
&c* refift the Apofile. ] But Iwilldefire you to confider 
what the fame council faith of the opinion, which you feem 
to propugn before you goon in it. The next Can.y. faith, 
£5/ qui* per nature vigor em bonttm aliquod quoA ad faint em per' 
tmet vita aterna t &C. Haretico fallitttr fpiritft ,non intelligent 



vocem Dei in Evange'io dkentU^ fine me nihil potefiu faeerg .- 
& Mud ssfpoftoli , Non quod idonei fumuj co git are ait quid a\ 
nobis , &c. ~ And Canon. 2*. 2{emohabet de fuo nifimen* 
dacmm & pec cat urn. Siquis autemlocmo habet veritatem at^ 
juftitiam, ab Mo fonte eft t quem debemus fn'tre^ &C. ] And fan. 
J 6. Nemo ex eo quod vtdetur habere glorietur % tanquam non 
acceperit , aut ideofe putet accept fe, quia liter a extrinfecus ve» 
Im legit Hr % App*Y nit % dec, ] Can. 3. Siquis per invocationem 
humanam gratia Dei dicit pojfe conferri , non autem ipfam gra 
tiam faeere tit invocetur a nobis, contradicit ^poftolo^dcc.^ If 
therefore the common Grace in que ft ion, be bonum aliquod 
quod ad falutem pertinet y or\( it be but ahqwd cogitare, or if it 
may be called invocation for Graceor be better then mendaci- 
um & peccatum. This Councill thought it Pelagianifm to 
a (bribe it to our meer Naturals without Grace. This you ob- 
fcrve, fag 375 . But fo that you would limit difpofitive or 
preparing Grace, to that which the Schoolmen call preventing 
Cjract^ even faving faith with love : but ( as fometime they 
call all that prevencing Grace that goes before Juftification 
and merit of congruity , as they call it fo. ) Arminenfit ubi fu* 
pra t hath fully proved that they with the Fathers afcribe much 
of that Grace that is found in the unjuftified to the fpecial 
Grace of God , ( as fpecial is diftind from general influ- 
ence. ) And therefore take heed left while pag.^j6, you 
would bring the opinion which you argue againft, under the 
fufpicion of Pelagianifm , &c. You run not jnto the fame : 
( Whcih yet I intend not to charge you with. ) Caranza 
thinks, the Councill ssiranf. fpeaks only of fpecial faving 
Grace. as out of mans power ; but.he confefTeth that many 
Moderns think otherwife. 

For my part, though all this new Controverfie of difpofi- 
tive Grace do little concern that which I afferted, which you 
undertook to oppofe, yet the Rcafons which I gave here in 
the beginning of this Queftion* with the concurrent Judge- 
ment of Proteftant Divines, and above all, the plain and fre- 
quent paffcges of Scripture do fatisfie me, that common Grace 
is truly preparative and difpofitive to faving Grace j not as 
one degree of the fame f pedes in moralitj difpofeth to another 

G 3 degree, 

degree, (for this we area greed againft .) Bur, I. As tc is a 
lefs unpreparednefs and undifpofednefs then a worfe eftate. 
2. As it removeth many and great Impediments. 3 . As 
it is a ufe of the means appointed by God for obtaining his fa- 
vingGrace.4.Asitis infantum or fecufidumquUi thing plea- 
ting to God. and loved by hinayea, & as he loveth fuch as have 
it more then thofe that are without k,with the love of Corapla- 
cencie and Acceptation , To as it is a ftate much nearer Chrift 
then other mens ofobftinate wickednefs are in; in thefe five re* 
fpe&s I think it prepareth & difpofeth to faving grace. Though 
I think not that this fame common Grace is the very thing that 
it turned by any Improvement of ours, or elevation of the 
Spirit into faving Grace. But this much lam fatisrled of. 
( between the Arminian & the contrary exftream-J 1 .T hat God 
hath not entered into Covenant or Promife with any unrcge- 
nerate man to give him faving Grace upon any condition to be 
performed without it. 2. But yet that he hath commanded 
him to ufe certain means to obtain it,and to avoid the refiftance 
and hindrances. 3. And that a very Command to ufe fuch 
means as means, is a ftrongly incouraging intimation, that 
God will not deny men the end andbleffing, that ufe the 
means as well as they can. For it is certain, that he appoint- 
eth no means in vain. 4. That unfandified men may do lefs 
evil and more good then they do, and particularly in the ufe 
of thofe means. 5. And that they have fo much encourage- 
ment, ("though no Promife ) to the ufe of thofe means, that 
they are left unexcufable ( not only as originally difabled, 
but ) as wilfully gracelefs, and even at the Bar of Grace ( or 
the Redeemer, ) if they Regle3. them- 6. And that no man 
can ftand out, and fay ? I did the beft that ever I couid to ob- 
tain faving Grace, and yet went without it becaufe God 
would not give it me.This much I am fatisfied of,as to prepara- 
tory Grace. 

And yet my Controverfies with the late Reverend Servant 
of Chrift, Mr. 'B'ake and others, do tell me to my trouble, 
that fome proteftanrs that are no drminians^ go fo much fur- 
ther in this then \i then they would have it a principal ufe of 
Baptifm, the Lords Supper.c^r. to receire thefe men o r com- 

jar — mi laniial 


mon grace (though they fcem not to have more, or fay fome, 
profefsnomorc ) and advance them to Saving Grace. And 
that it is the firft vifible Church- ftate according to Divine infti- 
tution, by which men muft pafs into the invifible Church of 
the fan&iried. But I fee I (hall have your vote againfttbis 

But yet really I ftiould think ( if I were of your opinion 
about Baptifm , if WluTombes Letter be yours, ) that men 
fhouid ordinarily be a while Catechumens before they are Bap- 
t zed : And according to the Opinion I am of (for Infant 
Baptifm J if I were (as the Ancient Churches were ) among 
Heathens , where a principal part of the Baptized muft be 
adult, (though I would not needlefly delay a through Con- 
vert, yet) I fhouid think that commonly the ftate of Cute- 
chumem muft be a Preparatory ftate; and that the Catechu- 
mens were to be fuppofed in a more difpofed ftate, then moft 
tbat flood at greater diftance. 

I do verily think that a man of the Higheft knowledge and 
Belief of fin and nailery , Chnft and Mercy, God and Glory, . 
that common grace can reach to, with the higheft Love, De- 
fires, Humiliation, Fear, Confeflion, Petition, Obedience, that 
common grace can reach to, is in all the five Refpe&s fore- 
mentioned, more Difpofed for Saving Grace , and Prepared, 
then one that is an A poftate, or under the fin againft the Holy 
Ghoft, or unto Dilty or one that heareth and hateth the M- 
nifter and the Word , or_that fo hateth that he will not hear : 
and that perfecuteth godlinefs ou: of hatred to it, and liveth 
in wilfull Drunkennefs, Murder, Whoredom,^. I know not 
what men may feem out of their own Principles, and fome mif- 
interpreted Texts, but fure 1 am I find in experience fuch an 
exceeding difference between the fuccefs of my Labours on 
the more humble confiderate, teachable fort of people , that 
are not drowned in wilful wckednefs and fenfuality with the 
worft : and the old fdf-conceited, ignorant perfons, and the 
proud and haughty Spirit?, and old drunkards , and fuch like 
rooted fenfualifts , that there is no comparison to be made : 
and I am fully fatisfied to perfwade Thieves, Adulrerers, Drun- 
kards, Scorners at godlinefs,Negle&ers and defpifers of means, 



and profeffedInfidels,rather to come out of thefefins,andufe 
the means, ann believe the Scripture to be true, though but 
with a Dogmatical Faith, then to contiue as they are. And I 
(hall cake fuch Believers, and Reformers, to be more prepared 
and Difpofed for Saving Grace, then they were before. And I 

Sure I am that ^^i/>/>4 that was almoftperfwaded to be a 
Chriftian, was neerer ic and better difpofed then the haters of 
Chriftianity. And I am Aire that Chrift was well able to re- 
folveourControverfie, and that he told the Scribe, Ma^ i 2 . 
34. Thou art not far from the Kingdom of Qod : ] acquainting 
as that there is a Rate thats neer and next to the ftate of Grace, 
when other men are further ojr*. And as fure I am that he 
that faid, [AM this I have obfervtd from my youth ] was Lovtd 
by Chrift, and told that hey tt lacked one thing, tMark.io.ii. 
and that this is a better difpofition to G-ace, then they that are 
not fo much loved, are in, and that lacl^ mor§ thingt : Though 
yet even fuch my go aWay fo^roWful , through the powerful 
temptation of Riches, Luke 1. 17. Ic was the work of f^hn to 
make ready a people prepared for tht Lord.] And if fuch were 
not more undifpofed to receive true Grace, we fhould not fo 
ofthavcheardthatthreatning,cJ^r^.4.i2. Aft s 28 27. [The 
heart of this people are Waxed grofs , and their ears are dull of 
hearing, and thtir eyes have they clofed, left thy fhould fee With 
their ey°s, andhtar With their ears , and under/land with thtir 
heartland fhould be converted, and I fhould heal t hem.] This was 
not the ftate of all the unconverted. Tjre and Sydon were not 
fo undifpofed for Grace, as Capernaum was. But enough of 
this, unlefsl were fure that there were any real difference be- 
tween us. I fpeak but to your words , as they may be inter- 
preted by any Readers, to oppofe the Truths which I affert, 
imagining that your it\i intend it not, however you might mi- 
flake me. 

To your fourth Rcafon pag."76. 1 anfrver, 1. We are A- 
greed ftll of the Conclufion. 

2, But I ft ill chink you are very much our,in taking the high- 
eft common Grace to be but fuch as the knowledge of 
Tongues,eftr. which you there mention, and to be but [_ the 



frodtiEi of ournatur blunder ft anhngt, tdvanctdty edttcaUn And 
Induftrj^now fince <JM trades are ceaftd.] For though Edu- 
cation and induftry be a means to common and fpecial c race, 
yet without the help and Gift of the Spirit, men can have nei- 
ther fpecial Grace, nor that common grace which I fpeak of. 
I much fear left many Learned, Civil, Orthodox men , do take 
common grace to be fpecial, and fo delude their own fouk, in 
the trial of themfelves. Mr. Shef heard hath told you from 
many Scriptures ( in your Book) of higher things then thefe 
you mention, that Hypocrites or Temporaries may attain. And 
all that theyrhad from the Spirt in the Primitive times, was not 
only the power of Miracles, as is (hewed : therefore they may 
have more from the Spirit now. 

5. I do not think your Confequencc good, that the looftng 
of one, and not loofening, or not Ioofablenefs, of the other, 
will prove a fpecifick difference. For 1 . There are many com- 
mon gifts in man that are no more lofeable then faving Grace. 
2. And on the other fide, it is not from the mccr Nature of 
inherent Grace that it cannot be loft ; but from the Divine 
Decree, Love and engagement (of which 1 have fpoken in a 
Difcourfe of Perfeverance, ) For ^Adam had faving Grace, 
even the Image of God, and yet loft it : yet I believe the Apo- 
ftle, that it is becaufe the ked of God remaineth in us ; but I 
think it is not a good Argument, #uc becaufe it is the feed, or 
fuch a Seed, therefore it will remain : but it Remaineth in us, 
becaufe the Love of GodinChrift, and the operation of the 
Spirit caufeth \t to Remain. For esfdam had a Seed of the fame 
Nature, and yet it did not Remain in him . 

H Sbct. 

S E C T. VII. 

P*gt 380. TO your fifth Reafon, 1. I grant both your 
Condufion ftiil, and that Habit; are diftinguilh- 
ed fpecifka'ly when the formal Objeds are fo diftind. 2. And 
I am of the fame mind with R:b. c Btror,\u4^\ you cite him; that 
ro man but the Regenerate is truly a Divine or Chriftian, and 
ha:b properly Theologie , but only Analogically : Though 
perhaps I may have cenfures enough for com ng foneer to you 
in this for all you think me to differ fo much from you. It is 
but the fame ching that Diffmt. 5. of Right to Sa:raments I 
maintained. 3. But lam not yet iatisjied that faviDg faith 
be'ieves many things or any thing materially, which a common 
fai:h doth not believe in his manner, 0: which more anon. 

4. That which is the formal Objed of the Ad of Faith, is it 
you fay, fpecifierh the Habi: : and therefore you afterward de- 
scribe it as re. peeling the Ad. Bu: i:is not all the Metivt: and 
Mat a that are the formal objeds of the ad of Faith; but it 
is the Vtrtcit) tftbe Rcvcdlrr^ or Speaker, or Teftirler. He that 
bclieveth the fame material Truths becaufe of the Veracity of 
God the Revea!e r , hath a true Divine faith j though in regard 
of the Motives or Media by which men difcern or are perfwad- 
ed, that the Revelation is indeed Divine , there may be differ- 
ences bet ween fe.eral true Believers , and fome of them may 
make ufe of infurfkien: or miftaken mediums or motives. If 
you deny 'his, you will leave but kw Chriftians among Chri- 
ftian:, and perhaps not any of the ignorant fort ; nay perhaps 
not one at all in the world, as to their nrft Ad of Faithjif your 
following grounds be annexed. For my part, if I fee a poor 
Chriftian that believetb all the Articles of the faith,, becaufe 
God hath Revealed them, who he is fully perfwaded cannot 
1 e, to be yd at a lofs as to the rJffcAi or Motives that fhould 
gerfwade him to take the Scripture to be aDi-ine R^vdation • 
or if be Receive this but on infufricient grounds or Here re the 
■ rt des f ~aith by Tradition without Scripture ard yet give 
uphmfelf hereupontotheObedier.ee of the Do3r:ne which 
he received, I (hall cake him to be a Believcror Chriftian in- 



deed. Many thoufands believe the Doclrine of Scripture up- 
on Gods credit , and therefore with a Divine Faith , that are 
not able to give you fuch proofs of the Revelation being Di- 
vine, as the caufe requires or defcrves. 

5. The Divine Veracity is fofar known by men , as they 
know indeed that there is a God; For a lying god is not God, 
but an Idol. And fo far as common grace may lead men from 
Atheifm, fo far it may lead them to believe upon the credit of 
God, or to acknowledge Gods Veracity, and fo to Believe the 
Gofpel fide Dlvina, when they once take the Gofpel to be the 
Word of God. So that the faith of Temporaries may have 
the fame objetium formate, as the faith of Saints : rhat is,the 
Veracity of God : And the Media to prove the Revelation 
Divine, are not the formal object of faith; though the Reve- 
lation be of necefticy.as* Condition fine ^uanon f zo the ad of 
Faith, as Promulgation &f a L*w is to the ASl of Obedience. 
Of this I have fpoken more largely in the ^Preface to part. 2. of 
the Saints Reft, 

6. Where you fay pag. 381. [ That faving Faith U built en 
better Principles \as proceeding from the Spirit ofChrift and be- 
ing built upon his immediate Revelation and Teftimonj, &c.] I 
Anfxtr, I doubt I differ from you more in this , then in the 
Conclufion. I have in the firft and fecond part of my Treat. 
agair.ft Infidelity, (pecteMy ,pag.%l.part.2. §2. and through 
that part purpofely fhewed how much I afcribe to the Spirits 
Teftimony in our Belief. Asalfo in the Saints Reft jart.i.pag. 
1 97. ( I mpreffion 7 J c .2. § 1 . and in the Preface to that part •. 
and its fully and Judicioufly handled by the Amy aid in The'/. 
Salm. Vol.i. fag. 122. Thef. de Tefiimon. Sprit. And by 
Rob. Baronius in Apodix. ad Turnbull. pag. 7^. I readily 
yield that the illumination of the Spirit is neceffory, and that 
when once men have Received theimprefsof the Word, and 
the Image of God by the Spirit on their hearts, they have then 
inthemfelvesa Medium whence they may conclude thst Scri- 
p*ureisthe\Vordof God. But vour plain Doctrine is [that 
common Belief hith only an uncertain fallible Medium , and all 
favmg f^ith hath a certain infallible 'Medium, and that tithe 
Teftimorj .' immediate) of the Spirit "ftvhin us , Now I. Here 

Hi I 


I may well take it for granted that by this Teftimony , you 
mean not the Spirit as a meer efficient caufe, giving us the Re- 
ctified power of Believing, or the Habit, or exciting and edu- 
cing the Acl, as a Predetermining, or other efficient caufe : 
For as we all confers this Medicinal Grace and efficient illumi- 
nation as well as you • So this is none of the Concrover(ie,nor 
the thing that you exprefs. Its one thing to give us eyes and 
Sight and to cure their difeafes, and fet open the windows, 
and another thing to propofe an Objed, or to fee in our ftcad. 
We confefs that the Holy Ghoft gives us the moral power or 
Habit j and educeth the Ad , and fo efficiently caufeth us to 
fee, and that fufficient Objects and Reafons for Believing are 
laid before all men that have but a fufficient internal Sight. 
But your Teftimony which is made the Medium , muft needs 
be fuppofed to be an ob)etiive Medium or Evidence, or an i»- 
ternal Affirmation or EnnncUtion , as by another within us as 
faying \Tkis U the JVord of God, or this u true ] by way of full 
Teftimony, not only opening the eyes to fee the evidence al- 
ready extant in the Word, err. but alfo being it felf the evi- 
dence^ a full inartificial Argument, and as an inward witnefs 
that is to be believed himfelf, and not only caufeth us to believe 
a former word . Now that bell d es all the efficient illumination 
that caufeth us to believe the Divine Teftimony or Enunciati- 
ons already extant in the Word, there is no fuch inward word 
of the Spirit obje&ively ncceflary as the Medium of our Belief 
to the Being of Saving Faith, and to prove its Specific* differ- 
ence; befides what is faid ; I briefly add, thefe few Reafons, 
i. This Do&rinc is Papall or worfe,making the Word of God 
infufficient in fuogenere^ to the ufe it is ordained for. I know 
that in other kind of Caufality, it is no difparagement to the 
Scripture, to fay that it is not fufficient : but it is fufficient in its 
own kind ; which is to contein the matter of our Faith,and ob- 
jective Teftimony of God thereto, And though we yield that 
theTranfcript or erfed of this word on the heart is objectively 
ufeful,as well as efficiently, to confirm us in the Faiihas afe- 
condary Teftimony, yet it is not the prime Teftimony, nor Ne- 
ccfTary to fupply any defed in it : nor is Scripture in that kind 
inefficient without it , to afford us a valid Mtdwm for Belief : 



many Papifts, ( of whom Baronius againft TurnbuRus treat* 
at large ) do indeed fappofe fuch an infpiration or immediate 
Teftimony neceffary in the Pope or Church to afcertain u* that 
the Scripture is the word of God : but we are not of that 

2. If the objettive medium be ottered by a voice as it were, 
or any thing anfwerable wichin us, either it is aliunde, fctchc 
and receited from without, that is, from Scripture, or it is 
primarily from the inward Teftifier, If the fir ft, then the/m- 
fturt Medium is fufficient, for it is the fame receited within ; 
and fo the common and faving faith have the fame Medium. 
If the later, then it is meer InfpirMion prophetical % and fo , 
i. None fhouldbeChriftiansorfaved but Prophets, which 
is Euthufiifm, and more. 2. And the ordinary way of mens 
Converfion ftiould be without the word, or the word be unne- 
cetfary to it. For what need another tell me that by a fallible 
way , which the Spirit within doth primarily utter by an infal- 
lible Teftimony. 

3. The holy Scripture is the medium of the common Be- 
liever, ( as Gods veracity is his formal object. ) But the ho- 
ly Scripture is no uncertain, humane, fallible Medium* as you 
fay the Temporaries is. 

4. Your Do&rine,(as your words import,) doth excufe all 
Infidels before God as guiltlefs :For if there be not propound* 
cd to them in Scripture, nor any other Iway , a certain Divine, 
infallible objective Medium of Belief -,thcn cannot they be ob- 
liged to believe. For to believe without a neceffary Ob- 
ject is naturally impoflible. And though moral Impotency, 
which is but their vicioufnefs, do not excufe, yet natural Im- 
potency at left , not caufed by fin , doth excufe. That 
their underftandings are fo blind, as to have need of the Illu- 
mination of the Sprit, to enlighten them to fee a fufficient 
ObjeEl or CMedtum of Belief, this is there own fault, But that 
they cannot fee or believe without a certain Medium or objeft, 
this is no more their fault, then it is that they fee not non-ex- 
iftents , or that which is a thoufand miles of, or that they can- 
not fee it in the dark. 

5. According to your Do&rine, moftoftbeChriftiansinthe 

H j world, 

world, ana* all that I know ( as far ay I can learn ) muft be un- 
chriftened, and caft into a ftate of Condemnation. For 
though I know many that have fuch a Teftimouy of the Spi- 
rit as I have defcribed in my Treat, againft Infidelity, Tartz. 
Yet I never knew one that had any other, that is, that had 
an immediate word uttered by the Spirit within him, diftind 
from Scriprure, which his firft faith was refolved into, as the 
Medium that muft fpecifie it. At left, it is a terrible Doctrine, 
to put poor Chriftians on the rack, fo by that, few will ever 
know that they have faith, if they muft prove it fpccified by 
a Prophetick Revelation. And if you make any difference 
between this, and the Revelation of the Pcophets, let us know 
wherein the difference lie;h. 

6. The undoubted fruit of this Doctrine received, would 
be the inflation of audacious, fiery, fantaftkk fpirited mcn,tbat 
are ready to think that allftrongimpulfes within them are of 
the Spirit of God , as poor humble Christians that feel no 
fuch thing, muft fall into defpair, for as they feel it not, fo 
they know not how to come to the feeling of it. 

7. If this inward Teftimony be the certain Medium of 
knowing the Scripture to be the word of God, then either all 
the Scripture or but part : If but parr, which part, and why 
one part rather then another t If ah\ whence is it that never 
any of the millions of Chriftians have from this inward Tefti- 
mony taught us which Books be canonical, and which not: 
but all go for that to other Teftimonies or Media. 

8. If we hive infallible certain Media, to prove the Scrip- 
ture to be the true word of God without any internal Mfdittm 
as neceffary , ( fuppofing the efficient Illumination of our 
minds by the Spirit to fee the CMedia already extant) then the 
fuppofed Medium of the Spirits immediateTeftimoxy , is not ef 
neceflity to faving Faith. But that the Antecedent is true, 
is manifeft thus : we can without that inward ftordot Meiium\ 
(hew fufFcient proof. 1. That ail that God faith is true. 2. And 
that the Scripture is bis word. And 3. Confequently that 
all in Scripture is true. 8rgo % &c. 1. That God i? verax, 
and cannot lie, is as eafie to prove,as that be is God. 2. That 
the Scripture is his word, is proved by certain Arguments , by 



Euftbins^ Angufline^ and many other Fathers, by Ficwtts* 
Fives, Duple ff is, Grotius? Davenport , Qarbut, Camero , P0/4- 
»«*, and an hundred more. Yet ftill we maintain. 1. That a 
natural Light is neceflary to fuch a belief of this, as the meer 
natural man may reach. 2. A common Illumination is ne- 
ceflary to the higher apprehenfions, and faith of the tempora- 
ry. 3. And a fpecial Illumination is neceflary to faving Be- 

9. If we are in doubt of an inward word of Teftimony, 
whether it be from the Spirit of God or nor, how (hall we 
know but by trying the Spirits, and how (hall we trierhem, 
but by the Word ? The word therefore is a fufficient Medi- 
um, ( though not fufficjent to enlighten us to difcern it. ) 

10. The me Hum that is an inward objective Teftimony, 
muft befomeword, or fome work of the Spirit on the foul, 
A word diftind from a work : the common experience of Be- 
lievers doth deny,or not know,fuch a work,that is the objective 
motive, mult be in order before the Faith that is caufed by it: 
But before the fir ft Ad of faving Faith , there is no fuch expe- 
rience or objedive motive or CMedium in the foul : therefore 
the flrft ad of faving Faith is not thus fpecified : and therefore 
it is not neceflary to the fpecification. Yea , and thus there 
fhould no man ever be bound to believe, becaufe he muft have 
t*hat inward experiment, Word, Medium % or Motive extant 
in him, before he fit ft believe ( if this were neceflary as is 
faid) and yet its certain that no man hath that experiment, 
Medium, &c. till he do believe : for Infidels have it not. 

I confefs that a fandified man hath an inward Principle and 
Habit, which others have not, and that for confirmation af- 
ter his firft belief, the experience of that may be a fubfervient 
Medium. But I k ;ow not of any one Article of Faith, or 
any MeMum objedive for the difcerning of that Truthwhich 
is neceflary to a faving Faith, which Temporaries have not 
fome knowledge of. They know all the fame Article of 
faith, and believed them by the fame Medit, though nor by 
the fame illuminated, fandified minds^ and not with a faith of 
the fame fpecies/rf/r&Pemble truly, ( vindid.Grat.pag.215 ) 
'But it muft be diligent I j obfervedtobtt kind of RjveUtion and 



ttfiimOHj of the Spirit it is 9 thereby we may be j aid to be affured 
of the Scriptures d<vine Truth. It is not any inward fuggeftion 
and infpiration different from thofe Revelations that are in the 
Serif tures themf elves, at if the Spirit did by a fecond > private 
particular Revelation ajfure me of the Truth of thofe former re- 
velations made in the Scriptures : We have no Warrant for any 
fuch private Revelation now % nor is there any need of them. HoW 
then doth the holy Cjhoft reveal to us the Truth of Scriptures? 1 
anf»er t by removing thofe impediments that kindred, and by be- 
flowing thofe Graces that makes us capable of this Knowledge. 

There** a twofold Impediment. I .Ignorance. i.Corrupti* 

on* ThU holy Spirit cureth the. I, By Illumination reftoring 

our decayed underftanding. The fecond by SavtUfcation, 

infufwg into our *De fires and Afft&ions fome 'Degrees of their 

primitive Holynefs. pag.216. Other inward and fecret 

Revelations of the Spirit we acknowledge not in this Bufinefs. ] 

Sect. VI I L 

AS co your paffages, pag.1%2, 383. about opinion and 
fcience. 1 . Faith is commonly faid to be neither opinino 
nor Sciences ; (Though for my own part,l have given my rea- 
fons for its evidence againft B&ronius and Rada, Avol. Part II 
pag.1%4. tire, and againft Hurtado'm Treat, againft Infidel. 
Determ. pag.6Z Franfc. Mayco, and many others maintain 
it to be evident and demonftrable. Ariminer.fis, and many 
more with him deny it, faying, ( ut ssirminenf. contra Man- 
con ) that it hath evidentiam credibilitatis , non autem ccrtitu- 
dinu : which fatisfieth not me : but if it hold , it may (hew 
the impertinency or invalidity of your arguing. 2 If Paith 
muft have a Jcientifical medium, or if a credible medium be 
enough and diftind, yet ftll this Medium is extant to theun- 
fan&ified in the word of God, without an inward propheti- 
cal Infpiration. And though they fee it not favngly, yet 
they fee it fuperfichlly , and with a common faith. Jtwas 
the fame Reafons that prevailed with many of the fan&ified 
and she Temporaries to believe, but not apprehended by the 




fame faith. Amtfiw (ubifupra) tells us that we are paft quefti- 
on : that in the Lumen deferens objeQum as he calls it there is 
no difference. It was the fame Seed that fell and grew among 
the thorns, and in the ftony ground, as in the good ground , 
though it had not the fame ground and entertainment , being 
received but fuperficiently into the one , and being over-topt 
andchoaken wirh predominant enemies in theo:her. If an 
unfanSiied Divine may ftudy, preach and defend every Me- 
dium necefiary to Saving Faith, then may they have fome ap- 
prehenfiou andufeof every fuch Meiium y but the former is 
true : Ergo. -. 

Where therefore you fay, p.ng. ? 83. lh^[Hypocritei and im- 
pious perjons hive m Premfes to infer ( the Articles of Faith) 
but fuch ja are Humane a*id dubious and probable. ] I exceed* 
ingly D.ffcnc in this particular. They may have all the fame 
Premife! as you may have at your firft Believing. You had 
Help and Light to caufe you to fee the premifes which they had 
not, but you had no Premifes more then they may have, They 
have the fame Word as you. He that Believes becaufe of 
Gods Veracity, and his Scripture Revelation, believes upon 
Premtfis , that are better then humane dubious,and probable : 
but rhus may Temporaries believe : Ergo — — . 

But you ask, ['! 'hat Mediums and Motives have they to be- 
lieve that to be Gods Word. Tor their Affent to the Divine 
Truth of God< Word can be no firmer and certain then the Pre' 
mifes which infer that Affent ; Now Hypocrites neither have nor 
can hive any Premifes or Motives to Believe the Divinity of that 
Word^ but fuch at 1 named : ] ^Anfrv-. Far am I from the Be- 
lief of this Do&rine. 1. All the Arguments to prove the 
Scripture to be Gods Word, which all the forenamed Writers 
ufr, and Temporaries Read, and ftudy and preach \ f be fides 
the inward Tefttmony which you plead for J are more then 
Humane, Probable and dubious. But all thefe may a Tempo- 
rary ufe in his way : Ergo . 

2 All the Premtfes that you had for your firft Belief that 
Scnp'ure wasOods v V Q rd.a Temporary may have : For you 
hid a work or word of the Sp rit to be made ufe of as a Pre- 
smfe co infer Belief from, before you believcJ. But your firtt 

I Premifes 


Premifes (to your Saving Belief,) were not fuch as you Dc- 
fcribe Ergo — ***- . 

3. Ta\cbcedof dafhingout tbcChriftian faith at a blow, 
and giving up thecaufe to the Infidels. For, if the inward 
Teftimony of tbe Spirt which you mention and pretend to, 
be no furer a AfeMum or Premift , to infer Scripture to be 
Gods Word from, then fome of the other that you affirm to be 
but dubious, humane or probable then according to you, there 
is no Argument for Scripture, that is better then fo : But the 
Antecedent is certain. For all thofc Arguments mentioned 
by the forecited Writers, from that Intrinftck Light , by which 
tb€ Scripture, as the Sun is fecn, and from Propbejies fulfilled^ 
uncontrolled Miraclti Sealing it,e^<r. are as fure, as any a man 
before his firft believing or in the Ad, (yea or after) can fetch 
from wuhin him : (Though ftill hemufthave a Light within 
him from the Spirit to fee them : which is none of h s Premi- 
fes.) Yea, if inward Holmefs or the Spirits Teftimony be the 
only Evidence, yet that Holinefs and Spirit in all the fan&irl- 
ed, (which is mor- then in one man) is one o^ the Tremifes or 
a Medium which an unfandified man may ufe * And though 
he have not the experimental knowledge of it, and fo not the 
fame manner of apprehenfion, yet the Medium is the fame, 

And what a Task doyoufetthe Preachers of the Gofpel 
here and what a cafe do you leave their Hearers in ? If there 
be no Premfet but this of an inward Teftimony , better then 
humane, dubious,^, then no man breathing can produce any 
better to unbelievers toperfwade them to beleve. But they 
muft fay, \Wt have no infill ible, certain Medium to prove Scri- 
pture to be true, or C& iftianity to be true : but only humane^ du- 
btoui Premise.'] For his own inward Teftimony his Hearers 
have nor, nor can know it but by Believing him, which is a 
far more uncertain way then that you call uncertain. And 
how then (hall we expect that men believe us ? This is it that 
Knot and other Papifti falfelv charge on our Religion that we 
have no infallible certainty of it. 

5. The Apoftletand Evangehfts did produce infallible Pre* 
mifei for faith, befides the inward Teflimony of the Spirit in 
the Hearers : therefore there is other infallible Premifes to be 
produced. 6. Few 


6. Few good Chriftians do believe upon the Premife or Me- 
dium of the reiHmony you mention ( though by the Spirits 
work efficiently they do ? ) Therefore it is not of neceflky to 
the fpecifying of Saving Faith. 

Laftly, I again enter my D flent alfo from your great Sup. 
pofitionof the Neceflity of infall ble Premies to a Saving 
Belief of Scripture being Gods Word. The word of Reve- 
lation, is it felf but the Means of our Faith: the Eflentialsof 
our faith arc the matter and Form fas we may call them : ) the 
eflentiai material Objcft is the particular Articles of Faith Ef- 
fential to Chriftianity • the formal Objed is Divine Veracity ; 
that Scripture is the Word of God, is neither the formal Ob- 
jed, nor any eflennal part of the material Objed ; but fas I 
(atd) it is neceflary as a Condition fine cfuo. non, or a ^Medium^ 
that the Matter be Revealed as from God by Scripture, or 
(as before the writing) by feme other way, as Promulgation of 
a Law is neceflary to obedience. Now as a man muft hear 
the Law protfyulgate,and believe that it is really the Soveraigns 
Ad and will before he can obey it ; So we muft bear or Read 
the Word, and be perfwaded that it is the Word of God before 
we can fide Divina believe it. But yet as a man may by meer 
Report, or by the Badge on his Coat, on fome meer probable 
Reafon, think this to be the Herauld authorized to Proclaim 
this Law, and yet as long as he takes it to be the Kings Law, 
and re erenceth and obeyeth it as his, he pertormeth the f ov- 
al Obedience of a true Subject and perhaps better rhen lame 
Lawyers that were at the making of it : So he that hearcth the 
Gofpel,- and is perfwaded that it is Gods Word , though but 
on weak or probable grounds, and yet doth therefore believe 
it becaufe of his confidence in Gods Veracity whom he takes 
to be the Revealer,hath a true Divine Faith, For there is both 
the material and formal Objed : the true Articles of faith are 
believed, and therefore believed becaufe God that cannot lie 
is the Author of them : And that he is the Author, is firft aaob- 
}<& of Knowledge, and but kcondanly of Belief. For the 
two Principles of faith [That God is True, and that th^ku ku 
fVr.rd,] are in order firft to beknown,and then the Ad of faiih 
is built on tlvm : Though fecondarily they are both the objed 

I 2 Of 


of Belief it felf J And if you muft of Neceffity to the eflence 
of your Faith, have demonftrations,or fcientirical, or infallible 
Prenvfes apprehended to prove that the CMedium the Scrip- 
ture is of Ood ; the i muft you have ftill as good and certain 
< Premifes i for che proof of every one of thofe Premfes • which 
is not neceflfary. I confefs the beter Evidence we have of the 
truth of Scripture, the ftronger our faith is like to be. But 
the millions of Chriftians that take it to be the Word of God 
upon the common vote of (he Church and their Tcacher$,wi;h 
probable intrinfick Arguments ; and yet therefore firmly be- 
lieve it becaufe of Gods Veracity may have a faving faieh. Jf 
Idenythif, I muft unchurch and unchriftian almolt all, or 
the far greateft part of the Churches and Chriftians in the 

Imufthereexped that it be objcded<o me, that Fa ; tb U 
Argumentative (whzt need you elje talk^ of Premifes ) and the 
conclufion cannot excel in certainty 9 the Weaker of the Premfes, 
nor be mo^e Divine. A n fto % This calls for a whole Digreflion 
that it may be fatisfadorily anfwered : But becaufe all this is 
hefides our main Qjeftion, I will content my felf with this fhorc 

It is a very great Controverfie amo«ig Divines , whether 
Faith be by Argumentation, and the Reception of aXonclufi- 
on as refuking from the ^w/^,ora fimple Ad ; and whe- 
ther it have a certainty and Evidence or not. In a word, as 
Faith hath its material and formal Objed, lo hath it its mate- 
rial and formal parts to conftituteit. And as the material ob- 
jeds are the ElTential Articles of the Chriftian faith ( confi- 
deringnojv butthe AfTenting part of Faith) So the Belief of 
thefe Articles is the efTential matter of Faith ; And as the for. 
mal Objed is Gods Veracity , fo the form of this Faith , is 
a crediting or Believing God as God : And as the Revelation 
is the Copula or bond of both thefe Objed<, fo the Recepti- 
on of the Revelation is the conjundion of the Matter and 
form of Faith. Jnthe ends and ufes of Faith there is confi- 
derable i. The Acceptablenefsof it to God. 2. The f.tif- 
fadonnefs, and operativeforce withour fclves , According- 
ly is its nature mix: and fuitable, having fomewhat of then?///, 



and fomewhatoftbe/»^tf/rhe*W//hath i. an Affiance on the 
Veracity of God the Author^, And Sit) acceptance of the Go jd that 
is offered in the material Objed : the former belongs to faith 
ingenere : the latter alfo to the Chriftian Faith , or the Belief 
of any Promife, infpecie. The Veracity of God, which is the 
formal Objed, *s the -Refill* of his three grand Attributes, his 
infinite Power, Wifdom and Goodnefs. f hefe are Eflential to 
God as GoJ Becaufe be is Omnipotent , he will not breaiv bis 
word through any impoter.ij to fulfill it : Becaufe he few off 
W/f, he will not break it through ignorance. Becaufe he is i»ji'. 
nitelj Qood y he will not break ic by unfaithful 'nefs , fraud injx- 
freeze. Theiaft of thefe Attributes is moft eminent in Vera- 
cty. Accordingly, the formd ad of. Faith, which is the Gi- 
ving ere lit to Cfoa conteinech in ic, or fuppoftth both a perfwa- 
fion or afTent to the Truth of this in God , (even that he is 
GodJ and a piout Ajfeftion of (he Veill by which we have a C >>n~ 
placencie and clofure with, and an Affiance in thx Veracity of 
God: Ail may be comprehended in Affimce. I amriqtfpeakr 
in^of Affiance in the Redeemer to do the works of his Oitice 
for us : that belongs to Faith in fpecie \ but of Ajf.tnce in the 
Power , Wifciom^G o-odnefs ^ and fo in the Vera itj or F delity of 
God-Revealing or Prom fing : which belongs to Divine f aidi 
in General(when good is in the marter and when it is a g ace ^ 
This voluntary Affiance in Gods Veracity , being the formal 
Ad of Faith, (together with the Acceptance of the good in 
the fpecial Objedj is it wherein the Acceptablenefs of Faith, 
to God confiftech) fj that hence you fee, that faith formally 
as faun, is not the A (Tent to the conclulion of this Argument 
{whatever God fdithistrue : ' bttt this Q od faith , I here for e thu is 
true:'] but it is this Affiance in Gods Vericity. But Faith as 
comprehending matter and form, is both. Alfo that faith is Ac- 
ceptable x.o God, as it is fuch an Affitnce in his Veracity. 
And thus it needeth no formal Argumentation : or no more 
then to conclude that God cannot lie, becaufe he is moft pow- 
erfull,wife and good. But now as to the fatisfadory and ope- 
rative ufe of fiith about the material objed, there it proceed- 
ed Argumentative!-/; and is called an Affent to the con.- lufion, 
and it hath alway before us ( objedtvely offered ) kch evi- 

I \ dence 


dence of certainty, that where it is rightly apprehended , it if 
of the natare of Science •, ( bat advanced by the formal Ad 
of Affiance, by which it is informed to be more Acceptable 
then any bare Science. ) But multitudes, and moft by far dif- 
cern not this evidence fo clearly , as may make it fcientiflcal 
to them. Nay many may difcern but part of it ( to prove that 
Scripture or thefe Articles are the word of God ) or fome few 
of the weaker evidences of thefe Revelations, or if they have 
the moft demonstrative or certain evidences, yet they appre- 
hend them not as fuch, but fo weakly, that perhaps their af- 
furance or belief of the Truth of the word, may not exceed 
a ftrong probability. The ftronger any man* Aflenttothe 
matter is, the more fatisfadion he hath in his mind, ( and ce- 
teris paribus ) the more operative and effectual his faith is like 
to be, and fo to procure further Acceptance. But yet be ic 
never fo weak, if it befincere, it receives an acceptablenefs 
from the formal Ad of holy Affiance in Gods veracity that 
informs it, that we may difcern the material part to be fincere. 
It is not ntcefTary that we find out, that it was by a certain in- 
fallible Divine Medium, that we took the Scripture to be the 
word of God ( and indeed many a one that fees it by fuch evi- 
dence , may yet fee fo little of the nature and force of that 
evidence, that his mif-apprehenfion or dark and weak appre- 
henfion may make it as unfatisfadory and uneffedual to him, 
as great probabilities clearly apprehended may be to another ) 
But as a humane Belief of our Teachers is an ordinary prepa- 
rative or conccmmitant( if not fome part. ) So where the 
formal Ad is firm and true ( which makes it acceptable ) and 
the material objed entirely apprehended inallitseflentials, 
the degree of apprehenfion is next moft regardable to difcern 
the fincerity j and becaufe the ufe of tbismarerial Ad is fo fac 
to fatisfie us, as to lead up the Will to the acceptance of Chrift 
offered, and to clofe with the felicity promifed, and to be ope- 
rative in us ; therefore the bed way to judge of the fincerity 
of the Aflent, is, If it prevail habitually, and in the ccurfe of 
our lives aduaily, with our Wills to accept Chrft as Chrfflj 
and Love God and Heaven as fuch, and fo to prefer them be- 
fore all things in the world. As Dr. Jackfon^i faving faith ) 


— — 


faith; what ever doubtings there may be , or weakncfs of be* 
lief, even concerning the Truth of Scripture , and the pro- 
mifed Glory: yet he that is fo far pcrfwaded of it, as that he 
is refolved to venture all upon it, and rather to let go fin and 
pleafurc, profit and honor, life and all, then venture the lofs 
of what is promifed, and the fuffering of what is threatned : 
This is a faving Acceptable faith, for all the weaknefsin the 
evidence or apprehenfion. This Anatomy of faith I give to 
make my fenfe as intelligible to the Reader as is pofiible. To 
which add the Preface to thefecond part of the Saints Reft, 
the Preface to my Treat, againft Infidelity , and you will 
fee moft that I have to fay concerning this particular Sub. 

As to what you add to this till p^.594. ro prove that Be- 
lievers have the Spirit, its eafily granted : but rhe Queftion is 
not fo general, nor of the word |_ Tefiimony ] in general but 
of fuch a Teftimony as (hall be the Medium.ot Tremifeftom 
which objectively the firft A& of faving faith mult ncceft<r !y 
"be fpecrfied, which I deny. In a whole Treatife ( againft In- 
fidelity } I have pleaded for the witnefs of the Spirit to the 
Truth of Chrift:aniry. 

Page 3 9 \. Your fixth Reafon is, that [ elfe the unregenerate 
Vrere as truly grachut and 72 1 lievers as the Saints, \ 

^*/rt\Your Reafon is good in my opinion-.though thofe that 
d fpute againft me muft difclaim it, who fay that the unregene- 
rateare called in Scripture Saints,Believers,juftified Sons,^r. 
and that not equivocally. Taking faith for that which is truly 
Chriftian and faving, you might eafily have known if you had 
defired it, that I confenttoyour conclufion, that the unrege- 
neratc do not believe. But yet with another fort of faith, 
tbey do believe ; and in this I fuppofe we are agreed, becaufe 
we believe Chrift. And this other fort is differenced but as 
aforefaid. And that its true in its kind, I hope will benocon- 
troverfie between you and me , though I know not whe her 
Mr. Shcphea'd and I are fo far agreed but I dare venture to 
fay that you and I are, that ens &verum coivertuntur. Ard 
therefore doubtlefs you that call it fo oh^r^jcommen ffrdet ard 
Faith ] do take it to be [ true common Cjrace and Faith. J To 



gratifie you with additions to your double Teftimony,/? 398. 
from Calvin and Baronius, I have heretofore produced 3 3 . for, 
the fame Conclufion, ( Difput. 5. of SacramJ and fixry more 
for another of the fame Importance. Yet do I no: intend by this 
to blame you, for bringing your two witne/Tes forth as againft 
me, who had openly produced fo many fcore againft the fame 
Do^rine that you charge me with; for you might have Rca- 
fons for it that I know not of, or at left be excufabie by your 

S e g t. IX. 

Page 398. "V? Oil let fall a point of great moment where- 
\ in I have long differed from you, viz,. [ That 
Regenerate men by faving faith believe that Chrift hath already 
fatisfiedfor their fins, fo at the debt Updid, and they freed, that he 
hath reconciled h^ Father to them, that their fins are pardoned •, 
oV theyjuftified, that they are Sons of god here, or fbillfce Hci'S 
of Heaven hereafter. ] And all thefe you fay. [ The common 
Believers^ neither do , nor upon any juft ground can believe. ~\ 
And fo at laft we have Many Articles of faith, in which the re- 
generate believe and others cannot : andiffo, the difference 
is more material then I thought it : but I am pretty well fa- 
tisfied long ago ; that this Do&rine is much concrary to the 
Gofpel,and the nature of faving fai h. 

Had you fpoken only of that Conditional pardon and Jufti- 
fication , &c* That is given in the Gofpel to all that bear ir, 
that may be believed, by the unregenerate, as your foregoing 
expreflions teftifie [ They may really believe the Whole htjhry of 
the Scrpitureto be true, 3 But you mean not this, but plainly 
fpeakof actual freedom, Reconciliation, Pardon, Juftificati-. 
on, Adoption, and'fucuricy of Glorification. And of thefe 
I am fully fatisfied thst they are no Articles of divine faith at 
all. But yet ic is none of. my curpofe to enter the lifts with 
you about it, though it be a point of exceeding weight. I 
have in my ApoL to Mr. Hl'ikf* *») Direbl.ons for \F eace of 
Conferences and in the Sam:s Reft, and many o:her writings 


given fome of my Reafons already againft this opinion : and 
thefore may be here the more excufed.And as long as the tefti. 
mony of onr great Divines at *Don ftands on Record againft 
you, and the ftream of our prefent Divines is againft you , 
in point of Authority I have the advantage of you, though 
Cbamier, C alvin, and fome more tranfmarine Divines be on 
your fide,or feem co be fo.Mr/D<?\fr» long fince effe&uallycon 
futedone of my name that held your opinion : And 1 muft con- 
fefs 1 the more incline to think that faving faith is no fuch thing 
asyoudefcribe, becaufe fuch a multitude of holy men (that 
doubtleishave faving faith ) do deny that it is any fuch thing : 
But $et to caft in a breviateof my Reafons ( that faving faith 
is not the divine Belief, that we are a&ually freed,pardoned , 
juftiried, Adopted and Heirs of Heaven) may breed no quarel. 

Reafon i. The Gofpel containeth all the neceffary mate- 
rial Object of feting faith .• The Gofpel containeth none of 
thefe p opofitions foremencioned(that you or i,or A.B. &c* 
isadu^liy ju tihed> Adopted, &c. ) therefore none of thefe 
propofitions are the obje&s of faving faith. 

The gofpel fuffkiency in this is believed by all Proteftants 
that I know, and by many Papiftsas to neceffary Articles of 
faith. If any deny the Minorjet him (hew me the Text that 
faith he is juftified or adopted exprefly, or by neceffary con- 
sequence •, If any fay that it is a Confequence from the Pre- 
mifes , whereof one is in Scripture , and the other in us; I 
have anfwered this to Mr. Slake , that this makerit not pure- 
ly de ftie % nor at all to be denominated de £^,unlefs the word 
cf the Gofpel were thtdtbilius frxmijforuw. 

Ret. 2. Tf this which you mention were the difference 
between a faving and a temporary faith, then the difference 
fhould be, that one believeth only the written word, or the 
Gofpel.&the other tht (faving faith)bclieves alfo an unwritten 
word, and that which is not in the Gofpel. But this is not the 
difference, Srgo.&c* 

Rea. 3 The material objed of faving faith is propound- 
ed by God to all men that hear the Gofpel, and all com- 

K manded 


manded to believe it. But this ^ ( that they are adually 
juiufied, &c ) is not fo, nor all commanded to believe it, 

If it were all mens duty, fome muft believe a fafhood. If 
you fay that it would be a Truth confequently, if they could 
believe ir.l anfwerlc muft be a truth antecedently, or elfe the 
lirft ad of faith is falfe.If you fay,that men are firft command- 
ed to repent and then believe,! anfwer; No repenting without 
faith will prove them juftified : therefore upon no fuch re- 
penting may they believe they 'are juftified. If you fay fome 
other Ad of faith goes firft, and juftifieth us , I anfwer $ Then 
it is that other A d that is juftifying faith. 

Rea. 4. The unbelief that condemneth men is not. the not 
believing that they are already juftified, Adopted, &c, There- 
fore the faith that faveth men is not the believing that they 
are juftified,Adopted, &c. for they are contraries. 

Real 5. The material Objed of divine faith ( of afTent ) 
is fome word of God, at left written or unwritten. But 
the Articles mentioned by you, are ( as to the Church ordi- 
narily ) no word of God, written nor unwritten : therefore 
they are not the Objed of divine faith. If they be in the 
written word, let it be produced; which cannot be done. If 
it be an unwritten word ( in the heart ) they that affirm it 
muft ppoduce or prove it, which they cannot do. And the 
common experience of Believers is, (as far as 1 can learn from 
themfelves ) that there is no fuch thing-, for though they know 
or a Spirit effect ing faith in them, that is, caufing them to be- 
lieve an Objed already revealed, yet they know of none, pro- 
pounding a new word or Object of faith to be believed as the 
Gofpelis. The effeds of the Spirit indeed ( Faith, Love, 
&c ) are the Objeds of a reflex knowledge (as its calledj but 
not of Faith: though they confequentially confirm us in the 
Faith, having therefore no ordinary divine word in us, we can 
have no divine faith. 

Rea. 6. If our own inward Graces be the objed of faving 
Faith, then are we faved by believing in our felve<, or fome- 
what of our felves, ( viz. That we are juftified, adopted, 


&c. ) But the Confequent is untrue t therefore fo is the 
Antecedent. Saving faith is a believing in Chrift. 


Rea. 7. That which no man hath before his firft believing 
cannot be themarenal Object of his firft laving faith ( and 
therefore fpecirkth it not, nor is effentuH to it. ; But no man 
hath before his firft believing either adual Juftification, Adop- 
tion, &c. Therefore neither of chefe can be the objed of our 
firft favmg faith. The Major is plain, beeaufe the object is 
before the Ad. The Minor is proved, in that Unbelievers are 
not juftifiedjAdopccd, &c 

Re*. 8. The Doftrine that makes Juftification, Adopti- 
on, ehr. to go before faith, and be the portion of Infidels, 
is un found : but fuch is <vours. For men muft have thefe be- 
fore they can truly believe that they have them, and fo before 
your faving faith. 

Re*. 9 If that I be bound to believe ( to Salvation ) that 
I am adually juftified, then either that I am juftified by faith 
or without faith : not without, for that's againft the Gof- 
pel;not by faith for I yet have it not at firft , and after either I 
am bound to believe that I do believe or not , if not ftill the 
conclusion will not be de fide, beeaufe my believing (which 
is not by a word of God affirmed ) is the/wv debiiior of the 
Premifes.If I am bound to believe that I do bclieve^hen alfo 
muft I be be bound to believe, that I believe, that I do 
believe, and fo on : for why flhould I be bound to believe one 
Belief, and not to believes^nother, even that Belief alfo. Ic 
was never known that faith was its owne fpecifying Ob- 

Rea. 10. If my own inward qualifications or receivings 
from the Spirit are the Objed of faving Faith , and the Gof- 
pel the Objed of common firth • Then common Faith hath 
a perfed Obj-:d, and faving f 31th ( where it differs from it ) 
hath an imperfed Objed : ( for fuch is both our fandificari- 
on, and our Juftificarion at left, as revealed to us or the Re- 
velation of our Juftification. ) But the Confequent is un- 

K z found : 


found, therefore fo is the Antecedent. I dare not compare my 
inward evidences with the Gofpel 

Rt*. II. If the Spirits inwards Teftipony that I am jufti- 
fied, Adopted, &c y betheobjeft of faving faith, then one 
true Chriftian hath more to believe,and another lefs and there 
are as great variety of Objects as of Chriftians; and fome are 
bound to believe much feldomer, as well as lefs, then others; 
( For he that hath not the Objed is not bound to believe 
it : but fome Chriftians ( at moft ) have it but feldom, and but 
little •, ) But the Confequent is untrue, therefore fo is the 
Antecedent. Though Chriftians have feveral degrees and fea- 
fons of exercifing faith, yet they are bound to exercifeit 
more and oftner then they do. And it is not made impoflible 
for want of a word to be the Objeft. 

Rea. i *. Alfo h would follow that the fame man is one 
day bound to believe ( if there be fuch a Teftimony ) and 
another day not : and perhaps another moneth or year : yea 
perhaps fome fliould never be bouRd to believe : for none have 
that Teftimony conftant, and many Chriftians never have that 
at all, which is unfitly called an inward word or Revelation ; 
that we are adopted by immediate Teftimony, But^r. 

Rea. 13. (Though the Spirit work faith, yet /the tefti- 
fytng fealing Spirit is given to Believers and after faith, there- 
fore faving faith goeth before it, and is without it. 

Rt*. 14. If our own Adoption , Juftification, &c. be 
the Objeds of our faving Faith, and it be an Article of Faith 
that you are juftified, &c. then to doubt of your JuftifTca- 
tion,Adoption,^. is to doubt of the word of God : and to 
deny your own Juftification.is to deny the word of God, and fo 
all that you thus fpeak againft your (elves in your doubting*, 
you fpeak againft the Truth of the word of God : But the 
Confequent is unibund, Ergo.dcc. 

Rea. 15. Our inward real Graces are the Objects of our 
knowledge by the reflexion for as fome fay, by irtaitionj 




Therefore they are not the Objects of faving faith. For 
though the fame thing as cxtrisfecaJly revealed maybe the 
Object of botb,becaufe of different Revelations, yet 1 fuppofe 
fuch different intrinfick Revelations, will not here be pretend- 
ed: nor is it neceffiry that when the Spirit hathfirft given us 
Grace, and then by an inward light and efficiency , caufed us 
to perceive it, and know that we have it, he (hould after give 
us an immediate word to tell us of that which he had before 
caufed us to know ( as he caufeth us to difcern extrinfick Ob- 

Rea. 16. The Articles of faving faith may be expreffed in 
the Churches Creed , but fo cannot thefe new Arcidestbat 
you mention : For there muft be the names of fo many, and 
fuch individual perfons, as cannot be known* nor will it be 
certain. For you will not be content with the general, that 
he that believeth Jhall be faved ; but there muft be in your 
Creed, [J am jufttfied,Adoptedjkc.~\ which who can know but 
they that have it £ And fo their Creed is utterly uncertain to 
the Church, yea and every man hath a diftind Creed of his 
own : There being one Article in it (that he ujuftified ) that 
no man eife is bound to believe : and fo there muft be as many 
Creeds as Believers. 

Rea. 17. The Articles and Objedof faving faith may be 
preached to forae ( ac left ) that are uncalled, and they requi- 
red to believe : But your Objed and Articles can be preached 
to no man, therefore they are not the Articles and Objeds of 
faving faith. No one unconverted man in the world can be 
called on to believe that he is juftified, unlefs he be called to 
brieve an untruth, or according to the Antinomian Dodrine 
of Juftification before Faith,hc can have no knowledge or dif- 
covery firft that it is the true. 

R*a. 18. Were your Articles neceflary Objeds of a faving 
Fai'b, then all prefumptuous ungodly perfons are juftificd for 
not believing ( yea and all others. ) For, 1 , Its as natural 
Impo fiibility ( as is aforefaid ) to believe without an Objed, as 

K 3 to 


to fee without Sun or Light. The holieft man could not do it, 
2. And prefumptuous perfons have the A&t ; and its not long 
of them that there is no objeft for it : They are confident that 
they are juftified, Adopted, &c. But you fay [ They do not or 
cannot believe *>.] But why is that ? Becaufe they believe nor, 
even when they do believe ir. I mean, ( having no word of Re- 
velation Jthe name of Beliefis not due to the A& : but thats 
not long of thera. They are confident that God hath Juftifi- 
ed them and will fave them, as well as you. Though you fay 
you have a word for it within you, which they have not. 

Reafon 19. The Scripture telleth us an hundred times over of 
another Faith as certainly faving, without your Articles: there- 
fore thefe Articles are not neceffary to faving Faith , to cite 
but a few Texts, Rom. 1 0.8,9,10, 1 1. [That u the word of faith 
Which we preachy that if thou [halt confefs with thj month the 
Lord fefus, and (halt believe in thy heart that God raifed him 
from the dead, thou fhilt be faved: for with the heart man be* 
lievtthunto Richie >ufnefs,&c.'] Here note 1. that this is the 
Word that is Cud to be in the heart, verf. 8. And 2. yet it is 
the fame that the Apoftles preached. Now the Apoftles did 
not preach to men fuch Articles as ycurs, viz,. [You are alrea- 
dy aSludlly jufliped, ddtpted&c.'] by name : but only this con- 
ditional Juftification here mentioned. It is a Believing to Righ- 
teoufnefs s and not a 'Believing that We are Righteous which they 
preach and require : It is a 'Believing Chrifls RcfurreElion^&c. 
and not our oWn honefty or felicity or par don, &c. So that this 
fame word which is prcacht by the Apoftles, is it that is in the 
heart, and not another Gofpei or Word of God •, viz.. £ Thou 
<>s4 '. B-> art jtt ft;fied.~] So John 1 . 1 2. *sfs many as received him, 
to them gave he power to become the Sons of God , even to them 
that believe in his name."] They muft believe that they may be- 
come Sons ; which is not a believing that they are for 5, Rom. 
4.24. Faith \_fhall be imputed to tu for Right eoufnft^ if We be- 
lieve on him that raifed up 'jefut our Lord from the dead. ] This 
is the faving Faith, which is imputed to us for Righteoufnefs ; 
and therefore is not a Relieving that we are righ eous. sstiilt 
13.38,39. Forgivenefs of fin u preached through Chrifl,ar,d by 




him *'l that believe are Juftifiedfrom alU kings ,&c.[They believe 
before they are juftified, and therefore hot that they are juftifi- 
ed, But I havefaid enough of this heretofore in my Confeffion. 

Reafon 10. All the Articles of the true faving Chriftian faith, 
have been ftill owned by the Catholick Church ; Thefe Ar- 
ticles that you mention have not been (till owned by the Ca- 
tholick Church , therefore they are not Articles of true faving. 
Faith. They are not to be found in the Creeds of the Church, 
nor Writings of the Fathers of the Church , therefore they 
are not owned by the Church, All in the Creed that is pre- 
tended is, the [1 Believe] with [the Remijfton of '/?>?/,] which is not 
£ I believe thttmy fins are already remitted : For the Catechu- 
mens were to profefs this faith , and all were bound to believe 
it. (X'her Reafons I have given elfwhere. 

I caft in all thefe Reafons haftily, not improved as I fhould 
do, if I were to make a Defence of the Truth ; but to give you 
an account of the csufe of ray Diffent, becaufe I find this tl e 
principal point of all our Difference. 

Yet that we feem not to differ more then we do,I muft again 
refer you to my Treatife of the S fir its Vvitnefs within m to the 
Truth of ChnftUnity, § 2.&c. to know my Gjnceffions.. To 
which I alfo add, that all that believe in Chnft, do believe in 
him for Kjmiffion of their own fins, and do by confent Accept 
him and pardon offered by and frith him : and when they profefs 
to be Believer*, they profefs thofe Premlfes from whence they 
may conclude that they are pardoned : And fo far as they 
know that they fincerely believe, they ma and ought to con- 
clude that they are pardoned. Yet its not a Word of God,much 
Icfsan Arcide of faving Faith. 

S e c ' T 


Sect. X. 

Tage 399. V^Ounext inftance in sAcceptanct and Love te> 
I Chrift. And I grant you ftill the conclufion , 
that thefe are not in the unregenerate in the fame / pedes as 
in the Saints. But that there is a Love and Acceptance true 
in its kind , andhow it materially differs from that in true Be- 
lievers, I have oft (hewed, and (hail do here further in my Ad- 
ditional Explication. 

I faid in my Aphorifms , that £ the Acceptance of an offered 
Chriji U the ejfendai Form ofjuftifying Faith.] ( not of Faith 
in genere,) and you fay that I faid lo of [Love.] I know there 
is Love in Acceptance, or Confent, or Choyce : but if I might 
have chofen, I had rather you had charged me with what I in- 
deed wrote, then with what you imagine may be implied in 

Page 403. Your eighth Reafon for the Caufe that I main- 
taints found and undeniable. 

Hence you pafs /><*g* 404. to another Controverfie, anfwer- 
ing this Objection [Love may he Epntialto faith, bee ah ft its 
agreed that Fiducia is an Aft of Faith, and that in the PVtR y and 
not only Mr. Baxter, but Bellarmine and many reformed Divine* 
fiyfi-J A *fa' l - I\ookt\nTteltarmine 9 and find him with 
the common vote of Schoolmen, and Divines placing Fiducia 
in the will, but fo far is he from making it an AA of Faith, that 
the Pofition that he is there proving is, that [fides non eft fiiu- 
cia,] againfttheProteftants, and concludes as you , that that 
fiducia ex fide oritur , non pot eft efie idem cum fide. Sure you 
did not indeed mean to prove hence that BeiUrmine is of the 
Proteftant opinion which he writes againft. I fuppofe youc 
intent was to limit his confent to the laft claufe of the Subject 
of Affiance. 

2. You might well fay many Reformed Divines are for the 
point which y ou aflault ; for it is fo common, that with Papifts 
and our felves, it goes commonly as the Proteftant caufe. 

As to your firft Reafon ("and your whole caufe) you utterly 
miflake and mif-reporc the.caufe. Ic is not a ^Mew'* that 


W3 J 

Troteftants commonly mean by Affiance , no nor a ^it^^nni 
neither ai that word moftufually figmfleth the confidence or 
perfwafion of the intellect i n a high Degree. But it is the ve- 
ry -ri*< or Faith it felf, which we commonly exprefs in Englifh 
by \_Cr editing, or giving credit to a man ; Trufting him, or ha- 
ving affiance in him.'] And therefore our Divines do common- 
ly maintain againft the Papifts that miv*v £* inferiptum fig- 
nifieth fiduchm ponere ; and fidem habere; which is our Afftr 
ance. And our Tranflators thought fure that to Truft in God t 
and to hope in him was all one, ( and fo to Truft or Hope in 
Chrift) when they fo ordinarily tranflate \\<m(j» by Trufting, 
as in Lake 24,2 1. Hpa* $ h'^-m'Cow on avrU &c.The fenfe alfo 
(hews it is not Hope as commonly defined thac is here meant. 
So Matth.l 2,21. & A00f.i5.i2.Kfti l»Tpovo(juL7jcti7viQmiKnr*fi 
And in hu Hjme (bull th? Gentiles truft. And the firft Belie- 
vers of the Sphefians Paul calleth 7„« -spohaW?** e*T«Xf<$Ty 3 
thefe that firfl truft ed in Chrift, which is all one in Tauls fenfe 
with believing in him ; for in the next verfe [i*'$m&vmP7it'2 
isufedasSynonimal, to fignifie the fame thing. Andfo in 
i7«».4.io.&6.i7. Phil. 1.19 and other places , our Tran- 
flators call this [ Trufting in.God, "} which is our Affiance ; and 
undoubtedly an ad of the Will. And when other words (as 
frequently) are ufed, it is the fame thing that is intended in 
many places of Scripture, which our Tranflators call [_ Truft' 
ingin C7oi.]Now befides your Plerophory or Perfwafion, there 
is in the nature of faving faith not only another Affiance , but 
a double Affiance eflencial to it in fome degree : as I (hall take 
the liberty according to my apprehenfion to open it. 

Belief is either voluntary and a Duty, or involuntary % and no 
moral good. The latter is the faith of the Devils, and all that 
believe the Truths of God as things that are againft them, and 
would not have them to be true, and perhaps had ra*her not 
believe them (for the underftanding is not free in it felf. ) This 
kmd of belief is meerly of the Intellect : The voluntary ver- 
tuous Belief of God , is either of fome things that we appre- 
hend as meerly True, and having no other good in them as to 
us but the Truth (nor perhaps to others) Thereof no fuch 
Revelations ; but yet our apprehenfions may be fuch of them. 

L Here 

V it J 

Here Truth it felf is a certain fort of Good. And thus the In- 
telledreceiveth thefe Truths, but not alone ; For the Will 
hath a double concurrence, i. Looking with Complacency on 
the good of verity Revealed, 2. Looking with a Coraplacen- 
cial Affiance or Truft to the Veracity of God the Author or 
Revealer. Thus it is that we believe fome Htftories. 1 1, Or 
this voluntary Belief is of things hurtful torn , in our appre- 
henfion, as in cafe of our belief of Threatnings. Here the Will 
hath an Averfne[s to the material Objetl ^ but dill hath a com. 
placency joined with it both in the general Qood of Verity , 
even as in a Threatning,and a Complacency in, and voluntary 
Approbation of the Veracity of God in his Threatnings. Thus 
it ought to be: And this compliance of the Will with Gods 
Veracity in a Threatning, is not commonly called Affiance; 
but a confenting or Complacencial Approbation. 1 1 1. This 
Belief hath fometime a Revelation apparently good to us, (or 
to the Church, or our Brethren and Gods honour) for its Ob- 
jed. Thus all merciful Narratives, Offers and Promifes, are 
believed? And here are thefe Ads. 1. The Intellect appre- 
hendeth the Veracity of God- Revealing. 2, The Will hath a 
Complacencial Approbation of this Veracity of God as good 
in it felf and a Divine perfedion. 3. The Intelkd Appre- 
hended) the Letter and fenfe of the Revelation. 4. And the 
Truth of it as proceeding from Divine Verity it felf. 5. And 
the Goodnef of it as its Truth in General. 6. And the fpeciai 
Goodnefs of it from the Matter in fpeciai. 7. And the Will 
concurreth in thefe Apprehenfions by Commanding the Intel- 
led according to that Degree as the a ds are Imperate. % And 
the Wtll hath a fpeciai tsjffitnce or Truft ( together with the 
Intelled acquiefcing herein) in the Veracity of the Revealer as 
it refpedeth this fpeciai Objed. For as 9. The fame Will 
hath a Complacency, or Confent or Acceptance, as to the Good 
Revealed, Tromifed, Offered ; fo it hath an anfwerable refped 
to the Power, Wifdom and fpeciai goodnefs of God that pro- 
mifeth; and fo looking at his Veracity(therefult of thefe three) 
as the Foundation and formal Objed of his faith , he muft 
needs look at it with a fpeciai Volition, which we commonly 
call Affiance or Truft -, and this laft is the very Act that is cal- 


led by trie name of fides % or filucia, or Affiance , comprehend- 
ing the reft, but fo as that they are all denominated ufually 
from this as the perfe&ive Ad. And this is the Affiance , that 
we fay iscfiential to Faith in general as it hath a Promife, for 
its material Ob jed, and which is directly fignified by 7fcw*v e'U 
cm tuv &iov , To truft a mans word, or to credit him, or take 
bis word.or truft his credit, and to believe him, and have Affi* 
ancc in him, are all one. 1 V. The fpecial faith of the Gofpel 
called faith in Chrift, contcinerh all thefe nine Acts aforefaid, 
and a tenth fuperadded which is a fpecial Affiancein Jefus 
Chnft as the Saviour to do the works of his undertaken Office, 
in our Salvacton.^o that aii thefe ten Acts are \n faving faith,as 
they are dtitmguiihed by the feveral obje&s • which yet are all 
but one faith in a moral fenfe,and all thefe but the feveral parts 
of the Object. He that denieth this, muft in equity except 
againft thofe particular Acts that he thinks may be left out. 

By this much I have told you what acts of the Intellect, and 
what of the Will are in faith, and what Affiance is in it ; Two 
atis of Affiance are in faving faith. The firft is an Affiance^ or 
Truft in^ or crediting ofCjod as the Promifer, becaufe of his Vera- 
city : This is in the genus. The fecond i$i An Affiance in the 
Redeemer as fuck, by which we Truft in him for the effects and 
Eiids of his Office. And this is efTential to the Chrtftian faith 
%n fpecie. All thefe are comprized in thefe three General acts. 
I. AJJent. 2. Co^ient or Acceptance. 3. Affiance* This Ufi 
Affiance in the ^Mediatour % is not the fame with the General 
*s4ffiance in God at Promifer fcioxz mentioned. This is the ace 
that was commanded the Jaylor, (comprizing the reft) Aft*i6. 

} I. ^»nt/5"cif bm rip. Kvqiov hizxy Xp'&sV ^on'-iiM Qfa.] To thefe 
IS Adoption given, John I.I 2. ToiiTn^v^iv eU 70 $npA ctvT*, "]So 
Rem.4.$>&i\d 10.T4. & fajfim. 

Now the Plerophorie that you call Affitnce, is either an Af- 
fttrance or Confident per fttafion of our own particular, ftate of 
Grace-, or of our particular Acceptance with God in our ad- 
drefles, or elfe fome high Degree only of the forementioned 
Affiance or AfTfent. Now it is none of thefe that ft* call Af- 
fiince, when we make it cfifential to faving faith, Amefw fliews 
fomewhat of the difference in Cteednl.Tbeofog. 1 1. f.3. & I.2, 

L 2 f/?p.j. 


catf. Where alfo he largely proveth faith to be in the Will 5 
and yet your forementioned fpecial Articles are none of its ob- 
ject : Affenfusvero fpecialuquo ftatuimus Deum effe noftrum 
Deum in Chriflo , non c(l alius primus fidei , fed attus ex fide 
emtnans. NuHa enim eft m*pr in te quzm alio certitudo hafts 
veritatis, nee verior ejus apprehenfi^ anteauam teadDeumflde 
fingulariter applicaveris, faith Pemble^inAic. Grat.pag.260. 
{that kjnd of Fiducia which We call Affurance, and full per ffta- 
fionofthe pardon of our ftns y is a fruit of the other Fiducia , or 
TruftinguntothePromifeitfelf, wherein flan ds the proper All 
of Juflifying Faith. And it follows it not altoayes prefentlj^ but 
after fome long time, after much pains taken in the exercife of 
Faith a*d other Graces.^] But that the other Fiducia is eflen- 
tialto|aich htfproves by feveral Arguments^ pug. 25$- (In 
which our more voluminous Difputants againft Popery are 
much more copious.) And pag. ijo. 171. Where in the Mar- 
gin he faith, [It is an erroneous curiofity to make Fiducia a (fon m 
feejuent of Fides, and to fay therefore I truft a man becaufe 1 be* 
lievt the truth ofhii promife, that he Will do what he f ayes ; there 
can be no goodconftruUion of fuch a frying: for it is as much as 
this \ I trufi him bscaufe I truft him.&c. ] 

And thus your firft Cenfure is anfwercd : Affiance is eflential 
to true faith. 

Sect. XI. 

P^£f4c6.TTOurfecond anfwerof the Objection you chofc 
X is, byalleadging from Rob. Baronius twoRea- 
fons to prove that Fiducia is not in the Will. The firft is [ "Be- 
caufe D ffdence is not in the tVilL] Anfw. Fiducia is an ad both 
of the Undemanding and Will,and Diffidence is feated in both; 
D-ffid'-nce in the Will is raoftly a Privation of the Truft and Af- 
fiance aforementioned. Your Argument from Baronim to prove 
it only in the Underftanding is ? [becaufe men may diftruft 
themfelvesiwhichfignifieth not ahatred.&c] Anfw.i. Though 
it fignifiesno hatred oraverfation , it may fignifie a Privation 
of the Truft and boldneft, and expectation of the will and un- 
derftanding both. If mi and /r//* beads of the will, then fo 


- — — — 


^ 77 ; 

may Affiance. Do you think Hope is in the will or not ? I do 
not think you will be fo lingular as to deny it. And then I 
would ask whether Defpair be in the Will ? If Defpair be , fo 
may Diffidence. And here I may put you to anfweryour own 
Argument. A man Defpaireth of himfelf and his own affairs, 
without Hatred or Averfation .- therefore Defpair is not in the 
Will. If you fay there is a certain Averfation of the will from 
the evil of his affairs, in Defpair I (hall fay, it may be as truly 
faid of that Diffidence which is a full contrary to T<ult,lf you 
fay that Defpair is in the wiH, as a Privation of Hope, I fhali 
fay then fo is this Diffidence as a Privation of Truft. 

Page 407. You confirm the inopinion of Baronius from the 
[ the ufe of mediums to breed Confidence ] But, 1 . That proves 
^^Ance y as its taken for ftrength of AlTent to be in the In- 
tellect but not as taken for the fiJuci 'at a ^uiefcence or expetla- 
tionof the Will. 2. It proveth Affiance in the Scripture- 
fenfe ( as taken for faith) to be in the understanding but not 
to be in the underftanding alone :For affiance as hope is a com- 
plicate Ad of the Intelled and Will > not phy fically one , but 
morally one, and Phyfically fo admirably complicate, that its 
very hard to diftinguifh them. 

Page 408. You give us Baronius his fecond Argument [fi 
for ma 1 , iter effet alius voluntatis, nil aliud ejfet cfpiam de/iJerium, 
feu amor objecli : & multi amant & defiderant objetlum^ui non 
h-ibentfiduciam: &c. ] 
A n f. The Confequence is without all appearance of Truth (in 
my eyesjfor it is the material objed ; whofe loveheand you 
do blainly fpeak of : but the love of the material objed as the 
end is prefuppofed to the Ad of the Affiance in veracity and 
word of the Promifer as the means : and it is from this formal 
objed, that Affiance is denominated I do not truft the pardon of 
fin^ fufl ificathn, Adoptio *, though I love and defire them : but 
I truft Gods Promife, becaufe of his veracity for the pardon of 
fin: But if the Promife it felf be the objed which you mean-yet 
I anfwer. i.My love to the Promife is becaufe of the good pro- 
mifcd,& therefore primarily to the benefit,and but fecoundarily 
to the Promife: but my Truft is primarily in Gods veracity, and 
next in the Promife as the produd of that veracity, and not at 
all in the benefit, but for the benefit promifed : I love the 

L 3 be- 


Benefit or good promlfed formally, and I love thePromife 
for the benefits fake finally, and as mediatly participating 
of the goodnefs loved. But I truft in the Divine veracity for- 
mally, and in thePromife fecondarily, as partaking of it as 
the matter in which it is exprethBut the good of the benefit is 
only finally pertinent to Affiance ; and the good of the Pro- 
mife as the means to that end. 

2. I further anfwer to this ( and at once to the confirmati- 
on of the Minor ) that there is aliquid defiderii & amoris in 
affiance^ and effential to it, as the*re is a/.quidbonit fftnt\*\ in 
theobjed. But being a compound ad, it follows, not that 
it muft be denominated Love or Defire, or that it is ml almA. 
Even the divine veracity is the formal objed of affiance, not 
(imply, but as the Author and Informer of a Promife of good 
things : For it is not called the objed of affiance ; if it produce 
only an afTertion that maketh to our hurt. And thePromife is 
the objed of aftianceasa relative thing that hath refped at 
once both to the veracity of the Promifer and the good that 
is promifed. Hope hath fomewhat of Love and fomewhatof 
Defire in it effentially, And yet it is not to be called Love or 
Defire no more then a man is to be celled [ Reafon or Intelletl^ 
or Willi or a2W; 3 or a Soul: fo faith hath fomewhat of 
Hope and of Love in it , and yet is not to be called Love or 
Hope: of which more anon. 

To the confirming Reafon I anfwer; Its true that many 
love and defire that which they have no affiance or truft to ob- 
tain : and that proves that Love and Defire are not terms 
convertible with Affiance or Faith : but it proves not that Affi- 
ance or faith hath no participation of Love or Defire. There is 
Love effential to all Defire : & yet a man may love that which 
he defireth not ("if he have it already, ) though he cannot de- 
fire that which he loveth not T here is Love & defire eflential- 
ly in hope, and yet effential to hope, a man may love & defire 
that which he hopeth not for. There is expedation effential to 
Hope.and yet I may ex^e6{ that fas a hurt or injury,) which I 
hope not for. And ye: you will tell me that which I know not,if 
you tell me of any thing effential to Hope befides this defire 
( < 6 Drehending love & expedation: I take it to be a compound 
of Defire and expedationfor at moft with fome acquiescence 



and pleafure of the mind conjunct. ) Yet neither of them alone 
is Hope. 

Pjoe 409. You add a third Reafon to prove that Affiance 
is not in the Will, from £ the ufe of the words in all good An* 
thors : ] But what words ? crAfr?o?opi« aad mmi^nvU ; biu 

1 . Amefias ( CMeduLU 1 . nbifup. ) tells you that even thefe. 
words in feverai Texts of Scripture fignfie laving faith 

2. But what's this to our Queftion, you Ihould have limited 
it to one fort of Affiance, and not have fpoke thus of all Affi- 
ance in general, nor of that which Proteftants plead for in fpeci- 
al. Prove it if you can that msdeto «'* ii» <dzh>, or the englifh 
Trufting or Affiance, or the Latine fiducia or fidts* are not 
a&sof the Will. And of this, wecall not for proof from 
prophane Authors, but facred, as knowing that *'*« and ™- 
sn/«r is not the fame thing with them and with the Scriptures: 
See Mr. Quakers Cmnus, pd£. 383, 584 387. And againft 
FfocheniHs ds novi inflrttmenti flylo, /^/.88,8q . where h? ci- 
teth abundance of Scripture Texts, where */$7* and awW ** 
areufed for F\ith and'Affiance, or Truft to his Word that 
promifeth us fome good,which is not the ufe of the words with 
prophane Writers. And of your own fenfe of fi facia, fee 
Chamier defide, li. 12. chap. 11. in Tavft. And esfme/ii 
B e Uar mini. Ener vat. Tom.di. $.2 y dnd 3. proving that faith is 
Affiance, zn& cap. I. citxngCtrdContarenus^ Alex And. si Us, 
Bonavent, Dxranduf, Cajetan , affirming it to be in the Will 
as well as the Intellect. To conclude therefore your EUropbo- 
rie is not ( aiwaies at left)in the WilJ,but fides vel fi inch } Trufl, 
Affiance, Faith are in the Intellect and Will. 

You conclude that [ He that after all this, (bill ft ill fiy tint 
fiducia is in the Will, I rodl not faj he is impudent ■, bat fur -e a lit 
tie thing Will not make hi>n bluffs . ~ 

Anfw. For my part I was naturally fufficently bafhfull, 
bu* my Brethren have notably aflifted me in the cure of it : 
But I muftconfefs that I fee nothing yet in your Arguments, 
nor in the badnefs of my caufe or company to make me blufti. 
Much more hath been faid by < Btllarmins and mmy more, 
fince this controverfie begun among us ; then you have here 
faid • and yet almoft all Proteftant Divines that ever I read 


V. v - J 

or heard of, ( excepting very few noted for. Angularity ) do 
without blufhing hold to the old caufe in this point, aflerting 
Faith to be eflentially fiducia, and in the Will : And the few 
that confirm it to the Intellect, do moftof them make that 
Inteiledual AfTent to contain anlntclleduall Affiance. 

And for Baronius, whofereafons, you urge, he was young 
and raw when he wrote thofe exercitations, and fince that did 
change his mind in many particulars ; as you may for inftance 
fee in your point of the Spirits Teftimony, which in his Dif- 
put. againft Turnbullm , he otherwife handleth then here. I 
ever lookt ( fince I had any acquaintance with them and thofe 
matters,) on his exercitations, as the unripe fruits of an ex- 
cellent wit : and valued then more for what they promifed 
and attempted, ( then in many points ) for what they perfor- 
med : but his after-labors, even the poll- humours have fo 
much more Maturity and folidiry of conceptions , that J muft 
fay it is pitty they had not been more perfected, and God 
had not longer fpared us that man 3 whofe Judgement I value 
as highly as almoft any mans fince th,e primitive times of the 
Church. But what reafon gives he why fiducia in his fecond 
fenfe is not an Ad but effect of faith ? viz. £ ut acclpitur pro 
interna acquiefcentia in divina btntvolentia & gratia , per ejaam 
totiabillapendemus, &c. ] pagei$-$. Or rather as it is 
an Acquiescence in the veracity of the Promifer. You know 
alfo that he is put to defend his Angularity by anfwering thefe 
Objedions. £ Sifiducia eft in intelletlu nondifert ah afftnfu^ 
ut hoc repugn at 'Dnftrintz omnium Or 'tlsodoxorum, ] p*%e. 241, 
Et nullm unquamOrthodoxiisTheologus dixit fidnciam e(Je af- 
fenfttmaut judicium meniit. ~] P a g*° 2,42. Iconfefs 1 have 
Jong taken thofe paffages of Ba'onius which you alledge, for 
fome of his chtfeft overfights : and I yet fee no caufe to think 

Among others ( commonly given by our Divines ) thefe 
following reafons move me to think that Affiance as ficnified 
bya&wVir ttfrZ* Qi'ov, &c. in Scripture, and by ourenglifh 
word Tru(} 7 is in the Will as well as in the Intellect. 


Rea. i. If Affiance oj; Truft be only in the Intellect, then 
may we be (aid to put our Truftor Affiance in threatning, 
whofe Object is fome mifchieftous ; but this is in uditnm t 
and fo the Confequent is falfe, therefore fo is the Antece- 

Rea. 2. The Gofpel or Prorar&,as the Object of our faith 
or Truft , are cffentially good as well as true : therefore 
faith rauft be eflentially in the Will as well as the Intel- 

Re a. 3. Chrift himfelf as he is the Object of our faith or 
Truft, is good as well as true : therefore that faith muftbe 
the act of the Will as well Intellect. 

Rea. 4. JutUfication, Adoption, Glorification, and the 
other benefits, which by faith are to be received, are offered as 
good^herefore the receiving of them belongs to the Will. 

Rea. 5 . Hope and Defpare are not only in the Intellect , 
therefore Affiance is not only in the Intellect, for they differ 
very narrowly. Our Divines, Cloamier, Amejim , and other 
ordinarily make all hope to be fiducia y though not all fiducia 
to be hope, making this the difference, that the fiducia fideiis 
about the object -as prefent, and the fiducia fpei about the 
objeEi as future. 

Rea- 6. Frui&nd Z//*are A&softhe Will : Butoneor both 
thefe are in Affiance, therefore Affiance is an Act of the Will. 
For the Minor, as God is the pWect Fountain of all Verity, 
and his Veracity is his Divine perfection ; fo the foul in Affi- 
ance doth frui % in fome initial fort which Viators are capable 
of, enjoy Gob* in this his perfection. For A ffiance is a certain 
Acquiefcence and Complacencie of the foul in Gods veracity. 
2. And as his Promife is the means of the benefit to be re- 
ceived,fo the Will doth by affiance ufe this Promife to its end. 
Rea. 7. Veracity which is the formal object of Faith, is 
as much the Refult of Gods infinite goodriefs, as of his Wif- 
dom and Power : Thefore it is by faith or truft as eeceffari- 
ly refted on by the Will as the underftanding. 

Objett, Then the Belief of a threatning is Affiance. 
Anfa. No : There goes more then meer veracity and re- 
velation,to the Object of AffianceJt is faith in general if there 

M be 

be but thefe, and when we believe a thrcatning : Bat all faith 
is not Affiance; It is not Truft or Affiance unlefs it be fome de- 
firable thing that is revealed, and then in relation to that our 
Credence or Belief 'in the Divine veracity is thus namedj even 
when both thefe objecls do concur. 2. Yet I add that a 
chriftian Belief, even of the threatniugs of God, muft be vo- 
luntary and concain a Complacency of the Will in the Will 
and veracity of God, though not in the cviJ threatned, and 
though fo it be not called Truft. And they that believe any 
Truth in voluntarily upon the credit of Gods veracity, taking 
no degree of complacency in his veracity or Will,have not true 
faith ingenere y fave analogically or fecundum q*iA. 

Rea. 8. Scripture being a Dodrine of morality, and not 
of meer Phyficks, ismoraily to be underftood : and there- 
fore according to the common ufe of thefe words in morality, 
Truft, Faith, Affiance are not to be limited to any one phyfi- 
cal Ad, nor any one faculty of the foul, nor to be (hut out 
of the Will, If this Town were all infeded with the Plague, 
and only one Phyfician able to cure them ; if he offer them to 
do it freely, and fome (lander him as a Deceiver, and he tell 
them again. If you will truft me I will cure you : All the world 
will underftand here that by trufiing him, he means both the 
truft of the underftanding and the Will, arifing from fome 
fatisfadion both of his ability and honefty,and fo taking him 
for our Phyfitian, and putting our lives into his hand:and fo in 
other cafes. 

Sect. XII. 

YOU conclude, page 410. with thefe cenfures, [ i.That 
this Affertion [_ common And fpecial Grace are ejfentiall/ 
the fame. "] Is not only erroneous, but far more dange* 
rous theiynany, nay moft men think. J Anfwer.The more 
dangerous you take it tobe,theloarheryou fhould have been, 
*(ter fo many explications and Difpuutions for your own opi- 
on written by me) to have openly fuggefted that I maintain 
the very fame thing that I deny and write againft. 

2* You 

2. You fay,p*£. 4* I • [ That the other fropofitior. y that Cha- 
rity is ejfentia! to juftifjing faith , is a )toorfe miftake then the for- 
mer ,in refpetl of the many ill Conferences , &c. ] Anfwcr ^ 
As you purpofe [ To manifeft this, When there U neceffity or 
any juft opportunity to do it . ] as you after fay, and thereby 
put us in hopes of more of your labors ; fo I think you are the 
Judge of neceffity and opportunity,and feeing either will ferve, 
1 hope you will net want the later, if you do the former. Bafc 
I would defire you that if God fhall call you to this work,and 
fatisfieyou that it is the beft improvement of your precious 
time to fpend in the confutation of any errors of mine, that 
you would do tre that great favour as to underftand me ( if I 
fpeak intelligibly ) before you confute me, and to charge m« 
with no opinions but my own, and that as delivered in my own 
words,and that taken together as they make up the full fenfe, 
or at left that you will not confute any opinion as mine,whichl 
have written purpofely againftiand alfo that you fix not on my 
Aphorifms, till a corrected edition come forth ; the fubftance 
of the fameDo&rine being more plainly exprefTed by me in 
many other books. And if this be the opinion that you are 
arguing againft, I intre.it you to fay no more as 'my words, 
] that love is the ejfential firm of faith , " But that you 
may neither work want , \i you are deftinated hereunto , not 
yet lofe your labor ; I will before hand tell you my opinion, 
how far love belongs to faith ; when I firft told you. i. That 
I refolve by Gods afiiitance to fay no more in fubftance , then 
is the common Do&rineof Proteftants, as far as I can under- 
(land it ; "and therefore will have company in my caufe. 2*That 
I will not fay fo much in terms as many of the. moft famous 
Proreftants do , I will inftance but in two. 

Chamier Panftraf. Tom 3.IL \i.De fide*, cap.4. proving faith 
to be in the Will, hath this Argument. [ $. 16. Eft & hoe 
Argttmtntx'n cert urn : Omnu amor eft aftm voluntatis. At fides 
ell amor. Ergo eft aBm voluntatis; Major per fever a & cognita; 
Alitor prcbatur, quia vera fide, eft ea , cfttz credit in Deum, at 
credere in Deum^ft amare Detim. Auguftinus, i»Pfal. 1 50, Hoc 
eft credere in Chrtftum\ddigerc Chrijium.Et in Joban,trad.29. 
Quid eft credere in Dtuf^redendo amare ]& vero violas hoc ar- 


gumnto Gropperus f« Enchiridio, &c. and fo he cites 

him as consenting. 

The other is, Macchovius, who, i. Colleg.Vifpttt.de J u- 
ftific. Difp. 14.$. 10,1 1 .1 2,1 3 . anfwering Camera?* obje&ion, 
that by placing faith in the Will we confound it with Love, 
anfwereth, [ That the love of Complacency is required in faith t 
to its objetl. Hence Chemnitus on Melan&hons Com. places, 
pag.660, faith, £ Faith is fuch a knowledge in the mind, to 
which followeth ajfent in the will, and a motion of the heart ap- 
prehending and applying to it felfrvith defire and Affiance^ that 
objeSi which is manifefled to be goody fo that it refteth in it : 
Objed. 'But thus faith is confounded With Charity : Which 
tfto the Holy (jhofk difiinguijheth fpecially, 1 Cor. 1 3 . Anffr. 
Charity there is confidered, as it is carried to (]od and our neigh- 
bour, and not as it is earned to Ch^ift as the meritorious caufe^and 
the benefits by him obtained and promifedto us in him y Which is 
the Charity er Love of faith, and is diftinguifbed from the for' 
wer. 2 Here he proceeds to (hew the difference. Now 
my judgement which you have to oppofe ( if that be your 
work ) is this. 

i.I take it as a certain and weighty Truth that faving faith is 
in the Will as well as the Understanding; and fo do the ftream 
of Proteftants ; though yet I highly honour Chamero > and 
the French Divines ot his mind, that think otherwife. 

2. I think the very Ad of the Will is not properly called 
Love, according to the received ufe of that word. 

3. 1 think that all gracious Love is not the thing dirc&Iy 
meant by the Apoftle i when he extollcth Charity as the 
cverlafting Grace. 

4. I think that Faith, Hope ,and Charity ,are three diftinft 

5.I fuppofc that this noble Grace of Charity is the fimple 
Love of the Deity, as our beginning and end, and all, and 
of all things elfe for his fake, as he appeareth in them : or the 
Complacency of the foul in God as our God, Creator, Re- 
deemer, Sandifier and Felicity, or as the chief good. And 
that the lawful! Love of our felves, and of food, rayment, 
wealthjbookSjSermons, humiliation Duties, $v. may parti* 



cipate of fome beams from this higheft Charity , but is not dircd* 
ly the thing it felf. And that faith is the fiducial AJfent before 
defenbed; and that Hope \s the fiducial defirous expectation of 
the proraifed Glory, and the future bleflings that are its neeelTa- 
ry Foregoers. 

6. I fuppofe that thefe moral ads and habits zrztotius homi- 
*«, and not to be confined to ^any one faculty, as raeer fimple 
phyfical Ads, at left not ordinarily. 

jr I fuppofe that as there is ( as aforefaid ) alt quid diletli* 
rtis'm Defire, and yet it is to be called Defire and not Love ; 
and aliauid dileblionis in Hope eflentially, and yet Hope is noc 
Love, nor fo to be denominated-, every Grace being denomi- 
nated not from all that is in ir, but from that which is eminent 
and fpecial in it, as to the Object ; even fo there is aliqtiid fidei 
infpe i & aliqnid fpei in fid( y & alt quid amor is in fide & fye* 
and yet Faith is not Hope, nor Hope Faith, nor Love Faith. 

8. The Schoolmen having fome of them taken up a cuftom 
of diftinguifhing between Love in the affection and in the Willi 
and of calling all volition by the name of rational Love : if any 
be refolved to ufe their language, and to call the very act of 
Affiance, or of choice, or of confent, or Acceptance of ao 
offered Saviour by the name of Love, though 1 will ufethe an- 
cient terms and not his, yet for the thing fignified I firmly 
hold,that it is as effential to faving Faith in Chrift, as the Intel- 
lects AlTent is ; and that as Davenant f peaks, Faith begins in 
the Intellect by AfTent, and is compleated in the Will by the 
Acceptance of the offered Saviour. But this acceptance ( or if 
you will needs call it Love ) to Chrift as the Mediator or Way 
to the Father, doth much differ from the formentioned Love of 
God as our chief good and ultimate end. 

9. We are not faid in v cripture to be juftified by Hope or by 
Charity, but by faith : but it is fuch a faith as hath aliquidfpei 
& Amorii in it : and will operate by thefe Graces. 

io. What fenfe foever the Schoolmen make of their diftin- 
dion of fides informi/ % & format Charitate^et in this following 
fence it may truly be faid, that the Love of God doth as it were 
animate all Graces and Duties whatfoever : that is, not as they 
are particular accidents which have every one , no doubt, their 

M 3 own 


own form ; but as they arc Right Means to the End : For as the 
RefpeS to the end is eflential to the means as means , ( though 
not to the A& that materially is that means, ) and the end in-, 
tended or Loved is the caufe of the means, (it being the very na- 
ture of a final caufe to be amatttm & defideratum efficaciter ab 
tfficiente propter quob amatumfit effeftuJi as Ockam Quodl'ib. 4. 
qu. x . & in fent, pafjfim :) So the Love of God as our end, muft 
have the fame effentiall refped and influence into all the means, 
that are in ufu truly and acceptably fuch , as the Intenth finis 
hath into all ordinary means whatsoever. If this be the fenfe of 
fide* informis & format & charitate, I think the diftindion of very 
greatufe and moment : For I think that no Prayer,Study, Alms, 
fufferingjis any further truly and fully moralized or Theological, 
or Religious, tbac is, are acceptable means to our fruition of 
God ( which is our Salvation) then it iscaufed and animated by 
the Intention of God as our End t which is the Love of God; and fo 
that faith in Chrift,and Repentance, and Obedience, are all me- 
diate Graces,and muft be thus caufed and animated by the Love 
ofGod(yetfo,asthacin fom« refpect faith goeth before this 
Love, and in forae refpect Love before this faith , which having 
lately occafion to difcufs,l (hall not here digrefs again to do it.) 
Of this I have faid fomewhat in my annexed Explicatory Pro- 
pofitions. I confefs I never underftoo.d whether any Papifts took 
their diftinction in this fenfe .- But I remember Aquinas and fome 
other of them fay fomething that bendeth that way , though they 
feem not clear in it. And fo much for my fenfe,that you may not 
affault me next in the dark. 

If you join with the Lutheran Hethufitts whom you cite in 
detefting them th-tt mix Faith and Love in the a^ of J 'tsftifi ' cation y 
you will dereft the Generality of Proteftants , who mix that is 
conjoin them in the act, though not to the act of J unification 
as of equal ufe ; efpeciaily if you call all acts of the WMI towards 
Good, by the name of Love , for then they commonly make 
them one. 

As for the Hereticksyou mention^.411.412. T have no bufi- 
nefs with them, Tie ftudy Gods word, and there is no Herefie. 
And for the right undecftanding of it , I have exceeding great 
caufe to diftruft my felf, and depend on the gracious teaching of 



his Spirit. But I am refolved to be as impartial as I can,wich r e- 
fpecc co the Judgement of the Cacholick Church of Chrift. 

As to yourconclufion,/>*£.4i i.&c. I freely confefs that when 
fuch unlearned fcriblers as we, impune , & inftlici ptterptrio as 
you fpeak,do'tire the (yet unfatiable) prefs, unhappily bringing 
forth our impertinencies (I leave the impious and monftrous He- 
redes to the fathers or the finders to dtfpofe of, ) it were unwor- 
thy dealing if fuch as you fhould be denied liberty, to cleanfe & 
favethe Church from our Errors. And for my one pare , as I 
think not my felf meet to fpeak when I may be your hearer,fo let 
my travail be never fo hard, if there were but one prefs in En- 
gUnd y which offered me its help to deliver me of my impertinen- 
cies, I were much to blame if I would not readily difcharge ic 
for your fervice, there being not many whofe judgement ( conje- 
cturing by youcExercirations ) [ have preferred before yours. 
And therefore I take ic for an honour ( though not to have been 
miftaken by you, nor co have beentheoccafionofy^ur fo much 
trouble, yet) that I have the encouragement of fo much of ) our 
Confent, and char you condefcend to be at fo much pains with 
me^where you did but think I had differed from you. 

Though you chofe to conceal your name , yet Tradition ha- 
ving publifhed ic, your labour is to be a great deal the more ac- 
ceptable for the Authors fake. And if you defpair of ray Conver- 
fion by i:, it? more likely to be,becaufe of theunteacbablenefs of 
my dull underftanding, them from the imperfection of your Ar- 
gu^enrs, had you buc aimed at the right mark. And when: I dif- 
fenc with confidence becaufe of my Reafons that feem fomewb c 
cogent, yet is it with a mixture of felf- diffidence, when, I chu.:; 
what a perfon I diffent from. 

And for your Refolution [to o^cn ank vindicate jour Vent- g if 
occtjion be.^li were ft range if any thing of yours fhould be un- 
worthy to be owned by you •, buc inftead of a vindication, were 
I your advifer,you fhould fearch afcer fome of my grearer error?, 
and AlTault me rather in another point ( if this be your Harvert 
work,) at leaft in fomething where really we differ Jeft the world 
think that we are not in good fadnefs, and difpute not $x Ammo. 
But yet I leave this to your graver judgement, being fo far from 
deprecating any of your labours to fa*ve men from the danger of 


my opinions, as that I am tempted to be a little proud that I ana 
chaftifed by fo learned and eminent a man ; and can promife yoa 
that your Light (hall be welcome to me,and your rebukes not al- 
together loft. But for [the explication and confirmation of my new 
untrue Hyfothefis]** you call it, you fpeak fo much too late, that 
I confefs 1 have not the skil to fpeak much plainer then I have 
already done .* I have here done fome thing, but its little but 
what was done before. And for the confirmation^ ou have faved 
me that labour. 

Had I known which are the [by-miftakei] in yours, which you 
would not have feverely toucht v I (houid have paft them over 
without any touch at all : But if I had not cxpreffcd my Dificnt 
from you on thofe points thai you bring in on the by , I ftiould 
have had nothing co fay , but to have joined with you againft 
chat Baxter whoever he be, whom you afTault. And, taking me 
forfo angry a fellow as your fuppofitions of a paffionate Reply 
do intimate, I knew not whether you let not fall thefe paflages 
on the by, left I (hould,like the angry man in Seneca, have fallen 
upon you for faying flill as I fay, and bid you differ from me in 
fomeVvhat that we ma) be tVPo.[lmpertinencies~\l dare not promife 
you to avoid : But I were very unworthy if I would be paffio- 
nate with fo learned and fober a man as you. But bad I to do 
with a paffionate man, I fhould exped to be charged with paffi- 
on when ever I make him angry .- as if nothing but anger could 
provoke anger. Even Agitation with preflure fometime fets the 
Turners wood on fire. When I have bin readier to npd then to 
be Angry, yet if I have fitted verbarebus ,lhzve oh been called 
angry , when the Truth is, I am daily lamented that my pituitous 
brain and languid fpirits, have deprived me of the paflion that 
once I had ; and which I daily find the want of in my ftupidity. 
But at leaft I (hall nromife you, that if I be [impertinent]tht very 
Pofition andDefignofmy whole Book (hall not be Impertinent, 
nor left to the Vindication of a ?{on-Ptttarem. Your prayers 
and pitty I (hall need I doubt not,snd gratefully accept. But you 
(hall not havetheexcufcofa Paffionate Reply to deprive us of 
your Labours. As for your Ability not to Kefly ; your potni bwas 
loorai non fitperdere, and your other bufinefs, I have the Im^uden- 
ey as to vie with you, and purpofe fo far to overgo you , as that 


'' ^ '— ^- - — - 


you (hall fee Iwxi able to be fiUnt^ though your writings be ne- 
ver fo free from Paffion y if chey concern not me or che caufe of 
God,any more then this that you have written And if by your 
fore-intimations oi\_Railing Rhetoric^ fignifying nothing but Want 
ofReafon^ your Readers fhall be brought into a conceit ebat 
they even hear me Rail before I fpeak, I intend to be fo long (i- 
lenc till I have awaked them by faying nothing, and made them 
fcnow that they did but dream. And whether I be reputed Rea- 
fonable or unreafonabIe,Paflionate or Calme,Erroneous or Or- 
tbodox,though I undervalue not the Judgement of worthy men, 
yet am I fo neer another kind of Judgement, that I have the iefs 
regard to fpare for this* Even good and learned men do judge 
of Perfons exceeding vamoufty, as the variety of their prejudice, 
and interefts leads them. So the Great and famous Scaliger, 
Franf. Junius was fo great a man that £ Ab Apftobrum tempo- 
ribus haUenui parem Theologum nuUnm vidijfe feculum~\ was 
his Elogie (referente conftantino L.Emperour.) But to the great 
and famous Dr. 7V*/}, how unacquainted is he with School-Di- 
vinity ? How unmeet for fuch Difputations } How over-witted 
by Armenians f How obfeure and what not ? So our excellent. 
Biihop Hall, he was [The Glory o/Leyden, the Oracle of Textual 
and fchoo /- divinity, rich in Languages > fubtile in diftinguifling, 
and in Argument invincible.'] Epift. 7. And to the great Thua- 
fjuti he was [Vir defultorio ingenio^ qui mult a Conatus , an adfe- 
cutus Jit quod moliebatur^ doElorum erit judicium. ] Hift. To. 3 . 
1.79-1 What can be more contrary then the cenfures of thefe 
men ? Who more Learned, more modeft,and faithful in reports, 
then the two that are on the one fide , and the two that are on 
the other ? How vain a thing is the efteem and applaufc of men I 
weftandor fall to the Judgement of the moft Great infallible 
God. They that take him fincerely for their God , do take him 
as Enough for them. And they thai find^not enough in him, will 
never be fatisfied. 

lM*rch$x. >J 



REader, Becaufe many that have bought the former Edi- 
tions of my Book cal led the Saints Rift, do grudge that i 
have annexed a Sheet to the feventh Impreffion , on this Sub- 
ject, which was not in the former, that they may have it here 
without buying that Book again, I (hall here alfo annex it. 

To the Re a d e r. 


Amfo loath to leave tHee under any mifiakje of my 

meaning in this point , that I [ball jet make fome 

further attempt for the explaining of it. *And 

whereat I underhand that fome Readers fay that 

this nice diftinguijhing doth but puzzle men : and 

ethers (lillfear notfalfely to give outjhat 1 make common Grace 

andfpecialto difer only gradually and not fpecific ally ', in deffight 

efmy exprefs averting of the contrary ; / intreaie the firft fort to 

tear that leaf out of the Book, which fpeakj of this Subjt&i that it 

may not trouble them, or to be patient while we fpeaka few "toords 

toothers; that underft and that which they an but puzzledVoith. 

And I defire the ftcond fort once mote to remember, i . That I 

ftill affirm that common Grace andfpecial do differ by a moraine 

cifick difference 3 and not a gradual only. 2. But that this moral 

fpecifick^ difference doth materially confift in a Phjfical Gradual 

difference.^ . And it being a Moral fubjetl that we have in hand, 

cur terms mufl be accordingly tt fed and underftood, and therefore 

it i* mofl proper When Vee fpeakj of any unfanllifed man, to fay 

that [ he is not a Believer, he hath no faith , he hath no Love to 

God&c] becaufe fte are fuppofed to fpeakjnly of a true Chriftian 

faving faith, Love>&C. ] 4. 'But jet when it is knoWn that wt 

fpeak^of another faith andlove^ We may Well fay that an unfanfti- 


fied man bath the fe: andftbenwe enquire of the difference, Wi 
mufibe asexatt as pojfible, in /bearing wherein it Ijeth , left we 
delude the hypocrite^ and trouble the Regenerate. That the Faith, 
and Love, and Santtity of the Vngodly are but Equivocally or A- 
nologi c ally [o called, in refpetl to the Faith and Love of the Saints, 
I have proved in my fifth Difputatim of Right to Sacraments. 

That Which I ft all now add to wake mjfenfe as plain as Iean s 
[hall be thefe following Diflinftions and Propofitions. 

We muft diftinguijh between, i . Thofe Gracious aEls that art 
about our End^ and thofe that are about the means '. 2. between 
Qod c on fidered generally a* God) and considered in his fever al pro- 
perties ar,d attributes dijlin&ly. And Chrifi confidered perfonally, 
and confidered fully in the parts of hid Office, Whether the effential 
or integral parts. 3. Between the Cjoodnefs of Qod inhimfelf con* 
fifored, and as fuitable unto us, 4. Between the fimple atl of the 
Intellett,and the comparing aft. 7. 'Between the fimple Velleity 
of the will, and the choice that followtth the Comperate all of the 
Intelleel. 6. Between the Speculative and Pratlical atl of the 
Intellect. 7. And between the Ails of the will that anfaer thefe 
two. 8. between an End that is ultimate , but not principal and 
prevalent) and an End that is Ultimate and chief alfo. 

Prop. I. sAn unftntltfied man may Love him that is the true 
God y and believe in that Perfon who is fefus Cb"ift,the Redeemer. 
This is pafl con-trover fie among us* 

Prop. 2. An ungodly man may love Qod as the C aufeof his 
'Frofperity in the World. 

Prop. 3. He may know that his everlafting happinefs is at the 
difpofe of Cjod, andmay believe him to be merciful and ready to do 
good, and that to him. Andconfequently may have fome love to 
him as thus Gracious and Merciful* 

Prop* 4. He may by a fimple apprehenfion know that Qod is 
Cjoodtnhimfelf, and Cjoodnefs it felf, and preach this to others. 
sAnd confeqaently may have in his will a confent or Vpillingnefs 
hereof ', that God be what he is, even infinite Goodnefs. 

Prop. J. He may have a fimple Apprehenfion that God [hould 
be Glorified, and honoured b) the creatures : and fo may have a 
fimple Velleity th*t he may be Glorified. 

Prop. 6. He may have a General dim apprehenfion that ever* 

N 2 Utting 

Ufking Happlntfs cenfifieth in tbefigk of the GUrj ofQed, a*di* 

his lovt and favour m rdem ; and fa ma] have 

feme love to him & thus dp pre her, 

Prop 7< He m*J compare God and the creature together, and 

have .1 'e:ul*tive or ft per fi:< at knowledge that Qodit better them 

crtawre, ana better to him ; andmay write and preach this ta 

:r: : Ani , m t} have am amftoerablt fuperficial nneffetlmal 

1 him, even at thus couriered. 

Prop. S. One and the fame mawa-} have t^o contrary ~Jhi- 

waaU ends §fi ♦*■ Alliens : Even the fleafing of Qed, 

- cfhk flefis pre. 

Argument. 1 . If tee fame heart ma) lepartlj famSifitd arJ 

parti) msfamQified (thai u % ia fame degree) then it may have two 

contrary ends : Or if the fame van may have ief *«^fpirit, them 

he mi? have two contrary Vliimaie ends. 'But the Antecedent 

U certain, Ergo ft far as a man is carnal and unfanttifed, 

flejl^f leafing and CiZC\l\k\i tiki* End. 

Argam. 2. If the fame man might not have two contrary Vl- 
timate ends, then the godly ficuld never fin but in the mifchcofing 
of the nuans^or abatir.g the Degrees of lovt to God : But the 

tcntii falfe Ana againfi experience* Ergo. Peter did 

not only mifchacfe a means to Giis Glcry when he denied his m*~ 
fie. A godly man^henheU drawn to eat or drinkjoe much^doth 
it not onh as a mifiakjn mean: to Gloripe God, but Ultimately to 
pleafe hit f-tfe. Enker David in Adultery aid defer* flefit fka\few£ 
for it f elf, or for fy me other end. If for it felf then it ft as his VI' 
timate ex* in that a~: : If 'for fomefthat tlfe as He end , For what* 
no one* ■' end teas Gods Glory. And there '< s nothing elfe 

to hi ;':. 

Prop. 9. There is a continual firiv*ng between thefe two con\ 
trary ends where they are } One drawing one m ay, and the other the 
other way • and feme time one, fomettmts the other prevailing in 
particular acls. 

Prop ic. But jet .every man hath one only Prevalent Ulti- 
mate end, which U to be caHed Fioii hominis, or is tee chief Ulti- 
mate End 'cf 'the Habitual Predominant Inclination or Difpefitim 
oul y and ofth< tenour or bent of his courfe of life. And that 
T*h-.:b goes againfi this Habitual ber,t>, is faidtt h the Act' net ef 



him, but of fomething in hint] that *'/, not of that predominant d$f- 
pof tion which fbouli denominate the man to be Godly or ungodly % 
but of fome fubdued difpofition that by accident hath got fomt 

Prop. ii. As Godly men have God for their end, as to the pre* 
dominant habit of their fouls, and bent of their lives, fo all Wicked 
men in the World have the creature and carnal-felffor their end, at 
to the Predominant Habit of their hearts, and bent of their lives : 
fo that thisis fimply to be catted their fever al end, which is the 
Ruling end^and hath the greateft Inter eft in them ; But jet as car~ 
nal fe/f is a fubdued, refifting end in the Godly prevailing in fome 
particular AUions\ {as is t oofure, ) fo God and Salvation may be a 
aftified,abufed,fubje5bedcnd$fthe ungodly that have but common 
Grace, and may prevail againfjt the fie fh in fome particular out. 
ward Ailions, 

This is evident in the foregoing Propofitions.lf a man by common 
grfice may havefuch afimple and Superficial apprehenfion of God 
as is before mentioned \knowing him to be good in himfelf, yea beft % 
and good and be ft to himyvhen yet at the fame time he hath a more 
deep predominant habitual apprehenfionthat the Creature is be ft 
for him ^ hen certainly he may have a fubdued Love to God as be ft 
in himfelf and to him t that's anfWerable to this fuperficial know- 
ledge, and cenfifteth with a predominant habitual Love to the 
Creature and carnal Self I Would defire every 'Divine to be* 
ware that he tell not the unfanttified, that whoever hath the leaft 
degree of Love to Cjod for himfelf, or not as a means to carnal 
ends, Jb all certainly be faved : For he Would certainly deceive 
many thou f and miserable fouls that JhouldperjWade them of this. 
He that believeth that there is a God, believeth that he is the chief, 
Good, and be ft for him if he could fee his Glory, and fuUy enjoy his 
Love for ever ; And many aWicked mandoth preach allthu ,and, 
think as htfpealej ; but it is all but With afuperfcial opinionative 
Belief, Which is ma^ered by more ftrong apprehenfions of a con~ 
traryGood; andfo they love but With afuperficial Love .that's an- 
fWerable to a mter opinionative Belief, and is conquered by a more 
potent Love to the contrary. So that ftritily if you denominate 
not thatfingle ati, nor the ptrfon as thus difpofed, but the bent of 
his afetlions, or the Perfon according to What indeed he U in the 

N i Pre- 


Predominant habit of his Soul -,fo it isfittefltofay that the gol- 
ly loveth not the world , ncr the things of the world, and the wick- 
ed loveth not God,rer the things of Godas fuch. 

Prop. 12. The fincere intending of the end, doth concur 
to conftitute a fmcere choice of the means. And therefore the 
Schoolmen fay, that Charity ( or Love toGod ) inform eth all 
other Graces : not being the form of them as fuch or fuch Afts*r 
Habits, but as gracious means : As the meant are ejfentiaily at 
means for the end, and fo animated by it ; fo the mediate lAlls 
of Grace as mediate, are e§enti*tly animated by the love of the 
end, and participate of it. In thisfenfe their 'Dottrine of the in- 
forming of other graces by love, is not only true, but of very great 
weight, and giveth light to many other points. And Thus as men 
of common Grace have only an abufed,fubdued tvill or Love to 
God as their end, that's conquered by the contrary, fo they have but 
an unanfwer able faith in Chrifl , as the v ay to Go.i the Father , 
and an anfwerable ufe of aU other meats , which will never 
bring them to attain the end that is fo fnper ficially and uneff equal- 
ly apprthended and intended. Ideftre the learned deader to per- 
ufe well the firft Difputation of Rada for Scotus,^ this cjuejiton. 
Prop. 1 1. The A& of Love cr Fa>th are con fUer able. i.Pk <y- 
fically : I. In general as Faith and Love. 2. In Jpecial, as this 
Faith and Love about'-this objetl, the Father and the Son, And 
thus by common Grace men may have True Faith and Love; that 
is, fuch as is phjficallya true or real Aft. 2, They are con ft der- 
able morally : and that, I. Either as Duty anfwering a Precept 
[] believe and love God. ] And thus they have an ana/ogiral 
defetlive A'orality in them, and fo are that fa^mcere or true - 7 
but net that fame true Love or faith in fpecie moraii Xvhhh the 
Command requirsth. For it cimmandethusto lov^God above all-, 
&C. 3 *Thej are con fUer able as conditions of the c Prcm'fts a*iE~ 
videncet of fpiritual Ift in the foul, and thus wicked men by com* 
won Grace a*e never maze Partaken of them. They have not the 
things them r elves. 1 heir Faith and L,ve is not the f*me thing 
which hath the Premifes made to them in the G off el ; and fo are 
not true or fi^cire. 

Prop. 14. By common Grace, men may love Go.i tinker the 
Notion of the chief eft good, and mojj defy able end , avdyet mt nith 



thit Love which the chief t ft goodmuft be love 
fore it U not morally fine ere orfaving. 

Prop. 15. There is no notion what foever that a trueChrifti- 
an hath of God, and no Vvord that he canfpeak^of him but an un* 
regenerate man may have fome apprehenfion of that fame notion, 
andfpeak^ thofe words ; and know ever] prepofition concerning God 
and thrift as Redeemer , which a godly man may know:andfo may 
h we fome love to God, or faith in Chrift in that fame notion : 
though not With fuch a dear effectual apprehenfion and lively 
powerfull love ,04 the fantli fed have \ 

Objdt. He cannot love God as his end.Anfwer./ have proved 
before that he may with ajuperficial unejfetlual [ubduedLove. 

Objetl. He cannot love him as the chief good. Anfwdhave 
proved that he may love him under that notion-, though not with 
that love which the chief Good muft be loved with. 

ObjeSl. He cannot believe in Ghrift, or defire him, as a Savi- 
our to free him from every fin. Anfw. 2{ot with a prevalent 
faith or defire-, for ftill he loath more love then averfenefs to that 
Jin 1 and therefore more Averfenefs then love to Chrift as fuch \ 
But as in general he may wijh to be free from all fin^fo in particu- 
lar he may ha ve uveffeclual "teifhes to be from his moft beloved fin 
in fever al rejpetls. 

Objett. But not to be free from fin as fin, or as againft God. 
Anf.Yes:A man by common grace may know that fin asfin is evil, 
and therefore may have uneffetlual Verifies to be freed from it as 
fuch : but at the fame time he hath ft ranger apprehenfions of the 
pie afure profit or credit that it brings him % and this prevaileth. 
Indeed mens carnal inter eft which in fin they love, is not its &ppofi- 
tionto God,ner the formal nature of fmfDoubtlefs all men that are 
nngodly do not therefore love fin t becaufe it ufin y dr againft God 9 at 
left thesis not Jo total in them , but that there may be a fubdnei 
mind to the contrary, and diflike of fin as againft God, Many a com- 
mon drunkard I have kno^n.that when he hath heard or talk$of fin 
&as fin-iOS againft God, hath cryed out againft himfelfand wept at 
if he abhorred it : and yet gone on in it for the plea Jure of the fie fb. 
Objett. But where then is man? natural enmity to God and 
Holinefs } Anfw. 1. Its doubtfull whether man naturally hath 
an enmity to god and HoUnefs % confideredfimply\or only conjidered 
as being. againft mans carnal intereft.z< But Were theformtr pro- 

Irace abattth that enmity, an! gives men msrt 

Obeli. Sir the experience of the godly telleth therathatit 
is another kind of Light and Love which they have aftercon- 
verfion then before. An. i. It is not all Converts that can 'page 
by experience iz tkx;becaufe aB have not baa common grace in the 
hightft , or any great obferved meafure before converfion. 2. Its 
' hard for any to make that experiment , becaufe we knoW not in our 
change jaft When common Grace left and fpecial Grace began. 3 . A 
Thyfical gradual dfference maybe as great a* that which jour 
experience t els you of Have you experience of common light 
and love before convtrfion, and of another fence Which difereth 
from it, more then the great eft flame from afpar\ : and more then 
thefun'Jhine at noon from the twilight When you cannot know a 
man ': Or more thenthe fight of the cured blind man , that f aw 
clear I j from that by Which hefaw men like trees, ; or more then 
the fain of the firappahfrrm the fmaUefi prick of a pin. 

Object. But it is not common gifts -that are workt up to be 
fpecial Grace ; one [ptcies is not turned into another. Anfw , 
True \ ImptrftP.ion u not turned materially into perfection. The 
daWnrng of the day is not materially turned into the greater light 
at noon, But a greater light fuperveneth, ansiis added to the lef:. 
The blind mans feeing men like trees, was not it that Wat tin fir- 
f eel following fight 3 but an additional light Wat it. 

Objetl. But fpecial Grace is the divine Nature, the image 
of God, the new Creature, err.and therefore doth differ more 
from common. A*f*. Ieafihyield the Anteaitet,but deny the 
Conference. The difference is as admirably great & theft terms 
expreft, though it be but a moral fffcific ^difference. 

Reader, I will trouble thee no more, but to entreat thee, if 
thou be of another mind, to differ from me without breach of 
Charity, as I do from thee, and to remember that I obtrude not 
my explications on any;and if I have done thee wrong k is but 
by telling thee my thought?, which thou haft liberty to accep; 
or reject as thou feeft caufe. £u: again, I inrre at thee rather lay 
this by, or tear it out of the book, then it fhould he 2ny tum- 
bling block in thy way, or hinder thee from profiting by what 
thou rcade.l. The Lord increafe our Light and Life, and Love, 
JW15. 1657. 

t * ****t 

Tuefday iAiay the flrft, \66o. 


Tjiat the thanks ef this Htufebe given to Mr, Bax- 
ter {or his great fains in carrying on the work of 
Preaching and Prayer, before the Houfe at Saint 
Margarets Weftminfter yejlerday, being fet apart by this 
Houfefora day of Fafting and Humiliation. And that 
he be defied to Print his Sermon^andis to have the fame 
Priviledge in Printing the fame y that others have had 
inthe like kind. 

And that Mr. Swinfin do give him notice 

W. Jeffop Cler. of the Commons 
houfe tf Parliament. 




Preached before the Ho- 
nourable Houfe of Commons, 
.AiTembled in Parliament at 
JVeftminJler, at their late fo- 
lemn Faft for the fetlirig 
of thefe Nations, 
Jpril 3 o. 1660. 

By Richard Baxter. 


Printed by R, W. and A. eJW. for Francu Tjten and 

faxe Underbil, and are to be fold at the fign of 

the three Daggers in Fleet-Jlreet, and at 

the Bible and Anchor in Pauls 

_« Church - Yar d, 1 6 go. 





Houfe of Commons 



S your Order for my T reach - 
ing, perfraded me you meant 
attentively to bear • fo your 
Order for my publifh'wg this Sermon , 
perfaaded me that you will vouch fafe 

<&A\ con- 

confiderately to read it. ( For you 
"mould not command me to yublifb only 
for others , that which was prepared 
for, and fuited to your felves. ) Which 
fecond favour if I may obtain, effect 
ally of thofe that need moll to hear the 
doftrine of Repentance, I /hall hope 
that the Authority of the heavenly Ma~ 
jefly, the great concernment of thefub- 
j eel, and the evidence of l^ea/bn , and 
piercing beams of f acred verity , may 
yet make a deeper imprefion on your 
fouls, and promote that necefjary 'work, 
of Holinefs, the fruits whereof would 
be effectual remedies to thefe difeafed 
Rations , and would conduce to your 
own everlafting joy. Shall It hinf^ it 
Were pre fumption for me to hope for jo 
high a reward for Jo /hort a labour f Or 



(ball I thinkjt were uncharitablenefs not 
to hope for it ? That here is nothing hut 
plain Englijh, without any of thofe. Or- 
naments, that are by many thought ne- 
cejjary, tomakefuch difcourfes grateful 
to ingenuous curious auditors , proceeded 
not only from my prefent want of ^cL 
vantages for Jludy ( having and ufing 
no bookjtut a 'Bible and a Concordance , ) 
but aljo from the humbling andferious 
nature of the worh^of the day j and 
from my own inclination , lefs affefling 
fuch ornaments in facrfddtfcourfes, then 
formerly I have done. It is a very great 
honour that Cjod and you have put upon 
me, to conclude fofolemn a day of prayer, 
which was anfwemd the next morning , 
by your j^eedy, and cheerful, and unani- 
mous acknowledgement of his Majeflies 


authority, £K£&y 1 but have thefecond 
part, to promote y our fahation, and the 
happmefs of this Land > by your confide- 
ring and obeying thefe neceffary Truths, 
M>hat greater honour could I expeB on 
earth? Or how could you more oblige me 
to remain 

A daily ^Petitioner to Heaven 

for thefe mercies, on your own 

and the Rations behalf, 

• Rich, Baxter. 





Ez E K. }6. JI. 

Then (hall ye remember jour own evil wajes, and your 
doings that were not good^andjhall loath your felves in 
your own fight , for your iniquities , and for your abo- 

H E words are a part of Gods frog- 
noflicks of the Jews reftoration , 
whofe dejetion he had before defcrf- 
bed. Thtivdifeafe begun within, and 
there God promifeth to work the 
cure. Their captivity was but the 
fruit of their voluntary captivity to fin$ and their 
grief of heart, was but the fruit of their hardntfs of 

B heart , 

A Sermon of Repentance. 

heart 5 and their lharpeft Jufferings^of their foul pollu- 
tions •, and therefore God promifeth a methodicall 
cure 5 even to take away their old and ftonj he Art 5 and 
cleanfc them from theiv fit bine fs, and fo to eafe them 
by the removing of the caufe. How far, and when 
this promife was to be made good to the Jews, as 
Nationally confidered , is a matter that requires a 
longer difquifition then my limited hour will allow : 
and the decifion of that cafe is needlefs,as to my 
prefent end and work. That this is part of the Go- 
fpel- Covenant, and applicable to us Believers now, 
the Holy-Ghoft in the Epiftle to the Hebrews hath 

The Text is the defcription of the Repentance of 
the people, in which the beginning of their recovery 
doth confift, and by which the reft muft be attained. 
The evil which they Repent of is, in general, all their 
iniquities , but efpecially their idolatry, called their 
abominations. Their Repentance is t oretold 3 , as it is in 
the under ftdnding and thoughts, and as in the will and 
affections. In the former its called £ Remembring 
their own evil wayes J In the latter its called £ Loath- 
ing themselves in their own fight, for their iniquities and 
abominations. tJMontamts tranflates it [ Reprobabitis 
invos~]i bat in*". 20. i>. 43. [_faJlidietis<vos ~] The 
fame fenfe is intended by the other verfiuns : When 
the Septuagint tranflates it by £ difpleafure 3 and the 
Chaldee by [groaning] and the Syriack by [the 
winkling of the face ] and the Sept. in c. 20. 43. by 
£ jmiting on the face : ] the Arabick here perverts the 
lenfe, by turning all to Negatives [ye fhall not, &c] 
yetia c 9 20.43. he turns it by £ the tearing of the 

■-— ■** 

A Sermon of Repentance. 

face. ] I have purpofely chofen a Text, that needs 
no long explication, that in obedience to the fore- 
feen ftnuts of time, I may be excufcd from that part, 
and be more on the more necefTary, This Obfervati- 
on contains the meaning of the Text , which by 
Godsafliftance. Iihallnowinfift on :viz. 

The Rermmbring of their own iniquities^ and loathing 
themfelves for them, is the fign of a Repenting people^ 
andthe prognoflick of their Reftorttion. ( So far as deli- 
verance may be here expe&ed.) 
/■ For the opening of which, obfervethefe things 

i. It is not all kind of [_Rememhring~] that will 
proveyou penitent. The impenitent Remember their 
fin that they may commit it : They Remember it 
with love , defire and delight : The Heart of the 
worldling goeth after his aery or earthen idol .• The 
heart of the Ambitious fcedeth on his vain-glory , 
and the peoples breath : And the filthy Fornicator is 
delighted in the thoughts of the ob;e&and exercife 
of his iuft. But it is a Remembring, i° From a deep 
convi&lonof theev.land odioufneis of fin-, 2° And 
with abhorrence and felf-loathing • 3°Thatleadeth 
to a refolved and vigilant forfeiting, that is the proof 
of true Repentance, and the prognoftick of a peoples 

2. And it is not all [elf loathing that wiilfignifie 
true Repentance-. For there is a felf-loathing of the 
Defperate and the damned foul, that abhorreth it felf , 
and teareth and tormenteth it felf, and cannot be re- 
ftrained from (elf -revenge , when it finds that it hnh 
wilfully, fooliflily and obftinately been its own de- - 

B2 ftroyer: 

A Sermon of ^Repentance. 

ftroyer : But the (elf loathing of the truly fenitent^ 
hath thffe following properties. 

i. It proceedeth from the predominant Love of 
God 3 whom we have abufed and offended : The 
more we Love him, the more we loath what is con- 
trary to him. 

2. It is much excited by the obfervation and fenfe 
of his exceeding mercies^ aad is conjunct with Gra.- 

3. It contiriueth and encreafeth under the greatr 
eft affurance of forgivenefs, and fenfe of love $ and 
dyeth not when we think we are out of danger. 

4. It containeth a Loathing of fin as fin ( and a 
Love of Holinefsasfuch) and not only a: love of 
eafe and peace, and a loathing of fin as the caufe of 

5. It refolveth the four againft returning to its 
former courfe, and refolveth it for an entire devoted- 
nefs to God for the time to come. 

6. It deeply engageth the penitent in zconfUU 
againft the flefh , and maketh him vi&orious •, and 
fetteth him to werkin a life of holinefs as his trade 
and principal bufinefs in the world. 

7 V It bringeth him to a ddightm God and holi- 
nefs -, and a delight in himfclf ^ (o far as he findeth 
God, and Heaven, and Holinefs within him .* He can 
with fome comfort and content own himfelf and 
hlsconverfation, fo far as God, ( victorious againft. 
his carnal felf) appeareth in him. For as helovettt 
Chrjft in the re(l of his members, fo muft h** in him- 
felf. And this is it tbn (elf-loathing doth prepare for,, 

This muft be the [elf- loathing that muft afford you , 


A Sermon of Ifypentance. 

comfort, as a penitent people in the way to reftora- 

Where you fee it is implyed, that materially 
it containeth thefe common ads. i. Accusing and 
Condemning thoughts againft our felves. It isajudg- 
ingof our felves, and makes us call our felves with 
Paulyfooltjh, disobedient, deceived, yea mad ( as Afts 
26. 11. ) and with David to fay, / have done fooltfh- 
ly, 2 Sam. 24. 10. 2. It containeth a deep diftafte, 
and difpleafure with our felves - 7 and a heart-rifwg 
againft our felves. 3. As alfo an holy indignation 
againft our felves •, as apprehending that we have 
plaid the enemies to our felves and God. 4. And it 
So that a foul in this condition is lick of it felf , and 
vexed with its felf- procured woe. 

2. Note alfo, that when felf- loathing proceedeth 
from meer conviftton , and is without the Love of 
God and holinefs, it is but the tormentor of the foul, 
and runs it deeper in to fin 5 provoking men hereto 
deftroy their lives •, and in hell it is the never dying 

3. Note alfo, that it is £ them/elves ] that they 
arefaidto loath: becaufeitis our felves that confer- 
ence hath to do with, as tvitnefs and as judge : It is 
cur felves that are naturally neareft to our felves - 7 and 
our own affairs that we are moft concerned in. It is 
cur felves that muft have the Joy or: Torment : and 
therefore it is our. own aftiom and eftate that we 
have firft to mind. 1 hough yet as Magiftrates, Mi- 
mfters, and neighbours , we muft next mind others , 
and muft loath iniquity wherever we aieet it 5 and a 

B 3 vile 

A Sermon of ^Repentance. 

vile perfon muft be contemned in our ejes, while we bo* 
ncurthem that fear the Lord, Pfal.i 5. 4. 

And as by Nature, fo in the Commandment, God 
hath given to every man the firft and principal care 
and charge. of himfelf, and his own falvation, and 
confequently of his own ways. So that we may with 
lefs fufpition loath our [elves , then others -, and are 
more obliged to do it. 

4. Note alio, that it is not for our troubles,or our 
difgrace, or our bodily deformities or infirmities, or 
for our poverty and want, that penitents are faid to 
loaththemfelves : But for their iniquities and a bomi- 
nations. For i° this loathing is a kind of fa/lice done 
upon our felves 5 and therefore is exercifed not for 
mecr infelicities, but {ox crimes. Confcience keepeth 
in its own Court, and medleth but'with moralevils , 
which we are confeious of. 2 And alfo it is fin that 
is loathedby God, and makes the creature loathfem in 
his^j : And Repentance conformeth the foul to 
God, and therefore caufeth us to loath as he doth,and 
on his grounds. And 3 there is no Bvilbwt fin, and 
that which fin procureth. And therefore it is for fin 
that the penitent baths himfelf. 

5. Note alfo, that it is here implyed, that till Re- 
pentance, there was none of this Remembring of fin, 
and Loathing of them f elves , They begin with our 
converfion, and (as fore-defcribed ) are proper to 
the truly penitent. For (toconfider them diftinft- 
ly ) i° The deluded foul that is bewitched by its 
own concupifcence , is fo taken up with Remembring 
of his flejhlj pleafures, and his alluring objeffs , and his 
honours > and his earibh bnfmifes and .ft we , that he 


A Sermon of Repentance. 

hath no mind or room for the Remembring of his 
foolifh odious fin, and the wrong that he is doing to 
God and tohimfelf. Death is oblivious : and Sleep 
hath but a diftrafted uneffedual memory 5 that ftirreth 
not the bufie dreamer from his pillow , nor difpatch- 
eth any of the work he dreams of. And the uncon- 
verted are afieep and dead in fin . The crowd of cares 
and worldly bnfinefles $ and the tumultuous noifeof 
foolifh fports 5 and other ienfual paflions and delights, 
do take up the minds of the unconverted , and turn 
them from the obfervation of the things of greateft 
everlafting confeqnence. They have a memory for 
fin and thzflefh, to which they are alive ; but not for 
things fpiritual and eternal, to which they are dead. 
They Remember not God himfelf as God > with' any 
effectual remembrance : Cod is not in all their thoughts, 
Pfalm 10. 4. They live as without him in the world , 
Eph. 2. 12. And if they rijtomber not GW,they can- 
notrememberfinasfin, wHWfmalignity lyeth in its 
oppofitiontothej^/// and Holinefs of God. They 
forget tkemfelves , and therefore cnufl: needs forget 
their finfulneft : Alas 5 they remember not ( effe- 
ctually and favingly ) what they are, and rvhj they were 
made> and what they art daily nouri/heJ and preserved 
for, and whatbufinefs they have to do here in the 
world. They forget that they have fouls to fave or 
lofe • that muftlive in endlefs joy or torment: you 
may fee by their carelefs and ungodly lives \ that they 
forget it. You may hear by their carnal frothy fpeech, 
that, they forget it. And he that remembreth not him- 
felf, remembieth net his own concernments. They 
forget the end to which they tend : The life which 


S A Sermon of Repentance. 

they mud live for ever. The matters everlafting 
(whole greatnefs and duration , one would think 
fhould fo command the mind of man, and take up 
all his thoughts and cares, in defpight of all the little 
trifling matters that would avert them, that we fhould 
think almoft of nothing elfe 3 yet ) tbefe, even thefa 
that nothing but deadnefs or madnefs fhould make a 
reajonahle creature to forget, are daily forgvttenby 
the unconverted foul 3 or uneffeftaally remembred. 
Many a time have I admired s that men of reafon 
that are here today, and inendlefs joy ormifery to 
morrow, fhould be able to forget fuch unexpreffible 
concernments! Me thinks they ihould eafier forget 
to rife, or drefs themfelves, or to eat or drink, or any 
thing, then to forget an endlefs life, which is fo un- 
doubtedly certain, and (0*00% A man that hath a 
canfe to be heard to morrow^ in which his life or ho- 
nour is concerned, can^t forget it : A wretch that is 
condemned tocie tomSfow, cannot forget it. And 
yet poor finners : that are continually uncertain to live 
an hour, and certain fpeedily to fee the Majefty of 
the Lord, to their unconceivable joy or terrour, as 
Aire as now they live on earth.can forget thefe things 
for which thev have their memory •, and which one 
would think fhould drown the matters of this world, 
as the report of a Canon doth a whifper, or as the 
Sun i bfcureth the pooreit glow-worm. O wonder- 
ful Rapidity o- an unrenewed foul ! O wonderful 
folly and d.ftra&edncfs of the ungodly ! That ever 
men can forget^ I fay again, that they can forget ', eter- 
na joy eternal woe, ancuhe eternal God, and the 
place of their eternal unchangeable abode, when 


A Sermon of Repentance, 

they ftand even at the door, and are paffing in, and 
there is<but the thin vail of flefli between them and 
that amazing fight, that eternal gulf 5 and they are 
daily dying , and even ftepping in. O could you 
keep your honours here for cver$ could you ever wear- 
that gay attire, and gratifie your flefh with meats, 
and drinks , and fports, and lufts 5 could you ever 
keep your rule and dignity , or your earthly life in 
any Jlate, you had fome little ^wexcufe for Rot/v- 
membring the eternal things, (as a man hath, that 
preferreth his candle before the Sun ; ) But when 
death is near and inexorable , and you are fure to die 
as you are fure you live 5 when every man of you 
that fitceth in thefe feats to day can fay , [ / mnft 
fborjly be in another world, where all the pomp and plea- 
fure of this werld will be forgotten^ or remembred hut as 
my fin and folly ] one would think it were impofible 
for any of you to be ungodly $ and to Remember the 
trifles and nothings of the world, while you forget 
that ever lafling All^ whofe reality, neceffity, magni- 
tude, excellency, concernment and duration, are 
fuch, as fliould take up all the powers of your fouls, 
and continually command the fervice and attendance 
of your thoughts, aganft all Seekers , and con- 
temptible competitors whatfover. But, alas, though 
you have the greate fl helps ( in fubferviency to thefe 
commanding objeds ) yet will you not Remember the 
matters which alone deferve remembrance. Some- 
times the Preachers of the Gofpel do call on you to 
Remember •, to Remember your God, your fouls , your 
Saviour , your ends and everlafting ftate , and to r*- 
number your mif doings ^ that you may loath your J 'elves, 

C and 

I o A Sermon of Repentance. 

and in Returning may find life : But fome either 
fcorn them, or quarrel with them , or deep under 
their moft ferious and importunate folicitations, or 
carelefly and ftupidly give them the hearing, as if 
they fpoke but words of courfe, or treated abo.ot 
uncertain things , and fpoke not to them from the 
God of heaven , and about the things that every 
man of you (hall very (hortly fee or feel. Some- 
time you are called on by the voice of conference 
within, to r*#;<?w£<T the unreafonablenefs and evil of 
your wayes : but conference is filenced , becaufe it 
will not be conformable to your lufts. But little do 
you think what a part your too-late awakened con- 
jcience hath yet to play , if you give it not a more 
fober hearing in time. Sometime the voice of com- 
mon calamities^ and National or local judgements do 
call on you to remember the evil of your wayes : 
But that which is fpoken to 4//, or many, doth feem 
to mofl of them as fpoken unto none. Sometime the 
voice of particular judgements^ feizing upon your fa- 
milies, perfons or eftates, doth call on you to remem- 
her the evil of your wayes : And one would think 
the rod fhould make you hear. And yet you moft 
difregardfully go on, or are only frightened into a 
few good purpofes and promiles , that die when 
health and profperity revive. Sometime God joyn- 
ethall thefe together , and pleadeth both by word 
and rod, and addeth alfo the inward pleadings of his 
Spirit : He fets your (ins in order before jou^ Pfal. 
50.21, and expoftulateth with you the caufe of 
his abufed love, defpifed Soveraignty and provoked 
Juftice 5 and asketh the poor /inner, Haft thou done 


A Sermon of Repentance. 

1 1 

well to wafte thy life in vanity * to ferve thy flefh * 
to forget thy God, thy foul, thy happinefs '. and to 
thruft his fervice into corners , and give him but the 
odious leavings of the flefh < ] But thefe pleas of 
God cannot be heard. O horrible impiety / by his 
own creatures ! by reafonable creatures ( that would 
fcorn to be called fools or mad men ) the God of 
heaven cannot he heard. The brutifh, paflionate, furi- 
ous finners, will not Remember* They will not Re- 
member •, what they have done , and with whom it is 
that they have to do, and what God thinks and faith 
of men in their condition • and whither it is that the 
flefh will lead them < and what will be the fruit and 
end of all their lufts and vanities sf and bow they 
will look back on all at laft ? and whether an holy or a 
fenfual life will be fweeteft to a dying man * and 
what judgement it is that rhey will all be of, in the 
controverfie between the flefh and fpirit, at the later 
end; Though they have life, and time, and reafon 
for thefe ufes, we cannot entreate them, to confider 
of thefe things in time. If our lives lay on it, as 
their falvation,which is more, lyeth on it we cannot 
intreate-them. It we fhould kneel to them , and 
with tears be'eech them , but once a day, or once a 
week, co beftow one hour in ferious confideration of 
then latter end, and the everlafting ftateof Saints 
and (inners, and of the equity of the holy wayes of 
God, and the iniquity ot their own, we cannot pre- 
vail with them, i ill the God of heaven doth over- 
rule them, we cannot prevatl. The witnefs that we 
are forc't to besr, is fad : It is fad to us : but it will 
be (adder to thefe rebels, that fhall one day know , 

C 2 that 

1 2, A Sermon of Repentance. 

that God will not be out-faced $ and that they may 
fooner (hake the ftable earth, and darken the Sun by 
their reproaches , then out-brave the Judge of 
all the world , or by all their cavils , wranglings 
or (corns, efcape the hands of his revenging Ju- 

But if ever the Lord willfave thefe fouls, he will 
bring their midoings to their remembrance. He 
will make them tbihk of that , which they were fo 
loth to think on. You cannot now abide thefe trou- 
bling, and fevere meditations : The thoughts of 
God, and Heaven, and Hell, the thoughts of your 
fins, and of your duties, are mdancholly unwel- 
come thoughts to you : But O that you could fore- 
know the thoughts that you fhall have of all thefe 
things! Even theproudeft, fcornful, hardened (inner 
that heareth me this day, (hall (hortly have fuch a 
Remembrance , as will make him wonder aihis pre- 
fent blockithnefs. O when theunrefiftible power of 
heaven (hall of en all your (ins before you , and com- 
mand you to remember them , and to remember the 
time , and place, and perfons, and all the circumftances 
of them, What a change will it make upon the mod 
ftout or ftubborn of the fons of men '. What a dif- 
ference will there then be between that trembling 
felf-cormenting foul , and the fame that now in his 
gallantry can make light of all thefe things, and call 
the meffenger of Chrift that warneth him , a Puri- 
tane or a doting fool ! Your memories now are [omc- 
what fub>e& to your wills $ and if you will not think 
of your own, your chief ', your everlafUng concern- 
ments, you may cheefe* If you will cboofe rather to 


A Sermon ofl^epentance. 1 3 

employ your noble fouls on beaftly lufts , and 
watte your thoughts on things of nought, you 
may take your courfe , and chafe a feather with 
the childifh world, till overtaking it, you fee you 
have loft your labour. But when fuftice takes 
the work in hand, your Thoughts (hall be no more 
fubjeit to your Wills : You {hall then Remember 
that which you are full loth to remember •, and 
would give a world that you csuld forget. Oh then 
one cup of the waters of oblivion , would be of 
uneftimable value to the damned I O what would 
they not give that they could but forget the time 
they loft, the mercy they abufed, the grace which 
they refufed, the holy fervants of Chrift whom 
they defpifed , the wilful fins which they com- 
mitted , and the many duties which they wilfully 
omitted ! I have oft thought of their cafe £ 
when I have dealt with melancholy or defpairing 
perfons. If I advife them to caft away fuch 
thoughts , and turn their minds to other things, 
they tell me they cannot •, it is not in theiv power 5 
and I have long found, that I may almoft as well 
perfwade a broken head to give over aking. But 
when the holy God (hall purpofely pour out the 
vials of his wrath on the consciences of the un- 
godly , and open the books, and (hew them all that 
ever they have done, with all the aggrava- 
tions , how then fhall thefe worms be able to 
refift i 

And nowlbefeechyouall confider 5 is it not 
better to Remember your fins on earth, then in 
hell I before your Ph^tian , then before your 

C 3 fudge ? 

1 4 £ Sermon of Repentance 

$udge ? for your cure , then for your torment f 
Give me leave then, before I go any further , to 
addrefs my felf to you as the MefTenger of the 
Lord, with this importunate requeft , both as vou 
ftand here in your />r/i/*>e 3 and in your publickci- 
pacities. In the name of the God of Heaven I 
charge you Q Remember the lives that you have 
led : Remember what you hive been doing in 
the world ! Remember how you have fpent your 
time : and whether indeed it is God that you 
have been ferving , and Heaven that you have 
been feeking, and Holinefs and Righteoufnefs 
that you have been pra&ifing in the world till 
now ! Are your fins to fmall , fo venial, fo few , 
that you can find no employment on them for 
your memories { Or is the offending ot the Eter- 
nal God, fo flight and fafe a thing, as not to need 
your confederation * God forbid you fhould 
have fuchatheifhcal conceits ! Surely God made 
not his Laws tor nought ; nor doth he make fuch a 
ftirby his Word, and MefLngers. and Providen- 
ces agamft an h^rmlcfs thmg t Nor doth he 
threaten Hell to menf >r frmll iadrflfc ent matters: 
NordidChr.ft need t > have dyed, and done all 
that he hath done to cure a'mall and iafe difeafe. 
Surely that which eta God of heaven is pleafed 
to threaten with everlafting puniihment, the 
greateft of you all (hoa!d vouchfafe to thi-.k on, 
and with greateft fear and fobernefs to remem- 

It is a pittiful thiag-that with men y with Gentle- 
me* 7 with frofefjed QhrifiUns , Ggds matters, and 


A Sermon of Repentance. i ■) 

their own matters , their greatefl matters , fliould 
feem unworthy to be thought on 5 when they 
have thoughts for their honours, and their lands, 
and friends •, and thoughts for their children, their 
fervams , and provifion -, and thoughts for their 
horfes, and their dogs, and fports ! 1$ God and 
Heaven lefs worth then thefe i Are death and 
Judgement matters of lefs moment i Gentle- 
men , you would take it ill to have your wifdom 
undervalued, and your reafon queftioned : For 
your Honour fake do not make it contemptible 
yoar felves, in the eyes of all that are truly wife. 
It is the noblenefs of objecls that rauft ennoble 
^our faculties -^ and the bafenefs of obje&s doth 
debafe them. If bratifh ob]?£ls be your employ- 
ment and delight, do I need to tell you what you 
make your felves f If you wcjuld be noble indeed, 
let God and everlafting Glory be the object of 
your faculties : If you would be Great , then 
dwell on Greateft things : If you would be High , 
then feekthe things that are above , and not the 
fordid things of earth, Col. 3. 1,2,3. And if 
you would be fafe , look after the enemies of 
your peace -. and as you had Thoughts of fin that 
led you to commit it , entertain the Thoughts that 
would lead you to abhorr it. O that I might have 
now but the grant of this reafonable requeft 
from you, that among all your Thoughts, you 
would beftow now and then an hour in the ferioas 
Thoughts of your mifdoings, and foberly in your 
retirement between God and your fouls, Remem- 
ber the paths that you have trod •, and whether 


1 6 A Sermon of %epentance. 

you have lived for the work for which you were 
created * One fober hour of fuch employment 
might be the happyeft hour that ever you ipent , 
and give you more comfort at your final hour, 
then all the former hours of your life : and might 
lead you into that new and holy life, which you 
may review with everlafting comfort. 

Truly, Gentlemen, 1 have long obfervedthat 
Sauns advantage lyeth fo much on the brutijh 
fide, and that the work of mans Converfion, and 
holy Converfation , is fo much carryed on by 
Gods exciting of our Rea(on $ and that themife- 
ryof the ungodly is, that they have Re a (on in fa- 
culty, and noun u(e, inthegreateft things, that I 
perfwade you to this duty with the greater hopes : 
If the Lord will now perfwade you but to retire 
from vanity, and foberly exercife your Reafon , 
and Confider jour vbayes > and fay, What have tve 
done ? and What is it that God would have us do ? 
and What (hall tve wifhrve had done at lafl f I fay, 
could you now but be prevailed with, tobeftow 
as many hours on this work , as you have caft 
away inidlenefs, orvvorfe, I (hould not doubt, 
but I fhould (hortly fee the faces of many of you 
in Heaven, that have been recovered by the ufe of 
this advice. It is a thoufand pitties, that men that 
are thought wife enough to be entrufted w r ith the 
publick fafety , and to be the Phyfitians of a 
broken State, (hould have any among them that 
areuntrufty to their God, and have not the Rea- 
fon to Remember their mi(d$ings, and prevent the 
danger of their immortal fouls. Will you fit all 


A Sermon of Tfypentance. i 7 

day here, to find out the remedy of a difeafed 
Land 5 and will you not be intreated by God or 
man , to fit down one hour, and find out the dif- 
eafe of, and remedy for your own fouls ? Ate 
thofe men like'y to take care of the happinefs of 
fo many thousands, that will ftill be fo carelefs of 
themfelves ? Once more therefore I entreate 
you , Remember jour misdoings , left God remem- 
ber them ; And blefs the Lord that called you 
this day, by the voice of Mercy, to Remember 
them upon terms of Faith and Hope. Remem- 
brcd they mu(l be firft or laft : And believe it , 
this is far unlike the fad remembrance at Judge- 
ment, and in the place of woe and defpera- 

And I befeech you obferve here, that it is 
your own mifdoings that you muft Remember. Had 
it been only the fins of other men y especially 
thofe that differ from you, or have wronged you , 
or ftand again ft your inter eft , how eafily would the 
duty have been performed f How little need 
fliould I have had to prefs it with all this importu- 
nity < How confident fliould I be, that I could 
convert the moft^ if this were the Converfion i 
It grieves my foul to hear how quick and conftant 
high and low, learned and unlearned are at this un- 
charitable contumelious remembrinv of the faults 
of others : how cunningly they can bring in 
their infmuated accufattons : how odioufL they 
can aggravate the fmalleft faults, wheie diffe- 
rence caufeth them to diftafte the perfon : how 

D ordi- 

1 8 A Sermon of Repentance . 

ordinarily they judge of a&ions by the perfons, 
as if an) thing were a crime that is done by fuch 
as they diflike,and all were vcrtue that is done by 
thofe that fit their humours : How commonly 
Brethren have made it a part of their fervice of 
God, to fpeak or write uncharitably of his fervants-, 
labouring to deftroy the bearers cbari:% which had 
more need in this unluppy time, of the bellows 
then the water ! How ufual it is with the igno- 
rant that cannot reach the truth , and the impious 
that cannot bear it, to call fuch Hereticks that 
know more then themfeives $ and to call fuch 
Treciftans^ Puritanes, ( or fome fuch name which 
Hell invents, as there is occafion ) who dare not 
be fa bad as they ! How odious, men pretending 
to much gravity , learning and moderation , do 
labour to make thofe that are dear to God $ 
and what an art they have to widen differences, 
and make a fea of every lake 5 and*that perhaps 
under pretence of blaming the uncharitablenefs 
of others ! How far the very Sermons and dif- 
courfes of fome learned men are from the com* 
mon rule of doing as we would be done bj : and 
how loudly they proclaim that fuch men love not 
their neighbours as themfehes • the moft unchari- 
table words feeming moderate which the) give ; 
and all called intemperate that fivoureth not of 
flattery, which they receive ! Were I calling the 
feveral exafperated factions now in England, to 
remember the mifdoings of their fuppofed adver- 
faries > vvhat full-mouth'd and debafing Con- 


A Sermon of "Repentance. 1 9 

teflions would they make ? What monfters of 
Herefie, and Schifm, of impiety, treafon and re- 
bellion, of perjury and perfidioufnefs , would too 
many make of the faults of others , while they 
extenuate their Ovn to almoft nothing ! It is a 
wonder to obferve, how the cafe doth alter with 
the moft, when that which was their adverfaries 
cafe, becomes their own. The very prayers of the 
godly, and their care of their falvation , and their 
fear of finning, doth fecm their crime in the eyes 
of fome that eafily bear the guilt of fwearing , 
drunkennefs, fcnfmlity, filthincfs , and ne^left 
of duty , in tbemfelves , as a tolerable bur- 

But if ever God indeed convert you, ( though 
you will pitty others , yet ) he will teach you to 
begin at home, and take the beam out of your 
own eyes, and to cry out , Q / am the miferablt 
firmer, ] 

And left thefe generals feem inefficient for us 
to confefs on fuch a day as this, and left yet your 
memories (hould need more help , is it not my 
duty to mind you of fome particulars i which 
yet I (hall not do by way of accufation, but of en- 
quiry : Far be it from me to judge fo hardly of 
you , that when you come hither to lament 
your fins , you cannot with patience endure to be 
told of them. 

1. Enquire then, whether there be none 
among you that live a fenfual carelefs life $ cloaibed 
with the beftj and faring delfcioujly every hy f in 

D 2 gluttony 

zo J Sermon of Repentance. 

gluttony or drunkenness , chambering and wanton- 
nefs^ jlrtfe or envying, not putting on Cbrift , nor 
walking in the Spirit , but making provision for the 
/¥f/7;, to fat is fie the lufls thereof \ Rom. 13. 13,14. 
Is there none among you that fpend your precious 
time in vanities , that is allowed you to prepare 
for life eternal { that have time to wade in 
complements and fruitlefs talk and vifits -, in 
gaming and unneceflfary recreations, in exceffive 
feaftingand entertainments, while God is neg- 
le&ed , and your fouls forgotten , and you can 
never find an hour in a day, to make ready for 
the life which you muft live forever. Is there 
none among you that would take that man for a 
Puritan or Hhanatick , that (hould employ but 
half fo much time for his foul, and in the fervice 
of the Lord, as you do inunneceflary fports and 
pleafures, and pampering your flefli ?- Gentle- 
men, if there be any- fuch among you , as you 
love your fouls, Remember your m (doings , 
\and bewail thefe abominations before the 
Lord , in this day of your profefled humilia- 

2. Enquire whether there be none among 
you, that being ftrangers to the New birth , and 
to the inward workings of the Spirit of Chrift 
upon the foul, do alfo diflafle an holy Life , and 
make it the matter of your reproach , and pacifie 
your accufing confeiences with a Religion m^de 
up of meer words, and heartlefs out-fide, and 
fo much obedience as your fleflJy pleafures will 

admit 5 

A Sermon of Repentance. 


admit * accounting thofe that go beyond you , 
efpecially if they differ from you in your modes 
and circumftances, to be but a company of proud, 
Pharifiucal, felf-conceited hypocrites , and thofe 
whomyoudefiretofupprefs. If there fhould be 
one fuch perfon here , I would entreat him to re- 
member, that it is the folemn affeveration of our 
Judge, that Except a man be converted* and be born 
again, of water and the Jpirit , he cannot enter into 
the Kingdom of heaven. Joh. 3.3,5. Mat. 18. 3. 
That if any man have not the Spirit of Chnft, he is 
none of his, Rom. 8. 9. That // an) man be in 
Chriji , he is a new creature 5 old things are pafl 
away, and all things are become new , 2 Cor. 5.17. 
That without holinefs none jhall fee God, Heb. 12.14. 
That the wifdom that is from above , is firjl Pure 
and then Peaceable, Jam. 3.17. That God is a fpi- 
rit , and thej that worjhtp him, muft worfhip him in 
jp/rit and in truth, John 4. 23, 24. That they 
wsrjhip in vain , that teach for DocJrines the com- 
mandments of men, Mat. 15. 8,9. And that 
Except your righteoufnefs exceed that of the Scribes 
And Pharifees, jou fhalltn no wife enter into the King- 
dom ef heaven, Matth. 5.20. And I defire you 
to remember that its hard to kick again ft the pricks 5 
andtoprofperin rage again ft the Lord : and that 
its better for that man that offendeth one of his lit tit 
ones? to have had a mill-ftone faftened to his neck , 
And to have been cafi into the bottom of the Sea > 
Matth. 18. 6. It is a fure and grievous con- 
demnation, that waiteth for all that wstbemfelves 

d 3 «#| 

2 z A Sermon of Repentance. 

unholy : but to the haters or defpifers of the holy 
Laws and Servants of the Lord, how much more 
grievous a puni(hment is referved f 

3. Enquire alfo, Whether there be none 
among you, that let loofe your paflions on your 
inferiours , and opprefs your poor Tenants , and 
make them groan under the task , or at leaft do 
little to relieve the needy, nor ftudy not to ferve 
the Lord with your eftates, but facriflceall to the 
pleafing of your flefli , unlefs it be fome incon- 
fiderable pittance , or fruitle r s drops, that are 
unproportionabletoyour receivings. If there be 
any fuch, let them Remember their iniquities, and 
cry for mercy , before the cry of the poor to 
heaven, do bring down vengeance from him that 
hath promifed, to hear their cry, andfpeedily to 
avenge them, Luk. 1 %, 7, 8. 

4. Enquire , Whether there be none that 
live the life of Sodvm, in Pnde, fulnefs of bread 
andidlcnefst Ezek. 16. 49. and that are not pufc 
up with their eftates and dignities, and are 
ftrangers to the humility . meeknefs, patience , 
and felf-denyal of the Saints : That ruffle in 
bravery , and contend more zealoufly for their 
honour and preheminence , then for the honour 
and intereft of the Lord. For pride of apparel, 
it was wont to be taken for a childiih or a wo- 
manifhkind of vice, below a man; but its now 
oblerved among the gallants , that ( except in 
fpots ) the notes of vanity are more legibly writ- 
ten on the hair and drefs of a multitude of 


A Sermon of Repentance. z 3 

effeminate males, then on the females j proclaim- 
ing to the world that pride , which one would 
think even pride it (elf fliould have concealed 5 
and calling by thefefigns to the beholders toob- 
ferve the emptynefs of their minds , and how 
void they are of that inward worth, which 
is the honour of a Chriflian, and of a man.* It 
being a marvel to fee a man of Learning, gravity, 
wifdom, andthefearof God, appear in fuch an 

I have done with the firft part [ the Remem- 
bring of jour own evil rvajes and dotngs. "] I be- 
feech you pra&ically go along with me to the 
next 3 [ The loathing of jour felves in your 
own eyes , for all jour iniquities and abominati- 

Every true Convert doth thus loath himfelf for 
his iniquities 5 and When Cod will reffore a pu- 
mjhed people upon their Repentance , he bring- 
eth them to this loathing of tbemfelves. 

1. A converted foul hath a new and hea- 
venly Light to help him , to fee thofe 
matters of humbling ufe , which others fee 

2. More particularly, he hath the know- 
ledge of fin 3 and of himfelf He feeth the 
odious face of fin, and feeth how much his 
heart and life, in his finful dayes abounded 
with it , and how great a meafure yet re- 

3. He 

zq. A Sermon of ^pentance. 

3. He hath feen by Faith the Lord himfelf.- 
The Majefty , the holinefs , the jealoufie , the 
goodnefs of the eternal God whom he hath 
offended * and therefore muft needs abhorr him- 
fe If \ John 42,6. 

4. Hehathtafted of Gods d fpleafure again ft 
him for his fin already. God himfelf hath fet 
it home, and awakened his confcience , and 
held it on, till he hath made him underfland 
that the confuming fire is not to be jefted 

5. He hath feen Cbrift Crucified , and 
mourned over him. This is the glafs that 
doth moft clearly (hew the uglinefs of fin .• 
And here he hath learned to abhor him- 

6. He hath fore feen by Faith the End §f 
fin 5 and the doleful recompence of the un- 
godly : His faith beholdeth the mifery of 
damned fouls , and the Glory which finners 
caft away. He heareth them before- hand re- 
penting and lamenting , and crying out of 
their former folly , and wiftiing in vain that all 
this were to do again , and that they might 
once more be tryed with another life 3 and 
refolving then how holily , how felf-denying- 
ly they would live ! He knows if fin had 
had its way , he had been plunged into 
this hellifti mifery himfelf, and therefore he 
muft needs loath himfelf ftrbU iniquities . 

7. More- 

aJ Sermon of Repentance. 25 

7. Moreover the true Convert hath had the live- 
licfttaft of mercy; of the blood of Chrift$ of the 
offers and Covenant of grace •, of reprieving mercy •, 
oipardoning mercy •, ot healing and preserving mercy •, 
and of the unfpeakable mercy contained in the pro- 
mtfe of everUJling life : And to find that he hath fin- 
ned againft all this mercy, doth conftrain him to ab- 
horre himfelf. 

8. And it is only the true Convert that hath a 
new and holy nature, contrary to fin-, and therefore 
asamanthathaththe^^r^doth loath himfelf be- 
caufe his nature is contrary to his difeafe, io is it 
(though operating in a freer way) with a converted 
foul as to the Leprofie of fin. Oh how he loaths the 
remnants of his pride and paflion $ his excefliv e cares, 
defiies, and fears •, the backwardnefs ot his foul to 
God and Heaven ! Sin is to the new nature of every 
true Believer, as the food of a Swine to the ftomack 
of a man % if he have eaten it, he hath no reft till he 
hath vomited it up -, and then when he looketh on his 
vomit, he loatheth himfelf to think how long he 
kept fuch filth within him - 7 and that yet in the bot- 
tome there is fome remains. 

p. The true Covert is one that is much at, home •, 
his heart is the Vineyard which he is daily dreffing 5 
his work is ordinarily about it • and therefore he is 
acquainted with thofeiecrtt fins, and daily failings, 
which ungodly men that are ftrangers to themfelves, 
do not obferve , though they have them in domi- 

10. Laftly, A ferious Chriftian is a workman of 
the Lords, and daily bufie at the exercife of his gra- 

-5 ces; 

16 <Ut Sermon of Repentance. 

ces •, and therefore hath occafion to obferve his weak- 
nefles, and failings^ and from fad experience is for- 
ced to abhorrehimfelf. 

But with carelefs unrenewed fouls it js not fo •, 
fome of them may have a mild ingenuous difpofition 5 
and the knowledge of their unworthinefs 5 and cufio- 
marily they will confeis fuchfins ; as are fmall difgrace 
to them, or cannot be hid •, or under the terrible 
gr'pes of conscience, in the hour ofdiftrefs and at the 
approach of death, they will do more-, and abhorre 
themfelves perhaps as Judas did-, or make a con- 
tained confeilion through the power of fear. But fo 
far are they from this loathing of themfelves for all 
their iniquities, that fin is to them as their element^ 
their food, their nature, and their friend.. 

And now, Honourable, Worthy and beloved au- 
ditors, it is my duty to enquire, and to provoke you 
to enquire, whether the Reprefentative body of the 
Commons of England, and each man of you in parti- 
cular, be thus affedted to your felves or not. It con- 
cerns you to enquire of it, as you love your fouls, and 
love not to fee the death-marks of impendence on 
them. It concerneth us to enquire of it, as we love 
you and the Nation, and would fain fee the marks of 
Gods return in mercy to us, in your felf -loathing 
and return to God. Let confidence fpeak as before 
^he Lord that fees your hearts and will lhortly judg 
you : Have you had fuch a light of your naturall and 
aduall fin and mifery, of your negleftofGod, your 
contempt of Heaven, your lofs of precious nafty 
time, your worldly, flefhly, fenluall lives, and your 
omiifion of the great and holy works which you were 


dA Sermon of %epentancet 27 

made for •, have you had fuch a fight and fenfe of 
thefe, as hath filled your fouls with fliame and far- 
row? and caufed you in tears or hearty grief to la- 
ment your finfull carelefs lives,before the Lord. Do 
you loath your felves for all this, as being vile in your 
own eyes, and each man hyjyhat a wretch was 1 f what 
an unreasonable [elf- hating wretch, to do all this againft 
myfelf? what an unnatur all wretch I what amonller 
of rebellion and ingratitude ', to do all this again ft the 
Lord $f love and mercy ? what a deceived foolijl) 
wretch I to preferre the p leafing of rny lujt and fenfes, 
a pleafure that perianth in the fruition, and is paft as 
foon as its received, before the manly pleafures of the 
Saints y and before the fouls delight in God, and before 
the unjpeakable everlaHing pleafures I was there any 
comparifon between the bruitifh pleafures of tht flefh, 
and thsjpirituall delights of a believing foul, in looking 
to the endles pleafure which we [hall have with all the 
Saints and Angels in the glorious pre fence of the Lord. 
Was God and glory worth no more, then to be cafi afide 
for fatiating of an unfatisfi able flefh and f and e ! and to 
he fold for a harlot, for a forbidden cup, for a little 
aire of popular applauf, or for a burdensome load of 
wealth and power, for fo fhort a time ? where's now 
the gain andpleafure of all my former fins ! what have 
they left but a sling behind them ? Bow neer is the time 
when my departing foul mu ft lookback on all the plea- 
futes and profits that ever I enjoyed, as a dream when 
one awaketh •, as ddufory vanities, that have done all 
for me that ever they will doe, and all is but to bring my 
flefh unto corruption ( Gal.6.8.^ and my foul to this 
diftrejfing grief and fear I Add then I muB fwg and 

E 2 laugh 

1 8 ^A Sermon of Repentance, 

laugh no more I I mnjt brave it out in pride no more ! 
Imuji know the flexures oftheflejh m morel but be 
levelled with the poor eft, and my body laid in loath fome 
darknefs, and my foul appear before that God whom I 
fo wttfutiy refufed to obey and honour. O wretch that 
I am ! where was my under fan ding, when I plaid fo 
boldly with the flames of hell, the wrath of God, the 
pcifonoffn! when God flood by and yet I finned} 
when confidence did rebuke me, and yet I finned ! when 
Heaven or hefi were hard at hand, and yet I finned I 
when to pleafe my God and fave my foul I would not 
forbear a filthy lujt, or a forbidden vanity of no worth ! 
when I would not be perfrvaded to a holy, heavenly, 
watchfttH life, though all my hepes of Heaven lay on it. 
I am afl)amedof my [elf : I am confounded in the re- 
membrance of my wilfall felf-defiroying folly ! I l oa th 
my felf for all thefe abhominations : that I had lived 
in beggery and rags, when I lived in fin : and that I 
had lived with God in a prison or in a wildernefs, when 
I refufed a holy heavenly life, for the love of a deceit- 
full wo*ld I Wid the Lord but pardon what ispafi, I 
am rcfolved through his grace to dofo no mere, but t$ 
loith that filth that I took for pleafure, and to abhorrt 
the fin that I made my f port ; and to die to the glory and 
riches of the world, which I made my idoll - 7 and to 
live entirely to that God that I did fo long and fo un- 
worthily negleff •, and to [eek that treasure, that King- 
dome, that delight, that mil fully fat is fie my expecta- 
tion, and anfwer all my care and labour, with Juch in- 
finite advantage. Holmefs or nothing fh all be my work 
and life - 5 and Heaven or nothing ft allbe my portion and 


§A Sermon of ^Repentance* 19 

Thefc are the thoughts, the affe&ions the breath- 
ing of every regenerate gracious foul. For your fouls 
fake enquire now. Is it thus with you i or have you 
thus returned with ftlf -loathing to the Lord, and 
firmly engaged your fouls to him at your enterance 
into a holy lite < I muft be plain with you Gentlemen, . 
or I (hall be unfaitbfull •, and I muft deal clofely with 
you, or I cannot deal honeltly and truly with you. 
As fure as you live, yea as lure as the word of God is 
true, you muft all be fuch converted men, and loath 
your [elves for your iniquities, or be condemned as im- 
penitent to everlafting fire. TO hide this from you, 
is but to deceive you, and that in a matter of a thou- 
fand times greater moment then your lives. Perhaps 
I could have made {hift, inftead of fuch ferious admo- 
nitions, to have wafted this hour in flafhy" oratory, and 
neat expreftions, and ornaments of reading, and other 
things that are the too common matter of oftentation, 
with men that preach Gods word in jeaft, and believe 
not what they are perfwading others to believe. Or 
if you think / could not, I am indifferent, as not much 
afteding the honour of being able, to offend the Lord, 
and wrong your fouls, by dallying with holy things. 
Flattery in thefe things of foul concernment, is a felf- 
ifli vilany, that hath but a very fhort reward - 7 and 
thofe that are pleafed with it to day, may curfe the 
flatterer for ever. Again therefore let me tell you, 
C that which I think you will confefs,) that it is not 
your greatnefs, nor your high looks, nor the gallantly 
of your fpirits that fcorns to be thus humbled, that 
will ferve your turn when God (hall deal with you, 
or fave your carcaffes from rottennefs andduft, or 

E 1 yQiir 

^o <iA Sermon ofHepentance. 

your guilty fouls from the wrath of the Almighty. 
Nor is it your contempt of the threatnings of the 
Lord, and your ftupid negleft, or fcoming at the 
meflage, that will endure, when the Hidden unrefi- 
ftible light (hall come in upon you and convince you, 
or you (hall fee and feel what now you refufed to be- 
lieve ! Nor is it your outfide hypocriticall Religion, 
made up of meer words or ceremonies, and giving 
your fouls but the leavings of the flefh, and making 
God an underling to the world, that will do any more 
to fave your fouls, then the picture of a feaft to feed 
your bodies. Nor is it xhzfliffefl conceits that you 
ihallbe faved in an unconverted Jlate y or that you are 
fanttified when you are not* that will do any more to 
keep you from damnation, then a conceit that you 
{hall never die, will do to keep you here* for ever. 
Gentlemen, though you are all here in health, and 
dignity, and honour to day, how little a while is it, 
alas how little, till you ihallbe every man in Heaven, 
or hell ! ( unlefs you are Infidels you dare not deny 
it.) And it is only Chrift and a holy life that is your 
way to Heaven, and only Jin, and the negleft of Chrifl 
and holmefs that can undo you. Look therefore upon 
fin as you fhould look on that which would caft you 
into hell, and is daily undermining all your hopes. " O 
that that this Honourable Affembly could know it 
in fome meafure, as it fhall be fhort/y known ? and 
judg of it as men do, when time is paft, and celufi- 
ons vaniihed, and all men are awakened from their 
fleflily creams, and their naked fouls have feen the 
Lord? O then what Laws would you make againft 
fin < How fpeedily would you joyn your ftrength 
* againft 

aA Sermon of Repentance* 31 

againft it, as againft the only enemy of our peace, and 
as againft a fire in your houfes, or a plague that were 
broken out upon the City, where you are < O then 
how zedoufly would you all concurre to promote the 
intereft of Hoiineis in the Land, and ftudioufly en- 
courage the lervants of the Lord! How feverely 
would you deal with thofe, that by making a mock of 
Godlinefs,do hinder the falvation of the peoples fouls? 
How carefully would you help the Labourers that are 
fent to guid men in the holy path < and your felves 
would go before the Nation, as an example of peni- 
tent fclf -loathing for your fins, and hearty converfion 
to the Lord. Is this your duty now, or is it not? 
If you cannot deny it, I warn you from the Lord, do 
not negleft it $ and do not by your difobedieiice to a 
convinced conscience, prepare for a tormenting con- 
fcience. If you know your Mafters will and do it not, 
you (hall be beaten with many ftripes. 

And your yublike capacity and work, doth make 
your Repentance and holiness needfull to others as well 
as to your felves. Had we none to govern us, but 
fuchas entirely fubjed themfelves to the government 
of Chrift ; and none to make us Laws, but fuch as 
have his Law tranferibed upon their hearts, O what a 
happy people fhould w£ be. Men are unlikely to make 
flrckt Laws, againft the vices which they love and live 
in : or if they make them, they are more unlikely to 
execute them. We can expect no great help againft 
drunkennefs, fweariftg; gaming, filtknefs, and pro- 
phanenefs, from men that love thefe abominations 
lb well, as that they will rather part with God and 
their falvation, then they will let them go. All 


21 <iA Sermon of Repentance 

men are born with a Terpentine malice and emnitya* 
gainft thefeedofChrift, which isrooted in their very 
natures. Cuftome in fin encreafeth this to more 
malignity •, and it is only renewing grace that doth 
overcome it. It therefore there fhouid be any among 
our Rulers, that are not cured or this mortall malady, 
what friendfhip can be expe&ed from them to tfie 
caufe and fervanis of the Lord i It you are all the chil- 
dren of God your lelves, and Heaven be your end, 
and holineis your delight and bufineis, it will then be 
your principall cai e to encourage it, and help the peo- 
ple to the happinefs that you have found your ieives. 
But if in any the original! ( increafed ) enmity to God 
and godlinefs prevail, we can exped: no better (or- 
dinarily ) from iuch, then that they oppofetheho- 
linefs which they hate, and do their wor ft to make 
us miferable. But woe to him that ftnveth againft 
his Maker. Shall the thorns and bryers be let in 
battailagainft the confuming fire and prevails/,*. 7,7. 4, 
5. Oh therefore for the Nations fake, begin at home, 
and caft away the fins which you would ha ve the Na- 
tion caft away / All men can fay, that Minrfitrs muft 
teach by their lives, as well as by their doctrines •, 
(and woe 10 them that do not.) And muit not Ma- 
giftrdtes as well govern by their lives, as by their 
^Laws ? Will you make Laws which you. would not 
have men obey < Or would you have the peop'e to 
be better then your Jelves ? Or can you cxped to 
be obeyed by others, when you will not obey the 
God of Heaven and Earth your felves i We be- 
feechyou therefore for the fake of a poor diftrefTed 
Land, let our recovery begin with you. God looks 


<±A Sermon of Repentance. 33 

fo much at the Rulers of a Nation in his dealings 
wirhthem, that ordinarily it goes with the people 
as their Rulers are. Till David had numbered the 
people, God would not let out his wrath upon them, 
though it was they that were the great offenders. 
If we lee our Reprefentative body begin in loathing 
them'felvesfor dtl their iniquities, and turning to the 
Lord with all their hearts, we (hould yet believe that 
he is returning to us, and will dej us good after all 
our provocations, Truly Gentlemen, it is much 
fromyou that we muft fetch our comfortable or fad 
prognefticks, of the life or death of this difeafed Land. 
Whatever you do, I know that it fh all go well with the 
righteous •, but for the happinefs or mifery of the Na- 
tion in generall, it's you that are our beft prognofti- 
cation. If you repent your felves, and become a holy 
people to the Lord, it promifeth us deliverance: But 
if you harden your hearts, and prove defpifers of 
God and holinefs, it's like to be our temporally and 
fure to be your et email undoing, if faving grace do 
not prevent it. 

And I muft needs tell you, that if you be not 
brought to loath your felves, it is not becaufe there is 
no loathfome matter in yon. Did you fee your in- 
fide, you could not forbear it. As I think it would 
fomewhat abate the pride of the moft curious Gal- 
lants, if they did but fee what a heap offlegme, and 
filth, and dung, ( and perhaps crawling worms ) there 
is within them ; Much more (hould it make you loath 
your felves, ifyoufaw thofefins that are a thoufand 
tunes more odious. And to inftigate you hereunto, 
let me further reafon with you. 

F 1. You 

j|. aJ Sermon of %epentance 

i. You can eafily loath an enemy $ and who hath 
been a greater enemy to any of you, then jour 
f elves t Another may injure -you * but no man can 
everlaftingly undo you, but your Jches. 

2 . You abhorre him that kills your deareft friends 5 
and it ; s you by your fins that have put to death the 

Lord of life. 

3. Who is it but your felves that hath robbed 
you of fo much precious time, and fa much pre- 
cious fiu.t of Ordinances, and of all the mercies of the 

Lord i 

4. Who is it but your felves that hath brought 
you under Gods difpleafure i Poverty could not have 
made him loath you, nor any thing befides your 

5. Who wounded Confcience, and hath raifed all 
your doubts and fears i was it not your finfull 


6. Who is it but your felves that hath brought you 
fo neer the gulf of mifery < and endangered your erer- 
nall peace-* 

7. Confider the loathfome nature of your fins, and 
how then can you choofe but loath year felves * 

1. It is the creatures rebellion or difobedience a* 
gainft the abfoluteuniverftll Scve a gn. 

2. It is the deformity of Gods nobleft creature here 
on earth-, and the ubufing of the moft noble facul- 
ties. , n 

3. It is a ftain fo deep that nothing can wafhout 
but the blood oc Chrift. The Hood that drowned a 
world of finners, did nor wa(h away their fins. The 
fire thatconfumed the Sodomites, did not confume 


aJ Sermon of 1(epentance % 55 

their fins. Hell it felt can never end it, and therefore 
(hall have no end it felf. It dieth not with you when 
you die : Though Churchyards are the guiltieft fpots 
of ground, they do not bury and hide our fin. 

4. The Church muft loath u 5 and muft caft out the 
finner as loathfome if he remain impenitent : and none 
of the fervants of the Lord muft have any friendship 
with the unfruitfull works of darknefs. 

5. God himfelf doth loath the creature for fin, and 
for nothing elle but fin, Zech.u.S. My foul loathed 
them. Deut.32.1p. When the Lord fan it he abhor- 
redthem.becaufe of the provoking of his Jons and daugh- 
ters."] Lev.26.30. My foul fhall abborre you.*] Pial. 
78.5P. When God heard this he was wroth ', and greatly 
abhorred ifraeU Lam.2.7, He abhorred his very San- 
ffuary."] For he is of purer eyes then to behold iniquity , 
Hab. i . 1 3 . In a word, it is the fen tence of God him- 
felf, that a wicked man is loathjome and cometh to 
fhame, Prov.i^.J.] fo that you fee what abundant 
canfe of felf ^abhorrence is among us. 

But we are much afraid of Gods departure, when 
we fee how common felf love is in the world, and 
how rare this penitent felf loathing is. 

1. Do they loath themf elves that on every occafion 
are contending for their honour, and exalting them- 
felves, and venturing their very fouls, to be higheft 
in the world for a little while •? 

2. Do they loath themf elves that are readier to;V 
fitfie all their fins,or at leaft extenuate them,then hum- 
bly confefs them f 

3. Do they loath themf elves for all their fins, that 
cannot endure to be reproved, but loath their friends, 

F 2 and 

\6 sJ Sermon of T^pewtancct 

and the Minifters of Chrift that ull them of their 
loathfomnefs I 

4. Do they loath themjelves that' take their fridc 
itfelf for manhood, and Chriftian humility for b&fe- 
nefsy and brokenxefs of heart for whining hypocrijie or 
folly, and call them a company of Priefl-ridden fools, 
that lament their fin, and eafe their fouls by free con- 
feflionC Is the ruffling bravery of this City, and the 
ftrange attyre, the haughty carriage, the feafting, 
idlenefsand pomp, the marks offuch as loath them- 
(elves for all their abhominations < why then was 
fafting, and fack cloth and ajhes, the badg of fuch in an- 
cient times ? 

5. Do they loath themfelves for all their fins, who 
loath thofe that will not do as they < and fpeak reproach- 
fully of iuch as run not with them to the fame excefs 
of ryot, 1 P^.4,4. and count them precifians that 
dare not fpit in the face of Chrift, by wilfull finning 
as venturouflyand madly as themfelves. 

6. Or do they loath themfelves for all their fins, 
that love their fins, even better then their God, and 
will not by all the obteftations, and commands, and 
intreatiesof the Lord, be perfwaded to for fake them t 
How farre all thefe are from this f elf -loathing, and 
how farre that Nation is from happinefs where the 
Rulers or inhabitants are fuch , is eafie to conje- 

I ftould have minded you what fins of the Land 
muft be rcwembred, and loathed if we would have 
peace and heaiing. But as the glafs forbids me, fo,. 
ala^ as the fins of Sodom they declare themfelves. 
Though through the great mercy of the Lord the 


dA Sermon of %epentance. yj 

body of this Nation, and the 'fober fart, have not been 
guilty of that Covenant-breaking pei fidioufnefs, trea- 
fon, fedition, difobedience, felt- exalting, and tur- 
bulence as fome have been, and as ignorant foreign- 
ers through the calumnies ot malicious adverfaries 
may poflibly believe, yet muft it be for a lamenta- 
tion through all generations, that any of thofe that 
went out from /&y have contracted the guile of fuch 
abhominations, and occafioned the enemies of the 
Lord to blafpheme • and that any in the pride or 
ftmplicity of their hearts, have followed thecondudt 
of Jefuiticall feducers, they knew not whither, nor to 

That Profanefs aboundeth en the other fide, and 
drunkennefs, (wearing, fornication, lafrivioufnefs, 
idlenefs, pride and covetoufnefs, do (till furvive the 
Minifters that have wafted themfelves againft them, 
and the labours ot faithfull Magiftrates to this day I 
And that the two extr earns ot Here fie and Profane- 
nefs, do increafe each other •, and while they talk 
againft each other, they harden one another, and 
both affiift the Church of Chrift. But efpccially 
woe to England for that crying fin, the fcorning of a 
holy life, if a wonder of mercy do not fave us. That 
people prof eft ing the chr i ft i an Religion, fhould fcorn 
the diligent praffife of that Religion which themfelves 
profefs ! That obedience to the God of Heaven, thai 
imitation of the example of our Saviour who canre 
from Heaven to teach us Holinefs, fhould not only 
benegle&ed, unreafonably and impipufly negle&ed, 
but alfo by a transcendent impious madnefs, ihculd 
bemade a matter of reproach ! That the, holy^Ghoft 

E 3 into 

^8 aA Sermon ofliepentance. 

into whofe name as the fan&ifierthefe men were'them- 
felves baptized, (hould not onlybe refiftcd,but his fan- 
dirtying work be made a fcorn ! That it (hould be made 
a matter of derifion, for a man to preferre his foul 
before his body, and Heaven before earth, and God 
before a tranfitory world, and to ufe hisreafon in 
that for which it was principally given him, and not 
to be wilfully mad in a cafe where madnefs will un- 
do him unto all erermty ! judg as you are men, whe- 
ther hell it felf is like much to exceed fuch horrid wic- 
kednefs ! and whether it be not an aftonifhing won- 
der, that ever a reafonable foul (hould be brought to 
fuch a height of abhominarion. That they that profefs 
to believe the holy Catholtke Church, and the Commu- 
nion of Saints^ ihould deride the holwefs of the 
Church, and the Saints and their communion ! that 
they that pray for the hallowing of Gods Name, the 
coming cf his Kingdom, and the doing of his will 
even as its done in Heaven, (hould make a mock at 
all this that they fray tor ! How much further think 
you is it poflible, for wicked fouls to go in fin- 
ning < Is it not the God of Heaven him felf that they 
make a fcorn of t Is not Holinefs his image f Did 
not he make the Law that doth command it •, profef- 
fing that none (hall fee his face without it i Heh.u. 
14. O finfull Nation ! O people laden with iniquity, 
Repent, Repent, fpcedily and with felf-loathing Re- 
pent of this inhumane crime, left God (hould take 
away your glory, and enter hirrrfelf into judgment 
with yon, tnd plead againft ycu the fcorn that you 
nave cait upon the Creator, the Saviour, the fan&i- 
fier to whom you were engaged in your baptifmall 

vows J 

ttA Sermon of T^eperH 4nce. 39 

vows ! Left when heplagueth and condemneth you 
he fay, Why persecuted you me f ( Ads 9.4.) Inaf 
much as you did it to one of the leafl of theje my 
brethren* ye did it unto me.~] Read Prov.i. 20. to 
the end. When ifrael mocked the mefjengers of the 
Lord, and defpi fed his words, and mi jufed his Prophets, 
bis wrath arofe againjl his people till there was no re- 
medy, 2 Chron. 26. 16. And O that you that are 
the Phyficions of this difeafed Land, would fpecial- 
ly call them to Repentance for this, and help them 
againft it for the time to come. 

Having called you firft to Remember your misdoings, 
and fecondly to loath your felves in your own eyes 
for them 5 I muft add a third, That you ftop not 
here, but proceed to Reformation, or elfe all the reft 
is but hypocrifie. And here it is that I moft earneft- 
ly intreat this Honourable Ailembly for their beft 
afliftance, O make not the fore mentioned fins your 
own -, left you hear from God, quod minus crimine, 
quam abfolutione peccatnm efl. Though England hath 
beenufed to cry loud for liberty, let them not have 
liberty to abufe their Maker, and tod?rcn their fouls, 
if you can hinder it. optimm efl reipublic<z flatus, ubi 
nulla libertas deefl, nifi licemia pereundi, as Nere 
once was told by his unfuccefsfull Tutor. Ufe not 
men to a liberty of fcorning the Laws of God, left 
you teach them to fcorn yours : For can you expert 
to be better ufed then God, And cui plus licet quam 
far eft, pltts vult quam licet (GeH.l.17. 014.) We 
have all ieen the evils ot Liberty to be wanton in Re- 
ligion : Is it not worfe to have Liberty, to deride 
Religion i If men (hall have leave to go quietly to 


<±A. Sermon of "Repentance, 

hdlthemjelves, let them not have leave to mosk poor 
fouls from Heaven. The differing to the found in 
faith is as nothing : for what is the foaming rage of 
mad men to be regarded < But that in England God 
jhould be (e provoked, and fouls fo hindered from the 
pathes of life, that whoever will be converted and 
faved, muft be made a laughing ftock ( which carnall 
minces cannot endure,) this is the mifchief which we 

The eyes of the Nation, and of the Chriftian 
world, are much upon you, fo.r.e high in hopes, fome 
deep, in fears, fome waiting in dubious expectations 
for the iflbe of your counfels. Great expeditions, in 
deep necelfuies, fhould awake you to the greateft 
care and diligence. Though t would not by omit- 
ting any neceffary dire&ions or admonitions to you, 
invite the world to think that I fpeak to fuch as can- 
not endure to hear, and that fo Honourable an Af- 
fembly doth call the Mtnifters of Chrift to do thofe 
works of their proper office, which yet they will be 
offended if they do •, yet had I rather erre in the de- 
fective part, then by e xcefs, and therefore Ihallnot 
prefume to be too particular. Only in genei all, in 
the Name of Chrift, and on the behalf or a trembling 
yet hoping Nation, I molt earneftly befeech and 
warn you, that you otm and promote the power and 
fraclife of Godlinefs in the Land, and that as God 
whofeitf;#i/?^you are ( Rom.13.4.) is a Rewarder 
ef them that diligently feek him, Heb.i \.6. and hath 
made this a pnncipall Article of our Faith • fo you 
would imitate yourabfolute Lord, and honour them, 
that fear the Lord) and encourage thtm that diligently 


-• -ill ••> I I 

zA Sermon of Repentance. 

feek him. And may I not freely tell you, that God 
fliould have the precedencie f and that you muft fir ft 
feek his Kingdom And the Right eoufnefs thereof, and 
he will facilitate all the reft ot your work* Surely no 
Powers on earth fliould be offended, that the God 
from whom, and for whom, and through whom they 
have what they have, is preferred before them •, when 
they fliould own no intereft but his, and what is fub- 
fervient to it. I have long thought that pretences 
of a necefiity of beginning with our own affairs, hath 
fruftrated our hopes from many Parliaments alrea- 
dy : and I am fure that by delayes the enemies of our 
peace have got advantage to crofs our ends and at- 
tain their own. Our calamities begun in differences 
about Religion, and (till that's the wound that mod 
needs clofing : and if that were done, how caftly ( I dare 
confidently fpeak it) would the generality of fober 
godly people, be agreed in things civilly and become 
the ftrength and glory of the Soveraign ( under God <) 
And though with grief and fiiame we fee this work 
fo long undone (may we hope that God hath re- 
ferved it to this feafon.) Yet I have the confidence 
to profefs, that (as the exalting of one party by the 
ejection and persecuting of the reft, is the fwfull way 
to your dijhonour and cur ruine, [o the termes on which 
the differing parties moft confiderable among us, may 
fdfely, eafily and fuddenly unite, are very obvious • 
and our concord a very cafie thing, if the prudent and 
moderate might be the guides, and felfijl) inter efis and 
paftion did not fet us at a further diftance then our 
principles have done. And to (hew you the facility 
of jfuch an agreement, were it not that fuch perfonal! 

G matters 

$i <iA Sermon of %ej)entance 

matters aie much liable to mifinterpretations, I fhould 
i tell you, that the late Reverend Primate of Ireland 
^ [ contented ( in lefs than half an Jioursdebate ) to five or 
I fix Propofuions which I offered him, as fufficient for 
/ the Concord of the moderate Epifcopall and Pref- 
byterians, without forfaking the Principles of their 
Parties. O that the Lord would yet fhew fo much 
mercy to a finfull Nation, as to put it into your hearts 
to promote but the practice ef tbofe Chrijlian principles 
which we are all agreed in ' I hope there is no con- 
troverfk among us whether God (hould be obeyed md 
hell avoided, and Heaven firfi fought, and Scripture 
be the rule and tefi of our Religion, and fin abhor- 
red and cafi out. O that you would but further the 
pra<ftife ok this with all your might : We crave not 
of you any Lordfhip or dominion, nor riches, nor 
intereft in your temporall affairs: we had rather fee 
a Law to exclude allEcdefhfticks from all power of; 
force: The God of Heaven that will judg you and 
us, will be a righteous Judg betwixt us, whether 
we crave any thing unreafonable at your hands. 
Thefe are the fumme of our requefts : u That Ho~ 
Itnefs may be encouraged, and the overfpreading pro- 
phaneneis of this Nation effectually kept down. 
2 . That an able diligent Mini fir y may be encouraged, 
and not corrupted by temporall power. 3. That Di(~ 
cipline may be ferioujly promoted, and Minifters no 
more hindred by Magistrates in the exercifeof their 
office,rhen Phyficionsand Schoolmafters are in theirs t, 
feeing it is but ^Government like theirs, confifting in 
the liberty of conicionable managing the w T orks of our 
o*vn. office that we expeft; Give us but leave to 


zA Sermon of ^pentance, 45 

labour in Chrifts Vineyard with fuch encouragemenc 
as the neceflity of obitinate fouls requireth, and we 
will ask no more. You have lefs caufe to reftrain 
us from discipline then fiom preaching : for it is a 
more flefi-di/} leafing work that we are hardier 
brought to. I foretell you 5 that y ou fhut out me and 
all that are of my minde y if you would force us to ad- 
minifter Sacraments without Difcipline, and without 
the condud of our own difcretion, to whom the 
Magiftrate appoints it- as if aPhyficion muft give 
noPhyfick but by your pre fcript. The antidifcipti- 
narian Magiftrate I could as refolutely fuffer under as 
the fuperjlitious ^ it being worfe to caft out Discipline, 
then to erre in the circumftances of it. The queftion 
is not, whether Biftops or no ? but whether Dtfcipline 
or none? and whether enow to ufe it? 4. We ear- 
neftly requeft that Scripture fufficiency as the teji of 
our Religion, and only univerfall Law of Chrijl may 
be maintained : and that nothing nnnecefjary may be 
impofed as neceffary, nor the Churches unity laid on 
that which will not hear it, nor ever did. O that we 
might but have leave to ferve God only as Chrift 
hath commanded us,and to go to Heaven in the fame 
way as the Apoftlesdid ! Thefe areourdefires; and 
whether they are reafotuble God will judg. 

Give fir ft to God the things that are Gods, and then 
give Cdjar the things that are C^Jars. Let your wif- 
dome btfirfi pure, and then peaceable. Not but that 
we are reiolved to be loyall to Soveraignty, though 
you deny us all thefe ; whatever malicious men pre- 
tend, that is not nor flullnot be our difference. I have 
proved more publiktly when it was more dangerous 

G a to 

44 ^ Sermon of Repentance, 

to publifh it, that the generality of the Orthodox fo- 

ber Minifters, and godly people of this Nation, did 
never confent to King-killing, and refitting Sove- 
raign Power, nor to the change of the ancient Go- 
vernment of this Land ; but abhorred the pride and 
ambition that attempted it. I again repeat it : The 
blood of fome, the imprifonment and difplacing of 
others, the banifhment or flight of others, and the 
detefhtions and publike proteftations of more • the 
oft declared fenfe of England, and the vvarres and fad 
eftate of Scotland, have all declared before the world, 
to the fhame of calumniators, that the generality of 
the orthodox fober Proteftantsof thefe Nations, have 
been true to their allegiance, and detefters of unfaith- 
fullnefs and ambition in fubjedts, and refifters of he- 
reiie and fchifme in the Church, and of Anarchie and 
Democraticall confufions in the Commonwealth. 
And though the Land hath ringed with complaints 
and threatnings againft my felf, for pubLfliing a little 
of the mixture of Jefuiticall and Familifticall contri- 
vances, for taking down together our Government 
and Religion, and fetting up new ones for the intro-r 
du&ion of Popery, infidelity and herefie $ yet I am 
allured that there is much more of this confedcracie, 
for the all-feeing God to difcover in time, to the fhame 
of Papifts, that cannot be content to write them- 
felves for the killing of Kings when the Pope hath 
once excommunicated them, and by the Decrees of 
aGenerall Councill at the Laterane, to depofe Prin- 
ces that will extirpate fuch as the Pope calls Here- 
ticks, and abfolve all their fubje&s from their fide- 
lity and allegiance, but they mult alfo creep into the 


%A Sermon of Repentance* 45 

Councils and Armies of Proteftants, and taking the 
advantage of fuccefles and ambition, withdraw men 
at once from their Religion and allegiance, that they 
may cheat the world into a belief, that Treafons are 
the fruits of the Pioteftant profeilion, when thefe 
masked Juglers have come by night and fown and 
cherifhed thefe Romifli tares. As a Papifi muft ceafe 
to be a Papijl if he will be truly and fully loyall to tils 
Soveraign ( as I am ready to prove againft any ad- 
verfary-,) fo a Protejlant mult fofarre ceaft to be.i 
Protectant before he can be difloyall. For Rqm.i$. is 
part of the Rule of his Religion. Unhappily there 
hath been a difference among us, which is the higher 
Power, when thofe that have their (hares in the So- 
veraignty are divided : But whether we (hould be 
fubjeft to the Higher Power is no queftion with us. 

Gentlemen, I have nothing to ask of you for my 
felf nor any of my brethren as for themfeIves:But fct&t 
you mil he friends to ferious preaching and holy living, 
and will not enfnare our consciences with any unferi- 
ptnralt inventions of men, this I would beg of you as 
on my knees : i. As for thefakeofchnjl, whofe 
caufe and people it is that I am pleading for, i. For 
the fake of thousands of poor e fouls in this Land, whole 
falvation or damnation will be much promoted by 
you. 3. For the fake of thou fan as of the dear fer- 
vantsoftheLord, whofe eyes ara waiting to fee what 
God will do by your hands. 4. For your own fakes, 
who are undone if you dafh your felves on the rock 
you (hould build on, and fet againft the holy God, 
and turn the cries of his fervants to Heaven for de- 
liverance from you, Zdu8.8. If you fumble on 

G 3 Chrifti 

$6 <zA Sermon of Repentance. 

Chrift he will break you in pieces - 7 but if he fall upon 
you he will grind you to powder. 5. For the fake of 
yd'tr pofterity, that they may not be bred up in igno- 
rance or ungodlinefs. 6. For the Honour of the Na- 
tion and your f elves ^ that you turn by all the fufpi- 
cions and fears that are raifed in the Land. 7. For 
the honour of found Doffrine and church Government 9 
that you may not bxing fchifme into greater credit then 
now you have brought it to defervedfiame. For if you 
frown on godliness under pretence of uniformity in un- 
neceffary things, and make times worie then when 
Libertinifme and fchifme fo prevailed, the people 
will look back with groans and fay, what happy times 
did we once fee f and fo will honour fchifme, and li- 
bertini[me> and ufurpation, through your opprejfton. 
8. Laftly, I beg this of you, for the Honour of Sove- 
raghty and the Nations Peace. A Prince of a holy peo- 
ple is mod Honourable. The intereftof holinefsis 
Chrifts own : Happy is that Prince that efpoufeth 
this, and fubje&eth all his own unto it. See Pfal. i.t, 
2, & 101. &15.4. It is the confcionable, prudent, 
g6cfly people of the Land that muft be the glory and 
ftrength of their kwiull Soveraign. Their Prayers 
will ferve him better then the hideous Oaths and Cur- 
fes of- the proph me. Woe to the Rulers -that fet them I 
fel ves againft the intereft of Chrift and hoiinefs. Read 
pfdl.i. ox that makefnares tor their confciences, that 
they may perfecute them zsdifobedients, who are de- 
firous to obey their Rulers in fubordination to the 
Lord. See Dan. 3. & 6.5,10,13. I have dealt plainly 
with you, and told you the very truth. If God have 
now ablefiing for you and us, you will obey it: but 


<±A Sermon of Repentance. q,y 

if you refufe, then Icok to your felves and anfwer it 
if you can. I am fine in fpite of earth and hell, it (hall 
go well with them that live by faith. 


Aleyne Maior. 

Mart is l5°-^Maii \66o. Annoque 
Regis QaroliJnglite, &c. duodecimo. 

| T is ordered That M r ' 'Baxter be 
* from this Court defired to Print 
his late Sermon at Tauls. 


Right Rejoycing: 


The Nature and Order 


Rational and Warrantable Ioy. 

Difcovered in a Sermon preached 
at S c Tauls before the Lord Maior 
and Aldermen , and the feverai 
Companies of the City oi London, 

On May 10.1660. appointed by both Houles 

of Parliament, to be a day of folemn 

Thanklgiving for Gods raifing up and 

i fucceeding his Excellency ,and other 

Inftruments,in order to his Maje- 

fties reftoration, and the fettle- 

ment of thefe Nations. 

By Richard Baxter. 



Printed by R. W. and A CM. for Francis Tjton and 

tfanellnderbil^ and are to be fold ac the fign of 

the three Daggers in Fleet- flreet, and at 

the Bible and Anchor in Pauls 

Church- Yard, 1 660. 

To the Right Honourable 

'Thomas ^Aleym Lord Maior of 
the City of London ,vsith. the right 
Worfhipfull Aldermen his bre- 

S in obedience to jour fa- 
vourable invitation, this 
Sermon was fir ft preached, 
and the author confeious of 
his great unworthinefs, employed in fo 
honourable a Vvorf^ • fo is it your plea fur e 
( againft which my judgement muft not 
here conteft ) that hath thus expofed it 
tothepubltcJ^view. Which yet Imujt 
con/ eft doth not engage you in the patro- 
nage of any of the crudities andimperfe* 

A 3 Bwns 

ftionsof this hafty worf^ It being the 
matter ( which is of Cjod ) that jo far 
prevailed for jour acceptance, as to pro- 
cure jour pardon of the manner, which 
is too much mj own. R ej oyci ngis fo 
highly valued even by nature, that I 
thought it a matter of great necefitj, to 
help to reBifie and elevate yourjoyes. 
7 he corruption of a thing fo excellent 
muft needs be very bad: And it being 
the great and durable (jood, that muft 
feed all great and durable joy land feeing 
thefe little tranfitorj things can caufe but 
li ttle andtranfitory delight: I thought it 
my duty to infifl moft on the great eft, on 
which in jour meditations jou mufi moft 
infill : which I repent not of e/pecially 
now you have given my doBrine a more 
loud and lafimg voice ; becaufe it is only 
eur Heavenly inter -eft, that may be the 


• matter of univerfal, continued delight, 
and fo thefubjeB may make the Sermon 
to be of the more univerfal and continue 
ed u[e ■- when a fubjeB oflefs excellency 
and duration than heaven, would have 
deprejjed and limited the difcourfe as to 
its ujefulnefs. <$J[nd alfo I was forced 
in this (as in all thefe fublunary things*) 
to eftimate the Mercy in which we did 
all fo folemnly rejoyce, but as a Means , 
which is fo far to be valued as it condu^ 
cethtoits end^andis fomethingor no- 
thing as it relateth to Eternity. Since 
I placed my hopes above, and learned to 
live a life of faith, I never defire to know 
any mercy in any other form or nameyior 
yaiue h on any other account : as not 
ajfeUing to make fuch reckonings, which 
1 daily fee obliterated in grief and 
/ham e, by thoje that make them : andre- 


membring whofaid,that if we had known 
Qhrifl himfelf after the fie fh, hence forth 
Tee know him fo no more. A% it was 
my compafion to the phrantick^ merry 
world, andalfo to the f elf- troubling me- 
lancholy Chriflian> and my defer e metho- 
dically to help you in your rejoycings 
about the great occafions of the day , 
which formed this exhortation to what 
you hear d, and chofe the fubjeH which to 
fome might feem le/s fmtable to the day • 
fo if the publication may print Jo great 
andneceffary a point on the hearts of 
any t^at had not the opportunity to hear, 
as Cjodfhali have the praife,and they the 
joy, foyoufhall have ( under (fod) the 
thanks ,and I the attainment of my end, 
which is my reward : J refl 

Your fervant in the 
work of Chnft, 
T^ickard Baxter. 

Right Re joy ring. 

Luke xo, 20. 

Nottvithftanding in this rejoyce not, that the fpirits are 
[ttbjeti to yon ■ hut rather rejoyce hccaufe four names 
are written in heaven. 

Right Honourable, Worjhipfull, and beloved Auditors, 

F any of you {hall fay upon the hear- 
ing of my Text, that I havechofen 
a fubjeft unfuitable to the occafion 5 
and that a [ Rejoice not'] is out of fea- 
fon on a day of fuch rejoycing they 
may I hope be well fatisfied by that 
time they have confidered the Reaf&n of thefe words 
as ufed by Chrift to his Difciples, and the greater joy 
that's here commanded i and fo the reaion of my 

When Chrift had fent forth his feventyDifciples, 
to preach the Gofpel through the Cities of ^udea y 
and to confirm it by miraculous cures, for which 
he endued them with power from above: upon their 
return, they triumph efpecially in this, that the De- 
vils tbemfefoes were fttbjetf to them ^through the name 

B of 

IZjght T^ejqycing. 

of Chrift, ver. 17. A mercy which Chrift is fo far 
from extenuating, that i.Hefets it forth more ful- 
ly then they^ ver. 18. [ / beheld Satan as lightning fall 
from heaven'} 2. He promifeth them yet more of it, 
£ giving them power to tread on Serpents and on Scor- 
pions, and over all the power of the enemy, and that no- 
tbi«g(houldby any means hurt them. ~\ 3. He rejoiced in 
Spirit, and thankfully acknowledged it to the Father 
himfelf, ver. 21.] And yet he feems here to forbid 
thzmtorejoycein it, commanding them another joy. 
What! was it not a mercy to be rejoyced in i Or 
is there any contradi&ion in the words of Chrift { 
Neither: He doth not abfolutely forbid them to re- 
Joyce in it. But he faw that their corruption took an 
advantage by it, to puff them up with pride and 
vain- glory , and that they favoured it too carnally, 
and were much taken with it, as it was a vifible tri~ 
umph,and honour to themfelves the inftruraents, 
and too much overlooks the end and ufcof it. Chrift 
therefore aggravateth the Mercy in its proper notion^ 
as it was to the honouring of the Father and himfelf, 
and the advancement of his Kingdom , and the fa- 
ving of mens fouls, by the confirmation of the Go- 
fpel, and the fall" of Satan. But the (hell or gr offer 
(ttbftarjce of the mercy -, applyed to a wrong end,and 
by corruption made another thing, being deprived of 
its proper foul.this Chrift admonifheth them to keep 
out of their eftimation and affe&ion. He meeteh his 
returning meffengers 3 rejoycing too much in them- 
[elves: and this proud , inordinate, felfiih joy is it 
that he would take from them by his caution or 
prohibition, [ In this rejoyce not 3 But that they may 


*Rght %ejoycmg. 3 

fee tin: He doth not envy them their comforts, he 
fliewech thern caufe of a greater joy, which he al- 
owethand commanderh them, as more fuitable to 
his ends, and their felicity : Q Bin rather rejoyce 
that your names are written in heaven. ] 

For the better underftanding of this you may ob- 
ferve, i.What matter of Joy the fubje&ionofthe 
Devils might afford them. 2, What manner of joy 
they were affe&ed with, which Chrift forbad them. 
3. What manner of joy it is that Chrift alloweth 
them, when he feemeth to reftrain it wholly to their 
heavenly intereft. 

I. No doubt, to have the Devils fubjeft to them, 
was a great mercy, in which they might rejoyce : 
For !. It was the Gift of Chr-ijl : and all is perfumed 
that hath toucht his hand Nothing but Good can 
come from him that is fo Good, by way. of Gift. 

2. ft was a Gift foretold by the Prophets, as re- 
ferred for the Gofpel-time] that's eminently called 
The K'wgfo*n of God'. And an extraordinary Qit in 
refpeft to the precedent and fubfequent generations. 
It wqsno nfualtbinzxor men to exercife fuch au- 
thority over thfe very Devils ,3$ to command them to 
come forth, and to hea! the bodies that they had long 

3. It was a vi&ory over they; jiemy, that 
can make more effectual rtf : : e then the moil nu- 
merous armies of poor mortals i rtd would laugh at 
your horfe and arrns,yourfire and fvvj^,^our'g(eat- 
eft Cannons ; and caniiOtbe expugiied but by the 
power of the Almighty. A ftronger then he muft 
come upon him and bind him, and caft him out of 

B z t his 

TZjght ^ joy ring. 

his poffeflion,before he will furrender the Garrifonj 
goods, and prifoners. which he hath held in peace, 
Luke n. 21, 22. 

4. It was a viftory over the moft ' (ubtile enemy, 
that is not conquerable by any ftratagems of humane 

5 . It was a vi&ory over the mod mdl/thus enemy: 
that fought more then the fubverfion of mens tem- 
poral peace, and by affiifting the body intended the 
hurting of the foul. 

6. It was a conqueft of him that had long poffefsiM, 
and one way or other kept in bondage the pnfoners, 
that juftice had fubje&ed to his rage. 

7. It was a viftory exceeding honourable to Chrift^ 
whofe very meffengers by his name alone, could 
make the powers of hell fuhmit. He that refufed to 
be made a King, as having not a Kingdom of this 
world, ( $ohn 18.36.) and that had not a place to 
lay his head on ^ Mat. 8, 22, .) commanded him that 
had prefumed to tempt him with aJltbe Kinzde-ms And 
the glory of the world \ ( Mat. 4, 8, 9. ) and that not 
only by the bare word of his mouth^but by the word 
of his meaneft, moft defpifed MefTengers 5 which 
made the people ftand amazed,faying, What manner 
of man is this ^ 

8. It was a viftory tending to the fuccefTcsof the 
Gofpel, to convince the unbelieving world, and fo 
to enlarge the Kingdom of Chrift, and to fave the 
peoples fouls. 

9. And alfb from fo great a work,it was no fmall 
honour that accrewed to the inftruments.- An honour 
which in its proper place they might lawfully regard* 

10, And 

*I\ight T&joycing. 

10. And all this was aggravated by the congruen- 
cy of the mercy, to the low defpifed condition of the 
inftruments, (and of Chrift himfelf ) when they were 
deftituteof all common advantages and means, for 
the carrying on of fo great and neceffary a work, 
furpafling all the ftrength of fle(h:how feafonable 
was it that the Omnipotency of Heaven (hould then 
appear for them, and thus engage itfelf for their fuc- 
cefs? So that in all this you may eafily fee that 
here was abundant mattter for a rationall warran- 
table joy to the Difciplcs. 

I I. But where then was their fault ? and what 
was that joy which Chrift forbad them, Anfw. Having 
already told you in generally I (hall tell you more far- 
cularly. i . They looked too much at the matter of 
Dominion over the fubjeded and eje&ed Devils 3 and 
reliflied moft delightfully the externall part. As the 
Jewslookt for a MefTuh that fhould come in gran- 
deur, and bring the Nations under his dominion^ fo 
the Difciples that had yet too much of thefe conceits, 
began to be lifted up with the expedition of fome 
earthly glory, when they faw the powers of hell fub- 
mit, and Chrift thus begin with the manifeftation of 
his omnipotency. But the great End of thefe Mira- 
cles, they too much overlooked .• They too much 
left out of their rejoycings,the affearances ofGod^the 
advantages of faith > the promotion of the fpiritual 
Kingdom of Chrift, and the greater mercies of the 
Gofpel, as to themfelves and others. 

2. They took too great a fhare of the honour to 
themfelves, being more affe<5ied 5 to fee what great 
things they were made theinftruments to accomplifli, 

B3 then- 

c Bight l^ejoycing. 

then what honour did thereby accrew to God, and 
benefit to man. And thus while they arrogate too 
much to themfelves, and withall too much over-look 
thofe higher^ greater mercies., to which all their mira- 
cles weie but means , they dsfervedly fall under 
Chrifts reproof 5 and he is imployed in the cure of 
their difeafed joyes, by amputation of the fuperfla- 
ities, and rectifying the irregularities, and fupp.ly.ng 
the defe&s. left Satan (houla take poffeflion of their 
fouls, by carnallry, felfifhnefs and pride, when they 
thought i hey had conquered him^by difpoffefling him 
ok mens bodies. 

1 1 1. By this you may undet&md^what joy it is that 
Chrift allow eth and commandeth them. 

i. As to themfelves, to kill their price, and toin- 
creafe their kindly joy and th.mkfu!nefs ; and to ad- 
vance their eftimationofthe riches of the Gofpel and 
re&ifi? : heir judgement of the work and Kingdom 
of their Lord,he calls them to mind that Higher Mer- 
cy^ which is worthy of their greateft joy. An inter eft 
in Heaven is another kind of mercy, then healing 
the fick, or caO ing out Devils here on earth. 

2. In reference to his honour, he would have them 
fir ft look at the Greateft of his Gifts, and not forget 
the glory which he finally intends them-, while they 
are taken up with thefe wonde r s in the way. For his 
greateft honour arifeth from his greateft mercies. 

3. As to the Degrees o{ cheh Re] eyeing, he would 
not have them give the greater (J) are to the Lfrr mer- 
cy y but to Rejoy ce ib aiuch more in their heavenly in- 
tereft, as that all other joy fhould be as none in com- 
parifon of it. So that this Q Rejoy ce not in this, &c. ] 


TZjgbt %{e joy ring. 

is as much as if he had faid [ Let jour Rejoycing in this 
power ever the Devils be as nothing in comparifon of 
jour rejojeing that jour names are written in heaven. ] 
Juft as he forbiddeth Care and Labour for thefe ear- 
thly things, when he faith [ Care not what jou fhaU 
tate^&cc. ] Mac. 6. 25. [ Labour not for the meat that 
ptrifheth, but for that which endureth toeverlafling life^ 
which the Son of man will give ycu~] John 6. 27. Our 
Care and Labour for earthly things, muft be nothing 
in Comfarifon of the Care and Labour we are at for 
heaven: And (b our ;^f, in the ^4/^/? of thefe out- 
ward mercies ^ fhould be as Nothing in comfarifon of 
our joy in higher things. 

4. As to the nature and order of the thing^he allow- 
eth them no \oj in this or any temporal or created 
thing whatfoever, but as it proceedeth from God and 
tendeth to him as our ultimate end : We muft net Re > 
Joyce in our vi&ories over Satan or any other enemy, 
for it [elf, and as our end y but as it is a means to the 
glory of God and mens falvation, In all which it 
is evident; that Chrifi doth but regulate and advance 
their joy, and calling them firflto rejoyce in that 
which is their End and All^ and animateth all their 
towkr mercies, he then alloweth and requireth them 
to rejoyce, even in this, which he feemed to forbid 
them to rejoyce in, vi\. that the Devils werefubjtff 
to them-, fothey do it in due fubordination to its 

The onlydifficulty in the preceptive part of the text 
is, what's meant hereby the [writing of their names 
in heaven^ In a word the meaning is, that they are 
fellow Citizens of the Saints ; and of the hpujhold of God^ 


8 ^ghtT^ejoycing. 

and having a room among the Saints on earthy have a 
title to the celeftial glory. As in fome well-ordered 
Cities there were rolls kept of the names of all 
the Citizens,or Free-men 3 as diftinft from all the in- 
feriour, more fervile fort of fubjeds, an^ as mufter- 
rolls are kept of the Lfted fouldiers ot the Army^fo 
all that are Saints are enrolled Citizens of heaven that 
is, are the heirs of the heavenly felicity. 

We aveDw<r^tothis (late before the foundati- 
ons of the world-, We are Redeemed to it by the death 
of Chrift.- but we are not actually entred into it, till 
we are fanclified by the Holy Ghofl 5 and heartily en- 
gaged to God the Father, Son, and Spirit 3 in the ho- 
ly Covenant. 

The Do&rine of the Text is conteined in this 
proportion 5 To have our names written in Heaven^ 
is the greateft mercy \and fir ft and chiefly, and only for it 
felf to be rejoycedin 5 which fo puts the eftimate on all 
mferiour mercies jhat further then they refer to this they 
are not to be the matter of our joj. 

Though we had feen the Devils fub je&ed to our 
miniftration, departing from the poflTefTed when we 
command them in the name of Chrift 3 and the bodies 
of the afflided miraculoufly relieved , yet all this 
were not comparatively tobe rejoyced in, nor as [e~ 
par at cd from our title to the heavenly glory. 

When I have firft given you the Reafons of the 
frohibition^ [Re Joyce not in this and then of the com- 
mand [but rather Rejoyce^fkc.'] you may by fuller 
fatisfaftion about the fen fe and truth of the Propo- 
fition 5 be better prepared for the further application. 

I. Rejoyce ^though the Devils themfelves were 


Right Rejojcing. 

[nbjetf u jou, farther then as this refers to Heaven $ 
i . Becaufe all theft common mercies ,may poflibly con- 
fift with the prtfent miferj of the perfons that receive 
them. A man may be the flave of the Devil as to his 
foul, when he is cafting him out of another mans 
body. He may be conquered by his own concu* 
pifcence, that hath triumphed over many an enemy. 
Thefe times have (hewed it to our grief, that here- 
fie, and pride, and ambition, and felf conceit, may 
conquer thofe that have been famous for their con- 
quefts: He may be a flave to himfelf , that is the 
Matter of another. 

And what I fay of the inftance in my text, you 
may ( upon a parity or fuperiority of reafon ) all 
along give me leave to apply to the great occafion of 
the day : it being a matter of much greater glory, to 
conquer infernal powers then mortal enemies, and 
to have the Devils fubjedi to us, then men. To be 
fuch a conquerour of men or Devils, is no fure proof 
of the pardon of fin, the favour of God, and faving 
of your fouls. Alas, how many called valiant^ are 
the bafeft cowards in the warfare that their cverlaft- 
ing life dependeth on? How many that are renown- 
ed for their vi&ories by men, are wretches defpifed 
andabhored by the Lord i What Chriftian fo poor 
anddefpicablein the world, that would change his 
ftare with a Cat aline or Se\antts, yea with a Ce/arov 
Alexander jf he might i Could you fee the infide of 
a glittering gallant, or an adored Prince that is a 
ftranger to the life of faith, what a fad difparity 
would yon fee i the vermine of the moft filthy lufts 
continually crawling in the foul, while the body is 

C fet 

I o R ight %ejoycing. 

fet out by the moft exquifite ornaments, that pride- 
can invent and their puries can procure, for the en^ 
creating of their efteem in the eyes of fuch as judge 
of fouls by the colour and cover of the bodies. 
To fee the fame man fumptuoufly feafted, attend- 
ed, honoured, magnified by men •, and at the fame 
time dead in fin, unacquainted with the life and 
comforts of believers, and under the curfe and con- 
demnation of the Law of God, would tell you, that 
fuch a wretch is far, from the ftate in which a reafo- 
n b!e man is allowed to rejoyce. There are not 
more naked leprous fools in the world, then fome 
that are covered with a filken, laced, painted cafe: 
Nor any more poor and fordid, then fuch as abound 
with earthly riches. And for fuch a one to Rejojce, is as . 
unfecm!j,as-fot a man to glory that his gangren'd 
foot hath ahandfomfhoo 5 or that his difeafed pain- 
ed flefh doth fuffer inthe fafhion, or that his wounds 
and ulcers are fearched with a filver inftrument. 
God fees the rottennefs and filth that is within thefe 
painted fepulchres-, and therefore judgeth not of 
them as the ignorant fpe&ator, that feeth no further 
then the fmoothed, polifhed, guilded outfide. And 
therefore we find his language of fuch to differ fo 
much from the language of the world : He calls 
thofe, poor and miferable, and blind and naked, and 
foolifhand mad, and dead and curfed, that perhaps 
hear nothing lower from the world, then Honoura- 
ble, Worfhipfull, Rich and Wife $ and men arc ad- 
miring them, while God is loathing them ^ ztidmen 
applauding them, while God condemneth them. And 
hence it is that the fervants of the Lord, do lament 


^ightTZejoycing. u 

the cafe of thofe that worldlings count moft happy. 
When Paul fpeaks of thofe, whofe God is their belly, 
whofe glory is their fhame, and who mind earthly things, 
he doth it weeping (Phil. 3. 18, ip ) when aphre- 
netick fenfaalift would but have derided his com- 
paffionate tears, and bid him keep them for him- 

2. Rejoyce not in thefe outward common things, com- 
paratively or for tbemfelves, becaufc they are not only 
confi/lent with moft deplorable mifery, but alfoare 
the ftrong and ordinary means, of making men refera- 
ble, and fixing them in it, and increafing it. Many 
that havefeemed humble, fruitful, flourifhing, and 
ftedfaft while they dwelt in rhe valleys of a mean, 
a low, affli&ed ftate,have proved fun bui nt, weather- 
beaten finners, apoftates, proud, vain glorious and 
barren, when they have removed their habitations 
to the mountains of profperity. Alas, we find it 
hard enough to be (erious faithfull Chriftians, under 
the lefs and ordinary temptations,of a poor,or mean, 
or fuffering condition. And (hould I rejoice if I 
were put, topafs to heaven, as a Camell muft pafs 
through a needle's eye < We have difficulties enoy/ 
already, unlefs our wifdom, ftrengthand courage, 
were greater to encounter them 5 And (lull we Re- 
joice if thefe difficulties be encreafed to impofsibilities y 
( as with men, ) leaving us no hope but that humane 
impoffibilities are conquerable by Divine omnipo- 
tency i Luk. 18 27. Is it not hard enough to have 
a lowly mind in a low condition i { but much more in 
a high i ) to defpife the world when the world defpi- 
fethus* to walk in heaven when faith is notinter- 

C 2 rupred 

I z Right Ke]oy ring. 

rupted by the noife or (hews of the diftrafled afters 
of thefe bedlam tragadies t and to converfe whh 
our everlafting company $ when we are freeft from 
thefe crowds and tumults < And (hall we Rejoice 
that we, who already (tumble at aftraw, have rocks 
of offence and mountains of difficulty caft before 
us < How few are advanced to higher meafures of 
faith and holinefs, by their advancements in the 
world i For the moft part, if they feemed to have 
fomething of plain honefty and fidelity before, 
when they come to be advanced, its drowned in car- 
nal policies,felf-love and hypocritical diffimulation : 
And if they feemed before to be humble and hea- 
venly, and to live to God, and to his intereft and fer- 
vice, how ftrangely doth profperity and dignity 
transform them, and make them forget their former 
apprehenfions, their convi&ions, purpofes and vows, 
yea their God, their happinefs, and themfelves i 
And (hould we not be very cautelous how we re- 
joice, in an air that few men have their health in f 
and in a diet ( how fweet foever ) that corrupts and 
kills the moft that ufe it f in the tables that prove 
fbanes, and the furrptuous houfes that are traps to 
the inhab tants ? 

3. Rejojse not in thefe common things : for they are 
but fuch as are often made the Devils tools to do his 
his work by^ and are u fed again ft the Lord that gave 
them, to the hindrance of the Gofpel, and injury of 
the Church of Chrift. While men are /<w,and live 
by faiths they, do good with the little which they 
have 5 and have thebleflingof the Wf//(whcn they 


Right Rejoy xmg. 13 

ate unable for the deed, ) and of hearts difpofed to 
do good, if they had opportunity : when ufually 
thofe that are lifted up, having more of Power and lefs 
of Witt) do lefs when they might and fhould do more ^ 
and ufe their talents to aggravate their fin and con- 
demnation : To further piety, or charity, they have 
porter without will 5 but to hinder it > they have both 
power and will. And while the poor of the world, 
that are rich only in faith, would help on the work of 
God, and cannot ( by the great affiftances which the 
great might give,) and the rich and honourable can 
and a?/// not, but can and will promote the intereftof 
the fleffy you may eafily fee the Churches cafe, how 
fure it is to knowadverfity, and how much of our 
expedation muft be from God , and how little from 
any of the Sons of men. Is it as common for one 
that is verjr/cb to parr with all to follow Chrift for 
the hopes of heaven, as it is for one that hath not 
much in the world to part with i Is it as common for 
one that hath many thoufands a year, to caft all his 
fubftanceinto thetreafury, asforawiddow to do it 
that hath but two mites K Luke 21.2,4. O how 
much eafierwere it like t0£* with the Church of 
Godjf greatnefs and ungodlinefs were not no fo com- 
monly conjunft ? But ufually,as riches, and digni- 
ties, and honours do much encreafe their carnal inte- 
reft, fo do they encreafe their carnal-mindednefs, and 
their engagements dgmft that life of faith & holinefs, 
which is contrary to their interefts •, fo that none 
are fuch malignant adverfariestogodlinefs,andnone 
have fuch advantage to execute their malice. , Seeing 
Chen that all fueh honours and advancements are 

C 3 made 

1 4 Ttigbt Re'joyctng. 

made by corruption too ordinary inftruments of the 
viieft works ot ferving Satan, and oppofing Chrift, 
and opprefsing piety,bonefty and innocence, rejoyce 
not in them as for themfelves, nor any way but in 
fubfervience to your heavenly rejoycings. 

4. And it (hould much abate our carnal joy to confi- 
der that all thefe things are fuch, as may End in mtft- 
rj and leave the owner in everlafting woe He that is 
feafting in purple and fine linnen to day, may be to 
morrow in remedilefs torments, and want a drop of 
water to cool his tongue, Luke 16. He that is today 
triumphing over mortal enemies, may to morrow 
be led in triumph to hell fire, and lie in chains of 
darknefs till the judgement of the great day. He that 
is now propbeqing in the name of Chrift, and cafling 
cut Devils , and doing many great and wonderful works, 
may fhortly be condemned at his bar , with a £ de- 
part from meyee workers of iniquity : / never knew you\ 
Mat. 7. 22. 23, And who would be merry atafeaft, 
that he muft caft up again, in griping pain or mortal 
ficknefs? You fee nm where the great ones of the 
world do take their places, and how they are ad- 
mired and honoured by men : but you fee not where 
the tide will leave them, and how they (hall be ufed 
by infernal fpirits , if they have not a bettter pre- 
ventive and fecurity, then all the renown and digni- 
ties of the world. Be cautelous therefore in your 
Rejoycing for that, which may end in everlafting 

Yea more then fo, thefe outward honours, and 
fuccefles , may plunge men deeper in perdition, then 
ever they had been without them. And thoufands 


Right Kejqycing. 1 5 

(hall wifh that they had never known them 5 and that 
they had rather been the lovveft and obfeureft per- 
sons, then by the temptations of profperity to have 
been led into that mifery. And fhould you not be 
very cautelous in your rejoycing in that which you 
maypoffibly wifh you had never known i You fee 
then the Reafons for the prohibition [ Rejoyce 
not. 3 

I I. But on the contrary, that the precept £ Rejoyce 
that your names are written in heaven ] is backed 
with fuch Reafons from the nature of the thing, as 
Ihould much excite us to the pra&ife, is a truth fo 
manifeft,that a tedious demonftration of it might 
feem at beft unneceffary , and fo an error, in 
thefe ftraits of time, i . What fhould be Rejo/ced 
in, if not the Lord of lifehimfelf, who is the everla- 
fting oy and glory of the Saints t If felicity it felf 
cannot make us happy, and life it felf is infufficient 
to quicken us, and the Sun it felf cannot illuminate 
us , it is in vain to exped this light , this life , 
this happinefs and joy, from any other. From others 
we may have joy derivatively at the fecond hand: 
but only from God as the Original and fir ft canfe* 
Other things may be means oithz conveyance: but 
God is the matter of our joy : A creature may be hti 
medicine ; but he is our life and health it felf. Comfort 
may be offered by others 5 but its he that gives it , 
others may dire ft us to it, but he effctteth it. If God 
be not to be rejoyced in, the affe&ion of joy is made 
in vain : For he \sgoodnefs it felf ,and there is nothing 
lovely or delegable but what is in him. And 
what is Heaven, bat the fruition of-God ? 

1 6 Right Kejqycing. 

a. It is congruous that we now Rejojce y in that which 
tve muft Everlaflinglj rejojce in. Heaven is the ftate 
of Everlafting joy : and therefore the forefight of it 
by faith 5 is the only way to rational folid comfort 
here. If you knew the place in which you (hould 
live but an hundred years in earthly pleafures, or the 
/r/Winvrhom you ftiould as long have fweet delight, 
the fore-knowledge of it would make that place and 
friend^ more delightfull to you then any other, Mu- 
table joyes are the fliame of man,and (hew his levity, 
or his folly inchoofing the things to comfoit him, 
that- are insufficient to perform it. But if your hea- 
venly intereft be the matter of your joy, you may 
rejoyce to morrow as well as to day, and the next 
day as well as to morrow, and the next year as well 
cs this. If frofperitj be your joy; your joy mud be 
fhort • for your worldly profperity will be fo. If 
victory ,md dignity, and over-topping others be your 
joy, it will be fhort •, for death is ready to leave the 
conquerour, the honourable, the Prince, with the 
conquered, and the meancft fubjed. If the folem- 
nity and feafting of fuch a day as this ftiould be the 
greateft matter ofyour *oy,the day will have a night, 
and the fe*ftan end, and fo will your joy. But if 
Heavenbt the matter of your joy, you may goon 
in your rejoycing , and every day may be your fe- 
ftivall : For CIc d is the fame both yefterday, and to 
day, and for ever. Tou w/thave the day that hath 
no night, and the feaft that hath no end, or inter- 
miffion, unle r s as it is caufed by your errors and mff- 
appreheniions. There can nothing fall out, of fo 
hurtful! a nature, as to turn your feaft into gall and 


Ifyght %$e joy ring, i j 

wormwood 5 for God will be ftillGod, and Chrift 
ftillyourHead,and Heaven will be Heaven, and no- 
thing is of any confiderable moment to put into the 
fcales againft your happinefs. If once you have a 
God, a Chrift, a Heaven to rejoyce in, you may ra- 
tionally indulge a conftant joy, and may rationally 
rejoyce in poverty ,reproach, contempt and calumny, 
in imprifonment, bamfhment, ficknefs ,or in death, as 
well as in a profperous ftate : and you tranfgrefs the 
laws of Reafonif you do not. 

3.Rejoyceifyour names are written in Heaven; 
for this is a Divine^ a pure, a profitable, and a warrax- 
ble joy. When God and his Minifters rebuke your 
mnh/izis not this bolj mirth that they rebuke, but 
your dreaming mirth,or waking folly. As we beat 
down you prefumption, but to let up your faith*, and 
beat down mens deceitfull hopes, to prepare them 
for the hopes that will not fail therru and not to bi ing 
them to defpair: fo do we call you from your frothy , 
foolifh, childifh mirth, that we may lead you to the 
higheft joycs. Here's joy that you need not be 
afhamed of: of which you can fcarcely take too 
much : of which you need not to repent. Be as joy- 
full and merry as you will, if this may but be the 
matter of your joy. The more you are thus ;oyfull, 
the more acceptable to God. It is Satan and not 
God that is the enemy of this joy^that pleads againft 
it, and fills aChriftians mind wiih groundless fcru- 
ples, and doubts, and obje&ions againft it. O that 
our fouls, andouraflemhliesdid more abound with 
this holy joy J And O that Chriftians underftood 
the excellency and ufefulnefs of it 5 and would fet 

T> them- 

S %tght %$ joy ring. 

themfclves more conftantly to the promoting and 
maintaining of it in themfelves / Whoever of you 
is moftjojfull in the Lord, I dare perfwadc you to be 
more joffutljet -, and fo far (hould you be from check- 
ingyom felves for this holy joj, that the reft of your 
duties (hould intend it, and you (hould make it your 
work by the help of all Gods Ordinances and mercies 
to encreafe it. He is the beft Chriltian 5 that hath moft 
love, and joy, and gratitude : And he that is beft at 
this,is like to be beft in the performance of his other 
duties •, and in the conqueft of remaining fins. But 
more of this in the application. 

A ND now I am approaching to aclofer Applica- 
-£"-* tion, I hope Imay fuppofe that I have removed 
theObje&ion that met me in the beginning,and that 
by this time you fee, that I am not unfeafonably 
fupprefling your warrantable joy 5 but 1. preventing 
that which is unwarrantable, and 2. Shewing you the 
higher joys, which muft animate thefe, or they will 
be but dead corrupted things •, It is only the regular 
tion and the Exaltation of your joyes that I am en- 
deavouring: And for the firft 5 my Text affordeth me 
fo full inftiuttion, that you may fee this ObfervatU 
on meeting you in the firft perufall of the words. 

That when the Lord hath vouchsafed us matter of re- 
jecting in his wonders of Mercj^ and our great (uccefjes, 
the beft of us art too prone to take up afelfifh carnal 
joy, and have need of Chrifts prohibition or Caution : 
£Rejoyce not in this. J 

The foul is a&ive, and will be doing : and there is 
nothing that it is more naurally inclined to, then de- 

Right Kejqycing. I p 

light. Something or other ( which may be fukable 
to it,and fufficient to anfwer itsdefires)it fain would 
be rejoy cing in . And the fpiritual part of aH our mer- 
cies is pure and refined, and toofubtile for the dis- 
cerning of our carnal minds find therefore is invifible 
to the darJc ungodly world : and alfo it is contrary to 
the intereft or the}?^,&to the prefent bent of mans 
concupifcence 5 and therefore it is t\\it fpiritual mcr- 
cies are not perceived, nor relifhed by the @e(h, yea 
that they are refufed (as food by a fick ftomack) with 
enmity and loathing, as if they were judgements or 
plagues,and not mercies : And hence it is that a car- 
nal mind doth as unwillingly accept of any mercies of 
this fort) as if it were fome heavy fervice that made 
God almoft beholden to him to accept them. But 
the objefts of fenfe, the matters of commodity , or 
honour, or (enfuall pleafure, are fuch, as the worft of 
men are more eager after then any other : They are 
things that flefli it felf doth favour, and can judge of, 
and is naturally (now) too much in love with. And 
therefore there being too much of this concupifcence 
yet within us,thebeft have need, as to be excited to 
the fpiritual part of their rejoycingfo to be warned and 
called off from the carnal part. Our fuccefles and 
our other common mercies, have all of them both 
a carnal and a ffiritual part : fomewhat that is fuited 
to our bodies i and fomewhat to our fouls ; And as we 
are all too prone to be fenfible and regardfull of our 
bodily affairs and interefts, and too in fenfible and 
Begle&full of the matters of our fouls 5 fo we can 
eafily pick out fo much of providences and mercies, 
as gracifie and accommodate our flefh •, and there 

Da we 

2 o TZjght ^ejoycing. 

w€ would flop and know no more •, as is if we had no* 
fpiritaal part to mind^nor the wwcy any \firitualfart 
to be improved. To re Joyce in meer profperity& iuc- 
cefs,may be done without grace , by pride, & fenfuality, 
aseafily as a drunkard can be merry with htscups,or 
any other finner in his fin. Think it not needlefs then 
to hear this admonition , Take heed that you rejoyce not 
carnally in the carkafs or cut fide only of your mercies : 
As fuch an outfide-Religion confiding in the (hell of 
duty, without God who is the life and kernell, is not 
Religion indeed, but an -hypocritical! , feif-decei* 
ving (hew $ fo you may tarn a day of Thanksgiving 
into a day oiflejhly rnirtb,more finful then a Morrice- 
d&nce or May-game, becaufeof the aggravation of 
conjunft hypocr fie, if you fee not a faithfull guard 
upon your hearts. 

For the rectifying therefore and elevating of your 
joyes, 1 am firft to tell you, that there is matter of far 
greater joy before youthen all the faceffes or projperity 
of the worlds aud if it he yours, it may be the matter of 
your prefentjoy : and if it be not, yet being freely offe^ 
red you> your acceptance may quickly make it fuch. 
Eternal joy and glory is at hand .-The door is open: 
The promife is fure; The way made plaimThe helps 
are many, and fafe, and powerfully You may have 
theconduftof Chrift,and the company of thoufands 
(though the fmaller number)if you will gothis way$ 
There are paffengers every day going on,and entring 
in-, Many that were here the lift year, are this year in 
heaven $ yea many that were yefterdav on earth,are 
ini heaven to day. It is another kind of afiembly an4* 
folemnity then this, thzvhey are now beholding, and 


^Right T^ejqycing. z I 

you may behold. One (train of their celeftial melody, 
doth afford more ravifhing fweetnefs and delight, 
th^i all that ever earth could yield. If a day in Gods 
courts berejoe better then a thoufand in common 
employments or delight, then fure a day in Heaven 
is better then ten thoufand. That's the Court : and 
(except the Church which is a garden that hath fome 
celeftial plants, and is a feminary or nurfery for hea- 
ven) this world's the dunghill. There all is fpiritual, 
pure and perfeft •, the foul, the fervice and the joy •• 
But here they are all fo mixt with fle(h,and therefore 
foimperfeft and impure, that we are afraid of our 
very comforts, and are fain upon the review to forrow 
over many of out joyes. We come now from 
cares and troubles to our feafts •, and our wedding 
garments fmell of the fmoak-,and a fecretdtfqutetnefs 
in the midft of our delights, doth tell us, that the 
root of our troubles doth remain, and that yet we are 
not where we fliould be, and that this is not our red- 
ing place. We lay by our cares and forrows on thefe 
dayes, with our old clothes, to take them up again to 
morrow , and alas 3 they are our ordinary week dayes 
habit • and it were well if it were only fo : But even 
in laughter the heart is forrowfull-, and in our fwect- 
eflf joyes wefeelfuch imperfections as threatnetha 
rtlapfe into our former troubles. But the face of God 
admitteth no fuch imperfe&ions in the joy of the be- 
holders: There we (hall have joy without either feel- 
ing or fearofforrow- 3 and praife without any mixtures 
of complaint.Our fweeteft Love to the Lord of love 
will feel no bounds, and fear no end. O whatun- 
fpeable delights will fill that foul that now walks 
D 3 mournfully, 

zz ^igk^ejqycing. 

mournfully,and feedcth upon complaints and tears / 
How the Glory of God will make that face to 
fhine for ever, that now looks too deje<ftedly, and is 
darkened with griefs, and worn with fears, and dai- 
ly wears a mourning vifage ! No trouble can enter 
into the heavenly Jerufalem : nor is there a mourn- 
full countenance in the prefence of our King ! Self- 
troubling was the fruit of fin and weaknefs, of igno- 
rance, miftakes and paffion, and therefore is un- 
known in heaven , being pardoned and laid by with 
ourflefli, among the reft of our childiQi weakneffes 
and difeafes. That poor affli&ed wounded foul,that 
breaths in trouble as its daily air, and thinks it is 
made up of grief and fear, fhall be turned into love 
and joy,and be unfpeakably higher in thofe heaven- 
ly delights, then ever it was low in forrow. O blef- 
fed face of themoft Glorious God/ O happy prefence 
of our glorified Head ! O bleffed beams of the eter- 
nal love, that will continually fhinc upon us ! O 
bleffed work ! to behold^ to love , to delight , and 
praife I O bleffed company of holy Angels, and of 
perfeft Saints, fo perfe&ly united, fo exa&ly 
fuitcd ; to concord in thofe felicitating works ! where 
all thefe are,what forrow can there be? what reli&s of 
diftrefs^or fmalleft fears of our antient wounds ! Had 
I but one fuch friend as the meaneft Angel in heaven 
to converfe with, how eafily could I fpare the courts 
of Princes,the popular concourfe,the learned Acade- 
sniesj and all that the world accounteth pleafnre, to 
live in the fweet and fecret converfe of fuch a friend! 
How delightfully fliould I hear him difcourfe of the 
raviihing love of God, of the Glory of his face, the 


%\ight %e)oycmg. 2 3 

perfon of our Redeemer, the continued union of the 
glorified humane nature with the Divine, and of the 
Head with all the glorified members,and his influen- 
ces on his imperfed ones belowlof the dignity 3 quali- 
ty and work of Saints and Angels,and of the manner 
of their mutual converfe? How gladly would Ire- 
tire from the noife of laughter , the complements of 
Gommick gallants, the clutter and vain- glory of a 
diftra<fted world, or any the more manly inferiour de- 
lights, to walk with one fuch heavenly companion ? 
O how the beams of his illuminated intellect, would 
promote my defired illumination * and the flames 
of his love to the moft Glorious God would reach 
my heart •, what life and heavenly fweetnefs there 
would be in all his fpeeches / that little of Heaven 
that I have perceived on fome of the fervants of the 
Lord, that are converfant above in a life of faith , 
doth make them more amiable, and their converfe 
much more delegable to me, then all the feaflings, 
mufick or meriments in the world. O then, what 
a world of joy and glory will that be, where we (hall 
not only converfe with them that have feen the Lord, 
and are perfe&ed in the beatifical vifion and fruition, 
but alfo /hall our felveseverlaftingly behold him,and 
enjoy him in perfe&ion ! That world all true be- 
lievers fee-, They fee it by faith in the holy glafs 
which the fpirit in the Apoftles and Prophets hath fet 
ups And they have the earneft and firft fruits of it in 
them (elves, even that fpirit by which they are fealed 
hereunto •, That world we are ready to take poffefli- 
onof •, We are almoft there $ We are but taking 
©ur leave of the inhabitants and affairs of earth, and 


Z4- *R}ght Ttyjoycing. 

better putting on our heavenly robes,and we are pre- 
fently there. A few nights more to (lay on earth •, a 
few words more to fpeak to the fons of men 5 a 
few more duties to perform, and a few more troa- 
blefom fteps to pafs, will be a fmall inconfiderable 
delay. This room will hold you now but an hour 
longer •, and this world but a few hours more-, But 
Heaven will be the dwelling place of Saints, to all 
eternity, Thefe faces of flefli that we fee to day, we 
fhall fee but a few times more, if any •, But the face 
of God we (hall fee for ever. That glory no difmal 
times (hall darken •, That joy no forrow (hall inter- 
rupt % No fin (hall forfeit, no enemy (hall endanger 
or take from us ; no changes (hall ever difpoffefs us 
of. And fli* >uld not a believer then rejoyce, that bis 
name is written in Heaven? and that every providence 
wheels him on, and whether the way be fair or foul, 
its thither that he is travelling I O Sirs, if Heaven be 
better then Vanity and Vexation % if endlefs joy be 
better then the laughter of a child that ends in cry- 
ing*, and if God be better then a delufory world, you 
have then greater matters fet before you, to be the 
matter of your joy, then profperity and fuccefs,or any 
thing that fle(h and blood delights in. 

And this being fo, 1 am next in faithfulnefe to your 
fouls, obliged to call you to enquire, Whether the Re- 
joy ring of this day, and the Re joy ring of your lives , do 
here begin ? Is G&d the beginning and the end ot all ? 
O that the-Lord would awaken you toperccive,in all 
your mirth ,how nearly it concerneth you,to know firji 
whether your names are written in heaven * and whe- 
ther your cheifefl joy be fet cht from thenee. 


TZjgbt 'fcjqycing. 25 

Alas, Sirs, its a mhft pittifull fight, to fee men 
frisk about in jollity, with the marks of death and 
wrath upon them ! and to fee men fo phrantickly 
merry in their fin, as to forget the mifery that will 
fo quickly marre their mirth J and to fee men live 
as quietly and pleafantly as if all were well with them, 
when they have taken no fuccesfull care, for their pre- 
cious fouls, nor made any confiderable fure provi- 
fion, for their endlefs life. Poor finner ! the Lord, 
who fent me on this meflage to thee knows, that I 
envy thee not thy mirth or pleafure, but only would 
have it better for thee, or have thee fet thy mind on 
better. But let me fo farre interrupt thee in thy 
mirth, as to ask thee, whether thou art fure of Hea- 
ven? or atleaft, whether thou haft given diligence 
to make it fure ( 2 Pet. 1. 10.) If this night thy foul 
be called away, canft thou truly fay, that thou art an 
heir of life, and haft laid up thy treafure there be- 
fore hand? If thou fay, that thou kopcfiweli, and no 
man can do more, and thus doft defperately caft thy 
everlafting life upon a carelefs venture, I mult tell 
thee fir ft that A(j 'usance may be had: would God bid 
us Rejoice that our Names are written inHedven, if 
it were a thing that could not by any means be known? 
would he bid us give diligence to make our calling and 
election Jure, if it were a thing that could not by any 
diligence be attained < And I muft add, that pre- 
emption is no fignof a fafe condition: It (hall not 
go well with you becaufe you imagin it (hall go well : 
A *ran in a Dropfie or Confumption will not live, by 
faying that he hopes he (hall not die. Yea more, I 
muft add, that a carelefs venturoufnefs is a mark of 

E mifery? 

%6 %ight %ejoydng. 

mifery : for a man that value th God and his falvation, 
cannot put off a matter of fuch eternall confequence, 
fo fleightly and difregardfully ! And a fear and care 
about your falvation, would be a farre better figne. 
Forthemoftpart, they arefafeft that fear their dan- 
ger : and they are in the (addeft cafe that are never 
fad at the confideration of their cafe. It's not your 
bold and confident conceits, that will open Heaven 
to you - 7 And therefore I befeech you prefently look 
out for furer grounds of peace then thefe. 

If you fay 5 How can it be known to me, whether my 
Name be mitten in Heaven or not ? I ihall briefly, but 
fatisfattorily anfwer it. 

Ingenerall, if thou know that thou art one that 
God hath promised Heaven to, thou maift know thy 
title, which is meant by the writing of thy name in 
Heaven ^ and thou maift know, that this promife (hall 
be made good. 

More particularly, i. If thou haft had fuch an 
tffe&uall fight ot the vanity ofcarth,andof the hea- 
venly felicity, that Heaven hath the preheminence 
in thy practical! eftifltation, and choice, and thou haft 
refolved that Heaven or nothing {hall be thy Hap- 
pinefs •, and art fo farre at a point with all things un- 
der the Sunne, as that thou art refolved to ftick 
clofer to Chrift then unto them, and whatever it coft 
thee, to take the fruition of God for ever as thy 
portion •, If upon confideration of the difference be- 
tween Heaven and earth, God and the creatures, 
eternity and time, thou, baft heartily devoted thy 
felftoGod, and art willing to be his feryant upon 
the termes that he inviteth thee on, thou maift be 


l^ight Kejoycingt %y 

affurcd that thy name is written in Heaven, Matth. 
6.19,20,21. & 16.14.25,26. & 13.45,46. Luk. 

Bat if earth be the place of thy highefi eftimation y 
and choice, where thou placed thy chief afFe&ions, 
and which thou adherejl to more refolntely then to 
God, and which thou wilt net leave whatever thou 
lofc by it, then as earth hath thy heart, fo earth is 
thytreafure, and thy name is not written in Heaven, 
but in the duft. 

2 . If the okeining of Heaven be the principall part 
of thy care and bufinefs, the principall work which 
thou minded in the world, its certain that thy name 
is written in Heaven. C0/.3. i, 2, 3,4. otherwife 

3. If finding thy felf loft and filthy in thy fin, 
thou fee the neceflity and fufficiency of Chrift, and 
being defirous of his grace and righteoufnefs, doft 
unfeignedly take him for thy Saviour and Lord, and 
give up thy felf to be healed, and juftified, and faved 
by him, as the only Phyficion of fouls, thou art then 
his member, and thy name is written in Heaven,^^. 
1.12. &3.i6 5 i8. 

4. If the heavenly nature be moft amiable in thy 
eyes, and the heavenly life be it that thou moft 
defireft : Jf thou hadft rather be Holy then be 
unholy, and hadft rather perfe&ly obey the Lord, 
then live in fin •, and longeft to be better, and ftudieft 
to live in obedience to the Lord, thy name is in 
Heaven, and thither thou artpaffing, and it will be 
thy reward. But if thou love not Holinefs, but 
hadft rather be excufed from it, and live in thy fins, 

E 2 thou 

i8 %ight Rejoycing* 

thou art as yet no heir of Heaven, 3^.3. ip.& 12.25. 
PfaLi.&c 119.11. 

5. If thy name be written in Heaven, thou haft a 
fieciak love to the heirs of Heaven: and the more of 
Heaven thou findeft in their hearts and lives, the 
more amiable they are unto thee, and the fweeter 
is their converfe, 1 5W.3.14. P/W.15.4. 

I (hall name no more: Thefe Evidences are fure. 
By thefe you may know while you fit here in thefe 
feats, yea if you lay in the darkeft dungeon, that you 
are the heirs of Heaven, and your names are there. 

But where there is no fuch work, no high eftima- 
tion of Heaven and refolutionfor it, no mortification 
or conqueft of the world, no prevalent care and di- 
ligence for Heaven, no refignation of the foul to 
Chrift, that by faith and holinefs we might follow 
him to that glory, no love to holinefs, and no delight 
in the heirs of Heaven, fuch perfons are yet aliens 
to the heavenly nature and inheritance^ and cannot 
rejoice'that their names are written in Heaven. 

And now I have fet the glafs before you, I earneft- 
ly iotreat you, that you will here ferioufly view the 
complexion of your fouls. It more'neerly concern- 
ed you to know whether your names are written in 
Heaven, and where it is that you muft dwell for ever, 
than to know how to manage your trades and bufi- 
nefs, or to know whether you (hall ftirre from this 
place alive, or ever fee another clay. O firs tike 
heed or living in fell-deceit, till your trying and re- 
covering time is paft. This isit that your enemy aims 
at: he will do all that malice and fubtilty can do, to 
keep fuch matters from your fober thoughts, or to 


%ight Ikejoycing. 29 

make you groundlefly prefume that you are fafe, or 
fecurely to caft your fouls upon a delperate venture, 
under pretence of trufting in Chrift •, till he hath you 
where he would have you •, and then he will bimfelf 
take off the veil, and let you know that you had time 
and light to have acquainted you with your difeafe 
and mifery, while you might have had a free, and fure, 
and full remedy. Then you fhall know that it was 
long of yourfelf-deceit if you would not underftand 
and beleeve in time, that if you lived after the flefh 
you [hould die~] Rom.8.13. and [that it is the pure 
in heart that (hall fee God, Matth.5.8. [_ Know ye not 
that the unrighteous jhall not inherit the Kingdom of 
God ? he not deceived : neither fornicators, nor idola- 
ters, nor adulterers^ nor effeminate, no? thieves ', nor 
covetous, nor drunkards, nor revilers, nor extortion- 
ers, jhall inherit the Kingdom cf God, 1 Cor.6.p,JO. 
For this ye know, that no whoremonger, nor unclean 
perfon, nor covetous man who ps an idolater, hath any 
inheritance in the Kingdom of Chrifl and of God >' Let 
no man deceive you with vatn words •, for hecaufe of 
thefe things comet h the wrath of God on the children of 
dtfobedience, Ephef.5.5,6.] And can^any thing jufh- 
fie the Rejoicing of men, in fo fad a ftate ■! 

Give me leave therefore to make a little clofer 
application, of the feverall parts of my Text, to the 
fe verall forts of perfons whom they do concern. And 
fir ft to all that yet are not become the heirs of Heaven ; 
Rejoice net though Devils were fnbjecJ to you, till your 
fouls are fubjeff to him that bought them: Rejoice 
not though you had conquered all the world, and had 
your wills of all your adverfaries, as long as you are 

E 3 conquered 


^ght %ejojicing 

conquered by yoar fleflily lufts, and Satan leads you 
captive at bis will, iTim.t. 25,26. Rejoice not 
though you had all the riches of the earth, as long as 
you are void of the riches of grace, and have nothing 
to do with the riches of glory. Rejoice not though 
all men .(herald honour you, and bow to you, and pro- 
claim your fame, as long as you are the drudges of 
theDevill and the flefli, and the God of Heaven pro- 
claimed you his enemies, and refolvetbon yourde- 
ftru&ion, it you do not foundly and feafonably re- 
pent, Lukj9^7- & I 3*3>5» 

Be not offended with me, that on a day of Thankf- 
giving / thus farre forbid you to rejoyce^ For, it is 
not you that are qualified fork, or have any part or 
fellowihip in this bufinefs, being in the gallofbit- 
ternefs and bonds of your iniquity, your hearts be- 
ing not right in the fight of God. Though the in- 
vitation be generall, it iuppofeth that you come pre- 
pared : and therefore even he that calls men to his 
joyes, will find out him that hath not on the wed- 
ding garment, and will bind him and caft him into 
outer darknefs, where (hall be weeping andgnafhing 
of teeth, Matth.ii.ii :i i%.~) 1. Alas Sirs, if Cod 
would allow you to Rejoyce, how willingly could I 
allow- it you i But hear whether he approve it, $am. 
5.1,2,3. Goto now ye riebmen, weep and howl for the 
miseries that are coming on you : your riches are cor- 
rupted, and your garments motheaten, your gold and 
filver is cankered, and the rufi of them fhall be a mt- 
nefs againfl you-, and [hall eat yourfiejh as it were f re • 
yee have heaped treajure together for the la/l dayes.~\ 
Luk.6,24,25,26. Woe unto yon that are rich (if you 


IMght Kejoycingn 

have no better riches *) for je have received jour con- 
folation. Wo e unto you that are fully for yejhall hun- 
ger: Woe unto you that laugh now, for ye jhatt mourn 
and weep : Woe unto you when all men fhalljpeak well 
ofyouy&c.^ You may find yourlefibn, ^f/2.12, 
X$. Thus faith the Lord \ Turn ye, even to me, with 
all your hearts, with fafiing, and with weepng, and 
with m burning, and rent your hearts. You fee what 
God calls fuch men to. And if he allow you not to 
rejoyce till you are Converted, if I or any man fhould 
flatter or cheat you into joy, it would be but a curfe to 
you, and not a benefit. 

2. Were your $oy but Reafonahle I would not dis- 
courage it. But a mad mans laughter is no very lovely 
fpedaele to your felves. And I appeal to all the Rea- 
fonin the world, whether it be Reafonable for a man 
to live in Mirth, that is yet unregenerate, and under 
the curfe and wrath of God, and can never fay, in 
the midft of his greateft pomp or pleafure, that he 
is fure to be an hour out of hell 5 and may be fure 
he (hall be there for ever, if he die before he have a 
new, a holy and a heavenly nature •, though he fhould 
ciie with laughter in his face, or with a jeft in his 
mouth, or in the boldeft preemption that he (hall 
befaved, yet as fure as the word of God is true, he 
will find himfelfeverlaftingly undone, asfoon as ever 
his foul is departed from his body, and he fees the 
things that he would not believe. Sirs, Is it ratio- 
nail to dance in Satans fetters, at the brink of hell, 
when fo many hundreddifeaies.are all ready, to m arre 
the mirth, and fnatch away the guilty foul, and caft 
it into endlefs defparation < I exceedingly pitty the 


21 Tiigh %ejoyc'mg 

godly in their unwarrantable melancholly griefs \ and 
much more an ungodly man that's bleeding under his 
wounds of conlcience : But a man that is merry 
ia the. depth of mifery, is more to be pittied then 
he. Me thinks it is one of the moft pittifull fights 
in all the world, to fee a man ruffle it out in bravery, 
and fpend his precious time in pleafures, and melt into 
fenfuall fboliili mirth, that is a ftranger to God, and 
within a ftep of endlefs woe ! When I fee their pomp, 
and fealting, and attendance, and hear their laugh- 
ter, and infipid jefts, aud the fidlcrs at their doors or 
tables, and all things carried as if they had made furef 
of Heaven, it fadneth my heart to think, Alas how 
little do thefefinners know the date that they are in, 
the God that now beholdeth them, the change that 
they are neer ! How little do they think of the 
flames that they are tufting to, and the outcries and 
lamentations that will next enfue. 

3. Your Mu this disingenuous and dijhoneft, as long 
as you are without a title to Heaven: You flight the 
Lord,that can find fuch matters of rejoicing, when you 
have not his favour to rejoice in, and are under his 
difpleafuie ! while you are refilling Chrift, abufing 
grace, refilling the fpirit, ferving the fled), and un- 
doing your own fouls, it cannot be an honefi or inge- 
nuous thing for fuch as you to live in joy. 

4. If your mirth were truly Honourable to you, it 
were the more excufable." But to laugh in fin and 
mifery, and make merry fo neer your endlefs woe, 
is a greater (hame to yoar underftandings, then to 
make fport to fet your houfe on fire : This is the 
laughter of which Solomon might well fay, Thou art 


%ight fiejqycing. Tfi 

mad, and the mirth of which he faith, what doth it f 

5. Would thy mirth do thee any good we would 
not difcourage it •, yea if it did not do thee harm. But 
O how many are now in forrow, by the means of 
their unfeafonable finfull mirth i They are too jo- 
cund to hear the Preacher, or their confidences, or 
toobferve the checks and motions of Gods Spirit: 
or to fpend now and then an hour in retired fober 
thoughts of their everlafting ftate. Should we but 
prefume to call them to exercife their reafon, and 
mind them of thefe moft needfull things, and tell 
them, O poor diftraffed mortals, your time is given 
you for greater things, then to fiddle, and dance, and 
drink, andjeajl, and prate, and complement it away ! 
Should we not be thought raorofe, or melancholly, or 
fanaticks •, and fhould we not have fome fuch anCwer 
as their ancestors in Sodome gaveto£<tf? Gen.i9.p. 
\_fland back : this one fellow came in to fojourn, and 
and he will needs he a judg : we will deal worfe with 
thee then with them ,2 weel take a courle with 
thefe controllers. Alas, it is this foolifh mirth, that 
cafteth mens reafon and conferences afleep, and drowns 
the voice of fober words, io that God himfelf cannot 
be heard. Could we but get men to retired fober- 
nefs and ferioufnefs, we fhould hope that we might 
find a friend within them, and that we fpeak to men, 
and that reafon would take part with the moft rea- 
fonable motions that are made to them from the 

6. Laftly, Would your groundlefs mirth endure, 
we would not fay fo muchagainft it. But, alas, to be 

F merry 

54- %& Kejoycing. 

merry for a day, and then to lie in mifery for ever* 
is a thing deferving no encouragement, We fee its 
a merry world with many that have leaft caufe of 
mirth : but how long will they continue it f To fee a 
man laugh, and play, and feaft in a chariot that drives 
on fo faft to death $ in a veffell that is in fo fwifr a 
ftream that ends in the gulf ofendlefshorrour, is a 
dolefull fight. O how quickly will that merry coun- 
tenance turn fad •, thofe proud looks be turned to an 
earthly .paleneCs^ and thofe wanton eyes be moul- 
dered to duft, and leave the empty holes, to warn the 
next fpe&ators to ufe his eyes more wifely while he 
hath them if How quickly will thefe fame fenfuall 
perfons, exchange their mirth for fighs and groans, 
and endlefs torments, and fruitlefs lamentations, when 
they fhall have everlafting leifure to perufe their 
lives, and to confider of their ways, which now there 
is no perfwading them to confider of < Who can 
encourage fuch hurtfull and unfeafonable mirth as 
this? Hof.9.1. Rejoice not ifraelfer joy, as other 
feofle, for thou hofi gone a whoring from thy God.'} 
Rejoice not in athtng of nought^Amos 6.13. Much 
lefs in the fufferings of your bretheren -, fee obsti. 
1 2. and leaft of all in any hurt that befalls the Church. 
If enmity to holinefs, and exalted impiety fhould take 
occafion to triumph •, weanfwer as Mich.j.S^. Re* 
joice not Again f me mine enemy 5 when I fall, I jhatl 
artfe : when I fit in darknefs the Lord f) all he alight 
unto me: I mil hear the indignation of the Lord, be- 
caufe I have finned again/l him, untill he flead my 
caufe, and execute judgment for me : he will bring me 
forth to the ltght> and I fhall behold his righttoufnefs. 


%ight Rejoycing* 35 

If you think I have flood too long on the firft part 
of my Text, it is not to rebuke your holy joy, but 
only 10 promote it, and reprcfs that carnaHjcy, which 
is more deftru&ive to it, thea forrow it felf. As you 
rouft [_feek frjl the Kingdom of God and its Right e- 
eufnefs, and then other things jhali he added to you,"] 
(Matth. 6. 33.) fo muft you rejoycefirjl in the King- 
dom of Heaven, and the Righteoufnef that is the way 
thereto, and then you may add a moderate rejoicing 
in the things below, in a due fubordination thereunto^ 
You have thefumme in the words of the Holyghoft, 
3^.9.23,24. Q Thus faith the Lord, Let not the wife 
man glory in his mjdome, neither let the mighty man 
glory in his might 5 let not the rich man glory in his 
riches $ hut let him that glorieth glory in this, that he 
underflandeth and knorveth me, that I am the Lord, 

2. My next addrefs muft be to them, whofe names 
are written in Heaven, and that with a twofold Exhor- 

1. Rejoice that your names are mitten in Heaven. 
Its you, Chriftians, thnjoy of right belongs to. Little 
know the lovers of pleafure, more than God, that they 
lofe a thoufand fold more pleafure than they win : 
and that by running from a holy lite for pleafure , 
they run from the fire into the water for heat, and 
from the Sun into a dungeon for light. O (hew the 
unbelieving world by your rejoicing, how they are 
mlftaken in their choice. Be afhamed that an empty 
fott, and one that muft be for ever a firebrand in hell, 
fhould live a more joyfull life than you ! O do not fo 
wrong your Lord, your faith, your endlefs joys, as 

Fa to 

Tfi %ight Kejoycing. 

to walk in heavinefs, and caft away the joy of the 
Lord which is your ftrength, and to be ftill complain- 
ing, when thofe that are prepared for the flaughter, 
are as frolick as if the bitternefs of death were paft. 
It's well that you have fo much life, as to feel your 
ficknefles : but it is not well, that becaufe you are 
yet difeafed, the life of grace and of glory fhould be 
lb uneffeftuall to your comfort. And yet alas, how 
common is it 3 to fee the moft miferable frisk and 
fleere, while the heirs of life are finfully vexing them- 
felves with the inordinate fears of death ! Lift up thy 
head Chriftian and remember, whence came thy gra- 
ces, even thy leaft defires, and whither do they tend ! 
Where is thy Father, and thy Head, and the moft of 
thy dear companions t where is it that thou muft live 
to all eternity i Doth it befeem a companion of An- 
gels, a member of Chrift, a child of God, an heir of 
Heaven, to be grieved at every petty crofs, and to 
lay by all the fenfe of their felicity, becaufe fome 
trifle of the world falls crofs to their defires and corn* 
modityc' Is itfeemly for one, that muft be everla- 
ftingly as full of joy, as the Sun is full of light, to 
live in fuch a felf- troubling, drooping ftate, as todif- 
grace Religion, and frighten away the ungodly from 
the doors of grace, that by your joyfull lives might 
be provokt to enter I I know as to your happinefle 
the matter is not -comparatively great 5 becaufe if 
miftakes and the Devils malice, fhould keep you fad 
here a hundred years, yet Heaven will wipe away all 
tears, and thofe joys will be leng enough when they 
come : and as the joy of the ungodly , fo the for- 
rows of the humble upright foul, will be but for a 


%ight c Rejoycing. %y 

moment. And though you weep and lament when 
the world rejoyceth, as their joy (hall be turned into 
forrow, fo your forrovv (hall be turned into joy, and 
your joy (hall no man take from you. But in th® 
mean time, is it not (hame and pity, that you (hould 
live fo unanfwerable to the mercies ot the Lord i 
that you (hould finfully grieve the comforting (pint, 
by the wilfull grieving of your felves •, 2nd that you 
(hould peeviihly caft away your precious mercies, 
when you fo much need them, by reafon of the trou- 
bles of a vexatious world, which you cannot avoid f 
that you, even you that are faved by the Lord, (hould 
ftill be queftioning it, or unthankfully denying his 
great falvjition, and fo much hinder the falvationof 
others i For the Lords fake Chriftians, and for your 
fouls fake, and in pity to the ungodly, yeeld not to 
the tempter, that would trouble you, when he cannot 
damne you t Is God !your Father, and Chrift your 
Saviour, and the Spirit your fan&ifier, and Heaven 
your home? and will you make all (for the pre- 
fent) as nothing to you, by a cauflefs obftinate de- 
niall i If you are in doubt, let not meer paffionate 
fears be heard •, and let not the Devill, the enemy of 
your peace be heard : but perufe your evidences, and. 
ftill remember as the fumme of all, that the mil is 
the man; and what you would he, that you are, before 
the Lord. If you cannot fee the iincerity of your 
hearts, go to your faithful! able guides, and open the 
cafe to them, and let notpaffion prevail againft the 
Scripture and Reafon which they bring. Yea if in 
your trouble you canno: by all their helps, perceive 
the uprightnefs of your hearts, I muft tell you, you 

F 3 may 

^8 ^j^* Ifyjqycing. 

may ftay your felves much upon their judgment of 
your date. Though it cannot give you full affurance 
it may juftly help to filence much of your felf-accu- 
fations, and give you the comfort of probability. 
If aPhyfician, that feels not what you feel, (hall yet 
upon your fpeeches, and other evidences, tell you 
that he is confident your difeafe is not mortall, nor 
conteineth any caufe of fear , you may rationally 
be much encouraged by his judgement, though it 
give you no certainty of life. As wicked men 
through contempt, fo many godly people through 
melancholy, do lofe much of the fruit of the office of 
the Minilhy : which lieth much in this aflifting men, 
to judg of the life or death of their fouls. Ala*, 
fay they, he feels not what 1 feel: he is ufedto ]udg 
charitably, and he knoweth not me fo well as I know my 
felf. But when you have told him faithfully ( as you 
doyour Phylician} what it is that you know by your 
felf, he is able to pafs a farre founder judgment of 
your life, or death, then your felves can do, for all 
your feeling. For he knows better what thofe fym- 
ptoms fignifie, and what is ufed to be the iffiie of fuch 
a cafe as yours. Be not then fo proud or wilfull, as 
to refufe the judgment of your faithfull Paftors, about 
the date of your fouls, in a coufidence on your 

And look not for more, as necefiary to your com- 
forts, then God hath madeneceffary. Is it nothing 
to have a Title to eternal life, unlefs you be alfo as 
holy as you de fire? Yea is it nothing to havea<& fire 
to^be more holy f Will you have no comfort, as long 
as you have diftraftions or dullnefs? or fuch like im- 


Higbt Kejoycing. 59 

perfe&ions in duty? And till you have no difeafe of foul 
to trouble you, that is, till you have laid by flefb, and 
arrived at your perfeft joy < Dare not to difobey the 
voice of God: Pfal.32.il. Be glad in the Lord, and 
rejoice ye righteous ^ andjhout for joy all ye that are 
upright in heart. 1 Thefi.5.16. Rejoice evermore. 
Let it be fomething that Heaven cannot weigh down, 
that (hall fupprefs thy joy I Art thou in poverty? 
and is not Heaven fufficient riches < Art thou in dif- 
grace? and (halt thou not have honour enough in 
Heaven < Art thou in danger from the injuflice or 
the wrath of man < and is he not Almighty that hath 
undertaken to juftifie thee^ 1^.8.33,34. Doit 
thou languifli under pining fickndles < and is there 
not everlafting health in Heaven < Art thou weak in 
knowledg, in memory, in grace, in duty? troubled 
with uncommanded thoughts andpaflions? and was 
it not fo on earth \wh aU that aie now in Heaven f . 
O Chriftians make coniatnce of obeying this com- 
mand .* Rejoice that your names are written in Heaven. 
Did you but know how God approveth fuch rejoicing, 
wind how much it pleafeth him above your pining for- 
rows$ and how it ftrengtheneth the foul,and fweetneth 
duty, and eafeth fuffering, and hououreth Religion, 
and encourageth others, and how fuitable it is to Go- 
fpell grace, and to your high relations and ends, and 
how much better it ferves to fubdue the very fins that 
trouble you, than your traitlefs felf-weakning com- 
plainings do-, I fay, did you well confider all thefe 
things, it would fare revive your drooping fpirits. 

And do noi fay now, [_ I would rejoice if I were fnre 
that my name were written in Heaven : but I am not 


TZight Ttejoycing 

fure.~] For x. Who is it long of, that you are not fur e t 
you may he [ureth&t he that valueth andfeeketh Heaven 
as better then earthy and that loveth the holy way to 
Heaven-, and the mojl heavenly People, is indeed an 
heir of Heaven •, and you may before, if you will, that 
this is your own cafe : and yet you fay, you are not fure 
that your names are written in Heaven, If God give 
you his grace and you deny it, will you therefore de- 
ny your right to glory, and make one fin the excufe 
for another? 

z. And if you are not* fure > is it nothing to have 
yout probabilities, and hopes, and the judgment of your 
ablefaithfullPaftors, that your fouls are^in a fafe con- 
dition f We dare not fay fo to the carelefs world, nor 
to the moil of men, as we do to you. 

Efpecially take heed left melancholy habituate you t$ 
fears and griefs ; and then Religion mnfl bear the blame, 
and^w undergo a calamitous life, though ycu are the 
heirs of Heaven. To this end i. Ufe not mufing 
ferious thoughts beyond the ilrength of your brain 
and intellect. 2. Place not too much of your Reli- 
gion in the perufals and ftudy of your hearts : but ( fo*» 
fuch as are inclined to melancholy ) it is the fruitfull- 
eft way, to be much in expending duties abroad, and la- 
bouring to do good to others : fuch duties have lefs of 
felf, and as much of God, and divert the troubling 
melancholly thoughts, and bring in more comfort by 
way of reward, then is ufually got by more dire& en- 
quiring after comfort, 3. Ufe not too much folita- 
rinefs and retirednefs : man is a fociable creature : and 
as his duty lyeth much with others, fo his comfort ly- 
cth in the fame way as his duty. 4. Take heed of 


%igbt 7\ejoycing. 4 

worldly forrows : and therefore of overvaluing world- 
ly things. 5. Take heed of idlenefs, or of think- 
ing that the duty of holinefs are all that you have 
to mind : but make confeience of being diligent in 
a particular calling : which diverts the hurtiull trou- 
bling thoughts, and is pleafing unto God, 6, Take 
not every fickneisof your fouls for death : but re- 
joyce in that life which enabkth you to be troubled 
at your difeafes. Keep under melancholy by thefe 
meanes (and the advice of the Phyfician) and you 
will efcape a very great hinderance to this high and 
holy duty oi heavenly rejoycing. 

2. But you think peihaps that I have all this 
while forgotten the duty proper to the day. No: 
but I was not fit to ipeak for it , nor you fit to 
hear and praftife it , till the impediment of carnaU 
rej Gyring was removed 7 and till we had begun with 
heavenly joy. It is Heaven that muft animate all 
our comforts. They are fo far fvveet as Heaven 
is in them, and no further. Now therefore if you 
fir ft rejoyce for your heavnly inter 'eft , I dare fafe- 
ly then perfwade you, to rejoyce in the mercies 
which we are, to be thankfull tor this day. And 
though fome of them are but yet in the birth , if 
not in the womb, and we are yet uncertain what 
they'le prove, that will not excufe us for any un- 
thankfullneis •, for the firft conception or infancy of 
our mercies. And though Satan feek to get ad-. 
vantage by them, that will not excufe us for our 
overlooking the mercie in it ielf. And though 
there are yet abundance of fears and troubles , on 
the hearts of many of Chrifts ferf ants through the 

G Laadj 

%i %igbt %ejoyc\ng. 

Land, we cannot by any fuch accidents be excufed, 
from the thankfull obfervation of the workings of 
the Lord. All mercies on earth even fpirituall mer- 
cies, have their mixtures of trouble and their imper- 
fections : but muft not therefore be denied or ex- 
tenuated. And though many that are dear to us, 
fmarting by the change , will be offended and grie- 
ved at our moft moderate thankfgiving 5 we muft 
not therefore offend the Lord, by our difregardfullnefs 
of his works. 

There are thefe things to be commemorated by us 
this day, which I dare not overlook. 1. That God 
hath fo honoured his jujlice end impartiality , as to 
fhew how he hateth fin in whomfoever. And indeed 
the jujlice of God it felf would feem more amiable 
to us, were we not fbfelfijh, as to think hardly 
of all thats hurtfull unto us. tfuslice demonftrateth 
the holineffe of God , and all the appearances of his 
holinefle are lovely in themfelves. 

2. That the holy God hath dij owned hen fie and 
divifions on the one fide , as well as impiety and pre- 
phavenefs on the other : and that his wifdome thought 
meet, to acquaint us experimentally with the hurt- 
fullnefle of both , and our danger of both , as he 
did in former ages of the Church. We firft found 
the ferpentine malice of the ungodly, and God de- 
livered us , when they would have fwallowed us 
up. But while we only heard and read of herefte 
and : [chifme, and that too often abufively applyed, 
to many of the moft peaceable fervants of the Lord, 
we underftood qpt the mifchiefe of thofe evills , 
bat were ready to take the very names, to be but 


%ight Kejqycingi 43 

the reproaches of piety it feif. But God favv meet 
to let out a flood of this fort of calamities, and to fuf- 
fer herefie to diigrace it felt by its unrighteous fruits, 
that by thofe fruits we might the better know it. 
We never knew before how much we are beholding 
to him, for (living us from this fort of evils-, and 
(hould never have fuiEciently hated them, if we had 
not fraarted by them. 

3. Ic is a mercy to be thankfull for, that thus the 
Church is notably fortified, againft ever relapfing 
into herefie or fchifme for the time to come. 

4. And that the frailties of men prof effing god- 
linefs, having fo lamentably appeared, they are 
taught to take heed of fpirituall pride, and to know 
and diftruft themfelves, and not to be high-minded, 
but to fear. 

5. It is a very great mercy, for which I muftpro- 

fefsl was thankfull from the firft appearance of it 5 ^^5^ 
that fo many that I hope are dear to God, have the voiumarHym 
advantage of his frowns to further their conviction, Worcefierflme, 
and repentance, and falvation. As profperity was ^17^"- 
the temptation, by which ambition got advantage, fociared Mi- 
and providence mifrunderftood was pleaded, againft 5 ,f \ ers » as L wc 

v V i , • • l • i do here this 

the holy rule: what a mercy is it that providence day. See the 
a!fo (hould undeceive them, and vindicate it felf, Agreement 
and teach men hereafter by the example of this age, j^ ^jL by 
to ftay till the end,before they take the fenfe ofpro- Mercuiy. 
vidence, or rather to adhere to the holy word, be- 
caufe the longeft liver (hall be too fhort-lived to fee 
the end, fofaras tofurnifhhim for fuch an interpre- 
tation i And therefore that word that is the giafs 
in which we can forejee the end, muft be our guide. 

G 2 I 

44- %ight Kejoycing* 

I had rather have my friend poor and penitent, than 
wealthy and impenitent $ and rather in a prifon, than 
in the chains or pride : and am glad that God hath 
taken away the fnare that brought fo many fouls to 
fo fad a pafs $ and hath undeceived them in part, 
that had carnall thoughts of the happinefs of Saints, 
and lookt for temporall reign and dignity •, forgetting 
that rich men mutt pafs through a needles eye to 
Heaven , and that lowlinefs, meeknefs, humility, 
patience, forbearing, forgiving, felt-denial, contempt 
of this world, and living all upon things unfeen, 
is the life that Chrift by his do&rine and example 
taught us, and how ill profperity befriendeth thefe. 
I am in far more hope to fee many Peters go out and 
weep bitterly, then I was when they frofyered in a 
fwfullway. And if yet any be fo far unhumbled, as 
to deny it to have been a fir/full rvay^ I am in far 
greater hope of their convi&ion now, then hereto- 
fore. In their greatnefs few durft tell them of their 
crimes : and thofe of us that did it, were volumi- 
noufly reproached, threatned, calumniated, and re- 
prefented as turbulent to the world : ( it being ufual] 
with bafe fpirited men, to take the judgement of the 
greateftfor their rule, and fo think all fuffering to 
be juft and diihonourable, that is infli&ed by fuch as 
few dare contradict.) But now I hope plain dealing 
- may recover many that before lived under flatteries, 
and were above reproof. I muft profefs that my 
hopes of the faving of many that are dear to me, by 
the furtherance of this providence, is matter of fo 
much thankfulnefs to me, that were I fure to fuffer 
with them, I would yet give thanks, 

6. It 

%ight 'Rejoycing. a 5 

6. It is matter of thankfgiving to "me,that God hath 
fo far owned aa unanimous,painfull,faithfullMiniftry, 
( for all their many fad infirmities, ) as firji to break 
the/>r*/Woppofers ot them, and then to fc after the 
adverfaries on the other fide, .Ever fince I heard it fo fa- 
miliar among thereto call Chrifts faithfulleft fervants 
by fo many reproachfall names, asPriefts (infcorn) 
Pref-biters, Drivines, Jack-Presbyters, Blackcoats, 
Pulpeteers 5 c^r. and theirs friends, Prieft-ridden % to 
fuffer Quakers openly in the ftreets to revile them 
as Deceivers, Doggs, Wolves, Hirelings, falfe-Pro- . 
phets, Lyars, and all the names that hell could teach 
them, I waited in fear for the Judgments of the Lord 5 
which he hath executed in our fight, and caufed us to 
know, that his delayes are nodefertions of his fer- 
vants, nor juftification of our revilers. And let it 
ftand as a warning to you that have feen it, and jeu 
that have executed the punifhments of God, upon 
the jreproachers, that you take heed of falling into 
the fame crime, and dafhing on the rock on which 
they have been broken ^ but let all England hear and 
fear, and do no more fo malignantly or prefumptu- 

And O that we the unworthy Minifters of Chrift 
may remember, that we are not vindicated and de- 
livered to contend, or to imitate our affiiders, in 
feeking greatnefs to our felves, nor to live in idle- 
nefs, and negleft the fouls committed to our care. 

7. It is very great caufe of Thankfullnefs in my 
eyes, that from firft tolaft God hath been fo tender 
of the honour of his unanimous fober people, rndhis 
caufe, aad of the innocency and conferences of his 

G3 fervants 3 

^6 'Right %ejoycing* 

fer'vaats s as co execute his affli&ions moftly by the 
hands of erring men •, and to keep the reft by impri- 
fonments, feclufions, and other means, iofarrefrom 
all appearance of confent, to irregularities : and that 
at latt he hath put an opportunity into their hands, to 
declare to the world 3 their innocency in the things, with 
which they were reproached : and that while pro- 
phane oppofers of Religion, did boaft and vapour, 
and fwear,and curfe,and drink healths for his Majefties 
reftitution, it is thofe whom they reproached, that have 
filently and effectually accomphflit it, and that with 
fpeed, as foon as they had power. 

8. It is fome matter of Thankfullnefs to me, that 
whereas to our perpetuall (hame, we could not in fo 
many years compofe the difagreements in Church 
aftairs among us, we are not altogether without hope, 
that agreement may be now more effectually procu- 
red $ not only becanfe that carnall advantages, that 
hindred it with fome, are taken from them, and 
fuffering will dffpofe fome more to peace •, but be- 
caufe we are perfwaded the difpofition, and we are 
fare the tnierefi of his Majefty ftandeth, for our re- 
conciliation and unity. And verily we are the moft 
inexcufable people in the world, if our own long and 
fad experiences do not refolve us to do the utmofl in 
that work our felves, which if we are not horridly 
proud and wilful!, is cafie to accomplifh. 

p. And its matter ofThankfgiving, that Godhatb 
been all along fo wonderfully feen in the work - r which 
makes us hope, that the iflue will yet be for our good. 
The firft Jparks that fet fire on the laft foundation, 
are yet much unknown, but w'ere fo little as makes it 


Hight Kejoycing. 4,7 

the moreftrange.The wonderfull whirlwind that fud- 
denly fini(hed the fubverfion, was marvellous 5 though 
fad, beaufeofthewickedndsofmen. The intiodu- 
cing of the remnant cf the Members •, the ftop that 
was given them,when they had voted in a Committee, 
a liberty in Religion, that excepted not Popery: the 
cafting of them out, by thofe that fet them up • the 
difcoveries cf the fallacioufnefs of fome of their chiefs, 
that then were tempted into a compliance with the 
Army, and were fabricating a new form of a Com- 
monwealth: the breaking of them and of the Army, 
in part by the returning Members : the unexpe&ed /lop 
that was given firft to their proceedings by his excel- 
lency in the North : the expeditioufnefs,the conftancy, 
the unanimity and ftrange fuccefsfullnefsof that at- 
tempt, that an Army that thought themfelves only 
fit to be the Nations fecurity for liberty and Reli- 
gion, and were thought neceflary to be entailed upon 
us to that end-,that were fo hrightned in their own and 
other mens efteem, by their many and wonderfull 
fucceffes, flioald in a moment ( we fcarce know how) 
fly all into pieces, as a Gmiado that's fired. That Ire- 
land at the fame time ihould be fo ftrangely and eafi- 
ly reduced, and that by fober faithiuil hands,, and by 
fofew, and with fuchfpeed! That this famous City 
fhoold be fo unanimoufly excited to concurre (o< emi- 
nently, and contribute fo very much to the fuccefs : 
that his Excellency fliould conquer without any 
blows 5 and all be difpatched that fince is done, with 
no confiderable refiftance 5 all this and much more 3 do 
make us wonder at the hand of God. And feldom is 
there fo wonderfull an appearance of the Lord 5 but 


a 8 %ight %ejoyclng 

it holds forth matter that'samiable as well as admirable 
to his Church. 

Laftly, That all this is done with little or no effu- 

fion at all of Wood, whenfo much blood was (hedin 

the foregoing changes, advanceth the wonder to a 

greater height. And I hope his Majefty and the 

two Houles of Parliament will take notice, how God 

hath gone before them in a tender and unbloody 

change, and will not hearken to them that proteft 

againft revenge, while they would ufe it under the 

name of jujlice. When the wheel of providence 

turneth fo fail, if all that have the advantage of 

executing their wils under the name of juftice, fhould 

take their advantage, you know what names and fuf- 

ferings multitudes of the ufefulleft Members in fuch 

Nations, in the feverall viciffitldes muft />f«r;-, to 

the detriment of the Commonwealth and Gcvern- 


3. You fee what caufe we have of thankfulnefs : 
but I muft tell you that this ( as all infenour mercies ) 
are imperfect things, and being but meancs to great- 
er matters, ( the heavenly intereft firft treated on ) 
they are no further fignificant or valuable, then they 
have fome tendency to their end. And I muft fur- 
ther tell you, that it's much committed into the hands 
of man, (under God ) whether fuch beginnings (hall 
have a happy or unhappy end. If Chrift become to 
many a (tumbling ft one, and befet for the fall of ma- 
ny inlfrael, (Luk.2.34.) and if the Gofpel it felf 
prove the favour of death to fome, no wonder if it be 
yet poflible and too eafie, for a finfull Land, to turn 
thefeforementioned mercies and fuccefles, into rnoft 


'Rfght Tejoycing. 

heavy judgements, and to rob themfelves of all the 
honour and the benefit. And therefore above ally for 
the Lords fake, and for a poor tired yet hoping Na- 
tions fake, and for the fake of the caufe of Chrift 
through the world, I befeech you, all from the high- 
eft to the loweft, that you will be awakened to an 
holy vigilancy, and look about you in your feverall 
places, left the enemy of Chrift and you, {hould play 
his after-game more fuccefsfully then now you can 
forefee ; and left the return of a finfull Nation to 
their vomit, (hould make the end yet wo: fe than the 
beg'nning. It is not enough to have begun : the fruit 
ot all is yet behind. I mult here deal plainly with 
you, however it be taken, left I be charged with 
unfaithfulnefs, at the dreadfull Tribunal to which 
both you and I are haftening. If thefe beginnings, 
through your negle&s, or any others that have been 
the instruments, (hould now be turned to the revive- 
ing and (lengthening of prophanenefs, and maligni- 
ty againft the holy wayes of God •, to the introducti- 
on of meer formality in Religion •, to the cafting out, 
or weakening the hands of the faithfull Minifters in 
the Land •, to the deftlru&ion of order and Difcipline 
in the Churches, to the iuppreflion of orderly and 
edifying meetings for mutuall affiftance in the mat- 
ters of falvation •, or to the cherifhing of ignorance or 
Popery in the people •, it will blaft the glory of all 
that you have done, and turn the mercy into gall. 
Believe it, the intereft of Chrift and holinefs, will be 
found at laft the ftr eft ground, for any Prince to build 
his intereft upon: And the owning of corrupt and 

H contrary 

5© %ight Rejoycing* 

contrary inter efts, that engage men in- quarrels with 
theintereftofChrift, is it that hath undone fomany 
Princes and States already, that it ftiould make the 
greateft learn at hit, to account it their higheft ho- 
nour to be the fervants of the King of Saints, and to 
devote their power to the accompluhment of his will. 
I need not tell you, that it's the fober, godly ,confciu- 
nable fort of men, that know what they do^ and why, 
that will be the honour of their Governouis,. and the 
ufefulleft of their iubjefts, and not the barbarous ma- 
lignant rabble, that unvle;fhnd not what belongs to 
the pleafing of God, the happinefs of themfelves 
the good ot the Commonwealth, or the honour of 
their King. And do you not think thac-remifnefs ( to 
fay noworfe) of Magiftrates that lhould reftrainthe 
iniblencies ot fuch, is not a great dishonour to our Na- 
tion, and a great temptation to many in the Countrey, 
that ftand at a diftance from the fountain of affairs, to 
continue their fears left we have changed for the 
woi fe t Put your felves in their cafes, and tell me 
whether you could with equall cheerfullnefs keep this 
day, if you were ufed as manyable, faithfull Minifters 
and people are in the Cities and Countreys of the 
Land, who have their perfons afiaulted, their win- 
dows battered, their miniftrations openly reviled, and 
that go in danger of their lives, from the bruitifh rab- 
ble that were formerly exasperated by the Magiftrares 
puni thing them, or the Minifters repioof, or crofling 
them in their fins. As Phyficions are judged of, not 
fo much by the excellency oftheiv-remedies, as by their 
fuccefs, and the people think of them as they fee the 
patients live or die 3 fo will they do by your great per- 

%tght ^Rejqycing. 51 

formances which you mention before the Lord this 
day .Should they prove to the fupprefUon offerioutgod- 
linefs^ and the fating up of the wicked of the Land, I 

f need not tell you what a name it will leave unto the 
afiors to all generations. But if you vigilantly 
improve them ( as you have given us abundant reafon 
to exptft,) and the ifiue ihall be the healing concord of 
the Churches, the curbing of ' profanenejs, the promoting 
of a plain andjerious Mimflry, and of the diligent fer- 
njice of the Lord •, this is it that will make your Names 
immortal! that have been the happy inibuments offo 
blefled a work ! How joyfully then will the fubjedts 
commemorate, the happy introduction of their So- 
veraign < With what love and honour will they hear 
his Name * How readily will they obey him < How 
heartily will they pray for him < How precious will 

your memory be < and this will be numbered among 
the wonderfull deliverances o\ England. If Godli- 
nefs be perfecuted or made a common fcorn in the 
Land, the holy C?od will vindicate his honour, and 
make their Names a fcorn and curfe that fhall procure 
it. But if you exalt him, he will exalt you : Protedl 
his Lambs and he will be your Prote&or. He is with 
you while you are with him, 2 Chron.i$.2> Thofe that 
honour him he will honour ^ and thofe that defpife him 

fhaS he lightly efieemed^ 1 Sam.2.30. 

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