■r ■* m. 
 
 ^, 
 
 "^'-^ 
 
DEFENCE 
 
 OF T H E 
 
 PRINCIPLES 
 
 O F 
 
 LOVE, 
 
 Which arc neceflary to the Mnxty 
 ^nd Cofjcord of Chriltians^ and are 
 
 delivered in a Book called 
 
 The (^ure ofQhurch^VmJions. 
 
 I. Inviting all found and fober ChrilVuns, ( by 
 what name foever called ; ro receive each otaer to Com- 
 munion in the fame Churches. 
 
 II. And where that (v^hichis HriHcrirable ) 
 cannot be atriined,to bear with each other in their dili nft 
 AHembirs mi ro manage them all in C hnfljan Love . 
 
 V\ ritc.n to dc:.6t nnJ cracUcate ali Love-kiihng, dividing, 
 andChurch-deftroyirgPrinciplesjl'anions anrl i^raftice , 
 and to preCerve the weak in this hour of manifold 
 
 temptaMon 
 
 i:>y mhciidB.ixt.r one ot the MoDrners tor a ftit-dividing 
 and fcU-afflifting Land._ 
 
 Pfal. 110.6,7. My foul hath lo^'g dwelt with him that hattth 
 Peace. 'lam for Peace : ht when i fjaks^^-}' ^'^ fsrmir^ 
 
 Didiccrat mm \ Rex Ldilkrth ) &'(LVnnQnbHS auaonbufq', 
 [u^ [Al:ttu,JcTatiiin chrifti roluitarium, non Coaclitiumi 
 dcbcre effi. Beda Hift. hcclef. iib i.cap.r6 
 
 Loidon, Printed tor Sevil Simyr.O'is, r. the bi:v ot the 
 
 three Crowns rrar Ho/b--' C^-nduir. 1671 
 
i 
 
f f f f mi f ,|f f f f II iiiii 
 
 CiAlvinusin Matth. 15. 35, 3<^, 37, &c. ^ Hoe 
 forro rmiUvs valde ahfurdHm ejje viJetitr^ in Eo 
 ckftiffwH f overt velimpios homines^ vel prof anos vet 
 ficleratos : Adde quod flmq\ zeli pr^textu f /«x 
 aquo morofi^ nift omnia ad eorum votum compofita fiut 
 quia nufqntm apparct ahfoluta puritafy tumultuofi 
 ith Ecclefia difccdunt^ vel importum ri^ore earn ever* 
 tunt &perdunu ^are hie mco judicio fimpkx efi 
 p.irahoU fcopm : ^imdiuhihocmundo pcrcgrina- 
 tur Ecclefia^ bonis & finccrii in ea permixtos fore mj- 
 Ids & hypocritaSy ut fe patientia arment fiUi Veiy 
 & inter off cndicuh quibus turhari poffent, rctineant 
 
 infra^am fidei Confiantiam £/f quidem 
 
 h^c valde molejla conditio , quod reprobii oncratw^ 
 Ecclefia ufque ad finem mundi : hoc tamen temput 
 nohii ad paticntiam idco Chrijhu pr£fcrihity ne van^ 
 fpe nos hlicmitf, — -^Graviter quidem Pajiores incum" 
 here decet ad pur^andam Ecclcfiam i Ethac inpar^ 
 te ah omnibus pivs adjuvandi funt , quatenits fert 
 cujuff-, vocatio, Verum ubi omncr in commune mw- 
 tuas operM contukrinty non tamen eo ufq\ proficient^ 
 ut pcnitm ab omni fordc pur gent ecclefiam* 
 Dcindc etiam eorum Zelum frxnare & mod^rariy 
 ijui fof effe non put ant focietatcm nift cum furJA 
 An^lii colcre* ^ji ad cxtirpandum quicquiddif' 
 plicet frxpajtercfminanty antevertunt quantum in 
 fe eji^ ChrijU j^tdiciumy & ereptum Angela vfficiw% 
 
 temerefibi ufurpant* 
 
 A 5 & 
 
, 'Et in M^f • (' .[ ^od Jnhanms pivntam oran^i 
 fbrmam tradiiitfuH difcipulls^ idfeciffe cxifiimoprnttt 
 UmforU ratio fcr^hat, Kei tunc i\ildc jpcd Jud£os 
 corrupt js fttijfe notum eft : 7ot,t arte Keligio fie 
 coUjpfa crat^ in minim nm fit prcc.mdl morcm a 
 pajicis rite cultum fu'iffc Rurfus quum in\iarct 
 fromififa rcdcmptin^ fidelium mcntcfprcand) ad ejus- 
 ^cm f^ dfilmnm excitari oportuit, Johannes ex 
 variU Scripture locis ccrtam aliquam precationem 
 conjictre pot nit qu£ fcmpori con^rtteret^ ac propiuf^, 
 
 accederct adjpirituale Ghriftl regnum 
 
 Et in Rom. 14. 3 • Prudcnter & appsfite uirinfq^ 
 vltiW occii'rrit. Hic cnim vitij Uborant qui fum 
 'firmiorcs , ut eof qui inanihus f:rupulpf dctinentur^ 
 'imnuam fupcrftitiojulos dcjpicijnt , atq'-, irridcant : 
 X^mtra hi vix fibi cavere a tcmcrarips judiciii que- 
 ■tint^ nt nYndamnentquodnon afifcqifHtttur : §^ic^ 
 ijuid fieri cnntra fuum fefifum cernunt^ illad malum 
 efife pHtant : Illos ergo a contcmptu dehortatur^ hos 
 *2Lnimiamorofiitatc,'] 
 
 Calvin on Matth. 13. This feemeth very abfurd 
 
 "to tnany, that ungodly, or prophane, or wicked 
 
 tneii , arc Chcrifhtd in the bofomeof the Church: 
 
 And very many being over morofe under pretence 
 
 <)fzeal, unlt(s all things be compofed to their de- 
 
 c fires, becaufe ablolute purity is no where to be 
 
 •found, do tumultuoully depart from the Church, 
 
 of by unfcafonabk rigidncfs do overthrow and 
 
 dcftrbyit. Therefore in my judgcnnenr, this is 
 
 the fimple fcope of the Parable : that as long as 
 
 ' thb Church fojourncth in this world, bad men 
 
 ' ind'.'.hypocrhes will be mixt with the good and 
 
 focere in if, that Gods Childreamay aim them- 
 
felves with patience, and ,amoug the offences that 
 niic^ht trouble them, may retain unbroken taiA^ 
 
 and conftancy : 'Indeed thiols a very freii-^ 
 
 blefome condition, that theChutch is bnrthened^ 
 with Reprobates to the worlds erid : But thH-» 
 thefpace that Chrift prefcribeth us for patient^ 
 left we flatter our fehres with empty ffopes— ^ 
 The Paftors indeed muft diligently labour to purgcf 
 the Church : And in this all godly men (hould 
 help them, as far as their Calhng doth ^\\&^: 
 But when all men hat^e done their beft, they (hall 
 not fo far have fuccers,asto purge theChurch from 
 
 all detilements.' And Chrift would bridle and 
 
 moderate their Zeal, who think it unlawful to 
 have Communion ( or fellowfhip ) with any but 
 pure Angcls-'They that prepofteroufly make hkfte 
 to root out all that dKpleafeth them,do as much as 
 in them is prevent Chrirts judgement, and fnatch 
 and ufurp the Angels work. 
 
 Calv. on Mat. 6. That John delivered a private 
 ' form of Prayer to his Dlfciples,! fuppofe he did it 
 in iuitablenefstothe time. That matters were 
 then very corrupt with the ]ews, is known. All 
 Religion was focollapfed, that it is no wonder 
 that the manner of praying was rightly obferv- 
 td but by few. And when the promifed Re- 
 demption was at hand , it was meet that the 
 minds of the faithful (hould by prayer be ftirred 
 up to defire and hope for it. John might from 
 ftvcral places of Scripture make up one certain 
 prayer, which (hould be agreeable to the time, 
 and might come nearer to the Spiritual Kingdom 
 «f Chrilh 
 
 He/^e I defire the Ke-ider again to note , that 
 A 4 though 
 
I 
 
 though Tri^tf PPdsihen fi eorrupud by the Thtri- I 
 fus^ yet Chrift nfually pyMd in their Synagogue J y | 
 Lu^e 14* 17» tf^ ^^^^^ medkd mth ourContro- 
 virfitf abotrt the Lavpfnlneff offet Forms. 
 
 Caiv* onKom* 14* 3* Faul doth prudently and 
 fitly meet with the faults of both fides: For 
 this is the fault of the ftrong, that they defpife 
 and deride them as fuperftitious folk who are 
 Retained with vain fcruples:On the contrary thefc 
 can hardly forbear cenforious condemning that 
 which they underftand not : And they think that 
 fp be evil , which Is againft their own fenfe. 
 Therefore Fanl diflwadeth the one fort from 
 contempt, and the other from overmuch mo- 
 foftnefs. 
 
 ^^ 
 
 .*r' r - — m^W!^ 
 
 u.O^^ 
 
 THE 
 
THE 
 
 CONTENTS 
 
 OF THE 
 
 FIRST PART. 
 
 ATfcfdce to thofe Reader j n>ho are nf thelEx- 
 ccptcrs mindy and arc of ended at my Book^^ 
 called The Cure of Church-bivilious, Expnihtla- 
 ting with them that have made my pcrfivafwns 
 to Love and Commttnion , the occjfion of their 
 diffkafure^ backjntingr and flinders -, and prove- 
 ing the neccfity of Vnion a,m>ng all real ChrifU- 
 anSy and in particular betnpcen the Kon-confor- 
 mifis and Conformiih. 
 
 ^ !• 'the General? arty er Intrcdu^ion. 
 
 Chap. I. A Narrative of thofe late Anions n^hich f>rLf,9^rif 
 have occafwncd mens difpkafure of both fides 
 againfi me :lhc Retftnf of my emitting the Nar- 
 ration tf thfe frmer A^ioas'^ which Mr. Durel 
 
 and 
 
The Contents. 
 
 and mx^y nthcrs h.ivc reported fjIJIy^ hecaufc they 
 ^jwrotc of il^t irbich they k^ncw m: JhcKcafons, 
 of my carncft difplcafm(r endeavours mth theBi-" 
 Jhopf forKcconcilm^ and Vnitin^, terms in i66q. " 
 <^ur Common Trofefion about aXitmrgic at tbif 
 time, and about this Litjtrgic, and my tradiec 
 ei'crfmce. Hirvthe Non-cnnformijis muji be uni- 
 ted among thcmfclves. Of our judgement about 
 - fommmi^ m - the Liturgie and Sacrament with 
 il>e Pjrijh ChHrcbcs in zu. 1663. My ends in 
 opening this. 27. Keafins fir the writing and 
 ftihhjhmg my Book, called The Cure of Church^ 
 D.vilions. A ward of the Debatemahsr. Of 
 the plfe reports that have been vented ef my 
 £^H a -'d me, and of fime Inferences to he noted 
 oy the Kcportcrs. 
 •% 
 ??a^^ "C^^^p. 2. rhc Ctatc of the Controverfie which I fpcci- 
 aiy managed in that Boo}^, with th.fe that leal' 
 kdVividcrs. 
 
 W'^^.^^^F-3- Objemuns and ^cftions about this fuh^ 
 jctu . ■ J 
 
 u^y ^1^.0^^^^^'^' 'Doth not the fccond Commandment and 
 Gr.ds oft exprcjfcd jcaloufic m the matters of his 
 Tp'Jhip, mjks it a fn to communicate in the 
 
 L.iUirj^iC ^ 
 
 %^ Qu;.: ■ Doih not t!e avcn.mt ma\c it nm m- 
 
 I ■■ ;iiu f 
 
 ) 
 
 ^ -u (h: OL No...: njomhis r^rm ^.gainjtfcpa- 
 
 rutim 
 
1 nC V>UUICU19* 
 
 furjy ratiorf, then c^I/c^Brownlfme? And r^hether we 
 have not greater Lighi into thcfe ContxoverjkSy, 
 than they hud ? 
 
 Queff. 4. h it not a Jhameful receding from our 
 
 ^J Reformation^ now to ufe an unreformed Liturgie ? 
 
 and a fHlltngdomt what rve have been building ? 
 
 Queft. 5. Will it not flrcngthen and encourage 
 J the adverfaries ofKcformation ? 
 
 Queft. 6. Will it not divide us among our felvef^ 
 ^"^ while one goeth to the Parijh Churches-, and ano^ 
 ihcr doth not ? 
 
 A Queft. 7. Shall we not countenance Church 'tyranny^ 
 '^ and harden Prelates in their ufttrfations^ and in- 
 vite them to go further., and make more burdens 
 of Ceremonies or Forms to lay upon the Churches .^ 
 Ihe manifold dinger of feigning the^ Scripture 
 to be a particular Rule^ where it is none» 
 
 The 
 
M. ijc viuui^Diy^ 
 
 The Contents of the Anfwer to the 
 Exceptions. 
 
 Except. i.-TJl^Mfe irorjhip dij}ingm(hed and ofen^ 
 X ed : Wktkr I Jpeak very tittle 
 
 : ^gainft pcrfecution > 
 
 )Bxc. 2. IFhether Iprtsar guilty as any one what- 
 ficver in ftirring up and fomenting the fF'ar. 
 IThether it he unbecoming a Minijier to blame 
 the fin which he hath been guilty of^ or to blame 
 theEffe^s^ if he enconraged the Caufe? Wl^e- 
 thcr nothing of the late Military Aaions, he to be 
 openly repented of? m?ether I never mention ^he 
 prophanc^ ht(t with honour ? 
 
 Exc.3. Of ptrtid tendcrnefs as to Keprwf ? Whe- 
 ther my prayer mgs jcfiing > &c. 
 
 Exc. 4. Of the fHppojU Exprejjions of my Frids 
 
 Exc 5. More of the Exccpters mi^hk^es. 
 
 Exc. 6. Whatfeparation Scripture calleth its ^0, and 
 n:hjt not ? 
 
 Exc. 7. Of the Corruptions ^n the primitive Chur- 
 ches^ and oflmpofing. 
 Kxc. 8. m>cthcr I be a Reveahr of mcnsfecrets ?' 
 Exc. p. irhethcrthcVniverfality ofChrifiians ever 
 took^ the Pope for their Head.? Of my Vifpute 
 with Mr, Johnibn ( j/i.K, Terrct ) on that point. 
 Whether all Hiihry be uncertain? Whether it be 
 intohr.ihle to'fjy, that the Fapijls under jUnd 
 mt that anfver which is ChriiHan fenfe and 
 rcafin. 
 
 Exc, 
 
The ContcDts. 
 
 Exc. 10. Of Local Communion : ef feparatingfrom 
 the particular Churches tifbich r^e mre nevtt 
 mcnwirs of, 
 Exc. II. OfCenfurcrs requitals. IVlmher a¥a0 
 
 can go beyond aKcprohate ? 
 Exc. 12. Of Scandal > andnf?2iu\s cafe h i Cor.S. 
 
 explained* 
 Exc. 13. More of my revealing fccretSy andotUrof 
 
 the Exceftcrs mijkak^s. 
 Exc. 14. Whether by Separaiijh^ I meant the Jndi- 
 
 pendents as fuch ? 
 Exc. 15. Whither I fpeak^ (lightly of Frayer im 
 comparifon of Study} Whether it he a flightin(r 
 - flfChrifiy to fay that he increafcd in vpifdjm ^ 
 ffhich is opened. Whether Chrj^i needed not prayer^ 
 but as a pattern to Ui } ^c* 
 Exc. 16. Of expounding Scripture by the Imprefions 
 fet upon our mnds^ in Melancholy, Hon> the Spi- 
 rit cureth our fears^ and giveth us comfort^ by 
 ttpelve a&s. 
 Exc. ij, JVJjether my faying^ that God hateth nei- 
 ther extemporate prayers nor forms ^ he as if t 
 could never fp^^k. ^^»^h ^^ough of prayer ? 
 ^■- fVhethcf I be a 7'riflcr^ that neither beliei'e the 
 Scripture or my felf for faying that in Chrijij 
 iime^ both Liturgies by forms , and prayers hy 
 habit vpere ufed^ and that Chrifl yet made no que^ 
 ftion about them .^ Sddcns jg^ords upon the Jervf 
 Liturgies* 
 Exc. 18. Whether I did iH in diffwading men from 
 peering and jejling at other true Cbriftians mannm' 
 efWorJhip / JndfiHMher Jpurpofely jt^ifie pci^ 
 fecHHtn i 
 
The Contents. 
 
 EiCc. jp. lyhcther all be Idolatry whicJy is ttftd in 
 the IVorjhif of God rpithout s Commind of God 
 to nuke It lawful. T'he ttuhappy confcquertts of 
 tnaking fo mayiy Cbriftims andChurclKJ IdeU- 
 
 troits* 
 
 Exc. 2C. More of the Excepters mifial^es. 
 
 Exc*2i. Whether our prefcnce at the prayers of 
 every Churchy he aprdfejpng nfco>ffcmto all that 
 is fauhy in thife prayers .<* 
 
 Exc. 2 2 . Of not fUencing any truth fur peace* 
 
 Exc. 23. Of imprudent fpeeches to fuperionrs. 
 
 Exa 24. Whether there be any voeak^^ ignorant aM 
 inJHdicioHS Chrijiians h and whether they hereby 
 have been any laufe of our divifions ^ And whe- 
 ther thefe be vile Epithets , Jiot to be given to 
 Chrijiians^ but injhad of them all Chrijiians. are 
 to be told^ that they have the anointing and kjtojp 
 all things > T'wenty proofs of fuch ignorance : 
 And the greatnefs of their fin ,( efpecially Mini- 
 fiers ) that rvotild hide it or deny it^ at th'n timey 
 manifejicd in furty ai^gravations. 
 
 Exc. 2 5. IFh ether any hearers ufe to be more moved 
 jvith the affedionate delivery of meaner than 
 vpith a older delivery of more . excellent things .<* 
 Ofmyforfjki^gi''eL'yrdsrv^rk^ 
 
 Exc. 26. Whether there \be anyAi^icle necejfary to 
 
 falvatiort U'lli^ionn to the ttniverfal Chttrch ? 
 
 . Whether in points of diffi.cult fpeculation^ one 
 
 clear ju-liciout rvcU jiudied Divi>ie be not. to he 
 
 more hearkened to, than the Major Voie^ .Whi- 
 
 . thertheperfetUonandplainmfsofthe Scriptures 
 prove all Chrijiians to be of ^eqtfal und^rjio^^' 
 ing^ or to need no others help ^. 
 
 Exo 
 
TheCcntcnts. 
 
 •ExC. 27* IVhethcr horjeft fcople he not in djingtr of 
 follomng others into error andfji ? And r^^hcthcr 
 to fayjo^ be enough to mak^ ferfle affjid cf 
 ,heing honeji s' 
 Exc. 2b. Whether it he nav Gf'imolerahle^ to advife 
 men not to imitate Kelighms people in tbe.fuij 
 Tphich they are moft prone to ? JFhat it is t» 
 flatter Frofejfors of Religion 5 ^?/^ n-hat u is In 
 them to expedite 
 Exc. 2p. Of the name of a Sefu 
 • Exc. 30. U^?eth(^rn^e witji avoid that good rrbicb 
 ^' : ffohjied by bad men ? 
 
 ' ^^dC'"^!' Of his accttfations of my' unfctlcdncfs in 
 ' ^^- the point of Church Goiirnment^ and jttfpc^tedmfs 
 in the point of JuJHfication. 
 Exc. 32. JFhetber we can fpcaJ^bad enough of cor- 
 rupted Nature. 'twenty injlances of fpcakj^ 
 too bad of it. Whether lundcrjiand by ths 
 \^flejh 1 only the fenfitive Appetive .<* Whether 
 I be ftrongly inclined tu deny Original f.n ? Of 
 free-mil* 
 Exc. 33»& 34. Of other mifiakss oftheExcepter, 
 Exc. 3 5. Whether no perfecntion may confji mtb 
 love ? 
 'tJ^^ 3^* ^37* ^/ thefewnefsof believers^ &c. 
 ilEka 3 %. More of his miftak^es, 
 
 Exc. 3 p. Whether the fame Spirit may not mvp ufe 
 
 the ancient Prayers and Kefponfes which firji 
 
 brought them in^ or ufed them ? 
 
 Exc. 40. Of my comparing Ol. Cromwell ^oMaxi- 
 
 # — ^-^-itius, and la^hether I dedicated a flattering Sook^ 
 
 to his Son } 
 
 Exc. 41. C?/ his imputation ef levity, 'tht Conclw 
 
 flony 
 
1 nc i^ontcDcs. 
 
 furti mth fime advice to the Excepter^ and s h* 
 mentation for the decay of Love • 
 
 A POSTSCRIPT.. 
 
 SHemng hotp far^ at Mr. Jacob and the did Iff 
 dependents^ fo the New England favors and 
 Elders ( W Magifirates ) are from approving rf 
 the Principles of Separation. Reafons why I 
 am againfi the Hevo terms of Chwrch-mfmberfltip^ 
 and we approaches of fame Independents totvari 
 Separation* Keafons vphy the Independent Chtf 
 chesjhould as muck fear the frittcifUs (if Sef4^ 
 ration as any* 
 
 THE 
 
 ^^ 
 
C«J 
 
 t^ R E F A C E 
 
 TO THOSE 
 
 READERS 
 
 Who are of the Excepters mind, and 
 are offended at coy Book called, 
 
 THE 
 
 CURE 
 
 OF 
 
 Church- Diyiiions. 
 
 Hethrot^ %vby fl^oM 1 rvonder at the 
 fruits if thoje nwiknejfes which vet 
 arc all fuhjeB to ( fame mnre^ fame 
 left ) in tbii flate of impcrfe^ion .^ 
 and rvhich I fj Utely told you of 
 at large , in rvy Charadlcr of and 
 Diredtions/^r XVcak-Chriftians. If a jpirit of In- 
 fallibility and Miracles in Paul arJ otlxr the Jpo- 
 jiles of our Lord^ could not overcome thefc lamcntablt 
 fdiliHgSy in their hearers and fllorfcrr^ in the Fri- 
 
 B ' inUiU 
 
 f^'\,\^ 4cf ^"^ ^^ ^ 
 
mixtvt Churchy rrhy fljonJd fuch .^ 1 lool^for mire }' 
 fitccefi. If Paul thought hU Gahtians foolijh and 
 hcrvitched Gal. 3. i. and hU Cox \nthhn Chri ft i.ms 
 i!) he babes, yea Carnal and not Spiritual , hccaitfi 
 there vfere awo}fg th^m ^m>©- j^ Vp/< k^ h^^'^dLs'ia.i^ 
 envying, {\rite, 4;?^ divilicns, <?rjf the vpotds fg-' 
 mfie^ leal ^jr emulation, l\rife avd reparations nr 
 ii&lons , or dividing into (cveral parties , n>hile 
 one faith , 7 am of Paul , and another I am of 
 Apollcs \ nhat wonder if rve arc no better nnn-\ 
 But our fins are not the h(l bccayfc that others had 
 the like , hut the greater hccaufe rve tak^ not n^irn- 
 ing by them , rvhen the fiirit of God hath fij'mart- 
 ly reprehended them* 
 
 I bate as little reafon as yon to be ignorant 
 vphat provocations the prefint militating and ex.zf 
 ferated parties do oive each others '-, and hoiv far 
 pr€te?ifes uncharitahlcmjl hath cbtained* And I 
 kficw hut fen> of you that have either more openly 
 put themfelves into the breach^ and /tt tempted more 
 to have prevented both fcveritics a^ainlt you, and 
 the pr^/cw^ divilions among us, than I have done \ 
 or that have under(ronc more wrath and calumny 
 ( to mention no other k^nd of fujfcrings ) for fuch 
 attempts than I have done : you cann,:t jujily think, 
 that it is for rvaut of your provocations and tem- 
 ptations to d'fcontent , that I am not of your tnind. 
 I have had as many and great provocations as moil 
 of you all : And I am not naturally rvithout thofe 
 paffins , rphich rt?ould take advantage by fuch 
 ttjagc. A multitude of fierce and reproachful Ve^ 
 lumes are written againji me^ many of them abound- 
 ing nith grofl untruths in matter offa£i i to all 
 which I have for peace fak^ been filent to this day. 
 
 Am 
 
C3) 
 
 And nojic that kyinrp me do thinks y that it U t<f ef- 
 cafe mens r^rj.th that I have been more fir peace 
 vnd jmity than you, I TviV do that right to 
 them that h ive dene me hut little^ as to teftifie that 
 I verily believe^ coitld my Ccnfcierxe comply rrith 
 their Opinions and rvil's^ I could as foon have their 
 favour as molt among you. But God is Jtill the God of 
 Love, and Peace, and Concord s and fo mufi all 
 his fervants be : He change th not , and we muft 
 not change frjjn fhis rrhich is his hn^gc. This is 
 my Religion ^ and if any mens provocations mujl 
 change me from this , they mufi ch.tnge my BMigi^ 
 on- I am not fr fuch fruits of fifcring as fme 
 Lite eminent prifoncrs in London rverc^ who turned 
 fakers inprifon^ and lofi their Religion rvith theit 
 Liberty '-i nor rvill I pretend Cnnfcience for thedef* 
 ling of my Confcience^ and the forfaking of thcfa^ 
 cred life of Love* Do you not your fches condemn 
 « Carnal ftate ^ 'Remember then that they are Car- 
 nal vt:ho are contcntious dividers in the Churcher^ 
 I Cor. 3. 1,2,3. ^^^'^ ^^^ ^ ^^"^^ ^^^ jynwrith 
 me in dijaUomng of a ficfhly mind and life : 
 Remember then that the vt-orkes ot the fleih are 
 thefe, as adulteries , fornications , 6cc. So alfo^ 
 hatrod ( or enmities ) variance , emulations , 
 wrath, Ihife, (editions ( STxt^Afiaa ^ DividingS 
 into parties ) heretics , envyings , &:c. I h^otp 
 yoH mil confep that if any man have not the fpirit 
 of Chrift,the (ame is none ot his, Rgm. 8.^« Ke- 
 member then that the Spirit if Chrifi is the Jpirit 
 of Love > Love to God and man h that Pivine 
 nature which God indueth allChrifis members tvith* 
 The fruit of the (pirit is Love, joy, peace, long- 
 fuflcring, gentlenefs, goodnefs, taithj meeknel^, 
 
 B 2 tempe- 
 
C4; ^ 
 
 temperance, Gal. 5. 20, 21, 22. JFbcn we thhtk 
 Mr felvu wi£cr than thofc m differ from , let m 
 ttot fltiw it by malkrly ccnforioudicfs or con- 
 tempt, hut by hc'ujg as mtch more Loving ay.d 
 peaceable than they are. My brethren be not ma- 
 ny Maacrs , knowing that ye Hiall receive the 
 greater condemnation, ^nd n^hen other menr 
 faults rife tip before you, ivatch both your pajfrons 
 and yeur tongues, remcmbring that In many things 
 we all offend : And if any man offend not in 
 word, the fame is a perfedt man , and able toi 
 bridle the whole body, who is a wife man and 
 endued with knowledge among you > Let him 
 fliew out of a ^ood converfation his works with 
 nieeknefs of wifdom : But if ye have a bitter en- 
 vious ztrJ and ftrifein your hearts, glory not and 
 lie notagainftthe truth: This wifdom defcend- 
 fth not from- above, but is -earthly, fcnfual, de- 
 y-iHifli : For where envying zeal ( (^^\&) and lirife 
 is, there is confufion and every evil work, Jam. 3. 
 I, 2, 13, 14, 15, 1(5. Brethren no change of timet 
 Trill allopp me to cha}fgeflrom this ivhichU my Re- 
 ligion : No injuries from men n^ili excufc me if I 
 forfake if. Ihope I (kaU not he furh a chanc^din^ 
 in this which U the Great Command of the Gnfpcl, 
 and the fulfilling of the Larp, and th very Ht^artr 
 of all Religion , .jf to turn from it fir a prifon or a 
 Tioluminom calumny and reproach. Iconfefi I muji 
 change^ but J hope it will bc^ to turn Jiill to more 
 and mvre Love and Concordy and net to Lcfi. It 
 if not thanks worthy to Love thofe that Love m , 
 nor tojjfea]^ well of ihnfe that ufe m jvell ^ mr t9 
 t^ks it patiently when we are buffetted gr punijh- 
 e4 fot out fjHlif : But if m fuffer fifrmU doing, 
 
 and 
 
(s) 
 
 dtnd lofe ■ none of our Love (-r f.ithnce or megrr 
 iy by aitr f'u firings^ happy ar€ jrr. Al^ horv fad' 
 ly d) m.zny mijiake^ that fear only yielding to thof^ 
 rrhom they Jnffcr by ^ and do not fear th>Je paffi^ 
 ons^ TPkich npoftld quench their Love ^ and turn them 
 ftnto feds and herefus^ in mecr oppoftion to their af- 
 fliciers. 
 
 I k^oTV that the great objedion is , That under 
 pretence of Love; I would bring ungodly per- 
 fecutors into reputation , and tempt men to un- 
 lawful Communion witli them, and that I make 
 an ill application, of good principles, to hide the 
 odioufncls ot their lins , th:t care fo little for 
 the fouls of men, as their ufage of Minificrs and 
 people doth openly decUre.If 1 had only perfwaded 
 you to unite in Love to one another, and not to 
 think better of the dclUoyers of the Church, nor 
 to com.ply Vfith them in their Idolatrous way of 
 woriliip , you could have born it. 
 
 Brethre/f^ will ym^ ihat tak^ it fir inJHflicc in a 
 Jifdge^ who nnH condemn a mm befrc he hear him 
 Jpeak^fr hiniflf^ be intreatcd but to reprefl yoftr 
 fj^ions ft a little n^hile , tiU yon have calmely 
 confidered thefe things foUor/ing. 
 
 1. Did I ever perfvadc yoit to thint^nrell of tfye 
 faults of other men , rrhile I perfwaded yiu to love 
 their perfons ? ( unhjl ym call the Communion a 
 fault of n-'hich rve are to fpeak^ anon ) Did I ezer 
 feel^ to abate ynfir difil^e of the fins rchich you mojl 
 fpeak^ againfi ? Either malignity , cruelty^ perfecu- 
 tion^ or any other » 
 
 2. The thing which I perfrvaded men to in thst 
 hoo]^ 5 ve^M Communion r/ith all Chriftians^ ( but 
 differsiitl)' as they differ vf degrees of purity. ) Ih^t 
 
 3 3 rphlcb 
 
CO 
 
 nphich I mnti';:td and pleaded for , I fummed up 
 in the Utter cid^ with the contr.iry cxtrcams ', which 
 you maythercrcjdinfiiepropofuiini^ j. To ad- 
 here to the primitive llmplicity , and make no- 
 thing necefTary to onr Concord and Communion 
 which is not (o. 2. To love your neighbours as 
 your illv'cs , and receive thofe to Communion 
 whor. rhriil leceivcth, and that hold the forcfaid 
 necefTary things, be they Epirv.l)pal, Presbyterian, 
 Jndependenrs, Anabaptilis Calviniih , Armini- 
 ans, Lutherans, 3cc, (o they be not proved he- 
 ictical or wicked. Fertffe the rcjh JFhen yott 
 come to yur fchcs you n:iU coif.J! th.Jt this »\k fta 
 ttnreafonahle mr unchrijl'un moti in ? JVhich of all 
 thefe Parties is it that ynu are angry rrith me fur 
 fcrfrvading yon to Commit/mn rrith ? Muji every 
 one of the Parties renounce Commitnion r:^ith all 
 the reft ? how unlike is this doilrine to that of 
 the Holy Ghofi <* i Cor. i. ic. 8c 3. 1,2,3. 
 Rom. 14. & 15. &C. If not every one , rvhif^h if 
 them is it? Is anyone of all thcfe Parties, tJ^e 
 whole Church of God ? ivbo dare fay fo ? lFi:>y 
 JhoulH I rcfjife Communion rrith any one of thefe ^ 
 vphile I fcruplc n:}t Communion rrith all the relt. 
 Or if it mufl be but rrith one fort, horrjhall I kJion> 
 which of them it muji he ? 
 
 I l^norr pme men judge of others by their Own 
 opink)ns and Telf intereil : But is that indeed the 
 Chriftian Kule ? Some ef the Epifcopal rray are 
 angry rvith me for including the Independents 't 
 vphen I doubt not but the far greater part of them 
 *re the finccre fervants of Chrifi : And fince their 
 Synods late moderation^ I kriow not many Churches 
 in tbcmrldj befidestheMlMcnksofthe Bohemi- 
 
 " an. 
 
(7) 
 
 an, Polonian afid Hungarian Governm^fft, rvhj are 
 merer to tny oivn pid^cmcnt , in Order and Difci* 
 flbie tb in ^ th fc in Nerv En^l.ind arc^ and none that 
 for Piety I prefer bef>rc then;, S^>-f:e are mfgry 
 jvith me for takjng: in the Amhiphh : rrhcn if if 
 iidt fuch ai the Manl^«.r AnjhaftvU that rve have 
 ijdo rviih ^ hut godly nien^ that difer from U6 in 
 a point fj difficidt^ that tnany of th: Papifii and 
 Frehtijis have maintained^ that it U not detcrmimd 
 in Scriptitrc , hnt Vependtth on the tradition 
 of the Chnrch. 1 am not of their 77iind , and 
 J have given them my reifvis in my hook^ for 
 Infint Baptifni: But hiving hid more invitatlm to 
 ftndy the print throughly, and treat of it largely , 
 than mojl of thofc that arc offended herein , let them 
 give me leave to fay^ that I l^iojv it to he a very 
 dijfciilt punt •, A'td Ilinovpas go:}d and fiber men of 
 that mind^ :*<; of theirs that aremoji againji them j And 
 I h^orpthat in the dyes r/ Tertullian , Nazian- 
 zere, Augi^line , men had liberty to be baptized^ 
 er to brin^ their children^ rrhcn and at trhat age 
 they pleafd^ and none rrcre foixcd to go againll their 
 Confciences : And I h^orv not that oifr link or He- 
 lizion is changed^ or that rve are grorvn any rvifer or 
 better than they. I once motioned ter>:^s of Concord 
 to the Anahapti.ih^ and tpm in af hopcfid a Tf?ay for 
 
 Feace rvith them^ as^with mofi others^ till' • 
 
 Some are uffehd.d that I put in the Armini.ms y 
 vphen I am confident that there is nut one of many 
 huy)dreds^ rvhn are againji Commnnvm rvith them 
 that krt^vp rrhat Arminianifme i4 , and truly ««- 
 derjland the difference* And the fame men refufe 
 not Communion rvith thofe AnabaptiAs trh? are Ar- 
 miiiian^. Aftd it bath been the n^ork^ iff not oily 
 
 B4. Mr»Diuy, 
 
Mr. Dury, hut V72)iy other cxceUfftt wcw, far many, 
 years , to reconcile the Lutheran f rpith the Calvi- 
 nifis ! and it hath jujlly been thought a bUJfed 
 vpork^ to drarv thcryi to Communion rvith each other I 
 And yet the Luthera>is arenyt only of tnojlofthe Ar- 
 minm ofini ms^ hut alf hM'efifperintcndentjy litur' 
 gies^ceremonies^cx'yrcifmc.^Chnrch'iynjges , 8cc. JVhen 
 Jo much lahoiir hath been bcjhvped in th'vi tforh^^ 
 and fo many exrel'ent Trc^iifs written for it^ by 
 pinuf Ddxy ^ Junius, Paraeus, Calixtus^ Ludov. 
 Croclus, Joh. Bergius, Conrad. Bergius, Hatto- 
 rus , Amyraldus, Hall, Davenant, Morton , &c. 
 IFljen allfoher Proteftuntf have prayed for their fuc 
 cefs^ or approved thps defgn , are rpe hotp come to 
 that pafl^ that thofc that fee m the zealoufcjl for the 
 Church and mtititad Love^ Jhall think^ it to be afin^ 
 either tu) hold Communion with the Lutherans^ or to 
 write for it ? ' 
 
 But ihe great ojjince vi that I put in the Epifco- 
 pal, as fit for our Communion '-, which I fuppofe ii... 
 principally bccaufe of their manner ot'worlhip, in 
 which we fr-f;'' have Communion with them. 
 Wi?ich forefccing^ I .wfvcr d wnre shjcdioHs digainPi 
 this tha'n againji the rcji , which h ah occafioned 
 fame falfly to a^ir,)?^ that I write only to draw men 
 to Communion with the Church of England. J 
 will therefore here proceed to fmie further expojlula- 
 tionsnf tbi^ point, 
 
 3. Is there ever a word in all my Booj^^ perfwu" 
 ding you to Communion with a Viocefan Qhurch ^ 
 as fucb ? 
 
 4. // there one word, in it for your Communim 
 with a national Churchy that hath one political f pi- 
 ritual ConftitHtive Head under Jefits Chrifi \ {though 
 
(9) 
 
 the Kings jitpremscic none ofm qucfllon ) Vol onct 
 meddle with any fuch thing / 
 
 5. Is there a vpord to perfrvade you to Communi- 
 on with Ptrfecutors ? Though I am farced to dif- 
 fleafe you by anftvcring that ohjeCiion^ asd tcliing 
 you that we Jhonld be Impartial , and remember 
 what mojl parties or many have done to ethers 't 
 which you were not able it feems , to bear^ though 
 p wof plainly ncccffary to the due refolution of the 
 Cafe in quefiion , whether any Ferftcut.'rs may he 
 Communicated with ? 
 
 6. Is there one word to pe>fwade you that every 
 PariCh if m true Churchy and fit to be Commumca-' 
 ted with ? If none of all this be there ^ I hope your 
 f atience Is not very hard put to it^ ff I do but in- 
 treat you to repent , if you have faid that of ip 
 which if untrue^ whoever told you fo^ or at leaji^ not 
 to proceed in untruths when you are fo often warned 
 of them* 
 
 7. Do you thinks that it WM d,.nc lik^ tender 
 conjcienced Chrijiians , for fo many to fay^ that I 
 write againji your meetings , yea that I conform- 
 cel my feliv And this hi f ire ever they faw my 
 bosket or ever fpah^ with man that fiw it? And 
 that men dire yet continue fitch fiyings while the 
 hooh^ vi lifible to prove them falje ? and revile 
 againii it when they conffl that they never read it f 
 Is this the fruit of thefpirit of Chri[l ? 
 
 . Sut give mc leave after thefc expojiulations ^ t9 
 come a little nearer to your objedian^ and to tell you 
 openly where we differ* 
 
 1. Tej4 would have me fpeak^ for Love and Vnity 
 among the Nonconformijis : (' And I k^ow no man 
 that hath dom it mjn frequently and more openly 
 
 than 
 
(lo) I 
 
 thinThrjc dnfte i hjvin^ thcf: 24 yesrs he;n nfe- 
 ring or pthVidnmi terms of pc.tcc. ) Bitt Gni forbid 
 thxt ever I (h mU be nf their cpn'i m ( if there he 
 any fuch ) who thht]^ th.zt our u :ton muli be only 
 rritb t Vxny , and not jvith the rvhjk Church of 
 Chrifl s nr thit rre tmii Love none , or feek^ peace . 
 rvith none hut th fe , thjtt arc in fuch points- of our 
 own opinion ? I am united firli f) Chrilh dnd the nm- 
 verfal Chttrch , aird co'ifrqftcntly to all the parts ai 
 ftcb \ thm2)j in dircrs dc;^rccs a^ they differ them- 
 Jelves in their Conformity to Chriji. 
 
 2. Ihefccch yu endure me with patience u tcH 
 y^u , that I ?rez'(r tock^ either the Non-confjrmiih 
 alone^ or the Copf>rmiih f) be the rvhok Church nf 
 Chriil , or to be his only people in this Land : nor the 
 only faithful Minivers of the GfpcL K'Cthreny 
 let not wrath and t'.te faults of fonie , deceive us to 
 become injttriom to r,thers '-, or to deny them Lnve and 
 Juilicc , bccaiifc tbit mi^iy of their opinion are bad* 
 Where in all the tvorld^ d) yoit k^norr a Kingdom^ 
 where the greater pjrt are not too bad , and where 
 thofc that are of the Ktilers Kcligion^ be it never fo 
 right , d) not comply nlth it to ftrve their flcjh ? 
 Ihe Low Countries have no Bijhops nor Ceremonies , 
 ttcr no fuch Liturgie M moll arc offended at with us^ 
 hut are under the Frcshyicrian Government : And 
 yet what the Commvt fort are there ^ and in other 
 fuch Countries^ T need not tell y)U% Forgive mcfr 
 telling you ', that if yu kyi«w no godly perfons 
 ( Minificrs or others J of the TLpifopal rray^ I do, 
 and lohg have dune : A:yl as my acquaintance in- 
 creifeth I }{rtorv more and m'^re. Tou that take me 
 '10 be fo bad^ as the Antid,te dijcribeth mc ^ nnH 
 ^ thhik^ it m great co,nmcndation to them^ that I pro- 
 
fcftok^iow thifeof thettT^ vohom I t^ke to he much 
 better thjfi r>jy fclf: Therefore I ry'iU fjy a ^rc.tter 
 rpnrd , thjit i l{tton> thofe of ihem rvhom I thirik ^tf 
 godly and humble Mlnifters^ cis mod of the N.jn- 
 conformixs whom I hnatr. 1 doiiht not hut there are 
 many hundred ?ari(h Minificrj , n>ho are n ) ? crfccu- 
 torsy nor ever confcntedto Terfecution ! wh^Prcack 
 holily-t and live hoUly -, though I omld tvijh that 
 they tvere more^ And what reafon haveynu to charge 
 any other mens fin f on them ? I am not igmr int 
 Tfihat may he faid to make them confLqucntially 
 partakers* But I mHJi fjy this in a}ifwcr to ally that 
 if God mil charge undifcenied confcqucnces upm 
 them and iif^ there rvill mne of iis all be found meet 
 for Church Communion^ or fir hjaven, 
 
 I am judz^ed hy your felvcs to be Uio cenfoiious 
 of you, and too (harp in telii^g you of that which 
 I doubt not t) he your fin : rrhythcn arc you fo of- 
 fend J with me for being no more cenforious and 
 fharp towards others ? w.tf I ever thought to he kin- 
 der ro them than to you ? Is not every man natu- 
 rally mojl favourable t) thofe of hU own opinion ? 
 J/ if Conformity or Non-conformiry which I have 
 m^ji defended .^ Is it as a Conforniill or a Non- 
 conformiit that I have been judged a^id ufcd thife 
 ^^, years. ^ It ii they that have lately written re- 
 
 proachfully again{l me : It is they that have 1 
 
 need name no more. But for the Non-conf'rmijis I 
 muji bear witncfs of their kindncfs to me , that they 
 never rejected me , never forbad me to preach ( but 
 one Sermon , ) wo/', (except particular angry pmics 
 n^hom I wrote againji^ ) they never denyed me their 
 good word. What then can you thinks jhould draw 
 me to he too (harp a^ainl^ them, and too favoura^ 
 
 hie 
 
hie to t\yc oth^t <* Ilnok^fjr no n\Mly advsntsfe 
 tfir ht}ii^t frnn than. Stirdy Ih thjt H apt to he 
 COO fharp, if lii^cr to ha f> jgjiufi difTcntcrs front 
 vbcim lye fuffcrcth , tkin againji thofe th.it have 
 €vcf hcnh'is friends? But truth is truth ^ and the 
 wiOom from above is without partiility 'and 
 Without hypocritiL^ T>o hut mark^hotv hoth parties 
 i^L^hcmCj rvlnle both condemn me^ (though I am 
 t!i3tG>nfi}Uf of my faultintfs to jujliHe my felf ) 
 Ilk aue fide thhtk^ that I am nnt half (harp enough 
 ar.imii the Jnabaptijh ^ ScparJtiiis and Inddfen- 
 dznts: And ym th it I n))v write tOy thinly th it 
 I i2>rt njt hilf fliarp cnou^!i agatHji the Coiifor- 
 niids : fi th.it one fde doth n)t only jujlifre me 
 fr^Vft the charge of cenfjrivtfiifs or jharpncfs 
 agoiinjl the othcr^ hut hlame me fir the coutrjry^ 
 atid are angry mth me that I am no (harper. But 
 G^ds judgemcrit of m all is rights and his feal U 
 f'firey The Lord knoweth who are his vphoever 
 Jlh^S doty it. God irilJ not judge of upright Chrijii^ 
 jjis ui. they judge of themfclves^ when they unjujily 
 accufc ihemfclvcs ", Much Icfs according to thejudge- 
 mcnt of their advcrfiries* 
 
 Brethren^ I thinly verily that I have as much ta 
 fjy againjl conformity^ as it Is required of m Mini- 
 jicrs y ,is moji of you that are mojt angry have ; 
 Aitd yet I tell ym again ^ that I helievc there are 
 nLiny hundred Godly Minifiers in the Parijh 
 Chjtrchcs of England, and that their Churches are 
 true Churches^ a,id that I think^uot my felf worthy ta 
 i^e compared mlk .A//'. Bolron, Wharely , f euncr, 
 Df. Prelton; Sibbcs, White, Field, Uiher, Jewel, 
 and abundance other old Cmformijis : And yot^ 
 wight forgive me^ if I compare them mth, your 
 
 fdves. 
 
(»3) 
 
 fches, Oftdifl a^aiH proftfi to ynn^ ihailfthtjf 
 tvcn ad alh'C^ and nfcd mn> the fame Litjfrgy Jmd 
 Ceremonies Of they did then , I co^ld ^nt fi»i im 
 my heart to thhtk^ their Commuyimt in Prayer josd 
 SMcrameat to be ttnhnfnJ^ mr f j ce-rifnrc thtt muM 
 as ittjurhm to the Churchy rvbo Jhoitid nrit€ tfl jE'rr- 
 fjvjde others not to ftparJtc jrom them ofj thaip^ 
 poftioH* I atn ftre the Jlffemhly of Vivi^cs tbjt 
 fate heretofore at WeiimiulkT, irerc fo to^ifcrmd'h 
 nrhen they n^ent thither ^ that I mver hi^rdoffiz^ 
 NoM'COfiforniHif amotz iheni^ bcfdcs ti'K fiie dj^^n^ 
 iiri^ hnthrcn : *Iheir 'y'Jger}je>n sras •(' ^r Mr* 
 Sprints) that Ccfifvrmuyrvas Innful tn cjfi rfixc- 
 cijftty^ rather than to he deprived of Hh.rty t-? prrsdp 
 ihe G off; el > hit that it m?f a harden ivhicb thy 
 jjjojtld call eff tH fan as they had liheriy f) t» <& ^ 
 u4}td I krietv fome rvho trrged them to declare! tlifcir 
 J^epcntJiKC for their ffmer co^iformity ^ jtnd t9 
 have confeffed it to haze been their f.x. Bat Inc-^ 
 ver beard of any dnifidefahlc number if thim th.it 
 ever did it , or that cb.mged their minds : And 
 though MiHiitcrial Coniormity ( 4X to Engage- 
 ments J is mvp rmich altered^ maity of them tbji 
 dre yet living do again conf rm* Ard thmgb I 
 then rrjs not^ nor yet am of their mind wj fclf^ yet 
 I would not {l:un Cotnt^iumoK nitb the Kcvcrcfsd 
 members of that AJfemhly (TwifTe, Gat jkcr^ Whit- 
 taker, andtherejt ) if again they irerc Offers ff the 
 Liturgie among z^- 
 
 3. Butrvh.itif r» all thkl he mhlahtn ^ and if 
 Commjinionrn the Liturgie prove anlar.fd ,^ Jhould 
 yoti be f impatient as not to hear . nitb one that in 
 ftich an opinion differeth from you ? As 1 x^rite for 
 H^y ofiniorty fu do yopt for yours / And Tphy fhoud 
 
 not 
 
9tot ymi hear mth my dijfcHt^ af rveH as I do ppith 
 yours ? My judfcmcnt commanded mc , Hrlt to 
 exhort all lober Chriliians, to draw ncerer, and 
 to lay by thofe principles , which drive them 
 from each other as not to be Communicated 
 with : And Secondly, where that cannot be ob- 
 tained, to bear with one another in our fevcral Af- 
 fcmbliLS or Churclus, ard to manage them with 
 Love and peace. T'bii n\is my cxh rtatinn > And 
 the time once xvas ( even when the fiie Vifferttiyig 
 brethren pleaded their canfc with the Jffemhly at 
 Weliminfter, ) that thU motion vpoiild have teen ac^ 
 ccpted^ or at leali not fudged fo great an injury as 
 now it .is- brethren , dn not expoj'e your 
 felves and caufe^ fi much to the cenfure of impjrti^ 
 al men , andof pfierity-, as to let them k}iovo that 
 you are cronvt Jo hi[h , or that in the very day of 
 our humiliation thejc terms feem fo injiirtuus to yoit-, 
 oi tbife exceptions intimate' Mr, Nye and Mr* 7ho. 
 Goodwin jvere fo friendly rvith Dr. Prelton, as to 
 fnhlifh hif rvGr}>s n'hen he rcAS dead. And I verily 
 thinks if yn had been acquainted rvith fucb Cofi^ 
 f'.rmiits hcretofcre^ as he w./f, and Pr. Stoughton, 
 and Dr. Taylor, and Mr. Dow nam , and thofe 
 forcnamcd^ and abundance m:re^ you could not choofe 
 hut have thought them both tolerable and lovely , 
 if y u had not thought it lavpfid to Communicate 
 voith them : Much more y-^u (him'd have endured 
 fuch as the Non-conformilh of thn a^/ , vpho ufed 
 Parifh Communion, and pleaded for it againji the 
 Separatilif^ in tar llurpcr languarre than ever I ufed 
 U) you ( as their bookj againji John foil and Cann 
 dnd Brown and Ainfworth do yet vifihly declare* ) 
 If you think^ their Reafons and mine fr the Lavp- 
 
 fuhiefi 
 
ffikcfs of Parifh Communion to be infiifficlan , f/ 
 do I tbin]^nf yiHTs againfi it, 
 
 I have read divers that charge f^.^e Litiirgie rviih 
 Idolatry. Did I ever l.iy fo heavy a char^re on you ? 
 Did I ever fy that it is unlar^ful to have Conwiu- 
 mon with you , a^ you fjy it U to have Qmimti- 
 nion nnth others ? IVhy then ffjonld yon mt bear 
 rvith IcfTer Contradi^llm^ nhcn others mujl hear 
 rAth fir greater tVom you ? inU ym pr.xlaim 
 your felves to he the wore imipatient < Ton vAU then 
 maks nienthiiil^that you are the nroii j^tulty. You 
 fiy of fitch men as thtfe before named [_ your wor- 
 fhip is Idolatry, aftdAt is unlawful ivt any Chri- 
 i^ian to hold Comniunicn with^you in it, and all 
 that are prefent a^d joyn with you are guilty of 
 the Idolatry] I do but fiy ^ that [ you make the 
 Cafe more odious than it is, ^w<^ injure otliers by 
 this charge J JVhat a mrld are vpc come to i, n^hen 
 thife that you count unworthy of your ComtmtnioH , 
 rtiuil not tai^e your charge if Idoktry as too (harp, 
 and yet you that fljould be rnnfi p tient^ tal^e it 
 for a heyjtoiii crime and injury y to be told that yen 
 wrong them, and that you judge tco hardly of 
 them ? and that their Communion i^ not unlarv- 
 ful! 
 
 Nay^ is it fcendy for th fc men that have faid 
 and dune fu much, ( I fiy^ Co much, ) for Liber- 
 ty ot Confcimce, and would never confent to the 
 \\ti\iTnuikr ^ ff en, bly to declare againji it ^ evenjf 
 to th.fe parties^ rphom yit counted very erroneous your 
 felves^ to be yet fo impatient of our liberty ^« tell 
 the Church our judgement about the L2wk\\nc{s of 
 other mens Communion ? Is it meet for them rvho 
 sre yffended with thofe that fiknce ui and rcjirairt 
 
 m 
 
Q 10 J - - 
 
 Uf of our liberty ^ to be fo tender , ar to Jhen> by 
 picb language as thU Except cr nfeth ^ and by fuch 
 nn]ujl fames as fime others hdve dijperfed , hor\? 
 little tbcmfelves can bear dijfcnters ? 
 
 I kyiojv that dijplejfttre and impatience in the di- 
 vers parties^ U txprelTed different ivayes 5 But 
 that yet you rvould conftder^ horv near of kjn the 
 principles are^ and horp much defe^ of Love and 
 Patience there is in you as rreli as others. 
 
 4. And I intreatynu to mark^ hut what your own 
 ohjediion httimateth : Tou could endure it if I had 
 only pleaded for Peace and Concord among the 
 Non-conFormills .* But d'uhnot this intimate^ that 
 Peace and Concord in it f elf is dc fir able ^ among all 
 thofe that (hould agree ,iA/i/ Reunited ? IFhy^ I am, 
 ds reellable to prove that all true C\\x\{{'uv\s fhouli 
 hjtve Peace and Love and Concord for the 
 jirength of the Vniverfal Church , as any of you 
 dU are able to prove , that any one Tarty Jhould 
 have Concord in it felf T'he Epifcjpal part xpould 
 have all pojjihle Concord among thofe that are Epif- 
 copal i and the Presbyterians among Presbyterians , 
 and the Independents among Independents , and the 
 Anahaptiiis among Anabaptijh h no party is for T>i'^ 
 vifions among thcmfelves , till the particular tent- 
 ftation doth prevail. And yet I am not pardona- 
 ble fr motioning , that all foher Chriftians^ at 
 ChriftianSy may have all pofftblc Love ^ Peace and 
 Concord among themfelves* 
 
 Brethren , I am fur e that Chrijls body is hut 
 one : I d-) not defpife all thofe rpords of Chri{l and 
 the Spirit which I cited tnmybook^: I I^otp that the 
 diverfity of knowledge and gifts among true Chri- 
 jiians , jhonld not rtiaj^ diveriities oi Chui'ches , 
 
 I Coi?. i2» 
 
r. 12. When I know th'vt^ and cannot choofe 
 but kftotP it , rphy Jhould any he anqry voith mt 
 for knowing it ? I know that the Godly Conf^r^ 
 mijis and Non-con formifis in England fhould be 
 united , as vpeU as each party among thcmj elves \ I 
 k^toiv that our divifwn graiijieih the Tapfls , arid 
 greatly hazardeih the Protcjljint KeUgion , and that 
 more than mo}l of yru fecm to believe .;r to regard \ 
 I know th::t our diAfion advantz^iih Trrfanenejl , 
 and greatly hiyJercth the fucccfl of Minijhrs oyt 
 both fides : I know that it greatly fleafcth Satan^ 
 and hmldeth uf hU Kingdom , and weah^eth the 
 Kingdom of our Lord : His orvn mouth hath tcld 
 us Jo : And jhall I not bcHcve him ? As in our 
 Worceiteflilre Agreement heretofore^ ive proceed- 
 ed on terms rvhich excluded not the Epifcopal j fo in 
 our dcftres ajid terms of Concord , ne muji flill go 
 the fame n?ay^ and Jhut out none from our Love 
 and Communion , nhom Chrijl receiveth and npould 
 have us receive. If they Jhut out us, that is not 
 our fin hut theirs. Jhc hurt and lofi is farr more 
 to the excluder than the excluded •-> to him that 
 lofeth his Charity, than to him that lofeth but 
 Communion n^ith others* And Ik^ovp that as none 
 jhall tali^ out af Chrifis hands , thofe that are given 
 him by the Father^ and he himfelf rvill in no mfe 
 caji them out s fo he nnll at laft give no more thankj 
 either to Diotrephes or to any feparating parties , 
 that would rob him of his own , and fay that 
 his Children are not his Children , and 
 that his Churches are not his Churches, and that 
 his Worlhip U not his Worfhip , but IJIolatry , 
 than you will give to him that will turn out 
 yottr Children and fervantSy and taJ^e away your 
 
 C goods 
 
(i8) ^ 
 
 goods and Unds^ and fay that they are not yours. 
 Brethren^ it gricveth me to the hearty that nei- 
 thif p^rty Conformable or Non-conformable is 
 wore fenfibU of the fin and danger of our difiancc, 
 {IhoJtgh I }{noiTthat in both parties there arc ma- 
 ny tfije and holy per fons^ rpho I fupphfc lament it 
 mire than I do. ) It laycth my foul in daily la~ 
 mentatiom , to fee horv n>e run further and fur- 
 iher from each other '-> to the apparent danger of the 
 Tretejhnt Caufe^ and of the Kingdoms rr elf are , 
 and of all the hopes of our pojicrity ^ ^nd that in jlead 
 of repenting of thofe fins vphich every party is guilty 
 of-i and taking vparning by our former experiences^ 
 or by the dreadful judgements of God upon m all ^ 
 that yet rve are daily lofing the little Love that is 
 left^ and {liH flying further into mure and more ex- 
 ajperations and dijiafi •, As if all the Church and 
 Kingdoms hopes confijled in overcoming one ano- 
 ther. When our long experience telleth us , that 
 {\jihAmx\^ thofe that muji Jiill be members, ix no 
 Cure of a divided body ? and that treading men 
 down doth but alienate them the mare. 
 
 And I knorv that it is Concord and Vnion upon 
 fuch terms in rx>hich rre are aU agreed, that mufi 
 be our Cure-, if ever rve be Cured. And that no 
 Covenant mr partial intereit, can pnfibly jujiifie 
 H6 ^ if vee vpiU jlablifh our union on fuch terms, as 
 fijall either exclude fuch on one fide as Jewel , 
 Grindal, Downam, UdiW and other fuch Bijhofs^ or 
 fuch on the other fide as\n\cs , Hilderfliam, Cart- 
 wright, Bayne , Egerton, and other fuch worthy 
 terfons that were Nonconformijis : 
 
 For my part^ my tLims Jhould neither exclude^ 
 Epifcopal-^ Independent , nor Anabaptijh But on^ 
 
 that 
 
(19) 
 
 that will feparate and exclude himfclf , or one 
 that mil tyramzQ and £xc We all others, vol cannot 
 any othirmfe have Concord and Communion vp'ith^ 
 than diftantly by ChrijUan principles and patience. 
 But at long running they fijall be all convinced ^ 
 that the Cure of the Church 16 not by mecr Con- 
 queft or Conttnnpt of others \ Nor by the Vnion 
 and Concord of fome Parties only^ hut of the whole > 
 And that the 'found and fohcr Conformijis and 
 Non-conformijis ^ are the parts in England, that 
 mujl he united ■-, And that neither Violence nor un- 
 jufl feparating Cenfures are the healing way ^ And 
 that Tvhich party foever it be that conirivn'o and 
 end€avoureth a Vnlon^ by the extirpation and ruine 
 of the other part , is fdnfnatical^ and taketh the 
 way of defilatinn s And that it is the Vevil^ the 
 Infidels, and the Papijis, that mil he the gainers 
 by our continued diiifionS' And therefore though I 
 k^on? not the man alive^ in England rvhj hath r>icre 
 fair pretence , ^om the ungrateful ufage of the 
 differing parties ^ to defjl from anymore fuch con- 
 ciliatory attempts^ yet^ let my hopes be never fo lon^^ 
 feeing it is a thing that muli be done, or vpe are 
 undone, J mH imitate honeji Mr. Duty, andchoofe 
 rather to n>ali my dales in vain attempts for Peace^ 
 than to go quarrelling and contending to the grave^ 
 as I have feen too many others do. 
 
 And if both parties in this exafpcrated age , 
 Jhould never fo much revile andflander mc^ '(though 
 n furvivi'trg name he little of my intereft ) I ma^e 
 no dotibt but our Y)oi\GntY ^ mU be conftrained by 
 experience , to think^ better of Peace-makers than 
 of Contenders. 7'he names of Melanchthon, Bu- 
 ccr 5 Calixtus , Bergius ,. Burroughs , HalJ , 
 
 C 2 Davenant, 
 
Davenant, 8cc. are fir more grateful and honm- 
 rable to after limes , than the name of Flacius 
 ( though an excellent learned man ) or of SchKif- 
 felburgiuS , Calovius , cr any of our fiery Con- 
 fenders or dcftrcyers* 
 
 I'o all this I add^ that even the feparated 
 Churches than fc Ives do find a necejfity ofVninn and 
 Juoncord f r their prefervation* Vivifion elfe ml! 
 purfue the fever al pieces^ and the fame principles 
 vohich ' I wyite againfi^ if they go along mth tbem^ 
 tpill 'crumble them all to diift. Ihe feparated 
 Churches in Holland r of the Englijh ) fully pro- 
 ved this* Even thofe members in New-England, 
 vphich Mr. Norton fadly tJd Mr. A(h and w<?, did 
 withdrarv and gather themfclvcs to an unlearned 
 Taftor^ afid would not be intreatcd by Magiftrates 
 or Minifiersy yet when they n^cre feparated^ would 
 fain k^ep Concord among thcmfdves. And if half 
 of that feparated body^ fljould again have feparor 
 ted from the rcfl , that fragment would fain 
 keep themfelvej in Vnity. And jiill naturfi 
 teacheth them to feel that their Vnvty U their 
 flrength and life , and that their Vivifion is their 
 dijfoluiion: 
 
 5. And- I mull needs iell the world^ that though 
 I Conform not^ it is greater things, thm the matters 
 of Conformity , whidy are the chief parts of my 
 Religion ', And thcrcfre it ii not Non-conformity 
 that we muji all Vnite in^ f much <w-ChrilVianity, 
 and fiundnefs in the Faith, And I doubt nat but 
 the Independents who offer t§ fubfcrtbe to the Do- 
 drine of the Church of Enghnd^ will fay that they 
 differ far more from the ^aj^crs^ and Seeker Sy md 
 . Eamiliff'S^ than they do from the Conformifi;s, And 
 
fo do I ^ though I would have Love and Gentknefs 
 exercijcd to them al\ '- 
 
 6. Andif the prcfent Conformable MiniWy nxte 
 more to he hlamedthan they are , yet they may learn 
 and profit rphile they teach. Many of them are 
 young , comirnr lately from the Vniverfity , and 
 may yet ([row up to ability and ffiety^aftd greater 
 Jtfcfulmfs in the Church : And many of them are 
 prejudiced againft their brethren , f)r want of ac^ 
 (jHdintince : And a Chrijxitn prttdent Loving 
 familiarity and Converfjiti -ff with them ^ jndy muk^e 
 them in time become more fcrviceable to- the trttth^ 
 than we are : whereas a continued diflance , efiran- 
 gednefly^ and cenforim averfation^ will feed their 
 mijiakes and uncharitable cenfures of m , yea and 
 their Jharp feveritics againft us ^ and will keep up 
 a heart-war^ and a Church-war in the land. And 
 alas who k^jn^cth cither when or how , or in whofe 
 calamity it will End, For he that puts on his ar- 
 msur fhonldnot boaji as he that puts it off. 
 
 I dj therefore conclude with this repeated profef- 
 JioH^ that it is the Confrmi'ls and the Non-cvnfor- 
 tnifis that conftitute the Englijh proteftant body > 
 And it is the Conformifts and N^n-conformifis that 
 muji at lafi , ( when they are wearied with tearing 
 and oppofing one another ) be brought together^ and 
 the faithful of both partyes muft buildup the Church 
 in Love and Peace. And therefore the intereft of 
 the Protellant Religion ^ mufi be much kept up 
 by the means of the Parilli Miniikrs , am By the 
 dodrine and worfhip there performed t afid not by 
 the Non conformifts alone. And they that think^and 
 endeavour that which is contrary to this ( of which 
 fide fever ) Jhall have the hearty thankj and cow 
 tumncc of the Fapifts* C 3 Him 
 
* Him therefore that is weak in the faith receive 
 ye, but not to doubtful diCputations. Let not ' 
 him that eateth defpife him that eateth not. 
 And let not him which eateth not judge him that 
 eateth: For God hath received him. Who art 
 
 thou that judgell another mans fcrvant? 
 
 The Kingdom of God is not meat and drink, 
 but Righteoufnefs, and Peace, audjoy intheHo- 
 ly-Ghoft : For he that in thefe things ferveth 
 Chrift , is acceptable to God , and approved of 
 men. Let us therefore follow after the things 
 which make for peace and the things wherewith 
 one may edifie another. And blefled are the 
 Peace-makers, for they (hall be called the chil- 
 dren of God. 
 
THE 
 
 GENERAL PART 
 
 OR 
 
 INTRODUCTION 
 
 , TO TH E 
 
 DEFENCE 
 
 OF MY 
 
 CURE 
 
 OF 
 
 Church-Divifions. 
 
 Beina a Narrative of thofe late Adlions 
 which have occafioned the Oifcnce of men 
 on both Extreams^ with the true Rea- 
 fons of thcni. And of thefe Writings 
 which fome account Unfeafonable : with 
 the true Hating of the Cafe of that Separa- 
 tion which nny oppofed Treatife medleth 
 with-, And an Anfwer to fcveral great Ob- 
 jedions. 
 
 Printed in the Year. i6ji 
 
(25) 
 
 I. T H E 
 
 GENERAL PART, 
 
 OR 
 
 INTRODUCTION. 
 
 CAP. I. 
 
 The Narrative of thofe late A&ions^ which 
 have Bccafloned wens d/J^leafnre a^ajr^Ji 
 me on both fides: with the Reajo/js oft he m^ 
 and of my Writing ^ which I am now de- 
 fending. 
 
 ^^^L^IP H E number of Books written 
 againft me is fo great, that if I 
 (hould not be very lufpicious of miy 
 felf, left I had wronged the truth, 
 and the Church of God, and givLii 
 men juft occafion of all this oblo- 
 quy, I (hould be very defcdive in humility, and in 
 that care, which I am obliged to for the avoiding 
 of fuch injuries. And I find upon examination that 
 
 if 
 
C26; 
 
 if I could have let all fides alone , and judged it 
 conlillent wich my duty to be iilcnt while the en- 
 vjous man Towed his tares, and not to have con- 
 tradidlcd any that I took to be injuring the 
 Tiuch -and Church , nor to have founded the 
 trurnpet againlt any error which arofe before us, 
 I could as calily have efcaped their wrath as 
 others. And I hnd that whereas our di/fe- i 
 rences both in Dodrine , and Worfhip, and 
 Dilcipline , have engaged men of ftvcral minds 
 in fuch writings againit me. ( Some Inhdels , di- 
 verfe Quakers , Paplfls, Antinomians, fbme Ar- 
 minians , fome Aati-arminians, Anabaptiiis, Se- 
 paratids, Levellers, Diocefans, &c. ) What one 
 accufeth me of , another doth not only acquit me 
 of, but ordinarily as (harply accufe me for .the | 
 contrary, and tor going no further from the reft. | 
 So that nothing but filence could put by their 
 tiercelt accufations, And filence it lelf will not 
 pleafe the Imperious fed, who think me crimi- 
 nal, becaufe 1 (erve them not according to their 
 own defire and way. And lilence was npt that 
 which I promifed God at my ordination,^ nor is .. 
 it a doing oF that work , to which I was then 
 Conftcratcd and devoted. 
 
 But bccaule (bme men fpeak in a more San- 
 guinary dialed than others , and becaufe the late 
 charges of Dilloyalty, ought not to be difregard- 
 .ed by a loyal fubjed, and becaufe for the fakes of 
 their own (ouls, it hath often made me pitty 
 Mr. Vitrei, Dr. Borenian^ and many others like 
 them, who have publid-iQcI ugly faKehoods of me, 
 1 once thought to have here cxercifed fo much 
 Charity to them, as by a full Narrative of all 
 
 thofe 
 
(27) 
 
 J:hofe aftions of my life, which coricern fuch 
 Jmatters as they accufe me of, to hcive redincd all 
 Jtheir miftakes at once , and made them under- 
 Jftand, what it is, which they wrote of before they 
 underllood it: And the rather bccaufe this exccpter 
 foUoweth them , in telling me how guilty I was 
 of the wars,and all the cffcds of them,arid alio that 
 I wrote a flattering book to Richard Cromvoct 
 And in this narrative I purpofed to confels fo 
 much as had any truth in their accufations, and 
 to flop them in their faUihcations and calumnies 
 as to the red. But upon fecond thoughts, I call 
 it by, perceiving by too long experience, that 
 they who are engaged againll the Truth , are un- 
 able to bear it, and take all for an uniufferable 
 wrong to them, which detedeth the falfchood of 
 their reports. And when men do ( as Mr. Hinli^ 
 ley) importune me topubhlh the reafons of my 
 Non-conformity, when they know that the Law 
 forbiddeth it, and there is no expcdation of pro- 
 curing a Licence, or when the old liratagcm Is 
 fo vifibly ufed , of drawing us by their challen- 
 ges into their Ambufcad'es •, or when I am eager- 
 ly provoked to gapeagainft an oven, while it is, 
 red or flaming hot •, If I crave their patience, and 
 exercife my own,till it be grown more cool, before 
 I accept of fuch a challenge, and fuifcr them to ufe 
 their Art ( till repentance fliall unteach it them ) 
 and to make my name a ftepping flone, to thofe 
 ends which they now afpire after , methinksthey 
 fliould be content , to talk on without a contra- 
 diction, and to be free from the light of that 
 Truth, which they are not able to endure ; Or 
 at leall (hould pardon me^ if I imitate my Lord , 
 
 that 
 
r 
 
 2^7 
 
 that was fiknt, even when falfe accufers foUj 
 his defamation and His blood. But , God e. 
 bling me, I promife them an anfwer , as fbon 
 thty will procure nie Lianfe and Indemnity. 
 
 In the meantime, I (liall now only, i. ik 
 you why I offended ( ne fide, by faying fo inii B^- 
 againll their imipofitions , 2. And why I ha 
 iince oifLndcd the other , yea both fides, by r 
 late Book called, Jhe Cure of Church-Druifions. 
 
 Before the Kir.g was reftored, being then 
 London, I was called to preach two publick ft 
 mons", the one before the Parliament, the d. 
 before they voted the Kings return , The oth 
 before the Lord Major and Aldermen on a di 
 of th-nk[j:.iving for the hopes of his return. 1 
 the latter 1 plainly (hewed my fenfe of the Ca 
 of tlic/^/('i/;^p^rry,and the Armies a^ions^ and ga\ 
 as plain a warning to the then rifirtgfariy^ wit 
 fome prognofricks thereupon. In the formt 
 ( the tiril that ever I preached to a Parliament 
 and the lafi, J I (pake fome words of the facility c 
 Concord with the fober godly moderate (brt 
 the Epifcopal Divines , and how quickly ArchI 
 BiHiop Vfijcr and I canie to an Agreement of thi 
 tc-rmes on which tluy might Unite. When thi. 
 Sermon was Printed , tiiis paifage caufed manj 
 rr.odcrate Epifcopal Divines to urge me to ttl 
 them the ttrius of that Agreement-, And they al 
 prfyfeifLd their great ,dclires and hopes of Con« 
 cord upon (lich termes *, viz. Dr. Gulfion^ Dr 
 AHen^ Dr. V>ernard^ Dr. Fuller. Dr. GXudaU anJ 
 fcveral otheis. Dr. G.ndcn defired a meeting t( 
 that end of the feveral parties, but none cami 
 at the day appointed but he and Dr. 'Bernard^ ani 
 
 Dr 
 
',r. Msmn -.ndls where Ifoakc thefe words 
 ,.hich he Printed vv.thout the hmitacon anncx- 
 d v.hich ifet r:j5htmir.yn.xt Pr.ntcd Boo., 
 I-ii -That rf-:t<-.td (then) link <,r nothing m the 
 loartnJ ran of the Cmmon pr.ycr B^K, n.,'ch 
 ^MHct fond, hau^^^hut .sfavMrM .nc.^.^ 
 tion M good mc:u things M rnnjr h.uc. H. 
 left out r the dtZnnd fan J r j j 
 
 AtlaH when the Earle of Onry ptrfwaded rre 
 to be his Ma)cllies Chaplain in Ordinary, and was 
 prcfent when the Earl oiM.>,ch:ixcr g.ve nne 
 f ar^dMr. Afl> ) an oath of hdehty, ■' bcmg he 
 that faft btoust'.t me acquanned w>th B.lh.p 
 ,yn,„-^ the mention ot the fime buinie!. 
 fell in! Whereupon we (liottly alter were told 
 bvthe LordChambcrUi.1, that it was h.s Ma- 
 jcftics pleafure, that there ftould be a treaty for 
 Union between the Ep.fcopa party and the 
 Presbyterians : And Dr. ^ignAh, Mr. CAmy. 
 Mr A(h and my felt bein&nrli Employed, vvhen 
 t c hfd made fome entrance, wc defired that fome 
 niichtbechofenby the Minilters througnout the 
 land, to fignihe their fcnfe, bccaufe we could 
 fpeak in th? name and fente of none but our 
 felvcs ■, But. his Majefiy not ceiifenting to that, 
 we defired an addition of many brethren at hand, 
 which was granted i and the liberty for all Mini- 
 fters that would to inect with us, for conlu;tt- 
 tion, as many did at Siou-Cdkdge and e fewherc. 
 In this Treaty we all profcffed our Judgemtnts 
 tor the Lawfulncls of a Liturgie , and detitcd the 
 Reformation of that which we had, with the 
 addition of new foims in Scripture phra(e, htted 
 to the (evcral Ofcs, with Liberty to the Mm.- 
 
Oo; 
 
 fters to ufe this or that. Whereupon we dre\< 
 up fuch a Liturgie our felves, which though i\ 
 fell to my (hare, yet the relt of our brethren exami- 
 ned and approved of it, faving that Dr. Keigndds 
 dilliked the difplcalingthc Bilhops by (uch large If 
 additions, and a Luurgic fecming entire of it felf,| J' 
 inlkad of fjjm addition^ prayers to theirs. How 
 many weeks wc were ciTiployed from Hrll to laft, 
 in thefe debates , how lully and freely we took 
 that opportunity to pkad for reformation , and 
 againft unncccirary impolitions , whilert the men 
 that now quarrel wirh us (aid nothing that we 
 know of: how hard a province fell to my own 
 lot, as to the olfending of the Bifliops , under 
 whofe hot difpleafure I thereby ( in obedience to 
 my Confcience ji did cait my felf, our writings 
 ( which iomebody hath publiHied for the greater | 
 parr of them ) (hew i, and our Savoy conference, ' 
 and my prohibition to preach in JVorcejhr Dio- 
 cefs fhortJy softer ( before other Minifters were 
 liienctd ) and the publifhed writings againft me, 
 did all fjliiciently acquaint the world : And the 
 particulars ot this buiinefs I now pafsby. 
 
 Only I think meet to make this twofold pro- 
 fcfllon , to the two parties on the Extreams i> 
 
 I. That the tiue reafon why I wrote and fpake 
 fo much, lo long, and fo vehemently, had ft been 
 polhble to have prcvenxed many Impohtions, 
 was principally btcaufe I undoubtedly fore(aw 
 how great a number of faithful worthy Mmillers 
 would elfe be fi'cn:cd by them •, and how ill the 
 Church could l^ar: thole Minillers, while there 
 are fo many hundred thoufands of ignorant aijd 
 ungodly people in the land ? and what fort of 
 
 Minifters 
 
Minifiers in too many places miift unavoidably 
 fucceed them , uukis the Church dcors (hould 
 be (hut up ? and I forcfaw how the people un- 
 der fuch Minilkrs would be afftded to Religion, 
 and to the Bifhops, and Minilhy ? And I lore- 
 faw what multitude^; ot Religious perlcns would 
 take the things impolcd as unlawful,ahd would fe- 
 parate from Con n/union with the publick 
 Churches •, and would worfhip God in private 
 meetings with the filenccd Minilters.Ifbrefaw how 
 many Minilkis and people that did Conform 
 with a grudging Confcience, would do more at 
 lall to undermine the Impolitions, than the Non- 
 Conforniiits- I foreLw eafily what jealoulies, di- 
 rpkufure, feverities, imprilonments, &c. wonjd 
 follow the private preaching of the liltnced Mi- 
 nifters, and the private meetings of the people; 
 And I knew well that other Minilleis as well as 
 I, would judge it no better than perh.dious (acri- 
 ledge, to forlake the holy calling to which they 
 Were confecrated and devoted,and to defert fo ma- 
 ny thoufand needy fouls : But, above all,I forelaw, 
 how certainly and fadly the Churches divillons 
 would be hereby increafcd, and the Love of each 
 party to the other would be abated, it not de- 
 stroyed : How hard it was for one lidc to Love 
 and Honour the N on- con form ills, that account- 
 ed them Perfecutors and unconlcionablc men : 
 And how hard it was for the other iidc to Love 
 and Honour thofe that they fuffercd by : And 
 how little Reproaches, Fines, and imprifonmen'ts, 
 do ufe to increafe mens Love to others. I fore- 
 knew that one (ide would call the other Rebelli- 
 ous Schifmatical Phanaticks •-, and the other iide 
 
 were 
 
were like enough to account thcra ?cv)^rci?cr- 
 fidiousPciftcatorsi and that in the m.dft offuch 
 thoughts , fuch words, fuch uhgc Love was no 
 moie hkcto profper, than hremthe fea. And 
 ) knew that whatever zeal be pretended for Obe- 
 dience =nl Order on one Mc, or for purity of 
 Worlhip 0.1 the other, when Love dicth. Religi- 
 on dlah, and they ^^^."^'^'^"^^VhrilVPnt' 
 are delboycrsof tlie Cnurch and oi Chrift.ani- 
 'ty and of the fouls of men : and to increale 
 
 ''"idrfoSi'tt the further they go inthis 
 
 way , the furchcr they will go from God and 
 
 Godlincls, from pe.ce ^^'^^ J'^%^ ^^'^, '^^l' 
 
 will be the longer the woife , til hey retire. 
 
 ' Foronelurduffge on one llde, -dfard centre 
 
 on the other fide, after another, w, 11 oy degrees 
 
 raife men to the height of b'"«nt(s and make 
 
 them think, that their interclt conh.kthin the 
 
 hurt and ruine of each other. 
 
 Alfo 1 tovefaw that while we worried , and 
 wctiiedone another, as all Scdts would grow . 
 undu the difc(;ntcnts ot one party, fo the Fa- 
 pilis were like to be the prmcipil gamers , And 
 SJ would be ready to off.r their fervice to 
 cngd en one of the parties againft the other, 
 ■ i^d would be glad to take up the reproaches 
 a"ainltthe moll rehgtous people, that were by an- 
 /y adverfarics br-.rught unto '>J^- ^ands . And 
 %lt when we had made our lelves a Common 
 Ln by o.r manifold divifions, and by our bi- 
 r 2d dev..ni.:g one another, they would 
 cad this as our (hame ^'' ^r^w people to hem- 
 ftlvcs, as the only ftable^nd conliltent Church , 
 
and woulcl make us giddy that wet might rrft 
 on them as our Supporters •, and when they (aw 
 us weak enough,would be ^eady to devour us all, 
 •And I- eafily forefaw how calamitous a thing 
 it would be to the Kingdom , to have moft 
 Towns and Parifhcs fct all together by the ears, 
 and for. the neighbours to be as Gudfhes and 
 Cihdim^^ eveiy man employed in ccnfuring and 
 reproaching others, inftead of living together in 
 neighbourly and Chriltian Love. 
 
 And I forefaw what an injury this would be 
 to the King, to have the fuffcring party under 
 thefe temptations, and wi(e men made mad, and 
 his people weakned by (uch fad divilions i 
 whereby their checrfulncfs in his Love and fer- 
 vice would be abated , and fc^rreign Enemies 
 would be encouraged to attempts againli our 
 .peace and fafety, and if evev they fhould invade 
 ■us, it makcth me tremble to think how our di- 
 -villons would debilitate us, and hazard all our 
 •common fecurity and hopes. Yea, how un- 
 comfortable a thing it muft needs be to the 
 King, to rule fuch a divided people, that live In 
 a heart- war among themfelves, in comparifon 
 of ruling, a loving, and concordant fort of men. 
 In a Word, I knew that a houfe or Kingdom di- 
 vided againli it (elf would not Hand : And 
 though ] could not make the Bifhops believe me^ 
 I k^teiv that divifwHS^ lamentable divifions^ were 
 like to be tlie confequent,of the things which then 
 I fo Importunately petitioned and intreated.them 
 to torbear:! \f^ncw 7f,for I could not ch,wfe but k^nrp it. 
 And for thefe teafons I wTOte, I pleaded, I 
 unitlliy^-contttided with -thero as I did, while 
 D there 
 
V5^^ 
 
 there appeared a-riy hopi ^ as being loth to have 
 fetK the things which I haze ake.idy fan y and 
 God knowcth to how much worfc we are go- 
 ing, it Grace and VVifdom yet prevent it net. 
 And though I cxafpcrated the lore which I would 
 have cured, and have ever tiiice ray felf lain un- 
 der thtir diipleafure, yet 1 have peace in the te- 
 ftimony of my Confcitnce, that I did my bel^, 
 to have prevented our mifcries while I had time. 
 
 2. And I would give notice to the other par- 
 ty, that whiill: I pleaded for their liberty , and 
 againfr the Impofing of unnecelfary things , I 
 took not all tlie things in qucftion for unUnfnl 
 to be doHC^ which I thought loihnful to be nude 
 HCccffary to our Communion or Miniihatio?!, All 
 knew that my judgement ever was for the law- 
 fulne{s of k^fteding at the Sacrament ', rtrpecially 
 Cnce the Kubrick is inferted, which difclaimeth 
 both all Bread WorHiip and the Bodily real pre^ 
 fence. ) And we all as is faid , thought a- Li- 
 inrgie Urvfitl \ and when we wrote our Reply 
 to thcAniWer of our Exceptions, we faid thcle 
 words ( which may tell you, whether I change 
 my mind, and what was then our common 
 fenfe} pag. 3. [ JVhik rve tool^ it to be a- de- 
 fc^ive^ difirdcrly and incotwenieHt Mode of jydrfljifs 
 it vpould be our fin to ufe it of clmce^ ivhile rpf 
 may prefer a more convenient n^jy^ rrhatever nft 
 ought to do in cafe of necejjjty^ when n?e mufi n^r- 
 Jbip God inconveniently^ or not at all* ] And pag. 
 12, 13. [ JVhat if it be only proved udanfitl for 
 you. to impofe it^ though not for others to joyn with 
 yo^ rphcn you do impafe it? Is this' n&^reafon to 
 giter it J Slxmld yuu not have fipte care t<h avoid 
 
 fin 
 
fm your felvcs, as nell as to prefcrve others from 
 it J? A?t incor.venkyit Mode oj IVorjhif is a fm hi 
 the Inipcfer^ and in the Choifr^ and Vohtntary ufer^ 
 that may offer God better^ and irill not : And yet 
 it may not be only hnful , bin a duty to hi}?;^ 
 that by violence is ncceffitated to offer tip that or 
 none» j By this you may (tc what we all thought 
 then ot not only hearing, but reading a detc- 
 dive Liturgie in dich a cafe. li" you fay, that 
 this was hut my own Opinion , I anlwer. 
 Though as they wrote the particular Excepti- 
 ons without me, fol wrote this Defence of them 
 by their appointment, yet it was examined and 
 conicnted to by the refr, who were not men apt 
 to take things on truft, nor to be impcfed on by 
 (uch a one as mc. 
 
 when this Treaty was fruftrate, and the tor- 
 rent ofdifpkafurecume upon us, ( which reach- 
 ed me with the hi ft; I law alfo that the ftorm 
 of mens paffions and difcontcnts would quick- 
 ly follow : And therefore according to my own 
 judgement and advice to others, 1 endeavoured 
 to pradife my ielf \ that is, neither to forfal^e 
 my Callings or omit any frvicc I could do for the 
 Church , nor yet to do it in a turbttlent and 
 unpeaceable^ or dividing^ way. 
 
 For the Hrft, 1 thought tvtiting was my greateft 
 work, which made me not travail abroad to 
 Preach ( which alfo weaknefs difabled me from 
 doing). But yet I never to my remembrance 
 cither forbad any from coming to my houfe> 
 nor ever invited any to hear me. I had noPa- 
 iloral Charge in London \ nor could I live th^re 
 with my health : My judgement was, that though 
 
 Da f« 
 
fo many himdred Miniftcrs were fileuced, and tdo 
 many Congregations had fucli, as were to us mat- 
 ter df grief, yet the Intereft ot the Chriilian Protc- 
 ftant Rdigion in England^ miiit be much kept up, 
 by keeping up as much of Truth, Piety and Repu- 
 tation as waspollible in the ParilhChurches. There- 
 fore I never laboured or difputed to 'make any 
 Miniflcr a Non-coiiformiiV , unltis he came to 
 me, and by dtliring my uidgemcnt, made it my 
 duty ( Though I oft openly profclFcd , th:it if I 
 conformed my {dt to what is required of a Mi- 
 nitter, I fhould take it to be no little or fmgk 
 fin } I remembrcd the faying of Mr. Vod^ who 
 th^nh^d G^dfir the Churches jaks^t hat fome conform- 
 ed^ and fjr theT^rifths ftkSt ^^^-^f fime conformed 
 not* I rdolved that if I lived where was an in- 
 tolerable Minificr , I would not hear him, nor 
 come near him, fo as to encourage him in his 
 finful undertaking of that Sacred Office ; But if 
 I lived under an able, worthy, or tolerable m«n, 
 I would joyn with him in publick ( conliantly 
 if I had not r^rftvifp^ri^/// the liberty of better, 
 and fometimes if I had) And I would help him by 
 my private labours as well as I cmild, and live 
 with h m in Unity and Peace. Accordingly Icon-^ 
 ftantly joyncd in the publick Prayers and hearing 
 at the Parifh Church where I lived ( having no 
 better that I could go to J and never Preached 
 to my family, but between the times of publick 
 Worfiiip •, and the people that came in to me, went 
 with me to tlie publick Worftiip. 
 
 In all this time many perfe^ns importuned me to 
 jndeavour that allNon-conformiifs might agree in 
 ©nCjby whtt meafures to walk as to their Commu- 
 nion 
 
(37) 
 nion with the Parit'h Churches , and fuch other 
 things'^ ^^^"^ many reafons : And I ever (hiuined all 
 fuch attempts V i.Bv.caiiic !C is the way that we 
 have bhmed Co much in othcrfr^ to make nar- 
 row meaiuvcs tor othc r mens pradices, and un- 
 ncccffary tcnns ok" Brotherly Concord : Wc muft^ 
 unite as Chriliians in nccefVaiy things i and it 
 one man can^ c^g* kneel at the Sacrament and ano-* 
 ther cannot, it one can joyn in Common-prayer, 
 and another cannot ^ yta, if one caxi Contoim to 
 the Lituigic and Ccremonits, 2x1^ another can- 
 not, it mutt not break our unity or peace. 2. Be- 
 caule that Non-conformi(is are not all ot the 
 fime jitd'^cmcnt in every pirtictiUr among thcm- 
 ielves ; And how can thty then agree upon the 
 fame praCikc m every point ? It t\\t^ fltJidds ei- 
 ther the vToli fcrHpuloHs muh come up to them 
 that think that Lmful which they fcvttplc^ ov di^ 
 the i.itcr mud: come to the former : It tbcy yield 
 that think the things uydmfid^ and do as the ^ 
 others do, they (hill fm : And then they might 
 as well Conform ? And it they that hold more 
 things to be lawful mail agree in practice with 
 them that hold the fcwc\\ lawtul , tiian fuch 
 muti i.Foriake their own underfT:ndings, and 
 live in many iins *, and 2. They mull be alwayes 
 at an uncertainty in their pradice, be caufe (bme 
 may yet arife, that may count move things un- 
 lawtul > And (o the whole party may change 
 their pra(iVice every year, as new fcvaplesior 
 errors ariCe in any > 3. And io the moft Icrupu-* 
 lous though the moit erroneous, muft be the 
 Standard and Rule of all the reli 4. And fj 
 we (hould tempt others llill to neiv fcnt^lcjy and 
 
 D 3 to 
 
 i 
 
to make more and more things fwfid , that (b 
 they might obtain the Rule o( all. I tver 
 thought therefore that without any combinati- 
 ons 5 our way is, every man to know the truth 
 as well as he can, and pradlicc accordingly •, and 
 live in Love and peace with thole that dilTer 
 from him in tollerable things. And thus I hope 
 moft Non-conformable Minilkrs do. 
 
 In the year i66^. divers learned and reverend 
 Non-conforrai(h of Lmidon met to Conlider 
 how far it was their duty, or lawful to Com- 
 municate with the Parifh Churches where they 
 lived in the Liturgie and Sacrament : and we 
 agreed the next day to bring in our (tveral judge- 
 ments in writing with our reafon?. According- 
 ly I brought in mine , in which I proved four 
 propolitions, i. That it is Lawful to u(c a form 
 of prayer : 2. That it is Lawful to joyn with fome 
 Parifh Churches in the ufe of the Liturgie. 3. That 
 it is lajvftil to joyn with fome PariHi Churches 
 3n the Lords fuppcr. 4. Thatit is to (ome a duty to 
 joyn with fome Parifh Churches three times a 
 year in the Lords fuppcr. Tney being long, I 
 read over to them the iafi only , which beiHg 
 proved ( by 20. Reafons ) • included all the reft, 
 Vlpon Conlideration whereof , no one of the bre- 
 thren feemed to dilfenr, but to take the reafons 
 to be valid y fave only that orte ObjeUion ftopt 
 them all , to which 1 alfo yielded, and we con- 
 cluded at the prefent to forbear Sacramental 
 Communion with the Parifhes : And that was, 
 becaufe it was a time when great feverities wevc 
 threatned againft thofe that could not fo far 
 gpnfprm j and molt of the Independents and 
 
 fome 
 
C39) 
 
 fome others were againft it ; And our brethren 
 verily believed that if we (hould then Commit 
 nicate, tho(e that could not yield fo far , would 
 be the fharplier ufed, beciulc they yielded not as 
 tar as we. I yielded to them readily , that G9d 
 ml! have M:rcy xnd noi Sacrifice , and even Gods 
 worfliip otherwife due, as prayer, or preaching , 
 or fabbath-kecping may be omitted for an a^^ of 
 Mercy , even to pull an Oxe or Afs out ot a pltt. 
 And therefore fro icmpre I would forbear that 
 facrament , which was like to caufe the imprifow- 
 mcnt or undoing of my neighbour. 
 
 In mentioning this , thefe three things are my 
 end. I. To tell the world the judgement of 
 thefe Miniflers •, who are Itiisjudged by their adtu- 
 al forbearance of publick Communion , that they 
 take it for a thing unlaw Kd : whereas they are 
 thus accidentally hindered from it ( Belides ma- 
 r^y other accidents not here to be m.entioned , 
 this before named is one. ) 2. To (hew the 
 Prelates who and what it is that hath hinde- 
 red mens n^^arcr Communion with them ^ And 
 that while rigor and feverity is truftcd to as the 
 only means to further it, it proveth the princi- 
 pal means of hindering it. 3. To (hew the Inde- 
 pendents, that we have been fo far from dealing 
 hardly or Uncharitably with them , that we have 
 forborn that Communion, which elfe our own 
 judgements would have charged on us as our 
 duty , either only, or chieRy tor fear of being 
 the leaft occafion accidentally of their fufferings : 
 And if yet they arc impatient with us for obey- 
 ing our Conlciences, who can help it 
 
 What the rert did after this confultation in 
 D 4 their 
 
C40) 
 
 their pradicLS, I enquired not : JBy; for my ownj 
 part on the fame argument I iuibori;. Commu- 
 nion with the Parifn Churches in the (acrament 
 along time, till at lair 1 faw that;'the Rcalon 
 feemed to me toccafe, and I durl^ not for ^ 
 knew not what, go againlt my judgement : But 
 left it might podibly have any fuch hurttul con-, 
 fequents , I ehofc a very private .Country Parifli. 
 to Communicate with ,. -s^' here I 'Sometime fo- 
 journed , and where there was neither that, nor 
 any other reafon to hinder me : But yet after 
 many years further obfervation,IeA men that know , 
 -not of my practice, fhould be (candalized or in- 
 fnared, to think that. J, forbore , Par iih Commur 
 nion ^ unlar:?p{!^ 21^^ ifp ^o do the liHe them- 
 felves, I once chufe an Eajhr day to Con:imuni- 
 cate in a very populous Church in Londen^ pur- 
 pofely that it might be the further known : But 
 having fome reafons to 'forbear at the Pariih 
 where I lived moft conftantly, it fo far provoked 
 the Parfon that 1 may fuppofe no Inde- 
 pendent fuifered (o mucli through tny Communis 
 eatings as I have done,. by forbeanng for their 
 fakes. ' 
 
 At laft in the year i66-j* obferving how mens; , 
 minds grew every day more and more exafpera- " 
 ted by their fufferings, and whither all this tend- 
 ed, and what was like to be the ilTue, I wrote 
 this book called Ihe Cure of Clmrch-Divifions i 
 the Reafons whereof I am next to give you. 
 But being not ufed to pubiiQi any thing unlicen- 
 fed, nor thinking it ht to break the Law of Print- 
 ing without neceiTity, nor knowing how to get 
 jt Printed unhccnfed if I would j Iknevy that if 
 
C40 
 
 I put any thing into it very provokingly , it- 
 would, not bcliccnlcd, and would truitrate all 
 the red. . And yet my Conlcience told me, that 
 it looked io like partiality, to tdl one party of 
 their faults, and call them to their duty , and, 
 not the other, that I refolvcd to (ay as much to. 
 the Bi(hops and Impoiing Clergy , as (houTd lig- 
 nitie my judgement plainly to any intelligent 
 man, and tell them what fenfc 1 had ot narrow- 
 ing Impotitions and Severities, and wliat is the 
 way ot Unity and Peace, though not to cloath it 
 in exafperating language ; And it they would not 
 not liccnfe it all together, 1 purpofed to call it 
 all alide. ■ 
 
 And to conftfs the truth, the deep fenfe of the 
 fin and intatuation ot this age, hath long made me 
 dcfirous to have written one Book , with the 
 Title in dying Bradfyrds words, REPENT O 
 ENGLAND^ and that in Icveral p irrs, pro- 
 felling tirll, my omt Tupentance in (evcral Particu- 
 lars, then calling feverally the Bifljops and Con- 
 formable Clergy, the Presbyterians^ the Indepen- 
 dents, and the Sedaries, Corporations and Coun- 
 try to Kepcnt. But 1 kne-.v the BiJJjops would 
 not endure it, and 1 p;uld not get it Licchfed or 
 Primed,, and I had greater things to write, and 
 many wife men whofe judgements much rwlcme, 
 diffwaded me and laughed at^my weaknefs, that I 
 fhould thinli that fuch men would regard what I 
 faid, or that it would have any b.tter erted than, 
 exafperation ! And I long purpolcd not to fpeak to 
 ope fort, till 1 might Ipeak to all, to avoid par- 
 tiality, and evil confequcntr. 
 
 But at lail conhderin^ , thit by this rule I 
 
 n.igl;t 
 
(40 
 
 might never tell any of their (ins, nor prcadi re- 
 pentance to them whilll I lived, and that I mui\ 
 not deny my duty and Charity to one fort, be- 
 caufe another iort will nor rt ceivc it, and feeing 
 aKo nccellity incrcafc, and having already writen 
 and faid (o much to the other party , I refolvcd 
 to imitate thofc two excellent raithtul Tra<f^jtes, 
 viz. I. Mr. M. FnoPs Vox clamantif in defer to in 
 Latine, calling the Non-conformable Minijhrs to 
 Kcpentancc , and Mr. Letvii Stifk^lcy^s ( a worthy 
 Congregational Miniier in Exeter , and a kinf. 
 man of the late General Mmh^s ) enumerating 
 copiouily mofi of the Comuion luis of lidigiom 
 Frofijfurs^ and calling them earnclily and faith-'', 
 fully to repentance > which lince the writing of 
 this, I hnd excellently done in a book called £;7^- 
 Undsdjyigcr and only Kcmcdy. 
 
 Andthcreiore I hilt puhliflKd feme old notes^ 
 written eleven or twelve years ago called Dire^i" 
 onsfr ppcak^ Cbrijih^f ^ and annexed to it Tfc^ 
 Character of a fund Chr'nii tft ^ In both which I 
 wrote that which was as like to have cxafpcrated 
 the impatient, as thii book is , And yet 1 heard 
 of no complaints , And atterwaid I wrote ibif 
 which I now defend ■, and (ent it to the Licen- 
 fcr , who upon pentfal refufed to Licenfc it j And 
 fo it lay by, and 1 purpofed to meddle with it 
 no more. But leaving it in the B.:>okfellers hands 
 that had offered it to be Licenfed,after a long tine 
 he got it done ••> and lo unexpedledly it revived. 
 
 The Reasons ot my writing it were no fewer 
 than all thefe following , which I now fub- 
 mit to the judgement of all men truly peace- 
 able and impartial , who value the intereit of 
 
 Chfillianity, 
 
(43) 
 
 Chriftianity, and of the univerfal Church above 
 their own. 
 
 1. To make up my foregoing ViredioHf t§ 
 r^eak^ ChrijliaHS more complcat. Having di ra- 
 fted them about the private matters of their 
 fouls, I intended this as another Part, to Dired 
 them in order to the Churches Peace. 
 
 2. Many good people of tender Confciences 
 and weak judgements, dellring my advice about 
 Communion in the publick AlTemblics, I found 
 it mceteft to publifh this general Advice for all, 
 to fave me the labour of (peaking to particular 
 pcrfons,and to ferve thofe that lived further otf. 
 
 3. I faw thofe Principles growing up apace, 
 in this time of provocation, which will certain- 
 ly increafe or continue our divifions^ if //;f)' con- 
 tinue and increafe. I am fare that our wounds 
 are made by rr'nunding principles of d^Brine h And 
 it muft be healing d^drincs that mull heal us : 
 And I know that we cannot be hcakd, till do- 
 Ctrinal principles be healed. To give way to the 
 pre valency of dividing Opinions is to give up 
 our hopes of future unity and peace. And to 
 give up our hopes of Vnity and Pcacc^ is to de- 
 ipair of all true Rcform.ition , and happlnefs of 
 the Church on earth. If ever the Church be 
 reduced to that Concord, Strength, and Beauty, 
 which all true Chriftians do defire , I a:Ti pall 
 doubt that it muft be by fuch principles , as I 
 have here laid down. 
 
 4, But my grand reafon was, that I might 
 ferve the Church of Chrilt, in the reviving and 
 prefervation of Chrijiian Love, As it was an 
 extraordinary meafurc of the Spirit , which 
 
 Chrift 
 
C44; 
 
 Chiift raiJc Itis. Witncfs in die Gofpcl ChuicH ^ 
 fo is it as cxtraordiinry a mcafun: of" kovCj 
 ^hich he makcth the New Commandment, .and 
 the mark of all his true Difeipks : And vvhc- 
 thcr aiHidiiivT oi^ c-»ne iidc, and unmLieitul and 
 unjuft ccnfurcs, on the other fide, one drh'mg 
 Aa^ay\ and the offier flyhig ati\\y^ be cither a 
 jign or muns oFLove : And whether t^^king others 
 to be intolerable in the Church, and unworthy di 
 our Communion, and feparating from, or avoid- 
 ing the VYorfhip where they arc prefent , be- 
 likely to ]^ndk Love, or to k^U it, kt any man 
 judge, that hath himfeli the cxereife of Reafon, 
 and unfcie,n(.d Love. I know that this is the 
 hour of Temptation to the faifcrers, to iiir up 
 paffioii and di(taik^ \ and that men have need of 
 more than ordinary grace and watchfulncfs, and 
 therefore of more than ordinary helps 6c warnings 
 toprefcrve dut Love, and keep out an undue ha- 
 tred of thofe by whom they furfer. Aud how great 
 a tempration alfo their ccnfurcs and dijlvfitofts 
 will provt , to their S^!pcrioiirj^ and others by 
 whom they futfer,, and what unfpeakable hurt it 
 may do their fjf Is. may ealily be conjedured. 
 This prrt will prove our grcateU loj}. 
 
 5. Hereupon men will be engaged in Jinfuli 
 A^ims of injiijiice and uncharitable ncfs againU 
 each other. "They will be glad to k<jr, and forr 
 ward to believe hard and falfe reports of one 
 another. And too forward to vent fuch behiuid 
 one anothers backs : And there is no doubtj 
 but many of each party already think worfe of 
 tl^e o.^k-/' commonly, than they are: (Thpugb, 
 alas, we are all too bad, and Ibn^ cgregioi^]^ 
 
 wicked. ) 
 
(45) 
 
 Wicked. ) And thofc Verfjm and ChxrSer that 
 would cenfurc a man for Curfesor Ojths, tliould 
 alfo ceniure men for jlandcrs and bjckhitifigf. 
 Andfhoidd I not do my bell, to prevent (uch a 
 courfe of daily lin ? 
 
 6, Both violence and ftparation tend to divide 
 the builders themfchcs^ and keep the M'uiijhri in 
 
 -contending with , and Prcachinv> and Writing 
 iigainlt each other, which (hould be employed 
 ill an unanimous opjK)lition to the King,dom ot^ 
 Satan in the world > And when all thdr ttnltcd 
 nifdom (ind jhcngth is toolictle againll the com- 
 mon Ignorance and Prophaneneis of the worlds 
 their divifwn will difable them, and give li^i and 
 Satan opportunity to prevail. 
 
 7. It may engage^ them on both lldes in the 
 •dreadful hn of fcrfccutbjg each other > one par- 
 ity by the Hand^ and the other by the tof^gne, 
 ■( even while they cry out of perfecution; ) And 
 
 on both fides to hinder the Gofpel and mens 
 faivation, on one lide by hindering the Fnad^ers 
 from their rrork^, and on the other lide ( yea 
 on both ) by hindrin^' the /«ccc/r, ' For what 
 can be more done to make men defpife the n?orJ^ 
 than to teach thenn to defpife or abhor the 
 Preacher f And what more can be done to de- 
 ihoy mens fouls, than to harden them againlt 
 the Word f' Is there any lober man on citlitr ex- 
 tream, that dare fay , / rvotdd h'jve ni^ne if the 
 people fived^ that are not^ or will not he t'-e be.ircrs 
 nf our pdrty /* If you darc not lay, that you 
 wT3uld have all the reft to be damicd^ dare you 
 fay, you would not have them be taught by 
 others ? Or that you would not have tbem prC;- 
 
 ht 
 
C46; 
 
 fit by the Word they hear ? If not, how dare 
 you tempt them to vilihe and dcfpffe their 
 Teachers^ It they will not learn o^ you^ be glad 
 i^' they will learn ot ariy other^ and do not hin- 
 der them. 
 
 SBythefe means they will cherifli an hypo- 
 critical fort ot" Rcligiou(ncf^ in the people, which 
 is mote employed in Sidings, Opinions and Cen* 
 furings of otliers, than in humble felf-judging 
 and in a holy heavenly mind and life. A man 
 need not the Spirit of God^ and fupernatural 
 Grace, nor much Selt-denyal, nor Mortihcation 
 of the flefh, to make him choofe a cQxmn fjpion 
 of external Woilhip, and think that now he and 
 thofe that are" of that fajh'mt^ are the only peo- 
 ple, and to reproach all oi other fjjhioHs^ as 
 ungodly, and to think that he is therefore a bet- 
 ter Chriltian than the other,- bccaufe his fajhion 
 of outward Worfhip fecmeth the better to him. 
 Not that any thing in Gods Worfliip (hould be 
 denycd its due regard \ But its pity that by 
 an unproporuonahlc tftimation of mens feveral 
 ojitripard fajhions , r^'ords and geftureSy poor fouls 
 (hould be tempted to deceive themfelves , and 
 to forget that he is the belt Chriltian that hath 
 mcft Faith, Humility , Love and Heavenlinefs, 
 which is the true tlolinefs, and Buut^ of the 
 foul. 
 
 5>. when men think a Lanful Commumen 
 ( yea, a duty ) to be itnhnful s it will both keep 
 them in the lin of omitting it ^ and caufe them 
 to add their iinfulCf?//;//'fj- of all thofe that nfc 
 that CommHnion which they avoid. They do 
 not only think that they are holier/ bccaufe they 
 
 hear 
 
C47) 
 
 hear noty and pray «^f, and commuHicatc notm the 
 PariOi ChuKiies , but they look down with a 
 i'uper^iilous pity upon thofe that do •* And how 
 many- parties Jiavc. 1 thus been pitied by ? As I 
 go alon^ the Selects, the Quakers- iay, Foor maft^ 
 thou. ar\: in cLrh^cfs. The Papilh pity me^ tor 
 not being ore ot them : The Anahapti lis pity 
 me^ tox not being one of them : The Scpara- 
 tilts pity or diidain me, b^cauie I torhear not 
 the Woi(hip that they lorbear : And this Exccpter 
 lamenteth my condition as pallionatdy as any. 
 It is. not for \_ NailFo'Jhippin^ nith them ] that 
 they cenliire me ( tor 1 am ready to do 
 it, 3 but tor Wt)r(hipping with others^ in fVordr 
 which thcyVikc not. And whereas holinefs was 
 wont to be exprelTed molr by JForfhip aciions^ 
 now it mull be charaderlzed more by ATrgjtire/, 
 even in external adjund^s. And it he be the 
 bell man that avoidcth molt the Communion of 
 others, which he taketh to be bad, I have, and 
 have had, neighbours better than you all, tliat 
 never communicate with any Church , nor ever 
 pubhckly hear, or pray, or Worfnip God at all, 
 becaufe they think all your wayes of Worlhip 
 to be bad, 
 
 I remember Khet marketh out Grotius by this, 
 that while he torlook the Proteliant Churches, 
 and called us to unite with the Church of Kowe 
 C that is, ryith the Fvpe ruling not arbitrarily^ hut 
 by the Laws of a General Cinmcil^ mt excluding 
 that of Trent j Ik did adually communicate with 
 non»«f >ai: all. 
 
 I c. When mens judgements arethMsmiltaken 
 
 about Church Communion , their Worship of 
 
 1 -. God 
 
God will be corrupted : They will in theii 
 hearts earndlly dcllce that all others may be 
 ot their mind, and thty will complain to God 
 ot" that as a lin, which is mens duty : Efpccially 
 among thofc ot their own mind. And this ot- 
 tering up oF their miibkcs to God, in earnell- 
 ficls, as an acceptable (ervice, is a Tad polluting 
 ot holy tilings. So he that is famed to have 
 written this Antidote, is laid to have made my 
 Book which was written for Cbrijiiin Love-, to 
 be the matter ot his J>HbUck^ Humiliation, And 
 another ( f my friend^, in dayes of prayer, maketh 
 it his lamentation, \_Lord^ here are thofe th.it are 
 c/tc day hcre^ and anuiJjcr day at Commim-prsyojr :]] 
 As it the exercife ot Knorvkdi^c and Love., iti in> 
 partial Communion with all Chrilis Churches 
 ( not tprcing us to lin ) were a lin to be lamentr 
 ed. Eat I need not go further for inftance, than 
 this Antidote., where the Reverend Author taketh 
 it for a feivlce of God, to write againll thofe 
 ncccffary Precepts oi Love and Vnity^ which he 
 miltakingly oppofeth. And (o did Mv, J ohttfon 
 and Mr. Cannc, who molt conridently prefented 
 their Writings for feparation, to God, as aXer^ 
 vice which he had commanded them, and would 
 own. V ; 
 
 1 1. This narrow judgement tcmpteth merr on 
 one lidc, to Anathematize all that fay. There 
 are any other true Churches in England^ Tave of 
 one form and taihion ;> and it te^npteth others to 
 deny the Parifii Churches, to be at all true Chur- 
 ches, and foto narrow the poirelhons. of Ch«iii:. 
 And hcreupK)n it tcmpteth them to endeavour to 
 difgrace and. diiTolye each other. . It. .di^a>vet}i 
 . . many 
 
C49) 
 
 many to think, that it is the IntercH: of Religion 
 now in England^ to have the Parifh Churches to 
 be brought low in reputation and deferred, and 
 Gods publick Worfhip, which they would have 
 all ReligioLts people vk^ to be only that of tole- 
 rated or nnore private Churches. By which they 
 little know what they wiili, againft the intercft oJf 
 theChriltian and Proteilant Religion in this Land? 
 Nor what hurt they would do, if in this^ they 
 had their wills. 
 
 12. Thefe dividing Principles and Spirits 
 which I oppole, will on one fide give (heltcr to 
 all the prophaile malignant minds, that itch to 
 be adliding others, that fear God more than 
 they : And on the other fide, it will give ftelter 
 to all kind of Hcrefics and Se(fis > of which expe- 
 rience is too full a proof. 
 
 13. Yea, before our eyes, the moft pernicious 
 Heretics, even rhofe of Quakers, are l^ill not on- 
 ly continued , but incrca(e. And we fee men 
 that to day condemn Communion with the Pa- 
 rifti .Churches, and then with the Presbyterians i 
 do (hortly fly from Communlou with the Inde- 
 pendents too. And mens paiiions in fnilerings 
 pervert their judgements-, And frejquently men 
 are overcome by tryal , when they think they 
 are moft conftant and have overcome. Its 
 icommonly known how many of late are turned 
 Quakers*, And what confiderable perfons lately 
 in prifon, fell to that unhappy Herefie. Yet 
 
 I they that by a Prifon loft their Religion,HO doubt 
 thought themfelves more honourable by theix. 
 fu/feriugs, than thofe that go to Common- 
 prayer. And flaali we fta,nd by and fee this 
 
 ^ ^ work 
 
(50) 
 
 work go on, aiid neither lament their im, that. 
 drive men to this, nor warn them of the Tajjions 
 and Priytciplcf that lead to it. 
 
 14. Separation will mine the fcparatcd 
 Churches thcmUlvcs at lal\ , ( By reparation I 
 mean the fame thing that the old NoH-conformlih 
 wrote againft by that name ) It will admit of 
 no confiikncy\ Parties will arifc in the fepara- 
 ted Churches, and ftparate ag,ain from them , till 
 they are diflblvcd. I befccch my deer brethren 
 that are otherwife minded to open their eyes fo 
 far as to regard experience. Brethren , what 
 now Comparatively are all the feparated 
 Chui diCs or parties upon E^rth ? Would you 
 have iill Chriih Churches, and all the intereft of 
 the Chriftian Religion to be as ihort lived, and to 
 (land upon 1^0 more certain terms than they do? 
 How few fupirated Churches do now cxill, that 
 were in being an hundred years ago ? Can you 
 name any ? And would you have had all the 
 Churches of Chrift on Earth, to be dilTolved , 
 when they were diflblved ? Or do you think that 
 all were dijfohcd with them ? This would make 
 us all feekers indeed. 
 
 15. Separating and narrow principles be- 
 friend not Godlincfi^ as they pretend to do , but 
 lamentably undermine it } If it were but by dri- 
 ving oif and difaffecfting the lower fort of Chri- 
 ftians, whofe Communion you rejexil:. The Cafe 
 of three or four Churches in Nerv-Enghnd grieve 
 my heart : But the Cafe of the Summer Iflands as 
 related to me by Mr. Vattghan , a worthy Mini- 
 fter lately difcouraged and come from thence, 
 would make a Chriftian heai^f to bleed y Toi. 
 
 hecMc 
 
icar how Arid and regular and hopeful that 
 :>lantation once was? And how cncGndly Mini ^ 
 lifter by (cparation, Ickding a few to be his 
 Church, and rejcdingall the rtft from the fa- 
 :iamenr, the rejected parly arc grown to doleful 
 -fhaHgcdnefi jrnni Keligion , and the fclcacd party 
 Tiuch twncd ^ak^rs J and between both, how 
 ►vofull are the fruits. But the Cafe of £;/^/^W, 
 Scotlmd^ and Ireland ( which I foretold in my 
 Dook of Infant Baptifme ) is yet a more lamcn- 
 :able proof, what reparation hath done againft 
 
 fveligion 5 (o //^// a proof , that it is my wonder 
 -.hat any good man can overlook it. 
 
 i6. Yea it tendcth to make Kdigioufmfs 
 c memptihle^ and the proftlfors of it, a common 
 fcorn, when we are perceived to place it in un- 
 warrantal I: fcparatiinf^ 2nd frngularitlef^^Vid when 
 we make men think that the greatefc difference 
 between thcfe that they call Trecife^ or Keligi- 
 ou<^ and others , is but this, that one of them 
 prayeth mtbout bno}^ , and the other by the 
 bookj, that one of them will not joyn with thcfs 
 :that ufe the L/fwr^ie , and the cfkrniZ'. If we 
 let men fee that in indifferent things we are iyJif- 
 ferent^ and that leffer evils we avoid a^ Icffer , and 
 greater cvils,as grcater^dAid that the great diiference 
 between us and the ungodly/is in our fcrioujliefs in 
 our Chrijlian pr if ejji on ^ and in our hcavcnlynefs^ and 
 true obedience to Chrill , it would much convince 
 tliem of their milery, and !x;nOur Religion in 
 the world : But when they perceive that the 
 greatet" contention which our houfes and our 
 Itreets do ring of , is whether we fhall hear a 
 man that cjrj-lrmcth or not ? Or whether we fhall 
 
 E 2 pray 
 
pray with them that ufc the LitHrgie ? Or 
 whether we may fometimcs Communicate with 
 a fanjh Church or nor ? This turneth the thoughts 
 of the carelefs and carnal , the worldling and 
 the fejifualill, from the nectirary condemning of 
 himlelf tor his ungodlincfs , and (Its him on 
 thinking, that tlicic ihidcr people do differ 
 from him in things of no importance , and that 
 they are but an erroneous fclf conceited fort of 
 perlans , and that he is much the wi(cr man. 
 Thoufands in England are hardened into a neg- 
 ledt of Godlincfs , to our fuffering and the ap- 
 parent danger of their own damnation , by 
 occafion cf the unwarrantable (ingularities , 
 and the fcandalous tins efpecially of thofc pro- 
 fcflbrs, that have been moii addidlcd to (inful 
 fcp ^rctions. 
 
 17. I am not caufeklly afraid left, if we fuflfcr 
 the principles and pradiccs which I write againfi:, 
 to proceed without our contradiction , Popery 
 will get by it, {o great advantage, as may hazzard 
 us all, and we niay lofe that which the feveral 
 parties do contend about. Three waies efpecial- 
 ly Popery will grow out of our divilions. i. By 
 the odium and Icorn of our di (agreements , m- 
 -confilkncy, and multiplied kQis,\ they will per- 
 fvvade people that we mull cither come for Uni- 
 ty to them, or elfe all run mad, and crumble in- 
 to dull and individuals. Thoufands have been 
 drawn to Popery or conhrmed in it by this ar- 
 gument already : And I am perfvvaded that all 
 the arguments elfe in Bdlarmine and all other 
 books that ever were written, have.not donefb 
 fRuch t© make Papifls in En^and^ as the multi- 
 
 twdi 
 
(50 
 
 tudc of fedls among our felvcs. Yea fomc Pro- 
 fcflbrs ot Religious Itridncfs, of great eftcem for 
 Godlinefs, have turned Papiftsthemfelves, when 
 they were giddy and wearied with turnings i 
 and when they had run from fcdt to fed, and 
 found no conllftency in any. For when they 
 fee fo many , they fay , How can I tell that 
 this or that is in the right , rather than the 
 other > This k h that they ring continually in our 
 ears, jrijich of all thcfe feds is in the right ? And 
 what affurance hjivc ihey of it mirc thjjt all the 
 reft that art ai confident/ And horfni.iU aClntrch 
 doth any one fed m :!{[ .<* And of h.iw Lite original 
 ( for the moll. ) But the poor deluded louls 
 coniidtr not, that in going to the Papilh, they 
 go but to .mother fed that is worfe thc'n any of 
 the reft i And though greater^ yet not pait the 
 third part of the Chriliians in the world : And 
 that Chriftiamy is but one : And that the way to 
 red, is to unite upon the common terms of J/;//- 
 fie Ch'rilHjnity* 
 
 2. And who knoweth not how fair a game 
 the Papifts have to play by the means of our di- 
 vilions ? Methinks I hear them hiding on each 
 party, and faying to one tide , Lay more upon 
 them J 3ind and abate them ncihing? and to the 
 other , ftand it out and yield to nothing ? And 
 who is (b blind then as not to fee their double 
 game and hopes, viz* that either our divilions 
 and alienations , will carry men to fuch diftan- 
 ces and pradlices, as (hall make us accounted fc^ 
 ditious^rtbellioM^ and dingerom to the publick peace, 
 and fo they may pafs for better fubjeds than we i 
 OX elfc that when fo many parties under fuflfer- 
 E i ings 
 
rso 
 
 ^ngs arc conArained to beg and wait for liberty y 
 the Papills may not be (hut out alone, but have 
 'Xokratim with the reft. And (hall ihcy ufc our 
 hands to do ih:ir rrnrks^ and pull their freedom* 
 out of the iirc ? We have already unfpeakably 
 ferved them, both in this, and in abating the odi- 
 um of the Gun powder plot , and their other 
 Treasons , Infurrcdions , and Spanidi invafioii 
 ( of which read 'tbitanw himlelt that openeth all 
 the myftery. ) 
 
 3. And it is not the leaft of owr danger fnor 
 which doth leaft arfldl me J kll by our follies, 
 extremities and rigors, we fhould fo cxafpcrate' 
 the Common people, as to make (hem readier 
 to joyn with the Papifrs, than with us , in Cafe 
 of any com.pttitions, or their invalions, otinlur- 
 xtCiiQvs againft the King, and Kingdoms peace* 
 Sure I am that the Parliaments and peoples refo- 
 lutions againlr them, after the late tire, and in 
 ^ the time of the hit war , when they were (b 
 much feared, did difcourage and dcprefs them 
 more, than all the reft of th.eir oppofers. And 
 though we cannot rationally believe that the 
 people of E^iglinJ^ much kfs vvifj and (bbcr Go- 
 vernors, will ever be fuch enemies to themfelves,' 
 as to (ubjed thcmfelves to the Romifh Tyranny, 
 and to forget, what Ircl.md and England have 
 leen and felt , yet bccaufc it is not only oppreffioH 
 that Pijl^th wife men mad^ kt us do nothing by 
 unlawful alienations and fingulaiities , or tierce 
 snd difobedint oppofitions, which tend to make 
 the people like better of the Papifts than ol 
 us. 
 
 J 8. I am not able to bear the thoughts of (c- 
 
 parating 
 
C55; 
 
 parating from almoft all Chrifls Churches up- 
 on Earth. ' But he that fcparateth from one or 
 many upon a reafon common to al mod all, doth 
 virtually kparate from almolt all. And he that 
 (jparatcth from all among us upon the account 
 of the unlavvfulnefs of pur Litnr^ie^ and the bad- 
 nc-fs of all our Minithy , doth feparate from 
 them upon a reafon common to almoft all , or 
 the far greateftpart, as 1 conceive. 
 
 ip. though MhiiihrU Corfarmltyhc t(r us y 
 anotlier thing ( by reaion of the new impofiti- 
 ons, ) than it was to our prcdeccfibis yet to the 
 people conformite is the fame, if not caller ( ef- 
 pecially to them that I now fpeak tv> : ) For it 
 is the Liturgie, Ceremonies and Miniftry, that" 
 moft alienate them (aslfaid before, and not 
 fo much the fubfcription againd the obH^J>cion 
 • of tlic Covenant. ) And the Liturgie is ahttle 
 amended as to them, by the change of the Tran- 
 llation, and fome little words, ahdby (bmelon-.. 
 ger prayers. And the Ceremonies are the fame •, 
 and thirty years ago there was many bare Rea- 
 ding not Preaching Minilkrs , for one that there 
 is now : Therefore our cafe of feparation being 
 the fame wkh what it was of old, 1 take it to be 
 fully confuted by the anticnt Non-conformifts. 
 And I have fo great a veneration for the wor- 
 thy names ( much more an eftimation of the 
 Reafonings ) of Mr, Cmmight, Egcrtm, Wkr- 
 (},am, Vod , Amcfiw, Fark^cr, Barnes, Bnghiman^ 
 '^alJ, Bradfharp, Paget, U^gley, Nichols, Hcnng^ 
 and many other (iich, that I (hall not thn^k they 
 knew not why they chofe this (ubjed , and 
 wrote more againft feparation than the Contor- 
 
rnifts did. Nor do I think that the reafons of 
 Mr. Johnfm^ and Mr. C.imte , can ftand before 
 them. And it pittieth mc to hear now many 
 that diiTer from them fiy , r^e an grown rvifer and 
 have more light than they J when as our wri- 
 tings upon thg hmc fubjcds (htw that we are far 
 jn that below them > And in otlicr parts of 
 knowledge, alas, what are we to Kcigriolds, 
 Ames, PM\(r and fcveral of the re(t > But the- 
 world knowcth, that the turn of the times put 
 moll of us into the fuddcn polFcffion of our opi. 
 nions, without one half of the ikdy ( it may 
 be with molt, not the hundredth part ) which 
 Cartrprigh, Ames, Tark^er, &c. befiowed upon 
 thefe points. And I never yet (iw caufe to be- 
 lieve that our prefent Dividers, do learn more in 
 a days itudy,^ than thofe learned holy men did in 
 twenty. Nor do they (hew more wifdom, or 
 holinefs in the main. I am very glad that' the 
 Pious Ledures of Mr. Hildcrjham, Mr. K. Rooert 
 and fuch other old Non-conformiiis , are in fo 
 good efteem among good people , where they 
 will read them urging the people not only 
 againft feparation, hvM to come to the very be- 
 ginning ot the publick worfhip , and preferring 
 >t before their private duties. 
 
 As for them that fay , It Bod, Ames, Hildcr- 
 Jham, dec. had lived till now, they would have 
 «>een of our mind. I ddne them to prove it, 
 or not affirm it > Is not the Liturgie , Ceremo' 
 nies, and Miniftery the fame > And what figns of 
 fuch mutability did they fhew ? Could your Rea- 
 fons have conquered them , more than Mr. 
 Ainfmnhs, Johnfins^ or Cannes} They were 
 
 sot 
 
(57) 
 
 nof To Light , to be changed caufelefly. 
 
 And I pray you mark, that if you are wifcr 
 ill this point of reparation than all thtfe old 
 Non-contbrmills were, than Jolmfm^ and Camic^ 
 and Hoire^ were wifer alio in that than they, 
 which doth nor appear to us by their writings : 
 And then, for all the greater Light , that, you 
 think you have, yet J nhnfm^ C^wwc, and H^ir-p, 
 had as great Light, and were in this as wife as 
 you , though ^wa, and the refl of the Non- 
 conformifls were not. O that our brethren 
 would but ferioully read over the writings of 
 thefe men , efpeeially Jacob , Pjgct , Balj\ and 
 Bradjhair^ and Gifford againlr the Icparatifts, and 
 try whether the cafe was not the fdme, 
 
 20. Yea I muft confefs , that when I think 
 what Learned, Holy, Incomparable men, abuiv- 
 dance of the old Ccnformv.h were, my heart ri- 
 Teth againlt the thoughts of feparat'ng from 
 them ! If I had come to their Churclies, when 
 they ufed the Common-prayer, and admini/tred 
 the Sacrament, could I have departed and faid, 
 It is not lawful for any Chriilian here to 
 Communicate with you ? What ! to fuch m.cn 
 as Mr. Bolton^ Mx. IVhatcky^ Mr. Femur ^ Mr. 
 Vent ^ Mr. Crook^^ Mr. I>ikc^ Mr. Stocl^:, Mr* 
 Smithy Dr. Frcjhn , Dr. Si'^'bcs , Dr. Strnghton^ 
 Dr. Taylor, and abundance other fuch ? yea fucK 
 as Biflicp Jewel, Bifhop Grinds, Bifhop Hall ^ 
 Bi(hop Potter, BiOinp Vavcnant, Bilhop Cirkton, 
 bCQ. Dr. Field, Dr. Smiib, Dr Jobn IVhhc ^ 
 Dr. JVtUct , &c. yea and the Martyrs too , as 
 Crj)imer, "Ridley, Flonper himfelf, Fan\ir , Brsd- 
 ford, PlAlpoty Sanders, Sec. To fay nothing of 
 
 Luther^ 
 
LmhcTy hkhn:hthoyj^ Buccr-, and the reft of the 
 tbrrcign worthies. Could I fcparatc from all 
 thtfe on the reafons now in queflion } Yea Calvin 
 himlclf and the Churches ot his way , were all 
 fcparatcd from by the fep:. rati lis of their times. . 
 21. At lealH cannot eafily condemn the anci- 
 ent jH^cpc>ide;tis , who were againlt reparation as 
 well as the Presbyterians. Mr. Henry Jacob is 
 accounted the Father of the Engliih Indepen- 
 dents s And he hath wrote a book againll Mr. 
 JohnfiH th.c RpiracilT, of this Title, [ A Vifencc 
 pf the Churches and Mimjicry of Englaiwi,' rvrittcn 
 in two 'Ircjiifa jgdinfi the Reafons and Ohjecii- 
 §ns of Mr, Francis ]uhnio?\ and others of thjfc- 
 paration^ Commonly called Brorrnifis* ] And in the 
 end he liarh \^ A f)ort Threat ife co}iccr;nngthetni' 
 ficfi <f a P.^fl ral Calling in ?a\brs made by Prer 
 latrs. ] And I intrcar the Reader to note that 
 Mr. Joh,ifj}i there chargcth the Church of ^ng- 
 lind and their woiflup, with no fewer than 
 ^i. A >itichrijilnn abominations. And I would ask 
 any ot the dividers , whether they have more 
 than 5>r. Antichriiiiin abominations to charge up- 
 on it now. I am content that thofe I write to 
 now, will call by my book, if they will but read 
 Mr. Jacobs, 
 
 And Dr. y^/Wt/ was /;j// an Independent, and 
 yctagainlt reparation. 1 need not mention the 
 great moderation of Netv-EngI wd ^ where their 
 late healing endeavors greatly tend to increafe 
 our hopes of reconciliation > ( O that the reli of 
 the Churches were as wife and happy ! ) Whofc 
 experience hath polTelfed them with a deepdiflike 
 pi the Spirit of reparation and diviiion. 
 
 Yea 
 
(59) 
 
 Yea (if any thing may be believed which I 
 have not fccn J) Mr. Ph. Nie himfelf hath wri- 
 ten to prove the Lawfulnefs of hearing the Preach- 
 ers 5n theParifli aiTeiViblies. And yet it is as con- 
 fidently confuted by .inorhcr of the Brethren, as 
 my book is by this Excepter. And he that pro- 
 vcth it Lawful to joyn with them that proftp 
 thcmfclvcs a Church ^ in their ordinary VdriKe^ 
 and pitlpit prayers^ uiul Ffjlius of praifc^ I think 
 can never prove it unlawlul at all times, to joyn 
 with them in the ufe of the Liturgie, or in the 
 Sacrament ( fuppofing the fcruple ot Kneeling re- 
 moved ) For the molt ot the Liturgie is the rea- 
 ding of the Scripture it (elf , and the rtft is 
 found matter, though in an imperfect mode and 
 fafliion of words. 
 
 22. ir fedls and hcrcfies incrcafc among us , 
 the blame of all will be hid upon the Non-con- 
 formi(h. And fo if now is : They commonly 
 fay. It is you that open the door to tl;em aii ; 
 And how injurioully foever this be Taid , it hc- 
 cometh our duty, not only to fee that it b^ not 
 true, but alfo to do our part againlt them. And 
 this was one great reafon why the old Non- 
 conformifts wrote and preached fo much mpre 
 than the Bilhops agaiiili f.paraiion ', bccaufe all 
 this (purious olfspring was fathered on them, and 
 dill laid at their doors : And withal bccaule they 
 found how hard it is , to Hop m.en that begin 
 to find real faults with other men, from fancy- 
 ing abundarxe more that arc not real ■-, and to 
 keep men from running into extreams : And ex- 
 perience told theiTi , that their own party was in 
 danger of running from them , and it was riot 
 
 eaiie 
 
eafic to keep them ftable in the fobcr proftflion 
 of the trurh. Efpeciilly the Iiidcptndcnrs on 
 this account, are obliged to be the grcattit dif-» 
 fwaders ot Tcparation, becaufcall k<t\s are fathered 
 on them, and too many of their congregations 
 in EngUnd^ and Ncw-E'igh>i^- huvc been lamen- 
 tably corrupted, or (ubvL-rted and difTolved by 
 them. 
 
 \ 23. There is no man that is acquainted with 
 Church hiftory but knc.'.veth, that as Chrirt was 
 Crucihed bet ween two thieves, fo his Church hath 
 beendirtrcdcd and troub]ed,betvveen thcprophane 
 malignant peifccutors, and the heretical and fe- 
 di:avian dividcis •, even from the dayes of the 
 Apoftles until this age. Infomuch that Panl 
 himfclf, and Fctcr ^ and Jude ^ and John were 
 put tp write ss hr^i^^ely againll the Dividers al- 
 moft as the peilccutors. Irjtnjsm^ Epiphanius , 
 JuzHjHne^ thcodorct^ belidcs the relf, do ladly tell 
 us in their Catalogues and Controverlles, how 
 limcn-tably thefe Dividers then hindered the Go- 
 ipel, and diftreilLd and diOionoured the Church. 
 And the (ad itories oi'H'llayid^ Mmificr and others 
 in GcrmjHy^ Fuhnd^ and efpccially thefc twenty 
 years pM\ ]n England ^ do bring all clofer to our 
 Icnfe. And are not the Watch-men of Chriit 
 iVill bound to tell the Church of their danger on 
 the one lide, as well as the other ? Yea infome re- 
 fpcdf s to fay more on thU fide , than on that, 
 bccaufc 7vf/ig;(^/<^ people are eaiier and ofter turn- 
 ed to be Dividers^ than to be Ferfecuturs or Fro- 
 fhafie* 
 
 24. All thefe dangers lying before us, and the 
 Non- conformable Miniitcrs being under great re- 
 proaches. 
 
(60 
 
 preaches, and lamentable hindarances from their 
 facrcd work, and called by God to fidelity as in 
 a day of tryal, what guilt would be upon us , 
 Vh«t (hame would be our due , if we (hould 
 all be filcnt whilell wc fee the principles of Divi- 
 Hon continually increafe ? The fame principles 
 which the old Non-conformills confuted, great- 
 ly propagate themfdvcs , through the Itnart 
 which alicnateth the peoples minds. And Rca- 
 fon doth (o hardly prevail a^ainft Feeling, that 
 all that wc can (ay will prove too little. This 
 is the true caufe why they cry out now, [ Oh the 
 cjfc is changed ! It jV Kot rvith m jf it n\Pi in the 
 old Non-confurmijis daics y'] Becaufe they did but 
 hcjir of what was in thole daies , but they fee 
 and Jeel what is done in ours. Therefore we 
 had (o ealie a work ccmiparativcly to pcifwade 
 men that the old fcp.iratlls were mifrakcn , but 
 can hardly now pcrfvvade them that the f^ me 
 principles are a miliake i becaufe now tlxyfmjrf^ 
 and Pajfton is not e«{ily held in by realon. I 
 can make (hift to hold in a mcttltlonic horfc , 
 while he is not provoked ^ But if a BilTiop will 
 come behind me , and lafii him, or prick him , 
 and then blame the rider \i he run away with 
 me, I cannot help it. But fure if we mult needs 
 have to do with fuch men , it cor.cerneth us to 
 hold the reines the harder. And if after fuch 
 grievous judgements, as plagues, flames, pover- 
 ty, reproach, and filencings, and idd confuiions, 
 which God hath tryed us with in thele times, 
 his Minillers fliould through pallion , policie cr 
 lloth , fit ftill and let Prokifors run into (inful 
 principles andextruKtf, it will be our Aggrava- 
 ted, iin, 25. And 
 
C60 
 
 25. And one rcafon why 1 fet npnn this 
 work was, bccaufe I faw few others do it. If 
 it rn:/jl be done , and others mil not, then I mufl^ 
 take it for my duty. 
 
 26. And another reafon vva<;, bccaufe I knew . 
 but few that 1 was mlhtr to thritji: upon it, io for- 
 wardly as my fclf^ for fcv^r of being the author 
 of their filterings* Many may be ibkr^ that arc 
 not in other refpedsy';///. Some Miniikrs arc 
 younj5 men. and hl^c to live longer to ferve God 
 in his Church •, and their Reputation is needful 
 to their fucceis^; If they be vilified, it may hin- 
 der their labours. And experience tellech us , 
 that the dividing fpiric is very powerful and 
 vidtorious in ccnforious vilitying ot difTcnters. 
 But 1 am almoli miks E'ucrituf at the end of my 
 work, and can realonably e^pcdt ro do but little 
 more in the world •, and theretore have not theit 
 imipediment : And for popjtl.ir appljitfcy I have 
 tryed its vanity : I have had (o much of it , till i 
 am brrAight to a contempt if i}Ot a loachiiigof it. 
 And wlxreas fome brethren, (ay, that Cenfures 
 will hinder the fucccfl of my IViiibigs, I anfwer , 
 No man fliall do his duty without fome difficul- 
 ties and impediment?. It my writings will not 
 do good by the evidence ot truth in them , and 
 if the Ci-nlures ot' Dividers are able to fruftrate 
 them, let thim fall and fail. And fome of my 
 brethren have great Congregations to teach , 
 which are io inclined to this dividing way , that 
 they cannot bear their information. But when 
 I preached in my houie to the moll, I knew 
 (carce any of the Parifli that came not to the 
 Pa^iQi Church , but fuch as lived in my own 
 
 houfc. 
 
houfc. Alfo many Minifkrs being turned out of 
 all their maintenance, have families and nothing 
 to maintain thtm, bat what the Charity ot Re- 
 ligioi¥ people givcth them. ( Little do Come 
 know what the families of many godly Minirters 
 fuHcrlJ) And (ome Independents arc maintained 
 by their gathered Churches, and if they Caft them 
 cf}] both -reyutation , work and mainfenancc 
 vvould fail (Forthofe that filence them will nei- 
 ther honc>r them , nor maintain them > And 
 though I fuppofe that thefe brethren would (erve 
 God in the grcatelt contempt and poveity, anct 
 felf-denial, if they perceive tfiat Gcd doth call 
 them to it, yet 1 think it a duty of Charity in 
 me, to go before them, and do the more difplea- 
 fing work, to prevent the fufftririgs of fuch, or 
 at Icaft, not to thrufi them on fo hard a fcrvicc. 
 For I have no Church that mahitaineth mc, nor 
 any people whofe eftimation I am afraid to lofe, 
 that are dividingly inclined, nor f thiou^h Gods 
 mercy ) have any need of maintenance from 
 others , and therefore may do my duty at chca* 
 per rates than they. 
 
 27. And I will add one reafon rrore of the pnb- 
 lidiing, though not of the writing of my book, 
 when it had been long caft by , 1 found in the 
 Vchaur^ and EccUfijJiicjl Polititian that tlie Nun- 
 conformijh are made ridiculous and odious, as 
 men of erroneous , uncharitable , and ungover- 
 nable principles and (pirits ( Though we fub- 
 fcribe to all the Dodtrine of the Church of 
 England ) And I thought that the publication cf 
 this book, (hould leave a teftimony to the gene- 
 rations to come, by which they m*"ght kno;.v 
 
 whether 
 
(64) 
 
 wliether wc were truly accufed, and whether our 
 principles were not as much for Love and Peace 
 . as theirs^ and as conlilknt with order and go- 
 vernnncnt. 
 
 Is not the Non-conformifts dowtcine the fame 
 w'ith that of the Church of Enghnd^ when they 
 fubcribe to it, or oticr fo to do ? Did not his Ma- 
 jelty in his Declaration about Eaiciiallical affairs, 
 complain of them ( Di\ Biirgcs I fuppofej who 
 pretended a diifcrcncc between us in dodrine > 
 It they fay t!ut the Non-conformiib are to be de- 
 nominated from the Major part , I anfwer, we 
 provoke tht wiilingeft of their adverlaries to 
 prove , that either the Major parr, or any thing 
 near it, is of more erroneous dodrinal principles 
 than themfelves ? The Independents as well as 
 the Presbyterians olfer to fubd'ribe to the 
 dodrine of the 3^. Articles, asdilHnd from Pre- 
 lacy and Ceremony. And I mult witntls that 
 when I was in the Country, I knew not of one 
 Miniiler of ten that are now iiicnccd , that was 
 not in the main ( as far as I could difcern ) of 
 the fame principles with my felf. And though 
 any ReproachLT will blindly injure the Non-con- 
 formilts , who "(hall judge of them throughout 
 fjiz,lind^r\d S cotl an d hy iho, many parties in Lo;/- 
 din^ where a great number of diifering opinions 
 aKvaies inhabired ', Yet I may add that even in 
 L'mdoft^ the burning of the Churches , and the 
 notorious neceliity of many thouland fouls, and 
 the Avlls which punifh them by iix moneths im- 
 prifonmcnt, if they come within Hve miles of a 
 Corporation, ( and therefore make them think it 
 iicccif iry to keep out of the ParlQi Churches , 
 
 where 
 
(65) 
 
 where they may prefently be both accufed arid zp^ 
 prchended ) doth make the Pradlice of many 
 very humble , godly, peaceable , and moderate 
 men ( by Preaching at the time oi publick wor- 
 (hip , when their hearers cannot well come at 
 another time ) to be (uch as cauicth men to mit 
 (lake their principles. 
 
 But Satan maligning the jhJI vindication of the 
 Non-conformiiis againlt the(e accufation?, hath by 
 faUe (uggcftions (tirrcd up fome , who di/fei 
 from the reft as well as we, to clamour againft 
 this Book , which was publi(hed for the clear- 
 ing of the innocent : And now they have d'lC- 
 claimed it , they have renounced their own pan 
 in thofe peaceable Principles which they difown, 
 and in this Vindication > But I muft delire the next 
 Accufer, to charge this Renunciation upon none 
 but thofe that he can prove to be guilty of it , 
 and not on the Non-conformijis, And the ra- 
 ther becaufe ( by 'a fclf confutation ) they have 
 (hewed thcmfelves, that the old Non-conformijls 
 were more fbber and peaceable ;, And I can af- 
 fure them, that the molt of the Non- conform ills 
 Mlniilcrs of my acquaintance, are not a jot more 
 rigorous or farther trom them, than the old Non- 
 conformifis were And that thofe that treated 
 with the Bifhops in 1660- did yield to fuch an 
 Epifcopacy, as the old Non-conformijis would 
 fcarcely have generally confented to ( viz. Bifhop 
 VJhers model in his Redudion. ) 
 
 If the Accufers of the Non- confer mills (hall 
 fay, [_ By the cenfnre of your Bjok^ and Verfon you 
 fee what Noii-conformijh are^ that mil joyn in re* 
 
 F ceivmg 
 
(66) ^ 
 
 cetving and venting falfe reprnj, even of their hrt-^ 
 thren , before they farp or heard one line of the 
 hsol^ J 1 Anfwtr to fuch : i. Call not that the 
 ad: of the Non-conformifts, which fome of one 
 party of them are drawn to by mirmtormation. 
 
 2. There were fo great pcrfons and fo many of 
 the Conformijis concurred in the report, that you 
 may well be filent as to Parties , and fay that 
 lliacns intra muros^ occ. We are all to blame. 
 
 3. It cannot be dcnyed , that among all parties 
 in England , there are fo many that take up 
 falfe reports , and think it no tin if they did but 
 hear it from credible perfons^ and hereby are Sa- 
 tans inftrumcnts to vend falfe defamations, that 
 it is become the fhame and crime of the land > 
 and many ftrid ProfslTors (excepting the graver 
 and foberer fort) are too commonly guilty of it, 
 though not fo much as others. I will not deny 
 but humane converfc rcquircth fbme credulity: 
 But if men medlcd not with other mens matters 
 without a call , and withall did Love their neigh- 
 bours as themfelves, and were as tender Confci- 
 enced as thty ought to be, and knew how little 
 before God it will excufc a Lie or Slander to fay, 
 [I heard it of fnch an honcft man , or I faid but 
 what I heard of many, ] it would prevent a great 
 deal of lin. 
 
 And that it may appear I am impartial , and 
 defend not thofe faults in the Religious fort, 
 which they muft repent of, I will intreat you to 
 note from this one inrtance , thefe following obvi- 
 ous obfervations. 
 
 i. Note by this inftince what an inequality 
 '-" ' there 
 
there may be in the trndirmfi of nuns Cmfciejtctf 
 towards meer rvords and fjfmes of worflirp, arid 
 towards the 1ms which nature ix Tclf condcmneth, 
 if theyltudy not well the wiles of Satan i when 
 the City and Country (hall have the fanie. tntn 
 that are tender Confcienced ■( wiiich I commend J 
 about a Ceremony .or the fajhion of their prayers, 
 without any fcruple or remorfe thus receive and 
 publifli a llandtr or falfhood, ( that I nrote againjl 
 private mmings , and for Conformity , and that 
 / Conformed) and this before thty had ever fecH 
 or fpol{CH with one man living that had feen one 
 line of the book, or could report it to them 
 with the lealt prerenfe of knowledge. Yea and 
 all this againll one that had given an opcver tcjli' 
 w;wj/againfi Conformity, than any one mm oizW 
 them that thus llandered him, as far as ever I 
 was able to know. 
 
 . 2. Note here what I have told you in the 
 book , the great ditTerence between a formal di- 
 viding zeal for opinions , and a Chrillian zeal 
 of Love and Heavenlinefs and good wOrkes. 
 If you would kindle this latter in your own 
 or others hearts , alas , what holy labour doth 
 it require ? How many lively Sermons are 
 all too little to kindle the lealt flame of Lo- 
 ving , heavenly fruitful zeal ! How many 
 meditations and prayers are ufed before any 
 holy flame appeareth '> Bat a zeal for our ?arty and 
 our opinions^ indour feveral /c?r/?2?/ ^nd fajhiom 
 of fpeaking to God, will kindle and flame like the 
 iire that confumed London. A fparke from one 
 difcontcntcd perlons mouth will fuddedy take^ 
 
 F 2 and 
 
(^8) 
 
 and engage multitudes in City and Country 
 in the ai^cdionate fpreading of untruths i and 
 who can quench it till it go out of it felf for 
 want of fewel ^ 
 
 3. Note alfo the great Partiality of multi- 
 tudes of Religious people , and how eaiily we 
 can aggravate the faults of. others , and how 
 hardly we can either aggravate or fee our 
 orPH ! The defeds of the Liturgie , and the 
 faults of thofe by whom we fitfer , are ea- 
 fily heightned , even beyond defert. But 
 when rnany of us vend uHtruths , and flan- 
 ders againft our brethren about the land , 
 who aggravateth this or rcpcntcth of it ? 
 
 4. Eut above all I intreate the Dividing 
 Brethren, if they can fo long lay by their 
 partiality ', to judge by this of the Reafms 
 of their Separation from thofe Churches ( Pri- 
 vate or Parochial ) that they differ from , 
 in tokrable things. You thinks it a lin to 
 Communicate in a Church where the Litur- 
 gie is ufed , and Vifoipline is not fo ftrid- 
 ly exercifed againil fome offenders , as you 
 and I deiire. But fuch fnblicl^e mHltifly:d 
 untruths in mens mouths , doth never make 
 you fcruple their Communion. I intreat you 
 do but ftudy an anfwer to one that would fc- 
 parate from you all , upon fuch grounds as 
 thefe. Firll for the (in , confider of theft 
 texts, Exod. 23. I, 2. noH Jhah not raife a 
 falfe repirt : put not thy hand rvitb the melted 
 to he an unrighteom rvitnefi* 'thou Jhah not -! 
 foUoiv a multitude to do evil j neither Jhah thon 
 
Jl>eak^ iff a caufe to dcclme -after fmny io ivrejl 
 it. Pfalm 15. 3. He that back^ittthumtifith 
 his tongue , nor dnh evil to hif^ nel^jhour, 
 nor tak^eth tfp a reproach againfi hU ncigiyyottr. 
 Rom. 1.3c. Backhiters , haters nf God^ 2 Cor* 
 12. 20. Lcji there ht debate , jirifej , bael^i^ 
 bitings ^ K>hifperings ^ &c. Prov. 25. 23. AH 
 angry conntcrance driveth away a hach^ziin^ 
 torn^ue : Tit. 3. i, 2. Pict^hem in mind ta be 
 ready to every good rvork^ V tJJpca}^ evil of'm 
 mnt* I Pet. 2. i. Laying afide eiil jpeakj 
 
 higs I Tim. 5. 4. iVhercof comcth evil 
 
 fnrmifwgs ^ Eph. 4* 31. Ldt evil ff)caltings ke 
 pttt aTray from you. Jud. 10. 'Xbefe ffeak^nil of 
 thofe things which they kyton? not* Jam. 4. ii. 
 Speaks not evil one „ of another ^ He that ^eak^ 
 eth evil of another and judgcth another , jpeakr 
 evil of the Larr , and jndgeth the Lan\ 
 
 Have you more and plainer texts of Scri- 
 pture agninft the Common Prayer than all thele 
 are !* Now fuppofe .one fhould fay that a peo- 
 ple of fuch lin as this (hould not be Com- 
 municated witli^s efpccially where there is no 
 difcipUne excrciied that ever fo much as cal- 
 leth one man of them to repentance for k : 
 what anfwcr will you give to this, which 
 will not confute your own objedions, againft 
 Communion with many PariQi Churches in this 
 Land. 
 
 ' 5. Laftly hence note , how ftill overdoing is 
 
 undoing. By the Principles of Love and Peace 
 
 . conteined in the book which fome reproach , 
 
 had they not difowned them , they might 
 
 F J have 
 
have had thcii ifi%x 'jVXx this, jtt^ .'Vlndkat ion \ 
 agatfifi- them tl>at accuie- the ^Non-coiiformilU 
 Principles of Emmty\ to Love and .Ptctcc : But 
 they nfonld Li-ni. _m ^ysrt i>i it ^ and have 
 caft awiy- their oj3>V 2 iWic^zii'^ , and. io hav« 
 confirmed their aoeiifcrs , and tcnlipted. thciTi 
 to believe that, foi^e Noii-ce)formi}is\^c, indeed 
 luch as they defctihed : -v.. 
 
 But I nmft -^a^tin^intrcat -thera to . dillin- 
 guifhf : Many . fccftsig© pndcr the naroe oi' J^onr 
 eofifurmifts , from whotn we diflTur . iiicompara- 
 hly. more than we do;, from the .Confer tnr\h \ 
 as the'Quakers, Ssikcrs Bthmcnifts, and feme 
 others. We are none of thoie men that, be- 
 caufe we all fuffer together under the Pre^ 
 lacy 5 do thert^fore- more dole with thefe->, 
 than, w-ith the Conformi/ts , with whom in 
 dodtrine . and the fvib^biice of wor(hip , we 
 agree. 
 
 But becaufc it is their orvd rcfJvcd choice ^^ 
 to diforpft the Prifjciples and Vifidicatim of that 
 hook^ 5 I fl^all only fay, 
 
 ■ I. To our Accufers [^It if not thcfe Divi- 
 ders which rpe Vindicate^ that rviU Hot jland to 
 eur Vi}idication ]. 
 
 II. To pofterity fwhofe hiftorical Informal 
 fi on of the truth of matters in this age I much 
 delire, ) \_If you vpoM h^iorv what fort §f men 
 ihey are , that thcje times call fedaries and Pi- 
 Tftders vr fcfaratijis , I trill give you but their ^• 
 4mt Chjra&er of themfclvcs , that yon. may be 
 
fure 1 vPTong them not : Ferufe the hook^ called, 
 The Cure of ChHrch^-Vivtfions i for they are per^ 
 fans fi contrary to that hook^ , af that they Tak^ 
 it to he an evil and mifchievous things andgreat^ 
 ly to be lamented and detejkd : in fo much that 
 fome of them fay , It had been vpell if the Author 
 had dyed ten years ago^ and others^ that th'yf bqok^ 
 hath done more harm than ever he did ^ood in 
 all hii life. So intolerable if it to them, f>» have 
 their Lovc-kjlling aud dividing principles fo much 
 as thus contradi^cd^ tfhile they cry out jgainji the 
 Impofing fpirit of ethers * . The mcfzC^rc gf" ,th^h' 
 dilbfte againft thefe Priinr'r'-^ of Love yd 
 Unity, I leave you to gathci c. t of ihe exce- 
 ptions which I am now to anlWcr. 
 
 F 4 CAP. 
 
C^^') 
 
 CAP. 3. 
 
 Tke true Ji ate of the Corttroverfie^ heivpeen 
 me^ and thofe whom I call Church-Di* 
 viders. 
 
 BEcaufc the Exccp^er carrieth it all along, 
 as if he underftood not what I (ay, or would 
 liot have his PvCadcr underfland it, I muft Hate 
 the Cafe as it ftandeth between us, for theiake 
 of them that love not to be deceived , nor 
 to be angry at they know not what. 
 
 Know therefore that the defign of the Writer 
 of that Book was , to njlirc Love and Vnity 
 among Chrijkians , which he faw decaying and 
 almoit dying through the temptation of oitr 
 fufferings from fume , and our differences rrith 
 others , and through the lidings oi' parties , and 
 through the faffwns which conquer Tome mens 
 Judgements, and the hyfncrifie of others , who 
 iphcc their Religion in their fidings^ and in the 
 forms or fajhions of the tvords of their prayers, ' 
 or thecircumdances of outward Worfhip : And 
 to acquaint Chriftians with the wiles of Satan, 
 who* would kjU their Grace ^ by killing their 
 Love , whilft they think they do but prcferve 
 their Furity. And to open to tliem the fecret 
 windings of the Serpent, and the workings of 
 
 Pride, 
 
Pride, and' Wrath, aftd SelhnincTs, againft the 
 works of Love and Peace : And to ftiew them 
 the great deccitfulnefs of mans heart , which 
 often hghteth againft God as for God, by fight- 
 ing againll Love and Unity i and whicli ott lokth 
 all, by feeming to overcome , and forlaktth 
 Religion by iccming valiant *for it i J And I 
 cfpecially intrc:;t the Reader to note, that 1 faid 
 much more about Fri^i ijjIcs ^ than Pr.icUccs\ 
 Bccaufe I know tlut as to Communion with 
 this or ihrt Ci.i.rca , mens pradlices may vary 
 upon acciacntal and prudential accounts , of 
 which 1 pretend not to be a Judge : And 
 therefore 1 nrll fpeak againft Love killing Prin- 
 ciples, and then againfi fuch Pradiccs only, as 
 either proceed from fuch Principles, or incrcafe 
 them. It I fee a man ilay from Church , as 
 I know not hisrea(()ns, fo I judge him not i 
 unlefs as he doth it upon linfal caufe^, and cfpe- 
 cially if he would propagate thofc Caufes to 
 ()thers, and iulhhethcm to be otGod, when ti\ey 
 arc againrt nim. 
 
 And whereas Hj^rr^ and Effwi/y workcth by 
 driving men from each others Societies, as nnck^ 
 cd or intolerable^ and Love worketh by inclining 
 men to Vnion and Communion '-, and again,mens 
 dijiance increafeth the Emiity which caufed it -, 
 and their neantcjs and familiarity increafeth 
 Love , and reconcileth them s I did therefore 
 think it a matter of great neceflity to our wel- 
 fare, to counfel men to all lanful ncanjcfs and 
 Communi w, and to diffwade them from all uh- 
 neccffary alicnaiion and feparation from each 
 Other. Let 
 
Lft the, Readej? alfo u^ciHancI, that in this, 
 my purpofe was not to condemn mens feparati- 
 on from the ? and: Churches only^ nor more thdXi 
 any oth:r j\»f\tl fcparathn : But from a}fy true 
 Church of Chriftians whatfoevcr '-, when uncha- 
 r.itabk principles d rive them away , Whether it 
 .be from Presbyterians, Independents, Anabap- 
 tife, Arminians, Ludnerans, &c. Only becaufe 
 that thofe I deal motl wi.'i, make moil excepti- 
 ons againft Commiinioa with the Varlll} CJmrcheSy 
 I beflowed mojl words in anf.vering fuch ex- 
 ceptions. 
 
 Therefore obferve i . That it is none of our 
 Qieftion, [ iFhcthcr yon jhould Communicate 
 ■fphh the Pari(h Chit xhcs abne^ and no other ? 
 
 2. Nor [ JP^hcther yon fh mid Communicate with 
 every Farifh Churchy or any one r^hofc Pajlors are 
 ihrnuql? infii^ciency^ herefie or impiety intolerable,,^ 
 which I hive written againft D/V. 3^.f.202,e^c. 
 
 3. Nor [_ JVh ether rve miy hjld local CommH- 
 vivii in JVorjhip nith a Church rrhich dcnyetb i^s 
 fitcb Communion^ unUfs rpc rvill fin : This I have 
 oft enough denyed,^. lO'^^&c. 
 
 4. Nor [_ Whether ceteris paribus local Con^ 
 mnnion with a pnnr and better Churchy he not or- 
 dinarily to be preferred before local Communign 
 with a ivorfe ? ( which I aflert, p. lo^^&c) 
 
 5. Nor L Whether a man be a Separatiji from 
 another Church , mecrly becaufe he ,is nof locally 
 ■prefent with it ? ( For then when I am iji 
 one Church, I ieparate from all , other in the 
 world i* ) 
 
 6* Ncr [_ Whether it he lappful to remove ones 
 
 dwellings 
 
175 ) 
 
 imlling^ for Comnmnion rvith a better MMjer and 
 Churchy fippofmg that we arc free ? p* 2 04. 
 
 7. Nor ^ JPljether'.it be larvftd to remffvc to a 
 better Churc!.\ vAthout removing ones dnrclingjin 
 a flace where another Church is near^ to which 
 ■we may go wiihimt any pithUcJ^ injury ^ or hurt 
 t9 our felves or others^ which is greater than the 
 Lcnefit^ pag. 204* 
 
 8. Nor r JP^hcfher we may remove bnh from 
 Church and Countny^ by ihc eccapns of cur Cal- 
 lin^svr 7 rades ^ or aihzT.^utifard 'mighty reafins / 
 pag. 2pS. • i ' 
 
 g.^Sur [^iVhcth-r ir: may i<^ecp in Communion 
 frhat'ely withVifrUxi^fulFajrorf, if tiny be turned 
 mt 'C>flthe puhJicK^uwplcs <" ] Which I have a{- 
 ferted, fa'^^ 2pp. and have fuid, that where the 
 Fajhr is^ there the ChurJj fj", in whatever place 
 .ihey.d^alj'emblc^ p. 250. ( which Dr. Hide alfo 
 thou^K^, whai he began his Book with an af- 
 (ertion of the neceility of feparating then from 
 the publick places.- And fo did -other Prelatilb 
 then, 2nd fo think the Fapills now, and molt 
 other parties. ) 
 
 10. Nor is it any of our (Tieftion, [ Whether 
 you Jhould have Conimuyiion with a Viocefan 
 Church, as fuch ; T It is a Parochial Church with 
 fuch others that I fpake of, and never a word 
 of a Diccefan Church. J) 
 
 1 1. Therefore it is none of the Qucftion [JVhc- 
 ther yen muji own our Vi ^cefan Bijhops ? ] 
 
 12. Nor yet \_Whether yni muji haveCommw 
 nion with any thing called, A National Churchy as 
 a Political Society conjlitutcd of an Ecclefiajiical 
 
 Head 
 
C76; 
 
 Heai A>id Boiy^ and d^nnminatcd fr,^m th.rtform^ 
 /r CnHjHtutivc Had ? Though we mult own a 
 Ndtiorijl Churchy as it is improperly fo denomi- 
 nated , from the Kin^ that is tiic Civil Head 
 ( accidental^ and not Cn}iji?f'{tivc to the Spiritual 
 Church. ) And as it is a Commmnty of Chrifii- 
 Oils, and a part ftbcVriicrfdChnrch, united 
 by the Qmcnrd oi her Pallors i who in Svnods 
 may rcprcfcnt the whole Minrhy^ and be the means 
 
 of thor agrccrficfjt. 
 
 13. Nor is it thL Qjcftion, [ TFhetheryoji mnfl 
 needs hold C'>mmifr:iun rvith thofc individual Bi- 
 Jhnps, rt'hjmym accnun: ;;'e Perfccutors, andCan- 
 jcs of our filence a:<d ronfufions. I have told yoU 
 in the Story of Martin, how he fcparated from 
 the^ Syywds of tlioft individnal Bijhops^ and from 
 tlitir local Com:minian , without feparating; from 
 the Office, the Chitrchcs, or from any other Bifljnps. 
 This is a matter that I did not 'meddle with, 
 becaufe it is not their Communion that you are 
 called to, but the Pari(h Churches. 
 
 Indeed to lave mens lives, he did yield to 
 the Empcrouronce to communicate with them v 
 But C faith Sulp. S events In. iL 3.^. Bib.?jc.2^4^') 
 Summi vi Iipifcopis nitentibus, nt commnnionem 
 illam jjibfcriptione firmarcty extorqucri non pot nit. 
 And the Angel that appeared to him faid [_ Me- 
 rita Martine comprngeris ; fed aliter exke m- 
 quijil : rcpara lirtutem, rcfnme Conjiantiam, nejam 
 non periculum gloria fd fUiitis inatrreris, Itaqy 
 ah illo tempore fatiscjvit, cum ilia It hacian'^ par- 
 tis Commnnime mifccri. And after' hnding his 
 power of Miracles abated , with tears he con- 
 
 fdled 
 
(77) 
 
 fcffecl to Sidpit. That propter Communloms il'iits 
 malum^ cin jc vcl pHn&o tempiris^ mccTitate^ non 
 Spiritn mifcinffit , dctrimentum fentirc vhuitis, 
 Sedecim pojha vixit anms , niiHam Synodutn 
 adlit^ah omnibus Epifcoporum Ontvcntihits fe remj- 
 vit. But this was only from thofe Biihops who 
 by provoking Magirtratcs againil the Vnj'cilllan 
 Gnojiickjy had brought all firid Religious peo- 
 ple under fcorn. But he ftparated not from 
 any others. 
 
 14. Nay, I made it none of our Qjeftion , 
 [^ JVhcthcr yni fhmld Communicate^ rvith arty Pa- 
 rifh Minijiiy^ ivho concurreth with them in thcfaid 
 tn alters rAnch ynu accufe th: Bifljops of^ a ty far- 
 ther than by Conforming to the Lair* For it is 
 but few of the PM'iflj Minijiers that were Convoca- 
 tion Men^ or that you can prove did ever con- 
 fent to ouriilcucing. 
 
 15. Nor is it any of theQuertion, [JFhcther 
 thofe alfo be g^d'ty offeparation and divifions^ rAry 
 fljall make unneccjjary Engines of divifiun^ and lay 
 upon the ncckj of any Churches fttch unneceffary 
 things as have a tendency to divide* ] Who 
 hath faid more againR this, than I have done ? 
 
 id. Nor is it any of our Qiuliion, [ Which of 
 the two is the greater caitfe of divifwns , or 
 which of the forcfaid perfans is moji culpable s' ] 
 Who hath fpoken plainlier in this, than I ? If the 
 Brother that excepteth would make you belJLve, 
 that any one of thefe is the Controverfie, if you 
 believe him, he doth but deceive you. 
 
 But whom I mean by Separatifts, I have plain- 
 ly told you, pag, 24^, 2 50, &c. 
 
 And 
 
(78) 
 oO" And that which I perfwade men fo, is 
 this ; i.T'tf love aUChrifiunr its tbcnijclvcs. 
 
 2. To hjld nethinz, •> and do nnbin^ which is 
 contrary to thir Lovc^ and n?nifld dcfiroy it. 
 
 3. Therefore to deny m ChrilHans to be Chrifli- 
 ans^ nor no Churches to he Churches^ nor no laiv- 
 fnl JVoifhip of any Mode or Party to be ljrt>full. 
 
 4. Not to fcp.irate from any others upon any of 
 th:Jc three falfc fttppofitions or accjifjtions^ ( viz. 
 I. As no true Chrijiians : 2- As no true. Churches : 
 ^. As having no true Worfhip^ or as rvorfhipping^fo 
 as it is not laivful to jnyn rrith them. ) 
 
 5. To choofe the nuji edifyin^^ Minijhy^ and the 
 Joiindcji Churchy and pitrcji: manner of jvorflupping 
 Gody that poiFibly you can have on Lirrful terms ^ 
 as to your ordinary ufe and Communion, To tar as 
 you are tree to choofe. 
 
 6' To joyn iviih a difedive faulty true Churchy 
 ordinarily^ and in a manner of IForJhip which is 
 dcfcdive^ ryhcn you can have no better^ on lawful 
 terms^ ( as without the publick injury, or your 
 own greater hinderance than help J And I 
 prove, that this is the worit that you can charge 
 fas to this matter of Communion ) on thote Pa- 
 liili Cnurchc<i in England^ that have honelt com- 
 petent Paliorb 5 and the fame others charge on 
 the Churches of Independents and Anabaptills* 
 And tliat it is a duty to hold communion with , 
 any one of thefe conliantly when you can have no 
 jbetter. 
 
 7. Ihat if you can fiatcdly have better i yet 
 fimc times to Communicate n^ith a dcfeciivc Churchy 
 as a firanger may do^ that is not intercjfed in their 
 i /: difcipline^ 
 
(79) 
 
 difciflinc^ or is no flatcd member^ is not ovly larc^ 
 filly to, for the ends fakc^ is a ditty ^ when oar 
 never communicating rvith them is fcandahtts^ and 
 offensive to our 'Rulers^ and iendcth to m.tl^e people 
 thinks that r^e hold that to be unlarvfiil nhich we 
 do not , and jvhcn our a&nal Communion is apt 
 and needful to jhcrv our judgement^ sind to cherijh 
 love and Chrijiian Concord, On which account, 
 as I would /f^^f^/v communicate with the Greek 
 Church, it I were among them, and had no bet- 
 ter V and vjo\x\(i fo in eiL-h^s communicate with 
 them in, ti.cir Prayers and Sacraments, it" I did 
 but pals through the Courtrcy as -jl \ir anger ^ or if 
 I coidd have bitter > even fo would I do with a 
 Tarifh Church , if as faulty as you can juftly 
 charge it ( with the forclaid limitations 3 or with 
 a Church ot Anab^ptilts or Independents, (it 
 they did not ufe their meetings to deliroy either 
 Piety or Love. ) 
 
 This is my judgement > This is the fumm ot 
 all that I plead for, as to Communion. If the 
 Excepter deny not this, he ralketh not at all to 
 me. 
 
 If any that have pafllonately reviled my Book 
 and me, do fay, We thought you had gone fur- 
 ther, and pleaded for more : I anfwer them, 
 that we (hould not fpeak lintruths, and revile 
 things before we underlland them, and then com.e 
 off with [ I thrught you had faid more, ] It is 
 this with other Lovc-kjling diftempers that 1 ftrivt 
 to Cure. 
 
 And again I tell you, that it is, i. Ignorance: 
 'i»=Pride,or overvaluhig ourownnndcritandings : 
 
 3 And 
 
C8o) 
 
 3. And Uncharitablencfs generated of thcfe two, 
 which is the Caule of our CRUELTIES and 
 our unlawful SEPARATIONS, and which 
 hreed and teed our threatning Divilions, among 
 the parties on both extreams. And its the death 
 of thete three that m ill be our Cure. 
 
 CAP. 3. 
 
 Somt OhjcUtotu ( or gluejiions ) about Se- 
 paration arjfwend. 
 
 AS to that party who think Anabaptilis and 
 Independents untit for their communion, I 
 am not now dealing with them •, and tlieretore 
 am not to aniwer their Objedtions. Only on 
 the by I fliall here mind them s i.That it is not 
 (iich as the old Germjn Anabaptilis, who denycd 
 Magillracy to ChriiVians, &c, that I fpeak of', 
 But fuch as only deny Infant Baptifm : And that 
 many ot" them, are truly Godly iober men i and 
 therefore capable oi communion. And that the 
 ancient Churches left it to mens liberty at what 
 time tiiey would have their Children baptized. 
 
 2. That many Independents are downright 
 againii Stparat.on ; Mr. Jacob hath notably writ- 
 ten againll it. Therefore thofe that are but 
 meer hdcpcndents , rcfufe not communion with 
 the Parifh Churches : And why iho\x\d you rduic 
 communicn with them ^ 
 
 3. That niany that feparate, fecundwn quid., or 
 
 pT9 
 
pro tempore^ from (bmc part of Wor(hip only and 
 for a fealon, yet feparate not fi>rply from the 
 Churches as ns Churches, nor would do all as 
 they do, in othei circumlbnces For inftancc, 
 when they come not to the publick AfTemblies, 
 yet they will not rcft^fe y^u , if you will come 
 to theirs* Go to their meetings^ and fee if they 
 fo far feparate , as to forbid you ? Nor per- 
 haps to their Sacraments, if you will fubmit to 
 their rt>jy^ as you expedt they (hould do hyyonrsm 
 Now feeing we are all agreed , that the Magi- 
 Arate doth not make Minifters, Churches (or 
 Sacraments, ) but only encourage, protcdl and 
 tulc them, 1 dcfire you but to Ifc fo impartial 
 35 to confider that i. You count not your felves 
 Separatifts , becaufc you never go to one of 
 their Meetings in their honfes or other places > 
 Why then (hould you call them Scparatijh^ on- 
 ly for not coming to yours ? 2. But if they 
 are guilty of Separation for holding either that 
 yOHr Churches and, Miniftry arc NhI\ or that Com' 
 mmdon with you is unlawtul by Gods Law, 
 enquire how tar you alfo are Separatifts, if you 
 fay the fame without proof by any others, 
 ( Though their lawfulntfs by the Law of the 
 Land, I juftitie not, no nor the regularity of their 
 Church AlTemblies. ) 
 
 4. And I Would here note how partial moft 
 men are. They that think an Independent or 
 Anabaptiijy yea, or a Presbyterian intolerable at 
 home in their feveral Churches^yct if they would 
 but come to their communion , they would re- 
 ceive them as tolerable members. And they 
 that think it unlawful to hold ciinimunionwitli 
 
the TnUtiis^ and give the rca(on partly froiii. 
 their vvfitncfi , yet would receive them ( ia 
 inany Churches ) u they did but cliange their 
 Opinions, and dclijc cuinmunion with them iiv 
 their way. 
 
 But it is tliolc thit jiid^c Piiilh communion 
 ^ where there arc godly Minidcrs J unhwfii! 
 ihat I am hereto fpeak to. And their principal 
 .tioubts arc (inIi as many good and fober perfons^ 
 need auanCwer t^:*. 
 - :;.:M a..i . , . 
 
 dUEST. I. 
 
 .-Qacft. I. X^P^^-' »ot the fccond Conrnund.ncnt y 
 ^ \_Jand Gods oft cxpnjfcd jcaloufie in 
 
 the matws of his fForJhlf^ make it a fin ta comr- 
 
 niwiicjte in the Litnrgie ?- 
 
 Anfv I. The meaning; of the Rcond Comr 
 
 mandment (" miltakcn by many ) is dircdly to 
 
 . forbid Corporal or Interpretative Idolatry^ and ivor- 
 
 floipping God by Images , as it he were li]{C a 
 
 Creature : And fcandaloufly 
 
 I dcpn the Rindtr to Jc: fymbolizing ivith the Idolaters, 1 
 
 the mnff i:^kious rr^oic- or WorChippers of falfe Gods, 
 
 conclCommaidM.tJ-.of ^V ^p^^g that which in. out- 
 
 AU:hc cjiyi4. %yXkor^e Ward appearance is- the fVor- 
 
 lawfon'irh.cpoiitica. ^(hipping of a falfi God^though 
 
 the mind be pretended to be 
 
 kept free. Now the Worihipping of the true 
 
 C::! in the-^Y/Y/j of the Litiugie^ hath none of 
 
 this h nor will any but a fmful Cenfurer. think 
 
 that it is the worihipping of a falfe God. 
 
 Nor is every ufe of the dmcplacesy %9ords., or 
 < V _ ©thcu 
 
 \ 
 
C ^3 ) 
 
 other x\\\w^s indifferent^ ^ fymhoUzing with Ido- 
 latry : But the (aying thoifc words, or the uling 
 thofe Ads or Cciemonits, by which theirfalfe 
 Religion in ffectc is notihed, as by a uffcray or 
 badge to the World. Or uiing the Symbols of 
 their Religion as ditfering from the true* Even 
 as the ufc oiBaftifm^ and the Lords Sitp^cr^ the 
 Crccd^ and the conilant ufe of our Church-Wor' 
 ^(hip, are the Symbols of the Chrijllin Religioft. 
 So their Sacraments^ Incenfe ^ Sacrificings^ and 
 JVorfijippi^jg Conventions J were the Symbols of 
 XVorfl^ipping falfe Gods ^ which therefore Chri- 
 ftians may not ufe. 
 
 But they that fay, that all falfe JVorfhip of the 
 true Cod is Idolatry^ add to Gods word , and 
 teach dodrines which are but the forgeries of 
 their own brain. Though more than Idolatry 
 be forbidden by Confcquence m the fecond Com- 
 mandment, that proveth it not to be Idolatry^ be- 
 caufe its there fo forbidden^ 
 
 2.1 have alter diftinguiflied oi falfe fVorJhipy 
 and told you, that if by falfe^ you mean firbid- 
 dcn^ or }tot commanded^ or fmful^ we all worfliip 
 God filfly in the Manner every day, and in fome 
 part ot the matter very oft. Our diforders, con- 
 fulion, tautologies, unrit cxpreifions, are all for- 
 bidden, and fo falfe worfhip ; And if God pro- 
 hibit any difordcr which is in the Liturgie, he 
 prohibits the fame in extemporate prayers ( in 
 which fome good Ghriftians arc as failing as the 
 Liturgie ) And as the words of the Liturgie are 
 not commanded in the Scripture , fo neither 
 arc the words of our extemperate or jlttdied Ser- 
 woHi 01 Prayers* 
 
 G 2 3. God 
 
3.Godhatcth every fm in every prayer •, but 
 he hatcrh the avoiding of prayer , and of dtce 
 communion much more. He hateth every dif* 
 order in exumf orate piayer v And yet he more 
 hateth that Cenforioufnefs and Curiofity, which 
 would draw men to forfake the fublbntials of 
 Wor(hip, or Chriftian Love and Communion on 
 that pretence. 
 
 Gods Jealoufie in his Worfhip is moft about 
 the heart , and next about the fubftantials of 
 his own inftitutions, and of Natural Worfhip, 
 and lead: about the phrafe of Speech and order, 
 while it is not fuch , as is grofly difhonoura- 
 ble to the Nature of God, and to the greater 
 things. And though God under the Law ex- 
 prefTed his jealoufie much about Ceremonies, 
 yet that was not for the Ceremonies fake, but 
 to controll grofs irreverence and contempt of 
 holy things ( as in the Cafeof T/zz«^, the Beth- 
 Jhmites^ Vzziah^ Aanms Sons ) and to keep 
 up an efteem of the Holinefs of God , and to 
 reftrain facrilegtous prefumption. And under 
 the Gofpel, it is neither this place of Worfhip, 
 nor that, neither this Mountain, nor Jernfakm^ 
 but Spirit and 'truth that God moft l©oks at. 
 It is not whether you pray by a Book, or with- 
 out, by words fore-ftudied or not , by words 
 of y©ur own contriving, or of anothers, that 
 God is now jealous of. For even when you 
 want words, he accepteth the groans excited by 
 hisSpirit,Ko7W. 8.2(5, 27. - ^"^ 
 
 If Chtiftians (hould plead Gods Jealoufie about 
 his Worfhip h as Ccnforioudy againlV their own 
 trmti^ as they do ag^iiift 9thtr mens , and 
 
 ChurchfB 
 
C85) 
 
 Churches in this cafe, they would turn prayer 
 into the fuel ofdefpair and torment. For God 
 is fo jealous of his Wor(bip, that he hateth 
 all the finful dulnefs, emptinefs, wandrings, 
 vain repetitions, confufions , unfeemly exprcf- 
 (ions, of all your fecret prayers, and all your 
 family prayers. And yet I would advift you 
 neither to think that God therefore hateth 
 you , or the prayer itfelf, nor yet to fly from 
 God and prayer, nor family Wor(hip, where it 
 is no better done , Gods jealoulie, efpecially un- 
 der the Gofpel, is to be min^^^d {or to drive 
 us from our floth. and carelelne{s> to do the 
 beft we can, but not to drive us from him , 
 or from prayer , or from one another* Thefe are 
 Satms ends oi mindmg men of Gop jLilmjk j 
 as he doth troubled fouls to drive them to 
 defpair. 
 
 And others may (cruple joining with your 
 rveah^effes and faults in Worlhip on pretence of ^ 
 Cods jealoufie, as well as yoji with theirs. What 
 if twenty Minifters be one abler than another, 
 in their feveral degrees (and the lo we ft of them 
 doth weaklier than the Liturgick forms. ) 
 Doth it follow, that only the ablefl of all thefe 
 may be joyned with, becaufe that all the reft 
 do worfe ? It is granted that we muft oflfer 
 God the hefi , that we have or can do. But 
 not the l>eft which we cannot do ? And many 
 things muft conciu-r ( and efpecially a refped: 
 to the publick good ) to know which is the 
 beft. 
 
 G3 QUEST. 
 
(86) 
 
 QJLIEST. II. 
 
 Qued, 2. "I "A Of/.' not the Covcnjut m ike it new 
 X^i^fii^^fMl J to hold C mmtmion in 
 the ufe of the Liturgie ? 
 
 Anfv, To hold Communion in the Liturgie 
 Ordinarily where we caniK)r lawfully have better, 
 and (xti'jordinan'yv^\\Qxc wc can have better, is 
 a thing that vve are bound to by the Covenant , 
 and not at all bound againit. 
 
 . for. tiiurc of the ludc pendant way who think 
 ss Mr. f.aton writcth that the Covenant bindeth 
 not, I need not htre fay any thing as to their 
 (atisfadion. For others 1 fay , i. There is no 
 word in all the Covenant exprcfly againft the Li- 
 ■ iHrgic* 
 
 2. If there had been, any wcid in it agaifift 
 dmiminion with the Churches th.it ufe the J^itur^ 
 gk^ ir had been fin^ and againlt our duty, and 
 therefore could not bind. 
 
 3. The judgement of ^roteftants is, that Vowcs 
 mufr not make us new duties of Religion but 
 bind us faucr by a fclf obligation, to that which 
 God binds u- to without them. Therefore 
 ( though if we (hould Vo'A' an indifferent thing, 
 it would jjind, ytt ;• this could not be taken for 
 the Covenanters intention^ 
 
 4. And it is cominonly agreed , that if we 
 Vo'.v a thing indifferent:, it bindeth us not when 
 tlie indifftrency ceafcth i, which may be by the Ma- 
 ^ijirales cmmandj or by another mans mcefpty^ or 
 
 change 
 
(87) 
 
 change ef Cafes : Elfe a man inip^lit before hand 
 prevent molt of the Ma^iltrattsob]ig,ations , and 
 his Parents and Mailers too,and efcape obedience i 
 and might (ay with the Pharifees, k is Corban, 
 •or a devoted thing. 
 
 5. It rcmaincth therefore that noman of us ail 
 -hath need to go, or ought to go to the Covenant 
 to know rrbjt Uhii diftyin the worHVipof God, 
 •but only to the Scripture i lleing if Scripture make 
 it not a duty, the Magifiratcs Law will make the 
 doing of it a^«i And \f Scripture make it not a 
 fJ//, the Magilhates command will make it a duty. 
 But when we kftorv what is -duty or lin ( m our 
 cafe ) we may go to our Vows next to prove 
 that it is 2i double duty or :i dmble ot aggravated 
 lin but no otherwife. Therefore let the Scripture 
 only decide the tirll cafe, whether it be lawful 
 ^r not. 
 
 6. The Covenant or Vow exprefly bindeth us 
 againft fchifme. But the renunciation of Com- 
 munion which I now difpute againlt, is plainc 
 ichifme > Therefore we are bound againft it by 
 that Vow. 
 
 7. The Covenant bindeth us againft all that is 
 contrary to the power of Godlinefs, and found 
 
 ■ do(flrine. But the feparating which I plead 
 againft is certainly fuch. 
 
 8.- The Covenant bindeth us to Unity and the 
 neareft Uniformity we can attain. But as the 
 world goeth now, this Communion is the neareft, 
 and needful to exprefs our Unity. 
 
 p. The Covenant bindeth ue to Reformation a\:- 
 
 cording to Gods word , and the example of the 
 
 beft reformed Churches : But to prefer no fuhlicl^ 
 
 G 4 worjhif 
 
fSSJ 
 
 vpotjh'jfox 2Ln>orfe^ btfore the Luiergte, is defur- 
 mation and profbaneHcfi^ And it is greater Refor- 
 mation to prefer the Liturgie before notte^ than 
 to prefer cxtempcrate publick worHiip before 
 the Liturgie. And all the Reformed Churches 
 in Chrillendom, do commonly profefs to hold 
 Communion with the Englifh Churches in the 
 Liturgie, if they come among us where it is ufed. 
 TherCiore it ieemcth to me to be perjury and 
 Covenant-breaking , either to prefer no publicly 
 r^orjh'tf before the Liturgie, or to refufe occaiio- 
 nal Comiiwjnion with the Churches that ufe the 
 Liturgie , as a thing meerly on that account un- 
 lawfnL 
 
 QUEST. III. 
 
 Ch-cft. 3- \KT^^^^^ the Cafe hem mncf? aI- 
 Vy tered fince the . old Non-confor- 
 mifij vprote agaiufi fepiratlon , then called Brow- 
 nifme / And n^hctber' vpe hate n^t greater Lvh 
 into thefe Controverfies than they } 
 
 Arffiv. I. The Cafe o( Mimjiers Conformitj is 
 much altered , by a new Ad which requireth 
 fubfcribing new things. Declaring AlTent and 
 Confent to all things prcfcribcd and conteined in 
 and by three books , and by fome othfr things. 
 But that part of the Liturgie whjch the people 
 are to joyn in is q^ade better, ^s is (hewedbe- 
 fore. And if we arc returned to the famefiate 
 that th<rv were th?n in, we arc under the fatpe 
 ^m/ that they \yere under. And let it be re- 
 
 membrcd. 
 
(8?) 
 
 inembrcd, that we never Vowed that God (honld 
 not bring us back to the fame cafe f which had 
 been blafphemy ) And therefore Jt had been bad 
 enough, if we had vowed not to do what was 
 our duty in that fiate , it God {hoi|d jccturn us 
 to it. 
 
 2. I earnefily intreat the doubting Reader, 
 that thinketh his duty and the Churches peace, to 
 be worth fo much labour , but to read over 
 (bme of the old Non-conformifts books againll 
 reparation. And if you there Hnd the very fame 
 objedlions anfwercd (or more and greater j than 
 judge your felves whether their cafe and ours 
 was ( as xo this caufe ) the iame. The books 
 I would ddire you to read are , Mr. Jacobs the 
 Independent againft Johnpn \ Mr. Bradpaws 
 againft Jolmfon^ with Mr. Gatak^rs defence of it 
 againrt Canm : Mr. Gifford^ Mr. Varrel^ Mr. P^- 
 get^ Mr. Hilderjham^ Dr. Amcs^ Mr. Carinri^t , 
 Mr. Brightman , and laft of all and full ie ft at the 
 beginning of our troubles , Mr. John BaU in three 
 books. 
 
 But of this having fpoken already, I fb^ll 
 
 repeat no more \ but only to profefs my judgc- 
 
 . mcnt , that our ordinary boafters that think 
 
 they know more in this Controverfic than 
 
 the old Non-conformifts did, as far as I am able 
 
 ,X0 difcem are as far below them almoft, as they 
 
 -are below cither Cbamier , Sadeil , IVhital^r 
 
 or fach others in dealing with a Papift. which 
 
 o( them czn fay that^ about Epifcopacy, as Ger- 
 
 font^ Buccr^ Didoclatte^ Blondill, Salmafm have 
 
 done ? and fo of the reft. 
 
 QUEST. 
 
C9o) 
 
 QUEST, nil. 
 
 Qnefi. 4. XS it not a fhsmefnl receding^ from 
 M_oHr Reformation , noiv to nfe att 
 HHreformcd Liturgie^ and a ptdling down of n?hjt 
 wt kxvc bun hiiildinZ' 
 
 v> 
 
 Anfrp. I. It is not ^it here to enquire who Jt 
 is that hath pulled down, and deltroyed Kefof- 
 mation ; though it beealie to difcern it. BiK 
 this is certain , that God hath fct up the Go- 
 vernment that is over us , and that our Go- 
 vernours take down -by their Laws, that which 
 we accounted R(.tornjation : This is not onr 
 workc^ but theirs : And that they permit us 
 not orherwife publickly to woriliip God. 
 And rhat a man in Goal doth ordinarily joyn 
 in no publick wori'hip at all. And where men 
 do venture on other ijianner of worfhip in for- 
 bidden aiTemblies , the fears of fome and the 
 paflionate difcontent (Mothers, and the dilUir- 
 bances by fouldiers and officers, and fiKh like, 
 do tak^ off much of the cdihcation , and hin- 
 der us from (uch a frame ©f mind as is mijft 
 agreeable to the work and day. And to wok-- 
 (hip God m where , is to go f-uther from 
 Reformation , than to worfhip him by the Li- .j 
 turgie* 
 
 2* To do it />/ chiiict is one thing , and to 
 do it as a duty ^vit upon us by Gods pro- 
 vidence , and our Governours , when we can 
 do no better 5 is another thing. It is God 
 
 that 
 
(90 
 
 that hzth fulkd' dorvn our liberty and opportu- 
 nity to (ervc him othcrwife : and we muit 
 obey him. It is no faulty mutability, to change 
 our pradicc ^ when God by changing our con- 
 dition doth change cur duty : No more than 
 it was in Pj///who to the Jews because a Jew, 
 and circumciicd timothy , and fhaved his head 
 for his Vow Scc. and became all things to all 
 men : And no m.ore than it was in Augufiine 
 who protclTcth that he would wotlhip God, as 
 to tormes and ceremonies , according as the 
 Church did with which he joyncd whcie ever 
 he came : Nor no more than it is in a traveller or 
 merchant to joyn, in feveral Countries, in Teve- 
 ral fafhions and ccifemonies or rites oi outward 
 worfliip. 
 
 QJl E S T. V 
 
 111 it not ftreti 
 
 rage the adverfjrics cf Refer' 
 
 Quell. 5. WTI^ i^ ^^* flrengthtn and encoH 
 
 mation ? 
 
 AnfW, I. We muft not make fuch carnal 
 policies our guides, as to forbear that which 
 God doth make our duty , for fear of encou- 
 raging other men. If we take this to be un- 
 charitable fadioufnefs in others, to defire ra- 
 ther all thefe diiiradions in the Church, than 
 that the Non-conformifts (hould be encouraged 
 and ftrengthned by feeming to have juftly de- 
 fired a Reformation , let us not be guilty of 
 what wc blame. 
 
 2. If 
 
(90 
 
 2. If you will believe thcmfelves , it is the 
 unmUing Conformifis that they are moft in dan- 
 ger of , who profefs that they conform of ne- 
 celfity, and dcfire a Reforirution > As Dr. Wil- 
 liam Smith hath (hewed in a book written 
 to that end. The AlTcn:ibly of iFefiminfter 
 that fet up the Presbytery were fuch Conforr* 
 mifts. 
 
 3. It is (inful pride and ttndernefs of their own 
 honour , which makcth Tome men avoid their 
 duty, and wrathfully grudge at them that fpeak 
 for it, becaufc thofe that are againft them thence 
 take occafion to infult over them or reproach 
 them. If men do hut [':kY^ you are now turncoats 
 and time fcrvers^ and vphcre iiyonr reformation notp^ 
 and you are mrv ghd to do asjve do , they think 
 this reafon enough why they Ihould forbear that 
 Communion and worfhip which is their duty. 
 Are thefe befeeming ftlf denying humble perfons } 
 Could they fuffer do^th for their duty fake> that 
 cannot bear a little reproach for it. 
 
 Objedt. If wt k^erp it rrcre our duty n>e vmtld 
 fuffer for it. Anfrp* But is it not this very fuf- 
 fcring and reproach , and infulting of others , 
 which maketh you ^/;i>fi;^that it is not your duty ? 
 And fo carnal perfons ufeto do. They will be- 
 lieve nothing to be their duty which they ffiuft 
 fuffer by. Let Gods honour be all to you , and 
 your own be nothing , and you will npt much 
 itick at fu<;h things as thefe* 
 
 QUEST, 
 
\ y^ >' 
 
 QUEST- VI. 
 
 to the Farip Churches and another doth mt .^ 
 
 Anfrv, I. Mr, tomhes did not ftick at divi- 
 ding, the Anabaptifts when he wrote for Parilh 
 Communion. And Mr. Fhilip Kye did not ftick 
 at the fear of dividing the Independents , when 
 he wrote a M. 5- C as I am credibly informed ) 
 for the hearing of the Parifh Preachers, ( though . 
 another wrote againft it prcfently after > And 
 if an ordinary attendance on their publick do- 
 drine be lawful, this will go further than ipa- 
 ny think, to prove the reft of the Communioa 
 
 lawful. 
 
 2. We are already fo far divided in otfr jtfdgc- 
 ments , as for one to hold it to be lawful , and 
 another to be unlawful : And who can cuie this 
 divifion? And why fliould it divide us more, if 
 mens pradice be according to their judge- 
 ments, rather than for them to lin againft their 
 Confcienccs? 
 
 3. The great thing in which we differ from 
 the Prclatifts yea and Papifts too is , that we 
 would have our Union laid only upon Necejfary 
 things , and liberty and Charity maintained in the 
 reft. And (hall we now contradid our felves, and 
 fay that things ncceffary arc not fufficient for our 
 union > Cannot we hold union am.ong our ielvcs, 
 M" ibme ao U> the publick affemblie^ , and 
 
 fomc 
 
fomc do not ? what is this but to have the 
 impolmg domineering Spirit, which we fpeak 
 io much againlt > We cannot better confute the 
 uncharitabic dividing Spirit of the world, than 
 by iliewing them, that wc can hold Love and 
 Pnion^ no:wirhihnding as great differences as 
 this, ( yea, and much greater. ) 
 
 QUEST. VII. 
 
 Qoeft.j. QH^// vpe not hereby conntenance the 
 \D Prelates in Church-'tyramy andVfxT^ 
 'pation ? and invite them to go further^ and to make 
 7n irc burdens of Forms and Ceremonies to lay upon 
 the Churches ? 
 
 Anfiv* Without mcdling now with the que* 
 f^iOn , what guilt it is that lyeth on any Pre- 
 lates in the points here mentioned, I anfwer, 
 on your own (uppofition \ i. That it is the King 
 and his Laws which we obey herein, and not 
 the Dlocelans. 
 
 2. How openly and fully have we declared our 
 utter dilTent trom the things which you dippofe 
 that we (hall countenano: them in } Our Wri- 
 tings are yet vifiblc ; Our Conferences were no- 
 torious. And is not the lols of our Miniiiry, 
 and the lols of all Eccleiiartical Maintenance, and 
 the pinching wants of many poor MiniikrSj'and 
 their numerous families, and our fufFering Vo- 
 lumes of reproach, conhneinents, &c, a (igniii- 
 cation of our dilTent > The cafe is fomewhat 
 hard with abundance of godly faithful Mini- 
 Aers ? Few that never felt it themfelvcs, can 
 
 judge 
 
judge -aright , what it is to want a hou(e to 
 dwell in, a bed to lye on, to have Wives that 
 are weak naturcd, to keep in yearly patience un- 
 der all fuch nccellities, which the Husband can 
 bear himfclf ^ to have Children crying in hunger 
 and rags, and to have a Landlord calling for his 
 Rent, and Butchers, and Brewers, and Bakers, 
 and Drapers, and Taylors, and Shoo-makers cal- 
 ling tor money, when there is none to pay them 
 ( there being no fif$h part of Church-naaintenance 
 now allowed them ) : in the Froll and Snow to 
 have no hrc,nor money to buy it ! And yet all this 
 is little in comparilon of their reftraint from 
 preaching the Goipel ot Salvation > and. the dii^ 
 plcafure of thei-r Govtrnours againlt them if they 
 preach. And is not all this yet an open iignifi^ 
 cation of their DilTcnt from the things which 
 they fo far deny complyance with > If fome of 
 their Accufers on both fides were but in the 
 fame condition, they would think it (hould go 
 for a (ulHcient notification of diffent. 
 
 '3. We perfvvade no man to any one fin, for 
 Coirununion with others , no not to fave their 
 lives. If the thing be proved unlawful to be 
 uied C and not only unlawful to be foimpol^d ) 
 wc exhort all to avoid it. 
 
 4. Yea, if an over numerous aggregation of 
 things which fingly are lawful, Ihould make them 
 become a fnare and injury to the Church i we 
 would have all in their places fufficiently figni- 
 iie their dilTent !> or if the number (hall turn them 
 into a fin in the ufers, we would have none to 
 ufc them. Though we would not have men ccn- 
 fure OT contwnn one another ( muchlcis dcftroy 
 
 CDC 
 
cJtie another ) fot a matter of meats^ or daycs, 
 c^fliadows-, yet if any will by falfe dodrinc 
 or Imperioufriefs, fay Touch not, Tafie not, han- 
 dle not, and will judge us in refped to Meat, 
 or Drink, or Holy Dayes, or the New Moon, or 
 Sabbaths, Col. 2. 16. 21. We would have all nnen 
 to bear a jult teiiimon.y to the truth, and to their 
 Chriifian liberty. 
 
 5. But if the defe(fts of publick Worfhip be 
 tolerable, and if Providence, ncccllity and Laws, 
 concurr to call us to ufe them, ( when die wc 
 mu(t ufe none, or do worfc ) here Commu- 
 ti?On doth become our duty: And a Duty mul\ 
 not be caft off, for fear of (ceming to coun- 
 tenance the faults of others. We have latrful 
 liJcians to tignirie our dijfcnt : It is not in 
 ctir fonder to exprefs it how rre pleafe^ nor 
 to go as far from the faulty as we can , to 
 avoid the countenancing of their faults : But 
 We muft do Gods work in his own way: And 
 we muft difown mens fins only by prudent 
 lawful means, and not by any that are contra- 
 ry to Chriftian Love and Peace, or a breach of 
 a^y Law of God. 
 
 6. PaTtl was not for countenancing any of 
 the falfchoods t3nd faults which he reproveth 
 \l^ any of the Churches , cfpccially partiality, 
 fenfuality , drunkenncfs at the very Sacrament 
 ■ct Love Fcails, 1 Cor. 11^ &c. And yet he ne- 
 ver bids them for fake the communion of the 
 Church for it , till they (hall reform. There 
 were other wayes of teiiifying diflike. 
 
 7. I mull not countenance an honcffc weak 
 Minifter or Malkr of a family, in the difbrder 
 
 or 
 
C97) 
 
 or dckd[5^ or errors of his prayer or inftru<^- 
 ing •, And yet if they be tolerable errors or de- 
 fers, I muft not forlake- either Church or fa- 
 mily-Worfhip with him, that I may diTcounte- 
 nance him. 
 
 8. There be Errors on the contrary fide, which 
 are not witliout conhderable danger •, which 
 we are obliged alfo to take heed of counte- 
 nancing, I will inllance but in two , one in 
 Dodrine, and the other in Pradice. 
 
 I. There are men otherwKe very honefl, and 
 truly godly, and of holy and unblameable Hves, 
 who think that the Scripture is intended by 
 God , not only as a General , but a particular 
 Law or Kfiky for aU the very Circumjlances of 
 JForJhipy ( yea, fome fay of the common bufinefs 
 of our liver): and that the ftcond Cnmmtndment 
 in particular cmdemneth all that is the proditU pi- 
 invention of man in or about the VForJhip of God \ 
 and that to de^iy this is to deny the perfcSfion of 
 the Scripture '■) andth.it all rMtten "Bonkj ^ and 
 Printed^ are Images there forbidden \ and that 
 all jiudied or prepared Sermons^ ( as t9 Meth.d 
 or IVords^ vphether in Notes or memxry ) are for- 
 bidden Images of Preachings and that all provided 
 Words or Forms ( vpriiten^ or in memory^ of our 
 own or other mens Contriv.ince or Compofnion ) are 
 forbidden Images of Praynr s and all prepared 
 Metre and 'funes are forbidden Images of Praife 
 or finging 5 and that no man that ufeth any fucb 
 f reparation or form of rvords in preaching or pray- 
 -ier, doth preach or pray by the help of Gods Spi- 
 rit: and thai if Yarents do but teach a Child a 
 
 H f^rm 
 
C9»J 
 
 fgrm of Tpords to fray iny they teach bit^ this for* 
 bidden Imsgery^ yea^ Idolatry, 
 
 I hope the number is but ^mall that are of 
 this Opinion, and that it being commonly dif- 
 owned by the Non-conformifis , no Juftice or 
 Modefty can charge it on them, but only on 
 the fevp perfuMs that are guilty of if. But yet 
 I mull fay, that we are obliged to take heej 
 of Countenancing this Error , as well as of 
 Countenancing Church-Ufurpations. 
 
 For I. When a few men of eminent inte- 
 grity arc of this mind , it proveth to us that 
 many more may be brought to it , and are in 
 ^danger of it i Bccaufe mcer Piety and Honefty 
 is not enough to keep men from it : Yea, 
 when men otherwife eminent alfo for Learning 
 and great underlhnding arc of that mind ( as 
 they are ) poor, ignorant , unlearned perfons, 
 though very godly, are not out of the danger 
 of it. 
 
 . 2. And if it prevail, vvhat abundance of huijt 
 will it do? 
 
 1. You may read in the new Ecclefiaftical 
 Politician, how it will exafperate the minds of 
 others, and give them matter of bitter re- 
 proach, and for the fake of a very few , how 
 many that are blamelcfs (hall beafperfed with 
 it ? and the caufe of the Non-conformifts, yea, 
 with many, the Protcflant, yea, and the Chri- 
 flian Kehgion, rend red contemptible and odious 
 by it. 
 
 2. It draweth men into the dangerous guilt 
 of Adding to the Word of Gcd ^ under pr(?- 
 
 tcnce 
 
 I 
 
(99) 
 
 fence of ftrid expounding it, and dcfcmling 
 its pertedtion and extent. 
 
 3. By the fame Rule as they deal thas by 
 one Text ( ^s the fecond Command ) they may 
 do fo by all : And if all or much of the 
 -Scripture were but thus expounded, I leave it 
 to thefober Reader to confider, what a body 
 of Divinity it would make us, and what a Re- 
 ligion we (hould have ? 
 
 4. It altereth the very Definition of the ho* 
 ly Scripture , and maketh it another thing ; 
 
 \That which God made to be the Record of 
 his holy Covenant, and the Law and Rulcpf 
 Faith and Holincfs , and the General Law for 
 outward Modes and Circumftances, which auc 
 but Accidents of WorOiip, is pretended by men 
 to be a particular Law, for that which it never 
 particularly medleth with. 
 
 5. It forely prepareth men for Infidelity^ and 
 to deny the Divine Authority of the Scri- 
 pture , and utterly to undo all by overdoing. 
 If Satan could but once make men believe, that 
 the Scripture is a Rule for thofc things that 
 are not to be found in it at all , and which 
 God never made it to be a Rule for , he will 
 next argue againft it , as a delufory and im- 
 perfedl thing. He will teach every Artificer, 
 to (ay. That which is an imperfed Rule, is not 
 of God. But the Scripture is an imperfect 
 Rule. For faith, the Watch-maker, I cannot 
 learn to make a Watch by it , faith the Scrive- 
 
 , ner, I cannot make a Legal Bond or Indentures 
 hby it i faith the Carpenter, I cannot build a 
 
 H 2 Houfc 
 
( lOc ) 
 
 Hodfe by i{ V faith the Phylician, . 1 cfeirmot (uf^ 
 hcientlv know or cure Difeafes by it ^ faith 
 tHe Nlithtmatician, Attronomer^ Geographer , 
 Mulician, Arithmetician, the Grj\mmarian, Lo^ 
 gitiafi^ Natural Philofbpher, &c. it is no per- 
 fecfb particular Rule ot onr Arts or Sciences .* 
 The Divine will fay, It tdls mc not fufticicnt- 
 •iy ahd particularly what Books hi it Iclf are 
 Canonical, nor what various Reading;s are thfe il 
 'ti^ht , nor whether every Text he brought to 
 U^ Uikorrupted , nor whether it be to be di- 
 vided intb chapters -aod Verfes,' and into how 
 
 ■ PnMfk 'Nor wlVat Metre or Tune I mull iing 
 '-^•PfilrA Tn , noir vvha't pcr^Dus fhall' be Paftors 
 
 <6i rfhe bhurchesy nor what Text 1 (hall choole 
 n e*ti -nior what \V'( )vd s 1 (li ^1 1 u fe in my n ekt 
 Sermon or Pi-aytr, with abundance fuch like : 
 Only in Gchcral^ both Nature and Scripture fay, 
 'Let 'ill} things he 'd>}ie in Order a>id to Edifica- 
 
 ■ titm^^ &ci Spiritually, Purely,^ Believingly, Wife- 
 ' ly, 2;ea]0ufly, Coiilbntly, &'\ He that helievcth 
 
 it 'to be giycn as fuch a pjn'ticuiar Rulc^ and 
 thi^n hndeth that it is lileitt or .utterly infuf- 
 ficient to that ule, is like next ta. caW it away 
 ^sadeluiion, and turn an Inhdel, or Anti-lcii- 
 pturifl. :ci 
 
 '6. 'this milhke tendeth to caft all Rati^- 
 tiki Worfliip out ot'thc Church and Worlds 
 by deterring men from invcHth^ or fludying 
 how to do Gods work aright. For if all thiat 
 man Invefiteth oi dcvifeth be a forbidden Imagie, 
 ti^an we muft not invent or lind out by ftudy, 
 tht true- meaning of a Text, the trlie .method 
 
 of 
 
C »oi ) 
 
 of Praying or Preaching, according to the va- 
 rious fubjedts : Nay, we mull not ftudy what 
 to fay , till we are fpcaking, nor what Time, 
 Place , Gclture , Words to u(e '-, no nor the 
 very Englijh Tongue that we mult Pray and 
 Preach in , Whereas the Scripture it icU-re- 
 quircth us , to mcditiite day and r.nht . to ftu- 
 dy to jhcvp oar felves -nrorl^nen that vced Kot be 
 aihamid}. to .fijrch a^id dig for knotclcdge , 6cc. 
 Do tUy not err thjt dcvife evil <' but mercy and 
 truth jhaH be to tlt.n that devife gojd: JProv. 
 jr4i22. I fFifdom dxvell^ with Frudence (vrfntp- 
 iilty ) and find out kjiorpledge of rvitty inventi^ 
 ensy Frov. 8 12. ihe Preacher fonght to find out 
 a^pahk. K'ords^ Ecclef. 12. 10. Banidi iHidy, 
 and you banlfli knowledge and Religion from 
 the world : The Spirit trnvah us to fearch and 
 fittdy^ and thereby teacheth us what to judge, 
 and fay, and do s and doth not move us, as I 
 play on an Inlbumcnt, tiiat knowtth not what 
 it doth. 
 
 . 7. This Opinion will bring in all Confunon 
 initead of pure reafonable Worfhip : While eve- 
 ry man is left to tind that in the Scripture which 
 never was there , and that as the only Rule of 
 bis adfionS, one will think that he hndeth one 
 tiling there, and another another thing. For 
 it muft be Reality and Verity^ which mull be 
 the term of Vnity : Men cannot agree in that 
 .^which is not. 
 
 ir 8. Yea, it will let in impiety and errors for 
 
 I !i?htn men- are fent to feek and tind that which 
 
 •i$: Hbt thcri?5 every man will think that he hnd- 
 
 * - H 3 eth 
 
(loO 
 
 cth that, which his own corrupted mind biings 
 thither. 
 
 p. And hereby all polJlbility of Union among 
 Chritiians and Churches muil perifh , till this 
 Opinion perifh : For if we murt unite only in 
 that which is not in being, we muft not unite 
 at all. If wc mult all in linking Pfilms, agree 
 in no Mare er June in the Church but one that 
 Scripure hath prclcribcd us, we (hall fing with 
 lamentable difcord. 
 
 ic. And hereby is laid a fnarc to tempt men 
 into odious ccnfures of each other : Bccaufe 
 liudied Sermons, printed Books, Catechifins and 
 Forms oi Prayer, are Images and Idolatry^ in theie 
 mens conceits, all Gods Churches in the world 
 muft be ccnlured as Idolatrous. And almoft 
 all his M'milters in the world mult be accounted 
 Idolaters ^ Children mull: account their Parents 
 Idolaters, and difobey them that would teach 
 them a Cat'echifm, Pfalm or Form of Prayer. 
 Our Libraries muil be burnt or cart away as 
 Images j And when Minifters are dimimjhed^ and 
 accounted IdoUtcrs^ if Satan could next but per* 
 fwade people againfl all the holy Bookj of the 
 Miniflers of Chriil ( fuch as BoUons^ Prcjhns,&cO 
 as Images and Idols, had he not plaid a more 
 fuccesful game, then he did by Julian^ and doth 
 ky the Twr/^r, who keep the Chriftians but from 
 humane Learning? 
 
 1 1 . Hereby ChrijUan Love will be quenched, 
 when every man tnuil account his Brother an 
 Idolater, that cannot (hew a Scripture^ for the 
 hour, the place of Wor(hip, the Bells, the Hour- 
 
(103) 
 
 glalTcs , the Pulpit , the Utenfils, &c. or that 
 lludieth vyhat to fay before he Pray or Preach ? 
 
 12. And hereby backbiting , flandering and 
 railing muft go currant as no fin, while every 
 Calvin^ Cartrvnght^Hildcrfhsm^ Tcrhjns^ Sibbs, &-, 
 that ufed a Form of Prayer, yea, almoft all the 
 jChriftians in the world, mull be accufcd of Ido- 
 latry , as it it were a true and righteous 
 charge. 
 
 13. And all our (ins will be fathered on God, 
 as if the ftcond Commandment and the Scri- 
 pture perfedion did require all this, and taught 
 Children to difobey their Parents and Maftcrs, 
 and fay your Prayers and Catechifms are Images 
 and Idols, c^c. 
 
 14. It will rack and perplex the Gonfciences 
 of all Chrirtians •, when I muft take my felf for 
 an Idolater , till I can find a particular Law in 
 Scripture, for every Tune , Metre , Tranllation, 
 Method, Word, Vellure, Gcfturc, Utcniil, &c, that 
 I ufc in the worfhipping of God ; When Con- 
 fcience muft build only in the air, and reft only 
 on a word which never was. 
 
 15. It will have a confounding influence into 
 all the affairs andbufinefs of our lives. 
 
 16. Laftly, It will affright poor people from 
 Scripture and Religion , and make us, our Do- 
 dlrine and Worftiip, ridiculous in the light of all 
 the world. The Dodfrine ( which we hear 
 maintained ) which hath no better fruits than 
 thcfe, muft be avoided , as well as the co^ttrary 
 cxtrcam^ which would indeed charge the Law of 
 God with imperfcftion , and caufe man to 
 
 ufurp 
 
C 'C4; 
 
 ufurp the part of Chrifl:. And we muft firft 
 know, Hnv far God madf the Scripture for our 
 Knle? and then we murt maintain its fuftkiency 
 and perfedion. 
 
 1 1. Alfo on thai extream, wc muft do nothing 
 to countenance thofe PrjCiices which tend to 
 alienate Chrifiians hearts from one another, and 
 to keep up Church-Wars, or to feed bitter cen- 
 fures, fcorns and reproaches. And we that muft 
 not (candalize the Religious fort, muft avoid all 
 that thus tempteth them, which is the real fcan- 
 dal. But ot this I have faid enough in the Book 
 which I am now defending. 
 
Pare II. 
 
 An ANSWER to the 
 
 Untrue and unjuft Exception! 
 
 OF THE 
 
 ANTIDOTE 
 
 AgainftmyTREATISEfor 
 
 LOFE andV :^ITY.' 
 
 DEar Brother (for fo I will call 
 you, whether you will or noO, 
 the chief trouble that I am put 
 to inanfweringyour Excepti- 
 ons (next to that of my grief 
 fv^r the Churches and your felf, by reafon of 
 fuch Diagnofticks of your Malady) is the 
 naming of your manifold Vmmths in matter 
 of fad. It is, it fecms, no fault in your 
 A eyes 
 
[2] 
 
 eyes to coinmit them ', but I fear you will 
 accouiirit unpardonable bitternefsin me to 
 tell you that you have committed them. It 
 Icallthcm&V/i/VI<r/, the Reader will ^^^ 
 know by tH^t name, whether jt be miftakcs 
 in point ot Fact or of Kc.ifon : And Lies I 
 will not call them, bccaale it is a provoking 
 word: Therefore Vntrmhs muft be the 
 middle title. . . 
 
 .EXCEPT. I. 
 
 Vnirmh. ^^S^' ^ • *^^-^ ^^^^^^ ^^fl^^^ n///7i< BooJ^ hmg ts 
 mak§ftich iifat thU day are car (full to l^cp 
 thcmfclvcs Pure from alldcjilcnunts in Falje 
 rvorjhip^ Odious^ itwzyrvcUhc affirmed it 
 jvas neither feafonabk nor honcft — 
 
 Artfrir. HT^ Hat's the fundamental Vntmth 
 JL which animateth all the refr. 
 when you had got a falfe apprehenlion of 
 the deflgn of the Book, you (eem to ex- 
 pound the particular pailagcs by that Key. 
 That which you call, The rvhole defign^isnot 
 any part o( the dciign^ but is exprefly and 
 vthcincntlyoft difclaimed and froteficd a- 
 ^tf?«/? in the Book. And whoever readeth. 
 It without a Partial mind, will prefently fee 
 that the whole defign of the Book is to deli- 
 ver weak ChrilHans from fuch miflakes and 
 fins, as dejiroy their Love to other Chrijiians^ 
 and caufc the divifwm among the Churches. 
 . . 2. Falfe 
 
[3] 
 
 2» Talfe toorflnp is a word of various (en- Falfc Worfhlpi 
 fes: Either it fignifieth, i. UoUtry^ m "^^^^ • ^"^^'^^ 
 worHiippinga falfc God. 2. Or the Ido- ^.^Jj' ^^ '^" 
 latrous worfhipping of Images, as reprefcn- 
 rations of the /rwGt?^. 3. Or worfhipping 
 God by Doflrines and Prayers that confift 
 o^falfhoods. 4. Or dcvifing Wcrfhip-Or- 
 dinances, and faljly faying they are the Or- 
 dinanccs of God. 5. Or making God a 
 Worihip which he forbiddcth^ in the y«^- 
 flance^zn^nnllnotacccfu 6, Or worfhip- 
 ping God in an inward linful manner, 
 thwi\o\^ falfe principles and ends as hypo- 
 crites do. 7. Or in a firifnl outward man-' 
 ncr^ through diforder, defedlivenels, and 
 unhandfome or unfit exprellions. 
 
 Of thefe, I fuppofe you will not charge 
 the Churches you feparate from, as guilty 
 of the firfl^jccondy fourth^ or jixth^ (which is 
 out of the reach of humane judgment) For 
 I fuppofe you to be (bbcr. As tor the thirds 
 through Gods great mercie, the Dodlrine of 
 England is fo found, that the Independants 
 and Presbyterians have fiill offered to fub- 
 fcribe to it in the 39 Articles : according to 
 which (if there were aqy doubtfulnefs in) 
 the phrafes of their Prayers, (they) arc to 
 be interpreted. For the fifth-, if you accufe 
 them of it, you mufl: prove it> which is 
 not yet done (fuppofing that you take not 
 Government for IForJhip) ; nor can you do it. 
 So that it muff lie only on the fevemh. And 
 for that(ifyou will take the wordLfalfe-wor-* 
 fliip3 in that fcnfe) do not you aUo worfbip 
 A 3 God 
 
[4] 
 
 God falJJy.whtu you worfhip him fwfully ? 
 And art not )'cw difirdcrs andnnmca cxynfji- 
 ens /i///,as well as thurs>-Alas,hcw ott have I 
 joyncd in Prayer with hontft men that have 
 fpokcn cunfuf(:dly,unhandr()nily, and many 
 waicsm.ore unaptly and diforderly than the 
 Common Prayer is ? How otr have I heard 
 ^pod old Mr. Simcnn^fl) fay, that he hath 
 heard many Mimjtcrs pr.iy fo unfitly^ that ke 
 c^uld heartily have ivifhcd that they had rather 
 trfedihe Common Prayer f' When did any 
 one ot us pray without iin ? How ordinarily 
 do AnabiptiRs, Antinomians, Arminians, 
 Scparatifts, to. pat their Opinions into 
 theFr Pr-ycrs, and Co make them falfe Tray 
 ers, and Cofalfc Worfinp ? Nay, could you 
 lay by partiality, and Ir^v^rcymr fclf (a very 
 hajd thing j you would prefcntly fee that 
 you who wrote thefe Exceptions, arc likcr 
 to Worfhip God faljly than they that do it 
 by the Li:urgie, that is, in the third QnC: ; 
 Eecaufe the Voctrvte of the Prayers iit the 
 Li'-urgie is foUnd s but if you account this 
 Script of yours to be JFurfhip f and why not 
 yrW^iwg as well as preachings or if you put 
 the fame things into your JVvrJhif-, which 
 you put into your writings, Tas isveryulu- 
 al with others; then it is falfe U^orjhip in- 
 deed^ as confiliing oftoomanyfalfhoods. If 
 ycai pray to God to enclinc men againlt all 
 that Communion which you ivfite againft, 
 <')r /jwf?/^ inch Communion as a J?^, this is 
 ftlferrporjhipthzn any is in the Liturgick 
 Prayers, hfid it" you will call all thole 
 
 ttiodif 
 
[53 
 
 modes of worfhip falfe^ which God in Scri- 
 pture hath not commanded, what 2i falfe 
 xrorjhippcr are you, that ufe a tranflation ot' 
 Scripture, a Verfion and tunes of Pfalms, a 
 dividing the Scripture into Chapters and 
 V.edcs, yea the Method and words of every 
 Sermon and Prayer,or mod:, and abundance 
 fuch like which God comnianded not ? God 
 never bid you ufe the words of Prayer in 
 the Litiirs^ie > Nor did he ever bid you ufe 
 thofc which you nfidLill without it. 
 
 O Brother, if you knew your felf^ and 
 judged impartially, you would ice, that 
 whatever you fay agalnft mens communica- 
 ting with other mens tolerable 'failings, as 
 falfetporfhif^ may beas ftron^lie urged for 
 avoiding communion in djforclered prayers 
 that are mthout bool^s and much more in 
 the prayers of honell erroneous Separatifts, 
 Anabaptilis, Antinomians, £.c. which yet 
 tor my part I will not fo ealily avoid. I 
 confefe if my judgment were not more than 
 yours againll dividing from each other in 
 the general, I iViould be one that (hould be 
 as forward to difcl aim Communion with 
 many lealous Parties ^now received by you) 
 and that as f.ilj'e fporjhippers, as you are to 
 difclaim Communion with others, I am 
 fure you worfliip Godfaljly, that is, )?///«//>', 
 every time that you w^orfhiphim. 
 
 3. But, feeing my Book diffwadeth you 
 e^ujUy from unjuil avoiding Communion 
 with all found and fiber Qhriftians > I ask 
 you, whether ajl thcfe feveral paities are 
 
CO 
 
 falfe worjhlppcrs^ fave you aloue > Did nof 
 the Presbyterians and Indcpendants agree 
 invvorfhip, when you gathered Churches 
 out of their Churches, and when thoufands 
 fcparated from all the Parifh Churches al- 
 mofl then exi/knt } Indeed the Anabaptifls 
 charged us alfo with falfc worlhip, but it 
 was not truly. But the ordinary Dividers 
 had not that pretenfe. 
 
 4. O how eafie a thing is it, Brother, for 
 a man, without any fupernatural Grace, to 
 reproach another mans TFor^j in Wor(>iip, 
 and then to abhor it and avoid it,and think, 
 lam one that keep my felt Pure from falfe 
 "Worfhip ! But to keep our felves pure from 
 pride, ccnforioufnefs,uncharitablenefs, conr 
 tention, evil fpeaking, and fcnfual vices, is 
 a harder work. Others can as cafily (with- 
 out mortification or humilitie} keep them- 
 felves pure from your falfe worfliip as you 
 can do from theirs. 
 
 a. VntTHth Except, ib. Simc the crying fin this 
 diiy Is mi feparation^ but unjiijl and violent 
 Perfecution, ( i ) vphichUr, Baxter jfcjjl^-. 
 tth very little againft. 
 
 'Anfrv.i. A Las, dear Brother, thataf- 
 Jl\, ter fo many years filencing 
 and afflidllon, after flames and Plagues, and 
 dreadful Judgments,after twenty years pra- 
 jftice of the fin it felf, and when we are buri- 
 ed in the very mines which it caufed, we 
 ' ' (hould 
 
[7] 
 
 {hould not yet know that our own uncha- 
 ritable VivifioHS^ Alienations^ and Separati- 
 ons^ are a crying fin ? Yea the crying fin , as 
 well as the uricharitablenefs and hurctulntG 
 oFothers ? Alas, will God leave «j ^//t^.even 
 us to the obduratcners of Vharaoh? Doth 
 not judgment begin with us ? Is there not 
 crying fin with us } what have we done to 
 Chrifts Kingdomc, to this Kingdome, to 
 our friends (dead and alive) to our felve^, 
 and (alas) to our enemies, by our Divifions?^ 
 And do we not fed it ? Do we not h^otfi it i 
 Is it yet tQ uf^ even to US', a crime intolerably 
 to call us to Repentafiee ? Wo to us ! Into 
 what hard-heartednefs have we finned oup 
 felves ! Yea that we (hould continue in thj: 
 iin, and paffionately defend it ! When wiU 
 God give us Repentance unto life ? . 
 
 2. And whither doth your palfion carry 
 you, when you wrote fo lirange an untruth 
 as this, that I [^jpe^h^ very little againji it ]- 
 Was it poihble tor you to read the Book, 
 and gather Exceptions, and yet to believe 
 your felf in this ? Doth not the Book fpeak 
 againft Church -"tyranny^ Vnjuji impofnions^ 
 Violence., and taking an-'ay mens Liberty^ and 
 rigor mth Vijfioners^ from end to ^nd > 
 It any man that readeth but the Preface (ds 
 page 14, 15, 16, 17, 18.) and all the fecond 
 part (betides much more) can poifibly be- 
 lieve you, I will never undertake to hinder 
 him from believing any thing. 
 
 3. But fuppofcl had faid little againfi it y 
 will you charge me with Negativeji or opiif- 
 
 A 4 iions 
 
en ■ 
 
 fions before you know my Reafons? Or 
 would you have no better people hear of 
 their Cm and duty, till Perfccmors will en- 
 dure to hear of theirs. Exod. 6. 12. Behold 
 the children of I jraeihsi'c not hearkened imto 
 me : hnrv then jhall, &c.] faith Mofes > Have 
 moft or many of the Separation faid more 
 againft feverities than I have done > 
 
 4. But could you pollibly be ignorant 
 that zLicenfe is not to be expcdted for fuch 
 a Difcourfe as you feem here to exped. You 
 deal by me as the late Ferfivafwe toConformi- 
 ty.that vehemently calls to me to publifli my 
 Reafons for Nonconformity,while he knew 
 my hands we^e tied by the Laws and Li- 
 ccnfers. 
 
 5. But what if I had not in tl:i< Book^Cpo- 
 ken much agaiiiftPerfecution, Is it not e- 
 nough that I have done it in others > I have 
 not here written on many (ubjcds which in 
 other Volumes I have written of. And why 
 fhould I > If I had, would you not have 
 blamed me for writing one thing fo oft > 
 But you molt unhappily chofe this Iniiance 
 for your quarrel, I think in the judgment of 
 all the Land, that have read my writings? 
 Befides my five Difputations of Church Go- 
 vernment, how oft have I written againft 
 Perfccuiion> The few Publick Sermons 
 that ever I Preached, had fomevvhat againft 
 k. Kcdid our Papers to the BiHiops in i5<5o. 
 cfpecially the Reply to their Exceptions, 
 and the Petition for Peace. Enquire again 
 pf the long prpvoking Conliercnce at the 
 
 Savoy^ 
 
jvny-, and the reafon of the following in- 
 dignation againft me, and afterwards read 
 this B'>ok^ again •, and then 1 modefcly cha- 
 Jenge you i , to name thofe men in England^ 
 cfpecially oFtheSeparatills, that have faid 
 and done more againft that feverity which 
 yon call Perfecution, than I h:;ve done. 
 2. To name me one Liccrtfed Book^ iince the 
 filencing of the Miniikrs, and iince the 
 Primng A&-, T^hat hath J aid fo much jgjw!i 
 Severity and Ferfecution m the Book^n'hicb yoit 
 Quarrel voith hath done. 
 
 Except. I I. Mr. B. mcmiomth nith q.y^itruth, 
 mnch bittcrnejf rvhat vpm formerly done in 
 the time of the JVar » n^hich U in him a mnjl 
 unbecoming praciice > hecjufe firli^ Mr, B. 
 Tvas as guilty of jiirring up and fomenting 
 that JFar M any one rvhat foever : and none 
 ought to blame the eft'e^-, rrho gave rife and 
 encouragement to the Caufc* 
 
 Anfw. I. T F you mean that my words taf}e ^^ ^^^ '"^"^»' 
 
 I bitterly to you, I cannot deny Z^L 
 it : You know beil : But for my part, any 
 Reader may fee in the Book which the Pre- 
 face referreth to, that I only lament our too 
 open undeniable uncharitablcncfs and divi- 
 lions, and the ertlds thci^eof, and uic the 
 mention of fome mens former faults with 
 whom they and I can hold communion, to 
 prove by way of Argument that they ought 
 not to avoid eommunion with others for 
 
 the 
 
[10] 
 
 the like or Icfs. And I know not how to> 
 convince nnen well, if I mult pais by all fuch 
 experimental Arguments, 
 
 2. Do you not mark your partialitie , 
 Brother ! In our Reply to them 1660. pag. 
 7, 8. et alibiy and in my 5 Difput. &c. I tell 
 the Bijhops o( faults paji^ o^ Silemngs, and 
 Buj^cnd'wgs^ &c. oi the excellent Miniltcrs 
 afflided and laid by i and how ordinarily 
 are they told of the things charged on Bi- 
 (hop Laud^ Fierce-, JVren^ &c. in their Arti- 
 cles to the Parliament : And when did you 
 blame me or others for fo doing ? Can I be- 
 lieve that thU otfendcth you ? And is it lln 
 to tdl your fclves of your former lins, and 
 none totell the Bifhopsof it ? O that we 
 could know what fpirit we are of. 
 
 3. Your third untruth in point of fad^, is, 
 [jhat I was as guilty ofjhrrlng up and foment- 
 ing that v?ar as any one rvhatjoever,'] Could 
 you pollibly believe your felf in this ? i. I 
 fuppofe you never faw me till above ten 
 years after I had done with Wars. 2. 1 fup- 
 pofe you lived far from me. 3. If you 
 know pphomy and n>hat you fpeak of, you 
 know that I was never of the Ajfemhly i I 
 never Breached to theFarliamcm^ till the day 
 before the King was Voted home : I was 
 forced from home to Coventry ; Jhere it 
 was that I did fpeak my Opinion, but refu- 
 fed their Commillion as Chaplain tp the 
 Garrifon, In Shropjhire my Father • was 
 twice imprifoned, that never did any thing 
 againft the King j nor medled with Wars: 
 
 For 
 
For two Months I did fomething there to 
 little purpofe, and once got my father out of 
 Prifon, by caufing another to be feiied to 
 redeem him ; but I never took Commilfi- 
 on, Office, or pay all that time. I never 
 cntred into the Army till after Nafcby fight^ 
 and openly declared I went thither tor tbi^ 
 purpnfe. To difcharge my Confcience in dif- 
 frvadingthe SoMicrs from the Ovcrturmng of 
 the Government, and to have turned them 
 from the purpofe which T perceived among 
 rtiem, ofdoing what afterwards they did. 
 If you and others that know not what they 
 talk of, will but ask Dr. Brian, Dr. Gretr^ 
 Mr. ^(T,. or others, whom alTembled, I 
 twice confalted about it, or any Surviversof 
 the Coventry Committee, what bufinefe I 
 went on into the Army, you will change 
 your mind. 
 
 And did [no man rphutfoevcr do more than 
 ih^J] What not the Farliament [themfelvcs ? 
 Not any of the chief Speakers there ? Not any 
 oi x\\t\x acquaintance. What, not any of 
 the other party neither ? Not any of the 
 >4rwicx, neither of the Earl of Effex nor of 
 Cromrvel himfelf? How then came the Ar- Whether I 
 miesonbothfidestoberaifed, and proceed wcic as guilty 
 fo far in Wars, before ever I faw one man ^l^^l'''^^^ 
 of them, to my remembrance, or any Parha- ^^^ / 
 ment man or Souldier had ever fpake with 
 me, or faw me, or ever had a line of writing 
 from me ? Why do you find none oi my 
 Parliament Sermons in Print > 
 
 ^. But, if indeed I was as guilty as you 
 
 mention^ 
 
[ 12 ] 
 
 mention, <vhy Knm mea mod unhecomh 
 fraatcc, to blame that which you think ' 
 WidotvaHon? Is this good Divinity, thai 
 If IS unbecoming a Minifter to mention hei- 
 nous fin with bittcrnefs which we have bin 
 guilty of? How then (hall we repent > Oi 
 '" '^«P9'it»nce an unbecoming thing > I hoDe 
 the Ad of Oblivion was not made to fru- 
 Hrate Gods Ad of Oblivion, which eivcth 
 Pardon to the Penitent? Doth it forbid us 
 to Repent of fin, or to perfwade our bre- 
 thren to repent > Where fin is hated. Re- 
 pentance will not be hated : And if fin were 
 as buter as it mujl be, Reproof would not be , 
 bitter. jf ' 
 
 5- Do you think that you Preach found 
 Dodnne, when you fay that [Ni^ec^ht t, 
 Mame the efcastrho gave rife a,td encourage- 
 ment to the Ca«fe.-] If this Dodru.e be p?rt 
 ot Gods worfhip which you oftr him, who 
 ftouldbeavoidedasa falfemrjhifper, that 
 
 it',k ■' -7 *'f'y' '°°"" fJ'an your felf! 
 What a fcandal is it to the world, and di- 
 ftionour to your felf, that fuch Dodrine 
 Ihould be found thus under your hand, de- 
 liberately delivered > If this be true, then 
 he that hrft encouraged the War on cither 
 lide,tnuft not blame any of the Murders, 
 Robber.es or other Villanies therein com- 
 mitted > Then he that hired the FrW. 
 mantolet W,«onFire, mull not blame 
 theW»i«^ofK. Then a man ought not 
 to blame any fin which ever he was a caufc 
 01! Then when a man hath once finned he 
 
 iuu(i 
 
I [ 13 ] 
 
 buft dcfpair, and never mufl repent nor 
 blaroe his crime. If you had found fuch 
 Dodtiine as this in the Common Prayer 
 Book, you would have had a fowler charge 
 agamrt ir than now you have, as to Dodri- 
 nals. Which I mention but to (liew you, 
 that ifwe mufl run away from one another 
 for every thing that is unfound, we (hall ne- 
 ver have done, and others murt avoid you 
 as mi'ch as you do them. 
 
 6. But your dccdt ift the word [TJut ^f ^''^ ^* 
 lFjr'\ hath a tranfpamtt covering, mich 'aihth rh« 
 JFar is it that you mean ? Do you think all Eff^as > 
 that is done in one land, or one age, or by 
 
 one Army, is o}fe JFar ? Where there are 
 feveral caufcs, f efpecially if alfo feveral par- 
 ties,) fure they are (cveral Wars. The firft 
 "War was made under the Earl of £|pf;)c, when 
 the Commiiiions run [ for the King ayidPar- 
 lianjcnt\ The fccdnd War begun under 
 Fairfax and CromircU, when [for the King "j 
 was kit out of the Commiiiions. Ano- 
 ther War was by Cronnvell againft the Lon- 
 doners and Parliament^ when he garbelled 
 them < though it came not to blows j. Ano- 
 ther War wasagainfi the Scots Army and 
 the EngliJIj that rofefor the Kings Delive- 
 rance. Another was in Ireland : Another 
 in Scotland : Another between Crotwppel and 
 the Levellers. And many others there were 
 atrerwards under feveral Ufurping Powers -, 
 And do you call all thefe one ? or which of 
 them do you mean ? 
 
 7. I fuppofc you grofly call the mcrr 
 
C Hi 
 
 confeqncnts^ the cffc&s* Sure that which 
 was the Effect of a later Jf^ar^ might be but 
 the Confcquent of a tonner. Or elfe you muft 
 fay that the ParHamcnt raifed War againll 
 themfclvcs, to pull down themfclves, and 
 fet up a Protcdt(^r > This was the Confc- 
 ciucnt of their tirli War \ but whether the 
 cffcci I leave to Logicians to determine. But 
 by this you may fee that you again preach 
 falfe dodtrin^ The King m:i^ give rife ani 
 tncoitragemem to a JVar-t and yet may lawful- 
 ly blame fuch Confequents as you call ef- 
 fects ; What if the Kings own Army (hould' 
 plunder and murder, and blafpheme and 
 depopulate-, yca^ or depofe or hurt,, or any 
 way injure the King himfelt ^ Shall a man 
 that fcparateth from the Liturgie as falfe 
 worfhipcome and tell us, that the King 
 ought not to blame any of this bccaufe he 
 gave rife and encouragement to the War : 
 Extremities and Pailion do thus unhappily 
 life to blind men. 
 
 8. But ferioufly, Brotlicr, I befcech you 
 let us review the EffeUs you mention or re- 
 fpcd. Is it polhble for any fober Chriilian 
 in the World to take them to btblamelcjs, 
 or to be little fws. What ! both the viola- 
 ting tke pcrJoH and life of the King. And 
 Whether no- ^y^^ Cliani>e of the fnndjmentd Government 
 thne pall mult ^ ,i- • \ \ a • r 
 
 be repented of. ^^ Conjtitmun* And an Armies force upon 
 ' the Parliament which they promifed obedi- 
 ence to > Firit upon eleven members ^ next 
 upon the greater part of the houfe i and 
 lalily upon the remainder^ The taking down 
 
 the 
 
t'5] 
 the houfe of Lords s The fetting up a Par- 
 liament without the peoples Choice or Con- 
 fcnt' Tlie invading and Conquering Scotland: 
 The making theirGeneral Prote&or.Thc ma- The Reader 
 
 king an Tnitrumcnt of Government them- ^wr^^rrL Ul 
 /- , ^ .1 1 1 ,T^i /- . * wrote the lull 
 
 Iclvcs, Without tne people. The letting up Narrative o£ 
 
 their fecond Protedtor. The forcing him to my Aftions 
 
 difTolvcthe Parhament. The puHing him herein, which 
 
 down, whom thcmfelves had lately let up. ^^j^P^^^f- . 
 -r\ r\ ' *u . r I ^ ^ leth, buc after 
 
 The letting up the remnant or the Com- cafticaway, * 
 
 mons again : The pulling them prerently becaufe neicher 
 down again; The placing the Supremacy paicofthcac- 
 in a Council of themfelves, and their adhe- *^^^*=" ^*" ^"^ 
 rents. Was all this lawful > And to do all '^' 
 this as for God, with dreadful appeals to 
 him? Dare you or any man, not blinded 
 and hardened, ju(H fie all this? If none of 
 all this was Rebellion or Treafon, or Mur- 
 der, is there any fuch Crimejthink you, pof- 
 fible to be committed ? Are Papifts infult- 
 ing over us in our (hame > Are thoufands 
 hardened by thele and fuch like dealings 
 into a fcorn of all Religion ? Are our Rulers 
 by all this exafperated to the feveritics which 
 we feel } Are Minifters filenced by the oc- 
 cafion of it,about eighteen hundred at once, 
 (even many hundreds that never were in 
 any Wars, and luch as confented^not to this 
 at all. ) Are we made by it the by- word and 
 hilling of the Nations, and the (hame and 
 pitty of all our friends ? And yet is all this 
 to be juftifiedy or filen-xd } and none of it at 
 all to be openly repented of}\ openly pro- 
 fefs to you5that I btlieve till this be done, we 
 
 are 
 
are never like to be healed and reftorcdj and 
 that it IS heinous grofs impenitence, that 
 kecpcth Minilkrs and people under thcii^ 
 dirtrefs : And I take it tor the fad Proguo- 
 itick of our future woe, and Tat bert) our 
 lengthened atiiiif^ion, to read fuch writings 
 again (t Kcfoitmcc^ and to hear fo little of en 
 p'flfcjftm of Repeat atU'c^ even tor unqmillina- 
 hie heinous crimes ^ for the fiving of thofc 
 that are undone by thefe f^andals, and for 
 the reparation of the honour of Religion, 
 which is moil notorioufly injured. 
 
 To fuc men Aill think, that their Kef en- 
 t-tme is the dijhonottr of their f.my and 
 Catffc^ whofc honour can no other way be 
 repaired ! To fee men fo blind, as to think 
 that the Ji/c/jcm^ of thefe things will hide 
 them , as if they were not known to the 
 World ! That man or party that will julti- 
 ^e all thefe hciifous Crimes^ and ftill plead 
 Confcience or Kcligion for them, doth grie- 
 vous injury to Confcience and 'Relioi'm: I 
 have told you truly in the Ix^ok which is 
 litter to you, that Gods way of vindicating 
 the honour of Religion, is for us by open 
 free Confellion, to take all the (hame to 
 our felves, that it be not injurioully calf up^ 
 on Religion. And the Devils way of pre- 
 fcrving the honour of the Godly, is by julVi- 
 fying their fins, and pleading Religion for 
 them, that fo JidiQionfmfs itfelfm:iy be ta- 
 ken to be hypocriiie and wickcdnefs? as 
 maintaining and befriending wickednefs. 
 
 For my own part I thought when I wa- 
 lled 
 
[i7] 
 
 ftedmy flrength, and hazarded my life in 
 the Army againlt thcCc tore-named Crimes, 
 and afterwards preached and wrote againft 
 them Co openly, and Co many years, that t 
 had not been lb much guilty of them as you 
 here affirm* But if I was, I do openly con- 
 fe{s that, if I lay in fackcloth and in tears, 
 and did lament my fins before the World,6c 
 beg pardon both of God and man, and in- 
 treat all men not to impute it to Religion, 
 but to me, and to take warning by my fall, 
 which had done fuch unfpeakabic wrong to 
 Chrirt and men, I (hould do no more than 
 the plain light of nature alfurcth mc to be 
 my great and needful duty* 
 
 EXCEPT. II. ib. There is daily much Ay^ruihi 
 greater profhantncfs^ and the Confequent of 
 frcfhancnefs^ Immorality ^u^ed hy thofe (^) 
 rrbomyct Mr* Baxter never memimeth but 
 mth honour \ As if no fins or mifcarriages 
 were to be blamed but theirs^, tpho are unable 
 to defend themfelves* 
 
 ^//_/rt\ I . T F this were true, t were much 
 J. too blame, it being the very 
 ufage of others againll my felf, which I 
 have great reafon to complain of. 
 
 2. But if it was pollible for you to believe 
 your own words, that t never mention them 
 but mth homur^ I (hall think that there are 
 few things that you may not polfibly be- 
 lieve. Readcij if thou perufe the book, and 
 
V^hctherl nc 
 ver ircntion 
 the {Tophane 
 but vNjih ho- 
 nour. 
 
 L 18] 
 
 yet believe thi^ Author, I am not capable ot 
 . (atisfy.ing thee in' this, nor will I undertake 
 it in any thing elfc. Are thelc terms of ho- 
 nour Pref. p. 18. [^H'^jr loffg Lord mnji thy 
 Clrnrch arid Cjiffc be in the hands of uncxfi- 
 'rknced fHnous fools , & c. ^ Do I honour 
 them when I fo much difplay their fin.? And 
 when in the fcheme in the conclufion I de- 
 fcribc it > And when I tell you of many 
 of fuchMinifters^and that it is a duty to 
 feparate from them, or difown them. And 
 when in the hiftory of M^m^J tell you how 
 'neer it I am my fclf, as to iuch as Martin (e^ 
 parated from > And when I cite Gildas^cz\- 
 ling fuch nnMlmikrs^ hut enemies and tray- 
 tors-, d^c. Were you not very rafli in this? 
 
 3. But what i^ 4nthis bcok^l write nei- 
 tfeer againft the prophane.nox the Jerrs^ nor 
 the Mahometans} Is ir nothing that I have 
 written the greater part of above Hfty books 
 befide^ again ft them. 
 
 V 4. What if there be Prophanenefs to be re- 
 pfbvtd V doth it follow that we muft not 
 be reproved alfo } Muft rrc not repent, be- 
 G^uQtbcy mull repent? 
 
 5. O how hard is it to plcafe all men ! 
 What man in Eagland hath been lefs fufpe- 
 tted^to be a tlattcrer of fuch as he meanech 
 than my k\i' ? or more accufed of the con- 
 trary that hath any reputation of mini- 
 ilcrial fobricty ? Ask the Bifhops that Con- 
 ferred ^^'ith us at the Savoy, 1660 } Ask your 
 Telf that read our Reply then ? Ask any that 
 '^\QK did CoiVverfe with me*, whether ever I 
 
 was 
 
[ IP] 
 
 was fufpcded of flattery, ordawbing with 
 men = fins ? 
 
 6. But feeing you fo far honour me, as 
 to vindicate mc from other mens accufati- 
 ons, I fliall confefs that it is my judgement, 
 both that we fliould honour all men, i Pf^ 2. 
 17, cfpecially our fuperiors ", and alfo that 
 ix\ our iycs a vile per fin Jhotdd be contemned^ 
 ivhile rve hmiour them that fear the Lord^ PfaU 
 15.4. 
 
 EXCEPT. Iir. He allomth himfclf a 
 great and majierly liherty.to call hU brethren 
 fierce-, f elf -Conceited dividers^ feavcrifh per" 
 fons^ ^c, 
 
 Anfn\ T F there be none fuch,or but a few, 
 
 1 I will joyfully confefs my error s Of partial j^n- 
 But if all ages of the Church have had fuch, ^i^fnefs, 
 and \i this Kingdom have been fo troubled 
 by fuch, as all men knows and if they yet 
 live in this fin to their own trouble and 
 ours, why fliould it be contrary to meeknefe 
 to ment'on it ? Should I hate my Brother, 
 m furifering fin to lie upon him. 
 
 Every paragraph almoft inviteth me to 
 remember Chrifi:s words to the two Hcrie 
 Difciples, and to fay,0 hovp hard is it to kriotp 
 vphat manner cffftrit vpt are of Tell me Rea- 
 der, whether this be not true ** that if I 
 had called the ^\{}[i0^s facrikgtotis filenccrs of 
 d faithful Minijiry^ murderers cf many hun^ 
 dnd ihoufand jonls^ ferjurious^ frondy tyran-' 
 B 2 nmli 
 
[20] 
 
 Mica!^ cirvitous , formal hypocrites^ maligitan 
 haters of good mcn^ & c. 1 might not ver^ 
 eatily have come off with many ofthefean' 
 gry brethren, without any blame for wan 
 of Mtekneis?* Nay, whether they wouk 
 not have hkcd it as my zeal ? when as fuel 
 a gcntic touch upon thcmfelvcs, doth intol 
 lerably hurt them. Is there not grofs par 
 lia'itieinthis. 
 
 Note alfo that thefe brethren that plcac 
 for Libertie do call it a majhrly Libertie ir 
 me, thus to name their fault?. And do yoi 
 think that they would not have filcnced my 
 book, if it had been in their power? Noti 
 then n-'hethcr the jilencing imperious Spirit^ hi 
 not common to both extreams* 
 
 EXCEPT. lb. He ufcth the fame frothy 
 and unfavoury rvords^ that others propha>te 
 Fraycr and the name of God by^ and- which 
 at the bejl^isthatfoolifh talking or jefting^ 
 rvhich rr>e are commanded not fo much as to 
 mention:, Eph. 5.3,4. 
 
 Of my foolifli ^^'^- nr^ ^ ^^'^'^'^^ ^^^ \J ^^ ^^b P^' 
 talking. JL frvading all dijfenters to Love one 
 
 another^ and to forbear hut all that is contrary 
 to love : And if fuch an exhortation and ad- 
 vic^ fecm injurious or intolerable to you^ the 
 Lord have mercy on your fouls, ^ Is the mat- 
 ter of this prayer unlawful/ Or can he 
 prove that I (pake it jeiHngly, when I took 
 . it to be the ferious prayer of my grieved 
 
 heart > 
 
[ 2« 1 
 
 !icaf C ? Or may we u(e no words ( a?^ Lf>r^ 
 ^jzre mer:y on «/, See.) which others ufe 
 unreverentlv? Or is it true dodrine, (hit 
 this is the fooHJh talk^attd jejlirtg forbidden, 
 Eph. 5!* What proot is there here of any 
 one word of all this } 
 
 E X C E P T. IV. p. 2. Hf doth very often and 
 fie cdk fly infill on many things thn miyttnd 
 to advance his onvt reputation*] The iu- 
 Ihnccs arc added. 
 
 Anftv. I. T Confefs, Brother, I am a great of my PfwJc. 
 
 i (inner, and have more tault^s 
 than you have yet found out. But I pray 
 yrou note, that all this Ihll is nothing to our 
 Controverfie , whether we (houJd advifc 
 men againft Church divifions as contrary to 
 Love* 
 
 2. if a humble Phyfirian may putapr^^j- 
 urn to his Receipt, and fay I have much ex- 
 Hricnce of this or that \ I pray you why may 
 lot a humble Minilkr tdl England^ that I 
 'and you) have had experience of the hurt of 
 iivifmns^^nd of thehdaling uniting power 
 of Love? Did all the Independent Church- 
 members whofe Experiences are printed in a 
 30ok, take Experience to be a yi'ord of 
 pride. 
 
 3. And is it pride to thanhjhe World for 
 'heir Civilities to me, in mixing Commdh- 
 lations, which I difown, with their cen- 
 •ur«s > What ! to confefs the remnants of 
 
 B 3 thei? 
 
iiiia 
 nnl 
 
 their modfration Tnotorious in matter di 
 fadl, the truth of which you durft not dq 
 ny) in the midft of their many falfe ceii| 
 fures and calumnies, ^ 
 
 4. Or to tell you how unable I ha^l 
 found back-biters, to prove their accufati|l 
 ons in dodlrinals to my face ? 5. Or to tell 
 you, that fome Tcven Independents ) per- 
 fwaded me,whcn I was filenced to write dtf 
 mons for fome of the weaker Conformifti 
 ( fuch as are too many youths from 
 ilniverfity ) to preach ? Where lieth t 
 pride of thcfe cxprelfions ? Is it in fuppo' 
 ling that there arc any Cofrformijls wcal^if, 
 than my felf ? Whether, think you, this 
 brother or I, think meanlier of them ? Or 
 fet our (elves at the greater di licence from 
 them > 6, When I plead againlt charging 
 forms with [Zrio/^try] Ifay, that for myfe' 
 [ it is twenty times harder to mc to remember 
 form ofrvords^ than to exprcfs vphat is in 
 rnindmthout them,~\ If this be not true,w' 
 did you not queftion the truth of it ? If 
 be, why is it pride to utter ic,as a proof th 
 ^ plead for Love, and not for my own h 
 Jtereft ? Is it pride to confcfs fo openly t' 
 wcakncfs of my memory ? I never learnt 
 Sermon without book in my life : I thic 
 y could not learn an hours fpeech,fufficien 
 ly to utter the very words by memory in 
 fortnights time. And is it p>ride for a man 
 toTay that he can eafier fpeak what is m 
 his inind ? Truly brother^ I was fo far from 
 Intending it as a ^0#j that I meant it as 
 
 din: 
 
C^3 1 
 
 diminution of the over- valued honour of 
 
 prefent extemporary cxprelHon, and to tell ^ 
 
 you, that I take it to be fo far from proving 
 
 that your prayers only arc accepted of God, 
 
 before a form, as fignifying more grace, 
 
 that I take it to be an caficr thlmi for an ac Whether it Ic 
 
 c«/f.;w£^ man that hath not a difcafed hcfi- \ZlZ.ri 
 
 than to learn a form without book > And words, 
 that they thit do this^ do fcrvc God vvith as 
 much labour and coll: as you do ? Do I 
 boaft, or do I not fpeak the common cafe of 
 'molt Minilkrs,vvhen I truly fay, That when 
 I take mojlfiiins for a Sermon, I write eve- 
 ry rpord : when I take a link pjins I write 
 the he^ds \ but when bufuicfs hindcrcth me 
 from taking any pains^ I do neither, but 
 fpeak what is in my mind '■> which I fup- 
 pofe others as well as T, could do all the day 
 and week together, if wcarinefs did not in- 
 terrupt them. I feek by thefe words but to 
 abate their pride that think thenifclves fpi- 
 ritual,becaule they can pray ox preach with- 
 out book •, Like fome now ncer me, that 
 account it formality aiid a Hgn that a 
 Preacher {peaketh not by the Spirit, if he 
 ufe notcs^ or preach upon a text of Scripture i 
 but admire one neer them that cries iypP)$ 
 fucJh and ufeth neither* ♦ 
 
 7. Is it pride to fay .that [jhofe dArhf 
 perfons whom I have been fain to rebtek^ for 
 their over-valuing me and my underftandingy 
 would yet as ftiffly dctend their moft 
 groundlels opinions againU; me when I croft 
 B 4 them, 
 
cm 
 
 tlicm, as If they thought I had no under- 
 ftanding."] If ycra do think that you can- 
 11 ot be over -valued-^ or arc nntt fo do not I. 
 And I thought my rehukin:r^ men tor it, had 
 been no fign of pritlc. And, brother, I am 
 confident, if you your felf did not beheve 
 thjt my undcrftanding-, and eonfcquently my 
 Writings are over-valued, you would ne- 
 ver have written this book, cfpecially in 
 fuch a ftile againft me : yea, in the end you 
 profefs this to be your defign, to undeceive 
 thofe that had a good opinion of me. If 
 thofe on the other fide had not thought the 
 fame, ray )ate Auditors at Kcderminjhr had 
 never had fo many Sermons^ and that by per- 
 ibusfo higb^ nor would fo maity books have 
 'been written to the fame end even to cure 
 the people of this dangerous vice, of over- 
 valuing mt. The matter of fadt being fo 
 publick, invalidateth your exception. 
 
 S. The laft exprelhon of my pride is,that 
 I give this tefiimony even to Chriftians in- 
 clined to divifions , that if they think a 
 man (peaketh not to the dcprelfing of true 
 and ferious religion, they can bear that from 
 him, which they cannot bear from one that 
 f hey think hath a malignant end : and that 
 on this account in my (harped reproofs my 
 own auditors have ftill been patient with 
 me. Enquire whether this be true or not ? 
 Whether I have not preached twenty time's 
 more againft Divifions, to a people that ne- 
 ver once quarrelled with it, than I have 
 ^vritten againft it in the book with whieb 
 
 you 
 
[^5 3 
 
 you Co much quarrel. And is this pr&hatum 
 given againft maRgnity a word ot pride 
 too ? ' 
 
 You proceed in your Charge that [ I have 
 great thoughts of my /?//, and have harnfi 
 little of ChrljHjH or moral ingenuity^ and am. 
 unfit to he a 'teacher of it to others. Anfn?. !• 
 Do you not yet perceive that you alfo have a 
 lilencing fpirit } whenj'ow and thofe thatym 
 feparatefrom are agreed-^ that we are unfit to 
 be Treacher Sy becaule we gainfay yott^ why do 
 you pretend (b great a diAancejCven in the 
 point of imperious fcverity* 2. O how hard 
 is it fiill to know our felves, and what man- 
 ner of (pirit we are of. Is it pride in me to 
 •hink that I am righter than you or to exprefs 
 it ^ Why, brother, do not you think as con- 
 fidently ihsit you are righter than I? and do 
 you not as Confidently utter it ? I differ no 
 further from you, than you do from me: 
 And why is it not as much fign of pride in 
 you, to think you know more than I, as in 
 me to think that I know more (in this) than 
 you ? The truth is, Fride is not a true valu- 
 ing^ but an over-valuing our felves^ and our Who is to be 
 otvn underfiandings. If citlxr you or I be in jutigcd Proud." 
 the right, and both think our felves confi- 
 dently to be fo,he is the Proud perfon which 
 ever he be, that is in the wrong i Fojr it is 
 he that over-valueth his own under flan ding. 
 Here therefore the Evidence mufl decide the 
 Cafe. 
 
 EXCEPT. 
 
[25] 
 
 E X C F P T. V.p.3 . Anfrvmd. Your %th. 
 More miftaVcf. Exception implieth more Untruths: The 
 firft is, that I did not confldcr that fault of the 
 ImpofcrSy which I h^ve written in that very 
 book fo much again (I, and clfcwliere ■•, and 
 before, faid more af,ainft than any mm that 
 1 know in England^ This Was liot conll- 
 derately fpoken. The lecond i-s, that all or 
 moft ot thofe that you feparate from, made 
 tearing engines and dividing impofitionsJithis 
 be not implied you fpeak not to the point. 
 But you may eafily know that in all the Pa- 
 ri(h- Churches of England^ there is not one 
 man or woman5no not one Minifter of very 
 many that ever made or impofed fucii En- 
 gines. 
 
 The third Trnplicd untruth is, that I plead 
 either for fubfcribing AJfent^ or for fuch 
 Communion as cannot be had, without/wi?- 
 Jcribing Affent^ to rvhat you ktiorv is finftd > 
 when you mayjoyn as far as I dcfircyou^ tvith^ 
 out fubfcribing any AJfent at all. 
 
 from. 
 
 E X C E P T. VI. Anfmred. i . As to 
 Whom we the fenfe of 2 Cor, 6, 14., 15, i<^. and Kcv> 
 muft come out 1 8. 6. You confefs that | the 'texts do dirett- 
 ly and properly concern only Infidels and Ido- 
 laters there mentioned. 2. Youic^Y It belongs 
 to others that are guilty of the fame CrimeSy 
 under the name of Chrifiians^ proportionally* 
 
 Anfrp. Very true j If it be not a contra- 
 diftion! U^ny called CbnjUans be notorious 
 
 Infideh 
 
[27] 
 
 Infidels and Idolaters^ they are not Cfrnfli- 
 ans^ and fo not fit for Chriftian Communi- 
 on. But from the Societies of fuch we muH: 
 flie our felves : But not from the fbcieties of 
 Chriftians,alwaies, when (bme fuch fhall in- 
 trude. 
 
 3. You^zy \jP^e arc commanded ftriniy to 
 fcparatcfrom every om that U called a brother^ 
 if he he covet om-, or a ratler^ & c. Anfrv. The 
 Church, and not a private man, muft ex- 
 clude fuch a one from Church-Communion. 
 And you your (elf murt exclude him from 
 your private familiarity •, But you are not 
 coiT^mandcd to feparate from the Church, if 
 they exclude him not. I am not bound 
 to feparate from the Church where you are, 
 for this Book which you have written, 
 though I could prove it railing* How 
 few (eparated Churches know you on earth, 
 that have no Covet om per fon or raikr ? Or at 
 leaft, where the people hold it their dutie to 
 feparate from their own Church, if any Co- 
 vetous perfon or railer be there ? 
 
 4. You add [that if notmthftanding all 
 admonition any Church mil fiill retain them^ 
 vpe are not to ovpn fuch a Church as a Spoufe of 
 Chriii^ and therefore mull: come out of it-, &c. ] ^^^^ T'^ 
 Anfw.u I have in that Book proved the ^nnrr.r.K 
 contraric by abundant Scripture mftances \ 
 And in the next exception yoiiymrfelfcon- 
 fefs the primitive corruptions^ and lay the 
 ftrefs of your Separation only on Impofed 
 Conditions of Commimhm* 2. Yo^ give us 
 no proof of this naked afrertjjjn. If a 
 
 Scold- i 
 
[18] 
 
 Scolding r^ontan or a Covetous TrofcJf?r be re- 
 teined.in a Church otherwifc pure, you are 
 not therefore bound to feparate, much Icfs 
 to take it for m Church : For that is a trtte 
 Church which hath the true cffattials of a 
 Church : But fo may one that reteineth a 
 CovttoM man or a ^co/^. Ergo — By your 
 rule, you mull Separate not only from Ta- 
 rljh Churches^ but from moft of the Separa- 
 ted Churches that ever I was acquainted 
 with. 
 
 I Hnd no particular Church called A 
 Spoufe of Chriftj but the univerfil only ; As 
 a Corporation is not a Kingdome^ hwizfan 
 of a Kingdoms, 
 
 5. Above twenty Arguments in my book 
 for Iniant Baptifm, fliew that you did not 
 truly fay, that [the hcfl argument that all lear- 
 ned men have ever defended it hy^ U the fropor- 
 tion it hath to Circumcifun. 
 
 EXCEPT. VII. Anfwered. You 
 
 fay that I impertinently recite the Corrttptions 
 
 of the Scripture Churches, to prove that we 
 
 are not to feparate^ &c» your reafon is [Be- 
 
 ■ caufc many Errors' in Doctrine and life rvcrc 
 
 formerly admitted^ y et none of them n^ere impo- 
 
 The Corrupti- -^'^ '^^ conditions of Communion* 
 
 on of the Anfiv. Do you not (ee that here you 
 
 Scripture feem to deny what you faid fo confidently 
 
 Churches; in the laft Exception ? There you fay, If^e 
 
 mufl come out-, if they will receive fttch for 
 
 members after all admonition ^and retein them^ 
 
 Here 
 
[ 29] 
 Here you feem plainlie to yield that up, and 
 to lay all on itnfofed Conditions of Commu- 
 nion, as if clTe you could communicate with 
 Churches fo corrupt. You can bear your 
 orPHcontradidim better than mine. 
 
 2, What isimpofed onyou as a conditi- 
 on to your Communion in the Dodtrine 
 and Prayers of the Parifh Churches, but 
 your adual Communion it felf ? If you will 
 fay, that their bad Minifier^ and their impcr- 
 fthfirm^ is impofcd as a Condition, becaufe 
 you mu'l he prefcnt > fo they may fay, that 
 j(?«airo impofe your imperfeCl manner and 
 exprcjjtjnf on thcmy as Conditions of their 
 Communion in your Churches : And thus 
 you are all Impofers. 
 
 you fay I laid that I [met mtJy many Confii- ^ 
 emioM Profejfors^ &c. That's your Hfth un- 
 truth : I faid no fuch things but only Qma- 
 ny Cenforious profeflbrs. ] 
 
 2, You fay,Ji is hardly pofphle to believe it* 
 But that is pollible to men that ufe to be 
 more careful of fpeaking truth themfelves^ 
 and that are acquainted with the people ot 
 England , by fuch means as Conference, 
 wffich is hardly foffible to others. 
 
 3. You ask [Ought not fuch things to he Ot concealn^ 
 concealed, ] And you abule Scripture to con- ^f f*"^" «^ 
 firm it. But, i. Are you not here partial? *^i^'fl^'^*' 
 
 Is it your judgement that we ihould conceal 
 the faults or ignorance, or errors gf the Bi- 
 
 Ihops^ 
 
C30] 
 
 Of conc#liQg fliops, Conformifts, and Parifli members > 
 the faults of Or be they not commonly multiplied and 
 Dividers. aggravated ? And yet, mud the Scparatiftf 
 
 ignorance and error be concealed. 
 
 2 . Do you defire their Repentance and hu- 
 miliation whofe faults you would have con- 
 
 ^ ccalcd ? And do you imftatc Nihcmish and 
 others of Gods Servants, that ufe to Con- 
 fefs the fins of all ranks and Ibrts oi 
 men> 
 
 3. Do you ufe \n puUickJmmiliattons to 
 confcfs this ignorance of ProtclTors or not? 
 If not, what a kind of humiliation do you 
 ii.ake? If you do, do not you publickly re- 
 veal this fecret# 
 
 4. How grofly are you unacquainted 
 with England that take this for afccrct^ or 
 for hardly to be bclieved^when we have Con- 
 gregations and multitudes of fuch, and the 
 
 * Kcad but land ^ and world ringtth of them. 
 HarniMi his ^^ Qq yQ^ j-jQf ^j-^c; harden them that 
 
 t^tnalX ^^^^^^^ ^^ "^^^^ faaioufncfs, when you (hew 
 
 Las^Ecclef. yourfelffo folicitous for the Concealment 
 
 Hift.'and fee of the ignorance of your party, while you 
 
 ^hat flrangers have no fueh care for others } 
 
 ttvnkof us. 4. But it is your fixth Vntruthm point 
 
 of/rf^f, when you fay (with fcorn) \_Are 
 
 fjot vpc Commanded not to reveal the fecret of 
 
 another^ lybkhpiaus and prudent Mr. Baxter 
 
 bath fU)t jcrnplcd to fin againfi^ &c. Prov. 
 
 25. p.] 
 
 Of mv reveal- ^^ V^^ ^^^^^ ^^^ ^^^^' '^'^^'^^ fpeaketh of 
 
 in£ Scccc". 2n individual perfon, who is fuppofed to be 
 
 hereby injured>becaufe known, fo you fpeak 
 
 untru-* 
 
untruly in faying I revealed anothers fecnts , 
 For to pafs by,that I reveal not the perfons^ 
 who are ftill unk^cnvH^ k is not true that 
 they were/ccmx ! When I difputed almoft 
 all day with fuchCboth Souldiers and others) 
 in the publick Church at Amcrjham above 
 20 years ago,was thata/krcf, which they fo 
 fiercely proclaimed ? When I difputed daily 
 almoft with fuch in CromrveU's Army, was 
 thatafecret? When I difputed with Mr. 
 Brown fan Anr.y Chaplain ) and his adhe- 
 rcius for the Godhead of Chriil, in a pub- 
 lick Chuich zt fFbrceJhr^w^is that ^fecrct> 
 When! difputed in the publick Church at 
 Kidrrminjhr with the Quakers, was that a 
 fecrct ? When the faid Quakers, and many 
 other Sud-s, have come to my houfe, and 
 haveofr affaulted me in many other places 
 openly, and vented their ignorunce with 
 fierce revilings and raging coniiaence, was 
 that a fecret ? When I have openly Cate- 
 chized men, was that a fecrct ? Do not all 
 found Protcftanrs believe that they are fun- 
 damentak which our i^akers commonly 
 contradict .; and arc ignorant of, efpecially 
 Foxes party, whom Smith and Major Cob- 
 bet accufe to deny Chrift and the Refurre- 
 ftion, 6c c. And are there not Jjfemhlies ^f 
 fuch in London ? And do not many turn to 
 thaii of late ? And is that a fecret which 
 their books and their affemblics tell the 
 World? Who is it now that is put to 
 Jhjme ? 
 
 EXCEPT, 
 
E X C E P T. IX. Anfwered. 1 muil now 
 an(wer for what I fay againli the Papilh 
 too. IConfefs they axcfeparatifis or rccu- 
 fwts too. But lets hear the Charge > You 
 ^ay [7 hey are very unn>eighed and rajh rvordfy 
 rvhcn he i'aics [ Shew me in Scripture or in 
 Church hiftory that either there ever was de 
 fad:o,or ought to he de jure fuch a thing in the 
 florid, as the Pafifts call the Churchy and I 
 frofcfs I niUimmediJtely turn Fapiji i ] fFe 
 think none can rvrite thus ^ hut declares a great 
 unfhadincfs in hU Religion t for none that 
 kitoTvcth Church hifiory but can prove that fuch 
 aClmrchastheKomane^hath been neer 1300 
 years a&ually in being* 
 
 Anfw. I. My toregoing words are thefei 
 [ l^he Tope hath feigned another things and cal- 
 led it the Churchy that is^ J he Vniverfalityrf 
 Chrifiians headed by himfclf: jyhcreas I. 
 God never inftituted or allomd fuch a Church, 
 2. Nur did ever the Vniverfality of ChrijHans 
 ach^orvledge this ufurping head* 
 
 Now when you lay there hath been [^fuch 
 a Church as the Rom me'] either you mean 
 what I denied | fuch a Church as they claim 
 and feign'] and I defcribed^Oronly [_fuch a 
 Church as they are-i T^hich is aUothet thing, 3 
 If the later, why will you grolly abufe 
 your Reader by fuch a deceit, which tendeth 
 to tempt him unto Poperie } What's that 
 to my words which you Teem to contradid^? 
 But it you mean the former, and indeed 
 contradiiftmejthcn I. You prevaricate in 
 
 befriend- 
 
[33] 
 
 befriending Popery. 2. You berc fet down 
 
 three more Vatrwhs in matter of fad i i« 
 
 That there hath been neer 1300 years (ox 
 
 over wa«?;fuch a Church •, thit is, that the 7 Vmrtith* 
 
 Vriivcrfality of ChrilltDis did achitovphd^e the 
 
 "Pope for the Vnivofil ConiHtutm and Go- 8 Vntntth, 
 
 vcrning Head. 2 . Ihat there is none that kfiOtt>- 
 
 cth Church hiftory but can prove this. 3. Jhat 9 Vntmth* 
 
 they are very ttmveighed words ^ in which I af- 
 
 ierc what 1 did. 
 
 And all this I have given the World full The Caafc i4 
 proof of, in my Difputeagainft Mr, J ohi- ^oo^^y uiei^ 
 Jon the Papili, of the Viiibility of the 
 Church. Had I not rrelghed the words, I 
 had not fo many years ago fo largely proved 
 and maintained them. And I have there 
 fully proved, that the Romane Church was 
 only Lfipcrid^ or of the Empire (and the 
 Coiintreys that after fell from the Empire) 
 fuch as we call natirnaU becaufc under one 
 Prince. That defuto-, the Perfians, the 
 AbalHnes, Indians, part o^ Armcnia.znd ma- 
 ny other Churches or ChrilHans, never ac- 
 knowledged him their Conftitutive or Go- 
 verning Head , that the Emperors who cal- 
 led the General Councils had nothing to do 
 with the fubjeds of other Princes, nor ufed 
 to call them; That the General Councils 
 con filled only of the fubjedts of the Em- 
 pire, (and thofe that had been of the Em- 
 pire,) except one Johmnes Ferfidis-i and one 
 or two more inconliderable per (bns, that no 
 account can be given of, who they were, or 
 how they came thither. Godignur hunfel^ 
 C Will 
 
[34l 
 will ttll ycu enough of the Abilfines. All 
 the Papilts in the World arc never able to 
 anfwer this publick Evidence of fad:, with 
 any fenfc. 
 Of Mr. fobn- Mr. Jc/;/;/^//'sRcply I take not tobe wor- 
 fon\Kcy\yto thy ot an Anfvvcr with any man that can 
 mj B,oW . make ufe of an anfwer > when his fliift is fo 
 grofsasto inftanccin the Biihops of Ihra- 
 cict as out of the Empire, and fuch as they, 
 which every novice in hillory and Geogra- 
 phic can C onfute. llnkfs I was Confuted in 
 London d.t 2 pwhWck Play, where fthat you 
 may fee who inflaenceth them) a Tutor in 
 Geographic was t as I am credibly inform- 
 ed; brought in telhng his Pupill,that Frefter 
 Johns Coioitrcy ot Ahjjfui was of the fame 
 Latitude with a place in Worceller-fliirc cal- 
 led Kederminfter.l 
 
 Now feeing reafon forbiddeth me to in- 
 terpret you as Ipeaking of the Church of. 
 Knync as a Scd or Varty, when I fpake of it, 
 as the VnivcrjaVity ot Chrifiians headed hy 
 the Pope (your Context (liewing that it is I 
 my words that you gainfayj therefore I: 
 muft number thefc three alio with the re~ 
 of your untruths. 
 
 You adde | If^e ri>onder that any Trotejian 
 jhniild be found- though hut hy the by equaling 
 cf Church hifiory to Scripture^ as if the uncer- 
 tain tradition of the om\ trere to be as t?mch ac 
 ccwtted of a)idfohired as the Vivine and in- 
 fallible Kevelation of the other* ] 
 
 Arlw. I. Eecatfe this wonder plainly 
 comaincth an affirmation that I dofo,! n-ult 
 
 lay 
 
 P 
 
, C 35 ] 
 
 fay that it is your tenth untruth; Prove fuch loVntrHih 
 a word if you arc able. 
 
 2. Itis not truethatthisHiflorie is un- 
 •certain ( though not to be equalled with 
 S ripturcO Is the Cafe of a vart Empire of 
 JEtbiopj. Tas big yet after the decay faith 
 Brkrmod^ as Germany^ Italy -^ France and 
 Spain) uncertain, when the World knoweth 
 that they have not had fo much as Converfe 
 with the Pope, and at Oviedos attempt did 
 not know who he was ? And fo of Pcrfia^ 
 India^ dec. 
 
 If you will needs be fo muchwifer than 
 your neighbours as to prove all hillorie un- 
 certain, even that there was a C<f/jr*,ora 
 ^^//;'z\zw the Conqueror, r. While you be- 
 friend the Papilts in this one point, you will 
 incommodate them in others, 2. And you 
 will promote Inlidelitie, by making that hi- 
 ftorie uncertain by which we know the Ca- 
 nonical books of Scripture, and that they 
 are delivered down to us the fame and un- 
 corrupt. 
 
 When I had given in few words, a full 
 and plain anfwer to the Papifts about our 
 fcparaiion from their Church, and remem- 
 bred how many Volumes they have troubled 
 the World wich, by obfcuring our plain and Whether ic be 
 ordinaric anfwer, I told them, that muft incoUerablc 
 have Volumes to hide the fenfe, that if tbif Pride cq Cay 
 
 artfmrfecm not plain andM to them it is be- ^^'] '^^ ^T^l 
 r 1 ; ,7 J ^i -,1 r r ^ J uider (land not 
 
 catife they ttndcrft and not Chnjtun Jenje dna ,^^^.^£^1^0 
 
 nafon h and not lor want oiflatnefs in the ffe and rent: 
 
 •aattcr, or through dcfectivemfi as tolatis- Ton, 
 
 C a ^ ' 
 
[ 3M 
 ftc a rcafonable impartial man. This, bn> 
 ther, chargcth this faying, to be | htfoknt., 
 and from int'Acrahlc Fridc J bccaufe I djrc 
 fo Charge another mth waytt of Chrijliart fcfife 
 andreajoH^ &:c. ' 
 
 11 Vntruth. Anfn\ i. This is his eleventh untruth. I 
 only named /a//e and rcafon ob)ed:ively,not 
 fubjedlively. 1 It is mt bccMtfc the Anfwer 
 which I give the Papirts Tand which Pro- 
 tellants commonly givej is not full and 
 plain, or wanteth/e/z/c or reafnt^hut becaufe 
 the VdipMls undcrjlmd It 7in. He that hath 
 fetifc and rejJo?t may be hind red from ufing 
 it aright, by intereft, partialitie, and wilful 
 negligences which it is no new thing for 
 Protellants to think that Papilh are too oft 
 guilty of. Eat how f/ Warn I then, intole- 
 rably pro//^ that in feveral books have main- 
 tained that all Papills that hold Tranfub- 
 ftantiation, do make it an Article oF Faith, 
 and neceffaric to Salvation, flatly to contra- 
 didV all the fcnfes of all the found men in 
 the World, that (hall judge whether bread 
 be bread, and wine be wine? How much 
 more infolent a Charge is this > But,brother, 
 Popifliabfurditieshave need of a better de- 
 fence, than to call the adverfarie infoknt and 
 frond* 
 
 2. And is the thing I fay true or falfe > 
 I prove it true. The Avfrvcr of the Frotejlartts 
 about Luther' J Jicformation rrhkh I give, if \ 
 Cbrifiian Stnfe and Kcafon : "But the Pafijis 
 or any that deny itferioufly, and take it nut to 
 he plain and full mderjland it not : Ergo tlicy 
 
 under- 
 
[37] 
 
 underhand not Chriftian fcn{c and rca- 
 (on. 
 
 That is, In this : For I never faid that 
 they undcrftand not Chriftian Senfe and 
 ReafoHjin any other thing, nor is there the 
 leart appearance of fuch a fenfe. Now if this, 
 brother, will deny either of the prcmifcs, he 
 may expedl an anfwer. Till then I adde. 
 
 3. Arc not you, brother, by your own 
 cenfure notorioufly hifdcnt and intolerably 
 pr(;«i, if this hold good, as well as I? Do 
 you not take all that you fay againll me for 
 fome part atleaft) to be plain and full, and 
 to be Chrijl'un fenfe and reafon ? And do 
 you not fuppofe me to think otherwife of 
 it > And do you not think that this is bc- 
 caufe I underfland it not ? Thus fome mens 
 hands do beat themfelves. 
 
 4. And do you not implicitly charge all 
 or moft Proteihnt Writers with infolcnce 
 and intolerable pride as well as me ? Do they 
 not all think their reafons againft the Pa« 
 pifts plain and full fat leaft fome of them:) 
 And do they not think that the Papifts de- 
 rie them becaufe they underfland not the 
 Chriftian Senfe and Reafon which is in 
 them. 
 
 5. And have not all mankind a deficient 
 cie of underfianding? And is it pride and 
 infolence to fay fo / 
 
 <^. But judge of your own fpirit by your 
 own rule : Do not you think thofe that 
 you before charged with perfccution, and 
 leaking our dividing engines, and whofe 
 C 3 Com- 
 
Can 
 
 Communion you think if a duty to avoid, 
 to be fuch as uytdcrjiartd not Chnliian fcuje 
 and reafon in the ar^uio^^^s which 1 and 
 others have u fed againA them? And is it 
 not as lawful to think Co ot the Papills ? 
 
 EXCEPT. X. A^fmred. I ufed the 
 phrafc nt [_Lpcal prcfimial Comtniimon} in 
 Contradiitindtion , i. To the Catholick 
 Communion oFpcrfons abfent, which is by 
 Fji>/^and Love, 2. And the Communion by 
 Delegates and Rcprcfemat'ivcs: And our bro- 
 ther herCji. Callcth this phrafe [ vifigmficarit 
 .Jargon^^ whiJiwas noc laid through any 
 redundancy ot Senfe and Heafon above . 
 pthets. Nor do I acknowledge his autho- • 
 litie in the fentence without his rea- 
 Ibn. j 
 
 2. He faith [Vnlawfid terms are impo-] 
 f'cdonns^ Anjn: Brother, Do you think] 
 men muft truli their fouls on your naked, 
 word? Wjiere in all this book have you- 
 done any thing, that with an impartial un- 
 derftanding can go for proof, that [^in all 
 the Variflo Clmrches of England thjt ufc the 
 Liturgie, that is impofcd as a Condition of our 
 Communmi in hearing or praying, which it 
 if not laippfiil fometimes to do ?] Anfwer this, 
 as to Mr. ISlie about hearing,and to me abuut 
 Traying\ jt you can ? and do not nakedly 
 afiirm. 
 
 3. You fay you do not [^fo miKh feparaie 
 as fofheaf Commmion~\diU(i your reafon is 
 
 • ■ ■ ' ^ U^ 
 
[39] 
 [^for rpc n'ere never of them, "] Anfrv. I take 
 you for a Chf^ltian and a Protcrtant : Are 
 you not To far of us ? Is not a member of 
 the fame Univcrfal Church of Chiift, ob- 
 liged to hold Communion, as he hath a fpe- 
 cial Call or occaiion, with more Churches 
 than that particular one which he ordinarily 
 joyneth with ? It you purpofcly avoided 
 •and denied Communion with all the Inde- Of Separation, 
 ■pendent Churches in England fave one, and 
 wrote to prove it unlawful , I think this 
 were a feparating from them, as they are 
 parts of the Church Univcrfil that areneer 
 you. 
 
 I 
 
 EXCEPT. XL Anfn^end. i. The 
 word ScU fthough oft taken but f:)r one 
 party in a diviiion ) was not by me applied 
 to all the names before going, but to the 
 lad named only, and fuch other. 2.1fpake 
 nothing at all of the truth or faltfiood of 
 the Ctnfurers words, but of the requitals 
 .that Cenfurers have by other mens Cen- 
 fures, which may be fharp and palhonate, 
 and a rebuke to the Cenfured , and modally Qf Cenrurlne 
 Culpable, when the words are true. Yet } pipiflt$. 
 am content to undergo the Cenfure you 
 here caft out of me, rather than to cenfure, 
 that a Papiji cannot go beyond a rcproLttCj un- 
 lefs you do, fas Mr. Fcrhins doth, to make 
 it good,) be fo charitable to all the millions 
 elfe among them, as not to call them Papijhy 
 except they.pradically hold the moft per- 
 C 4 nicious 
 
iricious opinions of their Councils and Di- 
 vines. I confefs I aftld none ot the honour 
 of that Orthodoxncis, which conlilleth in 
 Tentcncing millions and Kingdoms ro Hell, 
 whom I am unaecuaintcd with. 
 
 E X C E P T. X 1 1 . A>ifmrcd, Here wc 
 havetirlta mcer magiiterial didate with- 
 OlFiuh not out proof, that I fpeak \_trifiingly~j about 
 f^andilixing Scandal^ and Jhcw Ihjxv little I tmdcrjhfjdit- 
 t ic kvc3k. £Lit whcre's his rcafon or Confutation?* 2. 
 
 Why all is but this [ Paul rvould not cate 
 flcjh rather than he would offend hU wcah^ bro- 
 ther^ & c. ] ]'^'dge, Reader, whether the bare 
 l^kno'v th«c citing of thefe words be any proof, that in 
 
 Exprncors Scripture, Scandal is not taken more for 
 much citfcr ^ , r - 1 i - 1 r 
 
 about ihz weak *(^^pt^^g-^ cnjnanng^ and laying before men an 
 brother h-ie occafton of jiitmhling^ or finning^ than tor mccr 
 defcrihcd, but difplcafmg men, which is the thing that 1 af- 
 jnorinihc tjrmcd. 
 
 r^^^L . E^^t,furcBrother, if you (bberly review 
 
 %ixt ivr. ^^ you will find that you deal very hardly 
 
 with the Scripture and the fouls of men. 
 
 Firft the word [c^tavcAaM^^il which our 
 
 Tranflators turn [ maj^ to offend'] you read 
 
 [ offend'] inliead ot fcandallzc \ And 2 . You 
 
 bring a text againlt the truth which I alTert, 
 
 which is as plain for it as can well be fpoken. 
 
 The whole Chapter fliewing, that [ the 
 
 m^ks brother] that Eaul fpeaketh of, was 
 
 one that \rcith Cofifcience of the Idol, did mte 
 
 it as a thing offered to an Idd, and their Con^ 
 
 fcicnce being mak^vp,is defiled yvci, 7. ^* And 
 
 .' it 
 
h is one whofe Confcience is emboldened (or 
 
 Confirmed) to eate tbofe things vphich are of' 
 feted to idols , and thereby he may perijh , 
 ' ver. lo, II. 
 
 • And it is he that is (not difpleafed) but 
 made to offend. And the Jcandalizing which 
 Fanl would avoid is called [ becoming a 
 jiumbling to them that are trc.tjl;^, vcr. p. Em- 
 boldening to that heinous fin^ ver. lo. Making 
 a brother to of end, v. 13. twice over. Is this, 
 think you, difpkafing the innocent., or rather, 
 tempting thofe that are apt tofm-,znd confirm- 
 ing the taulty. 
 
 Read what Dr. Hammond faith of their 
 jipeakncfs^ and what ocfl&evtTv lignifieth there, 
 and then further tell me > i. Whether you 
 mean fuch weak ones that you would not 
 have me offend ? 2. Whether thofe that arc 
 moft difpleafed with us for Communion in 
 the Liturgie, be fuch as you will fay, arc 
 moft in danger of yielding to fin > 3. Whe- 
 ther you would do as Paul doth, Call thofe 
 weak brcthren^^vho to that day did eate in Idols 
 temples^ and that Of a thing offered to idols. ^ 
 4. Whether Paul commanded the Corin- 
 thians to fcparatefrom the Church, becaufe 
 fuch men were in their Communion? 5. 
 Whether Paul himfelf in communicating 
 with that Church, did not that which you 
 write againfl: ? 6. Whether by this rule, we 
 fiiould not take heed moll: of fcandalizing 
 thofe Chriltians that are apteft to fin ? 7. 
 Whether this text, which you fo abule, well 
 coniidcred, is not fufficicnt againft all 
 
 yoyr 
 
L42 J 
 
 your Caufe , and for that which 1 main- 
 tain > 
 
 EXCEPT. XIII. p. 6. Anfmrcd, Here 
 is nothing but, i. His faying that He may 
 well doubt of ibc truth of what I report, viz. 
 whether afty (or many ) faithful Mimfhrs 
 would fo reproach thiir people-, and their ho- 
 nourabic name rvhich U upon them^ i^ to call 
 them plevifh and felf- conceited Chrifiians. 3 
 Anfrv, I. Are there any fuch Chriitians or 
 not.? 2. Ifthevare, fliould their fault be' 
 healed or cherilhed ? 3. If healed, fhould it ' 
 be reproved or concealed ? But I will an- 
 fwer this further anon, when it comes in 
 again. 
 
 2. He doubts not hut thofe that thus com- 
 plained to me cxptUedfo much prudence and 
 faithfuhcfs in me as to conceal their Com" 
 plaints.^ and not vent them novp vphen the ft ate 
 More of re- ^/ ^ff^i^^ ^ fi much altered^ Anfvp» Here are 
 veiling fecicts. two untruths implied : i. That thefe com- 
 plaints were only made in fecret^ with an 
 expectation that not only the perfons, but 
 the cafe it felf (houid be concealed. But how 
 did he know this? Might not many of them 
 be men that lince conform , and make the 
 fiime complaint now openly ? Yes, I could 
 name you more than one fuch ? Might not 
 fome be fuch as have done the fame in print 
 themfelves? Yes, Old Mr. Kok Abbot was 
 one, who after removed to Auftins London^ 
 and died there , before Mr. Ajh» If you 
 
 will 
 
[43 3 
 will but read his book againft feparation,you 
 will fee thathe fiknced not fach matters,but 
 hath faid more than ever you are able well 
 to anfwer. 2. It is not true that thefe Com- 
 plaints were only made before the flat e of af- 
 fairs rpos ahered.ioT I have oft heard it fince, 
 with greater fenfe of it than ever before. 
 Nor is it any diflionour to a Minifter, not to 
 be ignorant of Satans wiles : The more 
 they know them, the liker they are to over- 
 come them. 
 
 3. In hisconclufion are two more mi- 
 ilakes, but bccaufe they are prophetical, I 
 will not count them with the grolTeft. The 
 fidi is,that he hopes that hereafter all that fear 
 God mil be very careful how they make ajiy 
 complaint unto a Terfon-, (The Secondj who 
 will take the next rrorji occafwn to revile a whole 
 innocent and Godly Tarty by a malicious fub' 
 lijhing of it : Whereas, i. Since the writing 
 ot his book I have had complaints againit 
 fuch as he, by many that fear God , 2. And 
 he cannot prove what he prophefieth I will 
 do. But yet two more untruths are implied 
 in the prophefle. i. That I will revik a 
 whole Innocent-^ Godly ftifering Farty, when 
 I proteited I meant no particular party, but 
 thdfe of every paj ty, Epifcopal, Presbyte- 
 rian, Independent, Anabaptift, &c. who 
 through want of Love are apteft caufeleily 
 tocondemn their brethren and avoid them 
 funlefs he will call all the Ignorant-, Troudy 
 and Vnchiritahleoi all parties, by the name 
 of a whole Godly fuffcring party.) 2. That I 
 
 will 
 
[44] 
 
 will revile them tnalicinujly '-, iinlcfs he mean 
 that writing for Love and V/iity is a malici- 
 ous adt againft Satan and his Kingdom. 
 
 EXCEPT. XIV. ( Hereafter I muft 
 
 X2 Z HlYuth, „^J^^f them, for he is weary of it) Anfrver- 
 
 ed. This hath httle worthy obfervation,but 
 
 his 12^/;. Untruth, viz. that [^y mmioning 
 
 the fcparatift as a difiind body of men ^ from 
 
 ^^"'.]^"" the Ammomian.^ak^r, andAnabaptijUitps 
 
 And of his ' evident I can mean no other ^ hut my Fresbyte- 
 
 Cuifc ^^^^ ^^d Congregational brethren '] which he 
 
 follows with An Appeal to Godagainft this 
 
 Slanderer J and earnefily prayeth that he vPould 
 
 pleafe to rebuhs him. 
 
 Whether this earncft prayer be a Curfe > 
 and whether it be like to that rule, to pray 
 for them that carfe us,and whether this bro- 
 ther himfelf doth not in thefe very words 
 put his error into his carneft prayer, even in 
 print, and fo veriHe what he would fo ve- 
 hemently gainfay (to fay nothing of the 
 Common fame in Lond-m^ that he that is 
 famed to be the Author of thefe Exceptions, 
 kept a day of Humiliation about me and my 
 book) I leave to the Readers obfervation. 
 And alfo whether this earned prayer (or 
 Curfe) and this bold Appeal to God, be not 
 prophane, and rather a fruit of pa(fion,than 
 charitable 7eal ? And whether he here knew 
 what fpirit he was of > 
 
 But to his Untruth I anfwer, i. I prote- 
 ficd openly that my meaning was not what 
 
 he 
 
[45 1 
 
 heaffirmcthit to be > And could he know 
 it better than l> 2, An Anrinomian and 
 Anabaptill: as fuch, are diftincfl trom Scpara- 
 tirtsas fuch : But doth it follow that there- 
 fore they may not be Separatifts alfo that are 
 Antinomians and Anabaptills? Though 
 the Errors whence the Se(^s are denomina- 
 ted be various. 3. 1 have long ago in ma- 
 ny books told the Papijlf that I mean them^ 
 as th^ Chief ScJyifmatic}^ and Serf i and Dr. 
 Hide for the tirll page of his book, what I 
 thought of him ; And the Lutherans that 
 fo refill all the endeavours ot D/rry, Calix- 
 tm^ Bcrgiust Lud* Crocius^ and many more, 
 in refuting Communion with the Calvi- 
 nifts, that I mean them > And here I profeis 
 that I mean no other party of men at all, 
 but the Dividers of all parties whatfoever, 
 even in the beginning of my Preface ^ And 
 yet, alas, brother, did you not tremble rtrft 
 to publilh fo grofs an Untruth, and when 
 you had done, to ground your Appeal to 
 God, and earnefi prayer againfl wc,upon it ? 
 The Lord give you a meeker fpirit, and a 
 tenderer coufcience. 
 
 And that I mean not an Independent as 
 fuch (for the Presbyterians will not fufpedt 
 me) I will fiop your mouth with this fuf- 
 ficient proof, i. That the chief Indepen- 
 dants have written excellently againft fepa- 
 ration,as Mx* Jacob by name ^ And they 
 pretend that Mr. Bradjhan> and Dr. Jmes 
 were Independants. 2. That I re Joyce in 
 the ftate of the Churches of Ncn; England:, 
 
 fincc 
 
lince the Synods Conceffioiis therc,and goo4 
 Mr. Eliots propofitions tor Synodical con- i| 
 rtant GDuncil and Communion of Churches, I 
 as much as in any Churches State that I hear 
 of in the World, (Though as to the form 
 of Government, my judgement moll agrees 
 with the Waldenfes, or Bohemian, publifh- 
 cd by Lafcitius and Commcnm-, ) efpecially 
 fince the Magiftrates late printed Order, 
 that all the Minifterslliall take efpecial care 
 to Catechize and perfonally inllrudtallthe 
 people under their Charge, even froin houfe 
 tohoufej at lealf 3 or 4 Families meeting ■ 
 together, &c. which I much rejoice in. It is 
 evident then, that though a man may be a 
 Divider-, that is Epifcopal, Presbyterian, In- 
 dependant or Anabaptill, yet mfucb as theii 
 denominations figniHe, I mean none of 
 them ; for many of all thcfc }iamcs are no Vi- 
 vidcrs ^though a PapHi is lb by the effertcc of 
 his KcHglm , un-churching all bclide his 
 
 SedtO 
 
 And if you had done me but comxmon 
 juftice, you would have noted, that in my 
 fcheme in the end, the fecond Propoficion 
 of the way of Love which I plead [or is in 
 thefe words ^ [Lcvc your mi ^hh ours as your 
 felves : Receive thoje th.it Chrlii: reccivetht and 
 that hold the neccjfjricf of C^mmnv/i :n be they 
 Epifcopal^ Treshyterli'i. Indvpcytdj/tS, Ana- 
 haptiftsj Armimans. Calviy'^sh. & c. fo they he 
 not proved heretical or mck^d. Jur.^e now 
 of your Truth and Chanty by tiiefe eviden- 
 ces. 
 
 EX- 
 
 I 
 
[47 ] 
 
 EXCEPT. XV. p. 8. Anfmrcd, Here 
 is the i^tb. vifible Untruth , Hefajth [He ^3 VntrutK 
 /peaks very /lightly of Fray cr in comfarifon of 
 iludy.for the attaimn(r of wifdome^ calling it 
 too cheap a way-, ninch Jhen^eth you hovp little 
 he undcrjhndcth the natme of true Prayer^'] 
 
 A'rffiv. I love you the better for your 
 7cal k)r the honour of Prayer, though I had Whether I 
 rather knowledge and truth had guided it. ^'^^J?' ^'^y." ^ 
 Reader,! intreat thee to perufe n.y book and :.l:'::^rbc 
 it fhou hnd there what he laith, condemn gocby^iaycr 
 me more than he doth, and (pare not. I tell alom jwithca? 
 thofe men that will do tjcthing for know- any oihcr 
 Jedgebut j//^forit, that [God hath not fro- "^"^* 
 mtfid you true under jlanding upon your fray- 
 ers alone ^ mthout all the reft of his appointed 
 mcaas \ Nur that you fl.^all attain it by thofe 
 means as foon as you defire and feek^ it '-> For 
 then prayer nould he a pretence for lazinefs^ 
 & c. 7 hat fraying i< hut cm of the means ryhicb 
 G,d hath appointed you to come to Iqivvpledgc hyh 
 Viligent reading, hearings and meditation and 
 Counfel of the mfefl is another. '] And will 
 any Chriliian deny the truth of this except 
 the Enthufiaf^s ? Or fh.ould any Godly Mi- 
 nilkrrift'up againrt it? Is any of this true? 
 I. That I have here one word of Ccmparina 
 prayer andjhtdy > 2. Or that I prefer ftudy 
 or reading, or other means before prayer <? 
 3. Or that I fpeak hghtly of prayer in Com- 
 ■farifon of the other > 4. Or that I make 
 •prayer it fcJf an cafe thing> Is not this, that I 
 
 call 
 
[48] 
 
 call his i^th. Untruth, compofcd of mj>iy> 
 When it is vifiblc, that I put prayer firli, 
 that I only fay that it is but one means, and 
 not all'-i and that others muft be added s 
 and that praying alone without other la- 
 bour is too ealie a way ? What fhould one 
 anfwer to fuch dealing as this .-? I befeech 
 you, brother^ preacJ? not the contrary what- 
 ever you think, left you jufliiic the (ilencers, 
 while you blame them > 
 
 And if really you are againft my words, 
 fatishe the World by experience, how ma- 
 ny you ever knew that came to the under- 
 ftanding but of the Articles of Faith, or the 
 Decalogue or Catcchifm, or Chriftianity k 
 felf Cthat I fay not to yn^ur decree of know- 
 ledge above me aud fuch as I, ) by fraycr 
 alojjie, without hearing, reading, meditati- 
 on, or conference. And why PW bids Ti- 
 mothy give himfclf to Readings and meditate 
 on theje things ^and give thy felf rrhoUy to them} 
 And why Hearing and Preaching are Co 
 much urged > And whether it be any great 
 fault to iilence you and me and all the 
 Preachers in the Land, if frayer be the only 
 means of knowledge ? And whether you do 
 not before you are aware ft^ agree with 
 them whom you moft avoia, who cry up 
 Church-prayers to cry down Preaching > And 
 why you wrote this bock againft me, if your 
 earneji prayers againft me, and the people, be 
 the only means ? 
 
 And when you have done, I can tall you 
 of many Papifts and others, that you your 
 
 fdf 
 
L 4P ] 
 
 felf fappofe never pray acceptably, who have 
 come to a grtat deal of knowledge: Though 
 there be no fmciificdjavmg Knorvkdge (atter 
 the firil Converdon) without prayer. Iain 
 forry you put rne to trouble the Reader 
 about Inch things as thefe. 
 
 It follows [ Neither doth Solomon direHto 
 any other rcay principally^ i^ic] Anfnr, Did I 
 fpeak one word of the principality , or which 
 was the principal way ? Did I not put 
 prayer hrft,and other means next ? This is 
 not well , brother ■■> Truth befeemeth our 
 Calling, and our work. And yet he that 
 faid, I wa^ found of them that fought me not^ 
 (in my opinion, which yet expedlcth your 
 reproach) doth give fo much knowledge as 
 is necefTary to mens tirrt faith and repen- 
 tance and converfion by the hearing or 
 reading, or confidering of his word, ordi- 
 narily to them that never hrll asked it by 
 fmcercpraycr\ For I think that Faith goeth 
 before a hclieiing prayer. 
 
 You adde \JFe cannot but rvonder thai any 
 dares fo cxprcfly go againft the very letter of 
 Scripture , — but that rve have done with 
 wondering at Mr, Baxter' J boldnefs, 
 
 Anfvp. Tljislmaywellputasyour i4tj^. I'^VntrutV' 
 Untruth. Reader, try if you can find one 
 fyllable of what he fpeaks in all my book ? 
 Doth he that faith [_prayer is hut one of the 
 'means'^ contradid the letter of Jam. i. 5. 
 If any man lackjppifdomejet himaskjt of God? 
 O how hard is it to know what fpirit we are 
 of ? That a man fhould go on in fuch deal- 
 D ing 
 
[ 50] 
 ing as this ? and make his own fidions the 
 ground ot fuch tragical exclamations when 
 he hath done ?* Yea, he proceedeth. 
 
 For rrhjt fnllorrs in JHlHficatiun of hif uytr 
 rvjrrant.Thlc conceit exceeds all bounds of j'o- 
 hrictw — trbithcr rviU not Pride and over- 
 weening carry a mm '^ He tl>at had fo tramp- 
 led upon his brethren rrithout any regard to 
 their innocency or fufferings^ now Jpeaks bjit 
 Jlightfy of our Lord Chriji himfelf J 
 
 Anfiv, Yo.Lir anger I pals by ^ I like you 
 the better tor fpeaking againit Tride : For 
 by that yoa fhevv that you love it not un- 
 der that name. But Hill Horp hard ii it to 
 l^WTV our f elves ? 
 
 I am lorry, i. That you are (o fore and 
 tender d^s to account it trampling on you, to 
 be intreatedto Love your brethren^ and not 
 to divide the Church of God. 2. And that you 
 iay, He rea^ardah not your fufferings , who 
 furfcreth with you, and writcth (o much as 
 that book containeth againll your lurtering.s. 
 3. And that you ihould call that your Inno- 
 ctncy^ whicli I have proved fo largely to be 
 againit the mn> and great Commandementy 
 and when you make lb poor an anlwer to 
 the proof. 
 
 I might number thcfe with your Un- 
 truths, but that I will choofe out the grolTtr 
 1%. '7 hit ruth, forf, fuch as is the next (15^/7. llntruthj 
 thdtIfpeak,flightlyofCbrill Is it flighting 
 Chrilt to Ipeak ihc words and undenied 
 truth of Scripture? Two things I fay ot 
 ChriiU I. That he incrcafcd in rvifdom hi 
 
 hi5 
 
[5t] 
 ha youth } Do you not believe that to he 
 true ? Surely Mr Jcanes in all his writings 
 againll Dr. H.immond oi thit point, did ne- ^^^k a^iehily 
 ver deny it. 2, That he iroM not enter upon orchiilt ? 
 his puhlick^Miniftr) til! he n^as about ^o years of 
 age? Do you not believe thatalfbr* What How chrift 
 then is here that is a flighting of Chriil ? increafed m 
 The rcafon of this later which I humbly ^^^^^^"*- 
 conjed:ure at (and elfcwhcre exprefs) is,that 
 he might be an example to young men, not 
 to venture and enter too early upon the 
 Miniltry. The reafon you alledge from 
 IV//W. 4. 2, 3. I gainfay not, though I think 
 it far fetcht (that Cbriit muft not enter 
 fooner upon his publick Miniftry in his ex- 
 traordinary orhce, becaufe the fons of Co- 
 rah were numbred from 30 years to 50.) But 
 you inlmuate another untruth, yea exprefs 
 it while you flatly fay,I infinuate^that Chrill 
 fxJiid t\\\ ^o years old^ that he might he more 
 perfe^ in mfdome : I had no fuch word or 
 thought. My following words [If had beeft 
 ezfier for Chrifi to have qot all knoniedge by 
 trvo or three carneji prayers than for any ofusi 
 refer only to the firfl claufe, (of his growth 
 in wifdom) and not at all to the later (of 
 thetimeof his MiniiiryJ 
 , But you deny that Chrifi had any addition 
 cf mfdom-except iK to manifejiation^ \ I believe 
 Gods word ! And with others he will be 
 as pardonable that belicveth it, as he that 
 denyeth it. I did not expound it : But it* 
 I muft, I will. I think that according to the 
 prefent frame of humane nature, the in- 
 D z cor- 
 
[r- 3 
 
 corporate foul rcceiveth the feveral objects 
 it muft know ab extra-, by the fantafie, and 
 that by the fenfcs, and that our ads of 
 knowin£^ exterior things are as Philofo- 
 phers alHrm, objedivcly organical, though 
 not cfficionJy and fonnjU<^ that is, that the 
 Intromiliion by the fcnks and phantafie, is 
 nccelTI\ry to the right Ihtingot the objed". 
 And therefore that in all thofe ads of 
 Knowledge which Chrift excrcifed as other 
 men do, i. The Objed, 2. The Organical 
 capacity and aptitude of the body were ne* 
 cclTaryTnot to the perfedionot'his hunnane 
 foul, in EfilnceT Power, Virtue, Inclination, 
 Difpoiition, but only to the Ad of Know- 
 hig. And fo I think Chrift when new born 
 knew not acinally as a man, all that he aftetf 
 knew i no, nor long after ^ And that he in- 
 creafcd in Adml knowledge, i. As ObjeBr 
 were prefented, 2. And as the Organs in- 
 creafcd in Capacity and aptitude, and not 
 othcrwife. Yet I believe that Chrift prayed 
 before hrs Organs and adual knowledge 
 were at the highell:, and that he could (had 
 it been his Fathers will and his own) by 
 prayer have fuddenly attained their per- 
 fedion i and that Cnlfahlc imfcrfcdion he 
 never had any, nor fuch as is the iffcci of fin 
 in Infants now. It this be an error, help mc 
 out of it by fitter means than reviling. 
 
 You adde that Chrid needed not prayer for 
 himfelf^ hnt as a pattern to «f , 2< c. Artfw, 
 Chriit had no Culpable 7ieed^ nor <jf God any 
 fiatftral need* But, brother, take heed of the 
 
 Com- 
 
[53] 
 
 Common error of them that think they 
 can never fay too much or do too much, , , 
 when they ar-conce engaged ^ for this is bat ^^^rj^ nwded 
 undoing, i. Do you think that Chrifts hu- Prayer for 
 mane nature was not a Creature? 2. Do you himfelf. 
 think that all Creatures are not Dependant 
 on the Creator ? and need him not ? 3. Do 
 you think Chrii^s humane nature needed not . 
 Divine fuftentation in exil^ence, life, and 
 iTiOtion, and Divine influx or Communica- 
 tion hereunto, feeing that in God we /zit, 
 andmo'jc^ and he? 4. Do you think that 
 Chrills body needed not created means ? as 
 tht earth, the air meat and drink, andlleep 
 and reft ? And that he needed not drink, 
 when it is faid, he thirftcd. Job. ip. 28. I 
 ihirjh And Job* 4. ^. j^being jvcaricd rvith 
 his journey^ Ecc ver. 7. Give me t') drink.^ 
 Whether he needed not cloathing,and need- 
 ed not ordinary bodily fupplies, when it is 
 faid, that fome mmftnd to blm of tbdrfnh- 
 fiance-y Luke 8. 3. As our Father knoweth 
 that ive bave need of all tbcfc things-, Mat. 6.8«- 
 32. So I think that Chrills humane' nature 
 needed them , and that he gave not thanks 
 at meat for his Difciples only > and that he 
 bid.them fpeak nothing but the truth, when 
 he faid Mat» 21.3. Mar. 1 1 . 3 . Lifk^ ip» 3 1 • 
 The Lord hath need of him. And that it was 
 for himfelftlut he prayed three times that 
 the cup might pa(s, if, &c. (^though for bur 
 inlkudion) Lif}^ 22. 44. Matt. 2g. 42. 44. 
 Hch. 5.7. JFhj in the dates of bis flcflj^ rvhcH 
 he '■* v^ offered Jtp prayers and fippli^atvyts 
 D 3 m'b 
 
C 5+] 
 mthflrong cryhig and terrs uMo him that rvj^ 
 iihic t if JVC him from deaths and rras heard in 
 ihjt he feared -, though he iv.is afon^yct learned 
 he obedience by the things n^hich he fufcredy 
 and being made ferfeCl^ &c. ] I believe that 
 when he was on the Crofs he needed de- 
 liverance, and when his body was in the 
 grave it needed the Divme power for to ef- 
 fed his referred ion. And how a man would 
 have been formerly judged of .that had de- 
 nycd any of this. You may learn by the 
 leverities of many Councils againlt the Iiu- 
 tychians, Neftorians, Monothelites, &c, 
 
 I am fo regardful oi ynur ftffcrings that 
 I would not put your mind to any needlefs 
 grief •, But yet I heartily widi ynur Repen- 
 tance, not only for your errors, but that you 
 'fliould let out your (unknown; fpirit to 
 iuch vehemency in your revilings upon fuch 
 pittiful grounds, as when you adde [So that 
 to fl'eaj^fo Icjfcningly of Prayer and Chriji, p) 
 undervalue fo much the itnffeahjble ufefidnefs 
 of the one-i and the incomprchenfible Majejly of 
 the other J becomes very nrll the fpirit that Mr. 
 Baxter rrrites nith.j This is but a repetition 
 of^ untruths. 
 
 EXCEPT. XVI. p. p. Jnfjrered, Ha- 
 ving Pir. 27. given live pioots by which 1 
 knew many to be millaken that expound 
 Texts of Scripture, by the Impreihons on 
 their own fpirits, I faid Pir. 28. \_It H very 
 ordinary mi h poor fanciful vpomcn andmelan- 
 
 i 
 
 i 
 
[ 55 .] 
 
 choly pcrfons^ to take all deep apprcheftfions for 
 
 revelations \ and if a I'cxt come into their ^. , , , 
 
 • J r <^- 1 I Ofm:lancholy 
 
 minds, to fjy.^TJjPf text n?M bronzln to my i^ji^ntcrpraa. 
 mind^andfct upon myfpirit^ .k if nothing could [ion. ot Scrh-^- 
 bring a text to their minds hitt feme cxtraor- cu.;. 
 dinary motioh of God ^ and as if thU bringing 
 it to their mind, would warrant their expofni- 
 on*'] Whereupon I advife men to know 
 the neceilityolf the fpirits ordinary fandi- 
 fying work, and not to defpifc mens preten- 
 ces ot' revelation y but yet to believe none 
 againfi Scripture. As to the ground of this 
 palTage, it is fuch as is not difputable with 
 me, being matter of fenfe h (fo impollible 
 is it forme to efcape all the heinous accu- 
 Nations of this brother.) It is not many 
 years (Tnce I have had feveral perfons with 
 me (two or three out of one County) that 
 brought me bocks written for the Prefs, and 
 •urged me to procure them printed and 
 (hewed to the King, in which were abun- 
 dance of Scriptures abufed to many daring 
 predidions of things prefently to come to 
 pafs, and all upon pretence of Viiions and 
 Revelations, and the fetting of (uch an ex- 
 pofition on their hearts : And the men were 
 ignorant, melancholy, and crazed perfons, 
 and the Scriptures almofi: all fallly interpre- 
 ted, and the predidfions fail. And all ef 
 them had the htth Monarchy notion with- 
 out conference (that I could learn) with any 
 about it. 
 
 When I lived inCeimtrey, MiioYjydkes a 
 
 Learned Scot, lived in tjic houfe with me, 
 
 D 4 who 
 
[ 5^3 
 vvlio profeffcd to have lived many years in*^ 
 a Courfe of Vifions and Revelations, and 
 had abundance of Texts fet upon his heart, 
 and expounded to him by Vilion, mofl for 
 the Millenary way,and for Prophecies about 
 our times and changes, Cand fome againft 
 prccifencfs) many of his expofitions were 
 confiderablc : fome palpably falfc : fome of 
 his pr(:di(5l:ionscame to pafs, and lome pro- 
 ved falfe : He was of a hot melancholy tem- 
 per, and as I heard, after difiradted. 
 
 If this brother had known how many 
 fi^ not many fjorej of deeply melancholy 
 per(bns have been with me, that have had 
 fome of their, prophecies, molt of them al- 
 moft in dtfptration, and fome of them com- 
 forted by fuch or fuch a Text, brought ^o ' 
 their juhtd^ which was of a quite different 
 fenfc, and impertinent to that which they 
 fetcht from it, and fome of their Collcdions 
 contrary to the reft s he would take heed of 
 doing Gods fpirit fe much wrong as to fa- 
 ther poor crazed peoples deli rat ions on it > 
 And this is as common,! think, among the 
 Papifts themfelves, xhat meddle lefs with 
 Scripture than we do : What abundance of 
 Books be there, of the phantafmes of their 
 Fryers and Nuns, as Prophecies, Vifions, 
 and Revelations, which the judicious Rea- 
 der may perceive are but the erfeds of me- 
 lancholy and hyfterlcal pallions, improved 
 by ignorant or deceitful Priefrs. ' 
 
 But what is the Charge againft me here ? 
 Why. he faith [He caU them poor fanciful 
 
 ivomcny 
 
[57] 
 
 %i?omen-> and mehnchjly pcrfiftf^ that ordinv 
 rily receive comfort by fuggerted T'cxts of 
 Scripmrc*] 
 
 Jnjiv. This is the 1 6th. rifible Vmrutk i6 Vmrmh* 
 Indeed here are are two grofs untruths to- 
 gether. I. He changeth the fifhjed into the 
 predicate^ and then affirmeth me fo to have 
 ipoken. I faid [J^ U ordinary for fnch fanci- 
 fttl and melancholy per f on s^ to tak,e deep appre- 
 henfionsfir ReneLitioHs^ and if a Text come 
 into their mind^ to thinly it is by an extraordi- 
 nary motion of the fpirit* And he feigneth 
 mc to fay, that they that ordinarily receive 
 comfort byfuggcjled texts arc melancholy. Is it 
 all one to (ay, It n ordinary for melancholy 
 perfons to pray ^ to fear ^ to crre.dicc. And, | They 
 that ordinarily pray ^ fear, err e^ are melancholy,] 
 Again, Brother, this is not well. 
 
 2. He feigneth me to rpcak of them that 
 Jjrdinarily receive Comfort] when I have no 
 iuch word, but fpeak of them that would 
 draw others into error and feparation by 
 confident alTerting falfe expofitions ojf 
 Scripture as fet on their mind by revelctioii 
 from the fpirit. This is not well nei- 
 ther. 
 
 He addeth [_Ifthis be not toft in the Chair 
 of Scorncrs^n^hatii}] This needethnoan- 
 fvvcr. 
 
 [_For f faith he) i^ not this the very language 
 of holy men \ Anfn\ Alas, brother, how im- 
 pertinent is your queftion ? The queliion is, 
 Whether this be the language of no melancholy 
 firfon ? or of none but holy men ? and that 
 
 as 
 
['58 1 
 as bAy > Is it noKthe language ot" raany a 
 Popilh Nun and Fryer that pretend to Re- 
 velation ? Hive not I heard it with theft 
 cars from mulritudes in melancholy and 
 other vveaknefs that have perverted the 
 Texts which the\* alledged? Have I not read 
 it many books of Expcriaiccs ? Is he a fcor- 
 na that faith, that a man may fpeak the 
 iame words miftakingly in melancholy 
 which another fpeaketh truly? Do you well, 
 brother, to trouble rhe World at ihis rate 
 of difcoLirit? For charges on me, I pals 
 them by. And for his faying that the bare 
 recital of their ufual words is fitter for a 
 Jc'ter thjn .1 jtidichm Vii'mc^ and when he 
 hath done- to be io angrv that rhey be not 
 all alcribed to Gods fpirit,I will not denomi- 
 nate fach palTages as they defer ve, Icli I of- 
 fend him. 
 
 Left yoj deny belief to me, I intreat you 
 and the Reader to get and read a book pub- 
 lil>.ed by Mr. Brown (as is uncontrolledly 
 alfirmed, who lately wrote againfi Mr. 
 7'omhcj againft the lawfolnefs of Communi- 
 on in the Pariih Qiurches) concerning thu 
 experiences and ftrange work of God on a 
 Gentlewoman in JForccjtcr ('whom I will 
 not name, becaufe yet living, and God may 
 recover her, but is there well known.) Thi:^ 
 Gentlewoman having been long vain, and 
 a conftant neglcder of publick worQiip.was 
 fjddenly moved to go into the Church 
 while I was there preaching (on Rom»^'2i.) 
 The very Text firack.her to the heart > but 
 
 befor: 
 
[ 5P 1 
 b.^fore the Sermon was done (he could hard- 
 ly forbear crying out in the Congregation : 
 She went home a changed perfon h resolved 
 for a holy life. But her aifettion Cor palfion) 
 being ftrong, and her nature tendcr^znd her 
 knowledge/mji!/, (he quickly thought that 
 the Quakers lived llridtlier than we, and 
 fell in among them. At hi\ perceiving them 
 vilihe the Minillry and the Scripture, her 
 heart fmote her, and fhe forfook them, as 
 (peaking againll that which by experience 
 (lie had found to do hergoodi And detiring 
 to fpcak with me (who lived far u\Tj open- 
 ed this much to me. But all thefe deep 
 workings and troubles hetv^ccn the feveral 
 waies, did fo affedt her, that fhe k\\ into a 
 very iirong melancholy \ Infomuch that 
 fhe impoled fuch an abllinence from meat 
 upon her felf, that l"he was much confumed, 
 and fo debilitated as to keep her bed, and 
 almoft famifhed. Mr. Srjjr^f (and others) 
 were her inftrufters, who were very zealous 
 for the way called T/.'C Fifth Monarchy^ and 
 having inlirudled her in thofe opinions, 
 publillied the whole ftory in print (which 
 clfe I would not have mentioned; I ihallfay 
 nothing of any thing which is othcrwife 
 known, but detire the Reader that doth but 
 underlland what melancholy is, better than 
 the Writers did, to read that book, and ob- 
 ierve with forrow and pitty, what a num- 
 ber of plain effeds of Melancholy, as to 
 thrji^Jns^ and Scriptures , and aclicns^ are 
 there afcribed to mar "Itrnptations on one 
 
 iide^ 
 
ride,and to Go^^s wuffiulor uotahic opcratio'ftf 
 on the other llde ! In the end he faith [^«i 
 indeed vphen .t fml opprejfcd mth fnrrovp />c- 
 fore^fljdU fuddoiiy fi>id cjfc^ by havvig fume 
 Scripture brouzln tn their mind rvhich before 
 ihey thought not nf.ifthii be not thefpirits wor1(^ 
 as a Comforter^ nv Jljall be altvaics doubtful 
 horv aad rvhen be performctb that office '-> which 
 jpay of Doubting Mr* Baxtcr'j Vii'inity ledds 
 into^ ivhich fufficiently (hews it is not of God : 
 Tor God calls us to hope p erf ctlly^ and to rejoyce 
 in the hope* 
 
 Anftf. The Divinity which I think true 
 and found, dotli teach Enthuilafts, whether 
 Fryers or Nuns, or any fuch Phanatick, not 
 to believe every fpirit,but to try the fpirits 
 whether they be of God •, And to believe 
 that Satan can transtbrm himfelf into an 
 Angel of Light y And to doubt whether 
 their fuggeftions, revelations or prophecies 
 be of God, till it be true and fure : For in- 
 flance, I would have had your fellow prifon- 
 er have doubted of his three after men- 
 tioned prophecies uttered in the Pulpit, as 
 from the fpirit of God (That vpe fljouldhave 
 no more King^ Jythes^ or "Taxes : ) Be not an- 
 gry with me for giving you fuch inftances h 
 It is only to fave others from wronging the 
 Holy Giioll, and expofing Religion to pro- 
 fane mens fcorn. And I would not have one 
 turn Anabaptirt, if in their forrow ormu- 
 iing that Text fliould be fet upon their 
 iriind, AIU22, 16. Why tarrieji thou^ arife 
 and be baptised, and wajh aypay thyfms^y^^ox 
 
 would 
 
would I have another turn Papift, if that 
 Text be fet upon his heart, A^- p. 6, Arift 
 afii go into the C'tty^ avd it fljall be told thee 
 rehat thou tnujl do : And if it be a Popifli 
 Prieit that he Hrft meetcth with, and think* 
 cth that this is the man that muft inform 
 him. 
 
 I would not have a member of any 
 Church, upon an infufficient rcafonTeparate 
 from it, if that Text be (It upon his heart. 
 Come out of her mypofle^ &:c. Or 2 Cor. 5. 
 I'] ••Come out from among them, and be ye 
 jeparate^ 5c c. 
 
 Nor would I have an Hypocrite or un- 
 godly perfon conclude himfelf to be (incere, 
 if that Text do fuddenly come into his 
 mind (how affedingly foever) Joh^ i. 47, 
 Behold an Ifraelite indeed in whom if no 
 guile. 
 
 Nor would I have an upright doubting 
 Chriftian conclude himfelf an Hypocrite it 
 that text come into his mind, A^, 8. 'thy 
 heart is not right in the fight ofGod^^c.l think 
 that there is Ibmevvhat cUe beiides the fud- 
 den coming into our minds, and the deepeft 
 affeding of us, that is neceflary to prove 
 the true meaning of a Text, and the found- 
 nefsof our Condnfwns from it. And yet I 
 never doubted but that the fpirit doth both 
 caufe our comfort, and our refolutions and 
 other gracious eifeds, bv bringing forgot- 
 ten Texts to our remembrance. 
 
 But the way that I think the fpirit cureth 
 our doubting by, is all thefe things follow- 
 ing 
 
[^2 1 
 
 ing (hi together, i. Suppofing that he hath 
 intallibly guided the writers oF tlic Scrip- 
 ture. 2. And hath fet to it the infallible 
 leal of God Twhich is the Imprefs of his 
 F Offer ^ JViidomc ^ ^wd, Goodmfs.) 3. And 
 that he helpcth Minillers to preach this 
 Gofpel to us. 4. He next doth help us to 
 Jicmcmbcr^ and to V>idir\hfrjd it •, And no 
 falfe expolltion is from the fpirit of God: 
 And he hath left us fufficient means to 
 difcern (as far as is necelTary to our Salva- 
 tion and our Comfort) whether it be right- 
 ly interpreted or not. 5. And he helpeth us » 
 iirmly to believe the Truth of it: And of 
 the unfeen Glory which it promifeth. 6,, 
 And hereby he kindleth in us Kcpcntance^ 
 Hope^ and Love^ and reneweth both foul and 
 life to the Image of God, and the example 
 of Jelus Chrift. 7. And then he helpeth us 
 to ACt or Excrcije all this Grace. 8. And he 
 helpeth us to difcern the fimcrity of it : And 
 And foby the fpirit we know that we have 
 the fpirit, and have the witnefs of Oirift,- 
 and the feal of God, and the pledge, earneff, 
 and firll fruits of eternal life within us, 
 whilclt the (pirit doth make known him- 
 felf to be in us. And all true figns o(San^i- 
 fication^ or the Divine nature in us, are figns 
 of this in-dwelling fealing fpirit: But fo 
 , are not the fudden pallions, and fancies,ancJ 
 change of parties, lidcs, or by opinions, or 
 lirong conceits unproved , from whence 
 fome u(e to fetch their comforts, p. And 
 next he helpcth us hereupon to make a true 
 
 appU- 
 
C^3] 
 
 application of the promife of Juftifrcation 
 and Salvation to our felves : Having before 
 applied or received it by Faith and Conjent^ 
 and being J uflificd, he helpeth u» to apply ic 
 to our Affurancc and fetlcd Hope and Com- 
 fort y and to argue, There U m Condemnation 
 to them that are in Chriji Jefus^ that vpa\ not 
 after the flefl: but after the fpirit : But I am 
 in Chriji Jefm^andlrvalh^ not after the flejh 
 but after the fpirit '-> Therefore there ism con- 
 demnation to me. lo. Next the fame fpirit 
 cxciteth adual Hope and Joy in the foul, by 
 the faid application of the promife i that 
 we ("hall not only conclude from it, that 
 we have pardon and right to Heaven in 
 Jefus Chrift, but alfo (hall .have the 
 IFilland AffeCi ions duly moved with that 
 ConcluiioH. II. And the fame fpirit 
 helpeth us to anfwer all the falfc Cavils of 
 Satan, the World, or our mifgiving hearti?, 
 which rife up againfl this hope and Com-» 
 fort. 12. And hftly he helpeth us in the 
 uCc of all thofe holy means, by which this 
 Hope and Comfort is to he maintained, and 
 helpeth us againft the fins that would de- 
 Irroy it, and lb keepeth it in life, and exer- 
 cife,and perfeverance, till we finally over- 
 conhe. By all thefc twelve Ads together^ 
 the fpirit caufeth the Hope and Comfort ot 
 Believers, and faveth them from their doubts 
 and furrows.. 
 
 And now, Brother, when you can calm- 
 ly think oi it, I (hotrld be glad that you 
 would coniiderjwhether to fay this Viilnity 
 
 kadr 
 
[^4] 
 
 hadcth to douhthig^ and that U is not of God, 
 be not, I. An untruth, 2. An injury to him 
 whom you calumniate, 5. An injury to the 
 fouls of mm that muft be thus comforted, 
 4. And an injury to God, by telling the 
 World,that his own dodlrine is not his own, 
 and by feigning Gods truth to be mans er- 
 ror. And whether your way here opened 
 (by receivmg fudden Comfort by a remem- 
 brcd Text) be founder dodtrine ? And be 
 not fuch a way as Papilh,Quakcrs,and moft 
 deluded people commonly boafl: of? And if 
 you bring poor fouls no better dircdions for 
 their full aifurance, peace and joy, whether 
 in the end you will not prove a miferable 
 Comforte* r" 
 
 VVbcibcr God 
 baits book. 
 prayers or 
 foniK. 
 
 EXCEPT. XVII. p. 10. Anfrvcrcd. 
 When I fay that I mmder at men that thinJi 
 God makcthfuih a matter as they do of their 
 fever at words and forms ^ as that he loveth only 
 cxtemporate prayers and hatethforms^ or loveth 
 only prefcribed forms and hateth extemporate 
 prayer's by habit^'\ he faith this is [As if I 
 coif Id nrjcrfpeah^meanly enouo)) about prayer*^ 
 But, brother, if you kLndlc this burning 
 7eal your felf, by teaching men to hate either 
 forms or prayin^r by habif-y Marvel not if it 
 burn you, within and without ', and when 
 your own paflions have fcorchcd you, other 
 mens hatred of your prayers, as you hate 
 theirs, do trouble you alfo. And if you hate 
 the quenching of thcfe lircs, even when the 
 
 Chur-" 
 
Churches by them are all on a flame, as (b» 
 feermen as you will be of another mind, I 
 tell you again, brother, you greatly wrong 
 and diihonour God, if you think that he 
 layeth fo much upon that which he never 
 £ave any law about, or fpake one word for 
 or againrt,as to tell the World that hetoeth 
 all prayer that is put up by a form or book* 
 And that he that denyeth thif^fpeaheth mean- 
 ly of prayer. The Lord teach you to know 
 what manner ot fpirit you are of, f which 
 rcquell I (hall reiterate for you, inlkad of 
 praying with yourcjrneftncfs, 'theLordre- 
 bukc him») Have you the bowels ot a Chii- 
 ftian, andthe fpirit of Chrillian Love and 
 Unity, and can you think that God hatcth 
 (for that was my wordj all the prayers of 
 all the Churckes and Chriii:ians in the 
 World, that u(e a form ? Even of all 'the 
 Greek Churches, the Armenians, Abaifines, 
 Jacobites, Syrians, Copties, 'Lutherans, and 
 Calvintits i of all the Englilli publick 
 Churches^ and the prayers of fuch holy 
 men as Dr. Frcjlon^ Dr. Sibber^ Mr. Fcrkins^ 
 Mr. Hildcrjham^}>Ax, Carmrightfix. Stough" 
 toru, Mr. Whateky^ Mr. Bolton^ and all fuch 
 as they that ufed fome the Liturgie, and 
 ibme other forms ? And that God hatcth 
 the prayers of all Chriftian Families and 
 Chriftians that ufe a form ? Do you dillike 
 adding to God's word, and will you adde 
 to it fo boldly,as to fay,he hateth that which 
 he never once forbad ? 
 
 If you would make your reader think 
 E that 
 
 % 
 
I 66-] 
 
 tivat I make God indifftrcm to all modes and 
 rvordi in prayer, you would abufe him : For 
 though I never heard a minfivcdr in prayer, 
 I think you curfc in prayer a little betore ■-, 
 and I have heard many ryd in prayer, and 
 traduce men tor truth and duty, and vent 
 their own errors. But I befeech you pro* 
 mote (uperllition no more,and feign no Di- 
 vine Laws which you cannot (hew us ? Ancji 
 tcaeli nut this unhappy age to feign things 
 neccflaiy that are not, and paint out the 
 mod holy gracious God, as the patron of 
 every one of their fancies. 
 
 Your words [Voth not God regard the moHr' 
 ner of our addrcjjinsi our fehcs to him ? Mnjt 
 rpe 7iot pray in the jprit'^ ] Do iVill make me 
 pray, thit you uxi^ k^tovp your ffirit* Do 
 you well to intimate that I lay the contrary? 
 "When I maintain that God fo far accepteth 
 them that rvorjhip him in fpirit and truths 
 that he will accept their prayers^rrir/? a form 
 or wiihoHt , and hatcth neither \ yea, hath 
 left both indifferent^ to be varied as mens oc- - 
 cafions and ufe for either vary, as he hath 
 donQZ form oinotes m preaching. It is an 
 cafic thing to turn formjliji either w-ay, by 
 •tliinking God loveth our prayers either be- 
 caufe they arc in the fame words^ot in vari- 
 ouf ivordj, 
 
 Tiic fecond part of this Exception cal-* 
 Jetli me {_a trlfler^ that doth neither believe the 
 iScripiute nor bbnfelf hut tries to dhitfe^ & c."] 
 Bee iu(e I fay about a Liturgie, i. Certainly 
 in Chrtjis tjm?^ both Liturgies hy forms ^ and 
 
 prayers \ 
 
[^7 1 
 
 prayers hy habit mrettfed. 2. 7hjt itUli]i^ Whether th- 
 that the Pharifccs long Liturgie^ n\is in many je v? had a 
 things worfc than ours \ And yet Chriii and Lkms^^c \n 
 hU Apofiles oft joyned rvith thetriy and never Chriftstm:. 
 condemned them* \ 
 
 Anfn\ I. Let the Reader obfcrvc whe- 
 ther ever Chrifr, his Apoftles, or the Pha- 
 rifees mcdied with the Controverfic about 
 the lawfulnefs of forms ? Whether ever 
 Chrilt condemned themP 2. Let the Rea- 
 der note that when I fay that Certainly 
 forms wereufed^ I fay not, whether in the 
 Synagogue or Temple, or Houfc, nor do I 
 fay that they were other forms than Di- 
 vine ? But when I fiy.that it is Uk^ in many 
 things the Pharifees Litnrgie n?jf n^orfe than 
 onrsy I mean that it is like (though not cer- 
 tain) that part of it was of humane inven- 
 tion, and ufed pubhckly. 
 
 And, I. The word Liturgie fas Martinius 
 and other Etymologilts agree, hath three 
 fignihcations, I. The largclt is, for anypib- 
 lich^officcnfminijlry.^ivA fpecially of diftri- 
 bution. 2. For the publick fervice of God, 
 in reading, teaching, praying, Sec. 3. For 
 ftated orders and forms of that pubhck 
 fervice, To which BeJJarmine addeth 3.(\th» 
 as the narrowert fenfe of all, viz For the 
 facrificing offices only ', which is no ufual 
 fen(e. Now the fecond and third being the 
 now-Common fenfe, I thought there had 5ee pf-1 92* 
 been no queiiion about them. ?nd 10-, Sec. 
 
 That the Jews had a Divine Liturgie in 
 
 both ftnfes (as a fervice^ and as a p-efiript 
 
 E 2 form' 
 
C ^8 ] 
 
 form)\ proved in my 5^/;. Difpiit. of Litui?- 
 gies many years ago. i. In the Temple they 
 had molt pundtual prefcripts for their fa- 
 crihces of all forts, and their offerings ', and 
 the manner of performance, and the adtions 
 of PrieAs and people about them. In the 
 Synagogues hhfcs and the Prophets were 
 read every Sabbath day / And the Pfalms 
 I Chr. i^ 4. ^^"^^ purpofcly penned (many of them) and 
 and If. * recorded to be Trayers andFraifis (oiihc 
 >Chrcn.?-i4, publick and private worfhip, and were 
 '^ committed to fcvcral Church- oliicers to be 
 
 publjckly uled: And David and SolomjH 
 appointed the Inftruments, Singers, and or- 
 der tc manner in which they fhould be ufed. 
 A form of prayer for thePricils is prcfcribed 
 in three benedidions, Numk 6, 23. Hcz£- 
 hiah commanded the Levites to ling Praifcs 
 to the Lord with the voords 0/ David a>td of 
 Afaphf/jf Sccr, 2 Chron. 2p. 30. i Chron. 
 16. 7. \jDn that day David delh'cred firft thif 
 Pfalm to thank^ the Lord into the hands of 
 Afaph and hU brethren, Exod. 1 5. The fong 
 of Mofej is a form. And Kcv- 15. 3. the 
 Saints .re faid to fing the fong of Mofes and 
 of the Lamb, Moft Expolitcrs think that 
 l\i(z Hymne that Chrift fung at his lajl fup- 
 fer^ was the ufuul torm : If not, it was a 
 ncn> form, hhfcs form at the moving and 
 rejHngoi the Ark isfet down, Numb. io« 
 35,36. Deut. 21. 7, 8. There is a form for 
 the people to ufc, Judg. 5. Deborahs fong is 
 recorded : f> i:. Hannahs praife,i Sam And 
 Joel 2. 17. thae is a form for the fricfls in 
 
 their 
 
(heir Humiliation : And John taught his 
 Di/ciples to pray s And when Chrifl: was 
 defired to teach his Difciples as John had 
 done his, he gave them a Jorin. Now let the 
 fober Reader judge whether the Jews had 
 m form or Liturgic of God's appoint- 
 ment. 
 
 If he fay, I thought you had meam a hii- 
 tnaneform h I anfwer, It you will chink that 
 which I fay not, and choofe rather to fei^z/e, 
 than obfcrve what you read, I cannot help 
 it. 
 
 2. When Ifpeak of a Probahility after- 
 ward, I do mean of 2i humane Litttrgie: ot 
 which I will now only fay, i. That ic lecm* 
 cth very improbable to me that the Phari- 
 ices who fo abounded with Traditions, 
 Ihould not fo much as have iiny humane 
 forms of prayer or praife. 
 
 2. When Chrirt fpeaketh of their long 
 prayerful delire them on both extreams to con- 
 flier, that, If it was a long Liturgie , they 
 ihould not compare the Puritane to the 
 Phirifee in his long prayers as they ufe to 
 do, but to others. But if they were extern- 
 pnrjte Prayers^ i.To one fide I fay, that if 
 Chrift had been againfi: cxtemporate fraying^ 
 he would have put that into his rebukes : 
 2. To the other fide I fay, If the Phariiecs 
 had the gift of long extempsratc payers-, we 
 mull take heed of over-valuing liich a gift, 
 and afcribing it too much to the fpirit, fo 
 that the Pharifees long prayers^ as a two 
 edged fword, cut both extreams in tliis 
 pievilh Controverfc E 3 3. This 
 
"n 
 
 [70] 
 
 5. This Controverfie rvhethcr the Jen^r 
 had a Lititrgic^ is handled fo largely by Mr. 
 Seidell-, that I mull rckr the Reader to him 
 that would fee what is faid for the affirma- 
 tive, in Eiitych, Akxandr, pag. 35 to p. 63. 
 Where he Ihews that till Ezras time there 
 was none but the Scripture Liturgic i And 
 that in Ezra\ time eighteen Prayers were 
 made \ and fliews how far they might or 
 might notadde: Where having cited abun- 
 dance of Rabbins, he fliews that however 
 the jewifh Rabbins are fabulous, thefc hifto- 
 ricai teftimonies are our beft means of in-, 
 formation, and are credible, and addeth the 
 words of J of Sca!i^ci\ \_Hic fuh vctm Ki- 
 iU6 Cekhratiom ?jfch£ tcmprihus MeffidS : 
 ihiod vctHlUjJimi Canoncs in DigcjHs Talmw 
 dicvs manifcjio prohant : Nifi qids cos fieget 
 anti^uos ejfc j Quod idem acfi qnU capita ?<«- 
 finiani. Pauli, Vlpiani^ & aJioritm Jitrij- ' 
 coHfulturitm in Vigcft'n Juilinlani produCta ne- 
 get cjfe eomm Jiirifconjitltomm quorum m^ ! 
 7nine citantur '•> Qjipd nemo fanns dixt" 
 rit. 
 
 EXCEPT. XVIII. p. 10. Anfmnd. 
 
 Here you except againfi mc,if lor any thing, 
 
 Of jcartinpat {ot[hdng grown fo fcrupulotts and fn tendef 
 
 cth.i mens . ^^ ^^ j^^ ofaidedy if any breal^jeajis itpon Com" 
 
 ' ' 7non Prayer. \ 
 
 ylnfiv, 1. 1 fpake of jefting en both fides 
 at one anothers devotions, and not of one 1 
 alone* 2. If you are for that way of breaks 
 
[?I ] 
 
 ing jeafts and fcorns at other mens prayers, 
 with what mcafare you mete it will be 
 meted to you again. They will requite yoa 
 to the full with jearts and fcorns at yours al- 
 fu. 3. Brother, do you like this way, or do 
 you not? If you do,what a fpirit are you of?' 
 if you do not,why do you quarrel with this 
 advice 
 
 And whereas yoa cite my own words 
 in the Reply to the Biihops, 1 muft tell youj 
 I. That I know nothing in any of thofc 
 Papers or Treaty , as to the matter that I 
 have changed my judgement in, or repent 
 of. iVnd I admire that the Prelates that ask 
 fo often \_JFl.Kn willfatisfie m ? 1 and others 
 that carry it to the World as if we had faid 
 nothing, fliould to this day leave that Reply 
 and our Liturgie then offered them, and our 
 Petition for Peace, fo much unanfwered^i 
 Which few that knew them will believe is 
 for want of will and fervour or indignati- 
 on againft them? 2. That yet the fentence 
 cited by yon ' JFktkr it be that the Common- 
 Prjycv-Bojk^hath ytcviv J Frjycr for it fcif-,] 
 I confefs is farcaftical , and I unfeignedly 
 thank you for calling me to review it ■> and 
 I do unfeignedly repent of it, and defire 
 pardon of God and men, for fpeaking 
 words of fo much d£ri{ion>Though I then no 
 more perceived my fault,than you do yours. 
 
 I mentioned fome that were fcandaliied 
 at the fcorns of men at the Liturgic here- 
 tofore ', And, I. He calls it a f )vp/;jwe /i-(?ry 
 fitter for Kantcr^^ 2. He chahm^^th me fc? tell 
 E 4 ^ ^k 
 
[72] 
 the names of them that nfcd thofe exprcgionj^ 
 3. He thinks I did greatly fin in repeating 
 them, 4 Ellc iic will thi>jl^ I invented them, 
 on purprfe to mak^ my brethren odious^ and 
 JHjHfie the ferfecution again}} them, 
 
 A^fip. I. It It be (b bad, why arc you fo 
 angry with mc, for being againll it, and the 
 like, or any fcorns at other mens tolerable 
 devotion ? 
 
 2. Your challenge is but a drop of your 
 unrighteoufnefs. I told you I knew them 
 that were inflamed by thofe words, but not 
 that I knew the Speaker. And how fhould a 
 man know the names of all that look in at a 
 Church-door ? How oft have I had Qua- 
 kers in the face of the Market and of the 
 publick Congreration, revile me, and curfc 
 me as in the name of God, and fpeak as bad 
 words as thofe, when I feldome asked what 
 their nam.s w^.re. And yet I mufl name 
 them or h^ to you a maliciom lyar. And 
 fhall I nut be [o with you, if I obey your 
 challenge / Is it not unfavoury to name 
 men in fuch llories? Well, I will thus Lt 
 this once obey you. In 1640. coming up to 
 Londjn to the Phylltians, 1 lay at Bofoms-Inn 
 m Laurence-Lane : On the Lords-day the 
 li.i.-i^ceper, an old man ( Mr. Havpk^headds 
 I r.uKmber his name was) came in from 
 Laurence <^hurch with fomc guefts in a ve- 
 ry great pailion : We ask'd him what the 
 xnatrcrwas? Heanfwered, that as he went 
 .uiLo tlie Ghurch, a telJow Jook'd in, and 
 '^\r ^^ofe very wofds 1 reciad, five that 
 
 he 
 
[73 ] 
 
 be feid [T^he Veele] inftead of [the Devil : T 
 And from very fobcr honeft people I have, 
 I believe, many (core times heard them call 
 the Common Prayer [^Porridge] and fay, 
 [He is not out ofhU Porridge yet.] 
 
 3. If I fin in repeating them, I pray yon 
 jultihe not that (pirit that uttered them j 
 Nor be not of the mind of the Councellor 
 of the wicked in this age, whofe policy is 
 to perfwadc men to commit juch heinous 
 fins (Perjjfry^ Lyings Sec.) which found odi- 
 oufly in the naming, and then no man may 
 ever accufe them, lell he be guilty of rail- 
 ing, incivility, &€- 
 
 4. Brother, a very low degree of inge- 
 nuity would have taught you to have judg- 
 ed fuch a Plea for Love, by one that in this 
 book rpeaketh more againft Perfecuting 
 you, than ever you read, I believe, in a Li- 
 ccnfed book fince the printing Ad, to have 
 come from no malicious perfecuting in- 
 tent. 
 
 Yet, as if you were fo eagerly fct on the 
 Defence of the dividing fcandalous mifcar- 
 riagcs of this age, as to take it for perfecu- 
 tioH fo much as to lament them, or pray 
 againrt them, you gather the fame conclu- 
 fion from my very prayers to God,/^r pitty 
 to h'li Church that is diltracf^ed and endan- 
 gered by fuchufage. 
 
 And here, feeing your fufferings are fo The tcmptail- 
 much talk'd of, and I am numbred by you p"sof fwtfc^^ 
 among your pcrfecutors, endure me to tell '"^ ' 
 you, iiut fuff^erirtg hath its temptations as 
 
 well 
 
C 74 3 
 
 well as profpcrityi And that the tempta- 
 tions topjjJim.SLnd to run too far froni thofe 
 we fuHtr by, and to lofe our charity to them 
 and their adherents, arc fo much ftvonger 
 tome n leave others to judge themfclvcs) 
 than the temptations to tear and tinierous 
 complyances, that I was much more jealous 
 of my heart in this, when I fuifcred moft 
 than at other times : For I knew that it is 
 one of Satans deflgns to rob me of myC/^ci- 
 rity and Lnegrity, in which he would more 
 triumph than in depriving mc of my main- 
 tenance, reputation and liberty. And I muft 
 confcls to you, brother, that f though I once 
 hoped that we fliould have been great gain- 
 ers by our fufterings; the fruit of them now 
 Many arc appcareth to me to be fuch in many as ma- 
 ovcrcoms by ]^eth me more afraid of impr!(()nment for 
 
 think they j^ ^^^j^ ^^j^ ^^^^ jj^ ^^l^j^l^ j^^^j^ 
 
 overcome. , , T , ^ -^ . - 
 
 It*sa rcpioach bear down my judgement into iome errors 
 toojr Nation and extreams,and corrupt and deftroy my 
 that Horniits Love to them by whom I fufier. 
 r^ h" nf^' ' ^^^ truly, Brother, I am fully convin- 
 'f^atifmuj ^^^ ^^^^ n-^any that think their futferings 
 fivt Bro.\nii'. 21'^ their glory, and prove them better men 
 roasnen alios than Others, are lamentably lod and over- 
 habiit authores ^^oi^j^. by their faffcrings. I think your com- 
 qiumcumTy^ ^ panion and you arc no gainers by it, who 
 p^ptLe r.pif- picfcntly by preaching and writing thus,- 
 C9pos Bminan- bring water to the cxtinguifhing ot Chri- 
 /«, pag. 144. ftian Love. I think thofe two Gentlemen 
 Somuchgeod before mentioned, that turned ^l^akers in 
 fuffcripadoth. py.^^„^ ^^^ I^f^ ^l^^jj Religion C^s many 
 
 more 
 
[75] 
 
 more have done) were lofers by it. And I 
 
 think many thonfands in thcfe times, that 
 arc driven into various errors and extreams, 
 and have lofl their charity to advcrfaries and 
 diiTenters, have loil a thoufand times more 
 than their liberties and money conies to. 
 Woe be to the World bccaufe of offences y 
 And woe be to them by whom oifence 
 cometh. Experience of too many maketh 
 me lefs in love with fufferings than I have 
 been , And to think that the quiet and 
 peaceable preaching of the Gofpel ("though 
 under many other difadvantages) if God 
 would grant it us, would be better for our 
 own fouls. 
 
 EXCEPT. XIX. A}fmrcd, You pro- 
 ceed, [^ But Mr. B. be'wg once got into the chair 
 of the [cornfitl mil not eafily out-, and there^ 
 fore goes, on [It is an odious found to hear 
 an ignorant5ra(h,felf-conceited perfon, efpe- 
 cially a Preacher, to cry out Idolatry^ Ido- 
 latry^ againrt his brethrens prayers to God, 
 becaufe they have fotnething in them to be 
 ^mcndtdj] irhereoi ire do not thcnfire th'mk 
 any thing to be guilty of Idolatry^ bccaufe it 
 bath fomethhiQ^ in it to be ammdedy [hut bc- 
 caufe it is ufea in the r^orjhif of God^ without 
 any command of God to mah^ it lanftd-,^ 
 And thvi n>e niuji tell our ViVtator^ is a jfecics 
 (f Idolatry') and forbid in the fccond Corn- 
 man dement : And if he will not receive it fi, 
 it vf^ to- ttft b}i omt arrogant and imperious 
 
 rvords^ 
 
C7«] 
 
 wordf^ hecatife he undcrjlartds not CbnfliaH 
 fcnJeandresifoyU 
 
 Anfvp. I. The charge of Idolatry againft 
 the Liturgie and Contbrmabic Minifters I 
 found in John Goodmns book, and Mr. 
 'ErowHcs^ and others : But this. Brother, car- 
 rieth ir much further. 
 
 2. He contradideth himfelf in his Nega- 
 tion and Affirmation : For, whatfocver Is 
 to be amended^ which is ufed in Gods wor- 
 (hip, hath no command of God to make 
 
 , it lawful ( For it is fin : ) But rphatfoci'ef 
 
 U ufedinGods vporflnp without any command 
 ot God to make it lawful, he affirmeth to 
 be Idolatry: Ergo^ whatsoever is ufed iri 
 Gods worlhip which is to be amended, he 
 maketh to be Idoktry. 
 
 3. Reader, if this one Sedlion do not 
 make thy heart grieve for the fake of the 
 Churcb of Chrift , that our poor people 
 (hould be thus taught, and our Congrega- 
 tions thus dillrad^cd, and unholynefs, that 
 is, uncharitablencfs, fathered upon the God 
 
 Whether all Love, and our fuffcrings and non-con- 
 
 that ufc any formity thus turned to our reproach, and 
 thing in Gods wrath and reviling pretended to be Reli- 
 worftiip not gion, thou haft not a true lenfe of the con- 
 commanded ccrnmentsof Chriftianityand thefouls of 
 cuTarTfe^rm''" ^^"- ' ^^" P'^P^^^ here thefe few things 
 of pravcr; be to thy confideration. 
 Idolaters? And £ucjh I. Whether an Idolater be not an 
 what this ce»- odious perfon, and unfit for Chriftian Com- 
 fure of Idolatry ^^^\^^> (That thefc men think fo, their 
 figaify«h* praftife (hewethO 
 
 0^2. Whe- 
 
[77] 
 
 Q, 2. Whether he that wiiteth and 
 preacheth to prove others Idolaters, do not 
 write and preach to make them (h far jfeem 
 odious, and to perfwade men from loving 
 them, and having communion with them as 
 ChriiHans ? 
 
 Q.3. Whether he that preacheth up ha- 
 tred caufelefly, and preacheth down Chri- 
 ftian love, do not preach down the fum of 
 true Religion, and preach againft God, who 
 is Love ? 
 
 ^ 4. Whether preaching againft Qo4 
 and Religion, be not worfe than talking 
 againft it in an Ale-houfe, or in prophane 
 diicourfe ? And fathering all this on God 
 and^lcligion be not a fad aggravation of 
 k> 
 
 Qo 5. Whether this, brother, that aftkm- 
 eth this to be Idolatry that he fpeaketh 
 againft,ftiould not have given us fome word 
 of proof, cfpeci ally where he calleth me that 
 deny it , a Didator ? And whether both 
 as AffirmcT among Logicians, and as Accu- 
 Jer an:K)ng men of juftice, the proof be not 
 incumbent on him ? 
 
 Q. 6, Whether here be a fyllable of proof^ 
 but his angry affirmation ? 
 
 jg.7. Whether thou canft receive this 
 faying of his, if thou have Chriftian (enfe 
 and reafon, fo far as to believe that all the 
 Churches of Chrift fore-named, the Greek, 
 the Abiifine, the Armenian, the Coptics, 
 the Lutherans, and all the Reformed 
 fi^hurches that fall under his Charge, arc 
 
 Idola- 
 
[78] 
 Idolaters > And coiiId/1 bring thy heart ac- 
 cordingly to condemn them, and feparatc 
 from them? And whether thou cmi\ take 
 all the holy Contbrmifls of En^Lwd^ fuch 
 as BoltQ)!^ PrefloH^ Sibbcs, Stocky, T>ike^ El- 
 ton-, Crook^^ irhaicley, Fcnncr^ &:c. for Ido- 
 laters } yea, ajid all the mn-Confurmljis that 
 ufed and joyncd in the Liturgie <' 
 
 C\8. Whether thou canrt believe that 
 this fame brother himfelf, that writeth at 
 this rate, do ttfe nothing in Godf xvorjhif which 
 hath no command of God to make it larrful ? 
 Is all this reviling, all this falfe dodrinc,all 
 his' untruths commanded of God ? Or 
 doth he not make himfelf an Idola- 
 ter? 
 
 Q. p. Whether, if he teacli true dodlrine, 
 there be any Church or pcrfon in the World 
 that worihippeth not God with Idolatry i 
 I give my rcafons. i. There is no one but 
 fjnncth^(or ufeth fin) in the worfhip of God. 
 But nolln is commanded or lawiul; Ergo 
 there is no one, according to his dodlrinc, 
 but ufeth Idolatry in the vvorfliip of 
 God. 
 
 2.Thcreisno one that ufeth not fomc 
 things not commanded to make them law- 
 ful, in the worfliip of God: Therefore, if 
 he teach true dud:rinc, there is no one but 
 ufeth Idolatry. The antecedent I have oft 
 proved by many inilances : The method of 
 every Sermon, and Prayer, the words, the 
 time and lengtli, the tranllation of the 
 Scripture, whether itfliall be this or that, 
 
 the 
 
[7P] 
 
 the dividlngof the Scripture into Chapters 
 and Verfes, the Mceter of Pralms,thc Tunes, 
 Church utenfils, Sermon notes fwhich feme 
 life, 3 Catechifms in forms, &c. the Printing 
 of the Bible, or any othei' books, &c. none 
 of thefe are commanded. And all tliefe arc 
 ufed in the wor(hip of Go(^. And muil all 
 Chrillians in the World be taught to fly 
 from one another as Idolaters ? Is this the 
 way of Love and Unity ? 
 
 Q^io. Why Ihould this, brother, be Co 
 cxtream impatiait with nic for calling Vi- 
 vidcrs^vpcjk and fia'iflj-^and cenfo/inm Chri- 
 Itians? If in his own judgemenc all men be 
 Idolaters, that ufe any thing in Gods wor- 
 ship not commanded } Is not this to cen- 
 fure all men as Idolaters ? And yet is a cen- 
 fare of pievillinefs on thefc Cenfurcrs a ju- 
 itifying of perfecation. 
 
 Q. II. Whether this kind of talk be not 
 fport to the Papifts, to hear us call one ano- 
 ther Idolato's^ as well as them ? and do not 
 make them deride us ^ and harden them in 
 their bread-worfhip, and image-worfhip, as 
 hdine^caWcd Idolatry on no better grounds 
 rthtm we fo call one another. 
 
 Q. 12. Whether it be not a great diflio- 
 nour to any man to futfer iiler.eing, becaufc 
 he cannot add to Gods worlliip, the Cere- 
 monies and Liturgie, and at the fame time 
 to add to Gods word new and falf^ do- 
 drlncsofour own, by faying that [ It if a 
 fpccks of Idolatry^ forbiddiri in thcfccond Com- 
 mand^ becaufe it is if fed in the n-'orjhip of God 
 
 /ritbivn 
 
[ 8o ] 
 
 without any command to mak^ it lan>ful.'\ And 
 if we (hould furfer (uch falfe dodrinc, and 
 additions, and Love-killing, dividing prin- 
 ciplesas this, to go uncontradid:ed, whe- 
 ther we do not betray the truth and our 
 flocks 2ind (hew that we were too worthy 
 of Dur futferings ? 
 
 But that this aflTcrtion or definition of 
 Idolatry is falfe, I need to prove no other- 
 wife, than, I. That it is unproved by him 
 that is to prove it, and, 2. That it denieth 
 Chrift to have a Church on earth, or to have 
 any but Churches of Idolaters. 3. That it 
 turneth all fin in Gods worfhip into one 
 (pecies, even Idolatry. And fo every falfe 
 dodrine ufed in Gods worfhip is Idolatry : 
 Every Antinnonian, Anabaptift, Separatift, 
 or of any other error be it never fo fmall, 
 muft be prefcntly an Idolater,if in prayer or 
 preaching he fpeak his error : And what 
 man is infallible?* When your Comf anion 
 promifed in the Pulpit, that there (hould be 
 no more Jythes^ m more 'taxes ^ nor no more 
 King^ in IForceficrjhire after jyorccjhr-Yi^hty 
 this mu(\ be Idolatry* For certainly no error 
 isconnmanded ofGod. 4. That it maketh 
 the defcription of a thing indifferent^ to be 
 the defcription of Idolatry. For as [^<f 
 thingforhiddcn'] is the defcription of (in, (b 
 to be [not commanded fpeaketh no more 
 but Jndiffaency { Though the prohibition to 
 do any thing n>t commanded^ fpeaketh more, 
 if it could be proved.) 5. It is contrary to 
 the Scripture which never ufeth the word 
 
C Si 1 
 
 lIVOLATKT] irithatrenfe?Perule 
 the fevcral texts, and try. 6, It tqualleth 
 almod all Churches with the Infidel and 
 Pagan World. 7. It heinoully injtireth God, 
 who is a hater of Idolaters, and will vlfit 
 their fins (as God-haters) on the third and 
 fourth Generations, to feign him to be thus 
 a hater of his Churches, and of them that 
 7ffc ajfy tolng in hU n^orflnp not commanded, 
 8. It tendefh to drive all Chrirtians to dc- 
 /p^zr, as being Idolaters, and fo abhorred of 
 God, bccaufe they have all fome Uncomntan-' 
 dcd^ ycz forbidden thing in worfliip : For by 
 this mans dcdlrine, a finful wandring 
 thought, a finful difordcr, or tautologie, or 
 bad exprelfion is Idolatry^ fas being mt cont" 
 manded.) p. Ittendethto drive men to give 
 over rvorjhipping God'-, bccaufe while they 
 are certain to fin, they are certain to be lio- 
 l.ttcrs ^ when they have done their bed-. 
 10. It hardeneth the Mahometans in their 
 enmity to Chriftianity, who being the 
 great exclaimersagainrt Idolatry do already 
 falfcly brand us with that crime. 
 
 But what ever clfc it do, I am fure it is fb 
 perliicious an engine of Satan, to hjU Love 
 and divide the Churchy to feign every Con- 
 ffirmift how holy foever , and every one 
 that jfjhh in nrorJJnp any thing ?iot commm- 
 ded^ to be an Idolater^ that I may well ad- 
 vifc all Chriftians, as they love Chrilt and 
 his Church, and their own fouls, to keep 
 themfelvcs from fuch miftakes. Were it 
 not th:it it is UDcn^ct to do great works fc' 
 
 xily 
 
[82] 
 
 rily, on fach flight occalions, in fucli a dif- 
 courfeas thisisjl would here Aay to open 
 the meaning ot" the fecond Commandc- 
 menti and llicw, r. That there are abun- 
 dance of bwlul things in Gods worlliip, as 
 circiimfianccs and outward modes that are 
 not commanded in fpcck or individuo. 2. 
 That Tome things forbidden in that Com- 
 inandemcnt indiredly , are not Idolatry. 
 3. Much lefs are they a fufficient caufc of 
 fcparation. But this is fitter for another 
 place. And I again refer you to Mr. 
 LavpfoH in his Jhcopolifica. 
 
 EXCEPT. XX.Anfmred, This Ex- 
 cepiion is but a bundle of mifiaks^, and 
 the fruit of your falfc interpretation of my 
 deiign, i. That I frovc not what I fjy-, is not 
 true, when the many inftances fully prove it> 
 and you your felf deny them not. 2. When 
 I explain my felf frequently and fully, who 
 ( do not mean by Dividers, and what fcpa- 
 ration I allow, you feign mc to open my 
 mind [very mmllhigly^'] and to Idefendthofe 
 rvhom Itraduce^ ] that you may make men 
 believe that I mean thofe whom I ftill pro- 
 fefs that I mean not, and that you know my 
 mind better than I my felf. This is not true 
 and righteous dealing. 
 
 EXCEPT. XXI. p. 12. Anjmred. 
 When I fay \Onrpcfin9e at the prayers of the 
 
 Churchy 
 
[ §3 ] 
 
 Churchy U no pofifjion ofCcnfent to all that U 
 faulty in th-fe prjyers] he faith, [Jhe ApojHe 
 thmght otbcrrpifi in a lij^ cafe of fitting at 
 meat in an IdJs TcmplC''] 
 
 Jnfiv. Brother, ot" all the men that ever 
 I had todowith, fcarce any hath dealt Co Whither we 
 iiipcrHcially , without faying any thing ^'^^^'^l^y®^ 
 again ft the proofs which I lay down, ncr ai^hHatTs^flul- 
 iccming to take any notice cf them. How tv in ihe p.-ay- 
 in you choofe bat fee your felt, that by de- ers thit we arc 
 nyingmy propolition. i. You make it un- prcfcntac 
 lawful to joync with any Church or perfon 
 in the World i and fo would diffolve all 
 Church- Communion and Family-worfliip •, 
 For do not all men fin in prayer ? And muft 
 any man confent to fin ? 
 
 2. How do you relied^ on God that for- 
 biddeth us, to forfake the affembling of our 
 felvcs together ? If confeiiting to fin be un- 
 avoidable ? 
 
 3. I told you, we Con f mi not to the faults 
 of ojtr omi prayers^ much lefs to anotbers^th^it 
 arc lefs in our power > What work would 
 this one opinion of yours make in thr: 
 World >Ifrre are guilty of all that if faulty 
 in all the prayers of the Church (or Family; . 
 we joyn with , yea more, do by oitr prefence 
 p-rfefs Coyjfem to them \ and withal^ if all not 
 commanded in rrorjhip be Idolatry , what a 
 World are we then in? It's time then to" 
 turn feekers^ and fay that Church and Mi- 
 niftry are loft. It is thefe principles , bro- 
 ther, that I purpofely wrote my book" 
 againft, 
 
 F 2 . Bbr 
 
[84] 
 
 But you fpeak much befides tlic truth, 
 when you fay [the Jpoflle thought otberrvife 
 in a Uk,c C tfc-,] For you never prove that 
 he dioui^ht other wife : Dare you fay, (\ be- 
 fcech you think on it) that Paid and all the 
 Apolllcs, and all the Churches, pr.)/cjf/:^c(7;/- 
 fcm to all the faults in vvorfliip which they 
 were prelent at <* How know you that they 
 were never prefent at any fuch as Paul re- 
 proveth in the Corinthians? Yea, was 
 Chrifl a profeflcd Confenter to all that he 
 was prefent at? Or all that he commanded 
 men to be prefent at, when he went to the 
 Synagogues, and bade the cleanfed,go fliew 
 themfelves to tiie Prielis, and offer, 6^c. And 
 bade his Difciplcs, hear the Scribes and Pha- 
 rifecs, &c. I do not charge the Confequen- 
 ces on your perfon, but it's cafie to fee, that 
 it will follow from this opinion, that Chrifi 
 tVM afjnncr^iud confcquently no Saviour,and 
 fo no Chrili. Alas, whither would you car- 
 ry the people of the Lord ? 
 
 Nor do you prove Patd's Cafe to he liJ^e 
 ihii. Eating at the facrihc s in the Idols 
 Temples was vifihk Corporal Idolatry^ for- 
 bidflen indeed, in the fecond Commande- 
 mcnt as Idolatry (intcri-retative, vifibic, ex- 
 ternal, corporeal.) It was that very Adt by 
 which an Idol was outwardly worihippcd. , 
 Therefore it was a Profefftng-^SiCi inter- 
 prcrativcly. SymboJizhtg with Idolaters I 
 have told you, is Profiffi^g '■> tor a Symhole is 
 a Piotelfing llgp. But he that is prefent, 
 with a Church profclhng to worflnp, not 
 
 an 
 
[85] 
 
 an Idol, but the true God, and that accord- 
 ing to the Scripture, and is united to the 
 Church only in this profelHon, doth not by 
 fb doing Profefs Confent to a Minillcrs ill 
 wording, or methodizing ot his Prayers or 
 his Sermons, which is the work of his own 
 office. 
 
 2, As for your charge of Blafphcmy^ &:c. 
 on me, for intreating you to take heed lefr 
 you blafpheme, by making Gods forc^ 
 kftonnng of faults^ to fignifie an approbati- 
 on, I pafs it by, and will not by fo frivolous 
 a return be drawn to enter further on that 
 point. 
 
 EXCEPT. X X I T, p. 13. Anfrvmd. 
 Whether it be hiturncfs^ ficrce/tcfs^fiiryy or 
 proud impatience^ to reprove thefe tins, in an 
 inlbnce which your felf prefume not to 
 contradict i And whether the opinion that 
 \no truth U to he filcnced for peace] be he for 
 judicious peaceable men to own, or be not 
 fittobegaia-faid, I have long ago debated 
 in ray book of Infint-Baptilme , pag, 
 218. 
 
 E X C E P T. X X 1 1 1, p. 13. Arijmrcd' 
 If you diirent, why did you anlwer none cf 
 the iix Reafons I gave for what I faid, ncr 
 feem to take notice of them ? But only when 
 I fay [ It n>cre cafie to injhnce in Hnfcafhtah'c 
 And imprtidint words of truths fpohpi to Fri-t- 
 
 i- 3 CCS 
 
L 8^ '; 
 
 CCS rvhich haic raifcd fcrfecutions of long con^ 
 tinHTrKe-, rtnnci Chicrchcs^ cjufed the dc.nh of 
 mHlthtidcSy 6x:c. Upon which youpac tour 
 quelHons, To which I anfwer, i. Tiic flat- 
 tery oi fome, will not juiiihe the fintlil im- 
 prudcnce of others. 2. If you lliould be guil- 
 ty of the blood of thoufands by one fin, 
 will it cxcufe you that another was 
 /w<?)Y guilty ? 3. Elijah^ Micaiah, znd Job): 
 -EaptilT, fpake not tmfcafonjhly or impr/tdoir- 
 ly : Nor is all impmdcht that bringeth luf- 
 tcriijg or death. 4. Gofpel Minilters may 
 fn\lojx> tliem that fpake frndauly i> but un- 
 JejfoHuhlc and imprudent f pea king , is not 
 tollo.ving them. I have recited elfewhcre a 
 faying even of Dr. Ih, Jackson, that Jt U 
 not bccaufe great men have not fins and rvrjtJy 
 cnoifgh^ that fh^rc arc m n^re Martyrs under 
 Chrift'ian K tilers-, but becaufc there be not John 
 Baptijh enough to tcU them nf them (to that 
 icnfe.j 
 
 But, either by all this you mean to de- 
 fend Hvjcafinabic and imprudent fpcaking^ or 
 tlfe you mean that there is no fuch lin , or 
 clfe you muft need.'; contend where you con-^ 
 Jhit, If it be the firft or third, I will not be 
 ih im'pritdcm as to fence with you. If the fe- 
 cond , it i"^ grofs contradidion of reafbn 
 and morality, and of Chrill; himfelf, Matth. 
 7. 6, I 7i??/. 2. ir, 12. I Cor. 14. 28. 34. 
 Amos 5.13. EccL^.y, 
 
 EXCEPT, 
 
[87] 
 
 EXCEPT. X XIV. p. 14- iHchath 
 found out a mrt? Caufe of Sepjration^ and 
 fuch as jre doubt not the Pofe rvill th.inkjnjn 
 foi'j pohen he fiies^ \_J!m^i} all our content'wns 
 and divisions, are cattfed by the ignorance and 
 injudicioufncff of Chrifiians-i ] For it k evi- 
 dent that our contentions at thU day^ arc prin- 
 cipally ^ if not wholly caufcdj?y the pride-) im- 
 pertinencic and tyranny of impoprf'i which 
 guilt Mr* Bixtcr rvould eafc them of by char* 
 ging it on the igmrance and in'judicioufnefs of 
 Chrifiians,] 
 
 Anfrp. Thefe laft words are your lyth. . „. r 
 Untruth ', i. Where have I faid a word tb ^^ ^»trntf% 
 eafe them ot it? May not two perfons or .a ' - 
 parties be both guilty of Divlfion? Yea, if^^^a^'n."^ 
 one were guilty [rvhoUy] that is,ot the rvhok^ 
 yet he may not be guilty /y/e/)', and no one 
 with him. 
 
 2. Have you or any of your party, done 
 fo much to have fropt that caufe of divilions 
 which you accufe , as I have done ? And 
 did I ever change my mind } 
 
 5. O that God would make you know 
 what fpirit you are of, and what you are 
 doing! Alas, brother, wil 1 you leave E/fg- 
 land nr) hope of a Qire ? What hope, while 
 we are impenitent ? What Repentance, 
 while we jultirie our fuis? Yea, while the 
 Preachers teach the people to juiiltie them, Whcthci- any 
 and become the defenders of the iuis which Chriilitns be 
 thcv ihould preach againft-, and fight agiinft ^^'^)' i^nnranc: 
 their brethren that do but call men to lie- '".t"^ 
 F 4 penii 
 
/j,/f : What ! is Godlincfs up, and in ho 
 ii.our among us, while V^cfQUtancc is down, 
 as an intolerable abhorred thing ! What "a 
 Oodlincfs is that, which abhorrcth Kepm- 
 tance> 1 am offended grc it ly with my own 
 heart,that meltcth not into tears over fuch 
 lines as ihi'e, for EngUnd's fake, and for 
 flchgions fake^ For the honour of God, 
 and for the fouls of men. Is that [ a mrp 
 ■Caufc of feparation'] wliich hath been the 
 -Caufe fince the daies of the Apoftles to this 
 day ? Did ever man read the hiliorics of 
 the Schifmes and Hcrciies of the Churches, 
 and not find out this Caufe, this old, this 
 ordinary Caufe ? If you had rcmcmbrccl 
 but what Socrates and Sozomcvc fay of the 
 Church of Alexandria alone, what conten- 
 tions, what tumults, what blood-fhcd thefe 
 ' weakneffes and faults of Chriftians caufed, 
 k might have told you, it is no new thing. 
 Q lamentable cafe of mifcrablc Enghndy 
 that even among the zealouftr fort ot Mini- 
 ilers, any fhould be found, that either vin- 
 dicareth all Chriftians from the charge of 
 Igftorance and Inptdicioufnefs ! Or that 
 thinkcih thefcare mCaufcs^or no cidpahk 
 Caufis of divifions! That have no more 
 Acquaintance with the people of this land I 
 And know no better them that they plead 
 for ! That fuch fliould feek to flatter poor 
 fouls in defpite of that open light, and un- 
 deniable experience of all the Chriilian 
 W{ rid ! That in an age when the weak- 
 ncfles and faults of Chriftians have wrought 
 
 inch 
 
 I 
 
fuch heinous effcds among us, they fhould 
 be defficd ! x\nd when God by ji'^dgements 
 hath fo terribly fummoned us to repent, by 
 filencing, diilipations, imprifonmcnrs, re- 
 proaches, and inoft dreadful plagues and 
 riames > alas, fhall we call to proteircrs that 
 have ruined us by Ignorance and Injadkiottf- 
 nefs (the gcntkfi names that their lin will 
 bear) and fay, Kcpcnt not Chrifiijns^ y-u are 
 not ignorant or injudicious '-> It is not yun tbjt 
 arc the caufcs of our divifwis and cdamities ■» 
 Our Contentions at this dty arc -principally^ if 
 not rvhoUy caufcd by the fride^ impcrtlncncy, 
 and tyranny (f the Impofcrs, 
 
 Believe not, Chriltians, that you are in-. 
 nocent > Believe not that you are not ig?io- 
 rant 2itid injudiciom as you love your fouls, 
 and as you love the land : If once God de- 
 liver us up to Antichriiiian darkneCs and 
 cruelties, it will be cold comfort to you, to 
 think, that you once were flattered into im- 
 pcnicency, and made believe that you were 
 not the Caufe. 
 
 But that our hearts may yet more relent 
 in this fad condition of the feduced, let us 
 hear the following words. 
 
 Bcfidcs , (faith he) n^e cannot itndcrfiand 
 the meaning of fuch phrafes as [ dull Chrifii- 
 ans^ Ignorant and injudici-us ChriJiians\^ For 
 n^hocvir are Chrijiians indeed have received an 
 anointings by vphich they knoiv all things^ 
 I ]oh.2. 20.27. And ^jhould not have fuch 
 vile Epithets affixed t? ihem^ rvhich only tend 
 to cxPfe even Chri^Hanity it fdf as if it did 
 
l90 i 
 
 not ewe thofc that ftuccrely imhrjtcdit^ of their 
 Jgnorjnce and hijtidicioufrtefs* 
 
 Anfrr. It is no difgrdcc to ChrifHanity, 
 that it is fct oft' by the prefencc ot" Ignorana 
 and Injudkioufmfs > As ficknefs makcth us 
 know the worth ot hcakli. Nor is it long of 
 life or health, that doVful difcafes remain 
 yet uncurcd \ For were it not for them, in- ' 
 ftead of difcaf^s there would be dcadi. It 
 is Godlinefs and Chriliianity which bring*- 
 eththat Light and Heakh into the ^Vorld 
 that is in it •, And men are not ignorant 
 and bad becaufe they are ChriiliAits .md Kc- 
 ligiousj but becaufe they are not better Chri- 
 Jt'uns, and more Religion'^. Perfed Chri- 
 ilianity would make men perfcdily judici- 
 ous. The wTikcft true Chriftian exc^edeth 
 the Learnedft Ungodly Dodlor even in 
 judgement and kiion^kdge j Becaufe he pra- 
 ctically and foivcrfuUy knoweth , that God 
 is Goi/jandtobe preferred in honour, obe- 
 dience, and love before all the World h -and 
 that Cbnji vs Chrijl^ and to be believed in 
 tor Juitihcation and Salvation > And that 
 the Holy Sprit is his Advocate and our 
 Oiiickener, llluminater and SandiHer, to 
 be believed and obeyed > and that there is 
 a Life of Happinefs to be hoped for, which 
 is better than all the pleafurcs of lln, and 
 the felicity of worldlings ; In a word, they 
 have a real, though iniperfedl underftand- 
 ingot the Baptifnial Covenant, and of the 
 Creed, or Symbolc of Chriftian Faith : And 
 this is a great and noble knowledge, and 
 
 Cure 
 
[ pi ] 
 
 Cure of thcra that were lately ignorant of 
 
 all thefe things, and were led Captive by 
 
 the Prince of darkncfs at his will. It" the 
 
 Reader that would fee the difference will 
 
 perufe my fimll Tradate ot Catbolkk^Vni- 
 
 ty-, he may be informed of it. 
 
 • But yet is there no fuch thing as M/.- ^^^^^^,^^^^ 
 
 r.rm, ditil, injndicinm ChrjftuHS, becaule they ^^ DirL-^ions 
 
 klton? all things s Muft we not ufc (uchphra- to svcak Chri- 
 
 Jcf and EpithetCT, hccattfe Chrijlumty cumh iVian^ to gioYf 
 
 them. Dear brother, 1 have no mind to iagJ^acc 
 
 make you odious, nor to open your fin to 
 
 others , But you have opened it to the 
 
 World, and I mull open it to you, if pof- 
 
 iibly you may repent \ But efpecially 1 am 
 
 bound to try to favc nuns fouls trom tliis 
 
 perilous deceit i And therefore I fliall prove 
 
 to you that there are fuch dull and ignorant 
 
 and injudicious ChrijliMis; And 2. I fliall 
 
 tell you the greatnefs of your error and 
 
 fin. 
 
 That there are fuch is proved, i. By the 
 words of Scripture, Hch. 5. ii, 12, 13, 14. 
 ISceing ycc arc dull of bearing : For rvhen 
 for the time yee ought to be teachers^ yce ktvc 
 need that one teach ym again rvhich he the firjl 
 principles of the Oracles of God^ and are 
 become fuch as have need of milk^ and not 0} 
 pong meat-i For every one that iifcth mUk^ 
 V nnskllfuUfov unexperienced, in the jpordof 
 Kighteonfncfs h for he is a babe : But ftrong 
 vjut behngcth to them that are of fid! age-, 
 even thofc rvho by rcafvn of ufe have their fea- 
 Us excrcifcd to difcern both good and ciH** 
 
 1 lint. 
 
CP2 ] 
 
 I Tim. 3. 6. N't tf notice^ hjl being lifted 
 x/> with Prick, K^/;]/ into the condcmtMion 
 cf the Vcvil. The verb TU4)u>^eis is other- 
 wife by our Tranllators in the margin turn- 
 ed [bcfctud.'] And Strigdius faith that it 
 ligniflcth not only puffed ifp, but one cracJ^^d 
 brain d^ndph Mi. zticl^: And Lj^rr/^j faith of 
 the fimc word, 2 Tim. 3. 4. tranllarcd High 
 minded, that it anfwereth an Hebrew word 
 which fignifyeth, to be darl^^ and not tojhint 
 clearly s which Leigh recheth. See Maninittt 
 dc 'Typho. 
 
 I . Cor. 3 . 1,2,3,4. And I brethren could 
 notfpcak^untoyou m unto Spiritual ^ but as un- 
 to Carnal^ as unto babes in Chrifl : I have fed 
 you v^ixh tnilk^^ and not mtb meat. For hi- 
 therto yce rrere not able to bear it, neither yet 
 now are yce able : For yce are yet Carnal : For 
 wkereas there vs among yotueniying (the word 
 is^ZeaU that is, emulatlm) and firife^ ( or 
 contention \ and divifums^ ] or fadlions,) are 
 yee not Carnal^ and iralh^as men ( (^r accord- 
 ing to man,) For r^hcn nneCaith^ I am ^Paul, 
 and another I am (/ Apollo, are yce not Car- 
 nal.? 
 
 Eph. 4. 14. Jhat jrc henceforth be no more 
 children^ tofl to and fro^ arid carried about 
 with every wind by the fleight Tor coufenagej 
 of men, and cunning craftinefs vpherehy they 
 lye in rvalt, to dicclve '■> hut J}eak^ng the truth 
 in Love may grow up^ & c. 
 
 Luke 24. 2 5. fools and Jlotv of heart to 
 heliive-} all that the Trombus have fpo- 
 knt 
 
 Mark 
 
 I 
 
C?3] 
 
 Mark ^.52. Ihey confidemd not the mira^ 
 cle of the Loaves , for their heart Tvas har~ 
 dated, 
 
 Mark 8. 17. Why reafon yee bccdufe yee 
 have m bread ? Fercelve yee not yct^ neither 
 underftand? Have yee your hearts yet har^ 
 dcned ? Having eyes fee yee not ? And haiin:r 
 ears J^ear yee not? And do y on not remem- 
 ber ? 
 
 Luke 12. 16. T'hrfe things underftood not 
 hii Vifciples at - he firjh 
 
 Luke iS. 32, 33, 34. Theyjfjallfcotirgehim^ 
 and pit him to deaths and the third day he 
 fh all rife r, gain : And they underftood none of 
 thefe things 5 and this faying was hid from 
 them^ neither knexp they the things which were 
 
 I Cor. 8. 2. 7. 10. If any man think jhat 
 he knorveth^ any thing-i he knorreth nothingyet 
 as he ought to knovo^ — Howhcit there Is not in 
 every man that knnrvledge : but fome with 
 Confcience of the Idol unto this hour^ eat it oi a, 
 thing offered to an Idol^ and their Confcience 
 being wealth defied* Shall not the Confcience 
 of him that vs weak, be emboldened to eat thofc 
 things which arc offered to Idols* 
 
 See Row. 14 and 15. GaL 6. i. 1 Cor* p. 
 22. Gal.s 3"^ 4* throughout. Col. 2. 21,22, 
 6<c. Heb. 13. p. I Jim* 1.3. Should I re- 
 cite all fuch EpithctcSj convidions, and re- 
 proofs in Scripture it would be tedi- 
 ous. 
 
 2. The thing is further proved by the 
 conmon experience of mankind, which it 
 
 ama* 
 
[P4] 
 amazeth me to think a man that fivcti. 
 among men in the world, awake and in 
 his fcnfes , can be ii>norant off* Enemies 
 know it : Friends know ir ••, not only that 
 there arc Igrioram and hi]uclici'^Hs ChnitlanSy 
 hut -thjLt the tar grcatclt part are fuch 
 though not in a damriinz^ yet in a fad and 
 trouble C^mc degree I And th u tiie far greatcfr 
 part Dtthofc that we hope arc truly godly, 
 remain lo lamcniablv ignorant of abun- 
 dance of things, thatdiould be known, and 
 continue in fuch an infancy of underlland- 
 ing, as is a great advantage to the Temp- 
 ter, and many wales calamitous to them- 
 felves, and to the Churcli : It is the lamen- 
 tation of all experienced Minifters. Alas, 
 how ignorant evcJi hontft people remain ; 
 Andhowflowly they come on in know- 
 ledge > 
 
 3. If God have made it one half the work 
 of the Pallors of the Churches,to labour all 
 their dales to heal the Igmrance of good 
 people, then, fuch Ignorant ones there are ; 
 But the antecedent is plain in Scripture ; 
 and believed by moil Minilkrs , as their 
 daily Sermons tell you. .m 
 
 4. Do not the multitudes of Scds and 
 Errors, and Contentions that have torn the 
 Church from the ApolUcs dales till now, 
 prove it ? Were all thofe in the Catalogues 
 ot Efifhanim ^ AugHjline -^ Thilajhm-i &c« 
 Certainly gracclefs > Or were none of them 
 -;■ "^rant and Injudicious? 
 
 aid though Clmrch'tyramy be a grand 
 
 Vivi- 
 
 .J 
 
[P5] ' 
 
 Vividcr^ that this was not the only Caufiy 
 tvvo inx4anccs prove to the great diigrace of 
 this aifcrtion of his. Firft, the inllance of 
 the faid feds of Chriftians , for the fivil 
 300 or 4C0 years, when there were no fiich 
 Impofnioiis, Secondly , our late twenty 
 years (or neer) contentions and divifions, 
 and numerous parties, when there were lit- 
 tle or no impofitions. Was it imfoptioHS or 
 iyramiy that bred fcdls in the Armies, and in 
 England and Ireland in the daics of liber- 
 ty? 
 
 5. And is it not fufficient proof to Ev^- 
 land^ that there are tveakj^ ignorant^ injndi- 
 ciouf Chriftians, when the rn'mes of twenty 
 years experience overwhelmeth us, and when 
 lib wjny years urn econcil able differences prove 
 it? And when we have fo many feCis and 
 diffcremes to this day : What all thele dif- 
 ferences, thcfe wars, thefe difpu tings, thefe 
 cenfurings, divifions and contufions, and yet 
 no Ignorant Injudicious Chriftians ? O what 
 will pafs tor proof with them that will not 
 take fuch experience for proot ? 
 
 6. And what fay you by all the Greek -, 
 the Ahajpne^ Armenian , Nejiorian^ Jacobite^ 
 &c. Oirilhans, that are alas, in National 
 general Ignorance : Which will you affirm, ' 
 Brother y That all thefe Nations are dam- 
 nable Infidels , or no Chriftians ? Or that 
 there arc no Ignorant Chrijiians among 
 them? 
 
 7. And what fay you bv all the Con - - 
 tions oi Lutherans if ndCahimfts J Armini^,.^' 
 
 and 
 
and AntiarmmjHs.lhd troubles oFGi:rmJny 
 by Mmttz£r and his Anabaptilts, and thole 
 at Mmtftcr^ and thole in HoUmd. and many 
 other Countrcys. 
 
 8. And what fay you by all the books 
 now txtant (Ur. CV//piJ. Mr. Sjltmarfljts^ 
 Gifs^ Mr. Cradochs^ Mr. Pt7/, Mr. Dfw/, 
 Mr. Kandalls^ Jaooh Bthmms^ and all the 
 Germane Prophets, Andr. Ofiandcr^ Srvenkc 
 ficldiiis^ &c.) Is there no ChrilUanity ? or no 
 ignorance and injudicioufnefs apparent in 
 them^ Befides all the writings of Epilco- 
 pal, Presbyterian, Independents, Separa- 
 tifis., Anabaptifts, &c. againlt one another. 
 
 ^. Do you not think your fclF, that mul- 
 titudes of Conformifif^ yea Minijicrs are Ig- 
 norant and Injudicious ? Sure you do s And 
 can you judge them all to be m Cbrifli- 
 dns> 
 
 10. Do you not think that I am Igno- 
 rant and Inptdicim ? If not, you muft not 
 only think that I am no Chriftian,, but alfo 
 extreamly malicioufly wicked. But if you 
 do fo think of me, can you think fo of all 
 the non-Conformahh Minijicrs of my judge 
 menu I am fure if you believe your fclf, and 
 as you write , Ignorance is the eafieft charge 
 we can expcdl trom you. 
 
 1 1 . And will yozi put forth fuch a book as 
 yottrcvpn to the\Vorld, and when jr?« have 
 done deny the Ignorance and Injudicioufnefs 
 of all Chrilllans ? This is all one as to 
 fa>ear that there is never a fvvcarer among 
 
 Chriftians. 
 
 12. 1 
 
[?7] 
 
 12. I appeal to the common Charges of 
 Minifters in their Sermons and books, who 
 charge weak Chriilians with dulmfs^ igno- 
 rjJice-i and injudkhiifncfs, 
 
 13. I appeal to the experience of all Ma- 
 tters of Families, whether they meet with 
 no fuch Chriftian^ there? Yea, how hard 
 it is to meet with better? 
 
 14. I appeal to the experience of every 
 felf-knowing Chrillian , whether he find 
 not abundance of dulncfs^ ignorance and in- 
 jiidicioH^ncfs in himfelf ? 
 
 15. I appeal to i\\Qfraycrs of almoft all 
 Chrillians, whether they charge not them- 
 felves with this to God ? 
 
 16. I appeal to almoft all the clifagree- 
 ing difputers of this and every age, whe- 
 ther they cbjrgc not one another mtb it ? 
 
 17. I appeal to mod Pjrilhes m England, 
 whether many of the people charge not 
 their Miniders themfelves with it ? 
 
 18 I appeal to Univerfities, Tutors and 
 Schools, whether they know none fjch ? 
 
 I p. I appeal to any judicious man, whe- . 
 ther he Hnd not the judicioas even among 
 good Chridiars ', yea, and Minifters to be, 
 alas, too rare ? 
 
 20. And I appeal to all men that are a- 
 wake, \\hether there be no Chriftian chil- 
 dren in the World ? And whether all fuch 
 cliildren are cured of Ignorance and Injftdi" 
 chufncfs, and know all things by the anoint- 
 ing of the Spirit ? And if all this be no 
 proof, it is time to give over teaching and 
 difputing. ' G And 
 
[P8 J 
 
 And now thaf, \i perhaps, you may re- 
 pent, and others be prcfcrved, I fl^all tell- 
 the grr^.a'nc^^ ^,|^^^ laature this finful dodrine and 
 
 l^Har nt pr^^ice h of , I. It is a cherill.ingot P.^., 
 ChriQiaiis. wliich is the hrlt-born of the Devil : Yea 
 of (piritual Pride , even a Tride of mens 
 Kiiorrkd^c and Jud'riottfftcfs.whkh is worle 
 than Pride of wealth or ornan:ients. 
 
 2. Hereby it refificth a great work of 
 the Gofpcl and Spirit of Chrili^vvhieh con- 
 (Ifterh in the humbling of (buls, and niaking 
 them become as little children, confciousof 
 Ignorance, and teachable. 
 
 3. It defendeth that fin which all expe- 
 rienced judicious men complain of, as^ that, 
 common calamity of mankind, wliich is the 
 grand caufc of contentions, and errors in 
 the World, Which is, mens thinking that 
 they know what they do not, and over- 
 valuing their own underrtandings,5c think- 
 ing that they are wife when it is otherwife. 
 
 4. It contradidcth the Holy Ghoft, and . 
 reprovcth his language and reproofs, as 1\ 
 have before fl.ewed. To which I adde 2 .- 
 7/m. 3.<5, 7. They lead capive fify vpomcni 
 laden rrith ^ns, led avpay rcith divers lufisy 
 ever karn'm^^ and never able to come to the. 
 knon'lcdgc of the truth, i C^r. 15. Where 
 P<^«/ isput toprove the Refurredion •, ver^: 
 34. Some have mt the knonpledge if God: I, 
 J}eah^ thU 'to your Jhame : ver. 3^. Tlwufo'^J 
 that rvhkh thou fmft, 8c c. HoL 5?. 7. IL 
 Frofhet vi afod-, the Jfintual man is mad, &c. 
 I'Cor. yi^^ Lei him become ^ fool that he 
 
 mty 
 
LppI 
 
 mjy be rvife. If you fay that fome of thefe 
 were not true Saints, 1 anfwer, i. Taulcdl- 
 leth the Church of Corinth in general, 
 Siints. 2. Our queftion is of more than true 
 Saints i even fuch as may by others Cwho 
 are no heart-fearchers) be called, Chrijiians^ 
 whether we may call any [_dullj ignorant^ or 
 inJHdkiom Chrijiians} ] 
 
 5. YoLi teach Parents and Mafters to neg- 
 led and betray the Coi\h of their children 
 and fervants,that arc ChrilVians : And chiN 
 dren and fervants, to rejccft the teaching of 
 Parents and Mailers: tor if they are not 
 dull, nor ignorant, what need they to bj 
 taught or to learn ? Aud at what age do 
 they come to k^ton? ^H things^ and to be paft 
 the title of Ignorant > Is it at 4, or 5, or 7 
 years old ? Doubtlefs they may have the 
 fpirit then : It not, where is it that you will 
 kt the bounds ? At what age rvere ym part 
 your ignorance 'and injudicioufntT-, and 
 knew all things!* 
 
 <5. You thus make the work of School- 
 mjjkrs necdlefs j and alfo of Tutors and 
 Academies. 
 
 7. You encourage and countenance idlj 
 MinifterSj as to the labours neceffary to 
 Chriftvans : If there be no dnll nor igno- 
 rant Chriftia>u^thcy are not fo bl^ne-worthy 
 as we have made them. 
 
 8. You cxcufe-thofe that unjaftly hinder 
 ChriftsMinilkrs to preach to Chrillians, in 
 [any part of the World : If ther^ be no ig- 
 twjm ChriftianSj Preachers are riot fo ne- 
 
 G 2 cefTary, 
 
[ 100 ] 
 
 cctTary, nor fikTclng them.fo bad a thing as 
 we have made it. 
 
 p. You encourage the contemners of th 
 Preaching of Gods word, who fay, wh - 
 ■need we go to hear, we know as much a., , 
 they can tell us. . f 
 
 ■ ID. You contradid the Sermons of a!- 
 moil all Miniftas, as if thty abii fed Chri- 
 iVianity, and belyed the people, when th^ 
 reprove their ignorance and dulntfs. 
 
 11. You encourage the bold invaders of 
 theMinirtry, who thinking that they kiior^ 
 all things^ and are not ignorant , do turn ^ 
 Teachers of others, before they have learned 
 themfclves. 
 
 12. You encourage the difputing, conten- 
 tious wrangling, and infolent fpirit that is 
 abroad, which maketh men tear and divide 
 the Church, by conhdence in their feveral 
 opinions^ while all of them may think that 
 they are not ignorant nor injudicious. 
 
 13. You feek to keep Chriils Difciplesiir 
 continual Ignorance, while you would make I 
 them believt' that they are not Ignoram^2ir\6} 
 fo keep them out of a learning way, whiJ> 
 is a Difciples ftate. 
 
 ' 14. You condemn your own pr-idice, 
 \v\\o -preach to thofe that you judge your ftlf 
 to beChrillians , For what need they your' 
 teadiing (as to their underlhndings) if they 
 are not 7g>/flrj?/n, but know all things ? . 
 
 15. You countenance the Quakers and' 
 Papiftsin (heir doftrine of Fcrfc^ion : Yea 
 pu go far beyond them>^inafmui?h as they^| 
 
 '■ : - V afcribe 
 
[ loi ] 
 
 afcribe perfcdion but to a few. ^ 
 
 1 6. You jalVitie all the Errors cf the 
 timcswhichChriftians hold,and teach them 
 to fay, we areChriltians, therefore weerre 
 not, tor we are not ignorant. 
 
 17. You jiiftitie ContradiDiom : For if 
 ten men be of ten feveral contrary minds, 
 
 'c. g. about the expofition of a Text, it is but 
 o.ie of them that can be right -, And yet you 
 teach them all to think (hat they a^e 
 right. 
 
 18. You do this againft the full light and 
 experience of an age of Errors, yea of al- 
 mort all ages of the Church. 
 
 I p. You fhew your fdf infcnfible of the 
 fmful ignorance and diviUon<^, and ruines 
 thereby procured, thefc twenty years. 
 
 20, You teach all thofe that are or have 
 been guilty, to be impenitent. 
 
 21, You do this in an age, when dread- 
 ful judgements, which have begun . at the 
 houfe of God, do call his houQiold moft 
 loudly to Repent, and to be an example of 
 penitence to others. 
 
 22. Should you prevail thus to keep 
 Chriliians in impenitence, you would keep 
 us in our calamities, and turn away the 
 peace and deliverance which we hope and 
 pray for, and be the prognoftick of our 
 continued woe, if not of the undoing of the 
 land, and an utter forfaking. 
 
 23. You teach Chriltians in prayer not 
 to contefs their dubiefs or i^nor.ince^ and 
 m;^kc them fpeak fallly that do conftfs if. 
 
 G 3 24. You 
 
C 102 1 
 
 24. You villfi: all tliofc mcar.s whrch 
 God hath inliituted to cure his peoples ig- 
 norance, as a nccdkfs thing, if k be cured 
 in all already •, As reading, hearing, mc- 
 ditating;conterence, &c^ 
 
 25. You crofs the ufe of aU the Worlds 
 evca the w!jr\i,s of Creation and Pruvidcfia^ 
 fo far as they arc Gods means to teach Chri- 
 fiians knowledge, and cure their igno- 
 rance. 
 
 25. You teach nnen to lofe the moft of 
 their lives, as to growth in knowledge, 
 when they mufi believe that they are aired 
 of their ignorance as foon as they are Chri- 
 ^lans, and know all things perhaps at fevcn 
 years old. 
 
 27. You teach almoft all Chriftians : - 
 defpair of their linccrity, and to deuy^ 
 then^felves to be Chrii^ians. For when you 
 have taught them th2it[rrhccTcr jre CJyriftiws 
 indeed^ have received the aminthtg hy which 
 theyk^torv all things. and are citred of their igw'- 
 ranee and injudicioufmfs^ & are not to he caL 
 dull^ or ign/rant^ or in'jitdiciom Chrifllms.\ 
 They wil! quickly adumc [But it is not thus 
 jritb me^I am dull and ignorant-^ &c. there- 
 fore J am not a Chr'iiHan indeed. ] 
 
 28. Youalmoll if not wholly deny and 
 un-Cliurcli Chrills Church on earth, whi' 
 you deny all to be Chrirtians indeed that ai\. 
 ignorani, injudicious, dull, and know not 
 all things. 
 
 2p. By cherifliingthefriJfand igttoranc^ 
 of Chriftians, you chciifh ali their oth" 
 
 fin 
 
C 103 1 
 
 Gns^ which thefe two are the conmnon pa- 
 rents of. 
 
 30. You make us hereby fecm a tender 
 and a fadlious people, that fee motes in the 
 eyes of others, but not beams in our own -, 
 who can aggravate the ilns of others, yea, 
 Khcpuhlkk^rrorfhip into Idolatry it lelf i But 
 when we come to our party ^wc take it for 
 a reproach to Chrillianity, to be called dull^ 
 or ignoram^ or hijudiciom' 
 
 31. Youlh'cw by this that your cdhfure 
 of the Conformilts is fo hi^h, as to make 
 them all to be no Chriliians indeed. For 
 you cannot think that an Idolater is not Ig- 
 norant and Injudicicus: and fo aio Chri- 
 llian with you. But he that wrote Mr. 
 Bolton s life, thought otherwise. 
 
 32. You abufe the Scripture, i J0K2.20, 
 27. to countenance a)l this s As the Qua- 
 kers do [_He that ?V born of God fnntth mt*'] 
 Cahin truly noteth that by \_ h^omng all 
 thingSjhe mcamth not jmivcrfally-, Jed adpv£' 
 fcnt'vs loci circHmfijntiam rcjirlngi dchet\ 1 
 It is, the All things which the apojUtts there 
 reproved did deny. As the Prophet faidi, 
 iJycyJhall not need to teach on^ another fjying^ 
 Knon> the Lord^for alljhall h^onfhim: — And 
 yet they might have need to teach one ano- 
 ther an hundred other truths, thou^ they all 
 k^tetp the true Cod from Idols* So here to kyionf 
 all things^ is to be knowing per/o^/x, in com- 
 parifbn of the inhdels and apolhtes5(which, 
 faith Calvin^ he fpeakcth to procure a fair 
 audience with ;hcm : ) As if he {houl4 
 
 G 4 fay, 
 
[ 104 1 
 
 fay, [Ifpeak not to you as Co mJc and ig- 
 norant, perfons that know not thefc great 
 things which thefe apollatcs deny. "] Dr. 
 Hcimmoyid thinkcth that it mcaneth, thit 
 the Holy GhoQ by which you arc anointed, 
 or pi eferrcd before others, is a certain proof 
 or evidence to you, of the Truth of all the j 
 doiflrinc which Chrift taught, and therefore 
 'you cannot forfxke him ,by the feducemcnt 
 of thefe apoftates. Bcza faith, Atqui cngm- 
 Jc'imus omncs ex parte^ i Cor. 13.9. Eji igi- 
 iur Bypcrhukj ntu f^gni^c.it Ap-flolus^ fe ni- 
 hil afcrrc (}md illi jjm.antca non intdUxmnt^ 
 qttos ipje commmcfjcl^t pot ins quam doceat, 
 tit loquiUir ctlim ipfc pot7iinHS^]ci. 31.34. 
 t\l 'quod ctiam fu7iplixiM< cii^omtij im^Uigit 
 ' ncccffjna agnofcaiaii AntiChrijil^^&cavm- 
 d'}i iUorum infidiis : And to that purpofe 
 the Englifh Anotations. 
 
 But further I grant, that all Chriftians 
 have that fpirit which teacheth them all 
 things Inecdtul to Salvation. But how? 
 " Not Mn the firft moment. Nor without 
 their pains and patience in learning: 5at 
 in blelfrng them by degrees in "the ufe of 
 thofc rfieans, which they muft continue J 
 leariimg by, while they live.-, which not- * 
 vylthlhnding, moft are long dull and igno- 
 rant-, and injudicious^ though not in compa- 
 rifort'of unbdicvcrs. 
 
 But vyhat If the Text had meant properly 
 \yee l^mw all things ^ ]] Do you prove that 
 this is fpc^ken of dl inic Chrifiians^ and that 
 in all ages ? And that it is not partly groun- ^ 
 
[ IC5 ] 
 
 ded on the extraordinary anointing of the 
 fpirit, poured out, ^ti?. 2. proper to thofe 
 primitive times, for the obiignatioii of the 
 Goipel. 
 
 53. It's a heinous fin to be a fiattcnr of 
 mens fouls! And to fowe pillows under 
 mens elbows, and to call evil gootl, and to 
 fcoth multitudes up in their Ignorance, 
 and tell them, It is not an Efithete fit for 
 them. 
 
 34. And thus you teach them to oppofe 
 and hate a taithfuller fort of Miniikrs,wlio 
 will tell them of that which you would 
 draw them to deny. 
 
 35. And it is a double fin for a Minijter 
 to do this, who is a watch- man for the peo- 
 ples fouls. 
 
 36. And yet more, for one that fo fharply 
 reprehendcth the faultynefs of Confor- 
 mills, as to feparate from them. 
 
 37. And to pretend that the confeffion 
 of our own taults is not only an eafmg of 
 other mcns^ but even a meriting of the Tope h 
 As if either the Pope mud be in the right, 
 or no Chriftians mufl be faid to be Church- 
 Dividers by their ignorance 5 Even in a 
 time when our Divifions fo fliew them- 
 felves , that no one can doubt of them : 
 What is this but to perfwade men to be Pa- 
 
 38. And what is all this but to cxpofe 
 us to the (corn of all that are inclined to 
 fcorn us. To teach them to look on us as 
 they do on the Quakers, as a proud, di tra- 
 ded 
 
diCd fort of people , that will make the 
 World believe that none of us are ignorant, 
 H©wradi»ii injudicious, or dividers, againll fuch noto- 
 niusiSalmifiks '^^"^ publick evidence: Yea, to harden 
 and others them that have voluminoully reproached 
 abroad, luch the non-Coiiformills, and to engage your 
 horrid defciip. f^jf^^ juftiHeall the ignorant, injudicious j 
 tS'^'ft* fayings that they arc charged with> orelfc ^ 
 and fcandih i ^^ prove that the rpeakers were no Clirilti- 
 Thojgh the ans. 
 
 Aaors were ^p. And this you do in the very day oi 
 
 ^[Imt^ir ^"^ Scandals and reproach, where thoui 
 dicnTdi^vghr. ^^"^sarc already hardened into a dilhfte 
 ferious Religion , by our fonner divilio 
 atid injudicious mifcarriages \ As if you \ 
 would thnift thcfe mifcrabC fouls yet deep- 
 er into Infidelity and Atheifm. And when 
 the icandal of our divilions hath turned 
 many (and fomc old profelTors of Rcligi- 
 oufnefs) unto Popery •> you take the courlc 
 to turn off more. 
 
 40. Yea, by making us thus odious, you 
 do very much to increafe the diftafte and 
 difpleafure of our AffliBcrs^ ^ud to bring 
 more fufferings upon us, as a people that arc 
 Phanaticks indeed : Even while you make 
 Troiid impofitioyt and fcrfecution the caufe of 
 our divilions. And when the world know- 
 <:th,not only that in the Hrft 300 years of 
 the Church, there were fwarmsof herelics 
 and feds, and alfo after Lnther*s reforma- 
 tion, and am.ong us in Armies, Cities, and 
 Couqtreyfor about 20 years, even to our 
 own confu lion , yet would you tempt them 
 
 4 
 
C IC7 ] 
 
 to take us for a people not to be believcd> 
 by feeming to deiiy all this. And when I 
 proved to you, that it is Gods way after 
 our mifdoings, to take the fhamc to oiir 
 felves, that it may not fall on our Religions 
 and the Devils way to jultitie the mi I doings 
 of Chriftians, that ChrilHanity and Reli- 
 gion miiy bear the blame j you give no con- 
 futation of any of this, and yet go on to 
 wrong the truth, by defending that which 
 is not to be defended h If there be none 
 of all this that in your eyes is matter fit for 
 your Repentance, I ft ill pray that you may 
 better know what manner of fpirit you 
 arc of. 
 
 Yet I wifh you to obfervc, that I do not 
 fay, that in terms you alTert all rhefe ill con- 
 fequences ', nor do I think that you fo pra- 
 ctically hold them, as not in fome meafure 
 to hold the contraries of them ^ I take you 
 not to be fo bad: But I only advife both 
 you and others, to own no more the opi- 
 nions which infer fuch things, nor to do 
 t^hat which tends to cherilh them. 
 
 And I here proteft to all that (hall take 
 
 ' the occafion of your paper, to afperfe the 
 Proteftants, or the non-Conformill:s in ge- 
 neral, that they will be inhumanely diiin- 
 gcnuous in fo doing, when none but the 
 
 , guilty fliould be accufed. 
 
 EXCEPT. XXV. Anfmrcd. i. Bro- 
 ther, you do ill to intimate either of thefe 
 
 Un- 
 
Of the loud 
 voice of the 
 Preacher, and 
 a found judge* 
 mem. 
 
 [ '08 ] 
 Untruths, i. Either that there is no fuch 
 thing as \jin ignorant fort of Treachcrs^ more 
 valued for their affedrntate tMC andfcrjour, 
 than abler judiciom me>t{]\\hcn as the whole 
 Chrirtian World knbwcth that there arc 
 many fuch Preachers both among the {Iv^ral 
 feds, fand of our felvcs, there are or have 
 been fome) and in the publick AfTemblies i 
 and among all Chriilian Churches where 
 there h preaching through the World ; 
 And the worlds experience puts it pail 
 doubt, that the generality of the vulgar, un- 
 learned and injudicious fort of men, do va- 
 lue a man by his tone and voice more than 
 for the judgement and excellency of his 
 matter, if not put off by fuch advan- 
 tage. Brother, you and I are both known 
 persons i> Though I look not to mention 
 my felf without your imputation of pride, 
 I will venture, while I put my felf on the 
 fide which you fay I reproach, to tell you, 
 that I was once commonly taken to have as 
 affedionate a tone of fpcech as ever you 
 were, at the leafl: : And I ever found that 
 Matter and Affedlion together took beft : 
 But that warm Atfcction and fervent ut- 
 terance, with common and little triatter, 
 took more with the far greater part, than 
 far more excellent matter delivered, with 
 lefs fervour of affedlion, 1 havefaidas much 
 againft cold preaching as ever you have 
 done at leali : And I am as much againlf -it 
 as ever ; And I am my felf much helped in 
 profiting by an aifedionate delivery. ?ut, 
 
 BrQ- 
 
Brother, I take it for no pride to think that 
 I have had ir.ore experience of iDcns cafes 
 than you have had i Tlfyou have had no 
 more Paftoral Charge than I fuppofe, and 
 came but out of the Univerfity when I was 
 ready to be turned otf from mine. ) And 
 I muft tell you that 1 have been oft forry to 
 fee how the people have been moved (ia 
 Army and Countreys) to value a Quaker, a 
 Seeker, an Antinomian, an Anabaptilt, a 
 Socinian that preach'd down the God-head 
 of Chrift-, (And among the Orthodox, 
 fich ignorant ones as you know I am ac- 
 quainted with i> ) mcerly for the tone and 
 fervency of their delivery. Scarce any thing 
 hath more infeded the injudicious with er- 
 rour. 
 
 2. Or if you deny not tha t///c/:> a thing 
 then iV, then it is yet worfe in you to feign 
 this cmfty Imdmfs^ or afe&cdfcrvcncy^ to be 
 the Preaching which God owneth to the 
 Convcrfion of fouls, Comparatively. This 
 is to reproach the work of Preaching and 
 Converfion, fo ill do you avoid vvliat you 
 injurioully impute to others, when you cry 
 out, [TPljjt could Parker J & c. have ffohcn 
 more nfnachfiiHy^ 6c c. Sure you thought I 
 had (^oktm^^\\\i^ fervent peaching it fclf^ 
 or clfe ycu would not have talk a as you 
 do?^ Herealfo (after fome mention of my 
 Pride and Folly ) you adde two niore grols 
 Untruths, i. That what I fpake of i??^/!/- 
 dual pcrfons without refptcSt to any^pariy^ 
 Contormiftj, non-Conformilh, or Scparu- 
 
 tills, 
 
[„0] 
 
 tifts, and kiftanccd in many of my 0^)$ ac- 
 qua'mtance^ fomc of wliich «;rv Coniform, yea 
 are zealous Conforniifis, who were the Lr- 
 venteft loiideft Preachers that ever I knew 
 in all my life: [ If I will not tell you who they 
 arc^ (abs man, did you never know fuch; 
 you mttft thirtk^ it amccrns all that are at thif 
 4sy engaged in a Gvfpel fifaratm.'] Anfn\ 
 
 i^Vmrmh ^'^^ V^^^ ^^^^ [IVe wi]} ihink^fo^ \i might 
 have been true : But^ 1. 1 had made no men- 
 tion at all of fefaration in the wliole DircUi- 
 orL, nor intended any more than I expref- 
 fcd i But only meant to dired people to 
 avoid that error in the choice of Teachers, 
 which prepareth them for any fedudion and 
 divifion. 2. I had largely fpokcn therefor 
 afTedionate Preaching. 3. I am not ac- 
 quainted with very many fuch as in Englvid 
 have been known by the name of Separa- 
 tifts, that go no further > But thole few that 
 1 do know, I take to be colder , duller 
 Preachers, than thofe that are called Pref- 
 byterians byfar/orthe moft part of themsfo 
 far was I from meaning them^But Quakers, 
 and Fifth-Monarchy men, and fomc Ana- 
 baptiftsl kno'w, and many revilcrs of the 
 Miniftry I have known , in Armies and 
 Countreys that were juft fuch as I de- 
 fcribe. 2. It is an untruth that you had 
 
 ip Vntmth. „Q pretence oi Reafon for (that I can think 
 of j that I I have left off the Lords w'orjl^, ant' 
 inlhad of hclfing it fornards vfith you. 41H 
 weakening ymr hands y a^id dlOning th^ 
 
 hni'd* 
 
[ nl ] 
 
 bulUcrs. ] If you mean that I preach npt in 
 
 the Pulpit, no more do you .- If you mean Whether I 
 
 that I have not a fefaratcd Church, I never ^»v" ^^f^ off 
 
 hsid one Ton your principles at leaft : ) If ^^^ f-^^^* 
 
 you mean that I preach not in London, 1. 1 ' 
 
 cannot if I would. 2. I never had any Pa- Note how cr- 
 
 ftoral Charge, nor place in London, but <i'Q"Hy Chr.ft 
 
 prcach'd one year up and down for others ^^^'^^^ ^^^ 
 
 and another year took but a voluntary Le' ^voi^at" 
 
 eture. 3. London I was forced eight years fccucionby 
 
 ago to forfake for my health and litc.4.Gods removing. 
 
 vvrrk is not only in London. 5. 1 have no 
 
 call thither, nor any people related to me as 
 
 a Pallor there. <5. There arc very many 
 
 worthy men there that want both employ- 
 
 nient and maintenance, whom I will not 
 
 injure. Are not all thefe reafons enough ? 
 
 But if you think otherwife , 7. Are not all 
 
 the Preachers in England forfak^s of Gods 
 
 mrh^ that preach not in London ? 8. 1 think 
 
 you preached not for many years, when you 
 
 lay fo long in prifon : Did you then for- 
 
 fake Gods work ? 
 
 But I muft confefs. Brother, I have al- 
 waies been roo llothful and unprofitable a 
 fervant,and liill am ; Yet I can fay, that I 
 know no other employment tliat I have, and 
 that I fpcnd no more time in other things 
 dian ncccliirivs of life require^ I phy 
 away none, and I idle away but little', and 
 frtichlng, were it cftner, is a fmall part 
 of my work, and that will be proved to be 
 the Lords work, which you think Is againft 
 him^ (as all have done that ever I wrote 
 
 asaia.'l 
 
[ 112 ] 
 
 againft almoft.) And I love you much the 
 better for king 2ealous tor that vvhkh you 
 do but think is the Lords work ', But I am 
 part doubt that it will prove at laft, that fuch 
 d:nwies.p,ifiJ>if, and frjcticcs as yours, will 
 he the wcJik^no'S and hindcrcrs ot the bwil- 
 ders. 
 
 I 
 
 Ofch'iiCr- EXCEPT. XXVI. A^ifmrcl^. i5.I 
 mcnc or the intrcat the Reader to perufe my words 
 UBivcfil which you except apainlUb angrily, and I 
 
 Chutch. 2n^ aiTured, he will Hnd them uletul to him, 
 
 in the grc^t Qucftion IFbo fhall he Judge > 
 And to help him out of his perplexities. 
 I. It 15 a notorious untruth that you fay, 
 [^Itis altogether a new n^jy of deciding Con- 
 troi'crfjes-, to affirm Viclator like, in all point f 
 of belief or fradicc rMch are of neccjfity tJ 
 Salvation, you mujl ever l^ep company rrith 
 the Vnivcrfjl Church. \ Be it right or wrong, 
 who knoweth not that knowtth what was 
 held of old, that it is the way that J/TA/^z/r, 
 Tcrttilllm. Epiphanim, Hicromc, Aifgttfiine^ 
 Optatuf^ and abundance more have largely 
 written for : And which Vinccntim LirincH-' 
 fis wrote his book for, {^od fcmpcr^ ubiq^y 
 & ah omnihus, &c.) 
 
 2. Note, Rcadcr,that he leavcth out,thatI 
 faid here | no man mujl be Judge^ w, not the 
 univcrfal Church, but only that tiny are our 
 ajTociates, and that here every ChrijHan ma- 
 keth the Articles of his Faith hii orpn^andupm 
 m mans authmty^ &c.j But I maintain that 
 
 it 
 
C "3 1 
 
 it is no Article of abfolute neceflitv *5- Sol- 
 vation, that hath been unknown to the Uni- 
 verfal Church till now i for then it were ho 
 Church. 
 
 But, faith our brother, rvho JJjall tell us 
 n-hjt IS the Vmverfal Church ? j^^d rvhere 
 fl:all nre find it ? Anfrv, Are thefe Qiicftions 
 • now to be anfwcred by me? Did you ne- 
 ver before hear it done by others? TheUni- 
 verfal Church, is the Vnivcrfality of Chrifii- 
 ' ans : It is to be found militant^ on this ha- 
 bitable earth. Did you not know this ? 
 '. Bar you ask, Q How comes the Scripture 
 ■not to be mcmimcd ? ] Anjlr. Becaufe it was 
 . not fealonable, or pertinent. I was not de- 
 fining the- Church ^ If I had, it was de- 
 Hnjble without the naming of the Scrip- 
 jture, at lealt before the Scripture was writ- 
 ten.; And whence think you did I mean 
 ,men (hould make the dod^rine of Faith 
 their own , part controverfie, but by the 
 Scripture ? Good brother , till you have 
 written more books for the authority of 
 Scriptures than I have done, or preach'd 
 more for it, own not fuch ditingenuous in- 
 timations. 
 
 2. You fay that, \ tvhat he addcs zx OF the judgje- 
 mtich more conceited and fingtdar \ In mutters mcnc of Learn- 
 of hi(rh a}id difficult fvccitlation, the ptdg-e- f,*^ "'^^ '" ,^'^^ 
 ment oj one man of extraordinary underlvam- . ^ ^ 
 ing and clearnefs^ ii to be preferred before both 
 the Killers' and the Major Vote,] Anfn\ It is 
 another Untruth, that this is fmgnln. My 
 very words are almoft verbatim in Mr. Ttm- 
 H hU 
 
C"4] 
 
 bJe Vini. Grat. clfewhere cited. Why do 
 the Scotifis^ (o far follow Scotuf, and the 
 Nontptah , Ockham , and the VominicaHs^ 
 Acju'was^ &c, if this were a fingular opini- 
 on ? Do not all the Peripateticks fay the 
 fame of Jrifintic in Philulbphy ? And the 
 Atomifis ot E-picurus^ Vtmucritits and Lit* 
 crctm '-> and the Cartefims of tiieir Mafler > 
 Doth not Dr. "trvifft fay the like of l^rad^ 
 wardlnc and o^ Fifcator ? And do not many 
 belides Kuthcrford think the fame of him^ 
 Do not the Kamijh fay fo of KarriMS ? Do 
 iiot the Fronjiams fay fo of Calvin^ as to 
 all that went before him ? Nay, is it not dl- 
 nfK)ft the common opinion of all Learned 
 rticn > And a thing beyond difpute ? Did 
 ever any man put (uch points of high fpe- 
 ciilation to the Major vote ? Alas, brother, 
 that you fhould trouble men thus, by print- 
 ing your confidence againft unqueftionable 
 Truths/ 
 
 . In the next place you fuppofe, [Mr.Bax- 
 ^cVmitth. urhopcs^ as B^m^in did in the lik^ cafe-, that 
 hefljall he the mak-y or elfe be vpould not have 
 -advifcdusto prefer the judgement of iwy one 
 man whatfoevcr* ] Ayifn\ Here are three 
 liiore Untruths, i. Ihatlhofetohethcmau* 
 2. T^hat Hamans was the li\e cafe* 3. Ihat 
 elfe I would not have advifed^ &c. But I let 
 them go for one > till you have proved 
 what you fay, and know my heart better 
 than I my fclf. In the mean tih^e I give you 
 an inftance in which I aiTure you I hope 
 not to be the man ; Will you fuppofe at the 
 
 next 
 
[ "5 3 
 
 next meet Rig' oF'Minklcrs, that thert are 
 n>:ceeri tliat undcrftand not the Hebrew 
 lY-)rtgae, and three ti^t have but a little 
 ftnatterifig ih it, and one that is a Bithncr^ 
 xii'Fh.^b(^, 1 Bttxtorfe-, a T^remdm^ or ( to 
 picoSt- yua where it is poiiibl^) an Jynf- 
 »>>t?nt/; : If tlie Con trover fie be, how fach a 
 Text of the Old Tellament is to be hiter- 
 prcted, will you put it to the Vote > Or 
 will you not prefer that oi:c mans judge- 
 ment before all the rert ? And do not thofe 
 Minifters do thus , that trull to the Tranf- 
 lators, and underftand not the Originals 
 themfclves. 
 
 But you adde, [He k^or^s we helkve that 
 the Serif titre iV both ferfcd and plain,'] Anfa^, 
 Yes, plain to them that are fitted to under - 
 fland it. Our labour is not to alter the vScrip- 
 ture, but to alter mens under/landings. Do 
 you know as much as TWffle or Bradwardine 
 for all the Scriptures are plain ? Or do you 
 think that I know as much as you > Let the 
 Reader judge. Do you not think that your 
 writing and preaching is needful , for all 
 tiiat the Scripture is plain and pcrfirt : 
 And do you not know more than all youi 
 hearers? If all the Miniikrs filenced and 
 unfilenced be not needkfs to teach tbefcofk. 
 why may not fomc one man cxccll you and 
 mc^ wliofe teaching may be needful to us,and 
 yet the Saipture not be difgraced ? Or why 
 will you not write us an Infallible Com- 
 mentary, anvl fave Mr. Foole his labour ot 
 abbrc^'iating the Criticks, if the plainnefs of 
 H 2 ' ^iio 
 
C "^3 
 
 the Scripture fcrve your turn without tht 
 teacliine; of any one that excellctli you > 
 Shall all our people, unci all the dirtcring, 
 contending pjrties in England fay, Jhe 
 Scriptures arc pcrfca and pla'in^ and there- 
 fore wc need not the Tranllation of them, 
 the Interpretations, the dccifions or helps 
 of any but our felves ? Or of any wifer 
 thfln the moft } 
 
 As for your Anathema^ I thank you for 
 your admonition. 
 
 E X C E P T. X X V 1 1. Anjmrd. You 
 
 fay Hcfccms to m very much to difparage the 
 
 Whether ho- reputation of honefiy-, rrhen he fcruplcs not to 
 
 ncft people be affirm [It oft falkth out that honeji people are 
 
 after one ano- l^keftraying Jhcep^tf one leap over the hedge^ 
 
 thcrs example, the reji n^ill crorpd and ftrive to follow him*^ 
 
 Jhis rre think^ is enough to 7nakc people afraid 
 
 of being horieji^ if indeed vehen they arefo^ they 
 
 are fo apt to go aftray, 
 
 Anfjv, I. Do I need to cite you an hun- 
 dred Texts in which this finning, ftraying 
 inclination is charged upon honcft rnen ? 
 When Paul faith of himfclf, what he doth, 
 Kom* 7. and David of himfelf , Pfal. up, 
 I7<5. And he that iaith that he hath no fin 
 deceivcih himfclf ^ and the truth is not in hiniy 
 And there is not a ']u\l man that doth good and 
 finnethnot.Vid not r^*//j carnal Corinthians, 
 and Lgeal Galatians go aftray one after ano- 
 ther ? Are you fure that they that followed 
 their Leaders into all thoie fedls which Epi- 
 
 phanim 
 
[ "7 1 
 phanliis and others meHtion, were all difljj- 
 neft? And all they that fol'owcd Smtikc 
 feldm , and Bchmen , and Sticfdius , and 
 MttHtzcr^ and fuch others > And all they 
 that have followed Dr. Crifpc, or Armhim^ 
 or the Leading Anabaptifts, or Seekers, of 
 thefe ages? Yea, or all they that did and 
 faid thofe contrary and confounding things 
 in our late troubles, which mull not to you 
 be mentioned ? Arc you ure that none of 
 all thefe were honeil ? Or are you fure that 
 none of them went aftray ? Even when 
 they contradidled, yea, killed one another ? 
 Or are you fure that fome fcduced not the 
 rert ? At kait you fhould not have forgot- 
 ten in the doing of it, that you were then 
 writing an Antidote to keep honLft people 
 frombcinginfeded by myhooh^for Love .vid 
 Vnhy ^ And if honclt people are in no fuch 
 danger, why laboured you in vain "^ Your 
 intenfencfs upon what your paliion fets you 
 on, hindereth your memory of what you 
 cannot choofe but know. 
 
 2. But, O brother, how injurious a 
 Courfe is this that you take ? How contrary 
 to all the courfe of Scripture, and the duty 
 of a Minilier, to lay the re{ utationof ho- 
 ne It y it felf fo much on fuch finners as 
 molt hone'l men are, that honefty it felf 
 murt be thus publifhed by you to feem dan- 
 gerous and hurtful, unlefs all honeft people 
 be vindicated from fuch errors? As if we. 
 muft grant that, it men can but prove this 
 Laving dlfpoficion in many hon:ft per- 
 
 H 5 foas, 
 
[ .18 1 
 
 fons, they ma(^ be afraid to be honcft ? And 
 do you not undoabtcdly hereby give up all 
 honef^y to be avoided ? Will any man but 
 you, that is fober, and awake, deny the an- 
 tecedent, tiiat Teeth ourfcvaal parties, and 
 knoweth what we have done ? This is not 
 the way to vindicate honeliy. Health and 
 Life arc not to be avoided becaufc mol\ xnai 
 have difeafesand infirmities. Whydidyai 
 not anfwer the proofs I gave you ot the Lu- 
 therans , Armenians , Greeks, and other 
 Kingdoms that run together in an error f 
 Are the falls of Gods fervants recited in- 
 Scripture, a reafoo to teach men to tlye- 
 from honefty or reh'gion ? 
 
 EXCEPT- XXVIII. Anfmnd. When 
 I counfelled men to \jtou and avoid the fws 
 and bad cxam'flcs of religious mcn^ and tojiptdy 
 nrhat are the common errors of the religious 
 farty rvherc we live^ that rvc may takje ajpecial 
 care to cfcape them. ] Here, i . You impute 
 this to my enmity againfijhiancfx. 
 
 Anfn\ I. I thank you for all your admo- 
 nitions-, but, truly, Brother, you quite > 
 . miftakc our controyerfie through your 
 book,wIiich is about Dividing the Church- 
 limc and places cs, and dcftroying Love, and not whether 
 whcic wehvc ^ ^^^ ;,^^jj,^ j^^. malicious^ rrickcd, or to be Ana- 
 thematized \ What it I be worfe than y^- 
 d^ ? What's that to our cafe in hand? 
 2. And time will teach you, that fin is not 
 godly ftriilncff nor hnncfty i and that he that 
 Was againfl your fin^ mi^ht ht for your ftrici- 
 ^i;^' J and your /;..w/fj. 2. You 
 
 \yhctHer wc 
 ^ould mark 
 and avoid the 
 lins ot Chri 
 Oians in the 
 
2, You queftion whether [any man thai 
 dares write fo^i^ fcriotis.^ This needs noari' 
 fwer. 
 
 3 . You [believe Juch coimfcl jr*w never given 
 to Chriftianr before .^ Anfrp, i. Alas, that any 
 Minifter or Chriftian Ihould be fo unex- 
 perienced ! Would you not only reproach 
 the non-Conformifts but all Proteibnts, 
 and all Chridians } as il: none either of their 
 Miniikrs or Neighbours ever counfelled 
 men to watch and cfcape the fins which the 
 Religious part are guilty of, in the time and 
 Countrey where they arc ? The Jews were 
 before Chrifts time the holy peculiar peo- 
 ple of God : And did you never read, 
 I Cor- lo. I. 5, 6^ 7, 8-p,io, 1 1, 12. It's too 
 long to tranfcribe. Did you never read Heh. 
 3 and 4 > Nor read of the fins, of the To- 
 lyg^rny^ the putting away of wives, and 
 other taults of the better fort, and the ge- 
 nerality of the Jews ? Did you never read 
 liow common the high place- worfhip was 
 even under godly Kings ? Nor yet how the 
 Law was ncglcdcd till the book was almoft 
 unknown ? Did you never read of the 
 fins of Niah, Lot and his Family, Abraham^ 
 Ifjac , Jacobs Mjfes^ Aaron, and his fons ; 
 the company of Corah, Vavidj Solomnn, Fe- 
 icr, &c ? Did you never read of Chrifts re- 
 buke of his Difciples for their hardnefs of 
 heart, their ignorance, their ftriving who 
 (liould be greateft > And how he took tha(^ 
 occafion to warn them by the comparifon 
 of a child, and by his wafhing and wiping 
 
 H 4 of 
 
'[ 120 1 
 
 ot their feet > Nor yet ot hi^ rebuking 
 their common exped:ation ot' a temporal 
 Kingdom ? Are not the errors of the le- 
 veral Religious Sedls reproved by the An- 
 cient Writers, Iwuiis^ 'IcrtuU'tan^ Epipl^j' 
 niuf-, Auzttjlinc^ 6v. Did you never read 
 any writing counlclling men to avoid the 
 errors and iins otthe Vonanib, nor theT^j- 
 vatians^ the Monothclius^ the Ncjhr'uns, Eh- 
 tycTnans^ t^c> The crrour ot the Religious 
 lorr among the Luthcrjm^ is Confublhn- 
 tiation, Church-Images, Ceremonies, e^c 
 The error of the Religious Calvinijis is too 
 much negledt of the Lords day : What 
 thofe of the Armnians and the Anabaptijlsy 
 and many other forts are,I leave to yoa.Did 
 you never read any man that warned other? 
 to avoid thefe fins and errors ? Did you ne- 
 ver find in the Antimonians writings, that 
 the l^rider fort of good people went too 
 far in prelimg humiliation, tears ajid de- 
 grees of forrow,fo as to be too dark and fpa- 
 ring in pretiing the dodf rine of Grace and 
 Love: (And it was partly trueODidyou 
 never hear or read, how fuperltition, ereme- 
 tical and monaftical Uves, excellive fadings 
 and aulferities, were caufed by the ftridfed 
 people > Nor yet of touch not^ iafle not^ ban- 
 die not ? Nor of fome lawful things feigned 
 fo.be unlawful ? Nor yet that ever FjhI 
 wrote, to the Cormhians-, Galatians-, &c. 
 And Ghrilt, by Jolm^ to (ix of the Afian 
 Churches, to know and avoid the fins of 
 Chriftians, together with the hereticks 
 ' '. - among 
 
[ 121 3 
 
 among them ? Nor yet that Faul faid, AH. 
 20. Of your orvn felvcs J^sallmcn arifc fpcak^ 
 ingpcrvcrfe things to drarv arvayViJciplcsaf- 
 ierthcm? Nor yet that he faid, Ihjivt m 
 man lili^ minded^ (as Timothy,) /()r aU fec\ 
 tJKir own things^ and not the thui^s tkn are 
 Jeftis Chrijis. ? Nor that all furjooli him at 
 hif appearing before Nero ^ Nor that all his 
 Vifcipks forfook^ Cbriil and fled? Nor thar 
 Paitl ia\d that the Mimihrs of Sit an trauj- 
 formed tbcwfehcf into Minijiers of Kighteoitf- 
 ncfs ? In a word, that belide all other fins, 
 the carna) Tiding and divifjons which Taut 
 reproved the Corinthians for, moft ages 
 have among 'the Urider fort been guilty of > 
 Would you teach your hearers to put their 
 dodlrines or pradlices to a Major Wotz of 
 ProfelTors? Do you think rpc know the 
 lincere from hypocrite! 1^ Or that either 
 hypocrites or fincere are without fin } Or 
 that we muft take no warning by good 
 mens falls ? Muft we all do over again, all 
 the faults that Religious men have done 
 thele 30 years ? You make my heart grieve^^ 
 Brotherjto think that there fhould be a man 
 among us, that tliinketii the Church muft be 
 built up by fuch dodlrines, and fuch means 
 as yours ? 
 
 You fay \lFc are commanded not to conform 
 our fe Ives to the World. ] Anfn\ Nor to fin- 
 ning Chriftians neither s [Biftfirft ffay youj 
 to Juppofe that the Keligiotts party have gc 
 ncrally ■Jome^common errors among them^ and 
 then to adi'ife that n^e fljoitld carcfitlly ftndy to 
 
 efcape 
 
[ 122 ] 
 
 Wbtrfitt the efcapeihem'y 77;h counfclwe think^Mr. Bax- 
 Kcliftioui f»rt tGTtnMybe th father of y nor do wtenvyhhn 
 
 cn^r to "be" Anffp. I . Have the Religious fort among 
 
 afoidcil 3 the Greeks^ Ahaffints^ NefioriaHJ^ Jacobites^ 
 
 ArrticniaHs, Lutherans^ Anahaptijh^ Anm- 
 
 mans ^ &c. no common error among 
 
 them ? 
 
 2. Are you for more Infallibility and 
 Perfedlion than the Papifts themfelves > 
 
 3. Will any Chriftian befides you, that 
 is fober, deny that we (hould ftudy to efcape 
 them } 
 
 4.. Did you ever read any fohcr Writer 
 of another mind ? 
 
 I bcfeech you take heed of this pernici- 
 ous flattery of ProfelTors ; And I befeech 
 all the Religious that love their fouls,to take 
 heed of being enfnarcd by fuch flattery, in- 
 to a proud, impenitent ftate. 
 
 And in the grief of my heart here, I 
 muft fay to the people that which I exped 
 this brother (hould impute to enmit/ to 
 godlinefs. You fee by this manner of teach- 
 ing what you have brought your felves and 
 your Teachers to } I have oft grieved to 
 obferve, that many look that Preachers 
 (hould make it their bufincfs to flatter thenty 
 and extollthem in the higheft praifes, and to 
 prick others as deep , and viliHe them as 
 mucli as may be ^ and this is the preaching 
 that they are beft pleafed with. I know that 
 the precious and the vile muf^ be widely 
 dirfercnced, and he is no Preacher of the 
 
 Gofpi 
 
[1^3 ] 
 
 ( jofpel that doth not do it : But when the 
 Preacher mufl: notific our party as precioHs^ 
 and caii dung on thofe as vile^ whom un- 
 charitable men without proof tbinl^ vile, 
 and muft hide all our lins, as if to touch 
 them were to reproach Religion it felf, and 
 muft aggravate theirs^ even the grcjtcfi- that 
 diHTcr trom us or c](c be a fiattertr and tem- 
 porizer > O that fuch knew but what man- 
 ner of fpirit they are of! 
 
 You adde that I mak^ my advice ridicu- 
 lous^ by forgetting that I bid men agree 
 with the Vnivcrfjl Church. Anfiv, I faid 
 exprefly, lln the mccjjjiy Articles ofFaith-,^ 
 And muft we therefore agree with them in 
 all their fins and errors ? Or may I not fay, 
 [^feparate not from moft or any Chrifiians 
 as to things true and necclTary, 1 and yet 
 [^avold their fins^^ and ^hc fohmrs of them 
 as they are of Chrif},\ Alas, poor Chrilti- 
 ans, that ever you (hould cither be intru- 
 ded at this rate ^ or yet have need to be in- 
 truded againlt it ? 
 
 EXCE? T. X^ax. Jrifwered. Why, 
 £rD«-her, did you never till now hear either 
 Familifis^ Soci^ians^ or tht grojfcr Qual^ers 
 (fuch as Major Cobhet writes again 11, and 
 Smith ) called by the name of [_a Se&y] 
 Had you no greater thing to quarrel with ? 
 You (ball call them how you will. Your an- 
 rer I pafebv. 
 
 EXCEPT. 
 
L IH ] 
 
 EXCEPT. XXX. Attfmred. You 
 fay [May we not jujUy fuffdf that to be had 
 hi the rrorjhip of God, tohich the mcl^dfirt 
 do love ?] Afffrr, I fpake not of [ wohat they 
 iove^ but^ vphat they jrcfor\^ This change 
 of my words is unrighteous. I only advi- 
 fed men ttnt to rcjeB a good csnfe^ bccaufe it 
 is ovcmed by fome for mod bad perfnis.) And 
 why did you not anfwermy inftance of the 
 Pharifces long prayers ? We have had ma- 
 ny Religious perfons or feds that have of 
 late been (bme againft Infant Baptifme, 
 fomc againft finging Pfahnes, fomc againft 
 Miniftry, and Church^meetings, and fome 
 againft Sacraments , and inftituted Ordi- 
 nances, and fome againft Tythes and Uni- 
 verfities, and humane Learning-, (And Mr. 
 Norton of Nerv England told mc, that with 
 them, A Church feparated from a Church', or 
 7VJS gathered out of it., rcjeUing their Paftors^ 
 and i;hoofing tmlearncd mcn^ ayid rvoitld receive 
 and endifre none that had humane Learning > 
 and that Mcfes and Aaron (as liis words 
 were ) Magijhates aiid Minivers rvent dorrn 
 on their l^ccs to them with tears^ and could 
 mt move them to relent unto unity^ or to re- 
 ceive a learned Minifter^ nor get any anfvper 
 from them^ but [_ that if your judgement^ and 
 ihii ii ours.'] I fpeak his very words as ncer 
 as I can pollibly, fpoken to old Mr. AJh and ' 
 mc, before his ( yet living) companion Mr. 
 Broadjlrect a Magi ft rate of New England.) 
 Now all this the commm people are againft. 
 
 Muft 
 
[ "5 ] 
 
 Muft WP€ therefore be againft Mag^paus-, 
 Mwijiers^ Ordinances^ and all, becaufe the 
 common feople are tor them. How common- 
 ly ar/C they againft the ^uak^rs-, and the 
 Familijisy and the Infidels^ and Heathens^ 
 and (with us) the Fapijls? Are all thefe 
 therefore in the right? Let any Familifi 
 deny the Scripture, or the immortality of 
 the loul, and the common people will be 
 againft them. Muft we deny God and 
 Chrift becaufe we live in a land where they 
 are ot^ned ? 
 
 Brother, confider, i. That fome truths 
 the light of nature teacheth all. 2, And 
 fome common illumination teacheth multi- 
 tudes ot bad men. 3. And foii^ gW e^«- 
 cation^ and the tradition of their fathers, 
 and the Larvs of the Countrey teacheth. 
 
 4. And fome are better perfons am.ong 
 thofe that you feparate from, than many 
 are that feparate from them. Let not us 
 then be bad, and more erroneous than thofe 
 whom you account the worfe, and all be- 
 caufe they are no worfe. 
 
 The Text which you wifh me to read on 
 my knees, I have done fo, and I thank you 
 for that advice "> but I anfwcr not your 
 hope of retrading vphat I have vpritten ( in 
 that,) but contrarily, i. On my knees I 
 pray God to forgive you fuch abufe of 
 Scripture. 2. And to give you a founder 
 mind. For the Text fpeakcth of Infidels, 
 or denyers of Chrifts incarnation, and ma- 
 keth this the differencing Charafter, ££:•«- 
 
 rv 
 
I t26 ] 
 
 ry Jpirit that cimfcfftth tlxJt Jifns U corm in 
 theflcjh H of God --> and fo on tlie contrary. 
 But aiw all thefc; ChriHians that you plead 
 for fcparation trom, and charge with Ido- 
 latry, Iftfidds, and der.yers ofChriil? And 
 all the Churches on earth that ufe a Litur- 
 gk ? O brother, you ufc not Scripture, or 
 the Church aright. We grlnt that in pro- 
 fciTed Chriftians alfo, the carnal mind is en- 
 itiity to God, and they that are moil car- 
 nal, are likeft to rejcA the truth i But yet 
 wc would not wiih you to meafure Truth 
 by the quality of the Receiver: For Ghriit 
 is truly Chrill, though many workers of 
 iniquity fliall fay, we have prophelled in 
 thy name : Many hcreticks have been Uriel 
 and temperate, when the greater part of the 
 Orthodox have been too loofe: Yet that 
 did not prove theChriftian dodrine to be 
 falfe. 
 
 2iVnirHtb. 
 
 22 Vntruth. 
 
 EXCEPT. ^^-^a.Anfrrend. I have little 
 here to ^o but number your vilible Ontruths 
 in matter of fadf : One is(2n/;» Untruth,) 
 [He flyes Iff on all fides that are for order in 
 any \iind^ When I Ipeak not a word againll 
 Order^ nor againft any iidej but the in^ 
 ftanccs of fome mens extreams, which all 
 that zxtfor Order hold not. 
 
 Your 22^. Untruth, is [iVithoat cxfref- 
 fmg hiffife If whether he is for Papjl^ Preshy* 
 teriany vr Indefeftdtyit Government in the 
 Church,] AM [if thir v,^rt not crime enough 
 
 t9 
 
[ 127 1 
 
 iofeem unfetled in fo neceffary afoint.'] What 
 fignification have I given of unfetlednei^ > 
 When I have long ago publickly told the 
 World my judgement about all this to the 
 full, in my rive Difputations of Church 
 Government > and in a Book called ChrijHan 
 Concordj and another called Vnivcrfd Con- 
 cord^ another of Confirmation-^ beiides ma- 
 ny more. But might not a man be (etled 
 that were (as I am in the main) of the fame 
 judgement as is expreflcd in the iValden- 
 fcs^ or Bohemian Government-, defcribed by 
 Lafcititts and Cotnmenius \ which taketh in 
 the beft of Epifcopacy, Presbytery and In- 
 dependency, and leavcth out the worft, and 
 the unneceffary parts ? Are all the HttHga- 
 rzMt^ and Tranfilvaman , and old Polcnian 
 Froteftants^ that come necr this order, with- 
 our Order, or unfetled } 
 
 3. It is your 23^. Vntruth that I vprite ve- 23 Vntmth 
 ry duhionfly about JujUfication^ whether rve are 
 to taki it to he by Faith or by «?orfcx. ] When 
 as all that I was here to fay of it, is fpoken 
 very plainly^ & I have written many books 
 to make my mind as plain as it is pollible for 
 me to fpeak: T As in my ConfeJJion^my Difpu- 
 tations of Juftification^ my Afologies^ my 
 Anfjver to Pr. Barlorp , and in my Life of 
 Faithj which was printed before this, where 
 I have detected a multitude of errors about 
 Juftirication •, and many more. ) And if 
 you expedt every time I name Juftirication 
 I fliould write the fumm of all thofe books 
 over again, I (hall fail your expedation, 
 
 rhouj>h 
 
Of JuRifict- 
 
 CMQ, 
 
 though I incur your cenfure, who,no doubt* 
 had I done it, would ( jultly ) have ccnfured 
 fuch repetition tor tedious vanity. 
 
 You adde [jFefear he is not found in that 
 -point.'] (Anfrv. Your tear is your befc con- 
 futation, and the bcft aliiftancc that you at- 
 tord, to make mc. as vviie and judicious as 
 your fcif.) 
 
 |T/>YL(;rr/,f fay you,) JFe hope in mercy 
 to hi6 Churchy and particttlarly to thofe rrho 
 ■ have been deceived into a good opinion of hirHy 
 vpillhring this man upon his k^iees^ that he may 
 mak^ a puhlich, ach^orvledgement of hi^ 
 
 Anfrr. It that be your work, it is the 
 fame with his, that it is faid you fometime 
 wrote againft : fo many Volumes have 
 been written already by Papifts, Prelatifts, 
 Anabaptifts, Quakers, Seekers, and many 
 other Scds, for this very end, to cure mens 
 good opinion of me (as it a man that could 
 but think ill of me, were in a fairer hope 
 of his Salvation) that if all thefe have not 
 yet accomplifh'd it, nor all the famous Ser- 
 mons that have been preach'd againft me ; 
 I doubt, brother, that your endeavours 
 come too late. You may perfwade fbme few 
 fadious credulous fouls into hatred, but 
 ftill thofc that love God, will love one ano- 
 ther. And I confefs of all that ever I faw, 
 I leaft fear your book, as to the bringing 
 men out of a good opinion of me, unlets 
 your name and back-bitings can do it- 
 
 When you fay that I fay that [ the pre*- 
 
 fumptHout 
 
[ I2P ] 
 
 fumftuom do boaft of being KightecHi by 
 Chrilis imputed Kighteoufnefs^ ~] in cDn(ci- 
 ence and honelly you (hould not have left 
 our [withoMt anyfulfiUing of the Conditions of 
 the Co-jcnant of Grace on their party^ Is this 
 juft dealing ? Are there no fach prefump- 
 tuous boalkrs ? Or will you juftilie them 
 all, that you may but vent your wrath on 
 me. My judgement in the forefaid point 
 of Imputation of Chrifls Righteoufnefs, I 
 have opened at large in the forefaid wri- 
 tings, J he Life of Faith, ConfefiM, Difp.of 
 
 EXCEPT. XXXII. p. 1 8. Anfmred. I 
 fjidj [The good of nature ii lovely in all men ds 
 men^ even in the mck^d^ and our enemies^ And 
 therefore let them that thinl^^they can never 
 fpeakjbad enough cf nature-i taj^ heed leli they 
 run into excep'-i ) And the capacity of the good 
 of holincfs and happinefs is part of the good of 
 natures ] Would you think now that any 
 man alive (hould hnd error or herefie here ? 
 or (hould deny this ? Yet, faith this brother, 
 JhU iffirange counfel to them that have learned 
 firom Scripture^ that every imagination if eviU 
 &c» So that vpe do not fee if n^e mil alloiv the 
 fpirit of God to be the heft Counjellor^ hoof rve 
 can fpeak^ bad enough of corrupted nature^ as 
 the nature of every man norp is. 1 
 
 A>jfrv* Ti'uly , brother , that man that 
 
 would not have ProfelTors of Reiigioufncis 
 
 in England humbled in thefe times, may find 
 
 I in 
 
Whcrher w; i^ ^our book a greater htrlp to cure his cr- 
 can fpcjk bad ror, than in the Vchater^oi the Ecclef Folhi- 
 cnou j;li of n:i- clvt. I .Yoiir [net bad efimh'] is furc a h^fcr- 
 '" '"^' hole : For yon can Ipeak as bad as the Scrip- 
 
 ture doth h And if that fpcak EOt badoiougb^ 
 you acculc it of dcticiency or error. 
 
 2. But I fuppofL", you meant [jtot too bad*] 
 What do you think then of luch fayings 
 a? thcfc following ? If you fpeak truth, 
 then, I. Mans nature is not capable cf 
 grace, or of any amendment or renovation. 
 Z^ Nor is it capable niediately of Glory. 
 3. Mans nature is not Reafonable, nor bet- 
 ter or nobler than a bruit. 4. The argu- 
 ment would ncit be good againfl murder- 
 ing of any but a Saint, Gen* 6. p. irho fo 
 jfjcddtth maHs bloody by man JhsU his blood b^ 
 Jhed '-, for in the Image of God made he man: 
 5. No man can grow worfe than he is, if ha 
 never io much defpife God and all his 
 means of grace, and commit every day 
 Adultery, Murder, Treafon, &c* 6, Then 
 there are no degrees of evil among natural 
 men, nor is one any worfe than another* 
 7. Then men on earth are as bad as thofe 
 in hell^ and as the Devils. 8, Yea, ten hun- 
 dred thoufand times worfe than Devils, and 
 the damned ', for fo bad you can call them. 
 ^ - Then mans nature haterh good formally . 
 asgoo'djand lovcth evil formally as evih> 
 10. Thru there are in mans nature no re/li- 
 AFl. 1-. it.onicsfor a deity, or the immortality of 
 ■ 14 Ard the foul, nor no confcience of good or tvtl, 
 m. r, and %, j^qj j^p principles or difpofitJons to com^> 
 
 mon 
 
 # 
 
C '31 ] 
 
 tnon honefty or civility ? or el le all thelQ 
 are bad. ii. Then no wicked man is cul- 
 pable, as finning againfl any fuch innate 
 Light, Law, or Principles. 12. Then na- 
 tural men are as much void of power ta 
 read, confider, or do any good at all, or for- 
 bear any fin at all, even hourly murder, 
 theic, perjury, &c, as a ftone is void of 
 power to fpeak or Co afcend. And fo that all 
 fuch that are damned, are damned for not 
 doing that which they had no more powei: 
 to do, and for not forbearing that which 
 they had no more power to forbear than a 
 ftonc to fpeak. Or clfe that all fuch power 
 it (elf is evil. 13. Then it may be faid, 
 that there is nothing in all the nature of man 
 which is the work of God > or elfe that 
 Gods work it felf as well as mans is evih 
 That man is not a man, or elfe'it is evil to 
 be a man. 14. Then there is nothing m 
 mans nature that God can in any kind or 
 meafure Love -, or elfe that God loveth that 
 which is evilj even with complacence. 
 1 5. Then there is nothing in mans nature 
 whi:h we (Vo.ild love in one another '> and 
 no man is bound to love, yea, every man is 
 bound perfedly to hate all that are not 
 Saints-, or elfe we mull not perfedly hate, 
 but love that which is perfedly evil. 16. 
 Then no man fhould love his children or 
 friends, for any thing in them till they have 
 grace. 17. Then no natural man Ihould 
 love himfelf : Or elfe goodnefs is not the 
 proper ob^ed of rational lovCc iS. Then 
 I 2 it 
 
if every man be armed with utmoli malice 
 againft others, and pafecatc and dclhoy 
 them, imprifon, torment, murder all ^",of -? 
 men, yea Kingdoms if he were able, / 
 would be but tint which we arc naturally 
 no rrr»re able to forbear, than the fire'tQ 
 burn, or a ftone to be heavy, ip. Then fee- 
 ing every man ought to look r.pon every 
 natural man as pcrfedly evil, and a pcvfctA 
 enemy to all mankind, if they all murder 
 one another, it is but the deftroying of fuch 
 as have no good, cither natural or moral, 
 and fo are far worfe than toads or ferpents. 
 20. Then every natural man hath no rea- 
 fon fdving only Gods command, C which it 
 is impoliible for him to obey) to forbear 
 the murdering of himfclf or his children, 
 any more thrn others. 21. To conclude. 
 Then man is not Bomtm Phyficitm^ and in 
 Mctafhyjichs^ Ens 6^ Bonum non convcrttm- 
 tnr. 
 
 You adde, [And had not Mr. Baxter told 
 w before^ thjt he undcrj\oodhy¥hfl}^only the 
 finfnive Appetite} ] 
 
 2±Vntruth, ^^^* ^^^^ ^^ V^"^ ^'^^^^' ^^"^'^"f^'^^ ^"^ 
 a meer fidlion ; And your not noting the 
 
 place was no fufficient hiding of it. I have 
 oft in many a writing declared otherwifc 
 what I underftand by [JFleJh,'] Viz* i. The 
 fenfitive apprchenfion, imagination,appetitc 
 and paliion gs it is grown inordinate. 
 And, 2. The underftanding, will, and ex- 
 ecutive power as they are corrupted to a 
 finful inclination to the objects of fenfe,and 
 
 become 
 
[ '33 1 
 
 become the fervants of the fcnfitlve part, 
 and are ti-rned from the love of God, and 
 things fpiritua), unto the flefhiy intcr- 
 
 You proceed, [Non? wc fee ovefirm rtsfon 
 to deny the leaft allon^ance of free will in the 
 things of Gody fwcc thofe that hold it in any 
 degree^ arc jirongly inclined to deny original 
 fin and corruption \ which if Mr, B. hath not 
 felt, &c*'\ Anfiv.j. This is plainly affertive 
 of me, and is your 25^/;. Untruth : I never 2'yVntrtith. 
 denied it •, but have in my Divine Lz/eand Whether there 
 other Writings, faid more to prove it, than ^^ *"y ^"^- 
 evcr you have publiftied. 2. If no degree ^^^ * 
 of free will, even PhyficaJ, or Civil, be to be 
 aIlo\ved,thofe that deny us liberty to preach, 
 or if ic were to live, do no more in your 
 account, than they are as abfolutely necel- 
 fitated to do, as your pen was to write this. 
 And fure you will alter our courfc of Ju- 
 dice, and equal murder, man-llaughter, and 
 chance-medley, as they call it : And where- 
 as he that killed a man by the head of his 
 axe flying off unwillingly, had an excnfe 
 and refuge from d<2ath by the Law o^Mofcs^ 
 you will allow every man that killeth ano- r. . . ' 
 
 ther, or that hurteth, beateth, or ilandereth "^^-^^^^^ *"'*= 
 
 ' , . , r r T L J that counts aft 
 
 you, this much excule as to (ay, I had no natural men 
 
 more liberty of will to do otherwife, than as bad as he 
 
 I have to hate felicity as fuch : Or I could ^an namf9 will 
 
 no more do otherwife, than your pen can ^^\ l\ace thcw, 
 r I • • 1 • and lav bad 01 
 
 forbear writmg when you move it. ^^^^ l^y^^^ 
 
 And out ot this Seorion of your judge- fear of flan- 
 
 raentof humans nature, I ask you, i. Do dcr? 
 
 I 3 you 
 
L-»5+ J 
 
 you not tell the world iicrc the rcafon why 
 you write fo vehemently againft my Prin- 
 ciplcs of Lovc> What wonder if you 
 fhould hate all men pcrfcd-ly whom you 
 count natural, and fo p.Tfcdly evil > 2. Do 
 you not tell the World, that your purpofc 
 IS to fpeak as bad of all us and others whon> 
 you account natural , as your tongue catf 
 polfibly fpeak, and to take this for no flan- 
 dcr, but your duty i feeing you think, you 
 cjHHot fpcak^had enough of comtfnd nature, 
 as the ftaturt of every mm mw is? Do you 
 not here tell us, that how bad foever you 
 fhallfayof us, you never do or can fay bad 
 enough > But why are you fo angry with 
 me iorbeift^anddobigfo bad,.when I haine 
 no freedom to be or to do better, any more 
 than the fire not to burn > Yea, when you 
 infcrr all mens natures to be incurably evil, 
 and therefore defperate ; feeing it was a 
 capacity of bjlymfs which I affcrted, when 
 wnth fuch abhorrence you contend againft 
 my words. 
 
 EXCEPT. XXXIir. p. IP. A^fr^crcd. 
 I. To be ^fnrly, proud pr,fcfur is ^mildet 
 accufition far thuu your la/h 2. But why 
 iliould a Preacher think that a man muft 
 fpeak againft no fin which he is guilty of 
 hiuifcif? 
 
 EXCEPT. 
 
ri3T J 
 
 EXCEPT. XXXI V. Anfmrcl i.l 
 unierftand not what you mean by laying 
 £ If they perfecute any^ they contrad a guilt 
 upon all? J It you mean on all the pc^plc^ 
 then you think 3'.?/^ are guilty of perlccuti- 
 on : If youmeandh jI/^/7cM.t^i/?r^/(:/,then 
 the fnnwn , cv^n Ohad'uh that hid the 
 Prophets are guilty of pcrfccuihig them. 
 What guilt a publick pcrions fm bringetl> 
 on a body politick as fuch, is a cafe that I 
 mean not to difputc with you. 
 
 2. You adde, \jFc thinks they do a very ill 
 office tJ Maglftratcs that infimutc^ it is poffible 
 for them topcrfecute fomc^andyet he iftnocent.^ 
 Anfn\ 'If you intimate (as you fecm plainly 
 to do) that I have fo done, this is your 26VKtruth. 
 26th. Untruth, and worfe than a meer un- 
 truth. 
 
 EXCEPT. XXXV. A^fmrcd. i . Doth 
 u follow that becaufc lawful feparation is 
 not from the fame uncharitable fpirit, that 
 perfecution is, therefore unlafpfid fepjtratioji 
 is not > 
 
 2. You force me to confute you by In- 
 ftances which yet you abhor to hear. You 
 fay L Fcrfccution in no cafe can conjijl with 
 love? ] Do you think your felf that all the whether no 
 Comraon-wealths-men , the Anabaptifts, perfecution 
 t'le Separatifts, the Independents, or who- can confiii 
 over, that had a hand in the order for fe- wlthLAre > 
 qucllring all Minilkrs, that kept not their 
 I 4 daiee 
 
daies of humiliation and thankfgiving for 
 tiie blood oi' Scotland^ had no love at all re- 
 maining? Or that none of this was per- 
 fecution? Nor yet the cjedling of them that 
 rcfufed the engagement .? Nor yet the im- 
 prifonmcnt and banifnment of the London 
 Minilkrs, and the dclth of Mr. Love and 
 Gibbons ? To pafs by the Scotch war it felf, 
 and all the reft. Do not the Sedrarics think 
 that the Presbyterians did or would have 
 pcrfccutcd thenri!^ And did not the Presby- 
 terians think that the Sedaries perfecutcd 
 them > Do you thuik that in the Conten- 
 tions, with the Vonatijls^thc Novjtians^^nd 
 many other profeflbrs of Itridnels, the 
 parties that perfecutcd had mLove^ and fo 
 fitf true grace remaining ) Truly, brother, I 
 like perlLcution as little as moft men living 
 do, and have written more againlt it than 
 you have donei ( forgive this pride ) But I 
 cannot be fo uncharitable as to condemn all 
 the feds, and parties, and perfons, as utter- 
 ly graceleis that have been drawn to per- 
 lecuteone another^ When I conlider how 
 few fedts in the World have cfcaped the 
 guilt \ and how far pievifhneis and Teeming 
 xntereft hath carried them. You know, I 
 fuppofc, that the Mimfter Anabaptifts them- 
 felves, did not forbear it. The Lutherans 
 have oft perfecutcd the Cahinijis ^ And the 
 Armimam in Holland thought that the Cal- 
 vinifts perfecutcd them, and denied them li- 
 berty of Confcicnce : Even the Ner» Eng- 
 land gcdly Magiftrates and Miniilcrs arc 
 
 ac- 
 
L '37 J 
 
 jccufcd of it by the Qij^akers and the fol- 
 lowers of Mrs. HHtchvtjm and Gortln. 
 
 And I would you knew what fpirit you 
 are of, whether you have none of the fame 
 fpirit your felt > Would you not have hin- 
 dered the Printing of this Book of mine, 
 if you could have done it > And then would 
 you not have hindered me from Preaching 
 the fame thing, if you could have done it > 
 And i< not this to filence that Teaching 
 which is againft your judgement } Is not 
 that fpirit , which hath all the vehement 
 flanders and revilings which your book 
 aboundeth with, and which earJtejHy prayeth 
 God to nhuh^ me^ of the fame kind think 
 you, as to uncharitablenefs, with the per- 
 secuting fpirit ? And is this in you incon- 
 fiftent with all Love ? 
 
 3. It Js your 27*/;. Untruth, that (after 
 miny virulent expcfjions) I am forced to con- ^^Vntruth, 
 fcjss &c* My conltant exprellion of my 
 judgement, and true dating of my fenfe, is 
 no 1 forced Confejpon] of any thing : Much 
 Icfs did I ever contefs that no perfecution 
 can confift with Lovev but have even 
 there faid much to evince the contra- 
 
 EXCEPT. XXXVI. AHfmred.lput 
 ten Qjeflions to convince men of the (in of 
 that leparation which I fpeak againft : And 
 all his anfwer to them, is but this, [He as^s 
 many qHejHotis about Church- Communion : 
 
 But 
 
L ^3^ I 
 But he k>torrj the Proz'erh, and let. thjt anffi?er 
 him,\ Anfrv. But is (his impartial cnqui- 
 ling into the truth? Or is this kind of 
 writing fit to fatisfic fobcr men ? 
 
 EXCEPT. XXXVII A^tjhend. Yeur 
 28 Vmruth, 2%th. Untruth is next, [He t^h^th it ill tkit 
 ne jhouU thinks the Church of Chriji to 
 cmfijl hitt of a fcvfi^ 1 When I hav^^ no fuch 
 word or fenfe i bat my felf proftfs there 
 to believe iti and only contradid^ thera 
 that would rob Chrift of almoli all thofc 
 few, and make them incomparably fewer 
 than they be. 
 
 You adde, [But when hcfaies, the hdifcf 
 1 *^^^ i^ ^^^^ ^^^* ^^y to infidelity. "jArifiv.Tluts 
 19 Z/mmb. yo^^j. 25?//;. Untrutli s I faid no fuch thnig i 
 Of the tcwnefs j Q^ly admonilh you to obfervc that your 
 ciicvcf*. ^l3^(];ve le/fening the number is your way to 
 Infidelity , And I proved it, which you pais 
 ty : He that can behcve to day, that Chrift 
 came to dye for no more in all the World, 
 than the 5ep<;?r^^i/b are, is like very (hortly 
 to believe that he is not the Chrirt, tlie Sa- 
 viour of the Worlds and the Lamb of God 
 that tikes away the fins of the World. 
 
 When you adde that [ Icaft reproach oh 
 ihe rpordof God that affirmeth this expreffy^^ • 
 it is but another of your untruths, and an . 
 abufc of the vv(;rd of God. 
 
 EXCEPT. 
 
L ^9 J 
 
 EXCEPT. XXXVIII. Anfmrel 
 When I tell you of feme tlitt have ruu 
 through all fedrs, and turned Infidels, you ^oVmruth. 
 adde another Vmmth^ that I thm reprosch 
 g> whole party mtb the mifcarriagcs of fome 
 fcvp\ unlefs you mean by a whole pany^ all 
 that are of that opinion which I confute : 
 For all the SeparatiAs are not for it. And 
 fo what ever opinion ii) the World I fhall 
 gain-fay, you may fay that I contradift a 
 Tfihok Tarty-, that is, the farty that holdeth 
 thaj opinion. But, brother, doth every one 
 •reproach you, that telleth you of your dan.- 
 ger, and would fave you from infidelity and 
 l)cU ? If the common people (hould tell 
 you that you reproach their whole party^ 
 when you preach to them of the tendency 
 and effeds of fin and error, you would eafi- 
 ]y fee the fault in them. Your talk of a pro- 
 ftltutcd Confcience I forgive : But if you muft 
 not be told of the dangerous tendency of 
 an unfound dodrine , left you fcem to be 
 reproached, you will leave your felves in ^ 
 fad condition, when ypur cure is rcjecfted as 
 a reproach. 
 
 EXCEPT. X X X I X. Anfmred. Very 
 good You grant tliat [ // the fame fpirit he 
 ;• ■ ' i to the fame, vpords^ they mil be as good 
 ;■■> they irere at the heghming.'^ But, what 
 ipirit was that^ brother, that hrft took up 
 the for^ns a^d words that now we fpeak of? 
 
 It 
 
[ HO ] 
 
 It was not only a fpirit of miracles, 
 
 tongues, or fupcmatural infpiration. Why 
 
 do you fay then that [ fto man can rcftore the 
 
 fame fpirit to them^ and rrc cannot beiievingly 
 
 expcd that God trill do it, bccaufe we have no 
 
 fromifefoT it ] It was but the fpirit of Illu- 
 
 nainarion and Sandihcation \ And have not 
 
 all Chriils members this fame fpirit ? Judge 
 
 Whether the by Kom. 8. ^. i Cor, 12. £p/;. 4. 3, 4, 5, to 
 
 fame fpirit raiy 16. You have here then by confequence 
 
 "°th*^ ^^^^^^^ 8^^^" "P yo^^r whole caufe. You grant that 
 
 ftnns, ^ L V the fame fpirit be rejiored rohich firji itfed 
 
 the prayers^ and rcfponfer andpraifes of the Li- 
 
 turgie^ it is very true^ that they may be ufcd 
 
 novp : But the fame fpirit is in all the truly 
 
 faithful h Ergo, by all the truly faithful they 
 
 may be ufed non>* J 
 
 EXCEPT. XL. p. 20. An^rvered. 
 You fay, [It is unbecomingly done in Afr.Bax- 
 tcr to compare Cromwell to the Tyrant Maxi- 
 mus, TPho dedicated a flattering bjok^ to hii 
 Jm.-] 
 
 Anfw* I. Maximum is by moft Hiftorians 
 made lb good a man, of himfclf, that I more 
 feared lelt many would have made me a 
 praifer of CromvPeU by the comparifon, 
 2. He is called a Tyrant, becaufe he was a 
 Ufurpcr •, And do you think that CromtvtU 
 was not foiwhcn he puU'd down both King, 
 Parliament , and Rump ? Nay, Maximut 
 was chofen in England by the Souldiers at a 
 time when pulling down and fetting up by 
 
 $oul- 
 
I HI ] 
 Souldiers was too common v and wh^n his 
 predecefTors had little better Title than hin:}- 
 felf ; Therefore I pray you judge not too 
 roughly of Maxlmus : But Crommll did 
 usurp at a time when the cafe was other- 
 wife^ Our Monarchy was hereditary by 
 the undoubted Conllitution and Laws of 
 the Land •, and our Parliament by an Aft 
 was to lit till they had diflblved them(elves, 
 and he had by folemn promifcs obliged 
 himfclf to the Parliament as their fervant, 
 and had fought againft and kill'd the King, 
 among other things, on this pretence that 
 he fought againft his Parliament5and would 
 have pulled them down s which thing he 
 adrually and finally did himfelf. Sir, God is 
 not well pleafed with the juftifying or pal- 
 liating ot thefe things, , though men may 
 be tempted to do it in faftion, and for a di- 
 vided intereft. 
 
 3. Itispublickly known that I did open- 
 ly and conftantly fpeak the fame things all 
 the time of Cr^wjrf//'s Ufurpation: Why 
 then is it unhccomirtg now > Among other 
 places, fee my book of Lifam Bapifme-, pag. 
 147 to 1 52. and 25p, 270, d^c. Where the 
 paflages fpoke with caution are yet fuller 
 than all thefe that difpleafe you: \i Crom- 
 vPcU's party endured me then, cannot you 
 endure me to fay one quarter as much 
 now? 
 
 4. What if I had done otherwife ? Shall 
 fuch a fuifcring Preacher as you teach us 
 allj that its mkcming to Repent ? 
 
 5. That 
 
5. That t dedicated a fLttiringhjoj^toInf 
 ^iVnttHth. /^», is your 3 1 /f. Unrriith. For common 
 Maximus im- ^nfe here will diiccrn that you diftinguiili 
 peratgr -T^m. hctwccu thc Book^3,i\d tht Tyedication* And 
 fub.guberna. ^^^^ |jqq|^5 ^f q^^^ j Jjrcdled to him. The 
 vhlmruT''^ books were one againft Popery, and the 
 prJduJndtis.fi Other againft the Englifh Prelacy, and Re- 
 eivci diadema ordinafion, and the iinpofing of the Lltiir- 
 non irgitime gie and Ceremonies j And there is not one 
 tumuUHante Tyllable of hU fon in all tlic book, favc in 
 ^^'.'. '3r. that Dedication. Nor did I ever fee him, 
 vet armis civi' »pcak to him, or write to liim elic, nor near 
 llbm abninere from him. But only hearing tliat he was 
 licuiftt; fed difpofed to peace, and againll fuch turbu- 
 m gnum Im- |^,^j. Cliurch-dcfiroying waies as you here ' 
 
 nes fine amis hifft to do that which was right and 
 
 potutt teneri : juft. 
 
 Si^!^. fev-Yiit 
 
 E X, C E P T. XLl. Anfmred. Having 
 ^•7*?'T/ ^''^y ^^^^ ^^^'" ^^*^^ '•^P ^^^^^^ ^^^^""^^ Tutors, 
 e* q. Maximus ^"^ ^^'^.^^ acquaintance, that kept iip a re- 
 vir ftnmiut & putation of great learning alid wifdom, by 
 p obus atq\ Aa- crying down .-he Puritans as unlearned fel- 
 guf^o dignusy \o\\^^ when themfelves were ir.ore unlearned 
 mfi contra u. ^han I wiH here exprcfs, on the by 1 (aid 
 pertyvnnn'idm that I h.id k>!onit JHcJ?, and alio that there 
 emsyfifeh &c. were fome (lich now. who having clnmfie 
 Jnvitui prope- r)Pits that carnvt fed fo fine a xh\d^ nor arc 
 mndumobex- capable of jn^lkrhig difficHlties, do ctnfurc 
 2^r^m^&c, whatthcYunc'. Hand not: And that many 
 ■ ' that {hntdd he coy.jchm of the didnefs and ig- 
 fiOT^me of ibcir jumMing^ unfnrnljt.Kd brains^ 
 
 have. 
 
C '43 3 
 
 hai'cm i»ay to kicp.up the reputation d/ i^dr 
 mfdom^ hut to tell men^ Ofucb a one hath dan- 
 gerous errors^ &c. 1 To this he faith, that 
 //Ben. Johiiion or Hudibras had mit it —but 
 forLearned Mr. B. mortified Mr. B, judicious 
 Mr* Baxter, to fall into fnch levity, mil I hope 
 vparn all.to take heed hsrv they over-value them- 
 f elves Jeji God in judgement le.n'ethem to them-- 
 felves^ as Ik hath cvideyitly done this poor man^ 
 &c. Ai34 he concludcth with an invitatioa 
 of me, [ to afecond and more fiafvHable re* 
 tralfation. ] 
 
 JnfjV' I heartily thank you for your 
 pity, and for any zeal of God^ though it be 
 not according to knowledg', And tor my 
 retractation, I fuppofe you would have cal- 
 led it a third. You quarrelled not with my 
 fufpenfion of my Aphorifms of Juftihcati- 
 on. And for my tetradtation of my Poh'ti- 
 cal Aphorifms, I have no more to fay to you 
 and others of your mind, bi\t that you 
 would better confult your own peace and 
 other mens, and your innoceiicy too, if you 
 would meddle with your own matters, ot 
 with that only which concerneth you. 
 
 And to conclude, i. I unfeignedly foi^ 
 give you all the revilings and other injuries 
 of this your Book. 
 
 2 . I intreat you to review what is againft 
 God and his Churck, againft Faith, Love, 
 and Peace, and to repent of it in time. 
 
 5. I bcfecch you to give over this perni*- 
 clous Mattery of Profeilbrs, and daubing 
 -over their ignorance, injudicloviCnefs, pride, 
 'ind divifions*- 4. I 
 
[ 1+4 ] 
 4* I intreat you to be mote impartial to- 
 wards diflcntcrs, and let not your Judg- 
 ment be blinded by your palfions. 
 
 5. To help you 10 impartiality, I befecch 
 you confider how you tempt the Bifhops to 
 think it no harm, to filcnce men that bold 
 afiddo fnch things as you have vented and 
 done in this book. 
 
 6. I befecch you to that end, better to 
 (ktdy yoifrfelfy and to know what manner 
 of Ipirit you arc of. Befides all the intima- 
 ff^ Untruths, here are 30 or 31 grofs Un- 
 truths in matter of fa<fl which I have fet 
 before you. lor my fclf, it is not the leaft 
 part of my Non-conformity, That I dare' 
 not lie, by publick Declaration to fay, T Af^ 
 fcnt and Confcnt where I do hot. Now (hall 
 a man aggravate the crime of fuch things 
 as thefe, and yet do what you do hlmfdf } 
 
 7. I do folemnly proftfs to you, that I 
 feel no malice againft you, much lefs a defire 
 of your hurt in all this that I lay which is 
 againft your Judgment, but an unfeigned 
 love to you, and tenderncfs of your pcrlon. 
 
 8. Laftly, I again protcft againft the 
 injuftice of any one that (hall charge your 
 Of imons ^nd Mif carriages on the Non-con- 
 formifts '5 when I know not two Presby- 
 terians or meer Independants of your mind i 
 though too many fo called in England, hav« 
 enclizied to unjuft feparations. And we 
 are no more concerned in the opinions of 
 them that are not Proteftants, though they 
 alio go under the name of Non-conformifts, 
 
 than 
 
[ 145 1 
 
 thoin in the opinions of the Papifts, who 
 aie called Rccufants. 
 
 And to Conclude, I alTure you,that if you 
 write any more at the rates as you have done 
 in this Antidote, I (l-iall give yoa the laft 
 word, as riot intending to confute you. If 
 you (hall rnaintain that Light is darkncfs j 
 nor plead any more a cau'fe againft you, 
 which needeth n6t much argumentation as 
 to fobcr judgements, but as to inttrcfts, paf» 
 (ions, and byaflcd Wills^ which are other- 
 wife moved than by truth and reafon, and 
 Iiave but one eare i And I feir not to en- 
 courage you before-hand by telling you, 
 that you (hall fee that I have fomewhat elfe 
 to do. For it is a truth that 1 tell you with 
 grief, thjt he that will take out of your 
 book, I. All the talfe doctrines. 2. All the 
 grofs untrjths 3. And all the impotent 
 revilings, tog*.^rher with the profefTed end 
 or defign, to undeceive them that have a 
 good opinion of me o will leaye fo little, 
 as may contiinei in a very narrow room* 
 And he that (ecKeth in it for any thing that 
 favoureth much oF J .dgement, Repentance, 
 Love, Unity , or Peace, mail have other 
 eyes than mine, or be difappointed. And 
 I wonder not at that, when the found Prin- 
 ciples of Love, Unity and Peace are the 
 things that have cali you into this difplea- 
 fure, and which you write againft. For 
 where ever the Principles of ChritHan Love 
 an^dTeace feem intolerable, there are fucb 
 contrary principles as will bring forth con- 
 R trary 
 
[ hO 
 
 trary effcdls, which will prove indeed in- 
 tolerable in the end. 
 
 As there is nothing in this World whicfi 
 God doth defign more gloriouJly to mani- 
 ki\ and magnihe than his L O V El, and no- 
 thing which he To much obligcth mankind 
 to, efpccially Believers, as the L O V E of 
 Him and one another, fo there is nothing 
 which the great enemy ot God and man 
 doth Co much hate, and feek to extinguifh v 
 fighting by many forts ot: weapons neither 
 againft fmall nor great, in comparifon of 
 Divine and Chridian LO VE. And his 
 common way is toprcfentthe -pcrfons to us 
 ii^VNLOVELJ.or Odious, whom he 
 tvould liave us hate. And as their own pre- 
 dominant CiXTHahty and Imftity doth give 
 him full advantage with the ungodly, to 
 make firft that Holyncfr which is contra- 
 ry to them odious, and confequently holy 
 ferfoHS^ and God himfilf-y fo with thofe that 
 really Love God, the Tempter hndeth this 
 donhle advantage to make their brethren 
 feem odious to them. 
 
 , I. The great rpcaj^efs and error oi their 
 JHdgemcms, fometimcs about the Tl.nngf ill 
 ditterencc, and fometimes about the Perfcnj 
 through mLicquajmednefs \ whereby, cithet 
 through miibke ot the Cauft or of the 
 Man^ they eafily deny or extenuate all the 
 amiable Goodnefs which is in him , and tliink 
 that tlic Love of God, and ot Truth and 
 Godlinefs obligeth them to hate their bro- 
 ther, as a^Cippofcd enemic to both. And yet 
 
 while 
 
[ 147 1 
 
 while they openly declare to the World, an 
 Averfaiion and a rv.tnt of Lo2;e, and a defire 
 to make the pcrfon leem odious to others, 
 by their obloquy, detradlion and back- 
 biting acculations,they make themfelves be- 
 lieve that all this is indeed no ei!edl ot'Hz- 
 ired or Malice^ but of Lot'Cjbecaufe they can 
 itill fay, that they dctire unfeignedly that 
 the man were ot their mind W»\?)f, which 
 they call a deliring of his Converlion and 
 Convidion, and ot his ^zr;/ and the Churches 
 good. And thus not only the hereticks of 
 his time, but the very Jews were Lovers of 
 Pj«/, and of other ApolHes : No doubt but 
 they defired that which they thought was 
 their Converlion and their good y And what 
 hatred fo great that may not have fuch a 
 cover --i not only a feigned pretence, but a 
 real, though erroneous dcfire. Gardiner and 
 Bomet expreft the like, and no doubt, did 
 really wifh the Martyrs had been of their 
 mini And no doubt, but many that wifh'd 
 this, thought they wilVd but the perfons 
 and the Churches good. The burnuig leal 
 which hath fo much depopulated much of 
 the World , was in many a zeal of Cod, 
 though not according to knoirledge* He that 
 can transform himfelf into an Angel of 
 Lights and his Mimfters into Minificrs of 
 Kighteoufnefs and free Gracc^ no doubt, can 
 teach them to pcrfecute men in Love, and 
 to excommunicate them in Love : To revik 
 others in Love, to hinder the Preaching of 
 the Gofpel in Love, to afflid, or to Divide 
 *he Church in Love» K z Alas, 
 
C 148] 
 
 Abs, how much is the serpent too fubtile, 
 tor the underftandjngthat trufteth to it felf, 
 and is not illuminated and guided by the 
 fpirit of Li^h and Love: How calily can he 
 hide from us, that in our brother which wc 
 (hould Love^ and magnihe and multiply his 
 faults into odious crimes, and transform his 
 very virtues into vices, and his rightcfr 
 judgement into errors. In this, brother, I 
 thank God that my pmiciplcs give me that 
 advantage of you, that I think you not odi- 
 vus^ but wcah* 
 
 2, The other yet greater advantage xhsx 
 Satan findeth, to kill the Love of moll, is 
 SELFISHNESS^ one fclfijh man 
 thinks tl-Kit he may well account him bad 
 and odiQHS^ who is againll his vforldly wcaifb 
 znd honour: And another thinks him bad 
 and odious, who is againfl his Learned or Re- 
 ligioHs repHtation, and would dete(5^ his igr 
 norancc or vice. Another thinks him bad 
 and odious, who is again ft his Opinions^ and 
 the ivords or manner of worlhipping God, 
 which he is conHdcnt are bell ^ And he that 
 hath once futfcred fpiritual pride to extoll 
 his own mid^rjianding and his piety-, will 
 make that lo tar the meafure of his cen- 
 iures, that all ihall be thought fo far to 
 fwcrve from Truth and Godlinefs as they 
 fwerve from him. But if we (l^ould fuffer 
 much by others, and that for a caufe which 
 vve take to be the caufe of God, how 
 cafie is it iox felfiflmcfs to flir up thofe Faf- 
 fiohs^ which fliall blind our underlhndings, 
 
 f'> 
 
I 14^ ] 
 
 (b far as to fee no good^t all fcirce in them 
 that we fulfer by, or to extenuate all that is 
 Lovely in them \ yea, to think hardly of 
 almoft all others of thir judgement and^jriy, 
 for their lakes : And if we think we may 
 once call them Ferfccutdrs-, yea, or but fuch 
 as Conform to the Pcrfccutors rvaks^ we think 
 it jurtifyeth almoft any thing which we (ay 
 or do to make them odious : As thofe on 
 the other fide think they are juftiiied, in all 
 that they fay or do, againft men, if they 
 can but call them Schifmaticks. 
 
 So far are men from Loving their emmicsy 
 and blcjfing them that cicrfc them, and doing 
 good to them that hnc them, and praying for 
 them that d.jfightfuliy nfe thcm^ (or falfdy 
 accnfe them^J and perfccute them^ that they 
 are hardly kept trom hating thofe that Lrje 
 them^ and cwfmg thofe that blcfs thcm^ and 
 hurting thole that would do them good, and 
 falfely accQfing and defpightfully uling and ■ 
 ferfecuting thole that pray far them : And 
 yet lert they (liould not he llatttrjd in their 
 lin, and that yet they may judge themfelves 
 the children of our heavenly father, they 
 will do all this as Ads of Lwc,to the Church 
 and Truth, and to the perfons fouls i and 
 will Love them, as is faid, with a hitrtlna^ a 
 reviling^ a Jlanderiag-, a curftng-, and a hatiJig 
 and malicioM Love^ 
 
 O that the God of Love would pitty ani 
 
 undeceive the felhlh and pjjjionate fort ot 
 
 profefled Chrirtians ! and teach them to 
 
 kaow what manner of fpirit they arc of/ O 
 
 K :? that 
 
C 150 1 
 
 that he would rebuke the evil fpirlts that 
 are gore forth ! The fpirit of Coveroaf- 
 nefs and Pride / Of Hypocrilic, and Reli- 
 gious Imagery ! Oi SeU-conccitedncfs ! Ot 
 Malice and Wrath / Of Back-biting and 
 Falfc accufing, before that both Chrijlitmty 
 and Humariity be t'.irned into Vcvilifniey 
 (2. Jim. 3.3. (AiOcSoAci,) and earth be more 
 confirmablc to Hell ! O that the fpirit of 
 Light would make us of one mind, and the 
 fpirit of Love would mortihc both mens 
 maligrant and religiom pjfjfions^ coHtcntionj- 
 mfs and inalicc^ and caufe us to Love our 
 Neighbours as our felvcs ! That as the en- 
 • vious and ftriving wifdom from beneath, 
 hath caufed Confttfion^ and every evil n^ork^^. 
 {o the xy'ifdom from above-) rvhich if firfi pure-,, 
 and then peaceable^ (r^entlc-, and eafie to be in^. 
 trcJtady mi^ht bring forth Mercy and good, 
 fruits ^mthoitt fartialhy andhypocrife'y that* 
 we might edifie the body of Chriji in Lov^y 
 (Eph. 4. 16.) andfrultrate the hopes ef the 
 enemies of our peace, who wait tor our to- 
 tal diflblution, and triumph already in our 
 Di vi lions, r when it is thtircnvn Mill which 
 grindeth us into powder,) But God can 
 make thch Oven to bake us into a unorc^d 
 Chriitiaa and falubriou<^ Coniiikncy, fthat 
 Tmay u(c Ignatius his allegory,} but ir rauft;. 
 be hrft by fermenting us with ttnfeignei 
 Lm'c \ and then we (hall be Lovely in bis 
 ifglit, and the God of Love and Feace will bt 
 withu^j 2 C(jr» J ^* 11* Amcn» 
 
C 151 ] 
 T0STSC9{lTr, 
 
 THat the Exccpter may yet further be 
 convinced that it is not any Party of 
 men called Independents or Anjbapt'ijis zs 
 fuch, that I here Ipeak againft •, As I did in 
 my oppoled Book declare that I thought 
 them both,and all others that hold the foun- 
 dation, and difclaim it not by Hereiie, or 
 wicked livcs^ to be fuch as the Churches 
 (hould receive into their Communion , and 
 that it is their duty to hold Communion in 
 the fame Affemblies, notwithftanding their 
 difference ■■, and that it is not the Opinions 
 which denominate them, that I n^ite agahfi *, 
 but only the Lovchjlling and Dividing prin- 
 c/f /ex which are among them, which make 
 them fly with cenfure and alienation from 
 their brethren that are as meet for Church- 
 Communion as they •, and oft break them 
 mto pieces among themfelves > fodo I yet 
 again here declare the fame j And not only 
 fo, but that if it were in my power, when 
 their Communion with others cannot be 
 procured, they fiiould yet be tolerated in their 
 Jcpjration it felf-, and enjoy Communion 
 with themfelves alone, in their feparated 
 Congregations , under the Laws of Peace, 
 being not tolerated to turn their preaching 
 or worfhip into a reviling and reproaching 
 ot the Orthodox , to the deltrudion of 
 ChritUan Love : And I ftould not doubc 
 K 4 but 
 
but the CommuHioHQ^ the Orthodox Churches 
 maintained in 'Conflam Synods ., together 
 with the fpccial Cbuntofance o( the Chrifli- 
 an Mag* (Irate, and the daily cxpericme of 
 B-hevcrs ( which woald itill make the aged 
 fort torlake themj would fufficc better than 
 violent feverkics to reprefs the evil, and to 
 give vidtorious Truth opportunity to do 
 its proper work. 
 
 Aiid to filence this calumny yet more, I 
 do renew the Profeiiion which I have often 
 publiihcd, that my own opinion is fo much 
 tor Iiidcpendency,as that I think,no Church 
 is made, by God, to be a Ruler to other 
 Churches , under the name of a Motlicr 
 Church, or a Metropolitane, or Patri.:rchal, 
 but that all thcfe are humane forms > And 
 that Councils arc not the proper Govcr>wurs of 
 the f articular ?Mhrs\ hut arc for Communis 
 on of Pafiors and Churches dirc^lly^ by way 
 of Confultation , Confent and Agree* 
 ment ^ ( As I have heretofore declared, that 
 Ei(hop VJhcr profeffed his judgement to 
 meO 
 
 Though I confefs that the Tafiors in 
 Council are ftill the Guides of the fcoplo^ as 
 well as fingly at home, and by their Confent 
 lay a flrongcr governing obligation on them > 
 And that i\\<i'Gencral Laiv ot Vnity and 
 Concord doth 9onfcqucntly bind thufevcrai 
 Pajlcrs^ to concurr in all things Lawful, 
 (Confideratis confidcrandis )vfith the Con- 
 fen ting Churches. 
 
 Aqd even Dr. Hammond is for Indepen- 
 dency 
 
C'53] 
 
 dency To far as to fay,that lavyfuch regular 
 rjfanbfy ofChrijHans uncUr a Bijhof, ( fuch as 
 Timothy wjx ) an Oeconomus/cf over them 
 by Chriji-, tipa^ the Church of the Living God,] 
 .Though he adde \ fuch again ev^ry larger cir- 
 cuit under the Metropolitam-, &c.] Yet he 
 ConfeiTeth, I And fuch all the particular 
 Churches of the whole IForld^ confidercd toge- 
 ther under the fupream head , Chriji JefiiT^ 
 difpcnfng them all hy himfelfand adminijirinff 
 ihcm fevcraUy^ Hot by any one Oeconomus , 
 but by the fever al Bifhnps , as hferiour heads 
 of unity to the feveral bodies^ fo cortilituted by 
 the fcvcral Apnjiks in their plantati'^ns^ each 
 of them having an #t^To;<i^u.Y, a fever al dijiinU 
 commjfji'.nfrom Chriji hnmediatdy, andfitbjT- 
 dinate to none but the juprewi Donor orplene- 
 fotentiary. ] Sc far he, on i 7'iw. 3. 15. c. 
 To this do but adde what Biihop' Bilfon 
 of fubjedion largely fheweth, and other 
 BiOiops as well as he, that Metropdlitanes 
 and Patriarks are not of Divine but humane 
 inftitution, ad accidental to the Divine con- 
 ftitution of Churches \ And alfo vvhit j^- 
 natiM faith, of the Unity of Churches, and 
 dcfcription of a Bi("hop, that y 'to every 
 Church there rvas cm Altxr^ and one Bijhof 
 with the presbyters and Deacons^ ] and io 
 every communicating body^ or Congregation 
 that had an Altar^ had a Bijhrf^ (as Mr. 
 Mcde on this of Ignatiw (l-jcweth \ ) and 
 tiien you will fee how tar Independency is 
 owned by others as well as by n e. 
 
 And for further lilcncing the calumny, 
 
[ 154] 
 
 let it be noted, that the Churches in Net^- 
 'EngUnd are coinmonly called, Indepen- 
 dent, or Coni^rcgJtional, and yet they are 
 againft Sifaratlni^ and do hnd by experi- 
 ence that Separation is as perillous a thing 
 to huiepndmt tree Churches, as it is to Dio- 
 cefaftc Clwrchcs^ and fomewhat more , Be- 
 caufe they ufe not outward force to prcferve 
 their Unity, and bccaufe one fingle Congre- 
 gation is fooner diiTolved by divifion than 
 liich a thing as a DioccfatJe Church is. And 
 therefore no men (hould be more willing to 
 fupprcfs Dividing Principles and Paflions 
 than the Independents, both bccaufe they 
 are moft charged with them, and with all 
 our Sc(ks and Confufions, and bccaufe they 
 are not the leaft in danger of them. 
 
 And that the New-England Churches arc 
 againli the Separation which hath been 
 commonly known by the name of Bron>^ 
 nifme^ I will give you thefe following cvi- , 
 dcnces. 
 
 I. Even Mr. Kohhtfon himfelf, a part of 
 vvhofe Church began tlie Plantation at 
 Tlimoutb^ though he was one of thofe that 
 was called a Scmi-Jeparatift, yet hath writ- 
 ten for tiie lawfulnefs of hearing in our 
 Englifh Conformable Parifli-Churches i. 
 And in his Letter to his people in Nfo^ 
 England (in Mortons Memorial) he hath 
 theie hone 11 obfervable paffages, 
 
 [ Horp impcrfeii and lame is the work of 
 grace in that pcrfon voho rvants Charity to co- , 
 ver a tnteititude nf offences.^ — Neither are 
 
 you 
 
[ 155 1 
 
 yoit to be exhorted to this grace only upon tht 
 cimmon grounds of Chrijliamty^ tvhich are-^ 
 that perfons ready to tj}(^ offence^ either nrant 
 Charity to cover offences^ cr mfdom drtely to 
 weigh humane frailties '-> or laftly^ aregrofs^ 
 thouqjj clofe hypocrites i as Chriji our Lord 
 tcach:thy Mat. 7. 1,2,3. As indeed in my 
 omt experience^ few or none have been fmnd 
 nhichjoomr give offence than fnch as eafily 
 take it-, neither kwe they ever frothed found 
 and profitable members in focieties who have 
 tfourijhcd this truchy hiwrnur.^ To thci'c he 
 addeth fpecial Rcafons trom themfclves. 
 
 Mr. Browne accufing the Minifters as be- 
 ing SeparjtJLJh , and would be Anahapijls^ 
 &c. The Minilkrs anlwcrcd, that 7hcy 
 were neither Scparatifts nor Anabaptijlsj they 
 did not fcpar ate from the Church of England, 
 nor from the ordinances of God there^ hut on'y 
 from the corruptions and diforders there , 
 &c. 
 
 " Old Mr. mifon Paftor of Eofion, be- 
 " ing defired by all the Elders of the Chur- 
 " ches alTembled at his houfe, that fon his 
 " dying bed) he would foleranly declare to 
 '- them, what he conceived to be thofe fins, 
 '^ which provoked the difpleafure of God 
 "^ againft the Countrey, told them, that he 
 '' had long feared thcfe tins following as 
 "chief among others which God was 
 "greatly provoked by, i. Separation. 
 "2. Anabaptifme. 3. Corahifmci, when 
 '^people rife «/>, 2sCorSlj^ again It their Mi- 
 "niiiers and Elders, as it thty took too 
 
 " much 
 
[15^] 
 
 " much upon them, when indeed they do 
 " but RiJe for Chrift , and according to 
 **Chrifti yet it is nothing for a brother to 
 ^ ftand up and oppofe without Scripture 
 " or reafbn, the dod:rine and word of the 
 " Elder , faying, I am not fatisfied, &c. 
 " And hence if he do not like the Admini- 
 " flration, (be it Baptifme or the like ) he 
 ^^will then turn his back upon God and his 
 " Ordinances, and go away, &c. And (faith 
 ^' he) for our ncglcd of baptizing the chil- 
 " dren of the Church, thofe that fome call 
 "Grand-children,! think God is provoked 
 "by it. 4^ Another I take to be the making 
 " light of, and not fubjedingto the Autho- 
 '' rity of Synods, without which the Chur- 
 '' ches cannot long fubfift. And fo for the 
 " Magi rtrates being Gallio Vikc^ not caring 
 " for thefe things, or elfe not ufing their 
 "power and authority, for the maintenance 
 "of the Truth and Gofpel, and Ordrnan- 
 " ces, &:c. Morton, p. 133. 184.. And among 
 the Poems there recorded of him, this is 
 part, 
 
 " Firm flood he 'gainft the Familift 
 " And Antinomian fpirit ftrongi 
 " He never lov'd the Separatifl, 
 " Nor yet the Anabaptifts throng. 
 " Neither the Tolcrators ftrcin, 
 " Nor Qi^iakers fpirit could he brook, 
 " Nor bow'd to the Morellian train > 
 " Nor childrens right did over-look, 
 p. 1^6. 
 
 And 
 
C i57 ] 
 
 And, ?ag. ip5. in the Poems on their fa- 
 mous Mitchell it followeth* 
 
 " The Qjakcr trembling at his thunder, 
 
 "fled, 
 " And with Califr^ula refum'd his bed : 
 " Fie by the motions of a nobler fpirit 
 " Clear'd men, and made their Notions 
 
 • " fwine inherit. 
 " The Mnnlkr Goblin by his holy flood 
 *■' Exorcis'd, like a thin Phantafma flood : 
 " Browns Bald (hatter'd by his lightning, 
 
 "fell, 
 'And with confufed horror pack'd to 
 
 " Hell. 
 ". Let not the brazen Schifmatick afpire, 
 " Lot's leaving Sodom^ left them to the fire. 
 
 But the fulleft evidence is the work of the 
 Aw-E«g/<i«^ Synod, 1 6(52. who determi- 
 ned of two great points of Church-pradtice, 
 fo as greatly tendeth to reconcile them to 
 all the moderate Presbyterians, and other 
 peaceable Chriftians. The one is 2 . | Ihat 
 Members of the vifible Church according to 
 Scripture-) are confederate vifible believers^ in. 
 f articular Churches ^and their Infam-feed\that 
 is^ Children in minority^ n>hofe next Parents^ 
 line or both ^ are in Covenant- (The Cafe of 
 Chriftians that are of no particular Church 
 is not here medled with). 3. And that 
 [T.he Infant-feed of fuch rrhen gronnt up^ are 
 ferfonaUy nndir the JFatch^ Vifcipline^ and 
 
 Co^jetHr 
 
I »59 1 
 
 Coimimmt of the Church']. 4. 7hjt thcfe 
 aditlt fcrfvHs arc n't to be admitted to fnH 
 Coinmnnim^ meetly beciyfc they are a>id con- 
 iiiiuc members^ mthoitt jiich further qualifi- 
 cations as the IFurd of Cod requireth thercfen- 
 to- 5. 1 hat Church-Members nrhorpcre ad' 
 tnittcdin mhimty, urtdtrftanding the doBrhte 
 cf Faith, and publicklyfrofcjftm, their Affent 
 thereto^ not fcandalous in lije-, and fokmnly 
 ounlng the Coienant before the Churchy rvhcre- 
 in they give up themfehes and their Children 
 to the Lm-d^ and fubjeU themfehes to the Go- 
 vernment of Chrifi in his Churchj their chit- 
 drcn are to be baptifcd^'] 
 
 As to the points therhfclves , haxnng 
 written a Treatife on the iiibjed:, (under 
 thenc^eof Confirmatim) and therein di- 
 ft'indly (hewed my Opinion in reconciling 
 terms, (though it may feem itrid'er than 
 thefepropolitions, and move inclining to 
 the dilfenters in Tome things) 1 (hall fay no- 
 thing of it here. But by this it is villblc, 
 that the Nerv-F/ngland Synod do not only 
 exclude the practice ot Gathering Churches 
 out of Churches (which ^vas the great 
 conteft in Engla>id between the AfTembly 
 and the Congregational party) •, but they 
 provide that not ib much as any particu- 
 lar perfons tlwt were Bapti7.ed in their 
 Cliurches in Infancy.fhall be made Church- 
 members de novo (unlefs by removing tri^rtl 
 one Church to another), but (hall be ac- 
 counted members till they apoftatize noto- 
 rioully or are Excommunicated ; And fo 
 
 (hull 
 
[ J5Pl 
 
 fiiall their children after them fuccced by 
 the way of Baptifm into the Church, and 
 they will have no other ordinary Church- 
 door but Baptifm. And fo gathering 
 Churches of Baptiied perfons will ceafe, 
 unlefs it be in a ravelled ftate, when the 
 old Churches being dilTolved, believers are 
 to embody themfelves anew. And Mr. Va- 
 vcnport and a few more, feeing that by this 
 way their Churches would fall into the 
 way of England and other Churches, by a 
 fuccellion of Members growing up from 
 Infancy (and not by making them up of 
 new Adult tmenrs^ as the Anabaptifts do,) 
 <lid oppofe himfelf by writing againft the 
 Synodv which by fome of them is largely 
 Anfwered : Wherein they tell us that there 
 were net ten In a Synod of above fei'cnty that 
 didfin any thing Vote on the Negative, and 
 not above thee againft the third Propofition, 
 which carryeth the Caufe. They frequent- 
 ly difclaim Separation : They cite Allen and 
 Shcphard p. 33. as advifingfor the Refor- 
 inaiion of fuch Churches as our Parifhcs, 
 that they be acknowledged true Churchy^ 
 and then called to Repentance and Refor- 
 mation, and a feled number of thole that 
 agree to it^ being fit for the facrament, &c. 
 to be admitted, and go in the Congrega- 
 tional way, pag* 42. they cite Cotton^ (Hnlin. 
 Oi Chwr. Mem. p.p2. faying, \JSleither among 
 us doth irre generation ahm k^ep any from 
 Chtirch'fehvrjhip with x/x, unkfs it he accomr- 
 panied mth fuch fruits us are efenlyfcanda- 
 
 lous^ 
 
[ 1^0 ] 
 
 ious^ and de conlnchi^ly tnjmfcj} imgenera 
 iiun*'] They prudtntly tell us, p. 45. that 
 \jlhc Lord bath not Jet t(p Churches mly thdt 
 afexp old Chrliiiu/is may Jt^cp one another warm 
 Tvhile they litc^andthen carry nr:'dy the Church 
 into the cold Grave rrith them ivhcn they die , 
 hut that they mii^ht mth all care and advan- 
 tages mirfe up Jiill fiiccejjii'cly ayiother genera- 
 tion of Jnbjccis to Chrifi, bic,'\ And that [ ff^e 
 may he very injurious to Chriji as rs>cll as to the 
 folds of men by too much fhaitening and nat- 
 romng the bounds of his Kingdom^ or viftble 
 Church on earth*^ Citing Par£Uf-> (in Mat. 
 1^,) faying, [I« Church-Reformation it is an 
 ohfcrvable truth^that thofe th::t are for too much 
 firi[inefs^do more hurt than profit the Church*^ 
 Abundance more to the fame purpofe I 
 might colled; 
 
 And feeing they take children growing 
 up, to be members under Church-difciplinc 
 according to their Capacities, Let it be con- 
 fidered foberly, whether this doth not inri-r 
 mate to us, that Dilcipline it klf muft not 
 be cxercifed with the hurtful rigor that 
 ibme exped"? For i would intreat the 
 ridgeder fort, if they arc Parents, but to 
 tell me, at what age, and tor what faults,3nd 
 for want of Grace, they would have their 
 own children excommunicated } And when 
 they have done, whether they will alfo pro- 
 ceed to a Family Excommunication of them 
 for the fame caufes > 
 
 They adde a tixth ?rop. for the Baptizing 
 of the Children vf thofe that by death or ex- 
 traordinary 
 
C i5i ] 
 
 traordinary providence have been inaitjhly 
 hindered from puhlichjy ^t^iyjg ii9 aforefaidy 
 and yet have given the Church caafe in judge- 
 ment of Charity to took at them, m fo qualified^ 
 andfuch as had they been called thereto would 
 have fo aded- 
 
 And they adde a feventh Propof. that 
 [ Ihe Members of. Orthodox Churches being 
 found in the fiith^ and not fcandalous in life., 
 and prefenting due tcjiimony thereofi thefe oc~ 
 cafionally coming from one Church to another^ 
 may have their children baptized in the Church 
 rvhither they come^ by virtue of CommunioK 
 of Churches '-> But if they remove their habi- 
 tation^ they ought orderly to coz'enoftt and fith" 
 jcCf ihemfches ti the Government nfChrijlj in 
 his Church rrhere they fettle their abode^ and 
 fo their children to be baptized : It being the 
 Churches duty tn receive fuch to Communion^ 
 fo far a^ they arc regularly capable of the 
 fime.~\ 
 
 So that they provide for the reception 
 of all meet perlons. But the chiet thing 
 obfervable is thn'm Fropnf, 5. Where the" 
 Qiialitications or Delcription oF a juft en- 
 titleing Profellion is laid down,as confifting 
 in no more than thc(e four things i^Vn- 
 derjlanding the dodrine of Faith. 2. The 
 fublic^Trofcffim of Affcnt thereto. 3. Not to 
 be fcandalous in life. 4. And fokmnly orpn- 
 hig the Covenant before the Churchy wherein 
 they give up themfelves and their children be- 
 fore the Lrrd. They require no other proofs 
 of Regeneration \ nor any particular ac- 
 L count 
 
C 162 1 
 
 count how they were converted s nor what 
 further ligns of it they can flicw. 
 
 And, for my own part, I never difftnted 
 (10m thofc called Congtjgationil, in Ewg- 
 hnd^ in the two great points from which 
 thtir CInirches arc denominated , iiz» 
 I. That regularly they (hould confift but 
 of fo many as are capable of Perfonal* 
 Communion, which they call a Congre-* 
 gation. 2. And that this Congregation is 
 not J7/r£ Vivino under the fpiritual Govern^ 
 ment of any fuperior Church, as Metro f o- 
 Ihnnc^Tatr'htrchal^ Sec. But my chief dif- " 
 fent from them hath been, in their going 
 beyond Independency ^ and too many of them 
 coming too neer to Separation-^ i . By ma* 
 king other tearms of mens title to Church- 
 member-fhip, than thefc here recited by the 
 New-England Synody and then the under- 
 {landing , fobcr profeilion of AfTent and 
 Confent to the Baptifmal Covenant is. 
 2. And for their gathering new Churchc? 
 in the feyeral Parifhes, as if there had been 
 no Churches there before, and the members 
 not gathered by them, were not the fub- 
 jcdls of any Church-Difciplinc i, neither 
 the Children nor Adult. 
 
 And tlx; rcafons why I have ever dilTen- 
 ted from them in theie points, have been 
 thcfe. 
 
 i» Becaufe I find that the contrary was 
 the way of vScriptqrc-timcs and all anti- 
 quity.. And that the ApolUes flill received 
 qj^mbers, upon a fudden and bare profeilion 
 
 of 
 
[ 1^3 ] 
 
 belief and confent to the Bapti final Co- 
 venant, with the penitent rennnciation of 
 the Hen-i,the World, and the Devi). And 
 all Ages lince have held this courfe, and 
 made Baptifme the Church-door. 
 
 But I (hall heartily joyn with any Bre- 
 thren that will endeavour herein to i^Jivc 
 the Church, from tliat flate of Imagery 
 and dead Formality^ which Papiils and all 
 Carnal Hypocrites have mortified Gods or- 
 dinances, and nnfpeakably injured the 
 Churches by, and are Rill working every 
 ordinance of God that way : All good men 
 fiiould labour to recover Religion and 
 Chriftian profellion to an ttndcrflandlng 
 fmoufncfs, 
 
 I will here infert the words of a moft 
 Learned and High Prclatift, to fliew you 
 that whoever is againtl this Courfc in Pra- 
 d:ice, no fober men can deny it in princi- 
 ples : Elders field of Baft- pag. 48. marg. 
 [_ Vpon fcore of like reafon rvhercto^ and for 
 fuch after-try a\ may have been taken up in the 
 Chrijlian Church that examinativt which did 
 fift the Conjlancy or rather Confjhncy of thofe 
 that had been tak^n htyomtg^ to their f re fumed 
 grounds^ that if they rvavered^ they might he 
 h^ovpn and difcharged i Or if they remained 
 conjlant-, they might by Imfofition of hands re- 
 ceive rt?hat the common name of that Ccremo- 
 ry did import^ of their Faith (at leafi a fgn 
 of) Confirmation : Vafques hath from Eraf- 
 raus (in the Preface to his Paraphrafe on the 
 Gofpcls) a TPord of moji ripholfomc-, grave^ and 
 L 2 prudent 
 
frudent advice-^ that thofe who were baptized 
 yoMHgt rvhcft ihc}' begirt to write A/j>/, Jhonld 
 be examined^ An ratum habcant id quod in 
 Catcchifmo ipforum nomine promifrnm 
 fuit ? Qnod fi ratum non habcant, ab Ec- 
 clefio? jantdicftione libcros iiiancrc, in ^ fart, 
 7hom. r>i/p.i 54- To. 2. C.i. < 2. If they did 
 then jiand to ryhjt their Sureties had prejumcd 
 for thcm^ If not-, they Jhonld be d/fijrded: 
 Mofi nccc[fjry ! and of unimaginable bcVf' 
 fit '•) (But not it it be turned into curfory 
 Imagery,) Such a fcrminy ivould jha\c off 
 thoufandf of rotten hypocrites^ and purge the 
 Church of many fuch Infidel-belicvcrs (ot 
 profiffors-) upon whnfc dirty faces a little holy 
 water was Jprinkled when they h^terv not what 
 it was '•) but they no more miytd the true SanCti- 
 fication appertaining^ than Tttrj^ or J^aracenl-, 
 (who Jpjall rife up in judgement aa^ainji their 
 wafljcd filthynefs^ ) Or than thofe of whom 
 St. Peter, [ It i^ happened unto th^m according 
 to the trite Proverb., 1 he dog to h'vi vomit-, and 
 the wajhcdfwine to wallow in the mire\~\ Such 
 Difcipline of awakened Rcaf>n is that which 
 the JVorld groans for., f And groan it may for 
 any remedy that the formal Hypocrites will 
 cither apply or endure.) 'that men would 
 become Chrijiians 1 that the truth of faith., 
 and the power of true Chrijiian belief might 
 he J'ecn in the hearts and lives of thofe, that 
 kltowingly put the ncck^ in Ci'ivijis yoaki\ So 
 iuT Eldersfield, See alfo Dr. Fatricl^ oi Bap- 
 tifme. Dr. Hammonds words I have reci- 
 ted after my Tieat. of Conhrmation > They 
 ' are 
 
C i^5 ] 
 
 are very worthy of confideration. But to 
 leave this digrelfion, 
 
 2. My fecond reafon why I diffent from 
 them that will have other Tearms of 
 Church-entrance tharl B.-ptifme, and a 
 ftri^cr exadlion of a Title to member- 
 fl^ip than a profefTed Aifent and Confent to 
 the tearms ot that Covenants is becaufe, if 
 in our very Church-title and Conftitution 
 we forfake the Scriptural and primitive 
 tearms, we are liable to tke exceptions of 
 alldiffenters, and cannot juftitie our (elves 
 againrt their accufations, nor wellanfwer 
 them that fay, It is long of us, and not 
 of them, that they communicate not with 
 us. 
 
 5. Becaufe we fhall unavoidably injur* 
 many of Chrifts members, and keep thofe 
 out whom he will own, and would have us 
 owni to' the great injury of hinti and 
 them. 
 
 4. Becaufe we fhall leiTen and weaken 
 the Church of Chrift, which is already fo 
 fmall, and fo be injurious to it. 
 
 5. Becaufe we (hall be alwaies at uncer- 
 tainty, on what tearms to go : For if once 
 we leave Gods prefcribed tearms, we fhall 
 never know where to hx : But every Pa- 
 ftor will examine as he pleafe, and form 
 fuch Covenant-tearms as are agreeable to 
 the meafure of his own private judge- 
 rnent and Charity : And even among Con- 
 gregational men, we fee already that the 
 tearms of mens Titles do vary, as the Pa- 
 
 L 3 ftors^ 
 
i: 1^6 ] 
 
 liors (or Congregations) diifcrin point of 
 iaidnefs. , 
 
 6. And this layeth a certain foundation 
 for perpetual diffentions and divilionsv 
 when there are no certain tcarn:is of Con- 
 cord : And there is no Union when we 
 depart from Chviks authority. And it i^ 
 not in vain that Chrift himfclf prcfcribcd 
 a form of Baptizing-, And if all his Chur* 
 ches fmce the Apolllcs daies, have broL-.^ht 
 us down that Creed or thofe Articles of 
 Faith, and form ot Baptizing ufed univer- 
 fally among thcmv New waies, and various 
 waies, (even as various as mens degrees of 
 prudence and charity ) will never be the 
 tcarms of the Churches Unity. 
 
 7. And I am very much the m.ore con- 
 firmM againfi this extream by my long ex- 
 perience. Having made it much of my, 
 work to know the, minds and lives of all 
 the people of the grbat PariOi where I lived 
 and lina^ that, having converfcd with m.. 
 ny of the inferior rank, botli for cflatc, 
 and profellion of piety, I have found that 
 there is much more good in a great number 
 of tliofe, that are not noted openly for fpe- 
 lh\ Profclforsof Religioulncfs, than I did 
 before believe, -tor no man is ufually noted 
 now for Religious in this ih'i(3:cr fenf.*, 
 i^ VVhofe knowledge hath not feme readi- 
 nefs of cxpreflion, in conference, and in 
 prayer. 2. And who doth not come to 
 private meetings, and aifociate himfelf with 
 the flriiler and forwarder fort of Pro- 
 
 fefTor. 
 
[ i<?7 J 
 
 icirors. But there are abundance of things 
 which may hinder fome fcrious weak Chri- 
 ftians from both thefe. Dulnefs of natural 
 parts, and want of good education, and 
 ufe, and teaching, and company, may keep 
 mens parts and utterance very low. And 
 fome young Chriftians for want of former 
 ufe, at their ftrit true Converfion, cannot 
 fpeak fenfe, ni the very fundamentals, 
 which yet they have a faving fenfe and 
 knowledge of, (but are like Infants,) and 
 their prayers have Httle better exprelfions, 
 than Ahbji Father, and ths unutterable 
 groans ot the fpirit. 
 
 And fome nLver had the opportunity of 
 profitable company •, And fome are hin- 
 dered from fuch converfe by balhfulncfs •? 
 And fome by poverty and bufmefs, or di- 
 fiance i And fome by the rellraint of Pa- 
 rents, Husbarrds, Malkrs, &c. And fome 
 by ill company, and fcandall, may have a 
 prejudice againft thofe Religious people 
 who are neereft to them i, who yet may be 
 real lovers of Chrift. Having found in mi- 
 ny called common people more knowleige 
 (though not betcr utterance) than I cx- 
 pcded, and more trull in Chrift, afid rfiore 
 defire to be better, and love to thofe that 
 are better , and more willingnels to be 
 taught ( crowding in publick or private 
 when they have a tuU opportunity, and af- 
 fectionately hearing the clofeft preaching,) 
 I am grown the more fearful ot wronging 
 Chrilf, his Church and them, by number- 
 L 4 ing 
 
I. I6» J 
 
 ing fudi with thofc that are withouf, when 
 they arc Baptized perfons, that never were 
 proved to have apoftatized, nor to have 
 hved impenitcntly in any Im Co grofs, as the 
 back-bitings proud-ccnforioufners and di- 
 vilions ot too many Religioufcr people 
 are. 
 
 8. To which may be added the fad ex- 
 perience of this age of the dreadful mif- 
 carriages of the more noted fort of Pro- 
 telTors, turning Inhdcl?, Ranters, Quakers, 
 Socinians, Antinomians, and too many 
 fcandalous in life^and fuch as have deftroyed 
 Order^GovernmcntAlnity, & Reformation, 
 when^ tliere was fcarce an cnemie able to 
 hurt it much befides themfelves: Which 
 is nodifhonour to the Profellion of Holy- 
 ncfs, much lefs to Chrill and Holynefs it 
 felf i But it feemeth to me a notable rebuke 
 ot our common over-valuing the meer 
 Parts and itttcrance , and extcwporate per- 
 formances of tlie people, and of Minilters 
 flattering fuch Profelfors, and over-looking 
 all of Chrilt which is in many, that have 
 had no fuch helps for gifts and utterance 
 as they- 
 
 2. The fecond Point in which the New- 
 Engla}d Synod agreed was, the ftated Con- 
 fociation of Churches, and ufc of Synods ^ 
 And herein, faith the Defence, f. pp. there 
 appeared no DiiTent or difTatisfadion in 
 the Synod. Where they adde alfo fas to 
 the point of Separation,) [iTt never faid 
 nQT tboughty that there Jljonld be. a rfkh- 
 
 dramn^ 
 
drapp'tng from othr Churches upon diffei-enccs^ 
 £rrors or offences of an inferiour ar.d duhi- 
 om nature^ yea ^ though contiymed in: IFc are 
 far enough from haftynefs or harjhnefs in that 
 matter-^ being profcjfcd advcrfaries to a fpirit 
 of finful and rigid feparation.^ 
 
 And that Apollolical man Mr. John Elioty 
 hath printed a draught for ftated Synods, 
 (for Counfel and Concord, which is their 
 proper ufe,) which will go far enough to 
 fatisfie moderate men in that point, and 
 faith more {pt (iich Synods than ever i 
 faid. 
 
 2. Having faid thus much of the Judge 
 ntent of Congregational men in New-Eng- 
 land againji Separation^ I fhall adde fome* 
 what of the fecond AflTertion, 'That it cow 
 cerneth the Congregational Party-, as much in 
 point of Intcrcfi., to be againji it-, as any fort 
 of men n>hatfoever. i. Becaufe their Chur- 
 ches have no other bond of Concord (here) 
 but voluntary Confent i And if that break, 
 they are dilTolved. 2. Becaufe their mem- 
 bers being ufually neither, fo lorv as to be 
 .ignorant of matters of Controverlie, nor fo 
 high as to be able folidly to Kefolte them, 
 are moil like to be quarrelfome, and iall 
 into divitions. And honelt people that 
 have a zeal of God, and for Truth and 
 Unity, and not knowledge enough to guide 
 it fteadily, are likcr to contend and trouble 
 one another, than either tiiey that are more 
 carelefs, and have lefs zeal., (and therefore 
 like fwine will leave fuch pearls to any that 
 
 will 
 
• [ 170 1 
 
 will take them up,) or they that have found 
 krioivhdge to guide their zeal. 3. Ard the 
 power which too many of them give the 
 people, over the Pallors and thcmfelves 
 will do much to incrcafc thefe divillon^, 
 and caiifc their difTolution. 
 
 And that this is the fcnfe of A'cn-E/^/r- 
 land^ appeareth, i, la their banithing Ly- 
 ford firit, and the two Browncs after, left 
 they (l^iould be divided about the Prelacy 
 and Liturgie. 2. By their comm.on judge- 
 ment againfl dangerous Toleration. 3* By 
 the Hiitory of Mrs. Hutchinfons bulinefs 
 in Sir Henry Vanes daies. 4. By the Hillory 
 of Mr. JVHliams builnef^. 5, And of Gor- 
 iius, 6, And of the Quakers of late i All 
 which 1 fl^all iay no more of, but only tran- 
 fcribe fome of the words of Mtntons Me- 
 morial, about Mr. IFilidms^ p. 78, &c, 
 
 \Jn the year 1^34. Mr. Roger Williams 
 removed from Plimouth to Salem, He had li- 
 ved about three years at Plimouth, n^herc he 
 vpas n^cll accepted as an ajjifiam to Mr, Ralph 
 Smith then Pafior there ", Bift by decrees vent^ 
 ingof divers of his own fmgnJar opinims-) and 
 feekjng to impofe them iffon others^ he not find^ 
 ing fuch a concurrence as he expcUed^ dcfrcd 
 his difmifjim — forefceing that he n\mld run 
 the fame courfe of rigid Separation and Anahd" 
 ptijiry as Mr. John Smith the Separatift at 
 AmIterdaiTi had done^ the *Church confented 
 to his difmifjim '-, and fitch as did adhere to 
 him vpere aljo dij'mijfed, or removed mth him, 
 $r not long after him, to Salerp — ^Butbc having 
 
 in 
 
C 171 ] 
 
 in om years time filled that place mth princi- 
 ples > frigid Separation^ and tenJing to Ana^ 
 baptiihy-, the prudent Magiftratcs of the 
 M:iii3ictm[ci^iurifdi^ion^feHt to the Church of 
 Salem, defiring them to forbear calling him to 
 Office '■> which they not hcarh^nhig to-, rvas d 
 caiffe of much dijiurbancc — He being in Of- 
 fice^ proceeded mote vigotoufty to vent many dan- 
 gerous Opinions^ as^ That it is not lawful 
 for anVnregenerate man to pray '•> mr to tak^ 
 an Oath 't and infpecial^ not the Oath of Fi- 
 delity to the Civil GTvernment i Nor rPas it 
 lavpful for a godly man to have Communion-, 
 cither in Family -Traycr^ or in an Oath^ mth 
 fuch as they judged nnregencrate' And there- 
 fore he himfelf rcfiifcd the Oath of Fidelity^ 
 and taught others Jh to do. Alfo that it was 
 fipt lanfulfo much as tJ hear the godly Mini- 
 jlcrs of England, n>hcH any occafwnally went 
 thither'-, and therefore he admonijhed any 
 Church-members that had done f)^ as of hey- 
 mus fin- Alfo he fpak^e dangerous words 
 againji the Patent which was the foundation tf 
 the Government of the MalTachufets Colony - 
 Alfo he affirmed that the Magifirate had no- 
 thing to do in matters of the Firji Table*, hut 
 only the Second : And that there fijould be a 
 general and unlimited Toleration of all Reli- 
 gions : And for any man to be punijhedfor any 
 matters if his Confcience^ was Ferfectnion, 
 — Staying at home in his own houfe^ he fent a 
 Letter^ wbi.h was read in thepuhlick^ Church- 
 Affcmblyy to give them notice-, that if the 
 Church of S^kmwouldn'.tfeparate-, not only 
 
 from 
 
pom the Churches of England, Liit the Chur^ 
 c/a-t ^/New-England ff>t;, he would fiparjte 
 from them. 7hc wore prudcm .uid juhcr fart 
 of the Church hciyi(r amjzcd at his ivjy^ could 
 mt yield to htm : IVhcrcupon he never came to 
 the Church- AJfembly mm-e^ profiJft}j(rfepjrjti- 
 onfr m them as Antichrljllan : A>id not only 
 fo^ but he 7rithdren> all private Religious com^ 
 munim from any th Lit would hold Communion 
 tvith the Church there- Infomttch as that he 
 would not pray y nor give thanks at meals with 
 his own IVife^ nor any of his Family^ becaufe 
 ^ they went to the Church- Ajjmblics. Divers 
 Had not this of the weaker fort of the Church-members^ that 
 naanbionglu had been throughly levened with his Opinions^ 
 Ac Caiholick- pj^ Tvhich number were divers Women that were 
 little loom ° ^ zealous in their way-, did by degrees fall off to 
 him : Jnfomuch as that he h^pt a Meeting in 
 his own houfe^ unto which a numerous company 
 did reforty both on the Sabbath day and at 
 ether times., by way of Separation from^ and 
 oppofjtion to the Church- Affemhly there : JFlncb 
 ihc prudent Magifiratcs underfijnding^ and 
 feeing thingj grow m;)re and nwre tjwards a ge- 
 neral division and dljlurbance'-, after all other 
 means uj'edinvain^ ihcy pajfed a Sentence of 
 Banijhmcvt again\\ him^ out of the MalTachii- 
 K'ts Colony^ as againji a dijiurber of the Peace 
 if the Church and Commonwealth' After 
 which Mr* Williams/^^f down in a place cal- 
 /f(i Providence — -andwas followed by many of 
 the Members of the Church of Salem, who did 
 zealoufly adhere to him-, and cryed out of the 
 ' ferfccution that v^as againji him : Some others 
 
 alfo 
 
L '73 ] 
 aJfo rejoned to him from other parts, *Ihcy 
 had nn been there long together^ hut from ri- 
 gid Separation they fell to Anahjftiiiry^ re- 
 aouncing the Bzptifm which they h.id received 
 ' in their Infancy^ and tal^ng up another Bap- 
 ilfm^ andfo began a Church in that rvay. But 
 Mr. Williams flopped not there long i For af- 
 ter fomc time he t Id the people that had folliW" 
 cdhim^ that he rras out of the way himfelf and 
 had mifled them'y For he did not find that there 
 rvas any upon earthy that could adminijier 
 haptifme^ and therefore their laji Baptijme n\if 
 a nullity as ivcll as their firji : And therefort 
 they mtifi lay dorvn all-, and. rv ait for the coming 
 of nerv Jpoftles : Andfo they dijfohed them- 
 felves^ and turned Seekers •, keeping that one 
 Prin:iple^ Jhat every one Jhould have liberty 
 to rvorfhip G^d , according to the light of 
 their on>n Confcicnces '•> but othei^mfe not o'/vn- 
 ing any Churc^KS or Ordinances of God^ any 
 Tvhere upon earth.'] Sofar riieHiUory. 
 
 To wliich I adde, that this man was one 
 of the great inlbumcnts alter all this, of 
 fnblimating the Engliih Separation to the' 
 fame height, and gratifying the Papilis by 
 railing np the feS: of Seeh^rs^ who faid, 
 that both Scripture, Miniltry, Church and 
 Ordinances were lolt. And had they no* 
 now broken the Church fufticiently , and 
 m^idc \t fmali enough^ when they had made 
 It none } 
 
 God forbid that I fiiould tranfcribe any 
 of this with a dcfirc to bring reproach on 
 any mens pcrfoas, but only to help our 
 
 dear 
 
[ 174 1 
 
 dear brethren that are in danger, to profit 
 by the warning of other mens talis. 
 
 For to this end was the Scripture writ- 
 ten hiilorically, with the tails ot the Saints 
 infer ted in it. 
 
 The fame Hiftory , pag. 13P, 140. thus 
 defcribeth Mr. Ih^nnas Vudlcy a Principal 
 Founder and Pillar of the Majfjclmjfcts^ 
 and often Governour, dying 77 years old, 
 that l^His zeal to order appeared in contriving 
 good Lart>s^ and faithftflly executing them on 
 Criminal Offenders^ Hereticks and Vnder- 
 miners of Religion : He had a piercing jttdge- 
 tnent to difcover the JFulf^ though cloathed 
 mth a Sheep'sj^n^—'] Thtfc following are 
 the conclufion ot a pious Copy of Verfes 
 found in his pocket when he was dead. 
 
 Let men of God in Courts and Churches 
 
 vpatchj 
 O^re fuch as do a Toleration hatch ^ 
 Left that iU egg bring forth a Cockjitrice^ 
 To poyfon all mth Herefie and Vice. 
 If men he left^ and othermje Combine-) 
 My Epitaphs J I dyd no LiherttnC' 
 
 ( But this is no excufe to them, that 
 Tolerate not men to obey the Laws of 
 Chrift.) 
 
 To thefe I may adde that ( though ma- 
 ny Prclatifts utterly mi Hake, and think that 
 it is the Mini Hers every where that are the 
 chief Leaders of the people to Separation, 
 yet ) botli in Ncrv-England and in Old^ the 
 
 people 
 
[ 175 ] 
 
 people are fo much proner to it than the 
 Miniikrs, ( except a very few,) that if it 
 were not for the wifdom, gravity, fta- 
 bilify and authority of the Miniikrs re- 
 llreining them, the matter would be other- 
 wife than it is'. As this Synod of Neiv- 
 England (heweth you their (lability and 
 moderation, fo do the choiceft of their Pa- 
 llors IhU Ibnd hrm againft all extreams, 
 and hold the people in that Concord which 
 they have. The excellent fervice of Mr. 
 Mitchell in this kind before he died is pre- 
 dicated by all. I will not recite all the com- 
 plaints I heard from Mr. Nortom mouth, 
 againil the feparating humour of many- 
 people, and their danger thereupon s nor 
 the many Letters to the fame purpofe, which 
 many worthy men thence have fent over to 
 their friends, and their particular lamenta- 
 tions of the cafe of Hartford^ Bofton^ &c. 
 which I have had the fight of; which fully 
 tcftitie that they are no promoters of thofe 
 waies. 
 
 The fad cafe of the Bermuda s I before 
 mentioned : Sad indeed, when in fo difci- 
 plin'd a Plantation, one Minifter (liallturn 
 away the greater part from Church-Com- 
 munion, till they become aliens, — . And 
 the reit whom he gathered as the only wor- 
 thy perf^ns, Ihall fo many turn Quakers 
 and fuch like, till Religion between both 
 is, — alas, how low (as their late worthy 
 Miniiler fore-named teftifyeth.) 
 
 The dilTolution of the feparatcd Chur-' 
 
 ches 
 
dies of the Englifli in the Lorv Comnrcys by 
 (heir own diviCions, is a thing too well 
 known to be concealed. 
 
 From all which I gather, that it is the In- 
 terelt of the Congregational Churches 
 themfelves, as much as of any others, to 
 joynwith us for the Principles ot Chriitian 
 Love, forbearance and Unity ^ and againft 
 the Principles of alienation and. diviiion ; 
 which is all that I-am driving at. 
 
 Obj. But the Churches of New-England 
 vpoiddnot pyn mth a Chuxh thjtjhattldufe 
 the Common-prayer in ihat VPorJhipy nor in the 
 Sacrament* 
 
 Afifvp, Nor I neither ordinarily if I were 
 with them, and in their cafe^ who have 
 liberty to worfhip God in the mofl: edify- 
 ing and ferious, and orderly manner that 
 they can. And yet were I in Armenii^ Ahaf- 
 //^, or among the Greeks, I would jo^ti in 
 a much more dcfedlive form than our Li- 
 turgie, rather than in none. And that this 
 is the judgement of many Neiv-England 
 Minifters, (to joyn with the Englifh Litur- 
 gieirather than have no Church-worfhipO 
 1 have reafon to conjecture, becaufe in their 
 forefaid Defence of the Synod, Fref» pag. 
 4, 5. They profels themfelves to receive 
 their principles not from the Scparatilis, but 
 from the good old non-Conformijis^ to whom 
 they adhere, naming Cartnright^ Ames-, Fa- 
 r^ns^ Parker^ Baines^ Fox^ bearings Green- 
 hj^, &c. And I need not tell thofe that 
 have read their writings, that tlic old mn- 
 
 Conformijh 
 
[ 177 ] 
 
 Ciinformijh did fome of them read the 
 Common -prayer, and the moft of them 
 judge it lawful to jovn in it : Or tlf * Mr. 
 HUderJham^ Mr. Kicb, Rogers^ Sec would 
 not write lo e::rwc.tly to men tc come to 
 the beginning, and prefer it betore all pri- 
 vate duties: And Per J^nr was for kneeling 
 at the Sacrament ; And Mr. Bjines his fuc- 
 celTor in his Letters writes for Communi- 
 cating kneeling at the Sacrament, and an- 
 fvvereth the objcdlions. 
 
 But though I write this to give them 
 the due honour of their moderation and 
 fober judgement, yet not as making them 
 or any men our Rule, in faith or wor- 
 fhip. 
 
 Obj. Jbcrcfurc the Chtrchcs^ of New- 
 England reprove not fcparation from a Com- 
 mon-frayer Churchy though they rvonld hsve 
 none feparatc among themfelveSy because there 
 U tto' jtifi Caufe. 
 
 Anf I. The former anfwer may ferve 
 to make it probable, that they would joyn 
 with them as Churches, in cafe they' had 
 not better to joyn with on lawful tearms. 
 2. And their own exprellions fignifie that 
 they take the Engl i Hi Parillies that have 
 godly Minifters, tor true Churches, though 
 faulty. 3. And thofe that I now write for 
 cannot forget, that they gathered their 
 Churches by feparation out of our Parifh- 
 Churches, when there was no Common. - 
 prayer nor Ceremonies ufed, nor any dit- 
 ference in worfhip found among us, that I 
 M know 
 
C «78] 
 know ot •, And that^ in Ndv-E^^ghnd it 
 Idi, the Principles which 1 dcny^do too of 
 procure ftparation from thoL Churches, 
 tliat have nothing which uk 'deration and 
 peaceablencls will think a fuHlcicnt caufe of 
 (Irch disjund:ion. 
 
 4. And it isw'cU known that the name 
 of a Scparatiji and Brorpniji was hril taken 
 up here in E;//;/W, witll rtlaiion to thefc 
 Parifh-Churches where tAcy had the Litur- 
 gic and Ceremonies as now. Therefore 
 they would fpcak equivocally in diiclaiming 
 Scparatifis and BromfijU^ if they meant not 
 fucli as the w^ord is hrll and comiDonly 
 ufed to fignihe. 5. And if that were not 
 the fenfc, a Stparatift might be faid to be 
 againll: Separation as well as they in Ncrr- 
 "England, For Canne or Johnfun would be 
 againii feparating from tnuir own Church- 
 es, or from any which they judged as fault- 
 lefs. 6, It was the Parilh-Churches that 
 had the Liturgie,and were accufed to have 
 5? I Antkhrifiian Frrors (in them and the 
 Church ot England which they belonged 
 to J which Mr. H. Jacob the Father of 
 the Congregational Party, wrote for Com- 
 munion with again ft Francis Johnfon^ and 
 in refpedf to which Ik called thofe Separa- 
 tilts againft whom he wrote ^ The fame I 
 may fay of Mr. Bradjhaiv^ Dr. Amcs^ and 
 other mn-Conformvh^ whom the Congre- 
 gational hrtthren think wue favourable fo 
 their way. And if the old Jndependcntf C^s 
 Well as the relt cf the non-ConformijU) ac- 
 
 counted 
 
[ m 1 
 
 counted them Culpable Separjtifis that 
 then wrote for feparation troni the Pa- 
 rifh-Cbnrchcs ^ for Vioafam Chiircha I - 
 1 meddle not with , ) then we have 
 Imall reafon to think that thofe 'Rzit- 
 Engljnd Brethren that diiclaiiti the Se- 
 paratilh, were of the mind of thefc Se- 
 paratiils themfelvcs. or that they dirfercd 
 from tiie old htdcpcrtdents herein, when 
 chey fecm rather to be ot fuch heahng prin- 
 ciples and temper towards the Presbyteri- 
 ans, (as in my opinion) they have in their 
 Synodical Conclulions made up almoft all 
 the breach : And therefore are not to be ac- 
 counted more for feparation than the old 
 Ongregational Divines. 
 
 And that you may fee that the Magi- 
 Irrates of Ncrv-E)?gla/id are of the mind of 
 their Pallors in the Synod, and take the 
 youth t) be under the Minifters Charge-, or at 
 leaft that I may hereby exprefs my gladnefs 
 for this work of their great prudence and 
 Chriftian zeal, and call thofe my brethren 
 of the Miniliry to Repentance, who did 
 neglcdt this work of perfonal Inftrudion, 
 while we had liberty to excrcifc the Pafto- 
 ral office ^ and alfo that I may yet remem- 
 ber them that are lilenced, what abundance 
 of good the Law yet allowcth them to do, 
 by this courfe of going from houfe to 
 houfe,and of Catechizing the youth, (fee- 
 ing we are retrained to no members un- 
 der 1 6 years of age,; I fay for thefe reafons, 
 1 ihall give you^s my Conclufionjthe Order 
 M 2 of 
 
[ i8o3 
 
 of the Govcrnour and Council of the 
 Maffachitfcts m New-End and to all the 
 Elders and Mirrilieis in their Jurifdidion, 
 for Catechiying, and private labours with 
 all the Families under their Charge, Dated 
 at J5(i/fow, Mir. 1 0.1668. 
 
 TO 
 
C iSii] 
 
 To the Elden and Minifters of 
 every Town within the Jurif- 
 diftion of the Ma fachufets in 
 New-England: 
 
 The ^overrJoptr and Ccuncil [cndeth 
 greeting 5 
 
 Kcvercndy and Beloved in the Lord^ 
 
 WHcreas we find in the Examples of 
 holy Scwpturc, that Magiftrates 
 have not only excited and commanded all 
 the people under their Govern me;it, to fctk^ 
 the Lord God of their Fathers^ and do the 
 Lavo and Commandment^ 2 Cro. 14. 2, 5, 4. 
 Ezra, 7. 25, 2d, 27. but alfo flirred up and 
 icnt forth the Levites, accompanied witli 
 other principal men, to teach tfje good hnorv- 
 hdgc of the Lord throughout all the Cities of 
 Jttdah^ 2. Chrcn. 17. 6,7, 8, 5?. which en- 
 deavours have been crowned with Gods 
 blelling. 
 
 Alfo we find that our Brctiircn of the 
 Congregational Perfwafion iu England 
 have made a good Profeffion, in their Book, 
 entitulcd, A Declaration of their Faith and 
 Order^ Pag. 59. Std. 14. where they fay, 
 'Ihat although Pajhrs and Teachers jland 
 effecially related unto their' J^articular Church- 
 es h yet they ought mt to neglcd others living 
 M 3 ^ mthin 
 
rvUh'w t^cir Taroch'ul Bounds^ bin hcfUcs their 
 conjhm fttblick^Freichi}f(!^ tfl thcm^ thy owjiht 
 to cnrjiWc iiftcr their frofitin^ hy the word in- 
 lhudi/!g thcfn in , and prcffi/jg itpnn them 
 ( rvMyd' yotmg or eld) the c^ixat Vo&rims of 
 the GofpeVt even ferfonally and farticuhrly^fo 
 far as their Jircngfh and thnt n?iU per^ 
 mit. 
 
 We hope that fundry of you need not a 
 (pur in thcfe things, but are confciencioully 
 careful to do your duty : yet forafmuch as 
 we have caufe to fear, that there is too much 
 negle(S in many places, notwithftanding 
 the Laws long lirbce provided therein j We 
 therefore think it our duty to emit this De- 
 claration unto you, carncrtly deliring, and 
 in the bowels of our Lord Jefus requiring 
 you to be very diligent and careful to Ca- 
 techize and Inftrudt all the people (efpeci- 
 ally the Youth j under your Charge, in the 
 Sound and Orthodox Principles of ChrilVi- 
 an Religion ; and that not only in publick, 
 but privately from houfe to houfc, as bleflcd 
 PaHl d'ld^A&s 20. 20. or at Icall three, four, 
 or more Families meeting together, as 
 ftrength and time may permit, taking to 
 your alliliance fuch godly and grave perfons 
 as to you may (cem moft expedient. And 
 alfo that you labpuv to inform your felves, 
 (as much as may be meet) how your Hear- 
 ers do prolit by the Word oi^ God, and 
 how their Converfations do agree there- 
 with^ and whether the Youth are taught 
 tQ read the Englijh Tongue : taking all oc- 
 
 cafions 
 
L 18.3 1 
 cations to apply (uitable Exhortations par- 
 ticularly LiiiLO them, for the rebuke oUnc>fc 
 that do evil, and tor the encouragement of 
 them that do well. 
 
 The etfedtual and conftant profecution 
 hercot, we hope will have a tender icy to 
 promote the Salvation ot Souls, To fupprefs 
 the growth ot Sin and Prophanencls, To 
 beget more Love and Unity amongll the 
 people, and more Reverence and Efkem of 
 the Muiiftry, and will alTuredly be to the 
 enlargement of your Crown and Recom- 
 pence in Eternal Glory. 
 
 Given at Bofton tJjc io^/;.p/ March, 166S, 
 by the Governour and Council-^and by them 
 Ordered to be Fr'wted^ and fcnt accord- 
 ingly. 
 
 Edward Rawfon, SccKt, 
 
 p I3\CIS.