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The Contents.

Repent y &c. he to make them O'

dious ^ Seft. 8. whether all they whofejin hriijgs

jMcid^cments^ mujl be hated of all and

killed^ Seft". 9? 10. whether I difcUimed atij

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

up Gromwell to be Prote&or .<? and

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

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

of Mr» E. B. />// former defence of

me aguinfi the then Bifiop of Wor-

cefter. Seft. 21,2 i. 0/ Cbriji}Temporal Reign^

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

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

ferings ^ Offnfferers temptations.

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

vafor Powells three pHblicl^ falje

Prophecies. Seft. 295 &c. His (wholfome) accufati-

on of me as proud ^ I. For frying that

I pjtblickjy communicated : 2. For

faying that many have written againfi

mc^ that expcB clean contrariet from

me. 3. For rniting manyBookj.

Scft.

The Contents.

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

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

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

Seft. 38. Hh firji Reafon for fep^ra-lion examined^ v'Z. hccaj/Je every Pari/b Church is part of a Diocefa/ie church. Hovp far that is true or not,

Sed- 39. His fecofiJReafony that a Pa-rijh Alinifier is but afervant to the Diocefan.

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

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

Seft. 42. May not a true Church be called DefeBive and faulty.

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

we /{now not how elfi to preferve our

Chrijiian libtrtf. Whether allCkri-

The Contents.

fiian liberty myjl be maintained ?

and hovp ^

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

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

Sed. 4«. His reafon from AftsiJ.rc-torted.

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

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

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

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

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

The Contents.

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

Scd. 52. whither the necejjity offpa^

ration hecaufe of thefaid Vniverfal

degeneration in Effentials continue

fiill*, hecaufe wc are reformed from

Antichrifiianifhi but infome points /

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

Seft. 54. His vainanfwer^ intimating that he is wifer herein than the Old "Nsn-conformifis.

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

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

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

A'4 Sea;

The Contents.

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

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

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

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

§cft*673&c. Afany more of hj^t Vn-f truths,

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

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

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

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

Sed.

The Contents,

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

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

Scft. 97. Bis calumny of my Jtheijii-, C4I arguing againji the Divine and felf evidencing authority ofth^Scri-ftures —— and as one of the worfi fort ofHereticks^ that under the notion of being € Chrijiian andaFrotc* jiant do with my utmojl indujiry and cunning labour to overthrow the Foundation , and therefore am to be

RejeSed of alJ The cafe opened^,

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

To

CD &&&&&&&&&^^&&&&&&&&&

To thofe Readers who are

moft enclined to the Principles of Church-divifion, and cenforious unwarrantable Se^^ paration.

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

chesy

{2)

chcs, and eccafjomth that fcandal to the Mahometan: and Heathens^ bccaufe of the n>ick^cd lives ofChrifiians^ which is one ofthegreatefl hinderanceJ of thdr converfion : And that all ChrijHans fiould ufe their utmoji skjU and fower^ to recover Keligion to its primitive P«-rity and Splendour^ and VifcipUne to the mofl efcdual regular cxercife. And I i^otv thai in mens private converfe there muft he a great care what company tve ycnverfe nnth^ and cjpe-daily whom rve tnal^e our familiars, A fid that to be indifferent, and to intimate an equality or Ith^ncfs of the gof^ly and the wicked, z;i do-(flrinc, communion, aytd familiarity, U a notable fign of an ungodly perfin. And upon thefe arxonnts^ I l^tow that when perfons are ftervly recovered from ungodlinefs themfelveSy they are very much inclined to fly from the company of fnch^ as far as their fafety doth require: And by this inclination and their ig" jwrance^ they are frequently tempted to go ful^ ther from them in Church communion^ than God alloweth them to do^ and inlicad of fcparating from them in their fin^ to feparate from them in their duty h and to feparate from the Churches of Chriji in his true worjhip-, becaufe of the mixture andprefcnce of the bad.

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

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

Hypocrites.

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

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

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

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

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

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

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

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

.rji

(5)

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

by

(6)

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

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

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

bad

f7) had rather many hypocrins were received, than one true Chrijlian ^(hut out : For he hath d day at hand, in which he will feparate the "lares from the JVheat, and mU taks out of hs Kingdom all things that offend, and them that work, irnqnity. And they confider not Boxp tmpo01e it is, tojhut out all hyPecritcs, and not tojhut out rriany rvcak^ ones that are fmere,

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

13' And it greatly wrongeth fmh men thai they never had right apprehenfion^ of the Na-tuTCand great Necefllty ofV^myamonabe^ hevers, and the Churches of Chrijh Uey crv out Truth itiurt not be fold for Peace, when they neither kjtow aright what is Truth or Vc^cc, But by Ttuth they mean their own doubtful opinions , and by Peace they mean ihctr own qmetncfs with men. JTe eafily con-fcfs, that 0J?C2CGfignifieth dur freedom from ^ p^rfectition

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

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

Chri'

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

15. And gazing all upon one fide , doth na\e men forget^ how heinous an injury it k 0 Chrift^ to rob him of the greateji part of h'pf Zhurches^ and to fay , that they are none of lU: vphen they could eafily perceive that it vould not he vpcU tak^n hy the King^ if they hould fay^ that he is King of no more^ hut hret or four Villages in the Land : And he 'hat can tak^ four parts, yea^ nineteen parts f Chrifis Church from him to day, may tal^e tvpay the fifth or the tvpentieth to morrov^^ ind fo may turn Infidels^ and deny Chrifi to be Chriji : For no Kingdom, no King*

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

17. And the Pailidn that is handled in men hy

their fit firings, is very ftrong in conquering

their judgements j fo that too fevp in the trbsle

tPorld are foiind fofoher, as not to go too far

B 2 from

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

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

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

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

thofc

(II)

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

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

(12)

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

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

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

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

form or mcde,

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

external n^orflnppingform, is not of your fajhi-

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

My advice is calculated to the Vnion and

peace of all true Churches^ and not thoje of one

form or mode alone.

,,; And I note it as a confidcrahle providence

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

. cipla of Love and Concord in thefe trying

(i3) is. It hath of late been Godsivay to let m h^QW the evil of Principles i?j» thnr cifeds o;i the men that we have had to do wuh: ^j Malignant principles vpould riot have been fnf-ficiently dijiafted by usy if they had not fhetvcd themfelves in milignant pradices ^ So Dividing principles had never been fitfficicntly kjtorvn in England, if they had not.mined a Kcfoftnatlm^ filcncedfo many hundred Mini-jlers^ and laid us in the dirty as they have done. And if the Caufe of Dividers muji be judged of by the defenders, I advifeyoH to cmfider of thefi things follon^ing*

1. How many notorious falfe dochines he hath delivered ?

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

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

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

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

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

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

B 4 dently

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

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

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

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

frofeffeJ}

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

IC. Hon> far he froceedeth in his feparation^ and hovp far he rtfonld dran> poor unliable fouls / It is not only from the Conformifts and the Parijh Churches that he would have you feparate^ and all in the vphole world that arc vtPorfc than they i but alfo from all the Non-conformifts in England, that are not better than 11 as his concluding Advertifement fully tel-leth you. All of my mind and mcafiire are unworthy of the communion of thU humble, tender, credible man*

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

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

12 0 Both he not fix upon yon by fitch Lthclls as thefe^ an odious reproach ? As if he would perfwade the rvorld^ that you that he writeth to, are fo partial^ fo biind^ fifi^f^ '^ truth^ and to ymr orvn fulsy and fiich pernicious enemies to peace , as that you will receive that nrhich is'thusfalfy faidtayou^mthout ever reading rt>hat U fdid on the other fide^ or againjl all the evidence that contradiCieth it^ and vpiU believe all thife vifthle untruths of hU^ without any proof upon the bare ;report of fo rajk ^ man*

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

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

them

ri7)

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

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

(1?)

To Mr. Edward BAGSHAWi

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

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

Mark^

C20 )

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

1. 10, 11^ If2, 13. &^. I, 2,3,4. J°^^^ *7« 21, 220 Rom. 14. d?- 15. John 8.44. When heffeaketh a lye^ he fpeaj^th of h'n ovpn't for he is a Iyer and the Father of it- Rev. 21.8. ^U lyers (hall have their part^ &c, & 22- 15. JVhufoevcr loveth and mal^th a lye* Pfal. 15.

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

blamed, For-^ -—he mthdrerp andfepa-

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

walked

(21)

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

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

Your own dodrineis as followeth : pag.i. It rviU be a favour if you lookjipon me as one that neither defres^ (nor if you believe what your felf have pprit ) defcrves fuch exprejJioHs of your familiarity, Pag. 2. I hope you are not to learn J that every untruth is a lye-—-Pag. 11,12. Ihere being little difference in the fight of Godj heivpeen theperfecuting of brethren our felves , and by not Jharply reproving it , feeming to approve of it in others. And I hope you will fay as much againft approve-ing your own iin as other mens. Pag. 14. AU are commanded to turn afidefrom them A Church which after admonition and difcovery of offenderSy mllnotufe her authority in caji^ ing them out^ doth partaks of their fins , and becomes as guilty as they^ and therein as un-vrorthy of communion,

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

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

two

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

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

1^71.

Richard B^xten

A fecond Jdmonition to Mr. Edward

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

\

To Mr. Edward Bagfhaw.

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

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

(24)

when I read your fecond about my duty :

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

( 2^^)

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

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

ially rirft to confider of all the evil which

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

ruilty of the tin of the times, which I am

onlhained to lament in others, that is, An

bftinate Enmity to Repentance j nor yet un-

hankfully neglect any help that God fiiall

ny way vouchfafe me, for the difcovery of

y fm. 2. And then fo to acquaint you

ith your errors and mifcarriages , as may

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

ther mens prefcrvation 5 3. And to vindi-

ate Religion, and the faithful afflided Ser-

antsoiChiiii, againft the unjuft accusation

f thoftj who would make the world be-

(26 )

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

fufferings

(27)

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

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

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

that is called a Brother be — —aRailer And

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

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

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

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

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

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

we

(29)

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

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

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

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

which I can dilccrn, if this be not the fcrnfe of them [ IVhofoever denyeth the Scripture to he a particular Rule for the things inflamed by IR. B. p. p9, ICO, 101. doth dethrone the Scripture fom being a pcrfe6i Kule. But fo doth R. B. Ergo your Major includeth the two fore-mentioned falfe doctrines*

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

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

make

(so

make odious, wexefuch as have not my latitude and cannot reach the fuhtilty of my di" ftin^iofis*

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

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

maj^e my brethren odious that cznnot

reach the fubtilty of my dijiinUions* ~\

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

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

tlfe

(32)

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

Sea:.

(35) ]

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

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

C34)

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

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

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

fcr-

r35)

perfecutionf of the innocent^ hui father to he

rejoyced a}id gloried in as due funijhments

K, J5. Such iiulf may go down with thofe that will fwallow all that feems to lift them up. But i. It was not feparation from forms of Worfhip only or chiefly that I fpake of. 2. None ot us are Molutdy Jnnocefit^ but only comparatively, and jecmidum quid, 3. Here are two filfe Doctrines more im-plyed. The hrft is, that they that fo fin as ^^\y^ p^ifg is here defcnbed, (^ (erve to ^e hated of aU: Dcdrine. For though fecundum quid fo far as we are finners we arc loathfome, and deferve to be hated, yet the iame perfon being in Chrfft and pardoned and having the Spirit and toagc of God, is amiable : And therefore the Phrafe mult follow that which is predominant in them ; And according either to fitnefs or cujtom of Speech, you cannot without talQiood (ay, that they deferve to be hated of all '<i whom all are commanded fpecially to Love. Did David deferve to be hated ofa% becaufe his numbring the people brought the plague? Yea, or Aaron that made the Golden Calf ? Do you confider what you write ? How that thus you make all ormoft, or very many of Gods Servants, fuch af deferve to be hated of all ? For how few are they who do not fo fin, as that [ the place where they live cannot he held innocent^ hut ftmji fuffer from the hand of God for their fakes. J For Chaftifements are threatned to them, and to the (ocieties that they defile? And they are chal^ned of God, that

they

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

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

4^h.VinbIe

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

on mer

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

that tfar^ didfo machjiaggcr mc^

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

Alas, have you cafe oif all heed what you

C37) fay,and all common modefty in your reports ? where did I ever deny any ABivencfs <* I argued thus : \_ He that never ntedled nith the }Var till long after it rvas raifed ••, that never fhoty flruc]^ or hurt any man "> that never vc^as Officer or Common-Soldier , that never tool^ Commijjion to be Chaplain of the Garrifon where ifvo years of the iVar I did continue^ hut f reached a Ledure to them vptthout any Commijjion > that never went into the Field Army^ till after Naisby Fight:^ and then vpent thither hy the folemn Advice of an AJfemhly of Divines^ ( many yet living ) twice ajfembled^ and that upon an open profejjjon to the Committee^ that my Kcafon and Bufinefs was in the apprehenfion of our Common dangler from the Army^ to difcharge my own Conference in dif-\fwading as many of the Souldiers as I cottldy from overturning the Government of the State and Chnrch^ which I was fully fatisjied they intended^ and that fpent his time among them under their difpleafure in fuch worl^t Ifay^ that he that did thus^was not foguilty ofjiirring up^ and fomenting the TFar^ as were thofe that firft raifed it^ and thofe that were Generals^ Commanders or Souldiers , and as thofe that preached for it to the Parliament^ or as thofe that went on in the many following JFars to the end. And is there any thing in all this, that faith, I was no way Adive in it ? My A^ivity was principally in the City of Coventry^ which never faw an Enemy while I was there : And it vvas in telling my opinion to others 5 and twice going out with their

Soul-

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

fuch ».\i(hoods, as if your deii^n in

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

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

him,

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

ill .

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

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

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

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

enyaU

D K. B.

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

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

ny malicious and enfnaring queftions.

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

Sed. 15. E. B. In your JFritings you do inghly approve of that r^hicb rvas the vporjl fart •^fthe QhangCy the fating nf 0/Cromwell f(? be ProteCfor /

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

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

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

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

K. F.J

f43) K. B. Here is no proof at all of your falfe accufation, but the addition of two more falflioods, one expreft, and the other intimated, i. That I hugM and embraced the Traytor. Let the Reader judge by what I have truly faid. 2. That I greatly commend the Injlrument of Governmenty as making the change and fetting up of Cromwell to be Pro-ie&or^ when you could not eafily choofe but know, that he that will but open my Book where the words are which you cite, may prefently perceive your fraud and fallliood, I and that I fay not a word to commend or j approve of that Injlrument as fuch, or as making the change^ or as fetting up Crom-j wf/?, or a Proredor, but only for this one j thing, that ix. excluded Atheifis^ BlaJpbemerSy Anti-Scripturiftsy Curfers^ Srvearers^ Vrun-]{ardsy Denyers of Sacraments^ Prayer^ Magi-jiracy and Miniftry^ &c, from being Parliament men. And is not this fallacy a di&o fecundum quod ad di&um fimpliciter^ a notorious cheat, and falihood ? Is this to approve the fetting up 0/Cromwell to be Prote&or <? Do you think by fuch a rate of Reafoning as this is,to be accounted a wife & faithful Teacher^

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

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

changes which I reprehended, are

£ Next this we had the Minor part of the

Hoiife of Commons in the exercifi of Sovcraign

Toiver^ the Corrupt Majority^ as ym caU themy

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

vcrnment changed , Regality ( It was then

death tofay^ ihe King ) and Honfe of Lords

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

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

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

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

men being cjUcd by the Name of a Parliament^

dnd'the Sovcraign porter pretended to he given

tbcmy that never were chofen by the people;

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

never heard or read^ that any King ^/England

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

Next this we had a Prote^ior governing accord-

iug to an Injlrument made by —God

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

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

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

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

rians, for extolling the Chrifiian Piety of

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

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

down

r47)

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

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

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

(ince

C4«) fince his death ; Not that I changed my opinion of him •, but that; it is fo crofs to humane nature, to in-fult over even malefa-<3:ors in their fufFcrings, efpecially when we differ with them ( though by them) and when theii' adverfaries need no inliigation, that I have not been able to judge it my duty, to fpeak of that very evil, which I and others fuffer by : But have been hardly put to it thefe eleven years, between the thoughts of open difowning thofe (ins of felf-€XjltiH^ Vfurpers that have confounded^ us, and a lothncfs to encreafe the fuiferings * of thofe that are underfoot. And this laft prevailing , I have greatly by it dif-pleafed my Superiours : And yet \c(i I fhould harden men in impenitency, having gently mentioned thefe Crimes, it difpleaf-' eth fuch as are mod obliged to repent. And " how ftrangely doth this man defpife his Readers, while he again maketh it luch a thing in mc, to compare Cromcvell to Maximufy whom ftill he loadeth with odious Titles > when in my hrft Book I told him, p-^y^* that Maximas by the Bijhops rvas accojiMted a very religious ChrijHan^ and pretended that-the Souldiers in England made him Emperoitr againjl his rnlly and too\ part mth the Or^ ihodsx-t and greatly hjmured the Bijhops^ and promoted Religion, and got a great deal of love and honour : And in my Defence I told him, that Maximus is by Hifiorlans made fi gosdaman^ of himfel}\ that I more feared leli many n^ould have m^adt me a praifer <?/Cromwell

(49) '

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

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

K. B. I gave a full anfwer to this, which no reply is given to: As if you were re-folved to fay what your lift, and hear nothing that is faid againft it. As I told you that I never faw him, nor ever had to do with him, fave that when I (aw him take part againft the turbulent fort of men, I took it to be feafonable by that Dedication to perfwade him to do good and not hurt. So I told you, that your words oi^^Vedi-eating a flattering Book^ to him ]] in common fenfe do diftinguilh between the Book^ and the Pedication * Whether the Dedication were ' flat-

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

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

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

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

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

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

yet done : And if I may not be believed in

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

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

formerly accufe you of rehtHion : From vphid

charge-) he that defended you then , havtd

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

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

pent'\ were none of your former words

when you fay one thing, you think to folvi

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

that you Meant another. 2. What you fai

is evident^ muft needs be a Calumny in you

I. Bccaule you have no Evidence of the Ne

gative being about my heart, which is tc

you unknown. 2. Becaufe your felf di<

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

did you believe your (elf that the Biihop o

Worcefiers words fo many years ago, arc ;

proof that J repent not now ^ 4. And ar

yoi

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

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

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

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

C53)-\Idifcermd fonn after uponfiriSer enquiry^ to he unfound^ and have my felf n>rUten a ConfutA" Hon of them^ ready for the Prefs marty years \ago.

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

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

6. As to your Defence of me heretofore,

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

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

(54)

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

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

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

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

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

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

all that you thinks favour that opinion^ is ano*

ther evidence that you dare not look^ any truth

in the face^ rphich brings prejent danger with

it: no though formerly you xpere as earne^

and open an afferter of it as any

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

at

C55) all things are delivered into hU hands^ John i^^*& ly. 2. that he hath power given him over all flejh i and tf>at to this end he dyed^ rofe and revived, that he might he Lord of the dead and living ; Rom. 14. p, and that he is King of Kings, and Lord of Lords. But whether he will Reigns thoufandyears in corpo^ ral vifihle prefence on earth, I am not wife enough to know : But I am afraid of thofe opinions which draw down mens minds from looking for a treafure and reward in Heaven, and tempt them to exped great things on Earth. But in this Age cuftome hath taught men to diftinguifh between thofe c^lkd Fifth Monarchy men, and meer Millenaries. And by the former name, I mean fuch as they that alTumed that name have been, whom I will not defcribe, left I fcem to imitate you, or offend you more than needs.

2. Thefecond falOiood is^ that I mention the Dodtrine of Chrifts Temporal Reign viithfeorn and derifion \ when I only mentioned the vcay by Kvhich many of my acquaintance came to hold it , and the arguments which they ufed to defend it, with fitty and diffent, but not Wiihfcorn or derifion i much lefs that dodrine which he ^ameth.

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

E by

C50

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

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

r57)

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

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

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

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

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

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

plyed. of it in this point in queftion*

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

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

hood ?

(5P) »

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

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

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

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

E :: the

(6o)

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

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

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

Print-

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

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

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

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

repeated, cttteatruth j and you find it jar eajierm your

Notional Divinity to recant all that formerly

you were convinced of, than to bring your heart

to a xviUingncfs for Martyrdom* ~]

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

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

the

r^3)

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

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

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

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

tha;

C^4) that you (liall tell them, as not Co much as to open the Book which you accufe, and to fee that you deceive them. If you will prove that true which you fay, it muft be by this argumentation : He that telleth men that fufferings have their temptations as well as profperity, and waineth men to fear and avoid thofe temptations, doth weakly and unlike a Minifter of the Gofpel inveigh againft fuiferings ; But fo doth K. B. Ergo

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

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

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

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

was

(66)

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

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

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

fa]

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

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

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

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

(6S) of his death, and I think many Weeks be-^ fore he dyed. 2. You made it in a manner neceflfary to me to convince you by fome jnftancc that was near enough for your ob-fervation ^ and do you blame me when you have done ? 3. I named not Mr. Vavafor Torvellh but only your Companion Siud fellorp Priiontr j and its like you had more than one, and few could know rfiat it was lie : But you have difgraced him by naming him. 4.1 called him not ^fdlfe Prophet v but warned you not thus to abule Gods people, and bring reproach upon Religion^ by fathering rafhneffes and deceits on the Spirit of God } And have you fo little fenfe of the honouip of God and Religion, as to be angry at that Alas Sir, what would you have faid if I ha told you how common this was in the Army i* To fet up and pull down, do and undo, own and diiown, as by the Spirit of God ? If I fhould have told you of the fad Inlhnces of Mr. Erhury , Mr. Saltmarjh , -Mr. De//, Mr. If^illiam Sedgmck^^ ( who as from God wrote one Week to the Army againd their putting the liing to death, and the next or fame Week wrote to them quite on the other lide ^ and rhat fet London by a Prophecy or Vifion on looking for the day of judgement on a fet d^y, ) w fay nothing of abundanceiuchj belides Mvi^ jflutchinfoH in New En'^Und^ ind the Ranters and Quakers in oyr dayts. Can you have anv love to fouls, and any zeal lor God and tor Religion, and not be grieved to think that G,ds

Spirit

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

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

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

did

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

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

words in build the Temple ?

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

come

(^l )

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

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

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

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

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

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

\ than

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

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

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

this

C73> thit like ihe Hypocrites to blow a 'trumpet he-fore-i and to do your aUions that they may be feen of men ? What other end could you have in doing that fo puhlickly then^ or in declaring it now^ hut a vain glorious hope^ that deubt- ^ ing and unfatisfied Chriftians might looh^ ^p°^ your example^ as their Pole-fiar , and accordingly direct their courfe /*

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

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

rate

r75)

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

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

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

F 3 Word

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

fliould

C77) ,^

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

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

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

C7»^ Andmuft I needs, as iny duty, be fo mad, as not to know thit any obCervc me, or regard wh2t 1 do, for fear of being proud ? You nnight as well make it a duty to go f)akcd ill the Streets, left I be proud ii I think that any one will obfcrve me. 4. And are not Miniftcrs bound to teach the people by Example, as well as byDo^rine? You dare not deny it. And is that example, which is unh^iorvH? Will you teach men to fay againli Gods command, 1 muft not befo Proud as to think that my example will be obftrved or regarded ? God faith, i Tim, l^'*''r2w Be'thou an cxatfipk of the believers in rvnd^ in convcrfjtlm^ in charity^ in Spirit^ in fii'fth, in purity : Muft none that think meanly of themfclvcs obey this ? O but, you will rcp^y, // nn this lik^ Hypocritef , to do your actirms t-.i he fccn of wen ? Chrift will have us all to }tt cur. lizht fftjhie before men (not with the Hypocrite to get their applaufe to our ftlvcs , inu for their own good and Gods glory J th.it they may fee mr good ^'or\j\, And glorifie our Father vrhich is i^ Heaven* O but faith Mr. Ba';fljjjv^ What other efid cm you have in djing thisy but a vahi-^lorioits hope , that duubti'ng Chrijiians n!(fy l<!ffk^ nn yittr example as their ?oh-ihry f^^c And indetd will fuch a (corn of E. B; dil< b^'ge all Clirilts Miuifters from obeying their Lord, and allow them to live in open icandal, fr fear of thinking it lawful to be Exert fl try ?

5. Do you think indeed that you are not

noted

C7P) noted your fclf ? Do you neither in Life nor in your fufferings^ intend to be publickly exemplary ? Do you not forbear the publick Afjemhlicsy the rather that your exannple may move others ? Thus ItiU a perverfe Spirit condemneth it fclf.

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

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

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

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

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

ten

C 8o)

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

rnen

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

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

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

dir«

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

I rCrime, SeS. 31, '£. B, p* 9' [_ iVhcn Ifaid in one

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

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

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

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

might have done in few words ) you refer tne

to five or more Ireatifei^ which yon fay ym

have written on that fuhjecl.

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

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

reaion

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

(84)

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

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

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

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

a^\( y^^^ feveral other Trcatifcs^ your Book

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

confidence llatus writ , concerning vphom^ and all fuc

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

ciis fajlc- Yader^ though ftnce you have mofi unhappii

forgotten it L ^ camot hut account all thoj

Tottatus'/ as impudently proudy who thinly tl

Tforld fhonld read nj bodies wor]^ but their.

Fr.z

r85)

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

think^ of your felf-

R»B. I. Seeing our debates about Church-dividing mull needs be turned to this. Whether I ana proud, I grant you the conclufion that I am froud^ and what would you have more ? 2. Your dudile followers that never Taw *tollatus know not how you cheat them by thefe words > and that you mea-fure by Number^ and not by bulJ^'y and twenty of fome of my Books, will not make one oiT'efiatus^s for bignefs; If you goto number^ how many more wrote Origen ? But a Sheet is not fo big as a large Volume m folio, 3.1 never accufed Jugujiine^ Chry-fofiomy Calviny Zanchy^ &c. as imitating To-flatus i And I have not wrote fo much as they. 4. The beft way to cure one that writeth too much, is to periwade men not to buy and read it, and then the Bookfellers will not print it. And till you can do that, you fee that all men are not of your mind: And by what obligation am I bound to be of your mind alone, rather than of manythou-fands that are of another , and thole that ftill importune me to write more ? Is it pride only to differ from youy and to write againft your judgement ? Or were not the Fathers and Divines fore-mentioned, ( with Rivet^ Chamicr^ Beza^ Luther^ &c. yea, and Dr» Otften too^ proud, if large Writings be

Of muc!i writing.

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

Teachers,

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

^

(88)

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

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

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

fcarce leave any thing io be either difputedor^

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

^^^^ . , ^ /I.

This laft is the true ftate of the Queftior

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

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

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

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

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

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

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

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

i

G a SfiSt,

(90)

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

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

but

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

SecS, 3d. E. B. p. 11, All thU and more

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

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

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

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

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

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

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

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

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

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

Uvili

(93)

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

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

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

(9^) not nullifie the particular Church v being but aq unwiirantabk Accident.

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

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

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

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

f95) 25 The word [Commnnkaung] fpeaketh fe-veral things in the Antecedent and in the Con(equent, For to Communicate with a Diocefane Church, \s x\oi xo Affemhk withit in publick Wor(hip : For a Dioccfs (^in our fcnfe ) cannot fo aflfemble : but it is to own the Diocefane Relation, and PreJats. But to Connnnunicate with a particular Church in a Parifli, is to have perfonal Communion in the Worfliip of the AfTembly, So that this is your Argument if put in plain words : ^If it be unlavpful to Communicate with a Viocefam Church asfuch^ by owjuing the Diocefane J and the relation to them, then it is ndappftil to communicjte with a true farticular Church in a Parijh^ (or bounded Faro-chially) in the Jjfembly Worjhip as it is fuch a particular Church^which impart of that Diocefane Church: But^ ficc] Anfrv, Yes, It may be unlawful to communicate with \t as z Part^ and that by Vigcefane Commumon-hut not as a trucChurch o(Cbriflians by aJJ'cmbly communion* Or thus [_It vf unlawful^ e. g. to have communion rrith the Army of Maximus, Crom-wel, &c» as fuch : But many ChrijHanf are pjrts of the Army nf Maximus, Cromwel,e^c. %hcrffnre it is unUvpful ts have communion .mth thofe Chrijii/ns : Bccauje there U the fame rcafnn of the parts as of the whole. A^f !• Chriliiaiisare not parts of the Army as Chriltians, but as thofe Souldier.*-. 2. It is unliwful to have Military Communion with them as parts of that ,Army > but not to have Chriftian Comipunipn with them as Chrifti-an?. May

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

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

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

untruth. Dioeefane Bijhop , jwi therefore rightly called

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

grant) the Bijhop^ 1 think^ it vpill necejfarily

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

reafoH to cxpe6f any refped from us-

K. B. The fame fallacy is fo palpable that

a fmall nrieafurc of reafon may dilcetn it.

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

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

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

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

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

be exclullve of his other Partoral Relation.

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

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

dination to the Bifhop.

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

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

bounded^

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

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

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

JK.» Bo

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

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

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

be

C?9)

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

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

have

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

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

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

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

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

p. But

(Id)

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

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

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

hjntftrvants of men in^nfjUnt with being

fervantJ of Chriji,

K.B.

C roa )

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

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

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

4. Moft

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

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

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

( 104)

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

. and no renouncing ot their Chrillian liberty ?

Is. it not taKe dodtrinc to conclude, that

Chrill never lent out any that had as great

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

Judas liimfelF, who was fir ft a Thief and

atter a Traytor ? Do you think then that

Chrili ever fent out Lyars, Railers, furious

Church-dividers, falfe accufcrs, &c ?

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

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

but the fervants of men^ is another llandcr

and untruth. He that isafervant of Chrift,

and a true Paftor of a Chriftian Church, and

a found Preacher of the Gofpel, and an helper

of believers faith, and a lover of the peoples

-fouls, and a diligent upright labourer for

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

vantof man ( even in the difcharge of their

Minifterial office.) But fuch are many of

the Coniorimable Miniikrs; Ergo

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

will

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

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

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

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

H 2 ^*And

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

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

' Cio7)

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

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

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

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

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

that is^ we mult (hew how far this Liberty

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

NeceJJarily, or as you iay Indifpenfibly^ and

another thing to be ourt when we can get it^

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

it will compenfate , or a greater hurt to

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

tHentjl rights to be uled at ht tinaes, and

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

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

i8. our Chrillianity or Godlineis, is indifpcn^

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

a Pet. 2 qJ ,

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

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

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

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

Prop. 4. The fame muft be faid of forbearing things indilfcrent.

Frop' 5. Our Liberty from perfecution, opprelfon, injuries, llandcrs, mull be patiently let go5 45 being none of anrsy when it - ■' can-

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

Frof. 6. But our Liberty in either-of thefe*^ three laft mentioned Cafes, ought not caufe-lefly to be taken from us by others , nor muft be caufekfly call away b^our (elves v. 'nor (bould we yield to falfe Teachers, whO' would deceive the Churches, by telling them that they are under Divine Obligations^ when they are not i and make them believe that things lawful are uyilarvfuL, and things indifferent are mceffary^ Gal 2.4, 5* CjL 2. i5, 18320,21,22,23. Aasi^- iCor,y.21^22'

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

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

H 4 mm^

(no) fnot^ yH have I made my felf fervant to ally that I might gain the more : And unto the Jetf^s I became a Jerv^ that I might gain the Jews \ T^o them that arc under the Law, as un--der the LaWy that I might gain them that are under the Law : 'To them that are without the Latv , as without Law^ that I might gain them that ar^ without L^^* T^o ^^^ weaj^ I became as weah^ , that I might gain the wea]^: I am made all things to all men^ that I migln by all means fave fume* And

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

8.13. Rom. 14.21. It is good neither to eatftejht, nor to drink^wine, nor any thing whereby thy* hrotherjhcmbiethy or is cffendtd^or k made weak*^

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

I Pet. 2. 15. As fre^^ (that is, as fuch as by Chrifi are freed from true bondage, but not from ord'er and fubjedion, and therefore [] not having or ufing liberty for a cloak^ of malicioufnefs, but as the fervants of God,' No man hath liberty to be unruly ox hurt full, '■■ ■ Fvom. 7' 5. ijT her husband be dead, Jf^e is free from that Law > and yet may give away that freedom. ^ •

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

Love

(Ill)

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

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

quejlion for confcience fak^ But if any man

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

food J

Cm)

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

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

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

is

ft;anlibcr tv?

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

«

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

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

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

dudile

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

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

Cii5)

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

his IVorfhip is a point fo necejfary to be

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

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

iinging ol: Pialms ?

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

words

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

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

Do you, or can you believe and make all your followers believe, that the Synagogue-Woifhip, and the Templc-Worlhip were kept (b pure, by the Prieils, Levltes^and Pha-rifees in Chrilis dayes, as that there was nothing of humane Tradition obtruded? Or nothing but what God commanded ? Can you believe this ^ Or can you believe that Chrilt was not ufually or often prefent there? See Luke 4. 16, At N^iircth rvhen he hjd been brought uf^ as hU cufiom n?^, he vpent into the Synagogue on the Sabbath day -——And of Paul its faid, Adls 17. 2. As hU mxnmr was^ he went in to them^ and three Sabbath dayes reafoned-> < Or do you believe, that Chrill was alinner ? and that he conrradidcd his own Soveraignty ? What/ and yet be a perfed: Siviour? Who is it

now

(117) now that pxtjudkcth fuftdamentallf ?

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

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

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

faith

fii8) faith, I'he Lan> or Cannons command m^ to ufe this Surflicc or Form as an indifferent . thing y'^ and one that (aith [_ Except ym do this or that^yoH hreak^Oods Law and cannot he faved I Except you fefaraie from all Parijh Churches^ you fin a^ainji God^ and frcjudice a fundamental ? Sure it is one thing to fay, God faith tbis^ ox hinds yia to this^ or forbids ynuthis? and its another thing to hy^'the King, or the Bijhop faith it. Achi^. 3- And what is it that keepcth you from

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

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

of them tojcparatc^ But I anftfcr It U not

corruption

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

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

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

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

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

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

Cl20)

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

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

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

cri^'

ri2i)

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

Se6t. 4P E. B. p. 14. i. this is dear in Sclf-ccn-Serif ture^ that our Lord Chrift ( rvho was him- f^*-^'"^^^°"' ^elf holy andfeparated from [inners ) did never call or defign his Church to he an impure mixt body of holy and unholy mthoiit any di -Hn^ion-i hlended and hudkd up together , hni

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

\o depart from untighteoufnefs*

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

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

(122)

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

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

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

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

« /^/^/'

Buc I anfwcr you jjj. A Church is no

Church

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

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

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

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

fleftgnitto he: Ergo- And will you then

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

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

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

ri24)

them fifciU ftill maintain , ahett and cnunU" nance than, that Church is defiled^ and unfit id be communicated with^ I Cor. 5. 7. EcckC ^» i8» Heb. 12.15.

K' B. I. It is only grofs finnerSj after juft Admomtion upon proofs that are to be putt our. TliC Officers ought not to do it without proof. 2. Have you or others rightlyi Admonifhed every Pari(h Minifter that you call us to feparate from, and convi(^ed them. upon proof , vyhen you have heard them fpeak for thtmfelves ? 3. And who gave you aiithoriry To to examine other Pallors, being but a fmgle perfon? 4. We eafily grant for ( and carncdly defire ) that true Church-Ju-'^^$ ftice fhould make a diiference : But in cafe the Officers do not their duty, it is none of the peoples duty to feparate therefore, have-ing done their own part, except in thcfe cafes: i. That the Error or Crime be fo great, as to be inconliftent with ChrifHanityy or Church CGmmn^non* 2..That the Church do not only negled: it, but deliberately Own riiat Vjror or Crime in its aggravated Ihte, as it is fo inconhlicnt with Chriltianity or Comiimnion \ Not only being confequential-ly guilty of it, ( as the beft man may be of the moil: heinous (in of another, by fome gmiffion of his duty to cure it ) but making it thdv prjfrfjiim or VraVticc. 3. That this be donc,not 1^y fome particular members only, but by an ^iTential part of the Church, that is, either by tjie Taftor^ or by the main body of the people. 4. That this be fuVy \ ( ' :' frovedy

ci25;

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

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

As to your proofs, the Texts you cite are all written to the whole Churches as Chut-:hes,who are bid fttt them arpay^&cS3ivc that to 'iimothy.^znd Rfi/.2.which is to the Church^ RulerS' And it folioweth not, that if a Church, or Church-Rulers who have the power of the Keyes, are bid to reject or caft out, or not fiaffer an Heretick or wicked perfon , and to have no fellowfliip with them, therefore every member is forbidden to have Communion with that Church in Gods Worlhip, unlefs they caft fuch a one out. I did by many Scripture inftances, Kev* 2»& S' & I Cor* 11, e^ 15, &c. prove the contrary, to which you give no anfwer.

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

r 12(5}

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

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

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

: i that

r 127 }

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

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

dity

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

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

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

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

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

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

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

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

no

(no)

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

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

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

and

( i3^ J

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

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

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

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

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

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

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

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

(13^

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

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

are

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

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

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

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

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

what ?

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

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

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

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

feparate ( For rrhere Jome leffer crrours are

held hut not Impojtd i or npherc only nccejfary

things are impojed, we Jhall not forbear Com-

munion*) But irhen errour is once impojed^

and hy aftrong hand forcibly maintained {not-

ivithjiandiHg aU admonitions and endeavours

of reformation^) here rve mUji fcfaratc or coft^

lent to Jz/z.-T"" -

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

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

2. Well, but what is the crime th&t makcth our Communion ^inlawful } [ n^heti errour is once imfofid, 8cc.] fo then ( if you canfpeak fenfe) any errour In^pojedmll do It. What if ic be Impofed on the Church to u(e a Tranflation of the Bible that hath lome errour in ( And is thefe any without?^ Muft that Chur(:h needs be (eparafed from? And yet thcTThurch that ufed the lame Voluntarily C^nd therefore more fin-tully) jsnotto be fcparatcd from? What if crroneoufly it be impo(ed on the Church to rneet at an inconvement time or place ? What if fome flaw or errour in Chronologie or Jimller matters were in their impofed Con-feUion, which the Pafiour erroneoufly fub-kribethto? It feems an hifaUibte Imtofiyjg: Church may be communicated with, and no other. But do you not kiiow that there is a Mimjierial as mU as a Magijiratical forcim Impofition ? Every Paftour that fpeaketh at by Commiillon from Chrift, Impofeth fome-whaton the people! He Impofeth dodrine, md Method, and words in prayer, and :imes, places, utenfils, orders, metres, tunes IS aforefaid. Muft all thefe be Icparated torn ( that is almoft all the Pallors in the A^orld \ ) And is there no remedie ? S- But perhaps you lay all the ftrefs [on a ^ jhong

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

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

King?

( nl >

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

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

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

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

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

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

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

Arminianifme W As if plain Cbrtjii'

ans could vot eafily come to know it.

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

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

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

'' mean.

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

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

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

C140)

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

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

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

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

are Canonical^ nor that the viriouf ^Keactings

are the right, nor whether every 'text be brought

to us tincorrnpted,~]

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

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

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

. ^'. .: .' the

the truth of Church-hifiory rphicb words

are fo contrary to the true Protefixnt dj S

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

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

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

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

(142)

rtctivt am truths or ftop ypu in your crrour,

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

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

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

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

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

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

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

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

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

froin

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

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

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

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

13. Do not the Tranflations differ ?

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

15. Muft he {cQall Tranflations that fliall judge ? or will one ferve ( as aforefaid ) And how fliall he judge of thofe he feeth not?

15. Is It hy Infpiration fton\ Heayen, fuch

as the Prophets had, that the true Reading

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

fanctihedj Reafon by evidence in the Text it

(elf? If the former, none but Prophets can

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

a Rational or fandihed man, from fome in-

trinfick evidence. For inftance fuppofe a

man never faw but two Printed £ngli(h

Bibles, and was never told which is right

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

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

the other [bedejfifed thejhame^ fforfotwo

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

which Printer erred ?

Ci44)

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

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

which

fH5) which of them is the right ?

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

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

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

Jefuit?

(H6)

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

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

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

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

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

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

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

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

fo

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

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

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

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

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

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

fenfitive appetite ] this you reply is an un- openly

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

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

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

-^. . . J 1 truth im-

containtng many vpords, there cannot zvant njyg^i,

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

fenfitive

(148)

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

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

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

us

(HP)

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

fcnfe

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

Sea:.

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

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

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

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

Jph ^)

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

not polfibly teach you .And are you

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

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

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

And|

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

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

Ci54)

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

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

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

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

Si

(155)

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

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

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

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

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

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

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

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

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

that hold it in ayiy degree -]| The Synod

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

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

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

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

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

ancj

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

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

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

L 4 Seft.

(I5S)

Sed. 71. E. B. T'o mention a Political^ Spiritual., ConfiitHtive Head. ' ' ' '

K. B. More wildom llill! which of thefe Wifdom is the Bon-fcnre ? Is it that the Pope pre-iTr'^kTs^^"^^^^ to be a Political Head? Confult dark. " P* Lud* Moulins Juzulum Caufa , and all Goldajius his three Volumes, with Charmer^ ^ivct^ JFhitah^r^ Blondel^ and all that write againft hirp. Oris it that he claimeth to be diSfintttal Bead' or Governour? Then all his own defenders and all our oppofers of him wrong hirn, till Mr. Bagjhanp came to morm' this laiiguage : Or is it bccaufe he claimeth not to' be the Confiitutive Headcf the Church ? Ask all thofe Papifts that fay it is Effcniial to a number of the Church to be'iubjedto the Pope. Reader, Is not this man Uncharitable , that will neither give us his leave to uie our old words, nor' teach us better b but intimate that we (gcak nonfenfe, and he,can fpeak better if lie would ! We have hitherto been ufed to ^all a Ggvcrned Church a Political Society.^ as diltind: from a nicer concourfe or com-, jmunity ot Chriftians. And why nbt ? " if ^cAif conpe from -^^Auf: And if God hath prepared for them a City^ whofe God he 13 not afnimcd to be" called , Ht^.'11. 16. And if it be well faid , PhiL i. 27. Ubyov

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

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

, ri5p)

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

been ufed to call that Governour a Confti-

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

us all in this ignorance, and not vouchfafe

one word to help us out.

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

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

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

thou^

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

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

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

fime ill confequencc asivhat you defperate-

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

OH the confcquences that will follow -Sir

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

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

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

Scripture

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

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

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

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

fiifr.

R. E. O wonderful blinding power of

^If-conceit !

Std.

(i63)

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

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

it —'the whole defign of this Letter is

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

man

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

Sea.

(1^4)

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

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

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

tion

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

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

others,

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

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

Sed.

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

ed^ Judicious^ Mortified : — is indeed t\

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

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

charged on you ? Ask any fober imparti;

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

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

Mrs. ■ Letter, I give her this accour

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

Me

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

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

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

m of Melancholy ] go on an untrue fuppp^v

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

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

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

pffed of svotft than Melancholly, as beings

fotinded in her ««^.r;eik, . .,/^

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

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

}b4tBookc

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

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

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

Mr, Baxter. -'^'^

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

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

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

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

crying out.

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

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

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

mfelf-

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

ngs.'j

M 2 AnfpF*

C 170)

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

But I would know of Mr. £. B. or hcj whether it be true dodrine, that one 0 &f Chrift Jhould not eat^ becaufe they ha

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

M 3 Sed.

(172)

St(^. 81. R. B. I come now to Mr. Brotvncs Letter •, wherein I will ^;iot reckon it fas it is J with his untruths, that my [ mo lajl T'reatifes give great oc-cafton to the Adverfaries of 'truth and Th-rity to refroach and Blafpheme God and his people ] For the man fpeaketh as his ill caufe and principles have made him think. And that this is no more than fome of my Vifcipks have fitggeftcd to him^ whether it be true or falfe 1 know not. What men that I have been eleven years driven from, may be drawn to by cruelties on the one hand, and feducers on the othcy, I can give no account ot at -this diftance : Let them anfwer for thtmfclyes.

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

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

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

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

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

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

K. ^. Reader, wouldft \hou think it poflible for a man that voluminoufly ac-^ufeth the Churches, and chargeth them ^ith Idolatry, ^nd had read my detec^i-3n of his Brothers Untruths, to face men' iown with fuch words as thefe that I ^y that which I never faid 11 have many; \vp^ts over read ipy ow^i v/prds, and I M 4 can

OV4) 'tin find ifio fyllable of What he faith, that •1 affirm' fiirri to be the Author of ihkt 'Booh^'- I only faid [the Fubiijher ] and he addeth [^thtAKthor] as^ may prefently by the Readers eye-fight be convi^cd. I £iy, '^Tublifhcd by Mr. Browne as is uncomrn' ledly ajfirmed*'] And is not this aKo a jra(h and c^reVefs man, that no better heed-ctli whathe readeth and what he writeth ? And doth he not here declare himfelf a Fubli/her of it, when he cofikflcth he put an Epiftle to it, to joyne in ^efiimofty^ that what was recorded jvas'true* And is this Printed Epiftle and Tcftimony no Publication ^ ^-'^^^"^ *^^* v>ti U^',;H.rV--v-

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

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

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

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

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

rvhole myfterie of Godlinefs contemned

confider .

K. B, I. Here is implyed a fourth Un- 4th Untruth, that I decry experiences^ and the reft "u^**-here mentioned. 2. Alas, muft the poor

Church

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

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

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

and

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

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

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

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

Ko B.

CI78)

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

. Sta,

r 179)

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

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

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

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

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

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

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

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

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

now

(iSoJi

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

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

abftinence

C iSi)

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

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

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

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

unworthy

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

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

Sabbath'—'^ might have been rphoUy Jpdredi

J)r» Owen having ptdicioufly and accurately

' handled that ^eftion before him.']

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

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

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

Books ^re Licenfed ? O forgetful xn^ :\

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

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

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

^ thjit then came out.;

A < rr.:

Sea

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

Sabbath doth make f) full a difcovery nf

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

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

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

ri84)

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

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

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

as

as they are, and as fuch men lead them.

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

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

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

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

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

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

The

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

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

And

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

Fojlfcript.

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

Printing

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

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

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

&mc

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

FINIS.

ERRATA,

IN the Conrencs Page i, Sfft. 24. for m^n-^t, r. Yc^ cut. Scd. 5. p. 5. afcci a'^, 2ddch:e. Epiff. b. 4 1.27. for^;;^fj r. ^id. p. ^i,'L 2. T,rvrkin<>:s fh:w p. 45. ]. zi. for ^^■V'?^^? r i/ziii/. p.S^. 1. 15. r. and byMr.E-Hot. p. pj. ]. u tor!-or firmed ^ r. confined,, p. 100.1. 1.1 hivtnot, p. 105.1. ii,i^n dtf^rCi r. ifff/^>/£. p. i^o. ]• ^ for>'(».'-^ r. f/;:i^'. p. 14^. w/of i)/<f th: twofrjlllms (repccitcd^ p,lSi.l. i^ kto:cajio/!s^r. (K^'fitmS' lefs litieral«' raursarcp2(lby.

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

of the mol\ vifible fubjecft, of myfelf or others.