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1909998

Tolerated Preaching

OF

Cinifis (jofpbl VINDICATED,

CHAP* Ii

Of the Jntbor and the Title*

SECT. 1.

Am one my felf that am fd

greatly defirousyf His Maje-

fties Clemency,and efcarthis

prefent Toleration fhould

not be abufed by any, efpe-

cially fileaced Minifters 5

that if this had been all that

the Author endeavoured , I ftlould earneftly

have feconded him.And I am not without fear

A a Of

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of the Wtakne\S) Rafhnefs } Injudicioufnefs and Jmyritience of fome that yet are earneft and profitable Preachers. But when I find that by viot-tbujing our Liberty, he meaneth , not-ujing it, and that he hath the face to exhort us to defer t our* Office , \vheft the King doth hinder them from forcible reftraining usj arid that, when it is Gods work which we are vowed to, he cometh to us ( as the old Prophet) in Gods name j to charge us to forbear it, my Confcience bids me help to fave the weaker fore jthat need it,from fuch pernicious fallacies. And if I fpeak plainly of the quality of bis ar-guings, I defire the Reader not to interpret it, asiflhadnot the hearty eft defire of Peace, and :\\ Brotherly Love and Concord with all conformable, godly, faithful Minifters. But words are not anfwered according to their nature , when the nature of them is not o-pened.

SeB. 2. Who the Author is, and why he refoivech his Queftion on the Presbyterian Principles, and pafleth by the Epifcopal Non-conformifts, as if he were fo ignorant of the prefent State of EngUni y as not to know that there are many fuch ( when at the Kings re-turn,i<S6o.k was Bifliop Ufhers Form of Epifcopal Government which they all offered for Concord, who were employed in that work) tbefe are little matters, not to be infifted on. Only I fliall tell hjxd tjiat I haye mcc with few

Presbyterian Mmifters in England: though moft have that name g ven them in their Li-cehfes* A Presbyterian is one tkat is [For tbeDi-vine Right of RHlir>g-£lders,unordained,havin£ no Power to Preach and Admintjler Sacrament s\ and for the Government of the Church by Presbyteries, Claffes, and Synods, compofed of Teaching-Elders in Parity with tbefe Ruling-Elders Conjantt , fo that 2l (general Affembly of them is the true Ecclefiaftical Head, otz National-Church. ]] Of late, a Presbyterian is like the Puritan of old: A word which hath as many and as bad fignificatians, as fpeakers have diversity of defigns or intents. In one mans mouth a Presbyterian is an Epifco* pal Proteftant of the fobereft.fort, who is neither for Setts, nor for Cbftrcb-7yranny; and fo impudency hath called them Presbyterians many years, who offered the faid Epifcopal Form, which A. Bifhop^for proved to be the true Government of the ancient Churches. And fo we have made Epifcopal Presbyterians, who are agawft unordained Elders, and for Bi-(hops. In anothers mouth a Presbyterian is one that is refolute againftP^rj.Inanochers mouth a Presbyterian is one that is for the fenous practice of a holy life. In another mans mouth a Presbyterian is one that is againft Bifhops. And fo Independents and many other Se&s would be Preslyterians too. And in other mens mouthes a Presbyterian is one that is of A 3 Bi-

CO' ,

Bifhop Reynolds, and Dr. Stillwgfieets jucfg-ment, that no Form of Government (befides the meer Paftoral Office, and Church-Af-femblies ) is prefcribed in the Word of God, Jmt vari'oufly left to variety of occafions. Among all thefe, when you (peak with a Railing Ruffian, he muft tell you which he means himfelf: But when we meec with a Divine that underftandeth the common ufe of the Word, we muft take him to ufe it in the fir ft proper fenfe. In which fenfel fay again,, that I am acquainted with few comparatively that are for Presbytery; but I know many that are for Paftoral Adminiftration without Church-Tyranny or Schifm.

Sett. 3. As the Author honoureth himfelf with the praife of being a Lover of the Truth and Peace ( which commendation all the contending parties, from the Papijl to the Quaker are as ready to give themfelves) fo I hope I fhall theeafilier obtain his pardon, if (belie, ving him) I fhall prove that it is Truth and Peace which he oppofeth. And if I offer him a better way to* fecure themj afluring him that I agree with him in his main defign, to t bring the Conformifts and Non-conformifts 9 nearer, and to a more amicable concord in the Work of God, and not to drive any further from mutual Communion than they are.

CHAR,

K?)

CHAP- II-

Tie Nonconform/}/ J{efolutions, and the true State of the £afe to be debated.

Sett. **T^E i c known to the Reader, that the -L*name of Nonconformifis was noc made by ourfelves > hut by others, (as the names of the four Confeffors, Dan. i. was). The Titles which we affume, as (ignifying our own profefled Religion, are but thefe, our Religion is Cbri/iian, and no other; In oppo-fition to dividing Se&s we are Catbolick* ; In contradiftin&ion from Heretickjy we cleave to the Serif tare as our Rule ; In contradrftin&i-on from the Romtin Schlfm and Corruptions we are Proteftants y that is, we protefl to cleave to fimpleCbri$ianitj> and to the Primitive purity and {implicit j againft their introduced Novelties and Vanities.

Seft. 2. hs to t\iePoir\to{ Church-Government & fVarfhip (the quarrel of the prcfenc age) l. We eafily confefs that we are not all of a mind j which is no caufe of alienation of of-fettions, nor fhould be a caufe oi mutual perfections ; It being our judgment that Chrilli-ans are to bear With one another in greater nutters, than Epifcopal , Presbyterians^ Inlets 4 pw\

finientSyZnd Jnabaptifts difagree in. And if any among us have done otherwife heretofore, it was from a Vice Homogeneal to thac of the prefent Conformifts , which now they fmart for j and the Conformifts may repent of in due time.

Sett. 3. We take not the name of Nonconformists to be fuch a Cottwrntts or Hofe drawn over the feveral parties by your prudence a9 ftall make them one, or tye them clofer together than Conformifts and Nonconformifts are. I pray you try, if you will not believe us, whether Papifts or Quakers take us or you fap their greater Adversaries. Remember how after the Fire of London the Papifts in Print did court you as men much nearer unto them than we are, and much liker to befriend them. And I doubt you will never make them think otherwise. We take you for n^en of the fame Religion with us, and much fitter for our Communion, than fuch Nonconformifts as Pa% gifts and Quakers are.

Sett. 4. But we that fuffer from you (Hear it now>.Jbr^you fhall hear it from God ere longj ) all the Poverty > Confinements, Calamities, Sileiicings that have beer> infli&ed on us , becaufe we would not [nhferibe^ fay , {wear, and do— *— you know what; can no more go agaihft our Confciences,, in Conforming to one Another ■, than to joh. Therefore you rauft not think that Epifc&gal) Trtsbjtm?

■ ■'.>

4n, Independent, and Anabaptist, will be ever the more of a mind for this Toleration. Till Reafon change their Opinions, they will live according to their different Principles , though they love each other, and liye in peace. And becaufe you feem to be ignorant oi their <Prin-ciples and Purpofes , I will tell you fome of them , that concern the matter in hand. Sett. j.i.They take aMiniftry to be ordinarily neceflary to the propagating of the Gofpcl & the faving of Souls, Rom.io. 14,15.^$. 20.17, - 18,&c. 2.They fuppofe that this Miniftry doth not fave men , as Wizards think that Charms do heal men, by their Presence, Titles, Names, or Habits; By (landing in the Reading-place, or Pulpit, or being called the Parfon of the Parifli, or laying his fet words over them when they are dead 2 But by fuch publicly and ferfonal, frequent, plain, ferious IvjlrnUions % as are fuited to their ignorance feenritj, prefnmp-tion , bardheartednefs, and love to fin ; and fuch as in other cafes would be thought fit to change mens minds and lives. 3. They fuppofe that when a well rrmmrnclrd - Speech ttnne* hath been faid to ignorant impenitent people, one day in a week, without any perfonal familiar conference to fet it home, and make \t more intelligible , the moft make but little more of it, than if it had been faid to them in an unknown Tongue>or at Ieaft remain ftiU ignorant and impenitent. Yea, if Forms of Ca-

techifaas

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techifms themfelves be taught them, it is ordinary with them year after year to fay the Forms, and never underftand the matter fig-nified. 4. They fuppofe that a greater number of the conformable Priefts, than they arc willing to mention,do Preach fo ignorantly and dully in the Pulpits, and do fo little of this perfonal or private work befides, as that there is great need of a far greater number of affift-aats, than all the yxzfent f Honconformifts be. 5 # They find that fome places, of many years pall, have had no Minifters at all. <$. They are not able to confute the people in too many places, who tell them that their publick Priefts are fo defective in their necefTary qualifications for their Office, as that they hold it unlawful to own fuch for true Minifters, and to encourage them by their prefence , or commie the care of their Souls to fuch* . 7. They think that fome ocher places have godly , able Conformable Minifters, whom thcChnftian people love and honor. 8. They think that Pa-nfh bounds of Churches, are of humane prudential Conftitution, and not of Divine In-ftitution , or unchangeable. 9. They think thac a IhrifhtfHattxMS a Parifh,is not aCbnrcb; nor a Pari(hijner,*//*rJb a Church-member; for Infilcls y Paflfis % Htrcticks>Schifmaticl{s and Tyijftnters may be Pariflnoners. 10. They think that the Magiftrace hath the power of the Temples and Tjthts % and/«£//V^ Maintenance

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vance and Liberty^ but that he hath not the power of Ordination or Degradation j but a man may be a true Minifter without his confent, and fo I chink all Cbnftians hold. 11. They think that fome of the Nonconformijts were true Paftors of their fcveral Flocks, before they were filenced and caft out. 12. They think that the eje&ing them from the Temples and Tytbes did not degrade them, nor make them no true Paftors to their Flocks. 13.They think chat the Magiftrates putting another Pa. rifh Minifter in pofletfion of the Temple and Tythes, did not diflolve the forefaid relation of the former. 14. They think yet that prudence requireth Minifter and People to confent to fuch a Diffolution of their Relations y where they cannot hold it without greater hurt than benefit: Yea, and to confent that theimpofed Minifter be their Paftor, when he is fie himfelf, and the Worlhip performed by him fit for them to joyn in. 15. But where both are fir,they know no reafon but they may take both the Ejettcd and the Impofed Perfoa conjunctly for their Paftors, each being to Ad-minifter to the fame Church, according to their various Liberties &Capackies.i<5.They greatly difference between London&c fuch like populous Cities,& Country Pari(hes,becaufe the burning of Churches, the greatnefs of Parifhes , *id the paucity ofMinifters in London is fuch, that the tenth perfon in feveral Parifhes cannot

come

(")

come to Church if they would. 17. In fuch places therefore they purpofe to hold cheir Meetings at the time of the Parifh meeting , becaufe it will be no hindrance to it. 18. So they do alfo in thofe Parifhes where the Parifh Prieft is unfit to be owned in that Relation. 19. Where there is a faithful Pallor in the Parifh Church whom yet half the people cannot hear, cheywill not draw the people from him, nordifparagehim to hinder the fuccefs of his labors , but rather perfwade them to honor him, heat him, and obey his Do&rine; and to judge of the Tolerated Minifter but as of his fellow fervant , of the fame Religion , helping in the fame Work , where all our labours are too little. 20^ Where the Parifh Minifter is faithful, and the Parifh fmall e-nough, and neer enough to Affemble in one place, and the people fatisfied with the Liturgical fuppofe the fobereft of the Nonconform mi/is ( for they are not all of a mind ) will gather no Church out of that Parifh, but will joyn with that Parifh Church and Minifter ( fuppofing them united by confent ) and will ufe their own Minifterial Aififtance, at fuch other times, and place, and manner, as fhali beft tend to keep up Love and Concord, and to further and not hinder the fucceffes of the publick Minifter. 21. I hope no man worthy the name of a Minifter , will dream that Sngland fhould have no more Teachers,

thaa

than there arc ( or are like to be ) Nonconform rnifts : Or will think it his duty to hinder the' Labors of any fober Proteftant Minifters: Nay, I hope they will all underftand , that it was never more their Duty nor their Intereft to cherifh all brotherly Love and Concord with fuch; and woe be to that man who ever he be, whether a Selfijh envious Conformist, or a SchifmaticalfaElioui Nonconformifi , that after all fuch (ins and fad experience of the fruits, (hall yet hinder the Concord of Proteftant Cbri-ftiansy I had almoft faid, or that doth not heartily and diligently promote it. 22. He that had rather ten thoufand perfons ftayM idlely at home , or went to Sports or Drinking , in Stefney parifh, or (jiles Cripplegate, or Sepul-cbersy or Martins in the Fields, or Giles in the Fields, or Clement Vanes, Sec. than a Non-conformift fhould preach to them , I wUl not foul my paper by calling him as he deferveth, though he pretend that gathering a Church out of a Church, is a thing that he oppofeth. 23.In all thefe Cafes following,the Noncon* formifts will hold diftin6\ Church-Afl'erablies from the Parifti Churches. 1. Where the Parifh Church is not capable of them, as was laft inftanced, by reafon of the number. 2. When the Parifh Prieft is one to whom wife men may not commit the care of their Souls, and one whofe Miniftry is not to be . owned, ( 1 would there were none fuch.)

J, When

C*4) j. When the Eje&ed Minifter in faro corfci-

tntU & Ecclejta vere fie ditt* , recaineth flill his Ancient Relation to his Flock, and part of them Schifmatically feparate from him, and joyn with an intruder publickly, that never had a lawful Call, and the other half feparate not from their ancient Pallor. Its poflible the obtruder, though he have the Temple,may be the Schifmatick. Ask Dr. wild, and Dr. Gunning whecher they thought notfo i4.year$ ago. 4* It may be fome that are more com-plyant than my fclf with good peoples weakness and humours , when there is none of the forefaid Reafons, may rather choofe to be Paftors to honeft Separatifts y or Anabaptifts t than bydeferting them to leave them to do worfe. And what great matter of injury or provocation fhould this feem to any peaceable man t Envy is too odious a thing for any Servant of Chrift to own. Is ij: in the power of Anabaf-tifts to bring all their judgments to yours. And till they can, muft they be quite caft off. Who knoweth not how many Ages the Nova-tianswtrt tolerated by the wifeft and godly-eft Emperors and Bifhops; yea, what black characters are given by pious Hiftorians, of Ithacins, and his fellow Bifhops, who firft in France did fet the Sword awork even ag&inft Herefies, and of Cyril at Alexandria, who firft as a Bifliop ufed it himfelf. y .But that's ngt all: What if any number of perfons as good as you,

(hall

(hall think that the Liturgie is guilty of all the Vifordtrs and Vefctts which once were charged on it, and of fame Do&rinal Corrupt cionsfitice: And what if they think that the Pariih Churches arc void of Chrifts true Dif-cipline,and are under an Alien, on£ which they judge unlawful. What if they fay that yet your Churches may be true Churches, and all this may be fubmitted to, when we can have and do no better j but he that can ferve God in a manner more agreeable to his Word, is bound to do it; and not to offer God the worft, when the King alloweth us to do our beft. And if withall they ky,that you reiufe them and they refufe not you : You will not give them the Lords Supper♦ uniefs they take it kneeling ( which I think they may do, but they think otherwife) you will not Baptize their Children without the tranfient Image of the Crofs as a dedicating fign, &c. If in this cafe they choofe a diftindt Church-AfTembly and Paftor,and Mode of Worfhip; what harm is this to you or any one, and why fhould ic break Love and Peace? 24. But in this laft Cafe I fuppofe the moft of the Nonconformifts that live in Country Parifhes which have good Minifters of their own, will not call themfclves a diftind Church (totally) but wiJI hold their meetings as Ckappel-Meetings are held 5 Preaching the Word and Communicating ,"„ the Sacraments in the beft way they can amono

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ftemfelve's • but fo as not to unchurch thi P£J rifh Church as none, or to withdraw them-felves from their Communion ; but will keep all loving correfpondence with them^ and fea-lonably lometimes Communicate with them', to fhew their principles by their pra&ice. For the benefit of Chriftian L$ve and Coniord> may make it beft for certain feafons to joyn even in defe&ive Modes of Worfhip,as Chrift did in the Synagogues & Temple in his time. Though the leaft defe&ive muft be chofen when no fuch accidental reafons fway the other way. And perhaps fome Nonconformlfts own Adminiftra-tions may be as defective as the Litwgxe. 15. Where the people are fatisfied with the Parifh-Church Communion , I fuppofe the Nontonformifls will only help to inllruft therri at feafonable timss, and not meddle with the Sacramental Adminiftrations. 2<f. The fame practice may be done on various Principles ; and many Nonconformifls may gather Chuches in the forenamed Cafes, without turning Separatifts, or forfaking any of their former principles. Their differences will appear in theferefpe&s. i. They will not pronounce any of your Pariftt Churches 7VW/, which have lawful Minifters. 2. They will not fay that your Worfhip is fuch as no man may lawfully Communicate in. j. They foil hold that Pariih-bounds are very convenient ( chough not abfohiteiy neceffary } to be

Church-'

Church-bounds: not taking every Parifliiqne to be of the Church, but none (ordinarily)but Pariiliioners to be of the Church. 4, They are driven from tne Parifh-Mimftry againft their wills, and had far rather hold their an-tienc ftations. y. They will thankfully return to them when ever chey have leave j And earnedly pray that thefe feeinings and fhews of feparation may ceafe, the occafion of them being taken away. 6. They prefer their own manner of worshipping God, as better than the Liturgy in their opinion, and therefore to be chofen when they may choofe ; but they account it not the only acceptable Wor/hip, but are prefent with you in fpirit, defiring a part in the prayers of all true Chriftians in the world. 7. They fet not up the Church-Governmcnc of the People over thePaftors,or themfe!ves>nor any of the reft of the Separates proper principles of Church-Governmenr. 8. Laftly, they defire nothing more than as Neighbour-Mini-iters in love and concord to carry on with you the fame work of Chrift. And in all thefe they differ fromS?paratifts, though they gather Churches.

2.6. The grand Difficulty to theNoncon-formifts in their prefent condition, Iieth but in this one cafe, Whether in competent Pari[hesj which have able and godly Conformable Mwi-fters y tke obligation to hold Union and Communion with the Parijh Churchy or tht obligation to ex*> B " itcift

C x* )

ercife a more regular way of Church-VifcipHne and Worfhip than the Parijh Churches do or mil do j fhould be judged the more prevalent ; And confequently whether they fhould gather Churches out of Churches in this cafe. For in the other forementioned cafes the anfwer is more eafie. I (hall give my own opinion as follow* eth : i. It is lawful and a duty to be a mem-ber of fuch a Parifh-Church, when we can have and do no better* 2. We cannot have or do better, when it cannot be without a greater hurt to the Publick Intereft of the Gofpel, the Church, and the Souls of other men, than the benefit to us and others is like to countervail. That cannot be done lawfully which cannot be done without doing more hurt than good, and deftroying the end.

Obj. We muft do that which God bids us % and leave it to him what fhall be thefuccefs.

Auf. True. But you muft prove then that God bids you do it; for we will not take your word. Affirmatives bind not to all times : No duty is at all times a dury ; Nay, out of fea-fon it is a fin. He that faith, Pray continually, would not have you pray when you fhould ftfeach or hear, or be quenching a Fire in the Town : He that commanded Sacrifice, fet fome to learn the meaning of thel'e words [/ will have thercy^ and not facrifice."] There is few of you but would forbear a Sermon or Prayer to fave your own or-others lives: And you receive the

Sac*a-

Sacrament but once a morveth (at mod) which the Primitive Churches ufed every Lords Day. 3. The fame pra&ice than in one place ( where ic will do more good than hurt) is a duty , which in another place ( where ic will do more hurt than good ) is a fin. 4. The Cafe is now of fo great moment that no Mini-fter fhould rafhfy determine it forjiimfelF, nor upon the defires of feme of the people only ? but fltould confuk with wile and fober men thac are impartial. 5. The benefits to be expected and compared , are thu-w, 1. The pleahng of God (whenwe know it is his will) and the prolit of mens Souls y by the moil regular manner of D/fr/V ; and Warfhly: 2, The leering up an instable example of right D;fci-}>lit?e and fPbrjhif to other Churches ( but then wee to them tha: f:c up a worfe. ) p The fatisfyingtheCoiiiciences of feme honeil mi-ftakiifg people y who think ( crroncoufly ) that a Conforming Minifter may no: be Communicated with y cr at leaf! not in the life of . the Litargicy or in a Pariih Church , br that the Sacrament may not be received kneeling, 6. The evils to be feared , and compared with the benefits, are thefe. i. The exafperating of the minds of perfonsfor number or qualirjf confiderable ; and fo alienating them from their brethren, and h'indrmg their good. 2. And thereby weakening the Proteflant inrereft, in d time which requireth out greatcfl Concord.

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3. And thefettingofpartiesagainft patties,and Churches againft Churches, and turning Religion into contentions and mutual oppositions.

4. And the countenancing of unlawful fepa-rationsywhich will all ilielter themfelves under fuch examples; and the dividers will n:>t fee the different principles on which we go , while our practice feemeth to be the fame. $. And fo ft'may be injurious to future Ages, by feeming to give tliem prefidents for unlawful feparations. 6. And it is not the leaft evil confdjuent, that wc fhall cherifh not only the Error of thofe that think worfe of the Pa-rifh-Worfhip & Affemblies than there is caufe; but we fhall alfo accidentally nourifh their pride, who will think themfelves a holier people, becaufe they Erronioufly over-cenfure the perfons and practices of others. 7. The prime great obligation for the cure of all this, doth lie upon fome of the conforming fidejlt were ea-fie for them, not to filence Chrifts Minifters that are as wife and good as themfelves.lt were eafie for them, not to punifh a godly perfon fo hea^ vily as an Excommunication comes to, for the weaknefs of fcrupling a Sacrament-gefture ; and not to punifh their Children with being unchriftened, or themfelves with Excommunication, who think the dedicating Image of the Crofs unlawful, or think it their own duty to enter their own Children into the Covenant pf Go J, rather than Godfathers that have no

pro-

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propriety in them, and chey are fure never in-* tend to take them for their own, or ufc them as they covenant to do. 8. If on fuch oc-cafions, true godly Chriftians are caft out of their Parifh-Churches > whether they err or nor, all Minifters are neither obliged , nor allowed to defertthem , and fo to add cruelty and affliction to the affliited^ p. They that think they anfwer all by faying that thcfe peoples fcruples are but Errcurs , do buc I. Shew their felf-sfteem, who can call that Errour which they have faid fo little to prove tobefo (infomeoftheir inftances.) 2. And heta 1 keth neither like a Pernor a Cbri(iia^ y nor a Man, that thinkefh all that err iliould be tart out of the Church. 10. To difcern whether in this cafe a diiiincl Church is to be gathered or nor , is a work of meer Chriftiau prudence and muft be determined by comparing the good and evil confequents together, and difcerning truly which preponderated. And he that through Imprudence mifjudgeth either way, doth linne. 11. Therefore it is folly,' and fin for Minifters ( Conformable, or Nonconformable ) to expeft that in this, all fhould go the fame way, and to cen-fure thofe that differ from their Opinion, when they may be under different circumftan-ccs. 12. Th:y that live in London , where it hath ever been ufual to go to Neighbour Parifh-Churches from their own, and where B 3 caitome,

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Cuftome, and abundance of accidents make theinconveniencieslefs, have not fo much a-gainft their different Church.meeting?, as ;ho.fc in Countrey Towns and Parifhes have* 13. Thofe that live where the 'Honcanformifit are the main body of the people , and the reft arefuchfor number and quality, whofe dif-pleafure is of lefs publick coniequence , have the lefs againft their diftin£t Church-meet-ings. J4. Thofe who iive where the Non-ccnformlflszrc few , and the Conformlfis for nurrber and quality moft considerable, and are like to be greatly exafperaced by difhnrt Churches, muft deny their own perfonal conveniences, lather than hinder a greater good, and may not: do that which others may do. 1 jv When the publick good forbids it, the tolerated Miniftcrs muft not gather ditiinft Ghurch-rAGfemblies, but joyn with the publick Churches, and help the people by their inftru&ions at other times. i<5. When the publick good forbids it not, the tolerated Miniftcrs muft hold diftinit Affemblies, for aflift-ance in DottrincyWorfhifjxidL Vifcifllncj as near as they can to the will of God* But fo as to furthered not difgrace nor hinder , the ho-neft Parifh-Minirters } living widi them in Unity,Love,and Peace : and whether dc nomine their Affemblies fhali be called dlflintl Churches > is a cafe of no great moment, though 1 think that it is fitted to take them for

diflinB Cburchif 9 fecnndum quid, and not fim-pliciter, as many Chappels be: Seeing though in the Affemblies they diftin£Uy worihip Godj&c. yet they hold perfonal Communion in a godly conversation with the reft of the Chnliians in the Parifh, and fhould (ome-times alfo aflemble with them. And fo much for my own opinion in this cafe.

27. If Chriftians would but give over the cenforioufncfs , contentions 3 and afaufe of others, which different Aflemblies in the fame Town are ufually employed in, I fee not what great hurt it would do any , for Ana-baptifisy Separatifts , &c. that canno: joyr* with the Parifh-Churches, to have leave 10 meet among themfelves, and worfhip God together in peace.

28. As the weaknefs of the people incli-jiech them to caufelefs feparations and disjunctions, fo the doleful Pride and Selfifhnefs of the carnal part of the CUrgle , hath in moft Ages made them too impatient wich the peoples weaknefs; and make fuch a noife and ftir in the World, if a few dq but withdraw from their Communion, as if all that difowned them, difowned Clpft- And all,bccaufe Pride would make every man a God to the World , on whom all mult depend , whom all muft honour and obey , and no man muft contra-did: ; and all that depart from them, an* fuppofed to accufe and undervalue them. And

B 4 thu*

thus as of our own fehres, fome men arife to draw Dilciples after them , fo others fee the Churches in a flame, tor fear of Iofing any of their Difciples or efteem • and between both, how fadly and for how many Ages, have the people of Chrift been torn in pieces. What harm doth it me or any other (if my Pride will let me be quiet ) if men that differ from me in fome Points of Judgment,do quietly Worftiip God, by thunfelves. But ic is fo rare for Separated Aflembiies, not to make it their Religion and work, to make others odious, and fi6iioufly to draw Difciples and aflb-ciaces to themfelves, that they muft alio thank themfelves, that others are fo impatient with them ; fo certain it is that all fides are too blame.

2p. The right Diocefan hoideth that a Bi-fhop is effential to a Church,and confequently that we have no more Churches than Diocejft$ % and that Parifh-Churches are properly no Churches, butChappels, or Parts oi the Dio-cefan-Church : And if io, i. Then he that feparateth from a Pariin-Church , feparateth from no Church ( though we think other-wife. ) 2. And as he that went to any Pa-riflh in the Diocefs, kept (till in his own Church, fo a tolerated Church may be as good a Church, as fuch a Parifh, and it fhould not be rnade a hainous matter tor any to go to it, by them that allow men to go frcm Parifh to ♦ £ari;(lic 3P ? The

30. The tfonconformifls hold that the Mi-nifterial Office is not to betaken upon tryal, or for a time, but durante vita cum capacitate > And chat it is no lefs than, 1. Horrid Sacriledge; 2. Perfidious Covenant-breaking; 3. Difobedience to God; 4. Cruelty to Souls ; y.And unthankfulnefs for great mercies, if any of us (hall defert our undertaken Offices ( yea though a filencing Diocefan fhould forbid us the exercifeof it, unjuftly. ) Therefore Preach and Officiate while we can, we muft.

31. Having told you thus far the Noncon-formifts Principles^ I will add, that [ If there be any fuch Conformable Clergie men, as firll will do all they can to filence and ejed: u>, and forbid us to Preach the Gofpel of Salvation, whil'il many hundred thoufands that lie in ignorance and impenitency^need more help, and then will do all they can to hinder our Reltauration, and to keep us hlent: And laftly, when His Majefties Prudence and Clemency giveth us liberty to Preach , when they can no longer hinder us by force, would ftroak us into filence and neglect of our Office, by a few fuch filly and confident reafonings as this>i^Wufeth,asif to hinder our Miniftry and Labour one way or other were their in-tereft and work, I will not offend the Readers .Ears, by giving them the name that I think they deferve 5 but wifh thcoi to read > 1 Tbef.

2. i Jf>»^> And to tell them ( by what names or Titles foever they be diftinguiftied ) that J that am a dying man, would be loth to (land in their cafe before God, and that if they and I were well agreed, that there is indeed a God,a Chrift,a Heaven, and a Hell,I think we fhould the eafilier be agreed in all the reft of our differences. Some Teachers need theft -plain Admonitions.

chap. in.

The Queflionijls ftating of his Queftion confidered.

Sett. i.L-TAving difclaimed the approving * -"-and Cenfuring His Majeliies Declaration) he queftioneth [ whether it be ad-vifeable^efpeciallyfor the Presbyterians 5 either in Confcience or Prudence, to take advantage from His Majeflies Declaration^ to deny or r*-bate their Communion with the Parochial Congregations , and to gather themfelves into di+ flintt and feparate Churches.

Sett. 2. Here note, i. That the Epifco-paly or Eraftian Nonconformifts, have none of his efpecial advice. 2. That he feemeth to fpeak to none in London or elfewhere who denied their Communion with the Parifti-

Churches

(Rtt.)

Churches before; but only to thofe t^at would take advantage fo to do from His Maje-fticf Declaration. 5. That he calletli them not Parochial Churches , but Congregations. 4. That he joyneth two queftions into one , which therefore mult be diflinctly an-fwered.

Sett. 3 • My Anfwer is, 1. It is not advisable for zny Nonconformifts , who before held rhe Parifh Congregations to be true Churches, and their communion lawful, and ufed to communicate with them , to change thefe principles, nor to renounce, or totally forbear fuch communion. 2. But it is advifeable for them, when they are caft cue of the Parifh-Miniftry, and forbidden to Preach in the Pari ill-Temples, but have leave to exercife their Mimftry eliewhere, accordingly eUewhere to exercife it; either in flared, or cccafional Af-femblies, that fhali be fans or no farts of the Parifh-Congregations, as the variety of places and cafes fhall require, which Afkmblies fhali be diftlr.fl; and [(parate from the faid Perjfh-Congregations, either as Chappels be, or ( fomewhere ) r.sone Parifh-Congregation is fepartte from ar.cther , being not one, nor in one plncc, if you will call thac feparation. But thisbutfera time, with Piofeffion of great unwillingness and of a dehreto return into the Parochial Miniitery , as foon as you can procure them leave : Bur rciolviog not to be

mi

Idle, Cruel, Sacrilegious , and Perfidious till then, buc to live wich all godly conformable Minifters, with Chriftian Love, and Peace, and Concord, if it be poffible, and you will give them leave.

Sett. 4 # When you fay [ They cannot but under/land the Declaration to be a very (IriU Prohibition of all fucb private Meetings as the Law flUes Conventicles] you know not whofe under/landings you talk of* I. We know not, that the Law doth not call our Houfe-MeetingSy now tolerated (though the door be open ) Conventicles : If not, it had been well for us, if you would have proved ic fooner. 2. And if you are fare that the Law calleth none of the Papifls tolerated private Meetings, Conventicles, we knew not fo much : And why fhould you feign us to be as wife as your felf.

Sett. 5. As to your three wayes, I anfwer you ;

i # I believe the Presbyterians will joyn with the Independents, not as a SeB ( as you call them ) buc in all that they think good and warrantable.

2. That they will exercife their Miniftery, as they are by Covenant engaged, for Chtift and mens Souls, and will bear with you > if you call that [ fetting up for themfelves ] ( hoping yet that you fee not up wholly for your /<r/wjthatfpeakfo.)

3. And they will worfhip God with the Se& of the Diocefan Prelatijls in the Parifli-Churches alfo, as far as will ftand with the due exercife of their proper Miniftery : But will not promife you to give over Preaching to become your conftant Auditors or Difciples.

Sett. 6. You underftand neither the Men that you talk of, nor their Caufe : they take not the Independents Affemblies to be [ the Tents of Enemies ;] they leave terms of Enmi-tj among Brethren , to thofe that have enm\-r/in their hearts. Nor do they [ tamely deliver up the Canfe. ] The moft Nonconform-able Minifters of my acquaintance, whofe judgment I ever asked of that matter, do feemto think as I my felfdo, that the Epif* copal, Pretbyterians, Independents, and Erafti-ans 7 have each of them fome Truth and Good which above the reft they do defend; and each of them fome fpecial miftake, where they err above the reft: And if we could know it, we would take the Beft from among them all, and leave the worfl:: And not maintain Church-quarrels, under pretenfe, tha: we muft not flit to the Enemy , and give up the Canfe.

SeU. 7. O the confidence of this Advifer in his own underftanding} that dare fay [ That he isfure that the Presbyterians have no reafon to engage in a way of publicly fVorfhip coniradi-(iintt to oht Parochial Congregations, j

(}0)

i. That is contradlflintt which is not oppo* Jtte , or alverfe , hue either co-ordinate ( as one Parifh to another ) or fubdrdinate ( as a Chappel).

2. And what man / Is a P^ove and "Dedication to Preach theGofpel , 7*0 reafon to Preach ic elfewhere, when its forbidden us in your Af-femblies? Is the alienation of Confecrated perfonsxw Sacriledg: ? Is the notorious need of many hundred thoufand SoulS no reafon } Is rheexercifirg of a Worfhip and Difcipline more agreeable to Gods Word than yours (.we arc ready to give you the proof when we have leave,) no reafon? Is the relieving of many godly Christians, who are caft out of your communion, becaufe they dare not Con. form,*?* reafon ?Had we had leave to have con-/^ted the filly reafonings of Mr. Fnlwood and foirie filth ochcr Pamphleteers , produced a-aginft the Nonconformists , we had Ion<* ago flic wed you caufe to reprefs fuch felf eftccrri, which dare fay [ I am fufe, they have no reafon ].

Sett. 8. And this man that is fure they have no reafon for tt y could ii.ftance in no greater than the Objection, that It will feem an undervaluing their liberty , and ingratitude to the King.

i. We have no reafon to be ungrateful to the King, nor to undervalue our Liberty.

2. But did that move the London Mini*

fters

fters and others,to Preach all this while, before the Declaration.

3. When you have proved that Greater Hurt than Good , will follow our Preaching and Miniftry ; and when you have proved that though all the Papists in England, do ufc the liberty of the Toleration in the Declaration, yet the tynconformitts muft not , bat filently leave our (ufficient Conformists to do all the workagainlt Ignorance, Infidelity, Popery f and Senfuality themfelves; I fay, when you have proved this well, you may again blefs the people with our filence , and perfwade us tofilenceour felves, when you cannot do ic otherwife.

Sett. 9. But he faith (p. 6. ) Their ingenuity and gratitude to (jod and the King will he better exprejfed by their Conformity, and Loyal obedience to the known Laws, than by the ufe of the Liberty permitted to the contrary.

Anfw. He knoweth that we muft not give him our Reafons againft Conformity. He cannot but know that many that Conform not, in all the matters of Subfcriptions, Declarations, Oathes, Difcipline, &c. (not medling with other mens Confciences>) do think ic would be in them a compofition of fuch hai-nous crimes, as they do forbear to name them, for fear of feeming to be accufers of others ; and to be unpeaceable: And if he think that fuch toysj as Mr* FttfooofyMr. Stilemans y and Mr.

Hinkleys,&c* ihould fatisfie them, hethinfcs contemptibly of their underftandings. And he that by fuch poor temptation* as tbofe , will yield to what their Confciences fear, can fcarce tell what he may not yield to before he dieth. Let him procure us leave , but to publifh ours Reafons agatnft Conformity and then let him tell us that we were letter Conform P when he hath anfwered them. It's eafie to talk when none muft confute him, and to brave it againft one whofetdngue is tyed.

'iVS. 10. His next Suppofition is, that the matter of this Liberty is evil. I am glad it is not evil for the ConformiJts to Preach and WorfhipGody left it would have been lawful to none at all. We are glad that Chrift is Preached, even by them that do it content}-oufly 5 in envy and flrife> to add to our w4ff.itti-ons and Bonis : But we will not our felves give over Preachings Praying , nor the reft of the Chriftian Religion, becaufe fuch men can call it evil. He that faith our Preaching is evil,mzy tempt men to think that the Gofpel which we Preach is evil,or that Infidelity, Atheifm y Senfu. ality, and wickjdnefs which we Preach againft is good or harmlefs. Is it good inyoH % and evil in us to Preach the fame Gofpel ? If you curn to them that Calumniate us of Preaching Errour, or Sedition , the Law is open, our Writings and Dottrine are eahly tryed: If we fay evil , bear witnefs of the evil:

//

CI

If not 7 takjt heed of calling it evil , Ifa« 5. 20.

CHAP. IV.

Whether to gather themfelves intodiftincl andjeparate Congregations , is unlawful in the judgment of the Presbyterians themfelves i

Sift* i. T^He proving the Affirmative is hf$ -■* work, pag. 7, &c. But the Pref-bjterlans do no: love confu/ion , nor to difpute fuch blindly-ftated Queftions. They diltin-guifh,

1. Between bare Local diftinBton , and ftparaiion *, and that which is eminently called Separation in England, and denominated from the Separati&SjV/hich is \_ffparating from the Parijh-Cbftrcbes, Afinittrj y & H'crfhip, as £*//*£ *<? f rn* Churches, Mimjlry and PForfhip ; or ac lead fuch as noChriftians may lawfully Communicate with, in JhOrittf} Prayer , and £*-cramentsywhenthej can have no belter. , ] In the farmer fenfe ( as is faid ) one Paritli-Church is feparati from another. And if there he any difference in their Forms or Modes of Worship j fo was there between £.*-C fit

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fil at CafartAy and the Church at Neocefarea^ and berween J?<m0* and MilUne* and between almoft all the Catholick Bifhops for many hundred years. Andfo now, one PariLh-Mi-nifter prayeth freely in the Pulpit after Sermon, and before; another by a Form ; a third biddeth prayer before^ and a fourth prayeth not afterward at all. And yet thefe are not feparared Churches, any otherwife than Locally* and infuch Modal differences.

2. They diftinguifh between a Parifh-Church thatimpcfeth nothing on the Ministers or People that God forbiddech i and one that doth*

3. And between a Parifh-Church that is Reformable in that which notorioufly need-eih Reformation ^ and one that folemnly Covenanted! againft Reformation.

4. They diltinguifh between a Pariili-Church that is fuch, and owneth it felf for fuch : And a Panlh-Congregation that hath no proper Biiliop, nor Paftor who hath the power of the Keys of Government, but is called by its Rulers only a part of a Church, (Di-ocefan ) and the Minilter, but the Diocefan Bifhops Curat.

y. They dift : nguifh between a Parifh-Church where the Minifters in queftion are forbidden to preach, and the People to have the Sacrament, or their Children to be baptized, unlefs they will fay and do fuch chings,as

they

tney aare not go tor tear or uoa s anpieaiure j And.a Parifh-Church, that drivcch none fuch away from Miniftry or Communion. And now will this Advifer prove that what any Presbyterlans ever (aid in one cafe, muft reach to all others, tha: are fo different.

Sett. 2. He next queftionech, i. [Doyou not allow cur Parochial, Churches to be true Churches ? ]

Anfw. Yea, thofe of them- that have true Pa/tors, but no others, (in a political or organized ferSe.)

2. Quefl:. And mil you not account

fuch Congregations a* jball be gathered to jour allowed places to be true Churches alfo ? ]

Anfw. In fome places we will, and in fomc we will take them but as parts of the Parifh-Church i And in fome we will take them but for temporary Affemblies, waiting for a fixed better ftate ; And in fome we will take them for Churches fecuniumquii, but not fimpI'letter ; Even as the cafe of each particular place requireth.

Seft. 3. And hence follows the cry of Schifm, Independents, Brorvnifls, rank^Separa-ti/isy &c. As if the Minifters qf Chrift did know no difference between noife and fenfe. Yea, we are told of Schifrn from the Church of England, when I wouLd give him all the mo. ney in my purfe, to make meunderftand whac the Church of England is.

C 3 i. t

Eccltjitftical Head "that muft denominate it, as an eflential part.

2,1 take it for granted he fpeaks of a Church organized in a proper political fenfe, as confti-tuccd of a Pars regtns y and a Tars fabdit* j and not as an ungoverned Community.

3, I take it for granted that we have two Archb ihops, and they tell me, that one is not under the Government of the other. And if that be true, we may have a Church of Cantcr-btiry^ud a Church of York } but no one Church ©f England as denominated from one of them as Head.

4, I take it for granted that the Convocation is not the Conftitutive-Head, i. Becaufe it is fo feldom in being, that then we fhould feldom have ^ Church of England: For the Eflence ceafeth with the effential part. 2. And the Canon thundreth againft them that deny the Convocation to be the Reprefentative-Church of England. If it mean of the whole Church, Paftors and People, then the People ru'e, and make Canons by them (as the Separates hold:) And it is the Head of theChurch only that we -enquire after. If they mean the Clergy } then the Reprefentative-Church or Head mufti be fomewhac diftindt from the Real reprefented. If it be the whole Clergy that is the Real Reprefented-Church or Head,

then

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then we are Popular, or Presbyterian ; for the Presbyters are the major pare by far. And what Rulers are they that never rule the Church as one, by themfelves , but cnlyby Reprefentatives. I confefs eafily that many Churches united under one King, and living in one Kingdom, and having thereby fpecial opportunity for Synods, and Correfponder.ee * and Concord, may be called ene Church, by a denomination, i. accidental, 2. and humane, no: ufed in Scripture 5 And we will noc be fo quarrelfome as to avoid that language where men will needs ufe it: But it is the 'thing, and not the Name, that we enquire of: Hbat is that One EJfential Conftitutive-Head which maketh the Churches of England to be aU one Church, in a proper political fenfe, that is, as a Governed*Society} None queiti-on the Civil-Head j none queftion the need of Communion and Agreement among all thefe Churches. But the Queftion is only of the one Ecclefiaflick. Confiitutive Head. And if

m you will have the Queftion to be de nomine, pardon us for holding that forma denominat. But if you will denominate many Churches [One] from One Accident, inftead cf One Individual Form or Effence; and if you will ufe terms in Divine Matcers, which God never (o ufed in his Word, we contend not againft you, but only defire to underftand you, when you

- charge us with Schifmfrom the Church of E g. C 3 Ian U

land* We have obferved what hath been the effe&of fach another enterprizein the Roman Empire: It was thought meet by Princes that where the Empire was One, the Church fhould be in fome fore One alio, which was under them. Whereupon %oms had the chief Patriarchate. But in time, i. this Humane-Unity (name and thing) is pretended to be Divine j 2. And thisO/?* Imperial Church (under one Emperour ) is taken to be One Vni-verfal Churchy as if the Indians, TerfianSy and all other Chrifiiaxs (even the Abejfian Empire) had been part of it, and the Orbit Romano* had been Orbis Univerjalu. 3. And then no man is a Chriftian that is not baptized into this Pj pal Church, and made a Subjedt of the Pope. Tell us what you mean by our Schifm from the Church of EvgLni ? We divide not our felves from the King or Kingdom, or from the particular Churches as concordant in any neceflary thing. If it be only that we agree not with the Major Vote in all Subfcrip-tions , Oaths, c D\[ciyl'int or Ceremonies : No more did.the Bifhops in the Roman Empire, who had various Liturgies; nor Cjildas wirlt the Britainsy nor ^mbrofe and {JMartin with the Vrench and Italian Bifhops ; nor the Epi-fcopal party in Scotland heretofore with the Presbyterians, when they were the major parr* Is every difference in things unnecefl'ary from the major part, a Scbrfrnftomthem? The

J3ifhops

B'fhops thoughc not fo in England fifteen years ago: We do noc go fo far with you, as Gilda* with his Britiill C'ergy, who pronounced him non exlmlum Chriftianum , no ry-cellent ChriflUn^ that called them Pritfis or Ministers^ and not rather ProditoreSj Traitors , as hehimfelf did. Nor do we make fuch a Schiftn as Martin feemed to do,who renounced Communion with the Bifliops and their Synods (all his life) who had profecuted the Pri[cilianijls \tfith the Secular Sword. Yet neither of thefe holy men are called Separatifts or Sch'ifmatickj*

But perhaps k is our "Disobedience to the Church that is our Schlfm from ir. i. Buc everyone that maketh himfelf an Ecclefiaftical Governour over other Pallors and Churches, is not therefore their rightful Lord. The King we know, and his Officers we know, bur we know nor all that call themfelves our Lords or Matters. Not but that obedience is the eafieft courfe of life, to a quiet humble mind : But fidelity to our King ccmmandeth the drowning of Usurpers.

2. We confefs that we do noc actually obey the Civil unqueftionable Power in every particle about Gods Worfhip which hath been commanded us} I need not tell you why. No more did the Chriftians for three hundred years after Chrift j nor the Orthodox Bifhops in the dayes of Cor, ft antics, C 4 \ mar,

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Valtns y &c. nor the Proteftarits now iri trance , nor the Calvinljls now in Sweden , marks Saxonic ; nor the Lutherans under inift Governours, &c. We compare not our Rulers ro any of thefe, in any other re-fpedt, but only as Rulers j but it you your felves are refolved to fay and [ubfcrite y and (wear, and do whatever lawful Rulers bid you, its poflible that before you dye, you may fhew that indeed you are not of our minds.

3. But who ever took every aft of difobe-dience in a Circumftance, in a Family or Kingdom$o\& 2. Schifmlxom that Family or Kingdom} Do you rule by fuch a Law of Work* or Innocency,\\ T \uch cuts oft men for every disobedience, and cenfuretb him that cbeyeth not perfe6Uy in all things?

4. And mechinks this fhculd not be your meaning, becaufe by Nonconformity, we more difobeyed cur Rulers before their Toleration, than Jincc ; and yet it is our preaching after that you call our Schifm from the Church. You fee what trouble you put men to, to un-derftand you, becaufe you fpeak unintelligibly and confufedly.

If you tell me that the Presbyterians owned a National Church in Scotland. I anfwer,

1. So do I, as before defcribed , that is, as denominated, 1 From an accident, and noc from an Individuating Form y and therefore equivocally and improper I ft 2 And humanely <> and fo UKxetffmh, ' 2. -And

(40

2. And if Scots or any Presbyterians do it btherwife, that's nothing to me , who am no more bound to their Opinion than yours. And " fare the Church of England is not called One in the Presbyterian fencers an Ariftrocracie^ or as Headed by the whole Clergie conjunct.

Sett. 4. The reft, p. 8, 9, 10. need no other anfwer, then

1. That the old Puritanes never held it unlawful for them to preach in houfes, even when they had no Toleration.

2. As they held it lawful to hold Lay-communion with Parifh-Churches that have true Minifters, lb do we.

3 • They never (aid, it was unlawful to hold communion with any be/ides the Parifh-Chur-chesj no more will we. What Law tyeth us to be fuch Schifmatickj as ro renounce communion with all ocher Churches, except 'Parochial and Conformists^ or what Nonconformfts ever held it ?

4. Whofe confcicnce fhould fooner accufe him oiSchifm; A Conformifts, that will hold Communion with none but his own party, but feparateth from all the other Churches in the Land? Or ours, that refolve to to hold communion feafonably with all true Chriflian Churches among us^ that teach not Here/it, nor preach down Holinefs,Lct/r or Peace, and deny us not their communion, unlefs we will

fin.

Cm > Let the impartial judg which of us is the Sc'}ifaziick > ;<m<\ St par at I ft.

y. Do you not hold it lawful for a Miniftcr to remove from one Parifh to another j and for any man for his fouls edification, to remove his dwelling inio another Parifh where is a better Minifter? A^d what if fort/ Families do (o? who caileth any of this Separation ? And what if it had been into the Parifh o(Vedbam y A(kby, whitmore, TreSton y whenjobn Rogers^ Arthur Hilderfham , John Ball, John Dod> all Noncoxformifts, were allowed to preach there without Conformity; Had this been Separation and Schifa^ox not?If 'je4y what Law of God or Man forbad ii? What Church did they divide from? If nay y why then is it Sehifm to joyn with [ucb men in other f laces* Where lyeth your Point of Sehifm or Separation ? Is it for going out of their own Parijhes? I. So Men in London have ever done to other Parifh-Churches. 2. And who ever made zParifo and a Church Syno-nyrnal, Jure Vivino ? Shall mutable conveni-encies be turned into immutable ntcejfities * What thenfls it for going to a Nonconformisti fo did thofe before mentioned. Is it for going to a private houfe f i. So did many Epif-copal Paftors fourteen years ago. 2. And fome in London iince the Fire. 3. And , its an ill argument againft thai), that would » fain

fain Preach in the publick Temples, if they could have leave. As far as I diicern, this dull of Schifm which you would call into other mens eyes , obligeth you to wink hard, left it be blown back into your own.

Sczl. $. The love of peace, and the fear of frightning any further from Pariih.communion than I defcre, do oblige me to forbear fo much as to iefcribe or name the additional Conformity, and that fin which Nonconformists fear and fly frcm , which maketh ic harder to us that defire ic, to draw many good people to communion with Conformity than ic was of old. But when both Law, and Love of Peace and Concord forbid us , fo much as to name the Caufes, it is difingenious for the culpable to take that advantage againft us, and to urge us to do thac which they them-lelves cannot bear.

Se3. 6. But with full fail of felf-eonceir-.ednefs he next ccaies upon us, with this as an undeniable proof, thac [ our Members are taken out of trite Churches. ] Who would gain-fay a man of fuch underftanding?

But i. Do not thofe, as aforefaid, that remove from one Parilh Church to another, remove from true Churches ?

2. How many Bifhops have written thac the Church of Rome is a true Church ( as Halls Collection againft Burton fhewech you) and mufl no Churches therefore be gathered out of them? $ f What

(44)

j. What advantage then bath every foci-ifh Superfluous Prieft above God , and over all good Chriftians ? God bids us worfhip him according to his Law, and to do all things in <W*rand decently, and to edification* And mult not God be obeyed ? No, if the Prieft will not confent: For if he will worfhip God foolifhly, with non-fence, undecently, difor-derly y again/} edification, you cannot help it ; his followers may be a true £hurch ftill, and then no man muft remove to worfhip God better than pleafeth the Prieft. He that is fallen under fuch drunken Readers, as I was bred under in my youth, that were drunk many times oftncr than they preached ( I am ready to prove it, for they never preached, but were drunk oft;) this poor man and his Family muft venture their Souls on this fottifhDrunk-ards conduct, becaufe it is a true Church, and they muft not go from a true Church^Nhzz a trick hath theDevil found to bind men to con-ftancy in his fervice, fo it be done in a true Church! Alas poor England, whofeTeachers talk confidently at this rate, becaufe they can fay that they do it in a true Churchy & did not the Parliament take a Church out of a true Churchy when they fcparated Covent-Garden from Martins Parifli. And fo it is when PariQies are divided into two, one part is feparated from the other,

Stft* 7- But fa&ious Difputers fee but on

one fide. You thought not that you your felf were all this while proving your felvcs Schifmatickf- I undertake to prove thatPiP ftors and People are the Conft'uutive Ejfentials of a true Cfc«rrA:That Dv.SeamanJs\t*CaUmj y Dr. Manton } Mr.Cjouge,Dr.Bates r Dr. Jacowb, and abundance more fuch, with the people fubje£t to them, as Pallors , were true Churches.

Prove you if you can,that on ^#£.24.16^2. they were degraded , or thefe true Churches diflolved, on any reafon, which any Churches for 6co years after Chrift would own.

4. I f not, you feem your fclf to accufe their Succeflors, oiSchifm> for drawing away part of the people from them ( meerly by the advantage of having the Temples and Ty thes) and fo gathering Churches out of true Churches ; fo ordinary is it for felf-efteeming men to talk to their own reproach and condemnation.

Sett- 8. But as to his fecond Objection, I Will take his part ,»'and though we differ not at all from the DoClrine of the Church oiEnglancL ( till the new Doftrine about In ants was brought into the new Rubric^ ) yet it is not in minutioribtu that we differ from the Confor-mifis ; gather from it what you can. God knowech we think the macters in difference ; ve-xy far from things indffircnt*

CHAP.

k* u )

C H A P. V-

Whether the "Declaration make the Nonconformist preaching more lawful^ or their duty, than it war before f

Sett, i. T TIs Sett. 2. Pro. 2. is impertinent. XjL For, i. Heknoweth little, if he know not, that the Tfynconformifts did before take fuch preaching and meetings to be lawful, and a duty in refpeft of the Law of God 5 where they had opportunity to ufe them.

2. But they take it for a double fin, to neglect a duty, when they have Liberty granted them by the King co perform it. But he knoweth we take God for our abfolute Sove-raign, and think that none cin repeal his Laws, becaufe that none hath any power but from him ; and we fuppofe that he will pafs the final fentence on Kings and us. To what pur-pofe is it then among Chriftians to quertion , whether Men make it lawful for Chrijls Con-fecrated Minifters to preach, when Cod com* mzndeth it.

Sett. 2. But pag.i^.hztbinkj he may fafely fay, \that the "Declaration doth not fo much <u uncommwi and unin]oyn any things which the

Larr

^/w. Say you fo ? i. The Law com-mandech Ma^iftrates to execute the penal Laws. The King forbiddeth them : Is not thac to uncommand them?

2. The Law commandeth us not to meet above four in a private houfe for worfhip, o-therwiie than, &c. The King fafpendeth , or difpenfech with this Commandjand not only wich the penalty. And is not a lufpenfion of a Precept an ur.commandiKg^ though not a Handing of the contrary? I will not inflame in Juries inducing Papifts, 8cc.

Sett. 3. But he (ubuily tells us that the Declaration meddles neither with the 7V*-cep:ize nor Punitive parts of-the Law, but only with the Execution, which is exirinjiekjo both. All La.vyers muft come learn anew -of him, what it is to difpenfe with a Law. As if the Command [ Ton {hall examine and pnnifh fuch Scfucb «fff,]and the prohibition^** jW/ not punifh them, but ptotctt them ] were not comrarv. Nor the prohibition [Ton (hall hoc meet above four ore. ] and the difpenfation, [ Yon maj mect : $:

Sett. 4. But ail this is utterly impertinent to them whofe Confciences never allowed them to forbear their Mimftry in formal obedience to any mens prohibition , bu: only whea they had not power or opportunity to exer-ofe j It's no duty which cannot b:done. And

Lice»fc

ZjV*»/* maketh thztpo/fiMcwhich was Impoffiblel He that imtieth rtiy feet, accidentally maketh it my duty to go.

Sctt. y. pag. 16. Let Mr. Crofion anfwer for himfelf ? but the other two named by you f Ball and Baxter have much againft you , but nothing for you ; and underftand themfelvcs better than you underftand them ; and he that furviveth, taketh himfelf to be abufed by your Allegations, and provoketh you to cite any of his words, which are againft Nonconformijls preaching as they have opportunity* If you had rather that we were all ufed as Mr. Jof. Ailtin was, you may fee by his Preface to his Life, whether he was not for iuch fufferings rather than filence.

Sett. 6. His reviving his pitiful Obje&ion, That we have the approbation of Authority for feparation, is but a contemptible fp or ting of himfelf at the game he is beft skilled at; Objeft* ing nothingjXiax. he may feem to anfwer it with fomething.

Sett. 7. But p. 18. he will bring us to Vto-pia (Mortu invented it ) and there he will fuppofe[the Villanies of Tbefc^^Murder and A* daltery unpunijhed,znd public)^ Meeting* allowed where they (kould be prattled. ]

An[w. 1. What ftijjld the poor Noncon-formifis hear , if they thus Commen:ed on the Clemency of the King?

(49)

2. But becaufe yd* will force dumb men to fpealc!, fuppofe that kt the fame Utopia y the Philosophy Schoob which had faithful Teachers , and the Chriftian Churches that had faithful Paftors y were deprived of near 2000 of them at once, and thofe that came in their places, had the confeht but of tb$ leafl: part of the people; and chat they were fuch as<did Do-Urinallj declare to the people that millions may be PER without fin, & that they,* x ani-aw,approve of all the (jrcgorian Liturgie , and every thing therein, and of all the Lutherans Confubltantiation, and Church-Images; and when in Baptifm they'had vowed to fight a-gainft the World , the Flefti, and the Devil under Chrift, they fhould contrarily upon deliberation make a folemn publick Covenant > that in their places,&callings,they wbuldnever endeavour to reform Cardinals, Inquifitions^ High-placts , Confubftantiation , Churcb-Ima-gcs>px Church-tyranny, & fo in part renounce ehfcir Baptifm: And fuppofe a clement Prince fhould releafe the eje&ed Teachers from their reftraints, and allow them to fee up private fchools of Philofophy and Divinity , and the people fhould fay, We cannot in confeieftee cafl: our Souls on the guidance of the P E R* and therefore crave the benefit of your conduit : If thefe fuffering men jfhall feek to reconcile them to the P E 7^S * D and

anddefire them to have a better opinion of them, but yet tell them, that they will not deny them their own beft help ; Qutre, whether they finned by not being? E R* themfelves, or by not being cruel deferters of mens Souk ? and which fide is to be compared to the Mtrdtrers and Adnlt$rers} I know this is notour Cafe in Enghni-, but if we muft follow you into Utofia or CMtria, let us have the equitable judgment of the place.

CHAP.

■ . ■*

(**)

CHAP, VL

Of tie Inconveniencies of our Tolerated Meetings.

ScU. i. lWTOthing more cafie than for men x\ that have fome great advantages, to force inconveniencies upon other mens greateft Duties. And we look to do nothing in the World fcarce that fhall have no inconvenience. I eat not one meal often that doth not make me fick. But muft I. therefore give over? I can tell you of more than a few inconveniences of your own preaching , and Church-worfhip • and yet you will not give it over. But if any fhall make thofe inconveniencies againft our wills, and to the grief of our hearts,& then tell us that to avoid them we muft Sacrilegiouflj and as Soul-murderers defer: our Mmiftery, we fhall eafilier anfwer them,then they will fhortly anfwer God.

St&. 2. His firft inconvenience is,that [jp# frail Uj down the Cudgels and beg the peacc,&c. of the reft of the Scftaries, m yell as the Independents. ]

Anfw. A hard point to that Se<ft that is D a 7W-

Turba gravu pact, placidaq^ inlmlca qmeti' y

who know not how to lay down the Sword m But if we have been at Cudgels, we mean not to live and die at a wdrk fo unfuitable to our Religion and our minds. Reproach not him that (aid [ // it be pj[ible : at much as in you lyethjive peace My with allmen\But if it be our diflikj oiScbifm that are the Cudgels you mean, you are anfwered already. Pretend not to know our minds better than our felves. When were we againft our own Preaching, as we had opportunity?

Sett. 3. He would next raife a fufpicion, [ That oar Principles change with the times ,] and yet faith [ It u a thing not eaftly objerved in m in any thing el[e\\ Condemn not your felf then by fufpeding it in this, till you better know our minds : [ Or elfe, which u worji of all, that our intereft lay at the bottom , and TV06 the only Spring and Wheel of our xjealy and all our motions >&c]

Anfw. Who had been the more accufable of this Carnality and Hypocrifie, in the eyes of any ftanders by, the Conformijls that take up the Principles that go along with Safety , Wealth , Preferments and Dignities ? or the Noxconformifts, that have near ten years been deprived of all Ecclefiaftical maintenance ? fome lived in extream poverty, and fome lain in Jaitej &c. Sure, if we accufe not pu ? even

you

j9*>o£ hypocritical following carnall intereft, one w.quld think a little modefty might have cured the Canker that moved thefe iufpicions or accufations oftu, either as to thefe or former Opinions. But my expe&ation of modefty, 1 fee by the following words, needs a pardon.

Sett. 4. He addeth [Conftder I hefeech you^bow like u Independent-Apes jour new Congregations will make you^looh^ , &c. ]

jinfw. That is to fay^Come Nonconform^ s y if you will not he beaten from your Makers worker we will try whether we can feoff and fcorn you out of it ; if that will not do , we will pretend Cbrifls Name and Authority as forbid-in g you+ For as Chrift^ Matth. 4. fo you mnfh encounter a three-fold temptation. But we take pleafure in infirmities, and can hear to be made as the ofF-fcouring of all things,remem-bring who was cloathed in Purple, and then mockt as being like a King. If you will take my Spoon and Knife from me , and then fay that I eat lik* an Ape or a Beafl, 1 will not be fo prated and fooled out of my meat. It'with Diogenes I had caft away my Difh to ufe my i)are hands, or forfaken my Houfe to live in a Tub, I had deferved your derifion ; but if you take my houfe & all my goods from me, you. (hall not mock me out of my poor Tub alfo ; We would avoid all appear ance\of evil ; Butpnly in things indifferent 7 we will not D 3 ceafe

ctskGhripianity preaching otpraying^whtnyoxi can make it by your Artifice appear like evil % Let's hear the inftances.

Sett. y. [i. Tour Churches mil be gather* ei as theirs. J

Anfw. As much as all the Churches for three hundred years were j or the Meetings of Flavians, Meletity> and others at Antioch* when they were prohibited the Temple. And as Dr. Wilis and Dr. Gunning* were fifteen years ago. Or if you will, as the Joannites were in Constantinople, till Chryfoftoms name and bones were honoured by wifer men than thofe that caft him out.

Sett. 6. [ 2. Ton can aiminifter Baptifm $r the Lords Supper > to none but thofe of jour fe* lett number^

Anfxp. i. Is it becaufe we mil not y or be* caufe you mil not give us leave ? Who then is it long of? Oformodefty/ Tye mens feet, and reproach them for not going /

2. But is ic not better to give an Alms to the bodies or fouls, of fome men % than of none at all? Argue thus with yourPhyficians^r^ ca* meiicate none but your felett Patient ; Ergo, you are to be fcornei if you meiicate any at all. And I profefs, were it not for the poor peoples fake, and my duty to God, I would give you (that defire it ) all my praftice , and all the gains,

^.But

j. But why may wc not in the allowed places cxcrcife our Miniftry, in baptizing the Children of any one ofyour Flocks thztfhall de-fin it, ot giving them the Sacrament} I yet underftand it not, unleis for the avoiding of your envy and difpleafure.

Si&. 7. [ ?• Tou cannot exereife Difcipline b$U by the confent of your people. ]

Anfw. i. We cannot be PaSiors to any a-gainft their wills : If yon can , and take that for your honour, keep it, for we will have no part with you. We find indeed that it is your Opinion to eafrcife your Discipline on tu againft onr mils.

2. But though we cannot take men for Cbriftians > nor for our fpecial Flock. > nor bring them to repentance, noryztabfolve them againft their wills, we can admonifh and tx-communicaxe them againft their wills , and deny them the Lords Supper from us • if they firft voluntarily fubrait to our Miniftry. We take it not for our part or honour to do in thefe things fo much as you can.

SeSt. 8. [ 4. ^either can you have any Cb*rcb-Government but in your jingle Congregations % and that Uo Independent on all c-tbers. ]

Anfve. 1. Who is that long of? Is it not you that forbid it us ?

z. But indeed we never defired to play ihe D 4 Bilhops

Bifhdps iri'othtt mens Dioccfs:If we pietencU ed to govern .jM»would youtake it for our Qir± thodoxnefxh I think not. I would you were of the iaftie Opinion,,& I would die tope were of the fame Opinion, and would Jet other men alone, and excrcifehis .Difcipline oyer tione that he bath nothing to do with. Bax* ter whom you name hath told you, that Bi-ftop $^*r profeft his Judgment to him., that even Biftiops in a Council (though they are therei (goyernours of the Flocks, yet) meet not for Government pf bne another hyVote^ or of ether. Bifbops, but fcr Concord* And ^r otitis de Imp. furn. pot. haxh fhewed you that Canons' are not Z^wbut Agreements.

z. r But why may not majiy ot us Miilifters meetiapne allowed place, fpr fuch Agreements in our Paftoral Go vernmei^t ? And no greater dependence do wedefire: I affure/yoi* we ihoul4 be glad if all the fijenced Minifters thefc thirty years had been left dependant on the Piocefans. ;

Sect. $>. He addethf Thm & others are Independents by choice and Trofejfion, you will makf joHr felves fo bjneceflity ; and that necejfir tj fttch>as joh wilfully throw your [elves into, a-gainft all the light of Presbyterian ~Con(ciencc % Trndence and I nt ere ft, by a needlefs and finful, a fcandalow and mifchievous Reparation. ]

Anfw* i # Such confidence upon fuchjn-

fignificaht tcafonings, is a great dilhonour to the wic and humility of the Author. He that no better knoweth their judgments , can tell joh, what all the light of thePresbyterian con* fcienceis.

2.He can prove that ourMiniftery is needlefs^ finfuly &c. becaufe he can call the exercife of it feporation : As it the paucity of ignorant and ungodly Souls, | aad the fufficient number, ability y z>cal, and diligence of the Conformijls made us and our Labours needlefs indeed. Alas f what thoughts have thefe men oi fouls, of jin y oiholinefsy of repentance, and of their own fufficiency and labours. But, Sir, who made you a fitter Judge of the need of fouls, thati themfelves and all others ? Next perfwade us that Tutors are needlefs, becaufe all in England are born learned. I have much ado to get fervantsin my own Family that have tolerable knowledge and piety: And can our Conform-ifls alone fufficiently teach many hundred Families , and prove that other mens help is needlefs ? Try firft whether you can perfwade men ,. that you alone are fufficient to teach all the Children in your Parishes to fpeak, and to drefs them 3 and feed them, and that all other perfons help is needlefs. Get them to fall all till you feed them your felves, and coake them believe they need no other meat. We that have conferred with all the people of

our Panihes when we were permitted, found that multitudes were almoft as ignorant asHi*. thefts : And yet our excellent fucceflburs, that do no fuch thing ( as to any two of them that ever I knew or heard of) but fee their faces in the Churchman prove all our Teaching needlefs to thefe poor ignorant fouls : Is this humility, and Ministerial fidelity ? Its^?* in us to preachy and duty to the Conformists i lam glad they take it yet for a duty to any.

3* But is it not as eafie for us to fay, That you have needle fly, and fitfully % andfeanda-httfiy taken our places , (I mean as to the Church-Relation, & not as to the Temples and Ty thes, ) and drawn fome of the people to feparati&n from thofe that were before true Churches > We fay not fo; but put not your felves on the hard task of difproving it, if you are wife.

4. But our necedicy 5iV,hath vifible Caufes.

1. God and our ownconfent at our Ordi-» nation, made our nectjfity of exercifing our Miniftry ; We are not afhamed of the Gofpel of Chnft, nor that ic was our choice : But God hath laid this nectjftty on tes , and woke untom if we preach not the ^ofpcl^ae we have opportunity.

2. TheBifhops tofome of us, and fenier Paftors to others, by Minilterial kwftiture im-pefed this neccflity on us.

3. Th# great neceffity of multitudes of fouls ( which nothing but grofs ignorance de fa8o % Infidelity, or Impudency can deny ) concur-rech to caufe this neceflity.

4. The Law impofeth a necefficy on us, not co preach among you in the Temples : If then God fay, Preach, and the Law fay, Preach not in the Temples , we may conclude we muft preach out of the Temples ; if we have but as much wit as King James's Hounds had, that at a double way, if they find the. Hare hath not gone one way, will take it for granted he is gone the other* Here is then but two makers of our neceffity, the Impofer and ibe Bcflraincr; Reproach neither of them if you will take our council.

ScH. 10. He addeth [ In vain do you thinly to help jour felves, and tofatisfie the World, by pleading the moderation of your Principles, And that you do believe our Parochial Congregations are true Churches, which the other Sectaries deny : For befides that many of the Independents acknowledge the fame , thu is the great aggravation of your Schifm: For why then do you feperate from tu ? ]

Anf+ i. We are glad that you confefs the Independents themfelves are fo moderate towards you.

2. We perfwade none to feparate from

you.

(rfo) 3. Do you filence us, and depofe us from the Miniftry, and forbid Baptifm and the lords Supper to all thac have not as wide a fwallow as your felves, and then ask , Why [0 far ate you from hj f

I 4. Do you draw Churches to your pelves out of our true Churches that were before you, and then charge your att on us ?

5. Why come not yon to the private Churches among you that have all this while been kept up? t.g* In London y why may not Dr. Mantouy Dr. Annefley> Dr. Jacomb , and a-buhdance of fuch , as fairly charge thofe that go only to the Temples, for feparating from chem ? They fay , They are as true Chuches as you. If their not hearing you is feparation, why is not your not hearing of them [0 ? Big words when men are got into the Saddle make not their Caufe good.

6. But it feemech that acknowledging you true Churches will not fatisfie you, without (what ? ) attnal hearing yon. But doth not every Cbappe^and every neighbor Parifh then, and all the World befides your Auditory, fin-fully [epafate from yon ? Some men can triumph in fuch rcafonings for themfelves, as would make another fick to read them.

CHAP,

(Si)

CHAP- VII.

Of the inconvenience from our Brethren* fence of Toleration,

ScB. i.L-Jls next Se£Hon, pag. 21, &c. is as

A : Ameer del ufion as any of the reft. Firft, he argueth from the Presbyterians being always againft a Toleration. Reader, all fober Divines that ever I met with, ufc here to diftinguifh between Tolerable and Intoler-able things and perfons, and to conclude that the Tolerable muft be Tolerated >and the other not, though they all agree not how much is Tolerable. Now what doth this man but talk confufedly, as if they had been againft all Toleration. Look up man without blufhing, and tell the World, Whether ever the Presbyterians maintained it a fin toTolerate Presbyterians. Alas, for thofe poor people, that cannot try fence from nonfence / with what fluff will fuch men carry them away? If you talk of the 'Toleration of any that are Intolerable, what have wc to do with it any more than you? Sett. 2. Any more than you y did I fay ? Sir, vilifie not the wits of thofe Clergy men

that chiefly contributed to our *— fo as

to

(6z)

co imagine that they did not know What they did, and forefee this day. Honour their *#« derfiandings more, than co take them for fo iV-norant, ( especially being lowdly foretold it f ) as not to foreknow,

i. what number and fort of men would be laid by.

i. How the people would judge of them and their Caufe.

3. How both they and the people would go through their fuferings.

4. How wife\ fenfire,and merciful Hu Ma-jefiy would be y when he faw all thu (Iir y and dif~ fatufa&ton of his people.

y. And that the preaching offilenced Mini-fters in private, would encourage all other Setts.

6. And when ever the door was opened for their Liberty y all others would endeavour to tbruft in with them. Who then I pray you hath done more for Toleration , you or ,we?

Sect. 3. But his next hath no bonnds, and grieveth me to read it ( O pofterity, how will you know what to believe?) viz,, p. 22. [ Have not you lately refufed the comprehenfton y artd denied fo great an advantage to your felves y becaufe you could not have it without a general Toleration. 1

Anfw. No, Sir, we have not; nor fliould you have by a queftion Yenccd fuch a fallhood.

Name

(*3) Name the men that offered us a comprehend-on, and the men that refufed it ? If you tell us that;**, orfuch another offered it to one of your neighbours, you may poflibly make your words ridiculoufly true: But if you mean that either the King or Parliament offered it, tell us when, and and who were the refafers. If you mean any Parliament Speeches, it is not fit for us to talk about them. But you will not I fuppofe prefume to fay that the Parliament ever offered either Toleration or acceptable comprehenfion (that is , to take in 2{onconformijts ; ) much lefs both.

There was a Rumor of one Mans Speech, ^called a Presbyterian , as if it had founded like a refufal of fome abatement, but if you will talk with him as I have done, he will foon /hew you the falfhood of that Rumor.

If you could have proved that any fecret perfon ever refufed fuch an offer, can you thence fay to the Presbyterians that they refn-[edit?

If you mean an offer that by a great Mini-fter of State was made, be better informed of it your felf.

i. That it was not refufed y but very thankfully accepted.

2. That for the Toleration of other men, be* pies themfelves , thofe two or three that meddled in it, anfwered.

(«4)

i. That it was their defire that all ToU< rablc T>ijfentiers might be tolerated*

2. That it was His Majefties work and not theirs.

3. That therefore thofe that were to be 7*-lerated r were accordingly to be fpoken to of the Term*, for we were capable of treating of the Ca(e and Terms of none but our felves* And after this the endeavour for our Com<-prehenfion went on to our content, till the Parliament (ate, and prefently lluit the door againft it.

I know of no other offer but this, which thofe few that dealt in it well know was far from being refufed ; fo chat a greater (lander could fcarce have been laid on men chacliave ftii fo greatly defired A COMPREHENSION OF ALL SOBER PROTESTANTS IN THE PUBL1CK MINIS TRY, and A TO-LERA.TION ALSO OF ALL TOLERABLE DISSENTER S,under Laws of peace and fafety : This was (till the thing which we begged for in vain : But who fhoulcf be accounted Tolerable , we were never called to give our publick Opinion or Advife, that I know of. Repent of fuch Calumnies, and ftudy not to aggravate your Fault by Etf-cufes.

Indeed, if the offer had been mfcde to them of a Comfrehenfion on condition. chey them*

felves

,civcs would have APPROVED of an V*l~ verfal Toleration ot all thofe whom they account Intolerable. I doubt not but they would have faid, We tbankjtttly accept Com-prcbenjicn> but cannot approve of (tech a Tolgm ration, but leave your own rvorkj to your own Krifdom • we cannot go againfi oar Cor.fcicnccs for any Liberty : But other mens aftions , are not ours.

Sett. 4. And he addeth oLi fpeeches againft Toleration, Univerfal intolerable Toleration? Wherein we lament his want of common fcnfe ormodefty.

1. If he would infinuate that we are for mVniverfal Toleration^ becaufe we preach when we have liberty and opportunity, What dealing is to be expeded from fuch men? When he confefleth that we have been ftili againft fuch a toleration ? When we have almoft twelve years ago, cryed out, even to un-mannerlinefs, that if poffibly we might have been heard, to the Reverend Prelates^ Cast not out fo many in the necejfities of the people ? O drive not godly people from your Communion for nothing I If yon can prove Cr offing , and your Sacrament-kneeling lawful, with Subfcriptionsy Canonical-fwearing to you, &c. yet all that think^otberwife fhouU not be excommunicated7 or forbidden to preach Chrijis Gofpel: We have Fornicators > and Drunkards, &c. enough to £ excom*

excommunicate : O drive not upright con felon a* tie Christians from your Churches! Force not Ministers to private preachingmd faff&w&h which will certainly occafton Setts, and of en a door to you know what. And when we can no whit prevail, if thefe very men themfelves fhall fay, that it is we that are for Univcrfal Toleration, with what Forehead—;—

What man that hath not lived in a dream theft 12 years, hath made any doubt but that it hath been the interest and defire of Infidels , Papifis and Quakers, that our ejections and prejfures might be a* great as might be, that fo the Pro-tefiants might be weakned & broken by their own Divijionsy and the chief oppofers of thefe men be either confumed, or forced by mifery to petition for Toleration, or at leaf} that it might be granted as for our fakes, and we might be faid to open to them the door, that they that confeft we have been moft againfi it, might be able (but qua front e ) to fay that it was our doing and not theirs. But when mens wits have thus play'd the game to the utmoft , they are buc abufing themfelves: For they mufi dye, I tell you^theymufl dye y & be judged by that God that batetb Malignity, Cruelty, and Hypocrifie, and Will detect all frauds before the Worlds when all that is now admired by the dreaming World^fhaH be levelled^ obfeured, and appear contemptible^ even to them that fold their Souls to obtain it.

Sett.

V °? )

Sett. f. Once more Readeiyperufe all the

Citations of this Author, out of Mr. Edwards^ Mr. Trap (a Conform*/}, yet num'ored with US ) or the Jus Vivinum Presbyterii ( faid to be written by Dr. Roberts, a Conformiji^ only read them not with this Authors Spectacles or Eyes, and then tell me like a man of truth , whether thou doft believe that their meaning Was, [ An Univerfal Toleration is unlawful : Ergo, Presbytery mafi not be Tolerated , if any others get the power ] or whether ever the Nonconformlfis faid, [_We are not to be Tolerated] or, Whether the Epifcopal men told Cvomwcl in his Ufurpation, [It is unlawful to tolerate mf\ Ic is ftrangc that any party who think them-felves only or chiefly fit for Legzl poffejfion % fhould yet think themfelves Intolerable.

But if he talk of the Tolerating of others, that are indeed intolerable , let him calk to them that have to do with it ; and let him firfl talk his friends into the tears of true Repent-* ance (if they be not paft learning) even from the greateft EXPE RIENCEiz felf.

Sett. 6. But the man will ferioufly prove What he faith, p. 2 j. [ £an you more jig cwn y recognize, or more exprejljgiv* jour unfeigned affent and confent unto, and approbation ef both Toleration and Sch-.fm, than not only iefiring to efcape the penalty of the Laws , and to live quietly m afiatc of fepxration by zertue E z of

tfitj but alfo by taking the utmoft advantage of it, for the ereUing diftinU and jcparate Con* gregit ions to jour [elves* ]

Anfl.N he mean that we approve of the Toleration of onr [elves, & all the Tolerable J furc we never did deny it: Let the enemy of mankind glory in the contrary, as his proper ver-tue. But if he mean ( as he plainly feemeth ) that we approve of the 1lniver[alitj of Tolcra-tion ; Come, weigh his proof.

i. By de firing to e[c#pe the penalty of the Laws.

Anfxo. Now you fpeak fenfe i we feel your meaning. It is a crime worthy the name of Schifm, to defiie to be unpunifhed, when you defire our punifhment : We do not tota feftore telum recipere : What if you were for hanging and burning w ? were it Tolerati*-nifm & Schifm to be unwilling to be hang'd or burnt ? While we have fuch Ithacian Matters in our own Coats, blame us not to defire Toleration, and to thank the King for faving us from our Brethren.

The penalty of povertyj and lofing all Mi~ nijlerial maintenance, we never efcaped fince you fucceeded us: Yet God that bids us ask for our daily bread, would not have charged our de firing it, on us as our fin, if the Law had forbicitus. Poor Jofeph AUeine and many another are gone, and did not efcape the penalty:

flaky: I never heard chat Bradford or Hooper, or Latimer were accufed for defiring to f/<r<*p* penalty. Was it Jofepbs fin that the IJhmae-lites and Egyptians were more merciful to him than his Brethren?

But, Brother, what good will our fuffer-ings do you ? What harm wil it do you if we efcape ? Do you feel your felf ever che more at liberty when we are in the Common-Jayh ? Are you the fuller , becaufe fome Noncmfor-tnifls wanes Bread ? We have been heinoufly accufed by others, for coming within five miles of any City, Corporation, and place where we lately preached ( when Chnft faid, If they persecute you in one City, flee to another : ) As if it were lawful to defert all the Souls in Cities and Corporations, or to take you alone for fufficient, where the very number of Souls proves you lead fufficient. But would you be at more hearts-eafe > to think that none of us are within five miles of you, nor teach any of the people the Gofpei of Chrift? You have with lefs noife endured Infidels and Papifis enough within five miles ot you ? Alas, when the Stone is fet on rolling down the Hill, where will it flop ?

Sett. 7. But this is fpoken conjun&ively jvith what folio we th: And what's that?

2. [To live quietly in a flate of feparati-on —] that is, Noc to be your fubjed hearers ? But,

i. Have not many of hs 9 fonie conftantly, fome at times, fat at your feet as your Dif-ciples.

2. If Minifters be judged by you unworthy to preach the Gofpel, have they not reafon to think you judge them unworthy to naive the Sacrament?

3. Are you Separates for not hearing them ? If not, why are they fuch for not hearing you ? But of this before.

SeB. 8. But theutmoftis [ Ereftingfepa-rate Congregations to your J'elves. ]

Anfco. 1. You mean, it is fin in us to exercife the Miniftry which we are vowed to, and noc to be Sacrilegious and cruel to Souls: For can we Preach without Auditors* And can thofe Auditors be no Congregation ? And can that Congregation be out of your hearing, and not be locally fepa-rate y as every Parifh-Church and Chappel is ? Muft two Congregations be one * or elfe be Separatifts ?

I know two Churches fo near that the people may hear each other, and yet they arc two, and therefore one is feparate : And I pray, which of them is it ? It may be all in Englani feve Canterbury , or rather

CO

ther Gla&enbury,zxt Separates , for fcpa-rating from the firji Church : As if Pytba-gorat juftly curfed the number of two , be-caufe it was the firft thatdurft depart from unity ; and all Churches in the World were Separates except Jerufalem.

I pray you Sir, tell me, What if a Tolerated 'Presbyterian ihould read the Common-prayer in his Church , and ufe all your Ceremonies (though he fear Perjury , and Lying , and Violating his Baptifmal Vow ) : were this a Schifmacick or not ? If yea ;Then fo is every neighbour Parifh-Minifter , or Chappel Curat. If not; than it is not a iiftinU Congregation that makech Separates. And then what if he do not u(e the Liturgie; doth that make a Separatiji ? Were you all Separatifts that ufed it not fifteen years ago?

* I iliall next expe& to hear that he is a 5/-paratifi that readeth in his own Common* Prayer-Boc^ and not in yours.

But I doubt the Separation is in this, that the Tolerated Minifter will not be your Curat, and ruled by you: But remember that fome are Presbyterians , and therefore for Parity of Minifters ; and I and many o-thers are fo much for Epifcepacy », as that we would not have Prelatical Jur lfdi&ion given to thofe Parifh Priefts, who themfelves arc againft Presbyter 7, and for Prelacy*

U*J

CHAP. VIII.

Of Inconvenience from the Nature o£ the Practice*

Sett. i.TN all this Se&ion, let the Readef ■* confider, i. How few words there be, which a Papift Prieft in Pari* might not fay againft the Protcftants.

2. Whether this be not the fummeof all, [ Preaching the Gofpel hath hazards y incon-veniencies and likelihood, o£fru(lration ; Therefore it is your folly and fin to Preach it,]

3. Whether there be not much that would not almofl: as handfomly have ferved Celfm^ 'Julian) Porphyry, EmafitU) or Symmachns a-gainlt Christianity?

Sect. 2. Do not you excommunicate and drive from your feveral Parifhes the Member^ of Chnft ? for no: eating with your Spoon, and then reproach them that will cake thern in whom you caft out?

Sett. 3. We ftill hold that Memb^s of the fame particular Church, fliould not live at a

difiancc

( 73 )■ Hflanci fo great, as to make them mcapabU of ordinary Perfonal Communion.

Sett. 4. We take your Warning: Udepen* dentsj as you fay, may over-reach us ; Peoples inconftancy and wealchefs may fruftrate much of our Labours ; Quakers and Papifti may deceive fome 5 We^adde, And you and others may keep us after all in Poverty, and in Jaylsj for ought we know* And what of all this ? Therefore preach noU Next fay^ Therefore be no Chriftians^ Therefore damn your twn fouls } if jour temptations be fo great. No, Sir, But, therefore we will ferve Chrift the more refolutely, and truft him for our prefer-vation and reward, TheCiod whom we ferve is able to deliver us: But if he. will not, be it known unto ycu, that we will not ceafe to preach his Gofpel, while we can, and we fear not being lofers by him.

Sett. j. But your will feemeth to bear down

^our Experience, while you would tempt us f y the difcouragements of Difficult Afficmb-lin&, and the Peoples Poverty. Have thofe kept us from doing what we could till now ? Will our Poverty be greater than you Conformifts have made it ? Have we ferved God about twelve years without one bit of the Levites portion ? and cannot we do fo till we die ? There is an harmony in all your duccurfe; To tell 11s of the diicouragement of Poverty from 0*

tbcrS|

(74)

thers, that would help us, were they able, iwhen your Party hath fo long kept us without a bit of Bread, but what Alms, or fome mens own Stocks afforded theni, is juft like the reft. It fufficeth us to tell you, that we preach not for Riches, and we will not ceafe through Poverty. Talk at this rate to one another.

SeQ. 6. When you fay, that a Toleration may reduce the common fort to an indifferency in Religion.

I anfwer,Get your friends together then that have brought it to tbatpafi, as that [ It muft be this or worfe] and bring them to weep over their fins before God ; That if a miferable Nation may not be faved from the Fire that you have kindled, your Souls yet if poffible may be faved.

Sett. 7. But, (f*g. 29. ) you too boldly make your felves the Stewards of God's Blef-fings^ and as Magifterialiy, without proof, pronounce that we are out of his way, and in cppofition to bis Church , and contrary to bis Word.

Anfw. For my felf I have long been of an opinion,which one day you will pardon, that, Perjury, Perfidioufnefi and *Perfecution , proud contending who (hall be great eft, and covenanting never in certain points to obey Cbrifl againfl the World and the Fle(h, is not the way of God:

(7$)

If you take mc for lingular, there is no re^ medy.

2. And what Word of God is it that we contraditt ? I reade in the Rubrick of lome-thing about Infants, Certainty the Word gf Cod j but I never heard in what Chapter or Verfe it was.

3. And which is CbrifPs Church which we oppofe ? What Chapter and Verfe faith, that only Subfcribers, Swearers, Declarers and Con-formifts are the Church of Chnft ; and thofe that fear an Oath and Conformity are none of it?

CHAP. IX.

Of Inconvenience from our prefint Conformity.

Sett. 1.

HE next confeffeth that [ melt of tu have hitherto held fome meafurc of Communion with the Church of England ] And now [if we depart and fall quite away ] (when we purpofe to go no further from them, but rather come nearer if they will give us leave) then faith he \Toh mllpublifhto the World, that your comply

ance

Una with us before the Toleration^ was not out vfftnfe of Dutyj or love of Peaa and Unity , or any other good end j but meerly out of Jltvifb fear of Punifhment, &c^\

Anfw. 1. We will not refle& by recrimination, becaufe we would not provoke you more than needs.

2. As far as I can promife, we will judge of you no worfe than we have done t nor deny any Communion with you which we have ufed, and can ufe without ncgledting our own work. As I conftantly joyn in myParifh-Church in Liturgy and Sacraments, fo Ihope to do while I live (if I live under as honeft a^Minifter,) at due times. But what if I had leave without Conformity to preach in the next Parifh-Church ? I cannot then be in yours at the fame time. He that preacheth not, may hear you conftantly : But he that may preach himfelf, mull not ceafe his Mini-ftry, to be ftill one of your Flock. We long ago published our Judgments, that It is a fin not to joyn with a left-worthy Minifier % and a left-orderly Mode of IVor(hif>, when we can have no s better • And that it is a fin to tye onrfelves ordinarily to fuch when we may have better lawm fully, that is {confideratis confiderandis) upon terms whereon it will not do more hurt than good* You fee then on what terms we may vary our r ^ra&ices, without the crimes recited by you.

( 77 ) If now when iVe are preaching our felves, yotj will fay thac we are itparting from joh, ( be-caufe we cannot be in two places at once), and then come on with all thefe Calumnies, we take but this to be your meaning;

i. To tell us thac you think we io value the honour of our Names and Reputations with you, as that you can make us falfe to our Callings, rather than be cenfured by you.

2. That you have alwayes a Quiver full of fuch Arrows provided, and refolve, that if we will not give over our Miniftry, and be ru-led by you, you will make as many as you can believe, thac we never had fenfe of Vmy 3 love of Peace or Unity, or any good end, but mcer jlavifhfear. So men, it's like, would fay of Chnft, when fometimes he preached openly, and fometimes departed from mens fury inta the Wildernefs or obfeure places; Or of Paul thac was let down by the Wall, in a baskec, and when he departed from the Jews Synagogues which he had before frequented; or thofe that fled from one City to another. Ic is a duty to preach when I can, and no duty when I cannot : And if others make the [can\ and the [cannot,] is it / or they that change my practice ? But if you teach men fuch apparently cauflefs Cenfures and Reproaches,you may have many Diiciplcs 7 buc not very gooi *ncu And fane will thus paraphrafe your;

(7*) words, [If the King will not let us perfecuU them for preaching , we are refolved we wii flander them y and make men believe (on hov> hard terms foever they ferve Cbritt) that they do it aU but a* cowardly {elfpeeking Knaves*] What abundance have called me Rogue of late years, that never knew me, or fpake one word to me before,or heard one ?rom me I As to the reft [That we proclaim our cowardife, or a love of licentioufneft, or put on liberty for a cloaf^ofma-leioufnefi] it ail fignifiech but what you have a lift to fay, and calls co us to long for the judgment-day of Chrift, but yet co look well to the integrity of our hearts, and try our way before we go it.

CHAP.

CHAP. X.

Whither qht Miniftry b] Mvifions wiU let in Poperj.

Sett, i. T Love this Author much the bet-1 ter, becaufe he fpeaks againft di-vifions, and becaufe he feemeth willing to draw thofe men towards him , whom others drive from them, and becaufe he feemeth careful of our Proteilant Intereft, and defi-rous of fome kind of unity to that end. But, alas, have we fo many years ago befoughc his party with all humble petinon and importunity, anddifputcdit with them •, that they would have pittyon the confidences of thousands fearing God, that they would have mercy on the thoufands of ignorant fouls that: need all our Teaching ^ that they would not cat our fo confiderablea part of th: Prote-ftant Miniftry that fhould hinder Poperv, and would notneceffitate unavoidably thofe divifions,which by weakningthe Proteftaftft, would do the Papifts workj and under the fad denial of oar petitions, mud we now hear that {the Pop* jbd/l come on the Puritans pick?) That wcrd \Jhall~\ we have bin long hi arintj and feeling. To be Matters of th? Game is a great advantage for the difpofai of other mens reputations in this World, a littla r wh.lc.

while; but in the next, the fport is fpoiied, Se&. 2. And rsaSiy, Wiii Popery come in ever the more for our Preaching} (do you It we ftiajl Preach for it?) or ever the Ids, if we renounce our Miniftry ? Why rben will nor [cur filcncc too prevent it;and fo we may ail hi hient leit we preach in Popery.

& ecr. 3. Bnx it U Divlfiors that will do it. No doubt of it,if it ever be done. Come and impartially debate the cafe w*-h us, w ho have bin the great caufes of Protectants divifions, Confurmifts or Non-Conformifts ? But I am afhanocd to fay that it needeth a debate. But

0 chat you would yet repent of what is part, inflxad of reproaching thofe that you have afili&ed \ And for the time to come, if we have not unit) and peace^ for my own pare

1 can fay, it (hall btjour doing, and wilful do-trig, to refufe it.

CHAP.

(83) CHAP. XL

Vottnfel to the Non-Conform'.fts , Afinijrers and People.

BRethren, you hear by this Author that the Conformifts are greatly afraid of Popery , and that the danger by feme will be faid to be from you-.but who ever raketh you for the Papifts friends, the Papifts themfelves wiil never fo edeem you. You fee that fome Comfor miits are defirous of peace and concord with you, for the common end, the Churches ftrength againft all adverfaries. God forbid that you fhould not be as forward to love and peace as they. I have thefe following counfels to give you before I go out of rhe World , expeding to have von ere long in a condition, which will require more vpifdom, holivefs, and for tit tide t than I fear themoft are yet pofTcfTcd of.

I. Refolve by the grace of Go J, againfl aH temptations*, ad through all difficulties, faithfully to ply jour Minifterial worl^You fee how muchSaranis againtt it, and how he tryeth every way to hinder it : fomerimes by force and tears, fam-rimes by flatteries, fornetitnes as that old Prophet feduced the other, by tomihg as in Chrifts name, a-, an Angc tl^htj and by Minifleri of RighteouiV.e^.

F % Hi

He maketh not light of your Miniftry, elfe he would not do fo much again ft it -, O do not vou make light of it. Our Ordination, Vow and Covenant is Holy! If Ananias and Sapphira dyed for alienating conftcrated money by a lye, what (hall we expec^if we alienate conftcrated perfons by a lye : Souls are precious, fia is ftrong, Satan is fubtile, the World is deceitful, the ftefh is unreafonable, deceivers have great advantage,time is (hort; O therefore work while it is day, for the night cometh when none can workj Our own floath and finis the moft dangerous filence. How many fouls feed or famifh, live or die,as we do our duty, or negk A it ? Can you fpare your fle(h or labour, when you think what impenitent fouls muft feel for ever • and what the Sandlfied (ball enjoy ? Would you not ftiine your felvesasStmin the Firmament? Would you not be found by Chrift fo doing ? Would you not convert Sinners from the er-rour of their way, when it is the favingofa foul from death, and covering a multitude of fins ? What ever Word of God deceivers may abufe to ftop your mouths, be fure that holy Covenants mull: be kept •, that Sacrileges a fin} that nature it felf tells you* no man hath power to nullifie your Obligation to Charit\ it felf in the work of mens Salvation ^ that* the love of God dwelleth not in you, if you fee your Brother have n ce d y and (hut up the

(85) bowels of your com paffion from him: Men may regulate your charity for good, but not deftroy it. If the poor were famifhing about you, no Law can difoblige you from relieving them. Be fure that neccjfitj is laid on all the Minifters of Chrift (though not by the fame t»ay as it was laid on the Apoftles^) and woe be unto them if they preach not the Go-fpel. Fear none of thofe things that you (hall fuflfer .- they are the prognofticks of your Crown;You fhali judge the world that judg-eth you : It will be joyful to \\£*r,Tkefc are they that came out of great Tribulation, &c. Even Dr. Th. Jack^fon notably concludeth, that the reafon why Martyrdom among Chri-ftians now, is rarer than among Unbelievers heretofore, and that more fuffcr not, as John Baptifi did of Herod , is not becaufe Great ones among Chriftians are not ready to do as Hrr^did, but becaufe Minifters more omit their duty j The deareft duty is the moft gainful.

2.1 befeech you, Stud) harder that you may now fo preach , as that you may convince men fraElically, thzt you are really ufeful & needful to the Worlds and that your Jilence is a real lofs. They that now take your labours to be need* lefs, are tempted to it by the weaknefs of too many. They can fcarcc find in their hearts to fay fo of any Eminent judicious Men; If when you have fo long made the World be* F 3 lieve

C86)

Ikve.that filencing yoius a cnofl heynotis fi% % you dial now preach fo r<3W?/y,fo incongruoujly fo injudicicufy, & unskilfully, 'of coldly as to. confute your ieivc«,& harden t^hoft that were for your filence, hew great will your (heme be? If you will be thoughpffione ufeful than o-thers think you,preacb letter i>ow than others do. I really fear, left meer Ncn-covftrmty have.brought fome into reputation as con-fciexcious, who by re eah^pxe aching will ii>fe (ffc reputation of bung judicious, more than their filence loft it. What now will you do better and ww? than others to prove that the Nation cannot fpare you ? I expeft not great Judgement &C Learning in ali the younger (oit, nor thole that in thtfe times have bin kept from ftudy, by labouring to get their children Bread: but verily the iyjudicioujyiefs of too many' among you, is for a lamentation. But thegartd calamity is, rhar the moft injudicious are ufuatlj the tnoft confident and felf-CQYiCeited \ and none fo commonly give way to. their igverant z,eal t tocenfurcy hack^bite^ and reproach others, us thofe that know not what they tall^of. I impute not this to youasNon-Confbrmiils, but as fens ©f Adam : for experience hath convinced me t th*t PRIDE OF UNDERSTANDING, when men have little to be proud of, or confidence of al! mens own apprthenfkyns , is the vice of Men, Women and Children , when they arc

F aft

(*7)

paft eighteen year*; of age, which feemeth to be moft defperately uncurable. Few forts

y v hut i e always in the right,and o erroneous in comomibn of t'lem : as D.d-laras riccy ft* i^nora, ce of tluir Kc: So that I fca r not the pr:va\ ncy utfcepticifm in the wo r ld ( hough I fear infidelity ; ) 5V/f-coriceitednefs , I warrant yo.i will keep ic un-v.ich ancient* as Ep-kretn S)r>ts,M4Curi?<s, M*riin, &c. who were of little Learning but holy a^.d humble, and prciumed not above their knowledge -> Were honoured in ths Churches : bat when the Egyptian Holy Monks would. fluty their humble pride and ignorance, by tumults and z alous madnefr, to feek the blood of the Bifhops , that believed not that God had Hands and Feet like Men, and to deftroy thofe as ungodly that were not as foolifli as tfumfelves, wtm cou'd have bin more fcandalous again;: the honour of Godlinefsand Chriftianity ?

3. Over vdue not ywwn-Preaching, ani under vaIhc not other mens , becztife tr/ef are C-oHformfts. Tht nttmber *nd necejji-ties of the ignorant and ungodly indeed do make your labours neceflary, wtreyou lefs fie than many of the Conformifts: but that proveth you i\oi more able) or your preaching better than theirs. Partiality may make fame of your own mind, think all weil that you fay, and all weak tha: others fay : but the reft of men b 4 will

(88) will the more dcfpife you. Be no* wife in your own conceit ^ Look not every man at his own gifts and worth , but at the gifts and worth of others: In honor prefer one another; Pride is the firft born of the Devil: and pride of knowledge and goodnefs is more common and pernicious, than pride ofCvmel)nefs f Wealth, or Greatness. Mark that Preacher Conformable or Non-conformable, who ftri-veth hardefi for his own honour, and would raife it by difhononring others % and is moil impatient of all that clowdeth him, and is onely for thofe that fet him up • and look out no further for a mark oib*dneft> but take that man for one of the worfi, how well foevcr he preach or pray. Except Chrifts Apoftles had bin converted to the teachable humble ftate of little Children, they could- not have entered into the Kingdom of Heaven, Math. 18. 3. You wear not the Livery of Chrift , if you are not humble, and apter to think meanly of your own gifts and doings, proportionally, than of other mens. How unfavoury is it to hear a Non-conformift come from a profitable Sermon of a Conformift, faying (to hinder the peoples benefit,^ This is poor drjfiuf, and carping at every incongruous word ^ as much a* to fay, lean do much better .-Through Gods Me» cy f jome Conforraifts preach better than many of you can do.

(89) 4- Tet difference between Conformable Mi-niters, and own not the Atiniftry of any that are utterly incompetent and into erable\ Hear them not ordinarily : for though I fay not that all their Miniftrations arc nullities, yet I fay that you fhouid not encourage an intol-lerable undertaker, todeftroy himfelf and O-thers. By into erabU men, I mean,

'F*rft, Such as are ignorant of \or erroneous a-gainft theeffcntials of Chriftianity.

Secondly ,Such as are utterly unable to teach them others.

Thirdly, Such as malignantly Preach down

the pra&ice of a holy life. Or in a word,

thofe whofeMimftry is fuch,as really tendeth

to do more hurt than good y from fuch turn

away. Yea v where the Conformable Mini Iter

may be tolerableyin cafe no better could be had,

jet if indeed his teaching be fo trifling, and fap-

lefs, as is like to do but little good, let compaffion

-move you , to take more liberty jour felves to

teach the people there, than under tvorthjer

Men. Too many fuch young raw triflcrs,

I confefs I have heard my felf: and I would

not have order or humility pretended, to turn

Pteaching into a Ceremony, left all Religion

be next taken but for a Ceremony. It is a

ferious work, and muft be ferioufly done.

5 tfj°* live where the Conformable Parifh Minifter is faithful ( truly endeavouring the falvation of his Flocks) 1 charge you in the

name

(90) v*me vfChrift Do not onely y \f pojfib/e, as much 4$ in you Ijeth, live i* love> fa-mharity and -peace with him, but alfo do all that pit can to maintain his honour^ and promote his rvorkj. Be not Strangers to him : Diitance breedeth uncharitable thoughts. If you hear or fee a-ny thing that you diflike, go privately and lovingly, and tell him of it : if any behind his back dilhonour him, rebuke them. If he look for fome fuperiority over you,and fome ,<pbfervance from you, deny it not : It is a duty to fubmic to one another. Youcan tell a Prelate, that he that will be the greateft, muft be the Servant of all : Praftice as you preach. He that fcorns to ftoope is proud, as well as he that would have Men ftoope to .him. Live with him as a Brother and as a Servant, in meeknefs, humility, and gentknefs of behaviour : And do not like our young paiiionate Perfons,traTt*ple vipon him,as if his Conformity had put him, as a (inner, below you as more Holy thaahe, and under the Magiftery of your Reproofc You and I think that he hath Tinned : But he thinks that it is we thai (in : And he that is without jfin, let him cafi the fir ft Hon \ I charge you Love him, as your felve^and behind his back fay nothing, and do nothing/ bat what is fit to teftifie fuch love. Let all men. thus jknow that you are GhrilK Difciples: For all your Nonconformity, you are no better

than

(9U

than he, if you be not more Charitable than he. If you kt you** ftlves in a dividing way, f: crctly to rejoice at his Difparagemcnc, and to draw a<; many frcm h:m a< you can ; you ae but Deftrojers of the Church of God : Cail your fdves what you will, I will call you Deftrojers if you are Divider -/.Yea much that elfe would be your Duty, mull be omi teed to avoid Divifion. The worl^of God y the good of Souls, the Deforce of the Prtfeftart Religion againft r^,rcqi.iireyour mod con-joyned ftrength; \nd you are berriyers ofal] tlufe,if you are Divider s.S\\ppo(z your felves as ChappeUCurats under the ParifhMini-ft;r>,and fo in concord perform your work, 6. Therefore go as oft-a&yoH can to his Con-

fregation s and hold Communion ferfonully ■■-m, and lead the people with joh. Do not fay, Now we have opportunity to do better, it-is unlawful to jojn with themthat do worfe : Tar though it be not lawful for you to regleft your own Duty and opportunity> it is lawful for you by D-sei as weu as j-Vord, to ftew your Chriflian Concord md Comm^rsori : and fo to dojaxyy make it a: t! at time mi.ch better which elfe inroga r d of the manner would be worfe. 0:herwifcif ene Preacher, p;ay and preach better than all the* reft, all the people fhould be bound to foifake their v Minifttrs& go to him as one that doth better. But bsnttm $fi ex caufis integris: Difjunttion and HI effects*

may

(n)

your better mode of Worfllip mrfel

7. Therefore in Parifbes where all may well hear the Parifb Minifttr y I would not havejou^ without necejfity, preach at the fame hour as he doth, but at fome middle time ; that you may not feem to via with him for Auditors,nor to draw the people from him • But let them go with you to hear him, and after come and hear you (or before} ) But in London and great Parifties where all cannot come to the Parifh Church , as alfo in Pari flies where the Minifter is not to be owned\ I perfwade you to no foch obfervation : It is fo inconvenient to the people there, to be caft upon unmeet hours, that I perfwade you not to doit.

g. Where the Parifb Minifter is to be heard by jot* and jour hearers^ Ithinkjtbeft to preach ther but once a dty,a nd at fome neighbour place that hath mo ft needy the other part. My rea-fons are,

Fir ft, Becaufe the people cannot hear and digeft four Sermons a day, nor three well: and thofe that hear you twice, will not go to the Parifh Church5 and fo you will but draw them away, from that which might profit them as well as yours. And it ispreaeh-Ing well that more affs&eth people, then Preaching long or 'often.

Secondly , Becaufe, alas, you will hardly live, where fome Neighbour Parifh hath not fa bad a Minifter, as that the p:oplehave

more

mors need of help ^ and ihe reft of youc pains may be beftowed on Week-day Lc dares, as the people have leifurc.

9. Therefore I greatly defire, that in fuch places you would beftow the greater half of your labour in private, in skilful exhorting people from houfe to houfe ? If you did not fo before you were filenced, repent betime ^ If you did, you have found the benefit of it. This is it, which few Conformifts do, and in this you may beft live as their true Affiftants. Publick hearing without perfonal conference, fcldom bringeth men to underftand well what you fay. Brethren, let me ask yotsas before God : Why hath no more of this bin done while you were filer ced? Is it not too much Hypocrifie, to cry out againft them that forbid us Preaching, which is one half of our duty, ar.d in the mean time wilfully to negled that part which none forbid us ? I fpeak not of them that were driven fiom all Cities and Corporations where their acquaintance enabled them, and forced to live where they had no fuch opportunity 5 nor of them that through poverty had not time. But molt men might have done naore this way than was done} This way thePapiits have done their work. And it is very confi-derable^hatmoft that come to your Chapptl v Meetings, are fuch as you take for the IcaQ needy, as being alrea^' turned unto Goc

Bu

(n)

But from houfe to houfe "you may fpeak with themoreignoiar::: for fome ot them its like jvillhearyoa, ' ifinceiity incline^ men to that way of duty that hath lead oltcnta-tion.

10. Preach Faith and Repentance, the tommon Catechifm principles , (which are of greateft need and ufe,and rcq «ire the grcatcft skill in Preachers,) -and do net on pretence of going higher , trouble the peoples hexds with umieceffarj things, nor turn thcin after vain /anglings : much Kftagainft Confoimity, or any thing that rcflcftcth upon the Pariflt Minifters. , You may quickly kindle in your Religious Hearers a taftious opinionative kind ofzral, that (hall make them firebrands in the Church* and no whit tend to favd their fouls. And you may deceive your felves i>y exercifing fuch an opinionative zeal,while you think you are doing the work of Chrift. O how happy had [he Churches bin , if in-ftead of all the Schoolmens & old contenders curlofities ofthe Trinity, and alt the blind difpurcs of Predeftination and Free-will, and aii the b\.fle aboutEptfcopacie, Presbytery, Independency , Anabaptiftry , &c. the Churches had Heard the Baptilftul Covenant it felf, With the Creed, Lords Prayer, and D caiogue wtl! opened, and mens hearts had bin more fired with the love of God in Chnil, rather than thur heads hcacedwith

(95;

fiich cortroverfie*, as the poor people cannot manage, but only by unskilful Teachers, arft tempted by them to be difturbers of the Church.

11. If there be any among jour people? that by fuch a ftnful unpeaceable z^eal? vrih be c en faring & deriding ConjcrmifisJndependents^Anabap' tijis, or any hemft tolerable a\Renters } z nd trill be reproaching thim behind their backs <>and ma-^jVgthim odious to the Hearers , rebuke them Jbarply, and cherifh rot their fin • And if they hear not, rebuke them before all, and if they amend not, caft them out of your Communion : and as you love your felves, the Church and others, let not the proudtft cen-ferious people be yourMafters : Take heed of that bafe complying humour, that maketh feme they dare not difpleafe them, leaft they fhould call them as bad as they do the Con-formifts. For if you come to this, it is the Women and Boy that have leaft knowledge, and moft proid cenforious psflions,that will be the Church Governours. Keep your Au* thority, let them take it how they will, and be rot f.rvile followers of the peoples errcurs and irregular ways.

12. Pojfefs your Hearers with true Gofpel

principles of Love, that they maj be fir/} pp>re y

, then peaceable and gentle. Preach zeaioifly

for Lovcy zgainft love-killing envious z?al.

Teach them to know that all men are imper-

f<a

{90) ftSt and faulty, and foisall Mens Worfhip of Gad ; and that he that will not communicate with faulty Worfhip, muft renounce communion with all the World (and all with him.) Unteach them that falfe conceit,that all Book-prayers are unlawful, yea, or all that is impofed; Read over to them thofe Pfalcns that have frequent repetitions and re-fponfes, that they may know that fuch are not unlawful. If it be lawful for the people to fimg Gods praife , it is not unlawful to fay it. Do you doubt of the confequence; Prove to us., what difference there was between the ancienty?tfg/«£,and our Laudatory faying, and you will find your task too hard. Unteach them that paultry principle, of placing Religion in being crofs to the reft of the Congregation. As when they will not (land up at the Creed, or at all the Hymns of praife, when reafon andufe tell us, that (landing up k a convenient praifing gefture $ and when the primitive Churches ( from an unknown original, calling it an Apoftolical Tradition) unanimoufly commanded (landing only,in all the Lords Days Adorations 5 which btcaufe we cannot now well obferve, it is decently confined to praifes only. And in this the Conformifts do better and more decently than you : and it is forry perverfnefs to fly from a better way, becaufe that others ufe it. Unteach ihem t^eir unwarrantable felfmad'

TeH

{97) Tells of Church Communion ; as if there mull be any other proof of Holinefs needs given, befides a fober prefeffionnf Chriftianiij, fthat is, of the Baptifmal Covenant ) not proved!j contratdifted by Herefie y or a wicked life : If we are Non-Conformifts, becaufe we cannot comply with all that we think to be invented uncapable terms of Communion from others, w ! ,y fhall we make fjch engines to divide the Churches our felves, and do the very things which we condemn in others. Unteach them their expeditions, that nil the Church wuj} be {At is flea of the Jincerity of each Communicant • or that the pre fence of the U4-rvorthji who are admitted by their own falfe profejfionj or by the Afwifters fault, doth _ make it unlawful! to other* there to communicate. T he Book called, The Cure of Church Divifions will tell you more fuch dividing principles, which you m-jft unteach them. rhe Minirters that have bred and cherifhed thefe, have bin our fubverters, and are our [hame: and fuch principles are the fhame of too many welt meaning honed people. Woe to the felfifh Teachers, that for their per-tonal intereft, dare not contradict them, but :herifh them into tluir dividing errours y vhen their eyes are opened,and they fee tlteir niftakes, they will be tempted to (hew their >wn diflike of them, by running as hr on the rxtrearae of formality -,In a word, help to fave G Rett-

Religious people rrom Demg juperjttttous while they cry out againft fuperftition •, aid make them know that a Religion which con-fifteth in our own modes and ways of worfliip, and in decrying other mens, may ftand with all unmodified fin; and that the fle/h is no more denyed by fitting, than by kneeling* and that to fay I am Godly becaufe my geitures, and orders are more Scriptural than the Con-formifts, is a pittiful way for an Hypocrite to cheat his foul : and make them know that few things have hardened menagainft Religion, and made Non-Gonformifts a fcorr mftead of being helpers of mens fouls y fo much as to fee that many place rheir Religion in fuperftitions of their own, Touch not. tafinot* handle not$ and make it piety to a-void that as fin, which is no fin : and ther men judge of all the reft by this.

13. And I will prefume co tell you my opinion, as of a matter, not abfolutely neceffa ry, but at this time, of fuch convenience,** ii I were to keep a Church-Meeting, I wouU refolve upon ic, as my duty : and that is,tha jour own prattice now (hew a found znd. healing judgement about that Church-troubling Centre* verfie of Praying freely, or by Forms • §vti that now you would fe.afox ably do both. Th< contention about this hath bin (Tnildifh, anc yet a fire not yet quenched in the Church while one belyeth God,as if he had forbiddex

al

K99) II FREE Prayer in the Church; and cr lers belye him as if he had forbidden all ormi or 5^-prayer: when God hath left otb free, to be done as edification mod re-irireth. His underftanding is low that linketh eicher of them firaply unlawful -, id he knoweth little in fuch matters, that loweth not, that both -ways have)nany zvA 'cat conveniences , and both have many and •eat accidental inconveniences, (which having mmerated elfe where I muft not now re-at.) And they that are all for the one only, the other only, (hall have all the inconve-ences with the benefits : but he that will tfonablj ufe both, (hall have the benefits of th, and the leaft part of the inconveniences 'either) Therefore in the Churches of Eng-ndy free prayers were allowed in the Pal-ts, after the Liturgy.

And pardon me far faying, that w : hen this tty controvefiie hath fo much diftrafted us, ofe Minifters. thatufc but one way onely, :m fcandaloufly to the people to be onely r that way, and fo do harden them in their rour, and keep the fire burning in the iurch. Hethatprayethonjy by Book »rm, perfwadeth the poor people that-free *)er is Fanatical, uncertain and uni d they that never pray ctherwife, perfwL e poor people, thac all Forms or I ay ers are unlawful 7 if a whoje partv G 2

in forbearing all Forms at fuch a time as this, when fo many take them for unlawful., And fo they corrupt mens very Religion, and teach them to make dutits and fins to them* felves which God never made, and thereby fet them in a way of Hypocrifie, Self delu-fion, and endlefs quarreling with others.

I prefcribe to no man ^ and toleration fo far taketh off publick Impofitions, as that none can now fay, This Form is impofedon me y and therefore unlawful. But fthough I will not bind my felf) I here tell the world, That if my firength and toleration, and a calljhwld ever more give me opportunity for the free exer--i cifeofmine Office, I would fometimes pray freely without Forms , and fometimes ufefeme part efthe common Liturgy , and fometimes nfethe Reformed Liturgy , which in 1660. was agreea on by the Commiffioned Non-Confofmifis <, (though being done in cxtrcam haft,itfhould be reviewed and perfe&ed : ) I would ordinarily pronounce the Creed, {as the Faith which the Church Jjfcmbleth in the yrofeffion of,) and ordinarily recite the Lords Prayer and ^Decalogue y and read two Chapters and the Pfalms: And they that would not joynin this way of Worfhip, fhould freely go choofe thtm a Teacher more agreeable to their opinions : fori would not fcrve the humours of any in their dividing errours.

And

(101)

And Brethren, endure me to tell you,

i. Thatpleafing the ignorant profeflfors i mours, is a fin that flieweth us too hu-iane and carnal, and hath always fad effcSs claft.

2. And thatlconfefs to you I think jour ayisfhert^ and chit it is now of moreim-orunce,what the future effects of your courft nil be to pofterity ^or tbofe to come, than how c will take with your prefent followers. And /hen the Hiftory of this Age is written , do hat now which you would have there re-orded. My chief meaning is, This will be a ontr over fie when we are dead and gone: Do that tow, which being recorded may be ft tend to the >ight decifion of it then. Leave to Pofterity \ow jqh have liberty, that example (as well as void;) which thou would have them follow. rempt not future Contenders to plead that ill Forms are unlawful by your examples.

If any fay, JVejball thus loofe our people^anX heSeparatiftjiwho will cheri/b allfuch humours, vill have them all: I anfwer, We have too ongtryedthe pleafing ^ay already, and fee :hat we cure not, but chenfli their difcafe. rake Gods way, and let us deny ourfelves, as well with the humourous people as we have done with the Conformifts, .and then leave the iffue to God. And if they will follow Separates, it is fitter that they be mifkad by fuch erroneous perfons, than by you.

G 3 H And

(uoz) 14. And on this occafion let me word to this kind of Religious people : notafliamc to you that your worthie nifters (hould be fain to go befides thei judgement in Gods Worfhip to humou And that they muft tell the world, We \ mix Free-prayer and Forms in public) the people then will be gone to the Si rifts. I fay not that they go againft Conferences • For their confidences ha reded them to omit what elfe would ha fitted, left croAing your humour, it ( drive you away to your own fubvei But how came you to be fo much kolji wifer than the Holyeft and wifeft of Teachers? Mark, is it not more of the men and Apprentices thac are of this 1 than of the old experienced Chriftian it not a high degree of Pride for perf your ftanding and under/landing* to cor that allmoft all Chrifts Churches I World for thefe thirteen hundred years a to this day, have offered fuch worfhip God, as that you are obliged to avc and all their Communion in it} And th; moft all the Catholick Church on t this day , is below your Communic ufing Forms? And that even Calvin ai Presbyterians, Cartwright, Hildcrfham the old Non- conformifts, were unwort your Communion: Would yQU have run

cm D$d or Perkins , or from Cyprian or fugufiihe, and faid, They are formal Fel-ws % not to be joyned with ? Doth God ufe Miracle to make felf-conceiced Women nd young Nfcn, fo much wifer than the moft icient ftudious experienced Divines. It is ?ft then m t :-n Preachers before we grow d and to avoid ftudy and experience left ii

inorant than we were. e

Brethren and Friends, I profefs for your

any of you are our joy, and it is

- that we have done and fuffered for

isces $ Bjt I muft tell you (for Adver-

ricswill cMl i: you) that for your ignorance,

judicialfnsfs , pride, [elf*conceitednefs^ you

ir grief zndjhame. We are hit in the

feth xv\tk (vch fglf wife ignorant giddy un-

aceabie followers; And we have nothing to

y , but to blufti, and fay that you mean

t/l, and that it is not kng of us. Can Gods

>irit which ordaineth Elders to be Paftors

his Church, be the Guide of your jadge-

ents, when with fjch fhamelefs pride you

tup your errours againft the knowledge of

>ur Guides ? \iyoa are wifeft bzyou the Pa-

)rs y (which fome are prone enough to ar-

gate.) Itfliameth us, it grieveth us, to

e and hear from England ^ and from New-

ngland,t\\is common cry, W* are endangered

DivifionSj principally becaufe the felfcen-

G 4 ceited

(104;

ceited part of the Religions people , mil not be ruled by their Pallors, but mufl have their way, and will needs hi Rulers of the Church and them.

Yea, I tell you with truth and grief, I am confident (ntxt to mens own fin, which lea-veth them to a judicial delufion,) nothing hath done more to jet up Popery and the Prelacy you dijlik$> than the fcandalous infiances of your un-rulinefs and Church tearing humours: And that you have made more Papifts, than ever you or we are like to recover. Nothing is any whit confiderable thataPapift hath to fay,till he cometh to your cafe and h\th>Doth not experience tell you , that without Papal unity >> and force y thefe people wiU never be ruled or united? \t\$jou that tempt them to uf:fire and Fagot, that will not be Ruled nor kept in concord, by the wife ft, and holyeft and rood fclf-denying Minirters on Earth. Even Ainfworth the Learnedeftand GodlyeftPa-floroftheSeparatifts, though he went with them beyond Sea , and was of their opinion, and carded wooll to maintain hirafelf while he was their Teacher, yet could Rot keep that one feparated Church in peace. And rauft you, even you thatftiould be our comfort, become ourfhame, and break our heartland make men Papifts by your temptation. Woe to the World, becaufe of offences, and woe to fornc by whom they come.

I thank God, I fpeak not my own cafe • I think thofe many Religious people that I have had the overfight of, are as ready to be ruled by me, and a* undivided, as any that cwr I have known ? But alas, in too many places it is otberwifc: Should the Minifters in London, that have fuffcred fo long , but ufe any part of the Liturgy and Scripture Forms, though without any motive, but the plea-fing of God,& the Churches good,what muttering and cenfuring would there be againft them? And woe to thofe few Teachers that make up their defigns by chcrifhing thefe diners. One would think that their warn-

bia fair. But ft nati fint ad bis

ingHam > The Lord have

mercy 01,

15. Seeing p'aces and numbers and other Church-circun,ftances are matters left to hu r mane prudence, be fnre that you prudentiallj difcern the diver jit j of duties, according to the diver fitj of pUces and occafions. Thefe things I here include,

-F/ri?, That you be not of thofe Church-tearers opinion, who muft have all go juft one way, in all thofe undetermined variable things- And will cenfure all, and take them for dividers, that do not as they do.

Secondly, That Edification or the Public^ good is the end, rule and meafure of thefe Prudential actions.

Thirdly

( I TO J

Thirdly, That in looking to this rule and end , you muft not look only to your pre-fent Congregation ortheprefent Age, but to all the Churches abroad, and to pofterity.

Fourthly , That nothing here (hould be rafhly done, but by great advife.

Fifthly*, That therefore other Brethren, (as well diflenting as confenting Minifters) fliould for fafety be confultcd with, not to be your Governours, but for Counfel and for Concord.

Sixthly y To which end correfpondencies of Minifters is neceffaty.

16. In thofe places where the name of a di-fiinff Church, and that your administration of the Sacraments is like to do more harm than good, it is your duty to forbear it, and only to Teach. How to difcernthis. Prudence and Counfel muft dired you : If there be a worthy Parifh Mtnifter, and the people arc all or almoft all fatisfied (or may be fausfied by you) to communicate with him according to the liturgy,andif your own adminiftration would ftir up fo much offence and hurt, as that the benefit cannot countervail it, the cafe is plain. But ifyoulivein London, or where all the people cannot come to the Pari/b Church, or the Afinifier is intolerable, and the good is like, (on prudent advifej to be apparent! y greater then the hurt, I know not but you may

I, Know your flock by name.

2. And take it either as a Chappel (in fome places) or as a dirtied Neighbour Church (in other places.)

3. Duely Adminifter the Sacraments.

4 And foberly and wifely ufe Chrifts Discipline.

17. BefurethvX the Concord of all the true Proteftant Non-Conformifts Churches, be efta-bUJhedupon the (imj.le ancient Catholic^ terms y and not upon any felf-devifed Additions: That is,that all chat own the Scripture in genera!, and th? Baptifmal Covenant, the Creed.Lords Prayer, and Decalogue in particular (as the fummary of Holy Belief, holy Defires,and holy Brattice*) be taken for fellow Christians, till it be proved againft them that bv Here fie or rrickednc/s they nullifie this prordlion. This is the Rule and Teft of universal concord. Here all agree : And if after this one Church will ufe Forms of Prayer,and another will not, one will Baptize Infants, and another will delay it, &c. they are differences that rauft be born, where Love and Reafon cannot heal them, without breach of Charity, Concord or Communion •, yea in the fame Church, fuch different opinions may be born, further than as thofe that dif-fent from the Paftorsmode of worfhip, will feparate themfelves when none reje&eth thtm. We have all naturally a Pope born in us, and when men have never fo much talkt againft

Popery

Popery and Prelacy, too many cenfure or run away from all that arc not of their way.

If any tell you that fo wide an enterance will let into the Church Socinians and other Hereticks, who will rais-expound the words, Ask them again,

Firft, Whether Baptifing men is not a taking them into the Church ? And whether the Apoftles and Churches for many hundred years, required any more of thofe that were Baptized? And whether their bufinefs be to fhew themfelves wifer than the Apoftles, and the primitive Church ?

Secondly, Whether Hereticks will not fub-fcribe to all the Scripturc,while they mifinter-pret it -, And whether all the Scripture therefore be not big enough for a Creed ?

Thirdly? Whether all Herefie be not a contradiction of fome of the aforefaid Articles of Faith,and he that faith, I believe this Creed and all that is contrary to it, renounce not all Herefie.

Fourthly , Whether all Laws be faulty which men can mifinterpret- And whether the > Law muft be changed and enlarged as oft as any break it.

Fifthly, Whether all the Volumnsof General Councils, be not yet too little by that rule, the fence of many being ftill controverted?

Sixthly , If we mud have new Creeds and

Church

Church Articles as oft as Hercticks mifer-pound the old,whether it be not in the power of the Devil and Hereticks to make our Faith ridiculoufly alterable every year, till it grow intolerably voluminous ?

Seventhly , And who is it that mud be ftiil the Creed-makers or menders ? And where will they flop ? And how (hall we know when we have all?

Eighthly, Is he a wife Paftor, that rcadeth how the Churches have ever fince the Council at Nice bin difira&ed with new Creeds, and yet will take no warning? Read how Hilary Pitt, inveigheth agair.ft them. When they vexed Hierome himfelf with fufpicions of Herefie about the Trinity, (becaufe he was not for the term Hypoftafis as a per/on) his anfwer was, They askjne of my Belief (or Faith) as if Ih^dbin New-horn (or Baptised) without a Belief: As if he (hould fay,Is it not a true and fufficient Creed or profeffion of Faith, which we all make at Baptifm ? Why eife are we Baptized ?

Ninthly, Tell them, that Pallors indeed rouft know more than all the people: but noC by having a new Creed or Scripture* butac their Ordination they are to give an account ofa fuller HnderftandtHgthz fame Creed tban the people rouit do : And the Ordainers muft examine them where they fufped them of He* refie.

Tenth!;,

(1*0)

TcntU], Laftly, Ten them that no more than this fehtcfffary,a^he*fo0r} but if any after prove an Heretick, the accufer muft prove it by him j and w* at is the ufe of Church Difcipline*, but to reform him or cart: him out? And Laws will >u ferve alone in-ftead of judgement.

If they fay that a Herttick may do much mifchief before it can be pi- /ed againft him, Tell them,

1. That it muft not be Thoughts but Words that do mifchief in the Church ; And Words are proveable.

2. That fuch proud tyrannical overdoers, have bin the Churches undoers ? And it is they that have done as much mifchief as mod He-reticks: And that they thar will be fo much wifer and better than God, as to keep out ai 1 Herefie by their feif-conedted ways, are the men that let in Herefie and Impiety, and keep or caft aut faithful Paftors, and are the Officers and Agents of the g r tat Divider and Deflroyer of the Churches,

Let me add, Brethren, we that have lived in an Age, when the Engines of Church*Dhi-fion have fo fadly profpered * and have Smarted thereby, and born our Teftimony againft them, are doubly obliged to leave this Tefti-monj of ours to Pofteritj to warn them , that if poffible they may efcape the fnare $ And ihcrefore TOPUBLISHTHIS OUR

JUDGE-

< in; JUDGEMENT, and OUR OWN CONCORD ON THESE PRIMITIVE TERMS to all the World, as againft the Romijh tyrannical-uncertain-confounding- Church-dividing , and ftilL growing Articles of Faith •, Remetnbring that the fame men that have made their Religion fo big as that the French Impreffion of it {viz,, their Councils) is too dear for the purfe of a Non-conformable Minifter ? can yet tell you that even Faith in Chrift himfelf (explicite) is not abfolutely neccffary, at leaft to juftification, and that the knowledge even of much of the Law of nature as well as of theGofpel may not be abfolutely neceflary,as Stnft* Clara y Deus-Nat-Grat. Problem. 15. and 16. provethcut of the Schoolmen at large.

18. Afanage your Aiinift trialcenverfeprudently and fhufiy. The converfe of Minifters is of great ufe, and therefore frequent Meetings needful : Ufe them to thefe ends,

i. To advife and prevent the tffcds of rafhnefs or imprudencie in Church affairs: when every weak man hath the ufe of the wif-dom of all his feniors, it is fafc.

2. To prcferve Concord^and prevent back-biting*, animofities and faftions, and dilcor-dant fcandalous Angularities.

3, That young Minifters may be Learners as well as Teachers, and may grow up under the Helpes of their Seniors^

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[ 1 think therefore you may beft thus improve your Converfe.

1 Often meet for faftingand prayer, to lament our former and later fin , and to pray for the Church of Chrift and for all men ^ for the King and all in Authority, that we may live a quiet and peaceable life, in all Godlinefs and honefty.

//. Set up conftant regular Difputations, (not about trifles, nor with litigious licen-cioufnefs ) But about the grounds of our Religion, efpecially the differences between us and the Socinians, and Papifts; And this with School order, under Moderation. Be-caufe,

i. Too many of us are young and unftu-dyed in thefe matters, and little fit to deal with the Philiftins Goiiahs, and have great need to increafe in holy defenfive skill.

2. It will by the bounds of order prevent ail contentions and wrangling*, and medling with Rulers or other mens matters, and all lofs of time by impertinent difcourfe.

III. Counfel and Cencord about Church pra&ice muft take up the reft, of your time. And thefe three ieafonably ufed Prayer, Dif-fmotion, and Counfel will conduce much to your growth and ftrength.

But fee that Minifterial Meetings turn not frem Counfel and Agreement to Formality and Vjuration of a Ruling power over one another,

v us;

other, and fo degenerate not into Synodital Church-tyranny * much lefsufurpe the Magistrates right : For Synod* ill managed f:ave bfn the Fevers and Pleurifes of the

Chirr ches.

19. Therefore btfitre to keep out,both the 7j-ram) of A<fajar Votes, a^dof the frond Magiftrrial (elf- arrogationi of any individuals 7 t\±&t tbtnl^af! ethers m*ftft6op to them.

1. When it is once thought that the Major WW muft carry it, an Itl&clan Synod* will tyrannize-, and every weak felf>corfceited roan,that hath nothing of fence to fayagainft you, will charge nine Learned judicious grave Divines with Ikfoltnty, if they will not be governed by ten that are unlearned or injudici^ ous fdfeiteemers." VoUing is not for government, but for Concord V And not to be ufed f (left it feent an appear&nce or introduction of ufurparion,) except in cafes where nicer Con-Gfr/isyour work.

- 2.' But nothing hath more plagued the Church-than the Pride and Jrrogancy of fomd oPthft ftiftoh, that think theyVe wronged ifrfieymay notRiile: Think not that this Sftfrit isbnly in Papife or Diocefans $ Pride isthebeartoftheold man, and born in 111 \ And doleful experience teileth how itfurvi-veth in too many AntiprelaticaF Ministers, of bumbling principles, and unhumbled foiils/ Do We not know that the Pride of fame among

ourjiives, uiac muu ve siu, ana ao au, tin they have undone ally is the very thing, that hath filenced fo many Minifters, and brought us to the ftate that we are now in ? There are fome men that mud only be heard in all debates, and feldom hear; who are angry if they be gainfaid -, who think that nimble Tongues, or popular Intereft, or grey hairs, muft pafs for uncontrolled reafon. And they ftudy to make parties, and fet up their own Didates, by paffion or indirect contrivances : They can feldom debate a caufe, but their fpleen fwelleth againft thofe that fay not as they fay,but contradict them,and they fecretly back-bite them to blaft their names! They note thofe that follow them, and thofe that oppofe them, and make two parties of them, And all comcth from the common fin of man-kind, An nnkHmbled overconfident underftanding.

Thefcmen muft firft be meekly (fcfired to be quiet, and to let y oube quiet, and to remember that Non-conformifts are not for felf-obtruding Prelacy ^ And that they are Brethren and not Lords: If that will not do> try by Prayer to prevail with God, for more of humllitj and peace in his Minifters. If that will not do, filently bear their importunity with neglcft : If that do not, M^ct without them:

3* Ana yec mere is as great a iiinciiicru* any of tbefe to be avoided alfo: Which is the felf-conceitednefs and Pride of the younger and the more injudicious Sort of Minifteis, hindering them from following the Counfels of wifer experienced men. For thtfugh we muft have no arrogant Lordly Ufurpers a-mongus, yet all that know any thing muft confefi, that in all profeffions wife and**-imions men are few : It is but to few Divines thatGodgivech clear aid accurate judgmentsj And undoubtedly there is a threefold Superiority and fubmiflion of divine obligation,

I. OfSubje&stomen in Office ove: them, i. Of the younger to the Elder. 3. Of them that have lefs knowledge, to them that have more. For Office and Seniority are but forma'ities, did thev not fnppofe an •eximious fitnefs by Superior knowledge. If therefore God endow here and there one man with extraordinary judgement, it is the wifdom and happinefs of the times to know him, and to kindle their Torches ac his fire : So did one Luther, one Afelanch* thon % one Calvin , ont Ertfmus, one Jewel, JVhitakers , Reignolds, Davenant^ &c. profit many. You may go a hundred miles amongft the lefs judicious fort, and raifsof that light which one Amelia* ^neCamere, one Strati* gifts, one le BUnc^&c. could (hew the H % world.

wono.* Ana ll is me riaguc or corrupted r&ttitt that Tgnorancc keeptth men frorn knotting it felf, and not one of a multitude (even of Religious men J who are injudicious will believe x\ at they are injudicious \ but every man is fo much the more confident that he is in the right and others errc,by how much the more he errelh himfelf: fo cLat few ignorant Miniflers are t^clable, but think that they are coo wife to learn, becaufe by office they undertake ts)tiach : But through Gods mercy, rny own converfe I ath bin with an humble fort of Minifters, which was the occafiorr of our unity and peace. And London and the Conntrey have many'fach, who! hope wifl bcable to refill the dividing attempts of the felf ignorant ar.d felf conceited.

20. La'tiy-, Spend this little time as inths ycay fofp.eidj fujfirings and death : Your pre-fent Winters day is ftu>rt. Work hard ; Live wifely : Suppofe your tryal were the next year : B.have your feives as men that ftar.d in profpeft of the Giave : It is not likely that God will pafs over twenty yars wilful! divifion<, wantonnefs, proud contention j felf diftraftion, fcandals, and great fins fa little repented of/ that men cannot endure tohtarthem ramed, with fo (hort or fmall a fuflfcringas we have undergone. And the fame Spirit yet blinding the guilty 5 and kecp-rg fome of the feparating f arty to tapeni-

Oi7) tenrt, and working dill by unlawful means to their unlaw ul ends, is the fearful PiOgno-Ck, that more of the old effcft.are to be r -oduced by the old uncured caufe. O be nor partakers in the guilt and biindnefs left you partake of the deftrudion, and demcnta-tion be the fttre pr-Qgnoflicl^ of perdition, BtlC O Lord fpare thy people, and blcfs thine Inheritance, and lee not the weakne!>or will-fuinefsof the Paftors orpeople, deliver it up as a prey to the D^ftroyer. And though our folly and fcandal have m^Je us afcorn, i*t it not turn to the extirpation of true Religion, and to the further advantage of Chnrch-t)-rannji Ignorance* or Malignity in the world. And if we the fooiifti (inful Paftors, have forfeited our honour and ilaiion in thy Church, let not the Tyrannical Foolifi and wicked^t thofe that (hall be wifer, holjcr and more faithfully and fuccefful I y diligent fucceedus.

CHA?.

CHAP. XII.

An humble Petition to the Confofimifis.

Se%. i. T^Athers and Brethren, though I I prefumed to counfel the Non-Conformifts as my equals, I willprefuraeno higher with you, than to lay my felf at your Feet, and humbly a fecond time to become your Petitioner for the fouls of men, for the Gofpel,the Churcb,and the intereft of Chriff. It is your Office to be Petitioners to mankind for Chrift, and to befeech them in his Read to be reconciled to God. And a man might hope that one that (hould become a Petitioner to you, that your felves would not dc-ftroy that Church, might find acceptance and prevail. But Satan hath got fo great advantage, that the wifeft man living is uncapable of fpeaking rightly to you without offence. He that can draw men into great difgraceful fin, hath thereby raifed a Bulwark to defend his work. To be filent and comply , is to be cruel to the /inner and himfelf, and who can do it that believeth Death and Judgement: To caii men to repentance, is utterly to lofe th. m t,y implying that they have finned. O Kttle did I once think rhat Repentance had bin fo bard a work, when God offereth pardon pf a:l other fins, a^ainft the Law of innocen-

fYt

cjfcOn fo low and rcafonablc a condition.

Jett. 2. It is not in my thoughts to confound all Conformifts, as if there were no difference among your felves. I know that there arc many forts of you :

1. There are fome Learned realous high Conformifts, who think they have done good fcrvice to God, by all that they have done already ; and no doubt, were wife enough to forefee what they were bringing to pafr, and are not, by any fobeijman, to be accufed of doing either they knew not what .or what they did not fuppofe was goody and would countervail */l that itfbould coft to procure it. Their work hath profpered ; And the hinder part of it is yet in their hands •, But it is alfo in the hands of God. To thefe Reverend perfons, I have formerly fpoken to their great of-fenfe.

Seil. 3. 11. And I would there were no Minifters fo pittifully dark, and young, and raw, or fo much outof love and relijb, with things Spiritual, through the prevalency of a ftronger appetite, as that their incapacity convinceth me, that I am not to expeft much regard from them,as knowing with what ears they hear.

Sett. 4 ///. There are alfo fome called

Latitudinarians, who love not Fopperyes or

violence, but are men of Reafon andfober Con-

verfationff though they are not fo tender and

H 4 fcrupulous

(, WO )

fcrupulous as the Non-conformifts, but can break over greater rub?.

tftrfih 5. IV. And there are other fiUij feber mrvilling Conformiftt, who by the benefit of 'fubferibingin their own fence .hzvz ftrctcfct the<nfelves to do what tbey have done \ \itho conform on the terms of Mr. Sprint', 'ftib-mitting to what would clfcbcoril , oneiyto obtein the liberty of Preaching \ (far be it from me to put in any leihfh ends.) Who are unwittingly Conformijisj as the WefimwjUr Af» femblywere* chat after took down Prelacy.

«$>#. 6. To al! of th-*rn that ,yet have tlrai to hear, I humbly prefent thefe following Requefts.

I. O be not tea angry with thofe that cenfon joh as finners. Ideteit rafh cenforioufhefs■• But you know men that ditf.r in this world, about Speculative*, n ay differ about matters of Prtftice too : The J.-fuifts,Fry $xs and Jan-fenifts do fo, in no:a/^'dr little things* And in fuch a diff:rence>one party muft needs G.nfure the pra&ifersof the contrary, a; (in^ ners. If you and I differed about Ufury, Stage phyes , Gaming, &c. one party muft needs think that the other fide doliveinfin. And who liveth and fir.neth not ? Either the c:nfure is true or fa/fe: \Urue, fliould you not be a* thankful as to one that would fate you from the P'ague? Will fen do you lefs h\\it than confute I If it btfalfe, Confider

I. You-

i. You are fallible • and the notfce of a foffible ferniciens danger, ftiould be received with felf-fufpicion and thanks 2. And you fltoutd love them the better for their averfnefs to fin, chough they fliould mi-itakc the matter of it. A proud heart faith fwellingly,/^ I to fa accounted herein afinner* A humble perfon will fay : AUs^Iamtoo likely to mifhake and fin; but if I do not J will love, even a mi (taken enemy of fin. And to deal faithfully with you, Hadiko(eho»i(t Conformifts of my acquaintance, bat come firft to the ableft dif-fenters, and impartially heard and Weighed all that they had to lay , and not fecretly flipe into Conformity, as if they had bin afraid of hearing all, I (hould have bin the more offended with their Cenfurers. But Go4 hatcth fin, and fo rauft all that truely Jove him. And they are our beft friends that do moft to prefervc us from it. And they arc our greaceft enemies, that would flatter us into it. To Preach againfty?«, is your Mini-fterial Office : And if any man thinks that you make a fetemn Covenant to fin, that you may have leave to preach againft fin - Yea that you deliberately commit a great one,that you may have leave to preach againft a lefs m other men , this man deferveth to be heard though he miftake. At Death arid J idgment, nothing in the world butfw will be your danger ; Unjuft cenfures will be none. IF we

fay

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fey nothing to you yet its eafie to gather by thccoflly terms on which we avoid it, that wc take conformity for a fin. And if any of the people carry it cenforioufly orcontemptuoufly towards you (which we abhor) remember that yoa take them for weak. and fievijb perfons: And honour or contempt is valuable according to the quality of the ho-rourer or contemner : You take your followers to be the wifer as they are the more: And we bear their cenfures ofus % and much more ; And cannot you bear the cenfures of a few that you judge weaker ? Yoij will proclaim the Non-Conformifts to be the ftronger Chriftians, if they can bear poverty and re-ftraints, withthecenfureof themoft, when you cannot bear the cenfure of the feweft, with liberty and Minifterial maintenance and honour.

II. Bor your fouls fake and for the Churches fake, T*kf heed of felfijbnefs and Pride ', left it fill you with envy againftyour Brethren that ferve the fame Lord) when joh thinly thej any way diminifh jour refutation and honour. I would have others keep up your Reputation to rheutmofl; which in the name of God, I charge upon them- Yea, and in honour to prefer you : But if you think they do not, remember that you arc the Servants pf a Crucified Chrifi , who made himfelfofno tepupathn, but too\upon him the form tfa Servant,

vant, and yet this way got a name above eve* ry name. As fure as you live, contending for honour, is one of the rcadieft ways to loofe it, and giving it to ethers, and contemning it! your fclves, is one of. the fureft ways to get it, It is its motto, ^luodfequitur fngio j cfHodfugit ipfe fecjuor.

Self-efteem, and Pride is odious in all: but in a Minifter of Chrift more odious, than in any man : but never fo odious as when it rifeth to futh malignity, as to envy or hinder the work of God, becauft another moreefteem-ed doth it. It is a (in that I am readyer to tremble to think of, than further to reprove.

And remember what work it hath made in the Churches of Chrift already. Read but what EufebiuS) Socrates, Sozomen y Evagrins, Ntcephorus, Sec. fay of thefewdsoftheold Biftiops: Read but the Afls of the Councils ztEfhef. i,&2. of Chalcedony at Ariminum, at Sirmium^ at Nice, zd.&c. and if hor-rour and fhame do not overwhelm you, to think what Chriftian Bifhops did, and that fo early in the face of the Heathens, you are not men. Read but how Nazianzene was ufed at Conftantinople , by a Synod of Orthodox Bifhops, when he bad overcome the Ar-ridns : Read the Controverfies between Ba-fil and AnthjmiHs y zwA others : Read the doleful ftory of Theophilns Alexandrinus, and

the

the Egjptidtt Monks, and of the fame Theo-ph'Uus his manner of dealing a^ainft the Ori-genifis, and of his double Lettered Prefent which be fent by Ifidore a Prieft,to the Empe-rour and Maximus> to be given to him that got the better : Read the odious ftory of the faid Theophilus and Epiphanies his proceedings againft Chryfoftome, and his tje&ion by a Councel of Bilhops: Read the proceedings of Ithacins and Idacins and their Synods in Snip. Severus: There is no end of inftan-ces: Read but the deftru&ion of the many hundred Brittifk Monks at Bangor, and the great fufpicions that Anguftine taufed it.! Look but on the face of the Greek and La-tine Churches to this day, from the begin-ing and caufe of their divifions: And fee what the Lutherans have done oft times againft the Calvinifis in Saxony\ and other parts of Germany ,(&% in G*fp> fencers fuffmngs for one: ) And fee what the Roman Papacy and Clergy have done in the world by Lordly Pride and felfiflinefs : And laftly, See what hath bin done by it in this Land; and at lad learn by experience r and judg« of Church-mcns Pride by the efFefts.

Brethren, what harm will it do to you, if &Non Conformift preach by you? if many follow him? If fomc prefer him before you? Do not others prefer you before him ? What if his followers think Conformity to be fin ?

.Do not you ana yours tnuiKiootouriNonw Conformity? It is not your felves that yoiv preach for, but the peoples Souls: And why may noc Cbrifts Gofpel profit them from another as well as from you ? Nature teacheth men to rclifh their own food, and partly to feel what doth them good? Clemens Alex* and. Strom, i. giveth it as the reafon why tire Church (thev, not now) left it to every Communicant at the Sacrament, to T*kf their oven fart, Becatifeman having free will, (hall be thechoofer, or refufer of his own good. If they choofe a worfe Teacher than you, it ia not )oh but the) that are the ioofers: If they choofe abetter, you have your end, if you are Chriftians? If you preach not fowellai another, you are not fit to be Minifters of Cbrift, if you be not glad that another doth better, and is a blefling to the Flock. II you preach better, its two to one but good-nefs will have an infuparable attiaftion : Of if miitake make them more capable of good from another than from you, (houid you not defire that they might have it ? Will you fay, It is their partial humour ? I have heard many Minifters fay fo, thax had reafoa to have faid, It is ray unskiifulnefs ordnlnefs : But fuppofe it befo* APhyfician will let his patient take his Medicioe from one mans hand, if hercfufe it from another. The Father will

n s?!?! $h? Ir^y f a 5.!fb if k? ?*!* u ^ e n<*

meat rrom mm, out rrom cne mocncr. if the people had no faults or weakneffes, what need were there of joh or other Minifters.

I am as apt to fpeak fharply agalnft the humours and weaknefs of Religious people,as moft that a/e not envious and malignant. But I rauft give them this Teftimony,that though many of them cannot well judge of judicionf-nefs ii\ their Teachers, yet moft of them love a fcrietis Preacher and a Godly Liver 5 And few of them diftaft either Prelates or Conformists, if they preach ferioftflji and live Holi-Ij. But when in all the Countreys they fee fuch Preachers and Livers chofen outfory?-lencingj all the world cannot keep them from difliking fuch Bifhops as (hall do thus. I am moft confident for thofe of my old acquaintance , that if they had feen Bifhops (after their long difacquaintance with them) to have Preached and Prayed in a found and fe* rious Holy manner, and fet themfelve* to promote the labours of Godly Preachers,and to encourage piety in the people and reprefs iniquity, they would generally have loved and honoured them, without refpeft to Presbytery or Independency : It is Godlinefs that Godly people care for. But fincc I and abundance about us wereejt&ed, andfince many of themfelvcs have bin laid in Goals,it is no more in my power to make them love

fuch

lucn DiinopS) man to rr.ast mem love mo Goal it felf.

Yea further, Brethren, what if the Non-Conformable Minifter do give the Sacrament tofome, as you do to others ? What if they think their way beft, as you think yours? What if they call themfelves a Church and excrcife Difcipline, (which without need I would not have them do,) What harm will this do to you or others ? If it do them harm, let them thank themfelves: But to you it can do none, unlefs the unchriftian Rn of pride and envy caufe it: or unlefs by reproaches and contentioufnefs they hinder the fuccefs of your labours •, which is another thing. I confeft I have ever bin jealous of fucb Arbitrary Churches, where there ii room for all in one Church, left they fhould turn Anti-Churches and Theatres of emulati6n and contention ; (which I charge all confcionable perfons to abhor: ) But all this may be avoided at cheaper rates, than (ilencing fo many laborious Mintflers,or excommunicating all the people that are Non-conformifts.

///. foyn lovingly with jour Brethren , as Servants of one Lord , to promote oneworl^ Look not ftrange at them, if they defire your friendfliip ; Yea, if any of them provocenfo-rious and pievifti, if you are the more patient, condefcending^nd forward to love and unity) and to further the peoples good>I (hall

take

take you for better men than them < And fa will all that judge by the fruits of the Spirit Try this way inftead of wrath, andlcfere undertake that ic (hall more maintain your honour j with your peace of Confcience.

Brethren, our great account is near : The Judge is at the door : It will be then convfbr* table to give a true account of Minifferial fi* delity,and hear. Well done good and faithful fervant- rather than to hear, We have beaten our fellow Servants, or unfaithfully kept the Key of knowledge. The fouls of your charge are *»*#/ and precious : It is-a hard and great work to cure one : to make one Ignorant per* fon underAand, one proud ptrfon humble* one infidel to believe, one worldling to become Heavenly, or one fenfualift to be a mortified Saint: What help then do you need ; what labour is requifite, to bring a Parifti o£ many hundred or thoufand perfons to this change! A> aur weaknefs tnuft make us all cry cut, Who u fufficient for theft things^ fo when one man hath ten memwork to do, he may well fay, He is inefficient i Irtthefirfti three Centuries, when one Congregation had a Bifhop with a Colledge or Company of fellow PrcvbyterSjthey were not too many* though one onely could preach at once. I 1 fpeak not uncertainties * We have tryedthe PaJtoral work •, and know by experience that a Parifta of a thoufand (much more of many

the*-

thbufond) families, hath work enough for fnany the raoft able and diligent Minifters inche Land : Yea;aParifh of an hundred Fa* milieu needeth more help than any one Mi-nifteriiable to afford them : Try thtra all by perfonal conference houfc by houfe as we have done, anu judge. Would you then have the pebple taught, reformed andfaved, or not ? If yea, Would you not have neceffary help to do it? I cannot believe that roan to know rtiiriy what it is to be a Minifter or a ChrifHari, that perceiveth not a neceffity of help if be can have it: And if you bad converted all now living, thofc that are born ntxtwill haveneedof as much labour as their Parients : For ignoring fenfudlit] and pride will be born with them.

Think God therefore that you may hav* help; and take it, whether you meet in on* of tm AflfembHcs : Help your tolerated Brethren in their work, as thofe that more de-fire thegood of the peoples fouls than they. Coxifult together for the removing of impediments, and for the (lengthening of each other. And if any fadious, or froward Non-conformift ihould happen to be your Neighbour, go to him, and by love and familiarity fcek to win and cure him ^ and you will win the hearts of all good people. And if he be really turbnlent, and do more harm in the place than good, lam perfwadedthe reft of

the Nonconformifts will rebuke him>anddif-own him. Iadd>

IV. If any difference between you cannot be compofed, in fie ad of troubling the people about ft f quietly refer it to fome indifferent Arbitra-tors. Is there not a wife man aijiong you ? Muft Abrahams and Lots Servants, feparate them for a Well I Mult Paul and Barnaba: part for different cenfures of another mans omiffion? Shall Chriftians, Proteftants, Minifies, the Teachers of Love, and Concord and Patience, be fo wea^ fo felfifc fo bad+ fuch contradiders of their daily Do&rine? as not to be able to carry on Chrifts work in peace; nor to make an amicable compofurc of their differences ? If you arc Chriftians indeed, the difference is not who fliall have the mod followers, applaufe or honour 0 bxxt who feiveth God and faveth fouls, in the right and truceffeftual way? And may not prayer and confutation reconcile fuch acontrover-fie? For my own part I am confeious of pride and (elffhnefs •, Yet I can confidently fay, that when I had a Pafloral charge,where I reeded many Affiftants, if I had known where that man lived whom the people would have loved, honoured and profited by, more than my felf, I would have rid night and day to get him to be the man : And when I have beard my Neighbour Minifters that were younger men (I can fcarce forbear naming

themj

(MO

them) preach much moreaffe&ioriatelyand profitably than my felf,|I have fate under them with tears of joy. But alas, What hath *en years filencc of fnch men , deprived the fouls of the poor people of! I never thought it meet with Saint Francis and the Fryers, to abafemy felf by going naked, or by, taking on me to be an Awfe, or by filthinefs.or ridiculous behaviour; A* if Heaven and a Swine-fty were moft like : ($ee Foulis hisHiftory of Popery.) But I have thought it my duty to cad away deliberately and knowingly much of my Reputation, even with Religious people , by the difcharge of fuch duty as I knew would do it y Believing that Reputation is one thing to be refolutely denyed for Chrift, and that he that faveth his honour (hall lofc it, and he that lofeth it for Chrift (hall have everlafting honour.

Brethren, there is no great matters to be done in the Church of Cteift in the midft of fo many corruptions and temptation?, without confirmed Reflation; RefolveC > bt wholly the fervants of thrift, and to feek mens Salvation, and to take no thought for your carnal intereft and honour ; And then ths God whom you fcrve will rate care of it. Think not that other mens felfifhnefi or fro-wardnefs is an excufe to yours: Who know-eth man, and knoweth not that pride and felfijbnefs is as common as fin, that is, I* the I z kit-

laflrdyingheartofallour corruption? Will you exped none of it in others, when you know (if you know your felves) that you bavc much of it in your felves ?

Plain-dealing is not the Sign of enmity but love. Imuft tell you, that wc cannot but think that you need Repentance , great Repentance, for finning more (and that by /w£-iic\ j dfliberatc , chofen , covenanttd, Mini-fterialfirj) frotefling againft Repentance )in the day when Judgements calkd us all to renew our Repentance for our foi roer fins. But yet we fufpeft our own underftandings: We know what different apprehenfions of thing* good men may have : We know that we are great finners our felves: We take not all this to warrant our cenforious reparations from you. But we befcech you be not too angry with us, for differencing between good and evil, between him than fweareth, and him thatfeareth aa Oath. As long as we do it to the cod and fuff.ring of our own flefh* which difputtth in i\$ more cunningly and ftrongly for Conformity-,-then all theZ>#-?eU, the JFullwoods, the StiUmans,&c. in England. We have naturally no more love to poverty, to fcorn, to a prifon, than you have: And why may not thofe chat do nothing elfe almoft fay , that its like weftudy co know the truth, as hard as any of you all ? And the love of beggery, fcomandimprifon-

raerit*

mentis nor likely much to byas us7 And if you think that our honour with our party doth it, you mutt needs think that we (who fo fliarply reprove tbem,)do think very highly of that poor defpifed party, when we prefer their opinions, not onely before your Afagnat-es & Plures , but alfo before our Livelihoods, Liberties and Lives. Woe to the Hypocrite that hath no better a reward !

And why fliould we do it ? Were we not as capable of tht more Noble and General ap-plaufe as you, if we could have taken your way ?

As we are none of your Judges then , Be you none of ours, but let us with Refolved unity (though not uniformity) ferve that one God whom we are all devoid to. Remember that to Preach Leve is your Minifterial work- AndcopraAce it is your Chriftian work. Refolve as much to craimain Chriftian Lcve as inviolate, even to Martyrdom, as the Martyrs did to ffiaintain the Chriftian Faith. Remember Ridley and Hooper; You may come to Ridley\ Confeflions ere you die. We purpofe not tollnminifter you fomuch a Gildas did his Brittains , nor to feparate from you fo much zsMartindid to the death, from all the Neighbour Synods and Bifhops, for a far letter caufe than the filencing of eighteen hundred Minifters. We take not I 3 you

you whom I now write to, to be conferring to this work. (Though your filenceand non-refiftance y hath bred fuch thoughts of you in people, a* we would fain have you cure by the contrary means.) We are for peace : Be not you againft it: But we cannot buy it, by deferring the Miniftry , to which we were confecrated and devoted, nor by negleding lb many thoufand miferable fouls. Bring things in England once to that pafs, that really our labour may be unneceffary, in the judgement of thofe that are not Infidels, Ignorants y or Malignant enemies of a holy life, and we will prefently gratifie all that defire our filence, or our banifhment, and will not trouble men with needlefs work.

Thus, Brethren, you fee, I have prefumed no higher than to Petition you j And that not to your coft or detriment j nor for our prcferment,wealth op eafe : We aske you not for food or ray men t ^ We crave from you none of your Dignities,nor Eftates: Though when I find this Author diffwadingusfrom our Miniftry, becaufe the people are poor, I think that reafon might almoft as aptly have ferved toperfwadeus to live no longer , becaufe the world is too poor to keep us; We do but eat if we preach, and fo we muft if we {Jo not: And I think it had favoured of no excefs of Charity and Minifterial ingenuity, |f he had rather faid * Brethren, joh muftper-

fernt

('35J

form jour undertaken Miniftrj, and we and the -peoples foals have need of all jour help ; And the maintenance is given fort he work^t Therefore you that worl^with us, Jball hive part of the Church maintenance with us, at leafi a fifth part, as was allowed to the e)e&ed by the Parliament, becaufe the people cannot maimain you, and A is hard toferve God without anxiety {while jour families are in want. This Lad better befeemed our Brethren y but we crave aid expeS no fuch thing from you 5 but only patiently to fuflfcr us to live and labour by you, and let God provide for us as he pleafe.

And if we tad expeded that heretofore you had Petitioned on Rulers, for the liberty of our Miniftry, it had binnounrcafonable txpe&ation. Ail kn:w that our own Petitions had no hope : Mimfters (hould of all men have bin mod fenfibje of the Churches breaches, lofs and danger, and moft compaf-fionate of the peoples fouls: If you had but humbly acquainted our Rulers, That all our labours conjoyned are too little $ that you needed our help, and the ignorant our teaching • That your own Judgement was,that our Miniftry was more neceffary than our per^ fonal Conformity,

1. You know not but you might have bin

heard : For no doubt our Rulers thought

they did that which the Reverend Charch-

men tlid advife or thinkbeft :I hope you do not think that our civil Rulers would have done all that they have done againft us, if it had bin againft the Bifliops and conformable Clergies judgment and advife: Civil Governours are never fo cruel in matters of Religion, as the Ruling and exafperated Clergy arenas the Hiftories of all ages tcftifie. °

2. Or at lcaft you might have had the greater peace of Confcience, in all the confu-fions that have followed, and fatd, It is mt long fif us.

And you would have acquitted your felves in the judgement of all your hearers, and they would have bin the lefs prejudiced againft your Miniftry.

Had you Petitioned and prevailed but for thefe two things , you had healed ail our breaches,

Firfi, That the door of enterance might not have bin barred by any other fubferiptions, proftffions or Oaths, than what were ufed in the Churches of Chrift, till the exaltation of the Papacy (for 6oo.years,)befides the Oaths of Allegeance and fupremacy, andthefub-fcribing the Doftrineofthe Church of England, in the 39. Articles, according to tEo I ith. of Queen Elizabeth.

Secondly , That thofe (fo fubferibing) tyho dare not ufe the Liturgy and Cerecaonies*

might

night have leave to preach la the Qmrcbei vhich ufe them, under Lavs which (hall re* drain them from all unpcaceable oppofition fo what they dare not ufe, or to the Gove rv raent of the Church. And having raenti^ntfi this, What if I added yet this claafe to ray prefent Petition to you ?

V. That yon will yet Petition for us> or rather for the Church of Chrifi , that upon the forefaid terms we may be, ifpojfible* taken in to the eftablijbed Mwftrj , If not<> jet tolerated, as Letturers under youinfuch Churches, when the Mimfiers defire us , mt taking any of their maintenance from them* but trafting God for our daily bread.

By thU means you (hall have no need to fear our injuring of your weaich or reputation } Nor the (lengthening of the Papifls by the weakening of Proteftancsthrough our own divifions; (Onely let not the people who fcruplc Conformity, be therefore denyed Church-Communion and Sacraments.)

And now as God will judge, fo let the world judge,& let pofterity judge whether we are unworthy in coraparifun of the prefent Minifters of England , to be permitted to preach ChriiU Gofpel on thefe felf-denying and felf-abafing terms • And whether they that cry out of the danger of Popery, Infidelity, Profancnefs and Herefies* and yet had

father

(W)

rather let them in all,than give us leave to «-ercife that Miniftry to which we were confe-crated, in poverty and fubje&ion ; and while they cry out of Divifions, will not lay by the Dividing-engines ; (hould rather accufe us or the-mfelves,if the evils overwhelm us,which they fecm to fear ?

It is not pleafnre* profit or worldlj preferments, that w* contend for : We would do no man hurt or wrong : If our lovers of Church-power do think us intolerable, be-caufe we obey them not as fully as they defire, we profefs before God and Man, that ir is not becaufe we would not be fubjedt and obedient to any, as far as will ftand with our obedience to God, but only becaufe we dare not, we wi/l not do that which we believe that God for-bidcth us: And if we erre, it is not for want of ftudying, perhaps as hard and impartially as they, to know the truth : And to him that thinketh he doth evil it is fin. It is fin,and no fraall or tolerable fin , which our confeiences fear, in our forbearing fubferiptions and Conformity : If they alfo take it to be a fin to fuflfer us to preach the Gofpel, and a. greater fin, than to fuffer the inundation of Infidelity, Popery and the reft which they fay is ready to break in upon us, And if they think our not Subfcribing, Swearing, e£r. to be in us (o great a fin, that the punifhroent laid en

Swearers,

Cup)

Swearers * Drunkards, or fornicators] will not ferve turn to avenge it on Our felves, nor any other of our perfo^al fufferings,unlefs the fouls of many thoufands, and the Proteflant Religion, and our Pofterity alfo fuffer for it, the Judgments of God muft be endured. But remember no*. Lord our offences, nor the offences of our Forgathers, neither take thou vengeance of our lins: Spare us good Lord ; Spare thy people whom thou halt redeemed with thy mofl precious blood, and be not angry with us for ever. And haften O Lord Jefus thy more Righteous Judgement.

FINIS.

.g R-A ATA.

P. 13.1.22.*-. the thing, p. 19.I.3. del. that,p. 28. I. ai. r. y-a, p. 4$. ?. 1$. del. 4, p. (5$. 1. 61 r. work, p. #7.1. 28. r. by riot 6ri!y, p. 70. i. 3. for[?] r. [:] P.89M. gbn iatofctabte, p. 92.1. l. r. iaake your, p, |o§, 1. 21. r. aadtefto^nee all.

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