HELMIUS. MELIUS. Maii. 27. 51.

The first Letter of Mr. B. to Mr. H. Junii 13. 51.

SIR, My respects remembred, I take leave to trouble you with this Paper, fearing lest the Discourse that past on Tuesday create some further unnecessary dispute. For preventing whereof, it will be good, I think, to mark what is the meaning of both parties. I con­ceive, 'tis this: You lay by the Lord's prayer, not as if you did not hold it to be a prayer lawfull, yea and commendable to be used in the prayers of the Church (so the Divines of the Assembly call it p. 18. 19. of the Directo­ry;) And you would have people know, that we may pray very acceptably, though not in those very words. And so, whereas it is conceived some have set up that to the disadvantage of other prayers, or perhaps been a little super­stitious [Page] in honouring the former, you would bend the stick the other way, and by omitting for a time the use of the words, (though you keep the matter still) teach people to regard the sense as the onely thing. Wherein you are not, I think, opposed by the other side, who hold the prayer to have been used, by Christ's appointment, by the Disciples, and fit to be used by us: (How can this be denied?) yet do not de­ny but the words may lawfully be omitted, and the sense kept. And surely, it were a very great restraint of Devotion to confine it to any Forms whatsoever; my particular neces­sities being not particularly provided for by the forms of any other. Which necessities yet my heart may much desire to open to God. And the like may be said sometime of a Con­gregation; So that, as every Christian must labour to express himself in private (beyond forms;) so every Minister must endeavour af­ter the Ability to deliver to God the needs of his people, as the exigent shall require. And the exigent doth not always admit of prepa­ration. To conclude, we gladly use the help our Lord, and his servants that have gon be­ore us, have afforded us; We value their pray­ers, and use them; We do also after their pat­tern▪ and agreeable to them frame other pray­ers for our use; And yet after all prepared [Page] prayer, the Christian Soul must be allowed her sudden ejaculations and extemporall as­censions to the Throne of Grace. What would you have more, &c.

Another Letter of Mr. Barksdale to Mr. Helme. Maii 26. 52.

SIR, I much commend what you said well of brotherly union and love, but cannot a­way with this new business of separation. Fra­ternall Admonition also I much desire should be more practised, but suspension before▪ Ad­monition I cannot allow of. Clearly, my opi­nion is, notwithstanding all that I have heard from you and your Brethren, that Ministers are not to be condemn'd by you for admini­string the Sacrament of the Lord's Supper in their Congregations, though mixed. And for the proof here of I do humbly tender unto you and yours these following Reasons, which I shall be ready to enlarge and press more Lo­gically, if it be desired.

1. Because of Christ's precept, Do this in remembrance of me. This remembrance should be frequent, and not delayed from year to year, on pretence of unpreparedness.

2. I argue from Christ's example. As he washed the feet of Judas among the rest, so (if you will hear the Expositors antient and recent of best account) he admitted Judas to the Sacrament: though he well knew his [Page] unworthiness, and Ministers do not know the unworthiness of those they admit, but hope the best, upon their profession.

3. From the Apostles words, Ye shew forth the Lords death: The Lords death is shewed forth to the Ear of the unworthy Hea­rer, why may it not to the Eye also of the Re­ceiver, though in the Event he prove un­worthy.

4. From those words of the Apostle, where he saith, The word is the savour of death to some. Yet the danger of that must not hin­der Ministers from preaching in mi [...]t Con­gregations: and therefore the danger of the unworthiness of some Receivers must not hin­der the administration of the Sacrament.

5. I allege the example of the Apostles, who upon profession of Faith Baptized whole multitudes, and no doubt communicated with them; although it appeared after that they were not all right.

6. St. Paul, directing his Epistles to mixt Congregations, calls them all Saints, because of their holy calling and profession: and those that are Saints in reputation may be ad­mitted.

7. In the Church of Corinth were ma­ny disorderly persons (besides the incestuous person) that were admitted. And 1 Cor. 11. [Page] Where he blames their comming together for the worse, he forbids them not to come toge­ther, nor doth he check the Minister, and forbid him to offer the Sacrament, but, saith he, Let a man examine himself, and so— Neither doth the unworthy eat damnation to the Minister, or any other, but only to him­self. Nor is the Cup of blessing turned by the Minister into a Cup of poyson: (God forbid such language of yours,) but the unworthy Recei­ver of the cup of blessing loses the blessing through his unworthiness.

8. As the word becomes the savour of death to the unworthy, so are their prayers abomina­tion; yet you both receive them to the Word, and joyn with them in Prayer; and you sing Psalms with them, namely the 100. Psalms, We are his flock, he doth us seed, &c.

9. As the Word is a quickning Ordinance, so the Sacrament is a quickning Ordinance; For it is always accompanied with the Word. Nay without the Word 'tis no Sacrament. If the Word, without the Sacrament, may quicken those that were dead, much more may the Word with the Sacrament. Christ is the Bread of life, both to give life, and to maintain life.

10. You do, I suppose, admit Children of all Christian parents (upon their desire and pro­fession) to the one Sacrament; why do you not [Page] admit the parents themselves likewise to thè other?

11. You have no power to receive accusa­tions and proofs of Witnesses, without which you cannot give sentence; and will you condemn and suspend, or excommunicate, before you have try­ed, or upon hear-say? Quis erit innocens?

12. You say you make a separation in the Church, not from the Church; as if it were lawfull to make a separation in the Church. A separation in the Church is a rent of the Church, is offensive, and saddens the heart of many pious, discreet, and charitable persons, that however they like you otherwise, cannot joyn with you in your by-way.

13. We must not deny the worthy, and keep from them the means and pledges of grace, be­cause of the unworthiness of some.

14. As we offer the Covenant to all, so must we offer the seal to all, that do outwardly sub­mit to the Covenant.

Sir, I will add no more at present: these Arguments thus briefly set down, you may consider of impartially. I have left a margin for your Annotations, and desire you to note what you allow, and what you dislike, and so return my paper; that I may endeavour to sa­tisfy you, so far as it becomes one that is a friend to you, and to the people among whom [Page] you are Minister. I must not end, till I have (as I think it my duty) admonisht you to re­view the Meditations you delivered yesterday, and in your second thoughts judge, whether it he right and charitable to preach,

1. That the Rites and Ceremonies of the Church were heretofore imposed as necessary or equall to Gods Law. See to the contrary in the preface to the Liturgy, of Ceremonies, why some are retained.

2. That a Church of Saints might fifteen years ago best be gathered out of excommuni­cate persons.

3. That God will add to your separating Church such as shall be saved; [as if salvation were not to be had elswhere.]

4. That Liturgy hath done much hurt a­mong the people. [Remember the fallacy of non causa pro causa.]

5. That the Ministers that joyn not with you, harden people in their sins, and favour their wickedness.

6. That the Apostle speaking of withdraw­ing from disorderly walkers, forbids to eat the Sacrament with them, though they were not excommunicate. [They might eat familiarly with Infidels not with the brother offending, 1 Cor. 5.] Herein I cannot subscribe to your doctrin, though in any office of love I am your servant.

Postscript.

YOU were a little troubled, me thought, with that Text, 1 Cor. 5. concerning not eating with the offending Brother; and you held it lawfull to eat familiarly, (or at the common Table) with him, but not at the Holy Table. Your reason: because it was law­full so to eat with Infidels. Sir, you are twice mistaken; for it was clearly permitted to keep company and eat with Infidels, though not with the brother. Read the place. And the Apostle doth not speak of eating the Sa­crament, but common bread. A Christian must be so far from familiar converse with such a brother, that he must not so much as eat with him;— No, not to eat. He must avoid his familiar company, lest he partake in his sin, whom he knows to be covetous, a railer, a drunkard, &c. But, if they both chance to meet at the Lords Table (the offender being not under publick censure of Authority) there he may accompany him in that good Action, and not be polluted by him; for the Action is good, and the inward unworthiness is his own guilt, and hurts not another. The end of this Aversation from the offending brother is for his good, for his conversion; [...], 2 Th. 3. 14. That he may be ashamed. The [Page] end of my Admonition to you, is that you may not be ashamed, but in the most han­some way you can, amend your error, and no longer rail Humfryes of Free Admiss. p. 78. My Brethren, there are some touches of the Law and Superstition on you. You know what a sacred thing was made of the Communion-Table, when the Rayl was a­bout it. Now I pray, think how you refine and spiritualize your old superstition, by putting a spiritual rail about the Sacrament, when you debar poor sinners from coming thi­ther. Let us take heed, there will be something of the Pha­risee in these spiritual-proud hearts of men; there will be setting a rayl stil about the Communion-Table. about the Holy Table, and fright the people from it.

A Letter of Mr. Tr. to Mr. B. Junii 1. 52.

GOod Sir, The good respect I ever bore to your industry, learning, peaceableness [Page] and integrity, makes me, having seen a letter of yours, savouring of some sharpness, to be bold to give you advice worth gold. 1. That you would write no more such letters: you know not what use may be made of it. If you had the letter again, I think you would never send it. 2. That you will not think your self ingaged in conscience to contend against any particular form or disciplin tolerated by the Magistrate, especially seeing I and the rest do by no means judge any man to be scandalous, because he is not of our form, but desire all brotherly love and fellowship with you and them. Good Sir, consider of this mine advice, and if you cannot take it well, yet do not take it ill, because tis the advice of your assured loving friend.

The Answer returned Junii 5.

WOrthy Sir, Although my Letter, writ­ten (as I conceive) on a very just occa­sion, and in a friendly manner to Mr. Helm, be not yet vouchsafed any answer, yet have I this fruit of it, that you, upon sight thereof, have been pleased thus far to shew your love to the Writer, as to give me your Advice: Advice led in by so favourable an elogy of your undeserving friend, that were the Ad­monition sharper than any point of my let­ter, [Page] yet should I think my self bound to take it well. Monere & Moneri: you know the rest. I do not only not take it ill, but heartily thank you for it, and will obey it, preferring your judgment herein before mine own. For truly when I consult with my self (give me an ingenuous liberty to speak a little boldly with you) I can see no cause but I may write more such letters. That letter hath two parts: one defensive of many Ministers, for their life and learning, well approved; the other admonitory, desiring a revisall of some points deliverd by that Preacher my friend. In the Defense I have certainly said somewhat that cannot be refuted by silence; nor, as I think, by words: And in my Admonition, I have touched that which ought to be retracted, or at least excused. Why am I not answered by letter; if I am wrong▪ to be reduced or in­formed; if I am right, to be confirmed. To give no Answer, in such a case, I confess I can­not reconcile with the Rules of humanity which I have learned, and which I did be­lieve my friend would not transgress. The true use of a letter is thereby to understand the writers mind, and so to give him answer: what other use may be made of it (as you say) truly I know not; but I esteem it not worthy to be seen by Superiours, against whose [Page] command, I am so far from contending, that I will not publickly condemn what they publickly commend. But (to speak to your second) it hath been esteemed heretofore very conscientious to contend against some things tolerated by the Magistrate; So did mady zealous Preachers contend against sports on the Lords day tolerated once, and so do some still contend against Usury tolera­ted yet. And for Forms and Discipline, the Old way, you know, was preached down, when the Laws and Magistrates did endea­vour to uphold it. These preachers I cannot defend, but would say something for them, if it had been a Form tolerated only, and not establisht. For we look upon a Form tolera­ted as a thing not approved by the State, but winked at for a time, and dispenst with to content a party or side. A Form tolerated is at most but for triall: and so long as it is put to the triall, it may be contended against, not by force, but by argument and disswasion. Nor is this to oppose the State, or cross their Intention; for til they declare their Mind, it is presumption in a private man to intrude into their Counsells. And therefore while things are under Consultation (as now▪) it cannot be justly called opposition of the Ma­gistrate, if one dispute (in a familiar letter) [Page] against that which they tolerate. Nay, the liberty of familiar letters, you know, is of greater extent. For my part, there is none gives more to the Magistrate in matters of Religion, that I do; none is more ready to submit to laws in all things not cleerly con­trary to the Highest Law. And for the pre­sent Toleration, although I think I may safely take the liberty (is not this also a part of the Toleration?) to discourse of such matters either by letter or otherwise; yet I will obey your Advice, as I said: and I cannot chuse but commend your Moderation in not judging any man scandalous for not being of your Form. Though out of Form, I am really, Sir, your Servant in Christ.

Another to the same, not long aster.

GOod Sir, Having not the leasure at present to attend you at Stow, I send my letter to to salute you and your good company. I have considered upon your Argument yesterday (taking advantage from the rubric in our Service-Book) That Catechizing and Con­firmation must go before the Sacrament of of the Lords Supper: Therefore your New Covenant. The Antecedent is in the rubric after the Form of Confirmation. And I can­not [Page] defend the former neglect of Confirma­tion in the Bishop, nor any present neglect of Catechizing by any Minister. But seeing there is now none of that Confirmation to be had (a great want in the Church I think) what if the Minister do his part in instruct­ing people in the Catechism, and the people not only make Confession of Faith, but pro­fess Repentance, Charity, Obedience; nor hath the Minister any assurance, no nor just ground of suspicion that they are not sincere, shall he not admit them to the Lords Table? I would not presume to condemn all the pious and learned Ministers of the Church of Eng­land, that have administred the Sacrament upon such tearms. When we cannot have all done we would, we must be content with what can be done, as the case standeth, Well, Con­firmation I grant is commanded as conveni­ent and profitable, not so necessary, but that, in case it be wanting, the Sacrament may be administred. Now, to the sequel: How your Covenant can serve in place of Confir­mation, I do not yet understand. It consisteth only of the Confession, resolution and pro­mise of the Covenanters: whereas Confirma­tion, or laying on of hands, is an act of the Bi­shop to certify the person confirmed, of Gods favour and gracious goodness towards him: [Page] and it is joyned with prayer and benediction, wherwith the party is thought to be strength­ned and encreas'd in grace. Your Covenant, I grant, is somewhat like the Answer in our Catechism, where the Catechized underta­keth the Baptismall vow made in his name, and promiseth by Gods help to perform it. And surely that is done by all that come with us to the Lords Table. And approaching to it in the quality of such as repent them truly of all their sins, are in charity with their neighbours, and intend to lead a new life, they do renew their Covenant, and in taking the Sacrament have the seal thereof: as tis very requisite, nor do I yet see how Ministers can refuse to give it.

Sir, shall I be bold in secret to ask you, what great deliverance is the ground of your Covenant. I doubt of it, because upon the late deliverance from the Scotish Invasion, all hopes were cut off of reforming this Church according to the pattern of Scotland, which, unless I am deceived, was one end of the Scotish Covenant receiv'd in England. I deny not great Deliverances, but I take ad­vantage from the Scots Covenant, and say, that the Friends thereof, instead of Delive­rance, have had a totall overthrow. Give me a little light in this, and reconcile the Cove­nants [Page] in the religious part of them: for I meddle not with temporals.

That which you said (as I take it) of peo­ples having excommunicated themselves, by a defection from the Gospel in life and man­ners, which is you say in effect all one as to fall from the Faith, must be explaned by you. For Apostacy from the Faith and pro­fession of Christ cuts a member off from the Church, and Corruption in manners doth but make a diseased member, and such a one must be cured gently.

I remember a Covenant somewhere in Mr. Rogers his [...]. Treatises, a Book Dedi­cated to King James: I would gladly know, whether such a one as that might not serve your turn,

Queries of a Christian Brother, which he desires may be answered before he enter into the Covenant held forth at Winchoomb.

1. WHether it be lawful for any num­ber of people thus to combine, with­out direction of Authority, which is wont to be jealous of Meetings, lest under pretence of piety somewhat else be intended.

2. Whether all that is moral in this Co­venant be not conteined in the Prayer of all Communicants the old way, to live a godly, righteous and sober life, and in the profession to repent of former sins, and lead a new life.

3. Whether all that are Catechized the old way, do not take on them as good a Covenant, when they answer, Yes verily, and by Gods help so I will, &c.

4. What is meant by the corrupt and for­mal way of worship, whereof they are asha­med. If the worship established in the Church of England, is it not a false and scandalous expression?

5. What is meant by all other Godly dis­ciplin: if the use of the Keys; where have these Covenanters any Commission?

6. Whether they can be said to keep the [Page] Unity of the Spirit in the bond of Peace, that innovate in the Church, and divide with­out cause?

Queries upon the Covenant at Winch­comb 1652.

1. VVHether it were not much better and more needful for the People to repent their departing from the Vow of Baptism, and from the Orders, and Ministry of that Church wherein they were Baptized, than to charge the Worship thereof as cor­rupt, when the corruption is only in them­selves?

2. Whether any People can have enjoy­ment of all Gods holy Ordinances, that have not any Minister among them Ordained after the Apostolical manner?

3. Whether Ecclesiastical Power be groun­ded in the People, and not derived from Christ and his Apostles by a succession of Church­men?

4. Whether it be not Schism to cast off obedience to the antient Apostolical Govern­ment of the Church? And to be of these new Congregations, to communicate in Schism?

5. Whether Schism be not a great crime? when as every Christian is bound upon his [Page] Salvation to maintain the Unity of the Church.

6. Whether any example or pattern of a Congregation, without dependence upon some higher Ecclesiastical power, can be found in any Age till this last?

7. Whether mutual Admonition and all that is good in this Covenant may not be pra­ctised keeping our dependence still on the law­ful Guides of the Church?

8. Whether they can be said to walk hum­bly and inoffensively toward All, that take upon them▪ to condemn the whole Church as corrupt, and renounce Communion with all that joyn not in this Covenant?

Another Letter to Master H. about the same time.

ALthough I have promised to write no more Letters, such as the former, wherein, it seems, you have found some dislike that you will not tell me of; nor will I oppose your new Church-State any fur­ther than in modesty and charity I may: yet having missed of your Company to day, and having understood by Mr. Tr. that you have had a report brought you concerning [Page] your Orders and Me, I desire you not to be­lieve it, before you hear me; and the like I desire concerning any Report you hear of my Preaching. One thing more: Whereas I am informed that the last Lords Day you were much in confuting my Interpretation of 1 Cor. 5. 11. and brought consent of In­terpreters, that, [ no, not to eat] is not, as I understand it, spoken of common eating, I have here transcribed Diotat's note. No, not to eat [Namely in common course of life: shun all manner of voluntary sweet and friend­ly conversation with him. The same shun­ning of Infidels was not required: and there­fore you must acknowledge your proof weak, They might eat with Infidels, Therefore much more with Christians. I will trouble you with his note upon v. 4. When ye are] He speaks to the Pastors and Conductors of the Church. The meaning is, Being gathered together in Ecclesiastical judgement, having this my Declaration, &c. Whereby you plainly see, your foundation for an Inde­pendent Congregation taken away. Pray Sir, weigh this, and if you please, the for­mer Letter, with the same quietness of mind, wherewith I wrote it, and return me two lines of Answer, that I may know my friend­ly Office is not lost: and take you the same [Page] liberty of correcting me, who am your Chri­stian Friend.

A Reformed Congregation.

1. WE do in thankfulness acknowledge the great Mercy of God, in not giving us up utterly to confusion and desolation, but preserving us under any Government, where­in Law and Justice is so administred, that we may (if we be not wanting to our selves) lead a quiet and a godly life; And we content our selves with the present State, not seditiously seeking after changes.

2. We do much honour the Church of England, wherein we have been Baptized and bred; and, notwithstanding any small [Page] faults in the Constitution and Disciplin, or great faults in the late Officers and Gover­nours thereof, we insist upon the same Grounds, and adhere to the same Church, as it was in Queen Elizabeths time defended against the Roman by Jewels Apology, and against the Innovators by Hookers Ecclesiastical Politie.

3. Yet do we not think all the forms and rites thereof so necessary, but that we may (as discretion shall require) omit them upon oc­casion, and in their stead (without coutempt of the former) use some that are different and serve well for order and decency in the service of God.

4. To rest in any forms and rites what­soever, and to serve God only externally, we hold a very imperfect and unacceptable serving of God, who requireth chiefly the heart. But, as God hath made both our Bodies and Souls, and Christ hath redeemed Both; so do we desire to glorifie Him with Both. And, as we would express the power of Godliness in our lives, so would we also preserve a decent form of it (such as is for edification) in our Assemblies.

5. The Litury of the Church of England (for the substance and main of it) we heartily embrace; but in the use thereof shall not re­tain any thing offensive and opposite to the [Page] present Government: but in all our Religious exercises shall be as careful to shew our due submission to the Magistrate (which all good Christians have ever done) as our reverence to the Antient Church.

6. That Sum of Religion contained in the old Catechism, we do especially commend for the education of Children: And we shall then think our selves good proficients in Christia­nity, when, with the profession of the necessary Articles of Faith, and due participation of the Sacraments, and frequency of the Word and Prayer, we joyn the careful daily practice of Gods moral Law, and of those excellent E­vangelical precepts of our only Lord and Sa­viour Jesus Christ.

7. Difference of opinions in lesser points and matters shall not make a breach in our Charity and Communion with one another: Nor shall we for any such difference be aliena­ted so much or estranged from any Christians in the whole world, but that we shall be glad to communicate and close with them in all that is good and lawful.

8. That we may (for the present) supply the want of publick Church-Government, as well as we can, we resolve to put into more diligent practice that command of Christ concerning fraternal Admonition; First, by [Page] one in private, then by two or three, and lastly by the Church or Congregation, or those that represent it: And whosoever shall obstinately stand out against the last Admonition, with such a one we will have nothing to do, but avoid him so far as the Law of Nature and this Nation will permit.

9. This our Congregation shall be guided by one or more lawful Ministers, assisted with such Officers as our Necessities shall require, and the Church by common consent shall elect. And▪ as we cannot like of those that factiously draw away people after them, that belong to other Assemblies; so shall we be careful not to offend in the like manner by trespassing upon any lawful Minister, or distracting, and di­sturbing any other Congregation whatso­ever.

10. Our great Business shall be (by Gods grace) to live soberly, righteously and godly, That being the end of the Gospel: and in all external and indifferent matters we shall con­form our selves to the Law of the Land, and to such Rules of Civility and good order, as we can learn by our selves, or by the exam­ples and directions of the most prudent.

11. And lastly, we shall be in preparation of mind to conform unto any Church-Govern­ment, which the Supreme Power shall settle [Page] over us according to the word of God: And (in case none be setled) we shall endeavour to join with other neighbouring Congregations, and receive what influence we can from some Overseer of the Primitive and Apostolical temper.

Another Letter to Mr. Helme, Maii 23. 53.

MR. Helme, I have this long time much desired some friendly conference with you, but no yet finding the opportunity, I take the liberty to send you this Letter after my former letters which I suppose you received, though you returned no answer. I would not divert you from your better thoughts by troubling [Page] you to give any long answer, a few lines shall be sufficient to me. Only be pleased to let me know the reasons of that vehemence you have often used in condemning your neighbours, Minister, and people, particularly for the Holy Sacrament administred among them. Must we forbear that part of our Ministry, because some are unworthy receivers? Then it seems we may not preach for fear our Ser­mons may prove the favour of death to some. The accidentall evill following by reason of some (not known) defect in the recipient is no discharge to the Minister, nor need it de­ter him from doing his part. But we must not admit the unworthy. Nor do we admit any but upon an apparent worthiness, that is, upon profession of Faith, and repentance, and newness of life. But they make not good their promises: The more are they to blame; that do not. Let not their falsness be laid upon the Minister; for he's not guilty of it, no more than a Magistrate that gives an oath to Jurors which they through their own ne­gligence do not performe; or than a Mini­ster; that offers an Engagement or Cove­nant to people, when yet some of them are found afterwards to have entred into it not sincerely. Sir, I cannot see, how you can se­cure your self at any time, so that your Mi­nistrie [Page] may not be employed on those who may (possibly) turne it to their hurt. Those bloody words that are reported to have fallen from you in publick concerning people in Hel crying out upon Ministers for damning them by giving them the Holy Mysteries, cannot be excused; Nor are you to censure any for unworthy receiving unless you know them to be such; and if you do know them to be such, I think you are rather to admonish them in privat, and pray for them, than pub­likly to rage against them. I will not trouble you with more of this. Yet one word more I must take leave to add, and ask of you, Why you complained to the Justices at Winch­comb Sessions last that you had malignant Neighbours. Sir, you are not to endanger any man's name or estate by such a character that is a professor of that Religion which Christ hath taught, that submits to the High­er powers, that desires to live peaceably with all men. Such a one particularly doth he pro­fess himself to be in truth, who also is,

A Reply presently upon receipt of Answer to the letter of May 23. Jun. 8. 53.

To shew my respect unto you, and the desire I have you should have any fair satis­faction concerning my doings, I shall give some touches upon the severall parts of your letter, passing by the ill language in it (pro­ceeding not from your reason, but passion) and being very well assured, that many pious and learned men (equall to the best of your Approvers) doe concurre against you in the charge of uncharitableness, and do not think fit to conform themselves to your example.

Ad. 1. The wicked men cannot be said to be hardened in their wicked wayes by us that promise them life onely upon Gods terms, if they repent and believe the Gospell; Nor have they that are convinced of sin by you at Winchcomb any other salve from me at Sudely to cure them but the promises of the Gospell upon their Conversion. Yet do not I confess that every thing you call sin, is so; How many good things have you called evill? That of Ursin is not pertinent unto me, for none are acquitted Verbo visibili, that are not also Verbo audibili. Both wayes are they ac­quitted that are truly that which they pro­fess.

[Page]2. This Ordinance is no otherwise pro­phaned than others are, by unworthy parta­kers. Prayers of wicked men are abomina­tion, why do you let them prophane your prayers at Winchcomb? As to Ezec. 44. And other places elsewhere, I must confess you have an unhappy skill in making the Scriptures look kindly upon your selves, and with an ill aspect on such as are not of you. Before that Text will serve your turn, you must prove our people are the uncircumcised in heart, and gone astray after Idols?

3. Tis no guilt at all to see men making a solemn memorial of Christs death, and prai­sing him, & promising to obey him better than they have done. Hag. 2. 3. Is sure mistaken by you, 1 Cor 5. 6. justly condemns the countenancers of the Incestuous person, and is not pertinent to them that make an open de­testation of all sin. 1 Cor. 5. 11. requires that Christians which are fornicators, drunkards, &c. be avoided and not eaten with, which is clearly spoken and interpreted by all the lear­ned interpreters (I believe) of abstaining from familiar converse. Yet no man denyes but such are to be excluded also from the Ho­ly Table. But this must be done judicially. There is not wanting diligentia debita in the Minister when he gives instruction and ad­monition, [Page] and admitts none whom he knows or is informed of to be in that black rowl. The Discipline Authoritative in the places cited, Matth. 18. and 1 Cor. 5. is conceived to belong to other Overseers † than you or I. Your comparisons prove nothing. Nor is the case alike. We give that which is good to those whom we in charity suppose to be well affected. † See the Author of binding and loosing.

4. If there had been only Prayers and not wars for Reformation, many think it had been the more Christian way. But Sir, was not the Reformation fought for a long time, Presby­terian? That's not yours; Nor is yours esta­blished. I perswade all to light and purity.

5. I assist the true Reformation, in preach­ing piety and charity, and admitting such to Communion who vow holy vowes. And I think they are of the best sort. My cure at Hawl. and Sudely is not comparable to your large Diocese. And for gathering a Church, truly I am ready to serve all my Christian friends that (upon the liberty granted under this Government) will make use of my Mi­nistry.

6. For Matter and Form, our congrega­tion (I trust in Gods mercy) shall not be a­shamed to look upon yours: and we endea­vour [Page] to be above you in our humility (at least) and charity. And if you will inform against any member, and prove the accusation, he shall feel our Discipline. But I perceive by what you add, you are misinformed, and so may I be. God send us more of the Gospell-Spirit.

An Addition.

TO your Rule, where no excommunion, no communion, I answer, that the power of Excommunion is in the Governours of the Church, (and I conceive) belongs not unto particular Congregations. For before judge­ment given, there must be a tryall by exami­nation of witnesses, &c. Do you keep such a court in your Church? pray shew me the Commission for it. Now, if the Government of the Church be hindred or excluded, the blame must light upon the Enemyes thereof; and particular Congregations must enjoy the ordinances as well as they can. Besides, by your Rule, all the Congregations of England in former times had no right to Communion, because they owned no power of Excommu­nion: only they could present faults, and so must leave them to the cognizance of their [Page] superiors. As for 1 Cor. 5. You must not look upon Corinth as a single Congregation, but as an Episcopall See, according to some: ac­cording to others, as governed by a Consi­story of Presbyters. See the Expositors.

Calvin. in 1 Cor. 5.

4. COngregatis vobis] Erat in veteri Ec­clesia ordinatum presbyterium: hoc est, Collegium Seniorum, cujus, omnium consensu, prima erat cognitio: inde res ad populum, sed jam praejudicata, deferebatur.

11. Cum tali nec cibum quidem sumat is] Per cibi communicationem intelligitur vel con­tubernium, vel interior convictus: nihil enim prohibet, quo minus, si in diversorium in­gressus, videam excommunicatum quempiam assidere, simul cum eo prandeam: ne (que) enim ejus excludendi mihi est potestas.

C. 11. 28. Probet autem seipsum homo] Ne (que) vero perfecta aut fides aut poenitentia re­quiritur; sicuti quidam perfectionem quae nus­quam inveniri potest, nimium urgendo univer­sos mortales in perpetuum à coena arcent.—— Fide setiam inchoata ex indignis facit dignos.

29. Qui ederit indignè]—offerri illis cor­pus, licet ejus participatione sua eos indignitas privet.

34. Caetera qu [...]m venero disponam] De ex­terno decore loquitur, quod ut in libertate Ecclesiae positum est, ita pro temporum, loco­rum, hominum conditione constitui debet.

C. 13. 7. Charitas omnia fert, omnia cre­dit] Simplicitatem & humanitatem in ju­dicando hic requirit, & asserit esse perpetuas Charitatis comites. Ita fiet, ut homo Chri­stianus falli sua benignitate ac facilitate satius esse ducat, quam sinistra suspicione fratrem gravare.

Idem in Ep. ad Philip C. 2. v. 3. Nihil per contentionem] Excitatur contentio dum su­am quisque sententiam pertinaciter vult tueri.—Inanis autem gloria animos titillat, ut unicuique blandiantur sua inventa. Sed per humilitatem.] Ex stultâ nostri admiratione nascitur fratrum contemptus.

The Congregation at Sudeley

1. THe Rector is a Presbyter of the Church of England, and hath some discreet men of the Congregation for his As­sistants to advise with, and to use as occasion shall require.

2. On the Lords day he Preacheth once or twice, and also the Church-Catechism is repeated at certain times by the younger sort.

3. On Saturday in the Afternoon (or at another convenient time) he explaneth some part of the Catechism, and taketh the names of such as desire to be admitted to the Com­munion, and giveth particular aid, as neces­sity shall appear.

4. Every month is administred the Com­munion to as many of those that have given their Names to the Minister as have recei­ved Tokens from him. Which Tokens they receive on the Eve of the Communion Day.

5. A prime duty of the Assistants is to have an Eye to the Conversation of the rest, and to admonish them that are faulty, and to acquaint the Minister therewith, if need be, that scandals may be avoided.

6. The persons that are put off till the [Page] Communion day take it not ill, but use the time allowed them, for their better pre­paration, knowing that this business is of the greatest moment.

7. This Congregation beareth charitable affections, toward all other Congregations whatsoever, and prayeth for the union of all Christians, and the recovery of all holy Dis­ciplin.

A Letter of Mr. B. to Col. A. Jun. 53.

You are a Gentleman and a Scliolar, and in both names I have reason to expect courtesy from you in a fair perusall of the en­closed, that my cause may not be made worse than it is by misapprehension. The sum of the letter to which here is a Reply, is but [Page] this; To administer the Sacrament to the wic­ked, as such, is many wayes unlawfull; You administer the Sacrament to the wicked, as such; Therefore, &c. A bare denyall of the Minor is sufficient on my part, and I look upon the charge as very uncharitable, with­out further proof. Methinks it becomes not any modest Christian, to accuse strongly, and prove weakly. But let me retort thus; To admit to your Prayers and Sabbaths the wic­ked, as such is unlawfull; You admit to your Prayers and Sabbaths the wicked, as such; Therefore, &c. Sir, I am much mistaken in all the practice of the Church, if excommuni­cation doth not as well exclude the wicked from the society of prayers, as the Sacrament. By your means I hope for further light, and some Logicall Account of this business in con­troversy. And I am willing to attend you at your Call, to be taught by any man of a Chri­stian temper. I shall take leave to adde here some what relating to our discourse yesterday, concerning Judas and the Passover. I say the presence of an hypocrite disclos'd pollutes not the Ordinance: because Judas was such a one, [was he not known and discover'd by Christ, to be a Devill?] and yet he was pre­sent at Christ's institution. Consider, I pray, of the passage John 13. there is mention of [Page] the last Supper. After the first part of it, Christ rose and washed his Disciples feet, then he lay down again, and proceeded to the institution of the Holy Sacrament, at which Judas being present, received the peece of bread, [...], which Christ [...], having put his hand in the dish, gave him. Judicent eru­diti. Again, I say, Christ at this Passover did not eat the Lamb; for the time of slaying the Lamb was not yet come. The Lamb was slain and eaten by the Jews, 'tis plain, after Christ's passion. For they would not enter into the Judgment-Hall, lest they should be defiled, but that they might eat the Passo­ver. John 18. 28. What Passover then did Christ eat the night before? Not the Lamb, but unleavened Bread and bitter herbs. Af­ter that, followed the Post [...]oenium, wherein the Holy Sacrament was instituted. This I shall make out further at our Meeting, and you shall see we may be very confident in some opinions without any true ground. I am Sir,

Amica Collatio.

1.

• † De Deo.
• De Homine.

2.

• De Christo.
• De Ecclesia.

3.

• De Scriptura.
• De Traditionib.

[Page]4.

• De Peccato.
• De Gratia.

5.

• De Angelis.
• De Sanctis.

6.

• De Imaginibus.
• De precibus.

7.

• De Lege.
• De Evangelio.

8.

• De Baptismo.
• De Eucharistia.

9.

• De Fide.
• De Operibus.

10.

• De Votis.
• De Juramentis.

11.

• De Pietate.
• De Charitate.

12.

• De Patientia.
• De Spe.

Huc spectant fere omnia.

[Page] 1. THe end of this Collation is not for any Indulgence to the Body, but for re­freshment of the mind, and cherishing one ano­ther in the Studies of good Learning and Re­ligion: [Page] and therefore here shall be more Dis­course than Drink.

2. Every one of the Company, consisting on­ly of Scholars, shall stand to his six-pence Commons, and if he come not, shall send his money with a letter of excuse; otherwise, he shall pay it double. Those present shall not exceed above the other six-pēce apeece in bread and beer and other per­tinents.

3. This Meeting shall be the first Tuesday in every Month, unless the day be (upon some exigent) changed; and every one in his turn shall provide a Latin Lecture to be read at the appointed place, im­mediatly before dinner, not exceeding half an hour, upon two Heads [Page] of Theology, according to the order of the Catalogue. †

4. That Lecture shall yield matter of Dis­course, pro and con; and for the more varie­ty of Conference every Fellow of this Socie­ty shall bring some pocket-volume, or some new Tract to be communicated to the rest, and considered in the By. And moreover, They shall impart what Intelligence they have De Rep. literaria.

5. That the Society may be the better fur­nished for their private Studies, they shall give each other a Note of such Books as they can lend in exchange for other, and the mutuall returns shall be made within the month; That none may be a loser, some re­cord is to be made hereof.

6. In this Meeting nothing shall pass that may either be offensive to the Common­wealth, or injurious to the good Name of a­ny private person, living or dead; And every one shall use all Gentleness and Condescen­tion of the other, remembring who hath said, He that is greatest among you, let him be servant of All.

Qu. 1. Whether it be not the Duty of the lawfull Ministers to shew some extraordina­ry zeall and care in preserving people in the [Page] Unity of the Church, when so many unor­dained men, are so zealous and diligent to draw them into separation.

2. Whether Communions ought not to be celebrated, at least, thrice a year, according to the Rule of the Church: and to that end the People to be duly prepared by Cate­chizing, and, where need is, by particular Conference.

3. Whether the lawful Ministers, for their mutual encouragement and furtherance in the work of their Calling, ought not to associate themselves, and at certain ap­pointed times of meeting perform some Ex­ercise by turns.

Mr. T. to Mr. B. Aug. 30. 53.

YOur's I received on Friday; that and the afterday was ingag'd in the service for the third day. On Monday I communi­cated the enclosed (which now I return) to D. We do so exceedingly approve it, and the compiler of it, that we heartily desire you, who are so prudent a [...] to the young so­ciety, either to bring the same Paper with you on the first Tuesday of the next Month, or another Paper, with Additions, as you shall [Page] think fit (though in point of Laws, as in Cases of Conscience, the excess of determina­tions may be offensive) to be communicated to New College, so contrived, that to prevent any possible exception, we may impart the view of it to him that sits at the Helm, and if not desire, yet give way for his concurrent socie­ty in the innocency and industry of the design. We think when we do hunc lapidem movere, we do amoliri omnem. God direct and pros­per you and us.

Master H. to Master B. Octob. 19. 1653.

MAster B. I received your Chalenge, which you sent by Baylif T. and am willing to answer it (in the strength of God:) and because you give me liberty to choose time and place, and Auditors; Sir, I do choose Nov. 9. next following for the day, and the publick meeting house of Winchcomb for the place, where I shall not fail (God assi­sting) to be ready to prove,

‘That such a mixed Administration of the Sacraments, that is usually practized in the Parishes of England, is unlawful in the Administrators in giving, and the People in receiving.’ As for the persons before whom this Conference shall be held, I shall choose my despised Brethren who are Pa­stors of the Churches, and those simple Dis­ciples (as you call them) over whom the Ho­ly Ghost hath made me Overseer. You have the liberty to choose what sober persons you please. Sir, if you resolve to maintain this unchristian practice in your self and others, [Page] you shall meet at the time and place afora­said an opponent of

Your chalenge is so triumphantly reported about the Country by your friend, that I be­lieve here will be many Godly persons of the places adjacent.

Master B. to Master H. Octob. 20. 1653.

THat which you are pleas'd, in your mi­litary language, to call a challenge (which yet you have been so wary as to an­swer after three weeks space) was indeed a friendly Civil request, that I might wait up­on you at your appointed time and place in the presence of some discreet witnesses (that is, in some neighbours house, as the bearer could, and did assure you) to answer your charge against me for my Ministring at Sudeley. Your publick meetings I do not approve: they tend to faction in the Church, and per­haps will end in sedition against the State, if you be not the wiser. See Sleidan's Commen­taries, of the disorders of Germany. But Sir, [Page] if you please to meet me on the Lords da next at night, at Mr. F's He was waited for, in one quarter of an hour's but he came not. discourse (possibly) we may contrive some way for your satisfaction,

Mr. B. to Mr. P. & Mr. Tr. Oct. 20. 53.

I have some reason to think that you are misinform'd by Mr. Helme concern­ing me: wherefore I trouble you with these few lines, to assure you, that I am so far from despising you, that I do not use to mention you sine honoris praefatione, and in my heart do much value your learning and piety; yea, I do reckon you in the number of my honor'd friends:

That first. Next, whereas I am required to answer at the publick meeting▪ place at Winchcomb Novemb. 9. before a confluence of those that are called by my opponent the Godly, and am named the Challenger, I tru­ly profess unto you, that in my note to Mr. Helme, about three weeks agoe, I only de­sired [Page] him in humble manner (grounding my request upon what the bearer told me of his readiness to conferr with any man of a dif­ferent way, and to make good his cause) to appoint a time, place, and some discreet per­sons, to be witnesses, and I would wait on him. Let him shew you my Note. I never heard of any good order at any late-publick popular disputes; and it is against my peace­able disposition and Studies to engage my self to the noise & factions of such meetings. 'Twill be better sure, first to corfer in pri­vate: I will meet Mr. Helme at Mr. Free­mans house, if he will; The sooner the better; Let him chuse some [...]e [...]ect friends of judg­ment▪ and I shall be glad to have both of you present, to keep us within the Laws of Aca­demicall Disputation.

Upon which meeting, if we can a­gree upon any publick orderly way of Tryall, that may tend to a good effect, with leave of Superiours, I shall, God willing, be ready, and either answer or oppose, so far as it con­cerns me. I most desire to confer by letters with any sober Divine,

Mr. H. to Mr. B. October 31. 53.

There was a nameless paper sent to me with three questions and a Libell at the end of it, directed to the erring brethren; the Mes­senger said it came from you. I desire to know who those erring Brethren are. The question I propos'd takes in the substance of what is in difference between you and me; And I shall be ready the day and hour appointed, viz. 10. of the clock on the 9. day of November next, at the Meeting-house at Winchcomb, which you Idolatrically call God's House, to justify (through Grace) that assertion I sent to you, and I do desire your positive Answer, whether you will be there or not to answer, as you first proposed, my opposition.

Mr. B. to Mr. H. November 1. 53.

I am very prone of my self to wait on you either privately or publickly, but you know, I think, or may know, that my Intention was for a private meeting. I am assured by some judicious friends, that no scholastic Order is to be hoped for at your publick Meeting: Wherefore I may without any injury to my Cause decline it; being ready to answer, ei­ther by word before some discreet witnesses, or by writing, as you shall please to propose your Arguments. But pray, let them be Ar­guments, not ill words, as Libell, Idolatry, Murdering, and other the like elegancies of yours. In all wayes that become an ingenu­ous man and a Christian, I am your servant,

All-Saints-Day.

Mr. B's. Reply to Mr. A. P. Octob. 31. 53.

Si judicas cognosce. My self am best able to inform you, both what my Thoughts are, and what my Actions are. Ever since I [Page] was initiated into Holy Orders (which was above twenty years since) it hath been my Design in preaching (with sincerity and sim­plicity of heart, I thank God, though with much weakness) to commend unto my Hea­rers both the Form and the Power of Godli­ness; not one without the other, but Both; Quae Deus conjunxit—I could never ap­prove of those that pretending to set up the Power, cry down the Form, that is, all de­cent and comely Rites and Ceremonies or­dained by the Church; nor of those, that, while they were zealous for Rites and Forms, ne­glected the Power. The Church of England I have always reverenced, I mean in respect of the excellent constitutions and Laws of it: as for corrupt practices of Officers or Mini­sters therein, I can be sorry for them, I can­not defend them. And now, since the late obstinate Disorders of our people, I am more in love with the Beauty of the Church, appea­ring still in the said constitutions. Till I find a better Church, I must have leave to conti­nue in the communion of this. A causeless se­paration from it, I cannot excuse from the crime of Schism. In the Ministration of the Sacrament I indeavor to follow the Rule so far as I can: and after the best preparation I can use, admit only those that joyn with me in holy [Page] professions, and serious and solemn engage­ments to lead a Christian life. If I be enformed of any particular, that scandalously breaks his Vow, I will take heed how I admit him a­gain withotu satisfaction. But, where things are doubtful, I encline to the more favou­rable part. Private Conference, either by word or Letter, I much desire with any of your Temper; Publick I refuse not, if it may be quiet and orderly. Your Letter I much thank you for; I will study it, and give you Account. This general Answer I scribled, and sent you this next morn after the receit of yours, that you may know I have kindly taken it, and that I heartily am,

His fuller Answer to Mr. A. P.

THe Zeal that sparkles all over your Let­ter of the 26. of Octo. (which I have now had leasure to read so often, that I can read it perfectly) calls for a more particular Answer, than I gave you on Monday last. Expect only a few brief notes upon it, till I have the opportunity of a friendly meeting. [Page] You say you do not find but Mr. H. procee­ded according to what I proposed to him. My note shews that I offered a meeting at the place he would appoint, in the presence of some discreet Auditors: What place can be understood, but a private place or house? as I also explaned my self to the Baylif, that received of me the Paper, mentioning his house, or Mr. F's, so that, it is no receding from my offer, but a refusal of an unreaso­nable demand, if I come not among the confused multitude. Peruse a passage in Hoo­kers Preface concerning publick Conferen­ces or Disputes, and consider whether Mr. H. his publike meeting will admit of any such Rules. You say, You are grieved to hear of me as an Opposer of Reformation, &c. If you would make it appear to me, that the work at Winchcomb, is a work of true Re­formation, Oh how glad should I be to con­tribute my best aid to it. But I administer the holy things (you say) to Prophane Wret­ches, the haters of Godliness, who the next hour, &c. We confess our selves to God, miserable and wretched sinners, but we trust in his mercy, that he will accept us (in Christ) not weiging our merits, but pardo­ning our offences. I shall use the best means I can, to find out those you characterize, [Page] and deal with them accordingly; but after all care there may be false Professors and Revolters in the truest Church. I counte­nance none in their corrupt and loose waies, but on the contrary, shew the danger of such looseness, and exhort unto all Gospel-Order: nor do I know any of my Company that do scornfully refuse it. I am not guilty of the bloud of Christ, which I highly honour, and Minister to those only that seem to me to thirst after it, and receive it with fear and reverence, after profession of Faith and O­bedience. If by Praelatical, formal, supersti­tious usages, you mean those decent Orders and Rites which have been established and used in the Church of England, I have much to say for the Lawfulness of them, yet am ready to submit to the commands of my Superiors, when they shall establish ano­ther way agreeable to Gods word. I will neither shut my eyes against the light, nor resist the Spirit of Christ, for which I daily pray. The way of holiness, I conceive, doth not exclude laudable Forms and Customs, which serve for edification in holiness. Me thinks it is very fit the body should act a part in the service of God with the Soul, for both are Gods. I had almost forgot that you say, I have no Call to do what I do. If [Page] Mr. H. hath as lawful a Call as I, I will seek Communion with him the next day I know it. The out-comers that will make use of my Ministry, I cannot deny, so long as they have no Pastor that will own them upon lawful conditions: for the conditions of that same new Covenant are not right in the eyes of very knowing, orderly, and well-disposed People. It had been, methinks, a good way to have proposed that Covenant to debate among Neighbouring Ministers, before it had been obtruded on the People, under penalty of loss of Communion. The excellent Scriptures you commend unto me, I have considered, and will give you my sense of them, when I see what dedu­ctions you can make thence against me. I do think there are as good Preachers and as holy men of that way which you call Pre­latical, as are under Heaven: quos longè se­quar, & vestigia semper adoro: I speak of Jewels, Hookers, Ushers, Halls, Lakes, An­drews; I could weary you with names worthy of eternal memory. It is easy to call yours the Lord's, (they that are truly so I honour, not despise,) and others a loose, dead-hearted, carnal party. For my part I judge no man, but pray that we may all la­bour to make our calling sure, and work [Page] out our own salvation with fear and Trem­bling. By the Grace of God we are what we are, if there be any good in any of us. That Spirit of Grace whose name (you say) hath been among some a derided thing (who have given the occasion to that derision I will not say) is by all sober persons ever to be magnified and adored. Without which you say well, I cannot approve my self a member of his body, much less a Minister of Christ. And therefore I pray for that Spirit, and (not expecting new Revelations) study what is the mind of the Spirit in the Holy Scripture. For the explication whereof, because a late Doctor of ours, hath done more than any in this Age, I commend his paraphrase to you on the New Testament, specially on the Texts you cite to me: and desire you to peruse [ Sine Studio partium] his Trea­tise prefixed concerning the New Lights: and if you look upon his Exposition of the Apocalyps, you will have no cause to repent of your pains. Having mentioned this Au­thor, of no less piety and modesty, than Learning and judgement, I would gladly know your opinion of his Latin Book a­gainst Blondell. If either Blondell be right for Presbytery, or He for Episcopacy, [ vide si vacat, Thorndik of Prim. G [...]ver. cap. ult. of [Page] the Right of the Church.] both waies your New-Church-way will prove plainly Schis­matical. I do verily believe the power of Godliness may be upheld without the over­throw of antient forms. Nor can I be so ir­reverent to our Fore-fathers, ever since the Reformation, much less to all Antiquity, as to slight and condemn what they either ap­pointed or retained. My rule is this: Rites of Religion not opposite to Scripture may law­fully be used. What say you against it? Have they not also (if they make for order and Edification) a reall tendency (in your phrase) to advance Jesus Christ? What tendency to this end is in the countenancing of Un-or­dained Ministers, and in usurping a Power of Government in the Church, which Christ hath deposited in other hands, and in set­ting up ignorant Persons to be publike O­rators, I confess, Dear Sir, I do not under­stand. And my opposition against such waies, proceeds meerly of duty. In which opposi­tion I shall carry my self with all Modera­tion, approving and imitating what is com­mendable in the Adversary, while I oppose what I can prove to be blameable. Him will I willingly confer with, either by my tongue or pen, in such manner as I may safely do it: but much rather with your self, because I [Page] conceive you are of a sweeter temper, that I mention not parts, Learning, and the like things, which (although without Grace they are not much to be valued, yet) are very useful and subservient to the work of God. Wherein I heartily desire to joyn with you so far as I can, and I hope in whatsoever we be differently minded, God will in time reveal even that to us. To his gracious dire­ction and blessing I commend you and your labours, praying, that as you are endowed with precious gifts of Zeal, Elocution, Lear­ning, Judgement, Meekness, so you may employ them happily to the Glory of the Donor, in procuring the Unity and Tran­quillity of his Church.

Mr. B. to Mr. H. Novem. 7. 1653.

I Am assured, you are resolved to hold your publick meeting on Wednesday next, and I am desired by some of your Neighbours, as well as your self, to be present. I intend, God willing, to wait on you at your hour, [Page] on this condition that you permit me being Respondent to stand in your Pue, that I may be seen and heard the better, and be free from the croud. You, and if they be pre­sent, Master Palmer, and Master Tray I will embrace (and only you, in order) as my Op­ponents, placing your selves a part as you shall see most convenient. That the people abstain from all rudeness and disturbance of our work, your Officers must take care.

Qu. Whether it be lawful to administer and receive the Holy Sacrament in Congre­gations called mixt? Aff. My meaning is clearly to affirm what you deny, though my Terms are not just the same.