SO I call you, though walking disorderly, and not obeying the Word of Christ and his Apostles in their Epistles and Rules for Church-pro­ceedings: In which respect though I cannot Joyn or company with you in Church communion, nor praise your Church proceeding, that you may be a little ashamed of your late-doings, yet how ever I shall not Account you as an enemy, but shall rather endeavour to Admonish you as a brother, as I am directed in 2 Thess. 3. 14, 15. And our Saviour Christ I finde (whose example indeed we should strive to immitate) was so Gentle and meeke in his Appellation of some of the worst of sinners as that he calleth him Friend who had not on the Wedding Garment: Therefore I affect not any way of Retort, as to say (in your own dialect) wretched man, proud-man, lawles-man, lying man, perjured man, covenant breaker, Child of hell, Notorious Lyer, Di [...]contented Lyer, Bryer in our sides, compa­nion fitter for damned Spirits, &c. nor to say (in the like manner of Ex­pression) Blinde Guide, False-Teacher, Church Robber, Over-Ruler, Lorder over Gods Heritage, Ʋsurper of the Churches Power and Privi­ledge, &c. upon Pretence (according to the argument in your late Book, Page 11^th) that you may be so VISIBLY, (or appeare in Print so) though you are not so Invisibly, or in Reallity. This truly were but the Rendring of evill for evill, and Railing for Railing, or Reviling for Re­viling, and these Revilers, I find also WITH-OƲT, even amongst as infamous Associates as the Lyers. (1 Cor. 6. 9, 10) Me thinks (Bro­ther) soft words and hard arguments were much better: Indeed He that appeareth first in his own cause seemeth Just (as Solomon speakes) but his neighbour cometh after and sifteth him: So if I may but Come after you a little, and observe some of the most materiall things in my way, I may possibly tell you (though you are your selfe a Teacher and guide of others) yet here you are in an Errour, and this is not your way: J [...]b would not Dispise the Cause of his Man servant, nor of his Maid servant when they Contended with him: And though Naaman at first Dispised the Advice of the Prophet when his Passion was up, yet after when he was in a better frame, He could Hearken also to the Advice of his Servants whilst they Argued and Reasoned with him; And so did David to the Advice of Abigail, when she mett him in the way, And if you can doe the like to mine, (whilest I am now contending with you this day,) the Lord may peradventure (even by so weake an In­strument) shew you yet a more excellent way; Surely, The wrath of man [Page 2] will not accomplish the Righteousnesse of God, and Passion in the Repro­ver, will but stirre up passion in the Reproved, and what good (thinke you) will it doe, to Reprove pride in others, with a manifesta­tion of far greater pride in our selves? How unlike is this to our Lord and Master? whose voyce (you know) was not heard in the streets: and who hath commanded you as you are his Servant and the Churches Servant also, to be Gentle towards all Men, and Patient, and Long-suffering, and to wait if so be God at any time would give them Repen­tance to the acknowledgment of the tru [...]h, that you think doe oppose them­selves thereunto, What? Can you not Reprove, and cast out (of your Church, I think I may call it,) but you must do it angrily, and vexingly, and frettingly, and ridgedly, and vauntingly, and selfe-honouringly, (as if none of your Neighbours were such a strict Disciplinarian as you) and also enviously? What do you Grieve and Repine and Envy at it, because some Reall Invisible-Saints (though for want of some Eye-Salve your sight at present is not good enough to see them Visible-Ones) are in Esteeme amongst the Godly where they live, and are by them Countenanced (though by you and your major part of the Brethren Ex­communicated,) and that they are of Good Report also amongst those that are without, yea, that their praise also is in all the Churches where they have been heard of or spoken off, and that the Godly though of other Judgements (in some things) yet doe Honour them so as to give them the Chiefe seats in their Publick meeting places (as Page 22) and so in these things have Countenance indeed and an Interest indeed (as you say Page 15^th & 90^th) and that both in the Heart of God and of Men, being herein like their Saviour, who (you know) Increased in Wisdome and in Stature, and in favour with God and men: and also like those primitive Saints (Acts 2. last.) who (whatever they suf­fered) still Rejoyced, (and so it seemes doe these, at which you are troubled) Praising God, and having Favour with all the People: Whilest you (alasle) are Slighted, and Disesteemed and Ʋn­dervalued, and Annihilated, notwithstanding that you doe Magnifie your office, and bestirre your selfe so exceedingly, (a little more indeed then become, you) and have put your selfe to so great expence and charge (notwithstanding your condemning of women for af­fecting of Expensive company and meetings) for these Fif­teen hundred Books, which (if Reports are True) your Bookseller hath sent you (I suppose,) to disperse, for the excusing of this your Miscarriage, or for the yet honouring of you before the people: You not minding it (it seemes) that your selfe and fellow-officers are to be dealt with as well as private Members, and to be Ad­monished, [Page 3] Cast out, Rejected and withdrawn from, when you speak and Act in your own spirits, your own voyce, your own wills, your own wrath, your own passions, and proceed and Transact things in the house of God obstinately or wilfully after Dissatifaction declared, contrary to Christs Appointment and Institution, Namely without the Full and Free consent, Concurrence and Satisfaction of the whole Church, as your Book it selfe Expresses apparently, which tells us The Officers and Major part of the Brethren must doe these things, and that they are the Church: But if they are the Church Surely they are such a Church as is not to be found in the Old or New Testament; but in Civill or Worldly Corporations indeed you have such a Church or Civill-Assembly as doe Transact and carry things by Majority of voyces: And if it be come to this even in our Congregationall Churches; Then surely many of the private Mem­bers of these Churches, (and such it may be as by the Officers are least esteemed in the Church) may yet in an holy Humility, begin to praise the Lord with the Psalmist (Psalm 119.) That he hath been pleased through his Commandements to make them wiser then their Enemies and to give them more understanding (in the affairs of Christs house) then all their Teachers, yea then their Rulers and Leaders, who (if they should follow them) would cause them to erre (as Isa. 9 16.) And though you may thinke your selfe to be an Apollo, and mighty in the Scriptures, as wel as in your Numerous Quotation of the Fathers, (That would have men Excommunicated for 3 times absence from their Assemblies, if they can but procure the Major part of the Brethren to joyne with some Dio­trephes in the worke, yet (why may not some Priscilla take you to taske and shew you the way of God yet more perfectly? and tell you (as Christ speaks to some others in a like case) that from the Beginning it was not so: It was not so as you and your Omnium-Gatherum of Church-Fathers & Docters have Said & Acted. If there­fore you have failed not only in Manner (as you expresly confesse Page the last:) but also in Matter: it may be worth the while to fall close to the Businesse, and (if the Lord will) to hold forth something that may convince you thereof: that so you may be Gained, which is my Soules desire and prayer to God for you: that the Name of Christ may not further suffer by the like unadvisednesse and Rashnesse in others: Which (should they Imitate you in) would be the most likely Means upon Earth to Breake and Scatter all the Churches of Christ in these Na­tions more then ever that Persecution from the Powers of the World which arose about Stephen did that Primitive Church.

First, then: If the same Power must cast out, that receives in: (when occasion is for it) Then the Private Members of the Church who cal­led [Page 4] you and your brethren into office must again Out you when such occa­sion shall be, though they have not an Officer unbiassed and uncorrup­ted left amongst you to lead the Action of this Excommunication The Rule you know is, Say to Archippus, Take heed to thy Ministery, (Coloss. 4. 17.) That is, Take heed not only what thou say'st, but what thou dost in the House of God, and How thou dost every thing also? Namely, that it be according to Rule, and the Pattern in the Primitive Churches; and so, and no otherwise, but as the true Annoynting which they also have Received teaches: Else if thou or an Angell from heaven, Speak, Preach, Teach. or Act any otherwise, the Church nor any parti­cular Member of it, is not to heare thee, nor at all to Submit unto thee, in thy Ministeriall-Teaching or Guidance, but are to Reject it as that which hath no light in it: For sayes Paul (Gal. 1. 8.) Let him that speakes otherwise (Angell of Heaven, or Angell of the Church, what­ever he be,) Let him be accursed, which (as you Interpret in your Booke) is Excommunicated; and so undenyably it followes here, If Archippus will not be admonished, (which is the first Censure [as it seemes you would not, when you would not hear the Dissatisfaction of those Members that could not concurre with your irregular proceedings in the Church: But would goe on obstinately and Irregularly by the Vote of the Major part (which you had procured to Comply with you) and so refu­sed your selfe (in this sence) to be admonished:] what followes, but those who are commanded first to admonish Archippus, must after, if he will not Hear the Church proceed also to the other Censure; and Excommunicate him: you see by this (if the premisses be by and by made Good) that you are already under the Doctrine of Excommu­nication as you distinguish in your Booke, and if the Major part of the Church be so Corrupted, to Comply with you by an Implicit faith, that you cannot (in the usuall way) be put under the practicall part of it: yet Christ hath so ordained in his wisdome, that he affords a present help in his word for this also; which is that the Minor part (in this case) with-draw from the Major: According to these Scriptures, (2 Thess. 3. 6. Rom. 16. 17. 2 Thess. 3. 14. 1 Cor. 5. 11. 1 Tim. 5. 22. Gal. 5. 1. 1 Cor. 7. 23. Gal. 2. 5.) which being done you are not only Doctrinally but Practically under this Censure, for to be Excommuni­cated, or (according to Christ) Rejected, are one and the same, Titus 3. 11.

But when those Members did their Duty to Declare their Dissatisfac­tion with your Irregular Proceedings, you reproved them for speaking in the Church, because Women must not speake in the Church: Page 20^th. [Page 5] Now a little to Set you in joynt again here, Know First, Women may not speake in the Church, nor usurpe authority, &c. But notwithstand­ing this; (1) A Woman may take you out of the Church, and shew you your Errour and set you right as Priscilla did Apolle, Acts 18. 26. (2) Women (fit and able for it) may pray with and also teach others of their own Sex, amongst themselves in their meetings together, as the Apostle commands that they should be Teachers of good things, and that the Elder Women should teach the Younger, &c. (Titus 3. 3, 4. 5. Jude 20. James 5 16) yea, you were formerly very free, and also practi­sed it, to have Women pray in your company, and your selfe Joyning with them in spirit only, whilest they were the Mouth in the Duty; as a­mongst the Good Women in Cornwall, which so exceedingly tooke your Heart that you were very much ashamed to think how short you came of them in the Gift or Spirit of prayer: and you Hoped that this Pra­ctise of their Praying with the men would come hereafter to be more in use. But this only by the way: (3) I must tell you, They are not commanded to be altogether silent in the Church it self, and not to speake at all upon no occasion whatsoever, there is no such Prohibition in all the Scripture: One Text therefore is to be interpreted by another: As when Mathew 3. 5. sayes, All Judea and All the Region round about were Baptised of John: it must be understood with some Exception, which another Scripture Mentions, as Luk. 7. 30 Namely, Except the Pha­risees and Lawyers, which Rejected the counsell of God, not being Baptized: So when some Scriptures say, A Woman must not speake in the Church, (namely, to Teach-Publickly by Prophesying: as 1 Cor. 14. 34, 35. 1 Tim. 2. 12.) Nor to usurpe authority over the man (namely, to take any publick charge of Pastor or Teacher, as Diodate on the place) But to be in silence (namely in this Matter or Poynt of Prophesying:) And if they will learn any thing (namely, to be further satisfied touching what hath been taught by the Men, whether Teaching by Office or Teaching by Gift in the Church) Let them aske their Husbands at home, or in case they have none, or none that are capable to resolve them, Let them ask any of the Brethren PRIVATELY (which is all one as to ask at Home,) who may after (when it is convenient) Speake for them in the Church that they may be satisfyed, if they themselves cannot satis­fie them therein: For (saith the Apostle) it is a shame for women to speake in the Church, that is, so to speake as to Teach, or Prophecy, or Con­ferre, or Dispute PƲBLIKELY: which is the thing Expressely spo­ken of, in both these fore-mentioned Scriptures; These fore-mentio­ned Scriptures therefore must be understood, (as the former was) not [Page 6] absolutely and universally, but with these expresse Lymmitations, and with such Exceptions as other Scriptures also make Mention of, which doe Require Women in severall other cases to speake in the Church; Will you Hear therefore Brother, and will you learn in what cases they may and ought to Speak, and wherein they should Sinne, if they speake not? Surely Brother when they performe an absolute Duty, and when they use no other then the Liberty which the Blood of Christ hath purchased for them, as Believers, then they doe not usurpe nor take to themselves any more power or authority then is freely given them of God and Christ. Now thus it is; First, When they sing in the Church, as well as the Brethren: Here they speake in the Church; yea, Here, they teach and admonish one another in the Church, (Coloss. 3. 16.) (Secondly.) When they are asked any Questions concerning others, To give their Testimony concerning them, either concerning persons to be Admitted, or touching persons to be Cenfured, here also They must speake in the Church: (as Acts 12. 14, 15, Mat. 18. 16.) (3dly.) So also concerning THEMSELVES, at the time of their own ADMISSI­ON; when they professe their Faith before the Lord and the Church, when they hold forth the work of God upon their own spirits and Gods Gracious dealings with them in his calling of them to Fellowship first with Himselfe, and now with his People; Here it likewise a speaking in the Church, by the Women as well as the Men, and that to very good Purpose, for it is found (by experience) to be very Teaching and Edi­fying unto the whole body, (Though it be not that Publique Teaching aforesaid, yet) whilest they are thus Rendring a reason of the Hope that is in them with meeknesse and Fear, according to the Proportion, Mea­sure, and efficacy of the Spirit which they have Received, they doe eve­ry one Contribute and supply something towards the mutuall edifying of the whole a love: (Mat. 16. 16. 18. 1 Pet. 3. 15 Ephes. 4. 16) (4thly) They speake in the Church (by themselves or by a Bro­ther,) when upon any occasion Ordinary or Extraordinary, they are Sent as Messengers, or are recommended unto other Churches, as Phebe, and Mary Magdalen, and Joanna, and Mary the Mother of James, and other Women, (Rom. 16. 1. 2. Luke 24. 9, 10, 11. John 20. 17, 18. Mat. 28. 10. Mark 16. 9, 10) (5thly) They speake in the Church, Where they have an Extraordinary Gift of Prayer and Prophecy: (I say) an Extraordinary Gift, (as 1. Cor. 11. 5) Every Woman that Prayeth or Prophecieth, &c. (see the last Annotations on the place,) Thus did Anna, Luke 2. 37, 38. and the four Daughters of Philip: Acts 21. 9. Hence persons Experienced, learned and Godly, have con­ceived, that as this was Extraordinary, so where there are Impulses [Page 7] Extraordinary from the Spirit of God, in cases Extraordinary fal­ling out in a Church, As in the next follow­ing case here instanced in, or any other such like, which is ex­traordinary. There may be the same ground for their speaking now, (in such cases) as there was then: though their speaking by way of Ordinary Prophesying is forbidden: (6thly) They speake in the Church: To cleere themselves from any Rash, Sudden, undeserved, unadvised, uncharitable and unjust Censure, Admonition or Reproofe Irregularly given them by the Church-Officer: which they ought not to lye down under and submit unto, when they are not guilty of the Foule Faults or Crimes laid to their Charge: Thus (you know) Gracious Hannah did not Submitt or Subject to that Rash, Harsh and unjust Censure. But spake again to Eli that Reproved Her: When he Counted and Called her (in that uncomely, and unworthy manner,) Drunken Woman, Daugh­ter of Belial, &c: even for doing or discharging her Dutie at that time in the House of God (as it seemes upon the like Ground of discharging a duty in the Church, (though of another Kinde,) you so unworthily Censured the Gracious S. which you mention in your Booke: and have accounted and called her as bad or worse: and yet will you blame her for her speaking in the Church?) See, Read, Consider, lay up, and Remember this Scripture, and let it be your looking-glasse for the future; (it is 1 Sam. 1. 14, 15, 16, 17.) For these things (Brother) were written for our learning, upon whom the ends of the World are come: (1. Cor. 10. 11.) (Seventhly) They speake again in the Church likewise (though Privately,) When they Communicate to any Officer or Brother, [that (if it be needfull) it may be by him told to the Church, in Order to their Reliefe, or the Cleering of the truth,] their Dissa­tisfaction touching any thing that hath been spoken: Which the Rest of the Church are to Judge of: (Namely, Every Individuall Mem­ber in the Church by a Judgment of discretion, and the whole toge­ther by a Judgment of Censure: 1 Cor. 14 29) or touching any thing which is carrying on, any of the Affairs, Proceedings, or Tran­sactions in the Church: which ought to be done by the Common and Joynt consent of the whole Church, According to the power given them by Christ, and the Practice of the New-Testament Churches, (Acts 1. 26. 1 Cor. 5. 4, 5. with 14. 23. Matt. 16. 16. 18, 19. & 18. 17. Phil. 2. 2, 3. Zephany 3. 9. Acts 2. 46. & 4. 32. 1 Cor. 1. 10.) Where you see the Churches, in Jerusalem, Co­rinth, [Page 8] Philippi, Galatia, &c: as they were all of the same constitu­tion, so they were all to practice the same things: To serve the Lord with one consent, with one shoulder, to be all of one accord, of one heart, of one soul, of one lip, of one language, and all to speake the same thing, in all their Administrations, Proceedings and Tran­sactions when they were gathered together: And None in particular might Over rule or Lord it, or carry things Arbitrarily, or Assume that Power and Priviledge wholly to themselves, which by the last will and Testament of Christ, sealed with his Blood, was by him given in common unto all that had like pretious Faith, unto all Be­lievers in Church-Estate, even to the whole Multitude of Belie­vers both men and Women, officers and Brithren; the whole number of Names, or all the Members of the Church Assembled and mett together; Every thing still (you finde) was to be done by the Common and Joynt consent, Accord, Agreement, Concurrence and Satisfaction of the whole Church that were met together in one place: Now Brother, If things must be done by the whole, then not by the Major part; And if by the whole, then of necessity the Dissa­tisfied must speake their Dissatisfaction, in order to the Satisfying of their Doubts and Scruples, or the Cleering of the Truth: that they may come to a Generall and universall concurrence satisfacti­on, agreement, and consent at length: And if this cannot be, at last; yet however, no proceedings (according to Rule) can be made in the Church, till all meanes have been first used for this: Or till there be in the Dissatisfyed, (if not a concurrence, yet at least) a Sub­mission and yeelding, (manifested and Declared,) that the Church may proceed: Though often times it so falleth out that the whole Church may see cause to come over to one particular Member that was Dissatisfyed: as it was in the case of Paphnutius in the coun­sell: And if the Minor part of the Church be in the Truth, and cannot yeeld to it that the Major part should Proceed, and yet whether they yeeld or not, whether they are satisfyed or not, whe­ther they consent or not, they will proceed; and take the Liberty or rather Boldnesse to Lord it over them (as Peter Termes it) or as the word there is, to over Rule them: or to exercise Dominion over their Faith, or to Forceas Mark 10. 42, 43, 44. 1 Pet. 5. 3. 2 Cor. 1. 24. Ezek. 34. 4. John Ep. 3. v. 9, 10.them, in this case (rather then be pertakers of their sins) the MINOR PART OƲGHT (according to Rule) To WITHDRAW THEMSELVES (either for a Time, if the [Page 9] Advice of other Churches may after be a means to Reconcile them, or if not, for altogether) When the Liberties of Christs House and the Lawes of his Kingdome are so wilfully and violently infringed and Broken, and so the Matter appeareth such, as upon which, this very Duty of with drawing, in Scripture is Absolutely and Expressely Required: And hereupon (Brother) I must tell you, They are no Perjured Persons, no Covenant Breakers, no Negle­cters of Church Fellowship, no Schismatiques, nor such neither as seperate from the Church (or rather as you should have exprest it, from you and your greater number of men that so arrogantly u­surpe and take to your selves the Power, Name, and Stile of the Church:) to avoyd the Censure: But on the contrary (Brother) they are such as hearken to the voyce and call of God and Christ in Scripture, as well now in their Going out, as before in their coming in to you: yea such as herein are followers of God as dear children, and as obedient children, doing the will of God, and the will of Christ from the heart, in this their very seperation and withdrawing, even as they did before in their withdrawing from the Degenerate and corrupted Parish Churches: And the true church state of Right Resideth also in such a Part, (though the Minor Part) so with­drawing, according to God; If they are but so many as may reaso­nably have the Denomination of a Church. which is not the Case of a Single person nor of two or three. [who in such cases are to Joynt themselves unto, or to walke with any other of the Churches of Christ, that doe Keepe close to the Rule, with whom they may most comfortably and Satisfactorily close;] the Church having Denomination from. not its Major Part but its Better part even from the few Names left in Sardis, who have not defiled their Gar­ments, who are worthy, (Rev. 3. 4.) Who are therefore to Purge themselves from the Major Part, (when corrupted) as from Old leaven, that they may be a new lumpe, even as they are unlament'd, (1 Cor. 5. 7.) (Though a angle person may be in the Truth, as Paphoutius before mentioned was, and so two or three single persons in like manner, when all the rest of the Church may be in an Errour) This also Mr. Burroughs showes clearly (in his Heart-Divisions) Instancing in such as liyed in Darke Times to ours; yet were very cleare in this Poynt; Namely, That if the cause of leaving Communion with a particular Church be Just, [Page 10] proceeding from love to God, his Saints, a mans own foule, yea that very Church from whence he departs, (as sometimes it may,) Witnessing in a Gracious way against the evill in it, (such a one,) He is farre from the Guilt of Schisme: (2) If the cause of leaving Communion be Just; Then (saith he) Those who give this cause are the Schismaticks, not those who with-draw upon it. Thus the Go­vernours of the Church may be the Schismaticks, and a Private Member with-drawing may be free: Suarez a great Jesuite, in his disputation (De Schismat,) sayes in some cases the Pope may be a Schismatick. If Governours shall enjoyne any thing upon the Church, or any Member, that is Sinne: or if they shall Min­gle evill in the Publick worship, so that there can be no Joyning with their worship, but there must be likewise a Joyning with sinne, in this case if any with-draw from them they are the Schismaticks, not those who with-draw; they are Fugati, not Fugitivi. The Blame of Schisme sayes learned Voetius must not be upon those who forsake such as have forsaken Christ and the Ancient Faith; but upon those who have thus forsaken Christ and his Truth: When the Second Counsell of Nice set up Image worship, many thousands could not yeeld to it but were forced to with-draw, who was the Schismaticall party there, but the Synod and those who Joyned with it? Yea further, (saith Mr. Burroughs) If they Impose that which is not necessary (though in it selfe not sinfull) and will not Bear with the weaknesses of such as thinke it to be evill; if upon that they be forced to withdraw; in this, the Governours are the Schis­maticks also; the cause of the Rent is in them; They ought in such things to Bear the weaknesses of their Brethren, and not Impe­riously to require of them those things that there is no necessity of; If such things be sinne to their Brethrens Consciences, if they will stand upon it, to injoyne them, they lay a necessity upon them to with-draw from them. God will not lay the Indictment of Schism, thus, Such a one Departed from the Communion of such a Church because he would not doe what was lawfull to be done; but thus, you Imposed that upon your Brother which there was no necessity of, and would not forbear him, but caused him by your imperiousnesse and stiffenesse, to depart from Communion with you: It is true, (sayes God,) the thing might have been done, but it was not necessary, it was out of Conscience to me that they forbore, the weaknesse is theirs, [Page 11] but the Schisme is yours: Soe Mr. Burroughs; Heart-Divisions. Page 173, 174. Hereby (I hope) you see cleerly, that they who Cause the Schisme or Division, they are the Dividers, and the Schismaticks, and not those who with-draw from them according to divine appointment, and an expresse command given them on that behalfe; in 2 Thess. 3. 6. and in the other Scriptures before quoted. (P. 4.)

Consider therefore (Brother) what you have done, (in this late Excommunication?) Also wherefore you have done it? and likewise how you have done it? and be perswaded now to Repent of it; if the Lord hath yet given you to see Cause for it, in respect of both Matter and Manner: [for by Repenting, you will Cleere your selfe more then by many Books Publishing: as 2 Cor. 7. 11.] And if not, be pleased to consider with me yet a little further some of the fore mentioned Scriptures; and tell me (Brother) When Matthias was added in thi Roome of Judas by Common-Consent, Acts 1. 26. The Number of Names then met together being about an hundred and twenty, vers. 15th were not these one hundred and twenty persons (thinke you) Men and Women? Apostles and Brethren, and all likewise giving their common consent for his Admission? He was added or numbred with the Eleven Apostles (say the last Annotations) by Common-Declaration of their Generall or universall Consent, Reade also Cottons way of the Churches, what Common-consent meanes, if you understand it not? If you would interpret it to be meant here as in Civill and worldly Corporations and Courts, where the Major part (according to their Lawes) Exercise the Authority; and take up­on them to ever Rule the Minor, Christ tells you EXPRESLY that it shall not be so amongst you: (Mark. 10. 42, 43, 44. 1 Pet. 5. 3. 2 Cor. 1. 24.) So that herein you are much out, and * and like­wise expres­ly condemns it. Ezek. 34. 4. & John Ep. 3. v. 9, 10. doe Differ in your Judgment from the Truth, even as much as the Church Differs from the World, Or as much as the Rule and Do­minion which the Heathen Exercise in the World Differs from that Rule and Government, which Christ hath appointed in his Church. Again (in 1 Cor. 5.) When the indestrious person was to be cast out by the whole Church gathered together: Did the Apostle meane only the Officers and Major part of the Brethren of that Church? and that the Rest, together with the Women, might stay at home, and needed not come together to inflict this Censure? If they had but a Major part to doe it, was this enough? doth he say so Brother? [Page 12] Again (in 16th Matth. 16. 18, 19. Doth Christ speake to Peter (according to learned Hooker of New-England, in answer of Ru­therford, on the Place) Not as an Apostle, not as an Elder, not as an officer, but as a Beleever, To thee will I give the Keyes of the Kingdome of Heaven, and whatsoever thou shalt binde on earth shall he bound in Heaven? Doth he (I say) speake unto him as a Be­leever? as one making that profession of his faith before the Lord and his Brethren (which flesh and Blood had not Revealed to him but the Father only,) And doth the Lord tell us that upon that Rock, even Christ himselfe so beleeved on, and that faith in Him, (I say that Faith so far forth as men can judge of it) so Openly or Ʋisi­bly Professed He would build his visible Church, and give every such visible Believer these Keyes? Then I beseech you how came you to take away these Keyes from the Minor part of the Brethren, and from the Sisters? Are they not all Believers? Have Women no Soules? or no Faith? nor many of the Brethren neither, that that which is given Joyntly unto them all, as Believers; must be not usurped wholly by some though the Major part, and detained from the rest? Methinks you should Blush to Publish such things as these to the World.

Again, when you would tye the rest of the Members from falling off from you by the renewing of their Covenant. Page 39. Are you not ashamed to make them Swear (as you Interpret their Church Covenant to be no other then an Oath) that they will submit to your teaching, and Ministeriall guidance, without any Lymmitation, Restriction, or pr [...] whatsoever mentioned there­with? is it not enough, if they submit unto you according to God? or to your teaching when it is according to that of the annoynting which teaches them all things, which is truth, and is no Lye? and when in your speaking you speake as the Oracles of God? But must they submit unto it, (right or wrong) whatever it be? There are many False Teachers gone forth, and many strange Doctrines also taught, and especially in these our Dayes, and must they not now try the Spirits? must they not prove all things? must they not search the Scriptures, must they not see if [...] or no? if it be the voyce of Christ or no? if as Oracle of God or no? Christ bid them doe so, the Apostle bid them doe so: And if you or an An­gell from heaven Preach any other Doctrine then they have taught: [Page 13] Ought they not to Reject it, and not to submit unto it? Are there not many Blinde leaders of the Blinde? and doth not the Lord also complain, that the Teachers of his people cause them to erre? yea, have not the Best of Teachers, and those most sound in the faith, their Mixtures? Will any pretend to be Infallible in all things? Must they not then (if there be cause) Admonish Archippus, and not goe along with him in all things which he Teaches or doth by an Implicit faith? much lesse enter into a Covenant and into an Oath to doe so? Paul himself requires no more but this, that we Follow him, as he followes Christ, (1 Cor. 11. 1.) The truth is, we are to Follow the Lamb wheresoever he goes, But if we resolve to follow also our Ministeriall Guides and Leaders wheresoever they go, Christ tells us we may possibly follow them so long till we both fall into the Ditch: Indeed after this, when you make them Covenant to submit to the oversight of the Ruling Elders, Ruling according to Gods Word: you say something But when you make them Swear to submit unto you, (the Teaching Elder,) why did you not add likewise Teaching according to Gods Word? Perhaps you might sometimes (though you knew it not) teach some things which might be, not according to Gods word, Then your speaking those things was not Christs voyce but your own voyce, or the voyce of a stranger: And Christ sayes of his Sheep, (and approves of it) That a stranger they will not hear, nor a stranger they will not follow, (John 10.) Now peradventure as you were a stranger in this place, so sometimes also you might seeme to them, to be as a stran­ger even in this sence, And this possibly might be one Ground of those Members with-drawing from you, to hear others: (2) you might possibly from the very first, be apprehended to be of but weak or mean abilities to edifie them, (as God hath not dispenced either Gifts or Grace to all alike) and yet might be by the Major part of your men admitted: Now here likewise the Rule is expresse (in 1 Cor. 14. 20.) Let all things (as namely Singing, Praying, Proph [...]sying, Interpretting, Teaching, and so likewise the Duty of Hearing,) be done unto edifying; They must therefore (to this end,) Take heed how, and what, and whom they hear, that so this Duty may be done to their edifying: But you will say to leave our meeting may be against the Peace of the Church: Answ. The Rule is as expresse here also, (Rom. 14. 19.) They must follow [Page 14] the things which make for Peace and whereby one may edifie another. But if One cannot edifie the other, what then? shall they come toge­ther not for the Better, but for the worse? No; Peace is good, but Truth is Better, Peace is Good, but Holinesse is better; Peace is Good but Edifying is Better: wherefore (saith the Apostle) Let all things be done unto Edifying; Saints must Discerne be­twixt things that differ, and (where both cannot be had) are to pursue and follow after those things which are most excellent, (as Philip 1. 10) A particular Church therefore, (in this case, and upon these Grounds, never was, nor is, nor ought to be a Prison (much lesse a perpetuall one, whereby they should be all their life time subject to Bondage,) to the Saints: But Saints here, ought to be such as the Apostle exhorts them, Earnest con­tenders for he faith which was once Delivered to them, and to stand fast in all those liberties and Freedomes which Christ hath purchased them: Being bought with a Price they may not be the servants of men, nor the subjects of men, nor be brought under the power of any thing, as the Apostle speakes of himselfe. So (Gal: 2. 5:) To whom we gave place by subjection, no not for an hour, that the truth of the Gospell might continue with you. Namely, the whole truth, both that of Doctrine, and that of Discipline: both must continue with the Saints: Now here (Brother) Did you not with-hold some part of this Truth at least, in unrighteousnesse; as to Abridge the Mem­bers, (and especially these,) of their Rights and Priviledges? Then if they were (3 times, or more) absent from your meetings was there not a cause? or if they are with drawn for altogether? Hear what Mr. Burroughs says to this likewise, Where a man (saith he) cannot have his soule edifyed in some Ordinances and Truths of Great moment, which that Church whereof he now is, shall Deny: And also where he is in great danger of being seduced to evill, he may depart from that Church to another. Heart Divisions, P. 175.

Again Brother, (to convince you of your Errours yet a little further,) Why doe you so often contradict your selfe in your Booke? as Page 3. you say The Authority of Excommunication Pertaineth to the Whole Church, and quote Mr. Leigh for it, on (1 Cor. 5.) and in your Rules for Admission, and for walking in Church Order; you say, by the Church may be meant the Major number of the men, And that such Matters of Weight and Moment (as casting out of [Page 15] the Church by the Pastor and Officers,) may be done by the consent of the Greater part of the men: Surely (Brother) Those who have covenanted to submit unto you, in this Teaching of yours; they have Covenanted to give a very blinde Obedience to you.

Again, Page 5th you say: 3 things are requisite to Excommu­nication (1) It must be from a good intention of the Heart, and not from a revengefull Principle:] Now in your Practice, your High, Passionate, Bitter, Angry, Wrathfull, Ridged-termes, Epithetes, and Odious comparisons which you give them, and make of them in your Book, for their with drawing from you; seemes to have some Tincture of this revengefull principle, (2) you say, [it should be when the cause is just and cleere, and cleerly proved:] First, for the cause, which you mention, as namely, Telling a lye three times or more, and Disobedience (but what lye, or what kinde of Disobedi­ence you mention not:) I shall leave this, to the Parties concer­ned to speake unto, or let it rest till I know the truth in matter of Fact, which your Booke pretended at the first view, to discover but doth not: Only telling you for the present these 2 or 3 things. (1) (Whatever you affirm in your Sermon to the contrary, Page 18. (upon Isa 63. 8.) He saith [This is such a spot as is not in Gods own chil­dren] yet Reader see that even this very spot, is charged upon this very people which God here speakes of, at the 10. verse: So likewise more expresly, Ch. 30. 9. & 57. 4. & Deut. 32. 20. yet Those in Scripture who have been most eminently Godly, Have through infirmity so miscarried, as to be overtaken with this fault (of Lying) as not only Sarah, Rachel, the Midwives, and other Women in Scripture, But likewise, Abraham, Isaac, Jacob, Joseph, the Patriarchs, Jeremy, Elisha, Sampson, David and Peter: And the three last, each of them 3 times or more, (even as often as you affirme of this Woman (yet neither of them all were ever so Cursed, Reviled, Counted, called, Ranked or Handled by God or man as you have done this Woman (2) Whereas you would argue her to be an Hypocrite or Childe of H [...]ll, from this: Because God sayes of his People, They are my people, Children that will not lye:—And without are Dogs,—and whosoever loveth and ma­keth a lye: I must a little set you right here; and tell you, That Gods Children, or those that are born of God, Though they sin by lying or otherwise, yet (so farre forth as they are renewed) they doe not love it. But can say with Paul, what I hate that I doe, and what I Doe I allow not, I approve not, I love not, and so cannot be Ranked with such as doe love and make a lye: yea, I must tell you further, Soe farre forth as they are renewed, They will not lye, they cannot lye; (and so that other Scriptures ought to be understood [Page 16] if you will take the words in the Strictest sense) Though here, (Isa. 63. 8.) It is cleerly meant of their Keeping Promise and Covenant with God, that God did expect this, as a fruit of his mercy to them: or (to speake after the manner of men) He did Assure or promise himselfe thus much from them (when he was to bring [...]hem out of Aegypt) That they would now cleave unto him (according to their Covenant also) and would Keepe his Law, Namely, Not to returne to Aegypt, (which was one B [...]nch of it, Deut. 17. 16) Seing he was to be their Saviour: and was now to Redeeme them from that place of Bondage; But yet notwith­standing this, (after they were delivered) They answered not Gods expectation herein, but dealt unfaithfully in the Cove­nant (verse. [...]0.) and walked to goe down to Aegypt, (Isa. 30 2.) and hereupon are called: Lying Children, A seed of Falshood, Chil­dren in whom is no Faith &c. And in this poynt, of me keeping his Pro­mises with God, let him who hath cast out the Pretended Lyer con­sider how often his own consci­ence hath convinced him of be­ing such a Lyer himselfe. They cannot sinne that sin nor any other sin with their WHOLE WILL, with the Regenerate Part; But as the Apostle speaks, With their mind they serve the Law of God though with their flesh the Law of sin, If then they doe that which they would not, they consent unto the Law that it is good: Now then it is noe more they that do it, but sin that dwelleth in them, So the Apostle (Rom. 7.) Speaking of himselfe; This therefore is the State (Brother) not of the Children of Hell that are of their father the Devill, (as you have writ­ten) But of the Children of God, of such as have a father in Heaven; (3) I must tell you, Eve­ry untruth is not a ly: if it were, this Odium would Retort upon your selfe, with very much shame, e­ven at this Time, for what you have now (by this your Officious Servant) written. But if here after also, [besides from what is written here, where (as Christ spake to that Evill Servant) I doe but Judge of your proceedings and Actings even by what I have OƲT OF YOƲR OWN MOƲTH] the Cause Appear not to be Just and Cleere, (when the yet Hidden things of darknesse shall be brought to light, by the other Parties, who have not yet been Heard to speak) Then surely whilest you pretended to be so­lemnly Proceeding in an Ordinance of Christ, it will be found (with yet more full Evidence) that you were but Transgressing an Ordinance of Christ, and that it was iniquity, even your so­lemne meeting, (as Isa. 1 13.) And so your curse causelesse, (as The Devill take her, and Take her Divell, Torment her and vex her;) Hic Vox Populi, Vox Dei esse non astimabitur; Haud Plus quam Vox LODOVICI STUCLAEI (& Majoris sui numeri Hominum,) Vox Ecclesiae esse astimabitur. will not come, Prov. 26. 2 Nor what you This day March 8. 1657. Bound on Earth be Bound in Heaven (as you peremptorily conclude, P. 14.) nor the Pretended offenders be feared, Scared, or Troubled, (as you in your late Sermon Ima­gined) nor think themselves the lesse worthy of a name in the House of God, for your so traducing them, (P. 9.) nor ever the fitter for Fellowship with Damned Spirits, because you so judge them (P. 11.) not ever [Page 17] the further off from Fellowship with the Lord and his people, for yours and your Major part of the Brethrens casting them out of your Fellowship; But they will find that Good-Word, eminently ful­filled to them (Isa. 66. 5.) your Brethren that hated you, and that cast you out for my Names Sake, said let the Lord be glorified, but he shall appear to your Joy, and they shall be ashamed.

In the meane time Brother, be pleased to Consider, that if the Whole Church did not indeed before hand determine this Matter, (and that likewise from Apparrent and Clear Rules or Examples in Scripture) Namely that this Censure was due unto these persons (whom you have thus cast out,) you have then Certainly sinned Egregiously, even in the very Matter of it: and if they did not as unanimously (according to Rule) concurre with you in the Exe­cution of it, you did as much offend in the Manner of it: Besides your ill Management in other particulars, and Respects, relating also to the Manner of it.

But (2) As the Cause must be Just and Clear, So you adde, that it must be clearly proved; But it seemes, All things were not Clearely proved, for some things you doe affirme, with this Provi­zo, (If your Memory faile not, P. 21.) and others with this, (as you were informed, P. 23.) and as it is reported, P. 10.)

(3) You say, [This Sentence must be Executed according to Christs Order, that is, after Private Adminition:] But that these persons Refused Admonition, and Contemned Admonition, though they had it by a brother, or two, Severall-times, yea, both privately, and publickly: But here you breake Christs-Order, if you labour not first of all, to prepare them for it, as namely to Convince them, and to shew them their sin, before you proceed to the formalities of Admonishing, and Reproving them; (according to Levit. 19. & Mat. 18.) For if you take upon you to admonish them, of that which they see not themselves to be guilty of, no marvel then, if they hearken not to your Admonition: It may be, you Admonished them for doing their duty, in Declaring, their Dissatisfaction at some of your Proceedings, Or for speaking in the Church only to desire Sa­tisfaction, then you deserved Admonition your self, for so doing: You say also, (Page 20.) That they would discover their Dislike of persons Propounded after the Church had concluded to Receive them: But did you doe your Dutie, to ask them before hand, if they were all of One Accord, and of One mind touching the Reception of those Per­sons? Or if the Brethren & Sisters were all satisfied touching it? And if not, Did you tell them that they had their Libertie, and it was now seasonable for them to speake either themselves, Or, (if that offend you) by a Brother (if it were one of the Sisters,) before you [Page 18] Proceeded? If you failed in this, you were your selfe Deepest, yea, (which is more) you were also First, if not Alone in the Transgres­sion, and therefore If you had had your due, should your self have had an Admonition: Againe—After the Church had concluded, or (as you say) Given Decission: But Brother what Church doe you meane? Doe you meane your selfe, and the Major-Part of the Men? if So, there being no such Church of Divine Appointment, in the Scriptures of the New-Testament, this your Church-Decissi­on was a meere nullity by the Lawes of Christ.

Again, (Page 20.) you say, One of them Never Reproved Pri­vately: and so was not faithfull to the rule of Christ? Perhaps the offences were Publick and such as So offend, are to be So reproved: 1 Tim. 5. 20. If therefore you transgresse in the Church, before all, you must not think to be told of it in your Closet: Deare Brother, So (upon the Hopes I have of Gaining you to the truth) I still Call you, and Account you, and not as an Enemy, though I thus admonish you: But because I doe not Hate, but Love you in my heart, therefore I would not suffer sin upon you, Pardon me if I have not done it with so much meeknesse and gentlenesse and tendernesse towards you, as I have aimed at and desired: if there be some little or small mixture (Here and there) of Quicknesse, or Sharpenesse, yet consider it may make you the more sound in the Faith, (as Titus 1. 13.) The Lord also will pardon the iniquity of our holy-things, So should we pardon, and forgive each other: yet, However, let not this Defect or want in me, any way hinder it, But Earnestly beg of God that you may be Recovered, and that this which hath been said, May be as a pre­cious Balme which may not break your head; Oh that it might be a kindnesse to you; Then Indeed I should think the time well spent, that was taken to write to you: Consider, then what I have writ­ten, and the Lord give you understanding in all things. So prayeth Your Brother and Companion in the Kingdome and patience of Je­sus Christ, [Whose hearts desire and Prayer to God for you, is that you may be Saved, Healed, Renned, and Recovered from the Corruption of your heart, and the error of your way: And that you may walk for the future more Humbly with the Lord, and with his People; even in a Brotherly Equallity, in the Church of Christ: with Patience and Forbearance & long-suffering towards All: as shewing, All Meeknesse towards All Men, and in Lowlinesse of Mind, Esteeming every one, (whe­ther in the Church or out of it) better then your selfe: (as Tit. 3. 2. & Phil. 2. 3. with 1 Tim. 1. 15.]