To begin.

You first say, you present me with such particulars, as you could not but dislike, except you should be (as many now adayes) meer Time-ser­vers, and men-pleasers, and so prove perfidious to your principles, and prof [...]ssions, and make shipwrack of faith and a good conscience, and be­tray your freedoms into the hands of your blood-thirstie adversaries, that have so long sought your downfall.

To this I answer.

First, that many of your dislikes presented in your Paper are such, that if you father the ground of them upon me, you are false accusers, if you look into the 8. Joh. 44. ver. Christ will tell you, that the Devill is a lyar, and the father of lyes. And therefore look to it: if I am not mista­ken, the one half of you at least, (who have subscribed this Paper, and these exceptions against my praying and preaching) were not present, when either of those Sermons were preached; yet it seems, (that belee­ving [Page 3] by an implicite faith) you have set your hands to them: 'twas bravely and boldly ventured.

2ly, I answer: that (if ever any did in any thing) you have in this your Paper, if you will look upon it, and the times together) declared your selves to be meer time-servers, and men-pleasers; and you have herein proved your selves perfidious to your principles and professions, and have made shipwrack of faith and a good conscience: And were it not that the power of the Church, and the golden reins of discipline, were at pre­sent violently taken out of her hands, you might (with Hymeneus and Alexander) be delivered over unto Satan, that you might learn not to blaspheme.

3ly, Whereas you say, that if you should not have presented these your dislikes, you should betray your Freedoms into the hands of your blood-thirstie adversaries.

1. I answer. First, I desire you to remember the words of the Apostle Peter, 2 Ep. 2 Ch: 19. who speaking of false prophets, saith, that while they promise them liberty, they themselves are the servants of corruption. It is one bait, which seducers do fish withall (and never more then in these times) viz: Promises of Liberty and Freedome; and from hence 'cis that they have many followers; because a carnall heart loves liberty, and accounts the commands of God and his Word a yoke, strong cords, and bands: Psal. 2. But such a freedome and liberty, while 'tis injoyed, brings a man into the greatest and basest bondage and slaverie in the world, viz: under sin and Satan. Now I onely advise you, that while you so eagerly pursue your Freedomes, and are so incouraged with the promises, and hope of liberty, that you do not become in it the servants of corruption; 'tis an easie matter to be deceived herein; The heart of man is deceitfull above all things: Jer. 17. 9. and carnall libertie hath a false shadow of that Chri­stian libertie whereunto we are called.

2ly, For your blood-thirstie adversaries who (you say) seek after your downfall, who they are I know not: I thank the Lord I can wash my hands in innocency, from thirsting after your blood; the Lord knows I hate none of your persons; and I can speak that for your souls, which Paul did to his Romanes, 10. Chap. 1. ver. Brethren, my hearts desire and prayer to God for you is, that ye may be saved.

To come to your dislikes.

First, (you say) you cannot but dislike my praying and prating against those, whom I have formerly prayed and preacht up, viz: the gallant godly Army; and this presents us meer weather-cocks, &c.

I answer: First, to your dislike of our praying for, and against —while our gallant godly Army, kept in Gods wayes, and in their own sphear, they were honorable and precious in the eyes of all Gods servants, they then had our hearts, our help, and our prayers for successe therein; and we have blest our ever to be admired Jehovah, for crowning their labour and valour with successe: But if these or any other for whom we have prayed, and whom we have preached up, do decline that pitch, and we then with­draw, I hope no understanding indifferent man can for this call us Wea­ther-cocks; they that do, are revilers, and slanderers; I leave it to the Lord (who best can) to judge betwixt us and them, who have turn'd about, and who have kept their station.

2ly, As for my praying against them, the Lord (who is a God hearing prayer) knows that my prayers have been such for them, as for mine own Soul; viz. that God would shew them all the evill of their wayes, (I hope you will not make them infallible) that he would give them repentance unto life; that so their iniquity might be blotted out: Now I am much mistaken, if the understanding and wise in heart, do call this praying a­gainst a man: I shal thank any Man that hath any interest at the Throne of Grace, that will thus pray against me; if this, I say, be to pray a­gainst one.

In the next place, where you call our preaching, prating; if you be not quite brazen and impudent (me thinks) yee might blush and be ashamed of your uncivill and unbeseeming language, to call the preaching of that (which I challenge you or all the world to prove) to be any thing but the truth of God; —Prating.—

But this is no new thing; Paul, tels us that the preaching of the Crosse, is to them that perish foolishnesse. 1. Cor. 1. 18. And Paul himself, by I­dolatrous Athenians (though preaching Christ) yet counted a Babler. What will this Babler say? Acts 17. 18. ver. Here was language as perverse as their Religion, and for my part, I expect no more mercy at the Tongues of men, then the Apostles had; In all Ages the wicked bend their Bows, and shoot their Arrows, even bitter words.

Paper. In the second place, you say you dislike the misapplication of that place of Scripture, Isa. 3. the base are risen against the honourable, you say it is my common practise whereby I lead men in dark paths; you say this is a Riddle that wants an In­terpreter; and these are but Bals of wild-fire, to set the Kingdom fresh on fire, and fill the hearts of the Sons of Belial, with dishonourable thoughts of the Kingdoms wor­thies in the Army. &c.

Ans. To this I answer. First, That that place of Scripture is no Riddle [Page 5] (if you know what a Riddle is) and so needs no Interpreter at present, if you doe not shut your eyes, such plaine places cannot be hidden to you, and as for the misapplication of it, which you charge me withall, you charge me falsly, for I made no Application of it all to any; you venture to expound the words in your Paper, & to shew who are the vile and base, and who the honorable, viz. who base (say you) but those who basely falsifie and betray their trust reposed in them? who base, but such as seek their own advancement by a Kingdoms ruine? Truly these are base ones indeed: The Lord help you to apply, as rightly as you have expounded, and then I doubt not but you will see who they are that are led in those dark paths which you speak of.

2ly, In that you say 'tis my common practice, to misapply Scripture, and to lead people in dark paths: I say here as Paul, 1 Cor. 4. 3, 4, 5. being disgraced by some Corinthian Doctors, and false teachers that were crept in amongst them (whose steps many do follow in these dayes, and do make it their work to beget a prejudice in people against their Mini­sters) with me, it is a very small thing, that I should be judged by you, or by mans judgement; for I judge not my own self; for I know nothing by my self (in this which you here lay to my charge) yet am I not hereby justified, but he that judgeth me is the Lord: therefore judge nothing be­fore the time, untill the Lord come; who both will bring to light the hid­den things of darknesse, and will make manifest the counsels of all hearts.

3ly, In that you dare say, that any parts of Scripture, are Bals of wilde­fire, &c. Remember what St. James saith of an evill tongue, Jam. 3. 6, &c. The tongue is a fire, a world of iniquity, and is set on fire of hell: the tongue that dares cast iniquity upon God, or his Word, is surely set on fire of hell.

Pap. 4ly, In that you charge us as seeing-blind Pharisees, and say that 'tis our condition, to sin with our eyes open, because you cannot but re­member our carriage and zeal for those whom we now condemne: Oh what pains (say you) was spent in their behalf? what prayers put up for them? &c. is all this buried in the grave of oblivion? and what is the rea­son? have these Worthies (say you) fallen from their faithfulnes? No, no.

I answer. In this case you nor I must not judge, at least say whether they have or no: onely all that we desire is, that the Lord may judge be­twixt us and them. I shall say no more of this, in this place, because I have spoken something to it already, in my Answer to your first dislike of our praying for, and against.

Paper. I shall speak but one word more to your second head, and that is this: you speak of the honorable service of some in bringing Delinquents to [Page 6] justice and punishment, and that from this, that the Scripture saith, That Righteousnesse exa [...]ts a Nation.

Ans. For answer, let me onely tell you here, that that justice which exalts a Nation, must be, both for the matter and merit, as also for the manner and form of doing it, unquestionable and clear; and must not be execu­ted without an orderly Authority derived either immediately from God, Dr. Gaud. Rel Prot. or mediately from those Politick Laws and settled Magistracies, which are Gods ordinances amongst men. But where the execution of Justice is unjustly usurped, and carried on without any warrant from Gods Word, or mans Laws, either as precept and rule, or example; such an execution of justice, is a turning of judgement into wormwood, and doth depresse and bring a Nation lowe under the judgements of God, rather then exalt it: I speak not this in reference to any persons, or actions; onely to inform your judgement a little.

Paper. In the next place, you charge me with praying that the Lord would bring the King out of the hands of those that had restrained him, and what was this (say you) but a stroaking Malignants on the breast? and a making the Army odious in the eyes of the simple deluded ones?

Ans. To this I answer. First, that this accusation is from the father of lyes too, if ten more of you had subscribed it. This you take upon trust too, from those who it seems have already given so much libertie to their consciences, as to make no conscience of a lye: having forgotten it seems, or counting those places Apocrypha, where the Spirit of God tels us, that a lying tongue is one of those seven things which is an abomination to the Lord, and which he hates: Prov. 6. 17. And (if this be an old Testament text) that of the Apostle, Ephes 4. 25. Putting away lying, speak every man truth to his neighbour: and if you had as much truth and honesty as you seem to lay claim to (no disparagement to your honesty) I could bring twenty and ten as honest men as your selves to testifie the contrary. What I said, I trust I am able to make good, as being nothing but what was, and yet is, justifiable before God and men, and that was this: I prayed, that God would deliver the King out of the hands of those that sought his destru­ction; and this was no more then what I was bound in conscience to do (while he was living) being one of his Subjects, and having many Oaths, Protestations and Covenants, sacred and civill tyes and bonds lying up­on me, obliging and ingaging me to obedience and loyaltie; and to in­deavour in my place, the preservation of his person, and the promoting of his honour and safetie. And certainly you have not lived so long, nor undergone so many Offices in the Common-wealth (as some of you have) [Page 7] but some of the same Oaths and Covenants have been more then once taken by your selves: Now I must plainly confesse to you, that (what new Religion soever you have lately met with to absolve your consciences from so many oaths and obligations, in all which, you have call'd the Almighty and all seeing God of heaven to be both a witnesse to you, and an avenger upon you) I for my part am (as yet) ignorant of any power under heaven that can absolve me from such oaths taken before God to my lawfull Soveraign. I know but one power that pretends to it, and un­dertakes to do it, and that is the Pope. But for God, I doubt not but you (who pretend so much to walk by the rule of the Word) do know, what a swift witnesse the Lord is against such as swear falsly by his name, and what a revenger he is to such sins. Read Zach. 5. 4 first verses, there's a flying roll of curses, that shall enter into the house of him that swears falsly, it shall remain in the midst of his house, and shall consume it with the timber thereof, and stones thereof. Now (I say) though you may (per­chance) have found liberty of conscience, yet (for my part) I cannot yet find liberty to swallow down such a camell as this is without choaking.

Pap. 2ly, Whereas you say, that in this we stroaked the Malignants, and had this end in it, to make the Army odious, that these prayers sa­vour more of flesh then spirit, more of zeal then knowledge, that they pro­ceeded from self ends, &c.

Ans. I answer. I blesse God, I have learnt to bear with patience these, and more such reproaches as these are; the Lord forgive you: what my prayers were, and from what spirit they proceeded, and what I aymed at in them, as my end, the Lord knows; that's my comfort: and you shall know too one day, when the secrets of all hearts shall be made manifest.

Again, whereas you charge us with not laying down our Call from the Bishops; I shall more fully speak to that hereafter; you give me occasion in the following part of your Paper to clear that, and therefore I shall not meddle with it here.

Paper. In the fourth part you say, I prayed that the Lord would take the Sword out of those hands in which now it was, &c.

Ans. Ten of you have subscribed this too: Pray how many of you dare say, that you heard me speak the words? This you take upon hear-say too: And let me tell you, that if you give credit long to the informations of those, who have thus learnt to stretch their mouthes, you'l forfeit your own credit quickly: I say in this to you again, if the number were trebled, I am able to make it good, by as good, and far greater testimony, hat this too is false, for there was not such a word spoken: you tell me [Page 8] in the next branch, that true Ministers should be no false accusers. May the people be such. The same spirit tels us, that every righteous man will hatelying: Prov. 13. 5. The Lord in mercie give you grace to repent (if that be not too legall a grace to be wisht to such high flown Christians) but however let me tell you (that except you repent) the Scripture saith, that A false wi [...]n [...]sse shall not be unpunished: and he that speaketh lyes shall not escape. Prov. 19. 5.

Paper. In the fifth place, you say, you cannot but wonder, at that abominable assertion, and false aspersion hinted in our expressions, as if the Army would down with truth, with Government, faithfull Mini­sters, and set up false Apostles, &c. and how false this is, the world sees.

Ans. 1. I cannot but wonder at your abominable ignorance, and im­pudence, to call that a false assertion and aspersion, and so cruelly to condemne it as abominable, and a false accusation; which yet in the same place you say was but hinted at in some expressions; blush and be ashamed (if you be not past it.)

2ly, For what the Army puls down, or intends to set up, it is not for you nor me to meddle with now; therefore no more of that: let it suffice that the world sees (as you say.)

Paper. 3ly, That only which I chiefly would answer in this fift place, is this:—you say, you conceive that none are true Ministers in our account but such as come by State approbation, and have their call from the Bishops, and they from the Pope, and such is ours if you mistake not.

Ans. To these things I will answer particularly. First, whereas you say that (you conceive) that none are true Ministers in our account but such as come by State approbation.

1. I answer. I shall herein give you a certain account of my judge­ment and opinion herein, which I hope I shall be able to make good against you, and all other gainsayers. To proceed plainly, and by degrees.

First then I say, that our Lord Jesus Christ as he doth invisibly teach and govern his Church by his holy Spirit, so in gathering, preserving, in­structing, building and saving thereof, he uses Ministers as his instru­ments: and hath appointed an order of some to teach, and others to learn in the Church; and that some should be the flock, and others the Pastors.

Again, besides the first founders of the Church of Christ, extraordina­rily sent, and furnished with the gift of miracles, whereby they might confirm the doct [...]ine of the Gospel, he appointed also, ordinary Pastors and Teachers for the executing of the Ministery even untill his coming [Page 9] again unto judgement. See Ephes. 4 11, 12, 13.

2ly. I say that it is not lawfull for any man, how fit soever, and how much soever inriched with gifts, to undertake this Office of the Mi­nistery, in the Administration either of the word or Sacraments, by the will of private persons or others, who have not power and right to call; much lesse is it lawfull for any, by their owne judgement or arbitrement, to assume & arrogate the same to themselves: But before it be lawfull to undergo that sacred Ministry (in Churches constituted) a speciall call­ing (yea beside a lawfull Election (which alone is not sufficient) a missi­on or sending, or (as commonly it is termed) ordination, is necessarily re­quired; I say, necessarily required, not only to avoid confusion, and to shut out Imposters, but by reason of divine institution delivered to us in the holy Scriptures. See these places, Rom. 10. 15. How shall they preach except they be sent. 1. Tim. 3. 10. where the Apostle shewing, how Bishops and Deacons should be qualified; saith, Let these first be proved, and then let them use the Office. Againe, 1. Tim. 4. 14. Neglect not the gift that is in thee, which was given thee by Prophesie, with the laying on of the hands of the Presbytery. Againe, 1. Titus 5. For this cause left I thee in Creet, that thou shouldest ordaine Elders in every City as I had appointed thee. Again, Acts 13. 2. 3. &c. where you find that the Holy Ghost commanded the Prophets and Teachers in the Church at Antioch, to separate Barnabas and Saul, for the work where­unto he had called them; and the Text saith, that when they had prayed and fasted, and layd their hands on them, they sent them away: Can any thing be more cleare? Barnabas and Saul were questionles gifted men; they had a Call from the Holy Ghost, the text saith so plainly, but yet this was not sufficient, till the Prophets and Teachers there, had fasted and pray­ed, and layed their hands on them: Once more see the 5. Heb. the first 4 verses. Every High Priest, taken from among men, is ordained for men, in things pertaining to God, that he may offer &c. And in the 4 ^th. verse. And no Man taketh this Honour to himselfe, but he that is called of God as Aarou was.

Now you must know that there is a double calling, necessary to a dis­pencer of the myderies of Salvation, viz. inward and outward; the inward inableth them, the outward authorizeth them to discharge their sacred Function. Where there are gifts (if God incline the heart of the heart of the Party to enter into the Ministry) there is an inward calling, yet this alone (as I have shewed) sufficeth not, without an outward call­ing, either ordinary or extraordinary—extraordinary callings (seeing miracles are ceased) we are not now to expect; and if any (as many now) do pretend to such, we are not easily to believe and give way thereunto, [Page 10] to the ordinary calling, by fasting and prayer, and the imposition of the hands of the Presbytery—as before mentioned. 1 Tim. 4. 14. and by the way you may take notice, that though the word Presbytery be (in these dayes) so distastfull, yet 'tis Scripture proof.

From hence now my account (which you said before you did con­ceive) is this: that all that take upon them, to execute the office of a Mini­ster of the Gospel, ought to have a Calling, not only inward, but outward thereunto; I say, not by the Approbation of the State, but the probation and approbation of the Presbytery, & the imposition of their hands: And they who presume to undertake to be your Ministers without these what­ever their gifts be (which many Lay-men, Artizans, Mechanicks, and broken Tradsmen in these dayes pretend to) they are no Ministers of the Gospel, but deceivers and Intruders.

And thus I have shewed you, whom we account Gospel Ministers.

In the next place I shall indeavour to remove the great block at which you stumble so often, that Crum which troubles you so much even to your choaking almost, and that is the Ordination of some of our Mini­sters by the Bishops.

Paper. You say we have our call from the Bishops, and they from the Pope, and such is our Call, if you mistake not.

Ans. Tis well you put in an [if] here, if you mistake not. Tis no news for you to mistake, and your mistakes are very foule ones; such that every understanding man cannot but wonder at, that they should come from such men as you, who pretend so to light: But it appeares plainly, that the new light which hath lately shune about you, tis as that extraordina­ry light, that did shine about Saul at his conversion (if I may make such a comparison) it hath struck you quite blinde at present, and the light that is in you, appears to be darknes, and how great must that darknes be; as our Saviour saith, Matth. 6. 23. The Lord in mercy to your Souls, hasten the time, wherein the Scales may fall from your eyes, I shall indeavour to pluck off some of them at present.

Paper. We have (you say) our call from the Bishops, and they from the Pope, and this (if you mistake not) is our call to the Ministry.

Ans. First, in that you say our Bishops are from the Pope; do you meane in their Names or Functions? These are both from Scripture, from the Apostle, See 1. Tim. 1. 3. If any man desire the Office of a Bishop, he desires a good work. Againe, 20. Acts 18. Take heed to your selves, and to all the flock, over which the holy Ghost hath made you Bishops,—so the word is in the originall.

Or 2ly, do you meane that they are Popish in their opinion and religi­on? if some have been so, you cannot condemne them all for that; no your ignorance and your malice, would then shame you to all the world; for the contrary hath been witnessed, by the blood of many famous Martyrs, eminent in the Prelacy, which in fresh Records you shall reade hath been shed for God, against the Harlot of Rome; and by the excellent labours of Bp. Hall Apolog: against Brownists others, (and those late Bishops of this Church) whose learned Pens have puld downe more of the Walls of Rome, then all the Corner-Creeping Brownists and Separatists, will be able to do while the World stands.

Or 3ly, Do you meane that they are from the Pope in their Superin­tendency, superiority and Lordlines, if in any thing, it must be in this? Now to this I answer; That we received our Ordination from them, as they were Bishops and Elders of the Church, not as they were Lords; and if they were Lords for their externall dignity, yet they were not Lords of of our faith, and if we looked upon them in any thing of their Superio­rity, it was as they were our Elders, and Fathers, not our Masters.

Farther yet I shall desire you to take notice, that in the making any man a true Minister of the Gospell, there are some things required, which are essentiall to the Ministery, without which a man is not a true Gospell Minister.

Againe, there are some other things which are but circumstantiall, or Accidentall, which a man may have, or may not have, and yet be a true Gospell Minister.

Now if I may make it appeare to you, that we have all the Essentiall requisites of Gospell Ministers (I hope you may be convinct, that we are Ministers, and Ministers of the Gospell (how opprobriously soever, you censure our calling (or else you must make the contrary appear to us.

Now then if God hath made us able to teach, if he hath inclined our hearts to the office of the Ministry, and hath made us desirous to teach: if he hath separated us, for this cause to the worke, if our People have had a lawfull Election, if we have been admitted upon due tryall, both of Mini­sters and People, if we have been ordained by imposition of the hands of the Eldership, and prayer, if (I say) we have had all these things (which appeares to all the World) and yet be no true Ministers; pray let me know from you, what is further required, to the substance of a Gospell Ministry? If we have all this, and yet have our calling from the Pope, let me know I say from you, what is a Gospell calling; and if this be not according to the will of Christ and his Apostles in the Scriptures, (but Popish) shew me what is.

A little farther yet in this point, if God upon this call hath commit­ed a charge to us; if he hath followed our Ministry with power, and blest our labours with gracious successe, if (I say) God hath done this for us, and by us; with what face dare you challenge our Ministry as Popish and Antichristian? I am sure you cannot but grant the Ministry in generall, to be the ou [...]ward means by which God gives grace, and increases inward grace. Now then that Ministry by which God hath given grace & increast it, that ministry is of Gods appointment: now whether God hath not given grace and increast it by our Ministry, some of your owne hearts and con­sciences (if ever you had grace, which you will be loath to deny) shall be our witnesses. I am able to make it good to some of you (and that by your own confessions) that God hath followed our Ministery with pow­er, and blest our labours with gracious successe, even in some of your hearts, whose tongues are now so busie to call in question and to deny the truth of our Calling.

Lastly, If Episcopall Ordination be a Popish and Antichristian rite, as you say tis, I desire to learne from you, what was the Christian for me or manner of admitting men into holy places for 1500. yeers after the Apostles time, can you shew me any other Ordination that was heard of, at least approved of for the space of 1500 yeers? during which time, it there were no lawfull Calling, there were no Pastors feeding and go­verning the flocks; and if no lawfull Pastors, then no visible Churches: Now pray tell me, if they were not a true Church in those severall Cen­turies and ages while they lived under Bishops; where had Christ a visible Church upon earth since the Apostles times? Certainly if the Calling of their Pastors and Teachers were not (at least for substance) sufficient (though perhaps not perfect) Christ never had any in his Church since the Apostles left the earth.

And having thus given you an account of ours; I pray, tell me seriously (seeing you have separated from ours as abominable, as you speak after­ward in your Paper) whence is that office of the Ministery which you now follow? I dare say, not from Christ, nor his Apostles, nor their suc­cessors: what Church ever in the world can be produced (unlesse in case of extremitie for one turn) whose conspiring multitudes made them­selves Ministers at their pleasure? what [...]ule of Christ prescribes it? what reformed Church ever did or doth practice it? what example warrants it? where or when have the inferiors layed hands on their superiors? what Congregation in Christendome affords you a pattern? The Apostle indeed tels us, that the time should come, when men should not indure sound do­ctrine, [Page 13] but after their own lusts should heap to themselves teachers, having itching ears: And they shall turn away their ears from the truth, and shall be turned unto fables. 2 Tim. 4. 3, 4. And if ever those words of the Apostles were fulfilled, 'tis in these times upon which the Lord hath cast us. And certainly there was never any fable a more arrand device of man, then some part of that Ministery of yours so much gloried in, for sincere correspondence to the Primitive Institution.

Pap. In your sixth place, you say, you dislike not our zeal in Preaching against errors, heresies, and Hereticks.

Ans. Truly we thank you for nothing; 'tis a wonder almost: do you not indeed dislike it? 'tis well there is something that comes not under the penaltie of your dislike: hut if you do not dislike it, I marvell why you (above others) do so wince at it; surely this argues that there is some gawled place. Where ist?—you tell us something in the next place. Paper. You say we take not a Gospel-way to convince, and to reprove them; as first to prove them such. 2ly, by the same rule to reprove them, and then cast them out, if you are a Church of Christ,—which if you are, we wonder at your disorder, &c.

Ans. We thank you for your instructions, and teaching us, how to reprove, and convince heresies and hereticks. And I desire to let you know, that we have known, and do know, and have sufficiently proved, and repro­ved some of your errors, and shall (if God permit) do more in that way hereafter: but for our casting them out, in the first place you save us that labour, for you separate your selves; and besides if you did not, the Church is (at present) so rob'd of her power, that Ochim, Zim and Jim, Owles and Satyres, all the devils in hell, are broke loose amongst us, and may have a quiet habitation amongst us; and we are (at present) stript of all power, (but that of our prayers, and the immediate power of Al­mighty God) to cast them out.

You need not (me thinks) wonder so much at our disorder, seeing we live in an age, wherein all order and government in Church is counted Popery, and Antichristianity, and persecution of tender consciences.—For our disorders, I shall say as Paul to his Galathians, I would to God they were even cut off, that trouble our order: but they shall in their due time receive their reward, and bear their judgement whosoever they be. Gal. 5. 10. 1 [...].

But I cannot but take notice of your supposition (if we be a Church) which if you are, we wonder at your disorder.

It seems you conclude us to be no Church, because of some disorders: what? is it come to an [if] with you? truly you have made haste to run [Page 14] thus far alreadie: what are we no Church? To satisfie you in this, let me ask you, do you know what makes and constitutes a true visible Church? It appears you do not, and therefore I will tell you.

According to the Scriptures, and the joynt consent of all Protestant Churches in the world, the sincere preaching of the Word, and the due administration of the Sacraments, constitutes or makes a true visible Church. Again, do you know what is a true particular visible Church? It is a particular company of men, professing the Christian faith known by the two marks above-mentioned, viz: the sincere preaching of the Word, and the due administration of the Sacraments.

Now I tell you (and if you have any thing to say in denyall of it, I shall make it good to you) that by Gods mercy we have the true use of the Word and Sacraments, and all other essentiall gifts and graces of God to make us a Church; and though (at present) by reason of many such disorderly fellows as your selves, and by reason of the want of some helps in execution of that power and authoritie which Christ hath in­vested our Church withall, there may be many disorders amongst us; and we are annoy'd with many practicall evils: but yet so long as the Gospel is it self amongst us; so long as the aire of that is clear, so long as we di­rectly and inviolably hold the foundation; I tell you, that though every rayler may tearm us no Church, and every Ignoramus may doubt whe­ther we be a Church or no, yet there is no Seperatist, shall be able to prove us no Church: If you can do it, I desire to hear what you can say against us: and I promise you (if you can prove us no Church, and prove your selves to be one) I will be your disciple: and I will acknowledge that you have received more new and miraculous light then all the Dr. Featly Dipper dipt. Russet Rabbies, and Mechanick Enthusiasts, that ever I yet heard or read of.

For surely though some of the Masters of your new way have bitterly inveighed against the Hierarchy and tyrannie of some of our Prelates, yet the same tongues and pens have both justified our Church, and ex­told it: many have indeed opposed some of our Appendances and cir­cumstances (which we dislike with them) but they have acknowledged and defended our substance. And many of our late most rigorous Fa­thers have not more disliked our Episcopall Government, then imbraced our Church: we are but little beholding to your charitie, who seem to question our true visibilitie of a Church, and the world cannot but laugh at it; and we cannot but pitie your ignorance, that you, for some corruptions and disorders amongst us, should hold us to be no Church, and so separate from us.

Again, are we no Church? pray then (tell me) what are you? can you be so impudent as to deny this, that some of you have been begotten again by the word of our Ministery? will not your own consciences con­vince you? lay your hands upon your hearts, what saith conscience to [...]his? Have you not I say (some of you) acknowledged, doth not consci­ence yet acknowledge, that (as Paul said to his Corinthians, 1 Cor. 3. 10. according to the grace of God which hath been given to us, some of us have layed the foundation of Christ in your souls? though now another buildeth thereon (as the Apostle said) I am sure of this, Other foundation [...]an no man lay, then that is layed, which is Jesus Christ. Now let every man [...]ake heed how he buildeth thereon, he that builds upon this foundation, wood, hay, stubble, this work will not abide, but shall be burnt, and he [...]hall suffer losse, and though himself be saved, yet it will be so as by fire. Again, what saith Conscience to this? have not many of you acknow­ledged, that since your new birth, you have suckt much consolation and strength from the breasts of our Church? have not many of you been nourisht, and grow'd thereby? and are we now doubted to be a Church? what's the matter? is the food changed? is there any alteration in that? or have you a sick mans pallate, that can rellish no wholsome savourie food? Surely, surely, it is not because there is no savour in the food, but because of the distemper of the pallate. The Lord help you to see your condition: there is no disease more dangerous, then those which rob the party of his senses: and every one will tell you, that tis a sad signe of death, when he that is desperately sick will tell you that he is well, and feels nothing. I beseech you remember from whence you are fallen (in [...]oofing your first love) even out of the Church already, whither will the next fall be: I tremble to think of it, if God give you not grace to repent, and to do your first works: therefore let me presse upon you St. Peters counsell, 1 Pet. 2. 1, 2, 3. Laying aside all malice, and all guil, and hypocrisies, and envies, and evil speakings; As new born babes, desire the sincere milk of the Word, that you may grow thereby: If so be that ye have tasted that the Lord is gra­cious.

Once more: If you look upon us as questioning whether we be a Church or no, and separate from us as no Church, let me ask you one question more: Have you renounc'd your Baptisme? if you renounce our Church, you must lay down that, or else you are still of our Church; for that was the ordinance by which you have been all admitted, and initia­ted into our Church. Now, I say, if that be not renounc'd, you are yet members of our Church, which yet you say is no Church; and so by con­sequence [Page 16] you must either be members of a Church, which is no Church; (and if so) consider, and tremble to think of your condition; for whiles you are out of the Church, you are such as Paul said his Ephesians were before their Calling, Ephes. 2. 12. Without Christ, aliens from the common­wealth of Israel, strangers from the covenants of promise, having no hope, and with­out God in the world.—Now if it be not thus with you, what new Church are you members of? (I hope you are able (at these yeers) to give an ac­count of your faith, and you would have us to look upon you as belee­vers) have ye then been dipt lately? or hath the weather been too cold? I beleeve all the arguments of your new Pastor have scarce (as yet) pre­vailed with you for this; what signe or seal have you then, of your being admitted into a new Church? That which makes me doubt of this, and ask the question, is because I see you still retain your old names taken in your Baptisme, in our now forsaken Church; you subscribe your selves, Thomas, and William, and Giles, and John, and Roger, &c. do you not look upon these names too, as received in that Antichristian ordinance, and so away with them, as rags of Antichrist, and such superstitious things as not to be retained any longer?

Paper. In your next place, under your sixth branch, you complain how the poore, despised, forsaken, godly people of the Land, have not worldly powers to side with, but against them; and persecution hath been raised by those worldly and secular powers against the godly, to death, and banishment, witnesse the late indeavours and desires of the Presbyterian Ministers.

Ans. In this I must note two or three things: First, if you mean your selves, and such as you are, by the poore godly people of the Land, sure­ly you will no more complain (I hope) of being despised, and forsaken, and persecuted by worldly powers; you are yet alive, and you need not fear banishment, or persecution to death; for you have now gotten the worldly secular powers (as you call them) to be with you, and not against you: Now if you make the syding of the worldly powers, against a people, to be alwayes a mark of the godly people of the Land; what then are you at this time, with whom the present powers of this part of the world (in which you live) do syde?

2ly, I cannot but smile at, or rather pitie your ignorance here again; you say you are persecuted by the secular powers of the world; witnesse the indeavours of the Presbyterian Ministers: wherein you say plainly, that the indeavours of the Presbyterian Ministers, are the indeavours of the secular powers of the world: how grosse and absurd is this igno­rance? [Page 17] learn for shame to distinguish better against next time, lest the world hisse at you.

Paper. 3ly, You say, the secular powers raise persecution against the godly to death, and banishment; witnesse the indeavours of the Pres­byterian Ministers.

Ans. Here again you plainly say, that the Presbyterian Ministers raise persecution against the godly. We may here justly say (with Da­vid) we live among men that are set on fire, even the sons of men, whose treth are spears and arrows, and their tongue a sharp sword. Psal. 57. 4. and 59. 7. Behold, they belch with their mouth, swords are in their lips: But we doubt not but our God will deliver us (as he said) from the reproach of them that would swallow us up.

Again, I cannot conceive what your meaning should be, except it were the late testimonies of the Presbyteriall Ministers to the Solemne League and Covenant, and to the Truths of Jesus Christ, against Errors, Heresies and Blasphemies: (your meaning can be nothing but this) Now if you call this an indeavour to persecute the godly of the Land; you must necessarily conclude, those that hold errors, heresies, and blas­phemies to be the godly of the Land. (and if that be your opinion, 'tis most abominable to all those that know any thing of God, or of truth) And I tell you farther, that the banishing, or putting to death, those who after conviction persist in heresies and blasphemies, is no more then the written Word of God allows, and commands (if you be not gotten alreadie above the Word, and so lay that by) neither can it be called persecution no more then the hanging of a thief, robber, or murtherer, by the Laws of the Land, can be said to be persecution, when the just and deserved punishment of their wickednesse is inflicted.

Paper. Again you go on in your sixth exception, and say 'tis no new thing for worldly wise and seeming godly men, to persecute the Saints and power of godlinesse; and the very same thing is practised in our age; and that if men were acquainted with the working of the mystery of Iniquitie, they would never be such slaves to time-serving self-seek­ing men, who onely seeks their gain from their quarters; and those that will not put into their mouthes, they will raise war against them; and this you positively say, doth evidently appear in me in my slighting and reproaching those whom I formerly rejoyced in, but now are ac­counted by me, Sectaries, and troublers of the State, though I have no­thing against you but the case of Daniel, concerning the Law of your God, and will not now beleeve as I beleeve, and put into my mouth to [Page 18] feed you with untruths; and therefore I now dis-own you; and on the contrary, own, imbrace, and hugg in my bosome, those openly wicked, and prophane, which formerly I profest my self a stranger to.

Ans. Friends, wast in cold blood? were you in your right sences? did you not for that present lay by that little reason, truth, honestie, and charitie that you pretend to, when you did set your hands to these things? did you not forget that of Christ: Matth. 12. 36, 37. that for eve­ry idle word that men shall speak (much more for every lying, reviling, slandering word) they shall give account thereof in the day of judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Will you justifie these words before God or men? or will they not con­demne you without repentance? Here you charge me, with persecuting the Saints, and the power of godlinesse, that I am a time serving self-seeking man, who seek onely my gain from other mens quarters: that I raise war against those that will not put into my mouth; that I slight, and reproach, and call those Sectaries, whom I formerly rejoyced in, because you will not beleeve as I beleeve, and put into my mouth to feed you with untruths; and that I now hugg and imbrace, the openly prophane,—&c.

Are ye able to make these accusations good against me? truly you speak very largely, as if your tongue (that unruly evil member full of deadly poyson, wherewith you pretend to blesse God, and yet do curse men made after the similitude of God) were your own; and that none could or should controul you.—Had I received such words from open­ly prophane men, or from profest devils, I could have born them better; but to be so traduced, by men that would be accounted understanding men, men professing conscience as their rule, yea from profest Saints, truly this makes me much more to suspect, and mistrust the truth of that you professe, then ever I did before: remembring the words of the Apostle, James 3. 12, 13, 14, &c. Can a fountain send forth at the same p [...]ace sweet water and bitter? Can a figtree bear olive berries? or a vine, figs? so can no fountain yeeld both salt water and fresh. Who is a wise man, and indued with knowledge amongst you? let him shew out of a good conversation his works with meeknesse of wisdom. But if ye have bitter envying and strife in your hearts, glo [...]y not, and lye not against the truth. This wisdom descendeth not from above, but is earthly, sensuall, divellish. See also Jam. 4. 11, 12.

1. But to answer the particulars: First for my persecuting of the Saints, and the power of godlinesse; I do here appeal to the Lord Jesus, who takes all such persecutions of Saints, as done to himself: Act. 9. 5. [Page 19] In this point (I say) I call heaven and earth to witnesse, and shall say with David in Psal. 7. 3. 5. O Lord my God, if I have done this; if there be this iniquity in my hands: Let the enemy persecute my soul, and take it, yea, let him tread down my life upon the earth. And as he in Psal. 69. 19. Thou Lord hast known my reproach, and my shame, mine adversaries are all before thee.

2ly, In that you say I am a time-server, and self-seeker, and that I seek onely my gain from other mens quarters, &c. What time-server I am, let the times judge; and for the seeking of my self, or my gain from my quarters: I thank the Lord that my rejoycing is this, the testimony of my conscience, that in all quarters (especially to you-wards) I have preached the Gospel without covetousnesse: and the gain that I have sought for, hath been the gain of souls to Jesus Christ, (knowing that this also shall turn to my gain) In this (I hope) you will allow us to be covetous: and as Paul said to his Thessalonians, 1. Ep. 2. ch: Being allowed of God to be put in trust to preach the Gospel, even so we have spoken, not as pleasing men, but God, who tryeth our hearts. Neither at any time used we flattering words, (as ye know) nor a cloak of covetousnesse (God is witnesse) neither of men sought we glory, nor of you, nor yet of others: when we might have been burthen­some as the Ministers of Christ. Yea you your selves are witnesses (and God also) that I have both travell'd to, and laboured amongst you in preach­ing the Gospel of God; neither ever yet have I been chargeable to any one of you (to my best knowledge and remembrance) no not for a peny, though most falsly and impudently you here charge it upon me; And if I had sought my self, and my own gain, so much as you speak of, surely I should have sought me out some more charitable quarters, then I ever yet found yours to be: But the Lord forgive you your unthank­fulnesse, returning, and requiting me in this, evil for good.

3ly, In the next place though you cannot but be convinc'd of this in your own consciences, that you never as yet put any thing into my mouth, yet pray tell me; when or wherein have I endeavoured to raise warre against you? will this be made good, or must I put it into the number of your most unchristian-like slanders?

4ly, Whereas you say that I slight, and reproach, and dis-own you, whom I formerly rejoyced in; because you will not beleeve as I beleeve, and put into my mouth to feed you with untruths: I answer as Paul said to his Thossalonians, 1 Ep. 2 Ch. latter end, that ye were our joy, and our glory, and the crown of our rejoycing, while ye seemed to stand fast in the Lord: But since you have been so foolish (as he said to his Galathians, 3. Ch: 1. ver.) to be bewitcht by others not to obey the [Page 20] truth; you must pardon us this wrong if we be in heavinesse for you: and though we be far from slighting or reproaching any (as you falsly object) yet (I say again) you must pardon us, if we dis-own you in your errors; which of us it is that hath changed, let the Lord judge betwixt us, whether our doctrine, or your profession and practice, hath been, yea and nay. We dare appeal to the same God, and to the Lord Jesus Christ, that the word of the Gospel which hath been preached among you, by us, was not, is not, yea and nay, but in Christ was and is yea.

But farther, you say we slight and dis-own you, because you will not beleeve as I beleeve, and put into my mouth to feed you with untruths.

I answer. First for your beleeving as I beleeve; for my belief, I shall say, first as Paul, 2 Cor. 10. 7. If any of you trust to himself that he is Christs, let him of himself think this again, that as he is Christs, even so are we Christs: my belief is in the Lord Jesus, neither have I ever endeavoured to invite or intice you to any other belief then the faith in Jesus Christ. And whosoever he be that shall preach to you any other Gospel, or another belief, though he were man, or Angel from heaven, I must say as Paul, Galat. 1. 8, 9. Let him be accursed. What other beleef you have lately found out, that you will not beleeve as we beleeve, I know not.

In the next place, for your putting into my mouth, to feed you with untruths.

I call you and all the world to witnesse against me, and to make it to appear to me, what untruth I ever fed you withall: even here in this al­so (I thank my God) I can say with the Apostle, 2 Cor. 2. 17. We are not as many, which corrupt the Word of God; but as of sincerity, but as of God, in the fight of God, have we spoken in Christ. And as he, 4. Chap. 2. We have renounced the hidden things of dishonesty, not walking in craftinesse, nor handling the Word of God deceitfully, but by manifestation of the truth, commending our selves to every mans conscience in the sight of God.

Lastly, for your putting into my mouth (which you here again speak of) I here again answer you, I need no other witnesse against you then your selves: I here ask you again, Where, or when any of you, did put any thing into my mouth, though my mouth hath been open to and for your souls in preaching the Gospel of consolation to you; Though I have sown unto you spirituall things, yet when or where have I ever reaped any of your temporals? Certainly therefore (if you have not put on a whores forehead) you cannot be ashamed of this your so false and groundlesse a reproach, which you so often here cast upon me.

In the last place, whereas you charge me with imbracing and hug­ging [Page 21] in my bosome, open prophane ones: I desire you to let me know, who are those open prophane ones whom I do now so imbrace and own: I beleeve l must set this by amongst the rest.

Paper. In the next part of your sixth branch, you say, If we were Mi­nisters of Christ, we durst not give the childrens bread to dogs, much lesse presse others to sin to partake with such.

A. I wonder that you do not set the saddle upon the right horse (as the Proverb is) either shew us plainly who does so; or else confesse to your shame, that you let fly at all, at randome, and speak more out of ma­lice then knowledge. And surely such tongues want bridles: I dare challenge you to make it good against any of us, where ever you have known any of us, to give the childrens bread to those whom we have known to be dogs: or where ever we have prest any to sin; or to partake with those whom we or they have known to be dogs: surely this too, will prove to be another of the same, with your former slanders.

Paper. In your 7th branch you say 'tis your desire, that wolves may be brought to light, that you may know them and avoid them; but we fear some that would be thought true Apostles, will prove false, and so must and ought to be avoided, as the most desperate enemies to the truth, and to the professors thereof.

Ans. In all this we joyn with you, and (never fear it) I will warrant you, that some who now appear to you to be true Apostles, and are now transformed into the Ministers of the Gospel, and Ministers of See 2 Cor. 10. 13, 15. righteousnesse, and spirituall men; when their vizor is pluckt off, will be seen in their colours: God hath promised it, and God will perform it, that their folly and their madnesse shall be made known unto all men, and they shall proceed no farther. See 2 Tim. 3. 9.

Paper. Here again you say, some are afraid to come to light, and therefore have gained Orders from Authoritie, that none must question what they say in publick; and be sure they will never meet in private: so they will avoid all occasion of being questioned. Therefore let all the wise in heart judge who are afraid of light.

Ans. I answer. That we are so far from avoiding the light, that we creep not into houses, we preach not what we deliver in corners and Conventicles, but in publick Congregations And that there hath been any order gained from Authority, that none should question what we say in publick, is false: who gain'd that Order (that was put out by Authoritie) I know not; but (if I do not mis-understand it) it onely prohibits that disorder, which (for all your large libertie afterward [Page 22] mentioned in your Paper) you would scarce admit of in your private meetings, viz: that in the midst of your exercise, you should be disturb­ed and call'd out upon, to answer every question, which every piece of ignorance in the company or congregation should propose: but the ex­ercise once ended; as our doors (as well as yours) are open to all comers; so if any man hath any thing to speak, he may speak without fear of being question'd by the Magistrate. And as you say you have often heard your Teachers desire, so I say (for my own part) I desired it my self in publick, but the last time (save one) that I p [...]eached to you (& so have others before me there) that if any man hath any thing to say against what we deliver, they should stand forth and freely speak, (onely desi­ring (as you say) that they should speak in order, in love, for edification, and one by one) or that you would come to us before we went out of your Town to be resolved, which none of you did, (though intreated in a Christian-like way to do it) but when we were gone from you, (and as you thought out of the hearing of it) then with most black and dis­honest mouthes, and tongues full of lying and bitternesse, have gone from place to place, and traduced us and our doctrine; let the Lord judge, and let your own consciences speak, whether this be not so; and if it be truth, we say with you, let the wise in heart judge who are afraid of light.

Paper. For your 8th branch: wherein you say you dislike our Baby­lonish confusion in making no difference twixt the Church and the world, but jumbling them together, contrary to the minde of God in Scriptures, and the clear practice of Christ and his Apostles.

Ans. In a part of this Answer before, I have shewed you what diffe­rence there is twixt the Church and the world; in shewing you accor­ding to the minde of God in Scriptures, and the clear minde of Christ and his Apostles, what doth constitute a true visible Church: and if you would have had a larger Answer to this silly objection and dislike, you should have shew'd us wherein our jumbling them together doth appear, and I doubt not, but we should have given satisfaction, at least a reasonable answer, though perhaps that would not have satisfied you.

Paper. Your ninth dislike is this; That we cry out against, and ac­cuse persons as overthrowers of publick Ordinances; and neither de­clare the persons who, nor the manner how.

Ans. Did not our Saviour Christ tell the disciples when they were together, that one of them should betray him; yet he did not tell them presently which, nor the manner how; he did not tell them that 'twas [Page 23] Judas by name: however (when they asked him) he gave them a signe by which they should know him, as well as if he had named him, viz: He to whom I shall give a sop, &c. So here I shall not give you the very names, as to say 'tis you Thomas, or you William, or you Giles, or you Roger, &c. yet I will give you a signe in a word or two, by which you shall know the very men.—Thus then: They that separate from, and they that refuse, and do lay down the practise of publick ordinances, and do cry out against them. These are [...]hey that do what they can to overthrow publick ordinances: In these few words now, ye have the persons who, and the manner how: I think now I need not give you the persons by name; by this that I have said, (if the Lord help you to try your selves and your brethren by rhis note) you will quickly see who are the men.

Paper. In your next place you say, That it hath been offered by some of you, to Indicate the true use of ordinances, according to Primitive Institution, yet you could not prevail with our partie to give a meeting to try it by the light of Gods Word; and now again you offer it to me, that when I shall appoint a time you will chearfully give a meeting to clear the truth from all false practises and innovations of men.

Ans. To this I answer. That except you were men of more modera­tion and meeknesse, then your Paper shews you to be, except you knew better how to bridle your tongues, and to over-rule your mad passions, to which you have so freely given the reins in your Paper) I cannot blame any man for refusing to give you a meeting. Surely it is to be feared, that instead of clearing up the truth, such meeting (with such men) might prove to be but just such as Paul commands Timothy and Titus to avoid and shun, viz: Vain bablings, which will increase to more ungodlinesse, a striving about words to no profit, but to the sub­verting of the hearers. And again he cals them foolish questions, contenti­ons, and strivings, which are unprofitable and vain. See 2 Tim. 2. 14, and 16. v. Titus 3. 9.

But thus far I entertain your proffer (because you shall not think that we are afraid of you) that if any among you, or any one for you, (for as for your own parts (poore men) I know you are no way able to undertake such a work) but if any of your new inspired Rabbles, for you, I say, shall undertake under his hand and yours, to set down what that truth of doctrine and practice is which you hold, professe, and practise in ordinances; I do here promise you that I shall be readie to entertain it, and to give you in, either my assent to it, or my dissent [Page 24] from it; as I shall finde it upon faithfull tryall by the Word, to be ei­ther dissonant from, or agreeing to the Primitive Institution of Christ and his Apostles. Or if you can charge us with any false practises, or Innovations which we allow of, let me hear what they are, and I shall give you in my Answer. And I take this to be far the better way (so you will do it without railing and scolding, and as you say in Scripture language) to satisfie and resolve both your selves and us in the truth; for words spoken (you know) are apt to be forgotten, and oft misera­bly mistaken; but words written, remain, and you may all take copies of them, and lay them by you) to pawse upon; and I shall give you a fair occasion of this in my Answer to the last clause of this your ninth branch. Wherein you say:

Paper. You desire to be ashamed and confounded, for your former evill practice, and for all your former abominations, in the abuse of the precious ordinances of Jesus Christ, not onely as you were Atheisticall, Papistical, Prelatical, but also Presbyterial in Doctrine and Discipline, contrary to Christs institution.

Ans. To this I answer. If you have any shame in you, you never had more cause to be ashamed and confounded in your selves; then for some things in this your profession: some things (I say) which are abomi­nable, and they are these which follow.

Here first you plainly confesse, that you have been Atheisticall, Pa­pisticall, Prelaticall, and Presbyteriall already, in your Doctrine and Discipline: truly 'tis no marvell to see you such whistlers, and to see you carried about like empty clouds, with every winde of new doctrine that you meet with now adayes; if you have past through so many changes alreadie: let's view them a little.

First, you say, you have been Atheisticall in Doctrine and Discipline, here's a riddle indeed (as you say) needs interpreting: poore men! let me ask you again, did you know what you did when you set your hands to this? how miserably have you been betrayed to discover your ignorance, and to lay your selves naked thus to the view of all? Pray tell me, what doctrine and discipline have Atheists? do you see your simplicitie? Atheists are such as live without a God, and do acknow­ledge none; such are said to be Atheists: Now I say, what doctrine or discipline is there amongst Atheists? I think you would be looked upon as admirably inspired men; men that have deep revelations; if you would set out the Atheists religion in doctrine and discipline: In these times wherein there are so many new ones that are sprung up; I never [Page 25] yet heard of this till now from you.

Next, you say, you have been Pap [...]sticall and Prelaticall; this is not so much to be admired, because there have been some Papists and Pre­lates that have had their doctrine and discipline in England; but I ne­ver knew (before your confession here) that Thomas Clutterbuck, Giles Hancox, Thomas Sheapheard, Calcb Self, and those of you whom I know, (for truly I cannot say that I know you all, or that I have ever (to my knowledge) seen some of your faces) I say, I never till now knew that you had been Papists in doctrine and discipline: and I am sorry to hear it now: and for these your abominations, I cannot blame you (nay I shall help you what in me lyes) to be ashamed, and confounde [...] [...]n your selves for them.

Paper. But lastly you say, you desire to be ashamed, and confounded for all your abominations, as you hav [...] been Presbyteriall in doctrine and discipline contrary to the institution of Christ Jesus.

Ans. To this I answer, (and here I shall give you that occasion which I but now promised you) first what your abominations have been, whilest you profest and lived under Presbyteriall doctrine and disci­pline I know not: 'tis like, very many; be ashamed and confounded, and repent quickly for them.—But for the Doctrine and discipline Presbyteriall in it self, that which the Orthodox Presbyterian Mini­sters of this Kingdom, do now professe, and desire to practice: I do here undertake to make it good to you, and to him that shall undertake it for you; That it is according to the Institution of Jesus Christ and his Apostles; this I shall do when I hear what you have to say against it: and if you have any shame left in you (which you professe to have) I hope the Lord will then help you to be ashamed of, and confounded for all the abominable slanders you have cast upon it, and to be asha­med and confounded in your selves for that you have so causlesly and sinfully separated from it, and have fallen from the Ordinances and In­stitutions of Christ, to the practise of those new ones that never had ground or being, other then in the vain and foolish speculations of some newly inspired men.

Paper. As for your tenth branch, which is nothing but sinfull raylings, and revilings; I shall not look upon that as worth times and words to an­swer. You call us, men of blinde zeal, you say we are desperate and damnable in opinions and practises; That most of our own cloth and calling are Malignants, Prelaticall, drunkards, swearers, lyars, hypo­crites, that we are most against those that are most conscientious; and [Page 26] greatest friends to prophanenesse, and prophane ones, &c. a roll of Shemei's and Rabshekah's language: the Lord help you to see your wic­kednesse in it, and to repent, that your iniquity may be pardoned, and forgiven by the Lord, for my part I forgive you freely.

Ans. I shall onely ask you, how you would take it to have your Ar­gument turned upon you? Thus: Some new Lights, Separatists, and In­dependents are raylers, revilers, slanderers, swearers, drunkards, lyars, follow all abominations; if one should say, such are some of you, there­fore you are all such, and to be condemned for such; how would you like the conclusion? Now remember Christs rule; Whatsoever you would that men should do unto you, even so do you unto them: for this is the Law and the Prophets.

Onely I shall speak one word to that, which you call to witnesse some of us to be lyars openly in Pulpits; because that will turn the lye upon your selves. That is Dry Baptisme: that was once publickly mentioned in a Pulpit, to be amongst you. Now pray tell me (if you may not give it that name) what name do you give to this ordinance practised amongst you? instead of baptizing an Infant, to pray over it onely, and to give it a name without the use of any water, either by dipping or sprinkling, tell me (I say) I shall be glad to be informed by you, what do you call this ordinance? where is your ground for it? your primi­tive institution which you professe to stick to? Is this orderly or disor­derly walking, I dare be so bold to say, that this hath no ground in Scripture either from rule or practice, precept or president, from Christ or his Apostles; nor in any of the Churches of Christ, till these late times, which every day (like Africa) bring forth some new Monster: yet that this hath been lately practised amongst you, will be made good to your faces, by those who were eye and ear witnesses: and there­fore you need not to take so much snuff at this.

Paper. In your 11 ^th. place you say, you cannot but dislike our dis­owning of the Saints meeting to communicate to each other of the things of God, being as clear a command of Christs under the Gospel, as any other: but (you say) we discountenance the practice, that we may keep men in ignorance, &c.

Ans. Here's another grosse slander: when will this mouth of lyes be stopped? did you ever hear any of us dislike or disown the meeting of Saints, to communicate to each other the things of God? when or where did we ever discountenance such a practice? who See I am. 4, 11, 12. are you that you dare judge other men thus? as to say it is our endeavour and practice, [Page 27] to keep men in ignorance and blindnesse, can you answer this to God? The Lord will one day judge you for this judging, and you will have the same measure meted to you: are you the men that call your meet­ings the meetings of Saints? look upon every branch of your rayling Paper, and deal truly with your own souls, judge your selves, that ye may not be condemned; doth any part of it savour of a Saints spirit, or of the things of God? if this be Saintship, the Devil is a Saint, he is a lyar, a rayler, a false accuser, the accuser of the brethren; and whether there be not much of these things in your invective, I leave it to God, and to the world to judge; ye make it appear to the world in it, what spirit ye are of, and what Saints ye are.

Again, for the meeting of Saints, for those ends you speak of, I here tell you again, that we do own it, countenance it, exhort to it, com­mend it, practise it; but what we dislike, and must disown, and dis­courage our people from, that I likewise tell you, viz: The following after those, who (having a form of godlinesse) creep into houses, and lead cap­tive silly women, laden with sins, and led away with divers lusts. 2 Tim. 3. 5, 6. Again, we call to them to mark those which cause divisions and offences, con­trary to the Doctrine which they have learned, and to avoid them. For they that are such, serve not the Lord Jesus, but their own bellies, and by good words, and fair speeches, deceive the hearts of the simple. Rom. 16. 17, 18. Again, we call to them to remember Christs words, and to take his counsell, If any man shall come unto you, and say, Lo here is Christ, or there: beleeve it not. For there shall arise false Christs, and false Prophets, and shall shew great signes, and won­ders, in so much that if it were possible, they shall deceive the very elect. Where­fore, if they shall say unto you, Behold, he is in the desart, go not forth: Behold, he is in the secret chambers, beleeve it not. Matth. 24. 23, 24. 26. We call to our people to remember the Apostle Peters words, who tels us, that as there were false Prophets amongst the Jews, there shall be false teachers amongst us, which shall bring in damnable heresies, that many shall follow their pernicious wayes; by reason of whom the way of truth shall be evill spoken of: And through covetousnesse shall they with feigned words make merchandise of you; These he describes to be such as despise government. Prosumptu us are they, self-willed, they are not afraid to speak evill of dignities. 2 Pet. 2. 1, 2, 3, and 10. verses. Again, we desire them to remember the counsell and direction of St. Jude, who exhorts the Saints to contend earnestly for the faith, that was once de [...]ivered to the Saints. For (he saith) there are certain men crept in unawares, who were before of old ordained to this condemnation. He likewise does de­scribe them to be men that despise dominion, and speak evill of dignities; that [Page 28] they are wanding starres, that they are mockers: and these are they (saith he) that separate themselves; sensuall, having not the Spirit. If you call this a disowning of the Saints meetings, to communicate to each other the things of God, a discouraging of others from them, and discountenan­cing of Saints practise, we leave it to God, Angels and men, to judge be­twixt you and us. And truly seeing these are those last times, in which there are many Antichrists abroad, as St. John, 1 Ep: 2. Ch: 18. I know not any counsell that can be more seasonable to you your selves then this, if the Lord would give you hearts to receive and embrace it.

Your 12th. branch is very large, a great deal of Riffraff raked up to­gether to make one dunghill: much of the same stuffe that hath been spoken to before; the fruits of that spirit that reigns in the Saints of these times: I shall passe by, and turn over (as I promised you) all your raylings and revilings, and shall endeavour to answer a [...]l that deserves an Answer.

Paper. In the beginning, you cannot but wonder, you say, at our contradictions, in that we would make the world beleeve, that we are like to suffer the losse of all, and to be brought to prisons, nay stakes, for our consciences, by the Sectaries; and yet condemne them at the same time, for endeavouring a prodigious tolleration of all Religions: what a strange contradiction is here (say you.)

Ans. Have ye not read the story in 1 King. 12. 13. how Jeroboam suf­fered all the people of Israel to go a whoring after the Calves which he erected at Dan and Bethel; and that when the man of God came out of Judah to cry against his Altar upon which he offered to his Calves, Je­roboam stretched out his hand against him, and cryed out, Lay hold on him.

We need not use many arguments to make the world beleeve, that we are like to suffer the losse of all, to be brought to Prisons, and Stakes, and that for our consciences: The world sees it sufficiently; that some of us have already been brought to prisons, and some are now in pri­son; (and this not without losse) and all have been threatned, (if not with stakes) yet with as cruell deaths, and all this onely for our con­sciences.

Again on the other fide, that there is a Tolleration of all Religions endeavoured, Heaven and Earth do see; and surely this is prodigious, and we may here cry out, as the Lord by the mouth of the Prophet Je­rem. 2. 12. Be astonished, Oye heavens, at this, and be ye horribly afraid, be ye very desolate, saith the Lord. Now if you will wonder; wonder not that we [Page 29] speak of such contradictions, when ye see such contradictions acted: wonder at these things.

Paper. But you undertake in the next place to justifie these proceed­ings, where you positively say, that we are (indeed) of no religion, and so not to be tollerated by them.

Ans. Doth this sound like the charity of Saints? you are of no Reli­gion; let me a little look upon your names that have subscribed this: Thomas Clutterbuck, William Burge, Giles Handcox, Thomas Sheapheard, Caleb Self, &c.—one while you say we are Antichristian, here we are of no Religion: neither we nor our people, nor our Churches can in this estate be judged to be so much as Christians. What can any Devill in Hell say worse against us then this? if we denyed the true God, and whom he hath sent Jesus Christ, if we denied every Article of the Chri­stian Faith; if we were the most damned Hereticks under Heaven, what could you say more of us then this, that we are indeed of no Religion? you Thomas, or William, or Giles, will you make this good to any one of us, that we are of no Religion? Certainly this uncharitablenesse is above all example monstrous: Calumnies invented by Pagans against Christians have not been so horrible: It could hardly have been imagi­ned, that the Devil himself, had been able to have led any reasonable creatures, into such an excesse of impudency and slander, unto such unchristian-like reproaches; yet these men would fain be accounted, The Saints. Well, take heed lest while you run on in these wayes, you hear old Jacobs words; Cursed be their wrath, for it was feirce; and their rage, for it was cruell.

Paper. Again, you are of no Religion (which indeed is true.)

Ans. Freinds; have ye not heard of, nor read the stories of John of Leyden, Kinpperdollin, and David George? Those famous (or rather infa­mous) Anabaptists, and of the pranks they play'd in Germany: and whi­ther the Lord suffered Satan to lead those proud hypocrites; who in their own eyes were such holy Saints, as they could not but (in the ten­dernesse of their consciences) separate from the best reformed Churches of Christ (as being of no Religion) how they apostatized from that re­ligion, and service, which the Scripture prescribed, how they did put away baptisme, the Lords Supper, and the preaching of the Word; and perswaded many poore ignorant people, to follow their pernicious wayes, to their destruction, drawing them along after the directions of these new Prophets? have ye not heard of these things? whether or no the same spirit which was the author of that Anabaptisme (and under [Page 30] that of all other their prodigious and horrible impieties in Germany) doth not now make his appearance in England, and walk amongst us, I leave to all to judge, who have but half an eye open, and are any whit acquainted with those stories:—out of pitie and compassion, and meer love to your souls, the Lord knows) I beg and pray for you, that you be not taken captive in those snares.

Paper. Again you are of no Religion (which indeed is true.)

Ans. Of no Religion? we acknowledge the onely true God, Father, Son, and holy Ghost, for our God, and he hath acknowledged us to be his people, he hath taken us into Covenant with him; we beleeve that he hath given his Son Jesus Christ to dye for our sins, and that he is risen again for our justification; we enjoy union and communion with him in grace here, being spiritually, and mystically (yet really and in­separably) joyned to Christ as our Head and Husband; we pertake of the virtue of his mediation, in our justification, adoption, sanctifica­tion, we live in expectation of everlasting communion, with our head Christ Jesus, in that glory of heaven, the first fruits of which glory with Christ, is communicated to us in this life, as we are members of him, our head, and so in him are interessed in that glory which he is fully possest of; And as an earnest thereof, we enjoy the sence of Gods love, peace of conscience, joy in the holy Ghost, and hope of glory: and whilest we continue here in this life, in the communion of Saints, the Lord hath given us the presence, the help, and support of his own Spi­rit, to teach, guide, direct and enable us to, and to support us in his worship, fear and service, which we desire and endeavour to perform, according to that rule which he hath given us for our faith and obedi­ence in his holy Word.

All this, and yet of no Religion? if you have apostatized from this, I would fain know, what new religion you have found out; what God ye acknowledge, and after what way, and in what manner ye do wor­ship: you tell me something in the following part of this branch of your Paper, that after that way which we call heresie, you so worship the God of your fathers; you have been lately taught to say this in a Sermon of your new Pastors; I see you can remember the text. But I tell you (and will make it good to you) that if you worship the God of your fathers after that way which we call heresie, your worship is in­cense in the devils nostrils, and an abomination to the Lord. And this I doubt not but you will be convinc'd of anon, when I come to shew you what way 'tis that we call heresie.

Pray be so charitable for the time to come, as to think, that we are of some religion; though (it may be) not of yours.

Paper. You say in the next place, that we are a hodg-podge made up of all like the Turks Alcoran, of Heathenisme in permitting meer Atheists and prophane ones to be members of our Church, and partakers of our Seals in worship, of Jewish Tithes and oblations, of Popish ordination and ceremonies, of Episcopall pomp, pride, and avarice, &c.

Ans. What can you leave off so soon? is this all? have ye no more? 'tis wonder, but let's see what all this out-cry is for.

First, we are a meer hodge-podge; I would that you who pretend so to excell in Saint-ship and the Spirit, would but once discover, and ma­nifest thus much, that ye had learn'd common civility, and how to give some civill language.

In what are we an hodge-podge? you say we admit of heathens, and prophane ones, to be members of our Church, and partakers of the Seals of our worship.—Truly no other Heathens, nor prophane ones, then such as you your selves are: I know of no Atheists, nor Heathens, that have been admitted members (as Atheists and Heathens) to any of our Churches, or any Church in Christendome: it may be that some of you that charge us with this have been travellers, and so may lye by authoritie, (according to the Proverb) pray tell me, let's be informed by you a little, where, or in what particular Church of ours have any Atheists or Heathens been admitted members, or to either of the Seals? are any admitted to the first or second Seal, but such as are born within the line of the Church, of Christian parents, professing faith in Christ Jesus? are any but such admitted (by us) to the first Seal? or any but such to the second? Now will you make those, that are born within the line of the visible Church, and that do professe faith in Christ Jesus to be Heathens and Atheists? what Brownisticall, Anabaptisticall tenets are these? wil not all the world that hears of this, hisse at your madnes, your simplicitie, and non-sence, and your witlesse, groundlesse uncha­ritable charging and censuring of us?

Again, where can you shew any meerly prophane ones, who conti­nuing openly such; without profession of godly sorrow, and desires of coming to the Lord Jesus for forgivenesse, and for increase of grace, that they might be inabled to lead a more holy life for the time to come, that have been admitted by us to the Lords Supper? This is as very a slander as all the rest: and if they do desire to come in this way, I would fain know of you, where is your warrant, and authoritie from [Page 32] Scripture to deny them? To satisfie you further in this; I long to see, where your rule, or your command is from Christ, to require satisfacti­on, by convincing Arguments, of the true grace of every Church-mem­ber: I am confident of it, that if that were strictly stood upon by your new Pastor, he would have but a thin Church, I am afraid (were an honest and sufficient, impartiall understand [...]ng Ch [...]istian to be Judge of this) the greatest part of the Ten Subscribers would be found tardy in this, and so not fit to be members, (what ever you lay claim to)—What ever your new guide pretends to, he must stretch his tender con­science, in dispencing with, and in taking many upon charitable sup­positions in this point, or else his quarters would quickly grow as cold, and as thin at Cirencester, as they have been at other places, and so he must again turn Traveller, and an Itinerary.

Again, I see you do not know (poore men) and therefore I would have you to go to your spirituall and gifted man to teach you, what is the nature of a visible Church; and (lest he should be ignorant of it) I will give you a hint or two of it: The visible Church, it is such a body whose members are never all gracious (if you will beleeve the Scrip­ture) it is not like the Church invisible, the Church of the Elect: but it is an Heterogeneous body (do you understand that word?) I'le help you, the parts of it are very dissimular; some chaff, some corn, some wheat, some tares, a net of fishes good and bad, an house wherein are vessels of honour and dishonour; a fold of sheep and goats; a tree of green and withered branches, a table of guests some with, some with­out a wedding garment: In a word, every visible Church is a society, wherein many are called, and few are chosen. Except therefore you will alter the nature of all true visible Churches whereof the Scripture speaks, we must grant, and so must you, that in every visible Church, there are some members which have not true grace. If you have any thing to say to this, let me hear your Arguments, and I shall answer you.

Paper. Your next grounds upon which you say we are of no religion, are, because we receive Jewish Tithes and Oblations; because of Popish ordination and ceremonies, Episcopall pomp, pride and avarice.

Ans. For matter of Tithes you give me large occasion by and by after, and therefore I will refer that till I come to it there: Though your Paper be full of Tautologies, to stuffe up your invective, I shall shovell up as much of your filth as I can together, into order in my Answer.

For Popish ordination, if therefore Popish because by Bishops, I have [Page 33] likewise formerly said enough alreadie to satisfie reasonable men, (though perhaps not you) and therefore I shall say no more of that here neither.

For Popish Ceremonies, we renounce them, and are as far as the pre­cisest Anabaptist of you all, from tollerating them, either in our selves or others, where we may in a lawfull way hinder and remove them—For our Episcopall pomp, pride and avarice, which you say is in us; I tell you again you will be judging till you are judged, if you leave not the sooner: The Lord forgive you.

Paper. To passe by much of your rubbish; the next thing you give me occasion to take notice of is—your zeal against evill in opinion, and practise, against all humane inventions in the worship of God, and for the truth once delivered to the Saints; And here you (very well) put in a parenthesis (so far as the Lord shall discover it to you.)

Ans. Here I cannot but commend your zealous profession; but with­all cannot but tell you plainly, that yet the Lord hath not discovered that truth to you which was once delivered to the Saints, or else you have shut your eyes, that you will not see it. For were your eyes open, and were you but clear sighted, you must needs fall first upon your selves if you look discerningly into your wayes, and into your judge­ments, here declared in this your Paper; if you will bring these to the Tex [...], viz: the written Word, you will finde abundance of evill both of opinion and practice, which tends rather to the subverting, then the defending and maintaining of the truth once delivered to the Saints. The Lord discover it to you, for men are very blear-ey'd and dim-sight­ed when they look upon their own wayes: Solomon tels us that every way of man is right in his own eyes: Prov. 21. 2. Said we not well, thou art a Samari­tane, and hast a devill, said the Jews to Christ: but I say let you and I lay by our selves, and let us bring our wayes and worship, our opinions and practises to that text in Isa. 8. 20. To the Law, and to the testimonies: and if they speak not according to this word, there is no light in them.

Paper. In the next place you tell me, you are resolved (the same power assisting you) that if I or any other (as we have done) do or shall vent any opinion, or hold any practise contrary to what is held forth in the Word of God, in the simplicitie of its own sence and spirituall meaning, that we shall hear of it, &c.

Ans. I answer. First I must here reprove you again for a falshood, and a base slander, in that you say I have vented, and do hold any opinion or practice contrary to what is held forth in the Word: if we vent any [Page 34] thing (say you) as you have done: I challenge you and all the world to make that good; or if you do not, or at least cannot, then be ashamed and repent, acknowledge your fault, else you will be seen and known to the world to be such as you are.

Secondly, if when I do vent or hold any such opinion or practice, you will be as good as your word and promise; viz. to let me hear of it: I professe seriously to you, I will thank you for it; but let it be done then in a more civill Christian-like way then this is; leave off rayling and slandering, and I shall say as David, Psal. 141. 5. Let the righteous smite me, and it shall be a kindnesse: and let him reprove me, and it shall be an excellent oil, which shall not break my head.

In the third place, if any thing be vented contrary to what is held forth in the Word of God, in the simplicitie of its own sence and spiri­tuall meaning, then I shall hear of it.—

I say again I desire it; But pray tell me, who shall be judge of the same sence and spirituall meaning of the Word in its simplicitie? will you be Judges? Alas you are not fit, you can go no farther then the letter, and where the place requires more then a literall exposition to set forth its meaning, you must be at a stand: And I am much mistaken, if your new Pastor can help you; as spirituall a man as you take him to be, I am sure where you stumble upon some places, and do venture to give the meaning of them (your Paper shews) you somtimes mistake fouly, and do make good that place of the Apostle, 2 Pet. 3. 16. where he saith, that in the Epistles of Paul there be some things hard to be understood, which they that are unlearned and unstable, do wrest, (as they do also the other Scriptures) unto their destruction. And if you fly to the old shift of the new lights of these times, and tell us that the Spirit will help you: I answer, first, 'tis the Spirit of God alone that must help you (if any spirit) to understand it's own spirituall meaning; And I must plainly tell you, that there be but few of the foot-steps of the Spirit of God to be seen (in this your Paper) if those who are best acquainted with them, were to search for them here.

Again, the Spirit doth not now help by miraculous wayes, (as it hath done) by immediate revelations and infusions, and by giving men the gifts of tongues, to understand all languages, (as in the Apostles times) and they that pretend to such things in these times, are led along, and seduced by a lying spirit.

Paper. In the next place: you say, you trust God will give you cou­rage and boldnesse to maintain the truth, by sound doctrine; and to [Page 35] convince all gainsayers (though never so sophisticall) that ye shall not need to use (as some do) indirect means, as stirring up the Magistrate against them, there being no footsteps, for such practice in the Gospel to maintain the truth, but is the way of Antichrist to set up his king­dome: Rev. 13. 7. 15, 16. but the Saints overcome the devill and his In­struments by the blood of the Lamb, and by the word of their testimony. Revel. 12. 11.

Ans. I answer. First, I know not what courage and boldnesse God may give you to maintain the truth; but I am sure Satan hath supplyed you with abundance of courage and boldnesse (even to Impudencie) in speaking evill of the way of truth, and in endeavouring to hold up errors: And what worthy Patrons such as you are, are like to prove your selves to Truth, 'tis much to be suspected if one view you well in that shape you appear in, in this your Invective.

2ly, Whereas you say the Magistrate is an indirect means, that there are no footsteps of it in the Gospel, that 'tis the way of Antichrist, &c.

I answer. It may be you have a means that's more direct in your con­celt then by the sword of the Magistrate; though it hath fewer footsteps in the Gospel, and that is by the Sword of the Souldier.

Paper. But I know you expect I should say something here (because you give the occasion) concerning the power of the Magistrate under the Gospel; The power of the Magistrate (in maintaining truth) (you say) hath no footsteps in the Gospel, 'tis an Antichristian way:—Did I not tell you in the beginning how exceedingly a carnall heart loves libertie, and freedome? Oh, 'tis a sweet morsell, how passionately do men pursue it? every coercive and vindictive power that would restrain it, and punish it's wickednesse; oh this is an Antichristian way. And to prove this, you urge, Rev. 13. 7. 15, 16.

Ans. To this I answer. Now you speak like your selves: Heres the pure pute language of all the Anabaptists that I ever yet heard or read of, or have spoken with.—I doubt not but to make it appear to you, that these are onely the fancies and devices of Phanaticall Enthusiasts (and not to be deduced from Scriptures) who because they be dissolute would have no bonds of Laws; because they are Schismaticks, would have no discipline in the Church; and because they walk inordinately, they would have no coercive power of the Magistrate to restrain them. This is onely the spirit of those Schismaticall Teachers, who under a pretence of spirituall freedome, will lead you into all carnall libertie, prophanenesse, sacriledge, and faction.—And have they (nor you) [Page 36] nothing else to prove Magistracie to be Antichristian, and to have no footsteps in the Gospel, but Rev. 13. 7. 15. 16. Poore men, did not I tell you but now, what miserable Expositors, and applyers, and wresters of Scripture you were, to your own destruction? will you see how ridicu­lous you are in this place, and how simply and sinfully you abuse Scri­pture. The text alledged plainly shews, that power was given to Anti­christ to wage warre with the Saints, and by his Armies to overcome them; and this you bring to prove, that the Sword of Justice in the hand of the Civill Magistrate under the Gospel is Antichristian; oh mi­serable ignorance and impudence; he that thus teacheth you to under­stand and apply Scriptures, is a blinde leader of the blinde, and (if the Lord open not your eyes the sooner) you will both fall into the ditch.

Again, you urge, Revel. 12. 11. where the text saith, that the Saints overcame Satan by the blood of the Lambe, and the word of their testimony: and this you bring to prove, that the Power of the Magistrate under the Gospel in restraining and punishing errors, and maintaining truth, is an indirect and an Antichristian way: may not he that hath but half an eye see how grosly absurd you are in these things? The plain mean­ing of the place is no more then this, That by the death and sufferings of Jesus Christ (the Lambe of God slain) the devill and all his Angels, all the enemies of mans salvation, are overcome; and the Saints are said to overcome him by his blood, as they have their garments washt in the blood of the Lambe, as they are justified and sanctified by his blood, and by his Word; the victory of Christ over the devill and his Angels being obtained not in his own name, but for us; we (that be­leeve in his blood, and the word of his testimony) are said (in him) to have overcome Satan, and his Angels, the enemies of our salvation.

Do you see now how simply you have quoted Scripture here, and how little to your purpose? Surely this is no small fin, thus to abuse and wrest the Word and the truth of God, to the maintaining of errors; therefore repent for it.

Again you say, the power of the Magistrate under the Gospel is an Antichristian way,—and you have fairly prov'd it;—Let me tell you, just thus did John of Leyden in Munster, all Power of the Magistrate amongst Christians, was by him and his followers cry'd down as An­tichristian, and persecution of tender consciences; till he himself had gained power by his seduced ones, to murther and banish all the Magi­strates in Munster; and John himself was got up into the Throne of So­veraignty, made, and proclaimed by them his followers to be King of [Page 37] the new Jerusalem in Munster, where he exercised a great deal of most barbarous and unheard of cruelty; and then Magistracie was no longer Antichristian, when the Saints there (as they call'd themselves) were once become Magistrates.

I onely minde you of this story, because the Town and Countrey Note that Giles Hancox one of the Subscri­ters hath (since this) taken his Oath for Iustice of the Peace, and now executes that office in Ciren­cester. speaks it, that some of you that have here subscribed Magistracie to be Antichristian, are designed and appointed, and are ready to undertake the office of being Magistrates among your neighbours; I hope when you your selves come to be Magistrates and Justices, then Magistracie will no longer be accounted Antichristian amongst you, when the Sword is once in the Saints hands.

But that I may not discourage you in your young undertakings, I will take a little pains to inform your ignorance; and to shew you what foot-steps the Magistrates executing of Justice upon transgressors (both against the first and second Table) hath in the Gospel. I hope I shall make it appear plainly to you, that 'tis so farre from being Antichri­stian, that it is Gods own ordinance, and that under the Gospel; and you shall see 'tis onely ignorance, that makes you so impudent, as to say, that this hath no foot-steps in the Gospel.

In the first place; let me tell you, that all the best reformed Churches in Christendome, do renounce and detest these Anabaptisticall dreams of yours; and most harmoniously and willingly confesse, and acknow­ledge it, to be Gods will that the world be governed by Laws (by the way remember that the Church is within the Common-wealth;) and God himself hath appointed the Civill Magistrate, and hath delivered to him, the Sword, to the protection and praise of good men; and for punishment on the evill. And by this bridle, mens vices and wicked­nesses should be restrained, whether committed against the first or against the second Table.

2ly, They confesse the Power and Authoritie of Magistrates to be the ordinances of God himself, appointed, as well to the manifestation of his own glory, as to the singular profit of mankinde: That by reason of the will of God himself revealed in his Word, we must not onely suffer, and be content that they should rule, but also to love them, fear them, and withall reverence, and honour, and embrace them as the Embassadors and Ministers of the most high God (being in his stead, and preferr'd for the good of their Subjects) that we should poure out prayers for them, pay tributes to them; and in all businesses of the Common-wealth (which are not against the Word of God) to obey their Laws and Edicts.

3ly, They beleeve also, and do willingly acknowledge, that every lawfull Magistrate being by God himself constituted, the keeper and defender of both Tables of the Law, may and ought, first and chiefly, to take care of Gods glory, and (according to his place) to preserve Religion, when pure, and to restore it when decayed and corrupted; and to this end, to restrain and punish, as well Atheists, Blasphemers, Hereticks, and Schismaticks, as the violaters of Justice and Civill peace.

Now by what spirit you are led, to run out of, and to cry down the opinions and practises, of all the Churches of Christ in this point, as Antichristian, every man may judge: And the Lord help you timely to see whither you are running headlong; not onely beyond the Churches of Christ; but into ab [...]urdities and extremities, which even the Law of Nature teaches poore Pagans and Heathens to avoid, who have their Governors and government amongst them: nay even to be more bruitish, and more void of understanding then the creature, the very beasts that perish, for even they too, are taught of nature to observe an order amongst themselves.—But to shew it unto you from Scripture grounds.

Paper. To stir up the Magistrate against those who oppose the truth, you say is an indirect way, that hath no foot-steps in the Gospel, but is Antichristian.

Ans. First, let me present you a glasse wherein you may see your own faces drawn to the life. In 2 Pet. 2. and St. Jude in his Epistle, these two (speaking of false prophets that were then in those dayes; and fore­shewing what ones should creep into the Church) do so describe them that all men may see them: They walk (saith Peter) after the flesh, in the lusts of uncleannesse, and despise government and dominion. Presumptuous are they, self-willed: they are not afraid to speak evill of dignities; Whereas Angels, which are greater in power and might, bring not a ray [...]ing accusation against them before the Lord. So St. Jude, 8. ver. These filthy dreamers defile the flesh, despise dominion, and speak evill of dignities. If you note it; these words of these Apostles do as directly fit the Anabaptists of these times, as if they had aymed at them.—This by the way.

In the next place: Ple shew you out of Scripture, that the office of the Civill Magistrate, is so far from being Antichristian, that it is an of­fice appointed by God himself, for the administration of Justice, and preservation of Peace both in Church and Common-wealth. And that in this way of administring Justice, and preserving Peace in Church [Page 39] and State, their authoritie extends, to the punishing and restraining of Hereticks, Blasphemers, Schismaticks, as well as Murtherers and theeves: First see these places of Scripture, Exod. 18. 20, 21, 22. 2 Chron. 19. 6. and 11. ver. Prov. 8. 15, 16. Dan. 2. 21. These places will shew you sufficiently, that Magistracie is Gods ordinance. If you would have a Gospel proof, see Rom. 13. 6 first verses, where they are call'd severall times, The ordinance of God, and the ministers of God.

2ly, You shall see it cleared to you (de fact [...]) that these Magistrates have exercised their power, in suppressing errors, heresies and blasphe­mies, which have been contrary to sound doctrine and true Religion. See 1 King. 15. 13. 2 King. 10. 11, 24. 2 King. 23. 20. 2 Chron. 15. 13.

3ly, You shall see that they did exercise this power (de jure too) up­on Gods warrant, and by virtue of his ordination: See Deut. 13. from the 5. to the 10. ver. and 17. Chap. 2, 3, 4, 5, ver. Exod. 22. 20. Levit. 24. 16.

All that you can say to this is, that these be old Testament texts, and God appointed Magistrates under the Law, and the Jews were kept in order by them; yet this doth not prove that Christians under the Go­spel may exercise that power one over another, or that they need any Civill Magistrate.

I answer. I shall shew you the weaknesse and simplicitie of this reply, and that in this order.—First, there is the like necessity of the Civill Magistrates and Judges under the Gospel, as well as under the Law; for the sad experience of these times shews us, and the Scripture shews us, that the same disorders fall out amongst Christians, as did among the Jews; not onely envyings, strifes, debates, going to law, &c. and the like disorders in the State, but also errors, heresies, and blasphemies, and divisions in the Church. See 1 Cor. 3. 3. and Chap. 6. 6. Phil. 3. 18. 2 Pet. 2. 1. &c.

Now if there be the same disorders in Church and State (amongst Christians) as were among them; it must necessarily follow (and you cannot but in reason grant,) that here's need of the same power and au [...]horitie for the restraining and punishing of these.—If we have need of the same power and authoritie, and that hath been a power appoint­ed of God for the same end, if you will deny it to us under the Gospel, you must shew me, where ever that Command and ordinance was re­pealed, or that pract [...]ce prohibited, under the new Testament. I must confesse to you that I could never yet finde it repeall'd or prohibited by Christ or his Apostles; and therefore rationall men must grant that it stands still in force under the Gospel.

And to satisfie you further, I will shew you severall grounds why, [Page 40] and places from which you must conclude, that their Calling is war­rantable by, and agreeable to the Gospel.

First, we having need of such, as well as the Jews under the Law, you must either grant us them, or else you must conclude, that the State of the Church of Christ (in respect of the Civill Magistrate) is worse un­der the new Testament then is was under the old, which no man will be so mad as to say.

Again, if the office of the Magistrate, were an office and ordinance under the Law, and not under the Gospel, then it must be because this ordinance was ceremoniall and typicall; but this cannot be: for I shall plainly shew you that the power of the Magistrate is morall and per­petuall.

First look upon the fift Commandment, Honour thy father and thy mo­ther, &c. I hope you will not turn Antinomians too, and deny the mo­ralitie of the ten Commandments: if you do, the Apostle Pauls words will shew, that if you condemne all the rest, yet this Command is mo­rall and perpetuall; for he renews it in the Gospel; and it must stand as long as the Gospel stands. Ephes 6. 1, 2. Now I beleeve that your inspi­red and spirituall Pastor will not deny, but that in that Command (though the Apostle applyes it there onely to parents and children) yet both this relate and correlate, viz: the Magistrate and Subject, the power and authoritie of the one, and the obedience and submission of the other, are both warranted and commanded.

Again, the power of the Magistrate must needs be morall and perpe­tuall in the Church; because the reason, and ground, and end of that power is morall and perpetuall: one ground and reason why that power was establisht amongst the Jews, was because seducers and drea­mers of dreams, would turn away the hearts of Gods people from the Lord; and the end of exercising and executing that power, was that all Israel might fear, and do no more so wickedly, Deut. 13. 5. 11. Now these grounds, reasons and ends of the ordaining the power at first, and the executing of it are perpetuall, and are at this time amongst us, ther­fore it cannot be denyed (by reasonable men) but that the power must be still in force: you know that the grounds, and reasons, and ends of both the institution of it, and the execution of it are now with us, viz: seducers do still indeavour to draw away the hearts of Gods people from the Lord (if Justice were executed on these) the people would fear, and do no more so wickedly.

Again, you shall finde that the want of a Civill Magistrate to sway [Page 41] the Sword of Justice, was noted by the holy Ghost, as a great plague, and a fearfull judgement on the Jews: See Judg. 17. 6. and Chap. 18. 1. v. and 21. 25. So likewise on the contrary, 'twas fore-told and promised as a singular blessing to the Christian Church under the Gospel: Isa. 49. 23. And Kings under the Gospel are required and commanded to im­ploy their power to the advancement of Christs kingdom: Psal. 2. 10, 11, 12. The Psalm is clearly expounded of Christ and his kingdom by the Apostle, Act. 4. 25. and Act. 13. 23. Now (saith the Psalmist) Be wise, O ye kings; be instructed, O ye Judges: Serve the Lord with fear. Now ye must Dr Featly in his Dip­per dipt. know, that Kings and Judges, serve God two manner of wayes: First, as men by leading a godly life agreeable to the rules of the Gospel. 2ly, as Kings and Judges, they serve God by enacting and executing Laws with convenient severity; commanding just things, and prohibiting evill: So did Hezekiah and Josiah: And then properly do Kings and Judges serve God as Kings and Judges, when they do those things in and for the service of God, which none can do but they.

Farther yet, ye shall see, how in the Gospel, Christ himself and his Apostles, have approved of the Authoritie of the Civill Magistrate, and have commanded obedience to them. Matth. 22. 21. Christ commands all to pay unto Cesar, the things that are Cesars: And he himself payed tri­bute, and acknowledged even Pilates power over him to be from God: Joh. 19. 11.—Again, the Apostle commands all people to submit, and to obey the Magistrate, and to obey for the Lords sake, and for that they are the ordinance of God. And therefore surely the Authority of the Magistrate is establisht by the Gospel. See Rom. 13. 1, 4, 5. Tit. 3. 1. 1 Pet. 2. 13, 14, 15. Again, the Apostle commands us to offer up prayers in speciall for them as Magistrates: 1 Tim. 2. 1, 2, 3, 4. that we may leade a quiet and peaceable life, under them, in all godlinesse and honesty. Which we could not do, except the Lord blesse their government over us.

May not a man now say to you here, as Christ did to the Pharisees, Ye erre, not knowing the Scriptures: what a grosse error is this in you, to set your hands to such a falshood as this is? That the office of a Magistrate under the Gospel is Antichristian, and hath no foot-steps in the Gospel? Ye see it hath those foot-steps there which neither you, nor all the Ana­baptists in England, nor all the Devils in Hell, shall be able ever to raze out. The Lord give you understanding, that you may see your error, be ashamed of it, and repent for it, and from it.

Let's see what you say next:—Truly in 20 lines together, or more, nothing but a throwing out your very gaul, in most unchristianlike slan­ders [Page 42] and reproaches; in which too, the Divel hath holpen you, to belch out as hellish lyes, as ever the father of lyes himself vented. Oh, what a Saint-lik spirit this savours of? to rayl, and brawl, and speak evill of Magistrates and Ministers, and all that come in your way. In your fol­lowing page of your Paper, ye pretend much to the carriage of Christ and his Apostles; you say you are commanded to be gentle, and meek, and curteous; to be moderate, to walk as brethren, and to beseech men, and that you are condemned for following these; I leave it (even to your selves) and to all the world to judge, of the meeknesse, and lambe­like spirit, which you have in this Paper exprest to be in you. I leave it upon your own consciences (if they be not seared) if they be, the Lord soften them, and give you speedily a sence of your condition, (for my part) I shall beseech God to pardon you.

Paper. You call us vain, time-serving, self-seeking Teachers, turning with every winde, perfidious men, who will be any thing, nay nothing for a little pelf, though under pretences of piety, penny masters, hire­lings, false prophets; that our means is the prop of our ministery. That we will not trust God, that we are at every word of command from men; facing about, and turning as we were; that we have sworn to maintain Episcopacy with & cetera.

Ans. We shall not revile again, but, as I said, commit our selves to God who judgeth righteously. We may say of you as Paul said of Alex­ander the Copper-smith; you William, and Thomas, and John, and Caleb, &c. you have done us much wrong, the Lord help other men to beware of you:—onely before I leave this, let me ask you one question or two: Pray let me know ('tis but a reasonable request from you who have charged us with it) in what have you found us vain Teachers? hath our teaching been in vain to you? we are sor [...]ie for you; and say as Paul 2 Cor. 4. 3. If our Gospel be hid, 'tis hid to them that are lost: In whom the God of this world hath blinded the minds of them which beleeve not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. For we have not preached our selves, but Christ Jesus our Lord, and our selves your servants for Jesus sake.

Again, how many winds and times have you known us to turn withall? we have (the Lord knows) desired, and we hope we have hi­therto held fast the profession of our faith without wavering; and we trust (through Christ that strengthens us) that we shall yet stand fast in the faith, and quit our selves like men, though we have strong sha­kings: we blesse God, we have not as yet said a confederacie, nor feared the fear of men.

Again, which of us, and which way can you make it appear, that we are self-seeking men? who amongst us have for Pelf or honour pro­ved perfidious to our trust, and to our charges: we trust that the Lord hath seen, that we have no [...], we do not seek our own, but every man an­others wealth, and the things which are Christ Jesus. As Paul enjoyns, 1 Cor. 10. 2. And for your parts (I think) you have as little cause or ground to charge us with this, as any, for in our labours to you wards, even to this day, we are able to say as Paul, 2 Cor. 12. 14. We are ready to come again unto you, and we will not be burthensome to you, for we seek not yours but you.

Again, which of us can you charge (justly) with prophecying or preaching false things to you; name the men (if you can) that are false prophets, and prove it against us: we tell you again, that we are not of those that handle the Word of God deceitfully; and we desire to re­nounce the hidden things of darknesse, and (we blesse God) we can say as Paul, 1 Cor. 11. 23. We have received of the Lord, that which we also have delivered unto you.

Again, when, or where, or which of us have you known to be Beagles to our Reverend Patrons (as you call them) the Bishops? where have we faced about, and turn'd again as we were? or whom amongst us can you prove to have taken the Bishops Oath with & caetera: we are able to make your falshood and slanders in this appear to the world; that in this County of Gloucester it was generally opposed, and refused: how base then are these accusations?

Again, whom of us have you known to have layen at the Ale-house three dayes in a week?—blush for shame.—Did you know what you did, when you were led by the nose, to set your hands to such an heap of lyes together, which are all from the father of lyes; and any one of which we challenge you and all the world, to make good against us, if you can. Does it become the Saints to do such things as these are? Me thinks, here be fit grounds for you, to be ashamed and confounded in your selves.

Paper. In the next place you tell us, that certainly, if you should see the downfall of our means, you should see the downfall of our Mini­stery, that being the grand prop thereof; And therefore rather then we will trust God for our maintenance, we will take, nay force the legall maintenance of Tithes from the people, &c.

Ans. I answer. First, we know that the downfall of our Ministery is that which you look, and long, and gape after; that so you may run [Page 44] on without controul, in your villanies. But (me thinks) (if you were not wilfully ignorant) you might know, that Tithes are not the grand prop of our Ministery. 'Tis a promise of Christ, that is the prop of it; And that is such a prop, that the gates of hell shall never prevail against it: he hath promised to be with our Ministery (and us in our Ministery) to the end of the world; And therefore you are not like to see the down­fall of it so soon as you think for: except you have a revelation (as one of your grand Prophets lately had) that the end of the world will be very soon; your hope in this (therefore) is but as the hope of the wick­ed which shall perish, and be as a spiders webb.

If the Lord strip us of that which you call legall maintenance, if he bring us to a morsell of bread, yea down to sackcloth and ashes, yet I doubt not, but you shall finde, that we shall trust God so farre for our maintenance, that while we live we shall preach the Gospel: And while we do preach the Gospel, we doubt not but we shall live by the Gospel: and if our maintenance be in that way which you call legall, we shall not desire to keep it, if we be not able to justifie it to honester men, yea better wits then yours; to be lawfull, yea under the Gospel. And that in the next place I shall undertake to shew you, by removing all those silly and ridiculous objections which you (in your Paper) have layed in against it.

Paper. First, you say, 'twas a legall maintenance. 2ly, that 'twas on­ly given to the Priests under the Law for their service. 3ly, that 'twas given to them as one of the ten Tribes, which they took onely of their brethren, and that not by compulsion; but (you say) there is no equa­litie that our Priests should have it. First, because they are not the hun­dredth part of the people: 2ly, because they have inheritance among their brethren. 3ly, (you say) the Priests of the Law had but the 10 ^th. of the increase; ours of mens labours. 4ly, the Priests of the Law were not so covetous as ours be. 5ly, (you say) Christ having put an end to the Priesthood, hath also changed the Law which (you say) is Tithes: here you urge, Hebr. 7. 12. Hence you do farther inferre, that to take Tithes under the Gospel, is abominable heresie: and a denying of Christ come in the flesh. 6ly, (you say) you may see God blasting them in our posterity, for they generally come to nothing, but are miserable Lastly, that in this we are Jewish, and may be call'd Jews.

Ans. For Answer. First, whereas you say 'tis legall maintenance; this is just as you call repentance, humilitie, obedience, and all duties legall graces and duties. We need not value such a brand set upon the office, [Page 45] or Ministery, or maintenance of the ministery of the Gospel, when the very graces of the Gospel, suffer by you and your companions under the same reproach:—But to answer you.—'Tis legall maintenance, (say you) how legall? (I beleeve your meaning in this, is, that which you speak more plainly in the 2d) as it was paid onely to Priests under the Law, therfore legall: if this be your meaning (as it can be no other) here I shall presently shew you your grosse ignorance: Were Tithes paid onely to Priests under the Law? how false is this? you might have seen in Hebr. 7. quoted by you, that Abraham paid Tithes to Melchisede [...]h, and Levi himself in Abrahams loins. Now the Apostle shews you that the priesthood of Melchisedech was not that of Levi; for this is taken away (saith he) but the order of Melchisedechs Priesthood abides for ever.

Here then you see, that Tithes were paid to some other Priests then onely to the Priests under the Law. Farther—when you read that A­braham and Jacob paid Tithes; I desire to know from you, by what law they paid Tithes: whether was it by the Law of Nature, or by the Le­viticall Law, or by an Evangelicall Law? one of the three must be, 'tis plain as the Sun, that it could not be by a Leviticall Law, and by virtue of that; for that was not then enacted, and by that Law Levi was to re­ceive and not to pay Tithes; yet Levi himself in Abraham paid Tithes to Melchisedech. Again, if they paid by the Law of Nature, that Law binds all men still, as well now as then. And lastly, if they paid by an Evangelicall Law, that binds also all Christians to pay their Tithes to­wards the maintenance of Melchisedechs priesthood which endures for ever. Pray let me see your Answer to this.

Paper. In the next place you say, Tithes were given to the Priests un­der the Law, as they were one of the ten Tribes; which they took onely of their brethren, and that not by compulsion; but there's no equalitie that our Priests should have it: first, because they are not the hundredth part of the people: 2ly, they have inheritance among the brethren. Again, they had but the tenth of the increase: ours of mens labours.

Ans. In Answer to this, I must tell you here again your ignorance hath made you very bold and impudent, in speaking that which I shall shew to you, and to al the world to be very false—And it must be un­der these heads. You put me here upon the consideration of these two things: first the proportion of the persons of the Priests under the Law▪ and 2ly, the proportion of their maintenance, and to compare it with ours now.

If you will look upon these two things in Scripture; you shall finde how falsly and absurdly you do argue in your Paper. I will shew you, first for their persons, that it will not be hard to prove, that the Tribe of Levi under the Law, were not the fourtieth part of the people. 2ly, for their maintenance, they had three times as much as any one Tribe.—

First for their persons; look upon the numbring of them, and com­pare, See Dr. Reynolds Exp: Psal. 110. pag 477, 478, &c. Numb. 1. 46. with Numb. 3. 39. and you shall finde, that the other Tribes were numbred from 20 yeers old and upward, to all that were able to bear Arms, which was to the age of fifty yeers (as Josephus re­ports) (for at that age they were supposed to be unserviceable for war) and yet being thus numbred, but from 20 to 50 yeers, their number amounted to six hundred and three thousand, five hundred and fifty men able to go to war. On the other side, the Levites were numbred from one month old and upward, and yet the whole number amount­ed but to two and twenty thousand. Now conjecture the number of those in the other Tribes, who were under 20 yeers of age, and who were above fifty yeers to be but half as many as the rest, (as it cannot be supposed that they were lesse) yet the whole number of the Tribes reckoned from their infancie upward, will amount at least to nine hun­dred two thousand men, of which number, the number of the Levites, is just the one and fourtieth part. If you say that the Tribe of Levi in­creased to a mighty number afterwards, as may be found, 1 Chron. 23. 3. I say that the whole people increased accordingly; for the Tribe of Judah which was before but seventy foure thousand, was then five hun­dred thousand, and in Jehosaphats time eleven hundred thousand: See 2 Sam. 24. 9. and 2 Chron. 17. latter end:—here then ye see, how ye are mistaken in the proportion of the persons of the Levites. They were so farre from being a tenth part, that they were not so much as the four­tieth part of the people. And in the next place look into the proportion of their maintenance, and you shall see your selves more mistaken there, one would think that the fourtieth part of the people, could require but the fourtieth part of the maintenance in proportion.

Paper. You say, they had no inheritance amongst their brethren, and that they had but the tenth of the increase onely.

Ans. How durst you thus belye the Scriptures? do you do it igno­rantly, or wilfully? First you shall finde that they had the tenth of all the increase of seed, and fruit, and great and small cattell. See Levit. 27. 30. and 32. ver. 2ly, though they were not the fourtieth part of the people, they had 48 Cities with suburbs for cattell, and for gardens. [Page 47] See Numb. 35. the 7 first verses; which Cities were next to the best, and in many Tribes the best of all: in Judah, Hebron; in Benjamin, Gibeon; both royall Cities: so that those Cities with about a mile suburbe to every one of them, can come to little lesse then the wealth of one Tribe alone in that little Countrey, which from Dan to Beersheba, was but about 160 miles long.

3ly, They had all the first-fruits both of clean and unclean beasts; see Numb. 18. 13. of the fruits of the earth, and of the fleece of the sheep: Deut. 18. 4. Nehem. 10. 35. of men to be redeemed, Numb. 18. 15, 16.

4ly, The meat-offerings, the siu-offerings, the trespasse-offerings, the heave-offerings, and the wave-offerings were all theirs. Numb. 18. 9, 10, 11.

5ly, They had all vows and voluntary oblations, and consecrations, Numb. 18. 8, 9.

6ly, (excepting the Holocaust) they had either the shoulder, or the breast, or the skin, or something of every sacrifice which was offered: Numb. 18. 18. Deut. 18. 3. Levit. 7. 30, 31.

7ly, The males were to appear three times a yeer before the Lord, and they were not to come empty handed: Exod. 23. 15: 17.—Lastly, un­to them did belong many recompences of injuries, which was the resti­tution of the principall, and a fift part. Num. 5. 7. 8. Now put the Tithes, the Cities, and these other constant revenues together, and you shall finde that the Priests and the Levites, who were but about a quarter as many as one Tribe, had yet about three times revenues of any one Tribe.

And thus you may see how falsly, how blindly, and groundlesly you argue, from comparing the revenues and the numbers of the Priests un­der the Law, with the Ministers of the Gospel and their Tithes. And whereas you say, they took it not by compulsion, how simple and silly is this? where did the people deny it? or where did they refuse the pay­ment of it? was it not a command of God? Doubtlesse had there been denyall, there had been compulsion, in this as in other Laws.

Paper. Your next objection against us, why we should not receive Tithes, is because we are covetous; we bring into our store-houses, but we do not give to the poore.

Ans. I onely ask you here again how ye dare? how ye are not afraid to judge others thus: how came you to have that searching eye to look into mens hearts, and to see how covetous they are? Certainly (though ye pretend to beleeve what's written, in the Law, and the Prophets) [Page 48] your practise shews that you make little conscience of making that your rule to walk by; or else you have learnt the trick of many now a dayes, to slip the collar, and to lay by so much of the Word, as doth in any way tend to the bridling or restraining of you in any of your un­ruly lusts.

Paper. In the next place you charge us with abusing that place of Scripture, Mala. 3. 10. which (you say) was lawfull then, but not now; and you prove it thus: Christ having put an end to the Priesthood, hath also changed the Law: Hebr. 7. 12. which Law (you say) was Tithes. And hence you conclude, that to take Tithes under the Gospel (there being not the least syllable for it) is abominable heresie, and a denying of Christ come in the flesh, &c.

Ans. I answer. First, for your charging us with abuse of Scripture, I may say to you as Christ to the Pharisees judging others, Matth. 7. 3. Why beholdest thou the moat in thy brothers eye, and considerest not the beam that is in thine own eye? Thou hypocrite, first cast out the beam out of thy own eye:—what a beam there is in the eye of your judgement, plainly appears to the world, in the very next line to this, in which you charge us with abusing Scripture: And that is in your text cited, Hebr. 7. 12. where the Apostle, saying, that the priesthood of Aaron and Levi being changed, there is of necessitie a change of the Law; you very boldly and impu­dently say, that by the word Law there, the Apostle means Tithes; And hence you conclude, that the right of Tithes is changed;—abomina­ble ignorance and abuse of Scripture: If this be not that wresting of the Scripture which St. Peter speaks of, let the understanding judge. Me thinks it would be incredible (if I had it not under your hands) that men who pretend so much to the spirit as you do, and are led by such spirituall men, as you are, should be thus blind.

I'le take a little pains here too, to shew you the Apostles meaning, and your own grosse mistakes.

The scope of the Apostle in severall Chapters here, is onely to draw off the Hebrews from the sacrifices of the Law, and from seeking perfecti­on in them; and to bring them to Christ crucified (and offered up now a sacrifice for the sins of those that beleeve in him) and to the seeking of perfection, justification, sanctification, and life in him: To this pur­pose, the Apostle sets forth to them the excellency of Christs priesthood and sacrifice, above the priesthood and sacrifices of Aaron and Levi. In this Chapter he sets forth the honour and excellency of Christs priest­hood, above that of Aaron and Levi under the Law, by shewing, the ex­cellency [Page 49] of Melchisedechs priesthood above that of Aaron and Levi (he ha­ving avouched and declared before, that Christ was constituted and made a Priest for ever after the order of Melchisedech) first here he shews that Christ is a Priest after the order of Melchisedec (as from a testimony of David in Chap. 5.) from that absolute agreement betwixt Melchi­sedech and Christ, the parts wherof are these. 1. As Melchisedech was King and Priest of the most high God, so Christ. 2ly, as Melchisedech was King of righteousnesse, and Prince of peace, so was Christ. 3ly, As Melchise­dech his parents, kindred, beginning and ending of life are not recorded, so Christ as man without father, as God without mother, kindred, be­ginning, or ending of life, therefore Christ is truly a Priest after the order of Melchisedech.—Secondly (having shew'd that Christ is a Priest after the order of Melchisedec) he comes to shew that Melchisedecs priest­hood is more excellent then that of Levi (and then 'twill follow, that he who is a Priest after his order (as Christ is) is greater then Levi.) This the Apostle proves, because he was greater then Abraham; in whose Joins Levi was: he proves him to be greater then Abraham, in that Abra­ham payed Tithes to him, and in that Melchisedech blessed Abraham, and without all contradiction the lesse is blessed of the greater. (saith he) The Apostle having thus proved the person and priesthood of Christ to be before and above that of Levi and Aaron; in the 11. verse he shews, that the priesthood of Levi was but imperfect in respect of Christs priest­hood, and therefore must justly now cease, and be abrogated, when the priesthood of Christ is come. According to that of the Apostle (in an­other case) 1 Cor. 13. 10. When that which is perfect is come, that which is im­perfect is done away: Now to prove that the priesthood of Levi is imper­fect, he shews it, because perfection, (viz: justification, sanctification, and life eternall) could not be obtained by the Leviticall Priesthood, viz: by their offering sacrifices of buls, and goats, and rams, and lambes, &c. for under their Priesthood the people received that Law.) And he goes on to shew that this perfection was not to be found in that service; for if it could have been found there, there had been no farther need that another Priest should have risen after the order of Melchisedech, which was a more excellent order then th [...]t of Levi. But seeing ano­ther priesthood more excellent then that of Levi or Aaron, (viz: that of Christ) is risen; in which there is perfection, viz: justification, sanctifi­cation, and eternall life to be found; (in the 12. verse) he shews them that the Priesthood is changed, and therefore that Law which they were tyed to under Aaron and Levi (viz: of offering sacrifices of buls [Page 50] and goats, &c.) is of necessity changed, and therefore must cease to them: This Law (he saith) is changed, because the Priesthood is chan­ged under which this Law was executed; and now another high Priest is risen, (viz: Christ) who hath offered a sacrifice once for ever.—So that by the Law here, the Apostle plainly means those services which (pursuing the same argument) he cals (in the next Chapter) the old Covenant, and a temporall Covenant, which was establisht and ratifi­ed upon the legall priestood. And in this 12. verse of this 7th Chapter, he shews the mutuall relation betwixt the Leviticall priesthood and the old Covenant, that the Priesthood ceasing, when the priesthood of Christ did rise, the Law also, that old Covenant, must of necessity cease, being establisht and ratified upon the Leviticall Priesthood.

Tis as much as if Paul had said, Your Priesthood being imperfect, and abrogated by Christ, your law (by which you were bound by those Priests to offer sacrifices for sin) doth now cease too, Christ having once for all offered himself a sacrifice for the sins of his people.

Now whether the words of the Apostle here, can by any (but such as your selves) be wrested to have any reference at all to Tithes, I leave all the world to judge. And I tell you, in your bold expounding the word [Law] here to be understood of Tithes, you have arrogated to your selves, more new and strange light, then ever any man yet did, that undertook to expound this place of Scripture, since the Apostle did write it.—Oh glorious revelation.

Paper. In the next place, you say, there is not the least syllable for it in the Gospel, and the Apostles never owned it.

Ans. Pray shew me where is the least syllable against it in the Gospel: or where did ever Christ or his Apostles disown it? if your texts be no other against it then what you urge, Hebr. 7. 12. (though it may passe amongst your selve [...], and your silly women, who understand not Scrip­ture) yet you will be laught and his't at, for your simplicitie, by those who have any knowledge.—Shew me, I say, where the Law for pay­ing Tithes is abrogated in the new Testament: whether it be not ra­ther confirmed (at least in the equity of it) for Christ speaking of tithing mint and cummin, saith. These things ye ought to do, and not to leave the other undone. Luk. 11 42. You'le say, perhaps, that the priesthood of the Law being ended, Tithes also, which was their due are ended in them This I know is your argument you trust to.—But for Answer, I have shewed you already, that the paying of Tithes did not belong onely to the Leviticall Priesthood; they were paid long before that Priesthood was constituted.

Again, in that Melchisedech received Tithes from Abraham (which the Apos [...]le in Hebr. 7. takes speciall notice of foure or five times) ye may observe (Melchisedech being a type of Christ) that Christ is a re­ceiver Dr. Reyn: Exp: Ps [...]l. 110. of homage and tribute from his people. And farther, there was never any type of Christ, as a Priest, but he received Tithes as those in the Law did: And these they received, not in the right of any thing in themselves; but meerly in the virtue of their typicall office; so that ori­ginally they did manifestly pertain to that principall Priest whom these represented, whose personall Priesthood is standing for ever, un­alterable and eternall; and therefore the rights, thereunto belonging are such too.

Obj. If it be objected by you, why then did not Christ in his life time receive Tithes.

I answer. First, because though he were the substance, yet the stand­ing typicall Priesthood was not abolished, till after his ministery on earth was finisht; for his Priesthood was not consummate till his sitting at the right hand of God.

Secondly, he did not himself take Tithes, because he took upon him­self a voluntary poverty, for speciall reasons, belonging to the state of his humiliation, and to the dispensation of mans redemption. See what Paul saith, 2 Cor. 8, 9.

Ob. You may (perchance) object farther, and say, now Christs priest­hood is consummate, and he himself is in heaven, whither no Tithes can be sent; therefore none are due, because he hath no typicall Priests on earth to represent him.

Ans. I answer. Though Christ be in heaven in his body, yet he is on earth in his ministery; and in the dispensation of the virtue of his sa­crifice, and the Ministers of the Gospel are in his stead: 2 Cor. 5. 20. and ought to be received as Christ himself: Galat. 4. 14. So that men are not by this excused from rendring Christs dues unto him; first, because, there is in respect of him (whose sacrifice we commemorate, and shew forth to the people) due, a testification of homage to him. 2ly, because in respect of us there is due a reward of our labour;—for the labourer is worthy of his hire.

Now to lay all these together in one view.—In as much as all the types of Christ (as Priests) have received Tithes as due; and in as much as that right was not grounded upon any thing in or from themselves, but upon their typicall office, and so did originally pertain to the prin­cipall Priest whom they typified; And in as much as his person and [Page 52] office is eternall, and therefore such are all the Annexa and dues there­of; and in as much as he hath no where dispenced with, denyed, or re­fused, or revoked this right, which from him (as the principall) all his types ever enjoyed. And lastly, in as much as he hath left to the Mini­sters of his Word the dispensation of his sacrifice, and made them his Embassadors, and in his stead to the Church to set forth him crucified in his ordinances. For my part I desire to be resolved from you, (or by any other of your sect, if there be any wiser then other amongst you) why unto them (in the name and right of their Master) those rights should not be due which were manifestly in his types, and of which he himself hath no where in his Word declared any revocation.

Paper. In the next place you say, That receiving of Tithes is an abo­minable heresie, and a denying of Christ come in the flesh.

Ans. Oh abominable ignorance! I see you had need to be told what heresie is, (and I cannot yet but commend your desire of being inform­ed) to this point what hath been already spoken may satisfie reasona­ble men: And because this is yet but (dictum) spoken by those, who have spoken but little truth in this Paper, I must defer the giving any farther answer to it, till I receive some more of your new light, where­by you will prove, that the receiving of Tithes, denyes Christ to be come in the flesh, when I see how you go about to prove it; I doubt not but I shall shew your folly in that as in the rest of your stuffe; therefore no more at present.

Paper. Your next objection against Tithes is this: (you say) if we were not wilfully blinde, we might see God blasting them: for 'tis re­markable, that scarce any of our posterity come to any thing, but are generally miserable.

Ans. To this I answer. First, if you were acquainted with the Word of God, or any of his dealings with his people (as you pretend, and in­deed it appears to be but a pretence) you might know that prosperitie in this life, and increase in riches, is not alwayes a token of the favour of God. Read Psal. 17. 14. and there ye shall see who they are, whose portions are in this life, Whose bellies are fill'd, and who leave the rest of their substance to their babes. For our parts, we are not envious at the foolish, when we see the prosperity of the wicked. Psal. 73. 3.

Again, 2ly, that our posterity are generally miserable, is no better then a bold lye.

3ly, If it were truth; yet the simplicitie of your argument appears to the world; I will make it appear to your selves: you argue thus, be­cause [Page 53] men that receive Tithes do not grow rich, nor thrive in their po­steritie, therefore 'tis not lawfull to receive Tithes: You shall see the absurditie of your conclusion, in turning it upon your selves, thus. Some men have been Mercers, and have broke in their Trade; some have been Note that their new Pastor hath past through all these Trades, & Callings, and thri­ved in none. Stationers, Souldiers, Dairy-men, Schoolmasters, &c. and have been blasted in all these, have not thrived in all or any of these, but in all have proved miserable; therefore 'tis not lawfull for any man to be a Mercer, a Stationer, a Souldier, a Dairy-man, a Schoolmaster, &c. Do you see now what senslesse absurd arguing this is?

Paper. In the next place (you say) we call our selves the Tribe of Levi, that we may have Tithes. —Ans. This is another of your lyes.

Again, in this we are Jewish. —Ans. I have already manifested your simplicitie and ignorance in this; therefore 'tis worth no more words here: I passe it over.

Paper. Again you say, you plainly see upon what our Ministery stands; take away our honour and our means, and our gifts are taken away.

Ans. I have told you before whereupon our Ministery stands; and though you speak so plainly, yet you have not (as yet) made it appear that our Ministery stands upon our honour and our means; but I doubt not but I shall make it appear to you, that both honour and means be­long to our Ministery. In the mean time, let me know of you, when, or where did you ever know any mans gifts taken away with his means? either make it appear, or else sit down, and acknowledge your selves to be men whose tongues are full of lying, slanders and reproaches. Doth this savour of the Spirit, ye pretend to be in you?

Paper. Next you tell us, that we cannot live by Tent-making and preaching the Gospel, by fishing and catching of men; how then should we have time to tumble over the Fathers? But Paul wanted for back and belly, yet was not wanting in preaching the Gospel.

Ans. I answer: (though we cannot) yet some in these late dayes have learn'd so to fish, and to catch men, that they can live by it, when (the world knows) they could never live, by continuing in that honest calling, unto which God had called them; they learn to forget that of Paul, 1 Cor. 7. 20. where he commands, Let every man abide in the same calling wherein he was called.

Again, for our tumbling over the Fathers; you that speak so scorn­fully of those worthy men, (whose pions labours and memories are precious with all godly and understanding men) you, I say, might [Page 54] very well imploy your time in going to schoo! to them a while (if you were able to understand them) by whom you might be convinced of the wickednesse of those wayes you are now seduced to walk in; and that ye might be taught how to understand the Word, which now you so shamefully abuse: and that you might be directed by them to walk in that truth which you are now so ignorant of.

Paper. The next nayl you drive at in a great deal of your stuffe toge­ther, is to tell us how we ought to preach the Gospel, and to labour with our own hands, as Peter by fishing, and Paul by Tent-making.

Ans. I answer. I doubt not, but that Paul whom you have instanced in for preaching the Gospel, and working with his own hands, will dis­cover to you, your malice and your folly, and your syllinesse in object­ing this to us: Paul himself will teach you (if you do not look upon this part of his doctrine as Apocrypha) first, that liberall maintenance is due to us from the people for our preaching the Gospel: and 2ly, that this is due not out of mercy (as if our maintenance ought to depend on the voluntary contributions of our Parishioners) but out of justice for our works sake, as we labour in the Word and doctrine.—And farther, that they who do labour in the Word and doctrine, have power to ab­stain from labouring with their own hands, it is not required of them that they should live by fishing or Tent-making, but 'tis allowed them that they should live by the Gospel.—For the proof of these things, see first, Gal. 6. 6. Let him that is taught in the Word, communicate to him that teacheth, in all his goods. (so the word is in the originall) 1 Tim. 5. 17, 18. The Elders that labour in the Word and doctrine are worthy of double honour. For the Scripture saith, Thoushalt not muzzle the mouth of the ex that treadeth out the corn, for the labourer is worthy of his reward. But if you will look into 1 Cor. 9. 3. and so forward in the Chapter, ye shall there see Paul stating and debating the question at large, Who goes to warfare at any time at his own charges? who plants a vineyard, and eats not of the fruit thereof? or who feeds a flock, and eats not of the milk of the flock? Say I these things as a man? that is, Am I partiall? do I speak meerly out of affection, and humane favour to my own cause or calling? or saith not the Law the same also? For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn: doth God take care for oxen? Or saith he it altogether for our sakes? that is, Doth God provide Laws for the rewarding and incou­raging the labour of bruit beasts; and doth he leave the maintenance and honour of his own immediate officers to the arbitrary and pinch­ing allowances of covetous and cruell men? For our sakes (no doubt) i [...] [Page 55] this written: that he that plougheth, should plough in hope: and he that thresheth in hope, should be partaker of his hope. That is, that the incouragement of the Ministers in their service might depend upon such a hope as is ground­ed upon Gods Law and provision; And that they might not be left to the will and allowances of those men against whose sins they were sent. And this the Apostle proves farther, by an argument drawn from a most unanswerable, equitie. —If we have sown unto you spirituall things, is it a great thing, if we shall reap your carnall things? Again, Do ye not know, that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers of the Altar? (to shew that they receive their maintenance from the hand of God himself, whose onely the things of the Altar are) Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. He saith not, that God permitteth or alloweth, but God ordaineth and commandeth it. And pray tell me, what is it to live? first, they must live as men; t [...]ey must have enough for necessitie. 2ly, they must live as beleevers; He that provideth not for his own, is worse then an Infidel: 1 Tim. 5. 8. They must therefore have of the Gospel, sufficient to lay up for those whom the l [...]w of common huma­nity (much more of faith) commands them to provide for. 3ly, they must live as Ministers, they must have wherewith to maintain the duties of their calling, a good example of pietie, charitie, and hospitalitie. 1 Tim 3. 2. & 4 Ch: 12. v. From this you may observe, that those who la­bour in the Word and Doctrine, and are Embassadors for Christ, and stand in his stead, to reveal his mysteries, and dispence the treasures of his blood in the Church, ought to have, (by way of homage to Christ, and by way of recompence and retribution to themselves) a liberall maintenance, and fitting the honour and dignity of that person whom they represent, and of that service wherein they minister. The Apostle saith, they are worthy of double honour; honour of reverence, and honour of maintenance.

Again, farther yet: to shew you that this maintenance ought not to depend upon the voluntary contribution of the people, as an act of Mercie, and not of Justice. The same Paul tels the same Corinthians in the same Chapter, that he and Barnabas did not work with their hands, be­cause they had not power to demand and receive maintenance from them for their preaching the Gospel to them: Am I not an Apostle? (saith he) what then? Have we not power to eat and to drink? Have we not power to leade about a wise, a sister, as well as the other Apostles, and as the brethren of the Lord, and Cephas? Or I onely and Barnabas? Have not we power to forbear work­ing? [Page 56] The Apostle plainly intimates in these 4, 5, and 6 verses, that all the other Apostles did receive maintenance from the people for them­selves and their wives, and that they had power so to do, as they were Apostles. And pray tell me, whom do you finde of the Apostles (besides Paul and Barnabas) who (after they did preach the Gospel) did ever work with their hands (for their living) in their former Trades and Callings? but had maintenance by the preaching of the Gospel, and had power to receive it. And Paul himself tels them there (as you have seen) that he and Barnabas, did not work for this, that they had no power to receive maintenance by the Gospel as well as the other Apostles, and power to leave working with their hands, but they did it for other ends.

Hence now (as you say, if you be not quite blinde) ye may see, that liberall maintenance is due to the Ministers of the Gospel, as Ministers for their works sake; That they have power to take this from the peo­ple, and power to leave working with their own hands for their main­tenance.—Let me hear what you have to say to these things.

Again, see 1 Tim. 4. 15. Meditate on these things, give thy self wholly to them; that thy profiting may be known to all. Answer me; what doth Paul mean, by bidding Timothy to give himself wholly to these things? had it not sounded like a contradiction if it had run thus; Labour with thy own hands at some trade for thy living, and give thy self wholly to reading, exhortation, doctrine, meditation? do you see your simplicity and ignorance now in this malicious objection against us?

Farther yet. I hope by this reasonable men may be convinc'd, that it is a divine right that Ministers should have a maintenance, and that for their preaching the Gospel: And for the proportion, distribution, the manner of the peoples paying, and their receiving that mainte­nance, their use and enjoyment of it, if you look upon it, and we ac­knowledge it to be of a civill right; Then if by the Laws of the King­dom, the proportion of Tithes be allowed us, and we by the same Laws hold and possesse them (there being nothing in the whole written Word to forbid such a way, and such a proportion) it appears to rationall men, that we have as lawfull a Freehold in our Tithes, as any man, hath to his Lands, and can enjoy and possesse them, without being guilty of abominable heresie; and without a denying of Christ to be come in the flesh.

Again, as for our receiving, so for your paying Tithes; know this, that it being the Apostles doctrine, that Ministers of the Gospel should [Page 57] live by the Gospel; And the Ministers of this Kingdom being allowed and authorized, by the just Laws and lawfull Magistrates of this King­dom to receive Tithes of their people; and every man being compell'd under the penalty of the Law of this Kingdom, to the payment of them (there being nothing, no not a word) in the Word of God to forbid such a law, I say, Tithes becoming this way due to us by the Law of the Land, and the Apostle commanding all Christians (Rom. 13. 7.) to ren­der to all their dues; whosoever shall go about to defraud, or to deny their Minister this his due, he is in this most impious, and sacrilegious.

Will you be ashamed now of your ignorance? and be a little more wary for the time to come, how you give liberty to your unbridled tongues, and distempered passions to censure, misreport, or slander, or scandalize the persons, parts, callings, maintenance of such men against whom Timothy was not to receive an accusution without two or three witnesses: 1 Tim. 5. 19.—and to take notice of the ill consequences of the same; you do not onely contract the guilt of sin to your selves; but you expose your selves in your madnesse, ignorance, malice and folly, to be the object of sorrow and grief to those that know you, and pitie your poore souls; and the object of laughter to all others, that have any knowledge of the truth.

In your next passage you expresse more of that bitternesse that is in your spirits: (poore men) There be some Symons crept in amongst you, which (as he did in Act. 8.) do bewitch you, who seems to you to be some great one; and (as the people beleeved of him) so do many now give heed to many that be abroad, as if they were the great power of God; whereas (indeed) in the end they will prove to be but sorcerers. And as for all your wicked and false accusations, I shall onely say to you (as Peter did to Simon) Repent of this your wickednesse, and pray God, if perhaps the thoughts of your hearts may be forgiven you. For 'tis easie for a Chri­stian to perceive, that these are the expressions of those who are in the very gaul of bitternesse, and bond of iniquity. Look upon some of them, and you your selves shall be Judges.

Paper. You say peremptorily that we strike at the very foundation of Truth, as he that is spirituall may easily discern, &c.

Ans. I answer. First, I will not undertake to judge your spirits; but this I must tell you, that (how spirituall soever you pretend to be) that spirit that charges us with striking at the very foundation of Truth, is a spirit of envie, hatred, malice, reviling, evill speaking, lying and slan­dering; and what spirit this is, I leave it to your selves to judge.

2ly, Me thinks you should not so cruelly have condemned us for this, but you should have told us what truth we did ever strike at; you have quickly forgotten your own rule, but now given to us, concerning he­resie and hereticks: you told us that the Gospel way, was first to prove men such, and then to reprove; but it seems you walk not in the same Gospel way. Remember here that of Paul, Rom. 2. 1, 3. Thou art inex­cusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thy self, for thou that judgest doest the same things. And thinkest thou this, that judgest another, and doest the same things, that thou shalt escape the judgement of God? you should first prove us such, and then condemne us. 'Tis your own counsell, and therefore (I hope) will not be rejected by you. I desire that this may be proved against us, else surely 'twill condemne you.

3ly. I doubt not, but in the end, and upon the tryall it shall be made appeare that in those very things (wherein you rashly condemne us, for striking at the foundation of truth) the Lord himselfe (whose eyes are upon the truth) and all that are acquainted with any of the truths of God, will acquit and justifie us, as contending only for the truth that was once delivered to the Saints, and striving for the faith of the Go­spel, which is now invaded and miserably wounded by those spirits that are already, whom (as the Apostle fore-told) the way of truth is evill spoken of.

Paper. In the next place, you charge us with deceiving the hearts of the simple, and endeavouring to deceive the very elect, that we make truth looke every way (like Janus faces) that you have need of the wis­dome of God to discover us, and the depths of Satans deceipts and wiles, that the Lord, who hath begun to uncover, unvayl, unmask, un­cloath, &c. will do it fully, and will tread Satan under foot.

Ans. I answer, in that wee are charged as deceivers. I tell you here againe we can (we blesse God) speake it before God, that we are not as many, that deale deceitfull with the word of God, but as of sincerity, as of God, in the sight of God speake we in Christ, and as Paul said, 2 Cor. 6. We shall endeavour (under all your reproaches) to approve our selves as the Ministers of God in much patience, by honour and dishonour, by evill report and good report, as deceivers and yet true.

2ly. We cannot but smile at your comparison: Can you Tho. Clut­terbuck, or you Tho. Sheppard, or the Ironmonger, or Shoomaker, or Bod­dice-maker, or any of you tell what Janus faces meane?—Poore men (though you seeme to scorne the pretious fountaines as you call them) [Page 59] yet it seems you do sometimes so farre forget your selves, as to make use of heathen histories.

3ly, The Lord give you his wisdome, (if it be his will) that you may be once able to discerne the depths of Satans deceipts and wiles: And let the Lord go on (in much mercy to your soules) to pluck off Satans maske and vizard, to uncloath, unvaile and uncover to you, the hidden things of darknesse, which are at present so imbraced by you as new light: 'Tis the desire of our soules (the Lord knowes) to have Satan discovered and trodden under foot.

Paper. In the next place you say, though you have been as Balaams Asse to carry the false Prophets and to call them Divines, yet God having now opened your eyes, you dare not goe forward in that pra­ctise.

Ans. I answer, if ever in your lives, you carried the burthen of Bala­ams Asse, you doe now: we have given you some descriptions already out of these two Apostles Peter and Jude, wherein as in a glasse (I told you) you might see the faces of those whom yee follow. And both those Apostles doe likewise add this of them: they have forsaken the right way, and are gone astray following the way of Balaam the sonne of Bosor who loved the wayes of unrighteousnesse, 2 Pet. 2. 15. Againe, Woe unto them, for they have gone in the way of Caine, and runne greedily after the error of Balaam for reward, Epistle of Jude ver. 11. And if your eyes were were but so farre open'd, (if you were not more blind then Balaams Asse was) yee might see the Angel with his drawne Sword in his hand ready to destroy you for your running on thus to curse the people of God.

Paper. Next, you say, that we run you through with the Sword of reproach, and had wee the Sword of the Magistrate in our hands we would have slaine you, because you would not obey us rather then God.

Ans. All that I say to this, is, as formerly I have spoken to some of the like stuffe, the Lord rebuke thee, thou false tongue, the righteous God judge betwixt you and us in these things, which of us, or in what have any of us, at any time desired you to obey any of us rather then God? Set us know, or else recant and repent: however this is our com­fort, that the Lord will cleare this one day.

Paper. In your next part you cry out of the monstrous desperate he­reticks of these times, that condemne your gentle, meeke, curteous car­riage, your civility, and your moderate brotherly walking for symp­tomes of heresie.

Ans. I beleeve this comes, from a marke of a false Prophet, which was lately given you amongst other notes, by which you were directed to know them, this was given to you as one, viz a counterfeit humi­lity, and this is no other marke then what Saint Paul himselfe gives of false Prophets, Colos. 2. 18, 23. therefore sure this is no such abominable monstrous and desperate heresie, as you call it. And for your parts whether your meeknesse, gentlenesse, courteousnesse, civility, mode­ration, walking as brethren (which you pretend so much to) be in you in truth, or whether it be counterfeit, I leave it to God (who sees the inside) to judge, and to the world, to whose eyes this Paper of yours may come; ye have here indeed given us a Tast of your meeknesse, of your civility, gentlenesse, moderation, and of the Saint-like, Lamb-like spirit that is in you.

Paper. In your next place, you tell us, that we owne in words Christ to be our Lord and Master, and call our selves his Ministers, if you are so, then (say you) we hope you are able to produce his commission for what you doe. And if Christ be your only Lord and Law-giver how comes it to passe, that you winde and turne at every command of men?

Ans. I answer, wee doe owne Christ to be our Lord and Master, and Christ hath, and we doubt not but he ever will owne us to be his Mini­sters; so long as wee are able to produce his commission for what we do. That we have his commission for our office and ministery, that I have shewed you before.

Paper. But (say you) if Christ be your onely Lord and Law-giver, how comes it to passe that you turne and wind at every command of men?

Ans. I answer, we acknowledge Christ to be our only Lord and Law-giver. But we desire (for the information of your ignorance) to let you know, that Christ gives Laws either immediately, or mediatly. The immediate laws of Christ are those which are set downe in his written Word. But 2ly, he gives laws mediately, by those lawfull Magistrates, who are Gods ordinance amongst men. Now when the commands of lawfull Magistrates (whom you call men, and God cals Gods) are such as are no way contrary to, or disagreeing from, but agreeable to the written word of Christ, (in a word) when their commands are onely in things lavvfull, honest, just, and good; our obeying them (vvhich you call vvinding and turning) is no lesse then an obeying of Christ our Lord and Lavv-giver, vvho by his Apostles hath commanded us, to be [Page 61] subject to the higher povvers, for the povvers that be, are ordained of God, and hath told us likevvise that vvhosoever resisteth, resists the ordinance of God, and they shall receive to themselves damnation, for he is the Minister of God to thee for thy good. Wherefore vve must needs be subject not only for vvrath but for conscience sake, Rom. 13. 1, 2, 3, 4. &c.—And againe, submit your selves to every ordinance of man for the Lords sake, whether it be unto the King as supreame, or unto Governours, as unto those that are sent by him, 1 Pet. 2. 13, 14.—Novv on the other side, I desire you to make it good to me (if you can) vvhere any of us have turned and winded at any other commands of men, then such as have been the lawfull commands of lawfull Magistrates, whom (I say) we are commanded to obey, for the Lords sake, and for conscience sake.

Paper. In the next place. If Christ be your Lord (say you) where is his command that you should go seven yeers or more to the University to fit your selves; and then, and not before to preach: and that unlesse you do, you must not preach.

Ans. Oh ridiculous simplicitie and syllinesse! may I not as well ask you Thomas the Clothier, Giles the Mercer, Roger the Shoomaker, Samuel the Boddice-maker, and William the Ironmonger, you professe that Christ is your Lord and Master; where's his command that you should serve seven yeers under a Master at your Trade, and that then you should set up your trade for your selves, and not before? I will answer your quaere in such a comparison. Thus,—you know that it is God's will that every man have some or other lawfull Calling to abide in, and to labour. See 1 Cor. 7. 20. 22. 24. Now the Common-wealth in which you live, hath in Christian policy, thought it good to Enact such a Law, that none shall have leave, to set up any Trade in the Common­wealth, till they have served such a time in the Trade; And this is grounded upon severall reasons. As first to avoid confusion in the Com­mon-wealth: 2ly, that men might be thereby enabled and fitted for their callings; lest entring upon them without knowledge, they (first) abuse and undo their selves for want of skill: and 2ly, that the Com­mon-wealth be not abused, by their venting and selling Wares not ven­dible, and usefull, and the like. To clear this to you in an instance, if every man, that had a will to it, should freely set up the Trade of a Mercer, Shoo-maker, Boddice-maker, Ironmonger, Clothier, &c. who had not served at the Trade, and had no knowledge in the Trade, you would presently judge, that here were like to be a fair Trade, the Com­mon-wealth was like to be well served, and we should have strange [Page 62] commodities from them, poore Cloth, Shooes, Boddice, &c.—This by way of comparison.

And from this to shew you in like manner, that the office of preach­ing the Gospel of Christ, and administring of Sacraments, is a distinct office in the Church: It is the will and command of Christ that such as undertake, and enter into this office, should be qualified with abilities, parts, and gifts, fitting for so great a work, he must not be a novice, 1 Tim. 3. 6. he must be able to teach others: 2 Tim. 2. 2. he must be a workman, so able to divide the Word of God aright, as that he need not to be ashamed: 2 Tim. 2. 15. Where this ability is wanting, the Church of Christ is like to be as ill served, as the Common-wealth by simple and unskilfull Trades­men.—Now the Apostle tels us, that the Scriptures are sufficient to make the man of God perfect, and to furnish him throughly to all good works: (that is) to all the services of his profession, to those works of his calling he mentioned before, viz: doctrine, reproof, correction, and instruction: for these things the Scriptures are sufficient to furnish a man: But now for the sufficient understanding, and not perverting, and wresting of the Scri­ptures, learning is requisite and necessary. 2 Pet. 3. latter end.

To clear this farther to you, you must know, that there be two great works which belong to this high calling: first Instruction of the scholar: 2ly, conviction of the adversaries. Now every understanding man can judge how many different parts of learning are requisite to the perfe­ction See Dr. Reynolds Exp: Psal. 110. pa. 268. of these two services. First, there must be knowledge in the tongues, for the better understanding of the holy Scriptures, by their originall Idiom and emphasis; for in Translations there may be, and are some errors; for though the Scriptures be the infallible Word of God, yet the Translators are men, which are subject to errour, and may mistake. 2ly, There is required the knowledge of the Arts to observe the cōnnexion, the argumentation, and method of them. 3ly, there is required knowledge of ancient customes, History, and Antiquitie, of the Babylonians, Persians, Greeks, and Romanes: without in-sight whereinto, the full meaning of many passages of holy Scripture cannot be clearly understood and apprehended. 4ly, there is required School-learning, for the discovering and repelling of the subtilty of the adversaries (and because Julian the Apostate saw that the Christians in his time made excellent use of this, in repelling and beating down his errors, he there­fore interdicted them, the use of Schools of Learning; whose examples many Apostates from our Church follow in these dayes, who cry out against all humane Learning as the weapons of Gentiles, and not fit for Christians to use.)

Lastly, there is required a knowledge of the Histories and Antiquities of the Church, that we may observe the succession of the Professors and doctrines thereof, the originals sprouting of Heresie therein, and the better to answer the reproaches of our insolent adversaries, who lay innovation to our charge.

In a word, men cannot understand the Scripture in their originall languages without the tongues, they cannot expound without Gram­mar, nor perswade without Rhetoricke, nor divide without Logick, nor sound the depth of any controversie, without Philosophy and school divinity. Now seeing all this learning is requisite, for the understan­ding, expounding, dividing the word aright, and for instructiing, ex­horting and perswading thereby, and for the convincing the gainsay­ers thereof. You must know, that there are but two waies (that ever we heard of) for the gaining of these requisites. The first is extraordinary, the immediate inspiration of the Holy Ghost, and the miraculous gifts of Tongues and Prophecy. And 2ly, The ordinary acquiring of these by the means which God hath vouchsafed viz. Schools of learning, and our applying our selves to, and our endeavours in them.—The first of these waies, viz. the gaining of these abilities, by immediate inspiration and revolation, hath ceased in the Church of Christ these many hun­dred yeares, even ever since the time of the Apostles of Christ, who (being in themselves some of them (before their calling to their Apo­stleship) unlearned men) did receive their gifts and abilities this way: Acts 2. And many other Primitive Christians with them in those daies: but those Irradiations, Revelations and Inspirations of the Spirit to­gether with the fiery Tongues have ceased for many hundred yeares, and have not been seen in any Christian Church of late. Therefore there remains onely that other ordinary way of gaining these abili­ties which I have mentioned, viz. in the lawfull and diligent use of the means; by going to the University (as you call it) or to some Schooles where learning is to be had, to fit our selves.—

Now then—seeing the office of the Ministery is a distinct office, see­ing those that enter into it must be furnisht with abilities, gifts, and partes enabling them to teach, and by the word to instruct, to correct, to exhort and to convince, seeing these parts and abilities, are not in­spired miraculoully, but acquired in and by the use of means, seeing these means are the Schools of Learning; seeing through the use of these means (by Gods blessing on our endeavours) we attain to these abilities and parts; And seeing the Spirit of God directs and enables us [Page 64] by these abilities and parts, to divide the word aright, to instruct, ex­hort, correct, and convince &c. I hope that the simplicity of your Quaere, and the the sufficiency of our commission in this, doth visibly appear to rationall men.

And before I leave this point, let me tell you, that we can never suffi­ciently admire nor detest, the saucinesse of those bold Intruders in these dayes, who venture to become teachers of the ignorant before them­selves have been Disciples of the Learned; who being rude and un­learned (I had almost said illiterate) mechanicks without calling, and without knowledge, do so boldly and presumptuously leap from their manuall Trades into this sacred and dreadfull office, of which Paul himself could cry out, who is sufficient? And though some of them pretend to a calling to it, and to gifts and abilities; for their calling I would feigne know who is the author of it: if they avouch God; I would require that they should prove th [...] their calling from God by some evident signe: for whensoever it pleaseth God to change the ordi­nary course, and to cal any man to any office extraordinary, he declares that his good will and pleasure by some evident signe. Now if the calling of our Anabaptisticall new teachers, be ordinary, let them de­monstrate it by the Scripture, if extraordinary, let them prove it by signe and by miracl [...]. And as for their gifts and abilities (in which they say they are spirituall men, and have all the gifts from the spirit: I shall tell you that (whatsoever their pretences be to the Spirit and Revelations and Infusions) yet seeing they cannot do as those Primi­tive Christians did; seeing they come as far short of those Christians in extraordinary gifts, as they do behind them in time; seeing they are so far from speaking with strange Tongues, that they cannot speake cor­rectly See Dr. Featly Dipper dipt. and coherently in their own mother-Tongue; seeing they are many times so wide from the sence of some Scriptures they venture to expound and apply, that their Expositions and Applications are oft without sence; seeing they utter old broken Notes taken from other mens Sermons, for new Revelations; seeing they furbish up ancient he­resies that have layen long in the dark, for Christian Armour of light; seeing in their Interpretations they not onely contradict Scripture, but themselves; seeing their prophecyings are but vain janglings; (though some of them have got a glib tongue, and thereby slide into the appro­bation of the vulgar sort) seeing in their contemplations they oft soar so high, as that they loose themselves; and vent blasphemies and grosse errors, for visions and revelations of the Spirit. Seeing (I say) that (not­withstanding [Page 65] all their specious pretences) these be their fruits, as the very sad experience of these times, do too well manifest to the world; They shall give us leave to esteeme them no Prophets, but Enthusiasts; no inspired men, but distracted; no Seers, but dreamers; no Expositors, but Impostors; no workmen, but botchers; no fixed stars, but wander­ers; no lights, but exhalations incensed in the night, which leade fools out of their way, sometimes into thickets, sometimes into ditches and quagmyres, and many into Rivers over head and ears.

Paper. Your next Quaere is, where is our command that we should admit any to either seals, before they can make it visibly to appeare that they are in Christ?

Ans. Here you begin to speak a little plainly, and to tell us now what Religion you are of, viz. pure Anabaptists. I know your meaning is, where is our commission to baptize Infants? for these cannot make it visibly appeare that they are in Christ: I answer, where is your com­mand from Christ, to require all those that would be admitted to the seals, first to make it visibly appear, that they have interest in Christ? I here undertake to make it good to you from the Word of God; first that it is an unwarrantable practice, in you or any other, and an unjust scrupulosity to require satisfaction of the true grace, and reall holines of every one that is admitted a member of the visible Church: what do you think of the Apostles baptizing Simon Magus, Act. 8. 13. 'tis true, the text saith, that he beleeved also, and was baptized: but all the world knows, and acknowledges that that beleeving, was but an externall profession of faith (being convinced by miracles of Gods power) did he, or could he make it (visibly) appear, that he had interest in Christ? The Apostles tell him afterward in that Chapter, that he was in the gall of bitternesse, and the bond of iniquitie; yet having before made but an out­ward profession of faith in Christ, he was admitted to baptisme. And where there is such an outward profession made, you cannot answer the denying the seal of Baptisme to such a one; And we have no war­rant to require a farther satisfaction of their reall interest in Christ.

And therefore 2ly, I likewise undertake to make it good to, & against you, and your Goliah (who ever he be) that children of beleeving, and Christian parents ought to be admitted to the first seal of the Cove­nant, viz: Baptisme: and if you require a syllabicall command for this practise; I desire to know of you on the contrary, where Christ or his Apostles have in plain tearms forbidden, or denyed them this ordi­nance, or where we are commanded not to admit them? because the [Page 66] Church wherein we live, hath been for many hundred yeers, and is still to this day, in possession and practice of this ordinance; I (being alrea­die satisfied in my own conscience) must hear from you, what you have to say against this practice, before I spend more labour in the defence of it: if you have any thing, to say against it, let me hear what it is; and I doubt not, but I shall easily make it appear to you, that your denying the Sacrament of Baptisme to Infants of Parents professing faith, is an hereticall opinion and practice; and so convince you of your errour herein; And I shall likewise in that shew you our commission from Christ for this practice.

Paper. In the next place, you ask us, where is our command to ad­mit prophane drunkards, swearers, lyars, or raylers, to the Lords table?

Ans. First, whosoever charges us with admitting prophane drun­kards, swearers, lyars, or raylers (as such) to the Lords Supper, they are lyars, and raylers. 2ly, I demand of you whether if a man hath once been a drunkard, lyar, swearer, &c. he may never be admitted, because he hath been formerly such a one? or whether those that have been such, may not be admitted when they give visible testimonies and professions of their repentance, of their desires to wait upon God in that ordinance, for their receiving a seal of the pardon of their former sins upon their repentance and faith in Christ; and for increasing, con­firming and strengthening that grace they have already received in their conversion? If because some men have been such, they therefore may never be admitted, upon any tearms, if that be your opinion, the Lord deliver me from it: if you would deal truly with your own souls, and look in upon your selves, may it not be said to you, as Paul said to his Corinthians: 1 Cor. 6. 11. Such were some of you: And I heartily wish that you did not give such occasion (as many of you do) to the world still to say, such are some of you: I do not know what your Communion is, or what your ordinances be which you follow, and communicate in since you renounced our Church; but (for all your out-cryes against our prophane mixtures and communions; I beleeve if God would give you hearts to search, and see among your selves, you would quickly finde, that you are not all of you such Saints, as you would fain passe for. The shamefull corruptions which might be found amongst your selves, would stop your mouthes from crying out against confused and mixt communion with the prophane.

Paper. Your next Quaere is, where hath Christ commanded, that Go­spel Ministers should take Tythes?

Ans. I ask you, pray tell me, where hath Christ forbidden either them to take, or the people to pay Tithes?

Again (me thinks) (men that can take that liberty that you can) should not be so hard driven for accusations against us, as to be fain to repeat the same thing twice or thrice over; which you had so largely urged before: I have said enough already to satisfie this silly question; and therefore shall meddle no more with these Coleworts twice or thrice sod.

Paper. Lastly, you ask me, where's our command that after persons are admitted Church-members, (by which they have a right to all the priviledges thereof) that we must examine them, whether they be fit or no; or to deny any, if they refuse to be examined by us?

Ans. How do you contradict your selves in these your Quaeries, which are within half a score lines: before you askt us, what command we had, to admit prophane ones, who were unfit? here you ask us what authority we have to examine them, concerning their fitnesse, or unfit­nesse before we admit them? you tell us 'tis unwarrantable practice to keep any away who are members; and the ground upon which you con­clude this to be unwarrantable practice, is, because they are members, and so have right to all the priviledges of the Church. Here let me ask you, whether or no those who are admitted members of the visible Church, if after their admission they fall into prophanenesse, into gross and scandalous sins (as their being Church-members doth not put them into an impossibilitie of committing some such sins) if (I say) after they are members, they fall into such practises; must they be admitted to all priviledges, and communion in all ordinances meerly upon this ground because they are already members? and must no lawfull means be used to bring them to a sight thereof, and to repentance, and to fit them far­ther for ordinances, because they are already members? what simple wilde fellow is't that leads you into these strange conceits? what think you of the incestuous person, in the Church of Corinth, 1 Cor. 5. was he not a member? did he not commit a grievous sin? might not he (upon your argument have pleaded a right to all priviledges, as he was a member? yet for all this the Corinthians had a command to cast him out. Now for our casting out (you say) if any of our members be unfit (as questionlesse there may be an unfitnesse in some members, in any Church) why is he not cast out? (say you) what will no lesse punishment serve turn? nothing but cast him out presently? we would fain know of you, where is your, or any Churches authority, to cast out a member, [Page 68] for every sin that may make him unfit at present for communicating, in the Lords Supper? or is the casting him out of the Church the onely way to make him fit? whether or no is it not (even in your weak judge­ment) a more likely way, in a milde and brotherly manner, first in pri­vate to admonish, to reprove, to convince, to exhort, to instruct, to the end such a one may be fit, and if no other means will serve, then to cast out.

But for our casting out, I have told you already, that the power of our Church in the execution of such things, is taken away by those, who will have Liberty to be, and to doe any thing, and yet not be cast out. Surely therefore your charging us with these things and censu­ring us for confusion, is an uncharitable and an unwarrantable pra­ctice.

Paper. In your next particular you tell us, that whereas we say that hereticks spread errors and heresies without opposition; furely we must meane our selves.

Ans. Truly, 'tis very wittily concluded; we desire you to proove this, that we are hereticks, that we acknowledge our selves to be such; that our doctrine is pernicious and false (for this you charge us with) prove this (I say) against us, or else you will be posted for the must im­pudent malicious lyars, revilers and slanderers, that this generation hath brought forth.—For any thing else that is in this particular of your Paper, 'tis answered before, and therefore not worthy of any more time here.

Paper. In the next particular there are two things to be spoken to. First you tell me that whereas I say I love true grace, piety and holy­nesse, and shall be willing to embrace it though it come from the breast of the greatest enemy (here's a mystery wants unfolding, and (in the close of this particular) you tell me wherein the mystery lyes) you say, my expression hints to you, that true grace, piety, and holinesse, and I are enemies: for can it be, that if you have true grace (say you) that another that hath true grace, and you should be enemies, yea the grea­est enemies, when true grace makes of the greatest enemies, the neerest and strongest friends: sure (say you) you did not consider what you writ, or if you did, you should have done well to have explained your meaning.

Ans. I answer. First, I did very well consider what I writ, when I said that I loved true grace, piety and holynesse, and should be willing to embrace it, though it come from the bosome of the greatest enemy: [Page 69] And he that is but one ace, or one inch above a novice, is able to tell you that this is no mystery, and needs no unfolding; but it being my misfortune to deale with those whose foggy ignorance makes them thinke, every plaine truth to be a mystery, I must and will explaine my meaning to you in a few words: You say that my expression hints that true grace, piety, and holinesse, and I are enemies. I answer, 'tis not my expression but the Devils, the Father of lyes that hinted (that) to you from that expression.

I love true grace, piety and holinesse, though it come from the grea­test enemy: How doth this expression hint to you that true grace, pie­ty and holynesse and I are enemies? how ridiculous is your malice and ignorance? can it be (say you) that if you have true grace, another that hath true grace and you should be enemies, whereas true grace makes of the greatest enemies strongest friends? can it be? Poore men! what an amazing mystery and wonder is here? can it not be? that two men, both having true grace, may yet be divided and at enmity? what do you think of Paul, and Barnabas? do not you beleeve they had both true grace? doe you not read of the sharpe contention between them, and that but upon a light occasion. See Acts 15. 35. But how can it be? (say you.) I answer, do you not yet know, that every man that hath true grace in him, hath yet withall some corruption in every facultie as well as grace? do you beleeve this from Paul? or are you turn'd Cha­tharists? if you do beleeve it, as you must, (or else deny the Scripture) then 'tis easie to unfold this mystery you speak of, thus: Though true grace cannot be an enemy to grace, yet two men that have both true grace may for some time be at variance, and enemies to each other, through the corruption that is in them.—how do you think now? may not a man that hath true grace, be said to embrace true grace, pietie, and holinesse, though it come from the bosome of an enemie, and yet not be an enemie to grace? do you think that if men of understanding should come to see your simplicitie, they would not hisse at it. For my part, I heartily pitie you.

Paper. In the next place you ask me what I mean by true grace; And how shall you know it but by the signes thereof, in obedience to the re­vealed will of God in his Word? And if so, you beseech me to convince you, wherein those amongst you I point at do walk contrary in word or action, and you are perswaded of them, that they will be thankfull to me, and blesse God: if not, I must needs be convinc'd that I walk con­trary to my profession, and so you cannot but expect acknowledge­ment [Page 70] and satisfaction from me, If there be any truth or ingenuity in me

Ans. I answer: 'tis truth. True grace in the soul, is best seen and known by the effects thereof, seen in a mans obedience to the revealed will of God in his Word. The tree is known by its fruits, and a fountain by the water it sends forth: so grace is best seen, to be in the heart (by us who can judge onely according to the outward appearance) by the fruits of it in a gracious life. Now would you be convinc'd wherein any amongst you do walk contrary to the revealed wil of God in his Word? 'tis the easiest thing of a thousand to do that; and you cannot but be convinc'd of it, (if you be not like Solomons fool, which though he be brayd in a morter, yet he will retain his folly) I will instance in a few particulars. 'Tis the revealed will of God, that there be no divisions among you: 1 Cor. 1. 10. that you should mark those that cause divisi­ons, and avoid them; as men that feed their own bellies, and serve not the Lord Jesus Christ: Rom. 16. 18. You walk contrary to this; for you do not avoid, but receive, uphold, follow, and countenance such fellows, of whom 'twill be made good, that in what place soever they have come, they have made, and caused, such unhappy breaches, and divi­sions, as have been made, and are now amongst you. Let the hand be layed upon the heart, and see if conscience doth not bear witnesse to you of this thing: have there not been formerly an happy union, a sweet concord, a sweet conspiring together in the love of the same truth, in the communion of the ordinances of Christ, and in private duties? which truth and ordinances (though now condemned by you as abominable) yet I here again proffer to make good to you, to be no other then the truths and ordinances of Jesus Christ, (and your own consciences will make good to you, that your own souls have received comfort by them) and you know that God hath enabled some of you [...]o suffer for them. Now as Paul said, Gal. 3. 2, 3, 4. Who hath bewitcht you? have ye suffered so many things in vain? (if it be yet in vain.) Are there not now envyings, strife, divisions, and contentions amongst you: 1 Cor. 3. beg: Do you not now speak evill of that way of truth you have formerly walked in, and found comfort in? is it not so? Now who hath caused this sepa­ration, envying, strife, division, contention, &c. is he marked by you, and do you endeavour to avoid him? If you do not, you must needs be convinc'd in this, that you walk contrary to the revealed will of God. Again, I need go no farther then your Paper to convince you of your walking contrary to the revealed will of God in his Word: you have sent it to me under your hands, and therefore I must look upon it as [Page 71] your words, your act and deed. Let me instance in a particular or two.

Is it not the revealed will of God that you should know them which labour among you, and are over you in the Lord, and to admonish you, and to esteeme them very highly in love for their works sake, and to be at peace among your selves: 1 Thess. 5. 12, 13. Is it not Gods will that they that labour among you should be counted by you worthy of double honour, 1 Tim. 5. 17. Heb. 13. 7, 8. Now let me aske you? hath not God in mercy, set those over your selves that labour in word and doctrine? hath not God given a seale and a testimony to their ministry by begetting some of you againe by the word preached by them? and nourishing others amongst you by the word of their ministry? and have they not been highly esteemed amongst you for their works sake? have they not been sought to by you to come among you again? have you not re­ceived them as a blessing? now let Conscience answer. Doe you not now walke contrary to these commands of God in his Word? and con­trary to your former practice? Are they not looked upon as enemies because they tell you the truth? instead of esteeming them very high­ly in love, are not both their persons and doctrine, nay their very cal­ling and ministery (which I say againe, I challenge you to prove, if you can to be any other then the Ministry of Jesus Christ) are not these I say despised, scorned, reproacht by you? and branded even with the highest brand of being Antichistian. Let me aske you (my brethren) are not these things so? The Lord knowes (that's our comfort) and you shall know too one day, if you doe not now.—Now is not this a walk­ing contrary to the revealed will of God? are these the fruits of grace thinke you?—Againe 'tis the revealed will of God in his word, that putting away lying, every man should speak truth with his neighbour, Ephes. 4. 25. Now I thinke I have made it appeare, (and shall make it appeare farther) that this Paper which you have set your hands to, hath not one page of it, but what is stuft with lyes and falsehood: I leave to the Lord, and to the world to judge (betwixt us) of them. And therefore here again you have walked contrary to the revealed will of God.

Againe. 'Tis the revealed will of God that you should not backbite with your tongue, nor doe evill to your neighbour, nor take up a re­proach, against your neighbour, Psal. 15. 3. Againe that all bitternesse, anger, wrath, clamour and evill speaking be put away, with all malice, Ephes. 4. 31. Now looke upon your Paper. There you call us Praters, Time-servers, Weathercocks, blinde Pharisees, Ministers of Antichrist, [Page 62] Popish persecutors of the Saints, haters of godlinesse, lovers of propha­nesse, false Apostles, selfe seekers, penny Masters, Drunkards, Swearers, Lyars, men that endeavour to keep others in ignorance, Seducers, men of no religion, proud, covetous, blood thirsty men, for-swearers, vain teachers, men of perfidious opinions, that we preach destructive and damnable doctrines, destroyers of truth, and true religion, perfidious men, that will destroy soules for gain, Ale-house hunters, Hereticks, Jews, Monsters, men that condemne the practice and precepts of Christ for heresie, enemies to true grace, Ministers of Antichrist, nay Divels. This is the language you afford us in your Paper; and you have set your hands to it that we are such as these. Now whether this be a walking according to the Word, or contrary to the revealed will of God in his word, let your own consciences be Judges; or else let the Lord (the righteous Judge) judge betwixt you and us.

I thinke I need goe no farther in this particular, I hope this may be sufficient to convince you (if the Lord will set it on upon your con­sciences) and if so, then be thankfull and blesse God for it, if there be any truth or ingenuity in you.

Paper. In the next particular you tell me, you are grieved in spirit, to see and heare my light and frothy carriage, in the mentioning of Scripture, as to say that's a nimble Place. You say a carnall and w [...]ck­ed heart will abuse the best thing, even grace, mercy, and love: you say a Stage Player could doe no more, nor the Divell himselfe to abuse and mock at Scripture, and you close thus;—for shame come not in pub­lick to act such Diabolicall parts.

Ans. I answer.—This whole accusation is from the Divell the Fa­ther of lyes too: you are grieved (you say) to see and heare, pray how many of you ten, dare say you saw and heard me in that carriage or that expression which you have here set your hands to? if I am not much mistaken, not neare the one halfe of you, and yet you have set your hands to it, I hope you will not turn Knights of the post,—these be some steps towards it. Me thinks you should not call men Divels, meerly upon heare say; if you had any Charitie in you, you could not; he or they, that informed the rest of you of this, may be ashamed to looke an honest man in the face; (as we say) to come to Publicke ordinances, under a pretence of worshipping, and to bely the truth of God in this manner; the Lord will finde out such one day.—But (as you say) a carnall and wicked heart will abuse the best things: I am able to bring you twenty for one of your informers of this, who will [Page 73] passe (I beleeve) both in the presence of God and account of men, for as honest conscientious Christians as your informer, whosoever he be of you, that will be witnesses, that there was no such word spoken, and I call God (that heard and recorded every word) to witnesse of it.—You tell me that a Stage Player a Devill could have done no more.—

I answer.—For what I did, and speak then, and there in publicke, the Lord knows, that (as David said to Michal) it was before the Lord, and for the Lord; and if this be, to be vile, and a carnall wicked man, a Stage Player, a Divell, I shall desire that I may be more vile yet.

Paper, You bid me not come in publick for shame to act such Diabo­licall parts.

Ans. When the Lord shall again call me, I shall not be ashamed to come again in publick, and to act that part, which the Lord hath put me upon:—as for your expression Diabolicall,—the Lord forgive you; I do; and I value it not. The Lord Jesus hath taught me, that the disciple is not above his Master, nor the servant above his Lord. If they have called the master of the house Beelzebub, how much more shall they call them of his houshold? Fear them not therefore: for there is nothing covered, that shall not be revealed, and hid, that shall not be known. Matth. 10. 24, 25, 26.

In the next place you come to make your requests to me—

Paper. First, that I would define what heresie is.

Ans. I define heresie thus:—Heresie is a voluntary chusing of an opi­nion, against some Article of Faith without ground of Scripture, and an obstinate maintaining of it against all lawfull determinations of the true Church, for some sinister and particular respects.—Or if you will have it more briefly, thus:—Heresie is an error in the foundation of Christian Religion taught and defended with obstinacy: Thus Paul saith, Tit. 3. 11. that an Heretick is perverted, that is, put besides the foundation, and condemned of himself in his sin, that is, he erres ob­stinately.

This heresie is differenced from a simple error, by its obstinate main­taining; from a schisme, for that schisme is in discipline, heresie in do­ctrine, from Heathenish superstition, Jewish perversnesse, stup [...]d Maho­metisme, and the like, because heresie is a revolt from the faith, con­trary to the Word of God; which such never had, no profest.—The fa­ther of it is the devill; the mother, pride; the nurse, singularitie; the at­tendant, hypocrisie; the promoters of it, inticing perswasions, and per­emptory will-worship; Apostacie is an eminency in it, it being a falling away from the truth profest, self-condemning the top of it. The out­rages [Page 74] of it, will be blasphemy against God, virulent persecution of his Church and children: The end finall impenitencie and despair; the dis­mall fore-runners of eternall damnation.

Having thus shewed you what Heresie is; you may easily resolve your selves the 2d. Quaere what an Heretick is. And can likewise best satisfie your selves in the 3d. viz: whether there be any such among you. The Lord help you to search narrowly, and to deal truly with your selves, that if there be any amongst you, you may see them, and beware of them.

For your 4th desire, to satisfie you in that, I give you all this under my hand. And for the 5th. I leave it to the world to judge, whether I have answered it or no.

And whereas in your close, you again desire a meeting in a sober and in a Christian way, I have told you my mind before, and here tell you again that the most safe and sure way, to cleare up the truth, to satisfie doubts, to discover errors, to establish Saints that are wavering, wil be to deal by setting down under yours and my hand, what we would speak face to face at such a meeting; one thing we shall more probably avoid this way, (which would frustrate our endeavours in the other) that is, clamour, passion, and tumults. Again from written words we shall not so soone start and fly, as from words spoken (which in such a way with such people have seldome proved any better then wind.)

For my part, I professe it in the presence of God, that it is, and by Gods grace shall be my endeavour, that love may be increased, that jea­lousies, heart burning and evill surmisings may be removed: And that we may live in love and peace as becomes Christians. I trust the Lord Jesus who is the great Prophet of his Church, and the teacher of Israel, will alwayes direct me, not onely to speak of, but to endeavour after the peace of the Church, by convincing and stopping the mouthes of gainsayers, who are crept in to disturbe our Peace, by perverting the truths of God once delivered to the Saints. And my prayers in speciall are, that that God, whom I serve in my spirit, who knoweth the heart and prayers of his servant, would onely so be with me in these endea­vours of mine, as it is the truth which I endeavour to maintain. —Amen.

You subscribe your selves, My loving friends, so farre as I love the Lord Jesus.—

For your love and friendship to me, I know not how I have of late forfeited it. There are but few signes of it at present to be seen. But for [Page 75] love to the Lord Jesus, I here set my heart, tongue, pen, to that of Paul, as the conclusion of his Epistle, 1 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

Postscript.

FRiends; If hereupon you finde grace to see, and heal your Errors, we shall with all brotherly meeknesse, love, and humilitie, be wil­ling to receive you, and shall blesse God on your behalf: But if the sway of your mis informed and mis-resolved Conscience be heady and un­resistable, and your return hopelesse;—Even these poore endeavours of mine, shall one day be a fearfull and materiall evidence against you, before that awfull Judge who hath already said, That judgements are pre­pared for scorners, and stripes for the back of fools.