A DISSWASIVE FROM ERROR Much INCREASED.

A PERSWASIVE TO ORDER Much DECAYED.

By a Lover of, and Labourer for Truth, Peace, Unity, Una­nimity, Uniformity and Order, Joseph Bentham.

JUDE 3.

Earnestly contend for the faith which was once delivered to the Saints.

London Printed, and are to be sold by William Thompson, Bookseller in Harborow, 1669.

THE PREFACE.

TO prevent prejudice in those who shall read these following Discourses of Error and Order, I think it expedient to premise four following particulars.

Whereas I have made use of many pas­sages 1 out of Authors, and not shewed ofMelanc. pag. 8. whom and whereof, I confess it, so that I al­most may say with Mr. Burton, all is mine, and none mine; As a good House-wife out of divers fleeces weaves one piece of cloth, and as a Bee gathereth wax and honey out of many flowers, and makes a new lump; for I in penning this I now publish, I did like him, who out of divers gar­dens gathers a Posie, taking here and there a flower for his own use in his own house, for a day and then layeth it aside, being regardless from whose garden he had each particular flower. So I gathering many passages out of Authors for mine own use, for that time in­tending then to lay them aside, regarded not much where and of whom I borrowed to make up my Work; for had I purposed to have done that I now do (by a kind of necessity, and the desire of some) I had filled my Margent more, as in this Preface, and the conclu­ding Postscript.

If any say I have mentioned old faults, after the act of Obli­vion, 2 which I should not have done, I confess it. But Mr. Caryl assures me, That a man may rationally remember the wrong ano­therOn Job 11. 16. hath done him, with all the circumstances and passages of it, yet forget it spiritually: Forget it (saith he) so far as to for­give it fully, and then remember it as much as you will. Thus I have done, and shall do. 2. To do the work of the day up­on the day, I must make mention of some such things, namely, up­on the 30 day of January, to work humiliation in my self & others; and upon the 29 day of May to stir up my self and others [...]o rejoyce and give thanks. 3. But what if there are who justifie such their f [...]rmer [...]ffences; must we then be silent, and so consent that they do well? We must not leave reproving, if men will not leave sinning. Men indeed deal hardly with us, who impute that as a fault to us which was our duty to do. Bu [...] to convince men of error is a duty; yea, although men disposed to resist will hardly ever be convinced. And friends may debate, and not abate of their affection, striving for verity, not m [...]stery, seeking for truth, not praise or victory, [...]o Mr. Henderson▪ as our famous Martyr K [...]ng Charls saith.

3. Some perhaps think I so spe [...]k, as if most were in those kinds 3 offenders; if so, I think they may blame Saint Paul as well as me, who so writes to the Galatians and Corinthians, blaming only the faulty, so I blame only, and labour to better the faulty; not that the greatest number are such; for in my Parish there are who are orderly, & conform [...]ble to the Church, yea such who have suffer­ed for their loyalty, and continue loyal; yet there are others, andSacra san­cta regum Majestas, pag. 64 Of civ [...]l Wa [...]s of England, [...]ag 91. Melanc. [...]ag. 610. Pag 166. Pag. 31. Answer to Worc. pape [...]s, p. 137. if but two, too many by two, who cannot be excused from those former actings, of which I. A. sa [...]th, No persecution that ever was, can parallel this persecution for impiety, injustice and cruelty. Such who (as Henry Earl of Monmouth saith) are quiet, when they know not how to disquiet others: Su [...]h who (as Mr. Burton saith) are ever mending Churches, States, Superiors, mending all save themselves. Such to whom may be applyed a saying of Cardinal Bentivoglio, writing of the Wars of Flanders, Clemency in Princes serves to lit­tle purpose, when obstinacy and disloyalty of Subjects is thereby made greater. And that of Curia Politiae, Cruelty may make Subjects miserable, Clemency may make them [Page] criminal. Such of whom Hamondle Strang saith, It is cru­elty Of prim. devot. pag. 164. to pardon nothing, it is double cruelty to pardon all. Such of whom Mr. Edward Sparks his saying is verified, Zeal without knowledge, and charity as now adayes, (As they without zeal are like glow-worms, having s [...]me cold splendor without heat) blind me [...]t [...]l'd horses, so far like the fire of hell, that burn, and have no ligh [...]. Such who complain much of sin abounding, and blame Prea [...]hers for not preaching more ag [...]inst sin: but if ac­cording to the practise of Christ and the Apostles, they preach a­gainst fa [...]se Prophets in sheeps-cloathing, Mat. 7. 15. against hypocrisie, Mat. 23. against resisting of Authority, Rom. 13. to beware of causers of divisions, Rom. 16. 18. not to rest in a form of god [...]iness, 2 Tim. 3. 5. not to have itching ears, 2 Tim. 4. 3, 4. not to despise dominions, J [...]de 6. Then they are ready to complain of railing, and speaking against God's people, and well-affected, and resolve to hear such Preachers no more, little considering that in so saying they shew palpab [...]y th [...]ir own guilt; for I am sure, and dare confidently affirm, That the more g [...]d [...]y and well▪affected people are, the further they are from, & the more they a [...]hor Hypocr [...]sie, Disobedience, Rebellion, S [...]h [...]sms, F [...] ­cti [...]ns, and such like, being [...]f all m [...]n the most obedient, sincere [...]e [...]ceable and quiet.

4. If any blame me for mentioning wrongs done to my self, 4 I answer; 1. I d [...] it without any revengeful or malicious intent, which I hope is cleered [...]y my manner of speech, and by my for­mer carriage since my re [...]urn; I being of Gregories mind,Melanc. p. 328. whom Mr. B [...]rton affirms to say, He who cannot bear inju­ries against himself is no good man. And being able throughPag. 4. God [...] mercy to say with Sir Edward Deering, I thank God my heart hath never known the setling of a personal malice; Well knowing, That revenge (as N [...]cholas Causin tell us) is proper to weak minds, whereas clemency alwayes resideth Pag. [...]4 [...]. in a strong spirit. 2. Besides, I c [...]uld not well avoid it; for al [...]hough some, as Strada saith, are cured by contempt, yet Me­dicus Pag 7. Medicatus tells us, It is the method of charity to suffer without retortion in particular wrongs, but not when Gods glory is in question. Christ pr [...]yed for them who persecuted him, wh [...]pt them who disho [...]oured his fat [...]ers house, to suffer God [Page] to be wronged, and not moved, is not charity but luke-warmness and stupidity. I endeavouring to wipe off the dishonouring of God, and scandalizing his Gospel, and the Protestant Religion, cast up­on it by such mens contemning and sleighting Gods Ordinances, vilifying his messengers as scandalous and unprofitable, preferring unwarranted Conventicles before the publick worship of God, and by blemishing the famous Government and Church of England as unchristian and persecuting, was constrained to mention as I have done. 3. And in thus doing I imitate a good President, St. Paul, who names in his writings, especially to the Corinthi­ans his own sufferings, and from them also. For my self, I was glad I had such a living to lose for so good a cause, and an heart so willing to part with it. I in so doing finding the truth of a say­ingMinisters portion. p. 208. in Dr. Sclater, Affliction is the best tutor to devotion. And such experiences of Gods mercies to me and mine, that I was (as all who knew me can testifie) patient, content and cheer­ful. And since my return, which is eighty ears, I have not shewed the least dislike to those who outed me; and therefore now being scarce able to go, and shortly to end my pilgrimage, I hope I shall cherish no such hellish vermin as malice and desire of revenge in my heart, but endeavour to live with such love and peace, which are the furtherers to that future love, peace and joy which are for ever.

Should any question why I make so much use of Mr. Ball, and some old Non-Conformists, of Mr. Bayly and other later Presbyterians, most men without my telling may conjecture rightly, [...]ecause such mens sayings will sooner prevail with those I deal withal, than of the Fathers and other Divines. As also because men may see the vast difference betwixt them, and those whose so lowers they pretend to [...]e, when in truth they are followers of Mr. Barrow, Greenwood, [...]d such of the separation, who had Mr. Ball, Mr. Brinsly, &c. old Non-Conformists, Mr. Ed­wards, Mr. Bayly, &c. late Presbyterians, their great opposers.

…
JAM. 1. 16.

Do not err my Beloved Brethren.

THE three last Lords dayes I preach­ed unto you of conscience; I shewed you what it is, the kinds of it, how it is God's Officer, what its duty is, and what its rule. That we are not to take all for conscience which pre­tends to be so. And since conscience is in every one, and it will live with us for ever, that we should be careful to have our conscien­ces such, that we and they may have peace and comfort; and that for this end we should endeavour to have our con­sciences enlightned, faithful, lively, and not blind, slothful, dead, or erroneous; therefore I purpose to shew you what it is to err, the danger of error, and in the words of St. James disswade you from it; Do not err, &c.

The Apostle having disswaded from thinking God to be the Author of sin (an horrid blasphemy) he perswades themPsal. 119. 176. Isa. 63. 17. not to err or wander, a Metaphor taken from sheep go­ing astray. Errors are of two sorts. 1. In practise, going from the Word, the Rule of righteousness, erring from God's wayes. 2. In judgment, going off from the Word as the standard and measure of truth, which we commonly [Page 2] call error. To make way to what I intend, I will lay down some few Propositions.

I. Proposition.

The first, That error is common to man, ever since the fall of man. It is evident how Adam and Eve erred, and how their posterity smart for it is manifest, yea how their poste­rity were polluted with error we see in Cain, and in the old world, for which the Lord sent the Deluge. After which, errors so abounded, that Languages were confounded, Sodom and Gomorrha turned into ashes. After the Lord chose Abra­h [...]m and his seed to be his peculiar people, they soon erred in Egypt, in the Wilderness, and in Canaan, worshipping Calves, and Baal, yea sacrificing their children to Devils. When our Saviour Christ was upon earth, how oft doth he check for erring, not knowing the Scriptures? How oft doth he confute the errors of the Scribes, Pharisees, and Saduces? What warnings and caveats doth he give to usMat. 7. 15. Mat. 24. 24. Act. 8. 9, 13, 18. 2 Tim. 2. i7 Rev. 2. 14, 15, 20. 2 Cor. 11. 13. Gal. 3. 1. Phil. 3. 1. Rom. 16. 17. Eph 4. 14. 1 Tim. 4. 2 2 Tim. 3. 1, 2. 2 Tim. 4. 3 to beware of false Prophets in sheeps cloathing, and ac­quaint us with the danger of such. After our Saviours as­cending into heaven, errors did abound notwithstanding the pains and piety of the Apostles. Simon Magus bewitch­ed the people, Elymas also, with Hymineus and Philetus. Some in the Asian Churches held the doctrine of Balaam, some of the Nicolaitans, and some the filthy follies of Jezabel. The Corinthians were drawn from the doctrine of the truth by false Apostles. The Gal [...]tians bewitched from the truth. The Philippians in great danger. The Romans staggered with such who caused divisions, and the Ephesians subject to be carried about with every wind of doctrine. The Apostle also foretels of swarms of errors which should be, and how men will not endure sound doctrine, but after their lusts heap to themselves teachers, having itching ears, turning their ears from the truth, and be turned to fables. Since which, all ages shew how this was fulfilled, for in the first hundred years after Christ, many gross errors abounded, as the Symoniani of Simon Magus, the Hyminei of Hymineus [Page 3] and Philetus. The Nazareni so called of the City Na­zareth. See opus Epiphanii de Haresib. Augustin. de Haeresib. Tom. 8. The Menandriani of Menander, Scholar to Magus. The Ebionites of Ebion whom St. John confuted. The Nico­laitans of Nicholas one of the seven Deacons. The Cerinthii of Cerinthus, whom St. John called the first-born of Satan. The Saturniani of Saturnus. The Basilidians of Basilides, &c. In the second century after Christ there sprung up above thirty several sorts, of which number were the Maritae of Marus, who called themselves perfect, yea more perfect than Peter and Paul. They denied Christ's taking humane nature, and the resurrection of the flesh. About this time also arose the Gnosticks so called, because of their excellent knowledge in their own opinions, although but vain. By others they were called Barbaritae, because of their wicked­ness and filthiness. They fancied two souls in each good man, one holy of the substance of God, the other adven­titious, which is in man as in other creatures. They taught the being of two Gods, the one good, the other evil. That Martyrdom was not to be undertaken for Christ. They worshipped the Images of Christ, and had images in as great esteem as Pagans their Gods. In the third Century there arose about twenty sorts of Heresies, of which I will name two. The Catharists so called from their sanctity in their own opinion; they gloried of merits, of their good works; they denied repentance to such who fell through in­firmity, and condemned second marriages as unlawful. The Donatists also of Donatus, who affirmed the Church of God on earth to be without spot. None to be compelled to live well. Hereticks not to be repressed by Magistrates. That the worthiness of the Sacrament is from the holiness of him who gives it. That persons baptized by the Orthodox are to be rebaptized. That killing themselves to avoid punish­ment for their errors is Martyrdom. They said the Son was inferiour to the Father, the holy Ghost to the Son, and they boasted of Revelations.

In the fourth Century arose above twenty, of which the Pelagians was one, of Pelagius, who taught that Adam should have died if he had not sinned. That Adams sin did hurt only [Page 4] himself. That there is no Original sin. That men have free will sufficient to do well; and that God gives grace to the merits of works.

The fifth Century had some, and the sixth brought forth, as some others, so those grand errors of Mahumetanism and Papism.

Mahumetanism of Mahomet, which hath overspread many Kingdoms under the Turk and other Kings. They deny the being of persons in the Trinity. They say God is corpo­real. That Christ was not God, but a creature, yet a great Prophet. That Christ did not suffer, nor was not crucified. That the Devil in the end shall be saved. That Eternal Life consists in bodily pleasures. They observe Circumcision, Washings, with some other Judaical Ceremonies. They swear by Creatures, and War for Religion, to which they say men are to be compelled. They allow of many Wives, and Divorce without cause. They hope to be saved by works. They deny pardon for ever to them who forsake their Religion. They hold venial and mortal sins. They pray towards the East, a set number daily, but not for un­believers. And they take away the Sacraments ordained by Christ.

Papism arose under Phoca [...] the Emperor, and Boniface the third, Popes of Rome. Luther was born at Isleben in Saxony, Sleidan. Anab. 1483. He when Leo the tenth sent forth pardons, 1516. op­posed them. Preaching in Saxony, there arose Nicolas Stocks, and Thomas Muncer, preaching that goods should be com­mon. Upon this fourty thousand rose in Suevia and Fran­conia, plundering and killing; but the Princes arming, took Frantus, executed Muncer, Phifer, and hundreds more. The City Munster having received the Gospel, John Bec [...]ld a Taylor, came from Leyden thither, where keeping Conventicles, in few months he gets a great party, they obtain freedom for their Religion, and after grow so strong as to drive all the Protestants out. This John of Leyden is made King, he gave leave to have many W [...]ves, himself took fifteen. Be­ing vanquished, he with Knipperdoling, were tyed to a stake, their flesh pul'd in pieces with hot p [...]ncers; he recanted his [Page 5] errors, Knipperdoling did not, but died like a mad man. These Anabaptists maintained, as Mr. Paget shews us, ten errors not to be tollerated in the Church; Four not to be suffered in a Common-wealth, and three not in a Family, as community of goods, putting away of Wives of a contra­ry Religion, and that Christians may have many Wives. Thousands of these perished in Germany by the sword; and in Q [...]een Eliza [...]eths time some of them in England recanted, and some were burnt.

After these arose the Brownists, called Separatists, be­causeMr. Paget. they separate from all reformed Churches, then one from another. Robert Brown, School-master in Southwark, preached in a gravel-pit neer Islington, Mr. Fox refused to talk with him, Mr. Greenham perswaded him, but could not prevail, so to little purpose; for he led his company be­yond Sea, where (seeing their divisions) he left them, re­turned into England, took the Parsonage of a Church in Northamptonshire and died, as I have been informed, since the beginning of our late troubles. He and his followers left our Church, as they said, for our many abominations.

The Barrowists following yet more; they compared our Church to Sodom, Babylon, Egypt, as Barrow, Brewis, Bois, Rutter, &c.

The Wilkinsonians went a step higher, affirming they were the Apostles, and denied Communion to all who would not give them that title.Mr. Paget.

The Lemmarists maintained a monster of Heresies. Ma­humetanism denying the Trinity and the eternal Godhead of Christ. Jud [...]ism affirming Christ to come shortly to reign on the earth. Papism affirming a meer creature may be worshipped. Lutheranism maintaining consubstantiation. Anabaptism affirming that Christ took not flesh of the Vir­gin Mary. Libertinism holding no visible Church on earth. Brownism holding separation, separating from all Chur­ches, excommunicating and cursing on another. Mr. Paget also tells us, that the begining of the Independents was thus. Mr. Robinson leaving Norwich in discontent, became a ri­gid Brownist, but after by conference with some learned [Page 6] men, he recanted his opinions, yet derived this his way of Independency to his separate Congregation at Leyden; and part of that Congregation did carry it to Plymouth in new England, where the ashes of Independency did break out in­to a burning flame. And Mr. B [...]yly sets down the fruits ofMr. Bayly. this Independency in new England (in the opinions of some, for I suppose he speaks not of all, there being amongst them many sober Ministers and Magistrates, who opposed and overthrew those opinions. And they refusing to own the late powers, is an Argument of their sobriety. Besides, there hath been great conversion of the Indians, in so much that the Bible is translated and Printed in their Tongue, as I am informed.) How it placeth many thousands of Chri­stians in the condition of Pagans; how it marr'd the con­version of Pagans to Christian Religion; how it brought forth the foulest Heresies that ever yet were heard of in any Protestant Church, to the number of fourscore and eleven. That their piety seemed singular; their malice was singular against all who opposed them, especially Orthodox Mi­nisters. That their contempt of Magistrates was grievous, their errors in opinion did draw on such seditious practises, which did well near overturn both their Church and State. That their proud obstinacy against all admonitions was marvellous, that in the midst of their profession of piety, the prophanity of many of them was great. Of these parti­culars he speak largely, and shews his warrant for what he saith in many particulars. In Queen Elizabeths time, Mr. Barrow, Greenwood, Percy, and some others were executed. Studly, Billet and Bowly had judgment to be so. The first Proposition is clearly evident, That men, yea the best of men, are subject to err (humanum est errare) and have need to be called on not to err; for they who have most light here, have much darkness in them, and we are more prone to follow the darkness of our spirits, than the light of Gods Spirit. He who thinks he cannot err, reckons himself more than a man; for whilst there remains corruption in the will, the understanding cannot be wholly free from cor­ruption. The wills, affections, and understandings of Saints [Page 7] on earth have some corruption remaining in them; as their practise, so their opinions are soyld and faulty; yea often­times good men continue long in error. Jobs friends did multiply, but not mend their answers; for as it is hard to partJob 21. 34 with an evil practise, so and much more with an ill opinion, &c. error in opinion, because that reflects on the reputa­tion of the best faculty, the judgment. And therefore we should be as careful to avoid errors as other vices: Since a blind eye may be as bad as a lame foot; since a man wanting light is apt to fall and stumble; and the Apostle shews, thatRom. 1. 26. a vain mind hath vain affections.

II. Proposition.

The second Proposition is this. Although many men who know much do greatly err, yet error and ignorance are of so neer kin, that ignorance is usually the mother of error. An ignorant man may be stubborn and wilful, yet he cannot be fixt andMat. 22. 29. steddy, but is doubtful and wavering, yet prone to settle himself in that which is unsound, so subject to error. If a knowing man doth err, it is hard to convince him; and if he who knows no reason doth err, he will not be convinced by reason. Surely error properly proceeds from ignorance; for he who maintains either opinion or practise against con­science, is more than in an error. It is obstinacy when it re­fers to practise, it is Heresie when it refers to opinion; for in Hereticks errors are usually against light, and such de­light in error.

III. Proposition.

He who judgeth himself to be in the truth, is not to leave the truth because some call it error; for as we are not to take up errors because some call them truths, so we are not to let go truths because some call them errors. Good men should be easily led into theProv. 22. 23. Isa. 11. 6. right way, and turn to the truth, but not forced from it, ma­ny things being called errors which are not. A man therefore not convinced (and desirous to be informed) he is out of the [Page 8] way; nothing said to satisfie conscience, and to change his jugment; much spoken, but little proved; many reasons in number, all light in weight, he is not to leave the truth judg­ing it to be so. And men should be careful not to brand such for errors which are not, or they think to be so, except, and until they can prove them to be so; which Christ doth, gi­ving reasons, and making good his charge; for invectives doMat. 23. 13, 14. &c no good, discoveries may. We are to make good our charge when we accuse any of error or heresie, many being falsly accused as we are by Papists, who spread the livery of He­reticks and Schismaticks on us. Innocent truths often suffer under odious imputations. To prove error therefore, we are to be more in argument than in passion; to condemn things by reasoning, not miscalling.

IV. Proposition.

Although men do usually offend towards such who do err, using bitter speeches against them they think are in error, yea then when they cannot prove it an error; as Jobs friends had many hards words against Job, few or no sound Arguments; it being easier to be angry with an error, than to argue against it, and men are usually so angry, because they have little reason, they often having most earnestness against opinions, who have least to say a­gainst them. Moreover, although they who suppose us to be in error do therefore magnifie themselves against us, and in so doing come under the Apostles reproof, they sinning inRom. 11. 17, 18, 14. 3. 1 Cor. 10. 11. so doing; 1. Because they forget their own frailties, and how apt they are to fall (whereas by others failings we should take notice to what we may be tempted, as by others holy actions we are to learn what we should do) and because such forget that they have fallen into other sins and errors, if not the same: Yea, suppose they are freer than is possibleJoh. 8. 5. to be on earth, why should they magnifie themselves over others who sin? Doth God so? O no, he pities and spares! Bewail we then their condition, pray for them, and bless God who hath preserved us. It being no easie matter to convince such who err, error being as binding as truth, not [Page 9] in the name of error, but of truth, men being in love with their own conceptions, which are as the flesh of their own minds. And men taking up an opinion, think it a disgrace to lay it down again; it being also a rare thing to make men yield up their judgments although misguided. When there­fore we deal with erroneous persons, it is good to follow the Apostles direction, instructing opposers with meekness,2 Tim. 2. 25. since gentle dealings will best become disswasives from er­ror; for where the matter is like to displease, the manner should not be sharp. Bitter pills must be sugar'd, that they may go down the better, otherwise men of contrary minds will think all spoken against them to be out of rage & anger. And other offendors will better abide sharpness than they; for contrary opinions think they are in the right, and pride is touchy; whereas other sins fill the soul with shame, and there is not that boldness to reply; whereas in opin [...]ons, where men think they are in the right, we have need to deal gently, lest pride take prejudice; according therefore to St. Pauls pre­cept, and St. James his practise, I beseech you brethren do not err.

V. Proposition.

We are to be careful not to live in, or m [...]intain any error in our selves; and in our several places we should endeavour to draw o­thers Jam. 5▪ 19, 20. from their errors, turning men from the error of their wayes. This is a duty, and needful, since good men are subject to err,Mat. 24. 24. error being catching, and much comply [...]ng with our natural thoughts; we being also to take care of others salvation, one member of the safety of another; yea, of the meanest in theHab. 3. 12. 11. 15, 16. Exo. 23. 4. Church, one spark oft occasioning a great flame. It being also an act of charity to reduce those who go astray, even a straying beast, much more a man (although usually none are so angry as they who are seduced into opinions by interest, their sores must not be touched) for to maintain an error isGal. 4. 15. a vain thing, nothing being more vain than errors, or false opinions of God, of the wayes of God, and of his dealings. Error is vanity, it is a lye. He therefore who is in an error1 Joh. 2. 21. [Page 10] should be convinced, although some will make a fair cover for a deformed error, there being no error but some will second; yea, and some mens consciences when they know not what to say will be talkative, although it is an ill office to be Orators for our own or others errors, our own or o­thers sinful practises; considering also how subject man is to err in speech, practise and judgment. And that men knowing they may err, are in a fairer way to the truth, than such who think they cannot err, they erring in so thinking, whereas such are most secured from error who think they may err.

Errors also in doctrine are usually accompanied with er­rors in life. The gross prophaness of the Brownists is shewed in a Book called the prophane Schisms of the Brownists, and by Mr. Paget, from the testimony of the Dutch Church, and of the Magistrates of Amsterdam, instancing in Studley, Whi­taker, Holder, and others, yea in Mr. Brown himself, who being reproved for beating his Wife, said, He did not beat his Wife, but a curst old Woman.

Moreover, since errors will have the worst at last, they cannot hold out, truth will prevail; and since such who maintain errors shall not find favour with God. Jobs friendsJob 42. 7. held an error unknown, and for zeal to God, yet God was angry with them, and is with such, Mat. 5. 19.

Lastly, Considering that many errors are damnable, mor­tal,Jam. 5. 19, 20. deadly; a freeing from them being a freeing from death, our care should be not to dally with them, there being death in them; as the way of truth is the way of life, so also to draw others from them, and so procure their conversion andAct. 4. 12. Joh. 17. 3. pardon, for none can be saved without Christ. Such who are saved by Christ must know him, and believe in him, and we must believe in him according to the tenour of Scripture, the rule of faith, and not err from it.

Object. If we do err, ours are but small errors.

Answ. Differences about lesser points of Doctrine, of Scripture held up for by ends against conscience may be damnable, for then a lesser opinion is in the same rank with a known sin; and so an error may be damnable by circumstance; a manJoh. 3. 19. walking against light, be the error but small, the danger is [Page 11] great, if a walking against light. And gross negligence, or not taking pains to know better is equivalent to standing out against the light; it arguing a secret fear and suspition of the truth. And such men who live and die in less errors aboutJoh. 3. 20. 2 Pet. 3. 5. 1 Cor. 3. 13. faith and worship, being willingly ignorant, if they be saved, they may expect to be saved with much difficulty (by fire) as loss of much comfort, of much peace, being scorched in spi­rit, and kept in dark and doubtful wayes.

These things thus premised, I will shew you what an er­error is, what it is to err. Error strictly and properly ta­ken, is that which men hold or do out of ignorance of the truth. It is in practise when we are ignorant of what is bet­ter to be done; it is in opinion when we are ignorant of what is better for us to believe or hold. Error then is an opi­nionMat. 22. 29. or action swerving from the Rule of Gods Word; when that which is false is believed to be true, contrary to the mind of him from whom we say we have received it; as if a man should believe idols to be Gods, because Scripture calls them so. It is an error when a thing which is false is believed to be true, because he from whom we received it, thinks it is true: Should a man think the soul was made of moats, because Lucretius thought so, and we read it in him. It is an error, When out of another mans writings some true thing is believed, which he who wrote it did not believe; as to think an Epicure did place good in continency because he praised it. It is an error. Error is a wandring or strayingAct. 10. 45 from th [...] right way; it is hardly cured, being very preva­lent;2 Thes. 2. 11. [...] A scopo aberrare, to swerve from the mark. Gal. 5. 20. and it is the way to Heresie, although it is not Here­sie. Heresie being an error and more. Heresie must be in some fundamental point or truth; it takes men off from Christ, or from the foundation of saving knowledge. It is accompanied with pertinacy and obstinacy, after cleer light offered; it is possible to have an error about some funda­mental point, yet be no Heretick. Heresie makes men take pleasure and delight in it, therefore it is called a work of theTit. 3. 10. flesh, and such are often wounded by themselves, although they will not be convinced by others. Heresie being an er­ror in judgment▪ a pertinacy in will, and a taking delight in [Page 12] it in our affections, so an error, and more; we are the more careful to take heed of it, since such like tares are sown a­mongst Gods wheat, yea while the Apostles lived; and the causes of it still remains; namely, ignorance of God, pride of heart, self-conceitedness, want of love to Christ, and his truth; Satans malice, ambition, covetousness, flattery, and Gods permitting such still for trial of his; as gold by fire, for the cleerer confirming of the truth, and for the punishment of the contempt of his truth, and careless entertainment of2 Thes. 2. 11. his word. It is no wonder then, if after a faithful Pastor there comes a Wolf.

Quest. If any doth ask why God permits deceivers to draw men into errors, and men to be drawn into them?

Answ. 1. Scripture shews it is for the tryal of his, to shew the cor­ruption or sincerity which is in men.Deut 13. i, 2, 3. 1 Cor. 11. 19. Jude 3.

2. To make his to contend for the faith. Some are busie to spread errors, that others may be busie to withstand them, to avoid them. A Cut-purse is like another man, yet when men are assured such are in the crowd, every one will look to his purse: So when errors are abroad, every one should take more heed to himself.

3. God often punisheth one sin by another. Men continuing in sins of practise, God suffers them often to fall into sinfulEzek. 14. 7. 2 Thes. 2. 11. opinions; false doctrines are fit plagues for false hearts. They who love not the truth are punished with belief of errors; and such are sore punishments which are made of sins.

That we may therefore avoid error,Psal. 25. 9. Be we hum­ble.John 7. 17. Be diligent in obeying the Word.Psal. 119. 113. Tit. 3. 10. Grow up in love to the affecting of the truth. Take heed of Hereti­cal Books, and of company with such persons, they being in­fectious; take heed of covetousness and ambition, which have made many Hereticks, and reject those who are such.

Object. You said from Timothy, that they are mildly, lovingly, and tenderly to be dealt withal, How then reject?

Answ. They are so, whilst there is hopes they may be gained and won; for in so doing we imitate God, who admonishethGal. 6. 1. before he smites. He commands also to restore with meek­ness; [Page 13] and by so doing we shew our great love to the offen­dor, and imitate St. Paul, who used not the rod so long as meekness would prevail. Such places therefore as Rom. 16. 17. 2. Joh. 10. are to be understood after admonitions, and good means used for their reclaiming, which proving vain, they are to be rejected. In regard of themselves.1 Thes. 5. 5. To work sorrow for their sin.2 Thes. 3. 4. That they may be ashamed. And2 Cor. 10. 8. 1 Cor. 5. 6. 1 Tim. 5. 20. to bring them to repentance. So in regard of the Church; that it may appear she maintains no vile persons; that other members may be free from infection, and that o­thers may fear. In Rom. 16. 12. there is a double duty com­manded, To mark, To avoid. The parties to be avoided are described from the effects, Divisions and Offences; they who cause these are to be marked, avoided. The rule to which they are contrary, the doctrine they had heard, namely of Salvation, of Christ, which they had learned in that Epi­stle, or their first Converters. False teachers then are to be marked, so that we be not deceived by them, they causing Divisions and Offences. A watchful eye is to be upon all suchMat. 7. 14, 15. Phil. 3. 2. who by their opinions or life cause divisions contrary to the doctrine of salvation. Divisions and Scandals striking at the [...]eart of Religion, and of the Church. The Apostles rea­sons to avoid such, are, The one Negative, q. d. you think they serve Christ, but they do not, not submitting to his will, not seeking to please him in all things. The other Af­firmative, they serve their own bellies, themselves, their own turns, their profit, ease, maintenance, vain glory, ambition, carnal affections, they aiming at their own gain and credit, and not the glory of God.

Object. We think they are good and honest men, and their wayes good, they being so successful, they multiplying so much.

Answ. 1. For their goodness and honesty I will give you Mr. Hodges answers in a Sermon upon 2 Pet. 2. 2. before the House of Commons, March 10. 1646. You hear (saith he) what the Apostle sayes, That many have a form, and yet de­ny the power of godliness, 2 Tim. 3. 5. The Wolf in the Fable, that he might not be suspected, but the more easily make his prey of the silly sheep, put on a skin of theirs, &c.

[Page 14] 2. Why (saith he) should you think to say, he is an honestPag. 58. or a pious man should be a foolish plea in case of abusing coyn, theft, treason or the like; and yet should be of weight and force in this far greater business, and more horrid mis­chief?

2. For their increasing, it is no argument of goodness.

1. The Arrians did so overspread the Church, that it wasMiratur mundus se factum esse Aria­num, St. Hierom. a saying Athanasius against the World (namely of Christi­ans) and the World against Athanasius.

2. Popery did spread so fast and far, that Papists tri­umphingly said and do, Where was your Church before Lu­ther? and they make universality a note of the Church.

3. Mahumetanism is so spread not only over the Turks do­minionsSee Mr. Fox, tom. 2. p. 993. See Breer­woods En­quiry of Languages and Reli­gions. which are large, and many in Europe, Asia and Africk, but in other Kingdoms and Countreys which are not under the Turk, it having spread over Persia, India, China, Tarta­ria, &c. Mahomet arose about six hundred years after Christ, yet he hath bewitched so great a part of the World, although his Alcaron contains such absurdities, which are ra­ther to be laught at then named.

Object. But what need you to trouble us with such like things, we being free from the one and the other.

Answ. We living where and when errors do abound (for we can­not all be in the truth holding contraries) it is very ne­cessary.

1. Mr. Paget names about 143. errors and heresies which lately sprung up and shewed themselves, not naming the Quakers, of whom there was no notice when he did write that Book. Among this swarm he names Papists, praying in an unknown tongue, holding Transubstantiation, Purgatory, &c. Familists blasphemously affirming they are Godified with God, Anabaptists affirming Baptism to be the mark of the Beast, from Antichrist. Antinomians teaching no Law, no sorrow, such an easie way to heaven, that many follow them (concerning whom Mr. Baxter saith, I do not sit down inPref. to Inf. Chur. memb. an Antinomian conceit, that I have nothing to do but express my joy and thankfulness) Independents pretending to have a model of Government revealed to them, better than all re­formed [Page 15] Churches. Sabbatarians affirming the Jewish Sab­bath is to be kept. Anti-Sabbatarians teaching there is no Sabbath, every day being a Sabbath to Christians. Thraskites observing many Jewish Ceremonies. Millenaries believing that Christ shall reign a thousand years on the earth. Soci­nians teaching that Christ did not satisfie for sins. Arrians denying Christ's Deity. Soul-sleepers, Divorcers and others. He dedicates his Book to the Lord Major, and some chief Citizens of London. He tells them that he had lived almost fifty years amongst them. He commends their care against the infection of the Plague; he minds them that the plague of Heresie is greater; he shews how Antioch was consumed, being a Nursery of Hereticks; how Nicomedia a meeting place for Arrians was swallowed up; how the Anabaptists meeting in Conventicles surprized Munster; and how hard­ly Amsterdam escaped them. Then he gives from Mr. Calvin, he from St. Augustine notes of them: They are great boasters of their own worth and actions, as Simon Magus and the Gn [...]sticks. They are blown up with pride, which drives some to Rome, some to Amsterd [...]m. They are deceitful, slanderers, Separatists, in this equalling the Jesuits. They are treache­rously seditious, not preaching peace, but division. They have a shew of austerity and holiness. Then he shews the end of his writing to be to give warning to well-meaning people to avoid errors, fore-warning them to this end to be­ware of private Conventicles, and to keep close to the Mi­nistry of the Word, and Communion of Saints in the Church.

2. Mr. Baxter saith, there are Devils abroad in the shape of Angels of light, and Wolves within, as sheep without.

3. Mr. Vines in his fast Sermon before the House of Commons, March 10. 1646. saith, Are not the errors which are [...]ife amongst us, either by infecting persons of place and quality, grown into that boldness? or by carrying away Barnabas also crept into that credit? or by spreading far and wide risen to that strength? that they do face, if not seem able to put into danger of routing our common saith, publick worship, authorized Ministry, long and much ex­pected [Page 16] & promised reformation. This to the common ene­my is the Cape of good Hope; the sound part are afraid lest the truth should come to beg for poor quarter, and be led captive, following the chariot of triumphing liberty.

4. Mr. Hodges in his fast Se [...]mon at the same time and place, saith, How sad a sight is it to behold the spreading of this infection, the shoals that being perverted follow these pernicious wayes? to see how fast these tares thrive, this leaven spreads, this gangrene frets? The Kingdom looks like a lazar house or field fought in many places; by reason of this, how many are there of all ages insnared by them? The hoary head that is ready to descend to the grave, and your hopeful spring that seemed to promise life and happiness to the Church and State. And in his Epistle he saith, The Prince of flies hath raised such swarms of flies in every cor­ner of our Land, that many of our Congregations and Fa­milies are miserably fly-blown with heresie and corrupt tenets. Also in his Sermon he hath this passage. Did ever former ages produce more hideous monsters than we have risen up amongst us in this poor Island? Are there not Arri­ans, who—Valen [...]inians, who—Gnosticks, who—The Naza­reans opinions. The Corinthians form, the Carpocratians im­probity, and the Christians profession.

5. Mr. Bayly hath discovered and numbred swarms of errors and heresies amongst us, and saith that the greatest hazard of the Church this day comes from the evil of errors,2 Tim. 2. 17 2 Pet. 2. 1, 2. it eating up the soul as a gangrene the body, and bringing destruction.

6. The Parliament which was 1646. were so sensible hereof, that they appointed a Fast to be kept, March 10. for the suppressing and preventing of the growth and spreading2 Pet 2. 1. 2 Pet. 2. 2. of Heresies and Blasphemies, the forenamed Mr. Vines and Mr. Hodges preached before the House of Commons, their Text in the Margent.

7. Mr. Edw [...]rds hath Book after Book to this purpose, discovering the swarms of gross errors maintained in our times, to the number of above an hundred and seventy. He g [...]ves us a Catalogue of their many blasphemies, of strange [Page 17] passages in their prayers, and then parallels them with the Donatists in St. Augustines time. The Donatists complained of persecution, so do these. The Donatists were violent a­gainst those who opposed their way, so are these. Donatists were great flatterers, extolling their parties for gifts and abilities, so do these. Donatists condemned that in others, they practised themselves, so do these. Donatists were un­willing to have their writings examined by judicious men, but kept them in the dark; because they cannot agree toge­ther or amongst themselves, because they know not how long they shall be of one mind, and how far they shall go, because they would not offend their own party, and because they would not discover their own weakness, so these. The Donatists did much wrong to Authors, misquoting them, so do these.

He parallels them with Jesuits, affirming that Separatists and Jesuits agree so, that both send out emissaries to spread their errors; both use pious frauds to propagate their cause, both infinuate into great mens houses, both are full of equi­vocations, saying one thing, meaning another; both are active, restless spirits, never without plenty and fine de­signs; both work by instruments unsuspected, getting their work done by others; both will run great hazards, being daring to effect their ends.

He parallels them with divers others, amongst whom, with Julian the Apostate; as Julian was a scoffer of Christ, of Christians, of Scriptures; so some Sectaries of Christ, some of the Trinity, some of the Ministry, some of the O [...]dinances. Julian was a great enemy to learning, so these. He was a Patron of toleration, which these seek for.

Then he sets down 28 of their evil practises, of which these are some. They ascribe all good done, to be by their party. They call themselves the godly, and well affected. They pretend one thing, and mind another. They strive to have the Church without Ministers. They would have no Church Government, or if any with a toleration. Some of them put down all singing of Psalms, and keep on their hats at prayer. Some of them pretend to miracles, visions, re­velations [Page 16] for their way to confirm their Doctrines. When Books come out confuting them, they tell the people they are or shall be confuted, and [...]nswered to delude the people. Some of them have strangly abused Bapt [...]sm, dressing a Cat, and in scorn and contempt of the Ordinance baptized it. When they print, they give their Books glorious titles, as Innocency and truth triumphing, The storming of Anti­christ, &c. They will seem to be what they are not, until they have served their turn, waiting opportunity to make void all they seemed to grant. They are restless to promote their cause, observing all tempers and humours. They des­perately judge of the estates and actions of all men who are not for them, unsainting them as fallen from grace. They walk more loosly and at large over what they did before they turned Sectaries, and in comparison of Presbyterians, doingHe was one. many things under the name of Christian liberty, which Professors formerly did not, nor durst do; when they have set to their hands to many things, they have desired to see the papers, and would not restore them. They upbraid Presbyterians for former conformity, as time-servers, to make people believe the Presbyterians are not conscienci­ous, only time-servers, whereas these were Conformists, forward Episcopal men, thrusting others out, who would not be so, naming seven; yea, some of the chief of them went further in conformity then Presbyterians, naming three. Thus he. Although the words of these men shew abundant­ly the swarming of errors, yet they forget that some of themselves, and of their party were the parents of these spu­rious births, by opposing and destroying the worship of God, and Government of the Church, which whilst vigorous, did curb and suppress them with good success.

We living therefore when and where errors abound, I desire you not to take it ill that I use mine endeavour, that neither you nor I may live or die in error, and as beloved brethren to desire you not to err. I am a man therefore sub­ject to err, but such a one who desire not to live in any er­ror, but erring to be reformed. And since you and I do err in somethings, being so contrary in our opinions, I will shew [Page 19] you my grounds, perswading me that I am in the right, and that it is you, not I that do err. And in doing this I aim at no mans prejudice. I shall shew no passion; although I have been chollerick and passionate, yet I have been so long a Scholar in Christs School, as to know my self, my duty, and not to be overswayed by such corruptions. I be­seech you therefore in meekness, in cool blood, as you and I shall answer at the great day, the great Judge of the world, to consider conscientiously a few following particulars.

The First.

I did and do think, I was and am still perswaded, that the taking up of arms lately amongst us, as for King and Par­liament (but indeed against the K [...]ng) was unlawful, and a rebellion to be repented of. As many others, so some of you did, and perhaps still think otherwise, one of us must needs be guilty of a gross and grievous error. I am confi­dent that I in this err not, since as I judge, we may not take up arms against a lawful Soveraign, should he be vile, wick­ed, unjust, an Idolater; and that ours against whom arms were taken, was neither. My grounds are, 1. The sacred Scri­ptures,Exod. 22. 28. Gal. 10 20 Rom. 13. 1, 2, 3. 1 Pet. 2. 13. which teach me that we must hold our tongues, much more our hands; yea, and that we must take heed to our thoughts, and that they are not to be resisted, because they are God's Ordinance; and so a resisting of them is a re­sisting of God. I know they are called the Ordinance of man; and so they are subjectively, the power being exe­cuted by man; objectively, being about the society of man; finally, because for the singular good of man; and instru­mentally, they may be of man in places where they are ele­ctive; yet is the power Gods, originally they are of God, who appoints that some should govern, some obey, and it is the Lord who maintains and upholds this Order. I know that some cavilling, are ready to say, As some such are good, so some are bad; and are bad ones of God? or how can bad ones be of God? not considering that God gives the Kingdom of heaven only to the good, but the Kingdoms of the earth to good and bad; and that the power of the bad is of God, and to be obeyed, although the abuse of the power [Page 20] where it is abused, is of themselves. Their power therefore causally is from God, his Ordinance, they are Gods Mini­sters, and resisters resist O [...]dinances, so him.

Also because such who resist are to receive greater loss than of goods, than of life it self, even damnation. I have seen some answers to Dr. Fearn. The reasons of some to justifie their taking up of arms, (I have them by me) and the Anticaveliarism to that purpose, being willing to see what could be said; and their Arguments to justifie their doings, that I might joyn, if the course was warrantable. But alas, I found much said, little proved, from Scripture. The peoples rescuing Jonathan is pleaded; whereas it is cleer that the1 Sam. 14. 44, 45. people drew not into arms of themselves, but at Sauls command; and by a loving importunity they did hinder the execution of a passionate unlawful command. Here no­thing is to be found but loyalty. Davids being against Saul is to as little purpose. David never resisted, he alwayes fled1 Sam. 24. 1 Sam. 26. from place to place, he was never found fighting, resisting, nor hurting, no not when Saul was in his hands. Nor doth the Prophets wishing those with him to hold the messenger, prove that Kings Officers, therefore themselves may be re­sisted;2 King. 6. 32. for it is one thing to hold a messenger fast, another to strike, to slay. The holding is a delaying of the execu­tion, the other shews contempt of the power. But Elisha, who knew of the messengers coming knew also that the King was sorry for that command, and was coming to withstand it, as the Text expresly hath it. He in so doing did the Kings will; as if he had said, Hold him but a while, until the King come, who will have no such thing done. Besides, it might be said, that all the Kings of Israel, the ten Tribes, were themselves but rebels against the hause of David. We never read in Scripture that good people did take up arms2 Chron. 33. 5, &c. against their Kings, when bad as Saul, Manasses; nor that the Prophets ever perswaded them against such; and it shews heavy judgments against those who have rebelled against e­ven bad Kings, as Amnon and others.

2. My second ground is this. Resisting of Kings is a­gainst the doctrine and practise of the primitive times, of [Page 21] the ancient Fathers, Martyrs, and other holy men, until of late the Jesuits began to flourish, who turned Religion into policy; and some disorderly reformers, as also cer­tain eminent of the Presbyterians, as Grotius, who wrote a Book de jure belli & pacis, which did much hurt in these late times, but it is well answered in a Treatise, called, Obser­vations concerning the Original of Government; so few misled, have defended (and weakly) resistance, that Dr. Owen in his Herod and Pilate, could find but two English Divines leaning that way, when he wrote his Book, which is not long. And all along the primitive times, they were for obedi­ence, and against resistance, even of persecutors; as Justin Martyr See for the Judgment of Antiquity in this point, that excellent Book of the Lord Primate of Ireland, Dr. Usher, entituled, The power of the Prince, and obedience of Subjects; published with a learned Preface, by Dr. Sanderson, late Bishop of Lincoln. to Antonius the Emperor, Theo­philus, Bishop of Antioch, Athena­goras in his Apology to Aurelius do shew. Tertullian in his Apolo­gy writes to this purpose; In one night with a few fire-brands we could be revenged, we want not number of men nor arms; your houses, your Countreys are full of us; and we who take Martyrdom so gladly, were we fewer, what were we not able to do, if it was more lawful by our Relig [...]on to slay than be slain; yea, we could leave you, and so your places desolate, and subject to enemies. To this purpose he. To this I will add. There was a Legion called the Theban Legion, consisting of 6666 valiant Christian Soldiers, for refusing to commit idolatry, every tenth man was executed. One Mau­ritius taking the rest aside, encouraged them from Scripture to suffer, not to resist; they were decimated and executed the second time: Then Exuperius taking into his hands the Ensigns of the Legion, said, to these arms I provoke you not, but to suffer. And to the Emperor, We are thy Sol­diers, but Gods servants; we owe thee our imployment, to him our innocency; we have our weapons, yet resist not, being willing to die innocent, rather than to live Traitors, our weapons we cast away; so they were all slain, not one resisting. And all our strict Divines, until our sad [Page 22] resistance (Dr. Owens two excepted) as Mr. Dod, on Com. 5. Dr. Tayler on Titus, Mr. Byfield on Peter, Mr. Parre on Ro­mans, and others were against resistance.

3. My third ground. I found resistance to be against theJudge Jenkins. Laws of our Nation, which tell us, That to seize the Kings For [...]s and Magazines, is high Treason; so to remove his Councellors by arms; likewise to levy War to alter Reli­gion; to levy War to alter the Law; to counterfeit the great Seal; to adhere to any State in the Kingdom, but the Kings Majesty; so to imprison the King until he agree to demands: to imprison the King, to destroy him, and to de­pose the King, by the Law are high Treasons.

4. A fourth thing which confirmed me, were the Wri­tings of some men, as Dr. Fearn, and Mr. Symons, who suffered loss of what was dear to him, rather than take up arms against the King, shewing twelve reasons why he durst not joyn in that way. The sum in brief take thus. 1. Then he should assist in many evils. 2. The way was not of God. 3. It destroys the whole Law of God, breaking all the ten Commandements, shewing how, every one particularly. 4. It is inconsistent with the Gospel. 5. It contradicts the practise of Christianity. 6. It is opposite to the calling of Ministers. 7. It is contrary to common prudence to go in suspected ways. 8. It dissents from the Rules of Huma­nity, to fight against him who so long preserved us. 9. It is against nature it self, to consent to our own destruction. 10. It is against reason to go in a way in which all who are gone before us have perished. 11. It is against our Oaths of Allegiance and Supremacy. 12. And it brings in and sets up Popery, and Popish doctrine. For example, 1. The doctrine of resisting Kings is Popery. 2. To place infalli­bility of judgment in man, as the Papists in the Pope. These in the Parliament. 3. Papists believe in the creature, the Church. These in the Parliament. 4. Papists say faith is not to be kept with Hereticks. These with Malignants. 5. Papists believe it to be meritorious to die in their holy War, as they call it. These believe the same of those who die for the cause. 6. Both consent in the doctrines of pious [Page 23] frauds. 7. Papists press the precepts of men. These the Ordinances of Parliament. 8. Papists would have all to sub­mit to the Pope. These to the Parliament. 9. Both agree in violence and cruelty; in his hearing (he saith) he heard one say, It was good to assist the Parliament way; for if the King prevailed we should find favour, if they prevail, we shall have cruelty. 10. Both have the spirit of Anti­christ, causing men to deny the truth they had learned and professed. 11. And in the point of defamation they are as dexterous as Papists, for upon a sudden they can do that a­gainst a godly Minister, which the Devil in many years was not able to do, making him seem scandalous, so odious. Thus he. I know what is pleaded for resistance, and taking up of arms; namely,

Obj. 1 If subjects may not resist, then they must obey unlawful commands contrary to Act. 5. 29.

Answ. Active obedience is to be given to their lawful commands; Passive, when they command things unlawful: So we areDan. 3. 17. 6. 7. alwayes to obey, by executing their will actively, or by submitting to the punishment passively. If an Emperor be a Nero or Caligula, what warrant then to take up arms against such a King against whom envy it self could not fasten any aspersions?

Obj. 2 They said they took not up arms against the King, but against his evil Councellors.

Answ. This is a new coyn'd distinction to cover the ugly face of rebellion. And it is a vain distinction, for to oppose his Councellors is to oppose him. And it is certain Gover­nours are not to be resisted. But why then were not these1 P• 1. 2.: 3 evil men named? why not demanded that they might be le­gally punished? Why? The sequel shew'd it was against the King himself.

Mr. John Blackleach in his endeavours, Printed 1650. justifieth John Goodwin for justifying the murder of the King, Pag. 53. and pag. 54. he affirms, that they did not take away the life of the King, but of one that had been King, and hoped so to have been again. And G. W. in his Resp. Anglic. pag. 32. saith, That the Parliament finding him (the King) [Page 24] the evil Councellor, a settled and obstinate Tyrant. And pag. 41. for a Parliament and State to call a Tyrant to an account, is not unlawful.

Obj. 3 That they did was in obedience to publick command.

Answ. Obedience is due, and to be yielded to authority; but then the Authority must be lawful, not like Sheba's. And2 Sam. 20. 12. the thing commanded lawful. They had neither, who resisted the King.

Obj. 4 If subjects may not resist, then it seems Kings may do what they will.

Answ. Shall we reject the Word of God for seeming inconve­niences? God commands us to obey, and shall we pretend inconveniences? Besides, Kings are not at such liberty, but accountable to God. And subjects have many remedies, ex­hortations, disswasives, and reproofs, by their Nathans to their Davids, prayer, flight.

Obj. 5 But if Kings command to worship Devils, should we not resist? should we obey?

Answ. Devil-worship was commanded by Emperors, yet Christi­ans took up no arms for the matter, they betook themselves1 Cor. 10. 20. 1 Pet. 4. 12, 13. to prayers, and patient suffering, according to Scripture.

Obj. 6 But what if the Government is in danger by evil managing?

Answ. We are enjoyned obedience upon a great penalty; let us in obedience perform our part, and leave the ordering of all to God; there coming many and greater inconveniences byRom. 13. 5 taking liberty to resist, making inferiors to over-rule their superiors, the subjects their Prince. Nor can there be great­er inconveniences in a family, or a Kingdom, than when there is no obedience but to what seems good in mens own eyes. Our Saviour shews what follows the dividing of a Kingdom against it self. The self of a Common-wealth is theMa [...]k 3. 21 Law thereof (the common surety between Governour and governed.) The self of a Kingdom is the Religion of a King­dom. The self of a Church is doctrine and discipline, the one as the Corn, the other as the Hedge, which like body and soul must not be divided. Resisting lawful Authority in law­ful things, makes such divisions, brings strange inconveni­ences. I will conclude this, propounding five things to your considerations.

[Page 25] 1. That the same God who commands children and ser­vants to obey in all things (which are lawful) their Parents and Masters, commands subjects in all lawful things to obey Kings, if not more, since such may command both us and ours, both Parents and Children. An houshold is a little Common-wealth; and a Common-wealth is a great hous­hold. Governours of houses may and do expect obedience from their inferiors; so Magistrates from them. We are to do as we would be done by.

2. That Christian obedience doth greatly adorn the Gos­pelTit. 2 5, [...]0 1 Pet. 2. 15, 16. of Christ; and by it we do profess an acknowledgment of Gods Ordinance.

3. That we have a great advantage by Government, byRom. 13 4 Governours, they are for our good; whereas Anarchy o­pens a window to confusion. Government is for our good natural, that our life and safety may be preserved; for ourMr. Parre. good moral, that we may be brought from vice to vertue; for our good civil, that we may enjoy possessions, and that publick honesty may be defended; and for our spiritual good, having God's worship established. Some perhaps say good men are molested. But let such know, that good Magistrates are good mens nourishers; bad are their tryers, so for their good. And if any good men are punished for good, it comes from the abuse of the power. However it is certain, Obe­dienceRom. 13. 3 brings praise, is a doing of good, and is a good work in an high degree, Tit. 3. 1, 2. As if the Apostle should say no good work can be expected from him, who obeyeth not the Rulers, disobedience to such being an high breach of the second Table.

4. That great danger hangs over the heads of resisters. A cruel messenger, calamity, ruin, damnation; not to obeyProv. 17. 11. 24. 21. Rom. 13. 2 is resisting, and fighting against God. The murmurings of Israel against Moses and Aaron were against God, Exod. 16. 8. Hab. 16. 11.

5. That it is the brand and badge of filthy dreamers, and separating seducers to despise dominions, and to speak evil of dignities, 2 Pet. 2. 18. Jude 8.

I can shew you Books to incourage you in that way, but [Page 26] in them all, not one convincing Scripture; no Law of the Land, nor practise of the Orthodox Christians, who lived in the purest primitive times; for all these are opposite to re­sistance. If therefore in this any of you do still err, consi­der what you have done, repent for the same, that God may pardon you, as the King hath done. And that men may not think or say, you would act over the former Tragedy again had you but opportunity.

The second.

In the year of our Lord, 1661. I printed a little Book con­taining three short Treatises, one of the right of Kings, accor­ding to Scripture, A defence of Psalm-singing, And an Essay for orderly hearing; you have them amongst you. That Essay shews that I or some of you do greatly & grievously err; some in going elsewhere ordinarily to hear the Word, having it of you preached at home in your Church; or I in not shewing that those who do so (and I think I do sufficiently prove it) by so doing, are guilty of sin upon sin. As of sin against God three wayes: Against the Church, and Commonwealth, and Laws of both. Against their own Pastor four wayes. Against the Minister they go to hear four wayes. Against the day two wayes. Against their common neighbour two wayes. Against their Christian brethren two wayes. Against those who dwell in places where preaching is not two wayes. A­gainst themselves four wayes. Against their families three wayes. And against the rules of Christianity four wayes. I beseech you in cold blood to consider, That things of this nature are not matters to be dallied with. If therefore I do not err, the doing of some of you is grossly evil, and noto­riously sinful, you add and heap sin to sin, submit therefore to the truth maintained. And if your so well improved and rarely gifted teachers can confute those reasons, and so shew that I do err, you shall find me willing to alter my judg­ment.

Object. You perhaps think and say I preach unprofitably, one of your articles against me formerly being thus: He hath preached so un­profitably, that three or fourscore of his Parishioners have been forced to go into the Countrey to hear others. And he hath forced [Page 27] some to remove their habitations because they could not profit by Not one. him. Thus your Article. And when a Committee-man told some of you, that I was esteemed by the Countrey a painful Preacher, he was answered, To little purp [...]se.

Answ. 1. I confess I then had preached unprofitably in regard of my self, for by mears of my preaching and practise, I lost both goods and Living.

2. In regard of your cause I also preached unprofitably, not furthering, but hindering of it. This being another of your Articles. He hath disswaded those who have been wil­ling to lend money, and to put in horses, and to bear arms for King and Parliament, bringing in proofs of Scripture, and urging the practise of the primitive times, to pervert the judgment of his Hearers, and to perswade them rather to suffer than take up arms for the Parliament.

3. If in reg [...]rd of sanctification and salvation, the less profitable my preaching was, the more is my grief, and the more your sin and shame. Either I and hundreds more did then err in being of a contrary opinion, or you in so articling then, or thinking so now, some absenting themselves wholly, some often. Had I preached only here, such words and doings would have made me afraid and ashamed to come into a Pulpit. But before I came hither to dwell at first, I being accounted a Preacher both here and elsewhere, and after my settling here adjudged so by many, and those judicious, as their frequent coming hither, and to other places where I preached did shew, until our unhappy divisions. But when I would not leave praying for Bishops as desired, when I would not freely contribute to War as requested, nor pay Taxes to foment War, as enjoyned; when I refused to preach up Wars and fighting, and stir'd up people to pray for the peace of Jerusalem, then, and not until then I was an unprofitable Preacher, unfit to preach, yea to live amongst you, and continue here. And blessed be God, and I heartily thank you for that kindness in driving me away, for had I continued, your doings would have made me poor, yea more, my life uncomfortable; and worst of all, my repu­tation wholly lost, reporting me a Malignant, a Delinquent, [Page 28] one rotten at the heart, a no, or an unprofitable Preacher; yea such, that it was said to a Parliament man, a friend, If your Worship knew him as well as we, you would not take his part. And in all places where I came in the troubles, even from such who were contrary minded to me, and of your way and judgment, I found love to my self, and such liking to my preaching (the same Sermons I preached here) that I was importuned by many, to many places in City and Coun­trey. And such approbation there was of my preaching, that I (and others in my condition) being silenced, the Par­liament Clergy, Committee, and some great ones of that way obtained for me freedom and liberty to preach, having forborn but five weeks; yea such approbation hath been given to my preaching, and to the profitableness of it, by multitudes of people, no whit inferior to you, nor in no kind; that I bless God I neither then feared, nor now do fear to come into a Pulpit.

4. If you err, thinking still (as it seems you do) my preaching to be unprofitable, I desire you to see whether the fault is in my preaching, or in your selves. I hope you will acknowledge Isaiah to be a profitable Preacher; his Hearers it appears did not, he complaining, Who hath believed our report? You have I believe the same thoughts of Jeremiah Isa. 53. 1. and Ezekel; their hearers had not, Jeremiah's telling him he preached falsely, and that they would not do according toJer. 43. 2. 44. 16, 17. Ezek. 33. 3 [...]. what he had spoken. And Ezekiels not at all edifying by him, although they delighted to hear him. Surely you will yield Christ to be a profitable Preacher, yet many of his Hearers so far from judging so, that they wholly left him; yea, soJoh. 6. 66. Joh. 6. 67. many, that he said to some of his followers, Will you also go away? Was the fault in the Preacher, or in the Corinthians, when one was for Paul, another for Apollo, another for Ce­phas? 1 Cor. 1. 1, 2. Was the blame in the Preacher or Hearers, when they would not endure sound doctrine, but after their own lusts did heap to themselves Teachers having itching ears, turning away their ears from the truth, being turned to Fa­bles?2 Tim. 4. 3, 4. Was the fault in Manna (that heavenly food) or in the men (a murmuring generation) when it was loathed? [Page 29] Let people hear without prejudice, with better affections, and more preparation, and then see if the Word is unpro­fitable.

5. But if the many hundreds (as well as I) who by word and hand have approved of me, and of my preaching as not unprofitable, if we all do err, that I am so unprofitable at Broughton (I desiring your good and profiting) I can God permitting me, and perhaps will make tryal whether some other can profit you, being assured that I can preach in many places where my preaching will be esteemed acceptable and profitable.

6. But take heed to your selves; for if we be but the sa­vour of death, we do our Masters work, we do what we are sent for. And if we cannot give our account with joy, but2 Cor. 2. 15. Heb. 13. 17. with grief, I am sure that will be unprofitable to you. I had thoughts not once to mention such things, not to shew one disliking word or look to such who endeavoured to ruin me and mine; but to prevent greater inconveniences into which I see some running, imitating St. Paul writing to the Corinthians, I play the fool in his sense.

The Third.

A third particular in which you and I much differ, is about persecution, concerning which, you or I do greatly err; some of you complaining of persecution, and one of your Arti­cles against me being thus. He hath been and still is an ene­my to all those that profess the power of godliness in his Parish, and hath persecuted them as far as possibly he could, and estranged himself from the society of all the faithful and godly Ministers about us, and upon all occasions would give reproachful speeches against them. Thus your Article. And I think I was persecuted, and by some of you; and as for your selves, you yet never knew what it meant. That you or I may come out of this error, let us first see what persecu­tion is.

Persecution is more than affliction; many afflictions have no persecutions in them, but every act of persecution hath many afflictions in it. Afflictions many arise from irrational, yea from inanimate creatures; persecution is the act of aAct. 9 1. [Page 30] rational creature, reason abused or clouded being the spring of persecution. One wicked man may vex or afflict another to death, but none are said to be persecuted but the good; evil men are punished, good men persecuted. And if an evil man is persecuted, it is because he makes shew or profession of goodness. Persecution in a large sense signifies to trou­ble;Job 19 22 strictly taken it is the actual opposition of any man for the cause of God, for righteousness sake, proceeding from an enemy like zeal against his person or peace; it is men­tal, when the spirit of man riseth up and opposeth another; verbal, when men give hard words and uncharitable censures; and real, mentioned Mat. 10. 18. To do thus, or to perse­cuteAct. 9. 5. is exceeding sinful, it opposing another for doing of good, for holding the truth; yea, it is such a sin as to perse­cute Christ. And a persecutor is a great offendor, yea one of the greatest sinners. Paul confesseth h [...]mself to have been a chief offendor, because a great persecutor. As it is one of the highest acts of graces to be persecuted, so it is1 Tim. 1. 15. one of the highest acts of wickedness to persecute, it oppo­sing Christ. See therefore whether you or I were perse­cutors, or persecuted; it being a matter of great concern­ment, even of salvation. I think and affirm that I was per­secuted, which I prove from what I suffered, from the man­ner how, and the cause why. See what I suffered, the loss of four loads of goods, of above seventy sheep, twelve swine, and six kine driven away at one time. And August the fourthJuly 15. 1643. following (not full three weeks) the loss of my living, the gift of it to another, bearing date that day, although the place was supplyed by my care, until the uncivil and unchri­stian carriage of some of you forced for bearance. I lost my reputation so far as credit would be given to malicious and false reports and accusations, of being a Malignant, an ene­my to the cause of God, yea such a one that all the godly in Broughton refused to hear my preaching, and went to Northampton (some saying nothing) only to make number, and so to make me more noted for a vile person; and when some have seemed to compassionate my condition, then such base back blows; If you knew him as we do, &c. the manner [Page 31] therefore with all the disgrace and violence that could be. And why all this? for what cause? I could tell you what some said; I might be quiet if I would do as you did. I could tell you what some of your great ones said; I should be quiet if I would take the Covenant. But I neither durst do as you did, nor take the Covenant. I had taken the Oaths of Allegiance and Supremacy (and so had many of your leading men) I saw the Word of God, the Laws of the Land, and the practise of the primitive Church against you, which made me more willing to suffer than sin, my sufferings be­ing for righteousness sake, for doing my duty, I am bold to say, and conclude it was I who was persecuted, and some of you were persecutors.

Object. But what can I say to your Article?

Answ. Your own consciences can tell you, that there is not the least truth in it; that it is a fardle forced, full of falshoods, stuft almost with as many gross lyes as words, and those as false as ever came from hell. You know in those dayes I was most intimate with such, who were said to be persecuted; you know that before I was forced away, I never molested man, woman or child to the value of a farthing; surely, then no persecutor notwithstanding that lying Article. And since my return I complained of one for not coming to the Communion, but prosecuted it not; and if I had, it could be no persecution, being for disobedience; and for to reform. Another for tryal of right; both which I may do again, and be no persecutor. As for your being persecuted, I as yet ne­ver knew nor heard that any of you was molested, although some of you have even dared authority to use severity by your rash indiscretion.

The Fourth.

Object. Perhaps you will say you are threatned for such and such Meet­ings; and is not this persecution of good men?

Answ. 1. Surely if one is threatned and no more, that afflicts not much.

2. But suppose from threatning it proceeds to acting, so that you are punished; then you will do wisely to consi­der, whether the cause of suffering-will make it persecu­tion. [Page 32] He who is persecuted takes up Christs Cross and fol­lows him, he suffers not as an evil doer. It is sa [...]d to pull up­on1 Pet. 4. 15 our selves self-created Crosses. It is sa [...]d to bear the Cross, and not follow Christ. If our Cross is Christs, we then suffer for the same cause to bear witness to the truth. In the same manner patiently, charitably, thankfully, and for the same end as Christ to take away sin, so we to further mortification, and be stir'd to repentance. How loudly do the Papists cry out of persecution when they are punish­ed, and do you think justly? How do the Quakers glory much of their persecution for Christ? yea, and the Dona­tists, and Priscilianists of old have defended their Heresies to death, which they counted Martyrdom and Persecution; yea, the most of men molested for their opinions do the like, all thinking they suffer for Christ, for righteousness sake, and so conclude they are persecuted. It is good when we suffer to see for what it is that we suffer; and so should it be as you fear or fancy for your Meetings. Then consider seriously and conscionably, whether in so doing you do well or ill, or not well; Authority languisheth where it is not feared. But if you do well, fear no persecution, Scripture assuring us that Rulers are not a terror to good works, (that is, works, the effect for the cause) but to evil works. To un­derstandRom. 13. 3, 4. what are good or evil works, we are to know that works are so Theologically taken; so a good work is that which is done of faith, and of a sincere mind, for the glory of God; it is ill when not done so. The Magistrate cannot judge of these, because they are inward; but of good orMr. Parre. evil civilly so, which are according to or contrary to the Law divine, humane, positive, municipal of Kingdoms, Cities and Corporations, whereby the necessary discipilne of every State is established. Of these he judgeth. Wilt thou not be afraid, do good; namely, obey and resist not. He doth not mean the profession of Christianity, for that was then hated; but such good which was so in the judgment of the Heathen, a civil, honest conversation agreeable to the Laws of the State wherein they lived. Then he is the Minister of God, for such mens good. But if thou do evil, ver. 4. namely, moral [Page 33] or civil evil, contrary to the Decalogue or positive Law of the place where thou livest, fear; for he beareth not the sword in vain, since we must be subject, and their Laws obey­ed, not only for wrath. 1. Of God who is angry with such who resist Authority. 2. But also of the Magistrate whom we provoke by disobedience justly to punish; but also for conscience sake; namely, conscience of our brother, it be­ing an offence to a peaceable and loyal subject to see any to take liberty to break the Laws of the Magistrates; as of our selves, lest we wound our own consciences, every soul being bound in conscience to obey his lawful Magistrates; every part of Gods Law binds conscience. And to obey Magi­strates is part of Gods Law. As we are to render to all theirs, so to Caesar his due; to Caesar the things which are Cae­sars. Well, what saith the Magistrate? what saith the Law?Mat 22. 21 Do they allow of your Meetings? Give me leave to tell you how St. Augustine commends a Law Imperial made a­gainst the Donatists, and Schismaticks in his time, which was, That they who separated from the Church, and had pri­vate Conventicles, should be punished with pecuniary mulcts, their Leaders with banishment, the place wherein they met to be forfeited to the Emperor; they should have no power to bestow their own Goods by will, nor enjoy any Legacy bequeathed to them.

Object. But you perhaps will say, If there is any Law against such Meetings, it is not good.

Answ. 1. Will not Papists, Quakers, and who not, object the same of Laws made against them?

2. Is it tollerable that a Statute made upon long delibe­ration, by so many wise men, and such in Authority, should be disclaimed for the private opinions of some novel Divines and unletter'd persons?

3. We should be modest, and not think our selves wiser than we are, Rom. 12. 3.

4. A good subject examines not what is best, but what is commanded, and submits to it, it being lawful.

5. If in making Laws every mans fancy was to be regard­ed, there would be no end nor order.

[Page 34] 6. If men doubt of the lawfulness of things commanded, let them go for resolution to such who are peaceable, andProv. 24. 21. not consult in matters of obedience with such who refuse to obey.

7. In matters doubtful follow the safe Rule, hold that which is certain, leave that which is uncertain; leave rea­soning, and obey the Magistrate that is certain. It is our duty.

8. Hear reverend Dr. Sibs: who saith, The Laws under which we live are particular determinations of the Law of God, therefore ought to be a Rule unto us so far as they reach, al­thoughSib's souls conflict, Edition first, fol. 364. pag. 2. I note the Edition because later Editions have corrupted the Author; so that what he speaks in general, they re­strain to some things of the second Table. it be too narrow a Rule to be good, only so far as mans Law guides unto; yet love being the joynt reason and consent of many men, for publique good hath an useful guidance of actions that fall under the same, where it☞ dasheth not against God's Law; what is agreeable to Law, is agreeable to conscience.

Object. If any of you say, as some do, Authority will not save souls.

Answ. Give me leave to tell them, That the Religious com­mands of Authority, such as of David, Jehosaphat, Josiah, Hezekiah, for the keeping of the Passeover, and order in the service of God; such as of our Kings and Governours for the observation of the Lord's day, for the hearing and preaching of the Word, with other such, did and doth save souls, and far more than your Meetings; yea, so much as a thing well and legally done, furthers it more than a thing done illegally and disobediently. Besides, if all which is taught in your private Meetings is good and warrantable, yet it is so far from converting, that it perverts many souls, causing them to judge amiss of wholsom Laws and good Go­vernment, causing them to slight the Ministers of the Gos­pel, whom they are to hear and obey, making rents and divisi­ons in the Church, hardning Papists & profane people in their unwarrantable ways, and making many well-minded people at a stand, not knowing what to do. And as it is certain that [Page 35] the commands of such who are in Authority over us, con­cerning matters of Religion, tend to the conversion and edi­fication of men; so it is without all doubt, that disobedience to their lawful commands, in lawful things, tends to theRom 13. 3. damnation of souls.

Object. I will then submit to the punishment inflicted according to Law.

Answ. But what if that is not sufficient in point of conscience? for Laws made of things just and profitable for humane so­cieties, intend the subjects obedience in doing them, and are confirmed with a double bond; the wrath of the Magi­strate, and conscience towards God; by undergoing the pu­nishment, the injury done to man is satisfied; but by resist­ing the Magistrate in intention, and breaking a profitable Law, a man remains under the pollution of sin before God, from whom none can discharge.

The Law enjoyns publick Worship, and forbids such pri­vate Meetings; you neglect the publick Worship, and extol your private Meetings as the only way; you condemn the Law as unjust, and commend your so doing as good; whereas the Law tending to settle, preserve and keep unity, peace, order and concord, must needs be good. And being so, con­sider whether such Meetings can be so.

1. Confronting and disobeying lawful Authority.

2. Casting dirt and disgrace upon the face and form of Government, proclaiming it persecuting and tyrannical, compelling such good people as you would be accounted, to creep into Barns and Houses, as if you wanted the truth publickly taught in our publick Meetings.

3. Do you not in so doing, condemn our Church as false, if not Antichristian?

4. Do you not condemn all the allowed Clergy, as un­profitable and naught?

5. Do you not neglect and draw others to neglect the publick Ordinances of Christ?

6. Do you not cause people to slight their Teachers, and to question whether there be such a thing as Religion, and so to turn Atheists?

7. Do you not hereby cause people to think our Laws are [Page 36] but scare-crows, and our Law-makers to be such men who regard not what they do, so to undervalue the one and other?

8. Do you not encourage your Teachers to do that they have no warrant to do from God or man? For what warrant have they to exercise the Ministerial function, since the same Authority which enabled them to, disinables them from preaching. It is the Law which inables us to, and allows us where, and when to preach; which Law hath power to dis­inable also. To this end see the judgment of the old Non­conformists, in a Book put forth by Mr. William Rathband, in which they prove against Separatists, that the Church of England is a true Church, and that separation from it is un­lawful. Amongst many other things they answer the Sepa­ratists objecting against them, their yielding to suspensions and deprivations, thus. That so long as the Bishops suspend and deprive, according to the Law of the Land, we account of the action herein, as of the act of the Church, which we may and ought to reverence and yield unto; if they do otherwise, we have liberty given us by the same Law to ap­peal from them.

Object. If it be said that the Church is not to be obeyed when it suspends and deprives us for such causes, as we in our consciences know to be insufficient.

Answ. We answer (say they) That it lyeth in them to depose that may ordain, and they may shut that may open; and that as he may with a good conscience execute a Ministry by the or­dination and calling of the Church, who is privy to himself of some unfitness, if the Church will press him to it; so may he who is privy to himself of no fault that deserveth deprivation, cease from the execution of his Ministery, when he is pressed thereunto by the Church. And if a guilt­less person put out of his charge by the Churches authority may yet continue in it, what proceeding can there be against guilty persons, who in their own conceits are alwayes guilt­less, or will at least pretend so to be, seeing they also will be ready alwayes to object against the Churches judgment, that they are called of God, and may not therefore give [Page 37] over the execution of their Ministry at the will of man.

Object. And to the speech of the Apostles objected, Act. 4. 19, 20.

Answ. They shew it is most unskilfully alledged, there being three differences between their case and the Apostles.

1. They who inhibited the Apostles were known and professed enemies to the Gospel.

2. The Apostles were charged not to teach in the name of Christ, nor to publish any part of the Doctrine of the Gospel; which commandement might be more hardly yielded unto than this: Our Bishops are not only content that the Gospel should be preached, but are also Preachers of it themselves.

3. The Apostles received not their calling and authority from men, nor by the hands of men, but immediately from God himself, and therefore also might not be restrained or deposed by men—Whereas we, although we exercise a fun­ction whereof God is the Author, and we also called of God to it; yet are we called and ordained by the hands and Ministry of men, and may therefore by man be also deposed and restrained from the exercise of our Ministry. Thus they. See also Mr. Bals tryal of the grounds of separation, a solid work.

9. Do not such Meetings asperse all the penal Laws of the Land, and the judicial proceedings which have been since the Reformation, against Papists, Priests and Jesuits, or any other justly suffering for their Religion as acts of highest in­justice?

10. Do they not endeavour the rending and crumbling our Church to nothing?

11. Are they not a menas to fill the Kingdom full of fa­ctions and tumults?

12. Yea, and are they not against your so much cryed up Covenant, which was to bring the Church of God in the three Kingdoms to the neerest uniformity in Religion; whereas you by thus doing, go about to divide and subdivide, not being ignorant what fruits our Saviour shews to comeMat. 12. 25. from division; saying, A Kingdom divided against it self (po­litical, good Laws and constitutions, Ecclesiastical, as do­ctrine [Page 38] and discipline) brings desolation, probably, and very often. Look but to the Church of Corinth, what desolati­ons! Their preaching an empty thing, when one for this, an­ther1 Cor. 1. 12. 1. Cor. 11. 20. for that. Their Communions became desolate, and by such means and doings St. Paul became their enemy, who gave them their very being in faith, and was their spiritual father. And what desolation such divisions bring with us, is evident; what casting off your Preachers, their old pre­cepts, and your old practises, until at length some grow from something to nothing. Is it not so when some noted for parts and piety long since, a long time talk so Atheistically as to profess a readiness to hear the one and the other, with a resolution to believe neither, the one preaching against the other; and that there was never any sound preaching since Christ's time. Are these good fruits? and would not such have objected the same against the Prophets, Apostles, and Christ himself? false Prophets and Apostles preaching a­gainst the true. Christ preaching against the Scribes and Pharisees, and they affirming him to be a deceiver? And I dare maintain that what they preach contrary to what we preach in publick (if they do) to be contrary to sound do­ctrine.

Object. You say you do nothing but what is good, you set open the great doors, and little doors, not caring who sees, who heareth you.

Answ. 1. Admit that what is preached is good, yet it is not well done; good things should be well done, according to rule and order.

2. The Tree is known by the fruits, and by your such Meetings, we see the publick Ordinances slighted, neglect­ed, contemned.

3. I cannot accuse what is delivered in your Meetings; but if it is contrary to what we preach in publick, it is not good doctrine. And let me tell you, that John of Leyden in­fused his dangerous opinions in private Meetings; and how our Mr. Thrask in publick preached sound truths, but in his private Meetings, he did indoctrinate his followers with his pernicious principles.

Object. They who preach to us in private Meetings, are pious men, the other are profane, vicious, scandalous.

[Page 39] Answ. 1. If this be true that some of us are such, we are sorry for it; yea, such we will not justifie (and when was it other­wise?) nor is all done by the other justifiable.

2. There are more sins than swearing and drunkenness; who can forget the swarms of sins in our late Tragedies? and who were actors of many of them in it?

3. For the present. Are not despising of Authority, dis­obedienceCobler of Gloc. to wholsom Laws, sins? from which are these men free?

4. Blessed be God, although we all are proclaimed to be profane and naught; yet there are very many as free from idleness, drunkenness, swearing, and such like vices, and as painful, pious, charitable, and inoffensive as the strictest in your commanded company.

5. But to be plain with you; All professions whilst kept under, it is their interest to be orderly; but when these men of late had their liberty, we are able to prove the pro­fane excesses of some of them, even to publick scandal, by Epicurism, intemperance and uncleanness; to say no more.

For my part I cannot think, but that the respect such who are in Authority bear to themselves; their care to have their Laws and Religion upholden, their obedient Clergy not vi­lified, and people kept from Atheism and rebellion, will awaken them in time, strictly and by severity, to do that which their clemency will not do. You cry out much against Popery, yet your doings endeavour to bring it in, and set it up; it is a Jesuitical plot to sow division amongst us, to make our Religion odious, and that they may fish in trou­bled waters. From a good Author I will tell you a story, which is this. Before our troubles, one Meridith, an ancientDr. Nicols. and learned Jesuit, told one reconciled to the Church of Rome, that in England they had been long and industrious a­bout the work of conversion, but it went on slowly, and so would do, until they took a wiser course. Two things there were that must be done, before they should bring their bu­siness to a full effect; they must first find a way to remove the Bishops and Ministers, in whose rooms they must bring [Page 40] it so about, that all should have liberty to preach. Then se­condly, they must get down the Common-prayer-Book, and suffer every man to use what prayer he list. And we cannot but remember how far they effected this in our sad troubles. Besides, if you expect such priviledge, why may not they expect the same? They being Christians, they be­ing subjects, they and some of you being Recusants; why not they their Mass, as well as you your Meetings?

Object. Why? Those you hear in your Meetings have rare gifts, they are pious and precious men.

Answ. I envy no mans gifts, but bless God for other mens parts and piety.

2. Comparisons are odious, otherwise we could say as St. Paul of the false Apostles in his time; Are they thus, and so? so are we.

3. The forbidden fruit without doubt was excellent, yet it had been good for our first Parents to have contented themselves with their allowed Trees and fruits. Many mens Wives and Diet come short of other mens, yet it is fit their own should content them.

4. Blessed be God your allowance is large, you may hear every week three Sermons in an approved way, and none of them to be contemned.

And as for Popish Priests, do you not think the [...] will say for their Priests and Jesuits, the same that you do for your Preachers; you say yours are rarely gifted men, great Scholars, pious, painful, and what you will more. They will not conform to the Book of Common-prayer, nor observe the Orders appointed by the Church of England, they will not assent and consent. They can and will say the same of theirs. If you say yours will take no Livings, they can say the same, and add; not Wives neither. If you say that yours live by providence, going about to do good, they can say theirs have no setled abiding but are sometimes here and there to promote and spread the Catholick cause, and are maintained by the peoples bounty.

We acknowledge that we and Papists are Christians, agreeing in many things; for we and they acknowledge [Page 41] unity in Trinity; but we with them acknowledge no Queen of heaven to pray unto. We and they acknowledge the Scrip­tures to be the Word of God; but we with them make not the Apocrypha Canonical. We with them make the Word of God the ground of faith; but we with them make not unwritten traditions of equal authority. We and they a­gree in admitting doctrinal traditions agreeing with Scrip­ture, or thence deduced; yea, ritual for order and decen­cy left to the disposition of the Church, although but of positive and humane right, they not being childish, nor ac­counted parts of God's Worship; nor with opinion of me­rit, nor burdensom for multitude: But we with them be­lieve not traditions obtruded as Articles of Religion, grounds of faith, and parts of God's Worship, they not be­ing deduced from Scripture by inference, nor expresly commanded, such we reject. We and they receive and be­lieve the three Creeds; but we with them receive not the Creed of Trent. We and they believe the true God is to be worshipped in Spirit and truth; we with them believe not that he is to be worshipped by Images. We and they be­lieve that we are to pray with fervency and sincerity; but we with them pray not in an unknown tongue. We and they pray to God; but we with them do not pray to Saints and Angels. We and they acknowledge Christ to be our Mediator of redemption and intercession; but we with them do not at all rely upon the intercession and merits of Saints and Angels. We and they do honour Saints depart­ed; but we with them do not worship them. We and they do urge to good works; we as necessary effects of justify­ing grace, they as causes; we as the way wherein we must walk unto, they as the meritorious cause of eternal felicity. We with them believe two Sacraments; but we with them believe not seven. We and they believe a real presence, so in the Sacrament, that the worthy Communicant really partakes of Christ's body and blood spiritually; but we with them do not believe that the bread is transubstantiated into the body and blood of Christ; so that dogs and mice may eat it. We and they believe there is an heaven and hell; [Page 42] but we with them believe not Purgatory. Christians there­fore they are.

Object. But they are Idolaters.

Answ. 1. And they say we are Hereticks and Schismaticks. Say­ing only proves nothing.

2. Call them Idolaters (I think they are so) and what you please; yet I am sure as in many things you differ from them: for whereas they make seven Sacraments, some of you will not make use of two. They ascribe too much to Sacraments, you too little. They keep too many holy­dayes, some of you keep none. They are blamed for saying the Lords prayer too often, some of you for not at all. So, in some things you agree, namely, in Separation and Recu­sancy. They forsake our Church as Heretical, some of you as Antichristian, I fear, since you are come to say our Church and yours.

Object. Say we not right, that your Church is Antichristian, since your Common-prayer-Book is Popery? taken out of the Mass-Book? how can we then abide it? may we not justly leave it, and for it your Assemblies?

Answ. 1. Take heed what you say, the first offence is an hundred marks; the second four hundred marks, and imprisonment; the third is loss of all a mans goods, and imprisonment du­ing life. Laws which sleep a while may be awakened.

2. But what one word or syllable is in it savouring of Popery? Is there any praying to Saints? for the dead? Is there any allowance of merits? of Purgatory? name any one point of Popery if you can.

3. Whereas you say it was taken out of the Mass-Book; who told you so? did you or they ever see the Mass-Book? do you or they know what it is? But admit it is taken out of it, and that the Mass-Book is bad, as it is; Is it the worse? Is gold refined from dross, wheat cleansed from chaff, at all the worse for the dross and chaff? As for the Mass, I abhor it, as injurious to the Priesthood of Christ, to the sacrifice or death of Christ, as an hindrance to an holy life, and contrary to Gods will, and therefore I am far from defending it. The word Missa or Mass, by some is de­rived [Page 43] of Missoth, or Mincha, an Oblation; by some from the Latins, who used these words, Missus, Missa, &c. The ancient Roman Idolaters dismissed the people from their sa­cr [...]fices with these words; I, licet, Missa est; Depart, it is permitted, and so the Assembly was dismissed. And these words are now pronounced, Ite, Missa est (scilicet concio sive Ecclesi [...]) signifying a leave given to the company to depart. Let it be what it will, or come from this or that, we have it not, neither name, nor thing. Demand of them I desire you, who inform you that our Common-prayer-Book is ta­ken out of the Mass-Book, so Popery; If ever they saw and read the Mass-Book? And if they have seen and read it, demand of them then, 1. Whether all the Mass-Book is in our Common-prayer-Book? They must say no. 2. Whe­ther all our Common-prayer-Book is in the Mass-Book? They must say no. 3. Whether that which is in our Com­mon-prayer, and in the Mass-Book, is good or bad? They cannot but say it is all good. I am perswaded they can prove none of it to be bad. 4. Whether it being good, the being of it in the Mass-Book, can make it bad? or whether we are to reject all the good in Popery, as the name of Christi­an, with much more?

Mr. William Rathband (who put forth a modest confuta­tion of Separatists agreed upon long before, as he saith, by the joint consent of the godly and learned Ministers of this Kingdom, who stood out and suffered in the case of Unifor­mity. They in it shewing the Church of England to be a true Church of Christ, and therefore separation from it to be unlawful.) He with Mr. Thomas Langley, Mr. Simeon Ash, Mr. Francis Woodcock, and Mr. George Crosse, all so far as I can conjecture, Non-conformists, put forth a Book of Mr. Jo [...]n Ball, a Non-conformist; wherein he writes learnedly andThe tryal of the grounds of separa­tion he put forth himself. piously against Separation; he writes in defence of sett forms of prayer, and that men are not to separate from the Church because of ours. He saith, many are the Objecti­ons which are made against sett forms of prayers, and [Page 44] particularly against our Book of Common-prayer; all which I have endeavoured (saith he) to answer severally; not because they are of so great weight, but because I desired to satisfie fully every doubt. And whereas it was objected, The Common-prayer-Book was taken out of the Mass-Book. He saith, It followeth not that therefore it is aPag. 8. false worship; for many things in the Mass-Book are good, a pearl may be found upon a dunghil. 2. If out of the Mass-Book, How cometh it to pass then, saith he, that it hath those things directly contrary to the Mass-Book? He instanceth in many. Further, he saith, It is more proper to say the Mass was taken out of our Common-prayer; forPag. 10. most things in our Common-prayer were to be found in Li­turgies long before the Mass. The prayers and truths of God taught in that Book, pertain to the Church as her pre­rogative;Pag. 11. the Church of God may lawfully make claim to those holy things, which Antichrist hath unjustly usurped. Now since I find that erroneous opinions once entertained are not easily gotten out of the heads and hearts of men, for they quickly root deep; take strong hold, and cannot easily be pull'd up, as we see in Christ's time. The Pharisees held corrupt opinions aboutMat. 15. 2. working,Mat. 7. 11. dispencing with childrens obedience, aboutMat. 23. 32, 33. swearing,Luk. 15. 12. fasting, and many errors about theMat. 5. Law. Did Christ get these errors out of them? He brought the cleerest light that ever any did; they for all that lived in darkness. The Sadduces de­nyed theMat. 22. 23. resurrection. Christ laboured to convince them, they held their errors in St. Pauls Act. 23. 8. time.1 Tim. 1. 20. 2 Tim. 2. 18. Hy­mineus, and Philetus, and Alexander, had rather be deli­vered to Satan, than to deliver up their corrupt and damna­ble opinions, Therefore as all of us should be careful to take heed what opinions we receive, to this end to try the spirits, & not take things on trust for the learning, seeming holiness and worth, or respect we have to any man; but to search and see that they have a sound bottoming from the Word: So we are not to wonder why the best of God's messengers can­not take men off from their unwarranted opinions. The Jews retain their opinion, that neither Elijah nor Christ [Page 45] are come. The Papists retain their opinions, and will die in their errors rather than embrace the truth. It will be no strange thing then, if I endeavouring to, I neither do nor can remove you from your erroneous practises.

1. In vilifying, not coming to, but absenting your selves from the publick prayers of the Church, no not by Scrip­tures, the testimony of holy Martyrs, the hatred Papists bear to it, the strictness of the Law under which we live, the excellency and usefulness of it, nor by the approbation the Reformed Churches give of it; of all which I have made use but in vain.

2. In not baptizing your children, or baptizing them in an illegal and irregular way, although I think I have shewed sufficient grounds and authorities, and Mr. Baxters opinion, which is, That they who deny baptism to their children play the devils part, yea, do herein heinously exceed the De­vil. Some who admire the man, will be his Interpreter, saying, his meaning is, If they may have them baptized in his way, and then will not, but refuse. Read his Book of In­fant Church-membership through and through, and you shall find no such limitting to this way or that; he acknow­ledgeth ours to be true baptism, valid, and not to be reite­rated. And whereas some who think they know more than they do, say, It is the duty of parents to have their children baptized, although it doth children no good; such sensless silly speeches shew that some folks bolts are soon shot. It is a duty, and yet doth it no good? Do Scriptures so highlyAct. 23. 8. Rom. 6. 4. Tit. 3. 4. commend Baptism as we read, and doth it no good? Is it no good to be a member of Christ's Church, but to be in the same condition with Turks and Pagans?

3. In not coming to the Communion, of which I have spoken often, and at large; but I see you are resolved not­withstanding. I will intreat you to take notice, that if your practises are erroneous, as they are, 1. That to be obstinate in an error is dangerous for mans salvation. The ugliness of obstinacy in error doth appear from the Author of it, whoMat. 5. 19. Mat. 13. 25. is not God, but the Devil; so obstinate errors, diabolical; and naturally it produceth Heresie or Schism, and is such [Page 46] that St. Paul wished to be cut of. A mutinous Soldier isGal▪ 5. 12. hanged, when an open enemy hath fair quarter. Consider also that errors in the end bring terrors, such making men like children, hulk on the Sea without rudder; for in such a condition are such who flote on groundless errors; yea, errorsEph. 4. 14. make men as bones out of joint, which cost groans to bring them in place again. Alas! what is a traveller in the night out of the way? how is he troubled? A Rebel out of the Kings favour, how is he perplexed? erroneous persons are Travellers out of the way, and as Rebels out of favour.

Object. You are deceived, Papists, Anabaptists, Quakers, we and other more, you think do err, are not troubled; we fear not, we suffer for our consciences.

Answ. Admit some live and die confident in gross errors, never fearing harms to follow: So some run into the fire fearlesly, and rush upon dangers desperately, but they are frantick or foolish, not wise and well-guided persons.

And that we may not err, take heed of pride which pro­vokes men to errors and factions. Take heed of prejudice against any thing causelesly. Take heed of covetousness,Act. 8. 9. Act. 19. 32 Tit. 1. 11. truths adversary; for some subvert houses for lucre sake; gain perswades many to maintain errors, that errors may maintain them. And be we careful to this end constantly to believe what is taught you by the Scripture, and consciona­bly to obey what is commanded you by the Church; pro­v [...]ded it be not contrary to Scripture. Be careful to fasten our faith upon Scripture. If Scripture saith it, I will be­lieveGal. 1. 8. it. To fasten our charity upon our Mother the Church, and her directions, and see that we our selves be humble; for whereas many object, all alledge Scripture, we confess it toMat. 4. be so: The Devil himself did so; yet it is certain, if we will read the Scriptures carefully and faithfully, hear the Church charitably, and esteem of our selves modestly, we shall un­derstand Scriptures sufficiently to keep us from error.

Once again let me intreat you brethren, not to err with any Master. Some think they may safely do this or that because of such whom they follow: To them I say as St. A [...]gustine of Cyprian; Although there are many things that [Page 47] Cyprian did excellently teach, yet there are some things wherein Cyprian might have learned more than he knew: So say I of some men, such shall be my friends, I love them well for the good service they may do, but I must, and do love the truth better, since a wise man will not alter an an­cient truth for the love he bears to the Author of any novel­ty,Gal. 1. 8. and a good man dare not. For although men are won­derfully pleased with their own conceits, and their opini­ons must be the great Monarch, to rule even the Monarchs of the world, although they suppress truth, to advance falshoods; yet they are but like a cumbersom heap of sands; a congested heap of groundless opinions good for nothing, not worth any thing, only fit to deceive here, and to destroy hereafter; a fruitles [...] heap bearing no other fruit than to abuse our neighbour, dishonour God, and betray mens souls to Satan; a disagreeing heap not fast joyned together. Er­rors and falshoods may for a time be patch'd together, like a beggars cloak; but they continue not long united, and an inconsistent heap; for they who embrace errors, are not long constant, but run from one absurdity to another: Let me therefore acquaint you how some have drawn, and do draw well-meaning people into error, being stirred there­unto.

1. Sometimes by covetousness. Paulus Samosetanus ex­pecting preferment from the Queen of Arabia, fell into such Schisms, which in the end wrought his own overthrow. Some men finding it an easie thing to live at another mans Table (although so doing is base to a generous mind) speak often, things to maintain and please a faction, Tit. 1. 11.

Sometimes by ambition which hath often caused conten­tion and separation, because Arrius could not get the Bishopwrick of Alexand [...]ia; Donatus of Carthage; Aerius of Ponts, they became enemies to the Church.

3. Sometimes by intollerable pride working contempt of Authority, the contempt of which causeth separation; and mens self-love is the cause of this contempt. Self-love asLib. 14. cap. 18. decivitat. Dei. St. Augustine saith, Is the master builder which buildeth the City of the Devil; for when men are so besotted with opi­nion [Page 48] of themselves, that they think their own writings to be Gospel, and Pigmaleon-like, fall in love with images of their own making; they will sooner hazard their lives, than by revoking their errors impair their reputation. Tell them of general Councels, of many learned men, they think they all might err sooner than themselves. If you alledge to them the judgment of the ancient Fathers, they are ready to say with Abailardus, Although all the Fathers thought so, yet I do not think so; Fathers are but children, SchoolmenDr. Bois. (as one saith) are but Foolmen in respect of themselves, who can sooner espy moats in the Fathers eyes, than beams of folly and ignorance in their own eyes. Tell them of Mr. D [...]d, Mr. Bolton, Dr. Tayler, and such other (who liv'd not long since in our own times) what they taught, how they liv'd, they can presently say; such were good men in their times, but now we have new lights, and are better gifted.

Let me also intreat you to consider what hurt you do, what sad inconveniences your separations and divisions do bring, how they distract people, so that they know not what to do. Bartholomew Casanus a Sap [...]nish Bishop, tells us a story of a Spa­nish Priest, desirous to baptize an Indian Noble man; the Indian asked the Priest, whither the Spaniards dying went? The Priest said, to heaven: The Indian replyed, he would not go whither such cruel people went. There is also a story of Bernardine Ochin, a man of great learning, who disliking the Church of Rome; fled to Geneva first, from thence to England, where seeing so many Sects, all challenging them­selves to be true, and each condemning the other, he turned back to Rome, saying, It was impossible, that they who were so simple, so way-ward, so obstinate, so full of Sects and dissentions, could be of the true faith of Christ. Suppose a Pagan should come and say, I would willingly be a Chri­stian, and seeing such strife and dissentions amongst us; one man saying he holds the truth; Another saith no, but he is in the right, what shall this poor Pagan do?

And let me desire to know what will please and content you; you extol Mr. Bolton, he deserved the same (but take [Page 49] heed it be not like the Pharisees commending the old Pro­phets,Mat. 23. 29. your doings being contrary to his preaching and pra­ctise) do you follow his doctrine and example, then we are all agreed, we shall have no such dividings; you gathered hands against me to cast me out, and to bring in Mr. Basely, you had your desire (for then you might do what you list) you thought your selves happy in your change; How long did he please you? were you not then gadders this way, and that way, to this man, and that man, especially to one whom after you abhorr'd, for doing but his duty? were you not then condemned for your giddy waywardness? For my carriage amongst you, I shame not to own it, and I challenge envy it self to say the worst it can, when and where I may answer for my life and doctrine. I am not like to be a bur­den to you long as a man, muchless as a Preacher, being so far stricken in age; I having therefore often used argu­ments and reasons to diss [...]vade you from divers erroneous practises, and thus far now discharged my duty in shewing the danger of error, and wherein you grosly err, if I err not, (as I am perswaded I do not) and since all such perswasions are in vain, and prevail not; it being no little grief to me to see (as some other) so your neglect (to say no worse) of Catechising and Communions, for the remedying of which I did formerly complain of one (without any ill will to the party) hoping that it might do good to him and others; but only complaining and no more, and keeping off the sentence intended, no good was thereby done. Now again, out of the love I bear to you, not bearing malice to the party, or any mans person; nor by respect to my self (since the smaller the Communions are, and no Catechising, I have the more ease and less labour.) And out of the regard I bear to mine own soul, in omitting no lawful means unattempted to do you good, I am considering whether it will not be my duty, out of the many refusers of Communions and Catechising, to single out one who may be supposed in every respect best able to manage and defend such unwonted irregularities, that so it may appear whether you have any grounds for such un­warranted courses; and whether those in authority have [Page 50] power to keep us in order, and to such necessary duties, since by Sects and Schisms, Sectaries and Separatists, their ignorance and simplicity, their divisions and obstinacy, ma­ny in our unhappy England are cast down, who were desi­rous to stand in the truth of God; many are hindred from being Protestants, and more turned Recusants; many their hearts so shaken, that Camelion-like, they are capable of any save the right faith. It being the property of Hereticks, as Tertullian saith, to weary the strong, to catch the weak in a snare, and to leave the middle sort scrupulous. I therefore now resolve no longer by silence and fitting still, to be ac­cessary to so much hurt; and for this end to make trial so far forth as I have said, what good I can that way do, some men being forced with rigour, who will not be refelled with reasons, from their erroneous wayes. As in the Ark there was bread (Manna) for refection, also a rod for correction: So in the Church of England, the Church of Christ, there is a voice of consolation to defend the good as with a shield, and a voice of correction to order the stubborn and disobe­dient. The Church of Christ therefore according to St. Au­gustine, is called the handmaid of the Lord; so the Mistris of her people to guide and rule her folk, yea and to correctAgust. e­pist. 50. ad Bonif. de corig. he­ret. epist. 48. them to, when they offend as Sarah did Hagar when she con­temned her Mistris. I believe Hagar thought Sarah dealt hardly with her, whereas she did more persecute Sarah by her contempt and wicked pride, than Sarah did her by send­ing her out of doors. There being also little hopes of be­ing heard or regarded amongst deaf and self-conceited men, who regard the censures of the Church no more than a bul­let of cork; it is good to try, and see whether they have a rod (power) and can use it; for every one is not a friend who spareth, nor every one a foe who smiteth; yea, it is a mercy sometimes to punish, and oftentimes it is cruelty to spare. Such a Father who spareth his servant, killing his son, will be thought unjust, not merciful; and what can we think of them who spare those who rend and tear the Church our Mother? Bad men through malice do unjustly hurt and vex the godly without cause; and good men through love by [Page 51] discipline do justly correct others for their miscarriages. The discipline of the Church being as Cyprian saith, the preserver of hope, the guide to salvation, the retainer of faith, and cherisher of godliness. The correcting voice of discipline oft doth and may do good to such who will not be moved with the sweet voice of intreating. St. Augustine saith, He who binds a frantick man, and awakes him who is in a Lethargy, is troublesom to both; yet he loveth and helpeth both: So to bind men with the cords of justice, that they may not wrong themselves and others, is a great good; it being also far better to weaken some by justice, than suf­fer them to go on to weaken others by faction.

Object. But if I will complain for neglecting Communions and Chate­chising, why not of swearers and drunkards?

Answ. 1. I hear no oaths, I see no drunkards; I see absenters from God's Ordinances, and I preach against the one and the other.

2. Most speak against swearing and drunkenness as gross sins; the other go under the notion of goodness.

3. Swearers and drunkards deny not our Church to be a true Church, they deny not the Ordinances; and they might be better wrought upon and reformed, was it not for our divisions. The other do little less than seek the overthrow of the Church.

4. I hope I am a friend to no vice, and such an enemy to all, that if any will bring me as good evidence, and will stand to it, that such and such are incorrigible swearers and drun­kards, as I have that such and such come not to Communions; if I then endeavour not their amendment by Church-cen­sures (if I cannot by perswasions) let me be blamed. I in­tend not to create any just offence, or real hurt to any mans person; for truly I know not the man living, or creature breathing to whom I do not heartily wish, grace, mercy and peace. My desire is to endeavour in this place, to stop the current of opinionists blown by the spirit of error o­ver many parts of this Land, to the dishonour of God, and endangering of many a mans salvation, and staggering well­meaning people, and drawing them to disobedience, Schism, [Page 52] and Faction. And whilst I am so doing, & when I have done, I hope to make it appear, that as I never yet did shew the least malice nor discontent to them who formerly sought to ruine me and mine; so that now I bear not any ill will ei­ther to the party, or any other, but that I do what I do in love; and that if they make tryal, they may truly say of me, as it became a Proverb concerning Arch-bishop Cran­mer; Do my Lord of Canterbury a shrewd turn, and then you may be sure to have him your friend for your labour whilst you live.

Thus you and I being men are subject to err, and it being dangerous to live in error, according to my Office and duty I have declared wherein you err, that I may not be guilty of the same by my silence. If you can bring me convincing grounds that I thus differing from you in judgment, and in thus discharging my duty do err, you shall soon perceive and see that I will not be obstinate in error. And if what I have said contain convincing arguments to make it clear that you do err, then I desire the same of you, that you may not ob­stinately persist in error; that so both I and you may follow this blessed counsel of the holy Ghost, by the Apostle Saint James speaking to you and me in these words, Do not err my beloved brethren.

Preached October 6, 13, 20.

Certain sayings of Mr. Baxter in his Infant-Church-membership.

THe main scope of their endeavours in publick and pri­vate is to propagate their opinions, and if they preach any wholsom doctrine, it is usually subservient to their great design, that the truth may be as suger to sweeten their er­rors,Pag. 144. that they may be easier swallowed. They perswade the people that Ministers are seducers, lyars, &c. judge there­fore16. what good may people expect from Ministers. How hath it grieved my spirit to see and hear men professing to be more godly than others, to make it the business of their lives to disgrace the Ministers of the Gospel.

When poor people hear those despise the Ministry, that16. once were constant hearers—Sure these men having tryed, see some evil in that way, &c.

O how it stumbleth and drives off the poor ignorant peo­ple145. from Religion, when they see those that have seemed Religious prove such? And when they see us at such diffe­rence one with another; and when they see so many Sects and Parties, that they know not which to turn to; They think that all strictness doth tend to this, and so that the godly are but a company of giddy, proud, unsettled, singu­lar persons, that know not where to step, till they are be­sides themselves. O! how are the Papists hardened by this? I have spoken with some of them that once began to be mo­derate—who now upon the observation of these Sects—are generally confirmed in their way, and say, Now you may see what it is to depart from the bosom of the Church—to make the Scriptures common, &c. The Episcopal Party are more confirmed in their way by it, and say, You have men­ded the matter well, &c. yea, those who were offended at the Prelates cruelty—do now think they did well, and that which was needful for the quenching of this fire, whilst itWhen? to whom? was a spark. And many who began to stagger at the Kings late Wars, are now many thousands of them perswaded of [Page 54] the lawfulness of it, from the miscarriages of these men. And if report (too probable) do not lye, thousands andAnd other grounds. millions of Papists in all Countreys of Europe where they dwell, are confirmed and hardened in their Religion, by the odious reports that go of the miscarriages of these men in England. These say they, are your Reformers. And this is your Reformation. How many thousand Professors of Re­ligion are quite ruined in their souls, and turned into Mon­sters rather than Saints? How many sad, distracted, divided Congregations? What dividing and subdividing, and subdi­viding149. again, and running from Church to Church, and from opinion to opinion, till some are at such a loss, that they affirm Christ hath no Church, &c.

How many distracted Families in England that were wont to worship God in unity and joyfulness? One will pray, and the other will not pray with him, because he is unbaptized;16. and a third saith Family-duties are not commanded in Scrip­ture. One will sing praise to God, another scorneth it, as if it were singing of a Jig; and a third will sing Psalms from the dictate of the Spirit only—One will be of one Church, and another of another: Envying and strife hath taken place, while unity and love are laid aside, because that truth is josled out by error.

What a multitude do I know, that are most notorious for150. pride, thinking themselves wiser than the ablest Teachers, when they have need to be chatechised? Some of them run up into the Pulpit to preach, some will not come in publick, are constant Teachers in private, where they vilifie the Mi­nistry, and make poor souls believe, that the Ministers are ignorant of the truth of God in comparison of them.

I have wondred formerly why St. Paul speaks so much a­gainst151. Heresies and Schisms, and what made even all the primitive Fathers spend most of their zeal & painful writings against Heresies and Errors? as doth Ignatius: and almost all, when we in these dayes were ready to think these to be scarce sins? But now we begin to know their meaning; and I can say as good Dadianus, I never knew what Heresie or Schism was till now.

Thus he and abundance more.

A DISSWASIVE FROM E …

A DISSWASIVE FROM ERROR A PERSWASIVE TO ORDER

By a Lover of, and Labourer for Truth, Peace, Unanimity, Uniformity and Order, Joseph Bentham.

JUDE 3.

Earnestly contend for the faith which was once delivered to the Saints.

London, Printed by W. R. MDCLXIX.

A Visitation-Sermon PREACHED At Kettering, Octob. 6, 15. 1666.

1 COR. 14. 40.

Let all things be done decently and in order.

MANY enormities and disorders were a­mongst the Corinthians, incest unpunished bolstered, not lamented; Law-suits be­fore Pagans, to the scandal of the Gos­spel; men covered, women uncovered in Divine Service; negligent and un­worthy coming to the Lord's Table; abusing of gifts to vain glory, denying the resurrection, &c. The Apostle having handled some things concerning mat­ters of decency, as womens praying covered in token of subjection, and mens praying or prophecying (namely, be­ing present at praying and prophecying) uncovered in sign of their superiority. Having also spoken of some things more properly pertaining to edification, by silencing such who used tongues without interpretation, and of some things [Page 56] peculiar to order, as to speak by two or three; in the close he sets down a rule or Canon, by which all must be squared; a touchstone to try, and a ballance to weigh Church-orders, whether they be right; which they are. In regard of the end, v. 26. when they tend to edification; and in regard of the manner, when they are done decently and in order; since all things should be done without confusion of persons, and proceedings in just and due order; therefore what is in the Church, as it is to be decent, so it ought to be in order.

Doct. Order in the Church of God, is a good and an excellent thing. And it is so,

1. In regard of God, who is a God of order, v. 33. Or­der proceeds from him, and from his throne, who also is a lover of it, delighting in it; all loving their own works, and what conforms to them.

2. In regard of the Church, which in Scripture is calledCant. 4. 12. a garden enclosed, therefore to kept in order; anCant. 6. 4. army with banners, therefore to march, and to be Mar­shalled in order. And1 Tim. 5. 15. Gods house, therefore to be go­verned and kept in order.

3. In regard of good men who so prized order, That the1 Chr. 5. 55. Priests are commended for keeping order. They are1 Chr. 15. 15. blamed and punished for not observing order. St. Paul Col. 2. 5. rejoyced, beholding the order of the Colossians; he1 Cor. 11. 34. promised to set things in order at Corinth; he chargedTit. 1. 5. Titus to do the same at Creet; and himself was per­swaded publickly to declare at Jerusalem his walking accord­ing toAct. 21. 24. order.

4. In the great book of nature there is order; Bees have their Queens, Cranes have their leader, Locusts their troops; so that order is the beauty of Nature, the orna­ment of Art, and honour of the World.

5. From the contrary we may see its excellency, since where order is not kept,1 Cor. 14. 33. peace cannot be kept; confusion and peace agree not.Job 10. 22. Death is evil, and that is without order; in it are no orderly changes of night, day, heat, cold; nor do men in dying keep order, rich and great men going first. But rich and poor, young and old, promis­cuously [Page 57] die without order; and Hell, the worst of all, hath in it no order; surely then it is a kind of death to see any dis­order,Sleidan. Comment lib. 10. An. 1555. and a kind of Hell to see all in disorder; yea, po­pular inequality was so burdensom to the seditious Anabap­tists in their rebellion, that contrary to their doctrine they made one their Captain, another their King, so seeking to have order, in their hurly-burly disorders.

6. Yea, such is the excellency of order, that civil order is the beauty of Kingdoms, spiritual of the Church; that the fabrick of the World is upholden by order; that States and Kingdoms are maintained by it, and without it nothing can well flourish or prosper. And since it hath or should have place in all things, surely the Church should not be without it; for order and uniformity in discipline is an hedge to unity and doctrine. And where rules for order are despised, and every man left to himself, usually so many Ci­tizens, so many Sects; whereas where all things are done in order, there union in Law, breeds union in love, uniformity in fashion, uniformity in faith, Eph. 4. 3, 4.

But alas! where is our order, when as at Corinth, so with us, one is for Paul, another for Apollo (and might not any of1 Cor. 1. 12 these have been acceptable and given content?) Sure this is not agreeable to order, since St. Paul for their so doing pro­nounceth1 Cor. 3. 4. such to be carnal; when some go to private meet­ings, when they should go to the publique Ordinances; when some go to the Lords Table, more keep away than come, sure it is neither decent, nor according to order.

Oh, my beloved brethren, for the Lord's sake, a God of order, for the Churches sake, the houshold of God to be well ordered; live in peace, be of one mind, and observe good order. Because many are divided into factions, shall we? must we needs sin with others? or because disorders are abroad, let us unite at home, and be orderly. Order is of God, disorder is not so; some must begin to make up the breaches, and to quench the flames. Oh that we could be the men! for why should we open the mouths of our ad­versaries, to reproach our Religion, as if in it we had no agreement, no order? why should we tear the Church of [Page 58] Christ into pieces by our disorders? why should we be stumbling blocks to people, making them at a stand, not knowing what to do, whether to be of this, or that, or the other, or of no Religion? why should we deprive our selves of that joy, comfort and good, we might receive by Chri­stian unity and order?

Since therefore God is the Author of good agreement and order, since we are all of the same family and houshold of God; since we are fellow members of the same body, fellow stones of the same building, and fellow-soldiers of the same band; since we have the same Father, God, the same Mother, the Church, the same enemies, weapons, cause, and expect the same crown; since in Christs Kingdom lambsIsa. 11. 6. and wolves agree. Labour we for peace, and to uphold in this house, in this Kingdom, fold and family, unity and or­der. In contentions therefore deal like neighbours, in State business like subjects, in other mens sins like Christians, in all humane things as just men; and in all we do be careful to observe order.

1. That all things may be done decently and in order, lay aside pride, passion, prejudice and pragmatical dealing in things out of our Calling; for when meer Mechanicks from the anvile, thimble, needle, yea from tinkering and tapstering, presume to sit in Moses chair, to be dictators and reformers. It is sure against order, and a cause of much disorder.

2. That all things may be done decently and in order, by no means have a prejudicate opinion against the Gover­nours of the Church, I mean the Bishops, they having been therein, in and since the Apostles times; St. James at Jerusalem, St. Peter at Antioch, St. Mark at Alexandria, &c. And after them such Worthies of the Church, St. Augustine Bishop of Hippo, Chrysostom of Constantinople, Ambrose of Millain, Cyprian of Carthage, &c. Fulgentius, Palladius and Finan, Bishops in Scotland, before Antichrist; threeLuther, pag. 41. British Bishops at the famous Councel of Nice, Aristobulu [...] one of the seventy Disciples, as we are informed, a Bishop in Britain. And of the nine and twenty Clergy men, Man­tyrs [Page 59] in Queen Maries dayes, five were Bishops, and one Arch-Deacon. Such hath been the Government of the Church in and since the Apostles time; and if some have been faulty, personal faults may not annihilate needful functions.

3. That all things may be done decently and in order, let us better esteem of things appointed by our Church for unity, edification and order, and not causelesly run into fa­ctions and fraternities, scandalous to the Gospel, dangerous to our selves.

Obj. 1 Some I know will say, to obey and observe order in things com­manded by authority, is against conscience.

Answ. That Magistrates have power to command is cleer, Rom. 13. 1. Surely then they may make Laws, they being called powers; surely such receive force from God, they being or­dained of God; surely such bind, since we must be subject, v. 5. and surely violaters sin, since resisters receive damna­tion, v. 2.

Obj. 2 But I am perswaded that such and such particulars are un­lawful?

1. If the thing commanded is simply unlawful, as to wor­ship Answ. the golden image; if the thing it self is lawful, yet o­bedience to that lawful thing, to some, puts upon a necessity of sinning; as when single life, lawful to some, is imposed to such who have not the gift of continency. If indifferents are commanded as necessary, as meritorious, and as the substan­tials of Religion, such commands lose their force; yet not so, but all commands of Magistrates wanting authority of the Word, ought not to be disobeyed with scandal and con­tempt: Even Heathen persecuting Kings had such authori­ty from God, that Christians were to pray for them, and o­bey1 Tim. [...]. 1, 2. them, commanding things lawful actively, commanding things unlawful passively.

2. You say you are perswaded they are unlawful, this makes them not to be so. If there is no rule from the word for their unlawfulness, there is no place for your disobedi­ence, but the command to obey is sufficient warrant to o­bey. It is a great mistake to swallow Camels sins, and to scruple at matters indifferent (not once pretended to be a­gainst [Page 60] the word, they being also commanded by authority, and that such we are to obey) upon no better grounds than such, they are contrary to our fancy, humour, opinion, or Christian liberty, as pretended; for Christian liberty con­sists in freedom from sin, from the curse of the Law, from the wrath of God, the yoak of Mosaical rites, and an obli­gationThere is a glorious liberty which is celestial in heaven, Rom. 8. 21. On earth there is a liberty temporal, 1 Cor. 10. 29. This liberty is best when [...]ffence is neither gi­ven nor ta­ken. There is a liberty spiritual, Joh. 8. 36. which consists in deliverance from evil, from sin, from the punishment of the Law, Rom. 8. 1. Col. 3. 13. from the strict observation of the Law, which saith; do and live; freedom in respect of God, to have free access to serve him in the Name of Christ, Rom. 5. 2. To serve him without fear, in righteousness and holi­ness, Luk. 1. 74. and freedom in respect of the creatures, to use or not to use our do­minion lost by Adam, it being restored by Christ, so that all are ours, 1 Cor. 3. 22. all being pure to the pure, Rom. 14. 14. There is also a carnal liberty to swear, to lye, to slander, to serve God when and how men list, to shun Gods Ordinances and publick Meetings; and this is a liberty stood for by some, whereas this is no Chri­stian liberty, but a dissolute licentiousness; for notwithstanding our liberty, we must pay debts, and perform duties, to whom debts or duties belong. Scripture mentions a good, a cleer, a pure, a purged, a weak, an evil, and a feared conscience. If the conscience for which men plead liberty, loves divisions, which God hates, it is but a bad conscience. of conscience to the things indifferent, as substanti­als. As for liberty of conscience, so much desired of some, who know not what they desire, I could shew how John Be­cold, Nicholas Stock, Mancer and others pleaded for, and ob­tained the desired liberty; but having power in their hands, they would not grant the same to others. And sure we may remember, how some would not grant it to others, who are now most desirous of it themselves. But who I pray should have liberty of conscience? Sure I am, it is not agreed up­on by those who have written earnestly for the same. Some would have it granted to all conscientious men only; but who are they? some not to such who sin against the light of nature, and reason, and here will be some doubt. And some would have it granted to all men, in all Nations; whereas if to all, what confusion? if to some only, what dissension?

Concerning things indifferent, as such things are which I may lawfully do, or use, as I may forbear from, or drink wine, ale, beer, or water; I may cloath my self with wool­len or linnen, I may use the gestures of sitting, standing, kneeling, so long as I am at liberty; for a Christian is some­times [Page 61] to moderate his liberty in the use of things indifferent, of which there are two chief moderators.

1. General, namely, charity, directing us when and where to use our liberty (the thing being indifferent to us) this made St. Paul to say, he would eat no flesh whilst the world stood, rather than offend his brother.

2. Special, as lawful authority abridging a man of this li­berty. For example; It is indifferent for a man to take to, and follow this or that trade, yet the Magistrate for com­mon good limits this liberty so, that no man shall follow such a Trade until he have served such a time, nor in a corpora­tion, except or until he be free of the same. For Merchants to transport commodities is indifferent. The Magistrate for publick good limits this liberty, and forbids the transporting of some things for a certain time. To [...]ate fish, fowl, or flesh is indifferent. The Magistrate limits so as before.See the rubricks after the Commu­nion for kneeling at it. And whereas it is lawful to pray standing or kneeling, to re­ceive the Communion sitting, standing or kneeling, the Ma­gistrate to maintain uniformity and order, moderates and limits this liberty, appointing all in publick prayer, and re­ceiving the communion, to use the gesture of kneeling, as most decent, orderly, religious, and tending to uniformity; which determinations of authority are to be obeyed becauseThere is a certain ignoto cal­led, they say, who affirms, that if the Magistrate enjoyns, liberty is lost. And when we reply, grant that and confusion will follow in families, in Kingdoms. To this, this Ignaro answers; in civil and temporal matters the Magistrate may com­mand, and we lawfully obey, not in Ecclesiastical and religious; but alas, this piti­ful single umbra either knows not or fo [...]gets, that the actions of Gods worship are ei­ther essential or circumstantial; essential are principal, as piety, holiness, or subor­dinate, as helps to the better performing and declaring of such worship, as prayer preaching, Sacraments, concerning which we may consider, That they, as prayer, preaching, Sacraments, are necessarily to be performed, because instituted of God. 2. Circumnantia [...], which shew the manner how they are to be performed, concerning the place, time, gesture, &c. these are left to the Church, 1 Cor. 11. 24. St. Paul would order such things when he came, and saw what was convenient, Act. 15. 29. the Church then enjoyned things long since abrogated. Titus must order things in Creet, and St. Peter enjoyns, 1 Pet. 2. 13. to submit to every Ordinance of man; submit therefore, honour, pay all duties; to every humane Ordinance, humane be­cause proper to men, and by some humane act, for the Lords sake, namely, under God, of God, from God; to every, to all Governours, good and bad, in all things which do not cross Piety and Religion; our obedience is to go so far as their com­mission is to command; not to civil causes only, but to religious also; and where­in their precepts may not be followed, our obedience must be passive. But whatso­ever lawful thing is appointed by the Church, for order and decency, may with a good conscience, yea ought to be obeyed. lawful and commanded. And I desire such who think the command of a lawful thing makes it unlawful, to apply it to your own occasions, as after this manner; your man may, yea he ought, it is his duty to saddle your horse, and do any o­ther such thing; but in case you bid him do it, then your com­mand makes it unlawful. Apply it thus to your selves, and you will see the fondness of such fancies.

The old Non-Conformists in their modest confutation of Separatists, answering their objections concerning using stinted commanded prayers, say, The peoples understand­ing and memory is better helped by that they are acquaint­ed with, than with other, pag. 14. And that it is lawful to use such good forms which are imposed by authority—And we ought the rather to do good things that are agreeable to the Word, when we know them to be also commanded by the Christian Magistrate, pag. 15.

Obj. 1 But by so doing we shall offend our weak brother, which we are forbidden to do.

Answ. All are not weak in their own opinions who plead for such.

2. Weak are to be informed, not to be nourished in their weakness, and wilful are to be opposed.

3. By obeying you shall offend some, by disobeying you shall offend many; by obeying you will offend some pri­vate persons, by disobeying you shall offend publick. Whe­ther are we to prefer the few or many, the private or pub­lick?

Obj. 2 Christ condemns the traditions of men, Mat. 15. 9.Things enjoyned are such.

Answ. Christ condemns those of the Pharisees, for they were enjoyned as parts of God's Worship, contrary to God's commandments, and preferred before them, and upon opini­on of merits by them, Mat. 15. 6. as necessary to salvation. [Page 63] Ours are not so, but only for decency, common order and uniformity.

Obj. 3 But I think others to be better, and such to be needless.

Answ. 1. Some must determine, else so many men, so many minds, so many wayes.

2. They who determine cannot, may not be every one; but such whom God hath set over us.

3. And admit some things in our conceits might be amended; is not peace better than contention about them, they being lawful? who in his wits will pull down a fair building, because he thinks a tyle doth not lye well to his mind?

Obj. 4 But such and such are superstitious.

Answ. Many talk much of superstition, and against it, who know not what it is, and themselves in refusing some things, are oftentimes more superstitious. Superstition properly taken, is too much strictness about extremity in Religion, and it isIt is meti­culosus nu­minis ti­mor, as Theophrast hath it in his chara­cters; or as others, Nimia cir­ca sacra Religio. Superstitiosum est quicquid institutum est ab hominibus, ad sacienda & colenda idola pertinens, vel ad colendam sicut Deum creaturam partem ve ullam creaturae vel ad consultationes, & pacta cum daemonibus, &c. Decretal. 2. p. caus. 26. q. 2. c. illud. sometimes joyned with idolatry, Act. 17. 22. They were more superstitious than others, worshipping more Heathen God's than others, or were more devout in Heathen Wor­ship than others. Take superstition for a nimity or over­muchness in the inward and substantial parts of Religion, so no man can be superstitious, namely, too much truly religi­ous; no man can pray to the true God too fervently, or hear his Word too reverently or attentively.

Object. But is it not superstition to ascribe holiness to times, places, and things?

Answ. Ignorance will fault things causelesly; for no more is meant, than that such are set apart from common to holy uses.

But we are to know that superstition may be as well in placing piety in the Negative as Affirmative, in not kneel­ing as kneeling; in abstaining scrupulously from things [Page 64] commanded, as in using them scrupulously. Negative pre­cepts are as perfect in forbidding things unlawful, as affirma­tive in requiring things necessary, or permitting things law­ful. If it is superstition when men not contented with the prescribed manner of worship, gather together an heap needlesly; then when men beyond Gods restraint, increase restraints upon themselves or others to please God, they are thereby superstitious in the Negative. Col. 2. 21. forbids will-worship in Negative observances; Touch not, taste not, handle not. They therefore who add restraints where God hath not, in so doing may be negatively superstitious, as the Pharisees in not doing some things on the Sabbath day; and the Philistines not treading upon the threshold of Dagon. In abstaining therefore from things lawful, as unlawful, there may be a negative superstition. There is then a superstition positive and negative; the one, when men count that holy which God never made holy; the other, when men con­demn that which God never condemned, both faulty. It is not for us to make sins or duties. To make more sins than God made, is a condemning of the rule as imperfect, as if the Law was not full and exact enough, but needed to be pieced up by mens fancies; yet so do some, who upon their own will and sense, without any warrant from the Word, condemn men for using things indifferent, Rom. 14. no where forbidden, and by authority commanded. Take heed, take heed that our hatred of superstition make us not mad­headed, like some modern Antitrinitarians, who reject the doctrine of the Trinity because the Pope holds it, or such who will meddle with nothing which in Popery was polluted.

If things enjoyned be not sinful like theirs, Mat. 15. 9. if they are of things necessary or useful for the time, Act. 15. 28. such do bind the conscience, and are no violation of it. Christian liberty, a freedom from the tyranny of sin, the curse of the Law, the yoak of Moses, and the like as be­fore is a great liberty, which may content, and a precious thing to stand fast in, but we must not turn it to license, Gal. 5. 13. Although we are free, yet we must not use our liber­tyGal. 5. 1. [Page 65] as a cloak of maliciousness, but know we are still the ser­vants of God, and owe him obedience, and to every one of1 Pet. 2. 16 his commandments, whereof this is one; submit to every1 Pet. 2. 13. humane Ordinance for the Lords sake, and by love bound to serve one another, Gal. 5. 13.

  • 1. Consider the frequent and peremptory charge of sub­mission, of obedience, Rom. 13. 1. 1 Pet. 2. 13.
  • 2. Consider that to despise dominion is very dangerous, 1 Pet. 2. 10. Jude 8.
  • 3. That vain janglings about indifferents have much scandalized the Gospel of Christ.
  • 4. And hazarded the loss of God's Ordinances, and made many deprive themselves wofully of them.

3. Thirdly, Must all things be done decently and in order?

1. Then you must have a Teacher, else where is order? In an house, no Steward or Governour; in a War, no Di­rector, sure no order.

2. This Teacher must not be any one, not every one; that was Jeroboam's sin, and of later times a cause of much, of many and sad disorders.

3. This Teacher must have maintenance fitting to his function; so that feeding the Flock, he may eat of the milk of the flock; for when such are contemned in regard of po­verty, when in regard of it they are scorned, when there is a ragged Minister, and a rich people, what decency? what or­der?

4. This Preacher and people must consider they are mem­bers of a Church, and subject to its government, and there­fore in all things they are to submit and obey its lawful Or­dinances and injunctions. For instance,

1. Our Church enjoyns us to come at the beginning, and stay until the end of the publick Worship of God; and this is agreeable to Scripture, Ezek. 46. 10. Luk. 1. 21.

2. The Church enjoyns us to pray kneeling, which is agree­able to Scripture precept, and the practise of the best men, as David, Solomon, Paul, and our Saviour Christ; yet we have some who at the publick prayers of the Church, will notPsal. 95. 6. [Page 66] stand with the Pharisee, nor kneel with the Apostle; nei­ther stand as servants to a Master, nor kneel as subjects be­fore a Prince, but sit as if they were to bless God, not he them; much less imitate those who with wives and children, and as is most probable (being they passed through the City) in their better apparel, and yet in prayer would kneel, al­though in a most incommodious place, to wit, the Sea-shore.Act. 21. 5. Sure it argues ignorance or arrogance to refuse to kneel in prayer to God, in which duty no gesture so fitting as kneel­ing; if possible, if not injurious, if not hindering edifica­tion.

3. The Church enjoynes men to be uncovered in the ser­vice of God; and there is no doubt but that we may testifie our reverence to God, as we do to men; nor do I know of any Church where the Minister is uncovered, and the peo­ple covered (too much in use with us) he being there as God's Embassador, the people as they to whom he is sent; he as a Teacher, they to learn. Give me leave to tell you what an eminent Divine saith. He who thinks (saith he) he may not be uncovered out of fear to offend God, may be superstiti­ous, Dr. Nicol­son's an­swer to Mr. Ma­thews, pag. 187. yea, whilst he speaks against all ceremonies, is ceremonious; and he that thinks upon no occasion he may cover his head, is cere­monious also; and yet for his superstition he hath a fairer excuse than the other; for the one doth it for the most part out of con­tempt and perverseness, and in a disobedience to some higher power; the other [...]ut of a kind of necessity, which his present condition may put him upon (and 'tis a certain rule, charity dispenceth with all ceremonies.) The one by it may give [...]ccasion to suspect his irreve­rence; the worst that can be made of the other, is that he desires to serve his God with fear and reverence, as judging himself in his presence, before whom he cannot be t [...]o vile. The one hath no coun­tenance n [...]r colour of any Scripture for what he d [...]es, the other looks upon these plain words of the Apostle, 1 Cor. 11. 4. and thinks he is obliged to it, as indeed he is, till the meaning of the Text [...]e otherwise cleered to him. The one is disobedient to higher powers, the other obedient to the same as he ought; better grounds by far than the other, who will do, or not do, because he will, or he will be­ [...]use such and such do so.

[Page 67] 4. The Church enjoyns all Communicants to receive the Communion three times in the year, of which Easter to be one. A duty of order, yea more; for if not comers to the Passeover were to be cut off, surely God who was so severeNum. 6. 9, 13. for the neglect of that Sacrament (inferior to the Com­munion) how severe will he be think we to the contemners of this so sacred an Ordinance? Since also not to come is a disobedience to Christ's command (Do this) which is di­vine. And 1 Cor. 11. 23. St. Paul saith, I have received of the Lord that which I delivered unto you. And v. 26. As often as ye eat this bread, and drink this cup: Which as often, im­plies often, as the Apostles and primitive Christians under­stood it; yea, and the not comers neglect the memory of Christs death (by which we are redeemed) in his way. They neglect also the communication of Christ's body and blood, and shew themselves none of Christ's Disciples, not obey­ing him (his Sheep hearing his voice) in this; nor imitating him (whom we are to follow) who did eat the Passeover, a type of his Passion, as to put an end to it, so to honour his Ordinance, and to shew us our duty, what we are to do; to shew his subjection to the Law, as our pattern and ex­ample.

But alas! what are we come unto? whither shall we go? If in some places where are hundreds of families, and not one hundred to communicate; if some who are married, if some of thirty, if not forty years of age were never at the Communion; if in populous places and Congrega­tions the most turn their backs upon this Ordinance. Is this for edification? is this order?

Obj. 1 I dare not come saith one, lest I come unworthily.

Answ. 1. And why will you come unworthily? why will you prefer your sinful lusts before Christ and salvation? Repent, amend.

2. To come unworthily is sinful, not to come may be as great, if not a greater sin. He who comes doth what he is enjoyned (although he fail in the manner) and so may shew a neglect; the other who comes not, shews contempt of Christ's command, Do this; so contempt of the memory of [Page 68] Christ's death, by which we are redeemed; and shews him­self none of Christ's Disciple, and surely contemners sin fearfully. To neglect to come therefore is a gross sin, where a man in coming as well prepared as he can, he doth his du­ty, and humbly commits himself unto God's mercy.

Obj. 2 I cannot come saith another, because of the company, many being admitted to come who are bad, and with such St. Paul saith I must not eat; and if I may not eat with them, then not come to the1 Cor. 5. 9, 10, 11, 12. Lords Table with them.

Answ. 1. I may not be his familiar, his companion, therefore I may not communicate with him, not go to the Church with him, is weak and frivolous; for to eat at home is an in­different action, left to my choice, and I may not chuse evil. To eat at the Sacrament is part of Gods service, not to be omitted without sin, it being his and my duty. Although I must separate from him in civil familiarity, which is com­mon and unnecessary where I have liberty (not else, 1 Cor. 7. 13, 14.) yet I may not in sacred society, and the service of God, which is his duty and mine, if he be not cast out of the Church by excommunication. As I am to avoid the least partaking of other mens sins, so am I bound to the greatest partaking with them in duty; and yet I may eat with him, if occasionally I be cast upon the same Inn, Or­dinary, and Table, &c.

2. Scriptures enjoyning separation from wicked men, command to depart or separate from their ill courses, their sins, not from being with them in Gods Ordinances. Should a sick man say I will not accompany such who are sick to a Physician, and be healed; is he not guilty of his own death for so doing?

3. Sure it is an error to imagine that communicating with wicked men is a sin in the worthy Communicant, or a being polluted by their company, since the keeping company with them in such sacred meetings, is only an acknowledge­ment that they are in the number of them whom Christ came to redeem; and so saith St. Peter. It is only a joyning with2 Pet. 2. 1. them in Christian profession, and a confederating with them to lead Christian lives; all which are Christian acts and [Page 69] tokens of humility, unlike the Pharisee, who condemned and triumphed over the Publican; whereas it would be bet­ter to look more at home to our own wayes and works, and leave judging of others, than to deprive our selves of so sacred an Ordinance for other mens coming, since St. Paul reproves not the giver, nor the worthy receiver at Co­rinth, only the unworthy comer; since upon such grounds of separation, there will be no resting; and since to for­bear, because of other mens unworthiness, is a new-found groundless fancy; not in our Saviours time, when Judas came, nor in St. Pauls time, when many came unworthy, 1 Cor. 11.

Obj. 3 We cannot touch pitch and not be defiled; we encourage them in their sins by our presence, whom we must reprove.

Answ. It hath already been shewed, that it defileth not to do a good duty with a sinful man, as the Pharisee did not scru­ple to go to the Temple with the Publican, Luk. 18.

Obj. 4 But we cannot communicate with that Church which hath no discipline.

Answ. Discipline there is, although perhaps not of that kind which some desire; yet such, as the Church hath stood and flourished under, since the Apostles time, until the last Cen­tury. And such as hath made as good Christians in this Na­tion, and as zealous Martyrs as any in the world. And if this discipline be not executed, it is the sin of those unto whomAugustin. cont. par­m [...]n. l. 3. c. 2. it is committed, unless as it often happens, the multitude of offendors, or the difficulty of the times impede the same.

Obj. 5 We would come might we receive it as we would.

Answ. You would obey, might you disobey; and your disobedi­ence (doing as you list) go for obedience.

Obj. 6 Oh no, We desire to receive in a Gospel way, in which we may imitate Christ, which we do not if we kneel.

Answ. Very good, you desire to imitate Christ, then kneel; for we who do kneel desire to and do imitate Christ; for our Saviour at the Passeover did conform to the Passeover ge­sture enjoyned by, and practised in the Church wherein he lived; we therefore kneeling according to the practise of [Page 70] the Church wherein we live, do imitate Christ.

Obj. 7 What Christ did we must do.

Answ. Prove that Christ did not kneel, and that he forbad us to kneel. That Christ did sit, and commanded us to sit, and weHe did sit; what Christ did not do, we must not do. He did not kneel, what Christ did we must do. Whoso reads seri­ously the Evange­lists, will not take Christs example as a rule to guide the Church in all circumstan­ces, in administring and delivering the Eucharist; for must we deliver it upon Maunday Thursday, in a chamber, not in a Church, only to twelve at once, those only men, and Clergy men? Must we deliver it to them lying or leaning upon one anothers bosom, not in the morning but at night, not fasting but after supper; and must the deliverer wash the receivers feet? 2. Christ did not make his example our pattern in such circumstances of time, Com­municants gesture, &c. but left his to be guided by his Church in all matters of come­liness and order. We read of St. Pauls setting things in order, yea seeming to cross the order of Christ, forbidding the Corinthians to sup before, 1 Cor. 11. 21. And the Church in St. Augustines time did receive the Communion fasting, Epist. 18. Chap. 6. he saith the whole Church, the world over, received it fasting; that Christ left the manner of receiving to the Apostles, that they appointed it to be received fasting, and that the altering of the receiving of it after supper to take it fasting, was the Ordi­nance of the holy Ghost; for the honour of the Sacrament, to have it enter before any external meat▪ Object. Christ did sit, Mat. 26. 20. Answ. Christ did not sit as we do; but according to the custom of those Eastern Countreys, did administer, as the Passeover, so his Supper, lying on the floor upon couches, Esth. 1. 6. Mr. Beza from Josephus concludes, that they did lye upon couches, that one lay upon his next fellow, with their feet laid outward. And the Greek word shews as much, [...], Mat. 26. 20. Macc. 14. 18. Joh. 13. 23. [...], signifying to sit upon a bed, to take meat after the ancient custom. And in Luk. 22 14. [...], signifying to lye along, to lye down. The posture was therefore leaning or lying along, not sitting; besides, the gesture was changed from God's ap­pointment, Exod. 12. 11. Obj. What Christ did not, we must not do. Christ did not kneel, therefore we may not. Answ. Christ did not give it in the morning, nor to Lay-men, to no women, not in a Church. Christ did not give, nor the Apostles receive it standing nor sitting, as not kneeling, therefore he left such particulars to the wisdom of the Church to order. are agreed, since what Christ did and commanded us to do, we must do.

2. What Christ did not we must not do; what, not bap­tize? not communicate with women? What Christ did we must do; what, take after Supper? with a Lamb? only with twelve?

3: Some things Christ did as God, some as Mediator, some as man; and as man he did many things necessary for us to follow him; and he did some actions as man indifferent, left free, not for our imitaion.

[Page 71] 4. Churches who understand the duty and gestures used by Christ, better than such objectors, leave all Churches to their liberty (not particular members in them to theirs) and hence it is that some take it standing, some kneeling, and some as the Church of Poland, either standing or kneel­ing, but not allowing sitting, because the wicked Arrians receive it sitting, as implying their equality with Christ as man, or at least derogatory from his divinity as God. Our Rubrick shews there is no adoration of the Elements; and it is manifest that adoration came not in amongst the Pa­pists, until after Transubstantiation, which came in about 1215. and adoration about 1226. nor did Honorius appoint adoration to be used in the act of receiving, but at the ele­vation, and when carried about. I pray suppose a Male­factor may have his pardon sealed, with many priviledges to boot, provided he will take it upon his knees, not else, and he will rather die than take it so, because some take it on horse-back, others sitting, would not men condemn his stubbornne [...]s, and say he justly perished? Apply it I pray.

Oh my beloved brethren, shall we deprive our selves of this sign to present, this seal to confirm, and this means to convey Christ and his benefits to us, for we know not what, for an harmless gesture, savouring of humility in our selves, and obedience to Governours, which Mr. Beza calls a shew­ingEpist. 12. opusc. tom. 3. pag. 2 [...]0 of holy Christian adoration. Is this our thankfulness to God for planting us in the most flourishing Church in the world? Is this our respect we bear to our first Reformers, who sealed the Reformation with their blood, and to such who have happily defended it? Is this the care and love we have to our selves, to quarrel at and deprive our selves of God's Ordinances for an harmless gesture? Is the Commu­nion a badge of Christianity, and shall we be ashamed of Christianity, so of Christ? Is it a means to feed and nourish our souls spiritually, and shall we slight it as not needing such nourishment? Are we to receive, to testifie our thank­fulness for the death of Christ, for which we can never be sufficiently thankful, and shall we think much to do it? Is [Page 72] our coming to the Lord's Table to testifie our Communion with God, with Christ, with his Spirit and Church, and to increase the same, that we may live more in unity, love and concord, and shall we neglect it?

5. The Church enjoyns all to come to the prayers of the Church, decently and in order. And this is agreeable to all reformed Churches who have their forms. To the an­cient Church of the Jews, meeting solemnly at their hours of prayers, and to the directions of God, Numb. 6. 23. Deut. 26. 3, 5. Mr. Calvin hath his reasons for set forms in publick; an help for the weak, to keep uniformity, &c.In Epist. ad Pro­tector. An­gliae. yet alas, we have with us who say, they are abominable, stumbling blocks, walking with crutches, &c. yet such were appointed by God and our Saviour, and used by the Pro­phets and Apostles. Consider whether is better, to pray with consideration or without? whether he doth best who deliberates, or he who doth not? whether we can pray be­ter than Scripture prayers? Although we may enlarge and vary them, to make them more particular and pertinent to our personal occasions. Whether he who prayes devoutly the Lord's prayer, doth not pray with the Spirit, since Christs Spirit taught it? whether it is not as fit to offer ex tempore preaching to the people, as ex tempore prayer to God?See Mr. Durel, pag. 64, 184. And as for the prayers of our Church, we have the appro­bation of the Reformed Churches. And I have read, that Gilbertus a German propounds ours for a sample of the forms of the ancient Chu [...]ch. We have also the approbation of an Army of Martyrs. Mr. Sanders in a Sermon affirms, that the service set forth by King Edward was good, because ac­cording to God's Word, and the order of the primitive Church. Dr. Tayler saith, that that book was so fully per­fected according to the Rules of Christian Religion, that no Cristian conscience could be offended with any thing therein contained. Bishop Ridley a little before his Mar­tyrdom, hearing that Mr. Knox did fault the Common-Prayer-Book, said; Alas, that brother Knox could not bear with our Common-Prayer; a man of parts and wit as he is, may produce popular arguments against it, yet I suppose [Page 73] he cannot be able soundly by the Word of God to disprove any part of it. When he who was called Protector sent a command to look to Ale-houses, and Readers of the Com­mon-prayer, Mr. Gatford, since Doctor of Divinity, a se­questred Divine, sent to him and his Parliament-House a tart rebuke in print for joyning the Common-Prayer with Ale-houses, and a bold challenge, requesting that all might be commanded to object what they could against it, pro­mising that he and some few of his sequestred Brethren would make good: That that Book is absolutely the best and freest from exception that ever saw light in the Christian world; and that it is none of the weakest forts the Church hath against Popery and Errors. John Carelesse in his exami­nation before Dr. Martin (it is only in the first Edition of the Book of Martyrs, which is in one volume) saith, That same Book which is so consonant and agreeable to the Word of God, being set forth by common authority, both of the King that dead is (Edward 6.) and of the whole Parliament-House, ought not to be despised by me or any other private man, under pain of Gods curse, high displeasure and dam­nation except they repent.

Object. It is Popery.

Answ. Dr. Weston Prolocutor in the Convocation house in Queen Maries reign, made a bitter invective against it. In whose reign also Papists articled against some of the Martyrs for using of it; for being present when it was used, Arch-Bishop Cranmer affirmed, that he with Peter Martyr, and some few more would defend the Book of Common-Prayer against all Papists in the world (for of a long time they only were the opposers of it) and Papists now so abhor it, that they are to (and will) lose two parts of three of their rents rather than hear it, and yet Popery? Fie, besides, what one Popish thing is in it? Is there prayer to Saints or Angels? Is there prayer to the dead, or in an unknown tongue? Is there any allowance of Purgatory, of Merit? Is it not di­rected against all the material points of Popery, so that if it was observed, it was impossible Popery should come into England.

[Page 74] Object. Something in it is in the Mass-Book, it was taken out of it.

Answ. Is the Lord's Prayer Popery, because it is in the Mass-Book? Kneeling to Jupiter was unlawful; to God is requi­red. St. Paul borrowed of Pagans, Act. 12. 28. Tit. 3. 12. The Pope defends the Trinity, shall we therefore deny it? The Devils and Pagans believe on God, so do we.

There hath not been, nor can be a greater cause of tri­umph to the Papists, nor cleerer vindication of their inno­cency in suffering so much in their estates for absenting themselves from our service, than such doings of some Pro­testants, who make the use of that service scandalous, and so great a crime: Upon this advantage given, what may the Papists say? how may they plead? I pray judge and consi­der. And take heed lest in calling that Popery which is not, you bring it in, by taking away such Bull-warks which should keep it out. And I beseech you brethren do not flatter your selves, by saying, the Martyrs had not such gifts as you, nor such lights as you have.

1. As for gifts, they were so gifted as to seal the GospelMr. Fox Preface to the Works of Mr. Tyndal, saith, Al­beit in­creasing of learning, of Tongues, and Sciences, with quickness of wit in youth, and others doth marvellously shoot up, as it is to be seen to the sufficient furnishing of Christs Church; yet so it happeneth, I cannot tell how, the farther I look back into those former times of Tyndal, Frith, and other like, more simplicity, with true zeal, with humble modesty I see, with less corruption of affections in them—In opening of Scriptures, what truth, what soundness can a man require more, or what more is to be said than is found in Tyndal, &c. The same is the judgment of the Learned and witty Prefacer to the Treatise, called the Book-Fish, (containing certain Treatises of John Frith the Martyr, taken out of a Cod-fishes belly in Cambridge Market, Anno 1626. and after published. The Author of that notable Preface is thought to have been Dr. Thomas Goad of Haddenham, one of our five Divines that were at the Sy­nod of Dort. This Author saith also, He knows not how, but he finds a better spirit, more vivacity, and efficacy in the writings of the first Reformers, than in the more accurate labours of these of our times. For new lights, hear the judgment of the old Non-Conformists. Opinions now embraced as new truths and lights, are no other for substance, but the old errors and dotages of Barrow and Greenwood long since published by them, and by the godly opposed; so that like rusty weapons they are newly furbished, and being but the same metals and materials, are cast into a new mold, with an addition of some things more of the same sort. with their blood, as to confute their adversaries, and defend the truth. And Mr. Fox saith, that Hadley (a Town of Tradesmen, where Dr. Tayler (that great admirer of, and commender of the Book of Common-Prayer) lived, was like an University for knowledge.

[Page 75] 2. And as for your new lights. Did S. Paul hold nothing back, but declare all the counsel of God? Act. 20. 27. Did he pronounce him accursed who preached any other doctrine? Gal. 1. 8. and command Timothy to keep the commandement until Christ's appearing, 1 Tim. 6. 14. and must we now look for new lights? I cannot imagine that the holy Ghost should give Timothy as solemn a charge as was ever given to mortal man, to observe the rules given, until Christs coming, and new lights to be expected; yet many pretend much to new lights, and new wayes, and gaze upon them; so that as some gazing upon ignis fatuus, lose their way, and fall into ditches; so these men stare so much upon their new lights, that they cannot find the way to God's house; and they lose the true light which hath shined, and doth in the Church of God. But whence come these new lights? If from Scripture we had them before; if not from Scripture, they are false and deceitful lights. Great is the wantonness of many, in greet­ing new opinions and Opinionists, as if former truths were sapless, yet truth is alwayes flourishing, although too ma­ny are even sick of new opinions. The Fryars had formed a new Gospel, and called it the everlasting Gospel, they cry­ed it up to be worthier than the Gospel of Christ, as much as the Sun is more perfect than the Moon, the kernel than the shell; this continued about thirty years with little re­proof; it was openly read and expounded in Paris, 1235. but 1256. it was opposed by the Parisian Doctors, and burnt; as ignis fatuus, is a vanishing Meteor; so these new lights will I believe vanish and fade, as did the Fryars Evan­ge [...]ium aeternum.

6. The Church enjoyns God-fathers and God-mothers at Infant-baptism. They are at Geneva. They are commended by Mr. Perkins in his cases of conscience, and they were constantly in the primitive times. Tertullian mentions them as agreeable to the custom of the Church; in which custom there is nothing evil, or dishonest; it proceeds from charity, [Page 76] it makes for the edification of the Church, and it tends to the profit of the child. Junius and Tremelius derive it from, Isa. 8. 2. But what need we seek the beginning of an Ordi­nance so good, tending to so much piety? Infants are bap­tized into the faith and bosom of the Church, which there­fore requires certain persons, honest and pious, to undertake to see what is promised to be performed, and to take care for the religious education of children; which were it right­ly observed, how flourishing a Church should we have.

Obj. 1 That belongs to Parents, it is their duty.

Answ. It doth. Suppose a man oweth an hundred pounds, the debt is his; yet the Creditor for more assurance, will have other able men bound, the obligation lyeth on them, al­though the debt is his: So likewise, it is the Parents debt and duty to see that the child be religiously educated; yet the charity of the Church is such, as to require greater se­curity, Parents being too often defective. The debt re­mains the Parents, and there is a tye upon the Sureties.

Obj. 2 This is used but as a form or custom.

Answ. The more is the pity, if so; and so is Religion with ma­ny, 2 Tim. 3. 5. yet is not true Religion at all the worse.

Obj. 3 T [...]ey who are God-fathers and God-mothers do no such duty.

Answ. The charity of the Church is not to be faulted for mens failings. Their negligence is to be lamented, the use not to be condemned.

Obj. 4 They who understood themselves, and are conscious, will under­take no such charge imp [...]ssible to be kept.

Answ. This is a rash censure, and an ignorant slander of the Church, whose intention is to have none but knowing and conscientious persons, who may and will perform what is promised. The charge also given to them is of things ne­cessary, pious, good, and possible; neither God nor man re­quiring impossibilities, but pious endeavours. The insti­tution is therefore good, although by some peoples care­lessness it degenerates into formality, the common bane of sacred things. Some love to quarrel with that which others do, and like nothing but their own fancies.

[Page 77] 1. I beseech you all to take heed you stand not against or­der,Applicat. and so sin in disobeying lawful authority, reproachingPeter de Moulin, Epist. 36. quotes Be­za, saying many things may, yea and must be born with, which are not rightly enjoyned; for spiritual liberty lyeth not in the outward act, but in the intention and belief. If a thing in it self be en­joyned to us, it must neither be obeyed in the act, nor assented to in the understand­ing and the will. But if the thing be indifferent in it self, and yet seem in the j [...]dg­ment inconvenient, we may and must do it, and neither wrong our liberty, nor our conscience; for in such cases our actions are limitted, although our consciences be free; and the superior power may bind us in soro exteriori, and leave us free in soro interiori, wherein Christian liberty lyeth; and cites a place in Calvins Instit. lib. 4. cap 20. Artic. 1. spiritual liberty and political bondage will stand well together—And let not the consequence trouble you, as long as the thing commanded is lawful in it self, we are not answerable of the consequence that may follow, but they who command it. And we who move in the orbe of obedience, must quietly follow the motions of the high [...]r sphear of authority. To push against it, inconsiderately under pretence of God's service, is dashing the second Table against the first, and breaking both; and cites Beza, Epist. 24. saying, That man abuseth Christian liberty, or ra­ther is sold under sin, who will not with a free will obey in the Lord his Magistrates or Superiors, and seeketh not to edifie the consciences of his Brethren. the Church as if it imposed things unlawful, disturbing the peace of the Church, advantaging Papists, our discords be­ing their musick, scandalizing the Gospel, and hindring the edification of our brethren, as they do who think it Reli­gion enough to speak against lawful established order.

2. My Brethren of the Clergy, we preach for edifica­tion, for order. See we, that our selves be not disorderly in our lives. It was said of Origen (and may of many more) that his teaching and living were alike. Sure it is a blessed thing, when Ministers lives put not their words to the blush, as when much heavenly doctrine sounds from them in peoples ears, and there is little in the preachers heart; when there is holiness in the Preachers Books, but none in their bosoms. Preachers should shew themselves patterns of the rules they prescribe, it being an excellent commen­dation when Preachers lives are Commentaries of their doctrine; when their exemplary Sermons consist of living words, or words translated into works. For as Jovinian the Emperor said to the Orthodox and Arrian Bishops, I cannot judge of your doctrine, but I can judge of your lives; I can [Page 78] see who is most peaceable and innocent. So we cannot but know, that people can better judge of our doings, than of our doctrine; and are sooner led to evil by the one, than to good by the other. You know who saith, What hast thou to do to take my Covenant in thy mouth, and hatest to be re­formed? Thou who teachest another, teachest thou not thy self? And you know who pronounceth such to be inexcusa­ble?Psa. 50. 16 Rom. 2. 21 Rom. 2. 1. Sure it will be an heavy sentence to hear, Out of thine own mouth I will condemn thee; we therefore who preach against sin, see we draw not men to sin by our bad examples; be not we negligent in reading, preaching, catechising, ad­ministring the Sacraments, &c. Be not we vain and vitious in our lives, but careful to walk decently and in order.

3. Church-Wardens, you are chosen to reform disor­ders, to see all things to be done decently and in order; and to bind you hereunto you have an oath, a strong and sacred tye, yea, such that God will be a swift witness against, & willMal. 3. 3. Zech. 5. 4. send a curse to consume the house of the false swearer. Take heed what you do; If you know in your Parishes such who will not come to Communions, to the Prayers of the Church, to nothing done there at all; who will not have their children baptized, nor their children and servants ca­techised, &c. and you regard not such things; surely you are regardless of your oaths, and of order.

4. And I humbly pray you, by whose authority we are here assembled, to make it appear that you come hither to have all things done decently and in order. Some (I hope slanderously) say you come hither for money; but I presume and perswade my self, you come seriously to reform mens manners. Some ignorantly say, you have no power, you can do nothing. That you have power this meeting shews, you calling us hither, and I hope for some good end. Let your power and authority I beseech you be exercised as St. Pauls was, 2 Cor. 10. 8. for edification; That it may appear we live in a flourishing Christian Church, where good Laws are, and they well observed and executed; where Religion is professed and practised, where the youth are catechised, and principeled in Religion; where the Sacraments are duly [Page 79] and orderly administred, where the houses of God are so­lemnly frequented, where Schisms and Factions are discoun­tenanced, where vice is punished, and vertue encouraged, where mens lives are reformed so; that obedience to Go­vernours, charity and righteousness to men, may and do ap­pear, and according to this Scripture Canon; all things are done decently and in order.

The POSTSCRIPT.

I Reading in Mr. Howel, Engl. speaking thus; I that haveEnglands Tears, pag. 2. been accounted the Queen of Isles, the darling of Na­ture, and Neptunes minion; I that have been stiled by the character of the first Daughter of the Church, that have converted eight several Nations; I that made the morning beams of Christianity shine upon Scotland, upon Ireland, and a good part of France; I that did irradiate Denmark, Swedland, and Norway, with the light thereof; I that brought the Saxons, with other Germanes high and low, from Paga­nism to the knowledge of the Cospel; I that had the first Christian King that ever was (Lucius) and the first reformed King (the eight Henry) to reign over me; I out of whose bowels sprung the first Christian Emperor that ever was, Constantine; I that had five several Kings, viz. John King of France, David King of Scotland, Peter King of Bohemia, and two Irish Kings my captives, in less than one year; I under whose Banner that great Emperor Maximilian took it an honour to serve in person, and receive pay from me—I that did so abound with Bullion, &c. Behold, behold I am now become the object of pity to some, of scorn to others, of laughter to all people, my children abroad are driven to disavow me for fear of being jeered, they dare not own me their Mother upon the Rialto of Venice, the Borle of Auspurge, the New-bridge of Paris, the Cambios of Spain, or upon the Quoys of Holland, for fear of being bafled and hooted at, I reading in Mr. Vines, what we had been, a peo­pleHis last Sermon, March 10. 1646. of as powerful godliness as any in the world; that practi­cal divinity was improved to a great height of clearness and sweetness, and his lamenting our miserable declination (in the same Sermon) from the life and power of godliness, [Page 81] which is come to pass within these few years, so that our pra­cticals, our inward and close wayes of walking with God in faith and love, are sublimed into fancies and vapours, into fumes of new opinions, and which is worst of all, we take this Dropsie to be growth, and conceive our selves more spi­ritualPage 56. and refined, because more airy and notional. Liberty of Religions is become the golden calf of the times—AndPage 2. the Ministers are laid low in order to a twofold liberty; the one of prophesying, every one to set up Trade who isPage 23. able; and liberty of lusts and ways of looseness. I consider­ingIn his Fast Sermon March 10 1646. what Mr. Hodges saith, we have long enjoyed as clear light, and as full discoveries of fundamental truths as any Church; others have lighted their Tapers more at our flame, than we at theirs; our Church once the great eye­sore to Hereticks, envy of Papists, refuge of Orthodox, glorious for Doctrine, a praise in the earth, the Mother of many Stars of the first magnitude, faithful Martyrs, famous Confessors, and innumerable souls in Heaven, &c. and yet after his preaching, in his Epistle he saith, the Prince of flies hath raised such swarms of flies in every corner of our Land, that many of our Congregations and Families are mi­serably fly blown with Heresies, and corrupt Tenets. I re­ [...]mbring some passages in Sir Edward Deerings SpeechesOctob. 23. pag. 23. in Parliament, at the beginning of it, saying, if we let forth the Government into a lose liberty for all Religions, we shall have none. Libertinism will beget Atheism,—a little after, Men upon whose merit, let my credit stand or fall in this House, complain with grief of heart to see their now infected sheep, after long pastoral, vigilance, and faithful Ministery to run and straggle from them more in these tenNov. 20. pag. 98. moneths, than in twenty years before;—in another he saith, there is at present such an all-daring liberty, such a lewd licentiousness, for all mens venting their several sen­ses (sensless senses) in Matters of Religion, as never was in any Age, or any Nation until this Parliament was met toge­ther. Thus the Church of England, once the glory of the Reformed Religion is miserably torn and distracted, so that you can hardly say which is the Church of England, &c. [Page 82] These shew what we have lost, and what we have found. And I living in the best times that ever England had, and seeing what I see, cannot but wish with Jeremy, That my eyes were a Jer. 9. 1, 2. fountain of tears, that I might weep day and night; for the divi­sions and destractions in England; I now seeing the truth of Mr. Burtons saying, superstition will run along like a Mur­rainMelanch. pag. 606. in Cattel, scab on sheep, nulla scabies superstitione scabio­sior: He who is bit of a Mad dog, bites others, and all in the end become mad either out of affection of novelty, simplici­ty, blind zeal, hope, & fear the giddy headed multitude will embrace it: So he. Mahomet was but a poor Orphan, heMr. Alex­and. Rosse History of the World p. 109. marryed his Mistriss Chediga, whom he made believe, that his falling sickness proceeded from the sight of Angels which appeared to him: yet he was the beginner of the Mahumetans, which are so multiplyed, some following Alli, some Endocar, some Acmar, and some Ozimen, Mahomets successors, whose followers are subdivided into seventy twoMelanc. p. 582. Englished by Sir Rob. Stapelton. sorts, as Leo Affricanus reports, saith Mr. Burton, and also that Poland is a receptacle for all Religions. No marvel then if Fabianus Strada calls heresie the School of Pride, and af­firms that for a man to be an Heretick and a good subject is impossible, and saith, it is with less difficulty kept out, than shut up. And sad experience doth fully demonstrate how errors and heresies swarm amongst us: so that Mr. Saltm [...]sh in his groans for liberty pleads, Whether an hundred and fourscore Opinions are more to be cast into the face of Re­ligion,Groans, p. 13. l. 1. c. 2. p. 15. than six hundred in the dayes of Nazianzen; and a little after because of our many Opinions and divisions, he crys out, where is the Church now? not in the Assembly (saith he) they are but consulting how to build the Church, not in the Presbytery, for that is a Church unbuilt as yet, not among the Parishes, they are not Scripture Congrega­tions, as Smectymnus saith, where is the Church of England? Dr. Field of the Church, will tell you Mr. Saltmarsh, That there are some who profess the truth described by the Son of God, but not wholly and entirely as Hereticks, some who profess the whole saving truth, but not in Unity, as Schis­maticks; Some who profess the whole truth in unity, not in [Page 83] sincerity and singleness of a good and sanctifyed mind, as hypocrites and wicked men outwardly; Some who profess the whole saving truth in unity and simplicity of a sancti­fied and good heart, and I hope you will say they are the Church, not excluding the other from the visible Church, a net, a field &c. The old Non-conformists in a book set forth by Mr. William Rathband, will shew you that the Church of England as formerly established, was the true Church of Christ, and that you should not separate from it. Mr. Ball a Non-conformist writing against Can a Separa­tist,Page 75. shews you that the Church of England is a true Church of Christ, a people in Covenant with Christ, to whom he hath committed his heavenly Oracles and Seals of the Cove­nant, &c. and in the second Chapter he shews the Church of England governed by Bishops, to be the true Church ofPage 79. Christ. Sir Edward Deering in one of his Speec [...]s to the like purpose, saying, I am bold to forbid any man from thisPage 125. house for 1600 years and upward, to name any one age, nay any one year wherein Episcopacy was out of date in Chri­stendom: in another Speech he saith, I am none of those men that 1600 years after my Saviour came to plant his Church, will consent to give a new Rule, a new invented Government to his Church, never known untill this age; yet Mr. Howel tells us, that the holy Titles of Bishops andPage 138. Priests are grown odious amongst poor Sciolists, who scarceIn his ad­dition Let­ters, p. 5. In Vind. of King ch. 1. p. 49. know the notions of things: And we have amongst us as Mr. Symonds saith, such who love strife; and although they have already offered most wrong, yet still are most full of clamours; and as another saith, who cry out much against the Pope, to whom they do better service than they are a­ware, so that he saith, it is a thousand pities that our Secta­riesRegum Sa­cr. Sancto Majest. by J. A. pretending such zeal against Popery, who no less mali­ciously than confidently rub upon sound Protestants the a­spersions of Popery and malignancy, do joyn with the worst of Papists, in the worst at least, in the most pernicious Do­ctrinePage 70. of Papists. At the beginning of (as in) our troubles His Majesties Declaration of Aug. 12. 1642. shews usPage 18. that nothing was discountenanced and reproached, but a du­tiful [Page 84] regard to us (i. e. the King) and our honour, and a sober esteem and application to the Laws of the kingdom, and may it not prove so again, if not prevented? and so be more advantage to run the contrary course, if a good con­science [...]. A. Reg. Sac. San. Maj. to the Reader. could allow as one saith; for if the conforming obedient Clergy must lie under the lash of being prophane and scandalous, and the irregular and disobedient account­ed and cryed up for the pious, powerful, and precious men, was Mr. Burton now alive, he might better say than when he wrote thus. What father after a while will be so improvi­dentMel. p. 126. to bring up his sons to his great charge, to necessary beggary? what Christian will be so irreligious as to bring up his sons in that course of life which by all probability and necessity will entail on him symony and perjury, for he might now add scorn and contempt if he be an obedient son of the Church; for what in regard of pretended conscience to that Idol Covenant, which Lil [...]urn calls the make-bate, persecuting, soul-destroying, Englands dividing, and undo­ingEngl. Birth­right, p. 29 Covenant? what in regard of the boldness of some-da­ring people; and the connivence of some in Authority it had been better for conscientious subjects, that some Laws had not been made, than that being made their obedience to them, should be their disgrace: and the disobedience of o­thers to them, their honour and dignity. I know that some mens natures are easiest cured by lenities, and that if vio­lence be offered they will struggle, they being easier led than driven, but it is not so with all, for since his Majesties happy Restauration, some now daring people began to be tractable and orderly, but feeling the reins of Government somewhat loose, like unruly horses, they get the bit into their teeth, they kick, and think to run away with, and throw their Rider. Amongst certain passages I have read in the reign of King James, this I remember, he who de­ceivesRegum Sacr. Sanc. Majest. me once it is his fault, but if twice it is my fault. What these men have done cannot be forgotten, if it is, let J. A. remember them, that the best of Kings in whom ma­lice it self, how quick-sighted soever, could not find any thing blame-worthy, except it be a crime to be too good, [Page 85] and transcendently clement, forced to flee, his Royal Con­sort necessitated to flee beyond sea, the Royal family divided one from another, his Revenue seized, his forts and holdsCuria Po­litiae. employed to destroy him, and another speaking to them thus, you have violated all sorts of right in the person of your King, you have raised a war against him, you have of­ten assaulted and imprisoned him, you have abused the con­fidencePage 12. he had in you, and destroyed him with great cruel­ty and insolency; when such men have acted so vigorously against the Lords anointed, and some of them not so wary as their fellows say, they cannot repent; and are such of whom Mr. Edw. Sparks writing of Primitive devotion, saith, ThisPage 106. stolid disobedient age contemns their devotions, and are soP [...]e 53. immodest as to grudge God the hat & the knee, whatcan we hope for from such men? we may remember the moral of the Country-mans snake which would take away life from him who preserved hers, and not forget that of the young mans beloved Cat turn'd into a Maid, which soon shewed again her cattish disposition, having an opportunity by the sight of a Mouse. Some think (I wish they be mistaken) that in regard of the speech and carriage of some, that they have a second part to act after the same, or a more doleful tune; however it cannot but be good with the snake in the fable (who thought her self not secure in that house wherein the great hatchet was, which had almost slain her) not to give too much credit to such who have formerly dealt as they have done, error being obstinate, and making men so. Religio Medici shews the obstinacy of the Jews in all fortunes, that the persecution of 1500 years hath but confirmed them inPage 49. their errors, that they have already endured whatsoever may be inflicted, and have suffered abundance, even to the con­demnation of their enemies; & concludes persecution to be a bad and indirect way to plant Religion. It is so, but means must be used to preserve Religion, that we loose it not.Society of Saints, p. 29. p. 244. in an As­size Ser­mon. Some I suppose will blame me for writing thus now, having formerly pleaded for Puritans, I own what I have written, and wish these were such, for which I and Mr. Bolton plead for; namely practising Protestants, loyal to Princes, obedi­ent [Page 86] to Laws, just, pious, charitable, labouring to be in truth what they seem to be; we plead not for factious, ir­regular, disorderly followers of Barrow and Greenwood, the old Puritans being their great opposers; I judging with Mr. Howel, that the itching of scriblers is the scab of the times,Page 62. purposed no publication of these notes, which made me care­less in naming of my Authors, but considering that Nicholas Causin had learned to regard the works of the worst Wri­ters, and not to censure them; and seeing the flame to in­crease at home and abroad; and those who have much water in their deep wells, and buckets to vent it lie in a sleep, I have presumed with my pitcher to shew mine endeavour to stop and extinguish this fire of error; some perhaps impute it to dotage, I being well-near such years which are labour and sorrow, and scarce able to go with Crutches; let men think as they please, my desire is to cure error, and to pro­cure order; for which end I will conclude with a passage in Mr. Vines fore-named Sermon, which is this. If consci­encePage 60. be warrant for practises and opinions, and liberty of conscience be a sufficient license to vent or act them; I can­not see but the judicatories either of Church or State may shut up their shop, and be resolved into the judicatorie of every mans private conscience; and put the case, that the Magistrate should conceive himself bound in conscience to draw forth his Authority against false teachers, and their damnable heresies, and (upon that supposed error) should challenge a liberty of judging, as we do of acting, would our liberty give us any ease so long as he had his? and were it not better for him to judge, and for us to walk by a known Rule? and if we should say that his liberty of judging is un­lawful, it is as easie for him to say, our liberty of Preaching or professing errors is so too.

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