IT hath pleased M. Burton in the later end of his Paper, to call his Narrative an unpleasing discourse. A fit Epi­thete for such a paper. Ʋnpleasing we believe to God himself; unpleasing to all meek, humble and peaceable Christians; unpleasing to his quondam loving neigh­bours and friends of Aldermanbury; unpleasing to most of the un­derwriters; and we conceive it will at last become an unpleasing discourse to M. Burton himself, when the judicious and impartiall Reader shall clearly and fully understand the true grounds and cau­ses of his discontinuing to preach his Catechisticall Lecture in Al­dermanbury; which before we come to declare, we desire the Read­er to take notice of the Title of the Narrative, which is, Truth shut out of doors: or, A brief and true Narrative of the occasion and manner of proceeding of some of Aldermanbury Parish, in shutting their Church-doors against me.

In which Title M. Burton doth seem to assume to himself the name of Truth (which is a very high and sacred Title) and to make the shutting of him out of doors, to be the shutting of Truth out of doors: which how fit it is for any humble and self-denying Minister to speak of himself, we leave it to the Reader to judge.

And besides, This Title layeth a very heavie charge upon the Church-wardens and others of Aldermanbury, as if they were now become enemies to the truth, as if they had shut the Church-doors upon truth, insomuch as that it is cried up and down the streets of the City, Truth shut out of the doors of Aldermanbury, to the great disparagement and defamation of us all; so great, as that we conceive it to be a high breach of the ninth Commandment, and we expect Reparation. And as he hopes in this his Narative that M. Ca­lamy will finde just cause publikely to confesse at his next day of hu­miliation, [Page 2]Let us be ashamed and confounded, so he must give us leave to say, that we expect, and that more justly the like from him.

Especially, if the Reader will be pleased to consider the Texts of Scripture that are subjoyned to the Title page. In which he doth secretly seem to insinuate (for to what purpose else are they there put?) That because he is not suffered to preach any longer at Alder­manbury (upon just causes hereafter to be mentioned) That there­fore, Truth is fallen in the streets, and equity cannot enter. That therefore, We are a rebellious people, lying children, that will not hear the Word of the Lord, who say to the Prophets, Prophesie not right things. And like to the Scribes and Pharisees, who commanded Peter, Iames and Iohn not to teach in the Name of Christ. Now whether this be not a perverting of Scripture, and an unparallel'd affront to Alderman­bury, we leave it unto the unbiassed Reader to determine. In the last text he justifieth himself, in the words of Paul, Act. 20.27. which puts us in minde of a Book written by him of his life and sufferings, wherein he is pleased to compare his sufferings with the sufferings of S^t Paul, and in many things to preferre his sufferings above Pauls sufferings. And yet we doe not write this, as if we would any waies undervalue M. Burtons great sufferings, for which we blesse God, and for which we shall alwaies honour him, and we doe believe that therein he did great service to the Churches of Je­sus Christ. But howsoever we would desire him to remember what Epist. 11. Epist. 13. Cyprian saith of many Confessours (especially of one Lucianus) that had endured much for Christs cause in times of persecution, and yet afterwards in times of peace, presuming upon their former suf­ferings, did venture to do many things which did much tend to the great disturbance of the Church. And what he writeth to Max­imus and Nico­strat [...], & other Confessours, that after their glo­rious sufferings for Christ, made a schisme in the Church, & fell away to the Novation here­sie. Cypr. epist. 44. And what Eu­sebius saith of one Natalius, that had endu­red much for the truth, & yet afterwards fell into a grievous errour, till God was pleased by his Argels to whip him into the truth again Euseb. l 5 cult.

But leaving the Title page, let us come to the Narrative it self.

In which there are divers things supposed, and taken for granted, which are not to be supposed; and many things misreported and mis­represented. And therefore that the Reader may have the whole mat­ter set before them in the right colours, we are necessitated to shew what those false suppositions and false representations are. And M. Bur­ton must not be offended with us for speaking the truth. We professe that we write these things with grief of heart. For we know that the common enemy will take advantage by our differences; but woe be to him by whom those offences come. For our parts we declare [Page 3]to all the world, that had it not been that Truth would have been quite shut out of doors by our silence, we would not have answered this Narrative of Truth shut out of doors. But to come to the matter it self.

1. First, It is taken for granted thorowout the whole Narrative, That the shutting of Independency out of doors, is the shutting of truth out of doors. And that the desiring of M. Burton to forbear to preach his Congregationall way, is to desire him to refrain from preaching the truth of God. And that if M. Burton should balk this controversie, he should balk a necessary truth of God, and should shut up truth close pri­soner. And many such like expressions, which will not we hope any whit move a wise and judicious Reader. For an opinion is not there­fore a truth, because M. Burton saith it is. Bold and confident assertions may work upon those that have mens persons in admiration: but a wise and understanding Christian will consider not so much who speaks, nor the confidence of him that speaks, as the weight and strength of the arguments upon which his confidence is ground­ed. There was an Athenian that laid confident claim to e­very ship that came to the haven, and yet he had no true right to any, and was accounted a mad man for his labour. The reformed Church­es know no such truths of God. An he himself (we believe) hath not been many years of this judgement. But howsoever let not M. Bur­ton assume such a high measure of confidence to himself, as to make his judgement, and the truths of God to be terms convertible. The world is too wise to believe any such thing. And many will say that this is self worship and self-idolatry.

2. Secondly, M. Burton doth take it for granted, That he is bound to preach every truth of God that comes in his way, in this his Catechi­sticall Lecture; and that he is not to shut up any truth close prisoner (as his phrase is) And he blesseth God that the Committee when they met toge­ther, not one of them did use a word of perswasion to him to balk any one truth in opening and plowing up the Scriptures. But we are informed by some of the Committee, that upon his first admission to this Lecture, he was desired not to meddle with the points in controversie (which he is pleased to call the truths of God) And that he did promise so to do, or at least by his silence gave his consent. And we can upō certain grounds assure the Reader, that M. Burtons medling with the points in difference is much displeasing to most of them, who professe that they will not countenance him, nor maintain him in it. And that [Page 4]they sent one of their Committee to M. Burton, since his said Le­cture ceased, to perswade him to desist from preaching his Inde­pendent opinions amongst us. And therefore we wonder that M. Burton durst write after such a manner concerning the Commit­tee. Howsoever, if M. Burton will yet persevere in this his resolu­tion, and this be also the judgement of his brethren (as we hope it is not) mark the mischiefs that must necessarily follow hereupon.

1 All underwriters, that are not Independents in their judgments, must be forced to study this case of conscience, Whether they can with a safe conscience contribute to the maintenance of that Lecturer, which is engaged in his conscience to preach up that opinion which they think disa­greeable to the Word of God, whensoever it comes in his way?

2. This mischief also will follow, That all Presbyterian Ministers, in whose Churches these our brethren preach, with such a resolution made known, must either by their silence be accessary to the misgui­ding of their people, or by confuting them, make their Pulpits pla­ces of strife and contention, to the great disturbance of piety & peace, or do a third thing which will not be very pleasing to them or us.

But it seems strange to us, that M. Burton should thinke himself bound to preach his particular opinion in every Congregation: And that all truths (as he cals them) are to be preached at all times, in all places. Is it not sufficient to preach his private judgement to his own gathered Church, but he must think himself bound in consci­ence to come to infect (for so we judge it) all Congregations where­soever he comes? If this should be the principle likewise (which God forbid) of all his brethren, let the wise Reader consider what a City-devouring fire this principle would quickly kindle.

3. Thirdly, M. Burton doth take it for granted, that he did preach no otherwise, Sept. 23. 1645. then is set down in the Narrative. But certainly, if he had preached only, as he saith, against man worship, and will-worship, blinde obedience and resting finally upon mens deter­minations in matters of religion, without looking into the rule of the Word; those of us that heard him, would not have taken the least offence at it: For we have often, and often heard the same do­ctrine from our own Minister. And therefore we think it very rash­ly done of him, to charge M. Calamy, That he should in the face of God, and of the Congregation, bring this truth as a grievous sin to be bewailed: for he cannot but know that this is very unlikely, if not impossible to be true.

But there are divers others besides the Parish Clerk (as M. Burton by way of scorn cals him) that are ready to depose, that he did preach otherwise then is set down in his Narrative. And here we cannot but take notice how Bishop-like he lords it over the poor Parish Clerk, telling us of a garment of many peeces patch'd together. But surely it doth ill become his gravity to jeast at a mans calling, and worse become his goodnes to trample a poor godly man thus un­der his foot. And let the Reader judge, whether this discourse of the Parish Clerk were not sewed into the Narrative, as an old patch in­to a new garment, for it comes in very abruptly. But to the busines. There are those amongst us, that will depose that M. Burton said, That for a people to wait upon man for a form to worship God by, was Idolatry. Nay, For a people to wait upon Parliament or Assembly, for a form to worship God by, was worse then corporall Idolatry.

Ob. But, saith M. Burton in his conference with M. Calamy, Will you not give credit to me, as well as to those that informed a­gainst me?

Answ. If he saith, That these things are not in his notes, or that he intended not to preach thus, we will believe him. But if M. Bur­ton saith directly, He did not preach thus; We conceive it a very un­safe thing for a man to affirm a Negative, when three or four will witnesse the Affirmative. One that heard him at that time, tells, that when he said, Mistake me not, he added presently, I scorn mistakes. And the party perceived he began a little to be angry. And a man in a passion may say that which was not in his Notes. But if he thinks this harsh dealing, let him but review his Narrative, and consider how he deals with M. Calamy, believing and publishing to all the world what he collected out of his Sermon, but from one man, who is one, as we hear, of his own Congregation; whereas we have witnesse, more then one, for what we say. And also not believing that M. Calamy was not acquainted with his shutting out (as he cals it) though the Church-wardens came on purpose to cer­tifie him of it. And though he himself affirmed it to him: [...] the con­ference he had with him, and though he hath no witnesse to prove the contrary. So great is his uncharitablenesse.

4. Fourthly, It is taken for granted, that M. Calamy in his Fast Sermon, Septemb. 24, 1645. did call upon his people to be ashamed and confounded, as for divers other things, so amongst the rest for this, That whilest the Parliament is sitting, and labouring to settle [Page 6]things, and while the Assembly of Ministers are studying to settle Re­ligion, and labouring to heal our breaches, should be separating from us; Thus much he confesseth he said. But now whereas it is added he should say, And that you may be sure your Scribe did mistake M. Ca­lamies Sermon, consider that one passage, though of no great conse­quence. M. Calamie said, Is not this to croud people into separated Congregations? And your No­tary hath it, Into secret Con­gregations. That this is a sin to be ashamed for, That while a house is a purging, men should separate from the defilements, and not waite to see what the purging will be. He conceives this to be either the wilfull, or ignorant mistake of his Notary. And he desires M. Bur­ton would name another witnesse, if he can: For the Apostle saith, Receive not an accusation against an Elder, under two or three witnesses. He never thought, much lesse preached, that we should joyne with a defiled Church in her defilements. It is one thing to joyne with a Church in her corruptions: Another thing to sepa­rate from a true Church, because of some defilements that may be in it. And this is that for which we thinke people ought to be a­shamed and confounded; Because for some few, (and those but sup­posed) defilements they separate not onely from defilements, but from the true Churches of Jesus Christ, and ingage themselves into separated Congregations, and doe not waite and tarry to see what Reformation the Parliament will make. And this is no more then five (as we remember) of your brethren have written, as their judgement in print. And therefore what M. Burton writes in his margin, to prove that every one ought to day, before to morrow, to se­parate from present defilements, is but to fight with his own shadow. For though we must separate frō the defilements of a Church, yet we are not to separate from a Church, for every defilement that is in it. The Church of Corinth had many defilements in it, as many we be­lieve as the Church of Alderman-bury; And so had divers of the Churches to which Christ wrote. And yet neither Christ, nor his Apostles doth perswade the people to separate from those Church­es, because of the defilements. And if this doctrine were true do­ctrine, we believe men will soon finde cause to separate from some of their Churches, A letter writ­ten by M John Batchelor. as well as ours. The time was when in print, the Church of Alderman-bury was accounted a true Church, even by one of his owne way. And we can assure him, That it is much purer now, then it was then.

But he addes in his Margin. That each man in his place, and each Minister in his place, must forthwithfall to a purging out the defilements, not knowing, what others purging may prove to be, and how long we may waite, when in the interim we and our house may perish in our defile­ments. [Page 7]But to this we answer.

First, That we would gladly know what these defilements are, that he saith are still in our Churches.

Secondly, How will he prove that these defilements are of such a soul-destroying nature, that they that live in them, must necessarily perish?

Thirdly, Doth he not directly tell us in this passage, That we must not waite to see what Reformation the Parliament will make? And is not this an unexpressible prejudice to their proceedings?

Fourthly, It is our opinion, That every Minister, and every man ought so to administer, and so to partake of Gods ordinances, as not to sin in the administration, and participation of them. And this they ought to doe to day, before to morrow. But we conceive, and, if it were a fit oportunity, would prove, that this may be done with­out separation from us. It is one thing to keep our selves pure from pollution, another thing to gather Churches out of Churches, and to set up a new frame of Government, according to the private judge­ment of the Minister and people of every particular Church. This we conceive to be his practice, and of dangerous consequence; and for this we thinke he hath no warrant in the Word, but that he ought to waite yet longer upon the Magistrates establishment. The Scripture gives much power to Magistrates, in purging of Church­es, when corrupted: As we may perceive by the examples of Asa, Hezekiah, and Josiah.

But we are very glad to reade in his Margin, that he makes men­tion of our solemne League and Covenant. And we hope he will re­member that he hath sworne to indeavour the extirpation of Heresy, Schisme, and profanenesse, and to bring the Churches of God, in the three Kingdomes, to the neerest conjunction and uniformity, &c.

M. Burton goeth on in repeating M. Calamies sermon, according as his one onely witnesse did dictate unto him. And he saith, That he preached that we should likewise be ashamed and confounded, that any should preach, That it is Idolatry to waite upon the Parlia­ment or Assembly, and that it is above all corporall Idolatry, to waite upon them till they settle a Government. And here he triumphs ex­ceedingly, and insults, (such is his spirit) as much over M. Calamy, as he did before over the Parish Clerke. He saith, he hopes that M. Calamy will in his next solemne day of Humiliation, finde just cause pub­likely to confesse, Let us be ashamed and confounded. And in an­other [Page 8]part of his Narrative, speaking of the same thing, he saith, O that I might heare a second voice in Alderman-bury pulpit, and that on the like solemne Fast day; Let us be ashamed and confounded, that we have bin ashamed of the truth, more precious then our lives, and have shut it ourt of doors, &c.

But let M. Burton tell us, whether he be in jest or in good ear­nest. Doth he think that any meek, or humble Christian, will ap­prove of this language? For our parts we will not censure him, but mourne for him. Doth he not thinke that this is a sinne to be bewailed, that it should be preached, That it is worse then corpo­rall Idolatry, to waite upon the Parliament, to see what Government they will settle? Is this Doctrine a Truth more precious then our lives? Is this doctrine a cleare and undoubted truth? For so much he seems to say in expresse termes in his Narrative, in these words—;And being at the very worst, a clear and undoubted truth: which words we cannot but wonder at, and we believe when the Read­er ponders them, he will stand amazed at them.

Object. But M. Burton saith, That he did not preach as it is here set down.

Answ. But to this it is answered. 1. That now he owns it as it is heere set down as a clear and an undoubted truth. 2. That M. Calamy did not name him by name. But to this he replieth in his conference with M. Calamy, That he needed not to name you, for all that heard both you and me, understand plainly enough, you did mean me, so fresh it is in memory. But in this answer of his he doth seem ingenuously to confesse, that he said the words he denyed he said. For if he said no such thing, and spake nothing in derogation ei­ther of Parliament or Assembly, but made honourable mention of both; How is it possible that they that heard him, and M. Calamy, should suppose that M. Calamy meant him? This very answer of his, doth seem to confesse a guiltinesse. But to put him out of doubt, it is answered. 3. That M. Calamy hath good proof of others that have preached to this effect, though he had not. And therefore had just cause to say so, although he had not preached at all the day before. It is no wonder to heare men preach up their own practice. No wonder to heare those men preach against peo­ples tarrying to gather into separated Churches, who daily gather people into separated Churches.

But he deeply chargeth M. Calamy in divers places of his Narra­tive, [Page 9]because he did not send to him to know the truth of those things, whether he preached them or no, before he spake of them in the pulpit.

But it is answered. That if indeed no other had ever preached to the same effect, or if he had named M. Burton by name, or if he had said it had bin preached in that pulpit the day before, or if it had bin preached in another Church before other people, then in­deed there might be some ground and reason for this accusation.

But seeing that others have preached the like, and M. Burton was not named, and that it was about a sermon preached in his own Church, before some of his own people, of whose faithfulnesse he had no reason to doubt: And seeing it was onely spoken in a gene­rall way, M. Burtons applying of it to himself, doth give us just cause to thinke that he was guilty of it.

Fifthly, It is taken for granted, that the Church-wardens said un­to M. Burton, That they were sorry for what they had done, if they had done amisse. But they say that they did not say, that they were sorry for the thing they had done, but only for some circumstances about the manner of doing of it. And they doe now further tell him, that upon diligent search made, they cannot finde out by whose authority and allowance he first came to preach his Cate­chisticall lecture amongst them. M. Calamy saith, That none e­ver spake to him, to desire his consent. And our former Church­wardens deny, that ever they gave their approbation. And there­fore they suppose, he hath no such cause to take it ill, if they upon just grounds forbid him to doe that which he never had warrant, nor autho­rity from them to doe at all.

Sixthly, And especially M. Burton takes it as a thing supposed, that his sermon preached Sept. 23. 1645. was the cause, and the onely cause why he was desired to forbear preaching at Alderman­bury. Whereas this sermon was rather an occasion then a cause; And if a cause, yet not the onely nor chief cause. The Reader must know, that M. Burton hath often and often preached his own pri­vate opinion of Independency, in his Lecture at Alderman bury, to the great offence and scandall of some of us, that have hereupon resolved never to heare him more, because we heard such things, which as we thought, were contrary to truth. And therefore M. Burton need not wonder what spirit haunted those wals and thre­sholds, that so few people came to heare him in that place. Surely it was [Page 10]the spirit of errour that haunted them, and drove them away. For sometimes (as we are informed by those of our own Congregati­on that heard him) he would urge a necessity of entring into a Church-way, and that there is no expectation of salvation without it. And that it was as necessary to be joyned in Church-fellowship, as with Christ the head. Another time, That a member that walks out of Church-fellowship is unusefull to it self, as if a foot and a leg be out of joynt, it is unuseful: for any that walks singly and alone, without being in Communion and in a Church-way, He is out of the body of Christ, and so is unusefull to himself and others. Again, You complain you grow not in grace: but joyn in a Church-way, here is growth in grace. A member out of his proper place growes not. Ano­ther time, That none ought to be admitted to the Supper of the Lord, but such as were entred into a Church-way, and had covenant­ed in a Congregationall-way. And that none could receive the Sacra­ment aright, that had not first taken the Church-covenant. And that to joyn in a Church-way, is more then to be a Protestant at large, because they ought to watch over one another, and those that refused to joyn, were as Cain, that are ready to say, Am I my brothers keeper? They that wrote his Sermons do also tell us, That he made sundry Sermons to presse the necessity of gathering Churches, and covenanting together. They tell us likewise that he shewed how dangerous it was for men to set up Churches Provinciall, Nationall, or Parochiall. This was An­tichristian and Babylonish, set up by the Pope, that all in a Parish might come to Masse. Another time he spake against paying of Tithes, as Popish, &c. Such things as these he often and often, as occasion served, did not spare to preach and urge with great vehemency: Insomuch as many of us, and others of the City did resort to M. Ca­lamy, and told him that they wondered how he could with a safe conscience suffer such things to be preached, which they knew to be so contrary to his judgement. Upon this M. Calamy at one time got a reverend Minister of M. Burtons acquaintance to go to him, and to deal mildly with him about these things, and to represent the scan­dall of the people. But all the answer, as he remembers, returned was, that M. Burton thought himself ingaged to preach the kingdom of Christ. Upon another time M. Calamy did likewise speak to one of his brethren of that way about it, and all the answer to his ut­most remembrance that he had, was this, M. Calamy, you know the man, and of what nature he is, it is in vain to speak to him, he will doe [Page 11]what he list: And it may be he preacheth thus to see whether you will cast him out, or no. At another time M. Calamy spake with another of the brethren of that way; and his advice was, To get a meeting of M. Burton, and the rest of his brethren, and they would see if they could perswade him to desist from preaching his Church-way in Alder­manbury. But notwithstanding all this, M. Burton continued in his Tuesday Lecture, upon all occasions promoting his Congregational­way, till at last, upon occasion of his Sermon, Septemb. 23. 1645. The Church-wardens sent to him the day before he was to preach, to forbear preaching any more at Aldermanbury. And this they did without acquainting M. Calamy with it, whatsoever M. Burton thinks to the contrary. Of which, as soon as M. Calamy heard, he sent for the Church-wardens, and obtained of them upon the Tues­day morning (which was the next day after) to go to M. Burton, and to declare the whole truth to him, how it stood, That M. Cala­my was a stranger to the businesse: That upon M. Calamies intreaty they came to him, assuring of him that if he would be pleased to forbear the points in difference, and to preach Jesus Christ, and him crucified, the doctrines of faith, repentance, &c. they would wil­lingly and cheerfully suffer him to preach. But he answered, as it is set down in the Narrative, That he was not to be restrained from preaching any truth of God. Now let all indifferent Readers judge, whether M. Burton by his former practices, and his last answer doth not willingly and wilfully shut himself out of the Church doors of Alder­manbury.

For though he supposeth his Congregationall-way to be the truth of God, yet it is never the more the truth of God, because he supposeth it. And if he thinke it his duty to preach those truths (which we thinke errours) in Aldermanbury: The same consciences that obligeth him to preach those truths, will oblige M. Calamy, who thinks them errours, to preach against them. And by this means the course and fruits of his Ministery will be much hindered, and the Pulpit made a stage of contention, and to speak uncertain sounds; one thing upon the Tuesday, another upon the Lords day. We ap­peal to M. Burton, whether ever he did, or ever will give leave to a Presbyterian Minister to preach his Presbyterian opinions to his people, that he hath gathered? Or if any should occasionally preach them to his people, whether he would not thinke himself bound in conscience to con­fute them? We demand further, Whether he doth not thinke it his du­ty, [Page 12]to hinder (as farre as he can) that a Presbyterian Minister, resol­ving to preach his way (as supposing it the truth of Christ) should be suffered to preach once a fortnight to his people. And whether, if he should be a means to hinder it, he can be said to shut Truth out of doors? Let M. Burton seriously study these questions, and not thinke it hard measure, that he is not suffered to doe that in Aldermanbury, which he would not suffer to be done in his own Congregation.

But further, we would have him to know, that they that are for the Presbyterian government, do firmly believe that that which they hold hath clear light out of the Scriptures, & that they are able to prove it: and that the Congregational-way is an invention of man: and that there is no Word of God for a Church-covenant: for gathering Churches out of Churches; for assuming all Church power within themselves independently: And that this is a way and means to divide the body of Christ into as many schismes, as there be Congregations. And he must not thinke that the Presbyterian Ministers are so void of a good conscience, so cruell to the souls of their people, so ashamed of the truths they hold, as to suffer them to be trampled under feet, and their people to be seduced by one that shall preach in their own Pulpits, with a profession to preach down the Presbyteriall govern­ment, and they in the mean time sit quiet, and betray the truth, and their people by their wicked silence.

Adde to this what was said before about the Committee, and di­vers other things fore-mentioned, and then it will appear to all peaceable and unprejudiced Readers, that there is just cause that M. Burton, continuing in this minde and judgement, should not con­tinue his Lecture at Aldermanbury.

7. The seventh thing that is mis-represented and mis-stated, is, the conference that was between M. Burton and M. Calamy in pri­vate. Of which that there may be a right and full representa­tion, the Reader must know, That when M. Calamy perceived by M. Burtons answer upon the Tuesday, that he was resolved not to cease preaching the points in difference (and as one very neer him, told some of us, that M. Burton would not be muzled up) he sadly weighed all things that might happen hereupon.

On the one side he considered, that in this uncharitable age, even good people would be ready to censure him very deeply (though never so innocent) and charge him as the chief, if not the sole an­thour of what was done, and that the times were too too full of di­visions [Page 13]already, and that there was little need of new rents and schismes. And therefore he concluded with himselfe to doe all that he could with a safe conscience for M. Burtons re-ad­mission.

On the other side, he considered, That this was done without his privity or knowledge, and that the hand of God was in it, and that if now he should be instrumentall for his re-admission with­out a promise, or at least a fair overture upon good ground (for he did not expect a formall promise) That M. Burton would preach only such things wherein they did both agree, he should for the time to come be accessary to all the mischiefs that might happen, if any of his people should either be led away, or if not quite led a­way, yet puzled and ensnared by what M. Burton should preach. And this his scruple was the more encreased, because M. Burton had already taken one of his Congregation into his Church, with­out ever acquainting him with it (which is surely a great injury to M. Calamy, and so great, as that we have good cause to beleeve, that few of his brethren would have done the like.) By this he per­ceived that M. Burton was resolved to catch (we will not say, to steal) as many as he could from his Church. Now here was the case of conscience, How far he might be active in M. Burtons re-admissi­on. He consulted with godly, learned. He was told, That as things then stood, he could not with a safe conscience intreat for his re-ad­mission, unlesse he had some ground to believe that M. Burton would not preach his Congregationall-way amongst his people. Upon this the Wednesday after this Tuesday, M. Francis Shute comming to visit M. Calamy, who was sick, M. Calamy communicated the whole businesse to him, and desired him to relate it to the Committee, that they might have a right understanding of it, and to endeavour that the Committee might use their interest in M. Burton to pre­vail with him to forbear the points in difference, that so he might bere admitted. How farre M. Francis Shute did manifest his dis­like of M. Burtons medling with his Congregationall way in his preaching at Aldermanbury, we will not relate. But as M. Calamy conceives, upon M. Shutes applying himself to the Committee, pro­ceeded the conference spoken of in the Narrative. For M. Shute came afterwards and told him that M. Burton would come to him. But he replied, That as soon as he was well he would go to M. Bur­ton. But M. Burton prevented him.

Little did M. Calamy think that such a private conference should have been made publike, and cryed up and down the City, and therefore he had no witnesse on his side to attest what he said. But seeing it is the will of God to have it so, and to suffer the fire of con­tention to kindle more and more, let the pious and peaceable Read­er read over the conference, and then tell us.

1. Whether most of the conference be not already answered: Whether it doth not mis-represent the whole businesse, and take the six things before named for granted, which we have abundantly proved to be far otherwise.

2. Whether in this conference M. Burton doth not discover an Episcopall spirit, rather then M. Calamy. Indeed M. Calamy did not enumerate the particular things, for which we took offence at some of M. Burtons Sermons: but the reason was, because he was desi­rous to accommodate and reconcile differences, and not to increase them. And this was the reason likewise, why his Clerk was not sent for, because, as M. Francis Shute then said, it would but increase the contest between M. Burton and him, and make the breach wider.

Adde further, That M. Calamy thinks that M. Burton hath mis­placed many of his Questions, putting one before another, to the great prejudice of the conference, and interlaced many things, which (as he remembers) M. Burton did not say at the conference, and hath left out many things that M. Calamy did say.

One thing M. Calamy chargeth him withall, of which we will give the Reader a fuller account. M. Calamy had preached many Sermons out of Matth. 7.6. concerning brotherly reproof, and the duty of watching over one another, and had shewed that this duty did belong to a Christian, as a Christian; not only as he was a mem­ber of a Church; and had likewise shewed how farre they that were members of the same Church, were to watch over one another. Hereupon he came to justifie an equall and prudent division and bounding of Congregations by Parishes, that so by their neer living together, they might the better watch over one another. And then he came to answer that Question, Whether the living in the same Parish did make a man a member of that Church to which his house be­longs? It would be too long to repeat what was answered. But the next Tuesday M. Burton preached directly against bounding of Congregations by Parishes, saying, it was Popish and Antichristian, [Page 15]or to that effect, as those that heard him relate. Vpon this M. Cala­my when he came again to preach of this subject, amongst other things wished that all controversies amongst brethren might be laid aside, and that we would agree to preach Faith and Repen­tance. Then comes M. Burton, and calleth upon all Ministers to set up Christs Kingdome, and addes, But some will say, we must not meddle with these things, but onely preach faith and repentance. He answered, we must not leave out faith and repentance, but we must preach Christs Kingdome, for we have liberty now to speak, &c. In re­ference to this story, M. Calamy not naming the story, charged M. Burton for preaching point blanke against him. And his answer is, It is possible I might casually doe so, yet without reference to you. Whether this answer be satisfactory, let the Reader judge. We are sure that if it be sufficient, it will quit M. Calamy of most of the accusations that are brought against him in the Narrative.

As for that concerning M. Lockier, we spake since with the Pa­stour of the place where he Lectures, and he assures us, that it is true that M. Lockier hath ingaged himself by promise, not to med­dle with the point in difference between the Independents and Presbyterians.

And for M. Francis Shute, because we love and honour him, we will forbear to write what we know. M. Calamy remembers not that M. Hartford should say. The Committee thought very hard that these things should be so carried, before M. Calamy had first spoken with M. Burton. The Committee surely are wiser, then to condemne a man before he be heard. We believe the Commit­tee will not own this speech, much lesse thanke him for it.

Whereas in the later end of the conference M. Burton saith, that he was sent home, without any hope of having the doors unlocked, we leaving him without hope of our keeping any truth close prisoner. If these words were well weighed, they would give a key to the Reader to unlock the whole businesse. M. Burton resolveth, where­soever he preacheth, to let all truths out of prison, and whosoever will open the doors of their Church to him, must open their doors to all his Independent opinions also. How farre the Com­mittee and the rest of the Vnderwriters, and others whom it con­cernes will approve of this, we know not. But sure we are, that whosoever readeth the conference, and this answer to it, will con­fesse that M. Burtons high language against M. Calamy, doth savour [Page 16]more of self-conceitednesse then of just accusation.

8. The eighth particular which is mis-related in this Narrative, is about a second conference, which, as M. Burton saith, he procu­red out of love to Aldermanbury, There were two of the Committee sent to M. Calamy, to know of him, whether he would be pleased to suf­fer me to exercise there still: His finall answer to them, was; That he could not in conscience suffer me any longer to preach there, because his people were of a contrary judgment. Thus farre M. Burton. Now that the Reader may understand how farre this Relation is from truth, we will set down M. Calamies answer, as it was written, word for word, by one of those two, who were sent to him, and it is this,

November the first, 1645. M. Iames Storey, and M. Robert Dol­man were sent by the Committee to M. Calamy, about M. Burtons preaching in that Church. And his answer was,

1. That he had no hand, directly or indirectly, in keeping of him out, and that that businesse lay in the Church-wardens and Parish­ioners.

2. That if the Committee will send under their hands, that they are confident upon good grounds that M. Burton will preach the truths of Christ, and not meddle with the controversie, he will be a means to the Church-wardens, and the Parishioners for his re-admission.

By this answer it may appear to all the world how desirous M. Calamy is that M. Burton may be restored to his Lecture amongst us. And we can further evidence to all that are willing to receive satisfaction, that M. Calamy hath dealt with many of the Commit­tee, and hath made use of one of them in especiall manner to deal with M. Burton, to see whether he could obtain of him to joyn with M. Calamy in a way of peace and unity. But M. Burton will either preach all his minde at his Church, or not preach at all. Now whether M Burton, or M. Calamy be in the fault, let the world judge. And that all men may likewise be fully convinced of Al­dermanburies love, and good affections towards M. Burton, we doe here professe to all that read these lines, That if M. Burton will be pleased to forbear preaching his Congregationall way amongst us, and preach such things, wherein both sides agree, we will re-ad­mit him with all readinesse and cheerfulnesse, and will promise to endeavour upon all occasions to come and hear him. Which offer, if M. Burton refuseth, let the world judge, whether M. Burton [Page 17]shuts himself, or be shut out of the Church-doores of Alder­manbury.

And thus we have given an Answer to this unpleasing Narrative, so farre as it concerns us. And it may be the answer will be as unpleasing as the Narrative. But our Apology is, That ours is forc'd, his is voluntary. It is a sad thing that Aldermanbury, that hath had so much truth preached unto it, and hath had so many famous Preachers of truth, should now be cried up and down the streets of the City, as a people that shut Truth out of Doors. Who would not rise up to wipe off such an aspersion? Truth it is the purchase of the blood of Iesus Christ: It is that which Christ brought into the world with him: For grace and truth comes by Iesus Christ. Christ Iesus came into the world to bear witnesse of the Truth. Truth it is the light and life of the soul, the Spouse of the understanding, the food and sustenance of the soul: It is to be preferred before gold and silver; pearls and preci­ous stones are but dung and drosse in comparison of it. And therefore if we contend earnestly for the truth, and make it appear to all men, that we are farre from shutting Truth out of Doors. We hope that all that are moderate and sober Christians will not only not accuse us, but commend us for it. We have done. The Lord open all the doors of our hearts, that we may receive peace and truth as unseparable guests to lodge within us for ever. Amen.